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ΨΑΛΜΟΙ ΣΟΛΟΜΩΝΤΟΣ
PSALMS OF THE PHARISEES,
COMMONLY CALLED
THE PSALMS OF SOLOMON.
London: C. J. CLAY AND SONS,
CAMBRIDGE UNIVERSITY PRESS WAREHOUSE,
AVE MARIA LANE.

Cambridge: DEIGHTON, BELL, AND CO.
Leipzig: F. A. BROCKHAUS.
New York: MACMILLAN AND CO.
ΨΑΛΜΟΙ ΣΟΛΟΜΩΝΤΟΣ
Τ
Τ
Τ
PSALMS OF THE PHARISEES,
COMMONLY CALLED
THE PSALMS OF SOLOMON.
THE TEXT NEWLY REVISED FROM ALL THE MSS.
EDITED, WITH INTRO DUCT
NGLISH TRANSLATION
EDITED, WITH INTRODUCTION, ENGLISH TRANSLATION,
NOTES, APPENDIX, AND INDICES
BY
HERBERT EDWARD RYLE, M.A.,
HULSEAN PROFESSOR OF DIVINITY; PROFESSORIAL FELLOW OF KING'S COLLEGE,
CAMBRIDGE; AND EXAMINING CHAPLAIN TO THE LORD BISHOP OF RIPON ;
AND
MONTAGUE RHODES JAMES, M.A.,
FELLOW, DIVINITY LECTURER, AND DEAN OF KING'S COLLEGE, CAMBRIDGE;
AND ASSISTANT DIRECTOR OF THE FITZWILLIAM MUSEUM.
CAMBRIDGE:
AT THE UNIVERSITY PRESS.
. 1891
[All Rights reserved.]
και ΙΔΟΥ Nθρωπος AN EN 1εΡογκάλΗΜ ωι όNOMA CYMεώN,
και ο άνθρωπος ούτος Δίκαιος και ελλBBC, προσδεχόMENοC παρά-
κλHCIN τον ισραήλ, και πνεγMA ΗΝ ΓΙΟΝ επ' αγτόΝ.
CAMBRIDGE: PRINTED BY C. J. CLAY, M.A. AND SONS, AT THE UNIVERSITY PRESS.
6-10-41,
RIGHT REVEREND BROOKE FOSS WESTCOTT, D.D.,
LORD BISHOP OF DURHAM,
THE FIRST HONORARY FELLOW OF KING'S COLLEGE,
CAMBRIDGE,
THIS BOOK
T
IS DEDICATED BY
TWO FRIENDS
MEMBERS OF THE SAME SOCIETY.
Liber .
Bercell
1.:11
PREFACE.
i
THE raison d'être of this book is to be sought for partly in
1 the fact that the Psalms of Solomon recently formed one
of the subjects selected for the Theological Tripos by the
Special Board of Theological Studies in the University of
Cambridge, and partly in the fact that existing editions and
commentaries were in many respects unsatisfactory, and difficult
of access. It is hoped that the present edition will meet the
needs of English students, at all events until the publication of
the long-promised work of Dr Oscar von Gebhardt.
To the Syndics of the University Press we would express
our sincere thanks for the publication of our book. We wish it
were more worthy of the privilege thus accorded to it.
In respect of our other obligations, we have great pleasure in
calling the attention of our readers to the help we have received
from Dr Chr. Bruun, Librarian of the Royal Library at Copen-
hagen, from the Archimandrite Wladimir, of Moscow, and from
M. l'Abbé Pierre Batiffol, of Paris. Our obligations to previous
writers upon the Psalms of Solomon we have endeavoured to
express in our Introduction.
viii
PREFACE.
The text of this edition is based on collations of three MSS.
unknown to previous editors, together with a fresh collation of
the two remaining authorities. Passages in which the LXX.
version appears to have suggested words or phrases are printed
in uncial type.
The translation aims at being literal.
The notes are intended to be useful to students of a not very
advanced type. We venture to hope that the Indices will be
found serviceable. The somewhat full Table of Contents is
intended to obviate the necessity of an Index Rerum.
A joint Editorship, while productive of most real pleasure,
is yet peculiarly favourable to the survival of errors of the press.
For such of these as remain uncorrected in the present work we
would apologise to our readers.
Y
H. E. RYLE.
M. R. JAMES.
KING'S COLLEGE, CAMBRIDGE,
March, 1891.
CONTENTS.
INTRODUCTION. Si. Editions. . . . . . . page xili
Cerda. Fabricius. Whiston. German version. French
version. Akibon. Hilgenfeld's first and second editions.
Geiger. Fritzsche. Hilgenfeld's last edition. Schmidt's con-
jectures. Wellhausen. Pick. Gebhardt's proposed edition.
Writers who have treated of the Psalms. Nieremberg. Fer-
randus. Janenski. Huet. Ernest Bengel. Movers (Kaulen).
Ewald. Stanley. Grimm. Hitzig. A. Geiger. Langen.
Delitzsch. Keim. Dillmann. Carriére. Vernes. Grätz.
Drummond. Stanton. Schürer. Edersheim. Holtzmann.
Girbal.
xxi
Şii. History of the book . . . . . . .
Early mentions of it. Stichometries. Pseudo-Athanasius.
Nicephorus. The ‘Sixty Books.' The Codex Alexandrinus.
Council of Laodicea. Zonaras and Balsamon. The ‘Pistis
Sophia. Ambrose. Lactantius. Vigilantius. The supple-
mentary odes. Their probable origin and length. Versions
of the Psalms in other languages.
xxvii
§ iii. The MSS. . . . . . . . . .
The Augsburg MS. (A). Its history. The Vienna MS.
Its contents and history. The Copenhagen MS. (K). De-
scription. History. Contents. The Moscow MS. (M). De-
scription by the Archimandrite Wladimir. The Paris MS. (P).
Contents. Relation of the MSS. to each other. Readings
peculiar to A. Probable errors of Cerda. Readings peculiar
to V, K, P, M. Readings in which any two MSS. agree. Pro-
visional pedigree. Possible identity of AV. Table of the
Titles. Error in numeration of the Psalms. Close resem-
blance of all the MSS. to each other. Similarity of P to M.
Provenance.
X
CONTENTS
$ iv. Date and Authorship of the Psalms . . . page xxxvii
Historical position described in the Psalms. The foreign
invader. Conjectured to be Titus, Antiochus Epiphanes,
Herod the Great. The true solution ; Pompey. Objections.
Allusions to drought and famine. Date of the Psalms. Ex-
treme limits of date.
xliv
lii
§ V. Jewish Parties : and the Religious Thought of the Psalms
of Solomon . . . . . . . .
The title ' Psalms of the Pharisees.' The origin of the
Pharisaic party. The Asmonean princes. The Sadducees.
Identification of these with the party attacked by the Psalmist,
as usurpers, unclean, indulging in foreign vices, oppressive.
Attitude of the Psalmist characteristic of a Pharisee. Theo-
cratic idea. The Law. Providence and Free Will. Retri-
bution. Eternal life. Doom of the wicked. Angels. The
Messiah.
§ vi. The Idea of the Messiah in the Psalms of Solomon .
Main outline. The time of Messiah's coming. His origin.
Mission. Character of his rule. Distinctive characteristics.
The title of Christ. Davidic descent. Subordination to God.
King and priest. No Divine element. Resemblance to Solo-
mon. Traits drawn from 0. T. Special significance of this
representation of the Messiah (a) in the history of the doctrine.
Daniel. Enoch. Sibylline Oracles. (B) Significance in the
history of the people.
S vii. Place of writing, Authorship, Purpose, Style, Title of
the Psalms of Solomon . . . . . .
Place of writing, Jerusalem. Author a Pharisee, perhaps a
priest. Purpose mainly polemical, perhaps liturgical. Style
simple : resemblance to the ‘Songs' in St Luke. Title pseu-
donymous; reasons for the choice.
S viii. The Psalms of Solomon and Jewish Literature . .
Relation to Psalmic Literature. Allusions to 0. T. history.
Relation to Ecclesiasticus. To Sib. Orac. iii. To the Book of
Enoch. To the Parables of Enoch. To the Book of Jubilees.
To the N. T. To iv. Esdras. To V. Esdras. To the Apoca-
lypse of Baruch. To the Assumption of Moses. To the Tes-
taments of the Twelve Patriarchs. To the Pirqe Aboth.
Relation of Ps. xi. to Baruch iv., v. examined in detail. Other
resemblances to Baruch.
.
lviii
lxii
CONTENTS.
S ix. The Probability of a Hebrew original . . page lxxvii
Antecedent Probability. Passages explicable on the hypo-
thesis of corruption in a Hebrew text. Possible instances of
mistranslation, from erroneous pointing, and from confusion of
consonants. Structure of the Greek. Confusion of tenses.
Misuse of the Hebrew Imperfect. Duplicate renderings.
Literal reproductions of Hebrew in respect of Substantives,
Verbs, Prepositions, the Negative, etc. Hypothesis of Greek
original. Relation of the Psalms to the Book of Wisdom.
Sx. The character of the Greek Translation . . . . lxxxvii
Instances of obscure phrases. Words only found in these
Psalms. Noteworthy Substantives, Adjectives, Verbs, Ad-
verbs. Use of Prepositions.
§ xi. The Date of the Greek Translation . . . . хс
Not later than A.D. 100. Absence of Christian touches.
Phrases indicative of date. Resemblances to the “Songs'in
Luke i. ii.
Additional Note on Cod. V . . . . . . . xcii
THE PSALMS OF SOLOMON. TEXT, TRANSLATION, AND NOTES
.
.
APPENDIX. THE ODES OF THE · Pistis SOPHIA'.
NOTE ON SYRIAC APOCRYPHAL PSALMS
INDICES.
I. OF GREEK WORDS
II. OF PREPOSITIONS . . .
III. OF PASSAGES IN THE LXX. VERSION
.
.
.
INTRODUCTION.
şi. Editions.
The eighteen Psalms contained in this book have already been
edited in one form or another some ten times, and to each of these ten
editions we propose to devote a few words.
The Editio Princeps appeared in 1626 at Lyons. Its editor was
one John Louis de la Cerda, a Spaniard, of the Society of Jesus,
born at Toledo cir. 1560, died at Madrid 1643. His magnum opus was
a commentary on Virgil in three folio volumes. The work with which
we are concerned is entitled 'Adversaria sacra, opus varium ac veluti fax
ad lucem quam multorum locorum utriusque Instrumenti, Patrumque
et Scriptorum quorumcunque: Christianae antiquitatis et sacrorum
rituum pancarpia: politioris denique literaturae thesaurus multiplex.
Accessit eodem autore Psalterii Salomonis ex Graeco MS. codice
pervetusto Latina versio et ad Tertulliani librum de pallio commenta-
rius auctior.' The Adversaria are 187 chapters devoted to the dis-
cussion and illustration of obscure words occurring in the Vulgate
and Latin Fathers. Among Cerda's favourite authors are Tertullian
and St Aldhelm.
By way of appendix to this he adds two tracts, one the Psalterium
Salomonis, the other Tertullian de Pallio. The latter is presented in
an amended text, and is furnished with critical notes. We are only
concerned at present with the former.
It is entitled simply 'Psalterium Salomonis.' In a short note ‘Ad
Lectorem,' Cerda merely says that he received the Psalms from the
Rev. Father Andreas Schott, and that they had been recently found
'in membranis antiquissimis Bibliothecae Augustanae.' These words
taken by themselves leave it an open question whether Cerda actually
had the Ms. in his hands or only a copy of it. From some of Cerda's
Scholia,' however, one would rather gather that he had the ms. before
him; see e.g. on ii. 4, iv. 19 ('obscure in meo Graeco Codice'), 21,
xiv
INTRODUCTION.
v. 16 (in Codice quem vidi'); vii. 9 (“vix permittit Graecum legi') etc.
Fabricius, however (p. 973), says that Cerda ‘apographum se accepisse
profitetur' from Schott. On the further history of the MS. see
section iii., p. xxvii.
On the merits of Cerda's edition it may be well to say something.
His ms. was either in a damaged condition or had been defectively
copied for him, and his conjectures are not often convincing. In
some few passages his Greek text gives one reading and his Latin
version adopts another, because, probably, he had imperfectly revised
the former. His view of the book is this :—that if not the work
of Solomon, the great objection to such a view being the silence of
ages concerning the document, it is at any rate the production of a
man well learned in the Scriptures. He rejects the idea that it is a
forgery, or that the author was a real Solomon, distinct from the king.
His explanation of what he considers it to be is not easy to under-
stand, 'quia induceret illum (Solomonem) loquentem et psallentem,
ac parens David fortasse etiam accederet ut ipse auctor diceretur
Solomon, nisi id fecisset Nepos episcopus, etc. Elsewhere he speaks
of himself as kindly inclined to the hypothesis of genuine Solomonic
origin.
His notes are not very suggestive; he quotes from the classics a
good deal, and interprets allusions occasionally. Psalm ii. is referred
to a king of Babylon. He designedly assimilates his Latin version to
the language of the Vulgate, which he has evidently studied with great
care.
The Psalms appeared next in the Codex Pseudepigraphus Veteris
Testamenti of Jo. Alb. Fabricius, Hamburg and Leipsic, 1713, pp.
914–999. Fabricius, whose services to Apocryphal literature can
hardly be over-estimated, gives us here merely a reprint of Cerda's
text version and scholia, prefixing an extract from Huet (Demonstr.
Evang. iv. p. 397), and adding a few notes of his own. Some errors of
the press are to be found in his reprint; his conjectures, which are few
in number, can only be sustained, it seems to us, in two cases (iv. 2
σημειώσει and xviii. 4 υιούς). The rest may be seen in our Apparatus
Criticus.
The next two appearances of our Psalter were in translations,
The first is Whiston's, which is to be found in that curious person's
Authentick Records, Vol. I. p. 117–161. (London, 1727.)
We have here a version made, it seems, more on the authority of
Cerda's Latin than on that of the original Greek. Its value is, as
nearly as possible, nothing. But Whiston's theory of the authorship of
S
INTRODUCTION.
XV
the Psalms is so eccentric as to deserve mention. He regards them as
the work of a certain Solomon, distinct from the king of Israel, of whom
he finds mention made in 4 Esdr. x. 46, and after thirty years
Solomon built the city and offered sacrifices' (thirty being here a
misreading for three thousand]. Solomon, then, was an otherwise
unknown leader who lived during the period of the Persian Captivity,
in the days of Artaxerxes Mnemon.
The one service which Whiston has rendered seems to be that of
introducing our book to English readers : but we cannot find that his
work had much effect. He is also the first (and only) editor who calls
attention to the passage from Lactantius (see p. xxiii.).
Geiger (p. 6) cites Fabr. Bibl. Gr. xiv. p. 162, as mentioning a
German translation of these Psalms which appeared in 1716 at Leipzig.
Here may be also mentioned the French version inserted in Migne's
Dict. des Apocryphes, Vol. I. col. 939-956 (1856). Nothing but a
short prefatory note accompanies the translation, which is not par-
ticularly faithful.
Dr Akibon (mentioned by Geiger, p. 6) produced a German version
in 1857.
All these editors had only Cerda’s text to go upon. We now come
to a series of editions which aim at presenting an emended text.
First come the two editions of Hilgenfeld, which are practically
identical. The first appeared in his Zeitschrift für Wissenschaftliche
Theologie xi. pp. 133–168 and 356. The second in his Messias
Judaeorum, Leipzig, 1869, pp. xi.—xviii., 1–33.
His text is based on Cerda, and on Jos. Haupt's collation of the
Vienna Ms. He introduces also a good many emendations of his own,
and some of Dr Paul de Lagarde's. Many of his own conjectures are
ingenious, many very wild; all will be found in our Apparatus Criticus,
but not many have been adopted into our text. Those by Lagarde
are nearly always interesting, some, e.g. ÉTTEUKTÝ viii. 18, seem to us
undoubtedly right. This great scholar is, it may be incidentally men-
tioned, a believer in a Hebrew original of the Psalms (Hilg. on ii. 23).
Hilgenfeld's views may be shortly summarized here. He places the
date shortly after Pompey's death in 48 B.C., and regards the book as an
Wisdom of Solomon and the 3rd Book of the Sibylline Oracles.
The writer of 4 Esdras, on the other hand, made use of the Psalms.
Lastly, Hilgenfeld believes them to have been written in Egypt.
The next edition is that of Father Edward Ephraem Geiger, of the
Convent of St Stephen at Augsburg. This book appeared in 1871
J. P.
xvi
INTRODUCTION.
at Augsburg. It is an octavo of 168 pages, Der Psalter Salomo's
herausgegeben und erklärt, etc. (Prolegomena, pp. 1—25. Text and
German translation, pp. 28–79. Critical notes, pp. 80–94. Com-
mentary, pp. 95–166.) His text is based on the same materials as
Hilgenfeld's, but he does not adopt many of H.'s conjectures. He
devotes much of his Introduction and Notes to the consideration of
the Hebrew original, in which he is a firm believer. His general view
of the date and situation agrees with that of Hilgenfeld and others :
on certain questions, such as the relation of Ps. xi. to Baruch, he says
little or nothing. On the whole, his book is a valuable and instructive
one, and considerable use has been made of it in this edition.
Fritzsche, in his Libri V. T. Pseudepigraphi selecti (1871) has pre-
sented our book in a most convenient and accessible form (pp. 1—21).
We have here a Greek text simply, with a short prefatory note. The
editor is conscious of Hilgenfeld, but apparently not of Geiger. He
uses no more mss. than his predecessors. His collation of Cerda is not
complete; the conjectures which he adds are not as a rule successful in
our judgment, and he often prefers patent error in Hilgenfeld's com-
pany to possible correctness along with the MSS.
The last edition produced by Hilgenfeld calls for some remark. It
is in the form of a translation with critical notes, and is to be found in
Hilgenfeld's Zeitschrift für Wissenschaftliche Theologie for 1871, pp.
383—418. The immediate occasion for it was the appearance of
Geiger's edition, and his strong advocacy of the Hebrew original of
the Psalms. Hilgenfeld, disbelieving in this Hebrew original, takes
occasion to review Geiger's arguments in critical notes attached to each
Psalm. There is, further, a second set of critical notes, in which
Geiger's readings are reviewed, and new conjectures of Hilgenfeld or of
other scholars are added. This second set of notes is, in our opinion,
the most important part of this edition, and the best of the new con-
jectures are by Maur.-Schmidt; Hilgenfeld gives us no reference to
any article or publication in which these conjectures may have been
advanced, so that we are left to conclude that they were communicated
privately to the editor. These conjectures are three in number:
i. 2. eira'Akoúo etal.
xvi. 2. vapkav.
xvii. 38. éléyšel for éleñoel.
All these are remarkable, and it is much to be wished that
Mr Schmidt should have occupied more time in elucidating the text of
our book.
The new conjectures advanced by Hilgenfeld himself cannot be
.
INTRODUCTION.
xvii
said to add much to the value of the work. The best is perhaps êtà
óplw ii. 30, for émri opéw. Others, not so good, are
iv. 15. čvratỹ for ļv taúty.
viii. 9. év trapoplo uõ for ev tapopylouw.
xii. 3. Tapolvia... loyi šýlovs for mapoukia... Qloyišotons.
xvi. 8. ÚTOKALOjévov for ÚTOKELMÉvov.
xvii. 14. Šýlovs for káMous. 37. årtidas for élnidas.
One passage is puzzling, viz. iv. II alanwv. Hilgenfeld's note
here is ‘áyyílwv ändere ich in dyyékwv (vgl. 2 Kön. (Sam.) 14, 20).'
We have been unable so far to find any trace of a reading áyyíaw in
either mss. or editions, nor are we able to suggest what meaning could
attach to it if it existed. On the other hand the alteration into ayyéwv
is an extremely obvious but also a very important one, and is adopted
by Wellhausen. It would therefore be very desirable to know the
precise history of the reading.
Lastly in his Zeitschrift for 1876, pp. 140—2, Hilgenfeld reviews
Wellhausen's translation of the Psalms with the approval it deserves,
and takes occasion to defend once more his theory of the Greek
original. None of the arguments he adduces in this article seem quite
worth repeating.
The translation and notes which Wellhausen has given as an
appendix to his book Die Pharisäer und Sadducäer, 1874, Greifswald,
form by far the most important contribution to the study of this book
which recent years have supplied. Some of Wellhausen's conjectures
are exceedingly felicitous; all will be noticed in their proper places.
But the great feature of his work is the view which he gives of the
historical and religious position of the writer of the Psalms.
He speaks of having made a Hebrew version of the book, but we
gather from Professor Robertson Smith, who was kind enough to com-
municate with him on the subject, that he has not committed it to
writing
The most recent edition of the Psalms is that by the Rev. Bernhard
Pick, Ph.D., of Alleghany, Penn., which appeared in the Presbyterian
Review for October, 1883, pp. 775–813. The form of this edition is
extremely convenient; we first have a short Introduction (taken largely
from Hilgenfeld, Geiger and Wellhausen) and a Bibliography taken
chiefly from Schürer. Then from pp. 785--812 we have the text and
English translation of the Psalms in parallel columns. The Apparatus
Criticus and text of course depend on the work of previous editors,
though the former is by no means complete, and no conjectures are
advanced on Dr Pick's own responsibility. But the weak point of the
62
xviii
INTRODUCTION.
whole is the translation, and the defects of this seem to emanate partly
from an imperfect knowledge of English, and partly from the fact that
he sometimes prints one text and translates another. A few instances
will serve to show this :
i. 4. OLéXbol eis filled.
ii. 2. Katetrátouv. They have walked up and down in it. 6. év émiońuw év
in the sight of. 7. ÓTL éykatélitev. That He left them. 13. évti opvớv.
Because of the prostitutes. 15, 6. For all these things my heart mourns. 26.
They will bring this to an end. 28. év åpmáyuati like furies. 35. Koluiswv
stilling.
iii. 6. He looks out, where will come etc.
iv. 2. surpassing in words, surpassing in indolence all. ? insolence. 11. ål-
anluv of others. 13. succeeded to scatter.
V. 3. After having called to Thee. 6. against thy discrimination. Tapà tò
kpiya oou. 7. wilst (ix. 19). 9. we shall not cease.
viii. 1. řxoúons, calling to. 2. great pillar of fire. 7. fut, in txt, pres. in
trans. 13. away from all kinds of impurity. 15. ÉTÉpao ev sent upon them.
16. the Hardstricker. 36. un óvtos lut povuévov, irretrievably.
ix. 6. Twv dolwv gou. Thy pious.
xi. 8. érálno ev åyabóv, has promised salvation.
xii. 4. Ourxéal, to bring together.
xiv. 4. Who loved the day in the participation of their sins.
xv. 7. every substance of sinners. 6. as a persecuting hunger. 15. élen-
θήσονται, shall be pitied.
xvi. I. I almost fell into a stupefaction. 8. nor of any who is controlled by
unprofitable sin.
xvii. 16. As the heathen do for their idols. 32. He will exalt the Lord ex-
ceedingly in all the earth.
xviii. a gift beyond price.
etc. etc.
We cannot, in the face of this, affirm that Dr Pick has contributed
much that is valuable to the study of these Psalms, though he has
undoubtedly done a good work in bringing them before the notice of a
I
Had Dr Oscar von Gebhardt given his promised edition to the
world, there would probably have been neither room nor demand for
ours. But it may well be the case that English students will be glad to
have an edition in their own language, which shall unite as far as
possible all the results of criticism on the important document before
us. No doubt Dr von Gebhardt will have many valuable solutions of
critical and historical problems to offer : we heartily hope that he may
be more successful than we have been in dealing with some of them.
We must now attempt to enumerate the principal notices of the
Solomonic Psalms other than separate editions.
The first writer after Cerda who says anything much about them
INTRODUCTION.
xix
is, we believe, John Eusebius Nieremberg, S. J. In his work De
origine S. Scripturae, Libri xii. fol. Lyons, 1641, et al. he devotes some
space to a notice of our book; lib. IX. C. 37 (pp. 337–342). He
prints Pss. i. and xviii. in Greek and Latin, and Ps. xvii. 23—51 in
Latin only. He also gives a list of the headings. He decides against
the Solomonic authorship, alleging, exempli gratia, two points from
the Psalms he selects. (i) The mention of “persecution' in Ps. i.;
(ii) the XplotÒS kúplos in Ps. xviii.; and he adds the mention of a bat-
tering-ram in Ps. ii. 1, and the fact that no father alludes to the book
at all.
Of the two next authorities we have not been able to furnish any
account from personal inspection. They are (1) Lud. Ferrandus, who
makes some mention of the Psalms of Solomon in his commentary on
the Psalter, Paris 1683, and (2) G. Janenski, who wrote a special
dissertation de Psalterio Solomonis, published under the auspices of
J. G. Neumann, Wittenberg, 1687.
Huet (Pet. Dan.), Bp of Avranches, the well-known critic, has a
notice of our book in his Demonstratio Evangelica, iv. p. 397, which
Fabricius quotes. He attributes it to a Hellenist familiar with the
LXX., living not long after our Lord; and he doubts whether any
imposture was intended.
Probably other notices might be found in the works of eighteenth
century scholars, but the next whom we are able to cite is Ernest
Bengel, who, in his posthumous Opuscula Academica, Hamburg, 1834,
examines the views of our writer on (1) the future life, p. 178, (2) the
Messianic hope, p. 394. He gathers from Pss. ii. and xi. that the date
of composition was posterior to the destruction of Jerusalem, and
mentions a theory of Bretschneider's that the Psalms, originally written
in Hebrew after the Exile, were rendered into Greek after A.D. 70.
An article by Movers in Herder's Kirchenlexicon, 1847, S.V.
Apokryphen (revised by Kaulen for the recent edition by Wetzer and
Welt), marks an epoch in the history of the criticism of our book.
Movers is the first to assign the period of Pompey's invasion as the
date of it, and, further, he believes in the Hebrew original. He speaks
of the book as a pearl among Apocryphal documents.
Ewald in his History of Israel (followed by Stanley, Jewish Church,
IV. 303), assigns the book to the time of Antiochus Epiphanes. Else-
where he suggests the probability that some of the Psalms, e.g. i. and
ii., are wrongly separated, and offers at least one conjecture on the text
(xvii. 13).
Grimm (C. L. W.), in his Erste Buch der Maccabäer, p. xxvii.,
XX
INTRODUCTION.
agrees in this view of the date, and mentions with favour the idea of a
Hebrew original.
Hitzig, Gesch. d. Volkes Israel, p. 502, attributes the book to a
Sadducaean author. Among his reasons for adopting this singular
position are these, (1) that the description of the menpleasers in Ps. iv.
resembles that of the Pharisees in the Gospels, (2) that the doctrine of
freewill expressed in Ps. ix. 7 is Sadducaean, (3) that the Davidic
Messiah of Ps. xvii. owes his revival to the existence of the Asmonean
house.
Geiger (Abr.) in the Jüd. Zeitschr. f. Wissensch. 1. Leben, vi. fasc.
iii. 240, 1868, quoted by Hilgenfeld, calls the book a colourless pro-
duction of the controversy between Pharisees and Sadducees-colour-
less, in the sense that it is difficult to date precisely.
Langen, Jiidenthum im Zeit Christi, p. 64, devotes some space to
enunciating views which are practically those of Movers, and opposes
Ewald's position.
Delitzsch, on the Psalter, II. 381, and Keim, Jesu v. Nazara, I. 243,
name the reign of Herod the Great, or the time of his accession, as the
probable date.
Dillmann, in Herzog's Realencyklopädie, s.v. Pseudepigraphen d.
A. T., has a notice on the subject. Since the publication of the first
edition this critic has altered his views. At that time he supported
Ewald's theory of the date. In the more recent editions he adopts
Wellhausen's results. Oehler in the same work, s.v. Messias, has a
short notice.
Carriére (Aug.) has written a special dissertation in Latin, Strasburg,
1870. We have not been able to see a copy of it.
Vernes (Maurice) in his Histoire des Idées Messianiques, 1874, 121–
139, discusses the book at length with reference to his main subject, the
doctrine of the Messiah. We are indebted to him for some few refer-
ences.
Grätz, Gesch. d. Jud., III. 489, assigned the Psalms to a Christian
author, on the very slightest grounds. In the latest editions the state-
ment is omitted.
Drummond, The Messiah, 1877, 133–142. This book gives a
useful summary of previous criticisms, and a statement of the author's
own view, which agrees for the most part with that of Movers, etc.
Stanton (Professor V. H.), The Jewish and Christian Messiah,
Cambridge, 1884, has a short notice: he does not attempt to deter-
mine the date of the Greek version.
Schürer, Palestine in the time of our Lord, Eng. Trans., III. 17, gives
INTRODUCTION.
xxi
by far the best and fullest account that has yet appeared of the book,
written on the subject : of these, most have been noticed in the pre-
ceding pages; a few remain whom we have not been able to consult.
Dr Edersheim (Life and Times of Jesus the Messiah, I. p. 79, 146)
gives an appreciation of the book, and contributes a suggestion that the
successive Psalms should be read in connection with the correspondingly
numbered Psalms in the Davidic Psalter.
Holtzmann (Oscar), (Gesch. d. Volkes Israels) in part 153 of the
Berlin Allgemeine Geschichte, edited by W. Oncken, pp. 448—56, gives
an excellent résumé of the character and contents of the Psalms. He
adopts the standpoint of Wellhausen, and quotes copiously from his
translation.
A Montauban programme by M. Jules Girbal (Toulouse, 1887) seems
intended to prepare the way for a new French edition of these Psalms,
but offers little that is new towards the understanding of them.
§ ii. History of the book.
The history of the Psalms before us, so far as it is to be gathered
from early criticisms, 'testimonies, or quotations, is very short and
scanty indeed. Of passages where direct and undoubted mention is
made of the collection, we have but six in all, and four of these are
mere lists of books, while the two others form practically but a single
one, for they are couched in identical words. Of passages where the
reference is doubtful, or only by implication, we have three. It will be
as well, we think, to put together these passages at once, and see what
information we may fairly deduce from them. We will divide them
into two classes, those whose reference is clear and unmistakable being
placed in the first, those of less certain import in the second.
First come three well-known catalogues of Canonical and Un-
canonical books, that called by the name of Athanasius (Synopsis S.
Scripturae), that of Nicephorus (A.D. 806—814), and that which may be
conveniently cited as the list of the Sixty Books.
Credner (Zur Geschichte des Kanons) investigates the relations of
these first two lists. He concludes that the one attributed to Nice-
phorus is really the earlier, and originated in Syria in 500 A.D., and that
the Athanasian one, whatever its date, is an abridged form of this
(omitting the orixol), and is of Alexandrine origin.
Schürer, Vol. III., p. 123, also gives the text of the lists, and a
similar estimate of their relations one to another. With reference to
Xxii
INTRODUCTION.
S
the 3rd, he adds that it is for the most part a rearrangement of that of
Nicephorus. Each has one item peculiar to itself.
Credner's conclusions are traversed by Zahn, with his usual ability
(Gesch. d. Neutest. Kanons II. i. p. 295, etc.). According to him,
Nicephorus's list is a document reduced to its present form at Jeru-
salem cir. 850, while the Synopsis was compiled in the sixth century.
(1) 'Athanasius' (T. II., p. 154 of the Paduan edition) in $ 74 of
the Synopsis, following on an analysis of the Apocalypse, gives a list
which is the prototype of that of Nicephorus.
He enumerates (for the second time) certain avrileyóueva of the
0. T., viz. Wisdom, Ecclesiasticus, Esther, Judith and Tobit, and adds
συν εκείνοις δε και ταύτα ήριθμήνται.
Μακκαβαϊκά βιβλία δ'.
Πτολεμαϊκά.
paduoi kai odri Zolou@vtos. (Fabricius and others read ödai.)
Σωσάννα.
(2) Nicephorus (Patriarch of Constantinople A.D. 806—814) re-
arranges this list, and adds the number of orixou to each item. He
also omits one, the IItolemačká (which, as Credner suggests, perhaps =
3 Macc. Zahn would read modemiká, and connect the word with
Makkapaika).
The entry in his Stichometry is as follows (v. Westcott On the
Canon of the N. T., no. xix., App.):
και όσαι αντιλέγονται της παλαιάς αύται εισίν.
I. 3 books of Maccabees.
2. Wisdom of Solomon. (Here one ms. inserts no. 4.)
3. Ecclesiasticus.
4. Valuoi kaì vdal (v. l. ->) Colouwvtos, orixou ,Bp' (2100).
5. Esther.
6. Judith. 7. Susanna. 8. Tobit.
(3) The list of the “Sixty Books, which is found appended to
Anastasius Sinaita's Quaestiones et Responsiones, has been often printed ;
from a Royal Ms. at Paris by Cotelier, Patr. Apost. I. p. 196, from a
Coislin Ms. by Montfaucon, Bibl. Coisl., p. 194, from the Baroccian
Ms. no. 206 in Hody de Bibliorum Textibus, and Westcott On the
Canon of the N. T. App. no. XVII., from a Vatican Ms. by Pitra Juris
Eccl. hist. et mon. I. 100, and lastly by Zahn, 1. c. p. 289. It contains
an appendix to the canonical books in two sections. (1) oca čÉW TÔ
Š, which consists of nine Deuterocanonical books. (2) oca dtókpuda,
twenty-five pseudepigrapha of Old and New Testament arranged in
an order partly corresponding to the dates of the supposed authors.
INTRODUCTION.
xxiii
No. 8 is 'Ανάληψις Μωϋσέως. No. 9 1s Ψαλμοί Σολομώντος. No. Io,
“Ηλίου αποκάλυψις. This list is closely related to that of Nicephorus.
(4) Next in order comes the well-known catalogue of the contents
of the Alexandrine Ms. Here our book appears in the following con-
nection :
αποκάλυψις Ιωάννου
Κλήμεντος επιστολή α'
Κλήμεντος επιστολη β'
ομού βιβλία (number illegible)
Ψαλμοί Σολομώντος ιη'.
We may note here that it seems possible that the Sinaitic ms
(8) originally contained our book on six leaves now lost at the end.
Such is Mr Rendel Harris's conjecture.
(5) The Lixth canon of the Council of Laodicea (c. 360 A.D.) pro-
vides ότι ου δεί ιδιωτικούς ψαλμούς λέγεσθαι εν τη εκκλησία, ουδε ακανό-
νιστα βιβλία, αλλά μόνα τα κανονικά της παλαιάς και καινής διαθήκης. On
this Joannes Zonaras (in 1118) and Theodorus Balsamon (about 70
years later) have the following note (see Beveridge's Synodicum, I. p.
48ο), quoted by Fabricius and others και εκτός μέν των ρν ψαλμών του
Δαβίδ ευρίσκονται και τινες έτεροι λεγόμενοι του Σολομώντος είναι και
άλλων τινών, ούς και ιδιωτικούς ωνόμασαν οι πατέρες και μη λέγεσθαι εν
τη εκκλησία διετάξαντο. Balsamon merely copies Zonaras, as is his
wont.
These are all the undoubted references to our book which the
united industry of previous editors has been able to collect, and we are
unable to add anything to them.
(6) The second class of references is headed by the evidence of the
book "Pistis Sophia' (composed in Greek in Egypt during the period
200—250 A.D., and extant in the Thebaic dialect). This evidence must
be examined in detail later on; at present it may suffice to say that
ωδαί of Solomon are mentioned in four places, and in one passage
(p. 75 of the Latin, 116 of the Thebaic) a nineteenth ode of Solomon
is cited.
(7) Ambrose, Praef. in Lib. Psalmorum (quoted by Geiger), 'seems
to show a consciousness of uncanonical poems attributed to Solomon,'
where he says, "Salomo ipse David filius licet innumera cantica
cecinisse dicatur, unum tamen quod ecclesia receperit canticorum can-
ticum dereliquit.'
(8) Lactantius, Div. Inst. IV. 12, Epit. Div. Inst. c. xliv., has the
following passage: 'Salomon ita dicit; Infirmatus est uterus Virginis,
xxiv
INTRODUCTION.
et accepit foetum, et gravata est, et facta est in multa miseratione
mater Virgo.' In the Epitome the same words occur thus introduced,
'Apud Salomonem ita scriptum est.' So the passage runs in the
ordinary text, but several mss. add the source of the citation. In the
Paris edition (Le Brun and Du Fresnoy) of 1748 we find the following
note, “Inter caeteros alii addunt in Ode undevigesima; alii in Psalmo
undevigesimo : duo in Psalmo vigesimo. Whether these words should
stand in the text or not, they are all-important for our purpose. The
fluctuation between Psalmus and Ode seems to point to the fact that
different scribes added the reference from their own knowledge of the
source quoted, and by consequence, to show that the words are a gloss.
As to the conclusions to be drawn from the whole passage, they will be
best reserved till a later period. Whiston (Auth. Rec. I. 155) is the first
and only editor who called attention to this passage.
(9) That Vigilantius, the adversary of Jerome, who made use of
the 4th Book of Esdras, made use likewise of an Apocryph under the
name of Solomon seems certain from the following words of Jerome
adv. Vigilant. (quoted by Geiger): 'in commentariolo tuo quasi pro te
faciens de Salomone sumis testimonium quod Salomon omnino non
scripsit, ut qui habes alterum Esdram habeas et Salomonem alterum.'
That this second Solomon' is to be identified with the book used
by Lactantius is at any rate not unlikely. More than this it would
hardly be safe to say.
These are all the Patristic references, certain or supposed, to the
Psalms of Solomon; what may fairly be adduced from them?
Generally, we may gather that the book attained only a very
limited circulation. This is a necessary conclusion from the paucity of
Patristic references. On the other hand, where it was read, it seems to
have been read with respect. It is the solitary instance of an Old
Testament book, which from being merely avtideyóuevov became ató-
kpupov. It is the one book which the scribe of A thought fit to add to
the Canon. It is not, we think, possible to draw any instructive con-
clusion as to the Churches which received it most freely. Our evidence is
fairly well scattered: one authority is Egyptian (perhaps two), one Syrian,
three Latin, one Byzantine. But if Zonaras is right in his guess that
the council of Laodicea had the Psalms of Solomon in their minds when
they forbad the use of ιδιωτικοί ψαλμοί in church, we should gain a
striking proof of their popularity in Asia in the iyth century. We be-
lieve, however, that Zonaras only instances our book because it was
the one uncanonical collection of Psalms known to him.
Going more into detail, we gather that the book was existing about
INTRODUCTION.
XXV
A.D. 500 in two forms. There was, first, the collection now extant, the
eighteen ‘Psalms of Solomon.' There was also, however, an Appendix
to this collection of odai Sodouwvtos, almost equalling the first part in
length, it may be. It is true that the latest editions of the lists of Ps.-
Athanasius and Nicephorus read yahuo, kai ūdri E., but against this we
have to set the earlier evidence of the Pistis Sophia, which uniformly
speaks of the Odes of Solomon.' This appendix of Odes was, if not
entirely Christian, at any rate interpolated with distinctively Christian
matter. We hope to show, later on, that some of the Odes in the Pistis
Sophia are, in fact, not necessarily Christian at all; but the passage
which Lactantius quotes is unmistakable in its character. It is a curious
coincidence that another fragment of the same Ode should be quoted
in the Pistis Sophia: in that fragment the Christian element is not so
apparent.
The Odes, whatever their origin, were most likely a later addition to
the eighteen Psalms. Why were they added? Partly, no doubt, on
the strength of the 1005 odes mentioned in the Book of Kings; but
also, as we believe, because the original collection was obviously im-
perfect at the end. We venture to suggest that a possible history of
the collection is the following. The original collection, of at least nine-
teen complete Psalms, and perhaps more, is circulated during the first
century in Palestine. With the destruction of Jerusalem it narrowly
escapes extinction, and is eventually propagated by the Christian com-
munity of Palestine, from an archetype of which the last leaf (or leaves)
had disappeared. By way of restoring, or supplementing the gap,
certain Odes are added, either Jewish ones already in circulation as de-
tached pieces, or Christian ones composed for the purpose, and into
the 2nd part Christian interpolations are introduced to an extent not
now discoverable. However, copies of the original eighteen Psalms are
still in circulation without the added Odes, and it is from these copies
that our present text is derived. The scribe of A, and probably the
author of the 3rd List of Books, was in possession of the shorter col-
lection: Nicephorus, Lactantius, and the author of the Pistis Sophia,
used the longer one. This is, of course, mere conjecture, and it may be
urged that one feature in the particular is not probable, namely, the
idea that the copies of the book had at one time all disappeared save
one, and that a mutilated one. We should answer that it is most
improbable that many copies of the Greek Version of this book were in
existence before A.D. 70. The Psalms, according to most critics, were
written in Hebrew for liturgical use. They probably would not be so
used save in the near neighbourhood of Jerusalem, and in the city
xxvi
INTRODUCTION.
itself, and the majority of men who knew them at all would not require
any Greek version of them. Hence the Greek copies would be few in
number, and probably not dispersed over at all a wide area; for the
Psalms are strongly Palestinian in character, and would not possess
nearly the same amount of interest for a resident at Rome or Alexandria
as for one living at or near the centre of political and religious life.
As to the length of the additions to the Psalms, we have only two
facts to go upon. Nicephorus gives the length of Psalms and Odes
together as 2100 orixou. The Mss. of the Psalms say that they contain
1000 čtrn. It has been suggested by previous editors, that the čmos is
much longer than the orixos, and therefore that the 2100 orixou might
be amply accounted for by the eighteen Psalms plus the five Odes.
Any such hypothesis is, however, put out of court by the investigations
of M. Ch. Graux (see his article in the Revue de Philologie, &c. n. s. II.
97), who has shown that otixos and ēnos are synonymous terms for
a fixed quantity, and that the origos had an uniform length of 34 to 38
letters. According to him, the stichometry of our book is corrupt. The
18 Psalms contain nearly 24,000 letters; and this means that they
would yield about 700 otixol. But though the number 1000, given by
our mss., may be wrong for our present text, it does not follow that it
was necessarily wrong when the calculation was made. It may refer to
a slightly longer recension than we possess—one, for example, in which
the last Psalm existed in a complete form. Still less can we conclude
that the stichometry of Nicephorus is incorrect in allotting 2100 orixou
to the Psalms and Odes of Solomon. This much is clear; that the five
Odes in the Pistis Sophia would not nearly make up the difference
between 1000 and 2100 lines. Besides this, we must remember that
there is nothing to show that the five Odes were all that existed under
Solomon's name,-indeed, the evidence points in the other direction.
We believe then that the added portion was quite twice as long as
our present collection, and it is much to be wished that some further
remains of it should be recovered. The number of orixou attributed
to the whole by Nicephorus gives us a book of the same length as
Joshua. The canonical Psalms, according to the same authority, contain
5100 otixoi.
A word as to possible versions of our book in other languages than
Greek. We cannot assume the existence of a Thebaic version from the
evidence of the Pistis Sophia, for the whole of that book may be a trans-
lation from Greek. It will have been noticed, however, that three of the
authorities quoted above are Latin writers, and, in particular, the refer-
ence supplied by the Mss. of Lactantius may very fairly be taken as
INTRODUCTION.
xxvii
indicating that an old Latin version existed at one time. This is, on
other accounts, probable enough: it seems likely from Priscillian's tracts,
the Gelasian Decree and other lists, that very obscure apocryphal books
were well known in the West. No one would have suspected the existence
of a Latin Book of Jubilees or Assumption of Moses; yet the Milan
palimpsest established their existence. We are not aware that a trace
of any other version-Ethiopic, Syriac or Armenian-has ever been
pointed out.
S iii. The MSS.
There are at present four mss. of the Psalms of Solomon known to
exist, and of one, which is lost, we possess a printed edition. Two of
these Mss. were first noticed by Dr Oscar von Gebhardt, and one by
that excellent palaeographer, the late M. Charles Graux. The present
edition is the first in which all five authorities have been used.
We proceed to describe the MSS.
I. A. Augustanus. This Ms., from which the Psalms were first printed
by J. L. de la Cerda, was in his time preserved in the Public Library at
Augsburg. We first hear of it in a letter from Andreas Schott to Johannes
Meursius written in 1615 (Meursii opera, ed. J. Lamy, xi. p. 249). Schott
says: “Hoeschelius Graece pollicetur editurum se Cyrilli Alexandrini
adversus Julianum tapaſárnu libros; nactum se quoque Salomonis
exemplar vetustissimum Constantinopoli adlatum, in quo psalmi xviii
Salomonis, hactenus ávékdotou et invisi.' Cerda, in his prefatory note
to the Psalms, does not tell us even so much as this about the MS.
He says: “Misit adhuc Reuerentissimus Pater Andreas Schottus Socie-
tatis nostrae hos Psalmos Salomonis recens in membranis antiquissimis
Bibliothecae Augustanae repertos, Graece solum manu scriptos.' Fa-
bricius says that Cerda professes only to have received a transcript
of the Ms., but the latter's notes led one to believe that Schott sent him
the ms. itself (see p. xiii.). No one has ever seen it since, though
Hilgenfeld and Geiger both made enquiries after it. From these ex-
tremely meagre accounts we gather that the Ms. was a parchment one,
of considerable age (the 'vetustissimus' can hardly be pressed), and that
it contained some of the other Sapiential books (Schott speaks of it as
'Salomonis exemplar'): from Cerda's notes we gather further that it
was difficult to read or damaged in some places; ‘obscure scriptum ut
legere nequirem' and similar expressions occur with some frequency.
xxviii
INTRODUCTION.
f. 1.
Proverbs
ܕܕ
ܕܕ
61.
If Cerda's reprint is to be trusted, the Augsburg Ms. cannot be identified
with any of those now known. But on this matter see below.
2. V. Vindobonensis. This ms., which was first used by Hilgenfeld
for the text of the Psalms, is mentioned first by Petrus Lambecius in
his Commentarius de Bibl. Caes. Vindob. 111. p. 20; next by Nessel
in his catalogue, p. 31. Fabricius (p. 973) notices its existence. Hilgen-
feld obtained a collation and description of it from Jos. Haupt (Mess.
Jud. p. xiii.).
It is numbered as Cod. Gr. Theol. 7 (11 in Nessel), a folio measuring
131 by 104 Vienna inches, of the xth century, written in double columns
of 26 lines, 71 Vienna inches high, in one hand, written in semi-uncials.
The ink has faded somewhat, even the rubricated titles and initials of the
Psalms. The margins of the pages are prepared for Scholia.
The contents of the MS. are as follows:
Job,
with a catena
34.
Ecclesiastes » »
Song of Solomon ,
Wisdom, without a catena
86.
Ψαλμοί Σολομώντος
105b.
Ecclesiasticus
118–166.
Twenty-two leaves are lost between ff. 33–34. The ms. was
bought by Augier de Busbecq at Constantinople cir. 1570. Lam-
becius, in a marginal note, mentions Cerda's work, and recommends
the collation of this copy.
We depend on Hilgenfeld's edition for our knowledge of this MS.
[Since the above was written, we have obtained a full collation of V
made by Dr Rudolf Beer, which shows that Haupt's was most inaccurate,
and materially changes our estimate of the ms.]
3. K. Havniensis. This ms., now preserved in the Royal Library
at Copenhagen, was first noticed by M. Charles Graux, who, in the
Revue Critique for 1877, p. 29143, in a review of Dr Chr. Bruun's
Aarsberetningen og Meddelelser fra det Store Kongelige Bibliothek, Pt
iii. 1877, describes the Ms. briefly and gives a few specimens of its
readings. He subsequently gave a fuller description in his Notices
sommaires des MSS. grecs de la Grande Bibliothèque Royale de Copen-
hague. Paris, 1879, pp. 1–4. From these sources we gather the
following facts.
The Ms. is no. 6 of the old Royal collection. It was bought at
Venice in 1699 by Frederick Rostgaard, along with most of the other
Greek Mss. at Copenhagen. In 1726, Count Danneskjold bought his
INTRODUCTION.
xxix
collection, and in 1732 most of it passed into the Royal Library. This
volume consists of quires 11—39 of a xth century Ms. in folio,
written in double columns, with scholia, in a very beautiful hand. It
contains :
Job, with a catena.
Proverbs,
Ecclesiastes, ļ with Scholia.
Song of Songs, )
Wisdom,
Psalms of Solomon, { without Scholia.
Ecclesiasticus.
At fol. 84 is a very fine full-page painting representing Solomon
enthroned. A facsimile of this may be seen in M. Bruun's work referred
to above. Graux also gives two pages of the Psalms in facsimile. The
liberality of the authorities at Copenhagen permitted this precious
volume to be sent to the Cambridge University Library in the summer
of 1888, and here Professor Ryle collated it for the purposes of this
edition. To Dr Bruun in particular, for his great services to us in this
matter, we beg to offer a sincere expression of our gratitude.
4. M. Mosquensis. This Ms. was discovered by Dr Oscar von Geb-
hardt in 1879. The discovery is announced in an article by Dr Harnack
in the Theologische Litteratur-Zeitung for 1877, p. 627. No description
of the Ms. is there given.
We owe our knowledge of this Ms. to the very great kindness of the
Archimandrite Wladimir who holds the position of Συνοδικός Σκευοφύλαξ
kai Xaptopúlać, to whom we desire hereby to render our warmest thanks.
On being asked to furnish us with a collation of the Ms. he at once sent
a transcript of the entire text, made by himself, and a description of
the Ms. which we here subjoin. Such signal kindness as this deserves
a better recognition than we can give.
Mosquensis Sanctissimae Synodi Bibliothecae Graecae Codex N 147,
membranaceus, sec. xiii. fol. 225 (longitudo 131 digitos, latitudo 11 d.),
duabus et tribus columnis paginae scriptae sunt, celere charactere.
Tituli librorum et litterae initiales minio scripti sunt. Mosquam hic
Codex translatus est ex monasterio Iberorum in Monte Atho, ab
Arsenio Suchanow anno Christi 1653. Huic Codici in principio ad-
scriptum Apoevi HT Tô ’IBýpwv. Continet (1) fol. 3—82, Bißlos Toû
'Icß; habet 33 capita cum catena variorum patrum : Chrysostomi,
Dion. Areopagitae, Basilii Magni, Greg. Naz., Olympiodori, Theod.
Mops., Polychronii, Didymi, Apolinarii, Origenis, Juliani, Theoph.
Alex., et Cyrilli, Severi Antioch., Methodii, et Evagrii. Initium catenae,
XXX
INTRODUCTION.
“H xopa Air (Tus, xốpa ủy Tạ Hoa. Finis texti in f. 82, oi bề eA0óvres
προς αυτόν φίλοι, Έλιφάζ των Ησαυ υιών, Θαιμανών βασιλεύς, Βαλδάδ και
Savxaiw Túpavvos. Ewpap ó Muvalwv Baolleùs. Ultimum scholium
Evagrii, toû 'Elpaſ iv úlòs Ewpap kai 'Apalńk, etc. (2) f. 83—125,
Ilapoluía. Eolouộvros. Init. catenae, Ei kai katà tò ØNTòv tò củlès oſ
TÔ IIapoqulov atrocolovol lóyou. Nomina commentatorum: Apol., Did.,
Dionys., Cyr., et Marcus. (3) f. 126—142, ékkinolactús cum scholiis
anon. quorum init. El ékkino Laoti's ó lalwv, ékkinolas ūţia ta leyóueva.
(4) f. 142—150 Aqua đouátwv. Nomen auctoris et init. scholii am-
plius legi nequit, atramentum enim expalluit. (5) f. 151–168 Eopía
Polouwvtos sine scholiis. (6) hic in f. 168--179 leguntur xviii Psalmi
et Odae qui [ab] aliis tribuuntur Salomoni, sine titulis, sine divisione in
capita et carmina, et sine scholiis. (7) f. 179–225 Eopía 'Incoû vioù
Eupáx, sine scholiis. Init. prologi, Iollwv kai jeyálwv. In fol. 224
II poo evxn’Inooù vioû Elpáx. Init. equoloyńoojal col, K.t.d.
5. P. Parisiensis. This ms. was also first noticed by Dr 0. v.
Gebhardt, and the discovery announced in Dr Harnack’s article referred
to above. In the case of this Ms. also we have to acknowledge a debt
of gratitude to a scholar who has been kind enough to devote time and
thought to furnishing us with a full collation of the text. The Rev.
Pierre Batiffol, well known as the discoverer of Codex 0 (Beratinus),
and as the editor of the Nicene Canons, and of Études Patristiques, etc.,
has most generously furnished us with a collation of the Ms. in question :
and it is with the greatest pleasure that we place on record this instance
of his courtesy, and offer him our sincerest acknowledgments. In
September of this year (1890) Mr James was able to make a brief
inspection of the Ms. and to glean a few additional particulars of it.
The ms. is no. 2991 A in the National Library at Paris. It is a
paper book written in 1419 in 'petit format,' of 495 leaves. The con-
tents are very miscellaneous, but fall for the most part into well-defined
groups.
............................
........
a. First comes Isocratis oratio ad Demonicum.
Oratorum nomina, etc. .......
.......II b
Aesopi fabulae aliquot ...........................
h. Next two Byzantine tracts.
Mich. Attaliotae promptuarium juris, imperfect... 14
Georg. Codini de officiis aulae CP ........... .......65
C. Then Letters of Basil to Gregory Naz. .....
Letters of Libanius and Basil ..............
d. Niceph. Gregoras. two monodiae' and some letters .........
...... 135
143
INTRODUCTION.
xxxi
......366
e. Speeches and excerpts from Josephus, including the Hip-
polytean fragment Tepi Toll TravTÓS....
.............173
II.
Wisdom of Solomon ..........
..........195
Psalms of Solomon .........
......... 2240
Ecclesiasticus ...............
... . . . . . . ... 244
g. Physiognomic signs of character ............
...........................320 6
h. Prayer by Matthew of Philadelphia
............3246
The Emperor Basil's exhortations to his son ................... 334
Gymnosophistarum responsiones ....
..........3600
Secundus the Pythagorean, his answer to Hadrian .......... 3630
On the 8 deadly sins .....
Dionysii Catonis sententiae ...
...... ...... 3661
vii sapientium apophthegmata
......3711
k. A group of chronological lists .. ...... ............ 372–381
1. A Byzantine miscellany of letters and verses ......... 381 6-427
m. An ethical miscellany ....
...........427 6–447
III.
n. Satires and letters of Mazaris and Manuel Holobolus 448-495
Groups f to m are all in one and the same hand: the colophon on
§ 446 b states that the book was written at the expense toll Tavev-
γενεστάτου κυρού Ματθαίου Παλαιολόγου του Λασκάρι.
These are all the mss. known at present. That more may be dis-
covered, even in European libraries, is by no means an impossibility.
We have now to investigate the relations of these authorities to one
another. The most practical way of doing this will be to tabulate the
readings peculiar to each. Two points—the numeration and titles of
the Psalms,—we reserve for a subsequent period.
The following are the principal readings peculiar to A (excluding
probable misprints in Cerda's book).
1. 8. αμαρτίαι for ανομίαι, very likely repeated by Cerda from the line before. On
ii. 4 see notes.
iv. 4. om. oi.
V. 15. detepúon for devt., but ? misread.
vi. 5. oalûv for oálwv.
viii. 4. Tóle for ról. 38. om. oỦk.
ix. 2. for Ýs. 16. om. kai nueis-oľkteipov.
xi. 9. om. £v óvbuat.—'Io pań.
xii. 4. om. xeihn--poßovuév wv.
xiii. 5. καταρροφή for καταστροφή, but probably Cerda read this wrong.
J. P.
xxxii
INTRODUCTION.
XV. 10. om. της. 11. om. αυτών.
xvii. 12. τα for oίς. 31. έθνη και λαούς for λ. κ. ε. 32. om. τον κύριον.
xviii. 5. αμαρθίας for άμαθίας, ? mistalke of Cerda’s.
Another class of peculiar readings we regard as most probably
misreadings of Cerda's.
ii. 15. αυθαι.
iii. 2. ψάλλατε for ψάλατε.
iv. 2. σημειώσαι for -ώσει. Ι9. κείνος (?) for κενός. εμπλήσαι for -ει. 21. απο.
ληρίων for υπό θηρίων.
ν. 1. αινέτω for -ος. ΙΙ. χιλόης for χλόης. Ι6. φύσται for φείσεται.
vi. 9. ευλογήτω for -ός.
viii. 13. έν φέδρω for αφέδρω. 16. κρατερώς for -αιώς. 40. ανετός for αινετός.
ix. 6. και ου for κ. που. 7. έρνα ήμ. έν εύλογη. 12. ομολογήσει for εξομ.
16. σου...αποστήσεις for σοι...αποστήσης.
xi. 6. δρομοί for δρυμοί.
xiii. Ι. εσπέσασε for έσκέπ. Or επήσπ.
xvii. 9. ριτων for ημών. 23. είδες for oίδες or –ας. 27. απελλή.
xviii. 12. κυρεία for πορεία.
There is a 3rd class of obvious misprints which are very numerous.
We will instance a few.
i. 6. άγατοϊς.
v. 7. επικαλασόμεθα. 15. ανέκ.
viii. 23. δερουσαλήμ, etc.
1x. 17. ηρέτισε for -ω or -ας (“ elegisti').
Eight out of seventeen readings in the first class consist in omissions,
and consequently there is a possibility that Cerda, who does not seem
to have spent a very long time over his work, may be responsible for
them. It does not seem to us that he was at all a skilled palaeographer,
and certainly he did not keep his printer at all well in hand: so that
a certain doubt hangs over almost every reading peculiar to A. In
a note on vi. 7 Cerda says he has made several tacit corrections: ‘resti-
tui...ut et alia levia quae omitto.'
Next, of readings peculiar to V. The following are given by Hilg.
ii. 3. δώρω sic [really δώρα]. 4. ητιμένθη [ήτιάθη as K= ήτιμώθη].
V. Ι6. το δει for το δέ. [The Ms. has δε.]
Χ. 9. ευφροσύνην for σωφρ. [The Ms. has σωφρ.]
xiii. Ι. επήσπασε for εσπέσασε or εσκεπ (?). [The Ms. has εσκέπασε.]
xvii. 9. γένος for -ους. [The Ms. has γένους.]
It will be seen that every one of these is discredited by the new
collation.
See further the additional note.
The readings in which K stands alone amount to no more than two,
xi. 9. om. το έλεος. xvii. 9. γένος.
and we think that these may be oversights in collation.
&
INTRODUCTION.
xxxiii
Readings peculiar to P.
iv. 17. απορίαις for the 2nd απορία.
viii. 34. ελαίου for έλεου (an itacism).
xi. 6. έσκίρτησαν for έσκίασαν.
xii. 2. άλλω for άλω.
xvi. Ι. καταφορά for καταφθορά. Ι2. ισχύσαι for ενισχύσαι.
xvii. 35. δίκαιος και διδακτός ins. και. 40. αύξει for άξει.
Readings peculiar to M.
ii. 4. ευέδωκεν. 5. αυτής for αυτού. 21. σχινίον (itacism).
iii. 7. παρά θεόν σωτήρος (mistalke).
viii. 13. αφαίδρω (itacism). 24. εγέννησεν (error).
xiv. 3. ανθρώπου for ουρανού. ?ουνου misread.
xvi. 9. φόβω for τόπο.
xvii. 3, 4. om. μετ' ελέου και η βασ: του θεού ημ: είς τ. αιώνα (homoeoteleuton).
34. φέροντας ? (obscurely written in the copy).
The above lists will be found, we believe, to contain all the im-
portant readings (diversities in titles and numerations excepted) which
are peculiar to each Ms. The following lists will show what com-
binations of Mss. are most common.
First we will take the group AV. They agree in the following
readings:
iii. II. om. μητρός.
ν. 7. είς for εί.
ix. 17. om. παρά.
Χ. Ι. ελέγχω for ελεγμώ.
Other groups of two into which A enters :
Α, Κ. ii. 25. έπαιξαν for ενέπαιξαν.
xvii. 30. καταμετρίσει for καταμερ.
Α, Ρ. ii. 4Ι. ενωπ. των δούλων (P ex silentio). xvii. 5. βασιλείαν.
A, M. xvii. 26. αμαρτωλών for -ους.
Groups of two into which V enters.
V, Κ. xvii. 23. οΐδες for -ας. 27. απειλή.
V, P. nil.
V, M. xiv. Ι. εννόμω.
Groups of two into which K enters.
A, K, V, K, see above. K, P, K, M, nil.
Groups of two into which P enters.
A, P, V, P, K, P, see above.
P, M. ii. 20. The lines of the verse are transposed. 24. επαγωγή.
V. Ι. το όνομά σου (for dative).
xi. 8. αγαθά for -όν.
xii. 4. από κακών for ακάκ.
xvii. 23. οίδας not είδες οι οίδες. 27. omit εν απειλή-αυτού.
As a result of this investigation certain facts come forward promi-
nently at once.
C 2
Xxxiv
INTRODUCTION.
1. That A, V are very closely connected.
2. That K, P, M usually agree against them.
3. That P, M are very closely connected.
In other words, we arrive at a provisional genealogy of this form
Archetype
A
V
Ι Ι Ι
крм
Can we define the relationships more precisely than this? A theory
has occurred to us which we are on the whole not inclined to accept,
but which is worth stating, because the statement of the pros and cons
of it may save others from the trouble of formulating it in the future.
It is that A and V are one and the same MS. From Augsburg to Vienna
is no very far cry, though we are not at present able to trace any trans-
ference of Mss. from one to the other. But that is a minor point.
What is important in favour of the idea is (a) the character of A's
peculiar readings, (b) the paucity of V's peculiar readings, (y) the
number and character of those in which A and V agree.
As to (a) it has already been remarked that by far the most important
of those given above consist in omissions, and we repeat the suggestion
made there, that Cerda does not inspire sufficient confidence as an
editor, to free us from the suspicion that he is to blame for these
omissions.
As to (B) we have only given five readings peculiar to V, and one of
them, which if correctly given would close the question, is inferred ex
silentio. There are three readings of A's which if confirmed would break
the theory down at once. σαλών (specially noticed by Cerda), καταμετρίσει
and á uaptwlw (xvii. 26). Of the first of these we can say nothing in
face of Cerda’s statement, but of the others it may be said that tp is very
easily read for p in some hands, and that duaptwlô may represent a
wrongly expanded abbreviation.
In every one of the other cases we might suspect a misreading.
But there is another branch of evidence not yet alluded to, which is
less easily set aside, namely, the titles and numbering of the Psalms.
The following table gives a conspectus of the ms. evidence on this point.
Ps. i. A, va uos Tụ 2. .
K
> omit.
M omits all numbers and titles, save in the case of Ps. iii.
ii. A, 4. TQ E. Trepi 'Iepovo aliju B'.
V K have the numeral on the left, rather higher up.
INTRODUCTION.
XXXV
iii. A, ψ. τω Σ. περί δικαίων γ'.
V KP omity'..
M has the title but omits y'.
iv. AP, ψ. τω Σ. τους ανθρωπαρέσκοις δ'.
VP the same, but Γ' for δ'.
Κ, Γψ. τ. Σ.
V. A, ψ. τ. Σ. ε'.
V KP, Δψ. Σ.
vi. A, ψ. εν ελπίδι τω Σ. 5'
V KP, E' έν έλπ. τω Σ.
vii. A, ψ. τ. Σ. επιστροφής ζ'.
V K P, 5' τη Σ. επιστρ.
viii. A, ψ. τ. Σ. εις νίκας η'.
V K P, ZZ' τη Σ. είς νικος.
ix. A, ψ. τ. Σ. είς έλεγχος θ'.
V KP, θτ. Σ. είς έλ.
Χ. Α, ύμνος τώ Σ. ι'.
V K prefix i'.
P has the same as A.
xi. Α, το Σ. είς προσδοκίαν ια'. (Fabr. inserts ψαλμός.)
VK P prefix IA'.
xii. A P, τη Σ. έν γλώσση παρανόμων ιβ'. (Fabr. adds ψαλμός.)
V K prefix iß'.
xiii. A, ψ. τ. Σ. παράκλησις των δικαίων ιγ'.
V KP, ΙΓ τη Σ. ψ. etc.
xiv. A, ύμνος τω Σ. ιδ'. Α.
VK P, ΙΔ ύμνος τω Σ.
XV. A P, ψ. τ. Σ. μετ' ωδής ιε'.
V K prefix ce'.
xvi. A, ψ. τ. Σ. είς αντίληψιν ις'.
V K P prefix 15'.
xvii. A, ψ. τ. Σ. μετ' ωδής τώ βασιλεί ιζ'.
V K P as xvi.
xviii. A P, ψ. τ. Σ. επί του χριστου κυρίου ιη'.
V K as xy.
Now from this table certain curious points arise. First as to titles.
Psalm i. has no title but in A. Ps. iii. is the only one to which M gives
a title at all.
Next as to numeration. V, K and P agree in numbering certain
Psalms wrongly, thus. They omit the number of Ps. iii., and call
Ps. iv., iii. instead. Then, according to them, Ps. V. = iv., Ps. vi. = V.,
Ps. vii. = vi., Ps. viii. = vii. They omit the number viii. altogether, and
xxxvi
INTRODUCTION.
give Ps. ix. its correct number. The only other difference is that they
consistently prefix the number to the title, instead of affixing it. In this
last matter the scribe of P is influenced by the breadth of his margin.
We are inclined to attribute a considerable number of these dif-
ferences to Cerda's editorship. When we see Fabricius consistently
altering the position of the numeral and reading 4. T. &. Tepi ‘Iepov-
calnu and so on, and twice inserting a Yaduós which he did not find in
Cerda, we see how little editors of two centuries back thought of altera-
tions which we now consider inexcusable. And it is, we think, most
likely that Cerda took great liberties in this particular. To begin
with, he calls the collection by a name which no other ms. or authority
is known to give, Valtýpov (instead of Valuoi) Xolouwvtos. This
name he may very well have invented, as well as the title of the
ist Psalm, which is as obvious as it could well be. It is also most
probable that, if A had the wrong numbering just noticed in V and K,
Cerda would have corrected it without saying anything about it, and
that he would have altered the position of the numerals. Again, it is
by no means out of the question that he should have sometimes inserted
Valuós, where V and K omit it (as in vi. and viii.), and sometimes
omitted to insert it (as in xi. and xii.). In Ps. viii. again, vikas of A is
very likely to be a misreading for vikos of VK.
The above paragraphs were written before we had found means to
obtain a fresh collation of V, or indeed, had had reason to believe that
such a thing was really needed. Had we procured it earlier, it is
doubtful whether we should have laid such stress on the possibility of
identifying A with V. Readings that had before seemed striking
evidences of affinity (e.g. the omission of oúpavoù in xiv. 3, and of tws in
xviii. 13, and such coincidences as ålndela in xvii. 20) now prove to be
simply mistakes in Haupt's collation : we had collected from Hilgen-
feld's notes seventeen such instances of agreement between A and V
against the other mss.; and of these seventeen, thirteen are entirely set
aside by the new evidence. In spite of this we have preferred to let
the discussion stand. The tabulation of the titles is complete, and may
prove useful; and the whole section, if it serves no other purpose, may
at least prove an effective warning against the unquestioning employ-
ment of any old collation of a MS.
Moreover, it can hardly be said that the identity of A and V is
absolutely out of the question even now. It might be argued, plausibly
enough, that if Haupt in 1868 could commit such enormities, the pro-
bability that Cerda in 1626 may have done still worse, is increased. But
as a whole, the case for the identity is considerably weakened, and the
INTRODUCTION.
xxxvii
net result of the investigation has been to deepen our distrust in the
editio princeps, and to bring all our authorities into closer connection
with each other than we had before thought possible.
For, in spite of the subdivisions into which our five mss. fall, they
undoubtedly belong to one and the same family. This, we think,
necessarily follows from the fact that they all contain the book in the
same connection, i.e. they give it as an appendix to, or a component
part of, the Solomonic writings contained in the LXX. Of this fact we are
certain in four cases, and in each of these the position of the book is
the same-between Wisdom and Ecclesiasticus—while in the fifth case
(that of A) we know that other Solomonic writings were contained in
the ms. It seems probable, then, that the Alexandrine Ms. followed
a tradition different from any of ours, for it placed the Psalm at the end
of the sacred writings, as an appendix to the whole. There is no such
difference, we believe, between our mss., as would not be amply accounted
for by the intervention of a few steps between the archetype and their
immediate progenitors. Beyond the solitary indication afforded by the
subscription of P in which ^ is expanded into tpiákovta, there is nothing
to show definitely that any one of them was copied from an uncial Ms.,
and of course even this trace does not prove an immediate descent from
an uncial ancestor.
The similarity of P to M might suggest the idea that P was a copy
of M. But this is at once negatived by the absence of titles in M and
by the fact that in xvii. 3, 4 M omits words which P inserts.
On the whole we are inclined to say that K is the best of our Mss.
It is as old as any, and presents a very neutral text, though not free
from corruption. On the whole we cannot feel ourselves justified in
constructing any more precise genealogy of the mss. than that given
above, though the error in numeration common to V, K, and P, tends
very considerably to closen the connection between the two main sub-
divisions of our authorities.
The scanty notes of provenance which we possess are not such as to
be very helpful. A, V, and P (?), came from Constantinople. K was
bought at Venice. M came from Iviron on Athos.
§ iv. Date and Authorship of the Psalms.
At what date were the Psalms composed ? Internal evidence enables
us to give the answer. We find in certain Psalms clear allusions to
contemporary and recent historical events of momentous importance
to the Jewish nation. If these can be identified, we are in a position
xxxviii
INTRODUCTION.
at any rate approximately to determine the period at which the book
was written; and the knowledge of their date, within certain limits, will
be the key to various allusions descriptive of the internal condition of
the Jewish community.
The historical events, to which we have referred, form the groundwork
of Pss. i., ii., viii., xvii. 1-22; and indirect allusions to the same group
of events may possibly be found in Pss. V., vii., ix., xv. One aspect of
the social condition of the people is presented in Pss. iv. and xii. : Pss.
xi., xvii. 23—end, xviii. give expression to the Messianic expectation:
Pss. iii., vi., xiv., xvi. do not possess any distinctive colouring.
The following is the picture of contemporary events which we
obtain from Pss. i., ii., viii., xvii.
The Jews are enjoying prosperity; they have grown greatly in
numbers and fame (i. 3, 4); they are satisfied that God is thus
blessing their upright and pious conduct (i. 2, viii. 7). They are how-
ever deceived. For suddenly there is an alarm of war (i. 2, viii. I);
a rumour comes of the advance of a hostile host, which threatens Jeru-
salem (viii. 2-4). The Psalmist now discovers the hollowness of his
countrymen's piety, and sees in the approaching catastrophe a just
judgment. The hostile army is led by a stranger, who comes from the
uttermost parts of the earth; he is a mighty warrior, and, as the repre-
sentative of the heathen foe, he is designated at different times “the
sinner,' the lawless,' (the dragon,' (the adversary' (cf. ii. 1 and 29, viii.
16, xvii. 9, 13, 15). He prepares war; but the rulers of Jerusalem
go forth to meet him, they throw open the approaches to the city,
and welcome him with acclamations; he enters and takes possession
(viii. 17—20). From some quarter however resistance is offered; the
invader with his battering-ram throws down strong walls, seizes the
fortifications; Gentiles enter the sacred precincts of the Temple, and
pollute the Altar with their presence (ii. 1, 2, viii. 21). A sanguinary
vengeance is taken; a massacre takes place in which blood flows like
water in Jerusalem (ii. 25—28, viii. 23, xvii. 13). Large numbers are
sent away as exiles (viii. 24); they are taken to live the life of prisoners
among the Gentiles (ii. 6, 13, 14); their destination is the bounds
of the west' (éws étè dvouwv), and even the rulers of the land are not
spared, they are carried off to be the object of contumely and insult
(xvii. 14). The conqueror in his pride and arrogance is guilty of acts of
heathenish profanity in Jerusalem (viii. 15, 16, cf. ii. 29); his ambition
has no limits, he does not realise that he is but a mortal man (ii. 32
—33); God sends retribution; he is assassinated in Egypt, his body
lies tossing on the waves, there is no one to bury him (ii. 30).
INTRODUCTION.
xxxix
Such are the main features of the crisis in Jewish affairs, to which
our Psalms allude. Who then is the foreigner, from the ends of the
earth, who menaces Judæa, who, having been welcomed within Jeru-
salem, is nevertheless compelled to batter down walls with his siege-
train, who massacres many citizens, and carries them off to the bounds
of the west,' who is guilty of impious audacity, and receives a heaven-
sent retribution, meeting an inglorious death on the shores of Egypt?
We will pass in review the names of the most eminent of Jeru-
salem's conquerors, and consider how far this description is applicable
to them.
(1) The name of Titus need hardly come under serious discus-
sion. The death of Titus, over which the Jews exulted as a heaven-
sent retribution for the destruction of Jerusalem, bears no resemblance
to the description in Ps. S. ii. 30. The welcome accorded to the invader
in viii. 18—20 has no counterpart in the narrative of the great Jewish
revolt against the Romans. Our Psalms moreover most certainly pre-
suppose the survival of the city, after the invasion of the foreigner. It
has been polluted by the Gentile (ii. 2, viii. 25, xvii. 25), but not
destroyed. Some degree of mercy has been shown; the people have
not been utterly consumed (ii. 26, xvii. II).
(2) The name of Antiochus Epiphanes has with better show of
reason received considerable support. His relations with the Jews
introduce several points of similarity to the picture described above.
But the more closely we carry the inspection, the less probable does
this identification appear. The description of the invader as one who
came from the uttermost parts of the earth' (τον απ' εσχάτου της γης,
viii. 16), though possibly only an imitation of the old prophetical style,
is scarcely appropriate to the monarch of the adjoining kingdom of
Syria. It is true he oppressed the Jews and carried on numerous wars,
but the epithet of the mighty striker' (Tòv malovta kparacws) would be
more suited to a warrior whose success in arms had been less chequered
or on a larger scale. We know that at the beginning of his reign there
was a strong Hellenizing party in Jerusalem ; but we do not find that
Antiochus ever received such a welcome as is described in viii. 18—20.
On the contrary, he is said on two occasions to have been obliged to
attack Jerusalem, and yet the resistance which he encountered was
never obstinate enough to compel resort to such extreme measures as
the battering-ram (ii. 1). The defilement of the altars and the pollution
of the Temple (ii. 2—5, viii. 25, 26, xvii. 16) suggest the temporary
dishonour, not the overthrow of the Temple and the complete cessation
of the Temple worship, which signalized Antiochus' capture of Jeru-
INTRODUCTION.
salem. Granting that he may have carried away many Jewish prisoners,
the statement that they were sent to the bounds of the west’ would
be quite inappropriate to the captives of the Syrian king. Lastly,
although the conclusion of Ps. ii. might represent a Jew's exultation at
the news of Antiochus' death, the passage in ii. 30, ÉKKEKEVIN MÉvov...
Aiyúrtov is quite sufficient to show that the Syrian monarch is not in-
tended. Surely too a Jew, in any lyrical description of Antiochus Epi-
phanes, would have used the opportunities afforded by Pss. S. ii., iv.,
xvii. to denounce the oppressor of his nation in a far less measured
strain.
(3) The name of Herod the Great is very naturally suggested by
the description of the invader as a man who was a stranger to our
race' (ävGpwnov állótplov yévous ruwv, xvii. 9). We know too that he
and Sosius combined to lay siege to Jerusalem, and that the former
signalized the beginning of his reign by the cruel slaughter of the lead-
ing members of the Sanhedrin. But we should not expect that an
Idumean by birth, even if he had as a youth been prisoner in Rome,
would be called 'one that came from the uttermost parts of the earth';
the epithet of "the mighty striker' would not be very applicable in
Herod's case, who, with all his force and vigour, obtained greater
triumphs in the field of diplomacy than in that of battle. Herod it is
true was an alien by race, but he was most careful to conciliate the re-
ligious prejudices of the Jews, and the charge of idolatry and insolent
infamy in xvii. 15, 16 is not what we should expect to find in a descrip-
tion of his deeds. Herod permanently resided in or near Jerusalem
itself; the description in Pss. S. ii., iv., xvii. gives the impression only of a
temporary occupation by heathen troops. We never find that Herod's
arrival was welcomed by the leaders of the people (viii. 18 sqq.), and
however relentless he may have been in the pursuit of a cruel policy--
sufficiently so to justify such a description as viii. 23 sqq.—yet it could
never, we think, be said of him that he sent away captives to the
west' (xvii. 14), or that he made slaves of the children of Jerusalem
(ii. 5). The last days of Herod have a tragic and terrible history;
but there is nothing in them at all resembling the description of the
conqueror's doom on the shores of Egypt (ii. 30).
(4) We have reserved to the last the name of Pompey. In his
case we find the most striking resemblances to the historical picture
parts of the earth' (viii. 16). He as the greatest general of the day, who
had just overthrown Mithridates, is the mighty striker' (ròv taíovta
kpatalớs, viii. 16). The haughtiness and ambition of the great Roman
1
INTRODUCTION.
xli
correspond with the description of ii. 33 (CITEV ływ kúpLos yñs kai
Daldoons coojai). Pompey arrived in Syria not long after the Civil
War between Hyrcanus II. and his brother Aristobulus II. had broken
out. Hyrcanus was assisted by Aretas the Nabatæan king. This civil
conflict which followed the peaceful and prosperous reign of Alexandra
is possibly intended by the allusion to the sudden outbreak of war after
a period of tranquillity (i. I, viii. 1). Pompey was with his army at
Damascus, when he received overtures from both these rivals and from
a third party consisting of the supporters of a Theocratic policy.
Pompey's march through Palestine to Jericho was unopposed; the
chief fortresses were surrendered to him without a blow. In Jerusalem
Hyrcanus' party prevailed; the gates of the city were thrown open; the
Roman soldiers entered unopposed (cf. viii. 18—20). But the sup-
porters of Aristobulus were determined to resist: they established them-
selves in the Temple and refused to capitulate. An obstinate conflict
ensued. The strength of the Temple fortifications was immense;
Pompey was compelled to invest it by a regular siege : his engines and
battering-rams were brought from Tyre, and after three months a
breach was effected (ii. 1), and an assault made: the Temple was taken
and a bloody massacre ensued (viii. 23). It was computed that 12000
Jews lost their lives in this first desperate conflict against the Romans.
Aristobulus himself and certain members of his family were sent to
Rome (ews êtà dvouwv), to adorn the triumph of Pompey (eis èutralymov,
xvii. 14). Hyrcanus was spared, and reinstated in the High Priest-
hood. Pompey acted with clemency and consideration (cf. ii. 26, xvii.
II): he restored the worship of the Temple, and did not touch its
treasury; but by entering the Holy of Holies he was guilty of an
unpardonable act of profanation. In strict correspondence with this
description of Pompey's behaviour, we find that the Psalmist, who does
not denounce the invader in nearly such unmeasured terms as he
expends upon his own countrymen, refers to certain profane and insolent
acts, perpetrated by the conqueror, in his ignorance of the Jewish God
(xvii. 15). For some such profanation the doom described in ii. 30-35
befell the invader as a divine retribution ; and it is impossible not to
recognise in the picture of the stabbed and dishonoured corpse on the
borders of Egypt a description of Pompey's treacherous assassination.
In this identification two points demand further consideration.
(1) It may be objected that the penetration into the Holy of Holies,
which the Jews so bitterly resented, would have been mentioned more
definitely. But it must be remembered that, if in this matter Pompey
displayed contempt for the religious scruples of the Jews, in other respects
xlii
INTRODUCTION.
he had shown consideration and kindness. Moreover we should not
expect to find in a liturgical Psalm any detailed reference to an act so
abhorrent to the pious Jew, that its Divine permission seemed an
inexplicable mystery. In these Psalms Pompey is referred to as
the scourge of Jewish iniquity; his profane acts are those of ignorance
(xvii. 16, 17), and, although the detailed description of his doom is best
understood in the light of this crowning act of profanity, the purpose of
the Psalms is to describe not the impiety of the captor, but the heaven-
sent disasters of Jerusalem as a judicial visitation for sin.
(2) It may be objected that the passages describing wholesale
slaughter (viii. 23, xvii. 13) and large numbers of captives (ii. 6,
viii. 24, xvii. 14) give a darker page of history than we should be
justified, by Josephus' account, in attaching to Pompey's capture of
Jerusalem. But Josephus wrote a century and a half after these events
took place; and it is difficult to realise from his concise and simple
narrative, that he is telling us of the loss of 12,000 Jewish lives in
three months fighting over the walls of the Temple. The number of
Jewish captives conveyed to Rome by Pompey laid the foundation of
the large Jewish community of which Philo speaks a few decades later
(De Leg. ad Caium, § 23). These disasters are insignificant by com-
parison with those which Josephus himself witnessed. But to the Jew,
who wrote our Psalms, with the slaughter of so many countrymen, the
dishonourable captivity of many others, and the utter overthrow of
national independence fresh in his memory, it was impossible not to
paint in darkest tints the crisis through which the country had passed.
That Pompey's invasion of Judæa is the historical event to which
this group of Psalms refers, may possibly be indicated by two further
pieces of evidence. (1) In xvii. 22 we have the mention of a Jewish
king (Ó Baoikeus). Now the title of king, which was first assumed in the
Asmonean dynasty by Aristobulus (105--104) and appears on the coins
of his brother Alexander Jannæus (104—78), was dropped after Pompey's
capture of Jerusalem. Pompey restored to Hyrcanus the High Priest-
hood but not the royal power : Hyrcanus is called the High Priest and
Ethnarch of the Jews' (Joseph. Ant. XIV. xii. 3). In later years Herod
the Great received the kingdom of Judæa from Mark Antony (Jos. Ant.
XIV. xiv. 4–6); but if Josephus may be trusted, the Jews never regarded
him as a true king, “the royal authority, which was a dignity formerly
bestowed on those that were high priests by right of their birth, became
the property of common men (dnuotikov avdpôv),' Jos. Ant. xiv. iv. 5.
Now the title ó Baoileus in xvii. 22 is clearly applied to a native prince
and therefore to some one quite distinct from the stranger' (o adló-
INTRODUCTION.
xliii
Tplos) of xvii. 9. Accordingly it cannot be used either of Herod or
of Antiochus Epiphanes ; while if the stranger' be, as we contend,
Pompey, then the mention of Hyrcanus II. or Aristobulus II., the rival
Asmonean princes of the blood royal, by the title of the king' would
be quite appropriate in the writing of a contemporary Jew.
(2) The allusions in our Psalms to drought and famine (ii. 10, V.,
xvii. 21) occurring at or near the time of the invasion of Judæa are not
sufficiently definite to admit of any very certain identification. It is
interesting however to find that in a passage where Josephus is speaking
of the outbreak of hostilities between Hyrcanus and Aristobulus, he
mentions a holy man named Onias, whose prayers were said to have
prevailed with God to cause a certain drought to cease (Jos. Ant. Xiv.
ii. I). In the very next chapter of his history, he describes how God
punished the impiety of the Jews by sending a strong and vehement
storm of wind' that destroyed the crops of the whole country, till a
measure of wheat was bought for eleven drachmæ (Jos. Ant. xiv. ii.).
If we may assume that Pompey's capture of Jerusalem is the
historical event to which Pss. S. i., ii., viii., xvii. refer, we may approxi-
mately determine the limits of date within which our Psalms were
composed. There is nothing in the style or contents of the other
Psalms to separate them in respect of date of composition from those
which are definitely historical in colouring. We have no hesitation in
assuming that the whole collection springs from the literary activity, if
not of a single writer, at any rate of a single generation. Judging from
the detailed character of the allusions, the historical Psalms must have
been composed not very long after the events which they describe.
The impressions are still fresh in the Psalmist's mind.
Wellhausen's supposition that Ps. S. iv. expressed the exasperation
of the Pharisees against Alexander Jannæus is based on a misconception
of iv. II (see note). The earliest direct allusions in the collection are to be
found in Pss. S. i. and viii. which describe the outbreak of the war and
the invasion of Pompey (B.C. 63). The latest event to which reference
is certainly made is Pompey's death which took place in B.C. 48. It is
we think conceivable that the tone of exultation which succeeds the
description of Pompey's fate (ii. 36-41), the strain of joy which
pervades Ps. S. X., and the confident expectation of the restoration from
the Dispersion to be observed in Ps. S. xi. and xvii., may be explained
by the enthusiasm, with which the Jews would hail the success of Julius
Cæsar. From his hand they received especial favours and privileges, and
presumably they hoped to obtain from him a yet more complete measure
xliv
INTRODUCTION.
of freedom. This however belongs to the region of conjecture. We
find no allusion either to Cæsar's death or to the ascendancy of
Herod the Great.
We are of opinion that Pss. S. iv. and xii. are among the earliest in
the collection. For, whereas in Pss. S. i., viii., xiii., xvii. the sinners'
are already punished by the disasters of the Pompeian invasion, in Pss.
S. iv. and xii. 'the sinners' are only denounced with the utmost hatred,
while the visitation by the Gentiles’ is not mentioned, and the inter-
ference of a foreigner with Jewish affairs is apparently not foreseen.
In assigning the years B.C. 70 and B.C. 40 as the extreme limits of
date within which our Psalms were written, we keep securely within
the bounds of probability.
S v. Jewish Parties; and the Religious Thought of the Psalms of
Solomon.
This period of thirty years (70—40 B.C.) witnessed the last scenes of
the prolonged struggle between the two great parties in Palestine, the
Pharisees and the Sadducees. With the downfall of the Asmonean
dynasty and the irresistible assertion of Roman rule, the conflict between
the two factions began insensibly to be withdrawn from the arena of
politics. But the feeling throughout the twenty years that elapsed be-
tween Pompey's capture of Jerusalem and Cæsar's death was at all
times bitter. We should naturally expect that Palestinian Psalms of
this period would throw light upon the condition of Jewish society or
· would at any rate reveal to which side in this intestinal contest the
writer or writers inclined. Nor are we altogether disappointed, although
we might have hoped for more. The Psalms reflect something of the
in no doubt to which party they belong. We shall have no difficulty in
establishing the general grounds on which we give to the ‘Psalms of
Solomon' the significant title of 'Psalms of the Pharisees.'
A brief digression is here necessary in order to remind the reader as
to the origin of the differences between the Pharisees and the Sad-
ducees. It will be remembered that at the outbreak of the persecution
of Antiochus Epiphanes there were two sections of the Jewish com-
munity bitterly opposed to one another. On the one side stood the
Hellenizing party, including many of the aristocracy and led by the
High Priest himself, prepared for the sake of political advantage or
private gain to make any sacrifice of national religion or to adopt any
INTRODUCTION.
xly
practice from among pagan superstitions. On the opposite extreme
stood the Asideans, the fanatical followers of the Jewish law, devoted
to the principle of theocratic Judaism, prepared to suffer any hardship
and to endure any loss rather than abandon a syllable of the sacred
heritage. The fervour of the Maccabean revolt swept away the Hel-
lenizers. The Asideans were strengthened by the successes of the
patriots. The cause of Theocracy triumphed. But the spirit which
had given rise to the Hellenizing of the former generation was still at
work; it was fostered by the military successes of the Jewish captains
and by the growth of Jewish prosperity. The Asmonean princes, to
whose family the people had given the High Priesthood, upheld the
sanctity of the law and the honour of the race. But the stricter Jews
took umbrage nominally at the secularizing of the nation by enterprises
undertaken not for the defence of religion, but for the gain of political
liberty; they cavilled at the right of the Asmonean princes to hold the
High Priesthood; they murmured at the erection of an earthly kingdom.
The fanaticism of these men who, as those who separated themselves
from all impurity, were called Pharisees or 'Separatists,' gradually drove
the Asmonean princes, their natural champions, to seek the support of
the old aristocracy, who had no sympathy with the new enthusiasmı.
Among the latter were the leading Priests who claimed to be the true
sons of Zadok (Sadducees), conservative of the letter of the Mosaic law,
retribution or upon the countless methods of purification multiplied by
tradition.
For some years before his death Johannes Hyrcanus († 105) had
utterly broken with the Pharisees. During the reign of his son Alex-
ander Jannæus the opposition between the two parties reached a climax
in the great Civil War which raged for six years (circ. 86–80). The
power and influence of the Pharisees increased in proportion as the
Asmonean ruler seemed to abandon the religious spirit of his great
ancestors. A High Priest whose whole life was given to military
adventure seemed to degrade the religion of his nation. The triumph
of Alexander Jannæus and his Sadducee supporters, followed by the
wholesale slaughter and banishment of Pharisee foes, was powerless to
stem the current of popular feeling. When Alexandra succeeded to
her husband's throne in B.C. 78, she could only maintain her position
by the reversal of the previous policy and the recall of the exiles. Her
reign was prosperous and peaceful; by the Pharisees it was regarded
as a golden period (Taanith 23a). The Sadducees however felt them-
selves displaced from their rightful position. Their nobles, with the
xlvi
INTRODUCTION.
young prince Aristobulus at their head, began to demand a larger
control in the administration of the kingdom. Already in the year of
the strongest fortresses. On Hyrcanus' succeeding to the throne, a
determined move was made to regain a complete Sadducean ascend-
ancy. Aristobulus, in whom there lived again the spirit of Alexander
Jannæus, was made king and High Priest in his brother's room. It
looked as if the day of persecution and exile for the Pharisees had
returned, when Antipater the Idumean induced Aretas king of Nabatæa
to espouse the cause of Hyrcanus. War broke out between the two
brothers; Scaurus, Pompey's lieutenant, who appeared in Syria in B.C. 65,
favoured the cause of Aristobulus. But Pompey himself, on arriving
in the spring of B.C. 63, was met not only by Aristobulus and Hyrcanus,
but also by an influential gathering of the Pharisees who protested
against the rule of an earthly king. The deposition and capture of
Aristobulus was the death-blow of the Asmonean dynasty and of the
heavily in the capture of the Temple. The animosity between them
and the Pharisees did not diminish. In social and religious matters it
continued to burn fiercely. The Sadducees were an aristocratic clique,
at the head of which stood the High Priest; the Pharisees impersonated
the religious fervour of the masses, guided and directed by the teaching
of the Scribes. The Sadducees were tenacious of the Mosaic law, and
refused to accept the expansion which it received from the teaching of
the Pharisees; they had no sympathy with the new development of
religious thought respecting the resurrection, a world to come, or a
future retribution. The Sadducees were ready to make the most of
their connection with the outside world by political intrigue and com-
mercial enterprise. The Pharisees on the other hand would have
nothing to do with the Gentiles.
When we compare the statements contained in our Psalms with the
picture of the internal condition of Judæa, we think there can be no
doubt of their Pharisaic origin. The Psalmist who divides the whole
community into “righteous' (dikaloi), or saints' (oriol), and 'sinners'
(ápaprwloi), or “transgressors' (trapávouoi), seems to have in view the
opposition between the Pharisees and the Sadducees.
That the Sadducees are designated as 'sinners,' appears from a
variety of allusions.
(a) The Psalmist denounces the sinners' for having violently
usurped and taken possession of the throne of David (xvii. 5, 8).
This is an unmistakable reference to the Asmonean house. That the
INTRODUCTION.
xlvii
king himself is implicated in “transgression' (xvii. 22) could only have
been asserted by one who was hostile to the dynasty upheld by the
Sadducees. The Psalmist includes in his condemnation the nobles
and princes of the land (xvii. 21); his prayer that the Messiah may
sweep away "unjust rulers' (xvii. 24, 41) probably reflects his senti-
ments towards existing authority. The overthrow of the rulers (viii. 23,
xvii. 14) who received the stranger' into their land is regarded as a
divine judgment for their iniquities (viii. 15, xvii. 8).
(6) The complaint is made that these sinners' have taken violent
possession of that to which they had no rightful claim, the reference
evidently being to the High Priesthood (xvii. 6). In the absence of
the true lineage, they had laid sacrilegious hands on the sacred heritage
(viii. 12) from which the Messiah is to eject them (xvii. 26). In these
allusions we cannot doubt that a Pharisee assails the Asmonean house
for its retention of the High Priesthood.
(c) The Psalmist avers that those who discharge the sacred func-
tions pollute the holy things and the offerings by their neglect of the
true observances and by their ceremonial uncleanness (cf. i. 8, ii. 3, 5,
vii. 2, viii. 13, 26, xvii. 51). It is notorious that the Sadducees were
not so scrupulous as the Pharisees, and did not accept all the rules
of purification required by the tradition of the Scribes. The Pharisaic
origin of the Psalms would give especial point to the charges made
against the Priests of the Sadducee faction in viii. 13.
(d) The Asmonean princes and Sadducee nobles were as a rule
more ready than the rest of their countrymen to comply with foreign
customs. This tendency may easily have received a damaging mis-
interpretation from their political foes. There may also have been
too much foundation of truth in the rumours about foul rites and name-
less horrors. “The sinners' are accused in our Psalms of secret
enormities' for which God has brought judgment upon the people (i. 7,
ii. 18, iv. 5, viii. 9), and of surpassing the heathen in the wickedness
accompanying their worship (i. 8, viii. 14, xvii. 17). Whether the
accusations are true or not, they correspond on the one hand to the
judgment, which the Pharisees would pass upon any acts of Sadducee
connivance at Pagan rites, and on the other hand to the low moral
life, which the last Asmonean kings tolerated at their court.
The tone of virulent denunciation in Pss. S. iv. and xii. must be
attributed to some recent injury or affront. But the offenders clearly
belong to the same class. They are men of influence, they are on the
Council (iv. I); they combine severity in judicial duties with immorali-
ties in private life; they are full of cleverness, and by appeals to the
J. P.
xlviii
INTRODUCTION.
law can justify their actions to the simple-minded (iv. 10, 25); they are
full of deceit (iv. 12, 26, xii. 1—4); they live and consort with the
saints' (iv. 7), but they are not to be trusted, they are all things to all
men, mere menpleasers (iv. 10). Such language would well suit an
indignant Pharisee's description of bitter foes, who in his opinion made
an unscrupulous use of their high position in the land, only studying
the law in order to delude the people, and ever seeking to ingratiate
themselves with the Gentile.
Another element in the Psalmist's accusation against these foes is
that, in order to compass their own ends of avarice and vice, they made
desolate whole houses (iv. II, 13, 15, 23, xii. 2, 4); they dispersed (iv.
13, 23) the inhabitants, and the saints' were scattered before them,
they were banished and could no longer dwell in their own land (xvii.
18). We are forcibly reminded of the action taken by Alexander
Jannæus and his Sadducee supporters in order to get rid of their
Pharisee adversaries : perhaps a renewal of the same policy was threat-
ened when the Sadducees attempted to regain their lost authority after
the death of Alexandra.
That the Psalmist refers to the Sadducees is perhaps also to be in-
ferred from the stress laid upon the pride and insolence of his foes, e.g.
ii. 35, iv. 28, xvii. 26, 46. This would inevitably be an accusation of
the popular against the aristocratic party.
Over against the sinners' and the transgressors' our Psalmist
sets the righteous' (ii. 38, 39, iii. 3—5, 7, 8, 14, iv. 9, ix. 15, X. 3, xiii.
5-9, xv. 8, xvi. 15) and 'the saints' (iii. 10, iv. 7, viii. 40, ix. 6, X. 7,
xii. 5, 8, xiii. II, XV. II, saints of God' viii. 28, saints of the Lord'
xii. 8, xiii. 9, xiv. 2, 9): and it is obvious that if the Sadducees are in-
tended by the one class, the only class which could thus be contrasted
with them by a Jew in the middle of the last century B.C. would be the
Pharisees. That this is the case appears at every turn. Thus, in con-
trast to the noble and wealthy families of the Sadducees, the Pharisees
who do not follow after earthly riches are for the most part 'poor.'
It is the poor whom God blesses (cf. v. 2, X. 7, xv. 2, xviii. 3). They
are the true 'fearers of God' (ii. 37, iii. 16, v. 21, vi. 8, xii. 4, 8, xiii. II,
XV. 15). Their fear of God is not for any ulterior purpose of profit or
worldly advantage, but in simplicity and singleness of heart (év åkaklą,
iv. 26, cf. iv. 25, xii. 4). Their religion is not counterfeited for office or
assumed for purposes of policy like that of the profane' and 'the
menpleasers' (iv. 1); they love God 'in truth' (év åandela, vi. 9, x. 4,
xiv. I).
In order to appreciate the Pharisaic colouring in the religious
INTRODUCTION.
xlix
thought of these Psalms, we propose at this point to review briefly its
most distinctive features.
(a) The conception of a Theocracy lay at the root both of the
religion and of the politics of the Pharisees. Loyalty to this thought
made them rebellious subjects of the Asmonean princes as well as
devoted servants of the sacred law. The words "The Lord is King'
were the watchword which upheld the Pharisees in the face of Roman
oppression (see ii. 34, 36, v. 21, 22, xvii. 1, 38, 51).
(6) (1) The sacred “Torah' or Law, which the 'menpleasers'
handled deceitfully (iv. 10), is God's witness upon earth (x. 5). True
righteousness is fulfilled in the life that does not swerve from its
ordinances (xiv. 1). The righteousness of our Psalms is conspicuously
the righteousness of the Pharisees.' It is fulfilled in deeds (cf. ix. 7,
9, xvii. 21, xviii. 9), and especially in deeds which carried out the rules,
or avoided the violation, of the ceremonial law (iii. 8-10, V. 20). The
neglect of such rules was the contradiction of all righteousness (cf. i. 2,
3 with 8; viii. 7 with 13, 14. (2) “The righteous' however do not
differ from the sinners' only by the performance of mere external
acts, but also by the spirit of true worship; and emphasis is laid upon
the necessity of praise (iii. 1-3, V. I, vi. 6, X. 6, 7, xi., xv. 3—5, xvi. 7,
xix.), prayer (ii. 24, v. 7, vi. 1, 7, 8, vii. 7, viii 37, xv. I), and repentance
(iii. 5, 6, ix. II—15, xvi.). (3) Although we are not prepared to admit
that ovvaywyn is necessarily used in x, 8, xvii. 18 in its most limited
sense, it is possible that these passages, along with such expressions
as εν μέσω επισταμένων τα κρίματά σου in v. I and παροικία in xvii. 19,
may contain some allusion to the Synagogal institutions which were
the strength of the Pharisaic organization.
(c) The attitude with which our Psalmist regards the subjugation
of his country to the heathen is highly characteristic of a Theocratic
Jew. He does not, as a Sadducee would have done, lament the ex-
tinction of the Jewish dynasty and the overthrow of hopes for Jewish
independence or an earthly empire; nor does he denounce with any
venomous hatred the foreign foe who had been the instrument of his
country's calamity and disgrace. He regards these troubles and dis-
asters as the necessary discipline (Taidela) for the offences of his people;
in the face of the humiliation and loss which his country had sustained,
he justifies God's dealings with men (cf. ii. 16, vii. 3, viii. 7, 27, 31, X.
1—3, xiii. 6—8, xiv. I, xvi. I1, xviii. 4). He asserts that God has per-
mitted, nay, has ordained the visitation (ii. 1, 15, 24, viii. 15, xvii. 8).
The Psalmist by his praise of patience and resignation distinguishes
himself no less from the political fanatics of his own party, who, after-
d 2
INTRODUCTION.
wards known as the Zealots, hastened the final downfall of the nation
(ii. 40, x. 2, xiv. I, xvi. 15). Not that the Pharisee abandoned all
hopes for the restoration of his people. That he did not resign himself
to apathetic despair is abundantly clear from the great strain of
Messianic hope in xi., xvii., xviii. But in Ps. S. xvii. it is very notice-
able that the agent of Israel's restoration is the Messiah himself, un-
aided by earthly weapons. The loyal supporter of the Theocracy is
ready to wait until the time comes when God shall fulfil His promise
(vii. 9, xvii. 23, xviii. 6).
It is true that at the approach of the invader, who executed the
Divine judgment, the righteous' no less than the sinners' were
thrown into consternation (viii. 5, 6, xiii. 4 ó eůveßris (?)). But it was
upon the sinners' that the heaviest calamities fell; the righteous'
were protected from harm (xiii. 2, 5, xv. 6, 8). The prayer of the
righteous' was heard (xv. I, cf. vi. 8); and the intercession of the true
Israel is represented as averting the annihilation of the race (ii.
26-30).
(d) In the matter of Divine Providence and man's free will the
religious teaching of our Psalms is unmistakably on the side of the
Pharisees. According to the somewhat questionable assertion of Jo-
sephus, the Sadducees of his time maintained the absolute freedom of
man's will, and denied the possibility of Divine cooperation or inter-
position in things human; the Pharisees, on the other hand, while
admitting the freedom of man's power of choice, recognised the opera-
tion of Providence in all human affairs (Jos. Bell. Jud. 11. viii. 14). It
would be impossible to state the Pharisee position more accurately than
it appears in Ps. S. ix. 7, 8 (ó deos, tà špya juôv ev ekloyû kaì ? Éovolą
της ψυχής ημών του ποιήσαι δικαιοσύνης και αδικίαν έν έργοις χειρων ημών:
kai év tû dikalogÚvy covéTLO KÉTTY vioùs av@purwv). Man's complete
dependence upon his Maker in all things is asserted under the striking
image of Ps. V. 4–6, with which our Lord Himself seems to suppose His
hearers to be familiar (cf. Matt. xii. 29; Mark iii. 27; Luke xi. 21, 22).
The whole universe is the sphere of Divine operation. God's mercy
is over all the earth (v. 17, xvii. 38, xviii. 3), and His justice extends
to every part of the world (viii. 29, ix. 4). The thought of Divine
justice is constantly brought before us, primarily no doubt with the
object of reconciling the devout Jews to acquiesce in the calamities of
the time, but also by way of contrast to the tyranny and injustice of the
time (cf. ii. 12, 16, 19, 37, iv. 28, viii. 7, 32, X. 6).
But the universality of Divine mercy and justice in no way affects
the peculiar relations of Israel with Jehovah. He is the God of Israel
INTRODUCTION.
1
(iv. I, xi. 2, xii. 6, xviii. 6; cf. viii. 37, ix. 16) and the God of Jacob
(xvi. 3). Israel is His portion and heritage (xiv. 3). "The seed of
Abraham' was chosen above all the nations, the Divine name set upon
it, the holy covenant established with the patriarchs (ix. 17—20).
God's love and mercy are always towards Israel (v. 21, vii. 8, xviii. 2—4).
Israel is His servant (xii. 7, xvii. 23), for whom He hath promised
blessings (xi. 8; cf. xvii. 50). Jerusalem is the holy city (viii. 4).
But it may be doubted whether the Psalmist includes under Israel
all the children of Israel. To the Psalmist the true Israel is the ideal
Israel, the flock of the Lord' (xvii. 45). It excludes those that dwell
with the saints in hypocrisy (iv. 7). From them God will deliver the
true Israel (iv. 27, xvii. 51). The true Israel will consist of those that
*call upon Him in patience' (ii. 40), 'that fear Him and love Him in
sincerity' (iv. 29, X. 4, xiii. 11), 'the saints of God' (viii. 28).
(e) The doctrine of Retribution, which the Sadducees rejected,
but which was regarded as a cardinal doctrine of the Pharisees, is
strongly asserted (ii. 7, 17, 30–32, 37, 39, ix. 9, xiii. 5, XV. 14, xvii. 10).
Our Psalms, it seems clear to us, do not limit the principle of
retribution to the present stage of life. There is to be a day of
judgement, when the Lord will visit the earth with judgement (iii. 14,
XV. 14); a day of inercy and election' for the righteous (iii. 14, xiv. 6,
xviii. 6), but of destruction for sinners (xv. 13). We find also stated
very simply the Jewish teaching upon the Resurrection, which the
Pharisees held and the Sadducees denied. The righteous' will at the
time of the visitation of God' rise again, whether in the body or not is
not told us; they will rise into 'life eternal' (iii. 16, xiii. 9); they will
enter into “eternal joy' (x. 9); happiness will be their inheritance
(xiv. 7, xv. 15); they will inherit “the promises of the Lord' (xii. 8).
These are expressions whose meaning cannot be exhausted by the
thought of the prolongation of life or of the continuance of prosperity
on earth. 'Eternal life' is introduced as a justification for Divine
righteousness: the calamities of the righteous receive an explanation
in the doctrine of the coming age' (Xan 1977).
On the other hand, the future condition of the wicked is stated in
terms which leave the reader in doubt whether a doctrine of annihila-
tion is intended. "The destruction of the sinner is for ever' (iii. 13;
cf. ix. 9, xii. 8, xiii. 10). Religious opinion on this subject was probably
not yet fully formed. Perhaps we should be right in concluding that
our Psalmist denied 'a resurrection to life' in the case of the wicked,
although he did not call in question the continuity of their personal
existence. Hence, when the righteous shall be remembered with mercy,
INTRODUCTION.
the sinners will be forgotten (iii. 13, xiv. 10), their memorial will no
longer be found (xiii. 10); but if their destruction is to be for ever
(iii. 13), their inheritance is to be Sheol, an unending portion of
darkness and destruction (xiv. 6, xv. II).
(f) Angels. It is due perhaps chiefly to the simplicity of thought
in our Psalms, that the doctrine of angels is only once with certainty
referred to (xvii. 49 ws Lóyou dyſwv). The belief that the heavenly
bodies were under the control of angelic beings is possibly hinted at
in xviii. 12–14 (xix. 2—4).
(8) The Messiah. The finely conceived and fully detailed de-
scription of the Messiah and His Kingdom contained in Pss. S. xvii.
23-end, xviii. 1-9 has naturally excited greater attention than any
other part of our book. It is in fact as important a piece of Messianic
literature as any later Jewish books have to show. It may be taken, we
believe, as presenting more accurately than any other document a state-
ment of the popular Pharisaic expectation regarding the Messiah, shortly
before the time when our Lord Jesus, the Christ, appeared. This fact
alone should have led to its being widely known and carefully examined
by students of the Gospels : but in common with the rest of the book it
has suffered unmerited neglect. Nieremberg is the first scholar who
called particular attention to it, and in his book, De Origine S. Scripturae
(1641), IX. 39 (p. 341), he prints a Latin version of Ps. S. xvii. 23-end.
But we cannot find that after him any writer has made use of this
passage before Bengel.
§ vi.
The Idea of the Messiah in the Psalmıs of Solomion.
We propose here to consider
(i) the main outline of the picture of the Messiah and His times,
as represented in our Psalms;
(ii) certain distinctive characteristics of the Messiah here described;
(iii) the special significance of this representation of the Messiah
(a) in the history of the doctrine, (6) in the history of the Jewish people.
(i) The main outline of the picture of the Messiah and His times.
(a) The time of His coming. The time of the Messiah's coming is
known to God only (xvii. 23, 47). But from the fact that the Psalmist's
prayer for the coming of the Messiah follows immediately upon the
description of the triumph of the Romans, the downfall of the Asmonean
dynasty, and the calamities of the people, we may infer that, in the ex-
INTRODUCTION.
liii
pectation of the writer, the Messiah's coming was likely to be preceded
by great disasters.
(6) His origin. He is to be raised up by God Himself (xvii. 23,
47, xviii. 6). He is to be a descendant of David (xvii. 23).
(c) His Mission is of a twofold character, destructive and re-
storative, expressed in the word 'purification' (xvii. 25, xviii. 6).
It is destructive. He is summoned to overthrow the supremacy of
the Gentiles (ēOvn), to destroy them utterly from out of Jerusalem and
from out of the borders of Israel (xvii. 25, 27, 31). He is summoned
also to break up the power of “unjust rulers' (xvii. 24) and to drive out
from the heritage of God 'the proud sinners, who had obtained unlawful
possession (xvii. 26, 27, 41, 51; cf. with 6--8).
By “the Gentiles,' allusion is made to the Romans : by “the sinners,'
to the Sadducees.
It is restorative. (a) The kingdom of the Messiah is to be set up
in the room of the Gentiles and the sinners, and to be established over
Israel (xvii. 23, 35, 36, 47). (B) He is to gather together again the dis-
persed tribes of Israel (xvii. 28, 30, 34, 46, 48, 50). (Y) He is to make
Jerusalem his capital, and to restore the glory of her Temple worship
(xvii. 33–35). (8) He is to make the Gentiles subject to him ; they
shall bring tribute to him, and shall be converted to the true faith
(xvii. 31, 32, 34).
(d) The character of his rule, spiritual, holy, wise and just.
It is spiritual. The Messiah king is not an aggressive conqueror
by force of arms. His administration does not rest upon physical
power (xvii. 37). His trust is not in the ordinary safeguards of a
throne, but in Jehovah (xvii. 38).
It is holy. Holiness and purity are the instruments of his power
(xviii. 33, 36, 46). His purity from sin is the measure of his authority
(xvii. 41). He does not tolerate the presence of iniquity (xvii. 28):
all his subjects will be 'sons of God' (xvii. 30), all will be holy (xvii.
36).
It is wise. With wisdom he is to begin his work of purification
(xvii. 25), and with wisdom he is to judge the peoples (xvii. 31). God
endows him with the Holy Spirit and makes him mighty in wisdom and
understanding (xvii. 42, xviii. 8).
It is just. Upon this quality, inseparable from that of wisdom
(xvii. 31), great stress is laid. Justice will attend his work of destruc-
tion (xvii. 25) and his task of ruling (xvii. 28, 29, 31). Justice will temper
his might (xvii. 42, xviii. 8), and under his rule no oppression shall
take place (xvii. 46). His utterance will be mighty to overthrow (xvii.
II
liv
INTRODUCTION.
27, 39); but his words will be purer than the gold, and when he ad-
ministers judgement they will be as the words of angels' (xvii. 48, 49).
(ii) Certain distinctive characteristics of the treatment of the Messiah
in the Psalms of Solomon.
(a) The title “Christ,' 'Anointed One' (Xplotos, O'w?) is here
perhaps used for the first time in literature of the expected Deliverer
of Israel. “It is not a characteristic title of the promised Saviour in
the 0. T. It is not even specifically applied to Him, unless perhaps in
Dan. ix. 25 f., a passage of which the interpretation is very doubtful'
(Westcott, Ep. of St John, p. 189). Three times over this name,
destined to play so unique a part, occurs (xvii. 36, xviii. 6, 8) in our
book. Repeatedly as the word has occurred before in other writings,
it has always had reference to actual monarchs then reigning, never
to an ideal monarch who was to come.
(6) The Messiah of these Psalms is to be the son of David.'
The significance of this must not be overlooked. We return to the con-
ception of the Prophets. Haggai had been the last to point to the lineage
of David (ii. 21-23). Zechariah had emphasized the priestly side of the
Messianic hope (vi. 11-13). In the time of the Maccabees it centres
in a 'faithful prophet' (1 Macc. xiv. 41; cf. iv. 46); and it is not David
but Jeremiah who appears in a dream to Judas Maccabeus (2 Macc. XV.
12—16). In Ecclesiasticus again (xlviii. 10, 11) it is Elijah the prophet
who is to establish the tribes of Jacob.' The Messianic vocation of
the house of David, which since the Captivity had fallen into the back-
ground, and under the glorious reign of the first Asmonean princes had
almost been lost to view, reappears in these Pharisaic Psalms.
(c) The Messiah is a vassal-king, not Supreme Sovereign. He is
only God's vicegerent upon earth. Jehovah is “his God' (xvii. 28, 41,
xviii. 8); and Jehovah is his king (xvii. 38); his reign will be a blessing
to the people of Jehovah (xvii. 40); he tends not his own, but
Jehovah's flock (xvii. 45). The Messianic kingdom is not a pure theo-
cracy : for, although God is at the head of the nation, there is a visible
earthly king, who is strong because his hope is in God (xvii. 43).
(d) The Messiah unites the offices of king and priest. There is
no reference to the priestly order in the description of the Messianic
kingdom. This omission is of similar significance with the assertion of
the Davidic lineage. The son of David is the anointed one, con-
secrated to the work of purification and to the dispensation of un-
swerving justice. In this silence with regard to the priestly order, in
this emphasis on Messianic justice, can we not read the indignation of
INTRODUCTION.
the Pharisee oppressed by corrupt Sadducee nobles, and watching with
anguished soul the irregularities of a worldly priesthood ?
(e) The Messiah of this Psalm is not divine. Divinely appointed,
divinely raised up, endowed with divine gifts, he is; but he is nothing
more than man. Neither of supernatural birth, nor of pre-existence in
the bosom of God or among the angels of God, do we find any trace.
If he is called Lord (?xvii. 36), the word is only used of him as it might
be of an earthly lord. However high the conception of his moral
character and spiritual qualifications, he is man, and man only.
(f) To what figure in the history of Israel does he most nearly
correspond? We answer, to that of Solomon. Was he not 'a son of
David,' the extender of the boundaries of the kingdom, the restorer
and beautifier of the worship of Jehovah, a receiver of tribute from
foreign monarchs, who came to see his glory, and distinguished above
all other princes for wisdom and justice? In all these particulars we
see a resemblance between Solomon and the Messiah of our xviith
Psalm. And contrasts are not wanting. Solomon did sin in multiply-
ing silver and gold, horses, chariots and ships. That is exactly what the
Messiah will not do. Solomon was not kalapos áno ápaprías : Solomon,
as we see from the complaints to Rehoboam, was not guiltless of oppres-
sion. The Messiah will be pure of sin, and will suffer neither pride nor
oppression.
Now in the earlier Jewish literature, the name of Solomon had been
connected with Messianic aspirations. The lxxiind Psalm is called a
Psalm eis Salóuwv, and in it we have one of the most striking parallels
to our Psalm. If that description of an idealised Solomon came to be
attributed to the king himself, as it did, it is conceivable (and more
than that we are not prepared to claim that the ascription of the
present collection to Solomon arose from the similarity of the leading
Psalm to one that was already known as a Psalm of Solomon or was at
least associated with his name.
(8) The description of the Messiah contains several passages drawn
from the Old Testament, e.g.
xvii. 26 is based upon Psalnı ii.
, 34 2 , 1 Kings x., Ps. lxxii. 10, Is. lxvi. 18--20.
9 39 » » Is. xi. 4.
, 42 , „ Is. xlii. 6.
(iii) The special significance of this representation of the Messiah
(a) in the history of the Doctrine, (6) in the history of the Jewish
S
the Encyclopædia Britannica.)
lvi
INTRODUCTION.
(a) The picture of the Messiah in our xviith Psalm marks the most
notable advance in the conception of the Messianic expectation. Here
for the first time in Palestinian literature, the idea of a personal Messiah
is unequivocally stated. The passage in Daniel (ch. vii.) which offers a
possible exception is of much disputed interpretation, and the only
other Palestinian writing of a date anterior to our Psalms that makes any
reference to a personal Messiah [i.e. the First Book of Enoch (ch. xc. 37,
38), a document written perhaps about 120 B.C.], employs in its descrip-
tion the vague mystic style of apocalyptic language, ‘And I saw till all
their generations were changed, and they all became white bullocks,
and the first one of them (was the word and that word) was a great
animal, and had on its head large and black horns.'
On the other hand the literature of Alexandrine Judaism presents in
a Sibylline Fragment (Orac. Sibyll. iii. 652 etc.), composed probably in
the last quarter of the 2nd cent. B.C., a remarkable picture of the Mes-
sianic king :
και τότ' απ' ήελίοιο θεός πέμψει βασιλήα
δς πάσαν γαίαν παύσει πολέμοιο κακoίo
ούς μεν άρα κτείνας οϊς δ' όρκια πιστα τελέσσας.
ουδέ γε ταϊς ιδίαις βουλαίς τάδε πάντα ποιήσει,
αλλα θεού μεγάλοιο πιθήσας δόγμασιν εσθλοίς......
Here the king sent by God, possessing universal power, bringing
peace, executing judgement, fulfilling the promises, subject to the
Almighty, is in many respects a remarkable parallel to the representation
in the Psalms of Solomon. But it is noticeable that later on in the
same fragment the description of the Messianic kingdom takes no
account of a personal ruler (766-783).
και τότε δ' εξεγερεί βασιλήίον εις αιώνας
Trávras én ávēpumovs......
αύτη γαρ μεγάλοιο θεού κρίσις ήδε και αρχη.
In our xviith Psalm the description of the expected Saviour is in
striking contrast to the previous vague generalities of a glorious king-
dom. The word 'Messiah,' which had hitherto been given to reigning
earthly types, is appropriated to the personal ideal. The Davidic
descent is revived from the writings of the people's Scriptures; and the
longing for 'great David's greater son, which has no place in Daniel,
in Enoch, or the Assumption of Moses, perhaps first received from
our Psalms the impulse, which in the next generation caused Davidic
descent to be regarded as an essential element of any Messianic claim
(cf. Matt. ii. 5, 6, xxii. 42).
INTRODUCTION.
lvii
S
Second only in importance to this added definiteness in the concep-
tion of the Messiah's person must rank the spiritual force and moral
beauty which are here assigned to him. The sin and violence of the
recent Asmonean rule had perhaps aroused in the mind of the Pharisee
Psalmist the hope for a sinless ruler, whose weapons would be spiritual
and whose moral force would be irresistible.
In this representation of the human Messiah, perfect in holiness and
taught of God, free from sin and wielding only the weapons of spiritual
power, we find ourselves brought more nearly than in any other extant
pre-Christian writing to the idealization of the Christ' who was born
into the world not half a century later than the time at which these
Psalms were written.
(6) Its significance in the history of the Jewish people. The
vividness and completeness of this Messianic picture are of deep
historical significance. It marks the revolution which had passed over
Pharisaic thought since the time, not a century before, when Israel's
mission in the world was identified only with the fulfilment and dis-
semination of the Law,' when the whole duty of the righteous' seemed
to be to fear God, to obey the Scribes and to live apart from the politics
of the nations, when patriotism was satisfied by vague generalities
respecting Israel's future greatness.
A complete change of view is presented in our Psalm; and we
cannot doubt that this was brought about by the political events of the
century which preceded the invasion of Pompey. The heroic deeds of
Judas Maccabeus and his brothers had rekindled the ardour of the
people for a Jewish dynasty and a Jewish kingdom; and the Pharisaic
supporters of a Theocracy were powerless, so long as their teaching
showed no sympathy with this patriotic enthusiasm. On the other hand,
the deterioration in the character of the later Asmonean princes, their
violence and cruelty, alienated the affections of the people : it was hope-
less to look for Israel's restoration from a dynasty sunk in selfishness
and cruelty. It is at this crisis that the Pharisaic idea of a Messiah
king, of the house of David, combines the recognition of the failure
of the Asmonean house with the popular enthusiasm for a Jewish
monarchy. The Davidic Messiah is to overthrow the yoke of the
Gentiles, he is to disperse the Sadducean nobles, he is to establish
the universal kingdom of Israel upon the eternal foundations of a wise
and just administration.
Such a treatment of the Messianic hope must have brought the
Pharisees an immense accession of moral influence over the people at
large. It appealed to the patriotic feelings of those who had no power
lviii
INTRODUCTION.
to appreciate the abstract beauty of the old legalism. By its hope for a
son of David,' it proclaimed the downfall of the Levitical Asmonean
house. By its ideal reign of wisdom and righteousness,' it asserted
the fundamental Pharisaic position that the Law was supreme. It
united the craving for a Jewish king with the theocratic interpretation
of Israel's mission to the world; it expressed the highest aspirations of
the pious Jew, and satisfied the sense of partisan malignity against the
Sadducee.
In the religious history of the nation, the Messianic representation
of our xviith Psalm thus marks the stage, at which Pharisaic thought
passed beyond the narrow limits of its earlier teaching, and availed
itself of the popular aspiration for an earthly kingdom. The splendid
vision of a Davidic Messiah, contrasting naturally with the degradation
of the Asmonean line, became the source of a religious enthusiasm,
which corresponded to the teaching of the Israelite prophets, but
which entailed upon the theocratic party no policy beyond the exer-
cise of patience, till God should raise up the king, and until then the
minute observance of His law (cf. Pirqe Aboth i. 11. Shemaiah said,
Love work ; and hate lordship; and make not thyself known to the
government). This hope became incorporated with the life of the
Jews. And while the mass of the Pharisees contentedly awaited, in the
discharge of their religious duties, the coming of the king, the more fiery
and ill-regulated spirits of the patriots saw in every Theudas the personi-
fication of their expectations, and sought to interpret their own hopes
in that succession of outbreaks, which culminated in the national over-
throw of Barcochab's revolution.
& vii. Place of Writing, Authorship, Purpose, Style, Title, of the Psalms
of Solomon.
(a) Where written? The prominence given to Jerusalem makes it
probable that our Psalms were composed by a Jew (or Jews) residing
in the capital. “The Holy City,' or "The City of the Sanctuary
(viii. 4), is in the Psalmist's estimation the centre of the universe.
The interest of the great events described in Pss. ii. viii. and xvii. is
bound up with the unique position of the Jewish capital. The song
of triumph (Ps. xi.) is to be proclaimed in Jerusalem : the city itself is
addressed, she is bidden to go up and view the restoration of her
children, and to put on festal attire; for the blessing of the Lord will
rest on Jerusalem (xi. 3, 8, 9). It is with Jerusalem that the work of
the purification by the Messianic 'son of David' will commence (xvii.
INTRODUCTION.
lix
25): it is to Jerusalem that the nations of the earth will gather to see
his glory (xvii. 33). The allusion to the profane' ones, members of
the Council' (iv. I), and the description of their vices and crimes in
Ps. iv. 2--15, xii., are best understood of men whose life was spent in a
city. Similarly the temptations to immorality referred to in Ps. xvi. will
naturally be associated with the condition of things in an urban population.
(6) By whom written? The result of our enquiries has been to
show that our book had its origin in the Pharisaic Judaism of Jerusalem
in the middle of the last century, B.C. Whether we have the work of
more than one writer it is impossible to determine. The difference of
style to be noted, e.g. in ix.—XV., is largely to be accounted for by the
difference of subject-matter, and at any rate is not sufficiently marked
to supply any certain criterion.
The conjecture has suggested itself to us at various points in our
investigation of the book, that the Pharisee writer or writers belonged to
the order of the priesthood. It would be impossible to draw any line
which could distinguish the sympathies of a Pharisee priest from those
of a Pharisee patriotic layman. And we do not pretend to claim that
the evidence upon which the conjecture rests is of a very convincing
nature. But our theory invests the Psalms with an additional human
interest, and we confess that our general impression in its favour has
grown and not diminished with the progress of our work *.
It is based upon (a) the prominence given to ceremonial pollution
(e.g. i. 8, ii. 2, 3, viii. 12, 13, 26) and purification (e.g. iii. 8—10, xvii. 25,
33); (6) the frequent use of thought and language borrowed from the
priestly writings of Leviticus and Ezekiel; (c) the tone of jealousy with
which it is implied that the Temple had passed into hands that had no
legal right to it, and that the Psalmist would identify himself with those
from whom its control had been forcibly wrested (e.g. vii. 2, xvii. 6, 7).
(C) The purpose of the collection. Judging from the character and
contents of the more important Psalms, we can hardly doubt that their
object is, in a great measure, polemical; they are intended to deliver
the solemn protest of devout Pharisaism against the corrupting influence
upon the nation of the surviving members of the Asmonean party.
To the distinctively political Psalms were added those of a more
general character; and it is possible that the whole collection was in-
* It may be a fanciful thought, but no description could better represent our
conception of the writer of these Psalms than the picture of Symeon in Luke ii. 25
(και ιδού άνθρωπος ήν εν Ιερουσαλήμ ώ όνομα Συμεών, και ο άνθρωπος ούτος δίκαιος
kai eủlaßńs, at pooo exóuevos trapákamolv Toll ’Io paña), who must have been
a man in the prime of life when they were written.
INTRODUCTION.
tended for public or even for liturgical use. The occurrence of ‘Selah'
(dayahua) in xvii. 31, xviii. 10, if originally part of the text, and not
introduced out of mere imitation of the Canonical Psalter, would go to
support this view. Similarly if the titles of Pss. viii. x. xiv. are genuine,
they would indicate that these Psalms at least were originally designed
for adaptation to music.
(d) Style and character. The general character of these Psalms is
extremely simple and straightforward. They are in a great measure
based in tone and thought upon the Old Testament Scriptures, and
this is shown even more in the adaptation of words and phrases than
in the citation of passages. Written obviously in imitation of the
Canonical Psalms, the collection preserves throughout the strictly
Psalmic type of composition. Each Psalm is composed upon a clearly
defined plan and forms a separate unity. By their simplicity both in
thought and structure, they were well adapted for popular use.
In Palestinian literature they occupy in style, as in date of com-
position, a midway position between the familiar discourse of gnomic
philosophy in Ecclesiasticus, and the more imaginative but diffuse and
wearisome composition of the Apocalyptic writers, e.g. Enoch, 2 Esdras,
Apoc. of Baruch.
We cannot claim any high standard of poetical merit for the majority
of our Psalms. Generally speaking they are wanting both in originality
and artistic beauty. But the passage describing Pompey's death is not
without considerable lyrical force (ii. 24–35). Ps. viii, contains, in a
short compass, a vigorous poetical sketch of the whole historical crisis of
Pompey's invasion. In Ps. xvii. the Psalmist's conception of the Messiah
is treated in a passage of sustained energy and loftiness of expression.
The hatred and scorn which have dictated the denunciations of Ps. iv.
produce a painfully vivid impression, to which the reposeful confidence
of nature in the bounty of the Creator, described in Ps. V., offers an
agreeable contrast.
The writings which, in our opinion, most nearly approach our
Psalms in style and character, are the hymns preserved in the early
chapters of St Luke's Gospel (i. 46—55, 67–79, ii. 10–14, 29-32),
which in point of date of composition stand probably nearer to the
Psalms of Solomon than any other portion of the New Testament.
(e) The title 'Psalms of Solomon.'
The origin of this title must remain in obscurity.
• The opinion that they were the genuine writings of king Solomon was
undoubtedly held at one time; but, except from the title, was absolutely
devoid of evidence in its support. For Whiston's strange view, see p. xv.
INTRODUCTION.
lxi
The possibility must certainly be admitted that “Solomon' may be
the name of the author, an otherwise unknown Pharisee.
We entertain however no doubt that king Solomon is the Solomon
intended, and that his name has been given pseudonymously. Now if
we accept the pseudonymous character of the title, we have further
to enquire whether the book received this title from the author, or
from subsequent copyists or translators. According to the former
alternative, we must class the collection with other pseudepigraphic
writings of this period, e.g. the book of Enoch, the Wisdom of Solomon,
etc., and assume that the writer hoped by the use of a revered name to
secure a permanent position in literature for his work. Against this
view it may be urged that, unlike the pseudepigraphic writings just
mentioned, our Psalms contain no other certain allusion to their reputed
author.
To us it appears most probable that copyists or translators are
responsible for having ascribed the work to Solomonic authorship. For
the selection of Solomon's name different reasons might be alleged.
We have already mentioned (see p. lv.) that the picture of the Messianic
king, the son of David, a man of peace, wisdom and might, might have
given the title to the xviith Psalm, and have been transferred from this,
the most important writing, to the whole collection. Other reasons
based upon the contents of particular Psalms, are (1) the possible re-
semblance of certain passages (e.g. iv. 4–6, v. 15--20, vi. 1–3, ix.
5-9, xiv. 1—3, xvi. 7—15, xviii. 12—14) to the style of the book of
Proverbs, and (2) the fact that the subject of Ps. xvi., a thanksgiving
for pardon after a fall into grievous sensual sin, offered a sufficiently
close parallel to the traditional close of Solomon's life.
But we are of opinion that Solomon's name was selected for reasons
of a much less definite character. Given an anonymous collection of
Jewish Psalms composed in imitation of the Canonical Psalter, it was
of David was appropriated to the Canonical Psalter; the name of
David's son, Solomon, would naturally suggest itself. Although Solo-
mon's songs had been “a thousand and five" (1 Kings iv. 32), Can-
ticles and two Psalms (lxxii. and cxxvii.) were all the Hebrew poetry
that tradition had so far connected with Solomon's name. That the
remainder of Solomon's writings might have included the present collec-
tion, would seem to an uncritical age, accustomed to the production of
pseudepigraphic works, to constitute a very probable supposition. The
prestige attaching to Solomon's name was so great, that no title would
be more effective to secure the preservation of an otherwise obscure
lxii
INTRODUCTION.
collection of Psalms; and the title did its work. To their name we
owe the accident of their preservation. In the few extant mss. which
contain the Psalms of Solomon, they are found among the sapiential
writings ascribed to king Solomon.
$ viii.
The Psalms of Solomon and Jewish Literature.
The book occupies a unique position in the extant Jewish literature
of the last century before the Christian era. The only other extant
writings of Palestinian origin which belong to the same period are the
Book of Enoch, fragments preserved in the Pirqe Aboth, and possibly
the Book of Jubilees, representing apocalyptic, gnomic, and Midrashic
elements respectively. With these it has no similarity in style or
structure, although it is not without points of contact in its treatment
of religious thought.
The Psalmic literature, with which we naturally class it, comprises
(a) Ecclus. li., (b) Judith xvi. 2—17, (c) Tobit xiii., (d) Luke i. 47–55,
68–79; ii. 10-14, 30-32, to which some would add, (e) the so-called
Maccabean Psalms xliv., lxxiv., lxxix., lxxxiii.
The Psalms in Ecclus. Judith and Tobit are possibly only incident-
ally introduced from other national collections of poetry, and bear
some general resemblance to the characteristic features of our Psalter.
But a closer resemblance is presented by the Songs contained in the
opening chapters of St Luke's Gospel. Both in thought and in structure
they seem to belong to the same class of literature as the Psalms of
Solomon: and it is a matter not without interest and importance, that
our Psalms, which stand closest of all extant Jewish religious poetry
to the Christian era, are so conspicuously similar to the songs which are
the earliest writings incorporated in the New Testament Scriptures.
We come next to consider the question, whether any traces are to
be found in the Psalms of Solomon of the influence of other writings.
It is scarcely an exaggeration to say that they are in a great measure
constructed out of the language of the Old Testament. The books
from which our Psalmist has most frequently borrowed are the Penta-
teuch, the Psalms, Isaiah and Ezekiel. His method is to appropriate a
phrase or sentence of Scripture as preferable to one of his own coining
because already sacred and familiar to his readers, and to fuse it with
his own words, introducing some slight alteration or modification. No
sign is given of a citation. At a time when all Jewish religious writing
INTRODUCTION.
lxiii
was based upon Scripture, such acknowledgment would not be neces-
sary: and in poetry it would not be expected.
Direct allusions are not as a rule made to events in the people's
earlier history. The mention of the patriarch Abraham (ix. 17), of king
David (xvii. 5), and of the Babylonian Captivity (ix. 1) is exceptional.
Allusions however of a more indirect nature are fairly numerous.
Thus in i. 8 τα προ αυτών έθνη is a reference to the wickedness of the
Canaanites; in ii. 24 there is an allusion to the staying of the plague in
David's reign (2 Sam. xxiv. 16; 1 Chro. xxi. 15); in ii. 27 ev eńhw the
ferocity of the Romans is compared with the “zeal' of Phinehas; in ii.
35 ávitv... Koluítwv we have an echo from the Song of Hannah
(1 Sam. ii. 6—8); in vii. 3, 4 there is an allusion to David's prayer
that he might fall into the hands of God rather than into the hands of
his foes (2 Sam. xxiv. 14); in viii. 27, 28 and xiii. 4, 5 there seems to be
a reference to Lot in Sodom; in xv. 6 we have an allusion to the
Three Children; in xv. 7 to the overthrow of Korah, Dathan and Abiram,
in xv. 9 to the mark set upon Cain; in xvi. 7 seqq. some have seen a
reference to the fall of Solomon led away by “strange wives’; in xvi.
11—15 we are reminded of the story of Job; in xvii. 5 seq. we are
reminded of Nathan's declaration to David in 2 Sam. vii. 11-15; in
xviii. 12 the creation of the 'heavenly bodies' in Gen. i. is referred to;
in xviii. 4 the story of Joshua at Bethhoron (Jos. X. 12), or of Isaiah
and the sun-dial of Ahaz (2 Kings xx. II), or both together, are implied
in the words, émritayên doúlwv.
It is not, in our opinion, possible to prove that our Psalmist is
influenced by Jewish literature not included in the Hebrew Canon of
Scripture. The language and thought of Ecclesiasticus often illustrate
our Psalms ; actual correspondences of expression are found; but the
agreement is generally to be explained by some passage of Scripture
from which both writers have borrowed.
Ecclus. iii. 25 ở đpaprwlòs nepoobńoel duapríav ét' duapríais (v. 5, xxi. 1).
Cf. Ps. S. iii. 7, 12.
και ix. 8 απόστρεψον οφθαλμών από γυναικός ευμόρφου και μη κατα-
μάνθανε κάλλος αλλότριον· εν κάλλει γυναικός πολλοί
Én lavýdnoar. Cf. Ps. S. xvi. 7, 8.
„ xvii. 14 kai jepis Kupíov 'lopaña coTLV (xxiv. 12). Cf. Ps. S.
xiv. 3.
, xviii. 12 čleos dv@pónOU ÉTTÀ TÒv minolov avtov, čreos dè kvplov êrî
Tâoav oápka. Cf. Ps. S. v. 15–17.
και ΧΧxii. 12 κύριος κριτής έστι, και ουκ έστι παρ' αυτώ δόξα προσώπου.
Cf. Ps. S. ii. 19.
J. P.
lxiv
INTRODUCTION.
Ecclus. XXXvi. (Xxxiii.) 17 λαόν, κύριε, κεκλημένον επ' ονόματί σου...οικτεί-
ρησον πόλιν αγιάσματός σου, Ιερουσαλήμ,
τόπον καταπαύματός σου. Cf. Ps. S. ix.
16-18.
» XXXix. 29, 30 ...και λιμος και θάνατος,...θηρίων οδόντες...και
ρομφαία εκδικούσα εις όλεθρον ασεβείς. Cf. Ps.
S. xiii. 2, 3.
» xl. 14 εν τω ανοίξαι αυτόν χείρας ευφρανθήσεται. Cf. Ps. S. V. Ι4.
και xlv. 18 επισυνέστησαν αυτό αλλότριοι (= 357 for Dr). Cf. Pς.
S. xvii. 6.
και li. 6 ήγγισεν έως θανάτου η ψυχή μου, και η ζωή μου ήν σύνεγγυς
άδου κάτω. Cf. Ps. S. xvi. 2.
This list might be considerably enlarged. But the instances already
given will be sufficient to show the character of the resemblance.
The most ancient fragment contained in the Sibylline Oracles iii. 97
etc. (exc. 295—490) contains expressions, which will illustrate passages
in our Psalms; but there is no probability in the view that the Sibyllines
are actually quoted.
Orac. Sib. iii. 185 ...στήσουσί τε παίδας
Αισχρούς εν τεγέεσσι. Cf. Ps. S. ii. 13.
55 55 316 Ρομφαία γάρ σε διελευσείται δια μέσσου,
Σκορπισμος δέ τε και θάνατος και λιμος εφέξει.
Cf. Ps. S. XV. 8.
643 seq. άταφοι δε άπαντες έσονται:
Και των μεν γυπές τε και άγρια θηρία γαίης
Σαρκών δηλώσονται. Cf. Ps. S. iv. 21.
και 55 652 seq. Και τότ' απ' ήελίοιο θεός πέμψει βασιλήα...
Cf. Ps. S. xvii. 23, seq.
25 25
702 Υιοί δ' αυ μεγάλοίο θεού περί ναον άπαντες
Ήσυχίως ζήσοντ'. Cf. Ps. S. xvii. 30.
7o5 Αύτος γαρ σκεπάσεις μόνος μεγάλως τε παραστάς.
Cf. Ps. S. xiii. Ι.
734 seq. Στείλον δη επί τήνδε πόλιν τον λαόν άβουλον...
Cf. Ps. S. xi., xvii. 34.
και 77o Και νούν αθάνατον αιώνιον ευφροσύνην τε.
Cf. Ps. S. Χ. 9.
5 5 785 σοι δ' έσσεται αθάνατον φώς. Cf. Ps. S. iii. 16.
The points of resemblance which have been noticed in the Book of
Wisdom are of a similar character. (Respecting the instances, in .
which our Psalms have been alleged to borrow from the phraseology
of "Wisdom,' see below.)
Σ
INTRODUCTION.
1xv
TIT
The earlier portions of the Book of Enoch present a remarkable
parallel to the reference in Ps. S. xviii. il seq. to the ordered course of
the heavenly bodies. Cf. chap. ii. I "the luminaries which are in the
heavens do not depart from their paths, each one rises and sets in
order, each in its time, and they do not depart from their laws,' and
xxxvi. 3.
In the Jewish literature subsequent to the composition of our
Psalms, we find no certain trace, except in Baruch v., of the influence
of this work. (On the resemblance of Ps. S. xi. to Baruch v., see a full
discussion p. lxxii. ff.)
On the other hand, there is hardly a single important Palestinian
writing of the following century, which does not receive useful illustra-
tion from the language or religious teaching of the Psalms of Solomon.
1. The Parables in the Book of Enoch (cc. 37–71) were very
probably written about B.C. 30. The general similarity of thought may
be illustrated by
Enoch xli. I the deeds of men are weighed upon scales. Cf. Ps.
S. v. 6.
„ xlix. 3 the spirit of wisdom, and the spirit of him who imparts
understanding, and the spirit of doctrine and of power.
Cf. Ps. S. xvii. 42, xviii. 8.
, liii. 7 the just will rest from the oppression of sinners. Cf. Ps.
S. ii. 39, xvii. 46.
, lvi. 6 And they will ascend and step upon the land of their
chosen, and the land of his chosen will be before them
a threshing-floor and a path. Cf. Ps. S. ii. 2.
, lviii. 3 the light of everlasting life. Cf. Ps. S. iii. 16.
, lxii. 2 And the word of his mouth slew all the sinners and
all the impious, and they were destroyed before his
face. Cf. Ps. S. xvii. 27, 39, 41.
„ 8 the congregation of the holy. Cf. Ps. S. xvii. 18.
lxiji. 8 his judgement does not respect persons. Ps. S. ii. 19.
lxix. 27 he causes to disappear and to be destroyed the sinners
from the face of the earth. Cf. Ps. S. xiii. 10, XV. 13.
2. The Book of Jubilees or “the Little Genesis' (ed. Rönsch),
written possibly about the time of the Christian era, has no very obvious
points of resemblance with the contents of our book. The following
instances show the general similarity of thought and language in the
Jewish writing of that period :
Jub. xv. 14 non est super eum signum ut sit Deo sed exterminii et
perditionis a terrâ. Cf. Ps. S. xv. 8, 10.
e 2
lxvi
INTRODUCTION.
Jub. xvi. 29 laudans et confitens Deo suo secundum omnia in lætitia.
Cf, Ps. S. xv. 3--5.
, xxi. 4 quia Deus vivens est et sanctus et fidelis et justus et ex
omnibus non est apud eum accipere personam. Cf. Ps.
S. ii. 19.
, xxiii. 22 et sanctificationem polluent in abominationibus pravitatis
et immunditiis. Cf. Ps. S. i. 8, ii. 3, viii. 13.
, , 25 in die viæ judicii...et non erit illis omne nomen relictum
super terram. Cf. Ps. S. xiii. 10, XV. 13.
, , 26 et si ascendetur usque ad cælum, inde deponetur. Cf.
Ps. S. . 5.
,, xxvii. 9 dirigentur omnes viæ ejus. Cf. Ps. S. vi. 3.
, xxxi. 20, 21 Et Judæ dixit Dabit tibi Deus fortitudinem et vir-
tutem, ut tu conculces omnes odientes te: princeps
eris tu, et unus filiorum tuorum...erit alienus et
optinens universam terram et regiones; hunc time-
bunt populi a facie tua et conturbabuntur universæ
gentes. Cf. Ps. S. xvii. 38, 42.
3. The writings of the New Testament receive from our Psalms
helpful illustration in certain particulars.
(a) “The Songs' embodied in Luke i. ii.
(6) The expected Messiah is a son of David (e.g. Matt. ii., xxi. 9,
xxii. 42—45; Joh. vii. 42; Rom. i. 3; 2 Tim. ii. 8; Rev. V. 5, xxii. 16).
Cf. Ps. S. xvii.
(c) The description of the righteousness of the Scribes and
Pharisees' (e.g. Matt. vi. 1-18). Cf. Ps. S. iii.
(d) The metaphor of the strong man' (Mark iii. 27). Cf. Ps.
S. v. 4.
(e) The comparison of Divine and human kindness (Luke xi. 5—
8). Cf. Ps. S. V. 15, 16.
(f) Certain phrases e.g. Èkloyn) Divine choice' Rom. ix. II etc.,
cf. Ps. S. ix. 7; knpovoucív émayyelias kupíov Heb. xii. 12, cf. Ps. S.
xii. 8; TÒ Toluvíov kuplov ( = 6 coll i Pet. v. 2), cf. Ps. S. xvii. 45;
åviotaodai eis Cwriv aibviov (John v. 29 eis åvdotaci (was), cf. Ps. S.
iii. 16.
4. The Apocalyptic work, known as the 4th Book of Esdras, and
dating from the close of the ist cent. A.D., has been considered by
Hilgenfeld and Geiger to show signs of having borrowed from, or at
least of being acquainted with, the Psalms of Solomon. We give here
the passages, which are alleged to show signs of this correspondence.
(a) 4 Esdr. ii. 8 ‘et tu non prohibuisti eos. Çf. Ps. S. ii. i kał
INTRODUCTION.
lxvii
OỦK ÉKálvoas. The words in 4 Esdr. are not found in the Latin,
Ethiopic or Armenian versions; they appear in the Syriac and Arabic,
where they are used with reference to the fact that the Lord did not
restrain the wickedness of the Antediluvians. In Ps. S. the Psalmist
is speaking of the heathen, whom the Lord did not prevent from
attacking the Holy City.
(6) 4 Esdr. iv. 25 “Sed quid faciet nomini suo, qui invocatus est
super nos ?' and ix. 22 “et nomen quod nominatum est super nos pene
profanatum est.' Cf. Ps. S. ix. 18 člov tò ovouá oov juās, kúple. Both
passages have in common the thought which is based upon the Old
Testament Scriptures, that the Lord had set His name upon His
people. Cf. 2 Chron. vii. 14.
(c) 4 Esdr. vi. 24 et venæ fontium stabunt et non decurrent in
tribus horis. Cf. Ps. S. xvii. 21 minyai ouveoxéonoav aibviol eć dßúcow
år' opéwv úynaw. The stopping of the fountains of the earth is in
4 Esd. one of the portents preceding the coming of the Messiah ; in
Ps. S. the fact is also narrated, perhaps as a sign that the Messianic
times had begun.
(d) 4 Esdr. vi. 58 nos autem populus tuus quem vocasti primoge-
nitum unigenitum æmulatorem carissimum. Cf. Ps. S. xviii. 4 mraidela
gov ' vuās us viòv tpWTÓTOKOV uovoyevn. The passage in Ps. S. is based
upon Deut. viii. 5, and the words mpwrótokov povoyevî may very pro-
bably be a duplicate rendering of one word in the original. The con-
text in 4 Esdr. is of a different character; the combination of “primoge-
nitum, unigenitum,' which is possibly a similar instance of the same
duplicate rendering, may conceivably be borrowed from our Psalmist.
(e) The description of the Messiah in 4 Esdras has some points of
resemblance to that in Ps. S.
(1) The name Christ’: 4 Esd. vii. 28 filius meus Christus.
xii. 32 hic est Unctus. Cf. Ps. S. xvii. 36, xviii. 6, 8.
(2) The work of the Christ: 4 Esdr. xii. 32, 33 secundum impietates
ipsorum arguet illos et incutiet coram ipsis spretiones eorum; statuet
enim eos in judicium vivos et erit cum arguerit eos tunc corripiet eos.
Cf. Ps. S. xvii. 27 kai édéyšai đuaptwloùs èv dóyo kapdías atrwv, 31 kpivec
λαούς και έθνη.
(3) The weapons of the Christ not earthly: 4 Esd. xiii. 9 non
levavit manum suam neque frameam tenebat neque aliquod vas bellico-
sum...emisit de ore suo sicut flatum ignis...et succendit omnes... 37
ipse autem filius meus arguet quæ advenerunt gentes impietates eorum...
et perdet eos sine labore per legem quæ igni assimilata est. Cf. Ps. S.
xvii. 37 oủ yap edirleĉ ÉTÈ ITTO kai dvaßárny kal tóčov. It will be observed
lxviii
INTRODUCTION.
that 4 Esdras brings out in much closer detail the judicial functions of
the Messiah than does our Psalmist : but that both lay stress on the
pacific character of the Messiah, the xviith of our Psalms asserting the
sinlessness of the King as the spiritual substitute for material power,
4 Esdras describing the overthrow of foes by the fire of the Divine law.
(f) The restoration of the tribes, 4 Esd. xiii. 39 et quoniam vidisti
eum colligentem ad se aliam multitudinem pacificam, hæ sunt tribus,
quæ captivæ factæ sunt etc. Cf. Ps. S. viii. 34 ouváyaye triv diagnopav
'Iopana K.T.l., xi. 3 kai įde tà TéKva gov K.T.N., xvii. 50 év ovvaywyn pulov.
The passage in 4 Esdras refers especially to the 1o Tribes; the passages
in Ps. S. refer to the Dispersion generally. But undoubtedly in both
books the Restoration of the Tribes belongs to the Messianic thought.
We are not disposed to admit that the similarity in these passages
is sufficiently close to justify the theory that Esdras has borrowed from
the Psalms of Solomon. In the treatment of the Messianic idea, where
the similarity is perhaps more definite, the resemblance springs from
general agreement in the religious thought rather than from any special
obligation of one writing to another. In the other instances the
thought in which the two documents agree is not of a sufficiently striking
character to render the hypothesis probable.
Other passages may be pointed out, where our Psalms illustrate
4 Esdras in phrase or thought, without any trace of closer dependence.
4 Esdr. iii. 12 impietatem facere plus quam priores. Cf. Ps. S. i. 8.
„ „ 27 tradidisti civitatem tuam in manibus inimicorum tuorum,
X. 23. Cf. Ps. S. ii. 7.
iv. 23 quem populum dilexisti. Cf. Ps. S. ix. 16.
V. 28 unicum tuum. Cf. Ps. S. xviii. 4.
» 30 et si odiens odisti populum tuum, tuis manibus debet
castigari. Cf. Ps. S. vii. 3.
vii. 17 quoniam justi hæreditabunt hæc, impii autem peribunt.
Cf. Ps. S. xii. 8.
, viii. 5 venis (anima mea) sine voluntate tua et abis cum non
vis; non enim data est tibi potestas nisi solummodo in
vita temporis exigui. Cf. Ps. S. ix. 7.
, „ 52 apertus est paradisus, plantata est arbor vitæ. Cf. Ps. S.
xiv. 2.
, X. 22 sancta nostra contaminata sunt...et liberi nostri contu-
meliam passi sunt. Cf. Ps. S. ii. 3, 13.
, „ 50 pulchritudinis decoris ejus. Cf. Ps. S. ii. 5.
5 Esdr. ii. 28 zelabunt gentes et nihil adversus te poterunt. Cf. Ps. S.
vii. 6.
INTRODUCTION.
lxix
5 Esdr. xv. 5 mala...gladium et famem et mortem et interitum. Cf.
Ps. S. xiii. 2.
„ xvi. 6 ignem in stipula. Cf. Ps. S. xii. 2.
, , 62 super vertices montium lacus ad emittendum flumina ab
eminenti ut potaret terra. Cf. Ps. S. xvii. 21.
5. The Apocalypse of Baruch, composed at about the same date
as 4 Esdras, has similar points of resemblance with our book. Thus the
personal Messiah is mentioned by name (xxix. 2, XXX. etc.), and there is
brief allusion to his judicial and punitive work.
xl. 1 Messias meus arguet eum (ducem) de omnibus im-
pietatibus suis. lxxii. 2 veniet tempus Messiæ mei
et advocabit omnes gentes, et ex iis vivificabit et ex
iis interficiet.
The frequent mention of the people's calamities as "castigatio'
( = Taideía) introduces a thought very prominent in our Psalms.
In numerous passages we find expressions, which may be illustrated
in an interesting way by the Pss. S.
Apoc. Bar. ix. I purum cor a peccatis. Cf. Ps. S. xvii. 41.
„ „ X. II vos coeli retinete rorem vestrum neque aperiatis the-
sauros fluviæ. xxviii. 5, lxii. 4. Cf. Ps. S. xvii. 21.
„xx. 3 in penetralibus mentis tuæ. Cf. Ps. S. xiv. 5.
xli. 3 jugum legis tuæ. Cf. Ps. S. vii. 8.
, xliv. 4 justus est ille cui servimus neque accipit personas
fictor noster. Cf. Ps. S. ii. 19.
„ xlviii. 9 sapientes facis orbes coelestes ut ministrent in ordi-
nibus suis. Cf. Ps. S. xviii. 12-14 (xix. 2-4).
, -- 15 dono tuo venimus in mundum. Cf. Ps. S. v. 5.
„ li. 11 pulchritudo majestatis (lxxxii. 7, lxxxiii. 12). Cf. Ps.
S. ii. 5.
» lx. I permistio contaminationis eorum. Cf. Ps. S. ii. 15..
, lxviii. 2 decidet populus tuus in calamitatem ut periclitentur
ut pereant omnes simul. Cf. Ps. S. ii. 24.
, lxxviii. 2 ut justificaretis judicium ejus. Cf. Ps. S. iii. 3,
viii. 27.
,, - 7 misericordia multa colligeret denuo omnes qui
dispersi sunt. Cf. Ps. S. viii. 34.
„ lxxix. 2 sed neque castigavit nos sicut digni eramus. Cf.
Ps. S. ix. 15, xiii. 8.
lxxxy. 7 adhuc in spiritu sumus et potestate libertatis nostræ.
Cf. Ps. S. ix. 7.
- 9 ut assumamus non ut assumamur. Cf. Ps. S. iv, 20.
1xx
INTRODUCTION.
6. The 'Assumptio Mosis,' belonging to the same class of litera-
ture, may also be illustrated from the Psalms of Solomon, although there
is no appearance of actual borrowing from the latter work.
Assumpt. Mos. iii. 5 justus et sanctus Dominus, quia enim vos peccastis
et nos pariter abducti sumus vobiscum. Cf. Ps.
S. X. 16.
en „ iv. 2 voluisti plebem hanc esse tibi plebem exceptam,
tunc voluisti invocari eorum deus secus testamen-
tum quod fecisti cum patribus suis. Cf. Ps. S. ix.
16—19.
1 2 v. I participes scelerum. Cf. Ps. S. xiv. 4.
„ „ - 3 contaminabunt inquinationibus domum servitutis
suæ...4 altarium inquinabunt...dedecoris mune-
ribus quæ imponent Domino qui non sunt sacer-
dotes sed servi de servis nati. Cf. Ps. S. viii. 12,
xvii. 6.
- 6 impii judices. Cf. Ps. S. xvii. 22.
vi. 8 et occidentis rex potens qui expugnabit eos. Cf.
Ps. S. viii. 16.
vii. 4 homines dolosi, sibi placentes, exterminatores,
queruli et fallaces, celantes se.
, , - 9 et manus eorum et dentes immunda tractabunt, et
os eorum loquetur ingentia et superdicent Noli tu
me tangere ne inquines me. Cf. Ps. S. iv. xii.
» X. 6 fontes aquarum deficient. Cf. Ps. S. xvii. 21.
, , – 9 faciet te hærere cælo stellarum. Cf. Ps. S. i. 5.
, , xi. 12 tanquam pater unicum filium. Cf. Ps. S. xiii. 8.
7. The "Testamenta xii. Patriarcharum,' which are perhaps to be
assigned in their present form to the beginning of the 2nd cent. A.D.,
have not much in common with the Psalms of Solomon. The Messianic
thought is much more advanced: the Messiah is Divine as well as
Human; his priestly functions are more conspicuous than his regal.
The sinlessness of the Messiah, which is so strongly emphasized in our
xviith Psalm, receives here also especial recognition, e.g. Lev. cy'. Êtrì Tņs
iepwoúvns aůtou ékleivel nãoa duapría. Jud. Kd'. nãoa duapría o'x cúpe-
θήσεται εν αυτώ.
The following are instances of general correspondence in thought
and phraseology.
Reub. 8. uri oův tepovéxete káklos yuvalkov. Iud. cy'. undè éußXÉTELV
cis kárlos yuvack@v. Cf. Ps. S. xvi. 8.
Sim. 7. ékákwoa èv vnotela triv yuxud uov. Cf. Ps. S. iii. 9.
INTRODUCTION.
Ixxi
Lev. y Ws Baru rap kúp
ζ'. αναστήσει γαρ κύριος εκ του Λευί ως αρχιερέα και εκ του Ιούδα
ως βασιλέα θεών και άνθρωπον. Cf. Ps. S. xvii. 23.
Lev. γ. είς ημέραν προστάγματος κυρίου εν τη δικαιοκρισία του θεού.
Cf. Ps. S. XV. 13.
ιζ'. ήξουσιν οι ιερείς...μάχιμοι φιλάργυροι υπερήφανοι, άνομοι,
ασελγείς. Cf. Ps. S. xii., xvii. 6-8, 22.
Jud. και. έσονται ως καταιγίδες ψευδοπροφήται. Ps. S. xvii. 13 (Mss.).
κβ'. του θεού της δικαιοσύνης. Cf. Ps. S. viii. 32.
κγ. λιμον και λοιμον θάνατον και ρομφαίαν. Cf. Ps. S. xiii. 2,
Χν. 8.
Zabul. γ. (εν υποδήμασιν) καταπατήσει καταπατήσωμεν. Cp. Ps. S.
ii. 2.
Nepht. β'. σταθμό γαρ και μέτρα και κανόνι πάσα κτίσις υψίστου.
Ps. S. ν. 6.
ibid. ως η ισχύς αυτού, ούτω και το έργον αυτού.
ibid. ως η προαίρεσις αυτού, ούτω και η πράξις αυτού. Cf. Ps.
S. xvii. 2.
γ. ήλιος και σελήνη και αστέρες ούκ άλλοιoύσι τάξιν αυτών.
Ps. S. xviii. 12.
Asher α'. εαν ούν η ψυχή θέλη εν καλώ, πάσα πράξις αυτής έστιν εν
δικαιοσύνη...εαν δε εν πονηρό κλίνη το διαβούλιον, πάσα
πράξις αυτής έστιν εν πονηρία. Cf. Ps. S. ix. 7.
ζ'. ως ύδωρ άχρηστον. Cf. Ps. S. viii. 23.
ibid. η γη υμών ερημωθήσεται. Ps. S. xvii. 13.
Joseph β'. προς γυναίκα αναιδή επειγούσαν παρανομεϊν μετ' αυτής. Cf.
Ps. S. xvi. 8.
ζ'. και απολέσει το μνημόσυνόν σου απο της γης. Cf. Ps. S.
xiii. 10.
Ben. α. και θεος εσκέπασεν αυτόν. Cf. Ps. S. xiii. Ι.
ε. εαν ήτε αγαθοποιoύντες και τα ακάθαρτα πνεύματα φεύξεται αφ'
υμών και αυτα τα θήρια φεύξεται αφ' υμών φοβηθέντες. Cf. Ps.
S. XV. 9.
8. The collection of ancient Rabbinic sayings preserved in the
Pirqe Aboth contains probably materials as old as the Psalms of
Solomon.
The following extracts derive especial interest from comparison with
passages in our book.
Pirqe Aboth i. 3. Antigonus of Soko...used to say, Be not as
slaves that minister to the lord with a view to receive recom-
pense; but be as slaves that minister to the lord without a view
to receive recompense; and let the fear of heaven be upon
Ixxii
INTRODUCTION.
you. Cf. Ps. S. iv. 26 jaképloi oi poßoúpevol TÒV KÚplov ¿v åkaklą
αυτων.
Pirqe Aboth i. 17. Shammai said...'And receive every man with a
pleasant expression of countenance' (iii. 18). Cf. Ps. S. v. 6
¿v ilapółnti. xvi. 12 metà ilapółntos.
— iii. 8. The yoke of Torah. Cf. Ps. S. vii. 8 riueís ÚTÒ Guyóv
gov tov aiwa.
iii. 10. R. Lázar...said, Give Him of what is His, for thou and
thine are His. Cf. Ps. S. v. 5.
- 22. Beloved are Israel that they are called children of God.
Cf. Ps. S. xvii. 30 yocerai yap aŭtoùs őri távtes vio Deoû
αυτών εισι.
– 24. Everything is foreseen ; and free will is given. And the
world is judged by grace; and everything is according to work.
Cf. Ps. S. ix. 7-15.
-- iv. 3. Who is rich ? He that is contented with his lot. Cf.
Ps. S. v. 18—20, xvi. 12.
31. And He is about to judge with whom there is no iniquity,
nor forgetfulness, nor respect of persons, nor taking of a
bribe, for all is His, and know that all is according to plan.
Cf. Ps. S. ii. 19, viii. 27.
– V. 11–14. Seven kinds of punishments: dearth from drought,
dearth from tumult, deadly dearth, pestilence, the sword,
noisome beasts, captivity. Cf. Ps. S. xiii. 2, 3, xv. 8.
9. There is one book and only one of which we can say with cer-
tainty that it is connected with the Psalms of Solomon. No one who
has read the Book of Baruch with attention can have failed to notice
the similarity of its concluding verses (iv. 36-v. 9) to the with Psalm
of our collection. A glance at the two documents will suffice to show
that they cannot possibly be independent of one another; and attention
has been called to the fact by several of those who have edited each
book. Geiger seems to have been the first: he, as we should be inclined
to expect, regards Baruch as the earlier of the two. Schürer (Gesch.
Jiid. Volkes, II. 591, 724) looks upon it as the later, while Kneucker
(Das Buch Baruch, p. 43, etc.) thinks that the two writers borrowed in-
dependently from the Lxx., and considers that this hypothesis, coupled
with the similarity of the circumstances in which they lived, will
sufficiently account for the resemblance. We have already intimated
that such a view is in our opinion untenable: and we have now to
examine the extent and character of the parallelisms, with the view of
ascertaining what is the most reliable hypothesis.
INTRODUCTION.
lxxiii
The most striking resemblances to Baruch occur in xi. 3—8, and
will be easily seen from a glance at the text. In view of Kneucker's
theory, stated above, and by way of clearing the ground, we will next
set down those passages of the Lxx. to which reference appears to be
made in both documents.
xi. 3 στήθι-υψηλού.
Is. xl. 9 επ' όρος υψηλον ανάβηθι, ο ευαγγελιζόμενος Σιών.
και ίδε-κυρίου. απο βορρά.
Is. xliii. 5-6 από ανατολών άξω το σπέρμα σου, και από δυσμών συνάξω
σε. ερώ το βορρά "Αγε...τους υιούς μου από της πόρρωθεν.
5 xlix. Ι2 ιδου...ούτοι από βορρά.
Jer. xiii. 20 ανάλαβε τους οφθαλμούς σου Ιερουσαλήμ, και ίδε τους έρχο-
μένους από βορρά.
και XXxi. (LXX. XXXviii.) 8 ιδού εγώ άγω αυτούς από βορρά και συνάξω
αυτούς απ' εσχάτου της γης.
Ps. cvi. (cvii.) 3 συνήγαγεν αυτούς από ανατολών και δυσμών και βορρά
και θαλάσσης.
4. εκ νήσων.
Is. xlix. 22 εις τας νήσους αρώ το σύστημόν μου, και άξουσι τους υιούς σου.
Jer. Xxxi. (xxxviii.) το αναγγείλατε εις νήσους τας μακρόθεν.
5. όρη υψηλά.
Is. xl. 4 παν όρος και βουνός ταπεινωθήσεται.
» 11 θήσω παν όρος εις οδον...αυτοίς.
6. οι βουνοί.
Is. iv. 12 έν γαρ ευφροσύνη (cf. V. 4) εξελεύσεσθε...τα γαρ όρη και οι
βουνοί εξαλούνται...και πάντα τα ξύλα του αγρού επικρατήσει.
7. παν ξύλον.
Is. Iv. 12 αντί της στοιβής αναβήσεται κυπάρισσος.
ίνα παρέλθη.
Εκ. Χν. 16 έως αν παρέλθη ο λαός σου ούτος.
8. ένδυσαι Ιερουσαλήμ.
Is. lii. Ι ένδυσαι την ισχύν σου, Σιών, και συ ένδυσαι την δόξαν σου, Ιερου-
σαλήμ.
ότι ελάλησεν.
Ps. Ixxxiv. (1xxxv.) 8 λαλήσει ειρήνην επί τον λαόν αυτού.
Against these parallels let us set the verbal similarities which we
find in Baruch.
Bar. ν. Ιερουσαλήμ...στήθι επί του υψηλού.
και ίδε συνηγμένα τα τέκνα σου απο ηλίου δυσμών έως
ανατολών.
1xxiv
INTRODUCTION.
ίδε την ευφροσύνην την παρα του θεού σοι έρχομένην...
έρχονται οι υιοί σου...έρχονται συνηγμένοι από ανατολών έως
δυσμών...χαίροντες τη του θεού δόξη.
ταπεινούται πάν όρος υψηλον...είς ομαλισμόν, ίνα βαδίση
IT panh... 7 Toộ 040% soºn..
έσκίασαν δε και οι δρυμοί και πάν ξύλον ευωδίας.
μετ' ευφροσύνης.
Ιερουσαλήμ...ένδυσαι την ευπρέπειαν της παρα του θεού δόξης.
There can be little room for doubt as to which list contains the
more striking coincidences. We have, naturally, no wish to deny that
the ultimate source of our documents is to be sought in such passages
as those quoted from the LXX. But we do assert that it is unnatural
to suppose that we have two independent copyists to reckon with: and
if this be granted, as we think it must, the question necessarily arises-
which is the original of the two, and which the adaptation? It is a
question of considerable importance, inasmuch as it affects the date of
both books. We are already in possession of the views held by various
writers as to the date of the Psalms of Solomon, and we have seen that
no critic of note places them later than the ist century B.C. It will
therefore be only necessary to state the views held by some good
modern critics as to the date of the Book of Baruch.
1. Ewald, who, in common with most writers, divides the book
into two parts (i.-iii. 8, and iii. 9—end), places Part I. in the last period
of the Persian rule, and abstains from assigning a date to Part II., of
which he merely says that it is later.
2. Fritzsche places the book in the late Maccabean period.
3. Kneucker puts the book in its present form after the destruction
of Jerusalem by Titus: but, as we have seen, denies the direct connection
with the Psalms of Solomon.
4. Schürer relies on such a connection for assigning a late date to
Baruch.
With this last estimate we ourselves decidedly agree: and our
reasons, stated in extenso, are as follows.
1. The Psalm is concise, well ordered, and logically developed.
Baruch spreads the same amount of matter over a space just twice as
large, and, besides, repeats himself. Thus, in iv. 37, v. 5 idoù špxovtal,
έρχονται συνηγμένοι από ανατολών, we have repetitions of identical words
with only slight variations.
Again v. 2 is an expansion of v. 1, for Jerusalem is told to put off
INTRODUCTION.
lxxv
1
her mourning and to put on, not only her beauty, but the dirlots and
uitpa of glory (cf. Ps. S. ii. 22).
Further ν. 5 ανάστηθι... και στήθι has all the air of an expansion of
the simple orno. of Ps. S.
v. 7 should be particularly noticed in this connection. It is far less
vivid than xi. 5, 6. Baruch does not tell that God actually did or will
lower the hills, but that he has appointed to do so : and the simple
βουνοί is replaced by the more pretentious expression θίνες αένναοι and
supplemented by pápayyes (from Is. xl.); while the common word ma-
ρέλθη gives way in Baruch to the more literary βαδίση.
In v. 8, again, it is difficult to resist the conviction that we are
reading a paraphrase of the more direct words of the Psalm. The
phrase tâv Šúlov ewdías, which is common to both writers, has an ap-
propriate function in Ps. S. God makes sweet plants spring up at the
approach of the people. In Baruch it forms an appendix to the Opvuoi,
woods and sweet plants overshadow Israel : and there is a relic of the
Psalmist's ανέτειλεν in the προστάγματα του θεού of Baruch.
Further, besides being the more diffuse, Baruch is less well knit
together than Ps. S. The argument of his prophecy runs thus.
iv. 36—7. Jerusalem is to look about and see her children's return.
V. 1—4. She is to deck herself with glory, for God will glorify her for
ever.
5, 6. She is to get up on high (for the second time) and look about
to see her children return—not as they had gone out from
her.
7—9. Their progress is described, and the whole ends abruptly.
The Psalınist's order is logical. First, the news is announced :
then Jerusalem, on receipt of it, is to get up on high and see her
children returning. Their return is described, and then, in order to
receive them, Jerusalem is bidden to deck herself gloriously, and the
whole is rounded off with a prayer for the speedy realisation of these
hopes. Is it likely, or even conceivable, that a concise coherent whole
of this kind should have been made out of a diffuse disconnected
passage without distinct beginning or end? Does not the Psalmist
approach far more nearly than Baruch to the old Prophetic sources in
respect of simplicity and directness ? and is he not therefore, according
to all recognised rules of development, the predecessor of Baruch?
Two considerations should be added. One, that the tendency to
amplify is on the whole commoner than the tendency to contract, in
documents of the poetical (as opposed to the narrative) class. The
lxxvi
INTRODUCTION.
other, that the Book of Baruch is throughout somewhat of a mosaic.
The posteriority of the prayer of the exiles (i. 15-iv. 8) to the prayer in
Dan. ix., and its dependence on the latter, are generally acknowledged.
This is a matter deserving of a passing notice, notwithstanding the
large probability that the two halves of the book come from different
authors.
Other resemblances between Ps. S. and. Baruch have been noticed.
Kneucker (p. 43 n.) gives the following list of parallel passages:
(1) B. iv. 10, 12; Ps. S. ii. 6, 7, ix. I, referring to the Captivity.
(2) B. iv. 6, 7; Ps. S. iv. 25, tapopyloal, mapočúval.
(3) B. iv. 15, 16; Ps. S. ii. 8, viii. 16, 24. Foreign captors.
(4) B. iv. 20; Ps. S. ii. 21, 22. Jerusalem clothed in sackcloth.
(5) B. iv. 26; Ps. S. viii. 19. odoì tpaxeiau.
(6) B. iii. 33, 34; Ps. S. xviii. II-13. God's ordering of the
heavenly bodies.
Perhaps the following additional resemblances of thought and diction
may be worth noting. In Part II. we have;
(1) B. iii. 13 Tov aiwa without eis (also iii. 3). Ps. S. vii. 8.
(2) iii. 9 évtolas (was, iv. I els (wúv. Ps. S. xiv. I vóuo évetel-
λατο ημίν εις ζωήν ημών.
(3) iii. 10 yn allotpią. Ps. S. ix. 1.
(4) iii. 19, 24 use of tómos. Ps. S. xvi. 9 MSS.
(5) iii. 36 'Iakwß mais ’lopana nyarnuévos. Ps. S. ix. 16, xii. 7,
xvii. 23.
(6) iv. I vóuos o utrápxwv eis tòv aiwa (also iii. 35). Ps. S. x. 5.
(7) iv. 3 Ovos állótplov. Ps. S. ii. 2.
(8) iv. 6 oỦk eis åródelav. Ps. S. vii. 4.
(9) iv. 12, 31 émixalpelv. Ps. S. xiii. 7.
(10) iv. 17 tí duvarń. Ps. S. xv. 4.
(11) iv. 22, 23, 24, 29, v. 9 édenuooúvn ournpía eúdpooúvn. Ps. S.
ix. 20, X. 9.
In Part I.
(1) i. 14 éĚayopewoan. Ps. S. ix. 12 éényopía.
(2) i. I5 Tp Kop...8LKalogvm. Ps. S. ii. I6, etc.
(3) ii. 4. Ps. S. ii. 6.
(4) ii. 15. Ps. S. ii. 12, vii. 5, 8, viii. 8, ix. 18, etc.
(5) ii. 27, élelkela of God. Ps. S. v. 14.
Should this attempt to prove that Baruch (Part II.) is posterior to
the Psalms of Solomon be accounted a successful one, it will follow that
a considerable step has been taken towards fixing a terminus ad quem
INTRODUCTION.
lxxvii
for the latter book, and also towards determining the character and
date of the former. For in that case, Baruch II. can have had no
Hebrew original-it being next door to impossible that an adapter and
a translator of the same Hebrew Psalm should have hit upon the same
Greek words to render the text before them.
But, if so much be true, we are led on to ask, what date can we
assign to Baruch in its present form ? and the obvious answer seems to
be, that if Part I. be a distinct composition, it must have been re-edited
along with Part II. at a time when the Psalms of Solomon had been
already translated into Greek and had attained some degree of popu-
larity. We regard it as certain that the Psalms are posterior to the
Pompeian invasion, and we are consequently forced to the conclusion
that the only time appropriate to such a re-edition of Baruch as is here
postulated, is the period after the destruction of Jerusalem by Titus,
when such consolatory and hortatory matter as Baruch supplies would
be most needed and most welcome.
It follows that the Psalms of Solomon had been turned into Greek
some considerable time before A.D. 70, and they assume new importance,
as monuments of Hellenistic Greek of the first century, and as most
likely anterior in date to the whole New Testament literature.'
The converse of the hypothesis, the view, namely, that the Psalmist
copied Baruch, lands us in at least one very considerable difficulty. We
are forced to allow-in clean contradiction to all our previous investiga-
tion—that the with Psalm—and with it almost necessarily the rest of the
collection—had no Hebrew original. To those who are not convinced
by our arguments on this head, the view may seem a tenable one; but
even these would, we believe, be forced by the perusal of the documents
in question to admit that Baruch II. bears throughout the character of
a composition originally Greek, and not of a translation from the
Hebrew, the language in which these Psalms were written.
. § ix. The Probability of a Hebrew Original.
If we are right in ascribing the authorship of these Psalms to a
Pharisee (or Pharisees) residing in Jerusalem, the hypothesis of a
Hebrew original will naturally suggest itself for two reasons.
(1) The strict Pharisees took a patriotic pride in maintaining the
Palestinian dialect and in resisting the encroachments of the Greek
language: we should not expect a collection of Pharisee Psalms,
breathing hostility to the Sadducee “menpleasers” (Ps. S. iv.), to
have been issued in the Græco-Judaic dialect of the Dispersion.
(2) It is a reasonable assumption that Jewish Psalms, modelled on
lxxviii
INTRODUCTION.
CD
the pattern of the national Psalter, and possibly intended for liturgical
use, would have been composed neither in the Judæo-Greek nor in the
colloquial Aramaic dialects, but in the Hebrew ; since the Hebrew
language, by reason of its association with the Jewish Scriptures and the
Temple services, never ceased to be regarded as the language of Jewish
worship.
There is therefore an antecedent probability that our present Greek
text is a translation from the Hebrew; and in our opinion a close
investigation of language tends to confirm this supposition. The
reasons, which we propose at this point to state in favour of a Hebrew
original, are not all of an equally convincing nature. But, when taken
in combination, they are sufficient to establish a strong case for the con-
clusion, at which we have been able to arrive without much hesitation.
At the time when the Psalms of Solomon were written, all Judæo-
Greek writings reflected the influence of Hebrew or Aramaic upon
Greek vocabulary and syntax, and in a greater or less degree gave
proof of the commanding position occupied by the Alexandrine version.
It is therefore often a matter requiring very careful and minute investiga-
tion, whether we have to deal with an original Greek work written by
a Jew, or with a Greek Version of a Hebrew work. In both cases the
presence of Hebraisms will be observed. A more comprehensive and
complex test must be applied, if we are to arrive at conclusive results;
but it is obvious that the more skilful the translator was, the more
difficult is the task for us to distinguish between a translation from
the Hebrew or Aramaic and a work originally written in Greek.
Under the following heads we have attempted to group together the
principal grounds for the hypothesis of a Hebrew original.
1. There are certain obscure passages in our book, in which no
conjectural emendation of the Greek text has as yet been successful, or
seems likely to succeed. It is almost incredible that they can be the
Psalmist's original composition. The supposition that their obscurity
has arisen from the defectiveness either of the translation or of the
Hebrew text, upon which the translation was based, accounts satisfac-
torily for the appearance of the Greek. Thus, to select the most signal
instance, xii. 1–4, it appears to us inconceivable that a Greek writer, for
the most part so simple and intelligible in style as he appears to be in
our Psalms, should here have written such desperately confused and
bewildering sentences. On the supposition of a Hebrew original, these
obscurities may be explained, either on the ground of the translator's
inability to cope with the difficulties of the Hebrew, or on the ground of
his having before him a Hebrew text, which was at this point corrupt or
INTRODUCTION.
lxxix
defective. It is no sufficient answer to plead that the obscurity of this
passage characterizes the style of only the composer of this one Psalm.
For (1) the remainder of the Psalm (5—8) is comparatively simple
and straightforward, and (2) analogous, though not quite such puzzling,
obscurities are to be found elsewhere in our book, and in our opinion
are capable of receiving a similar explanation, e.g. ii. 13—15, iv. 9—12,
V. 15, vii. 8, xv. 9, xvii. 2.
2. The attempt to apply this solution may be open to the charge
of a perverse ingenuity, but in some of the following examples, it
appears to us, the obscurity of the Greek may reasonably be assigned
to a mis-apprehension of the Hebrew or to errors in the Hebrew text.
A. Possible errors of translation, e.g.
i. 4. Diéndol=xiak for dine or dielnaude. ii. 29 TOû einelv
(?) = 721? to destroy' (Geiger). iii. 8 év tapattó uati: should stand
in the next clause with εξιλάσατο to balance ταπεινώσει εν νηστεία, the
Hebrew word being the same for "guilt' and 'guilt-offering. iv. 13
fws víknge = *39-7. iv. 19 ÅTÒ Tavtos oŮ čutnoel yuxviv avtoû; a
misrendering of the relative. iv. 23 οίκους πολλούς ανθρώπων : an error
for oikovs nolløv åv@pomw. vii. 2 őri='9, where 'I was used adversa-
tively. viii. 3 Toù äpa. (Wellhausen): the interrogative wrongly here
used to translate XIX instead of 'assuredly.' xiii. 2 Davátou duap-
Twl@v. Oavátov = 777 parallel to liuow: duaprwløv should have been in
the nom. at head of next clause. xvii. 6 ols for å...atroas Doa...
xvii. 9 émavaothvai (?) for énavaothoai. xvii. 14 kai tous äpxovtas... els
έμπαιγμόν for και οι άρχοντες... ήσαν εις εμπαιγμον. xviii. 8 εν σοφία
TTVEÚuatos for ¿v Taveţuatı oopías. xviii. 9, 10 závras avtoùs.. yeved åyaon
for yeveav åyaonv.
B. Possible errors arising from misapprehension of the vowels in
(unpointed' Hebrew.
ii. 26 kai ouvteleobńcovtai, 157?? for 152!!. 30 ÚTÈD eláglotov, 7Y}
for pyn. iii. 16 čtl, Tiv for ny, cf. ix. 20, xi. 8, xvii. 51. viii. 3 kplvel
aútov for quâs, 1 DN for you. viii. 11 Tepi Toútov, 778 for 72$.
xiii. 8 vouberņoe dikalov: no subject : 10 for 10. xvii. 36 Xolotós
Kúplos, min! p'un for ning g'oq. 48 èv ovvaywyals, nigra for manna.
C. Possible errors arising from confusion of Hebrew consonants or
a defective Hebrew Text.
ii. 29 Toll eineîv, 1985 for 7°29=79275 to change' (Wellhausen).
iii. 2 ¥ádate : 1 for, anal instead of 'npl. iii. 3 yonyópnoov...ypnyópnouv,
confusion between the roots 71 and 117. V. 15 év pínu koi » aŭplov:
J. P.
S
1xxx
INTRODUCTION.
017 oņuepov dropped out before 1791 (?). V. 16 ou peloetai èv dópati,
Din' for 100'. viii. 17 črpive, 1979 for 1'3'. xiii. 7 V Teplotolộ, nuppa for
oyna. xvii. 14 év ópyộn kállous aŭtoû, 9'D' for 98%.
3. It is generally symptomatic of a translation from Hebrew, that
the structure of sentences is very simple and that there is a conspicuous
absence of particles etc. expressive of finer shades of meaning. This
we find in the Psalms of Solomon.
A. Clauses apparently grammatically dependent on one another
are treated coordinately, e.g. iv. 8, 9 dvakalúpa...kai dikacáoalev oi
őolol. vii. 7 kai...mikalecóueda kaì... takoúoy. ix. 18 kai ždou rò
övoua...kai...katataúon. xviii. 2 oi opdaluoi émißXÉTOVTES kai ... oủx
iotepňoel.
B. The only conjunction used with frequency is kał. We find also
yap, and less often alla. The particle dè is only used some eight
times (iii. 16; V. 16; xiii. 10, II; xiv. 7; XV. 15; xvi. 19; xvii. 3).
The particle or occurs once, viii. 30, and åpa once, viii. 3. Other
particles, e.g. oův, ye, uévtol, Mèv...dè, Thriv, are not found.
Of the conjunctions denoting a cause őtı is used constantly, and dv6°
ův occurs in ii. 3, 15, 39. Temporal conjunctions occur very rarely
(e.g. orav iii. 14; XV. 7, 14), ¿v to with the Inf. being used instead. A
purpose is expressed by iva, but not often (e.g. ii. 18; v. 8; vii. 1; viii.
36; ix. 3, 16; xi. 7 ; xiii. 7), the construction of toll with the Infin. or
Epexegetical Infin. being preferred. Tws does not occur, nor the
construction of eis to with the Inf.
The conditional clause is expressed by èàv, e.g. ii. 26; v. 5, 9, 10,
12, 15, 19; vii. 4; xvi. 11, 13), and once by ei (xviii. 14). We do not
find äv used once; and the consequently defective method of expressing
an apodosis is illustrated by ii. 26.
4. If we may judge from the example of the Lxx. version of the
Old Testament, one marked characteristic of a Greek translation from
a Hebrew book is the inability to render the meaning of the Hebrew
tenses; the uncertainty how to translate the Imperf. being especially
fruitful of confusion.
In our Psalms we notice (A) strange interchange of tenses, (B)
possible traces of the difficulty caused by the Hebrew Impf.
A. The interchange of tenses, without any marked change implied
in the action of the verb.
(1) Pres. Aor. and Fut., e.g. iii. 8-10 ÉTTLO KÉTTETAL... €ÉLXáoato...
TATTELVOEL. xiii. 4—7 étapágon... Queral... Taldevetal.
INTRODUCTION.
lxxxi
η
(2) Aor. and Fut., e.g. ii. 12 εποίησε...και γνώσεται (? ΕΙΠ1). xvii.
8-13 ήρήμωσαν...καταβαλείς...ελεήσει...έξηρεύνησε.
(3) Aor. and Pres., e.g. iv. 15 επλήσθη...εμπίπλαται. vi. 8 εισή-
κουσε...επιτελεί. xi. 4 έρχονται...συνήγαγεν.
B. Possible traces of the Hebr. Impf. are to be seen in
(1) the Fut. Indic. employed very frequently to represent a present
or continuous state, e.g. ii. 19 ο θεος ου θαυμάσει πρόσωπον. iii. 4 ουκ
ολιγωρήσει δίκαιος. iv. 6 ο κύριος ρύσεται. V. Ι2 πρόσωπα αρούσι.
V. Ι4 συ επακούση. ix. 5 ου κρυβήσεται από της γνώσεώς σου. Χ. 3
ορθώσει (ο κύριος). xiii. 8, 9 νουθετήσει...φείσεται κύριος. xvii. Ι καυχή-
σεται η ψυχή ημών. xviii. 3 τα ώτα σου επακούσει.
(2) the occasional use of an apparently inappropriate Optative,
where, on the supposition of its rendering the Hebrew Impf., a good
explanation is offered : i. 4 διέλθοι for διήλθεν. iv. 9 και δικαιώσαιεν for
και δικαιώσουσι, in the sense of ίνα δικαιώσι. V. 15 θαυμάσειας for
θαυμάζοις αν. xvii. το ευρεθείη between αποδώσεις and ελεήσει, where
we should expect ευρεθήσεται. 5Ι ταχύναι is parallel with ρύσεται.
xvii. 26 εξώσαι, ολοθρεύσαι etc., if Optatives, should possibly have been
Futures, as συνάξει, αφήσει in νν. 28, 29. (Cf. iv. 28 εξάραι ο θεός.)
5. Familiar features of translation from the Hebrew in the LΧΧ.
version are (1) duplicate renderings' of the same word or phrase,
(2) words added by the translator to make the meaning of his rendering
clearer.
(1) The following list seems to indicate the presence of duplicate
renderings :
vi. 4 δράσεων πονηρών ενυπνίων. viii. 12 κληρονόμου λυτρουμένου.
ix. 12 εν εξομολογήσει εν εξηγορίαις. xi. Ι εν σάλπιγγι σημασίας αγίων.
Xvi. 8 ανωφελούς αμαρτίας. xvii. 14 έως επί. 17 εθνών συμμίκτων. 37
συνάξει ελπίδας. 48 χρυσίον τίμιον το πρώτον. xviii. 4 πρωτότοκον μονο-
γενή. xviii. 5 απο αμαθίας εν αγνοία.
(2) The following genitives seem to be added for the purpose
of defining or explaining the substantive which they qualify, without
however adding to the meaning :
iii. ΙΙ ωδίνας μητρός. iv. 20 μονώσει ατεκνίας. V. 18 συμμετρία
αυταρκεσίας. xvi. Ι καταφορά ύπνου. xvi. 4 κέντρον ίππου. xvii. 9
αλλότριον γένους ημων.
6. The Lxx. frequently differs from the Hebrew “in respect of
the number of a verb” (see Driver, Notes on the Heb. Text of the
Books of Samuel, p. lxiii.).
Ν
f2
1xxxii
INTRODUCTION.
The following instances in our Psalms may possibly exemplify the
same variation, e.g. ii. Ι4 παραδειγμάτισαν (?) for παρεδειγμάτισεν. iii. 2
ψάλατε between ευλογείς and ψάλλε. viii. 18 η οδός σου, δεύτε και
εισέλθετε. xvii. 13 (ο άνεμος) ήφάνισαν.
7. Possible literal reproduction of Hebrew. Under this head
must be classed many Hebraisms, which we should expect to find in
any Judæo-Greek writing. But while their presence does not prove that
the Greek is a translation, their absence would be conclusive against it.
A. 1. Substantives, which are the conventional equivalents of
certain Hebrew words: of this large class we need only give a few
examples, e.g.
ii. 32 το ύστερον (Π ΠΝ). iii. Η αλήθεια (751DN). iv. Ι βέβηλος
(). iv. 27 σκάνδαλον (
2 50). viii. tit. εις νικος (Πx5hp). ix. 6 αι
δικαιοσύναι (1978). ix. 20 ελεημοσύνη (πP73). xii. 7 παις (129). ΧV. 8
θάνατος (157). xvi. Ι καταφορά (ΠΕ7η). xvi. 11 ολιγοψυχία (Π5 53P).
xvii. 31, xviii. το διάψαλμα (195). xvii. 36 Χριστος (π ο). 37 αναβάτης
(255).
2. The Hebrew use of substantives to express ideas for which
an adjective would naturally be used in Greek :
ii. 20 θρόνου δόξης. ii. 21 ενδύματος ευπρεπείας. iv. 15 λόγους
αναπτερώσεως. viii. 4 πόλει αγιάσματος. viii. 15 πνεύμα πλανήσεως. xi.
7 ξύλον ευωδίας. xiii. 8 υιον αγαπήσεως. xiv. 4 μικρότητι σαπρίας. xvii.
8 υπερηφανία αλαλάγματος. xviii. 6 ημέραν εκλογής. Other genitives
recalling the Hebraic idiom are iv. 18 έργον χειρός (vi. 3; 1x. 75 xviii. 1).
viii. 28 οι όσιοι του θεού. xii. 3 δένδρα ευφροσύνης. xiv. Ι4 τα ξύλα
της ζωής. ΧV. 5 καρπός χείλεων. ΧVi, 2 πύλαι άδου. xvii. 17 οι υιοί
της διαθήκης. xviii. 13 καιρούς ωρών.
3. The plural number in the following words is possibly an
imitation of the Hebrew which they translate :
i. 7 εν αποκρύφους (
2 502). iii. ΙΙ ωδινας (). viii. 9 εν
καταγαίους (niΠΠ2). ix. 13 τοις προσώπους ημών (15299). xvii. 19
εν ερήμους (niana). xviii. 11 εν υψίστοις (Epihm22).
B. Verbs.
Besides the peculiarity noticed above in the use of the tenses we
may observe the following possible traces of a Hebrew original.
I.' The Hebrew idiom of expressing the dependence of one verb
upon another by putting the second verb in the Infin.: ii. 24 ikávwgov
του βαρύνεσθαι χειρά σου. ν. 6 προσθήσει του πλεονάσαι. vii. 4 οργισ-
θηση του συντελέσαι.
INTRODUCTION.
lxxxiii
,
2. An epexegetic use of the Inf., the verb not standing in any close
grammatical connection with the previous clause, e.g. ii. 28 εκχέαι.
ii. 40 ποιήσαι...παρεστάναι. iv. II διαλύσαι. iv. 15 ολοθρεύσαι. V. ΙΙ
ετοιμάσαι. V. 14 ευφράναι. Χ. Ι καθαρισθήναι. ΧV. 7 ολοθρεύσαι. xvii.
19 σωθήναι. xvii. 27 φυγείν. xvii. 34 έρχεσθαι. xvii. 41 ελέγξαι.
xvii. 50 ideîv (xviii. 7).
3. The intensive use of the Hebr. Infin. Abs. may possibly
account for i. 8 εβεβήλωσαν...έν βεβηλώσει. ix. 19 εν διαθήκη διέθου.
xvii. 7 εδόξασαν εν δόξη.
4. The Aor. Indic. possibly reproduces the use of the Hebr. Perf.
to represent an action begun in the past and continued in the present,
(cf. odi, memini, novi), e.g. 1. 2 επλήσθην. vii. 9 επηγγείλω. viii. 37
ήλπίσαμεν. ix. 16 (xiv. 4) ηγάπησαν. Χ. Ι εμνήσθη (xiv. 5). xiv. I
ενετείλατο (xix. 2).
5. The 3rd Plur. in επιθώνται (ix. 16), which has no subject
expressed, may reproduce the Hebr. impersonal use.
C. The Prepositions.
arro. 1. The Hebrew construction of 1? and ? gives the best
explanation of xvii. 21 από άρχοντος αυτών και λαού ελαχίστου. xviii. 13
αφ' ης ημέρας... και έως αιώνος. Similarly xviii. 12 αφ' ημερών είς ημέρας
is a reproduction of app apn.
2. In viii. 13 από πάσης ακαθαρσίας the preposition, in the
sense of “ immediately after," possibly translates 19.
3. The use of απο in iv. 19 ελλιπής...απο, ν. 5 λήψεται από,
Xvi. 8 το συγκείμενον από, xvii. 13 ερήμωσεν από, xvii. 15 αλλοτρία από,
xvii. 4I καθαρός απο, can be paralleled in Judeo-Greek writings, but, if
our Psalms are a translation, will naturally be explained as the
rendering of i?.
4. από in the sense of because of = 12. ii. 39 από ταπει-
νώσεως. vi. 4 από οράσεων. viii. 5 από ακοής. ΧV. 6 από κακού; “ from
before,' 292. viii. 9 από εισόδου αυτών. xii. 4 από φοβουμένων κύριον.
Χν. 9 από οσίων.
. είς. I. Of time at which an event takes place, as an equivalent of
2: vii. 9. xviii. 6 εις ημέραν. xvii. 23 εις τον καιρόν. Xviii. ΙΙ εις
καιρούς.
2. Of the extreme point attained: iv. 20 εις ανάληψιν
(P) = ΠΡΟΣ . . 20 είς πλησμονήν = 955. viii. 15 είς μέθην = .
xvi. 2 εις θάνατον = 119 .
3. Of the purpose: V. 7. xvi. Ι είς βοήθειαν (109). xiv. I
lxxxiv
INTRODUCTION.
111
III.
eis Cwriv ruwv. xv. 8 eis owinplav. xvi. II eiS ÉTLOTPOOńv. xvii. 14 eis
èuttacyjóv.
v. 1. In iv. 15, 24 év Tâol Toúrols may very possibly render the
phrase når
2. év is by far the commonest preposition used in this book
(see Index); it is frequently used for the instrument, like ?, e.g. ii. 1 év
Kpuạ. iii. 9 ép vnd Teớạ. x. I y táU TƯy. (xi. I. xiii. 9. xvii. 27, 4I.)
Other prepositions, e.g. ÚTèp and mapà with the acc. for the com-
parative (= 12). Cf. i. 8. ii. 30. v. 6. viii. 14. ix. 17. xvii. 48.
ámò TPOOÁTOV (= ???) iv. 9. xii. 8. XV. 7. xvii. 27. év xelpi (79)
xvi. 14. év óbbaduoîs (?!?) xvii. 19. évÓTLOV I. 2. ii. 41, etc. Katé-
vavtı ii. 13. årévavtı ii. 14. xvii. 5.
D. The Negative. The Hebraic idiom is reproduced in ii. 11 ou
... trâs ävGpwntos. ix. 5 où... Tâs (xvii. 29). ix. 18 ov... els tòv aiova
(xv. 6). xiii. 5 oủy...ÉK TÁVTOV TOÚTWV půdév. xiv. 3 OÚK... Tráoas ta's
nuépas. xvii. 45 oỦK... ÉV TOÚTOLS. xviii. 2 oux... eě aŭrŵv.
E. Miscellaneous.
I. The αυτος in xvii. Ι συ αυτος βασιλεύς (38, 51) probably
reproduces the idiomatic use of $97.
2. The phrase trávtas aŭtoùs in xvii. 46, xviii. 9 suggests Dz
3. Knputate... Ouvriy (xi. 2): the accus. is probably due to the
הָעֲבִיר קוֹל literal reproduction of
4. In viii. 30 idoù dń, where we find dn for the only time, the Greek
probably translates x 7?, since my is in the Lxx. very generally
rendered by δή.
5. The absence of the article before the substantive in ii. 33 év
LUXót Toũ Tĩ u6yGAn (23747 vọn): xviii. 7 Yevea Tĩ épXoa-vn (sau 12),
though admitting of frequent illustration from Greek writers, is explained
very exactly by the Hebrew.
6. The use of such expressions as opódpa (ii. 17), denoîvai mpoo-
(xvii. 34) is best understood by comparison with the Hebrew equivalent.
The results of this enquiry are, in our opinion, of a nature to make
it in the highest degree probable that the book was first written in
Hebrew. This is the view held by the majority of modern scholars
who have investigated the subject; e.g. Geiger, Wellhausen, Schürer.
Hilgenfeld (Messias Iudaeor. Prolegg. xvi., xvii.), however, defends
the originality of the Greek text. In support of his opinion (“primitus
græce scriptos esse censeo hos psalmos ") he cites ii. 36 Trv Úz' oủpavóv.
INTRODUCTION.
lxxxv
1
V. 3 μη παρασιωπήσης απ' εμού. vii. Ι οι μισήσαντες ημάς δωρεάν.
viii. 15 TÓTLO EV aútoùs TOT"plov oivov åkpátov eis néonu. viii. 39. XV. 14
εις τον αιώνα χρόνον. xvi. 8 παντός υποκειμένου από αμαρτίας άνωφελούς.
xvi. 14 év xeipe oampías aŭtñs. xvii. 7 åvti üyovs attāv. xvii. 7 év ubow
è vớv ouppírtwv. xvii. 31. xviii. 10 diáyalua. It will be seen in the
notes attached to our text that the greater number of these phrases are
based on the language of the Lxx. version. This however is a fact
which in no way militates against the theory of a translation. A
translator, well acquainted with the LXX. version, and translating
Hebrew Psalms largely based upon the Jewish Scriptures, would
naturally avail himself of the renderings which had become generally
recognised. There is nothing in the Greek to make us regard the
translator as a very gifted or independent scholar. And, this being so,
we may suppose that he would make use of his acquaintance with the
LXX. version, wherever an opportunity presented itself. Hilgenfeld's
list is for the most part evidence, not of a Greek original, but of
acquaintance with Lxx. renderings.
Even less conclusive is his other line of argument, according to which
he claims that our book must have been written in Greek, because
it contains traces of the influence of the book of Wisdom. Here
again, we might reply that a translator might employ Greek phrases
coinciding with, and even based upon, the language of a well-known
contemporary work. But even this simple hypothesis is seen to be
unnecessary, when we discover on what very precarious grounds
Hilgenfeld has asserted the indebtedness of our book to the book of
Wisdom. The passages which he compares are seven in number; a few
words in each case will explain the real character of their resemblance.
(ar) Wisd. i. 11 fuldtaobe roivuv yoyyvomòv åvupeln. Cf. Ps. S.
xvi. 8 árò đuaprías avwpelous. Between the subject-matter of these two
passages there is no sort of resemblance. The adjective dvodelns,
common to both of them, is a straightforward word, which was after-
wards frequently used in the versions of the O. T.
(6) Wisd. i. 16 ouvońkny člevtO mpòs aútóv. Cf. Ps. S. viii. II
ouvébevto aŭrois ouváńkas metà opkov. There is no resemblance in the
subject matter; the similarity of the phrase employed loses all force as
evidence of the dependence of one writing upon the other, when we
note that in the one case we have συνθήκην, in the other συνθήκας ; in
the one θέσθαι, in the other συνθέσθαι; in the one προς with the acc.,
in the other the dative without a preposition.
(c) Wisd. . I7 3Tu Ti Secuạ TKETóc eu ayTobs kai Tộ Boaxuov.
Ixxxvi
INTRODUCTION.
Teparate avrov. xix. 8 oi em ơi Kerakouevo X6Lp. Cf. Ps. S. xiii. 1, 2
δεξια κυρίου εσκέπασέ με, δεξια κυρίου εφείσατο ημών, ο βραχίων κυρίου
čowo e ruas. There is a general resemblance of thought and language;
but both passages are such as very naturally expand the thought of the
Canonical Psalms, e.g. Ps. xcviii. 1, cxviii. 16. The use of the words
detlá, okemáſelv, Bpazio is clearly based on such passages of Scripture;
and their occurrence in a similar context in Wisd. and Ps. S. hardly
calls for further remark.
(d) Wisd. v. 24 épnuogel Tâo av triv yộv dvouía. Cf. Ps. S. xvii. 13
ýpňuwo ev ó övquos triv yîv aŭtôi. The resemblance turns upon the
correctness of the conjectural reading ävojos. In any case the sentence
in the book of Wisdom is very general; that in our xviith Psalm is very
definite. Without denying the possibility that the form of the Greek
in Ps. S. xvii. 13 may reflect the influence of Wisd. v. 23, it appears to
us more probable that the resemblance is purely accidental, the words
ερημόω and άνομος (ανομία) being of such frequent use. But see note,
accepting áveuos in xvii. 13.
(e) Wisd. vi. 26 củotábela dņuov. Cf. Ps. S. iv. II avrip év evoTabelą.
vi. 17 év eủotabela kapdías. The substantive evotádela is not very
common; but it is a good word and of regular formation. It occurs in
both passages in our Pss. with appropriate meaning; and there is
no ground for supposing that its occurrence is due to the influence of a
passage in Wisdom.
(f) Wisd. xi. 21 závta uétpw kai aplouo kai orabuộ diétatas. Cf.
Ps. S. v. 6 őri čvopwtos kai pepis aŭtoll zapá gou ¿v ota@uộ. The two
passages are quite distinct in meaning; and the word otabuộ, which in
the passage from Wisdom is used in the abstract sense of 'weight,' as a
parallel to 'measure' or 'number,' occurs in the passage from our book
in the sense of that which tests the weight, “balances' or 'scales.'
(8) Wisd. xv. 2 ori ooi leloyíoueda. Cf. Ps. S. ix. 16 ori ooi équev.
The similarity here in the words őri ooi is not so striking as the
difference between λελογίσμεθα and εσμέν. It is strange that any one
should refer the words from our Psalter to the book of Wisdom, when
passages in the O. T., e.g. Ex. xxxiv. 9 kai łoóuedá ooi, are so obviously
their source.
The reader will be able to judge for himself how far these passages
support Hilgenfeld's contention, that the text of our Psalms shows the
influence of the book of Wisdom. We are inclined to say that a much
closer verbal correspondence would have to be made out, in order to
prove that the vocabulary of one book has affected that of another.
INTRODUCTION.
lxxxvii
But even if we were prepared to concede this point, which we are
of the book of Wisdom has left its traces upon our Psalter. It is
needless to say that this is as likely to happen in a Greek translation
from the Hebrew as in an original Greek work by an Alexandrian Jew,
such as Hilgenfeld supposes the author to be.
In conclusion, in our opinion, the probability, that the Greek is a
translation from the Hebrew, is not affected by Hilgenfeld's appeal to
the alleged parallels in the book of Wisdom.
& x.
The Character of the Greek Translation.
Hilgenfeld's verdict, that, if a translation at all, it is an excellent one
(ceterum si græce versi essent Salomonis psalmi, optime versi essent),
needs some qualification. Although, as a general rule, the meaning of
each sentence is simple and clear, there are numerous instances, of
which we have already given examples, where the obscurity is very
considerable. In addition to those mentioned above, we may here
refer to
i. 6 kai oºk ñveykav. ii. 6 év oppayidl..?Oveow. iv. 15 én Año On év
Trapavopią év aŭrî. X. 5 uaptopía... ÉTTLOKOTY. xiv. 4 oi vyárnoav
nuépav... ¿v pekpótnti oampias. xvii. 38 édois toll duvaroù è riði 6 coû.
As we have no other version with which to compare it, it is not
possible to determine its real merits as a translation. Its apparent
excellence may be due only to the freedom with which the translation
has been executed.
The Index Græcitatis, appended to this volume, will sufficiently
illustrate the characteristics of the not very copious vocabulary employed
by the translator. The following words seem only to occur in our
book : åvašus (xviii. 6), avantépwois (iv. 15), avtaprecía (v. 18), unvious
(ii. 25).
lons.
of avárnyıs (iv. 20), énionuov (ii. 26), Teplotonń (xiii. 7), onuciwols
(iv. 2) in these Psalms.
We give here some lists as samples of the principal words of
interest to be found in the Psalms of Solomon.
Substantives.
äßvooos (xvii. 21), åyárnous (xiii. 8), dylatuós (xvii. 33), Qons
(xiv. 6. XV. II), dkpacía (iv. 3), ádálayua (xvii. 8), állorpiórns (xvii.
lxxxviii
INTRODUCTION.
15), άμαθία (xviii. 5), ανάμιξις (ii. 15), αναβάτης (xvii. 37), ανατολή
(v. II), αντιλήπτωρ (xvi. 4), αντίληψις (vii. 9), απαρχή (Χν. 5), αποικεσία
(ix. I), άρπαγμα (ii. 28), ατεκνία (iv. 20), άφεδρος (viii. 13), βεβήλωσις
(i. 8. viii. 24), γογγυσμός (ν. 15. XVI. II), γρηγόρησης (iii. 2. xvi. 4),
διασπορά (viii. 34. ix. 2), διαστολή (iv. 4), διαστροφή (xii. 2), δοκιμασία
(xvi. 14), εκλογή (ix. 7. xviii. 6), έλεγχος (x. 1), ελεημοσύνη (ix. 20.
XV. 15), έλεος (trans.) (ii. 8. xiv. 6), εξηγορία (ix. 12), εξομολόγησις (iii. 3.
1x. 12), επαγγελία (xii. 8), επαγωγή (ii. 24), επιστροφή (ix. 19. xvi. II),
επιταγή (xviii. 14), ευλογία (xvii. 43. xviii. 6), ευστάθεια (iv. II. vi. 7),
ευωδία (xi. 7), ιλαρότης (iv. 6. xvi. 12), καταιγίς (viii. 2), καταπάτησις
(ii. 20), καταστροφή (xiii. 5, 6), καταφορά (xvi. I), καταφυγή (ν. 2),
μαρτυρία (x. 5), μεταμέλεια (ix. 15), μετοχή (xiv. 4), μικρότης (xiv. 4),
ολιγοψυχία (xvi. II), ομαλισμός (xi. 5), όργανον (xν. 5), ορφανία (iv. 13),
οσιότης (xvii. 46), παράδεισος (xiv. 2), παραλογισμός (iv. 12, 25), παροικία
(xii. 3. xvii. 19), πάροικος (xvii. 31), πλάνησις (viii. 15), πλησμονή (ν. 20),
ποικιλία (iv. 3), πορεία (xviii. 12), πρεσβύτης (ii. 8. xvii. 13), πυργόβαρις
(viii. 21), ρομφαία (xiii. 2), σαλός (vi. 5), σημασία (xi. I), σκάνδαλον
(iv. 27), σκορπισμός (xvii. 20), συμμετρία (ν. Ι8), συναγωγή (x. 8. xvii.
Ι8, 5ο), συνάλλαγμα (iv. 4), συνέδριον (iv. I), συνταγή (iv. 5), ταμιείον
(xiv. 5), ταπείνωσις (ii. 39), υπερασπιστής (vii. 6), υπόκρισις (iv. 7), υπο-
μονή (ii. 4ο), υπόστασις (xν. 7. xvii. 26), φυρμός (ii. 15), φωστήρ (xviii.
12), χριστός (xvii. 36. xviii. 6, 8).
Adjectives.
αιώνιος (x. 5, 9), άκακος (iv. 6, etc.), αλλογενής (xvii. 31), άλογος (xvi.
Io), ανωφελής (xvi. 8), ασεβής (xiii. 4), βέβηλος (ii. 14. iv. Ι. viii. 13),
διδακτός (xvii. 35), ελλιπής (iv. 19), έμπειρος (xv. 9), ένοχος (iv. 3), επιεικής
(v. I4), επίσημος (xvii. 32), ησύχιος (xii. 6), κατάγαιος (viii. 9), κρύφιος
(viii. 9), μέτριος (ν. 20), μονογενής (xviii. 4), περισσός (iv. 2), πρωτότοκος
(xiii. 8. xviii. 4), σκληρός (iv. 2), συμμικτός (xvii. 17), ψιθυρός (xii. 1).
Verbs.
αγιάζω (xvii. 28, 48, 49), αιρετίζω (ix. 17), ανακαλύπτω (ii. 18.
viii. 8), αναλογίζομαι (viii. 7), αποβλέπω (iii. 5), αποσκηνόω (vii. 1),
αποσκοπεύω (iii. 6), αυλίζομαι (iii. 7), βαρυθυμέω (ii. Io), βδελύσσομαι
(ii. το), βεβηλόω (1. 8), δευτερόω (ν. 15), διακρίνω (xvii. 48), διαστέλλω
(ii. 38), διαφέρω (xvi. 3), δικαιόω (iii. 3, 5, etc.), εκκεντέω (ii. 3ο), εκτίλλω
(xiv. 3), ενισχύω (xvi. 12), εξαλείφω (xiii. 9), εξαμαρτάνω (ν. 19), εξασθενέω
(xvii. 34), εξερευνάω (xvii. 11), εξερημόω (xν. 13), εξιλάσκομαι (iii. 9),
εξουθενέω (ii. 5), εξυβρίζω (i. 6), επικρατέω (xvi. 7. xvii. 17), ερημόω
(iv. 13. xvii. 13), ευαγγελίζομαι (xi. 2), ευθηνέω (i. 3), ευθύνω (ix. 15),
ευοδόω (ii. 4), θησαυρίζω (ix. 9), καταδυναστεύω (xvii. 46), καταπαύω (ix. 18),
ΙΠΠ
INTRODUCTION.
lxxxix
1
καταμερίζω (xvii. 30), κατασκηνόω (vii. 5), κηρύσσω (xi. 2), κληρονομέω
(xii. 8. xiv. 7), κυκλόω (x. I), νύσσω (xvi. 4), νυστάζω (xvi. I), ολιγωρέω
(iii. 4), ολισθάνω (xvi. I), ολοθρεύω (xν. 7), ομαλίζω (viii. 19), παρα-
δειγματίζω (ii. 14), παρανομέω (xvi. 8), παρασιωπάω (ν. 3), περιστέλλω
(xvi. το), ποιμαίνω (xvii. 45), προσκόπτω (iii. 5, 11), πυρόω (xvii. 48), σκαν-
δαλίζω (xvi. 7), σκεπάζω (xiii. 1), σκιάζω (xi. 6), σκορπίζω (iv. 21. xii. 4),
στεφανόω (viii. 19), στηρίζω (xvi. 12), συμπαραλαμβάνω (xiii. 4), συμφύρω
(viii. το), υπερπλεονάζω (ν. 19), υποκρίνομαι (iv. 25), χρηστεύομαι (ix. II).
Adverbs.
άμα (xvii. 13), άπαξ (xii. 8), διαπαντός (ii. 5o etc.), εισάπαξ (ii. 8.
xi. 3) = άμα, ενταύθα (iv. 15), εξάπινα (1. 2), μακράν (ii. 4. XVi. το),
σύνεγγυς (xvi. 2).
Some of the chief characteristics in the use of the Prepositions have
already (pp. lxxxiii. lxxxiv.) been considered. The following also
deserve notice.
1. The preposition év is almost as frequently used as all the other
prepositions reckoned together. (See Index.)
(a) It is often used instrumentally: e.g. iii. 9. xiv. 9. xvii. 27, 41.
xviii. 14.
(6) It is characteristic of this book to use ev with a substantive
almost in the place of an adjective: e.g. iv. II ανδρος εν ευσταθεία
= ανδρος ευσταθούντος. vi. 8 παντός εν φόβω θεού = παντος φοβουμένου
θεόν. viii. 28 αρνία έν ακακία = αρνία άκακα. ix. 15 αμαρτάνοντας έν
μεταμελεία = μεταμελομένους αμαρτωλούς. xviii. 3 πτωχου εν ελπίδι = πτω-
χού ελπίζοντος.
(c) ¿v with an abstract substantive is frequently found at the end
of a sentence, especially in the earlier portion of the book, e.g. i. 8 év
βεβηλώσει. ii. 2 εν υπερηφανία. ii. 20 εν καταπατήσει. ii. 29, 32.
iv. Ι8, 22 έν ατιμία. ii. 40 εν υπομονή.
2. The use of the prepositions is not very regular.
επι. iii. 7 ουκ αυλίζεται εν οίκω του δικαίου αμαρτία εφ' αμαρτίαν.
xvii. 14 έως επί δυσμών. xvii. 18 το σημείον του θεού επί δικαίους.
xvii. 4, 12, 23, 35 (cf. ii. 34).
απο. viii. 19 ωμάλισαν όδους τραχείας από εισόδου αυτών. xii. 4
σκορπισθείη οστά ψιθύρων από φοβουμένων κύριον. xii. 5 γλώσσα ψιθυρος
απόλοιτο από οσίων. xvi. 8 παν το συγκείμενον από αμαρτίας.
σκοτειτο από οσίων πίζειν πρός.
See Index of 1
μετα is used (but never συν). See Index of Prepositions. It is also
found almost in the sense of the copula, e.g. xvii. 40 εν σοφία μετ'
ευφροσύνης. 42 εν βουλή συνέσεως μετ' ισχύος και δικαιοσύνης.
XC
INTRODUCTION.
$ xi. The Date of the Greek Translation.
1. It will be seen from pp. lxxii.lxxvii. that, in our opinion,
the Greek version of Psalm S. xi. was the original from which Baruch
V. was expanded. Now Baruch v. is quoted at length by Irenæus; and
must have been known and read for some considerable time previously.
The date, therefore, at which the latter portion of Baruch was composed
and added to the former portion, could hardly have been later than the
close of the First Century A.D.
Assuming then that Baruch v. is based upon Ps. S. xi., it is reason-
able to suppose that the Greek version of Ps. S. xi. was current for
some time before it was made use of for such a purpose. On this
hypothetical train of reasoning the translation is not later than the
middle of the First Century A.D.
II. There is no trace in the Greek of Christian influence at work,
nor, in our opinion, of Christian glosses. The mention of the XplotÒS
kúplos does not necessarily imply a reference to Christian thought (see
note on xvii. 36), nor do the words év aváčel XPLOTOû attoll contain any
allusion to a belief in the Second Advent. (See note on xviii. 6.)
Indeed we regard it as inconceivable, if the text had been tampered
with in the interest of Christian doctrine, that the Divinity of the Messiah
should not have been asserted, and that no reference should have been
made to the Death or Resurrection of our Lord in the xviith and
xviiith Pss.
III. It is possible that the use of certain words in the Greek may
further help us to determine the date of the translation.
iv. 7 év Útrokploel. This word ÚTÓKPLOls, occurring in the Lxx. only
in 2 Macc. vi. 25, becomes frequent in N. T.
iv. 20 eis åvánnyi. It is unlikely that this word would have been
used of a wicked man's (evil) end, if the translator had been familiar
with the technical meaning of ' Assumptio,' which åválntis obtained
apparently in the course of the First Century A.D.
ix. 7. ¿věkdoyô. The word, which does not occur in the Lxx., may
possibly be used in the sense of 'Divine Election, which is found in
St Paul's Epistles.
ix. II χρηστεύση. The word χρηστεύομαι, which does not occur in
the LXX., is found in 1 Cor. xiii. 2.
Χ. 5. μαρτυρία. This word is rare in the LΧΧ., μαρτύριον being
preferred; in the N. T. μαρτυρία is more often found tihan μαρτύριον.
INTRODUCTION.
xci
xii. 8 émayyedías. This word in the Plur. with a reference to the
Messianic promises contained in the 0. T. Scriptures does not occur in
the Lxx., but is frequently used in the N. T.
xvi. I katapopá in the sense of deep sleep’ is found perhaps here
for the first time in Judæo-Greek. It is Aquila's rendering for 10777,
Gen. ii. 21.
xvii. 19 Tapoikia. Used in the concrete for a community of
sojourners, the word perhaps occurs here for the first time.
xvii. 36 (xviii. 6, 8). Xplotòs occurs here for the first time as a title
to represent the Personal Deliverer for whom the Jews hoped.
The evidence is very meagre. The presumption however is strongly
in favour of the translation having been made between 40 B.C. and 40 A.D.
We are inclined ourselves to assign it to the last decade of the ist
cent. B.C.
It is therefore interesting to observe the similarity in phraseology
between our Psalms and the Songs' in Luke i., ii.
a. The Magnificat.
Luke i. 47 ẻmì cọ cọ ToTip: uoc. Cf. Ps. S. iii. 7. vi. 39.
xvi. 27. xvii. 2.
, 48 ÉÉBREYEV ÉTÈ. Cf. Ps. S. xviii. 2. Triv tamreivwolv. Cf.
Ps. S. ii. 39. rñs doúans avtoû. Cf. Ps. S. ii. 41.
X. 4.
49 énoíno év uol meyála óduvaròs. Cf. Ps. S. ii. 33. åylov
tò ovoua avtoû. Cf. Ps. S. vi. 2,6,7. viii. 31. XV. 3.
50 TÒ čleos aŭtoll K..1. Cf. Ps. S. X. 4. xiii. II.
51 év Bpaylovi. Ps. S. xiii. 1, 2. Slavolą kapdías atrồv. Ps.
S. xvii. 27. Útrepnbávous. Ps. S. iv. 26. xvii. 8, 26.
52 kabcîlev K.T.d. Ps. S. ii. 35. xvii. 8.
53 TELVWvTas évételnoev K.T.N. Ps. S. V. 10–12. X. 7.
Kevoùs. Ps. S. iv. 19.
, 54 åvtedáßero. Ps. S. vii. 9. xvi. 3—5. 'Ioparit Taidós
cov. Ps. S. xii. 7. xvii. 23. urno hîval éléovs.
Epex. Inf. Ps. S. X. 4.
, 55 kadw's... Tatépas riuw. Ps. S. ix. 19. xi. 8. to 'Aßpadu
K. Tạ ơépubaru aỦro. Ps. S. ix. I7. xviii. 4.
b. The Benedictus.
Luke i3 68 củÀorros Koptos.
Ps. S. vi. 9. ^ Peos Toũ Ipam.
xcii
INTRODUCTION.
Ps. S. iv. Ι. xi. 2. xviii. 6. επεσκέψατο. Ps. S.
iii. 14. εποίησεν λύτρωσιν. Ps. S. viii. 12, 36.
ix. Ι.
Luke i. 69 σωτηρία. Ps. S. Χ. 9. xii. 7. εν οίκω Δαυείδ. Ps. S.
xvii. 8, 23.
και το καθως ελάλησεν. Ps. S. xi. 8. εξ εχθρών ημών. Ps. S.
xvii. 51. των μισούντων ημάς. Ps. S. vii. Ι.
5, 72 ποιήσαι...μνησθήναι. Epex. Inf. ποιείν έλεος Ps. S.
vi. 9. διαθήκης αγίας αυτού. Ps. S. vi. 9. ix.
19.
74 εκ χειρος εχθρών ρυσθέντας. Ps. S. iv. 27. xiii. 3.
xvii. 51.
75 εν οσιότητα και δικαιοσύνη. Ps. S. Χ. 6 (xvii. 46).
λατρεύειν...ενώπιον αυτού. Ps. S. ii. 40.
77 εν αφέσει αμαρτιών. Ps. S. ix. Ι4.
78 εξ ύψους. Ps. S. xvii. 7.
5, 79 επιφάναι κ.τ.λ. Ps. S. iii. Ι6. Epex. Inf. κατευθύναι
Ps. S. vi. 3. vii. 9. xvi. 9. xviii. 9.
وو
(c) The Angelic Hymn.
Luke ii. 1ο. ευαγγελίζομαι. Ps. S. xi. Ι.
II. Xριστος Κύριος. Ps. S. xvii. 36. Δαυείδ, ut supra.
15 Ι4. δόξα εν υψίστοις θεω. Ps. S. xviii. 11. ευδοκίας. Ps. S.
viii. 39.
(d) The Nunc Dimittis.
Luke ii. 30 το σωτήριόν σου. Ps. S. Χ. 9.
και 32 φώς εις αποκάλυψιν εθνών. Ps. S. xvii. 32. δόξαν λαού
αυτου Ισραήλ. Ps. S. xvii. 34, 35.
Additional Note on Cod. V.
This note contains the results of Dr Rudolf Beer's collation of the
Vienna Ms. On the merits of the former collation we have said some-
thing on p. xxxvi. of the Introduction. The list of readings that follows
will be more eloquent than anything we could add here.
Ps. i. V gives the number A' but omits the title.
5. είπαν apparently corrected to είπον.
INTRODUCTION.
xciii
8.
Δ.
Ps. ii. 3. δώρα not δώρω.
4. ευώδωκεν (contracted) αυτοίς, not ευώδω η αυτοίς.
5. ήτιμώθη (contracted) not ήτιμένθη.
9. εις άπαξ.
20. The clauses are transposed, as in Ρ. κατέσπ.-δόξης follows
καταπατήσει.
25. μηνήσεως, not -ίσ-.
30. εκκεκεντημένον, not -ου.
iii. Ι. "Ινα τί (also iv. 1).
8. εξάραι.
12. προσέθηκαν, not -εν.
13. ου ανέστη.
21. σκορπισθείησαν, not -θησαν.
V. 16. το δέ, not δεί.
vi. 3. adds υπό κυρίου θεού αυτού.
vii. 4. σύ έντελή, not συν εντολή.
οικτειρήσεις, not -τηρ-.
viii. Ι8. επευκτη, not -αυ-.
32. συ ο θεός.
39. σαλευθησόμεθα, not -ώ-.
ix. 3. ημών, not αυτών (a mistake of Hilg.).
6, 7. σου ο θεός: τα κ.τ.λ.
20. επί οίκον, om. τον.
Χ. Ι. πληθύναι, not -ήναι.
6. όσιος ο κύριος.
9. σωφροσύνην, not ευφρ-.
3. εις άπαξ.
9. ποιήσαι, not -ήσαι.
xii. 4. οστά.
xiii. Ι. εσκέπασε, not επήσπασε.
xiv. Ι. εν νόμω.
3. add του ουρανού with KP(M).
xvi. 2. εξεχύθη, not -ώθη.
5. ελογίσω, not ελλ..
12. ενισχύσαι.
Β α
13. έν πενία παιδείαν sic
xvii. 9. γένους, not -ος.
20. την γην, not της γης.
22. απειθείς, not αληθεία.
47. αναστήσαι, not -ή-.
xciv
INTRODUCTION.
KUTO
Ps. xviii. 9. KaTevbúvar.
καταστήσαι, not -ή-.
13. και έως αιώνος.
We have to apologise to our readers for the somewhat clumsy
arrangement we have adopted. It is due to the fact that several sheets
had been already passed for the press, and we were unwilling to intro-
duce further alterations into them. The list is intended, therefore, to
serve in some sort as a table of Errata.
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
A. PAAMộc TỘ CAO GN.
I. Έβόησα πρός κύριοΝ εν τω θλίΒερθεί Με είς τέλος,
προς τον θεόν εν τω επιθέσθαι αμαρτωλούς.
1 Inscriptio Cod. A, Varuos tŷ Ealouwr a', abest a V, K, P, M.
Ps. I. Argument. The False Security.
I, 2a. Zion's Prayer, when assailed
by .sinners' and threatened with war.
26–5. Zion's Confidence. She was
confident that her prayer would be heard,
because she was righteous'; and of her
"righteousness' she thought she had a
pledge in her material prosperity, and in
the multitude and wealth of her sons.
6-8. Zion's disappointment. But
her confidence has proved to have been
misplaced: her children have abused the
blessings of prosperity by “secret' sin, and
especially by violation of the holy things.'
The Psalm here breaks off. The
reader is left to supply the conclusion,
viz. that Zion, having forfeited her right
eousness, could no longer hope for a
favourable answer to her prayer for help.
That the Psalmist impersonates Zion
or the true Israel seems to be clear from
ver. 3 ep Tu củay cai te Kai To Up Yeveơ-
θαι εν τέκνοις.
The allusions contained in the Psalm are
therefore to matters of national interest.
The circumstances under which the
Psalm was written must depend upon
the explanation given of vv. I, 2a, 7, 8
(see notes, esp. on ver. I). But the
close correspondence both in thought and
language with Ps. S. viii. 1-14 is in our
opinion convincing proof that the two
Psalms refer to the same historical in-
cidents, and suggests the probability of
their having been written by the same
author. (See Introd. to Ps. viii.)
1 The absence of the heading "A
Psalm of Solomon' in four out of the
five mss. is probably due to the fact that
the general title 'Psalms of Solomon'
rendered it unnecessary to preface the
opening Psalm with an inscription to the
same effect. The first canonical Psalm,
similarly, has no heading. It is also a
question how far any of the titles of our
Solomonic collection are genuine.
'EBónga... ły TQ exißeoðal ue. The lan-
guage of this clause seems to be based on
2 Sam. xxii. 7; Ps. xvii. (xviii.) 7, but
there is no exact reproduction of the LXX.
The words pòs—ue, however, occur
literally in Ps. cxix. (cxx.) 1.
Šv to Oxißeodal ue="? a, cf. Heb.
Ps. iv. 2, Ixv. (lxvi.) 14, cv. (cvi.) 44, cvi.
(cvii.) 6, 19, 28; Isai. xxv. 4; Hos. V. 15.
eis télos, i.e. utterly," "completely.'
by ets לָנֶצַח and נֶצַח The translation of
Télos is very common in the LXX. [e.g.
Ps. ix. 32 (x. 11), xii. (xiii.) 2, xliii. (xliv.)
24, xlviii. (xlix.) 10, lxvii. (lxviii.) 17,
lxxiii. (lxxiv.) 1, 10, 19, lxxviii. (lxxix.)
5, lxxxviii. (lxxxix.) 47, cii. (ciii.) 9]
with the meaning of 'in æternum'; this
is also the meaning of the other ren-
dering is vikos (e.g. Jer. iii. 5). The
rendering perfectly,' completely,' which
has sometimes been defended, is impro-
bable even in such a passage as Ps. xiii. 1,
and is unsupported by the analogy of the
other instances where the word occurs.
Accordingly in this passage where the
PSALM I.
A Psalm of Solomon.
1 I cried unto the LORD in my sore distress, even unto God
when sinners assailed.
sense ‘for ever' is unsuitable, els télos
The suggestion .לָנֶצַח will not represent
that els télos is out of its place and should
be compared with εις το τέλος in the
Inscription of Ps. liv. (lv.) (where the
Lxx. blundered over maps For the
Chief Musician'), deserves to be men-
tioned. But the phrase probably inter-
prets some intensive, such as 7795 (2
Chron. xii. 12), or 7533 7Y (2 Chron.
xxxi. 1), both of which are rendered by
els télos in the LXX. Cf. 1 Thess. ii. 16
Égdao ev... ń ópyn eis télos.
&Tridéo dai. A word of frequent occur-
rence in these Psalms. Cf. vii. I, ix. 16,
xvii. 6.
duaprwlous. This adjective, occurring
32 times in these Psalms, is used with
especial significance. It may be noticed
that it is not found in Pss. V.-xi., xviii.
The draprwloí are especially distinguished
from the díkalol (e.g. ii. 38, iii. 13, 14, iv.
9, xiii. 5, 6, 7, 10), oi poßoúuevoTÒV
Kúplov (iii. 16, iv. 26, xv. 14, 15), and
öoiol (xii. 8, xiv. 2, 4). By this term the
Psalmist probably refers to the Sadducees.
In the clays of the Maccabean Rebellion
it had been used of Hellenising Jews,
I Macc. ii. 48.
In view of its special application in our
book, the reference in the present passage
to'sinners' must be understood to denote
the irreligious (i.e. Sadducaic) Jews, and
not the Romans or the heathen.
Wellhausen sees in these verses an epi-
tome of a whole century of Jewish history;
the 'sinners' are the heathen, and the
allusion is to the persecution of Antiochus
Epiphanes; the war' is the Maccabean
rebellion ; this led to the temporary in-
dependence of the Jews, extended their
material power, and established the glory
of the Asmonean house : their prosperity
is only external : Zion sees, only too late,
the sin that underlies the increase of
power, and predicts the doom of those
who do not shrink from profaning the
most sacred things.
Perhaps no convincing test can be ap-
plied to this hypothesis, but is not the
general impression conveyed by the Psalm
that of one special crisis, not of a long
development? The other Psalms in this
collection give no support to Wellhausen's
view. So far as they are historical, they
express the emotions consequent upon the
recent occurrence of important events.
To summarize in a Psalm the survey of a
century's history implies a philosophical
attitude natural enough in modern times,
but foreign to the simplicity of thought
of our Psalmist.
We have already mentioned that a
comparison of Ps. i. with Ps. viii. 1-14
shows a striking identity of situation (see
note on viii. 7). In that Psalm Pompey's
entry into Jerusalem is unmistakably de-
scribed, and the historical allusions of the
present Psalm may be assigned to the
same period.
I-2
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[Ι. 2
2 εξάπινα ηκούσθη ΚΡΑΥΓΑ πολέOY ενώπιόν μου
επακούσεται μου, ότι επλήσθην δικαιοσύνης.
3 ελογισάμην εν καρδία μου ότι επλήσθην δικαιοσύνης,
εν τω ευθηνήσαι με και πολύν γενέσθαι εν τέκνοις.
4 ο πλούτος αυτών διέλθοι εις πάσαν την γην,
και η δόξα αυτών έως εσχάτου της γης.
και υψώθησαν έως των άστρων,
είπαν: ου μη πέσωσιν.
“ και εξύβρισαν εν τοις αγαθοίς αυτών,
και ουκ ήνεγκαν:
7 αι αμαρτίαι αυτών εν αποκρύφους,
καγώ ουκ ήδειν·
2 Conj. M. Schmidt. ap. Hilg.2 είπα 'Ακούσεται. 4 Fabr.conj. διήλθε.
5 είπαν Codd. A, V, K, Μ. είπον P, Hilg. conj. (Fritzsch. Pick.). Fabr. conj. ότι post
είπαν. πέσωσι P, M. 6 Cerda άγατοϊς.
2 κραυγή πολέμου. This expression
recalls the pos nunn of Jer. iv. 19,
xlix. 2 Heb. Cf. also viii. 1.
The sudden outbreak of war here re-
ferred to should probably be identified
Η
with the conflict between Aristobulus and
Hyrcanus which arose on the leath of
Alexandra (69), or with the hostilities com-
menced by Aristobulus against Pompey,
while the latter was marching upon Teru-
salem (63). See Introd.
επακούσεται. It is noticeable that in
2 Sam. xxii. 7 YAXI is rendered by ťTA-
κούσεται, where the LΧΧ. give a wrong
rendering of the tenses. Our translator
possibly borrows from the LXX. of that
passage. But here we should in any case
probably rightly render it by the future,
since the clause is to be regarded as a
soliloquy following upon the entreaty.
Schmidt's conjecture είπα ακούσεται is
ingenious and gives the full sense of the
passage. Against it however is to be
set the fact that the ist Per. Sing. in Ps.
S. viii. 3 is είπον not είπα.
δικαιοσύνης. Cf. Ps. xvii. (xviii.) 21
και ανταποδώσει μοι κύριος κατά την δι-
καιοσύνην μου and 2 Sam. Χxii. 21. The
character of the righteousness' here
spoken of will be best understood from
the description of the 'righteous man,'
e.g. in Psalm iii.
3 ελογισάμην εν καρδία. Cf. Ps.
cxxxix. (cxl.) 2, where however the words
occur in a different sense.
ευθηνησαι. This word is not very fre-
quently used. It is found in the Lxx. to
represent a fruitful vine [Ps. cxxvii.
(cxxviii.) 3], where it translates 77979.
In Job xxi. 9, οι οίκοι αυτών ευθηνούσι, the
original is Disp; in Job xxi. 23, őlos de
ευπαθών και ευθηνών, it is 5, and in
Ps. Ixxii. (1xxiii.) 12, ούτοι οι αμαρτωλοί και
eủonvoûtes, it is '??*; in Jer. xii. I eủoń-
νησαν = , Lam. 1. 5 ευθηνούσαν = 19.
See also Zech. vii. η ευθηνούσα = 719
and Ps. Xxix. (xxx.) 7 εν τη ευθηνία μου =
?? . From these instances it is seen
that the word was used to represent the
notion of material prosperity and quiet
security.
πολύν γενέσθαι εν τέκνοις. The bless-
ing of many children was, according to
the promises of the Law, a reward for
true obedience. Cf. Ex. xxiii. 25, 26;
Dt. vii. 13.
4 αυτών: referring to τέκνοις. Geiger
wrongly understands it of αμαρτωλοί (ver.
Ι). For the combination of δόξα and
πλούτος he quotes Ps. cxi. (cxii.) 3 δόξα
(57) και πλούτος (ον) εν τω οίκω (του
φοβουμένου τον κύριον).
The general tone of the passage seems
to be caught from Ps. lxxii. (lxxiii.) 9-
12.
διέλθοι. Τhe Optative is a misren-
dering of the frequentative Imperfect in
the Hebrew. Çf. xvii. 10. Both this
I. 7]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
2 Suddenly the alarm of war was heard before me. I said,
He will hearken unto me, for I am full of righteousness.
3 I considered in my heart, that I was full of righteous-
ness, because I was prosperous and had become plenteous in
children.
4. Their riches were gone? forth into all the world, and their 1 Gr. May
glory unto the ends of the earth.
their riches
5 They were lifted up to the stars; they said, We shall
1 2 Gr. They
never fall.
6 But they waxed haughty in their prosperity, and were not
able to endure.
7 Their sins were in secret; and I knew it not.
and the following verse describe the great
prosperity of the Jewish people. It is
possible that the Psalmist is referring to
the period of tranquillity in the reign of
Alexandra (78–69), which was followed
by the Civil War and the intervention
. of Rome.
Geiger, who renders the tense by the
Future, is mistaken in referring the verse
to the violent dispersion of the wealth of
the Maccabean Princes by Pompey and
their being led in captivity to Rome (éws
èo xátov Tîs yns). This view seems to
be shared by Hilgenfeld who adduces
this verse, along with xvii. 6, to show
how the writer has imitated the Wisdom
of Solomon, “is enim (i. 3 sq.) in Salo-
monis persona filiorum fata luget.' See
Introd.
But the fact that this verse is followed
by υψώθησαν έως των άστρων should be
sufficient to make it impossible that any-
thing calamitous could be intended in
the mention of the wide dispersion of
Jewish wealth. It is the extent of their
commercial undertakings and the fame
of their riches, which are alluded to.
ALENDOL would, besides, be a curiously
inappropriate word to describe a violent
dispersion of wealth.
5 éws Tv Corpwy. In the O. T. this
metaphor is only elsewhere found in Jer.
li. (xxviii.) 9 €ñper śws Twv dotpwv, where
dotpwv renders DROP skies.' We may
compare Isai. xiv. 13 'I will exalt my
throne above the stars of God' (LXX.
επάνω των αστέρων του ουρανού θήσω τον
Opóvov Mou).
Eittav. Hilgenfeld's emendation Eſtov
(Ist Pers. Sing.) was intended to get rid
of the grammatical difficulty in où un
méo wow, by making the words a soliloquy
of the Psalmist. It has apparently the
support of the Parisian Ms. But the
Plural gives a good sense: ‘In their ex-
altation they uttered their boastful cry,
that they should never fall,' and receives
an apposite illustration from the kai elmar
in Ps. lxxii. (lxxiii.) II. The use of the
3rd Plur. où un tréowol, by attraction for
où un tréo Wjev, presents a little difficulty.
But it is probably to be accounted for as
a very literal rendering of the Hebrew.
Compare for the construction Ps. ix. 21.
For the thought of the verse compare Ps.
xxix. (xxx.) 7.
6 fußpigav. See Gen. xlix. 4; Ezek.
xlvii. 5; 2 Macc. i. 28.
oŮK ñveykay. The most probable ex-
planation of this expression is to be ob-
tained from a comparison with Jer. xx. 9
'I am weary with forbearing, and I can-
not contain' (kai oủ dúvamai pépelv=
5298 MS): cf. also Job xxxi. 23; Jer.
ii. 13, X. 10; Joel ii. II.
They could not keep their ambition
under control; their arrogance knew no
bounds. The Psalmist is referring to the
wealthy Sadducees.
Fabricius' explanation 'decimas, primi-
tias, sacrificia offerre omiserunt' has no-
thing to recommend it; but no doubt
gave rise to Whiston's ‘have brought no
oblation.'
7 év átok púbous. As in Ps. ix. 30
(x. 9), xvi. (xvii.) 12, lxiii. (lxiv.) 5;
Ezek. viii. 12. On the 'secrecy' of the
sins against which the Psalmist speaks,
see also iv. 45, viii. 9. From these pas-
sages it is evident that the allusion is to
the immoralities, which the Jewish aristo-
cracy practised in defiance of the Law.
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[Ι. 8
8 αι ανομίαι αυτών υπέρ τα προ αυτών έθνη,
εΒεΒίλωCAN τα άτια ΚΥρίου εν βεβηλώσει.
8 ανομίαι V, K, P, M. αμαρτίαι A (Cerd., Fabr.).
Β. Ψαλμός τω Coλoκών περί ιερογρολή.
ΙΙ. ΕΝ το Υπερηφανεύεσθαι τον αμαρτωλόν, έν κριο
Ο κατέβαλε τείχη οχυρά,
και ουκ εκώλυσας.
Inscriptio Ψαλμός τω Σαλομών περί Ιερουσαλήμ β' A et, ut vid., P, a sinistra
parte B superscriptum in Codd. V et K (Ψαλμός τω Σαλομών β' περί Ιερουσαλήμ
Fabr.): deest in M.
it has been borrowed by our translator,
and therefore should supply the true in-
terpretation of τα άγια κυρίου. These
words might be taken to mean the
sanctuary of the LORD,' for which they
commonly stand in the LXX.; and this
translation is followed by Geiger (das
Heiligthum') and Pick ('the Sanctuary').
But both in this verse and in ii. 3 the
Psalmist is alluding especially to the pro-
fane and irreverent action of the Jews,
and of their Priests in particular, in the
ritual of the sacrifices, as, for example,
8 τα προ αυτών έθνη. This expres.
sion, if taken in close connection with
the previous verse, might lead us to sup-
pose that the primitive inhabitants here
mentioned were the dwellers in Sodom
(Gen. xix.), whose wickedness is sur-
passed by the sins done 'in secret,' the
sensualities introduced into Palestine by
the spread of heathen rites. Comp. iv. 4,
5, viii. 9, Ιο, Ι4.
On the other hand, if the expression
be understood generally, we should com-
pare Lev. xviii. 27, 28; 2 Kings xxi. 9;
2 Chr. Xxxiii. 9. These passages offer
the most natural illustration of our verse,
and in particular the Lxx. of Lev. xviii.
27, 28 presents a close parallel, πάντα
γάρ τά βδελύγματα ταύτα εποίησαν οι άν-
θρωποι της γης, οι όντες πρότερον υμών, και
έμιάνθη η γη. και ίνα μη προσοχθίση υμίν
η γη εν τω μιαίνειν υμάς αυτήν, δν τρόπον
προσώχθισε τοις έθνεσι τοις προ υμών.
εβεβήλωσαν...έν βεβηλώσει. For this
construction compare ix. 19. It probably
represents the intensive use of the Inf.
Absol. with the Finite Verb in the
Hebrew.
τα άγια κυρίου. Cf. ii. 3, viii. Ι2,
xviii. 51.
The plhrase βεβηλούν τα άγια κυρίου
occurs frequently in the Lxx. (e.g. Lev.
xix. 8, xxii. 15; Num. xviii. 32; Ps.
lxxxviii. (lxxxix.) 40; Ezek. xxii. 26,
Χxiv. 21, etc.; Zeph. iii. 4; Mal. ii. ΙΙ;
I Μacc. iii. 51).
The words of Lev. xix. 8, where the
LΧΧ. rendering is ο δε έσθων αυτό αμαρτίαν
λήψεται ότι τα άγια κυρίου εβεβήλωσε, will
best explain this concluding sentence of
the Psalm. The correspondence of the
language is so close that in all probability
nially unclean, a form of profanation
singled out for especial opprobrium in
viii. 13, Ι4. The violation of the Mosaic
law under this head represented to the
true Pharisee the extreme of impiety,
which God would surely not suffer to go
unpunished.
Ps. II. Argument.
A. Jerusalem's overthrow (1-15).
(i) The Temple defiled by the Gen-
tiles in return for the profaneness of the
sons of Jerusalem' (1-5).
(ii) The inhabitants of Jerusalem cap-
tives in return for their unparalleled wick-
edness (6--12).
(iii) Their wickedness returns on their
own heads (13—15).
B. God's judgement justified (164
23).
(i) He is righteous in visiting the
people for their sin (16-19).
(ii) in humiliating the chosen city (20
-23).
C. The Intercession of the holy (24-
29).
"(i) Let not Israel be wholly con-
sumed (24—26).
II. 1]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
8 Their transgressions were greater than those of the heathen
that were before them;
9 The holy things of the LORD they had utterly polluted.
PSALM II.
A Psalm of Solomon concerning Jerusalem.
I When the sinful man waxed proud, he cast down fenced
walls with a battering-ram, and thou didst not prevent him.
(ii) Let vengeance overtake the op-
pressors who overthrow Jerusalem with
savagery, not judicially (27-29).
D. The Divine Answer (30—35).
(i) The death and dishonour of the
Oppressor (30, 31).
(ii) The doom of the would-be king
for arrogance and blindness (32—35).
E. The call to recognise the true
King (36—40).
(i) The great King (36).
(ii) His mercy and justice (37).
(iii) His lovingkindness (38—40).
F. Doxology (41).
The speaker, who refers to himself
only in vv. 24 and 30, does not identify
himself with Jerusalem or Zion. The
point of view is therefore different from
that of the preceding Psalm. The Psalm-
ist is the spokesman of the theocratic
party reſerred to in vv. 37, 38, 40, 41, as
those that fear the Lord with under-
standing,''the righteous,''that call upon
Him in patience,' 'His servants.'
The allusions in this Psalm to historical
events are of very great importance.
Their identification supplies not only a
clue to the date of the composition of
this particular Psalm, but also a terminus
ad quem' for the date of the whole col.
lection.
(a) Jerusalem has been at the mercy
of invaders, her walls have been battered
down, the sacred altar has been profaned
(vv. 1, 2). Jews have been enslaved by
their oppressors (6, 7).
This agrees with the occupation of
Jerusalem by Pompey, with his siege of
the Temple which lasted for three months,
and its final capture, followed by the
massacre of Aristobulus' supporters, and
by his removal along with other Jews of
distinction into captivity at Rome.
(0) The sinful man' (ver. I), 'the
dragon' (29), whose purpose had been to
rule the world, who had set his 'greatness'
against that of God (33), is pierced and
slain in Egypt (30), his body lies neglect-
ed, unburied, on the waves (30, 31).
This description agrees closely with
the fate of Pompey. He made a bid for
supreme power against Cæsar; he was
surnamed “the Great.' He was treacher-
ously assassinated on the shores of Egypt
(Sept. 28, 48 B.C.).
(c) The overthrow of the Oppressor
heralds the triumph of the lowly (ver. 35).
It is worth observing that while, as
appears from this Psalm, the Jews re-
garded Pompey as a tyrant, they glorified
Cæsar on account of his clemency and
consideration towards their own race.
The concluding burst of triumph in our
Psalm very probably indicates the satis-
faction of the patriot Jews at the complete
success of Cæsar's arms. After arrang-
ing matters in Egypt and overthrowing
Pharnaces, king of Pontus, with extra-
ordinary suddenness, he returned to Syria,
and in July of 47 was in Antioch, making
provision for the good government of the
province of Syria and dispensing favours
to the states who had supported him
during his recent campaigns. The special
privileges which he awarded to the Jews
are recorded in Jos. Ant. XIV. X. 1-10.
It is to this period of the Dictator's
favour that we are inclined to assign the
composition of this Psalm.
The Inscription concerning Jerusalem'
is of such a general nature that it is
hardly likely to be original. The men-
tion of the walls' in ver. I, and the
frequent occurrence of the name of the
city throughout the Psalm (vv. 3, 13, 14,
20, 24), are quite sufficient to account for
the title having been added. Jerusalem
however is personified throughout. There
is no reference to 'módcs'; even the
walls' of ver. I are not the city walls.
l 'Ey to ÚTrepnDaveveo dal tov áuap-
twłóv. This opening clause is taken
from Ps. ix. 23 (x. 2).
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
(11. 2
2 ανέβησαν επί το θυσιαστήριόν σου έθνη αλλότρια,
κατεπάτουν έν υποδήμασιν αυτών έν υπερηφανία.
2 ton Cerda, sed interpr. 'gentes.'
Pompey, as the representative of the
foreign power that had reduced Zion to
servitude, is the personification of sin, the
sinner. Thus while đuaptwloi may indi-
cate all whether Jews or Gentiles, who
do not fear God,' this estrangement
from God is concentrated in the man, who
has been the instrument of Jerusalem's
humiliation.
The reader will be reminded of the
reference to the representative of the
Roman Empire in 2 Thess. (ii. 3, 4 o äv-
θρωπος της ανομίας, ο υιός της απωλείας,
and 8, ó ävouos). There were obvious
reasons why such allusions should be
made in guarded terms.
For other probable references to Pom-
pey beside those contained in the present
Psalm, compare viii. 16 Tòv åt' toxárov
tas yñs, Tòv Tralovta kpatalūs K.T.K. and
xvii. 13 ýpňuwo ev dvouos (?) Thu yîv
nuwv.
“ TEXņ óxvpd. Cf. Lxx. in Dt. xxviii.
52.
The allusion here is in all probability
to the siege of the Temple by Pompey.
He had occupied the city of Jerusalem
without opposition. But the Temple
with precipitous sides on S. and E., with
a ravine on the W., strengthened at every
point by massive fortifications, was man-
ned by the adherents of Aristobulus, who
offered a stubborn resistance. Pompey
was compelled to lay regular siege to the
Temple. Josephus expressly mentions
that Pompey sent for his siege-train from
Tyre (προσβαλων μηχανας και όργανα εκ
Túpou kouLO évta élothoas karpaco e TÒ
iepòv toîs pretpoßblous), Ant. XIV. iv, 2.
In order to bring his siege-train into play
upon the Temple walls, it was necessary
to fill up the great dyke which protected
the N., the only vulnerable side of the
Temple fortifications. This dyke is de-
scribed by Warren in Underground Ferul-
salem (London, 1876), pages 65, 66, 72.
Strabo speaks of it as cut out of the rock,
60 feet deep, 250 wide (xvi. 2).
The allusion to the battering-ram (év
kpl) becomes a truthful touch. It recalled
a memorable scene—the Roman soldiers
for the first time in Jerusalem, and plying
their "aries' against the massive masonry
of the Holy Temple.
The capture of the Temple was only
effected after a three months' heroic de-
fence; a breach was made in the walls
apparently by the destruction of its
largest tower; and it was the battering-
ram mentioned by the Psalmist that ac-
complished for the Romans the fatal
work against the οχυρά τείχη. The
Roman soldiers led by a son of Sulla the
Dictator poured in through the breach,
and a general massacre ensued. être dè
του μηχανήματος προσαχθέντος σεισθείς
ο μέγιστος των πύργων κατηνέχθη, και
παρέρρηξέ τι χωρίον, εισεχέοντο μεν οι
πολέμιοι, πρώτος δε αυτών Κορνήλιος
Φαυστος Σύλλα παίς συν τους εαυτού στρα-
τιώταις επέβη του τείχους...φόνου δε ήν
návra åváthew. Ant. xiv. iv. 4. The
'battering-ram'appears in Assyrian sculp-
tures, and is mentioned in Ezek. iv. 2,
xxi. 22, where the Hebrew ograms'
clearly indicate the same weapons as the
Kploi and Sarietes' of the Greeks and
Romans. The LXX. however does not
reproduce the word in these passages;
and apparently only employs Kpiós to de-
note an engine of war in 2 Macc. xii. 15.
The name seems to appear in classical
literature first in Xenophon's Cyropaedeia
(VII. iv. I), but the thing is indicated
plainly enough as in use at the siege of
Plataea, Thuc. 11. 76. Vitruvius (x. xiii.
19) describes the various stages of its
development, and Josephus, Bell. Jud.
III. vii. 19. There is a good representa-
tion of the machine in use on the Column
of Trajan.
The accounts of the capture of Jeru-
salem by Antiochus Epiphanes (which
Ewald considers to be here referred to)
have nothing corresponding to the his-
torical reminiscence contained in èv Kpi
Kateßale. (1) Josephus states that An-
tiochus obtained possession of the city
on the first occasion (169) đuaxnti, and
on the second (167) åtátn. (2) The de-
scription in i Macc. i. 20, 29-31,
2 Macc. V. 11 does not exclude the idea
of a regular assault and defence; but
certainly implies that the Syrian con-
queror met with little serious resistance.
OỦK ÉKovoas.The Psalmis
II. 2]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
1
2 The heathen went up against thine altar, they trampled ? Gr.
it down, yea, with their sandals in their pride,
Strange
peoples
and the following verse addresses the
Almighty, but adopts the form of nar.
rative in vv. 3, 4, 5.
Josephus expressly states that the suc-
cess of the Romans in the siege of the
Temple was largely due to the progress
they were able to make on the Sabbath
days, when the beleaguered Jews in strict
conformity with their tradition discon.
tinued their works of defence.
But even such piety was unrewarded;
and the Lord 'hindered not the success
of the Gentiles.
For Hilgenfeld's theory that this verse
is quoted in 4 Esdr, iii. 8 (Vers. Arab.),
see Introd.
The thought of this clause is expressed
in 4 Esdr. iii. 29-31 'et excessit cor
meum, quoniam vidi, quomodo sustines
eos peccantes et pepercisti impie agenti-
bus et perdidisti populum tuum et con-
servasti inimicos tuos et non significasti
nihil nemini, quomodo debeat derelinqui
via hæc. Numquid meliora fecit Babylon
quam Sion?' It was a very natural ques-
tion to arise in the mind of the pious Jew.
How was it that, however sinful and re-
bellious the sons of Jerusalem might be,
God had suffered the yet more sinful Gen-
tiles to trample her down?
See also Apoc. Bar. xi. 2, 3 ‘nunc
vero ecce dolor infinitus, et gemitus sine
mensura, quia tu (Babylon) ecce pros-
perata es, et Sion desolata. Quisnam erit
judex de istis? aut cuinam conqueremur
de iis quæ acciderunt nobis? O Domine,
quomodo sustinuisti ?
2 ανέβησαν επί το θυσιαστήριόν σου
Oyn allotpla. The language in this and
the following verse is an echo of Ps.
lxxviii. (lxxix.) I and Lam. i. 10.
At the capture of the Temple the
Roman soldiers bursting in cut down the
priests, who continued to occupy them-
selves at the altar in their sacrificial duties
to the very last. The scene is vividly
given by Josephus, Antiq. Fud, xiv. iv. 3
οι πολέμιοι μεν είσπεσόντες έσφαττον τούς
εν τω ιερω· οι δε προς ταϊς θυσίαις ουδέν
ÝTTov iepovproûtes dieté ouv, oŰTE ÚTÒ
TOû póßov TOû Tepi tas yuxas oŰTE ÚTÒ
TOû niñoovs tûv non povevouévwv, åvay-
Kaơn (Pres dropay att, Tập đề 8 Tu Béoi
aðeiv TOÛTO Tap aŭrois útroueîval Toîs
BwMols Kpeittov elvac vouigovteS ñ Tapel.
θείν τι των νομίμων.
But the event which impressed itself
most deeply upon the mind of the Jews
was the entry of Pompey and his com-
panions not only into the sacred pre-
cincts reserved for the priests, but even
into the Holy of Holies, which none but
the High Priest might enter, and then but
once a year after special and solemn cere-
monial acts of purification. This disre-
gard of their deepest religious sentiments
was never forgiven by the Jews. At the
same time Pompey does not seem to have
stopped the worship or rifled the treasures
of the Temple. Cicero pro Flacco 67 Cn.
Pompeius captis Hierosolymis victor ex
illo fano nihil attigit. It is noteworthy
that the Psalmist makes no particular
reference to this violation of the Holy of
Holies, but the fact does not militate
against the hypothesis of a Pompeian
date. If anything, it serves to show that
the fear of Rome was so strong that any
more detailed allusions were felt to be
dangerous.
Tac. Hist. v. 9 Romanorum primus
Cn. Pompeius Judæos domuit, templum-
que jure victoriæ ingressus est, inde vul-
gatum nulla intus deûm effigie vacuam
sedem et inania arcana. Muri Hierosoly-
morum diruti, delubrum mansit.
Josephus (Antiq. Fud. xiv. iv. 4)
παρηνομήθη δε ου μικρά περί τον ναόν,
άβατόν τε όντα εν τω πριν χρόνο και
áópatov. Tapînoe ydp els TÒ ÉVTÒs ó
Ilourtnios kai Tv Tepi aủTòv oỦk ólíyou,
και είδον όσα μη θεμιτόν ήν τοις άλλοις
ανθρώποις ή μόνοις τοις αρχιερεύσιν. "Όντων
Se tpatésns te xpuoñs kai luxvias iepas
Kai o novdelwv kai andous åpwuátwv, xw-
ρίς δε τούτων εν τοις θησαυρούς ιερών χρη-
uátwv els dúo xıdıádas talávtwv, ou devós
ñyato dl’eủo éßelav, ålla kai v TOÚTW TŘS
περί αυτόν αξίως έπραξεν αρετής. Τη τε
ύστεραία καθαίρειν παραγγείλας το ιερόν
Tois vaonólos kai tà vóuena & LOÉPELV TQ
Dew trv iepwo úvny årédwkev 'Tpkavu K.T.N.
θυσιαστήριον. This and not βωμός is
the word preferred in the LΧΧ. to trans-
late the altar (219) of God. We find
Bwuós used frequently of “high places,'
perhaps from the similarity of sound with
º bãmỗth’ [see Isai. xv. 2, xvi. I 2 ; Jer.
vii. 30, xxxii. (Gr. xxxix.) 35, xlviii. (Gr.
xxxi.) 35; Hos. X. 8; Am. vii. 9], and
10
[ΙΙ. 3
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
και ανθ' ών οι υιοι Ιερουσαλήμ είδNAN τα άΓια KγρίΟΥ,
έβεβήλουν τα δώρα του θεού εν ανομίαις:
4 ένεκεν τούτων είπεν· απορρίψατε αυτά μακράν απ' εμού:
3 δώρων.
IP
of heathen altars (Ex. xxxiv. 13; Num.
xxiii. 1, 2, 4, &c.; Dt. vii. 5, xii. 3;
2 Chron. xxxi. 1; Is. xvii. 8, xxvii.
9; Jer. xi. 13). The word is also used
of the disputed altar in Jos. Χxii. Ex-
ceptions are Ecclus. 1. Ι2, 14; 2 Μacc.
ii. 19, xiii. 8, where the altar at Jeru-
salem is called βωμός.
In I Maccabees βωμός (i. 59, ii. 23,
24, 25, 45, v. 68) is always used of a
heathen altar. The distinction appears
in a striking manner in i Macc. i. 59
they did sacrifice upon the idol altar
which was upon the altar of God' (θυσιά-
ζοντες επί τον βωμόν δε ήν επί του θυσι-
αστηρίου). With this agrees the usage of
the N.T.
έθνη αλλότρια. This phrase in the
LXX. occurs, we believe, only in Ecclus.
(xxxvi. 2, xxxix. 5, xlix. 6). The very
similar expression αλλότριοι λαοί is
found in Isai. i. 7, as the rendering
of Dir, which was probably the word
used in the original of the present passage.
κατεπάτουν. The change of tense from
aor. to impf. should be observed here and
in ver. 3.
The clause is identical in meaning with
ver. 20 ών είδισαν γάρ έθνη Ιερουσαλήμ εν
καταπατήσει, where the verb and substan-
tive change places. The verb καταπατείν
may be illustrated by Is. Ixiii. Ι8; Dan.
viii. 13; 1 Μacc. iii. 46, 52, iv. 6ο;
3 Μacc. ii. Ι8. The expansion of the
image by the words év únodńuaoiv does
not appear to have any parallel in the
0.T. "The 'locus classicus' in the O.T.
showing that to remove the shoes on ap-
proaching a sanctuary was necessary is
Ex. iii. 5; cf. Test. Zab. § 3.
For the trampling under foot', com-
pare Apoc. Bar. xiii. II 'nunc autem vos,
populi et gentes, debitores estis, quia toto
hoc tempore conculcastis terram &c.
εν υπερηφανία. Cf. xvii. 15. It is very
characteristic of the style of our Greek
translator to close a clause with the pre-
position év and an abstract subst. Cf. in
this Psalm vv. 3, 20, 29, 32, 35, 37, 40.
3 οι υιοί Ιερουσαλήμ. For this ex-
pression, which occurs also in ver. 20, we
hardly find any parallel in the O.T. ex-
cept Joel iii. 6 "the children also of
Judah and the children of Jerusalem have
ye sold unto the sons of the Grecians.'
(LΧΧ. τους υιούς Ιερουσαλήμ.)
On the daughters of Jerusalem' see
note on v. 14.
εμίαναν τα άγια κυρίου. In this and
the following clause the language is based
upon passages in Leviticus and Ezekiel.
The Greek of this clause closely resembles
the LΧΧ. version in Ezek. V. Ι ζω εγώ
λέγει κύριος ή μην ανθ' ών τα άγιά μου
εμίανας εν πάσι τοις βδελύγμασί σου, κάγώ
απώσομαί σε, Χxiii. 38 έως και ταύτα
εποίησάν μοι, τα άγια μου εμίαναν, και τα
σάββατά μου έβεβήλουν. In both pas-
sages the term τα άγια μου translates
Wirº 'my sanctuary. In the present
passage we are of opinion that, as in i. 8,
τα άγια κυρίου refers not to the Temple
buildings but to the sacrifices and worship.
Our reasons are (1) ver. 3 gives the ex-
planation (ανθ' ών) of the dishonour to
the 'altar' described in ver. 2: (2) the
term is here employed as a parallel to tà
δωρα του θεού: (3) it is the expression used
by the LXX. to render the technical Levi-
tical phrase 'the holy thing of the LORD'
(17) IP) applied to sacrifcial offerings,
e.g. Lev. xix. 8 ο δε έσθων αυτό, αμαρτίαν
λήψεται, ότι τα άγια κυρίου εβεβήλωσε,
τα δώρα του θεού. This expression is
used by the Lxx. version to render the
bread of God' (0073) in Levit.
xxi. 6 άγιοι έσονται τω θεώ αυτών, και ου
βεβηλώσουσι το όνομα του θεού αυτών τας
γαρ θυσίας κυρίου δωρα του θεού αυτών
αυτοί προσφέρουσι, και έσονται άγιοι, and
γν. 8, 17, 21-23, Χxii. 25.
Both clauses therefore appear to be
based upon the Levitical laws relating to
the priests. It is natural to conclude
that the Psalmist, though speaking of
the sons of Jerusalem,' is pointedly re-
ferring to the malpractices and laxities
of the priests. And it is to be remem-
bered that the Sadducees were very nume-
rous among the Priests, since the High-
II. 4]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
3 Because the sons of Jerusalem defiled the holy things of
the LORD, and polluted the gifts of God with iniquities,
4. For this cause said he: Cast ye them afar off from me.' ? i.e. the
gifts
Priest and his family stood at the head of
the Sadducean party.
4 droppúbate. Cf. Sym. Ps. lxxvii.
(lxxviii.) 60 kai årépölye Tv okývwo lv
Try Entw, Sym. Is. ii. 6 åréppeyas. Ag.
Jer. xiv. 19 ur åtopplatwv årépocyas trv
Ioudaiav.
atropólyate aútd. The neuter Plur.
Pron. refers back to tå äyla kuplov and
Tá owpa toll Deoû in ver. 3. Geiger con-
siders it a translator's error, and is of
opinion that αυτούς would more aptly
have represented an original D'd?11.
This is not impossible, and receives some
support from the similar words in Jer. vii.
Ι5 και απορρίψω υμάς από προσώπου μου.
OỦk euwSwkey aútoîs. The reading oủk
ευώδωκεν αυτοίς is found in the Paris MS.,
and is supported by the Moscow MS. OÚK
eủédWkEv (sic) aŭtois, as well as by the
Copenhagen Ms. oỦK CỦuba KẸP » aỦros
(where however -K (=-KEV) was possibly
added as a correction, and the presence
of Ÿ is either due to a clerical error or to
the influence of the same Ms. from which
V is derived).
The other two MSS. (Augsburg and
Vienna) favour the reading oủk eủwow....
aútois. The Vienna Ms. gives oỦk eủwow
ñ aútoîs, where the n perhaps reproduces
the appearance of an illegible -Ken in the
parent Ms. (so Graux). The testimony of
the Augsburg Ms. needs to be carefully
stated. The words in Cerda's edition
stand thus: ουκ ευωδώδει ευωδία ή αυτοίς
TÒ Kállos tñs dóšos aútoû. Cerda however
in his note says: 'perperam scripta hæc
in græco ut legere nequirem, suspicor
scriptum ouk euwdúdel eủwdiq.' It seems
then that on the analogy of the other MSS.
the reading of A must almost certainly
have contained the common element oủk
ευωδω...ή; and possibly there may have
been an erasure or flaw in the MS. which
made the letters illegible. In any case it
is an error to cite (as Fritzsche and Pick)
- del eủwdia as a Ms. reading.
Geiger's conjecture oủk eủwdwon aútois
appears to us very improbable. It intro-
duces the impersonal construction of the
Passive with the Dat. of the Pronoun
which would be without parallel in the
LXX. use of eủodów. Cf. 2 Chron. xxxii. 30
evodcon 'Eserlas. Macc. iii. 6 eủoduôn
owTnpla. xvi. 2 kai củoduan ev tais xepoiv
ņuwv.
Hilgenfeld's conjecture oủk eúdok év
autois is much more plausible. It gives
a very simple and satisfactory sense.
But (1) it diverges from the MSS. at the
very syllable (evwd-) where they are una-
nimous: (2) it conflicts further with the
evidence of the Mss., which connect these
words with το κάλλος της δόξης αυτού
and make them a continuation of the
Divine utterance: (3) by substituting an
easy text for an obscure one, it fails to
account for the 'genesis' of the textual
error.
If we adopted Hilgenfeld's conjecture,
an exact parallel in thought and word
would be found in Jer. xiv. 12 éày a pode-
νέγκωσιν ολοκαυτώματα και θυσίας ουκ
eúdoknow év aŭtois. If in the face of the
Mss. it were justifiable to separate these
words from tò kallos tñs dó&ns aútoù, we
should be inclined to suggest ουκ ευώδωκα
(év) aútois I have not prospered them.'
The chief objection to the reading of
the text ουκ ευώδωκεν αυτοίς το κάλλος της
dóms aŭtoû, lies in the Perf. tense follow-
ing Einev. An objection however, based
on the use of the tenses in a translation
from the Hebrew, is not a very serious
obstacle, when we call to mind the ca-
pricious manner in which Hebrew tenses
are rendered in the LXX. A very proba-
ble conjecture, however, Oγκ εγωλωCEN
aYTOîc, would obviate even this difficulty,
and preserve the reading of the MSS. OỦK
củwow... aútois.
The origin of the textual confusion
may be attributed either to a flaw in the
parent copy, or to an error on the part
of a scribe, who, not perceiving that tò
κάλλος was the subject of ευώδωκεν (-σεν),
endeavoured to emend the passage.
5 Tó kállos tņs sóćns aútoû. Cf.
ver. 20 KATéonaOe tó kádlos avrns årò
θρόνου δόξης. The beauty of the Temple
and the glory of its worship are in-
tended.
aútoû. Fritzsche changes to attwv,
referring the word to the offerings and
gifts. The change is not necessary even
12
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[ΙΙ. 4
ουκ ευώδωκεν αυτούς και το κάλλος της δόξης αυτου:
εξουθενήθη ενώπιον του θεού, ήτιμώθη εις τέλος.
“Οι υιοί και αι θυγατέρες εν αιχμαλωσία πονηρά,
έν σφραγίδι ο τράχηλος αυτών, έν επισήμω εν τοις έθνεσι.
κατά τις δΜαρτίac δγτώN εποίΗceN AYτοΐc.
ότι εγκατέλιπεν αυτούς εις χείρας κατισχυόντων,
8 απέστρεψε γαρ πρόσωπον αυτού από ελέου αυτών,
νέον και πρεσβύτης και τέκνα αυτών ειςάπαξ.
4 ουκ ευώδω η αυτοίς (A) V: ουκ ευώδωκεν η αυτοίς το κάλλος της δόξης αυτού
K (-κεν ? corr.) et P (om. ή): ουκ ευέδωκεν αυτοίς το κάλλος της δοξης αυτής Μ.
Conj.: Cerda ουκ ευωδώδει ευωδία ή αυτοίς: Fabr. ουκ ευωδώθη ευοδία εν αυτοίς :
Hilgenf. ουκ ευδοκώ εν αυτοίς (ita Fritzsch. Piclk.): Geig. ουκ ευωδώθη αυτοίς.
5 αυτού A, V, K, P: αυτής M. Fritzsch. conj. αυτών (ita Pick.). ητιμώθη A, K, P,
Μ: ήτιμενθη V: ήτιμήθη conj. Hilg. (ita Geig.).
8 ελέους Α, ελέου V, K, P, M: εις άπαξ A, K, εισάπαξ V, (Ρ), Μ.
in his text, where το κάλλος...αυτών
Stands in the same clause with εξουθενήθη.
ενώπιον του Θεού. Cf. none shall
appear before me empty,' oủk opo non
ενώπιόν μου κενός, Ex. Χxiii. 155 Dt.
xvi. 10. See note on ver. 40.
είς τέλος. See note on i. Ι.
6 Οι υιοί και αι θυγατέρες, i.e. the
children of Jerusalem. Cf. vv. 3, 13, 14.
εν αιχμαλωσία πονηρά. The adjec.
tive πονηρός is here used in the sense of
'grievous,''sore.'
Compare iii. 13 πονηρόν το πτώμα αυτού.
εν σφραγίδι ο τράχηλος αυτών, ενέπι-
σήμω εν τοις έθνεσι. This passage is
one of great obscurity. The general
Sense however is clear. The words ex-
pand in detail the 'sore captivity. “The
sons and daughters' of Jerusalem are sub-
jected to the usual indignities perpetrated
on slaves.
The expression εν σφραγίδι ο τράχηλος
αυτών does not seem to have any parallel.
We should rather have expected some
such expression as έν κλοιώ, έν ζυγω or έν
κύφωνι.
We interpret the passage on the as-
sumption that both phrases, έν σφραγίδα
and εν επισήμω, refer to badges of slavery
impressed by branding and tattooing up-
on the necks of slaves.
εν σφραγίδι. The seal' of the master
was impressed upon the neck of the slave.
For this explanation we cannot adduce
any support from other literature. But
we have the fact that many slave-collars
have been found on Roman sites, in-
Scribed with the master's name and sonne
such addition as “Tene me, quia fugio';
and further we have copious references
to the branding of slaves' foreheads and
hands (e.g. Mart. ΧΙΙ. 6ι, Frons haec
stigmate non meo notanda est. Petron.
107, implevit Eumolpus frontes utrius-
que ingentibus litteris, et notum fugi-
tivorum epigramma per totam faciem
liberali manu duxit: cf. Wetstein's note
on Gal. vi. 17).
Here the tpáxnkos is either used poetic-
ally for the slave's collar, or, as seems to
us preferable, it implies that the flesh of
the slave's neclk was marked with the
master's badge by a process of tattooing.
εν επισήμω. It has been customary
to render this expression as if it meant
publicly,' 'in the sight of the world,' a
sense in which the words occur in xvii.
32. Such a translation assumes that the
adjective is here used adverbially like ev
φανερώ, έν κρυπτώ. (For the use of the
adj, with τόπος see Ι Μacc. xii. 37, χίν.
48, and Comp. Sym. Ps. iv. 7 επίσημον
ποίησον = ΠΡ.)
The selbstantive however επίσημον,
which is used for a 'badge' (e.g. the
flag of a ship, the device of a coin), seems
to give here a better meaning than the ad-
jective. Hesychius (s.v.) states that it was
used of the “brand’ applied to slaves.
Its use in that sense appears most ap-
propriate to the present passage; it is
then equivalent to ένα στίγματι, and de-
velopes the picture presented under év
σφραγίδι. For the practice of branding
II. 8]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
13
5 The beauty of his glory did not prosper them”; it was 3 Text
doubtful.
set at nought before God, it was utterly dishonoured.
Another
reading :
6 Her sons and her daughters were in grievous captivity ;
He caused
them not
their neck was inarked with a seal, with the brand of slaveryº to prosper.
among the Gentiles.
The beauty
7 According to their sins he dealt with them, for he gave of his glory
was set &c.
them up into the hands of oppressors,
4 Or, they
8 -yea, he turned away his face from showing them mercy- were a
he gave them up, I say, the young man and the old man and gazing-
stock
their children together,
slaves see 3 Macc. ii. 29, and Bp Light-
foot's note on the oriyuata of Gal. vi. 17.
Geiger's translation 'Ihr Nacken ist
belastet unter den Heiden' is due to his
supposition that the collocation of op payis
and colonuos is in some way due to Job
xiv. Ι7 έσφράγισας δε μου τας ανομίας εν
βαλαντία έπεσημήνω δε εί τι άκων παρέβην.
Wellhausen renders 'im Ring ihr Hals,
als Schaustück unter den Heiden,' which
is reproduced by Pick Their neck in the
ring, in the sight of the heathen.' But
oppayis means a 'seal,' whether that which
gives the impression or the impression
itself; we question whether it can be used
as a synonym for δακτύλιος except with
the sense of a signet,' and even if it
could be, its association, in the sense of
'a ring,' with ó Tpáxndos atrwv is quite
out of the question.
Add here three references all of which
bear on the subject.
1. iv. Esdr. X. 23. Signaculum (oppa-
yis) Sion quoniam resignata est de gloria
sua nunc et tradita est in manibus eorum
qui nos oderunt.
. 2. Acta S. Maximiliani ap. Ruinart,
p. 340 (referred to by Hilg. 2). Accipe
signaculum ... non licet mihi plumbum
collo portare.
3. Sib. Or. viii. 244. Of the Cross.
Σήμα δέ τοι τοτε πάσι βροτοίς σφρηγίς
étionuos. This last passage is important.
It unites the two crucial words and
brings out the sense of a brand, with
an obvious allusion to Ezek. ix.
7 Karà ras duaptias aútô. The
thought of retribution is especially pro-
minent in this Psalm, see 13-15, 17, 28,
39. Cf. Ps. cii. (ciii.) 10 oủ katà tás
αμαρτίας ημών εποίησεν ημίν.
čykaTÉditev els xelpas. Cf. Ps. xxxvi.
(xxxvii.) 33 • dè kúpos où un éykatalinn
αυτόν εις τας χείρας αυτού,
KATLO X VÓVtwy. Oppressors' or 'ty-
rants. For this use of the Participle as
a substantive cf. Wisd. x. II ¿v Tlcovešią
KatloXvóvtwy. In 1 Chron. xi. 10 it is
applied to David's mighty men who
showed themselves strong with him.'
8 απέστρεψε γαρ πρόσωπον αυτού.
This clause explains how the LORD had
deserted his people. The phrase áto-
OTPÉ DELV mpóownov is the rendering in the
LXX. for moi?, or hide the face,'
so common in the O. T., e.g. Dt. xxxi.
17; Ps. ix. 32 (x. II). On another use
of αποστρέφω see ν. 9.
đTTÒ ékéov aútov. In the Lxx. the
phrase αποστρέφειν πρόσωπον is almost
uniformly found with åtò and the gen. of
the person, from whom the face is avert-
ed. Here, as often in this collection of
Psalms, the simple usage receives a slight
modification. Instead of the recipient
it is the act of mercy from which the
Divine countenance is as it were averted.
Instead of απ' αυτών we have απ’ ελέους
aútûv in the sense of toll un éleño al
αυτούς.
For this transitive use of freos see xiv.
6 èv ňuépą éléov dikaiwv, and it is hard to
find another parallel. Perhaps the near-
est is to be found in Jer. xlix. (Heb. xlii.) 2
πεσέτω δή το έλεος ημών κατά πρόσωπόν σου.
véov K.T.R. The accusatives here may
be explained either as the object of ey-
katélitev in ver. 7, and therefore in ap-
position to aŭtous, ÅmÉorpeye yap... aútūv
being regarded as parenthetical, or, as
the objects of the compassion expressed
in ελέου in sense of ελεήσαι.
For the clause itself compare xviii. 13
ηφάνισεν νέον και πρεσβύτης και τέκνα
αυτών άμα. See Ezek. ix. 6. νέος for
veaviokos is not common. Cf. Sym. Ps.
xxxvii. (xxxvi.) 25 véos éyevóuny (TV
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[ΙΙ. 9
και ότι πονηρά εποίησαν ειςάπαξ του μη ακούειν.
10 και ο ουρανός έβαρυθύμησε,
και η γη έβδελύξατο αυτούς:
11 ότι ουκ εποίησε πας άνθρωπος επ' αυτής όσα εποίησαν,
12 και γνώσεται η γη τα κρίματά σου πάντα τα δίκαια, [ο
θεός.]
13 “Ο θεός έστησεν τους υιούς Ιερουσαλήμ εις έμπαιγμόν
αντί πορνών εν αυτή:
πας και παραπορευόμενος ειcεπορεύετο κατέNANTι τον Ηλίου:
ενέπαιζον ταις ανομίαις αυτών.
9 εις άπαξ A, K, εισάπαξ V, (Ρ).
12 τα δίκαια ο θεός· (interpung. ita A? V, K, P, Cerd. Fabr. Geig.): τα δίκαια.
ο θεός M, Hilg. Fritzsch. Pick.
13 έστησεν Α, V, K, M, έστησε Ρ. είς έμπαιγμόν αντί πορνών εν αυτη πάς κ.τ.λ.
A, K, P, M, Fabr. Geig.: είς έμπαιγμόν. αντί πoρνων εν αυτη κ.τ.λ. V, Hilg. Fritzsch.
Pick.: conjec. Lagarde αντί πορνώνος αύτη, πας κ.τ.λ.:
πας και παραπορευόμενος εισεπορεύετο κατέναντι του ηλίου A, K, P, M, Fabr. Geig.: πας
ο......είσεπορεύετο. κατέναντι του ηλίου ενέπαιζον V, Hilg. Fritzsch. Pick. : conjec. Fabr.
παραπορνευόμενος. ενέπαιζον, Cerda ενέπαιτου, sed interpr. illudebant.'
ταϊς ανομ. αυτών. καθά εποίουν αυτοί, επεναντι (sic) του ηλίου παρεδειγ. κ.τ.λ. Α,
Fabr. Geig.: ταϊς άνoμ. αυτών, καθά εποίουν αυτοί απέναντι του ηλίου, παρεδ. κ.τ.λ. V, M,
Hilg. Fritzsch. Pick.: ταϊς ανομ. αυτών, καθά εποίουν αυτοί απέναντι του ήλ. παρεδ.
κ.τ.λ. K, P: conjec. Hilg. κακά pro καθα. Lagarde, καθα...... παρεδειγμάτισεν.
η»). Proν. ΧΧ. Ι επιγνωρισθήσεται
νέος (2). For πρεσβύτης compare
Philem. 9 τοιούτος ών ως Παύλος πρεσ-
βύτης, Lam. ii. 21 εκοιμήθησαν εις την
έξοδον παιδάριον και πρεσβύτης" παρθένοι
μου και νεανίσκοι μου έπορέυθησαν εν αιχμα-
λωσία.
εισάπαξ in this book translates ΠΠ
together,' cf. ver. 9. It is used in this
sense in Dan. ii. 35 τότε έλεπτύνθησαν
εισάπαξ (ΟΠΠΣ) το όστρακον, ο σίδηρος, ο
χαλκός, ο άργυρος, ο χρυσός.
1ο Cf. xvii. 21.
ο ουρανός έβαρυθύμησε. Cf. Jer. ii. 9
εξέστη ο ουρανός επί τούτω κ.τ.λ.
η γη έβδελύξατο. Τhe words are an
allusion to the passage in Lev. xviii. 24–
30, where abominations” (βδελύγματα)
are denounced. Compare especially ver.
25 the land itself vomiteth out her in-
habitants,' and 28 'that the land spue
not you out also, when ye defile it, as it
spued out the nations that were before
you,' where the Lxx. rendering of 'spue'
(NIP) is προσοχθίζω. The substance of
the passage is in the writer's mind, but
the translator has not used the LXX.
rendering of it.
11 ου...πάς άνθρωπος. A common
Hebraism. Cf. vii. 6, ix. 5, xvii. 29.
επ' αυτής. Cf. i. 8, viii. Ι4.
12 γνώσεται. The future with και
is possibly the rendering of the Hebrew
Impf. and Vau conversive=čyvw viii. 8.
τα κρίματά σου πάντα τα δίκαια, cf.
viii. 8.
A probable error in the text of the MSS.
is the omission of ó Deòs at the end of
ver. 12, or at the beginning of ver. 13.
The words τα κρίματά σου evidently
point to the presence of a vocative; ô
@eòs however is equally required at the
opening of ver. 13. We are of opinion
that ó Deòs at the end of this verse slipped
out in an early MS. before the ο θεός
of the next. ο θεός closes ver. 12 in the
Copenhagen and Paris Mss., but stands
at the head of ver. 13 in the Vienna
Augsburg Moscow MS.
13 This passage offers one of the
chief difficulties to be found in the whole
II. 13]
15
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
9 Because they wrought evil together, to the intent that they
should not hearken unto him :
10 And the heaven was grieved at them, and the earth ab-
horred them.
II For none had done upon it all the things that they had
done;
12 And the earth shall know all thy righteous judgements.
13 God set forth the sons of Jerusalem in derision that they
should be as harlots in her midst; every one that passed by
went in unto thein before the sun, they made a mock of their
transgressions.
the place of her harlots,' a slight altera-
tion of vowels and the repetition of the
final letter of God, would give a reading
-in return for her whore תַּחַת תַּזְנוּתִיָה
3.
book. The doubts felt as to the correct
punctuation and arrangement of the
clauses may be gathered from the Ap-
paratus Criticus. The punctuation which
we have followed (i) has good Ms. autho-
rity, (ii) seems best to suit the original
stichometric arrangement, (iii) furnishes
the means of a fairly adequate trans-
lation.
TOùs vious ‘Iepovoalnu. See on ver.
eis é utralyuòv. Comp. xvii. 14. The
language seems to recall Ezek. xxii. 4
διατoύτo δέδωκά σε εις ονειδισμόν τοις
έθνεσι και είς έμπαιγμόν πάσαις ταις χώραις.
Cf. Apoc. Bar. xlviii. 35 'et convertetur
honor in ignominiam, et humiliabitur
robur in contemptum.'
ÅVTì tropvô èv aŭrņ (1) It is pos-
sible to suppose that, under a repulsive
metaphor, the Psalmist represents the
Jews as an object of contempt because they
had prostituted their theocratic honour
for commercial gain. The passage then
will have points of resemblance to Hosea
i., ii. (2) But the more literal interpre-
tation of the passage is rendered only too
probable by the similar invectives in Ps.
S. viii. 9–14. The meaning then is that
the sons of Jerusalem' were so sunk in
shamelessness as to minister to the vile
licentiousness of the Gentiles within the
walls of the Holy City (év aútą.
The expression αντί πορνών έν αυτή is
very awkward. It is just possible that
the awkwardness is due to the translator's
having faithfully rendered a corrupt He-
'brew text, which did not offer any good
meaning. If we may assume that the
doms. (cf. Ezek. xxiii. 14, 18), which
would offer a very good and probable
sense, and would explain the peculiarity
of the Greek by the supposition of the
loss of a single Hebrew letter (i.e. n for
nn). If conjectural emendation be neces-
sary, this is undoubtedly preferable to
Lagarde's ávti topvwvos aŰTn, i.e. 'She
(Jerusalem) is in the place of a brothel.'
The word which he suggests is destitute
of LXX. analogy, and the idea is radically
false to the spirit of Hebrew poetry.
πας και παραπορευόμενος εισεπορεύετο.
The Imperf. of' frequency. That the
participle may be taken with év attŷ is
rendered possible by such a passage as
Theod. Isai. xxxiv. 10 OỦK ŠOTIV Ó Tapa-
TTopevóuevos év aŭtń (na may "X) Katé-
vauti toÛ Ýiov. Cf. viii. 8.
The open shame of the Jews is meta-
phorically expressed in language which
recalls Num. xxv. 4, and the evavtlov toll
hàou, drévalat Toộ mAzov, of 2 Sam. xii.
II, 12.
évéraifov tais dvouíals aŭtoy. The
subject is 'the Gentiles’; aútv refers to
the Jews. The iniquities of Jerusalem
did not really strengthen her position,
but only exposed her to the contempt of
the heathen.
For urraišw cf. Gen. xxxix. 14, 17.
Pick’s rendering: 'Because of the pros-
titutes therein every passer-by enters,
Before the sun they flaunted their wicked-
ness,' makes åvti=diá.
in תַּחַת זנוֹתְיָה translator is rendering
16
[ΙΙ. 14
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
14 καθα εποίουν αυτοί, απέNANTι τον ΗλίΟΥ παρέλειΓΜάτιολN αδι-
κίας αυτών.
και θυγατέρες Ιερουσαλήμ βέβηλοι κατα το κρίμα σου,
15 ανθ' ών αυται έμίαινον εαυτας εν φυρμώ αναμίξεως.
την κοιλίαν μου και τα σπλάγχνα μου πονώ επί τούτοις,
16 Εγώ δικαιώσω σε, ο θεός, εν ευθύτητι καρδίας,
ότι εν τοις κρίμασί σου η δικαιοσύνη σου, ο θεός
17 ότι απέδωκας τοίς αμαρτωλούς κατά τα έργα αυτών,
κατά τας αμαρτίας αυτών τας πονηράς σφόδρα.
18 ανεκάλυψας τας αμαρτίας αυτών, ίνα φανη το κρίμα σου:
19 εξήλειψας το μνημόσυνον αυτών από της γης.
ο θεός ΚΡΙΤΗc Δίκαιος και ου θαυμάσει πρόσωπον.
15 αύται V, K, P (αύθαι Α), Fabr. Geig., αυται M, Hilg. Fritzsch. Pick.
17 κατά έργα Fabr. errore.
19 θεός (om. δ) M.
14 καθα εποίουν αυτοί... παρεδειγμά-
τισαν...αυτών. It is important to dis-
tinguish the subject of the two verbs.
According as the Jews (aŭtol) were wont
to do, even so by way of retribution the
Gentiles exposed to the world the iniqui-
ties of the Jews.
απέναντι. The same word is used by
the Lxx. in 2 Sam. xii. 12.
παρεδειγμάτισαν. We were at first
tempted to suggest the reading παρεδειγ-
μάτισεν, which Lagarde had already con-
jectured; the subject then being ο θεός
understood, and the verb corresponding
to έστησεν...είς έμπαιγμόν. But as κρίμα
σου follows in the next line, there would
be an obvious objection to the use of the
3rd Pers. Sing. The meaning too is
really the same. The Gentiles are carry-
ing out the Divine judgement in 'making
an open show' of Jewish iniquities.
For παραδειγματίζω cf. Μatt. i. 19.
The language and context again recall
Ezelk. Χxii., which in ver. 2 has the words
και παράδειξον αυτη πάσας τας ανομίας
αυτής.
θυγατέρες Ιερουσαλήμ, corresponding
to τους υιούς Ιερουσαλήμ in ver. 13. The
expression 'daughter of Jerusalem'as im-
personating the Holy City is not uncom-
mon, e.g. Is. xxxvii. 22; Lam. ii. 13, 15;
Mic. iv. 8; Zeph. iii. Ι4; Zech. ix. 9.
But daughters of Jerusalem' are very
rarely spoken of. The term is a charac-
teristic feature in Canticles (e.g. i. 5, ii.
7, iii. 5, 10, ν. 8, 16, vi. 4, viii. 4). But
it does not seem to occur in the prophets
nor elsewhere in Hebrew poetry; "the
daughters of Judah' (Ps. xcvii. 3), the
daughters of thy people' (Ezek. xiii. 17),
"the virgins of Jerusalem' (Lam. ii. 10),
are the nearest approach to it. “The
daughters of Samaria and Sodom' in
Ezek. xvi. are metaphorically spoken of.
The humiliation of the daughters of
Jerusalem,' and the rarity of the phrase,
give a special interest to the obvious
comparison with our Lord's words in
Luke xxiii. 28, warning them of an im-
pending calamity surpassing all previous
ones.
βέβηλοι. Pick's rendering profane’
gives a wrong idea. κατά το κρίμα σου
gives the hint as to the true significance
of the retribution for licentiousness.
15 ανθ' ών. Cf. νν. 3, 15.
εν φυρμώ αναμίξεως. Literally in the
confusion of mingling.' This might be
understood to refer (1) either to idolatry,
following the strong metaphor of the
prophets Hosea and Ezekiel (xxiii.),
(2) or to the sin of mixed marriages,
(3) or to gross forms of impurity. (1)
As the subject of idolatry does not
occupy the attention of our Psalmist,
our choice lies between the last two. In
favour of (2) we may compare 2 Macc.
xiv. 3 μεμολυμμένος εν τοις της επιμιξίας
χρόνοις. This evil assumed critical pro-
portions in the days of Nehemiah, and in
ΙΙ. Ι9]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
17
i.e. the
Gentiles
14 According as they were wont to do, even so did the
Gentiles make an open show of their iniquities before the sun;
5 Another
2 Yeading:
and the daughters of Jerusalem were polluted according to
thy judgement, 15 because they had defiled themselves in Gr. they
unclean intercourse.
My belly and my bowels pain me because of these things.
16 I will justify thee, O God, in uprightness of heart; for in
thy judgements is thy righteousness, O God.
17 For thou didst recompense sinners according to their
works, according to their sins that were wicked exceedingly.
18 Thou didst lay bare their sins, to the end that thy judge-
ment might appear.
19 Thou didst blot out their memorial from off the earth.
God is a righteous judge and respecteth® no man's person. 6 Gr. will
tuonder at
the time of the Maccabean revolution
excited the grave apprehensions of the
stricter Jews. But in our book, with the
exception of this single doubtful allusion,
this source of evil does not seem to have
been especially present to the mind of
the Psalmist. (3) On the other hand the
spread of foul and nameless impurities
accompanying the influence of the outer
world upon Palestine caused him great
apprehension, and he refers to them re-
peatedly, e.g. 1. 7, iv. 4, viii. IO, Xvi. 7, 8.
It is also noticeable that the passage in
Leviticus (xviii. 23, 24), to which upon
this supposition the writer refers, com-
bines like the present clause the two ideas
of pollution' and 'confusion. This ex-
planation may be very appositely illus-
trated by a passage in Αpoc. Baruch ch.
Ix. 'flagitia mysteriorum eorum et per-
mistio contaminationis eorum,' where we
may conjecture φυρμός αναμίξεως was
very probably used in the Greek. See
later on, viii. Ιο (συμφύρω).
την κοιλίαν μου και τα σπλάγχνα μου.
For these expressions compare Isai. xvi.
II; Jer. iv. 19; Lam. i. 20. Aq. Jer.
Xxxi. (xxviii.) 20 έτι διά τούτο ήχησεν ή
κοιλία μου αυτώ. Synm. εταράχθη τα εντός
μου.
16 'Εγώ δικαιώσω σε, ο θεός. This
thought that the pious' should justify
God' occurs frequently in these Psalms
(cf. iii. 5, iv. 9, viii. 7, 27, 31, ix. 3).
The nearest approach to it in the O. T.
is Ps. li. 4 'that thou mayest be justified
when thou speakest.' Lam. i. 18. We
find it also in Luke vii. 29 “the publicans
θεόν).
ευθύτητι καρδίας. Compare for this
phrase and the substance of the verse
Ps. Cxviii. (cxix.) 7 εξομολογήσομαί σοι εν
ευθύτητι καρδίας εν τω μεμαθηκέναι με τα
κρίματα της δικαιοσύνης σου.
17 απέδωκας κ.τ.λ. For this ent-
phatic description of retribution compare
Ps. Χxvii. (xxviii.) 4 δός αυτούς κατά τα
έργα αυτών και κατά την πονηρίαν των
επιτηδευμάτων αυτών κατά τα έργα των
χειρών δός αυτοίς, απόδoς τo ανταπόδομα
αυτών αυτοίς, 1xi. (1xii.) 12 αποδώσεις
εκάστω κατά τα έργα αυτού.
τους αμαρτωλούς. The reference here
is clearly not to the soldiers of Pompey
(ver. 1), but to the sinful members of the
Jewish community. See note on i. I.
" τας πονηράς σφόδρα. This use of
o pódpa is due to the literal reproduction
of NY. Compare Ezek. ix. 9 και είπε
προς με αδικία του οίκου Ισραήλ και Ιούδα
με μεγάλυνται σφόδρα σφόδρα.
18 ανεκάλυψας. The exposure of
Jewish iniquity described νν. 13-15 had
as its purpose the explanation of the
Divine visitation. For the use of this
thought and phrase cf. viii. 8 ανεκάλυψεν
ο θεός τας αμαρτίας αυτών εναντίον του
ηλίου; Job XX. 27 ανακαλύψαι δε αυτού και
ουρανός τας ανομίας; Hos. vii. Ι εν τω
ιάσασθαι με τον Ισραήλ και αποκαλυφθή-
σεται η αδικία 'Εφραίμ.
19 εξήλειψας το μνημόσυνον αυτών.
Cf. iii. το ουχ ευρεθήσεται μνημόσυνον
αυτων έτι. The phrase is based upon
Ex. xvii. 14 ‘I will utterly blot out (A.V.
put out) the remembrance of Amalek
J. P.
18
[II. 20
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
20 κατέσπασε το κάλλος αυτής από θρόνου δόξης,
ωνείδισαν γαρ έθνη Ιερουσαλήμ εν καταπατήσει.
21 περιεΖώcaΤo caκκοΝ αντί ενδύματος ευπρεπείας,
σχοινίον περί την κεφαλήν αυτής αντί στεφάνου,
22 περιείλετο μίτραν δόξης, ην περιέθηκεν αυτη ο θεός
2 έν ατιμία το κάλλος αυτής απερρίφη επί την γην.
* Και εγώ είδον και έδεήθην του προσώπου κυρίου και
είπον·
κάνωσον, κύριε, του βαρύνεσθαι χειρά σου επί Ιερουσαλήμ
έν επαγωγή εθνών,
20 κατέσπασε......δόξης P, M ponunt post εν καταπατήσει.
23 απερρίφη επί την γην, και εγώ είδος Α: conjec. Lagarde απερρίφη επί την
γην και.
24 απαγωγή A, V, K (ή), επαγωγή P (?), M, Hilg. (conj.).
Ν
.
And the same words are found in close
proximity Ps. cviii. (cix.) 14, 15 η αμαρτία
της μητρός αυτου μή εξαλειφθείη...και εξο-
λοθρευθείη εκ γης το μνημόσυνον αυτών.
Cf. Deut. ΧΧν. 6 ουκ έξαλειφθήσεται
το όνομα αυτού εξ Ισραήλ.
ó Deós. An abrupt change from the
second person.
ο θεός κριτής δίκαιος. Ps. vii. II. Cf.
Gen. xviii. 25.
ου θαυμάσει πρόσωπον, i.e. is no re-
specter of persons, as Acts x. 34 OỦK
έστι προσωπολήπτης ο θεός. The usual
rendering of the Hebrew phrase by πρόσ-
ωπον λαμβάνειν is here varied as in Gen.
xix. 21 ιδού έθαύμασά σου το πρόσωπον ;
Lev. xix. 15 ου ποιήσετε άδικον έν κρίσει"
ου λήψη πρόσωπον πτωχού, ουδε μή θαυ-
μάσης πρόσωπον δυνάστου; Deut. X. 17 o
θεος όστις ου θαυμάζει πρόσωπον ; Proν.
xviii. 5; 2 Chr. xix. 7; Jude 16. Cf. Wisd.
vi. 8 ου γάρ υποστελείται πρόσωπον ο
πάντων δεσπότης. The impartiality of
the Divine judgement is perhaps here
emphasized with a side thrust at the High
Priest's court of justice.
20 κατέσπασε το κάλλος αυτής
από θρόνου δόξης. This clause stands
in two ΜSS., P and M, after καταπατήσει.
But the arrangement of the other Mss.
appears to us the more correct one. For
(i) such a clause with a yàp would not
be natural after ο θεός... πρόσωπον. (2)
The more prosaic clause ωνείδισαν...
καταπατήσει seems to follow as an ex-
planation of the more poetical but less
explicit sentence κατέσπασε... δόξης: such
an arrangement agrees with the paral-
lelism of the clauses often to be ob-
served in these Psalms, cf. iv. 2, ν. 6.
(3) According to the Parisian Ms. Kat-
έσπασε and περιεζώσατο would stand in
adjoining clauses, the one referring to o
θεός, the other to Ιερουσαλήμ, but each
separated by a clause from its true subject.
The clause, which is practically equi-
valent in meaning to ver. 23, reproduces
the thought of Ps. lxxxviii. (lxxxix.) 45
τον θρόνον αυτού εις την γην κατέρραξας.
But the exact meaning of the line is not
very obvious on account of the word aú-
της, which anticipates the mention of
Jerusalem in the next line. The sen-
tence “he tore her beauty from the
throne of glory’ contains no very def-
nite meaning beyond that of a queen's
humiliation generally. It must not be
understood as equivalent to he tore her
beauteous form from the throne of glory,'
for it is not implied that Zion is re-
moved from her throne, but only that
she is humiliated while occupying it. It
is best to regard the clause as an antici-
pation of ver. 23 and to understand hy
το κάλλος the outward splendour of the
Zion Queen's magnificence.
Something is to be said in favour of
Geiger's view that aúrns is an error of
the translator, who having before him
read ΟΤΠ το κάλλος αυτής in-
stead of 17777 káros (Ps. xxix. 2 ; Prov.
xiv. 28).
The best explanation of θρόνος δόξης
is given by Ter. xvii. 12 θρόνος δόξης
υψωμένος αγίασμα ημών. The phrase
TT:
ΙΙ. 24]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
19
20 He cast down her beauty from the throne of glory, for
the Gentiles brought reproach upon Jerusalem by treading her
under foot.
21 She girded herself with sackcloth instead of fair raiment;
she put a rope about her head instead of a crown;
22 She put off the diadem of glory, which God had set
upon her;
23 Her beauty was cast aside in dishonour upon the ground. ?Lit. Make
sufficient...
24 And I beheld and I intreated the face of the LORD that thy
and said ; 'Enough, O LORD; let not thy hand be any more.
hand
heavy? upon Jerusalem, in bringing the Gentiles upon her. heavy
should be
χλίας.
occurs also in Jer. xiv. 21 “do not
disgrace the throne of thy glory. Cf.
1 Sam. ii. 8; Is. xxii. 23. The beauty
of the queen's throne is gone. She
herself puts off her glorious attire (ver.
21).
ονείδισαν with έθνη. Cf. Ps. IxXXV.
(1xxxvi.) 9 πάντα τα έθνη...ήξουσιν και
προσκυνήσουσιν ενώπιόν σου, κύριε, και
δοξάσουσιν το όνομά σου.
εν καταπατήσει. Cf. 2 Kings xiii. 7.
έθεντο αυτους ως χούν εις καταπάτησιν
(R. V. in threshing or to trample upon).
For καταπατείν see Ps. Ivi. (1vii.) 3 έδωκεν
εις όνειδος τους καταπατούντάς με; Ezek.
XXXvi. 4 εγένοντο εις προνομήν και εις
καταπάτημα τους καταλειφθείσιν έθνεσι
περικύκλω. Cf. Jer. xii. 1ο.
21 περιεζώσατο. The subject is here
changed. Jerusalem in her humiliation
lays aside her queenly attire, and puts
on the symbols of mourning. See Isai.
iii. 24 &c. αντί ζώνης σχοινίω ζώσης και
αντί του κόσμου της κεφαλής του χρυσίου
φαλάκρωμα έξεις διά τα έργα σου και αντί
του χιτωνος του μεσοπορφύρου περιζώση
σάκκον. The words περιζώννυμι, σάκκος,
σχοινίον are similarly found together in
I Kings XXI. 31 και περιεζώσαντο σάκκους
επί τάς οσφύας αυτών και έθεσαν σχοινία
επί τάς κεφαλάς αυτών.
σάκκον. Cf. Is. iii. 24, XV. 3; Lam.
ii. Io. Aseneth Χ. έλαβε σάκκον και
περιεζώσατο την οσφύν αυτής, εξέλυσε δε
και το έμπλόκιον του τριχώματος αυτής.
αντί ενδύματος ευπρεπείας. Perhaps
the allusion here is to Isai. lii. I put on
thy beautiful garments o Jerusalem, the
holy city.'
ευπρέπεια. Cf. xi. 8, xvii. 47.
The phraseology of our passage closely
resembles Baruch v. 1, 2 έκδυσαι Ιερου-
σαλήμ την στολήν του πένθους...και ένδυ-
σαι την ευπρέπειαν της παρα του θεού
δόξης εις τον αιώνα. περιβαλού την δι-
πλοίδα της παρα του θεού δικαιοσύνης,
επίθου την μίτραν επί την κεφαλήν σου της
δόξης του αιωνίου.
σχοινίον...αντί στεφάνου. See I
Kings xxi. 32; Is. iii. 24. For otépavos
cf. Lam. v. τ6 έπεσεν ο στέφανος ημών
της κεφαλής.
22 περιείλετο. Εx. Xxxiii. 6 και περι-
είλαντο (15817) οι υιοί Ισραήλ τον κό-
σμον αυτών; Jon. iii. 6 και περιείλατο
(201) την στολήν αυτού αφ' εαυτού και
περιεβάλετο σάκκον; Bar. iv. 34 και πε-
ριελώ αυτης το αγαλλίαμα της πολυο-
μίτραν...περιέθηκεν, cf. Isai. Ixi. Το ως
νυμφίο περιέθηκέ μου μίτραν.
The same imagery appears in Ezek.
XXvi. 16 και αφελούνται τας μίτρας από
των κεφαλών αυτών, where the Hebrew
gives a different sense.
Aseneth (x.) wears a diáðnua and
κίδαρις.
23 έν ατιμία. A frequent expression
in these Psalms, see ver. 29, 32, 35.
απερρίφη επί την γην. For this pic-
ture combining rejection and dishonour
compare Ps. lxxxviii. (lxxxix.) 39 ‘Thou
hast profaned his crown even to the ground
(έβεβήλωσας εις την γην το αγίασμα αυτού),
Lam. ii. I 'He hath cast down from
heaven unto earth the beauty of Israel'
(κατέρριψεν εξ ουρανού εις γην δόξασμα
Ισραήλ).
24 Και εγώ είδον και. Τhe Psalm-
ist is referring to the vision of Zion hu-
miliated and disgraced, which had risen
before his eyes. Cf. viii. 1, 3, 4.
έδεήθην του προσώπου κυρίου. Cf.
Vi. 7.
For this rendering of the Hebrew
idiom (25) H27) compare I Sam. xiii.
12 και του προσώπου του κυρίου ουκ έδε-
2---2
20
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [ΙΙ. 25
ότι ενέπαιξαν και ουκ εφείσαντο εν οργή και θυμώ μετά
μηνίσεως,
28 και συντελεσθήσονται, εάν μη συ, κύριε, επιτιμήσης αυ-
τους έν οργή σου:
27 ότι ουκ εν ζήλο έποίησαν, αλλά εν επιθυμία ψυχής,
28 εκχέαι την οργήν αυτών εις ημάς εν αρπάγματι.
μη χρονίσης, ο θεός, του αποδούναι αυτούς εις κεφαλάς,
25 έπαιξαν A, K, ενέπαιξαν V, P, M. μηνίσεως A, V, μηνήσεως K, P, M.
26 Conj. Hilg. και ου συντ., Fr. συντελεσθησόμεθα.
Ου
ναι
ήθην; Dan. ix. 13 και ουκ έδεήθημεν του
προσώπου κυρίου του θεού ημών; I Kings
xiii. 6; Jer. xxvi. 19 (=xxxiii. 19 LXX.).
εκάνωσον... του κ.τ.λ. For this form
of the idiom there is no very obvious
parallel. But the words represent the
Hebrew rendered in the Lxx. by ikavouoow
σοι (Delit. iii. 26; I Chron. xxi. 15), cf.
Νum. xvi. 3, εχέτω υμίν (225-25),
Sym. αρκείτω ; Deut. 1. 6 ικανούσθω
υμίν.
The passage in 2 Sam. xxiv. 16, I
Chron. xxi. 15 presents the root idea of
the sentence. There is however this cha-
racteristic difference, that whereas in the
Ο.Τ. narrative the mercy of God stays
the hand of the destroying Angel, here
the 'pious' Jew, interceding directly with
the Almighty, pleads that sufficient punish-
ment has been meted out.
του βαρύνεσθαι χειρά σου. Cf. v. 8.
For this phrase, which literally renders
the Hebrew idiom, compare Judg. i. 35
έβαρύνθη ή χείρ οίκου Ιωσήφ επί τον
'Αμορραίον; I Sam. ν. 6 εβαρύνθη ή χειρ
κυρίου επί "Αζωτον; Ps. XXxi. (xxxii.) 4
ότι ημέρας και νυκτός έβαρύνθη επ' εμέ ή
χείρ σου. From these passages it is evi-
dent that βαρύνεσθαι is here used in the
Passive and not in the Middle Voice,
and that Ιερουσαλήμ is in the accusative.
έν επαγωγή εθνών, επαγωγή is the
reading of the Paris and Moscow Mss.;
απαγωγή that of the other MSS. άπα-
γωγή however fails to give any appropri-
ate sense. The only meaning which ¿
απαγωγή εθνών could bear here would
be 'by the Gentiles carrying off (her in-
habitants) into captivity. But from the
following sentence ότι.. μηνίσεως which
serves to explain the words, it appears
that actual outrages perpetrated in Jeru-
salem must be intended; moreover ßa-
ρύνεσθαι χειρά σου επί Ιερουσαλήμ would
not be sufficiently explained by limiting
its application to the removal of a portion
of the inhabitants by the Romans.
The internal evidence is therefore
strongly in favour of έν επαγωγή εθνών,
which gives a good and natural sense.
The word étaywyn' acquired a special
meaning of 'visitation,' in the sense of
that which is brought upon a people or
individuals by God on account of their
sin. Cf. Deut. ΧΧxii. 36 είδε γάρ παρα-
λελυμένους αυτούς και εκλελοιπότας έν έπα-
gwyn. Prov. xxvii. 10 (Theodot.) év nuépa
επαγωγής (σου) = 7.Ν. Εcclus. ii. 2 και
μή σπεύσης εν καιρώ επαγωγής, iii. 28,
ν. 8, Χ. 13, xxiii. II, ΧΧν. 14, xl. 9;
and probably also Isai. xiv. 17 TOUS év
επαγωγή ( PN, captivos ejus) ουκ
έλυσεν. We might therefore translate
the present words by the visitation (con-
sisting) of the Gentiles.' But probably
the simplest rendering is here the best.
Cf. Lev. Χxvi. 25 και επάξω εφ' υμάς
μάχαιραν εκδικούσαν δίκην διαθήκης ; Ba-
ruch iv. 15 επήγαγε γαρ επ' αυτούς έθνος
μακρόθεν.
25 ενέπαιξαν, and not έπαιξαν, is re-
quired by the context. The meaning is
evidently mockery with ill usage, as in
I Sam. vi. 6 ουχί ότε ενέπαιξεν αυτοίς,
Xxxi. 4; I Chron. Χ. 4 where the Hebrew
is 2297. Compare Ι Μacc. ix. 26 και
ήγον αυτους προς Βακχίδην και εξεδίκει
εν αυτοίς και ενέπαιξεν αυτοίς; 2 Μacc.
viii. 17 τόν της εμπεπαιγμένης πόλεως
αικισμόν.
μετά μηνίσεως. The reading μηνή-
σεως is a mere itacism. The word μήνις
does not seem to occur in the O.T., the
passages quoted by Tromm in Isai. xiii. 9,
xvi. 6 not giving it in the best text. The
verb unviw in Lev. xix. 18; Ps. cii. (ciii.)
9; Jer. iii. 12 translates the Hebrew ex-
pression to keep anger.'
II. 28]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
21
25 For they mocked, and spared her not in their wrath and
anger and vengeance.
26 And they8 will be utterly consumed, unless thou, O 8 i.e.
LORD, rebuke them in thy wrath,
Israel
27 For they have done it not in zeal, but in the lust of their 9 i.e. the
soul,
Gentiles
28 That they might pour out their anger against us in rapine.
Delay not, O God, to recompense it upon their heads,
In Ecclesiasticus we find in xxvii. 30
μήνις και οργή και ταυτά έστι βδελύγματα,
xxviii. 5 aŭtos o àpš uv dlarnpei unulv,
xl. 5 Oumos kai Šños kai tapaxn kai oáros
kai poßos Davátou kai uñvella (vulgo uno
viaja) kai épcs. The verb unviw also oc-
curs in x. 6, xxviii. 7.
26 kai ouvTeleo Oncovtar. Observe
the change of subject. So merciless are
the Gentiles, that the Jews will be utterly
consumed, unless the LORD rebuke them
(the Gentiles). Hilgenfeld by introdu-
cing oυ before συντελεσθήσονται imports
into the passage a wholly uncalled for
change in a simple sentence. Fritzsche
says videtur scribendum OurTeleo O noó-
jeda, cf. vs. 28.' But the 3rd Pers. Plur.
can without any violence to grammar be
referred to the inhabitants of Jerusalem,
implied in the mention of the city in ver.
25. We believe that the translation
given above fully expresses the meaning
of the Greek words. It is not however
improbable that ouvTelco Ońoovtal is a
translator's blunder. The Hebrew let-
ters 93299 are capable of being rendered
in different ways according to the punc-
tuation, either passively (172) = OUVTE-
deo dňoovtal) as in Isai. i. 28; Ezek. v.
12, and very frequently; or transitively
(or 59 kai ouvTENÉO ovou) as in
Ps. cxviii. (cxix.) 87. We may con-
jecture that the translator here rendered
the letters on the supposition that they
represented the more frequent intransi-
tive form, which would naturally be
reproduced by συντελεσθήσονται. If, as
we are disposed to think, the meaning of
the original was 'And they will consume
or make a full end,' the more correct
translation would have been και συντε-
léo ovor.
é Trutyuńons. Cf. Ps. ix. 5 émetiunoas
Oveol kai åreto ó å oeßr's, cxviii.
(cxix.) 21 értemiunoas Útepnpávols, where
the Divine rebuke (nnya) conveys the
notion of complete overthrow.
27 ÓTI OÚK év enkw K.T.. The Phari-
see interceding for Zion pleads that the
Gentile oppressors exceeded the bounds
of judicial visitation. The work of pun-
ishment had been carried out not in
zeal' for the Lord of righteousness, but
in the 'lust of their soul,' with savagery
and wanton rapine. The words év šña
require explanation (cf. iv. 2). The
jealousy' or 'zeal' (1783P, Širos) of the
LORD is frequently spoken of in the
O.T. as excited or directed in wrath
against faithlessness and wrong-doing
(cf. Ezek. v. 13, xvi. 38, 42, xxxviii.
19 &c.). In our verse it is implied
that the Gentiles were used as the un-
conscious instruments of Divine 'zeal
against Zion, but had gone beyond the
limits of their mission. The true type
in the history of Israel of righteous zeal
was Phinehas. Cf. Num. xxv. 10, IJ
“And the LORD spake unto Moses saying,
Phinehas, the son of Eleazar, the son of
Aaron the priest, hath turned my wrath
away from the children of Israel, in that
he was jealous with my jealousy (LXX.
ểv tQ Snicão ai MoU Tòv Slov) among them
so that I consumed not the children of
Israel in my jealousy.' The Gentiles,
however, though executing the Divine
punishment, had not been “jealous with
Divine jealousy.
év ériovulą tuxñs. Cf. Ps. ix. 23
(x. 3) επαινείται ο αμαρτωλός εν ταις επι-
Ovulais rñs yuxñs aŭtoû; Jer. ii. 24 év
επιθυμίαις ψυχής αυτής έπνευματoφoρείτο.
For the thought here conveyed com-
pare Zech. i. 15 “And I am very sore
displeased with the nations that are at
ease: for I was but a little displeased,
and they helped forward the affliction.'
Isaiah's denunciation of Sennacherib for
forgetting that in his successes he was
only God's instrument of punishment is
very similar, 2 Kings xxi. 23—25.
28 ékxéal Triv öpyny aútây. For
this phrase compare Ps. lxviii. (lxix.)
22
22
YAAMOI EANOMSNTOE. (II. 29
29 του είπείν την υπερηφανίαν του Δράκοντος έν ατιμία.
30 Και ουκ έχρόνισα έως έδειξέ μοι ο θεός
την ύβριν αυτού εκκεκεΝΤΗΜΕΝΟΝ επί των ορέωΝ Αιγύπτου,
υπέρ ελάχιστον εξουδενωμένον επί γης και θαλάσσης,
29 Toll eineîv codd. Fabr. Geig.: conj. Fabr. ideîv, Hilg. eľkelv, Hilg." (Pick.)
TPÉTELV.
30 expórioa codd. Hilg. (text.), Cerda interpr. distulit (Hilg. Geig. Fritzsch.
Pick.). ĚKKEKEVTNuevov A, V, K, M, P, Fabr. Geig.: Hilg. conj. Škkekevenuévny, ita
Fritzsch. Pick. Tèp codd.: in conj. Hilg. Fritzsch. Pick. pé wv codd. et edd.,
conj. Hilg.2 ópiwn (Pick.). élaxlotov codd. et edd., nos éláxlorov.
25 έκχεον επ' αυτούς την οργήν σου;
Jer. x. 25 ŠKXEOV Tòv Ovuóv gové Tri čovn
K.r.l.; Ezek. vii. 8 ékXecê tņu ópynu nov
ÉTT OÉ.
év ápráyuari. Cf. Ps. Ixi. (lxii.) 11 kai
ÉTÈ åpráyuara (372) un ÊTLT ODEîte.
In this respect Pompey stood out as
an honourable exception to the general
conduct of Roman conquerors in the
East. He is said to have left the trea-
sures of the Temple untouched. His
lieutenants were not accustomed to imi-
tate his forbearance. Gabinius, who was
one of Pompey's strongest adherents,
earned an evil notoriety for his excessive
extortions during his two years' Procon-
sulship in Syria 57–55, cf. Cicero Pro
Sest. 43, Gabinium haurire quotidie ex
paratissimis atque opulentissimis Syriæ
gazis innumerabile pondus auri, bellum
illibatasque divitias in profundissimum
libidinum suarum gurgitem profundat. De
Prov. Cons. 4; Dio Cass. XXXIX. 55, 56.
Gabinius was afterwards put upon his
trial for his conduct in Syria, and though
defended by Cicero was found guilty and
banished (Dio Cass. XXXIX. 59–63).
μη χρονίσης. The verse is wrongly
divided. These words addressed in
prayer to God are found in Ps. xxxix.
(xl.) 18, lxix. (lxx.) 7, Dan. ix. 19.
Xpoviçw is found with toll and the Inf.
Gen. xxxiv. 19 and Eccles. V. 3 un xpo-
víoys toll åmoồoûval aútńy: with the Inf.
Deut. xxiii. 22 oủ Xpovleis årrodoúval aú-
mnv, Ex. xxxii. I kexpóvike Mwüons kata-
Bộval.
à Todoüyal...els Kebalds. This ren-
dering of a common Hebrew phrase may
best be illustrated by a passage in which
there is a considerable resemblance in
the language with the present context.
Ezek. xxii. 31 kai ėšéxea ' aútny Oumov
MoU £v Trupi ópyas MOU TOŮ OUTeléo ai tàs
οδούς αυτών εις κεφαλάς αυτών δέδωκα.
Cf. 2 Chr. vi. 23.
29 TOû EiTrElv. This, the reading of all
the mss., apparently gives no intelligible
meaning ; compare Cerda's rendering
“ut dicant superbiam draconis in igno-
minia.
The ingenuity of successive editors
has been taxed to supply a suitable con-
jecture. Fabricius proposed idelv 'ut
videant,' which would give a very tame
conclusion to του αποδούναι εις κεφαλάς.
The same may be said of Hilgenfeld's
more ingenious eikelv, which appears to
us a very unlikely word to occur here,
and is only found, according to Tromm,
in the LXX., Wisd. xviii. 25.
Tpértelv, suggested by Hilgenfeld? and
adopted by Pick and Wellhausen, which
in the Lxx. is nearly always (except Ex.
xvii. 13) found in the Middle or Passive
(cf. Judith xv. 2 tpatîval els purv; 2
Macc. iii. 24 els ēklvolv kai deilíay tpa-
tîvai), would hardly have been used in
the Greek of this period in the sense of
στρέφω or αλλάσσω (cf. Wellh. p. 133).
The difficulty however receives a sim-
ple and satisfactory explanation on the
supposition of a translator's error. (i)
The Hebrew 727% would very naturally
be rendered by του είπείν : but according
to a late usage of the language, the verb
at was used for “to destroy,' 'to over-
throw' (cf. the substantive 727.destruc-
tion,''plague'). Thus we find in 2 Chron.
xxii. 10 'she arose and destroyed (Heb.
nam), LXX. kai årólege) all the seed
royal,' where the parallel passage in
| 2 Kings xi. I has Tani. Upon the
strength of this analogy we might assume
that 27 should have been rendered
Toû årolcoal in the sense of all?
instead of by Toll eineîv.
II. 30]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
23
לדבר
לדבר of the translator
'
s text
,
the
לְהָמִיר = לָמִיר form for
to change
.
This
29 To turn tº the pride of the dragon to dishonour.'
10 Or, TO
destroy...
30 And I delayed not untilli God showed to me that inso- in dis-
honour
lent one', lying pierced upon the high-places 13 of Egypt, made Gr.
of less account than him that is least on earth and sea ;
To say
11 Perh.
had not
This explanation, suggested first by Útrepnpavlav. Cf. vv. 1, 2.
yet ceased
Geiger, seems to us very probable.
SpákovTOS. It is evident that Ý Útrepn- when
The chief objection to this theory is pavia toll Spákovtos of this line is further 12 Gr. his
the rarity of the verb in this sense. And described in the next verse as ń Üßpis aủ- insolence
it is of course a possible explanation that, Toû; and the details of the subsequent
while toll eine literally rendered the passage combine to make the identifica-
tion of the Opákwv with Pompey almost
bar mountains
certain. The imagery of the dragon
itself might have been an early corrup-
1. Another
tion for 728). But of the two we prefer
or 'leviathan' in the 0. T. is applied reading:
the explanation which ascribes the diffi-
especially to Egypt. Cf. Ps. lxxiii. (lxxiv.) borders
culty to the translator's error to that
14 συ συνέτριψας τας κεφαλής του δράκοντος
which has to presuppose an earlier cor (.1); Ezek. xxix. 3 idoù cyce ÉTÈ OÈ
ruption of the Hebrew text.
Φαραώ, βασιλεύ Αιγύπτου, τον δράκοντα
(ii) But a still more ingenious con- (OYIND) TÒ Méyar TÒvěykaðnuevov v
jecture on the same lines is put forward
Méow totaj aŭtoû, xxxii. 2. Xéovti
by Wellhausen. He assumes that toû
Ovwv wuocons où kai ús Spákw (Dina)
Eineî represents 1987 in the Hebrew, ó év Paráoon. But this is no sufficient
and in 1987 he discerns a late Hebrew reason for making the present allusion
apply to Antiochus Epiphanes, as Ewald
does.
very word occurs in Hos. iv. 7 Dnian
The metaphor is also used of Nebu-
7px 15pa ‘I will change their glory chadnezzar in Jer. li. 34 Heb. (=xxviii.
into shame,' where the similarity of 34 in Lxx.) Naßovxodovóoop Baoileùs
thought to the present clause is very Babulwvos kaTÉTLÉ ME, Ws òpákwv (192)
striking; indeed, if the conjecture is cor- Čalmoe TV koiriav aútoû.
rect, it is hard to resist the impression According to the Apocalyptic method
that the prophet's words are here repro- of transferring to Rome the imagery of
duced by our Psalmist.
Babylon, the application of the dragon'
Between the conjectures of Geiger and to Pompey, who was the impersonation
Wellhausen it is not easy to decide. The of Roman power, as Nebuchadnezzar had
rarity of 727 in the sense of destroy' been of Babylonian, is perfectly natural
militates against Geiger's view; the late in the present passage.
form of a common word weakens Well- 30 Kal oỦK expovuoa (ws {SELĘé uou o
hausen's case. We incline to favour the Deos. The sense is obvious. 'And I had
latter critic, partly on the ground that toù not to wait long; very soon God showed
eineîv probably represents a more
éxpóyloa, read by all the mss., has
naturally than 707?, partly on the ground occasioned editors much difficulty. Cerda
of the appropriate illustration of our following the Aug. Ms, read éxoóvioa but
passage by Hos. iv. 7. But we think translated distulit. Hilgenfeld intro-
that the 'genesis' of the error was differ- duced éxpóvloev into his text, and has
ent from that which Wellhausen proposes: been followed by Fritzsche, Geiger, and
np might have been read for 790?,
Pick. The difficulty of translation how-
ever is not to be removed by this ex-
and by the common change of . to 1 a
pedient, as may be shown by the ren-
reading 7795 arose, which gave rise to derings. Geiger "Und alsbald zeigte mir
the rendering Toû eineîv.
Gott seine Schmach,' Pick 'And very
In either case the theory of a Hebrew soon God showed me &c.,' Wellhausen
original successfully explains the other- ‘Nicht lange, da zeigte mir Gott,' in
wise unintelligible words of the Greek none of which is there any attempt to
text.
render éxpovloev literally.
me, e
24
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
(II. 31
31 το σώμα αυτού διεφθαρμένον επί κυμάτων έν ύβρει πολλη,
KAì oỶK HN ở ĐẤTTON"
Against éxpovlev, besides the absence
of Ms. support, we find the following
objections: (1) the position of ó Deós next
to delge shows that, whatever the original
may have contained, the translator con-
sidered ο θεός to be the subject of έδειξε
especially; had éxpóvloev been the read.
ing, we should certainly have expected
OỦK expóvloeV Ó Oeós. (2) The construc-
tion ουκ έχρόνισεν έως έδειξε, when lite-
rally rendered 'he tarried not until he
had shown,' makes nonsense; and so far
as χρονίζω is concerned there is nothing
in Lxx. or N.T. to show that oỦk éxpé-
VLOEV Éws édelſe could be used for oỦK
¢xpóvloe dettal or toû deičal. (3) The ap-
parent correspondence of expóvloeV with
un xpovions of ver. 28 has influenced the
editors. But surely it cannot be relied
on; for (a) the construction is altered
from toû with Inf. to ćws with Indic. and
(6) the solemn prayer 'Delay not to
revenge us, O God' would obtain a
strangely prosaic anticlimax in the state-
ment that God delayed not to show the
Psalmist a vision of revenge.'
If we accept the text expovioa, the sense
of the passage is that of Dan. ix. 21 ‘Yea
whiles I was speaking in prayer, the man
Gabriel...touched me. The reply came
at once or after a very short interval.
We conjecture that the true explana-
tion is to be derived from the abrupt
ending of the prayer in ver. 29, and
that ουκ έχρόνισα έως 1s a mistransla-
tion of a Hebrew idiomatic expression
for before I had ceased,' 'I had not
yet ceased when' ("078 83 7Y), or
'I had added no more when' (8
"n 77788).
Tv Ü ßply aútoû. This word, here ap.
plied to Pompey, is found often in the
LXX. as the rendering of 1182 both in a
good and a bad sense, cf. Nah. ii. 2 'the
excellency of Jacob, as the excellency of
Israel,' Ezek. xxxii. 12 the pride of
Egypt,' Zech. x. II 'the pride of Assyria.'
The feature of its use in this passage is its
application to the man who had profaned
by his presence the Holy of Holies and
afterwards contested with Cæsar the su-
preme authority of the Roman world.
ĆKKEKEYTYMéyoy. Hilgenfeld's emen-
dation εκκεκεντημένην intended to im-
prove the grammar of the passage is
quite unnecessary. The Accus. Masc.
is an instance of the common irregular
construction kată cúveolv, as if tnv Üßplv
αυτου had been τον υβριστής.
The use of the word εκκεκεντημένος
recalls the Lxx. version of the passage
upon which the present description is
probably based. "Isai. xiv. 19 où dè
διφήση εν τοις όρεσιν, ως νεκρός έβδελυγ-
μένος, μετά πολλών τεθνηκότων εκκεκεντη-
MÉvwv maxalpaus K.T.). It is the word
used twice by St John in quoting Zecha-
riah; Joh. xix. 37; Apoc. i. 7.
ÉTTừ TW opéwv Alyúttov. For this
expression a very obvious emendation
ÉTÈ TWV Oplw Alyú tov 'upon the borders
of Egypt' (cf. tà ópia Alyúrtov, Ex. X.
14; 1 Kings iv. 21 A) is suggested by Hil-
genfeld2 and adopted by Wellhausen 'an
der Grenze Aegyptens.' Pick, who trans-
lates 'on the mountains of Egypt,' adds
the mysterious note, “Twv opéwv' so the
codd., perhaps that the reading was opiwv
"shores,” where we are unable to under-
stand the meaning of 'perhaps that,' and
Pick himself fails to distinguish between
“shores' and 'coasts.'
The strongest argument for this emen-
dation is supplied by Ezek. xi. 10 ¿v pou-
palą treo code, é tv opéwv Toû 'Iopana
Beginn 5.2Sy) KOLvc juâs, in which
verse some copies of the Lxx. read
ópiwr. Our translator has possibly fol-
lowed this passage in the Lxx. But
does not this emendation substitute the
language of prose for that of poetry?
• The borders of Egypt' seems to us so
prosaic as only to be justifiable here as a
quotation from Ezek. xi. 10.
We prefer to think that the reading of
the Mss. represents the true Greek text
with a special reference to Isai. xiv. 19
(see above). We do not expect accuracy
from the poetical flight of a Jew writing
probably in Jerusalem. The Psalmist
may well have based his language upon
the old Hebrew elegy beginning with the
words 'Thy glory, O Israel, is slain upon
thy high places' (2 Sam. i. 19), and it
is quite possible that the words of the
original may have been 759 Tipa 7.
II. 31.
25
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
31 Even his dead body lying corrupted upon the waves in
great contempt: and there was none to bury him;
Although we accept the Greek text ópéwv,
we do not exclude the probability that the
Greek translator may here have blundered
or have had to do with a defective Hebrew
text. The most natural conjecture would
be to read any is sy (cf. Isai. vii.
18; 2 Kings xix. 24) ‘by or upon the ri.
vers of Egypt' instead of D!? 'n v.
The desire to find a perfectly literal
application of επί των ορέων Αιγύπτου may
be satisfied by the statement of Dion
Cassius that Pompey fell by the 'Cassian
mountain.' XLII. 5 IIouinios uèron
κράτιστος πρότερον Ρωμαίων νομισθείς,
ώστε και 'Αγαμέμνονα αυτόν επικαλείσθαι,
τότε, καθάπερ τις και αυτών των Αιγυπτίων
έσχατος, πρός τε τω Κασσίω όρει και εν τη
ημέρα έν ή ποτε τά τε του Μιθριδάτου και
τα των καταποντιστων επινίκια ήγαγεν,
co payn.
ÚTTèp élaylotov é FouSevwuévov. Hil-
genfeld's út fraxiorov, adopted by Pick,
gives the sense despised by him that
is least.' A better emendation would be
é Náxlotov for éhaxlotov (= 7px? 17???)
in the sense of more contemned than
one that is least among the people. The
use of útèp with the acc. as a comparative
is very common, and instances in this
book are frequent, e.g. i. 8, iv. 2, viii.
14.
The 'TÈp (1) appears to us to re-
present the accidental repetition of the final
*m' of 'Mizraim' (Egypt), and thaxlotov
εξουδενωμένον may repeat the words of Ps.
cxviii. (cxix.) 1417 ... 7''*'I am small
and despised' (Lxx. veÁrepos...kai éšov-
devwuévos), cf. Sym. Isai. liii. 3 éčovdevw-
μένος και ελάχιστος ανδρών.
Wellhausen's 'verschmäht, verachtet,
seems to suggest two participles.
31 το σώμα αυτού διεφθαρμένον επί
kuuátwv K.T.N. Cerda, who thought
Nebuchadnezzar is spoken of, understood
επί κυμάτων metaphorically.
Ewald, who thought Antiochus Epi-
phanes was referred to, was obliged to
explain the passage as a Jew's prayer for
the doom of Antiochus.
· But the language is neither that of
metaphor nor of denunciation; and it de-
scribes circumstances which seem to suit
the end of Pompey better than that of
any other of the oppressors of the Jewish
race. We know that Pompey after the
defeat at Pharsalia sought refuge in Egypt.
The king of Egypt went down to the
shore to receive him. Pompey left his
ship in a boat, and was rowed to land.
He was just rising from his seat in order
to step on land, when he was stabbed
in the back by Septimius, who had for-
merly been one of his centurions and was
now in the service of the Egyptian mon-
arch.... His head was cut off and his body,
which was thrown out naked on the
shore, was left exposed to all who were
desirous of such a sight. His freedman
Philip, having waited till public curiosity
was satisfied, washed the body with sea-
water, and wrapped it in one of his own
garments, because he had nothing else at
hand. The next thing was to look out
for wood for the funeral-pile; and casting
his eyes over the shore, he spied the old
remains of a fishing-boat; which, though
not large, would make a sufficient pile
for a poor naked mutilated body.' (Blu-
tarch.) One old Roman soldier was
the only other mourner at this funeral
ceremony.
Pompey's head was displayed before
Cæsar upon the conqueror's arrival in
Egypt shortly afterwards.
Wellhausen's rendering zerschmettert
von den Wogen' indicates the view that
the Greek translator had given a wrong
turn to the Hebrew preposition ), and
that the original would be more correctly
translated by' than "upon.'
oỦk v ó Odttwv. În Pompey's case
these words can almost be understood
literally. The contrast between the fune-
ral pile of a few spars from an old boat
hastily erected by a solitary servant and
the magnificent cereumonial attending the
obsequies of a great and wealthy Roman
naturally seized upon the imagination of
the Jewish poet."
That a body should be denied the
decencies of burial, was always regarded
as the height of ignominy. Cf. Ps.
lxxviii. (lxxix.) 3 kał oủk ņu ó Bát Twv;
2 Kings ix. 10 Kai Thu ’IESEBÈN kata-
páyovtal Oi Kúves...kai oủk &OTIV Ó Dártwv;
Jer. xxii. 19 of king Jehoiakim.
26
(ΙΙ. 32
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
ι.
(
32 ότι εξουδένωσεν αυτόν εν ατιμία.
ουκ ελογίσατο ότι άνθρωπός έστι,
και το ύστερον ουκ ελογίσατο.
38 είπεν· εγώ κύριος γης και θαλάσσης έσομαι,
και ουκ επέγνω ότι ο θεός μέγας,
κραταιός έN IcχYi δγτος τη Μεγάλη.
34 αυτός βασιλεύς επί των ουρανών
και κρίνων βασιλείς και αρχάς,
35 ΔΝιcτώN εμε εις δόξαν
και κοιμίζων υπερηφάνους είς απώλειαν αιώνιον έν ατιμία,
ότι ουκ έγνωσαν αυτόν.
38 Και νύν ίδετε, οι μεγιστάνες της γης, το κρίμα κυρίου,
ότι μέγας βασιλεύς και δίκαιος κρίνων την υπ' ουρανόν.
32 ουκ ελογίσατο· ότι άνθρ. έστι etc. Cerda, txt. non interpr.
33 εικεν (Α ?), sed dixit Cerda. τη μεγάλη A, V, P, M, μεγάλη Κ (?), Fabr.
35 κοιμίζων codd. : conj. Hilg. κομίζων, ita Fritzsch. Pick.
32 εξουδένωσεν αυτόν. We take o
O còs (ver. 30) to be the subject of the
verb, and αυτόν to be Pompey. Pick on
the other hand renders Because he had
dishonoured Him.' This, though of
course possible, does not seem to us
protiable: (1) αυτόν should refer to the
same person as αυτού in ver. 30, 31; (2)
the expression εξουδένωσεν...ατιμία points
back to ver. 29; it describes God's in-
fliction of the dishonour for which the
Psalmist prayed : (3) the words are more
applicable to the humiliation of man by
Divine visitation than to the contemptuous
defiance of God by a man.
ουκ ελογίσατο ότι άνθρωπός έστι.
Cf. Ezek. xxviii. 1, 2 'The word of the
LORD came again unto me, saying, Son
of man, say unto the prince of Tyre, Thus
saith the LORD GOD: Because thine heart
is lifted up, and thou hast said, I am a
god, I sit in the seat of God, in the nmidst
of the seas; yet thou art man, and not
God, though thou didst set thine heart
as the heart of God, etc.' Cf. 2 Thess.
(LΧΧ. ουδέ εμνήσθης τα έσχατα). Lam.
i. 9 'She remembered not her latter end'
(LΧΧ. ουκ εμνήσθη έσχατα αυτής).
33 εγω κύριος...έσομαι. Geiger points
out that it is not stated that he was “lord
of heaven and earth,' but that this was his
ambition. Pompey's aims were never
realized. But, considering the uncertainty
of the tenses representing the Hebrew
imperfect, this point must not be pressed.
For the spirit of arrogance described in
this verse cf. Ezelk. Xxix. 3 “Thus saith
the LORD GOD, Behold, I am against
thee, Pharaoh, king of Egypt,...which
hath said, My river is mine own, and I
have nmade it for myself.'
και ουκ επέγνω. επιγινώσκω is a word
that occurs with especial frequency in the
LXX. version of Ezekiel, and the reader
will have observed how often the Psalmist
uses the language of that Prophet.
ότι ο θεός μέγας. It is a suggestion
worthy to be considered that in these
words there is an allusion to Pompey's
soubriquet' of Magnus.' It is God
alone, says the Jewish Psalmist, who is
“Great. Cf. Deut. Χ. Ι7 For the LORD
your God, he is God of gods, and Lord
of lords, the great God, the mighty,'
Psalm xciv. (xcv.) 3 'For the LORD is a
great God.'
κραταιός εν ισχύϊ αυτού τη μεγάλη.
These words echo a familiar formula, e.g.
Deut. ix. 29 ους εξήγαγες εκ γης Αιγύπτου
ii. 4.
και το ύστερον ουκ ελογίσατο. These
words expand the previous clause: ‘he
considered not that he was a man, he
considered not that he had to die.' Cf.
Isai. xlvii. 7 And thou saidst, I shall be
a lady for ever; so that thou didst not
lay these things to thy heart, neither
didst remember the latter end thereof’
II. 36)
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
27
32 for he' set him at nought in dishonour.
14 i.e. God
He considered not that he was a man, and his latter end he
did not consider.
33 He said: I will be lord of earth and sea; and perceived
not that it is God who is great, powerful in the greatness of his
strength.
34 He is king over the heavens and judgeth kings and rulers.
35 It is he that lifteth me up unto glory, and layeth low
the proud in eternal destruction in dishonour, because they
knew him not.
36 And now behold, ye princes of the earth 15, the judgement 15 Or, the
of the LORD, that16 he is a great and righteous king, judging land
16 Or, for
the whole earth.
έν τη ισχύϊ σου τη μεγάλη και εν τη χειρί
σου τη κραταιά και εν τω βραχίονί σου το
üynø, Jer. xxvii. (=LXX. xxxiv.) 5 ŐTL
εγώ εποίησα την γήν εν τη ισχύϊ μου τη
Meyaan. Cf. xxxii. (=LXX. xxxix.) 17.
34 αυτός βασιλεύς επί των ουρανών.
Cf. Ps. xi. 4 The LORD'S throne is in
heaven’; ciii. 19 "The LORD hath esta-
blished his throne in the heavens.'
35 avloTv čuè els Sófay. The re-
sumption of the ist person is here no-
ticeable. It would be natural to see in
the words an allusion to the temporal
triumph of the Pharisaic party as the re-
sult of recent political events. But inas-
much as eis dófav corresponds to eis åto
Delav aibvlov, the whole verse is best
understood as standing in immediate
connection with the reference to Divine
judgement mentioned in ver. 34. From
this judgement of God, the 'pious' Pha-
risee looks for 'resurrection unto glory’;
but he predicts for the proud,' i.e. the
Sadducees and their foreign allies, de-
struction with shame and everlasting
contempt' (Dan. xii. 2).
On the subject of the resurrection see
note on iii. 16. The use of fuè, the im-
personation of the true Israel, is to be
noted in favour of the view that åviot@v
...eis dóžav refers to something more than
the restoration to secular glory.
årlot@y. The language of this verse
reminds us of Hannah's song; see espec.
1 Sam. ii. 8, where occur the words
ανιστα από γης πένητα.
κοιμίζων. A striking word to use in
the sense of 'bringing down,' 'laying
low,' which is plainly the meaning re-
quired here. The strangeness of the ex-
pression has caused Hilgenfeld to sub-
stitute κομίζων. But for κομίζειν τινά
eis årúlelav it would be hard to find any
authority: the passage in Ezr. vi. Ō kai
KóULO EV (tà okeún) eis Bapulôva is scarcely
sufficient to warrant its introduction in a
metaphorical sense here: two other pas-
sages, i Esd. iv. 5, ix. 40, employ the
word in its literal signification, but else-
where it seems in the LXX. to be used
in the Middle Voice.
There is no need to introduce in the
face of the mss. an insipid prose word
as a substitute for a vigorous metaphor.
Koluifelv occurs in a hostile sense in 2
Sam. viii. 2 'And he smote Moab, and
measured them with the line, making
them to lie down on the ground' (KOL-
μίσας αυτούς επί την γην), where it
renders '07. In its literal sense Kol-
ul Selv occurs i Kings iii, 20, 2 Kings iv.
21, 32 as a translation of aw1: it is
also found in Gen. xxiv. II; Jud. xvi. 29;
Nah. iii. 18.
ÚTrepnbávovs. This does not refer to
the Romans whose úzepnpavia is spoken
of in vv. I, 2, but to the Sadducaic
princes and their party; cf. i. 6 ¢£úßplo av
¿v Tois åyaboîs aŭtwv, xvii. 26.
Stráleiav aiúvlov. Cf. on iii. 13, xiii.
10, xiv. 6.
ŐTL oỦk éyvwo av aŭtóv. Cf. I Cor.
XV. 34 åywolay ydp Deoü TLVES é xovol.
36 Kai vûv. Cf. ix. 16.
oi ueylotāves rņs yñs. Who are the
persons thus addressed? They stand in
distinction from the oι φοβούμενοι τον
κύριον εν επιστήμη. They may be the
princes and leading men of Palestine.
But we are inclined to think that the
victorious party of Cæsar are meant.
trivůn" oúpavov, i.e. try yîv. A com-
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [ΙΙ. 37
* ευλογείτε τον θεόν, οι φοβούμενοι τον κύριον εν επιστήμη,
ότι το έλεος κυρίου επί τους φοβουμένους αυτόν μετά κρί-
ματος,
38 του Διαστείλει δNA Mέρος δικαίου και αμαρτωλού,
αποδούναι αμαρτωλοίς εις τον αιώνα κατά τα έργα αυτών,
389 και ελεήσαι δίκαιον από ταπεινώσεως αμαρτωλού,
και αποδούναι αμαρτωλώ ανθ' ών εποίησε δικαίω:
40 ότι ΧΡΗcτοc ο κύριος τοΐc επικάλογMέNoic ΔΥτον έN ΥποΜΟΝΗ,
ποιήσαι κατά το έλεος αυτού τοίς μετ' αυτού,
παρεστάΝαι δια παντός ενώπιον αυτού εν ισχύι.
41 εγλοΓΗτός κύριος εις τον αιώνα ενώπιον των δούλων αυτού.
Γ. Ψαλμός το Coλoκών περί ΔικαίωΝ.
III. INατί γNotc, ψυχη, και ουκ ευλογείς τον κύριον;
38 ανάμεσoν A, K, P, ανά μέσον V, M.
40 ποιήσαι A, V, M, Fabr. Geig., ποιήσαι K, P, Hilg. Fritzsch. Pick.
41 των δούλων A, P, Fabr. Fritzsch. Piclk. των om. V, K, M, Hilg. Geig.
Cerda om. ενώπιον, sed interpr. corama.
Inscriptio: Ψαλμός τω Σαλομών περί δικαίων γ' A, K et, ut videtur, P (K omittit
γ). V, M om. Inscript.
mon expression in the Lxx. version of
Job. Compare also Bar. V. 3 ο γάρ θεός
δείξει τη υπ' ουρανόν πάση την σην λαμ-
πρότητα.
In Prov. viii. 28 της υπ' ουρανόν renders
Dinh “the abyss.
37 οι φοβούμενοι τον κύριον εν επι-
στήμη. By the expression οι φοβούμενοι
τον κύριον the Psalmist seems to indicate
the 'pious' Pharisees, whose object it
was to maintain the purity of theocratic
principles; cf. iii. 16, v. 21, xiii. II.
For the addition of εν επιστήμη com-
pare the other qualifying phrases, e.g.
ver. 4ο εν υπομονή, iv. 26 έν ακακία, vi. 9,
Χ. 4 εν αληθεία, by which the Psalmist
distinguishes the true fear and love of
God that characterized the Pharisee from
the mere religious pretence of the oppo-
site faction.
Geiger suggests that εν επιστήμη re-
presents the musical word ‘Maschil'
(73092) and compares Ps. xlvii. 8 'sing
ye praises with understanding' (marg. Or
in a skilful psalm Heb. Maschil), where
the LXX. has ψάλατε συνετώς. But (α)
the phrase 'with a skilful Psalm,' appro-
priate in connection with 'singing,' is less
so in connection with blessing.' (b) Again,
the word in the Greek is certainly to be
connected with οι φοβούμενοι, not with ευ-
λογείτε, and the qualification with under-
standing' added to the fear of the LORD’
had, as we suggest, a special significance.
(c) It should also be noticed that'Maschil,'
with the exception of the passage quoted
above, only appears in the musical sense
in the titles of Psalms (i.e. xxxii. xlii. xliv.
xlv. lii.-lv. lxxiv. lxxviii. lxxxviii.lxxxix.
cxlii.).
ότι το έλεος...μετα κρίματος. A sen-
timent which reappears in a variety of
forms throughout these Psalms. Cf. Ps.
ciii. 17, ‘But the mercy of the LORD is
from everlasting to everlasting upon them
that fear him, and his righteousness unto
children's children.'
38 του διαστείλαι. Cf. Ezek. xxii. 26
ανάμεσoν αγίου και βεβήλου ου διέστελλον,
και ανάμεσoν ακαθάρτου και του καθαρού ου
διέστελλον; and see on iv. 4.
The discrimination between the right-
eous' and the 'sinner' is impossible
under present conditions. It is spoken of
as that which shall take place in the day
of the LORD, Mal. iii. 18 ‘Then shall ye
return and discern between the righteous
and the wicked, between him that serveth
God and him that serveth him not.'
III. 1]
29
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
37 Bless ye God, ye that fear the LORD with understanding ;
for the mercy of the LORD is with judgement upon them that
fear him,
38 To separate between the righteous and the sinner, to re-
compense unto the sinners for ever according to their works,
39 And to show mercy unto the righteous because of their
oppression by 17 the sinner, and to recompense unto the sinner 17 Gr.
in return for that which he hath done unto the righteous. from
oppression
40 For the LORD is gracious unto them that call upon him of
in patience, to deal according to his mercy with them that are
his 18, that they may stand continually in his presence in strength. 18 Gr. that
41. Blessed be the LORD for ever in the presence of his
servants.
the
in returion by the sinrcy unto the coording to
are wit
hin
PSALM III.
Concerning the Righteous.
I Why sleepest thou, O my soul, and blessest not the LORD ?
The judgement belongs to God, Ezek.
xxxiv. 17 Behold I judge between cattle
and cattle, as well the rams as the he-
goats' (idoù éyù diakpivô åvá uerov apo-
Bátou kai poßátov, kpw kai tpáywv), cf.
Matt. xiii. 49, XXV. 32.
atrodoûvat. See on ver. 17.
39 dTÒ TATTELVÁCews auaprwlou, i.e.
because of (lit. from before) the humilia-
tion which the sinner inflicts upon the
righteous. ånaprwoll is the Gen. of the
subject, not of the object.
For Tareivwois compare Lam. i. 3 MET.
wkloon 'Iovdala ÅTÒ TATT ELVOEWs aůtas,
where however aútîs is the Gen. of the
object.
The Psalmist probably refers to the
oppression which the pious' Jews un-
derwent at the hands of the Sadducee
princes.
atrodo ûya. The LORD recompensed
humiliation upon the ‘sinner,' cf. Ps.
cxlvi. (cxlvii.) 6 åvalaußávwv i paeis •
KÉpcos TCTCP Quy đè đuapToàous ºws Ths Yis.
dve v, cf. ver. 3, 15.
40 Toîs étikalovuévous aútoy. Cf.
ix. 11. The expression is practically
synonymous with oi poßoújevoL ÉV ÙTO-
Movị. The whole phrase combines Ps.
cxliv. (cxlv.) 9 xpnotòs Kúplos Tois ůroué-
νουσιν and 18 εγγύς κύριος πάσιν τους επικα-
λουμένοις αυτόν, πάσι τοις επικαλουμένοις
èv and elą. The 'patience' of the pious
Jew is perhaps contrasted with the vio-
lence of the zealot.
Toñoal. We prefer the Inf., carrying
out the idea of xpnotòs, to the Opt.
kata Tò cheos aŭtoll Toîs Met' aŭrou.
The last words are very strange, and
probably indicate some corruption in the
text. We conjecture some confusion be-
tween 'immo' (with him) and 'ammô'
(his people), joy and lpy.
Tapeotával ... év loxúc. The Inf.
Tapectával we take to be dependent on
oinoar. "To stand before the LORD'
(Trapeotával évavti kupiou) is the privilege
of the Levites (e.g. Deut. x. 8, xviii. 7)
and, in the N.T., of the Israel of God,
Rev. vii. 15.
41 The Doxology--úloyntos kúplos.
Cf. Gen. ix. 26; Luke i. 68.
& vÓTLOV TÔV Soúlwy aútoû. i.e. Let His
name and power be praised and held in
honour wherever His servants are.
For the LORD's servants cf. Deut. xxxii.
36 ότι κρινεί κύριος τον λαόν αυτού και
Trì Tois doulois aútoll mapakinonoetai, Ps.
cxxxiv. (cxxxv.) I aluette Tò dvouca
aiveite doûlol kupiov. Here the servants
of the Lord represent the 'pious' Jews
with whose cause the Psalmist identifies
himself. There is possibly a reference
to the orthodox priests of the time.
Ps. III.-Argument.
1. The summons to cast away lethargy
and to praise the LORD anew (1, 2).
2. The righteous ever praiseth the
LORD: he acknowledgeth Divine justice,
30
(III. 2
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
* ÝANON KAINÓN BáÀare Tộ Đeo Tộ adverộ.
ψάλλε και γρηγόρησαν επί την γρηγόρησιν αυτού
ότι αγαθός ψαλμός τω θεώ εά όλHC καρδίας.
8 Δίκαιοι μνημονεύουσι δια παντός του κυρίου
έν εξομολογήσει, και δικαιούσιν εν αινέσει]+ τα κρίματα
kupiov.
2 palate V, K, P, Hilg. Fritzsch. Picka: Vállate A, M: Hállete Fab.
3 kuplov, ¿y Fouoloynoel kai dikaido el codd., Fab. Hilg. Fritzsch. Pick.: Kuplov
¿y Fouoloyńoel, kai Geig. Wellh. (?). Txt. nos e conjectura.
when he is chastened : he is prepared
for chastisement, when he falleth: his
confidence is in God his Saviour. He
endeavoureth to live void of offence; the
sins of his household he seeketh to put
away: for errors of ignorance he maketh
trespass offering, he fasteth to make
amends; and is cleansed, he and his house
(3—10).
3. The sinner in trouble raileth and
is profane: for him there is no hope or
pity; his destruction is for ever.
The righteous shall rise again, unto
eternal life (11-16).
This Psalm is of a more general cha-
racter than the two preceding ones. The
Psalmist does not introduce himself, nor
is Zion personified. But the description
of the righteous’and the 'sinner'gives in
sharp contrast the Psalmist's view of the
two opposing types of Judaism. Their
true character is revealed under the disci-
pline of Divine chastisement (vy. 4, 5, II,
13, 14). Whether this chastisement is
to be understood to mean the oppression
of Judæa by the Romans, we have not
sufficient evidence to determine.
In two respects the Psalm is of con-
siderable interest and importance: (1) for
its description of ideal Pharisaic righte-
ousness 7-10, (2) for its allusions to the
doctrine of the resurrection (13–16).
Inscription. It is to be observed that
the Copenhagen Ms. does not attach a
number to the title of this Psalm, and the
mistake in the numeration of the follow-
ing Psalms is not corrected until Ps. ix.
The title 'Concerning the Righteous'
conveys no impression of originality.
i Ivati Útvoîs. The words recall
the very different supplication in Ps. xliii.
(xliv.) 24 čevéponti įva ti utvos kúple;
Compare the opening verses of xvi.
For the address to the soul ουκ ευλογείς,
cf. “Bless the LORD, O my soul' (eŮlóyel
in yuxń Mov TÒy Kúplov), Ps. cii. (ciii.) 1, 2,
22, ciji. (civ.) 1, 35.
2 úuvov Kalvòv folate. It has been
suggested (Geiger) that the Psalmist by
these words is referring to some recent
event that called for new and special thanks-
giving; and that the subject-matter of the
preceding Psalm, the death of Pompey,
is the occasion for exultation on the part
of those Jews, who welcomed in his fate
the vindication of Zion's honour.
On the other hand the words are based
on well-known 0.T. phraseology, and
the general tone of the Psalm is social
and not political. Without excluding the
possibility of the other view, it is more
natural to regard the opening words as
an instance of a common poetic arti-
fice, an invitation to try a new theme
for song, - the contrast between the
righteous' and the ‘sinner.' Again, the
description of duaprwlòs is a convincing
proof to us that the thought of Pompey
is not in the Psalmist's mind.
The Greek translator does not follow the
words of the Lxx., cf. Ps. xxxii. (xxxiii.)
3 άσατε αυτό άσμα καινόν, καλώς ψάλατε
év alalayuw, xxxix. (xl.) 3 ão na kalvòv,
xcv. (xcvi.) 1, xcvi. (xcvii.) 1, cxlix. I
ão ate tų kupio ĝo ua kaivóv, cxliii. (cxliv.)
9 wdriv kalnu ởo oual; Ísai. xlii. 10
ûuvñoate tự kuplu Üuvov kaivóv.
The plural párate is strange, being
preceded by the singular Útvoîs and
eŮloyeis, and followed by yalle. (1) The
transition to the Plural may be a poetical
license, the Psalmist momentarily ad-
dressing himself to all oi poßoúlevou (ver.
16) just as in vv. 3, 4, 7 he interchanges
dikalos and dikaloi.
(2) Or, inasmuch as in six out of the
seven passages where 'a new song' occurs
in the O.T., the words are connected
with an invitation in the 2nd Pers. Plur.,
the translator may very possibly have
adopted the Plur. unconsciously from the
familiar language of the Canonical Psalms.
111. 3]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
31
ve
2 Sing: a new song unto God who is worthy to be praised. Gr. Sing
Sing, yea shout unto him with a joyful noise,
for it is good to sing praises unto God with the whole heart.
out ? Gr. keep
watch for
his watch-
3 The righteous ever make mention of the LORD with praise, in
and justify the judgements of the LORD (with thanksgiving];
IVI
(3) Or, as is very possible from the our rendering the last clause is forcible
frequent interchange of , and 1, 901 may and natural: Sing a new song; yea, sing
have become 1721, and the translator's and shout aloud; for it is good to sing
ψάλατε have perpetuated the error.
lustily. The shout' then corresponds
Tô alvero...cf. viii. 29, alvetòs=laudan-
to the words with the whole heart.'
The root 117 'to shout occurs in the
dus (7972), as in 2 Sam. xxii. 4; Ps.
verse, the resemblance of which to the
xlvii. (xlviii.) 1.
present passage has been already noticed,
γρηγόρησαν επί την γρηγόρησιν αυτού. Ps. xxxiii. 3 Sing unto him a new song;
Compare xvi. 4 évuše de Ús Kévtpov in TOU play skilfully with a loud noise' (avini,
επί την γρηγόρησιν αύτου.
LXX. tv drahayuģ). In Ps. lix. (1x.) 10 (cf.
These very obscure words almost defycviii. 10) Philistia, shout thou ( 17717)
translation. Cerda renders 'vigila ad vigi because of me,' the root was misunder-
liam tuam (Gr. ejus)': Geiger, 'erwache stood by the Lxx. šuoù álló pulou Únetá-
zu seiner Wache’: Pick, 'awake up to yno av. In Ps. lxiv. (lxv.) 13 “they shout
his watch.' But against these versions it for joy (109177'), they also sing' (kerpá-
is sufficient to observe that yonyópnous govtai, kai yàp.ú urýcovoLv), we find the
must be something quite distinct from same thought as in the present verse.
pulakn (cf. Hab. ii. I él tas pulakas The similarity of the two roots (910 and
Mov otno oual). Wellhausen gives more 017) will be best illustrated by comparing
accurately "erwache, da er erwacht ist,' Ps.' xxxiv. (xxxv.) 22 "Stir up thyself
i.e. 'be wakeful with respect to, towards (177977 ženyéponti) and awake to my
or against His awaking,' a quite literal judgement' with Ps. xlvi. (xlvii.) 2 'Shout
translation which gives the only intelli- (077) unto God with the voice of
gible meaning. The sense then is ' Arouse triumph' (ålarážate TQ OeQ £v pwvn
thyself from the slumber of apathy, O my eyallikoews), lxv. (lxvi.) I make a joy-
soul: praise Him who never slumbers or ful noise' (1997 áralátare), 1xxx. (lxxxi.)
sleeps; let the energy of thy praise
I 'Sing aloud...make a joyful noise'
respond to the unceasing operation of His
(199777 ådaláčate); cf. xcv. 1, 2, xcviii. 4,
blessings.' Cp. Ps.cviii. (cix.) 2 ‘Awake,
C. I.
psaltery and harp; I myself will awake
On this supposition we conjecture
right early.
that the original Hebrew had some-
But we are unable to believe that the
Greek can be a true rendering of the
thing like 178379 is poor is 'uviano
original. We surmise that the difficulty αλάλαξον αυτώ εν αλαλαγμό.
has sprung from a very probable error ότι αγαθός ψαλμός τω θεώ εξ όλης
that arose either in the Hebrew text or in kapslas. The words are based on Ps.
the translator's rendering of it, in conse- cxlvii. I 'Praise ye the LORD; for it is
quence of a confusion between the two very good to sing praises unto our God'; but
similar Hebrew roots 71 and V17, meaning it is clear that the Greek rendering is not
respectively 'to arouse' and 'to shout.' taken from the LXX. version aiveite Tòv
The translation which we give is based kúplov, őri åyaddy faluós• TẬ Deu ruñv
on the supposition that the original He- ηδυνθείη αίνεσις.
brew text contained words formed from For ¿ Ólns kapdías cf. Deut. vi. 5
the root 555. It certainly furnishes a αγαπήσεις κύριον τον θεόν σου εξ όλης της
more vigorous as well as a more connected diavolas oov kai ég ölns rais yuxñs oov kai
meaning to the verse. For according to è ölns tñs ouváneos oov. Ps. ix. 2 €çouo-
the common text the verse runs 'Sing a loyhoomai ool, Kúple, évoly kapdla uov.
new song; yea, sing and be wakeful; for Apoc. Bar. Ixvi. I ex toto corde suo et
it is good to sing lustily,' in which the ex tota anima sua.
last clause stands in no connection with 3 Alkalou. The righteous' alone
the appeal for wakefulness. According to know how to praise at all times, in chas-
32
(III. 4
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
4 ουκ ολιγωρήceι δίκαιος παιλεγόμενος υπό κηρίου,
η ευδοκία αυτού δια παντός εναντίον κυρίου.
και προσέκοψεν και δίκαιος και εδικαίωσε τον κύριον,
έπεσε και αποβλέπει τί ποιήσει αυτό ο θεός
6 αποσκοπεύει, όθεν Ηπει σωτηρία αυτού.
even if this explanation be accepted, it
does not get over the awkwardness of such
a clause, in its relation to the immediate
context; while the rarity of the substan-
tive Olkalwors seems to us to make it neces-
sary to resort to some other way of inter-
preting the passage.
(6) With dikaido el as a verb, a comma
is placed at & Fouoloyńoel, and kai dikal-
tisement as well as joy. urnuovevovol
remember,' as Ps. Ixiii. 6 when I re-
member thee upon my bed' (LXX. ei
euvnubvevóv cou, 'n?! Dx), Tobit
iv. 5 κυρίου του θεού ημών μνημόνευε.
The more common expression 'make
mention of' (749107), e.g. Ps. lxxi. 16;
Isai. Ixviii. 1, lxii. 6, is generally rendered
in the Lxx. by uluvňo Koual.
Év égouoloyńcel. Cf. Ps. xcv. 2 'Let
us come before his presence with thanks-
giving' 1977ina, Lxx. ¿vėšomoloyhoel) :
C. 3 Enter into his gates with thanks-
giving': cxlvii. 7 'Sing unto the LORD
with thanksgiving.'
kai Sikalolloly. The reading of the
Mss. and of previous editions kai dikait-
del seems to present insuperable objec-
tions.
Accepting the text of the MSS., editors
have differed from one another on the
question whether dikalbo el should be ren
dered as a substantive or as a verb.
(a) Those who believe it to be a sub-
stantive, punctuate at TOû kupiou and
begin a fresh clause with εν εξομολογήσει.
Thus Cerda renders 'in confessione et
justitia judicia illius'; and this punctua-
tion is adopted by Fabricius, Hilgenfeld,
Fritzsche and Pick. Pick's translation
'in giving thanks and justifying the judg-
ments of the Lord' is literal, but cannot
be pronounced free from ambiguity.
Against this method of translating the
words is to be set the difficulty respecting
OLKALGOEL. (1) The substantive Olkalwors
only occurs once, according to Tromm,
in the LXX., Lev. xxiv. 22 Oikalwois
(
D UN) uía čoral Tŷ tpoonlútw kai tŲ
¿yxwpiw, and once in Symmachus' Ver-
sion of Ps. xxxiv. 26. It occurs twice in
the N. T., in Rom. iv. 25, v. 18. (2)
The only meaning which εν...δικαιώσει
could here give would be 'in confession
and in the declaration of their justice are
the judgments of the LORD,'i.e. the right-
eous confess their guilt and acknowledge
the justice of Divine punishment. But
tions are obvious: the Present tense
and Plural number of μνημονεύουσι are
followed in the immediately ensuing
parallel clause by a Future and the Sin-
gular. But the change from the Plural
to the Singular might be defended by
e.g. ver. 2 or ver. 7, iv. 7–10; and the
alteration from Present to Future offers
no real obstacle, when we remember how
irregularly the Tenses are treated in
translation from the Hebrew. Geiger
adopting this explanation renders und
ihrer jeder preist des Herrn Entschei.
dungen gerecht.' and Wellhausen gives
und erkennen seiner Gerichte Gerechtig.
keit:
We fully grant the possibility of this
translation, “The righteous ever remember
the LORD with thanksgiving, yea each
one justifies the judgements of the LORD.
But we prefer to conjecture that the simi-
larity of the termination in ė Fouolonoel-
dikaivoel has been the cause of confusion
in the text. The change of dikaluoel to
δικαιούσι is a very possible restoration of
the Greek text, the alteration involved
being very slight, and recovering to the
verb both the Present tense and the Plural
number.
If further conjecture be not too ven-
turesome, we would suggest that OlkaloÛ-
OLV [év alvéoel] may have been the original
words, and that by an error of sight the
scribe wrote δικαιούσει, which became
corrected to dikalcoel. In favour of this
we would plead the parallelism of the
clauses, which seem to require the men-
tion of praise in both members of the
verse. The words aively and aiveois also
III. 6]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
33
4 The righteous man despiseth not the chastenings of the Gr. when
LORD; his good pleasure is continually before the LORD.
chastened
5 The righteous stumbleth and justifieth the LORD; he falleth
and looketh to see what God will do unto him;
6 He gazeth earnestly to see from whence cometh his help*. 4 Gr. sal-
vation
are frequently found associated with ¢šo.
uoloycobai and equolynois.
Ps. xcix. (c.) 3 éFouo oyeiode aŭtý, aivei-
τε το όνομα αυτού. I Chron. xvi. 4 και
čšouoloyeio dal kai alveîv TÒV kúplov. 2
Chron. xx. 22 £v Tý ápçaolai tas aivérews
kai tñs éšouoloyhoews. Ecclus. xxxix. 15
& Fouodorno ao be év alvéo el aútoŮ. li. I
čšouoloyño ouai ool, Kúple, Baoilej, kai
aivéow oe...čšouoloyoûual TQ óvóuari oov.
For Olkaloûv tà kpimara see note on
ver. 5..
4 oỦk oluyopńcel K.T.N. The clause
in the Greek is based on Prov. iii. II 'My
son, despise not the chastening of the
LORD (Vie un ólcyopel Taldelas kuplov),
quoted also in Heb. xii. 5; but the re-
semblance of thought is even closer in
Job v. 15 ‘Behold, happy is the man,
whom God correcteth; therefore despise
not thou the chastening of the Almighty.'
óleywpeiv in the LXX. seems only to
occur in Prov. iii. II (DRD). Well-
hausen's rendering ‘Der Gerechte ver-
liert den Muth nicht,' seems to lose sight
of this parallel, and would be better
suited to ólcyovuxeîv in the sense of
έγκακείν.
ñ eúdokia aŭtol Sid TayTOS évavtlov
Kupiov. The general sense of these words
is obvious, 'the righteous always finds
favour with the LORD.' But their pre-
cise interpretation is not so easy; and
the renderings of Cerda complacentia
illius semper coram Deo,' of Geiger
Stets ist seine Lust vor dem Ewigen,'
and of Pick 'His pleasure is always be-
fore the Lord,' must be almost unintel-
ligible. Wellhausen's translation 'denn
er bleibt doch in Gnade bei dem Herrn'
gives the true idea of the clause, without
however reproducing the Greek.
There are two ways of explaining the
clause. (1) ♡ eúdokia aŭtoû= 'the good-
will of God towards the righteous man,'
i.e. the favour in which he stands. This
use of eúdokia can be illustrated by Luke
ii. 14 év dvopoTOLS Eủ doklas, i.e. among
men to whom the Divine good pleasure
and kindly favour was constantly shown.
J. P.
So in this verse “the Divine good-will
and favour towards the righteous man'
stands like his good angel ever behold.
ing the presence of the Father which is in
heaven.
(2) » cúdokla aŭtoû='the righteous
man's good will and pleasure'; which he
places, as it were, at the service of God,
ready to perform His command.
5 tpooékoYEy... ÉTTECE, “stumbled and
fell.' See Ps. xxvii. 2; Is. viii. 15; Dan.
xi. 19.
It does not appear that the aor. refers
to any actual incident; it merely em-
phasizes the suddenness of the transition
from prosperity to trouble.
The words must not be understood of
moral failure in the modern sense of the
word 'fall. They denote reverse of for-
tune or some great calamity, as in Prov.
xxiv. 16, 17 'A righteous man falleth
seven times, and riseth up again; but the
wicked are overthrown by calamity. Re-
joice not when thine enemy falleth, and
let not thine heart be glad when he is
overthrown.' Cf. Ps. xxxvii. 24 'Though
he fall, he shall not be utterly cast down:
for the LORD upholdeth him with his
hand.' cxlv. 19 The LORD upholdeth
all that fall.'
Skaiwoe. Cf. ii. 16, iv. 9, viii. 31.
Cf. Apoc. Bar. 78 ut justificaretis judi-
cium ejus.
etoBXÉTTEL. For the thought cf. Ps.
xxxiv. 5 .They looked unto him and
were lightened : and their faces shall
never be confounded.'
Observe åmo in a compound giving the
sense of earnest concentration. Cf. Heb.
xi. 26 åréßlere, xii. 2 åpopWtes.
6 ÅTTOO KOTEÚEL, 'watcheth or look-
eth forth to see.' Cf. Hab. ii. I ÅTo-
OKOTEÚEL TOû idelv ti lanno el: Lam. iv. 17
μάταια αποσκοπευόντων ημών. απεσκο-
TEÚD AMev els čovos où owcov : Judith x. 10
απεσκόπευον δε αυτήν οι άνδρες της πόλεως:
Ps. V. 4 (Aquila).
Dev ñ ŠEL K.T.N. Cf. Ps. cxxi. 1 'from
whence cometh my help' (ödev ñ šel
Bono elá Mov).
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[III. 7
.
''Αλήθεια των δικαίων παρά Θεογ σωτάρος αυτών,
ουκ αυλίζεται εν οίκω του δικαίου διαρτία εφ' ΔΜΔρτίδN.
8 επισκέπτεται δια παντός τον οίκον αυτού και δίκαιος,
του εξαραι αδικίαν.
έν παραπτώματι αυτού και επιλέcaτo περί ΑΓΝοίας
* και* έN NHCτεία Ταπεινώσει τΗΝ ΨΥΧΗΝ αυτού.
7 θεόν (sic) Μ.
8 εξάραι Ρ, Μ. αδικίαν εν παραπτώματι, codd. et edd., nος αδικίαν. έν π.
9 om. την K, P, M. εν νηστεία και codd. et edd., nos και εν νηστ.
η αλήθεια των δικαίων παρά θεού
σωτηρος αυτών. Geiger renders Sicher
sind die Gerechten in Gott, which is
adopted by Pick “The righteous are safe
in God.' But there is no reason for this
interference with the Greek. “The safety
or security of the righteous is or springs
from God' is the obvious meaning of
the words; "are safe in God' gives a
collateral but perfectly distinct idea.
αλήθεια is here used in the unusual sense,
'confidence' or 'security.' The clause,
that is, sums up the preceding sentences.
αλήθεια probably translates one aspect of
ε'mmunah (751DN), a word generally oc-
curring with the sense of faithfulness,'
but also used for the strength,' 'con-
fidence,' and 'firmness' arising from
trust. Compare Ex. xvi. 21 And his
hands were steady’ (literally for faith-
fulness' LΧΧ. έστηριγμέναι). 2 Sam. ΧΧ.
19 “I am of them that are peaceable and
faithful in Israel' (εγώ είμι ειρηνικά των
στηριγμάτων Ισραήλ).
παρά θεού σωτήρος αυτών. Cf. Ps.
Χxiii. 5 (xxiv.) ούτος λήψεται...ελεημοσύνης
παρά θεού σωτήρος αυτού : Ps. cvi. 21;
Luke i. 47; 1 Tim. i. I, ii: 3; Tit. i. 3,
ii. 10, 13, iii. 4; 2 Pet. i. 1; Jud. 25.
The title of “Saviour,” here applied to
'God' in His dealings with the right-
eous,' is generally found in connexion
with the mercies shown to the nation (e.g.
Xvii. 3). The true “Israel' and the right-
eous' are one.
αυλίζεται. This word is used some-
times of habitual habitation, as in Job xi.
Ι4 αδικία δε εν διαίτη σου μή αύλισθήτω, but
more generally of 'lodging for the night
= 'pernoctare,' as a rendering of y5, e.g.
Ps. XXV. 13 ‘His soul shall dwell (0)
at ease' (έν άγαθοίς αυλισθήσεται). Cf.
Matt. xxi. 17; Luke xxi. 37.
αμαρτία εφ' αμαρτίαν. These words
seem to be based on Isai. XXX. I that they
may add sin to sin' (LΧΧ. προσθείναι
αμαρτίας εφ' αμαρτίας), though less ob-
viously than in ver. 12. Cf. Ecclus. v. 5
προσθείναι αμαρτίαν έφ' αμαρτίαις. The
idea is that of abundant sin, one follow-
ing upon another in succession. The use
of the accusative after & may be illus-
trated by Phil. ii. 27 ίνα μη λύπην επί
λύπην σχώ.
The Rabbins had a saying that one
sin caused another' (17720 77777777720.
Tanchum. fol. 83. 2) quoted by Schöttgen
(Hor. Ηeb. 1. 5Ι8) in illustration of Rom.
vi. 19 τη ανομία εις ανομίαν.
8' επισκέπτεται. επισκέπτομαι, gene-
rally used in this book with reference to
Divine visitation either for purposes of
punishment or deliverance, has here its
primary sense of inquisitorial search.
The righteous man is here represented
as carrying into practice the language of
Ps. ci. 7 He that worketh deceit shall
not dwell within my house: He that
speaketh falsehood shall not be estab-
lished before mine eyes. Morning by
morning will I destroy all the wicked of
the land, etc.
τού εξαραι αδικίαν. The purpose of
the επίσκεψις. εξαίρω is used in the LΧΧ.
for the frequent phrase found in Deut.
“thou shalt put the evil away from among
you' (xvii. 7, 12, xix. 9, Xxi. 9, etc.).
εν παραπτώματι αυτού. These words
are generally taken in immediate con-
nexion with αδικίαν. But whether in
that case aútoû refers to Tòv olkov or to è
δίκαιος does not appear certain. Geiger
bei dessen Falle, explains it 'of the
transgression of the household'; Cerda
‘in lapsu illius (suo),' Wellhausen (bei
seiner Uebertretung' and Pick 'in his
fall, explain it of the transgression of
the righteous man.
The awkwardness and obscurity of the
III. 8]
35
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
truth
7 The confidences of the righteous cometh from God their 5 Gr.
Saviour.
There lodgeth not in the dwelling of the righteous sin upon sin.
8 The righteous man maketh inquisition continually in his
With his trespass offering 9 he maketh atonement for that
wherein he erreth unwittingly,
and with fasting he afflicteth his soul.
phrase here used at the end of the verse
is due in our opinion to the translator
having probably misapprehended the pas-
sage. By punctuating at adiklav instead
of at aŭtoll, we suggest that the full
meaning of the passage can be restored
without alteration of the text beyond
shifting the position of kaí. (1) We be-
lieve that év vnotelą should be in close
conjunction with TaTELVWO EL (see Ps. xxxv.
13), and that év vnotelą TaTELVWO EL cor-
responds to év tapanthuati éğildoato.
(2) The Hebrew words hattâth and
ashâm are both employed to denote
either sin and guilt or the sin-offering
and guilt-offering, according to the con-
text. (3) The translator, tripping over
this ambiguity, has connected the word
(? ashâm) in a meaningless manner with
the previous clause του εξάραι αδικίαν:
(4) instead of which he should have begun
a fresh clause by év almuerela by
means of a guilt-offering he maketh
atonement for, etc.'
The probability of this view is in-
creased by the fact that εξιλάσκεσθαι περί
dypolas is the technical term for 'to
make atonement' for sins of ignorance in
Lev. iv. v.; and the means of making
such atonement was the sin-offering or
guilt-offering, the names of which were
subject to misunderstanding.
The technical term minuuélela is not
found in this book. On the other hand
in Ezek. xxii. 4 év Tols ainaoi aŭrwv ois
é čtxeas TapaÉTTWkas, we find Tapa-
TÍTTELY renders the root ashâm,' which
possibly occurred here.
9 ildOato. El áo kouai, a very com-
mon word rendering the Hebrew ‘kip-
pêr,' is almost exclusively used in Lev.
and Num. of the atonement made by the
priest. If we might conjecture from its
use here that the righteous man' in
this passage is the righteous priest' in
distinction from the ungodly Sadducee
priesthood, we should obtain a further
detail in the picture presented by our
Psalm.
Tepi dyvolas. Cf. Lev. v. 18 (the
priest shall make atonement for him con-
cerning the thing wherein he erred un-
wittingly and knew it not, and he shall
be forgiven. It is a guilt-offering.' (See
also Lev. iv. I, 13, 22; V. 15.) The LXX.
version runs xai indoetai Tepi aŭtol ó
iEpeùs tepi tậs áyvolas aŭtoll, his nyvonoe,
και αυτός ουκ ήδει, και αφεθήσεται αυτό.
Timuuénoe yap amuuelela.
The same expression is used by Aquila
in Num. xv. 27; xxxv. II, &c., where
the LXX. uses åkovolws to denote the
offences committed unconsciously. In
Ezek. xlii. 13; xliv. 29 Tá tepi dyvolas is
the LXX. rendering of 'ashâm’the guilt-
offering.
The importance of this offering for sins
committed in ignorance can only be ap-
preciated, when we remember how diffi-
cult it was for a Jew to avoid contracting
pollution in the discharge of his daily
duties as a citizen. It was this irksome-
ness of the Jewish Law which dictated the
fundamental maxim of the Scribes 'make
a fence about the Law,' and caused St
Peter to speak of it as a yoke "which
neither our fathers nor we were able to
bear' (Acts xv. 10).
*kalk év vnotela. The mss. and Edd.
£v vnotelą, kai. For our reading and
punctuation see preceding note. When
tv Trapattuuati aútoû was given by the
translator to the preceding verse, the
parallelism of the present verse was
destroyed.
righteous man' of the Psalmist is the
strict Pharisee; who not merely purges
sin from his household, but is careful (1)
to obey the written law by making offer-
ings for the sins of which he has been
guilty through ignorance, and (2) to follow
the oral tradition by observing the days
of fasting.
3-2 .
36
[III. Io
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
10 και ο κύριος καθαρίζει πάντα άνδρα όσιον και τον οίκον
αυτού.
Η Προσέκοψεν αμαρτωλός, και καταράται ζωήν αυτού,
την ημέραν γενέσεως αυτού και ωδίνας μητρός.
12 προσέθηκεν Διαρτίας εφ' ΔΜΔΡτίας τη ζωή αυτού.
13 έπεσεν, ότι πονηρόν το πτώμα αυτού, και ουκ αναστή-
σεται:
η απώλεια του αμαρτωλού εις τον αιώνα.
14 και ου μνησθήσεται, όταν επισκέπτηται δικαίους.
15 αύτη μερίς των αμαρτωλών εις τον αιώνα.
16 οι δε φοβούμενοι κύριον αναστήσονται είc ΖωHAN διώNION,
και Η Ζωή αυτών έN φωτί κυρίου και ογκ εκλείψει έτι.
• 11 αυτού post ζωήν codd.: om. Fab. μητρός K, P, M. om. A, V.
12 προσέθηκαν K, P.
18 ουκ αναστήσεται η απώλ. Μ.
14 δίκαιος Cerda, sed interpr. iustos.
ταπεινώσει την ψυχήν αυτού. For
this phrase see Lev. xvi. 29, 31; xxiii. 29,
32; Isai. lviii. 5; Ecclus. ii. 17; Judith
iv. 9, in all of which it is found in con-
nexion with fasting. To connect év
νηστεία with ταπεινούν την ψυχήν appears
to us the most natural arrangement of the
words: and it is difficult to resist the
impression that our clause is based on Ps.
ΧΧΧν. 13 “I afflicted my soul with fast-
ing' (LΧΧ. και εταπείνουν εν νηστεία την
ψυχήν μου) : 1xviii. Το When I wept and
chastened my soul with fasting’ (και συνέ-
καμψα εν νηστεία την ψυχήν μου).
The tense of ταπεινώσει coming imme-
«liately after εξιλάσατο affords a good
instance of the confusion arising from the
translation of the Hebrew Impf., which
denotes continuous action, as if it were a
Future.
The affliction of the soul by fasting,
standing as it does in parallelism with
atonement for sins of ignorance, occupies
here a prominent position in the descrip
tion of the religious life of the righteous
man;and corresponds with the prominence
of fasting in the picture of Pharisaic ex-
ternalism, which appears in the Gospel
narrative, cf. Matt. vi. 6; Luke xviii. 12.
10 ο κύριος καθαρίζει. For the
cleansing which follows upon the act of
atonement, see the use of εξιλάσκομαι and
καθαρίζω in Lev. xii. 8; xiv. 19, 53; Ezek.
xliii. 26.
όσιον. This adjective is used in
almost a technical sense, cf. viii. 28, 40;
xii. 8; χίν. 2, 7 as a translation of
'chāsîd' pious. The strictest and most
theocratic Jews were intended by the
pious' (chasidim). Hence arose the
title of Asideans, which was given at
the time of the Maccabean revolt to the
section of the people most fanatically
devoted to the observances of the law (cf.
Ι Μacc. ii. 34-38).
«The chasid is of greater excellence
than the çaddiq (dikalos). Cf. the grada-
tion : Three things are said of nail-
parings, He who burns them is chasid;
He who buries them is çaddiq; He who
throws them away is risha» (Niddah
17, a), Taylor's Sayings of the Jewish
Fathers, p. 48, n. 24. It is interesting
to observe that the epithet 'pious,' in the
passage thus commented on by Taylor,
is applied to one Jose the Priest’: όσιος
in the LXX. is used to designate the
Levites in Deut. XXxiii. 8 και το Λευι
είπε Δότε Λευί δηλους αυτού και αλήθειαν
αυτού το ανδρί τω οσίω.
For another rendering of '?'on in
the LXX. cf. Prov. ii. 6 ευλαβούμενοι, for
which cf. ευλαβής Mic. vii. 2, and Like
ü. 28: Acts i, si viii. 2 (xxii. 12).
και τον οίκον αυτού. Compare the de-
scription of the High Priest in Lev. xvi.
17, until he come out and have made
atonement for himself, and for his house-
hold and for all the assembly of Israel.'
III. 16] YAAMOI EAAOMINTOE.
37
10 And the LORD purifieth every man that is holy and his
house.
II The sinner stumbleth and curseth his own life, the day of
his birth and his mother's pangs.
12 While he liveth, he addeth sin to sin.
13 He falleth ; verily grievous is his fall, and he shall not
rise again: the destruction of the sinner is for ever.
14 And the LORD shall not have him in remembrance, when
he visiteth the righteous.
15 This is the portion of sinners for evermore.
16 But they that fear the LORD shall rise again unto life
eternal, and their life shall be in the light of the LORD, and it
shall fail no more.
for every rise the le
11 Tipogékoyev duaprwlos. Corre.
sponding to ver. 5.
καταραται ζωήν αυτού, the converse of
εδικαίωσε τον κύριον.
trv ňuépay yevéoews. Cf. Job iii. 3
'Let the day perish wherein I was born,'
and vv. 4–12; Jer. XX. 14, 15..
12 poc éonkey đuaprías ¿¢ đuaprías:
based on Is. xxx. I; cf. Ps. lxix. 27.
tñ (wġ aútoû. The Psalmist amplifies
with these words his extract from Isaiah.
The words of the original probably meant
the longer he lived."
13 ÉTTECEV... TTTwua. Cf. note on ver. 5.
Toynpòv, see note on ii. 6 év aixualwolą
πονηρά.
kai oủk dvaorngetal. This expression
emphasizes the irretrievable character of
the disaster which overtakes 'the sinner.'
Cf. Isai. xxiv. 20‘the transgression there-
of shall be heavy upon it, and it shall fall,
and not rise again’; xliii. 17 'the chariot
and the horse, the army and the power;
they lie down together, they shall not
rise.'
It cannot be asserted that these words
entail any reference to a belief in the
resurrection. It is after this sentence
that the view widens, and the eternal
issues of life are considered.
η απώλεια του αμαρτωλού εις τον
aiwya. Cf. ii. 35; xiii. 10; xiv. 6; xv.
14; xvii. 26. The contrast is given by
the ζωή αιώνιος οf ver. 16. The meaning
of εις τον αιώνα is surely that the doom of
the wicked is not pronounced for this life
only. This passage and the whole con-
text contemplate the annihilation of the
Dan. xii. 2, "and some to shame and
everlasting contempt,' for a long time was
not part of the Jewish doctrine of the
resurrection. (Cf. 2 Macc. vii. 14 coi
μεν γαρ ανάστασις εις ζωήν ουκ έσται,
where Antiochus Epiphanes is addressed.)
Our Psalmist nowhere favours the view
that any existence worthy of the name
awaited the 'sinner.'
It appears to us that to interpret this
and the two following lines as if they only
referred to the material ruin of the drap-
Two and the frustration of their schemes,
disregards the force of eis tov aiwva here
and in ver. 15, and renders Swri aibvios
in ver. 16 unintelligible.
14 où uvnoońcetal, sc. Ó Deos, which
is also the subject to é TLO KÉTTITAL.
ÖTAV ÉTTLO KÉTTITAL Olkalovs. The visi-
tation,' which is generally mentioned
under the aspect of punishment and ven-
geance, is here alluded to in its merciful
light. Cf. Wisd. iii. 17 kai év Kalpą
ÉTTLOKOT aŭtwv ávalányovoiv. Luke i.
68 củloymtós kúpos ó deos toû’Iopani, őtu
& TEOKÉ Yato kai émoino ev NÚT Pwolv TÔ law
αυτού.
The teaching of the verse is repeated
in xiv. 6 did toÛTO Ý Kinpovoula aŭtov
άδης και σκότος και απώλεια και ουχ εύρε-
θήσονται εν ημέρα ελέου δικαίων.
sinner.' For him there is no hope, no
mercy, now or hereafter. The resurrec-
tion of the wicked, so briefly stated in
15 uepis. Cf. Ps. xi. 6 'Fire and
brimstone and burning wind shall be the
portion of their cup' (ή μερίς του ποτηρίου
αυτών).
els tòy aiva, 'for eternity,' cf. 13: not
to be weakened down to 'misfortune
shall continually be their portion.'
16 o 8è poßoúhevoi kúplov. See
note on ii. 37. Under this head would
be included the Olkaloi of vv. 3, 4, 5, 7
38
(IV. I
.
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
A. PAAMộc TÔI CAAOM GÒN Toợc ẨN PTTADécoolc.
IV. 'Ivari où káôngai, BéByde, èv ovvedpío,
και Η ΚΑΡΔία σου ΜακράΝ ΑφέcTHKEN από του κυρίου,
έν παρανομίαις πάΡΟΡΓΙΖωΝ τον θεόN IcpΔήλ;
Inscriptio: Valuós tơ Zadouwv toîs dv@pwtapéokOLS 8A, V, P: Í januós tỘ Laló-
uw K: deest M. dv@pwropeo kocs (sic) Cerda.
i įva ti oú M.
and the όσιος οf ver. Io. It appears to
us impossible not to recognize in these
words a reference to the doctrine espe-
cially connected with Pharisaic teaching.
dvaotńcovtal els lwn'y aicvlov. The
belief in the resurrection unto eternal life
had first been unequivocally stated in
Dan. xii. 2, upon which passage the pre-
sent words are probably based (Theodot.
και πολλοί των καθευδόντων έν γης χώματι
εξεγερθήσονται, ούτοι εις ζωήν αιώνιον, και
ουτοι εις ονειδισμών και εις αισχύνην αιώ-
vlov). Compare 2 Macc. vii. 9 eis aicvlov
dvaßiwolv fwņs åvaotoel. Matt. xxv. 46
kai émeleúoovtal oÛTOL Els kólaon aiúvlov,
oi dè dikalou els Śwny aiúvlov. We cannot
understand how, in the face of this verse,
Kabisch (das Vierte Buch Esra p. 168)
and Hitzig (Gesch. d. Volkes Israel, p.
502) should deny the author's belief in
the resurrection, or call him a Sadducee.
It is important to bear in mind that the
'eternal life' (swn alovios) so often re-
ferred to in the writings of the N.T., had,
half a century before the Christian era,
been accepted as part of a feature in
Jewish religious thought.
The insistence on the doctrine of the
resurrection is especially noticeable in a
Psalm, in which the Pharisee contrasts
the 'pious' Jew with the Sadducee who
said there was no resurrection (Matt.
xxii. 23; Acts xxiii. 6–8).
kal ni Ewr) K.T.N. To our mind this
striking clause, so apposite in connexion
with the thought of the resurrection,
loses all force if the words ávaothoovtai
...αιώνιον and ουκ εκλείψει έτι are to be
taken as denoting material success.
m tan avrov #v boxi Kupkov. Cf. Job
xxxiii. 29, 30 ‘Lo, all these things doth God
work, twice, yea thrice, with a man, To
bring back his soul from the pit, that he
may be enlightened with the light of the
living (or life)'; Is. ii. 5, 'Come and let us
walk in the light of the LORD'; 1x. 19,
*The LORD shall be unto thee an ever-
lasting light. Cf. Prov. xx. 27 pôs
κυρίου πνοή ανθρώπων.
The light of the LORD' suggests nu-
merous parallels in the N.T. (I Tim. vi.
15; Jas. i. 17; 1 Pet. ii. 9; 1 Joh. i. 5, 7;
ii. 9, 10), and the association of the
light' with the life' recalls a characte-
ristic phrase of Johannine teaching (John
i. 4, 5). The ows kuplov stands in con-
trast to the okótos ądov, cf. xiv. 6.
oỦK ÉKHELYEL ÉTT. These words referred
probably in the original to the φως κυρίου
and are based on Is. lx. 19, 20, where
εκλείπειν occurs in the Ι.ΧΧ. For έτι
compare Am. viii. 14 and never rise up
again' (kai où un åvaotãou ŠT).
Ps. IV.–Argument.
(i) A denunciation of the typical pro-
fane person, a member of the nation's
Council, but no true Israelite, outwardly
a stern judge of others' sins, secretly a
profligate of unbridled lust (1–6).
(ii) A prayer, that God would over-
throw and expose the true character of
these false professors of Israel's faith,
passes off into a detailed description of
the type of men-pleasers,-subtle and
deceitful, but lascivious, savage, unscru-
pulous (7--11) and unsparing (12—15).
(iii) A curse, apparently twofold, is
pronounced (a) against the individual of
this type, in his daily life, personal pro-
jects, and household (16—20); (6) against
the whole class of Jewish men-pleasers,
that they may come to a violent end and
their bodies lie unburied in dishonour; in
requital for their cruelty and rapacity, for
their forgetfulness of their God, and for
their dissimulation towards the true Isra-
elites (20—25).
(iv) “They that fear God' shall be
blessed: He will deliver them from the
snares of the ungodly: He is just and
mighty; He will overthrow the proud
and show mercy to them that love Him
(26—29).
Though not one of the most attractive,
this Psalm is one of the most important
in the whole collection. Breathing
IV. 1]
39
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
PSALM IV.
A Psalm of Solomon against the Men-pleasers.
I Wherefore sittest thou, O profane one, in the assembly,
I when thy heart is far removed from the LORD, and provokest? Gr. and
the God of Israel by thy transgressions ?
throughout a spirit of intense hatred, it
paints the picture of the Pharisees' inost
bitter adversaries as viewed from the
point of view of the pious' Pharisee. It
is an attack upon the inner life of the
Sadducaic faction conceived in all the
malignity of the partisanship prevalent in
Judæa during the first half of the last
century B.C.
The writer, whose personality is only
once (vuâs ver. 27) alluded to, identifies
himself with them that fear the LORD
in their innocency. In this way he dis-
tinguishes his own party from those of his
countrymen, who, though they equally
claimed to fear the LORD, honoured Him
with their lips while their heart was far
from Him (ver. I).
Thus the objects of his attack are Jews.
They dwell with the Pharisees (ver. 7).
They are of high rank; they sit on the
nation's supreme Council (ver. I); they
dispense justice (vv. 2, 3); they expound
law (ver. 10).
But in private life they are lax and
immoral ; in public they are cruel and
implacable towards their own country-
men, making them houseless and spread-
ing misery far and wide (vv. 23, 24).
The title by which he designates them
is 'men-pleasers' (11-15), and in the
opening words of the Psalm he addresses
them collectively as 'profane' (ver. I).
We have no doubt that the Psalmist is
referring to the Sadducees. These in the
eyes of the Pharisees were 'profane.'
They numbered in their body the most
influential priestly families, but were
notoriously lax and neglectful in their
observance of the Mosaic Law. Their
sympathies lay with the politics rather
than with the religion of their country;
active diplomatists, but indifferent to the
spirit of their faith, they seemed to the
pious Pharisee to profane the mission of
the chosen people bỳ their secularity.
These were the typical ‘men-pleasers'
who sacrificed the higher interests of the
people to political alliances and schemes
for aggrandisement. They were ready to
break down the barriers of their religion
in order to enjoy the favour of the power-
ful. Their religion was a mere lip-ser-
vice. Their real devotion was given not
to their God but to their dominant Asmo-
nean house.
Wellhausen's conjecture that vv. II--
15 are a description of Alexander Jan-
næus, who for 20 years (104—78) reigned
over the Jews and successfully overthrew
the attacks of the Pharisaic party, was
based on an interpretation of ver. 11
which we are unable to accept.
The intense bitterness of its tone indi-
cates the temporary triumph of the Sad-
ducees. Their punishment is the theme
of a fervent prayer; but as no allusion is
made to the judgment already, or likely
to be, inflicted by God through the in-
strumentality of the heathen, we conclude
that this Psalm was written before the
advance of Pompey's army into Syria.
The barbarous and insolent behaviour
of this Psalmist's foes in dispersing and
banishing (13 and 23) their countrymen
might be an allusion to the conduct of
King Alexander Jannæus and his sup-
porters, after their victory in 86 when
they had quenched at a cost of some
50,000 lives the flames of hostile insur-
rection. But, as we are inclined to think
more probable, it refers to the time at
the close of Alexandra's reign, when
the Sadducee party was being restored
to favour and power. Aristobulus was
determined to renew the policy of his
father Alexander. The Pharisees saw
their influence once more diminishing.
They recalled the savagery, with which
Alexander Jannæus celebrated his victory
(Jos. Ant. XIII. 14, 2), and the wholesale
banishment to which his foes were con-
signed. The Pharisees saw in Aristobulus
a repetition of the father's policy.
For an instance of the cruelty of Alex-
ander Jannæus we may cite the following
terrible description from Jos. Ant. XIII.
14. 2. katakleloas SÈ TOÙS duvarwTÁTous
aủTWY év Beoóun Tólel éto cópkel. laßwv
dè try móc kai yevóuevos érkpatris aŭrwv
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[IV. 2
2 περισσός εν λόγοις, περισσός έν σημειώσει υπέρ πάντας,
ο σκληρός εν λόγοις κατακρίνων αμαρτωλούς έν κρίσει
2 σημειώσει V, K, P, M (Fab. conjec.): σημειώσαι Α.
typical Sadducee, a man of high birth
and great wealth, a member of the San-
hedrin, sitting in judgement upon his
countrymen.
βέβηλε. For this use of the word com-
pare Ezelk. xxi. 25 και συ βέβηλε άνομε,
where the Ι.ΧΧ. and A.V. “profane' ren-
ders 22 (Aq. τραυματία, R.V. “ deadly-
wounded) in the sense of 2n. It is
generally used as in Ps. S. viii. 13 ως κρέα
βέβηλα for things common or unclean in
contrast to things sacred and dedicated,
e.g. Lev. X. 10, Ezek. xxii. 26. We find
it used of unhallowed and so profaning
touch in 2 Μacc. ν. Ι6 ταϊς βεβήλοις χερσί.
As applied to persons, it is found though
less commonly in classical Greek, e.g.
Plato, Symmρος. 218 Β και εί τις άλλος εστί
βέβηλος και αγροικος, where it represents
the vulgar man uninitiated into the graces
απήγαγεν εις Ιεροσόλυμα, και πάντων
ωμότατον έργον έδρασεν. Εστιώμενος γαρ
εν απόπτω μετα των παλλακίδων ανασταυ-
ρώσαι προσέταξεν αυτών είς οκτακοσίους:
τους δε παίδας αυτών και τας γυναίκας έτι
ζώντων παρά τας εκείνων όψεις επέσφαττεν
......ώστε διά τήν της ωμότητος υπερβολήν
επικληθήναι αυτόν. παρά των Ιουδαίων
θρακίδαν. Οι δε αντιστρατιώται αυτού το
πλήθος όντες περί οκτακισχιλίους φεύγουσι
νυκτός και παρ' όν έζη χρόνον 'Αλέξανδρος
ήσαν εν τη φυγή.
The story of the Elders and Susanna
furnishes another obvious parallel to the
Psalmist's description of the unjust judge.
It is tenmpting to associate that famous
legend with the incidents underlying the
present Psalm.
The Psalmist denounces the insolence,
immorality, and avarice for which the
friends and supporters of a young prince
like Aristobulus were probably notorious.
The detailed reference to the shameless
assaults upon the peace and purity of
home life, seen in vv. 5, 6, 11, 12, 15, is
best explained by some recent scandal in
which the young nobles of the Sadducee
houses had given deep offence to their
countrymen.
The title Against the Men-pleasers'
has in all probability been given to this
Psalm by copyists. It is not likely to
have been an original heading; but
seems to be based upon the use in νν. 8,
10, 21 of a striking and uncommon name.
άνθρωπάρεσκος Occurs only once in the
LXX. Ps. liii. (=LΧΧ. lii.) 6 ο θεός διεσκόρ-
πισεν οστα ανθρωπαρέσκων, where the
translators must have read 2017 pro-
fane ones' instead of 797 him that en-
camped against thee.' 'In the N.T. we
find it in the parallel passages Ephes.
vi. 6 μή κατ' οφθαλμοδουλίαν ως άνθρω-
πάρεσκοι, Col. iii. 22 μή εν οφθαλμοδου-
λίαις ως άνθρωπάρεσκοι. The verb άνθρω-
παρεσκειν occurs in Ignatius Rom. ii., the
substantive άνθρωπαρέσκεια in Justin,
Apol. Ι. 2.
1 “Ινατί συ κάθησαι, βέβηλε, εν συνε-
δρίω. Τhis denunciation in the Second
Person Singular is addressed to the
body of the Sadducees collectively. The
Psalmist seems to see before him the
The βέβηλος here is the man who,
having to represent a holy people and to.
deal with holy things, is himself unholy:
he is 'defiled rather than 'defiling.'
It may be well to remember that the
Pharisees regarded the High-Priesthood
as having been wrongfully usurped by
the unconsecrated' Asmonean princes.
The leaders of the Sadducees were also
defiled with the blood of massacred coun-
trymen. Compare i. 8.
κάθησαι. Used of sitting in judge-
ment, cf. Ex. xviii. Ι4 διατί συ κάθησαι
μόνος, Acts Χxiii. 3 και συ κάθη κρίνων με
κατά τον νόμον.
εν συνεδρίω. This refers to the San-
hedrin, the great administrative and ju-
dicial council of the nation, over which
the High Priest presided. The Saddu-
cees were here in our Psalmist's time in
a majority, Acts v. 17; Jos. Ant. XX. 9,
I: they represented the nobility, the δυ-
νατοϊ and άρχοντες. The word is used of
the members of the Council collectively,
cf. Μatt. Χxvi. 59 οι δε αρχιερείς και το
συνέδριον όλον, Acts Χxii. 30 τους αρχιε-
ρείς και παν το συνέδριον. Used in this
sense we may compare with the present
passage Acts vi. 15 πάντες οι καθεζόμενοι
εν τω συνεδρία (see also Μatt. ν. 22; Mark
xiv. 55, xv. I; Luke xxii. 66; John xi. 47;
IV. 2]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
41
2 He surpasseth in words, yea in outward show he surpasseth
all; he is austere in speech when he condemneth sinners in
judgement:
a traditional Hebrew text, which must
have had '59, (PO?:) Por la instead
of 'pra po? 10?). This is an interest-
ing early testimony in favour of the LXX. !
rendering against the Massoretic vocali-
zation. For a similar passage compare
Jer. ii. 5 ŐTL ÅTréotno av år' éjoû.
Trapavoulais. Cf. viii. 9, xvii. 22.
Acts iv. 15, v. 21, vi. 12, xxiii. 1, xxiv.
20).
The words however may have a more
general application. There was a 'beth
dîn' or 'court of judgement' in connexion
with every synagogue throughout Judæa.
There were local guvedpla which decided
petty cases, and administered justice in
the district.
For the use of ouvédprov in the LXX.
compare Prov. xxii. 10 ŠkBale K OUVE-
δρίου λοιμον...όταν γάρ καθίση εν συνεδρίω
(=17) távras atquášel (where the Greek
differs widely from the Hebrew). It is
possible, though not likely, that it is
used here in this wider sense. At the
time of the composition of this Psalın,
there was undoubtedly a senate or yepov-
oia representing the nation, presided
over by the High Priest, who was also
the Asmonean Prince. Shortly after-
wards (57–55) this National Council
was broken up by Gabinius into five ouy-
Édpia (Jos. Art. XIV. 5, 4). But through
the intervention of Julius Cæsar (47) the
nation's Council seems to have been re-
stored to Terusalem, and we find Herod
the Great defending himself as a young
man before the Tewish OUVÉSplov at Teru-
salem (Aut. XIV. 0. 3—5), after which
time ovvédplov came to be the most com-
e the most com-
mon title.
Taking into account the political cha-
racter of the present Psalm, it is pro-
bable that the allusion is to the National
Council in the discharge of judicial func-
tions. The word ovvé plov was very pos-
sibly not in use before the time of Gabi-
nius as applied to the Council. But
the translator lived at a time when the
term had become generally accepted.
(Cf. on the whole subject Schürer, Gesch.
d. Müd. Volkes 1. pp. 146–8.)
και η καρδία σου μακραν αφέστηκεν
átó Toû kuptov. A quotation from the
well-known passage in Is. xxix. 13, cited
by our LORD (Matt. xv. 6, 9). The He-
brew runs this people... have removed
their heart far from me'; the LXX. version
has ή δέ καρδία υμών πόρρω απέχει απ'
tuoll. The present clause agrees with the
LXX. intransitive rendering; and as its
language is quite independent of the Alex-
andrine version, it presumably translates
Isai. i. 4 Tapwprioare Tòv äylov toû 'Io-
pana, 1 Kings xvi. 2 Toll napoprio al me ev
Toîs patalous aútwv, Jer. vii. 18 kai É OTEL-
σαν σπονδάς θεοίς αλλοτρίοις ίνα παροργί-
owot je.
2 TEPLOCÒs... ÚTÈP TTávtas. A pecu-
liar phrase for which it would be hard to
find an exact parallel. The meaning
however is quite clear. The impious
man is extravagant in virtuous language
and assumed decorousness of manner.
For Teploo's used in very different
senses in the LXX. cf. 1 Kings xiv. 19
"And the rest of the Acts of Jeroboam'
(kai teplodóv óñua 'Iepoßoàj), Eccles. vii.
17 'neither make thyself over-wise' (undè
copiou teplood). In Daniel (Theodotion)
we find 'excellent wisdom' (v.13) and 'ex-
cellent spirit' rendered by “Teploon oopia'
and replOOOV TTVEUMA. It occurs in a de-
preciatory sense in 2 Macc. Xll. 44 TTEPLO -
jov nv kai Anpôdes Útèp vekpwv eŰxeo@al.
Cf. Edersheim on Ecclus. xxxiii. 29.
εν σημειώσει. A strange word to use
in this connexion. It occurs once in the
LXX. Ps. lix. 6 (Heb. lx. 4) Édwaas toes
poßovuévous oe onueiwol='thou hast
given a banner (D?) to them that fear
thee.' Meaning literally a distinctive
mark,' it is here applied metaphorically
to 'outward demeanour.
ó okinpòs. Compare Gen. xlii. 7 eld-
Amo ev aútoîs okampá, and so Isai. xix. 4
και παραδώσω την Αίγυπτον εις χείρας
ανθρώπων κυρίων σκληρών και βασιλείς
okimpoi kupleÚO QUO LV aủTwv, Matt. xxv. 24
Kúple, čyvwv de OTC Okinpòs ei ävepwros.
Katakpívwy. The Sadducees were pro-
verbial for their severity in judgement,
cf. Josephus, Ant. xx. 9, i Tepi Tàs Kpi.
σεις ώμοί παρά πάντας τους Ιουδαίους.
On the other hand Josephus speaks of
the leniency of the Pharisees (Ant. XIII.
10, 6) átlws te kai púoei it pos tås kolág els
ÉTTLELKWS & Xovow oi Papioaloi.
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[Ιν. 3
Ν
3 και 4 χειρ Αγτος εν πρώτοις επ' Αγτόν ως εν ζήλω,
και αυτός ένοχος εν ποικιλία αμαρτιών και εν άκρασίαις. ,
4 οι οφθαλμοί αυτού επί πάσαν γυναίκα άνευ διαστολής,
η γλώσσα αυτού ψευδής εν συναλλάγματι μεθ' όρκου:
και εν νυκτί και εν αποκρύφοις αμαρτάνει ως ουχ ορώμενος,
εν οφθαλμούς αυτου λαλεί πάση γυναικί εν συνταγή κακίας
° ταχύς εισόδω εις πάσαν οικίαν εν ιλαρότητι ως άκακος.
Εξάραι ο θεός τους εν υποκρίσει ζώντας μετά οσίων,
έν φθορά σαρκός αυτού και πενία την ζωήν αυτού
3 επ' αυτον A, V, K, P: επ' αίτιον Μ. conj. Hilg., Fritzsch., Picle.
4 οι V, K, P, M: om. Α.
7 υποκρύσει (sic) Cerda.
10Ο
3 και η χειρ...έπ' αυτόν. The diffi-
culty of this reading disappears when we
see that it is adapted from the LXX. ver-
sion of the Pentateuch. The law re.
quired the witness to be the first to throw
the stone at the condemned prisoner;
hence this profane one who was fore.
nmost in executing punishment was witness
as well as judge. See Deut. xiii. 9 kai
αι χειρές σου έσονται επ' αυτόν εν πρώτοις
αποκτείναι αυτόν, xvii. 7 και η χείρ των
μαρτύρων έσται επ' αυτώ εν πρώτοις θανα-
τωσαι αυτόν. The translator evidently
shaped his sentence by his recollection of
the LΧΧ. rendering of Deut. xiii. 9. επ'
αυτόν thus receives a satisfactory explana-
tion; the change from the plural αμαρ-
Twlous to the singular of the individual
instance is quite in keeping with the
style of our Psalms, cf. vv. 7, 8, 10, iii.
35 5.
Hilgenfeld could hardly have realised
the appositeness of this allusion when he
conjectured επ’ αίτιον. His conjecture
has now the support of the Moscow MS.,
whose scribe introduced the same emen-
dation.
ένοχος, guilty, cf. Ex. xxii. 3; Lev.
XX. 9. Deut. xix. 1ο ένοχος αίματι, Tob
XV. 5 ένοχος εί ρήμασι στόματός σου.
έν ποικιλία αμαρτιών. Literally in
respect of a varied tissue of sins.' TOLKL-
λία in the LΧΧ. occurs about five times,
always in a literal sense, e.g. Ex. xxxv.
35 παν έργον αρχιτεκτονίας ποικιλίας.
έν ακρασίαις, i.e. in profligacy and
sensuality. See on i. 7, 8, ii. 13. This
Word occurs in our Lord's denunciation
of the hypocrisy of the Pharisees, Matt.
Χxiii. 25 ουαί υμίν, γραμματείς και Φαρι-
σαίοι υποκριται, ότι καθαρίζετε το έξωθεν
του ποτηρίου και της παροψίδος έσωθεν δε
γέμoυσιν εξ αρπαγής και ακρασίας (extor-
tion and excess).
Cf. I Cor. vii. 5 διά την ακρασίαν υμών
because of your incontinency.'
4 οι οφθαλμοί αυτού. Cf. Job Xxxi.
I διαθήκην εθέμην τοίς οφθαλμοίς μου και
ου μή συνήσω επί παρθένον.
For the offence by look, cf. Prov. vi.
25, Χxiii. 33; Ecclus. ix. 8, Χxvi. 9;
Μatt. ν. 28.
άνευ διαστολής, cf. Ex. viii. 23 δώσω
διαστολήν ανά μέσον του εμού λαού και ανά
μέσον του σού λαού. And see for διαστέλλω,
Lev. xi. 47 διαστείλαι (522), xxii. 21.
Dt. X. 8 διέστειλε (55727). The usage
of the word in Lev. v. 4; Num. xix. 2,
xxx. 7, and Ps. lxv. (lxvi.) 14 (Sym.), cv.
(cvi.) 33 (Sym.) is quite different.
For συνάλλαγμα cf. Isai. Iviii. 6; I
Macc. xiii. 42.
μεθ' όρκου, cf. Lev. V. 4 όσοι εάν δια-
στείλη ο άνθρωπος μεθ' όρκου: Νum. XXX.
ΙΙ ο ορισμός κατά της ψυχής αυτής μεθ'
όρκου.
5 εν νυκτί, cf. Prov. vii. 9 i N3
ΠΑΝΩ Π22. 4 Esdr. iii. 14 secrete
noctu.
εν αποκρύφοις. See on 1. 7.
εν οφθαλμούς αυτού λαλεί. Cf. Proν.
vi. 13''He winketh with his eyes, he
speaketh with his feet, he maketh signs
with his fingers' (= LΧΧ. ο δ' αυτός εννεύει
οφθαλμώ σημαίνει δε ποδι διδάσκει δε έν -
νεύμασι δακτύλων) and x. ΙΟ.
συνταγή κακίας. For συνταγή com-
pare Aquila in Ps. lxxiv. (Heb. lxxv.) 3
όταν λάβω συνταγήν (1955. LΧΧ. όταν
λάβω καιρών). Symmachus in Ps. Ixxiii.
IV. 7]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
3 And his hand is first upon the sinner, as though he were 2 Gr. him.
full of zeal;
Cf. Dt.
xiii. 9
Yet he himself is guilty, because of all manner of wickedness, *
and because of incontinence.
4 His eyes are upon every woman without distinction; he speak-
eth lies with his tongue when he maketh contract with an oath;
5 In the night-season and in secret he sinneth, as if he were
not seen; with his eyes talketh he to every woman, and maketh
evil compact;
6 He is swift to enter every house with a merry countenance,
as one of the innocent.
7 Let God destroy thern that live in hypocrisy in the company 3 his flesh
of the saints,
with
yea, destroy the life of such an one, in the corruption of his and pitch",
flesh and in povertyø.
poverty
his life
(Heb. lxxiv.) 8 has éveTÚPLO Av táoas national worship; but as they made use
Tås ouvrayàs Toll Deoû, where there is of it as a means of political ascendency,
either a confusion with ouvaywyàs or a their religion was mere hypocrisy. A
misrendering of 48-7919. Aquila ren-
Pharisee who was also a priest, would
ders no? by ouvrayniv, Ezek. xxii. 9.
have felt this most acutely.
Útókplots. In the Lxx. this word oc-
See espec. xxiv. 44 Tås yuvaikas tñs ouv-
curs apparently only in 2 Macc. vi. 25
Tayas (1910 nwx).
dià tnv univ útrókpoiv. In Sym. Jer.
6 Taxus elców. The consciousness xxiii. 15 ŮM ÓKpLois=1721?. ÚtrokpLTY's=
of an evil purpose does not make him 9203 in Job xxxiv. 30 Baoideówv dvopwTOV
ashamed.
Útok PLTTU dvokolías laoû, xxxvi. 13
For Taxus here cf. Ecclus. xxi. 22 TOUS
και υποκριται καρδία τάξoυσι θυμόν.
μωρού ταχύς εις οικίαν.
Cf. Aq. Sym. Theodot. Prov. xi. 9 £v
év ilapótnti. Only once in the Lxx.
otóuati ůrokputns (929) diapoeipec TÒV
Prov. xviii. 22 Maße de mapà kupiov ilapó-
Tnta. Cf. Rom. xii. 8 ó élewv év irapótnti.
anolov aŭtoû. Is. xxxiii. 14 TOÙS ÚTO-
The thought of entry with a bright and
Kputás (Dan).
cheerful look, disarming suspicion, occurs εν φθορά σαρκός αυτού και πενία την
also in the Lxx. of Job xxxiii. 26 elo el tú (wrv aútoù. If the text is correct, the
σεται προσώπω ιλαρά συν εξηγορία.
difficulty of the line is considerably dimi-
ákakos. This word, used sometimes of nished by observing that its peculiarities
the innocency of the simple, sometimes are repeated in the next verse. Thus (1)
of the integrity of the virtuous, here oc the Plural τους...ζώντας is followed by
curs in a good sense, cf. Job ii. 3.
αυτού as in ver. 8 άνθρωπαρέσκων is fol-
7 'EEápai é deos... dvakadúbal ó Deos. lowed by aútoû, (2) the word fürtas is
Here as in many other places (e.g. xvii. reproduced in Śwriv, as in ver. 8 čpya
26 &c.) we are met by the question, in occurs twice, (3) the order of the words
what mood and person are the verbs εν φθορα...και πενία την ζωήν αυτου cor-
meant to be? Fritzsche punctuates as responds with ev katayblwti kai MUKTN-
if ó oeos were the vocative, but in vv. 25 ρισμώ τα έργα αυτού.
and 28, where the words recur, he leaves On the other hand there is an obvious
it to be understood that the 3rd Person awkwardness in oapkòs aútoù preceding
is intended.
Trv Gwry aútoû. The conjectural reading
τους εν υποκρίσει ζώντας μετα οσίων. εν φθορά σάρκας αυτού και (έν) πενία την
From these words it is clear that the swniu aŭtoll is not without plausibility.
Psalmist is denouncing his own country We suggest that the line in the original
men. Outwardly the Sadducees were
was more distinct from the preceding
joined with the Chasidim' (cf. iii. 10) in clause than the translator has made it.
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [IV. 8
8 ανακαλύψαι ο θεός τα έργα ανθρώπων ανθρωπαρέσκων,
εν καταγέλωτι και μυκτηρισμό τα έργα αυτού
9 και δικαιώσαιεν οί όσιοι το κρίμα του θεού αυτών
εν τω εξαίρεσθαι αμαρτωλούς από προσώπου δικαίου,
19 ανθρωπάρεσκος λαλούντα νόμον μετα δόλου.
11 και οι οφθαλμοί αυτων εν οίκω ανδρος εν ευσταθεία ως
όφις,
διαλύσαι σοφίαν, *λαλών* εν λόγοις παρανόμων:
22 οι λόγοι αυτού παραλογισμοί είς πράξιν επιθυμίας αδίκου.
8 μυκτηρισμό V, K, P, M: μόκτηρισμεί ?Α (Cerda).
11 ευσταθία Ρ.
διαλύσαι A, K, P, Fab. διαλίσαι ?V, M, Hilg., Geig., Fritzsch., Pick.
λαλών nos conj. codd. αλλήλων. conj. Hilg.2 αγγέλων ita Wellh.
Ο άνθρωπάρεσθαι αμασοι το κρίμα έργα αυτοαπαρέσκων,
The Hebrew would then have run
« May God cut off then that live in hypo-
crisy...; may his flesh (be consumed) with
corruption, and his life in poverty."
On aútoû, Sing. after Plur., cf. on
ver. 3.
και ανακαλύψαι. Cf. ii. 18 ανεκάλυψας
τας αμαρτίας αυτών, Job xii. 7 τα δε έργα
του θεου ανακαλύπτειν. The more usual
word is αποκαλύπτειν.
άνθρωπαρέσκων. See note on the In-
Scription. Clearly a synonym for τους εν
υποκρίσει ζωντας. For as ανθρωπάρεσκος
renders the reading on for 797 in Ps.
liii. 6, and 100 is rendered útokpitis in
Job xxxiv. 30, Xxxvi. 13, we may be sure
that the two words υποκριτής and άνθρω-
πάρεσκος represent two aspects of one
character, the dissimulation and the
flattery.
εν καταγέλωτι και μυκτηρισμώ. Com-
pare Ps. xiiii. (xliv.) 14 έθoυ ημάς όνειδος
τους γείτοσιν ημών, μυκτηρισμον και κατα-
γέλωτα τους κύκλω ημών.
9 δικαιώσαιεν. The optative here as
in i. 4 is in all probability due to the
translator's misapprehension of the He-
brew Tenses. The Hebrew Copula and
the Imperfect would have been more ac-
curately rendered και (=ίνα) δικαιώσουσι.
The verse is then seen to express not
another wish, but the purpose of the
prayer which has just been offered.
For δικαιούν το κρίμα του θεού, cf. iii.
35 5.
1ο λαλούντα νόμον μετα δόλου. Το
the Pharisee this was one of the chief
grievances, that Sadducees, as members
of the Sanhedrin or as Priests, interpreted
the Torah, for which they had no true
reverence.
δόλον, cf. Ι Ρet. iii. To χείλη του μή
λαλήσαι δόλον.
11 και οι οφθαλμοί αυτών κ.τ.λ. This
verse is by far the most obscure in the
whole Psalm. The Greek as it stands is
very nearly unintelligible. The MSS. do
not help us. The chief difficulties are
concerned with (α) εν οίκω ανδρός: is the
έν, like επί in ver. 15, to be taken in a
hostile sense? or is the house' the object
of friendly regard? (0) εν ευσταθεία : are
these words to be talken with οι οφθαλμοί
αυτών or with ανδρος ? (c) to what does
όφις refer, tο οφθαλμοί Or ανδρος ? (α)
what is the construction of διαλύσαι ? (e)
the meaning of αλλήλων ? Our rendering
of this obscure passage requires a few
words of explanation. In spite of its
difficulties and the very different views
which have been given of it, we feel
fairly convinced of the correctness of the
solution which we offer.
(α) οι οφθαλμοί αυτών εν οίκω. These
words are used in a hostile sense. They
mean practically the same as οι οφθαλμοί
αυτου επί οίκον in ver. 15.
The change from the singular άνθρω-
Trápeokov in ver. 10 to aútwv here, and
again to aŭroll in ver. 12 need not sur-
prise us after the changes of number in
vv. 7, 8, 21 and often in this book.
(0) ανδρός εν ευσταθεία. These words
are to be talken closely together. In ac-
cordance with the Psalmist's general style
no particular emphasis rests on dvopos:
the words εν ευσταθεία might have been
rendered by a participle ευσταθούντος or
an adjective ευσταθούς, the construction
here followed being the same as that
found in vi. 8 προσευχήν παντός εν φόβω,
viii. 28 αρνία έν ακακία. The ανδρός έν
IV. 12]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
45
8 Let God lay bare the deeds of men that are men-pleasers,
yea the deeds of such an one in derision and scorn:
9 That the saints may justify the judgement of their God, 4 Gr. May
'the pious
when sinners are destroyed from before the face of the righteous, in
us, justify
10 even the men-pleaser when he uttereth law with deceit.
II And their eyes are toward the house of a man that is
prosperous like a serpent, to pervert wisdom, 6 speaking with the 5 Gr.
words of transgressors :
of one
another
12 His words are words of deceit to the intent that he may
accomplish his ungodly desire;
dence upon, (6) that åvopos refers to the
head of the Asmonean house, (c) that év
eủoTabela represents an adjective denot-
ing skill or cunning (did the translator
ed
)
that for d) ,(? נבון for נכון read
שגג{
eủotabela is the man enjoying peaceful
domestic security, ignorant of the subtle
schemes against his home and happiness.
(Cf. 2 Macc. xiv. 23 łyávno ev, ejotáOn-
gev.) On eủoTÁD ela see note on vi. 7.
(c) ás őols. The metaphor is taken
from the temptation in the garden of
Eden. The ruin of the house is com-
passed by the seduction of the good-wife,
els apačių én iOvuias ådikov (ver. 12).
The ús o pls continues the description of
the man-pleaser, but the clause is gram-
matically independent of the previous
words.
(d) Sladical cogíay. The Inf. is
loosely epexegetic of όφις, for του διαλύσαι."
For dialów=727. Aq. Ps. lxxxiv.
(lxxxv.). Sym. Jer. xxxi. (xxxviii.) 32.
(e) alanwr, the reading of the MSS.,
gives no satisfactory meaning. We con-
jecture lalwv, the corruption arising from
the accidental repetition of the last two
letters of ooplav: thus ANAAAIN
became AAAAASZN=AMHASZN.
The phrase "speaking with the words
of belial' explains the way in which
'the men-pleaser' overthrows wisdom,
like the tempter of old. For lalớv év
Toyous cf. 1 Cor. ii. 13 å kai laloûjev oủk
εν διδακτούς ανθρωπίνης σοφίας λόγοις.
We subjoin certain other renderings :
(1) Geiger's rendering Und ihre Au-
gen sind der Schlange gleich in eines
Jeden Hause zum Verderben, zu vernich-
ten des Nächsten Weisheit,' assumes that
åvopòs=Wş corresponds to ållnwy:=
1799. and that ¿v eủoral elạ=1932,
which the translator wrongly derived
he reads åyyéw = 278, adopting a
striking conjecture of M. Schmidt's. For
Hilgenfeld's note here see Introduction.
The total absence from our Psalms of the
word äryelos and of any reference, save
one, to intermediate beings, makes us
hesitate to adopt the suggestion here.
(3) Another possible rendering we
mention here, · And their eyes are toward
(i.e. in a hostile sense) the house of a
man with fixedness like a serpent to over-
throw the wisdom of their neighbours.'
év eủotabelą us o pls would represent
the fixity of their purpose, under the
image of the unblinking gaze of a ser-
pent; aliwv is taken as an incorrect
substitute for twv Tlmolov.
With this rendering we presume we
may associate Pick's And their eyes, in
the house of a man in steadiness, are like
the serpent to destroy.'
εν λόγοις παρανόμων. Οη παρανομία
see ver. 1. The adjective mapávouos oc-
curs also in this Psalm vv. 13, 21, 27.
It is found in conjunction with rovnpòs
and åpaprwlòs in xii. 1, 4. Otherwise
it is only found in this book in xii. 2,
3, 4, xvii. 27.
12 napaloylouol, cf. 25. In LXX.
only 2 Macc. i. 13 napaloycouco xpnoa-
uévwv tûv tepi tnv Navalav iepéwv. The
verb trapaloyíšoual is used for 'to de-
ceive.' Lam. i. 29 aŭtoi dè trapeloyi-
cartó ue. Gen. xxix. 25, Aq. Sym. Gen.
xxxi. 7 ar apeloyioaró ue ("
a n), Sym.
Ps. xliii. (xliv.) 18 oudè mapeloyco áueda
() rņu ouvońknu oov, Aq. Jer. ix. 5
(4) Kai ávnp ły t© Tlmolov aŭtoll Tapalo-
rigoutai (17 !).
.נכה instead of from כון from
(2) Wellhausen gives 'Deren Augen
gerichtet sind auf das Haus eines Man-
nes, der es versteht wie die Schlange
Gottesweisheit aufzulösen.' The chief
features in this translation are, (a) that
oi opdaluoi attwv ¿y očkw denote depen-
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[IV. 13
και
κον
σαι
13 ουκ ανέστη έως ενίκησε σκορπίσαι ως έν ορφανία,
και ήρήμωσεν ένεκεν επιθυμίας παρανόμου.
14 παρελογίσατο εν λόγοις, ότι ουκ έστιν ορών και κρίνων.
15 επλήσθη εν παρανομία εν ταύτη.
και οι οφθαλμοί αυτού επί οίκον έτερον ολοθρεύσαι εν
λόγοις αναπτερώσεως.
ουκ εμπίπλαται η ψυχή αυτού εν πάσι τούτοις.
18 Γένοιτο, κύριε, ή μερίς αυτού εν ατιμία ενώπιόν σου,
η έξοδος αυτού εν στεναγμούς,
και η είσοδος αυτού έν άρα:
" έν οδύναις και ένα πενία και απορία η ζωή αυτού, κύριε,
Ο ύπνος αυτού εν δύναις,
και η εξέγερσις αυτού εν απορίαις.
13 ανέστη codd. Fab. Geig. απέστη Hilg., Fritzsch., Pick.
15 εν ταύτη codd.: conj. Hilg. εν αυλή (έν κοίτη? εν διαίτη?). Hilg.2, εντατη.
Fritzsch. ενταύθα, ita Piclk.
αναπτερώσεως codd. Hilg.2: έν λόγοις . αναπληρώσεως (αναπαύσεως) Hilg. έν
λόγοις αναπλάσεως Fritzsch., Pick.
17 απορία (pro απορίαις) P, M.
13 ουκ ανέστη έως ενίκησε. Geiger
suggests that ávéorn is possibly the ren-
dering of Tay in the sense of 'to stand
still,' 'cease from action, as in Jos. ix.
13; 2 Kings iv. 6; Jon. i. 15, where the
LXX. render čotn. In Job iv. 16 évé.
στην is the LΧΧ. rendering of it stood
still.'
If we could accept this explanation, no
alteration of the text would be necessary.
But Hilgenfeld's conjecture åréorn seems
most probable.
έως ενίκησε σκορπίσαι. Literally un-
til he prevailed to scatter' or 'succeeded
in scattering. This construction with
νικάω is not found in the LΧΧ. or the
Ν.Τ.
It appears to us most probable that
έως ενίκησε is the rendering of ΠΥ22 for
ever' which appears as eis vîkos in 2 Sam.
ii. 26; Job xxxvi. 7; Lam. v. 20; Amos
viii. 7, and as είς τέλος frequently (see
note on i. I). The more correct render-
ing would have been είς τέλος έως εσκόρ-
πισεν. For a similar error cf. Hab. iii.
19 του νικήσαι.
σκορπίσαι, see ver. 21.
ως έν ορφαγία. For this use of ως έν
cf. ver. 3.
The translator expresses the thought
of bereavement, which is added to that
of dispersion, by his favourite construc-
tion of év with an abstract substantive.
The allusion is to the dispersion and
banishment of the leading Pharisees by
the Asmonean house. See Argument to
the Psalm.
For ορφανία cf. Is. xlvii. 8 ουδε γνώ-
σομαι ορφανίαν.
14 παρελογίσατο, cf. παραλογισμός in
ver. 12.
ότι ουκ έστιν ορών και κρίνων. These
words recall Ps. ix. 34 (x. 13) είπεν γάρ
έν καρδία αυτού ου ζητήσει: xciii. (xciv.) 7
και είπαν ουκ όψεται κύριος, ουδε συνήσει ο
θεός του Ιακώβ. Ezek. viii. 12 ουχ ορα και
κύριος. We may compare our Lord's
words in John viii. 5ο έστιν ο ζητών και
κρίνων.
15 επλήσθη εν παρανομία εν ταύτη,
Hilgenfeld conjectures εν αυλή, in his
last edition, ένταση(!). Fritzsche ενταύθα.
Pick, who reads ενταύθα, renders He is
filled with iniquity besides' ; but as he can
hardly translate įvtaūda by “besides,' he
seems to have adopted Fritzsche's text,
but to have followed the translation of
IV. 171
47
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
.
scatter as
Oscure
13 He never ceaseth to scatter and bereave", and he maketh Gr.
desolate for the sake of his wicked desire;
in bereave-
. 14 He deceiveth with his words, saying, There is none that ment
seeth and judgeth.
15 He is filled with transgression herein?;
7 Gr.
and his eyes are against his neighbour's house to destroy it ºn
with swelling words of flattery;
with all this is not his soul satisfied.
16 Let dishonour be his portion, O LORD, in Thy sight;
let his going out be with groaning and his coming in with a
curse;
17 Let his life, O LORD, be spent in pain, in poverty and
want :
let his sleep be in anguish and his awaking in perplexities.
another editor, perhaps Wellhausen's 'er
ist voller Bosheit darnach noch.'
We do not see our way towards ac-
cepting any of the conjectural emenda-
tions.
εν ταύτη seems to imply the existence
of some such word as nxia 'in this
(fem.).' We suggest three alternatives,
(1) na may mean 'in this matter,' cf.
Ps. xxvii. 5. The sense then would be
‘He is full of iniquity even in this, that
his eyes are against his neighbour's house
to destroy it.' (2) The possibility has
suggested itself to us that the original
had 218 which by accidental trans-
position of letters became the almost un-
intelligible nk). The word om denotes
• rapine' or spoil. The sense would
then have been 'through transgression he
was filled with booty, and not only so,
but his insatiable avarice made him per-
petually cast about to procure the over-
throw of fresh households.' (3) But
very probably ¿v Taúty has a personal
reference, and obscurely hints at the wife
of the άνδρός εν ευσταθεία mentioned in
ver. II. When the man-pleaser' is
sated in iniquity with her, he turns to the
ruin of another house.
év loyous åvattTEPÚCews. The Mss.
agree in this reading; and there is no
good reason to depart from it. The
word dvartépwols is very rare; but its
meaning, which we obtain from the kin-
dred forms of the word, is very apposite
to our passage. Prov. vii. II dvertepw-
Mévn dé éoti kai áowtos='She is clamor-
ous (771977) and wilful.' Çant. vi. 4 åré
otpeyov oddaluoús oov årevavtlov Movº
Óti aŭtoi avertépwoáv je ‘for they have
overcome me' (22/777). Ecclus. xxxi.
I kai įvú via dvantepollow äopovas. But
the best illustration of its use is to be
found in Aristoph. Aves 1436 &c., where
the whole passage turns upon αναπτερόω
in the sense of excite,''put wings to.'
ουκ εμπίπλαται η ψυχή αυτού εν πάσι
ToÚTous: cf. Prov. xiii. 25 =uTuTha Thu
yuxnv aŭtou, Ezek. xvi. 28 kai oủk įveti-
aw, v. 29 oỦd! ¿v TOÚTOLS évenlo ons,
Eccles. vi. 3 kai yuxň aútoŮ OÚ Tinoonoe-
tal. For utriui laual cf. Prov. xxvii.
20 Qons kai królela ouk & utriuirlavtal.
16 T'ÉVOLTO... uepis. For this curse
compare especially Lev. xxvi.; Deut.
xxviii. 16 &c.; see also Ps. Ixix. 22—28,
cix.
pepis. Cf. iii. 15.
odos... v eloodos. Cf. Deut. xxviii.
19 επικατάρατος συ εν τω εισπορεύεσθαι
σε και επικατάρατος συ εν τω εκπορεύ-
εσθαι σε.
For this summary of daily life compare
Ps. cxx, (cxxi.) 8 kúplos pułágel eiro-
dóv pou kai tnv ēgo8bv cov. Is. xxxvii.
28.
&V oteva yuols... év ápą. The Psalmist
amplifies the Mosaic curse in greater de-
tail.
Compare Ps. xxx. 10 (xxxi. II) ÓTI
εξέλιπεν εν οδύνη η ζωή μου και τα έτη μου
έν στεναγμούς.
17 68úvals... Trevlą... dtropla. Cf. Deut.
xxviii. 20 Tooteilai KúpLOS Émí de Triv
Švdelav kai tny ékdculav, 22. tatáčal de
Kúplos ev åtopla. Lev. xxvi. 16, 26,
I
.
18
[IV. Ι8
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
18 αφαιρεθείη ύπνος από κροτάφων αυτού εν νυκτί,
αποπέσοι από παντός έργου χειρών αυτού έν ατιμία.
19 κενός χερσίν αυτού εισέλθοι εις τον οίκον αυτού,
και ελλιπής ο οίκος αυτού από παντος ου εμπλήσει ψυχήν
αυτού.
20 έν μονώσει ατεκνίας το γήρας αυτού εις ανάληψιν.
21 cκορπισθείΗcaN σάρκες ANθρωπαρέσκώN υπό θηρίων,
και οστά παρανόμων κατέναντι του ηλίου έν ατιμία,
18 αποπέσει... χειρός P, M.
19 KEVòs. Obscure scriptum in A teste Cerda, 'ut keîvos potius legeretur.'
εμπλήσει K, P, M. ενπλήσει V: εμπλήσαι Α (non εμπλήσαι).
21 σκορπισθείησαν K, P, M conj. Hilg.: σκορπίσθησαν A, V.
υπό θηρίων V, K, P, M: απoληρίων Α.
18 αφαιρεθείη ύπνος. Cf. Prov. iv. 16
αφήρηται ύπνος αυτών.
For the thought cf. Gen. XXXi. 40 και
αφίστατο ο ύπνος μου από των οφθαλμών
μου. Esth. vi. 1 ο δε κύριος απέστησε τον
ύπνον από του βασιλέως. Ι Μacc. vi. Io
αφίσταται ο ύπνος από των οφθαλμών μου.
Dan. ii. 1, vi. 18.
κροτάφων. Perhaps introduced from
a recollection of Ps. cxxxi. (cxxxii.) 4 ei
δώσω ύπνον τοίς οφθαλμοίς μου και τους
βλεφάροις μου νυσταγμόν και ανάπαυσιν
τους κροτάφους μου.
αποπέσοι από παντός έργου. This may
be rendered either ‘let him fall by every
work,' i.e. let every deed of his be his
own ruin, or 'let him fall from every
work,' i.e. let him fail and fall short in
every project.
The latter, which seems to us the most
probable rendering, expresses the same
idea as Deut. xxviii. 20 'The LORD shall
send upon thee cursing, discomfiture,
and rebuke, in all that thou puttest thine
hand unto for to do.'
The ambiguity is to be noticed in the
use of the same verb in the passage, on
which this clause is probably based, Ps.
ν. ΙΙ αποπεσάτωσαν από των διαβουλιών
αυτών. Cf. Eccluς. xiv. 2 μακάριος...δς
ουκ έπεσεν από της ελπίδος αυτού.
19 κενός χερσίν. For κενός in close
connexion with αποπίπτειν cf. Ps. vii. 5
αποπέσoιμι άρα από των εχθρών μου κενος.
The curse is that of Lev. xxvi. 20 kai
έσται εις κενον η ισχύς υμών.
ελλιπής...από. For this construction
compare Eccles. vi. 2 και ουκ έστιν υστε-
ρων τη ψυχή αυτού από πάντων των επιθυ-
μήσει.
παντός ου εμπλήσει ψυχήν αυτού.
Literally everything with which he
should satisfy his soul,' or, by a very
harsh attraction of the relative, every-
thing which should satisfy his soul.' The
latter is possible if we may judge from
the translator's rather similar mistransla-
tion of the relative ax in xvii. 6.
ψυχή representing A2 1s here, as
often, used to denote the appetite. Cf.
Prov. xiii. 25. But the belly of the wicked
shall want' = ψυχαί δέ ασεβών ενδεείς, and
Χ. 3.
20 έν μονώσει ατεκνίας. We conjec-
ture that the two words are a duplicate
rendering of the same Hebrew word; or
that in the original they were independ-
ent of one another, and that, instead of
in the solitude of childlessness,' the
ideas of widowed solitude and the loss of
children were kept distinct. Cf. Isai.
xlvii. 9 'These two things shall come to
thee in one day, the loss of children and
widowhood.'
εις ανάληψιν. This phrase occasions
Some difficulty. ανάληψις is not found
in the LXX., and in the N.T. occurs only
in Luke ix. 51 εν τω συμπληρούσθαι τάς
ημέρας της αναλήμψεως αυτού. In that
passage it is generally assumed that 'the
days...that he should be received up'
must refer to the ascension; and con-
firmation of this view seems to be sup-
plied by the use of αναλαμβάνω in 2 Kings
ii. II και άνελήμφθη Ήλιου...είς τον ου-
ρανόν. Mark xvi. 19 ανελήμφθη εις τον
ουρανόν. Εcclus. xlix. Ι4; Acts i. 2 άχρι
ης ημέρας...άνελήμφθη and νν. ΙΙ, 22 ;
I Tim. iii. Ι6 ανελήμφθη εν δόξη. Simi-.
larly åválnycs came to be accepted as
equivalent to Assumption' in connexion
IV. 21.]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
49
18 Let sleep be withdrawn from his eyelids in the night-
season;
let him miscarry with dishonour in every work of his hands;
19 Let him enter his house empty-handed ;
and let his house lack everything wherewith he can satisfy
his desire.
20 Let his old age be childless and solitary until the time
of his being taken away
8 Or, in
order
21 Let the flesh of the men-pleasers be torn in pieces by the that this
beasts of the field, and the bones of transgressors lie dishonoured family)
in the sight of the sun.
may be
taken
away from
the earth
with Enoch, Moses, Abraham &c., and Both in the Greek (?) versions of the
as the Greek rendering of the Rabbinic Jewish writings cited below and in the
7795 (=discessus).
writings of the N. T., the word has
It is evident however that this signi- already received a special application to
fication is a favourable one and implies the 'Assumption of the Blessed,' which
a privilege conferred upon the blessed at is quite out of place here.
the moment of dissolution.
The technical use of åválnycs in the
Is it applicable to death' generally? latter part of the ist century A.D. may be
Could it be used in the present instance gathered from the following passages :
of one who is the object of a curse? We 4 Esd. vi. 26 et videbunt qui recepti sunt
are not aware of any instance, save that homines, qui mortem non gustaverunt a
of Luke ix. 51, where it could carry the nativitate sua: viii. 20 (vid. App. Crit.):
neutral significance which it seems to xiv. 49 et in eis raptus est Ezras et as-
have here.
sumptus est in locum similium ejus.
We are of opinion that ανάληψις 1s Testamenta XII. Patr. Lev. C. 18 EWS
used here in a sense quite distinct from åvarn rews aủToû. Assumpt. Mosis X. 12
its later technical application. It more erunt enim a morte et receptione mea.
probably represents the translator's at Enoch cap. 70.
tempt to reproduce the Hebrew word 21 OkOptio Deinoav. The Augsburg
Xboy with its twofold meaning of 'to and Vienna MSS. read σκορπίσθησαν.
uplift' and 'to remove.'
Hilgenfeld's conjecture of the Optative
"The thought before the Psalmist was Koplo Deinoay was required by the
that of ‘removal,' as in xiii. 10 duaptwloi context, and is found to be confirmed
dè åpohoovtal els åróleLav : the translator by the Copenhagen, Paris and Moscow
by taking the alternative meaning has
given an inappropriate rendering, al-
On the change from the Singular to
though he enables us to see the cause of
the Plural åv pwrapéo kwv see vv. 7, 8,
his mistake.
9-12. .
The word is important from another The words in the Greek were perhaps
point of view. It helps to determine the suggested by Ps. lii. (liii.) 5 ori ó Ocòs
date and origin of the Greek translation.
OLEO KÓPTLOEV •otâ à vo punapéokwv, cxl.
Neither a Jew nor a Christian, acquainted (cxli.) 7 OLEO Koprio on tà ởotâ ñuñv zapà
with the technical use of ανάληψις and τον άδην, cf. IxXVill. (ΙxXix.) 2 τάς σάρκας
åvalaußávw, would have employed the Tv òolwr oov Tols Ompiocs tîs yîs.
word in his translation.
The picture of a corpse lying unburied,
It seems to be used here for the first
a prey to the beasts of the field, is com-
time in extant Greek literature. And as
mon in the O.T. as marking the extreme
it appears in the present passage in quite
of ignominy and desertion. Cf. Dt. xxviii.
a different sense from that in which it was 26; i Kings xiv. il; Jer. vii. 33, viii.
shortly afterwards technically employed, 1, 2, XV. 3; Ezek. vi. 5, xxix. 5, xxxix.
we are disposed to find in εις ανάληψιν 17.
an argument for the early date, i.e. the See also the description in Ps. Sol. ii.
Ist cent. A.D., of this Greek translation. 31.
J. P.
MSS.
50
[IV. 22
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
22 εκκόψειδN κόρακες οφθόλλογο ανθρώπων υποκρινομένων,
23 ότι ήρήμωσαν οίκους πολλούς ανθρώπων έν ατιμία,
και εσκόρπισαν εν επιθυμία
24 και ουκ εμνήσθησαν θεού,
και ουκ εφοβήθησαν τον θεόν εν πάσι τούτοις:
25 και παρόργισαν τον θεόν και παρώξυναν,
εξάραι αυτούς από της γης,
ότι ψυχάς ακάκων παραλογισμό υπεκρίνοντο.
28 Μακάριοι οι φοβούμενοι τον κύριον έν ακακία αυτών.
27 ο κύριος Ρίcεται αυτούς από ανθρώπων λολίων και αμαρ-
τωλων,
και ρύσεται ημάς από παντος σκανδάλου παρανόμου.
28 εξάραι ο θεός τους ποιoύντας έν υπερηφανία πάσαν
αδικίαν,
ότι κριτής μέγας και κραταιός κύριος ο Θεός ημών εν
δικαιοσύνη..
29 γένοιτο, κύριε, το έλεός σου επί πάντας τους αγαπώντάς σε.
24 εφοβήρησαν (sic) Cerda.
25 παρώξυναν εξάραι Μ (sine interpunct.).
27 ρύσεται αυτούς ημάς Α.
28, 29 κριτής μέγας και κραταιός. (29) Κύριος ο Θεός ημών εν δικαιοσύνη: ita
Cerda.
22 εκκόψειαν. The idea is taken
from Prov. xxx. 17 (=LXX. xxiv. 52),
and the Lxx. rendering has clearly in-
fuenced our translator οφθαλμόν καταγε-
λώντα πατρός και ατιμάζοντα γηρας μητρός
εκκόψαισαν αυτόν κόρακες...
υποκρινομένων. See note on ver.
7.
* 23 ήρήμωσαν...εσκόρπισαν ... επιθυ-
μία. See ver. 13, where these words
have already occurred. The evil cha-
racter of the Asmonean Prince is repro-
duced in the Sadducee nobles who de-
pended on him.
πολλούς may be due to an error of
copyists for πολλών, but is more probably
an error on the part of the translator.
24 ουκ εμνήσθησαν. Another indi-
cation (cf. ver. 7) that the Psalmist's op-
ponents were Jews. Cf. Jud. viii. 34 kai
ουκ εμνήσθησαν οι υιοι Ισραήλ κυρίου του
θεού του δυσαμένου αυτούς. Ps. Ixxviii.
42, cải. I3, I.
εν πάσι τούτοις. Cf. ver. 15.
25 παρώργισαν. See ver. I.
παρώξυναν. The two words are al-
most synonymous. παροξύνω, as a ren-
dering of yox, seems to have the thought
of disrespectful conduct added to that of
provocation. Cf. Νum. xiv. II έως τίνος
παροξύνει με ο λαός ούτος ; Dt. Xxxi. 20
επιστραφήσονται επί θεούς αλλοτρίους και
λατρεύσουσιν αυτοίς και παροξυνουσί με.
Prov. i. 30 (Sym. Theod.).
εξάραι. It would be possible to ac-
centuate this as the Aor. Opt. Αct. εξάραι.
The fact that the same word occurs in
ver. 7 perhaps indicates its use here in
the same sense, the denunciation closing
with the same prayer with which it
opened.
On the other hand the epexegetic infin.
is more characteristic of this class of
Greelk. Cf. v. ΙΙ, Ι4.
ακάκων. See νν. 6 and 21. Unsus-
pėcting Pharisees are clearly intended.
The writer perhaps refers to occasions on
which the Sadducees by a well-assumed
attitude of devotion to the national reli-
gion had temporarily disarmed the oppo-
sition of the theocratic Jews. The άκακος
of this verse would correspond rather to
IV. 29]
51
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
22 Let ravens peck out the eyes of the men that work
hypocrisy,
23 Because they have made desolate with dishonour many
men's houses, and scattered them in their lust;
24 And remembered not God, nor feared God in all these
things;
25 And provoked God to anger and vexed him ;
that he should cut them from off the earth, because with
craftiness they beguiled the souls of the innocent.
26 Blessed are they that fear the LORD in their innocency:
27 The LORD will deliver them from deceitful and sinful men,
and will deliver us from every snare of the ungodly.
28 Let God destroy them that work all iniquity with in-
solence, for a great and mighty judge is the LORD our God
in righteousness.
29 Let thy mercy, O LORD, be upon all them that love thee.
which they have laid for me, and from
the gins of the workers of iniquity' (pú-
λαξόν με από παγίδος ής συνεστήσαντό μου
και από σκανδάλων των εργαζομένων την
dvoulav).
the 'no (Prov. i. 4) than to DA (Prov.
X. 29).
υπεκρίνοντο. υποκρίνομαι is used in
the sense of dissemble' in 2 Macc. V. 25,
Ε.
vi. 21, 24; Ecclus. i. 26. We are not
aware of any other passage where it is
found with an Accus. in the sense of
'deceive.'
26 oi poßoúuevou TÒV Kúploy ev dka-
kią aútây. See note on ii. 37 oi poßoú-
μενοι τον κύριον εν επιστήμη.
åkakia (cf. ver. 6, viii. 28, xii. 4) is
here the innocency of integrity. The
Psalmist contrasts the sincere worship of
the Pharisee with the religion of the Sad-
ducees, which in the opinion of the theo-
cratic Jews was used as a cloak for their
ambitious policy.
We may compare Ps. xxvi. 6 'I will
wash mine hands in innocency; so will I
compass thine altar, O LORD,' ver. II
“But as for me I will walk in mine inte-
grity' (drakia).
27 áv pátrwy Soliwy kai đuaprolớy.
A description of the subtle character of
the Sadducee leaders, based on Ps. xlii.
I'O deliver me from the deceitful and
unjust man' (åtò dvd pcómov ádíkov kai do-
Nlov øūoalºue). cxx. 2 'Deliver my soul,
O LORD, from lying lips and from a de-
ceitful tongue.'
Þúoetat: the Fut. represents the Heb.
Impf. denoting continuous action.
TO TayTÓs okaydálov Trapavóuov,
the snare or stumbling block laid by the
ungodly man in the path of the righteous.
Cf. Ps. cxli. o Keep me from the snare
28 ápal. Cf. vy. 7, 9, 25. In this
line it is very probable that ěšápal is 3rd
Sing. Aor. Opt. by the translator's error
for 3rd Sing Fut. Ind., which would
have corresponded with púoetal. For
the same error see xvii. 51.
The ori in the next clause seems to fol-
low an assertion rather than an entreaty,
& itepndavía. The wickedness of
the Sadducee was increased by the inso-
lence and arrogance of the nobles who
stood at the head of the party. The
Psalmist seems to recall Ps. xxxi. 23 'The
LORD preserveth the faithful, and plenti-
fully rewardeth the proud doer' (LXX.
Tois teploOWS TTOLOWO LV Útepnpaviav).
ŐTL kpltis péyas. Pick's rendering
Because a great judge and a mighty
LORD is our God in righteousness' is a
possible alternative. But it seems to us
a mistake to divide kúpLos ó Deòs nuôv.
The Psalmist reverts to the thought of
the opening verse, the impious man sit-
ting in judgement in the council.
29 TOùs á yatwytás re. Compare
the Doxology in vi. 9.
The thought of love to God occurs in
the passage referred to in ver. 28, Ps.
xxxi. 23 O love the LORD, all ye his
saints.' Compare Dan. ix. 4 • Quláoow
... TÒ Êleós oov Tois ayarwol 0€, and Ex.
XX. 6; Dt. V. 10, vii. 9; Ps. V. II.
-
4-
2
52
[v. 1
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
ε. Ψαλμός τωι cλλοιώN.
V. Κύριε ο Θεός, αινέσω τω ονόματί σου εν αγαλλιάσει,
εν μέσω επισταμένων τα κρίματά σου τα δίκαια:
2 ότι συ χρηστος και ελεήμων εί, καταφυγή του πτωχού.
* #N TO KEEParÉNAI ME Tpộc về MÀ TAPACIAO TÁCHc MT MOỸ.
Inscriptio: yaruds To Ealouwr. É A?: A Yarmos Zalouwr V, K: Yarmos Zaloucor
P?: deest M.
i aivétw A (Cerda, laudetur). Tò óvouá rov P, M.
Ps. V. Argument.
1, 2. The Exordium. Praise for God's
justice and mercy.
3—17. The Prayer.
(a) We pray to God in time of trouble.
4—6. (i) He gives freely: even a
strong man gives without compulsion;
how much more God without whom none
is strong or rich.
7-10. (ii) He is our God: though he
seem to refuse, we cannot desist from
approaching him.
(6) In time of need and hunger our cry
is to God.
11-14. (i) He feeds the birds and
fishes; all that has life acknowledges him
as the Giver; and in no less degree
princes, nations, and even the beggars,
receive provision from him.
(ii) He gives; but not as men give;
15—17. He gives continually, un-
grudgingly, to all alike.
18–21. The answer has been given
18 (a) Blessed is he to whom God
has given the golden mean’ in material
blessings;
19, 20 () for more than it leads to
sin; but in it alone is fulness of righte-
ousness possible.
21 (c) The subjects of his Kingdom are
truly happy. Praise to the Divine King.
This Psalm is of a simpler character
than the preceding four. It is not occu-
pied with the religious or political con-
dition of the people. The occasion of
its composition seems to have been a
drought, which threatened the country
with a famine. The Psalmist, whether
writing in his own name or as the repre-
sentative of the true Israel,' prays for
the removal of this calamity. His prayer
is based on his perfect trust in the God
of Israel, who is also the God of the
whole Universe.
In ver. 18 the Psalmist seems to have
received an answer or to be assured that
the answer is coming. It is not great
wealth, but the means of the subsistence
'in righteousness' which is God's best
gift. Perhaps he tacitly contrasts here
the wealth of the Sadducean princes
with the poverty of the pious Jews. The
happiness of those that fear God is the
portion of the true Israel'; for they, he
implies, set not their hopes on a terres-
trial dynasty. God alone is their King.
The Psalm is one of considerable poet-
ical merit. The language, it is true, is
largely borrowed from the O.T. But the
thought is simple and elevated, and the
arrangement of the theme is artistic.
The succession of striking ideas repre-
sented in 4-6, II-13, 15–16, 18-20,
makes us regard this Psalm as poetically
the most original in the whole collection.
The Pharisaic origin of the composi-
tion appears in numerous details of the
thought (see notes on vv. 6, 8, 19), but
nmore especially in the reference to δικαιο-
gúvn (ver. 20) and to the kingdom and
kingship of the Lord (vv. 21, 22).
Its date we have no sufficient means of
estimating precisely. It is very probable
that the scarcity alluded to should be
identified with the drought and famine
mentioned in ii. 9, xvii. 21. The allu-
sion in the Psalm may be to the drought
in B.C. 63, recorded by Josephus, Ant.
XIV. 2.
1 Kúple é Deos. Cf. iv. 28.
aivéow. That the Augsburg Ms. read
aivétw is rendered clear from the fact
that Cerda not only published it in his
text (where it might easily have been mis-
taken for a printer's error), but trans-
lated it ‘laudetur nomini tuo.' He evi-
dently regarded alvétw as an error for
αινείσθω. Had he read αινέσω, he could
V. 3]
53
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
PSALM V.
A Psalm of Solomon.
I O LORD God, I will praise thy name with rejoicing, in the
midst of them that know thy righteous judgements :
2 For thou art gracious and merciful, a refuge for the needy.
3 When I cry unto thee, keep not thou silence from me.
shall judge the poor of the people.' cxl.
12 'I know that the LORD will maintain
the cause of the afflicted.'
The words καταφυγή του πτωχου are
the echo of such passages. But taken in
connexion with τα κρίματά σου τα δίκαια in
the previous line and the epithets χρηστος
και ελεήμων, they very probably contain a
side-thrust at the mismanagement of jus-
tice in the writer's own time and coun-
try. The Sadducees were harsh and
cruel (iv. 1, 2) and unjust (iv. 28). The
Lord, the people's great Judge (iv. 28),
judges righteously and is full of mercy.
The poor will find redress from him and
shall find in him protection from the op-
pression of the rich.
* 3 εν τω κεκραγέναι με πρός σέ. Cf.
Ps. iv. 4 κύριος εισακούσεται μου εν τω
hardly have avoided rendering it by 'lau-
dabo.' Fabricius faithfully preserved the
reading, which has not however been no-
ticed in the Apparatus Criticus of the
editions of Hilgenfeld, Geiger and Pick.
τω ονόματί σου. After αινείν the ob-
ject is often found in the accus., always
in the N.T. Compare the two passages
most similar to the present, Ps. lxviii.
(1 xix.) 31 αινέσω το όνομα του θεού μετ'
ώδης. Ιxxxiii. (1xxxiv.), cxliv. (cxlv.) 2 και
αινέσω το όνομά σου. See also 1 Chron.
xvi. 35 του αινείν το όνομα το άγιόν σου.
On the other hand we find in 2 Chron.
vi. 13 αινείν τώ κυρίω.
εν αγαλλιάσει, Ps. xli. (xlii.) 5, cf. Ps.
xliv. (xiv.) 16, xlvi. (xlvii.) 2.
εν μέσω επισταμένων τα κρίματά σου
τα δίκαια. The phrase undoubtedly con-
trasts the Pharisee with the scornful Sad-
ducee and the impatient zealot. The
Pharisees alone are επιστάμενοι τα κρί-
ματα. Compare ii. 37 ευλογείτε τον θεόν
οι φοβούμενοι τον κύριον εν επιστήμη.
For τα κρίματα τα δίκαια cf. ii. 12,
viii. 29, ix. 4.
2 χρηστος και ελεήμων. Cf. Χ. 8.
Ps. Ixxxν. (Ιxxxvi.) 5 ότι συ κύριε χρηστος
και επιεικής και πολυέλεος πάσιν τοις έπι-
καλουμένους σε. cxliv. (cxlv.) 8, 9 οικτίρ-
μων και ελεήμων ο κύριος, μακρόθυμος και
πολυέλεος χρηστος κύριος τους υπομένου-
σιν.
καταφυγή του πτωχού. Cf. Ps. ix. 9
και εγένετο κύριος καταφυγή τω πένητι.
Xiv. 6 βουλήν πτωχού κατασχύνατε ότι
κύριος ελπίς αυτού έστιν.
TTTwxòs in the Lxx. is the commonest
rendering of 3D as πένης is of i3N.
Thus we find itwyös used in such pas-
sages as Ps. xxxiv. 6 This poor man
cried, and the LORD heard him, and
saved him out of all his troubles.' xxxv.
10 ‘LORD, who is like unto thee, which
deliverest the poor from him that is too
strong for him?' lxxii. 2 'He shall judge
...thy poor with judgement.' ver. 4 'He
μή παρασιωπήσης απ' εμού. This
expression is used in the Lxx. of 1 Sam.
vii. 8 “Cease not to cry into the LORD
our God for us' (μή παρασιωπήσης αφ'
ημών του μή βοών προς κύριον θεόν σου).
The language of the verse is based
upon Ps. Χxvii. (xxviii.) I πρός σε εκέ-
κραξα, ο θεός μου, μή παρασιωπήσης επ'
εμοί, where επ' εμοί is the reading of B
(Cod. Vat.), but απ' εμού is read by &
and A (Codd. Sin. and Alex.) and by R,
T and U (Psalt. Veronense, Turicense
and Fragm. Londin.).
The present passage renders valuable
support to the reading απ' εμού. For,
although our Psalms were no more free
than other writings from the tampering of
scribes, the obscurity of the work afforded
its text a certain degree of immunity from
a fruitful source of error in transcription;
and we think there is good reason for
assigning the Greek translation to the ist
cent. A.D.
For παρασιωπάν cf. also Gen. Χxiv.
21, xxxiv. 5; Num. XXX. 5 &c. ; 1 Sam.
xxiii. 9; Ps. xxxiv. 25, Xxxviii. 17, xlix.
3, cviii. I; Hab. 1. 13.
54
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[V. 4
4 ου γαρ λήψεται σκάλα άνθρωπος παρά ανδρος δυνατού.
* και τις λήψεται από πάντων ων εποίησας, εάν μη συ δως;
6 ότι άνθρωπος και η μερίς αυτού παρά σοι εν σταθμώ,
oυ πρoσθήσει του πλεονάσαι παρά το κρίμα σου, ο θεός.
7'EN τη θλίΒεσθαι HMc επικαλερόΜεθό ce είς βοήθειαν,
και συ ουκ αποστρέψεις την δέησιν ημών,
ότι συ εις ο θεός ημών.
η εις Α, ν: ει K, P, M: είς Hilg.
4 ου γαρ λήψεται. The sentence is
based upon Isai. xlix. 24 ‘Shall the prey
be taken from the mighty?' The Lxx.
rendering is μη λήψεται τις παρά γίγαντος
σκυλα. It is possible that the translator
reproduces the substance of the Hebrew
without reference to any existing Greek
Version. Otherwise he either quotes
loosely by memory from the Lxx. or
combines the LXX. rendering with that
of some other well-known version. In
favour of the first alternative is the fact
that though γίγας is occasionally found
(Gen. vi. 4, Χ. 8, 9; I Chr. 1. το; Ps.
xviii. 6; Isai. iii. 2, xiii. 3; Ezek. xxxii.
12, 26, XXxix. 18, 2o), the regular word
in the Lxx. to translate nas is duvarós.
Quoting from memory the translator
would naturally use the most familiar
word.
On the other hand there might be cited
the version of Symmachus which gives :
μη ληφθήσεται παρά δυνατού ληψις. But
the resemblance is limited to the words
παρά δυνατού, and no conclusion can be
drawn from it.
It seems to us most probable that the
translator made use of the LXX., but
inadvertently substituted δυνατου for γί-
γαντος.
The passage has a further special in-
terest. The force of the sentence sug-
gests that the words of the prophet had
become a proverbial expression. Not
more than a century later we find it used
and expanded by our Lord in His parable
of the strong man. Matt. xii. 29 )
πως δύναται τις εισελθείν εις την οικίαν
του ισχυρού και τα σκεύη αυτού άρπάσαι,
εάν μή πρώτον δήση τον ισχυρόν ; και τότε
την οικίαν αυτού διαρπάσει. Μark iii. 27.
The argument of this and the succeed-
ing verse is from the less to the greater.
You cannot wrest booty from a warrior
by force; neither can you claim it from
him as a right : but he will be ready to
give of it spontaneously and generously.
How much more may you not trust in
the goodness and kindness of God ? He
who has made all and given us all we
have, surely will give according to our
needs.
5 εαν μη συ δως. Compare for this
thought 1 Cor. iv. 7 τί δε έχεις και ουκ
έλαβες;
6 ότι άνθρωπος. The verse Com-
pletes and expands the argument. The
portion of each man is weighed as it
were in the balances before God. None
can add to it save by Divine decree.
The literal translation ‘Because man
and his portion are weighed in the ba-
lances before thee, (therefore) he will not
add to his abundance contrary to thy
judgement,' gives a very tautological
process of reasoning. It is also an ob-
jection that άνθρωπος and ή μερίς αυτού
should thus be treated as separate items
placed in the same scale.
* According to our translation ότι άνθρω-
Tos introduces the whole explanatory
sentence which concludes with παρά το
κρίμα σου, ο θεός. The words και η μερίς
αυτού...έν σταθμό are first introduced to
describe the limitation of human powers
in their relation to the divine, under a
well-known metaphor.
The same thought is repeated in its
direct and concrete form by oυ πρoσθήσει
...κρίμα σου. The substantive άνθρωπος
stands at the head of the sentence, which
falls into two coordinate clauses.
This construction reproduces the com-
mon Hebrew idiom, which for the sake
of emphasis places the subject absolutely
at the head of a sentence, and repeats it
under the form of a pronoun. Cf. Ps.
xviii. 31 'As for God, his way is perfect.'
civ. 17 As for the stork, the fir-trees
are her nest.
V. 7]
55
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
4 For no man taketh spoil from a mighty man;
5 And who shall receive aught of all the things that thou
hast made, except thou give it?
6 Verily as for man-his portion' is laid in the balance before Gri a
thee--he addeth not thereto nor increaseth? contrary to thy his portion
man and
judgement, O God.
are...
2 Gr. to inz-
7 In our distress we will call upon thee for help, and thou crease
wilt not turn away our petition, for thou art our God.
év otauộ. Not a common word in For Tapd in the sense of contrary to'
the Lxx. version. Cf. Is. xxviii. 17 Ý cf. Tapà vóuov Acts xviii. 13. Here,
SÈ ÈhenModúvn Mov Els otað uoús (n?RO??).
however, the rapà probably represents
the Hebrew 10 with the meaning of the
xl. 12 τίς έστησε τα όρη σταθμό και της comparative. This idiom, which is per-
váras suyộ; (? ). Ezek. iv. 16 pá haps more generally found with útèp (e.g.
Eccles. iv. 9 åyaloi oi dúo útèP TÒ Éva),
yourac áptov ¿v otaq uço (5pung). Ecclus.
is common enough in this dialect. The
xvi. 25 ékpalvw ĉv otao jw maidelav. xxvi. preposition, denoting excess, is added to
16 Oºk ŠOTI oTaojòs Tâs öğcos éyk patolls the comparative to give 'greater expres-
yuxñs. Wisd. xi. 21 návra MéTPW każ siveness.' (Winer, $ 35.) Cf. Luke iii.
αριθμό και σταθμώ διέταξας. Cf. Αq. 13 μηδέν πλέον παρά το διατεταγμένον
Prov. xvi. II otad uos kai šúyla dikala. úuiv apáo o ete.
The citation from the book of Wisdom If this explanation is correct, the trans-
it is important to observe is included by lation of πλεονάσαι παρά το κρίμα σου will
Hilgenfeld in the list of passages which be 'to increase beyond that which thou
he adduces (Messias Judaeor. Prolegg. orda
p. xvii.) as evidence that the writer of 7 év Tŷ Oxißeodau nuas. Cf. i. I.
the Psalms of Solomon was acquainted The reference is probably to the drought
with the book of Wisdom. Upon the (cf. ver. II) or fainine (cf. vv. 10, 12),
general question the reader is referred to which is the occasion of the supplicatory
the Introduction. But it seems obvious, (1) Psalm.
that beyond the fact that in both passages eis Bondelay. Cf. Ps. xxxiv. (xxxv.) 2
oraouæ occurs where the Almighty is åváornél éis Bondeláv nov. lxix. (lxx.) i o
being addressed, there is no similarity beòs els tnv Bondeláv jov a póoxes.
of thought between our context and αποστρέψεις την δέησιν. This phrase
Wisd. xi. 21; (2) that the word itself is does not occur in the Lxx. ; but åto-
used in different senses in the two pas- otpé el is very frequent in the sense of
sages; in Wisd., as in Ezek., it has the refusing' or 'rejecting' when coupled
meaning of 'weight' as a method of with poowTOV.
computation by the side of measure,' The same thought however is expressed
number': in Ps. Sol. it has the meaning by different verbs in the LXX., e.g. Ps.
of "the instrument for weighing,' the liv. (lv.) i kai un Útrepions Thy dénolv nov.
balance or scale.
lxv. (lxvi.) 20 eủloyntos ó Deos ós oủk ÅTÉ-
The more general term would be év STTG 60 The Too0 GUxmp uoc. ci. (cii.) 18
cuyo. Cf. Job xxxi. 6 éotamal yàp ÉV Kal oỦK & FOUÓ ÉV WO EV TV Oénol aútwy.
cuyo dikaio. Ps. lxi. (lxii.) 10 pevdeis δέησις is here the most appropriate
οι υιοί των ανθρώπων εν ζυγούς του αδική word for prayer, expressing petition for
gal. Dan. v. 27 (Theodot.) Dekén, éotáon the relief of material wants.
¿v Šuyo. The passage in Wisdom is ŐTL où els ó Deos ru@y. Cf. ix. 16.
much more like Test. Nephth. 2 Távta gàpFor el (not els) we may quote the parallel
εν τάξει εποίησεν ο θεός καλά κ.τ.λ.
passages, Ps. cxxxix. (cxl.) 7 ElTa TQ
vỏ pornet Toº TheOveral. For Kupiw oeós jou ei oú. cxli. (cxlii.) 10 ÖTL
this common Hebrew idiom cf. Gen. viii. Deós jou ei oú.
12 ου προσέθετο του επιστρέψαι προς αυτόν Hilgenfeld’s conjecture είς is quite out
Étl. Deut. xxv. 3 éàv dè nepoo oñs maotl- of keeping with the thought and argu-
ywoal. Acts xii. 3 t pooébeto Oumlaßeiv. ment of the Psalm.
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[v. 8
8 μη βαρύνης την χειρά σου εφ' ημάς,
ίνα μη δι' ανάγκην αμαρτωμεν.
9 και εάν μη επιστρέψHC HMac, ούκ άφεξόμεθα,
αλλά επί σε ήξομεν.
10 εαν γαρ πεινάσω, προς σε κεκράξομαι, ο θεός,
και συ δώσεις μοι.
11 τα πετεινά και τους Ιχθήac συ τρέφεις
εν τω διδόναι σε υετον έν ερήμοις εις δNATολέN χλόΗc,
ετοιμάcal χορτάσMάτα εν ερήμω παντί ζωντι.
12 και έαν πεινάσωσι, πρόc cε ΑΡογοι πρόσωπα αυτών,
18 τους Βασιλείο και τους άρχοNTAC και λαογο συ τρέφεις, ο
θεός,
8 αμαρτάνωμεν (2 K) Fab.: αμάρτωμεν A (Cerda) V, P, M.
9 ημάς Codd. : προς ημάς Fritzsch. Pick.
11 χιλόης A (Cerda : είς ανατολήν χιλόης = ad orientent pascis).
8 μη βαρύνης την χειρά σου εφ' ημάς.
See on ii. 24 ικάνωσον...του βαρύνεσθαι
χειρά σου επί Ιερουσαλήμ. From the
passages there referred to, it will be seen
that the active voice in this metaphor is
not found in the Ο.Τ. The Psalmist,
who obviously bases his use of the me-
taphor on such Ο.Τ. passages as Job
xxxiii. 7; Ps. xxxii. 4, would here repro-
duce their idiom. We conjecture there
fore that the Hebrew ran 77 125η Ν
μη βαρυνθείη (or μη βαρυνέσθω) ή χείρ
gov instead of 77 7an 58, which
represents the reading of the vowels fol-
lowed by the Greek translator. As the
vowels were not written, this was a very
likely mistake to occur.
ίνα μη...αμάρτωμεν. The aor. has
better Ms. authority than the present
αμαρτάνωμεν.
Cf. Ps. cxviii. (cxix.) ιΙ εν τη καρδία
μου έκρυψα τα λόγια σου όπως αν μη αμάρ-
τω σοι.
δι' ανάγκην, i.e. on account of the
pressure of necessity arising from want of
food. The thought seems to be that ex-
treme physical suffering tempts men to
lose their faith in God and seek relief in
sinful ways. Such was the temptation
of Tob (Job ii.). The verse will then
best be illustrated by Prov. xxx. 8, 9
Feed me with the food that is needful
for me...lest I be poor, and steal, and
use profanely the name of my God.' Is.
viii. 21 it shall come to pass that, when
they shall be hungry, they shall fret
themselves, and curse by their king and
their God.'
It seems however to us that this ex-
planation does not exhaust the full mean-
ing of the passage. The Psalmist's prayer
for relief from the scourge of famine, lest
in this dire extremity he should sin
against God, contains a hidden allusion
to the laws of cleanliness in matters of
food, concerning which the Pharisees
were minutely particular. In times of
scarcity, the difficulty of keeping to the
letter the rules which regulated their
food became increasingly formidable ;
and the liability to sin,' i.e. to trans-
gression of the law, was proportionately
aggravated.
αναγκών. Cf. Ps. cvi. (cvii.) 6, 13, 19,
28 και εκέκραξαν προς κύριον εν τω θλίβε-
σθαι αυτούς, και εκ των αναγκών αυτών
έσωσαν αυτούς..
9 και εάν μη επιστρέψης ημάς. The
phrase is undoubtedly based on the refrain
of Ps. lxxix. (lxxx.) 7, 14, 19‘turn us again?
(επίστρεψον ημάς), where it is doubtful
whether the meaning 'restore us to pros-
perity' or 'bring us back from captivity'
is most appropriate. In the present pas-
sage it can only carry the former meaning.
For ÉTLOTPÉ DELV used of Divine restoration
after discipline, cf. Ecclus. xviii. 12 έλεος δε
V. 12]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
57
ΤΑΙ
8 Make not thy hand heavy upon us, that we sin not by
reason of our sore necessity.
9 Even if thou turn us not again, yet will we not cease from
thee--nay, we will come unto thee.
10 For if I be an hungered, unto thee will I cry, O God, and
thou wilt give unto me.
II The fowls of the air and the fishes dost thou feed, when
thou givest showers in the desert places that the green grass
may grow up, to prepare food in the wilderness for every living Gr. fodder
thing.
12 And if they be hungry, unto thee will they lift their face.
13 Kings and rulers and nations dost thou feed, O God;
κυρίου επί πάσαν σάρκα ελέγχων και παι-
δεύων και διδάσκων, και επιστρέφων ως
ποιμήν το ποιμνίον.
Fritzsche, by his conjectural reading
προς ημάς, gives a different turn to the
clause i.e. 'If you incline not unto us, &c.'
and is followed by Pick.
But as the reading gives a good sense
and is supported by the analogy of the
LΧΧ. version of Ps.lxxix. (Ιxxx.) and lxxxiv.
(lxxxv.) 4, we see no sufficient reason for
introducing the preposition.
It is possible that the original Hebrew
may have had the sense which Fritzsche
proposes, since the LXX. in Ps. cxviii.
(cxix.) 79 give επιστρεψάτωσάν με as the
rendering of 15:210), “convertantur ad
me.'
ουκ άφεξόμεθα. Cf. viii. 38 “We will
not hold off or abstain from approaching
thee in prayer. For απέχομαι, cf. Jobi. I,
8 απεχόμενος από παντος πονηρού πράγ-
ματος. Isai. liv. 13 απέχου από αδίκου.
αλλ' επί σε ήξομεν. Cf. Ps. Ixiv. (Ιxν.)
3 εισάκουσον προσευχής μου, πρός σε πάσα
σάρξ ήξει.
1ο εαν γαρ πεινάσω. The thought
of this verse recalls Ps. cvi. (cvii.) 9 ŐTL
έχόρτασεν ψυχήν κενήν, και ψυχήν πεινώ-
σαν ενέπλησεν αγαθών..
11 τα πετεινα... τρέφεις... υετόν...ανα-
τολήν χλόης...ετοιμάσαι χορτάσματα.
The occurrence of these words illustrates
the influence of the Lxx. version on the
translator, cf. Ps. cxlvi. (cxlvii.) 8, 9 TQ
ετοιμάζοντι τη γη υετόν, το εξανατέλλοντι
εν όρεσι χόρτον και χλόην τη δουλεία των
ανθρώπων, και διδόντι τοις κτήνεσι τροφήν
αυτών και τους νοσσοίς των κοράκων τους
επικαλουμένοις αυτόν, Job XXXviii. 25-27.
Cf. Matt. vi. 26 for the illustrative
detail.
τρέφεις. Cf. Ps. cxliv. (cxlv.) 15, 16
και συ δίδως την τροφήν αυτών εν ευκαιρία.
cxlv. (cxlvi.) 7 διδόντα τροφής τους πει-
νωσιν.
εις ανατολήν χλόης. A picture of the
rapid growth of vegetation after a fall of
rain in Palestine. ανατολή is here used as a
verb noun, so that these words are equiva-
lent to ίνα ανατέλλη χλόη. ανατολή in this
sense does not occur in the Lxx. or in
the N.T.
ετοιμάσαι. This might be taken as a
fresh clause coordinate with εν τω διδόναι
σε υετόν. But we prefer to regard it as
explanatory and expressing the purpose
of εν ερήμοις εις ανατολήν χλόης. Cf. Ps.
1xiv. (lxv.) το ήτοιμάσας την τροφήν αυτών.
χορτάσματα is used for provender
Gen. xxiv. 25, 32, xlii. 27, xliii. 24; Jud.
Xix. 19; for grass' (= Aq. χλόην) in
Deut. xi. 15, in which sense it may occur
here, unless it should receive a perfectly
general application in the sense of 'food'
as in Acts vii. ΙΙ και ουχ ηύρισκον χορτάσ-
ματα οι πατέρες ήμών.
* 12 προς σε αρούσι πρόσωπα αυτών.
The verse expresses in reference to all
living creatures the same thought as
Ps. ciii. (civ.) 21 “The young lions roar
after their prey and seek their meat from
God.'
For αρούσι πρόσωπα αυτών cf. 2 Sam.
ii. 22 πώς άρω το πρόσωπόν μου προς Ίωάβ;
where in a very different context the same
thought of trust and confidence underlies
the metaphor.
13 βασιλείς...άρχοντας...λαούς. For
this collocation compare Ps. cxlviii. II
βασιλείς της γης και πάντες λαοί, άρχοντες
και πάντες κριται γης.
.
58
[v. 13
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
και πτωχου και πένητος η ελπίς τίς έστιν, ει μη συ,
Ο κύριε; ...
14 και συ επακούση, ότι τίς ΧΡΗcτός και επιεικής, αλλ' ή συ,
ευφράναι ψυχήν ταπεινού εν τω ανοίξαι χείρα σου εν ελέω;
15 η χρηστότης ανθρώπου έν φίλω [σήμερον] και αύριον,
και εαν και δευτερώση άνευ γογγυσμού, και τούτο θαυ-
μάσειας:
15 έν φίλο Codd.: εν φηλό Hilg. και η αύριον Codd. : επ' αύριον Hilg. ανέκ. Α
(Cerda)..
και πτωχου και πένητος η ελπίς τίς and kindness are shortlived: Ver. I6
έστιν. Cf. Ps. Xxxiv. (xxxv.) το ρυόμενος God's gifts are without stint.
πτωχόν εκ χειρός στερεωτέρων αυτού, και Whatever may have been the precise
πτωχόν και πένητα από των διαρπαζόντων: form of the verbs in the original, it is
αυτόν. Ιxxi. (Ιxxii.) 12, 13 ότι έρύσατο πτω more natural to suppose that they con-
χόν εκ χειρός δυνάστου και πένητα και ουχ tinue the previous clause than that they
υπήρχεν βοηθός φείσεται πτωχου και πέ introduce a new starting-point in the
νητος, και ψυχάς πενήτων σώσει. Ιxxiii. sentence. We are confirmed in this view
(Ιxxiv.) 21 πτωχός και πένης αινέσουσιν when we find the phrase ανοίγειν χείρα
το όνομά σου.
coupled with xpnotórns in the same Psalm
14 χρηστος και επιεικής. The same ciii. (civ.) from which has been borrowed
words occur together in Ps. lxxxv.(lxxxvi.) the substance of these verses II–15.
5 ότι συ, κύριε, χρηστος και επιεικής: the ταπεινού. Cf. Ps. ci. (cii.) 17 επέβλεψεν
probability that the translator was in- επί την προσευχήν των ταπεινών.
Huenced by this Psalm is increased on εν τω ανοίξαι χείρά σου εν ελέω. Com-
our observing in ver. I εισάκουσόν μου pare ciii. (civ.) 28 ανοίξαντος δέ σου την
ότι πτωχός και πένης ειμι εγώ, in ver. 2 χείρα τα σύμπαντα εμπλησθήσεται χρηστό-
τον ελπίζοντα επί σε, in ver. 4 εύφρανoν τητος. cxliv. (cxlv.) 16 ανοίγεις συ τάς
την ψυχήν του δούλου σου, words which χείράς σου και εμπιμπλας παν ζώον ευ-
find their echo in our present context. δοκίας.
all ñ used after a direct or implied 15 η χρηστότης ανθρώπου. The
negative. Cf. Job vi. 5 μή διακενής κεκρά gnomic character of this and the follow-
ξεται όνος άγριος αλλ' ή τα σιτα ζητών και ing verse is quite in the style of Proverbs.
Like xii. 51 ουχί, λέγω υμίν, άλλ' ή δια When viewed in conjunction with the
μερισμόν. 2 Cor. i. 13 ου γαρ άλλα γρά- proverbial saying in ver. 4 and the prac-
φομεν υμίν αλλ' ή α αναγινώσκετε. On tical philosophy of vv. 18—20, as well as
αλλ' ή standing for άλλο ή (not αλλα ή) with the references to the natural world
and its use as a conjunction see Winer's (cf. 1 Kings iv. 32, 33), this feature in
Gr. of N.T. (Moulton's 3rd ed. p. 552, our Psalm may well have been under-
stood to confirm the claim of Solomonic
ευφράναι. The infin. corresponds with authorship.
ετοιμάσαι in ver. ΙΙ.
έν φίλω κ.τ.λ. The έν φίλω literally
Wellhausen translates ευφράναι and reproduces the Hebrew 2N5. Hilgen-
ανοίξαι as if they had both been Impera feld's conjecture év onl@="deceitfully,'
tives in the original. But this seems with guile,' from the rare adjective
to us to introduce unnecessarily a sen- onlós, which does not occur in Lxx. or
tence of entreaty, which would interrupt N. T. Greek, only deserves notice as a
the description of Divine mercy. The remarkable instance of critical perversity.
thought of the passage seems to follow The text gives a fair sense, though the
an orderly arrangement: ver. 14 God construction is harsh; the conjecture is
hearkens, for he is gracious and maketh no sort of improvement.
glad the heart of the humble by his Conjecturalemendation ofour Psalmist's
bounteous mercy: ver. 15 man's mercy text has been confirmed by the discovery
n. 4):
V. 15]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
59
and who is the hope of the needy and the poor beside thee, O
LORD?
14 And thou wilt hearken :-for who is gracious and gentle
but thou ?
Thou makest* glad the soul of the humble by opening thine 4 Gr. to
hand in mercy.
make, or,
15 The kindness of a man is toward his friend [to-day) and "une
to-morrow, and if he should do it a second time without Gr. and
grudging, even so thou wouldest marvel.
the inorr0701
proverbial Jewish expression (cf. Luke
xiii. 32, 33; Jas. iv. 13) for the present
and immediate future;
(2) that kai before » aŭplov stands in
need of some explanation when followed
by another kai;
(3) that the probability of the Hebrew
word for “to-day' of four letters dropping
out is rendered exceedingly probable by
the fact of its two last letters being the same
as the two first letters of the Hebrew and
to-morrow. The sentence might have
run 77010177 21782 0787 7210, while
the liability to the omission might have
been further increased if the Hebrew had
read towards his friend. 'when the final
letters of that substantive would almost
have corresponded with the opening letters
of "to-day.. thus.
.טובת איש ברעהו היום ומחר
of Mss. (e.g. iv. 31), but the introduc-
tion of a lexical curiosity like onlợ, which
is not found once in the Lxx. or the N.T.,
into a passage where piaw gives a reason-
able sense, is indefensible. Hilgenfeld's
line, ý xpnotórns åv pútov ¿v onlą kai
É' aŰplov, is apparently intended to mean
'man's kindness is deceitful and has an
eye to the future; if it is repeated, it is
a marvellous exception.'
We feel convinced, however, that the
second clause of the sentence becomes
almost meaningless unless the first clause
be much more favourable in tone than
Hilgenfeld's emendation makes it. The
general meaning we take to be quite
satisfactory as supplied by the present
text: 'a man's kindness is short-lived;
with repetition it becomes grudging; if
not, it is a case for wonderment.'
There are two objections to the present
text: (1) the abruptness of the first clause
ñ xpnotórns åv pútov Év piaw, (2) the
ungrammatical construction of the follow-
ing words, kai ý aŰplov kaì tàv kai...kai
TOÛTo, emphasized by the repetition of
Kal.
The difficulty we conjecture to be due
either to the error of the translator or to
the condition of the Hebrew text.
We believe that the best explanation is
to be found in the hypothesis that some-
thing has fallen out which formed part of
the original text.
Our conjecture is that the word 'to-day'
was accidentally omitted from the Hebrew
text, and that the Greek should have run
♡ XPNOTótns åvo putov v piaw [onuepov]
kai aŰplov. The sense which is thus se-
cured is very appropriate : 'a man's kind-
ness toward his friend is for to-day and to-
morrow: but if he ungrudgingly repeats
it, this is wonderful.' In favour of the
conjecture we may bear in mind
(1) that 'to-day and to-morrow' was a
T1
This appears to us by far the most
satisfactory explanation; and the objec-
tion based on the literal rendering of
deutepów disappears when we find that
(1) deutepów is used not merely of doing
a second time' (e.g. 1 Kings xviii. 34),
but also of “repeating' generally (e.g.
Ecclus. vii. 25 kai un deutepcoys óyov ev
TT podeuxû cov): (2) the word 7W, which
it translates, is often used of indefinite
repetition’; e.g. Prov. xvii. 9 'He that
harpeth on a matter' (Sym. = ' SÈ DEUTE-
pôv Xoyov. Th.= kai devTepôv év óvw):
xxvi. II 'A fool that repeateth his folly'
(Sym. Th. åvóntos SENTEPÔV étừ đó posúvn
autoû).
In Deut. vii. 7 Aquila's use of devrepów
is due to a confusion between 1 and
.
Another possible rendering of the Ms.
text is this: A man's kindness is toward
his friend, and extends only to the morrow,
or is deferred to the morrow, whereas
God's kindness is toward all. He maketh
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[v. 16
18 το δε δόμα σου πολύ μετα χρηστότητος και πλούσιον,
και ου έστιν επί σε, κύριε, η ελπίς, ου φείσεται εν δόματι.
17 επί πασαν την γην το έλεός σου, κύριε, εν χρηστότητι.
18 Μακάριος ου μνημονεύει ο θεός εν συμμετρία αυταρ-
kegias
16 TÒ del V. peloeraV, K, P, M: púotai A: Duodetal Cerda, Fabr. Peloel
Fritzsch. Pick.
18 aŭtapkeolas Codd. : atrapkelas Hilg.
his sun to shine upon the just and the
unjust.
άνευ γογγυσμού. γογγυσμός is not a
common word. It renders 73150 in
Ex. xvi. 7, 8, 9, 12; Num. xvii. 5, 10,
and 118 in Isai. lviii. 9, and is found in
Wisd. i. 10, JI; Ecclus. xlvi. 10. We
have άνευ γογγυσμού in I Pet. iv. 9, χωρίς
yoyyuou Phil. ii. 14; and elsewhere in
the N. T. the word occurs only in John
vii. 12; Acts vi. J.
kai Toûto Davudo elas. Cf. Ps. cxvii.
(cxviii.) 23 kai čo ti bavmaotév ópbaluois
nuw.
For the Aeolic aorist cf. ψηλαφήσειαν
Acts xvii. 27:
16 oủ peloetat év Sóuari. Upon our
explanation of these words must turn our
explanation of the argument in this and
the following verses. There are two main
alternatives of explanation:
A. According to the first, the argument
is: as contrasted with man's goodness,
Divine goodness is rich and bountiful ;
the gifts of God will always be plentifully
showered upon the man whose trust is in
Him; yea and more than that, the whole
earth partakes of them. This seems to
be the view of
(a) Fritzsche, who conjecturing peloel
would apparently prefer the reading “And
towards him, whose trust is in Thee, o
LORD, Thou wilt not be sparing in
gifts.'
(0) Wellhausen, who, if he reads pel-
detai, must regard it as a mistranslation
of the original Hebrew, translates as if it
should have been rendered oủx totepņo el,
und wessen Hoffnung auf dich steht,
Herr, wird keinen Mangel haben an Gute.'
This gives a better grammatical sense
than Fritzsche's, inasmuch as the ante-
cedent to the relative clause is the subject
and not the unexpressed object of the
main verb.
B. The alternative explanation of the
verse may be expressed as follows: God's
gifts and mercy are bountiful; and they
who trust in Him have more than enough,
for they can give abundantly out of the
store which He has granted them. Those
who trust in Him imitate His goodness.
où peloetai is taken in its literal sense,
‘And he whose trust is in thee, O LORD,
will not be sparing in his gifts.' So
Geiger, who however wrongly refers to
xi. 2. This rendering of peidomar in the
sense of 'I am parsimonious' is not com-
mon, but might be defended from Jer.
xxvii. (1.) 14 un pelo no le étrì Tols Točetua-
ou úuwv, and Aq. Sym. Prov. xi. 24 ó dè
PELOÓuevos 787}. The thought also might
be illustrated from the description of the
opposite character in Prov. xxi. 14 dúpwv
δε οφειδόμενος θυμόν εγείρει ισχυρόν.
Out of these rival methods of transla-
tion we incline to that represented by
Wellhausen A (6). The sense which his
rendering gives agrees best in our belief
with the context. We are not, however,
aware how Wellhausen arrives at his trans-
lation.
Our own belief is (1) that peloetai is
the right Greek reading, and that the
varieties in the text are due to the diffi-
culties in the way of its interpretation:
(2) that pelo etal is the translator's render-
ing of an inaccurate Hebrew text: (3) that
whereas peloetai would be the natural
rendering of D114 he will spare,' cf. Deut.
vii. 16 oŮ peloetal dinn: Ezek. ix. 10
kai oŮ peloetal (DinD-x2), Din' was pre-
sumably in the text before the translator:
(4) that Din' was a copyist's blunder for
7074 he will want,'the final letters having
been transposed, and I read for 7: (5) that
on the supposition of the original text
V. Ι8]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
61
16 But thy gifts, according to thy loving-kindness, are boun-
teous and rich ;
and he whose hope is in thee, O LORD, standeth not in need of
gifts6.
6 Or, as
a Greek,
17 Thy mercy, O LORD, is upon all the earth in loving-kind-
will not be
ness.
sparing in
18 Blessed is the man whom God remembereth with aº
sufficiency convenient for him;
having been 700", the Greek rendering
should have been υστερήσει or απορήσει.
Our explanation of the verse then be-
comes God's gifts are rich and plentiful;
the man who trusts in the LORD shall be
well provided for, he will need gifts no
more: but God restricts not His love;
His mercy is toward all the world.'
Pick's translation of this verse is ‘But
thy gift is large with benevolence, and
rich. And whoso putteth his trust, O
LORD, in Thee, shall have no need of
anything.’ φείσει (the reading followed)
is here rendered as if there were a word
φείδω “I have need of, with φείσει 3 sing.
fut. “he shall have need of.'.
For δόμα...πλούσιον cf. xviii. 2 ή χρηστό-
της σου μετά δόματος πλουσίου επί Ισραήλ.
Proν. xix. 17 κατά δε το δόμα αυτού αντα-
ποδώσει αυτό. Sym. Proν. xix. 6 και πας
φίλος ανδρός δόματος.
17 επί πάσαν την γην το έλεός σου.
We more often find the power than the
mercy of the Lord described as universal.
Compare for this expression Ps. xxxii.
(xxxiii.) 5 του ελέους κυρίου πλήρης η γή.
For the comparison of Divine and human
mercy our Psalmist shows a close agree-
ment with Ecclus. xviii. 12 έλεος ανθρώπου
επί τον πλησίον αυτού· έλεος δε κυρίου επί
πάσαν σάρκα.
18 ου μνημονεύει ο θεός. The verb
for to remember applied to God is
generally μιμνήσκω. An exception is Rev.
xviii. 5 και εμνημόνευσεν ο θεός τα αδική-
ματα αυτής.
The meaning of the clause seems to be
'blessed is the man who is the recipient
of Divine favour with a humble but con-
tented lot. On the other hand a man
sins who seeks to exceed, apparently by
unrighteous means, the limit which God
has assigned him' (cf. ver. 6). According
to this explanation εν συμμετρία αυταρκε-
σίας is opposed to εάν υπερπλεονάση, and
μακάριος ου μνημονεύει ο θεός tο εξαμαρ-
Tável. The latter contrast is not very
evident at first sight. But it is implied
that the man whom God remembers is a
holy man.
έν συμμετρία αυταρκεσίας. We can-
not be far wrong in supposing that the
general sense of these words is 'content-
ment in circumstances sufficing for daily
needs. But it is not so easy to determine
more narrowly their precise significance.
συμμετρία does not occur in the LΧΧ.
or in the N. T. σύμμετρος 1s found in
Jer. Χxii. Ι4 ώκοδόμησας σεαυτώ οίκον
σύμμετρον.
αυταρκεσίας is probably introduced as
an additional interpretative rendering to
explain συμμετρία. Cf. iv. 20 ατεκνίας,
xvi. I ύπνου. αυταρκεσία appears to be
a άπαξ λεγόμενον. Hilgenfeld reads αυταρ-
κείας, and Geiger suggests αυταρεσκίας.
αυταρκεσία however seems to stand in
the same relation to αυτάρκεια and αυταρ-
κεϊν as αποικεσία to αποικία and αποικείν,
and is certainly not to be rejected from
the text as an impossible compound, with
the meaning of sufficiency.' . The word,
and indeed the whole phrase, seems to be
based on Prov. xxx. 8 ‘Give me neither
poverty nor riches; Feed me with the
food that is needful for me.' (πλούτον δε
και πενίαν μή μοι δώς, σύνταξον δέ μοι τα
δέοντα και τα αυτάρκη = Aq. άρτον ακρι-
βασμών μου. Sym. δίαιταν ικανήν.)
It is interesting to find this proverbial
maxim so prominently asserted in this
Psalm. The Pharisees, whose Sadducee
opponents numbered amongst them the
wealthiest of the race, probably dwelt
with special satisfaction on the blessings
of humble station with contentment. It
was, we may believe, a recollection of his
early training, which gives to us St Paul's
teaching on the subject of 'contentment'
in the words of Phil. iv. II εγώ γάρ
έμαθον εν οίς είμι αυτάρκης είναι, I Tim.
Vi, 6, 8 έστιν δε πορισμός μέγας η ευσέβεια
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [V. 19
19 εάν υπερπλέονάση ο άνθρωπος, εξαμαρτάνει.
20 ικανόν το μέτριον εν δικαιοσύνη, ,
και εν τούτω η ευλογία κυρίου είς πλησμονήν εν δικαιοσύνη.
21 ευφράνθησαν οι φοβούμενοι κύριον έν άγαθοίς,
και η χρηστότης σου επί Ισραήλ εν τη βασιλεία σου.
22 εγλοΓΗΜΕΝΗ Η Δόξα KγρίΟΥ,
ότι αυτός Bacιλεγc ΗΜΩΝ.
21
ευφράνθησαν Codd. : ευφρανθείησαν Fritzsch. Pick.
μετά αυταρκείας.. έχοντες δε διατροφής και
σκεπάσματα τούτοις αρκεσθησόμεθα. Very
similar is the sentence, perhaps derived
from the same source, in the Pirge Aboth
IV. 3'Who is rich? He that is contented
with his lot; for it is said, When thou
eatest the labour of thy hands, happy art
thou, and it shall be well with thee' (Ps.
cxxviii, 2). 'Happy art thou’sc. in this
world; and it shall be well with thee,
sc. in the world to come.'
19 υπερπλεονάση. With the same
meaning probably as ver. 6 πλεονάσαι
παρα το κρίμα σου, ο θεός.
For the use of the word compare I Tim.
1. Ι4 υπερεπλεόνασεν δε η χάρις του κυρίου
ημών.
' εξαμαρτάνω is not found in the N.T.
In the LXX. it is found intransitively in
Neh. ix. 33; Hab. ii. 10; Zeph. i. 18;
Song of Three Ch. 5, and often transi-
tively in the sense of 'make to sin,’e.g.
i Kings xiv. 16.
20 το μέτριον. μέτριος seems only to
be found once in the LΧΧ. Εcclus. ΧΧxiv.
20 (= XXXi. 22) ύπνος υγιείας επί εντέρω
μετρίω. The adverb μετρίως also occurs
once, in 2 Μacc. Χν. 38 ει δε εντελώς και
μετρίως, τούτο εφικτόν ήν μοι. In the N.T.
the adverb, occurs once, Acts ΧΧ. Ι2 παρε-
κλήθησαν ου μετρίως.
The meaning of το μέτριον can receive
no better illustration than Prov. xxx. 8
'Give me neither poverty nor riches.' It
represents the position in life freed from
the temptations peculiarto extreme poverty
and extreme wealth.
το ικανόν is the LΧΧ. rendering of 7
in Lev. xxv. 28.
εν δικαιοσύνη. Without δικαιοσύνη
there is no sufficiency possible; with
δικαιοσύνη, the golden mean' amply
supplies human wants. The purely legal
character of the δικαιοσύνη here spoken
of is suggested by the other references to
righteousness' in this book.
The idea of a little with righteousness
being better than great wealth and wicked-
ness is frequently mentioned in Hebrew
literature. Compare Ps. xxxvii. 16' Better
is a little that the righteous hath than the
abundance of many wicked.' It is a
common maxim in the Book of Proverbs,
e.g. XV, 16 ‘Better is little with the fear
of the LORD, than great treasure and
trouble therewith’; xvi. 8 ‘Better is a
little with righteousness than great re-
venues with injustice.'
η ευλογία κυρίου. Cf. xvii. 43.
είς πλησμονήν. This phrase is used
here in a good sense in connexion with
the blessing of the LORD. In the LXX.
it occurs frequently, with the sense of 'to
the full, "unto abundance.' Ex. xvi. 3
ήσθίομεν άρτους είς πλησμονήν; ver. 8;
Lev. xxv. 19, xxvi. 5.
Thus Ps. lxxviii. 25 “He sent them
meat to the full' (επισιτισμόν απέστειλεν
αυτοίς εις πλησμονήν). Lam. V. 6 We
have given the hand to the Egyptians,
and to the Assyrians to be satisfied with
bread’ (Αίγυπτος έδωκε χείρα, 'Ασσούρ είς
πλησμονήν αυτών).
In the N. T. it is found with a bad
sense in the well-known but difficult pas-
sage, Col. ii. 23 ουκ εν τιμη τινί προς
πλησμονήν της σαρκός. R. V. against the
indulgence of the flesh.'
The present sentence is not without
obscurity. The words εν τούτω may refer
back to το μέτριον or may point forward
to είς πλησμονήν εν δικαιοσύνη. We
prefer the latter alternative; the second
clause explains and expands the former.
είς πλησμονήν is then equivalent to ίνα
γένηται πλησμονή.
V. 22]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
63
1092
19 If a man abound beyond measure, he sinneth.
20 Sufficient is a moderate provision with righteousness"; and 'Gr. unto
herein is the blessing of the LORD, that a man be satisfied in
righteousness.
21 They that fear the LORD rejoice in prosperity, and thy 8 Or, his
loving-kindness is upon Israel in thy kingdom.
goodness
22 Blessed be the glory of the LORD, for he is our King.
év alkalooúvm. The "righteousness' of
the true Israelite alone can fill the measure
of satisfaction. This righteousness' con-
Sisted in εννόμος βίωσις “living in con-
formity with the Law.' It was the due
performance of duties, cf. Matt. iii. 15
'to fulfil all righteousness' (Tampwoai tâ-
oav dikalodúvnv). Our Lord's ministry was
a constant witness against the unspiritual
ideal of righteousness set up by the Scribes
and Pharisees, e.g. Matt. v. 20 (except
your righteousness shall exceed the righte-
ousness of the Scribes and Pharisees, ye
shall in no wise enter into the kingdom
of heaven.' But in the same sermon He
recognizes the existence of those whose
spiritual yearnings were unsatisfied by
the Pharisaic standard of legal perform -
ance. “Blessed are they that hunger and
thirst after righteousness (Tv Olkaloouvnu)
for they shall be filled' (Matt. V. 6),
where the true satisfaction may be con-
trasted with the είς πλησμονήν of our
own verse. Our Lord, like the Pharisee
teachers, laid before the people the primary
duty of the pursuit of righteousness, ‘Seek
yefirst the kingdom of God and His righte-
ousness. The difference between His
teaching and that of the Pharisees layin the
fundamental conception of ‘righteousness,'
the Pharisee basing it on obedience to the
'letter,' our Lord on the 'Spirit' of holi-
ness.
The passages in the Gospels where di
Kaloo úvn is mentioned are Matt. iii. 15,
v. 6, 10, 20, vi. 1 (?), 33, xxi. 32; Luke
i. 75; John xvi. 8, 10.
It is interesting also to observe how
largely St Paul, the Pharisee, deals with
the Christian expansion of this Jewish
idea of righteousness.'
21 cú pávonoav. Fritzsche's emen-
dation eú pavdelnoar is very possible; cf.
iv. 21 σκορπισθείησαν for σκορπίσθησαν.
But the aorist indic, may equally well
here state the continuous fact.
oi poßoóuevou Kúplov. Cf. ii. 37, iii. 16.
The theocratic section of the community.
Compare Luke ii. 25 ở äv@pwroS OÛTOS
δίκαιος και ευλαβής.
εν αγαθοίς. Considering the context
and the subject of the Psalm, we prefer
to understand this as an allusion to the
blessings of prosperity,' as in Ps.cvi. (cvii.)
9 'the hungry soul he filleth with good
things,'yuxnv TTELVwrar évét noev åyabwv
(cf. Luke i. 53); Job xxi. 13 OUVETéco av
δε έν άγαθοίς τον βίον αυτών : So αγαθά
xvii. 50.
Another possible rendering would be
in goodness' or 'good deeds,' cf. R.V.
in 2 Chron. vi. 41 oi vioi oov eủopavontw-
car év áraboîs.
ŠTrì 'Io para éy tŷ Baoielą gov. We
believe that these two expressions are
really intended to be synonymous; for the
change of preposition compare xi. 9 & Trì
'Io paña kai év lepovo annuo Israel is thus
not a portion of the kingdom, but is the
Kingdom of God. The true Israel is co-
extensive with the Divine Kingdom. “Thy
loving kindness is towards Israel, even
Thy Kingdom.' For a description of
the Divine Kingdom see Ps. cxlv. 11-13.
It is however quite possible that év rũ
Baolela oou may have been used by the
translator of our Psalmist, in the sense of
¿v Tŷ Baoileûs al oe 'in Thy reign.
22 cúloynuévn ń Sóča kuplov. The
words are probably taken from Ezek. iii.
12 eủloynuévn doča kuplov € K TOỦ TÓTOV
aútoû.
aúrós Bao deus rjum. See on xvii. I,
38, 51.
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[VI. I
5. Ψαλιός έN ελπίτι τωι CαλοΜώN.
VI. Μακάριος ανήρ ου Η ΚΑΡΔία δήτου ετοίΜΗ επικαλείcθαι
το όνομα κυρίου:
2 εν τω μνημονεύειν αυτόν το όΝΟΜΑ Kγρίου σωθήσεται.
3 αι οδοί αυτού κατεγθγNoNται υπό κυρίου,
και πεφυλαγμένα έρΓο χειρώN αυτού υπό κυρίου θεού αυτού.
4 από δράσεων πονηρών ενυπνίων αυτού ου ταραχθήσεται
η ψυχή αυτού,
και εν διαβάσει ποταμών και σάλων θαλασσών ου πτοη-
θήσεται.
Inscript. : ψαλμός τω Σαλομών εν ελπίδι S' A Cerda. E' εν ελπίδι τωι Σαλομών (a
sinistra parte superscriptum) V, K, P (? om. num.): deest M.
3 post χειρών αυτού legunt υπό κυρίου θεού αυτού K, P, M, om. A, V.
Cerd.
5 σαλών Α: σάλων V, K, P, M, Cerda, Fabr., Geig. σάλο conj. Lagarde; ita
Hilg. Fritzsch. Pick.
Ps. VI. Argument.
A. The Blessing of the Prayerful
Man (ver. I);
In prayer is his salvation; he receives
guidance and protection in the affairs of
life, he is preserved from mental disquiet,
he is upheld in physical peril (2-5).
B. The character of his prayer;
He offers his prayer day by day, in
the spirit of constancy and thanksgiving,
and omits not intercession for those de-
pendent on him (6, 7).
C. Its answer;
The prayer of the God-fearing man is
heard, and so is the request of every soul,
whose hope is in the LORD (8).
D. Doxology: the Lord is merciful
to those whose love is sincere (9).
There is nothing in the present Psalm,
which can be said to reflect in any marked
manner the date or position of the writer.
It contains no direct allusion to national
history, and there are no references to the
writer's personal experience.
It is a eulogy on prayer, and, as such,
illustrates the importance attached to the
performance of personal devotion by the
pious Pharisee.
It is interesting to observe how prayer
is spoken of as a preservative against super-
stitious fears (ver. 4).
The prayer of petition is spoken of as
certain of receiving its answer; but special
prominence is given to its less common
aspects, the eucharistic and the inter-
cessory.
The tone of verses 8 and 9 connects it
with the religious poetry of the theo-
cratic Jews.
Inscription “In hope.' This title can-
not be said to be very appropriate. It
has probably been taken from the words
ψυχής έλπιζούσης in ver. 8.
1 έτοιμη. The expression is based upon
Ps. lvi. (lvii.) 'my heart is fixed' (Lxx.
ετοίμη η καρδία μου) and cxi. (cxii.) 7 his
heart is fixed trusting in the LORD' (étol-
μη ή καρδία αυτού ελπίζειν επί τον κύριον).
2 εν τω μνημονεύειν..το όνομα
κυρίου. Compare for the sense gener-
ally, Ps. xliv. (xlv.) 17 μνησθήσονται
(557Ν) του ονόματός σου: cxviii. (cxix.)
55 εμνήσθην (157)...το όνομά σου.
σωθήσεται. The thought is drawn from
Joel ii. 32 “And it shall come to pass,
that whosoever shall call on the name of
the LORD shall be delivered' (LXX. kal
έσται πάς δς αν επικαλέσηται το όνομα
κυρίου σωθήσεται, quoted by St Peter,
Acts ii. 21, and by St Paul, Rom. X. 13).
3 αι οδοί...κατευθύνονται. Cf. Ps. V.
8 κατεύθυνον ενώπιόν σου την οδόν μου,
XXXvi. (xxxvii.) 23 παρά κυρίου τα διαβή-
ματα ανθρώπου κατευθύνεται, cxviii. (cxix.)
VI. 5]
65
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
PSALM VI.
'In hope.' A Psalm of Solomon.
I Blessed is the man, whose heart is fixed to call upon the
name of the LORD.
2 When he remembereth' the name of the LORD, he is saved. ? Or,
3 His goings are established of the LORD, and the works of maketh
mention of
his hands are preserved by the LORD his God?.
2 Gr. shall
4 By the evil visions of his dreams* his soul is not disquieted. be
5 When he passeth through rivers, yea, through the surge of Some
MSS.
the seas, he is not affrighted.
omit
4 Or, by
evil visions
5 όφελος κατευθυνθείησαν αι οδοί μου του sanne passage is quoted in ver. I.
and
φυλάξασθαι τα δικαιώματά σου.
5 év diaßáoel totajā Kai oálwy dreams
Trebula yuéva épya xelpãy. The Psalm. dalaocây. The reading of the Mss. is
ist has expanded the thought of Ps. lxxxix. probably correct, although the language
(xc.) 17 kai ta đpya Tô Xelpwv ñuñv is certainly unusual. Lagarde's conjecture
κατεύθυνον εφ' ημάς, which contains the σάλο gives a good sense, and the possi-
phrases of both clauses in this verse. bility of an error by the addition of N
4 đTTÓ ópágewy Toynpãy évvtryiwy. to a word standing between totajwv and
The expression όρασις ενυπνίου is fa- θαλασσών is obvious. But there is no
miliar from Dan. iv. 6 άκουσον την όρασιν absolute need for alteration; and σάλω
TOû évuitvíov mov, Ecclus. xxxi. (xxxiv.) 3 is not parallel to daßáo el.
TOÛTO Kard TOÛTO őpaois êvutvlwv, upon We might conjecture that oálwv re-
the analogy of which we should here ex- presents a wrongly written Palaoow in
pect årò opáoews rovnpôv ¿vutviwv. some early copy, and that the erasure not
On the other hand we find in the O.T. having been noticed, both words were
the use of the vision' side by side with,
but distinct from, the dream.' Thus Job Again, it is not impossible that Dalaooor
vii. 14 ‘Then thou scarest me with dreams, may be a gloss on oálwv, which has found
and terrifiest me through visions' (ékpoßeis its way into the text. But though oálwv
με ενυπνίοις και οράμασί με καταπλήσσεις). is almost uncommon enough to be glossed,
xxxiii. 15 'In a dream, in a vision of the we cannot at present point to any other
night' (évÚT VLOV ñ év jeléty Vuktepivộ). plain instance of a gloss in our book.
Dan. i. 17 'Daniel had understanding in Hesychius explains it by ý tñs Dardoons
all visions and dreams' (Aavina ou KEV & Klúdwvos kivno us. We are inclined, there-
tráoy ópáo el kai ėvur vious). On the analogy fore, to give the benefit of the doubt in
of these expressions we should expect to favour of the Ms. text, and so to treat
find από οράσεων πονηρών και ενυπνίων. σάλων θαλασσών as coordinate with ποτα-
There are therefore three ways of ren- uwr. The sense then is 'when he crosses
dering the words:
rivers and passes through angry seas.'
(a) By the evil visions of his dreams. εν διαβάσει ποταμών is based upon
(0) By the visions of his evil dreams.
(c) By evil visions (and) by his dreams the waters I will be with thee' (éày dia-
(subaud. kai).
Balvys ol' udatos).
It is possible that the two words in For σάλων θαλασσών compare Ps.
conjunction may indicate a double render lxxxviii. (lxxxix.), 10 kai tòv oálov TW
ing of the original or the insertion of an
kvuátwv aŭrîns (1933 xw?) où katanpai-
explanatory gloss évutviwv. For the ap-
parently otiose addition of a qualifying
VELS; Jon. i. 15 kai čo tn odlago a ék
genitive cf. iv. 20 återvlas, v. 18 aútap-
Toll cálov attñs (EIP). As a trans-
kegias, xi. I onuacias.
lation of $19 oálos occurs in Ps. liv.
où rapaxOncetat. Cf. Ps. cxi. (cxii.) 7 (lv.) 22, lxv. (lxvi.) 9, cxx. (cxxi.) 3;
ård åkons Trovnpas où poßnonoetai: the Isai. xxiv. 20.
J. P.
66
[VI. 6
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
6 εξανέστη εξ ύπνου αυτού,
και ευλόγησε το όνομα κυρίου.
" επ' ευσταθεία καρδίας αυτού εξύμνησε το όνομα του θεού
αυτού,
και έδεήθη του προσώπου κυρίου περί παντός του οίκου
αυτού
8 και κύριος εισήκουσε προσευχήν παντός εν φόβω θεού,
και παν αίτημα ψυχής έλπιζούσης προς αυτόν επιτελεί
κύριος.
9 ευλογητός κύριος ο ποιών έλεος τους αγαπώσιν αυτόν εν
αληθεία.
Ζ. Ψαλμός τωι coλoκών επιστροφήc.
VII. Μη αποσκηνώσης αφ' ημών, ο θεός,
ένα μη επιθώνται ημίν οι MICHCANτες ημάς ΔωρεέN:
η ευσταθία Ρ, Μ.
9 ευλογήτω Α, Cerda, Fabr. (benedicatur, cf. ν. 1).
Inscriptio: ψαλμός τω Σαλομών επιστροφής και Α, Cerda (ξ' επιστροφής Fabr.):
τι caλοΜωΝ επιστροφής K, P (K habet S' a sinistra parte scriptum): V, ut Hilg.
refert, “ψαλμός, sed a sinistra parte superscriptum est ς' τωι σαλομών επιστροφής.'
It is also the rendering of or in Sym.
Tob XXxix. 24, in Theodot. Ezels. xii. 18,
of 713) in Sym. Ezek. xii. 18, and of
791? in Sym. Jer. xv. 4, and perhaps of
Day in Aq. Jer. xlix. 21 (xxix. 22).
ου πτοηθήσεται. Cf. Job xi. 15 ου
πτοηθήση.
We cannot see much probability in the
suggestion that ποταμοί and σάλος θαλασ-
σων contain an allusion to the food’ of
the Roman power passing over Syria.
The Psalmist is speaking of the ordinary
dangers of travel in the East, and there
is no reason to suppose that he is em-
ploying metaphor. Geiger understands
! the passage of floods and rivers as occur-
1 ring in the righteous man's bad dreams:
but this interpretation partakes, to our
mind, of the grotesque.
6 εξανέστη...ευλόγησε. The aorist
represents the quick succession of acts.
Cf. Ag. Sym. Isai. Xxix. 8 έξυπνίσθη και
κενή ή ψυχή αυτού. Jas. 1. 24.
7 επ' ευσταθεία καρδίας αυτού. Cf.
ευστάθεια in iv. II. The idea of the
word is stability. It is found in Wisd.
iv. 26 βασιλεύς φρόνιμος ευστάθεια δήμου.
2 Μacc. κίν. 6 ουκ έωντες την βασιλείαν ευ-
σταθείας τυχεϊν. The verb ευσταθέω occurs
in Jer. xlix. (xxx.) 31 ανάβηθι επ' έθνος
ευσταθούν (ν. 1. ησύχαζον) “unto a nation
that is at ease' (978). Sym. Jer. xlvii.
(xxix.) 27 ευσταθήσει (33Ν2); and in
2 Μacc. xii. 2 ουκ εζων αυτούς ευσταθείν.
xiv. 25 έγάμησεν, ευστάθησεν. The adjec-
tive eủotaðńs is found in Ecclus. xxvi. 18
και πόδες ωραίοι επί στέρνους ευσταθούς,
where the text is very doubtful.
This is one of the words occurring also
in the Book of Wisdom which Hilgenfeld
adduces for his strange argument in be-
half of the Greek original for this book.
But the fact that ευστάθεια occurs in
Wisdom once, and twice in Ps. S. in a
very different context, does not advance
his theory. See Introd.
έδεήθη του προσώπου κυρίου. Cf. on
ii. 24.
περί παντός του οίκου αυτού. Compare
'the righteous man'in iv. 8. The present
passage representing the holy man' offer-
ing up intercession for the members of
his household is clearly based on Job i. 5.
VII. 1] ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
6 He riseth up from his sleep, and blesseth the name of the
LORD.
7 In the steadfastness of his heart he singeth praise unto the
name of his God, and intreateth the favour of the LORD for all
his house.
8 And the LORD hearkeneth unto the prayer of every one
that feareth God: and every request of the soul that trusteth 5 Or, that
in him doth the LORD perform.
prayeth in
9 Blessed is the LORD that showeth mercy unto them that “"
love him in truth.
PSALM VII.
A Psalm of Solomon. Of restoration.
I Remove not thy habitation from us, O God, lest they fall
upon us that hate us without a cause:
8 παντός εν φόβω θεού. This we take
to be equivalent, in the style of our trans-
lator, to παντός φοβουμένου θεον οι του εν
φόβω θεού. For other instances of the
substantive with év used as an adjective or
participle compare iv. II ανδρός εν ευστα-
θεία= άνδρός ευσταθούντος: viii. 20 αρνία
έν ακακία = αρνία άκακα: 1x. 12 ψυχήν εν
εξομολογήσει = ψυχήν εξομολογουμένην: Χ.
5 ή μαρτυρία εν νόμω for ή μαρτυρία ή έν
νόμω: xvi. 3 το έλέει αυτού εις τον αιώνα
for τώ ελέει αυτού τω εις τον αιώνα οι τώ
αιωνίω.
For év póßw compare Apoc. Bar. xlvi.
'et subjaceatis illis qui in timore sunt
sapientes et intelligentes.
παν αίτημα. Compare Ps. xix. (xx.) 5
πληρώσαι κύριος πάντα τα αιτήματά σου.
ελπιζούσης προς αυτόν. The title of
the Psalm is very probably based upon
this mention of the hoping' soul. The
construction of ελπίζειν πρός is very un-
usual. The prepositions év, éri, eis are
all frequently found with ελπίζειν in LXX.
and N.T. Greek. But we do not know
of an instance where tpos is used with this
verb. For other grammatical anomalies
cf. iv. 25, xvii. Ι4.
επιτελεί. For επιτελείν used of Divine
completion cf. I Sam. iii. 12 άρξομαι και
επιτελέσω: Phil. i. 6ο έναρξάμενος...έργον
αγαθόν επιτελέσει.
9 ευλογητός. Cf. ii. 41. The Augs-
burg Ms. apparently had the Imperat. eủ-
λογήτω [sic] for ευλογείσθω. ευλογητός
used of God in the last verse of the Psalm,
corresponds to Makáplos used of man in
the first verse.
τοις αγαπώσιν...έν αληθεία. Οη αγα-
παν cf. iv. 29. αγαπάν έν αληθεία cf.
2 John I oύς εγώ αγαπώ εν αληθεία :
3 John I δν εγώ αγαπώ εν αληθεία.
ev andelą. For this phrase defining
the character of the love towards God,
conmpare ii. 36 οι φοβούμενοι τον κύριον εν
επιστήμη: iv. 20 οι φοβούμενοι τον κύριον
έν ακακία αυτών.
It occurs again in xiv. I, and may be
illustrated by Tobit xiv. 7 μνημονεύοντες
του θεού εν αληθεία.
The Psalmist contrasts the sincere love
of the pious Jew with the pretence of the
worldly Sadducee.
It is interesting to compare with the
praise here given to sincere love of God,
the passage in the Gospels, where the
Scribe, who belonged probably to the
Pharisees, asserted that sincere love was
more essential than all whole burnt offer-
ings and sacrifices. See Mark xii. 32-
34.
* The Pharisees, joining with the He-
rodians, begin their temptation of the
LORD by lattering His sincerity. δι-
δάσκαλε οίδαμεν ότι αληθής ει και την
οδον του θεού εν αληθεία διδάσκεις (Μatt.
Χxii. 16).
Ps. VII. Argunment.
The Psalm falls into two marked di-
visions, Israel's peril and Israel's secu-
rity.
A. Israel's Peril, 1-4.
(1) A prayer that the Divine presence
should not be withdrawn, lest heathen
enemies take possession of Zion (1, 2).
(2) Israel will submit to the chastening
5-2
68
(VII. 2
YANMOL EAAOMSINTOE11
.
2 ēti diáow aútovs, ó Deós.
μη πατησάτω ο πούς αυτών κληρονομίαν αγιάσματός σου.
of the LORD; for He is merciful: but
prays not to be given over to the hands
of men, who have no mercy and would
utterly destroy (3, 4).
B. Israel's Security.
(1) The presence of God is an assurance
of mercy, and the hope of defence (5-7).
(2) He will chasten and correct Israel,
but not in anger (8).
(3) For when He turns and takes pity
upon Israel, He will establish them ac-
cording to His promise (9).
Owing to the obscurity of the allusions
in this Psalm, it is impossible to determine
with any certainty the date at which it
was composed.
According to Geiger it was written
while Pompey was laying siege to the
Temple of Jerusalem.
Wellhausen supposes that the events
referred to are the attack on Antigonus
and the siege of Jerusalem by Sosius and
Herod. His opinion is that the theocratic
fervour, which this Psalm breathes, is not
found in the two Psalms (ii., viii.), which
undoubtedly refer to Pompey's capture of
Jerusalem and investment of the Temple;
and that on the other hand it corresponds
to the description of Josephus, Ant. XIV.
16. 2 METà Tollîs dè a poovulas kai špidos,
åte oújtavtos no poco uévou Toû govous, oi
'Iovdałol toîs tepi tov 'Hponu dvterolé-
μουν, καταλειφθέντες εντός του τείχους,
πολλά τε εφήμιζον περί το ιερόν και πολλά
étr' evonulą toll onuov ús puoouévou TW
κινδύνων αυτούς του θεού.
Wellhausen's reasons are not however
in this instance very convincing. It is
true that Pompey was received within the
walls of Jerusalem with the consent of the
citizens (cf. viii. 15—22). But the severity
of his measures during and after the siege
seem to have filled the writers of both
Psalms (ii., viii.) with terror and indigna-
tion. The allusion to the honour of the
Temple in our Psalm (ver. 2) corresponds
to ii. 2, 5, 21; and verses 3, 4 may well
refer to the massacre of Jewish citizens
described in viii. 23, and implied in ii.
25, 26. The fervour of such passages
as ii. 30–35 or viii. 7-14 cannot be
said to be less than that which we find
here.
It is also an objection to Wellhausen's
theory that the writer contemplates the
crisis as in the past. Now, if Sosius'
attack is intended, he had been already
victorious; Herod had been made king;
and the last prince of the Asmonean
House had been made prisoner and
doomed to death. Surely, if the writer
had referred to such a period, the fall of
the Asmonean dynasty and the rise of
the Idumean king would not have been
passed over in silence.
What then is the situation described in
this Psalm? The ist pers. plural personal
pronoun is found in each verse. The
Psalmist speaks in the name of the true
sons of Israel, the true house of Jacob
(vv. 8, 9). The peril apprehended in the
first part of the Psalm (144) has passed
away, when we come to the second part
(5—9). In this concluding portion Israel
is still represented as 'under the rod of
chastening' (ver. 8); but God's presence
is still with Israel, He hears, defends, and
will help in His appointed time (ver. 9).
The peril which had menaced Israel
had come from those who hated Israel
without a cause (ver. 1), from those whom
God had cast aside (ver. 2). The writer
had feared lest the holy Temple (or city)
should utterly fall into their hands
(vv. 2-6); and had prayed that God
would not deliver the people into the
hands of the heathen (ver. 3). Let God,
he says, rather scourge us with a pestilence;
then shall we fall into the hands of a mer-
ciful God, as David of old. Let us not
be given over to our enemies, who will
utterly consume us. The prayer had been
heard, the peril averted, and, though
chastened, Israel hoped in her God.
It may be fairly questioned whether
those who hated Israel without cause,
whom God cast off' are to be identified
with the heathen' of ver. 3. We would
hazard the suggestion that Oveolv in
ver. 3 refers to the Romans, and that oi
ulo no artes nuas owpedv... Túow aŭtous
(vv. I, 2) describe the High Priest's party,
the Sadducees, who hated their country-
men the Pharisees, and were themselves,
in the writer's opinion, rejected of God
for having usurped the sacred offices.
The recent invasion of Pompey is, we
believe, the occasion of the Psalm. The
hostility of the Sadducees and the power
of the Romans were the immediate cause
VII. 2]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
69
2 Nay, as for them whom thou hast cast off, O God, let not
their foot tread the inheritance of thy sanctuary.
of alarm. But the danger is over. Pom-
pey had not destroyed “their place and
nation.” The pious Jews may look for
the accomplishment of a still greater
deliverance, when the necessary chastise
ment for sin is overpast.
Inscription. Literally of turning,
either transitively in the sense of re-
storation' (cf. & LOTPÉow in v. 9), or in-
transitively in the sense of 'conversion
as in xvi. II els TrLotpooño (cf. ÉTTLE
otpéow Luke xxii. 32). In the former
alternative it would be an ÉTLOT Poor Deoû,
in the latter an éilotpoor 'Iopaña. See
the title της επιστροφής 'Αγγαίου και
Zaxaplov of Ps. cxi. (cxii.). The general
sense of the Psalm, and especially the
concluding verse, favour the former view,
which is supported by the use of ÉTLOTPÉDW
in v. 9.
i Mn droo kyváons. In the parallel-
ism of the two portions of this Psalm,
these words find their counterpart in ver.
5 εν τώ κατασκηνούν το όνομά σου.
The withdrawal of Divine favour from
Israel is expressed under the image of
Jehovah's departure from Zion.
Cf. Ps. xxxvii. (xxxviii.) 21 ur évkata-
λίπης με, κύριε" ο θεός μου, μη αποστής
år' é uoll.
αφ' ημών. The pronoun ημείς occurs
twelve times in this Psalm, and oú thirteen
times.
ÉTTIOyral juiv. Cf. i. 1, ix. 16.
oſ plojoavtes ruas Supeáv. The phrase
ULO Eiv owpedy is based on Ps. xxxiv. (xxxv.)
19 μη επιχαρείησάν μοι οι εχθραίνοντές μου
uaraiws, oi ulo OÜVTÉS ME owpedv (2009)
quoted in John xv. 25. A very similar
expression occurs in Ps. xxxvii. (xxxviii.)
19 έπληθύνθησαν οι μισούντές με αδίκως
(2 XIV), and as the first clause in
our verse recalls Ps. xxxvii. (xxxviii.) 22,
it is very possible that our Psalmist here
recurs in thought to the same Psalm. If
so, the translator has shown his indepen-
dence of the LXX. version by the use of
the word δωρεάν instead of αδίκως.
The Hebrew po wrongfully,'«false-
1y, occurs in both the above passages in
the sense of 'without justification,' im-
merito,' and can thus be represented by
owpedu 'gratuitously' gratis, which gene-
rally renders an e.g. I Sam. xix. 5,
xxv. 31; 1 Kings ii. 31; Ps. xxxiv. (xxxv.)
7; Aq. Job ii. 3 ; Aq. Sym. Th. Prov. xxiii.
29, xxvi. 2.
The Psalmist either refers to the Gentiles
or, as appears to us more probable, those
of his own countrymen, i.e. the Sadducees,
who were opposed to the theocratic party.
2 óri átáow. If the Gentiles gener-
ally are intended, the writer speaks of
them as 'cast off' or 'rejected by God'
in contrast to the Israelites, whom God
had chosen to be His own people.
If the Sadducees are intended, the pas-
sage implies that the High Priest and his
family were virtually rejected by God for
having wrongfully usurped possession of
the Holy Place. Cf, xvii. 6-8.
The explanation of the words oti år 6-
ow aŭtojs is not quite obvious. We
may safely assume that oti translates the
Hebrew '?. If this conjunction occurs in
a causative sense seeing that, because'
(=oT), uni Tarno átw will give the result
of the argument, 'therefore let not &c.'
But I is also used in an adversative sense
equivalent to minime vero,' 'nay but,'
generally after a negative in the pre-
ceding clause.
Both renderings of are possible in
this passage; the translator by his render-
ing ότι selected the one which was more
usual and obvious, but far less forcible.
The terseness and abruptness of the
clauses, given by the adversative render-
ing of you would have been much more
appropriate to words of strong emotion.
The sense then of the original was, we
believe, “Nay but thou surely hast re-
jected them ! let not then their foot tread
the Holy Ground.'
Instances are frequent in the LXX.
where this shade of meaning in the con-
junction has been obscured by the
rendering óti, e.g. Job xxxi. 18 'Nay,
from my youth he grew up' (őri K
veÓTITÓS' Mov éğétpepov); Ps. xliii. (xliv.)
22 “Yea, for thy sake we are killed' (ŐTL
éveka goû Pavaroúueda); cxxix. (cxxx.) 4
But there is forgiveness with thee' (őri
παρά σοι ο έλασμός εστιν).
For årúow cf. Ps. xlii. (xliii.) 2 iva ti
árhow Me; xliii. (xliv.) 9 vuvi dè åTMOW
kai katho xuvas nuas, lxxiii. (lxxiv.) 1 iva
i dowow, • O cós, els télos;
uni matn átw ó Trolls aŭt@v. Cf. viii.
70
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[VII. 3
4 SA
8 συ εν θελήματι σου παίδευσον ημάς,
και μη δως έθνεσιν.
4 εαν γαρ αποστείλης θάνατον,
συ εκτελλι αυτώ περί ημών,
ότι συ ελεήμων,
και ουκ οργισθήση του συντελέσαι ημάς.
* Εν τω κατασκηνούν το όνομά σου εν μέσω ημών
ελεηθησόμεθα,
6 και ουκ ισχύσει προς ημάς έθνος,
ότι συ υπερασπιστής ημών.
ή και ημείς επικαλεσόμεθα σε,
και συ επακούση ημών:
και ότι συ οικτειρήσεις το γένος 'Ισραήλ εις τον αιώνα,
και ουκ απώση.
και ημείς υπό ζυγόν σου τον αιώνα,
και [υπό] μάστιγα παιδείας σου.
4 σύ έντελή V, K, η P, M (ita Hilg. conj., Fritzsch. σύ έντελεϊ) : συν εντολή Α,
Cerda, Fabr. Geig. (? Wellh.).
8΄ οικτειρήσεις K, P, M, Hilg. Geig. Fritzsch. Pick., oίκτηρήσεις A, V, Cerda,
Fabr.
σου τον αιώνα (om. εις) A, V, K, M, Cerda, Hilg. Geig., σου εις τον αιώνα
P, Fabr. Fritzsch. Pick.
και μάστιγα (om. υπό) Codd. : υπό μάστιγα conjec. Lagarde, Fritzsch. Pick.
13 επάτουν το θυσιαστήριον κυρίου. If
the Gentiles are referred to, πατείν is used
in the sense of καταπατείν “to trample
under foot, as in ii. 2 ανέβησαν επί το
θυσιαστήριόν σου έθνη αλλότρια, κατεπά-
τουν.
But supposing, as we prefer to do, that
the Sadducees are referred to, then we
see the reason of πατείν being used rather
than καταπατείν : it will denote thehabitual
tread of the Priests in the courts of the
Sanctuary, not the downtreading by the
heathen. It seems to be used in this way
in viii. 13, and may best be illustrated by
Isai. 1. Ι2 τίς γάρ εξεζήτησε ταύτα εκ των
χειρών υμών; πατείν την αυλήν μου κ.τ.λ.,
XXvi. 6 και πατήσουσιν αυτούς πόδες πραέων
και ταπεινών, where πατείν renders DD.
The Psalmist denounces the nmen, who,
having illegally usurped the highest offices,
polluted the sacred place by their constant
presence.
κληρονομίαν αγιάσματός σου. Cf. Ps.
1xxviii. (1xxix.) το θεός, ήλθοσαν έθνη εις
την κληρονομίαν σου, εμίαναν τον ναόν τον
άγιόν σου.
The expression κληρονομία αγιάσματος
does not occur in the LΧΧ., but we may
compare τόπος αγιάσματος (Ezr. ix. 8;
τ Esd. viii. 8ο); πόλις αγιάσματος (Ecclus.
XXXvi. 12, xlix. 7); όρος αγιάσματος Ps.
lxxvii. (lxxviii.) 54.
The allusion here is to the Temple.
3 εν θελήματι σου παίδευσον ημάς.
For the Divine θέλημα cf. Ps. Xxix.
(xxx.) 5 ζωή εν τω θελήματι αυτού, 7 κύριε,
έν τω θελήματί σου παράσχου τα κάλλει
μου δύναμιν. The best comment on the
words is afforded by Jer. Χ. 24 παίδευ-
σον ημάς κύριε πλήν εν κρίσει και μη εν
θυμώ ίνα μή όλίγους ημάς ποιήσης.
But the thought both of this and the
following verse is drawn from 2 Sam.
xxiv. 14. There is the same avowal of
sin, and the same readiness to submit
to any chastisement inflicted by the Lord
rather than to suffer from the cruel ven-
geance of a human foe. Compare 4 Esdr.
ν. 3ο “Et si odiens odisti populum tuum,
tis manibus debet castigari'; Ecclus. ii.
VΙΙ. 8]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
71
3 Do thou chasten us in thy good pleasure, but give us not
over to the Gentiles.
4 For if thou sendest pestilence, thou wilt give charge to it
concerning us, for thou art merciful, and wilt not be angry with
us to consume us altogether.
5 Whilst thy name doth dwell in our midst, we shall find
mercy,
6 And no nation shall prevail against us, seeing that thou art
our defence.
7 When we call upon thee, thou wilt hearken unto us,
8 For thou wilt have pity for evermore on the house of Israel,
and wilt not cast them off.
And as for us, we are beneath thy yoke for evermore, and
beneath the rod of thy chastening.
18 έμπεσούμεθα εις χείρας κυρίου και ουκ
εις χείρας ανθρώπων.
έθνεσιν. The Romans are probably re-
ferred to.
4 έαν...αποστείλης θάνατον. θάνατος
here represents 777 'pestilence,' as in
Lev. Χxvi. 25 εξαποστελώ θάνατον. Jer.
Xxi. 6, Ezek. vi. Ι2 (θανάτω= Ag. Sym.
λοιμώ). xii. Ι6, xiv. Ι9. Amos iv. Io.
2 Chr. vii. 13.
συ έντελή. This is probably the right
reading; Hilgenfeld's coniecture is con-
firmed by the Copenhagen and Paris
MSS. The cause of the various reading
was probably an error in transcription ;
the medial εof εντελη having been acci-
dentally changed to o, συ before εντολη was
changed to oùv. Compare CYENTESHI
with CYNENTολHI.
For the Greek phrase compare Ps. Xc.
(xci.) II ότι τους αγγέλους αυτού εντελείται
περί σου.
ουκ όργισθήση του συντελέσαι ημάς.
A comparison with ii. 26, και συντελεσθή-
σονται, εαν μη συ, κύριε, επιτιμήσης αυτοίς
év óoyn gov, gives the contrast between
the Divine wrath and the ferocity of
human foes.
For the meaning cf. Lev. xxvi. 44
“neither will I abhor them to destroy them
utterly.” Baruch iv. 6 έπράθητε τους
έθνεσιν ουκ εις απώλειαν.
For του συντελέσαι see Ezelk. Χxii. 31
εξέχεα επ' αυτήν θυμόν μου εν πυρί οργής
μου του συντελέσαι.
5 'Εν τω κατασκηνούν το όνομά σου.
κατασκηνόω is here used intransitively, cf.
Ezelk. xliii. 7 εν οις κατασκηνώση το όνο-
μά μου εν μέσω οίκου Ισραήλ τον αιώνα,
9 κατασκηνώσω εν μέσω αυτών τον αιώνα.
For instances of the transitive use cause
to dwell,' see Jer. vii. 12; Neh. i. 9.
6 ισχύσει προς ημάς, "prevail against,
cf. xvii. 44. See Ps. xii. (xiii.) 4 μή ποτε
είπη ο εχθρός μου "Ισχυσα προς αυτόν.
Dan. vii. 21 το κέρας εκείνο επoίει πόλε-
μον μετά των αγίων και ίσχυσε προς αυτούς.
2 Chron. xiv. II μη κατισχυσάτω προς σε
άνθρωπος.
υπερασπιστής, a common word in the
LΧΧ., e.g. Ps. Χxvii. (xxviii.) 7 κύριος
βοηθός μου και υπερασπιστής μου (1922).
XXX. (xxxi.) 2 γενου μοι εις θεόν υπερασ-
πιστήν (ήνη 1 x?). Ixxxiii. (Ιxxxiv.) 9
υπερασπιστα ημών (15222) ίδε ο θεός.
7 και ημείς...και συ. The two co-
ordinate clauses beginning with kai pro-
bably reproduce the Hebrew idiom of the
tenses, =when we...then thou &c., cf.
The thought is based upon Solomon's
prayer at the dedication of the Temple,
i Kings viii. 30 &c.
8 το γένος Ισραήλ. Wellhausen's
'des Namens Israel' is presumably a
misprint for 'des Samens Israel.'
For το γένος Ισρ. = “the seed of Israel,
instead of tò ottépua 'Iop., see Jer. xxxviii.
(xxxi.) 36 και το γένος Ισραήλ (PN25 )
παύσεται γενέσθαι.
ουκ απώση. See on ver. 2.
υπό ζυγόν σου. Cf. xvii. 32. These
words of the Psalmist “we are beneath
thy yoke for evermore' deserve especial
attention. The metaphor of the yoke
is not found in the Ο.Τ. with the pos-
sible exception of Lann. iii. 27 “It is good
for a man that he bear the yoke in his
youth.
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[VII. 9
KA
και κατευθυνεις ημάς εν καιρώ αντιλήψεώς σου,
του ελεήσαι τον οίκον Ιακώβ εις ημέραν εν ή επηγγείλω
aŭtols.
H. Yarmóc TWI CalOmwn eic nîkoc.
VIII. Θλίψιν και φωΝΗΝ πολεMOY Bκογce το ούς μου,
φωΝΑΝ σάλπιΓΓος ηχούσης σφαγήν και όλεθρον:
9 KATEVÕÚVELS Codd., Cerda, Fabr. (diriges), Geig. : kateuduveîs Lagarde, Hilg.
Fritzsch. Pick.
ényreldw V, K, P, M: émaygelhw (? A) Cerda.
Inscriptio: yarmòs rõ Ealouwr els vikas m A, 4. t. Eal. els vîkos Š V, P, Ś'
Yalp. 7. . eis vikos K.
The present passage therefore offers the
employs the same metaphor when he
previous to our Lord's time, in which the
yoke' is employed as a metaphor for the
service of Jehovah.
Our Lord's words "Take my yoke
upon you, and learn of me, &c. ...For my
yoke is easy' (Matt. xi. 29), with which
we naturally illustrate our passage, sug.
gest two things, (1) that the metaphor
was a proverbial one, (2) that He con-
trasts His yoke with some other yoke
that the Jews were familiar with. For
both these observations we find remark.
able confirmation. The 'yoke' seems to
have been a metaphor especially applied
to the service of the Law at least as early
as the Christian era. Thus we find in
Pirqe Aboth iii. 8 (ed. Taylor) “R. Ne-
chonyiah ben ha-Qanah said, Whoso re-
ceives upon him the yoke of Thorah, they
remove from him the yoke of royalty (i.e.
burden of taxation)and the yoke of worldly
care; and whoso breaks from him the yoke
of Thorah, they lay upon him the yoke
of royalty and the yoke of worldly care.'
The yoke of Thorah clearly here means
devoted study of, and attention to, the
Mosaic Law.
A similar use of this metaphor for the
Jewish law appears in Apoc. Bar. xli. 3
quia ecce video multos ex populo tuo, qui
recesserunt a sponsionibus tuis et projece-
runt a se jugum legis tuae.' The Apostle
St Peter therefore makes use of an almost
technical term, when he warns the first
relapse into Judaism, Gal. v. I 'be not
entangled again in a yoke of bondage.'
These passages show that our Lord in
Matt. xi. 29, 30 contrasted the service
which He offered with the burden of
minute legal observance-the yoke, as
it was proverbially called—which the
Scribes and Pharisees laid upon the people.
It is of this yoke that the Pharisee writer
of our Psalm is speaking. He claims with
pride that the true Israelites are under
God's yoke; that yoke is His Law, and
under it stands every Jew that fears God.
Schöttgen (Hor. Hebr. 1. 115–120)
quotes other Jewish uses of this metaphor
from Rabbinical and Talmudic literature,
e.g. 'The yoke of God'Schemoth Rabba
30, fol. 1272. 'Because the ten tribes
refused to bear the yoke of God, came
Sennacherib on them.' Yalkut Ruben
fol. 30, I. "The Massa’ or burden of
Agur (Prov. xxx. 1) is so called because
he took or bore on himself the yoke of
God.' "The yoke of the kingdom of
heaven. In Berachoth fol. 10. 2 it is said
of the man who eats before asking a bless-
ing after that he has vaunted himself,
he taketh upon him the yoke of the king-
dom of heaven.' Cf. "The yoke of pre-
cept,' Berachoth fol. 13. 1. Why in the
Prayers do the words 'Hear, o Israel,'
precede the words 'And it shall be if thou
hearkenest, &c.'? Ans. 'Because a man
first receives the kingdom of heaven,
and afterwards the yoke of the precept.'
Targ. in Thren. iii. 17 'It is good for
a man that he accustom himself to bear
the yoke of precepts in his youth.'
Tov aiwva for eis tov aiwva. Cf. Ezek.
xliii. 9.
Jewish law upon Gentile converts. Acts
xv. 10 'Now therefore why tempt ye God,
that ye should put a yoke upon the neck
of the disciples, which neither our fathers
nor we were able to bear?' St Paul too
VIII. 1]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
73
9 Thou wilt establish us in the time appointed, when thou Gr.
shalt succour us; and shalt have mercy upon the house of ac
e direct
Jacob on the day wherein thou didst promise them help.
Gr. to
PSALM VIII.
A Psalm of Solomon : For the chief Musician.
i Distress and the sound of war hath my ear heard, the sound
of a trumpet proclaiming slaughter and destruction !
OF
kal [ÚTÒ] udotiya taldeias cou. If
the clause literally reproduces the origi-
nal, we must clearly supply Útò before
jártiya and preserve the parallelism with
ÚTO cuyov dov. Cf. xviii. 8. We suspect
that some word had dropped out of the
Hebrew text.
Another possible conjecture is to place
a full stop after αιώνα, and to read και
MáoTiyi Taldelas cou katevõuveis ņuâs
K.7.1. The syllable tal- immediately
following would account for the error of
writing; and uáotiya having once found
its way into the text, the words would
necessarily be connected with the pre-
ceding clause. In favour of this con-
jecture is the position of tòv aiớva at the
end of the sentence.
udotiya traidelas oov. See xvi. 4. Cf.
Prov. xxii. 15 paßdòs dè kai Taidela uakpay
åt' aútoû. Ecclus. xxii. 6 Máotiyes dè kai
Traideia ¿v mavri kalpo copia. The Di-
vine chastisement becomes not only a
discipline but a privilege, cf. Tobit xiii.
14 jakáploi TTÁVtes oi äv@pwTOL Of émi col
λυπηθήσονται επί πάσαις ταις μάστιξίν
oov.
9 εν καιρώ αντιλήψεώς σου. For καιρός
cf. Ps. ci. (cii.) 13 oti kaipòs Toû oi-
κτειρήσαι αυτήν, ότι ήκει καιρός.
For åvrianuis = 'the act of taking
another's part,' succour,' cf. Ps. xxi.
(xxii.) 19 els tnv årtinyl Mov mpóoxes.
ixxxiii. (lxxxiv.) 5. lxxxviii. (lxxxix.) 18.
Ecclus. xi. 13 vwpos tpoo Deómevos årti-
Annews. 2 Macc. xv. 7 åvtiņWews Teúča-
obai tapà Toû kuplov. I Cor. xii. 28 åvTc-
A nyels, and the use of the verb évtiladi
Bávojai, e.g. Luke i. 54 åvTeláßero'Io pan
maldos aŭtou (Is. xli. 8, 9). Acts xx. 35.
I Tim. vi. 2.
του ελεήσαι τον οίκον, κ.τ.λ. defines
αντιλήψεώς σου.
'Iakw. Cf. xv. I toll Deoû 'Iakúß.
els nuépav. For the preposition cf.
xvii. 23 els kalpov, xviii. 6 eis ñuépav
éléov... els ñuépav eklovas.
Ps. VIII. Argument,
A. 1-14. The Coming Visitation,
and its Cause.
B. 15—26. The Great Delusion, and
its Consequence.
C. 27–32. God's Ways justified to
the Heathen and to Israel.
D. 33–39. The Prayer of the Saints.
E. 40, 41. Doxology.
There can be little doubt as to the
historical events, to which allusion is
made in this Psalm. The writer de-
scribes the effect produced upon him by
the rumour of war, which was sweeping
upon Jerusalem from a distance (1-6).
The man who is the instrument of the
Divine visitation comes 'from the ends of
the earth' and his blows are terribly
powerful (16). The princes of Judæa
receive him with open arms, assist his
march into their land, admit him within
the walls (18-20). Once established
there, he shows his real character by
massacring the leading people and carry-
ing of numbers of captives (23, 24).
This description corresponds closely
enough with the capture of Jerusalem by
Pompey and his conduct after storming
the Temple (see on Ps. ii.).
The resemblance of this Psalm to Ps.
ii. is very close. Numerous expressions
(see espec. 8, 12, 13, 14, 18) are repeated
almost verbally from this Psalm by the
writer of Ps. ii., which judging from the
reference to Pompey's death we assume
to be the later composition of the two.
The writer represents the same section
of the Jewish community. Speaking of
himself in the early portion of the Psalm
(1, 3, 4-7), he relapses into the ist
Pers. Plur. in the latter portion (30,
74
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[VIII. 2
. . . . . .
2 φωνή λαού πολλού ως ανέμου πολλού σφόδρα,
ως κατοιic πγρός πολλού φεροΜέΝΟΥ Δ’ έρπΜΟΥ.
8 και είπον [έν τη καρδία μου που άρα κρινει αυτόν ο θεός;
φωνήν ήκουσα· εν Ιερουσαλήμ πόλει αγιάσματος.
και cγNετρίΒΗ η ορφής μου από ακοής,
παρελύθη γόνατά μου.
6 εφοβήθη η καρδία μου,
εταράχθH τα οστά μου ως λίνον.
3 τη καρδία Codd.: έν τη καρδία Fritzsch. Piclk.
4 πόλιν V, K, P, M, πόλει Α.
31-33, 35-39), and practically iden-
tifies himself with those whom he calls
the saints of God' (28).
The mention of the sudden alarm of
war, with which the Psalm opens, recalls
Ps. 1. I. The writer's denunciation of
those, whom he had believed to be
righteous (ver. 7) and found to be guilty
of secret abominations (9-10) reminds
us of Ps. i. 3, 7, and of ii, 13–15. The
fact that sinfulness is particularly identi-
fied with the profanation of sacred rites
and the disregard of sacrificial duties
(12, 13, 25, 26), reminds us of such
passages as i. 8, ii. 3. At the same
time it reveals the priestly function of
many of these offending Sadducees, and
expresses the horror of the Pharisees at
the negligence and impiety of their foes.
The reader should notice especially ver.
12, where allusion is made to the ille-
gitimate claim of the Asmonean house
to the High Priesthood.
Inscription. eis vikos, a rendering of
189), “To the Chief Musician' which is
found in Theodotion's version, Ps. xii.
I, xiii. Ι εις το νικος, iv. I, VI. Ι.
We conjecture that this title has been
borrowed from the Canonical Psalms by
copyists.
1 φωνήν πολέμου, Cf. i. 2.
The passage seems to be based on Jer.
iv. 19 ου σιωπήσομαι, ότι φωνήν σάλ-
πιγγος ήκουσεν η ψυχή μου, κραυγήν πο-
λέμου και ταλαιπωρίας συντριμμών επι-
καλείται.
2 ως ανέμου. Cf. on xvii. 13.
The simile of a storm or whirlwind in
the desert is applied to the approach of
war by Jer. iv. 12, 13.
For καταιγίς see Jer. iv. 13 ως καταιγίς
τα άρματα αυτού, and compare Isai. xxi.
Ι ως καταιγίς δι' ερήμου διέλθοι, εξ ερήμου
έρχομένη εκ γης. Xxix. 6 επισκοπή γάρ
έσται μετά βροντής και σεισμού και φωνής
μεγάλης καταιγίς φερομένη και φλόξ πυρός
κατεσθίουσα. Ιxvi. Ι5 ιδού γάρ κύριος ως
πυρ ήξει και ως καταιγίς τα άρματα αυτού.
Proν. i. 27 ομοίως καταιγίδι (ΠΑ-D2).
3 [Εν] τη καρδία μου. έν, which the
MSS. omit, has probably dropped out by
Homoeoteleuton after είπον. ειπΟΝΕΝΤΗ.
που άρα κρινει αυτόν ο θεός ; (1) Α
very natural explanation of this and the
following verse assumes a dialogue to
take place. The Psalmist asks in his
heart, where shall be the place of judge-
ment? The reply is given him—by whom,
we are not told that it will be in Teru-
salem itself. The φωνήν of ver. 4 is the
voice, which makes answer to his ques-
tion; the words εν Ιερουσαλήμ πόλει
αγιάσματος are the substance of the
reply. The ακοής of ver. 5 refers to
the hearing of these words.
(2) A quite different interpretation is
suggested by Wellhausen's translation
'gewiss wird uns Gott richten wollen!'
Einen Laut hörte ich in Jerusalem.' που
ápa is then an erroneous rendering of
XER which, instead of asking the ques-
tion 'where?,' should have been rendered
*surely,' e.g. Gen. xxvii. 33; Jud. ix. 38;
Job xix. 23; Is. xix. 2.
On hearing the sounds of the approach-
ing tempest of war, the Psalmist first
recognizes what it means; “Assuredly
God sends his judgement upon us.' An
alarm within Jerusalem itself reveals to
him that the Holy City is to receive the
heaven-sent chastisement: he is then
overwhelmed with terror.
It is an objection to the interrogative
που άρα that the Psalmist should enquire
VIII. 6]
75
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
* And I Sawildernis as the nighty
and as the shade of ;איפא ישפטנו ,case
2 It is the sound of a mighty people as of an exceeding
mighty wind! It is as the tempest of a mighty fire rushing
through the wilderness'.
1 Or, a dry
3 And I said in my heart, Surely? God will judge us.
place
4 I heard a sound in Jerusalem, the city of the sanctuary
,4 2 Gr.
where will ?
5 My loins were broken at the hearing thereof; my knees 3 Gr him
were loosed ;
i.e. the
6 My heart was afraid ; my bones were shaken like flax, mighty
people
4 Or, the
Holy City
the place of judgement, before he has speak of Israel as 'us,' although in the
apparently realised that it is judgement descriptive narration before and after he
which is being carried out.
speaks of himself in the singular.
On the other hand, the adverb "as TÓdel á yidouatos. See on vii. 2. Cf.
suredly' gives the note of recognition Ecclus. xlix. 6°èvettúplo av ekleKTnytól
that the storm about to break is judicial. åriáo uatos.
The Hebrew would be the same in each 5 ouverpißn dobús uov. For this
and the following clauses cf. Jer. xxiii. 9
meaning according to this suggestion is ouverpißn kapoia jov év euoi, toaleúon
preferable, we have no hesitation in sup- Trávta Tà do tã uov. Ezek. xxi. 6 kai où
posing that the translator took the wrong υιε ανθρώπου καταστέναξον εν συντριβή
alternative by rendering the words in dogúos cov. Dan. v. 6 kai oi o úvdeouoc
terrogatively.
της οσφύος αυτού διελύοντο και τα γόνατα
kpivec aútòy. We have left to this aútoll G UVEK POTOŪVTO.
point the explanation of ajtóv. Does it Enoch, ch. lx. 3 'And a great trem-
refer to laoû Tolloû? or to 'Io pana un- bling took hold of me, and fear seized
derstood? or to some person undefined? me; my loins were bent and were
The last alternative we may dismiss at loosened, and my whole being melted
once. The first is obviously not appro- together' (trans. Schodde).
priate; it is not the judgement on the The loins were the seat of strength.
Romans or on Pompey, which is con- Cf. Test. XII. Patr. Napht. ß'étroino ev
templated in this Psalm. Can however ò beòs...OO pův Eis io xúv.
αυτόν refer to Ισραήλ, as the dweller in átó árons. Cf. Hab. iii. I KÚPLE
Jerusalem mentioned in the next line? εισακήκοα την ακοήν σου και εφοβήθην.
Such an interpretation gives the sense For åtò= 'because of' cf. Isai. vi. 4
of the passage, but the harshness of the επήρθη το υπέρθυρον από της φωνής
construction constitutes an obvious dif-
(PP).
ficulty.
A probable explanation is afforded by Tapelúon yóvará uov. Cf. xeîpes åvel-
the ambiguity of the Hebrew pronominal uéval kai yóvata napaleuuéva. Isai.
suffix, which in the word "here used xxxv. 3; Ecclus. xxv. 23; Heb. xii. 12.
6 époßnon kapdla pov. Cf. Job
Sing. Masc. as for the ist Pers. Plur. xxxvi. 34 (xxxvii. I) kai árò taútns éta-
The Greek translation might be either páxon ń kapoia Mou kai dreppún ÉK TOû
κρινεί αυτόν or κρινει ημάς according to TÓTOU aŭrns. Ps. xxvi. (xxvii.) 3 oủ po-
the context. If we suppose that the βηθήσεται η καρδία μου.
Psalmist meant "where then shall God étapáxon Td ootâ uov. From Ps. vi.
judge us?' and that the translator mis- 3 étapáxon Tà dotâ voll. Cf. Hab. iii.
taking the sense rendered it κρινεί αυτόν, 16 εισήλθε τρόμος εις τα οστά μου και
we can see at once how the obscurity has υποκάτωθέν μου εταράχθη η έξις μου.
arisen. Now the Psalmist, in prayer and as Xivoy. The Psalmist amplifies the
soliloquy at the close of the Psalm, makes quotation by his own simile. Cf. i Kings
frequent use of the ist Pers. Plur. Pro xiv. 15 kúpios TÝŠEL TÒV 'Iopanı kaðà
noun and does not refer to himself indi- Kuveitai ó kálanos £v TQ üdati. Matt.
vidually. Here then, where he records xi. 7.
a short soliloquy, he might naturally
would be the same for the 3rd ישפטנו
76
[VΙΙΙ. 7
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
είπον· κατευθυνουσιν όδους αυτών εν δικαιοσύνη.
ανελογισάμην τα κρίματα του θεού από κτίσεως ουρανού
και γης,
εδικαίωσα τον θεόν εν τοις κρίΜοCIN αυτού τοίς απ’ διώNOc.
8 ανεκάλυψεν ο θεός τας αμαρτίας αυτών εναντίον του ηλίου,
έγνω πάσα η γη τα κρίματα του θεού τα δίκαια.
° έν καταγαίους κρυφίοις αι παρανομίαι αυτών έν παρορ-
γισμώ:
10 υιός μετά μητρος, και πατηρ μετά θυγατρός CYNεφρούτο
11 έμοιχώντο έκαcτοc ΓΥΝΔίκα του πλΗcίος αυτού,
συνέθεντο αυτοις συνθήκας μετά όρκου περί τούτων:
Hilg.
8 του ηλίου: om. του Fabr.
9 εν παροργισμώ jung. cum versu 9, Α? V, K, P, Fabr. Geig. Wellh., incip.
vers. 10 M et Hilg., ita Fritzsch. Pick. (Cerda et Geig. Conj. in notis εν παραλο-
γισμό εν παρορισμό Hilg. 2
11 πλησίου A (Cerda).
αυτοίς Codd.: αυτοίς Hilg. Fritzsch. Pick.
μετα όρκου περί τούτων" (V), K, P, M, Hilg. Fritzsch. Wellh. Pick.
μετά όρκου περί τούτων A (?) Cerda, Fabr. Geig.
7 είπον κατευθυνουσιν οδούς αυτών έν
Sukaloobvy. The Psalmist endeavours
to allay his fears by reflecting that the
dwellers in Jerusalem 'direct their ways
in righteousness,' and that, though they
Vos, sicut abierunt fratres vestri.
The 3rd Pers. Plur. refers to the
inhabitants of Jerusalem mentioned in
ver. 4.
Wellhausen renders 'Ich sprach: die
they will be preserved on account of
their righteousness and the city saved
for the sake of the righteous' to be
found in it (cf. Gen. xviii.). But the
Psalmist is destined to be cruelly unde-
ceived. The people are not directing
their ways in righteousness': they are
given over to secret sin, which had been
unknown to him. The position of the
writer is therefore the same in this Psalm
as, that occupied by the writer of the
ist Psalm. În Ps. i. 1, 2 we have the
approach of war corresponding to Ps.
viii. 146; in Ps. i. 3 the writer's se-
curity, based on the righteousness' of his
countrymen, corresponds to the present
verse; in Ps. i. 7, 8 the discovery of
their secret sins and unsurpassed abomi-
nations, which prepares the Psalmist for
the inevitable visitation, corresponds to
Ps. viii. 9-14.
For κατευθυνουσιν see note on Vi. 3,
and cf. Apoc. Bar. lxxvii. 5 si ergo di-
rexeritis Vias vestras, non abibitis etiam
keitswege.' This is plausible, and derives
support from aủTôv in ver. 8, which seems
to presuppose a Plural substantive in a
previous clause. The Psalmist then
merely consoles himself with the thought
that the upright' will be preserved on
account of their righteousness,' for this
was the teaching of all the past judge-
ments of God. To obtain this meaning,
W. assumes that karevo uvollow is a wrong
rendering by the translator for the ad-
jective O'qi? the upright.'
The existing rendering however gives
a good sense. A comparison with i. 3
ελογισάμην εν καρδία μου ότι επλήσθην
δικαιοσύνης, where Zion is speaking is an
exact parallel to the present clause, and
renders any change in the reading un-
necessary.
The Fut. tense κατευθυνουσιν repre-
sents the frequentative sense of the Helb.
Impf.
For Hilgenfeld’s είπον κατευθύνουσιν,
VIII. II]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
77
ness
7 I said, Surely they direct their paths in righteousness. Conj,
The up-
I considered the judgements of God from the creation of the right, their
heaven and the earth ; I justified God in his judgements which way is in
have been of old.
righteous-
8 God laid bare their sins in the sight of the sun; all the earth "***
hath learned the righteous judgements of God.
9 In secret places beneath the earth were their iniquities
6 Gr. in
that provoked him to angero:
to provocation
10° The son with the mother, and the father with the daughter?”
wrought confusion :
II They committed adultery each one with his neighbour's
wife; they covenanted thereto with oaths one with another :
* I spake to them that directed their ways
in righteousness, we cannot see that any-
thing favourable can be said.
ανελογισάμην. αναλογίζομαι is not
found in the LXX, and occurs once only
in the N.T. Heb. xii. 3 αναλογίσασθε γάρ
τον τοιαύτην υπομεμενηκότα...άντιλογίαν.
Sym. Ps. 1xxvi. (1xxvii.) και αναλογιζόμην
(5Π) τας ημέρας τάς πρώτας.
από κτίσεως. Cf. Deut. iv. 32; Ezek.
xxviii. 15. See xviii. 13, 14.
εδικαίωσα τον θεόν. Cf. 27, 31, ii. 16,
iii. 3.
εν τούς κρίμασιν αυτού τοίς απ'
αιώνος, Cf. Ps. Cxviii. (cxix.) 52 εμνή-
σθην των κριμάτων σου, κύριε, απ' αιώνος.
8 ανεκάλυψεν ο θεός τας αμαρτίας
αυτών. See ii. I8 ανεκάλυψας τας αμαρ-
τίας αυτών ίνα φανη το κρίμά σου.
αυτών. The Pronoun refers to the
Jews, of whom the Psalmist spoke in ver.
7, κατευθυνουσιν οδούς αυτών.
εναντίον του ηλίου. Cf. ii. 13, 14,
iv. 21.
έγνω, κ.τ.λ. Cf. ii. 12 και γνώσεται η
γη τα κρίματά σου πάντα τα δίκαια.
9 εν καταγαίοις κρυφίοις. For the
sensualities secretly practised by the Jews
of Jerusalem, see on i. 7, ii. 13-15.
The word karájala occurs in Gen. vi.
16 κατάγαια διώροφα. For κρυφίοις cf.
Wisd. xvii. 3 λανθάνειν γάρ νομίζοντες επί
κρυφαίοις αμαρτήμασιν.
εν παροργισμώ. We prefer to include
these words in the sentence of verse 9,
as if they were equivalent to παροργι-
ζόντων. Cf. note on παντός εν φόβω
(vi. 7).
(1) The expression is general; secret
iniquities provoked the LORD to anger,
and, after this preliminary statement,
they are described in detail.
(2) A comparison with iv. I, év zapa-
νομίαις παροργίζων τον θεόν Ισραήλ, sup-
ports this interpretation. The similarity
of the phrase there used and the general
correspondence in the wickedness de-
scribed in Ps. iv. with what is described
in these verses shows that the same
Sadducee foes are intended.
10 υιός μετα μητρός...συνεφύροντο.
This use of the verb is probably taken
by the translator from the LΧΧ. of Hos.
iv. 14 αυτοί μετά των πορνών συνεφύροντο.
Cf. Ezelk. Χxii. 6 ιδού οι αφηγούμενοι οίκου
'Ισραήλ έκαστος προς τους συγγενείς αυτού
συνεφύροντο εν σοι όπως έκχέωσιν αίμα.
11 έμοιχώντο. The clause expresses
the substance of Jer. ν. 8 έκαστος επί
την γυναίκα του πλησίον αυτού εχρεμέτιζον.
For the change of tense έμοιχώντο...συνέ-
θεντο, cf. ii. 2 ανέβησαν...κατεπάτουν.
The verse expresses in more general
terms the indictment of iv. 4–6, II~
15.
συνέθεντο αυτοϊς συνθήκας μετα όρκου
περί τούτων. The line repeats the sub-
stance of iv. 4 η γλώσσα αυτών ψευδής εν
συναλλάγματι μεθ' όρκου.
The allusion is not quite clear. The
meaning may be, as in iv. 4, that they
pledged the oaths which belonged to the
agreement of lawful marriage.
Or the allusion may be to the test of
unfaithfulness described in Num. y., ac-
cording to which the priest administered
'the water of bitterness' to a woman
charged with infidelity. This was ac-
companied by an oath, ver. 21 'Then
the priest shall cause the woman to swear
with the oath of cursing, and the priest
shall say unto the woman, The LORD
make thee a curse and an oath among
thy people.'
78
[VIII. 12
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
12 τα άγια του θεού διήρπαζον, ουκ όντος κληρονόμου
λγTΡΟΥΜΕΝΟΥ,
13 επάτουν το θυσιαστήριον κυρίου από πάσης ακαθαρσίας,
και έν αφέλφω αίματος έμίαινον τας θυσίας ως κρέα βέβηλα.
24 ου παρέλιπον αμαρτίαν, ήν ουκ εποίησαν υπέρ τα έθνη.
13 év ápédpw A (Cerda fluento), V, K, P. Cerda in scholiis haec habet; perperam
scriptum a librario εν φέδρω αίματος, rescribendum omnino est εν ρεέθρο vel ρείθρω
αίματος.' εν αφαίδρα Μ.
If the priests who administered the
curse themselves were the adulterers, the
force of this allusion to the oath' is
greatlyintensited, and the fact that priests
are clearly alluded to in ver. 12 seems
to add probability to this striking ex-
planation.
* The meaning of περί τούτων remains
obscure. Geiger connects περί τούτων
with the following sentence for this
cause'; but there is no logical sequence
of thought combining sensual vice and
sacrilege.
It might be rendered 'for this end'
i.e. to compass their evil purpose, els tò
μοιχασθαι.
On the strength of Ezek. xvi. 59, where
ταύτα is the LΧΧ. rendering for ΠΝ,
it is tempting to suggest a confusion of
ΠΩΝ = άρα a curse” with H?N -= ταύτα
these things, especially as in the LΧΧ.
of Num. v. 21 the opkos and åpà occur
together και ορκιεί ο ιερεύς την γυναίκα εν
τους όρκους της αράς ταύτης και έρεί και
ιερεύς τη γυναικί Δώη σε κύριος έν άρα και
ενόρκιον κ.τ.λ.
Upon this hypothesis either the true
rendering would have been μετά όρκων
άρας Or μετά όρκου και αράς ; or, very
possibly, περί τούτων represents & dupli-
cate rendering of μετά όρκου.
According to Wellhausen this clause
begins a fresh sentence and introduces:
the subject of the wrongful position of the
High-Priestly family. "Besides this' (zu-
dem) they (the Jews) made a covenant,
bartering away the Holy things, referring
to the agreement between the people and
the Asmonean House described in i Macc.
xiv. 35 και είδεν ο λαός την πίστιν του
Σίμωνος και την δόξαν ήν έβουλεύσατο
ποιήσαι τώ έθνει αυτού και έθεντο αυτόν
ηγούμενον αυτών και αρχιερέα, δια το αυτόν
πεποιηκέναι πάντα ταύτα και την δικαιο-
σύνης και την πίστιν ήν συνετήρησε το
έθνει αυτού και εξεζήτησε παντί τρόπο
υψώσαι τον λαόν αυτού.
12 τα άγια του θεού διήρπαζον. The
Psalmist passes away from the charge of
sinful sensuality to that of sacrilege.
τα άγια του θεού as an object of διαρ-
πάζειν may mean either the sacred things
in the sense of things dedicated, gifts, sacri-
fices &c. (cf. Tà volaouéva, ver. 26), with
which the priests enriched themselves
making a spoil of them, or the temple,
which the Asmonean Princes had taken
violent possession of.
The former interpretation has the sup-
port of i. 8 τα άγια κυρίου, ii. 3 τα άγια
κυρίου...τα δώρα του θεού, and is favoured
by the use of the Imperf. διήρπαζον, de-
noting continuous practice.
The latter interpretation gives acommon
meaning of τα άγια and agrees well with
the short following clause, ουκ όντος κλη-
ρονόμου λυτρουμένου. It was a principal
cause of the hostility of the Pharisees to
the Sadducees, that the Asmonean house
had set aside the legitimate line of the
High Priest and had assumed to them-
selves the power and dignity, which the
office conferred.
ουκ όντος κληρονόμου λυτρουμένου.
Geiger surely takes a wrong view of
κληρονόμου (which he supposes to trans-
late ?), when he asserts that it can
have no meaning here in the sense of
'inheritor'; and supposes the Hebrew
word to have been used in the sense of
disinheritor' or 'expeller.' 'Und keiner
war, der vertrieb, der rettete' i.e. there
was none to drive out the spoiler, none
to save the spoiled.
This rendering loses sight of what seems
to us to be the most significant point in
the passage.
VIII. 14]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
79
12 The holy things? of God they took for spoil; and there was? Or, the
no inheritor to deliver out of their hand.
holy place
13 They went up to the altar of the LORD when they were 8 Gr. trode
full ofº all uncleanness;
9 Gr. from
yea, even in their separation they polluted the sacrifices, eating
them like profane meats.
14 They left not a sin undone, wherein they offended not
above the heathen.
The kinpovóuos is the true heir; he is
the 'go'êl,' the kinsman, who should take
upon himself the rights and obligations of
the inheritance. The inheritance is re-
presented by τα άγια του κυρίου. Thr
true heirs, the rightful lineage of the High
Priest, had been ejected. Strangers had
entered into violent possession, and there
was no 'kinsman,' no 'go'êl' to deliver
it out of their hand.
kinpovóuos occurs in the LXX. as a
translation of win in Jud. xviii. 7; 2 Sam.
xiv. 7; Jer. viii. 10; Mic. i. 15. The
word 5p is rendered in Ruth iv. by
åYXLOTEUS, but the verb is reproduced in
the Lxx. by súouai (e.g. Is. xlviii. 20; lii.
9 árolutpów, and especially lut poûual e.g.
xliii. 1, 14, xliv. 22).
It appears to us very possible that kin
ρονόμου λυτρουμένου are a duplicate render-
ing of the same word, kanpovó uov repre-
senting the rightful claim of the 'go'êl,'
λυτρουμένου his efectual act of deliverance
or redemption.
We conclude that the original Hebrew
scenes of every possible pollution to their
holy avocation. That is, they did their
work of sacrifice being full of all unclean-
ness, coming straight, as it were, from
that which defled to the holy altar.
It is possible also to include in this
rendering the temporal signification. The
work at the altar came immediately after
(åmo) deeds of uncleanness; there was no
intervening period of purification, nay
more, even while (év) uncleanness was still
on them, they partook of consecrated food.
év åpédpw aluatos. The technical ex-
pression in the Lxx. for the impurity
described in Lev. xii. 148, xv. 19—33;
Ezek. xviii. 6. The èv of the actual con-
dition of uncleanness is contrasted with
the årò.
čuíalvoy Ta's Quolas. The Levitical
rule strictly prohibited the attendance of
the unclean at the feasts and sacrifices.
Cf. Lev. xv. 31 Thus shall ye separate
the children of Israel from their unclean-
ness; that they die not in their un-
cleanness, when they defile my taber-
nacle that is in the midst of them. The
presence of the ceremonially unclean at
the feasts and sacrifices was apparently
connived at by the Sadducee priests; and
such laxity shocked and incensed the
strict Pharisees.
Kpéa Béßnia. This phrase occurs
once in the LXX., Ezek. iv. 14 oude
είσελήλυθεν εις το στόμα μου παν κρέας
Béßnlov (v.1. éwlov).
14 ÚTTèp ta 'Ovn. Cf. on i. 8 ai dvo-
μίαι αυτών υπέρ τα προ αυτών έθνη, έβε-
βήλωσαν τα άγια κυρίου.
15 éképao ev aútois... Telavnews. The
words are taken almost literally from the
LXX. of Isai. xix. 14 Kúplos yàp éképagev
atrois atvellua mlavňoews (O'Y! 117, lit.
a spirit of perverseness') kal én lávnoav
AlyunTOV... Ws mlavarai • Medów. The
folly of the princes of Egypt as depicted
by Isaiah is borrowed by our writer as an
and there was וְאֵין יוֹרֵשׁ אֵל ran either
no inheritor redeeming,' or, as seems to
and there וְאֵין בְּאֵל ,us very probable
was no redeemer' or 'go'êl.
The form of the sentence recalls Ps.
vii. 2 μή όντος λυτρουμένου μηδε σώζοντος
1923 787 77). Lam. v. 8 Aut poúuevos
OỦK ŠOTLVěk tñs xelpòs aŭtûv (18 POD
07:9).
13' êtrátovy. On mateiv=tread with
frequency,' see note on vii. 2. It is evi-
dently here used to denote constant at-
tendance, and has no sense of trampling
under foot, such as is found in katatateîv
(ii. 2).
STÒ Toons ákalapolas. A harsh con-
struction; the preposition årò seems to
suggest the idea of priests proceeding from
80
[VΙΙΙ. 15
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
15 Δια τούτο έκέPackΝ Αγτοτο ο θεός πνεγMά πλάNicεως,
επότισεν αυτοίς ποτήριοΝ ΟΥΝΟΥ ακράτος είς μέθην.
16 ήγαγε τον απ' εσχάτου της γης, τον παίoντα κραταιώς,
" έκρινε τον πόλεμον επί Ιερουσαλήμ και την γήν αυτής.
18 απήντησαν αυτό οι άρχοντες της γης μετά χαράς,
είπον αυτώ επευκτη η οδός σου, δεύτε, εισέλθετε μετ'
ειρήνης.
15 επότισεν αυτοίς A, V, K, M, Fabr. αυτούς P, Geig. Hilg. Fritzsch. Pick.
16 κρατερώς Α. κραταιώς V, K, P, M.
18 ÉT EUKTY V, K, P, M, conj. Lagarde, ita Hilg. Geig. Fritzsch. Wellh. Pick.
έπαυκτή Α.
illustration of the perversity of the Jewish
nobles in welcoming the representative of
Rome.
Test. XII. Patr. Dan 9 τα πνεύματα
της πλάνης απατα αυτούς...παν πνεύμα
πλάνης πατηθήσεται.
A strange use of πνεύμα πλανήσεως Oc-
curs in Jer. iv. 11 where it renders 1717
ΠΥ a hot wind’ (Aq. πνεύμα λαμπη-
δόνος. Sym. πνεύμα καύσωνος). Jerome's
translation is 'ventus urens sive roris,'
where 'roris' is probably a mistake for
erroris' and is intended to represent the
LXX. reading.
επότισεν αυτοίς ποτήριον οίνου ακρά-
του. These words again are based on
the Lxx. in Ps. Ixxiv. (lxxv.) 9 ÖTL
ποτήριον εν χειρί κυρίου οίνου ακράτου
πλήρες κεράσματος, and Jer. XXxii. I
(= Ηeb. XXV. 15) λάβε το ποτήριον του
οίνου του ακράτου τούτου εκ χειρός μου, και
ποτιείς πάντα τα έθνη. In the first of these
passages the R.V. rendering of the He-
brew is 'For in the hand of the LORD
there is a cup, and the wine foameth
(or, is red); it is full of mixture,' where
'the wine foameth'( npn 1) corresponds
to οίνου ακράτου. In the passage from
Jeremiah the R.V. rendering is, “Take
the cup of the wine of this fury at my
hand,' where the cup of the wine of this
fury’ (ΠΝ) ΠΟΠΗ 1557 D35) suggested
the words used by the Psalmist in the
present passage.
The translator has given the Lxx.
rendering of a phrase in familiar use.
είς μέθης. This may be rendered either
'with a view to their being drunken' or
"until they are drunken.'
The latter rendering, which is the more
probable, may be illustrated by Hag. i. 6
επίετε και ουκ εις μέθην (“ye drink and are
not filled with drink”).
Ezek. Xxxix. 19 και πίεσθε αίμα εις
μέθην (and drink blood until ye be
drunken, R.V.).
16 τον απ' εσχάτου της γης. Ρompey
the conqueror from Rome is thus referred
to. The phrase is used not so much with
the purpose of conveying the idea of the
remoteness of Italy from Palestine as of
reproducing the language of the prophets,
in predicting the coming of the Babylo-
nians, e.g. Jer. vi. 23 ιδού λαός έρχεται
από βορρά και έθνη εξεγερθήσονται απ'
εσχάτου της γης.
τον παίoντα κραταιώς. We do not find
any close parallel in the Lxx. to this de-
scription of Pompey.
The expression ο παίων is used of the
king of Assyria, Isai. xiv. 29 'the rod
that smote thee is broken' =LΧΧ. συνε-
τρίβη ο ζυγός του παίοντος υμάς.
Ewald, who finds an allusion to Anti-
ochus Epiphanes in this verse, explains
απ' εσχάτου της γης as referring to the
departure of Antiochus from Rome to
the throne of Syria. If applicable to
Antiochus Epiphanes, the description is
even more appropriate to Pompey; and
the brilliant succession of victories which
Pompey won in Asia Minor and Syria de-
serves the title of o παίων κραταιώς, a world-
conqueror, better than the chequered
fortune of Antiochus' campaigns or even
the ferocity of his tyranny.
17 έκρινε τον πόλεμον. In hazarding the
translation “he decreed the war,' we are
obliged to confess that we have found no
certain authority for it either as a Greek
or as a literal rendering of a Hebrew
phrase.
VIII. 18]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
81
15 For this cause did God mingle for them a spirit of error,
he made them to drink of the cup of unmixed wine until they
were drunken.
16 He brought him that is from the utmost part of the earth,
whose stroke is mighty10;
10 Gr. that
17 He decreed" war against Jerusalem and her land.
smiteth
18 The princes of the land met him with joy; they said unto powerfully
him, Blessed is thy path! come ye, enter in with peace.
made
ready
we 16 Heroke is ed" wahe la
11 Conj.
kpíyw was commonly used of deciding'
or 'determining' a contest by arms or
litigation. Geiger renders 'beschied den
Krieg.' Wellhausen 'beschloss den Krieg.'
Pick 'he determined war.'
The unusual phrase may however arise
from some early confusion in the read-
ing. In the absence of any confirmation
of the usage in our text, we venture to
suggest a conjecture which supplies a
good explanation of our text.
(a) It is evident that & KPLVE TÒV mble-
Mov does not indicate actual hostilities,
but the preparation for them. The next
verse shows that the conflict was averted
by the submission of the άρχοντες. The
meaning that we should expect would be
'he made ready' or 'declared the war.'
(0) ékpive translates 17'he judgeth
or will judge' (e.g. Gen. xlix. 16 and
passim). But as the word 'he maketh
ready' is what we should naturally expect
in the present passage, we conjecture that
'by an error of a scribe may have been
changed to 1977; of this very error a
probable instance is presented by Ezek.
vii. 14 “They have blown the trumpet
and made all ready' which is rendered in
the Lxx.oaltioate èv o á miyy kai kpivate
(Sym. Theod. Étoluáoate; Heb. 197?).
(c) Upon this assumption the right
translation of the original Hebrew would
have been toiuage tòv Tolejov.
18 απήντησαν αυτω οι άρχοντες της
yñs peta xapas. These words, according to
Ewald, represent the party in Jerusalem
who supported the Hellenizing policy of
Antiochus Epiphanes and opened to him
the gates of Jerusalem, cf. Joseph. Ant.
XII. v. 3 duaxnti lapßável thy móli,
ávolčártwv aŭto Tás túlas, cool tûs ékel-
vov poalpho ews no av. 'Eyk pats de OÚTWS
TW 'Tepoo olúuwy yevóuevos, rollovs åré-
J. P.
KTELVEV TWV évavria Opovoúvtwv, kai xpń-
mata mollà outoas ÚTTÉOtpeyev els 'AvTió-
XeLaV.
It cannot be denied that this descrip-
tion by Josephus of Epiphanes' seizure of
the city agrees in a remarkable manner
with the general impression produced by
the main outlines of the present passage
15~24.
But the general description given by
the poet applies equally, if not more,
closely to the occupation of Jerusalem
by Pompey; and various details men-
tioned by the Psalmist seem to receive
their only possible explanation from the
supposition of the Pompeian invasion.
In the present verse it should be noted
that the meeting of the foreign conqueror
and the welcome extended to him by oi
ápxovtes rñs yñs are mentioned before
the fact of his arrival in Palestine. This
small point corresponds with Josephus'
description of the action both of the two
brothers Hyrcanus and Aristobulus, and
of the leading citizens. Each of the rival
princes invoked Pompey's aid, while Pom-
pey was still at Damascus; and at the same
time a strong deputation arrived from Je-
rusalem soliciting that Pompey would give
the kingdom to neither claimant; for it
was contrary to the laws of the people
that they should be ruled by a king.
These appeals to Pompey will amply ex-
plain the term απήντησαν.
See Jos. Ant. xiv. iii. 2.
ÉTTEVKTT. This word occurs in the LXX.
Jer. xx. 14 ruépa v Ř ĚTEKé je u žotw
ŠTEUKTÝ (Aq. Sym. túloynuévn= 77172).
It is clearly the preferable reading in
this passage. ÉTTAUKTY of the Augsburg
MS., rendered 'dilatata' (i.e. enlarged) by
Cerda and Fabricius, has no other au-
thority and gives a very artificial turn to
the words of greeting.
ο
[VIII, 19
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
19 ωμάλισαν όδους τραχείας από εισόδου αυτών,
ήνοιξαν πύλας επί Ιερουσαλήμ,
έστεφάνωσαν τείχη αυτής.
20 εισήλθεν ως πατήρ εις οίκον υιών αυτού μετ' ειρήνης,
έστησε τους πόδας αυτού μετά ασφαλείας πολλής,
21 κατελάβετο τας πυργοβάρεις αυτής και το τείχος Ιερου-
σαλήμ
2 ότι θεός ήγαγεν αυτόν μετά ασφαλείας εν τη πλανήσει
αυτών.
23 απώλεσεν άρχοντας αυτών και πάντα σoφoν εν βουλή,
εξέχεε το ΑΤΜα των οικούντων Ιερουσαλήμ ως Δωρ Ακο-
eapcíac,
20 μετά ασφαλείας V, K, P, M, μετ’ ασφαλείας Α.
19 ωμάλισαν όδους τραχείας. Cf.
xi. 4. The words of welcome to the
foreigner are based on the language of
Isaiah xl. 3, 4 ετοιμάσατε την οδόν κυρίου...
και έσται πάντα τα σκολιά είς ευθείαν και η
τραχεία είς πεδία (cf. Like iii. 5). For
ομαλίζω cf. Is. xlv. 2 όρη ομαλιώ. Sym.
Ps. V. 9 oμάλισον ( 13) έμπροσθέν μου
την οδόν σου and έν ομαλώ. Sym. Ps.
xxv. (xxvi.) 12 for givina.
ήνοιξαν πύλας επί Ιερουσαλήμ. The
expression πύλας επί must be observed.
It is not to be regarded as identical with
πύλας Ιερουσαλήμ “the gates of Jerusa-
lem.' "The gates to Jerusalem are the
approaches to Jerusalem; the passes and
roads, which admitted an army to the
capital.
Josephus particularly mentions the sur-
render of Coreae and Alexandrium by
Aristobulus as facilitating the march of
Pompey against Jerusalem (Ant. XIV. iii.
4 κελεύοντος δε Πομπηίου παραδιδόναι τα
έρύματα και τους φρουράρχoις επιστέλλειν
τη εαυτού χειρί, παραδέχεσθαι δε άλλως
απείρητο, πείθεται μεν δυσανασχετών δε
ανεχώρησεν εις Ιεροσόλυμα). .
έστεφάνωσαν τείχη αυτής. The festal
decoration of the city, as Pompey drew
near, is obviously the meaning. The
words recall the description of the national
celebration at the first feast of Dedication
I Μacc. iv. 57 και κατεκόσμησαν το κατά
πρόσωπος του ναού στεφάνοις χρυσούς και
άσπιδίσκους κ.τ.λ.
Geiger, who admits this more obvious
rendering into his translation, expresses
his dissatisfaction with it on the ground
that the clause presents no adequate
parallel to ήνοιξαν πύλας. He therefore
suggests that the Hebrew words should
rather have been rendered they surrender-
ed the walls or fortresses, the verb hΟΥ
“ to crown' having in the Chaldee the
sense of abstulit.'
20 εισήλθεν ως πατήρ. Only at this
point do we reach the actual entry of the
conqueror within the walls. The writer
does not concern himself with the delays
caused by the action of Aristobulus and
his supporters. Pompey and his army
encamped at Jericho. . Aristobulus offer-
ed to surrender, but had no control over
his followers in Jerusalem, who shut the
gates against Gabinius, Pompey's lieu-
tenant. Pompey in anger marched upon
Jerusalem. Faction within the walls was
intensified by fear. The partisans of
Aristobulus seized the Temple and its
fortifications; the others threw open the
gates, and placed in Pompey's hands the
possession of their city and the disposal
of their crown (οι δε έτεροι δεξάμενοι την
στρατιάν ενεχείρισαν Πομπηίω τήν τε πόλιν
και τα βασίλεια, Ant. XIV. iv. 2).
Pompey entered the city as its lord and
patron to defend it from those who wished
Aristobulus the usurper to be their King
and High Priest.
έστησε τους πόδας αυτού. Conmpare
VIII. 23]
83
19 They made the rough paths even before their entering in,
they opened the gates that led unto Jerusalem; her walls they
crowned with garlands.
20 He entered in, as a father entereth into his sons' house, in
peace.
He established his feet and made them very firm 12.
12 Lit.
21 He occupied her strongholds, yea, and the wall of Jerusa- with much
lem.
22 For God led him in safety, because of their blindness.
23 He cut off their princes and every wise councillor; he
poured out the blood of the dwellers in Jerusalem like the water
of uncleanness,
2
safety
Ps. xxx. (xxxi.) 9 čornoas év eủpuxo pw
TOUS Todas uoll. xxxix. (xl.) 3 kaì čo TNOEV
επί πέτραν τους πόδας μου.
21 kateháBETO TA's trupyo Bápels aůtís.
This brings us to the last stage of Pompey's
occupation of Jerusalem. Admitted with
in the walls, he was compelled to reduce
the Temple and the adjacent fortifications
by siege (see Ps. ii.). Their capture, it
appears to us, is indicated in this line.
Kateháßero. Cf. Num. xxi. 32; 1 Macc.
i. 22; 2 Macc. X. 22.
Tas itupyoßápels aúrîs. Cf. Ps. cxxi.
(cxxii.) 7 kai củonvía ¿v Tols tuproßápe.
oiv oov (where rupyóßapis renders 1978
“palace').
This may possibly refer to the citadel
or 'Baris' which lay to the north of the
Temple, cf. Neh. ii. 8 oteyáoal tås úlas
της βάρεως.
kaì TÒ Teixos. Cf. ii. 1.
Hilgenfeld quotes Orosius, Hist. VI. 6:
ipse (Pompeius) continuo subsecutus et
a patribus urbe susceptus, sed a plebe
mongst them the most important of the
priests, is a natural conclusion to be
drawn from the Temple being held by
the party, and by the priests having con-
tinued their functions throughout the
blockade.
EEXEE TO alua Tớ oik. 'Iep. The
massacre of the Jews by the Roman
soldiers has almost escaped notice in the
chronicle of horrors which Jerusalem
has experienced. Josephus speaks of
12,000 Jews slaughtered in the siege and
capture of the Temple. Jos. Ant. xiv.
iv. 5 póvou dè ñu Trávta åvám lew. kai
Tậv 'lovdaiwy o MÈY ÚTÒ Pwuaiwy oi dè ÚT'
αλλήλων ανηρούντο εισί δε ου και κατά κρημ-
νων εαυτούς έρριπτον και πύρ ανιέντες εις
τας οικίας ενεπίμπραντο, τα γινόμενα καρ-
Tepeîv o'x ůrouÉVOVTES. TEOOV OÈ TÔ
μέν Ιουδαίων είς μυρίους και δισχιλίους
*Dwualwv dè trávu öniyou. Cf. Bell. Jud.
I. vii. 5.
Exee...ás üdwp dkatapolas. For the
metaphor us üdwp, cf. Ps. lxxviii. (lxxix.)
ejus intendit.
23 dolegev äpxovtas aŭtây. After
the capture of the Temple Pompey took
a bloody revenge upon the leaders of the
Aristobulus party. Cf. Jos. Ant. xiv.
iv. 4 kai tous aitious toll Tolémov Tŷ TE-
Nékel dlexpňoato.. Bell. Fud. 1. vii. 6 kai
τους μέν αίτιωτάτους του πολέμου πελέκει
κολάζει.
Trávta gobòy év Bourn. Leading mem-
bers of the Sanhedrin are clearly intended.
The supporters of Aristobulus must have
been largely represented in the National
Council. It is impossible otherwise to
account for the success and influence of
Aristobulus. That they numbered a.
Ιερουσαλήμ, which passage the Psalmist
had probably in his mind.
He has amplified the metaphor from
ως ύδωρ to ως ύδωρ ακαθαρσίας according
to his practice of introducing his own
words into the quotations from Scripture,
cf. on us Nivov in ver. 5.
For one of the earliest instances of
the occurrence of this metaphor, see
Records of the Past, 2nd Series, vol. I.
p. 85 ·Ăn Erechite's Lament' line 3,
Blood is flowing like water in Eulbar,
the house of thy oracle.' For Uowp åka-
Dapoias=the water used in removing un.
cleanness, see Num. xix. 9 Üdwp partio uoll,
xxxi. 23 üdwp á yulo uoû.
6- 2
84
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [VIII. 24
24 απήγαγε τους υιούς και τας θυγατέρας αυτών, ας εγέν-
νησαν έν βεβηλώσει.
25 εποίησαν κατά τας ακαθαρσίας αυτών, καθώς οι πατέρες
αυτών,
28 εμίαναν Ιερουσαλήμ και τα ηγιασμένα τα ονόματι του
" θεού.
27 Εδικαιώθη ο θεός εν τοις κρίμασιν αυτού εν τοις
έθνεσι της γης,
28 και οι όσιοι του θεού ως ορκία έν ακακία εν μέσω αυτών:
26:
Lavav
και
ι του
27
TIV AUTOV
TOLS
24 απήγαγε τους υιούς και τας θυ-
γατέρας αυτών. The last detail in the
description of the conqueror's dealings
is the carrying away into captivity the
children of the dwellers in Jerusalem.
That Pompey carried away many cap-
tives appears from various sources of
evidence: e.g. Joseph. Ant. xiv. iv. 4
ελήφθη δε αιχμάλωτος και 'Αψάλωμος θείος
άμα και πενθερος 'Αριστοβούλου, και επή-
γετο δε (είς Ρώμης) μετά της γενεάς και
'Αριστόβουλον δεδεμένον. δύο γάρ ήσαν
αυτό θυγατέρες και τοιούτοι υδείς ών είς
'Αλέξανδρος μεν απέδρα, ο δε νεώτερος 'Αν-
τίγονος συνεκομίζετο εις Ρώμην άμα ταΐs
αδελφαίς.
The captives from Jerusalem swelled
the number who were led in thousands
through Rome on the occasion of the
celebration of his great triumph (61).
Plutarch mentions that 'the captives who
walked in the procession (not to mention
the chief of the pirates) were the son of
Tigranes, king of Armenia, Zosima the
wife of Tigranes, Aristobulus the king of
Judea, &c. &c.'
We learn also from Philo's De Lega-
tione ad Caium how numerous the
Jewish captives were in Rome during
the reign of Tiberius. And it can hardly
be questioned that the great majority of
these had been brought to the capital
either by Pompey or by his lieutenants.
Phil. Legat. ad Cαι. 8 23 πώς oύν απε-
δέχετο την πέραν του Τιβέρεως ποταμού
μεγάλην της Ρώμης αποτομήν, ήν ουκ
ήγνόει κατεχομένην και οικουμένην προς
Ιουδαίων και Ρωμαίοι δε ήσαν οι πλείους
απελευθερωθέντες αιχμάλωτοι γάρ άχθεν-
τες εις Ιταλίαν υπό των κτησαμένων ήλευ-
θερώθησαν..
έν βεβηλώσει. βεβήλωσις in the LΧΧ.
occurs only in Lev. Χxi. 4 ου μιανθήσεται
εξάπινα εν τω λαων αυτού εις βεβήλωσιν
αυτού. See i. 8.
εν βεβηλώσει seems here to mean in
the time when they disregarded all laws
of ceremonial cleanness.'
Looking back over these nine verses
it is worth while noticing how closely
we can identify the various details of
the description on the assumption that
Pompey is the foreign invader.
Thus in ver. 16 we have the far off
place of his birth, and his tremendous
victories over Tigranes and Mithridates :
in ver. 17 he is yet at a distance in Syria
when he determines upon a campaign in
which Palestine is included; in ver. 18
his attention is attracted to the affairs
of Jerusalem by the rival applicants and
the representatives of the people, who
all load him with gifts and flattery and
hail him as their nation's deliverer; in ver.
19 his march into Palestine is conducted
without opposition, the fortresses that
barred the way are one after another
surrendered without a blow, he finally
enters Jerusalem amid public acclama-
tion; in ver. 20 he stands among the
people as their father to assist them and
compose their differences; in ver. 21 he
captures by force the Temple and its
fortifications; in ver. 22 his success is so
complete and the folly of the people so
perverse, that it is as if God himself were
guiding him on his way; in ver. 23 his
relentless character shows itself towards
those who tried to thwart him : princes
and councillors are put to death, Jeru-
salem flows with blood; and in ver. 24
the climax is reached in the final scene,
where this Deliverer of the people carries
off into captivity thousands of their sons
and daughters.
25 εποίησαν. The Connection of
VIII. 28] ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
85
24 He carried away their sons and their daughters whom
they had begotten in their defilement.
25 They had done 18 according to their uncleanness, even as 13 Gr. did
their fathers did,
26 They polluted Jerusalem and the things that had been
dedicated unto the name of God.
27 God hath been justified in his judgements upon the nations
of the earth,
28 And the saints of God are as innocent lambs in their
midst.
this and the following verse with the
section that has just closed is not obvious.
They seem to belong more naturally to
the description of Jewish vice in vy.
8—14. The most probable explanation
is that the Psalmist here begins a re-
capitulation of his theme. Verses 25, 26
summarize the provocations of the peo-
ple, vv. 27-32 testify the equity of Di.
vine visitation. The connecting thought
in this verse with the previous sentence
is the captivity of the sons and daughters'
of Jerusalem. Just as 'their fathers' had
done wickedly and been carried captive
to Babylon, so the Jews of this generation
had done according to their uncleanness
and had been carried away prisoners to
Rome. Wellhausen explains oi marépes
of the preceding generation who had
committed the High-Priesthood into the
hands of the Asmonean Princes. But
so literal an interpretation of oi atépes
aútâ seems to us to be a needless and
prosaic limitation of the sense.
26 čuíavay 'Iepovoalnu kai td
nyiao uéva K.T.N. Cf. i. 8 ¿ßeßndwo av tà
äyla kuplov. ii. 3 oi vioi ‘Iepovoalnu tula-
var td ávia Kuplov, éßeßńhovu Tà Sôpa
Toll Deoû. In all these passages a special
reference seems to be made to the pollu-
tion of the sacrifices and sacred gifts by
priests who were neglectful of the Le-
vitical ceremonial. It is therefore in-
teresting to note the similarity of the
phraseology of these passages with the
Lxx. of Levit. xxi. xxii., which deals
with the ceremonial purification of the
sons of Aaron, e.g. ver. 6 öylou ČOOVTAL
Tŷ Dew aŭtûv kai oů Bebnico ovol tò óvoja
του θεού αυτών : ver. 12 (ο ιερεύς ο μέγας)
où Bepnlco el TÒ Ýylaouévov Toll Deoù
aútoû. xxii. 2 oỦ Bebnicovou TÒ Övoua
το άγιόν μου όσα αυτοί αγιάζουσί μοι· εγώ
Kúpios : ver. 3 râs ävē pwmos os äv at pookon
από παντός του σπέρματος υμών προς τα
Gyla ora är dyraswoi oi viol 'Iopana TQ
Kupių kai ý dkatapola aŭtoÊ ẾT' aŭTØ Ù,
folo pevd noetal n yuxò ékeivn ' tuoll."
A good illustration of our passage is
afforded by Assumpt. Mos. V. 3, 4 et
contaminabunt inquinationibus domum
servitutis suæ...non enim sequentur veri-
tatem Dei, sed quidam altarium inqui-
nabunt de(decoris) muneribus quæ im-
ponent Domino, qui non sunt sacerdotes,
sed servi de servis nati. τα ηγιασμένα
T óvóuati TOû Deoü are equivalent to tà
dû pa toll O coû.
27 Skalán ó Ocòs. Cf. iii. 4, 5,
iv. 9.
Ế v ToĈs kptuaow aútoll ¿v Tols Oveou
tņs yńs, i.e. when He sends His judge-
ments upon the nations of the earth,
God's justice is seen and acknowledged,
even by His saints who are in the midst
of the calamities which He sends. How
much more, the Psalmist seems to argue,
when He sends His judgements upon His
own chosen people, must His saints praise
His name and recognize the righteous
dealing of His chastisement.
28 of 60 LOL TOû deoû. Cf. on iii. 10,
iv. 7. For the expression in the Psalter
see xxix. (xxx.) 4, Xxx. (xxxi.) 23 &c.
ως αρνία έν ακακία εν μέσω αυτών.
For the translator's use of év å kaklą in-
stead of the adjective åkaka see note on
vi. 8. The words very possibly contain an
allusion to Lot (cf. 2 Pet. ii. 7), but the
language of the simile is based probably
upon Jer. xi. 19 é dè ùs åpvlov äkakov
dyóuevov TOû dúeo bai. It was no doubt
one in familiar use. Its occurrence here
is interesting as affording a nearly con-
temporary illustration of the figure of
speech employed by our LORD when
addressing His disciples, Matt. X. 16
ιδού εγώ αποστέλλω υμάς ως πρόβατα εν
méow lúkwv. Luke x. 3 ús ápvas ¿v mé-
σω λύκων.
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [VIIIΥ
σO
υ
και-
. 29
9 αινετός κύριος ο κρίνων πάσαν την γην εν δικαιοσύνη
αυτού.
20 ιδού δή, ο θεός, έδειξας ημίν το κρίμα σου έν τη δικαι-
οσύνη σου.
3 είδον οι οφθαλμοί αυτών τα κρίματά σου, ο θεός,
έδικαιώσαμεν το όνομά σου το έNTIMON εις αιώνας:
30 ότι συ ο θεός της δικαιοσύνης, κρίνων τον Ισραήλ εν
παιδεία.
8 Επίστρεψον, ο θεός, το έλεός σου εφ' ημάς και οικτεί-
ρησον ημάς,
τητος:
35 ότι η πίστις σου μεθ' ημών,
και ημείς έσκληρύναμεν τον τράχηλον ημών,
και συ παιδευτής ημών εί.
36 μη υπερίδης ήμάς, ο θεός ημών,
ίνα μη καταπίη ημάς έθνη, μη όντος λάτρογιέΝΟΥ.
31 αυτών Codd. (Wellh. conj. ημών).
32 συ ο θεός V, K, P, M, om. o A, edd.
33 οικτήρησον Fabr. (cf. vii. 8).
34 συνάγαγε V, K, P, M, Fabr. συνήγαγε Α? (Cerda). ελαίου Ρ.
A similar metaphor is employed by
the writer of Enoch, throughout his
vision of Israel's history ch. Ixxxix. &c.
Schöttgen (Hor. Heb. I. 97) cites a
Rabbinic saying from Tanch. fol. 10, 2.
Hadrian said to Rabbi Jehuda: 'Great is
the sheep that stands firm among seventy
wolves. He answered: “Great is the
Shepherd who rescues and protects it,
but smiteth the wolves in the presence of
the Lord.'
29 αινετός. Cf. iii. 2 τω θεώ το
αίνετώ.
ο κρίνων πάσαν την γην. Cf. ii. 36.
Possibly a reminiscence of Gen. xviii. 25
ο κρίνων πάσαν την γην, ου ποιήσεις κρίσιν.
If so, the probability that the example of
Lot underlies vv. 27, 28 is greatly in-
creased.
For the contents of the verse cf. Ps. ix.
9 και αυτός κρινει την οικουμένην εν δικαιο-
σύνη.
30 ιδου δη. Cf. 2 Sanm. vii. 2 ιδού
δή (8) ΠΝ2) εγώ κατοικώ εν οίκω κεδρί-
νω, the only place in the LΧΧ., according
to Tromm, where it occurs. It is not
found in the N. T.
Cf. Ag. Job xiii. 15 (1η), I8 (N)ΠΠ).
ημίν, emphatic. God who judgetli
the whole earth righteously (ver. 29) is
righteous when He sendeth judgements
upon Israel.
31 οι οφθαλμοί αυτών. All the MSS.
Yead αυτών. At first sight we should have
expected juŵr in a sentence occurring
between έδειξας ημίν and εδικαιώσαμεν,
and Wellhausen boldly translates 'unsere
Augen. In support of this conjecture
may be cited ix. 3, where the MSS. show
a confusion between ημών and αυτών, and
the advantage of the reading is obvious,
since it maintains the continuity of thought
from the preceding verse.
The reading of the Mss. is however
capable of a good explanation; the eyes
of the Gentiles look upon thy judgements,
but it is we, the saints of God, who not
only beheld but justified his ways.' The
αυτών of this verse must then be under-
stood like the αυτών of ver. 28 to refer to
the τα έθνη of ver. 27; or even to the
subject of vv. 25, 26, the profane Jews.
VIII. 36]
87
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
1
their
29 The LORD is worthy to be praised that judgeth all the
earth in his righteousness.
30 Behold now, O God, thou hast shown to us thy judgement
in thy righteousness.
31 Our14 eyes have seen thy judgements, O God; we have 4 Txt.
justified thy name that is honoured for evermore.
32 For thou art the righteous God, that judgeth Israel with
chastening
33 O God, turn thy mercy upon us and have compassion
upon us.
34 Gather together the dispersed of Israel with mercy and
lovingkindness.
35 For thy faithfulness is with us; and when we stiffen our
neck, thou dost chasten us 15.
15 Gr. and
we have
36 Forsake us not, o our God, lest the heathen should swallows
us up, and there be none to deliver:
and thou
art our
chastener
élkaláoapev. See on ver. 27.
sed misericordia multa colligeret denuo
To Jºola Tò Zy1tuov. Cf. Dt. Xxviii. omnes qui dispersi sunt.
58 boleic 0 at Tò ởe oura Tò vituov. In 35 Ý TOTUS Gov. mlotis is here used
Ps. lxxi. (lxxii.) I4 Kai “vituow To jwoua in the sense of ‘faithfulness,' the quality of
αυτών ενώπιον αυτού, either όνομα is a cor one who keeps faith and fulfils a promise:
ruption of aîua or the Lxx. and Theodot. see xiv. I. In this sense it is not common,
read Daw for Op.
but cf. Lam. iii. 23 mln Ý Tiomis dov,
32 ÖTLOÙ. This clause may be taken “great is thy faithfulness.' The Hebrew
in three different ways; (1) as the sum- IDR is in the Psalter generally rendered
mary of the foregoing sentences='for thou dñdela.
art the God of righteousness;' (2) as an każ nues...kal où. Cf. on vii. 7.
introduction to ver. 33= 'Seeing that thou tokimpuvajev. For the phrase 'to
art..., therefore turn;' (3) as epexegetic of stiffen theneck'97 x70p17, cf. 2 Chron.
Olkalóraue='We justified Thy name... xxx. 8 unokinpúvnte Tás kapdias úuw (v. 6
that Thou art the God of righteousness. TOÙs tpaxńhous ùuôv, as the Hebr.). Neh.
The last method seems to be most ix. 16 ok)ýpuvav Tòv Tpáxnlov aŭtwv.
suitable to the context.
Jer. vii. 26, xix. 15. In all these pas-
ó deos tñs Sukalooúvns. Cf. Ps. iv. I sages the words as your fathers' ac-
ο θεός της δικαιοσύνης μου.
company the phrase and point back to
$
vTaldelą. Cf. Ecclus. iv. 17 kai its Deuteronomic use, Deut. x. 16 Tòv
βασανίσει (σοφία) αυτόν έν παιδεία αυτής. τράχηλον ού σκληρυν είτε.
See on vii. 3, 4, 8, x. 3.
36 un Útrepidys, lit. 'do not overlook
34 ouváyaye tnv Siao tropav. On us and neglect us.'
the gathering together of the dispersed' The word ÅTTEPLDEî is found in the LXX.
Israelites see note on xi. 3, 4; and for with this its natural signification, as in
dao topá see ix. 2; John vii. 35.
Deut. xxii. I un idūv tov uboxov toll å del-
Compare for this passage Is. xlix. 6 poll cov to mpóßatov aútoll ilavcueva
την διασποράν του Ισραήλ επιστρέψαι. Èv rô odvý úteploys atrà (Danmann!).
Ps. cxlvi. 2 Tås diao tropàs Toû 'Iopank
Ps. liv. (lv.) i kai un ý teploys tņu dénoiv
ÈT LOUNáčel..
The general tenour of the passage may
Mov ('manna byvnn-).
be illustrated by Apoc. Bar. lxxxviii. z It is also used to translate quite a dif-
Si enim hæc ita feceritis semper recorda ferent word, e.g. Deut. iii. 26 'the LORD
bitur vestri is qui omni tempore pollicitus was wroth with me for your sakes' (kal
est pro nobis illis qui præstantiores nobis repede KÚPlos= 1717! ayn:)), where the
erant, quod non in perpetuum oblivisce-
sce - Greek word is either an intentional modi-
retur, aut derelinqueret semen nostrum,
88
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [VΙΙΙ. 37
87 και συ ο θεός ημών απ' αρχής,
και επί σε ήλπίσαμεν, κύριε.
38 και ημείς ούκ άφεξόμεθα σου,
ότι χρηστά τα κρίματά σου εφ' ημάς.
30 ημίν και τους τέκνοις ημών ή ευδοκία εις τον αιώνα,
κύριε σωτήρ ημών, οι cλλεγθHcόΜεθλ έτι τον διώNα χρόνον.
40 Αίνετος κύριος εν τοις κρίμασιν αυτού έν στόματι οσίων,
41 και συ ευλογημένος, Ισραήλ, υπό κυρίου εις τον αιώνα.
θ. Ψαλιός τωι αλλοιώN είς έλεγχοΝ.
IX. 'Εν τω άπαχθήναι Ισραήλ εν αποικεσία εις γην
αλλοτρίαν,
εν τω απoστηναι αυτούς από κηρίου του λυτρωcaΜέNOY αυτούς,
37 kai A (“pæne deletum’ Cerda, qui conj. éai vel potius éà (cf. Job xxv. 6)
vel και).
38 ουκ άφεξόμεθα V, K, P, M: οι. ούκ Α (Cerda). Fabr. forte άντεξόμεθα.'
39 σαλευθησόμεθα V, K, P, M, Hilg. Geig. Fritzsch. Piclk. σαλευθησώμεθα
A, Fabr. Wellh.
40 άνετός A, Cerda (liber, solitus ').
1 αποικησία Ρ.
Οι
fication of the Hebrew or has arisen from
a confusion of the root 72V with the pre-
position υπέρ.
* ίνα μή καταπίη ημάς έθνη. If, as is
most probable, the Psalmist alludes to
the Romans, we may compare the ex-
pression of dread, which the chief priests
and the Pharisees uttered at a later period,
'the Romans will come and take away our
place and nation' (John xi. 47, 48).
* For καταπίη, cf. Νum. Xvi. 34 μήποτε
καταπίη ημάς ή γή. Lam. ii. 16 διήνοιξαν
επί σε στόμα αυτών πάντες οι εχθροί σου...
και είπαν κατεπίομεν αυτήν. Ηab. i. 13
εν τα καταπίνειν ασεβή τον δίκαιον.
μη όντος λυτρουμένου. See note on
ver. 12. Observe uri in the hypothetic
clause; but in ver. 12 ουκ όντος states
the fact.
37 ο θεός ημών απ' αρχής. Possibly
a reminiscence of Hab. i. 12 ουχί συ απ'
αρχής κύριε ο θεός ο άγιός μου.
For απ' αρχής “of old' referring to
God's earliest dealings with the chosen
people, cf. Ps. Ixxiii. (Ιxxiv.) 2 μνήσθητι
της συναγωγής σου ής έκτήσω απ' αρχής.
38 ουκ άφεξόμεθά σου. See on ν. 9.
The meaning is “We will not swerve
from following thee: we will not cease
to call upon thee; for our confidence in
Thy righteousness is complete. Cf. Ps.
cxix. 102 'I have not turned aside from
thy judgements.”
χρηστα. Cf. Ps. cxviii. (cxix.) 39 τα
γάρ κρίματά σου χρηστά.
39 ημίν και τοίς τέκνοις ημών η ευ-
δοκία. The words ημίν και τους τέκνοις
ñuñv here introduce a blessing. It
is striking to compare them with the
self-pronounced curse of the people in
Μatt. Χxvii. 25 και αποκριθείς πάς ο λαός
είπεν Το αίμα αυτού εφ' ημάς και επί τα
τέκνα ημών. Cf. Acts ii. 39 υμίν γάρ
έστιν η επαγγελία και τοίς τέκνοις υμών
και πάσι τοις εις μακράν ουσι.
η ευδοκία. ευδοκία is used here as usual
of the Divine favour and good-will. See
on iii. 4.
It is not clear whether η ευδοκία ex-
presses an assertion or a wish, whether
we should supply έσται (έστιν) or είη
(έστω). The point must be determined by
the reading to be adopted in the following
clause, σαλευθησόμεθα οι σαλευθησώμεθα.
κύριε σωτήρ ημών. Cf. Isai. xliii. II
εγώ ο θεός και ουκ έστι πάρεξ εμού σώζων.
Ix. Ι6 γνώση ότι εγώ κύριος ο σώζων σε.
Ecclus. li. Ι αινέσω σε θεόν τον σωτηρά
IX. 1]
89
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
37 And thou art our God from the beginning, and upon thee
have we set our hope, O LORD.
38 And we will not depart from thee, for thy judgements are
gracious towards us.
39 Upon us and upon our children be thy good pleasure for
40 The LORD is worthy to be praised in the mouth of his
saints for the sake of his judgements,
41 And blessed art thou of the LORD, O Israel, for evermore.
PSALM IX.
A Psalm of Solomon : 'For a rebuke.?
1 When Israel was led away captive into a strange land,
because they departed from the LORD which redeemed them; 1 Gr.
when
jou. Bar. iv. 22 Tapà roll alwvlov own God saw it, as, in fact, He sees all acts,
τηρος υμών.
good or bad.
Foadevonobuela. The Ind. is to be II. 7--15.
expected after oủ. The form oalevon (a) MIO. Every man makes his own
σώμεθα is in all probability a mere fate. Righteousness results in life: ini-
itacism.
quity in death to the doers.
For the words cf. Ps. ix. 27 (x. 6) oủ (B) 11–15. He who has sinned,
un oalevóô, xxix. (xxx.) 7. xv. (xvi.) however,—as Israel has done—may still
8 iva un oalevo eis TÒt aiớva. cxi. hope for pardon if he repents.
(cxii.) 6 eis tòv alwva oú oalevońoetai. III. 16-19.
ATL Tòv aiôva xpóvov. Cf. xv. 14 els Since, then, God is forgiving will He
Tòv aiwa xpóvov. The idiom is found not have mercy upon Israel, in remem-
in the Lxx. e.g. Ex. xiv. 13; Is. xiii. 20; brance of His ancient choice and cove-
and is frequent in the other versions, Aq. nant? God is their hope, may He shew
Symm. Theod.
them mercy.
40 alyeros Kúplos. Cf. ver. 29.
The general character of the Psalm is
¿v Tols kpluao aŭtoù, i.e. on account historical and religious, not political. It
of the justice of his judgements.
deals with very much the same topics,
41 Kal où eúloynuévos. The usual and in much the same strain as the last
doxology is expanded by the blessing part (v. 274–41) of Ps. viii.; and it is
pronounced on Israel, for which cf. Num. more retrospective than any of the other
vi. 26, xxiv. I; Deut. xxvi. 15. So Ps. Psalms.
iii. 9 του κυρίου η σωτηρία και επί τον 1 Whatever the probability that the
laóv oov ý củloyla oov, xxviii. (xxix.) 11. first Psalm contains a retrospect over a
For eủłoynuévos... ÚTÒ Kuplov cf. Gen. long period of years, there can be no
xxiv. 31 eủloyntos Kupiov (v. 1. Kúplos) doubt that here the Babylonian captivity
where Procop. in Cat. Niceph. p. 299 is referred to.
says το Εβραϊκόν έχει» ηυλογημένος υπό drayonva...év årrolkeglą. Cf. 2 Kings
Kupiov (Field's Hex. I. 39).
xxiv. 15 árnyayev eis årolkeolay (77?10
Ps. IX.-Argument. The Psalm ap-
pears to fall easily into three parts.
79ia). 16 ñyayev aŭtous... METOLKEOLav
I. 1-6.
(13...DNS?). Cf. “children of the
(a) I, 2. In the first two verses the captivity'vioi amtolkeolas, Ezr. vi. 16.
situation is put before us. Israel is V tô đToot. We have rendered 'be-
captive, and dispersed.
cause' in preference to 'when’ as it seems
(6) 3-6 give the reason in a rather obvious that the reason for the captivity
indirect form.
is being given, not the moment when it
Israel had sinned, though secretly, and took place.
90
[IX. 2
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
κεν
ο
και απερρίφησαν από κληρονομίας ής έδωκεν αυτοίς κύριος
εν παντί έθνει,
επί διασπορά του Ισραήλ κατά το ρημα του θεού,
* Να Δικαιωθic, ο θεός, έν τη δικαιοσύνη σου εν ταις
ανομίαις ημών:
και ότι συ κριτης δίκαιος επί πάντας τους λαούς της γης.
5 ου γαρ κρυβήσεται από της γνώσεώς σου πας ποιών κακά,
6 και αι δικαιοσύναι των οσίων σου ενώπιόν σου, κύριε
και που κρυβήσεται άνθρωπος από της γνώσεώς σου;
“Ο θεός, τα έργα ημών εν εκλογή και εξουσία της
ψυχής ημών,
του ποιήσαι δικαιοσύνης και αδικίαν έν έργοις χειρών
ημών».
8 και έν τη δικαιοσύνη σου επισκέπτη γιογο ανθρώπωΝ.
και ο ποιών δικαιοσύνην θησαυρίζει ζωήν εαυτω παρα κυρίω,
και ο ποιων άδικα αυτος αίτιος της ψυχής εν απωλεία
.
2 ης ita V, K, P, M, η Α.
3 αυτών edd. Hilg. Fritzsch., corr. Hilg.2 ημών A, V, K, P, M.
6 και που V, K, Ρ. και ου Α.
της γνώσεώς σου ο θεός V, Κ.
7 εξουσία V, (2) K, P, M, Hilg. conj., ita Fritzsch. Pick. εξουσία Α, Cerda
Fabr. Geiger.
έρνα ημών έν εύλογη Α.
8 επισκέπτεις Α.
υιός Μ.
λυτρωσαμένου. Not, as viii. 12 and 36,
λυτρουμένου = goel, but as in Deut. xiii. 5
του λυτρωσαμένου σε έκ της δουλείας. The
deliverance from Egypt is meant here, as
there.
2 απερρίφησαν εν παντί έθνει. We
have taken these words together, in the
belief that the passage is a reminiscence
of Deut. iv. 27, διασπερεϊ Κύριος υμάς
εν παντί έθνει. This passage is, in fact,
the ρημα του θεού referred to just after-
wards, as receiving its fulfilment. The
strong word απορρίπτω is probably taken
from Jer. xvi. 13 και απορρίψω υμάς από
της γης ταύτης. Χxii. 26 και απορρίψω
σε...είς γήν ου ουκ ετέχθης εκεί.
διασπορά. See on viii. 34.
3 ίνα δικαιωθής, See on ii. 16. The
language here closely resembles that of
Ps. 1. 6 (li. 4), όπως αν δικαιωθης εν τοις
λόγοις σου. Cf. viii. 7.
ημών. The reading αυτών was a slip
of Hilgenfeld’s.
4 κριτής, ii. 19, 36, iv. 28.
5 For the omniscience of the Al-
mighty cf. ii. 18, viii. 8, xiv. 5.
The closest parallel is to be found in
Job XXxiv. 22 ουδέ έσται τόπος του κρυ-
βηναι τους ποιoύντας τα άνομα. The se-
quence of thought should be noticed.
V. 5, 6. God sees sinful actions,
6, a. and righteous ones;
6,6. where then shall a man be
hidden from this knowledge?
oủ... Tâs. See ii. 11, xiv. 3.
6 Cf. Μatt. vi. I--4 προσέχετε δει
την δικαιοσύνην (ν. 1. ελεημοσύνην) υμών
μή ποιείν έμπροσθεν των ανθρώπων.... (2)
όταν ούν ποιης ελεημοσύνην κ.τ.λ.... (4)
και ο πατήρ σου και βλέπων εν τω κρυπτώ
αποδώσει σοι. This passage inds an
interesting illustration in our Psalm, if,
as is probable enough, δικαιοσύναι here
is used in the special sense of almsgiving.
We have preferred to let the more general
rendering ‘righteous acts' stand in the
IX. 9]
91
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
cast away ord ga of God God, in
2 They were cast away among every nation, from out of the
inheritance which the LORD gave them : that Israel might be
dispersed according to the word of God;
3 That thou mightest be justified, O God, in thy righteousness
by reason of our transgressions.
4 For thou art a just Judge over all the peoples of the earth.
5 For there shall not be hidden from thy knowledge any one
that doeth evil,
6 And the righteous acts of thy saints are before thee, O
LORD; and where shall a man be hidden from thy knowledge?
7 O God, our works are in our choice, yea, in the power of what
our own soul: to do either righteousness or iniquity in the works“
of our hands.
8 And in thy righteousness dost thou visit the sons of men.
9 Whoso doeth righteousness layeth up for himself life at the
LORD's hand : and whoso doeth wickedness is guilty of his own
soul to destroy it.
er of heil
text, but as a fact, to the Jewish mind
the acts included would be of two kinds
principally: (a) ceremonial observances,
(6) works of mercy. When the authors
(or author) of 4 Esdras and Apoc. Baruch
speak of a treasure of works laid up with
the most High' (Esdr. vi.a 50), or the
treasures wherein is gathered together the
righteousness (iustitia, doubtless=dukalo-
oủvn) of those that have been justified
in the world (creatura),' or even when
our Lord speaks of laying up treasure
in heaven,' the works and the treasure
would alike mean to their immediate
hearers such definite acts of charity as
are enumerated in Matt. xxv. 35–46.
Similar works are those of which St
James speaks (ii. 14 sqq.) as is manifest
from the examples he there gives, and
the reward which God sends even in this
life to the doers of them, forms the main
subject of the Book of Tobit. See also
v. 9 of this Psalm.
That δικαιοσύνη in Μatt. vi. I = ελεη-
Mooúvn is obvious not only from other
considerations, but more particularly from
the emphatic oŮv in verse 2, and from
the fact that later scribes have conspired
to substitute élenu. for dik. in verse 1.
On the Hebrew equivalents and LXX.
renderings see Dr Hatch's statement in
Essays on Biblical Greek, p. 49 sqq.
Olkaloo úval in the plural occurs nine
times in the LXX. (acc. to Tromm) and
once in Ecclus. (xliv. ro). Three of the
passages occur in Ezekiel. In seven cases
it is the equivalent of 7778; once (Ez.
iii. 20) it stands for 27%. The passage
in Ecclus. is worth quoting. áll
ούτοι άνδρες ελέους ών αι δικαιοσύναι ουκ
ételho onoar. Here again the idea of
Šleos occurs in close connection with that
of righteousness.
Another document as yet inedited in
which the plural occurs with some fre-
quency, is the Greek text of the Testa-
ment of Abraham.
The general conclusion of the fore-
going is that we seem to be justified in
attaching the special meaning of 'works
of mercy' to Olkaloo úval in this passage.
και πού. A reads και ού, which is
probably a reminiscence of v. 5 oủ yàp
κρυβήσεται.
7 See note on p. 95.
8 ÉTTLO KÉTTI. The active form read
by A never occurs in the LXX. A close
parallel to this is Ps. viii. (ix.) 5 TÍS OTIV
... viòs av pumOV, ŐTL ÉTLO KÉTTY aútóv;
9 The meaning of dekalogún in this
verse seems to differ from that in v. 8.
The Olkalooúvn of God in this latter
passage is justice, impartiality. That of
the righteous in v. 9 is practically the
same as the Olkalooúval of v. 6; and the
contrast between ο ποιoύν δικαιοσύνην and o
ποιων άδικα will be well illustrated by such
chapters as Ezekiel xviii.and xxxiii., where
various acts of each kind are specified.
Onoavpitel (wny. See above on v. 6
reff. to Esdras and Baruch. In the 0. T.
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [IX. Io
10 τα γαρ κρίματα κυρίου εν δικαιοσύνη κατ’ άνδρα και οίκον.
11 τίνι χρηστεύση, ο θεός, ει μη τους επικαλουμένοις τον
κύριον;
12 καθαρίσει εν αμαρτίαις ψυχήν εν εξομολογήσει, εν εξη-
γορίαις:
13 ότι διοχήΝΗ HM7Ν και τους προσώποις ημών περί απάντων.
14 και τίνι αφήσει αμαρτίας, ει μη τοϊς ημαρτηκόσι;
15 δικαίους ευλογήσεις και ουκ ευθυνεις περί ών ήμαρτον,
και η χρηστότης σου περί αμαρτάνοντας έν μεταμελεία.
18 Και νυν σύ ο θεός, και ημείς [6] λαός δν ηγάπησας,
ίδε και οίκτειρον, ο θεός Ισραήλ, ότι σοί εσμεν,
και μη αποστήσης έλεόν σου άφ' ημών,
ίνα μή επιθώνται ημίν
' ότι συ ηρετίσω το σπέρμα 'Αβραάμ παρα πάντα τα έθνη,
12
16
εξομολογήσει V, K, P, M. ομολογήσει Α.
και ημείς-οικτειρον onm. A. Per homeot. ο θεός.
σοί V, K, Ρ. σου A, M (?).
αποστήσης. αποστάσεις Α.
ηρετίσω V. Cerda Gr. ηρέτισε, Lat. elegisti. Fabr. ηρέτεσας.
παρά om. A, V; supplevit Fabr.
17
we have similar language in Proν. ii. 7
θησαυρίζει τους κατορθoύσι σωτηρίαν, and
similar thought in Tob. iv. 9 (11) à
propos of almsgiving, θέμα γάρ αγαθόν
θησαυρίζεις σεαυτώ εις ημέραν ανάγκης.
παρά κυρίω is exactly the apud al-
tissimum' of Esdras.
αίτιος της ψυχής. The word αίτιος
seems to occur only once in the canonical
books, I Sam. Χxii. 22 εγώ είμι αίτιος
των ψυχών του οίκου του πατρός σου. In
Bel and the Dragon, V. 42 we have
αιτίους της απωλείας.
εν απωλεία by destroying his soul-be-
cause he destroys it.
10 τα γαρ κρίματα. The connection
is this: the good man reaps life, the bad
man death, for God is just and distin-
guishes between man and man, between
house and house. Cf. ii. 38 του δια-
στείλαι ανά μέσον δικαίου και αμαρτωλού.
κατ’ άνδρα και οίκον. See iii. 9, 10,
where the ideas are throughout similar to
those here and in v. 12. We should get
a simpler sequence of thought were we
to make v. Ι2 change places with v. II,
but the MSS. give no support to this.
11 χρηστεύομαι, not found in the
LΧΧ., occurs in I Cor. xiii. 4 η αγάπη
...χρηστεύεται. No earlier authority is
quoted for it, so that the occurrence of the
word may serve towards determining the
date of this Version.
12 καθαρίσει. The subject of the
verb is God: this is determined by the
closely similar passage iii. 10. Cf. also
xviii. 6.
εν αμαρτίαις, in the case of sin.'
εν εξομολογήσει etc. by means of
here practically equivalent to 'on con-
dition of.' The ψυχήν εν εξομολογήσει
is equivalent to ψυχήν εξομολογουμένην.
Cf. ανδρός εν ευσταθεία iv. II, παντός εν
φόβω vi. 8, η μαρτυρία εν νόμω χ. 5. The
reading of Α ομολογήσει should be noted.
This form is not found in the Lxx. or
N. T. Diod. Sic. (XVII. 68) has it in the
sense of confession' and it is not unlikely
to be correct here, but is unsupported by
other MSs. εν εξηγορίαις is in all proba-
bility a duplicate rendering of év égouo-
λογήσει, cf. Job xxii. 22, Ι.ΧΧ. εξηγορίαν
= Symm. εξομολόγησιν; ΧΧxiii. 26 LXX.
εξηγορία =Theodot. μετά εξομολογήσεως.
IX. 17]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
93
10 For the judgments of the LORD are in righteousness
according to each man and his house.
II With whom wilt thou deal graciously, O God, save with
them that call upon the LORD ?
12 He will cleanse the soul that hath sinned?, if it make con- ? Gr. in
fession and acknowledgment?
sin, in
confession,
13 For upon us and upon our faces is shame because of all in acknow-
these things.
ledgment
14 And to whom will he forgive sins, save unto them that
have committed sin ?
15 The righteous thou wilt bless and wilt not correct them
for the sins that they have committed : and thy kindness is
toward them that sin, if so be they repent.
3 Gr. in
repentance
16 And now thou art our God, and we are the people
whom thou hast loved : behold and have pity, O God of Israel,
for we are thine, and remove not thy mercy from us, that they
set not upon us.
17 For thou didst choose the seed of Abraham before all the
nations,
Enyopla. The word occurs twice in
Job (see Index), and the verb é čaropeów
in Ps. xxxi. (xxxii.) 5 éĚayopeúow kar'
tuoll thy åvoulav Mou Tŷ kupiw. The ar-
gument is: God forgives sins. To whom
then? Naturally to those who have com-
mitted them. There is hope, then, for
the sinner.
13 αισχύνη. The language seems to
be based on Dan. ix. 7 και ημίν η αισχύνη
TOŮ TPOOÁTOV. Another variation is found
in Bar. ii. 7 nuiv oè kai tîs natpiow
ημών ή αισχύνη των προσώπων, where the
plural of apóo WTOV occurs as in this
passage.
14 ápinut occurs again only in Ps.
xvii. There it is found thrice. In v. 29
and 45 it clearly=to allow. In v. II two
renderings are possible, “to let go and
'to forsake.' See further in loc. åplévai
αμαρτίας occurs with Some frequency in
the LXX., e.g. Exod. xxxii. 31; Ps. xxv.
19.
15 oỦk eủOuvels. The uncompounded
verb causes some little difficulty. The
meaning required is 'thou wilt not exact
the full penalty,' 'wilt correct them with
judgment.' In this sense it is also found
in 3 Macc. ii. 17 un kolkńons nuâs ¿v TÝ
ακαθαρσία μηδέ ευθύνης ημάς εν βεβηλώσει
(cf. củút, 3 Macc. iii. 28 Thp oỦ Lap Toũ
εμπίπτοντος υπό την ευθύνην λήψεται).
Elsewhere in the Lxx. it is almost syno-
nymous with katevőúvw, and stands for
a process which was eminently desirable,
and desired by the just man.
u etaubdela. Only in Hos. xi. 9. The
év here again expresses the condition
under which God's goodness visits the
sinner. See note on ver. 12. Tepi drap-
τάνοντας εν μεταμελεία might have been
equally well rendered περί αμαρτωλούς
uerauelouévous.
O n the importance of “repentance in
the doctrinal system of the Rabbins see
Pirge Aboth Iv. 15, ‘R. Li'ezer ben
Jacob said... Repentance and good works
are as a shield against punishment,' with
Taylor's note (Sayings of the Jewish
Fathers, p. 84). The verse reminds us
of the distinction between 'the just' and
'the sinner...that repented' (Luke xv. 7,
To).
16 nyátrnoas. For the aorist cf. Isai.
xliii. 4 łyc oe nyárnoa (772JX).
&TT LO@vtal. The subject is not expressed.
The 3rd Plur. is here used indefinitely,
reproducing the Heb. idiom. Cf. Gen.
xxix. 2 éÓTišov, 1 Kings i. 2 Šntnoá-
Twoav.
17 óperíow. Only in xvii. 5. The
best parallel is in Eα. ΧΧ. 5 αφ' ης ημέρας
mpẾTu a Tòe otkov 'Iv pan).
94
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [IX. 18
18 και έθου το ΟΝΟΜΑ COY εφ' ΗΜ&c, κύριε,
και ου καταπαύση εις τον αιώνα.
19 εν διαθήκη διέθου τους πατράσιν ημών περί ημών,
και ημείς ελπιούμεν επί σε ένα επιστροφή ψυχής ημών.
20 του κυρίου η ελεημοσύνη επί τον οίκον Ισραήλ εις τον
αιώνα και έτι.
20 η ελεημοσύνη ή A, V, Fabr. etc.: delevit Fritzsche. om. ή K, P, M: om. τον
ante ołkov V, K, P, M.
και έτι add. A τέλος.
18 και έθου το όνομά σου εφ' ημάς,
Kúple. Cf. Ecclus. xxxiii. 12 (xxxvi. 17).
ελεήσον λαόν, κύριε, κεκλημένον επ' ονό-
ματί σου. Is. xliii. 7, Ixiii. 19. Jas. ii. 7.
και ου καταπαύση εις τον αιώνα.
This, the reading of all MSS., can only
bear one meaning. Thou wilt not desist
for ever-desist, that is, from setting thy
name upon us, or from choosing us.
Geiger und nicht wirst du ablassen ewig-
lich. Wellh. “und wirst nicht ewiglich
feiern. Pick wilt not desist for ever.'
But it seems exceedingly doubtful if kata-
παύομαι will bear this meaning. In the
Lxx. it is used in several ways, e.g. of
God resting from his works (in Gen. i.),
of any one leaving off doing a particular
thing (but always with a participle,
κατέπαυσε λαλών etc.), transitively of
giving rest from enemies, etc., and of
making a thing cease, destroying it. But
no close parallel to the sense wanted
here is to be found.
There is an obvious correction however
which has something in its favour. If
we read cy for oy, we get the meaning,
(thou wilt abide or rest for ever,' and it
is in favour of this, that we find Jerusalem
spoken of as the κατάπαυσις of God (Ps.
CXxxi. (cxΧxii.) I4 αύτη ή κατάπαυσίς μου
εις αιώνα αιώνος" ώδε κατοικήσω, ότι ηρετι-
σάμην αυτήν), a passage which is on the
whole very like the one before us. Com-
pare also Ecclus. xxxiii. 13, (xxxvi. 18)
Οικτείρησον πόλιν αγιάσματός σου “Ιερου-
σαλήμ, πόλιν καταπαύματός σου. In these
Psalms again we have a similar expression,
vii. 5 εν τω κατασκηνούν το όνομα σου έν
μέσω ημών ελεηθησόμεθα. The principal
objection to this reading is that we still
have to supply something in translation.
Nothing is said of the place where God
is to dwell. In spite of this we believe
that the emendation gives a more intel-
ligible meaning, and with mόre correct
Greek, than the common text.
The reading of the Mss. might be illus-
trated by Aquila's rendering of Jer.
Xxxi. (xxxviii.) 36, καίγε το σπέρμα Ισραήλ
καταπαύση του μή είναι έθνος ενώπιόν μου.
The sense then would be “and wilt not
suffer it (thy name) to cease from among
us for ever.'
19 εν διαθήκη διάθου may possibly
represent the Hebrew infin. absolute,
"verily Thou didst covenant.'
επιστροφή, again only in xvi. 1. See
on v. 19, and the title of vii. Here it
has an intransitive sense, = “the turning
again,' not 'the restoration. The 'cove-
nant' forms, of course, a very common
theme with O.T. writers. It occurs most
prominently perhaps in Gen. xv. 18 OLÉ-
θετο κύριος τω "Αβραμ διαθήκην, λέγων,
Tα σπέρματί σου δώσω την γην ταύτην.
Cf. also Jer. xxxi. (xxxviii.) 32 oủ kata
την διαθήκην ήν διεθέμην τοίς πατράσιν
αυτών. ΧΧxiv. (xli.) 13; Neh. ix. 8.
20 The form of this verse gives a
possibility of two renderings. It may
be either a statement or a wish. But the
latter seems most probable. A verse of
similar form (xii. 7) is continued by means
of optatives.
It is very noticeable that Psalms ix.
- xii. each of them contain a verse pre-
cisely similar in form. In ix. Χ. xi. such
a verse ends the Psalm. In xii. it is
supplemented by a further prayer. In
the rest of the collection the endings
are dissimilar, only iv. 29 resembles
this, and there again it is a wish, not a
statement, being introduced with γένοιτο.
του κυρίου η ελεημοσύνη is probably not
the same as του κυρίου το έλεος in xi. 9.
The élen uogúvn of the Lord is his right-
eousness displayed in mercy: érenuogúvn
represents 727% in the original (see
note on ver. 6 and the special significance
of δικαιοσύνη). Another instance occurs
IX. 20]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
95
And didong us for didst ce
1
18 And didst set thy name upon us, -O LORD; and thou
wilt abide* ainong us for ever.
4 Or, wilt
19 Of a truth thou didst covenant with our fathers con-
not suffer
cerning us: and in thee will we trust when our soul is turned Gr. wilt
unto thee.
not rest
20 Let the mercy of the Lord be upon the house of Israel
for everlasting and world without end.
it to cease.
1
in this book in xv. 15 where see note.
Compare Deut. vi. 25 kai élenuosúvn
(172781) čotai vuêv. Ps. xxiii. (xxiv.) 5
ούτος λήμψεται ευλογίαν παρά κυρίου και
élenuosúvnu (772781) napà Deoù owTapos
aủToû. Dan. ix. 16 'Kúple, év âow élen-
Mosúvn oov (7'0273-59). Isai. i. 27,
xxviii. 17, lix. 16. So also denuoo úvn
is the rendering of Symmachus in Ps.
xxxiv. (xxxv.) 11, and of Aquila in Ex.
XV. 13; Apoc. Bar. xliv. 14 Fet a miseri-
cordia non recesserunt.'
to us, sufficient to show that the dative
in this passage will give a sentence which
is grammatical and legitimate.
Now turn to the actual reading of the
MSS. These give us a different con-
struction.
β. τα έργα ημών εν εκλογή, και εξουσία
της ψυχής ημών του ποιήσαι. Two
renderings are possible. (a) Our deeds
are in our own choice, and there is au-
thority (power) belonging to our soul to
do good or evil. (B) Our deeds are by
the choice (of God) and (at the same
time) we have power, etc. The point to
be noticed is that (a) gives the same state-
ment in two forms, (®) gives two ap-
parently conflicting statements.
The rendering (a) joins toû monoal to
éčovota : at least this is the most natural
though not the only way of treating the
words. This construction is quite pos-
as in לעולם ועד =els Tov alova kai kTL
xi. 8, 9. Cf. Ex. xv. 18 éir aiôva kai .
Dan. xii. 3 Els tous aiwas kai Éti.
Note on v.7.
7 This is by far the most difficult
verse in the Psalm. The text is un-
certain, and a doubt attaches to the mean-
ing. Let us first consider the question
connected with the text.
First, we find that Cerda's MS. (A)
read covoia, and Hilgenfeld suggested
the dative čovolą which is adopted by
Fritzsche. The question is one where we
derive little help from MSS. No variants
are recorded from Fritzsche's text by any
other of our authorities, but the Copen-
hagen Ms. does not insert iotas subscript
or adscript : of the Vienna Ms. we cannot
speak from ocular inspection. The matter
must be decided on consideration of in-
trinsic probability.
What are the two renderings?
α. τα έργα ημών εν εκλογή και εξου-
olą tņs 4. ruñv. 'Our works are in
(depend upon) the choice and are subject
to the authority of our soul.'
είναι εν εξουσία τινός would mean, no
doubt, 'to be under the control, autho-
rity, jurisdiction of some one.' In Acts
i. 7 Christ speaks of the times and seasons
which the Father hath put év TỶ idla
éšovolạ. In Acts v. 4 Peter says to
Ananias, of his land, oủxi év tñ o ñ é covoia
ÚTîpxe; These instances are, it seems
εξουσίας του πατείν επάνω όφεων.
Objections which may be brought
against the translation are (1) it leaves
the words év ÉKlorị somewhat obscure,
as being without definition or limitation:
and (2) it gives two coordinate clauses
with the auxiliary verb understood in
each; which is harsh.
Is the rendering (B) possible? Can
the simple words évéloyộ mean de-
pendent on God's choice'=predestined?
În favour of this translation is the fact
that in Pirge Aboth III. 24 (ed. Taylor,
p. 73) we have the same paradox very
similarly expressed. “Everything is fore-
seen; and freewill is given. And the
world is judged by grace: and everything
is according to work.' It will, we think,
also appear that the use of the word
ÉKloyń elsewhere in this book, and in
N.T., points in the same direction. ĆK-
Loyń is not a LXX. word at all. It occurs
in Aquila, Isa. xxii. 7, once in Symm.
Isa. xxxvii. 24 and once in Theod., ibid.,
each time meaning the choicest,' but
Tromm does not quote it. It occurs
96
[Χ. 1
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
1. ΥΜΝΟς των αλλοιώN.
Χ. Μακάριος ανήρ, ο ο κύριος εμνήσθη εν ελέγχω,
και εκυκλώθη από οδού πονηράς εν μάστιγι,
καθαρισθήναι από αμαρτίας του μη *πληθυνθήναι*.
1 ελέγχω. ελεγμώ K, P, M.
εκυκλώθη. εκωλύθη venit in mentenm Fr.
και καθαρισθήναι codd. Hilg. Geig. Fr. Pick. του καθαρισθήναι conj. Hilg.2
πληθύναι Ρ: πληθύναι V, K, M: πληθήναι Α: πλησθήναι Hilg. Fr. Pick.
once more in this book, xviii. 6 είς ήμέραν
εκλογής, where the reference can only
be to God's choice, whether the words
mean ‘for the day which God shall
choose' or 'for the day when God chooses
Israel.' In N.T. it is found seven times,
and in each case it is the Divine choice
not the human choice that is alluded to.
Four of the seven passages are in the
Epistle to the Romans, the work of one
who had been a Pharisee of the Pharisees
and whose evidence is therefore of in-
portance in this connection. Rom. ix.
II speaks of ή κατ' εκλογήν πρόθεσις του
θεού, xi. 5 λίμμα κατ' εκλογήν χάριτος
γέγονεν. Similarly in xi. 7 and 28 God's
εκλογή of Israel is referred to. In I
Thess. i. 4 ειδότες...την εκλογήν υμών,
2 Pet. 1. 1ο βεβαίαν την κλήσιν και έκλο-
γήν υμών ποιείσθαι. Lastly, Acts 1x. 15
gives the well-known phrase σκεύος έκ-
λογής. It is, then, a word applied to
God's choosing or predestination, and to
that only, in the N.T. On the other
side we have the fact that where the
verb εκλέγομαι is used in the LΧΧ. it
applies indifferently to man's choice or
God's (e.g. 2 Sam. xxiv. 12 and 1 Chr.
xxi. 10, 11, εκλέξαι σεαυτώ). But this
does not seem very convincing against
the evidence adduced above from N.T.
The one objection which, to our mind,
really has force lies in the extremely
unemphatic, cursory way in which the
doctrine would be stated, coupled with
the doubt whether the words εν εκλογή
must not of necessity have been so de-
fined as to prevent the possibility of their
being joined to εξουσία.
It may be well however to cite some
passages from Jewish literature which
bear on the question of free will.
Jos. Β. 9. ΙΙ. viii. Ι4 says Φαρισαίοι...
ειμαρμένη τε και θεώ προσάπτουσι πάντα
και το μεν πράττειν τα δίκαια, και μη, κατα
το πλείστον επί τοις ανθρώποις κείσθαι,
βοηθείν δε εις έκαστον και την ειμαρμένην.
Ant. ΧΙΙΙ. ν. 9, οι μεν ούν Φαρισαίοι τινά
και ου πάντα της ειμαρμένης είναι λέ-
γουσιν έργον, τινά δ' εφ' εαυτοις υπάρχειν,
συμβαίνειν τε και ου γίνεσθαι. ΧVΙΙΙ. i. 3
Πράσσεσθαι δε ειμαρμένη τα πάντα αξιoύν-
τες (οι Φαρισαίοι) ουδε του ανθρωπείου το
βουλόμενον της επ' αυτούς ορμής αφαιρούν -
ται" δοκησαν τω θεώ κρασιν γενέσθαι και
τώ εκείνης βουλευτηρίων και των ανθρώπων
τω θελήσαντι προσχωρείν μετά αρετής ή
κακίας. Εcclus. XV. II-20 Μή είπης
ότι διά κύριον απέστην. & γάρ εμίσησεν,
ου ποιήσεις: Μή είπης, ότι αυτός με έπλά-
νησεν...και αφήκεν αυτόν εν χειρί διαβουλίου
αυτού. xvii. 6 Διαβούλιον και γλώσσαν
και οφθαλμούς ώτα και καρδίαν έδωκε δια-
νοείσθαι αυτοίς. ΧΧΧν1. 13-15 ως πηλός
κεραμέως εν χειρί αυτού, πάσαι αι οδοί
αυτού κατά την ευδοκίαν αυτού ούτως άν-
θρωποι εν χειρί του ποιήσαντος αυτούς,
αποδούναι αυτοίς κατά την κρίσιν αυτού.
The passages from Josephus express
exactly the view of the words quoted
from Pirge Aboth, and also that which
our rendering of the verse would give.
They go therefore to increase the proba-
bility that this rendering is the correct one.
Ps. X.- Argunment.
Here again a threefold division of the
Psalm is obvious. The fifth verse stands
by itself, but may be taken to lead over
from what precedes to what follows.
Verses I-4. Chastening is a true
blessing : and God will not alway be
chiding.
5. This is the teaching of the written
Law, and this is the meaning of God's
care for men.
6—8. At present the chastening is
heavy upon Israel, but the day of glad- .
ness will come, and all will acknowledge
at once the justice and mercy of God.
9. Μay that day of gladness come to
Title. It is probably the hopeful tone
X. 1]
97
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
PSALM X.
A Hymn of Solomon.
i Blessed is the man whom the LORD remembereth with
reproving: and he is fenced about from the way of evil by 1 Or,
affliction, that he may be cleansed from sin, lest he abound turned
therein?
aside
2 Or, to the
end that it
of the third division of the Psalm thatémaldevo ev aůtbva strong instance, as the
be not
ultidliest
has led the (later) writer of these titles to idea of chastening is connected with it.
call it a Hymn.
There may be possibly one or two others
1 The words closely resemble two which have escaped us. On the other
passages in O.T., Job v. 17 Makápios de hand, by far the commonest meanings of
av@pwrtos öv üleyğev o kúpcos, and Ps. xciii. the words are
(xciv.) 12 μακάριος ο άνθρωπος δν αν συ α. to surround, usually in a hostile
maldeúons, kúple. Cf. Prov. iii. II, 12. manner, like besiegers, but sometimes
The blessedness of affliction is the sub- by way of defence, e.g. Ps. xxxi. (xxxii.)
ject of iii. xii. 6 sqq. and xiv. Is not 10 TÒV dè & tricoura È KúpLov neos ku-
this a theine singularly suitable to a time Klúoel, xc. (xci.) 4 OTT!W KUKAÚDEL de
when resistance to the Roman power αλήθεια αυτού.
was in constant contemplation?' The B. to go round, as Jos. vi. 7 KVKlû-
pious Pharisee recognised it as a higher σαι την πόλιν.
duty to accept the troubles of his lot as The N.T. uses of the word all come
coming by Divine appointment and work under one of these two heads. As far as
ing together for his good: the Zealot numbers go then, the passages in which
party, though not regarded by him with KUKłów=to encompass are much the
hatred and abhorrence as were the Sad- strongest, but the parallel in Deuterono-
ducees, have yet, to his mind, not chosen my is extremely suggestive, and the idea
this better part. They are not oi 'Toué- of 'turning aside by means of a scourge'
VOVTES Taldelav, but still they are not oi entails no mixture of metaphor. The
å uaprwloi.
same cannot be said of encompassing or
Neyxos only here and in ix. Tit. Ê fencing about with a scourge.'
Leyuós, the reading of Par. in this place, kalapio Oñvai. The succession of moods
is very nearly as common in the LXX. gives a hardly tolerable construction,
as meyxos.
KUKAGOn-Kalapco0nvar, but Hilgenfeld's
KUKódn. Fritzsche had thought of substitute ékalapio on entails a rather vio-
substituting ékwlúon, but on second lent altering of letters. kai kalapio on-
thoughts refrained from correcting what getal would be nearer to the Mss. The
was a translator's error. He does not omission of kal may be defended on
explain further. Of the renderings given the ground of the similarity existing be-
above “he is turned away from’ finds tween kai and kao. The epexegetic Inf.
favour with Cerda, who renders "devia- is quite in character with the Greek of
vit.' His note is ingenious : he com this book. We prefer either of these to
pares the fashion of turning a person kabaploon, but are unwilling to intro-
round and round in order to confuse him duce any alteration into our text.
and make him forget a path. This, he Tindúval. If this reading be accepted,
says, was done to a bride in Roman that of A (ilmanval) may be attributed
times, when she left her father's house. to itacism, and in any case Hilg.'s con-
What must really decide the question, jecture is less satisfactory than the text
however, is the evidence of the LXX. given here. Tlnouvw is used intransi-
The word occurs a good many times and tively quite often in the LXX., and
is used in several senses. Those which especially often does the word occur in
favour Cerda's interpretation are the connection with αδικίαι, ανομίαι or αμαρ-
following: Exod. xiii. 18 "God led the clai: cf. Prayer of Manass. 9 & Tinduvav
people about,' kai éKÚK Woev • Oeds TÒu ai dvoulal Mov, kúple.
λαόν, Deut. Xxxii. 1ο έκύκλωσεν αυτόν, και If the reading πληθύναι must be changed
J. P,
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[x. 2
2ο έτοιΜάζωΝ ΝώτοΝ είc Μάρτιrac καθαρισθήσεται,
ΧΡΗcτοc ΓΑΡ ο κύριος τοfe ΥποΜέNογοι παιδείαν·
3 ορθώσει γαρ οδούς δικαίων,
και ου διαστρέψει έν παιδεία.
4 και το έλεος κυρίου επί τους αγαπώντας αυτόν εν αληθεία,
και μνησθήσεται κύριος των δούλων αυτού εν ελέει.
5 Η μαρτυρία εν νόμω ΔιαθήκHC δίωΝΙΟΥ,
η μαρτυρία κυρίου επί οδους ανθρώπων εν επισκοπή.
σ' Δίκαιος και όσιος ο κύριος ημών έν κρίμασιν αυτού εις τον
αιώνα,
και Ισραήλ αινέσει το όνομα κυρίου εν ευφροσύνη:
7 και όσιοι εξομολογήσονται έN εκκλΗcία λαού,
και πτωχους ελεήσει ο θεός εν ευφροσύνη Ισραήλ:
8 ότι χρηστος και ελεήμων ο θεός εις τον αιώνα,
και συναγωγαί Ισραήλ δοξάσουσι το όνομα κυρίου.
4
6
αυτόν. Cerda αυτών mendose.
όσιος ο κύριος V, P, M, om. o Α, Κ.
κρίμασιν, ita codd. omisso έν, quod ab Hilg. quem sequitur Fr. suppletur.
4 The qualifying εν αληθεία is cha-
racteristic of these shorter religious
psalms, vi. 9, xiv. 1, xv. 3.
των δούλων αυτού, cf. ii. 4Ι.
5 The inner connection and meaning
of this verse are not obvious at first sight.
It is especially the second clause which
causes difficulty. “The Lord,' it has just
been said, 'will have mercy on His ser-
vants. This is the fact to which the law
of the everlasting covenant bears witness.
is plain enough: with regard to the se-
at all, surely it would be better to read
πληθυνθήναι, which unites the character-
istics of both πληθύναι and πληθήναι, cf.
2 Sanm. xiv. II πληθυνθήναι (ν. 1. πλη-
θυναι), Ecclus. xvi. 2 πληθύνωσι (ν. 1.
πληθυνθώσι), Χxii. 3. Ps. XXxix. (xl.) 12
έπληθύνθησαν (αι ανομίαι) υπέρ τάς τρίχας
της κεφαλής μου.
2 'A voluntary submission to God's
chastening is the true way to realising
the uses of it. The language here is mo-
delled on Is. 1. 6 τον νωτόν μου έδωκα εις
μάστιγας (cf. Prov. xix. 29), and the Greek
recalls the LXX. version of 'I am ready
to halt.' Ps. xxxvii. (xxxviii.) 18 ływ eis
μάστιγας (νο) έτοιμος. For the latter
clause of the verse compare ii. 40, xiv. I,
Xyi. 15.
3 The affliction sent will not be so
severe as to force the righteous into sin,
cf. V. 8.
ορθώσει. Cf. Proν. iii. 6 ίνα ορθοτομή
τάς οδούς σου, Χ. 9 διαστρέφων τάς οδούς
αυτού. The thought is not unlike that of
1 Cor. Χ. 13 “God is faithful, who will
not suffer you to be tempted above that
ye are able,'
liberty to take it either as a separate
statement, or as explanatory of ή μαρτ.
in the line before. This latter rendering
we prefer. The verse may then be para-
phrased after this sort, 'The ultimate pur-
pose of God's constant watching over (and
visitation of) men is that he may test and
have mercy upon His servants, and to
this the law of the Eternal Covenant
bears witness.'
μαρτυρία. The use of this form as
opposed to uaptúplov may possibly sup-
ply something towards determining the
X. 8]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
99
d thery of this chasthe wayently abidbe
2 He that prepareth his back for stripes shall be cleansed: for
the LORD is gracious unto such as patiently abide chastening.
3 For he will make straight the ways of the righteous: and
will not pervert thein by his chastening.
4 And the mercy of the LORD is upon them that love him
in truth: and the LORD will remember his servants in mercy.
5 The testimony is in the law of the everlasting covenant:
the testimony of the LORD is over the ways of men, when he
visiteths them.
3 Gr. in
6 Righteous and holy is our LORD in his judgments for visitation,
or in over-
ever: and Israel shall praise the name of the LORD in gladness. So
7 The saints also shall give thanks in the assembly of the
people: and God will have mercy upon the needy in the day of
gladness of Israel.
8 For gracious and merciful is God for ever: and the con-
gregations of Israel shall glorify the name of the LORD.
1
date of this Version. According to
Tromm, it occurs six times in the LXX.
(Gen., Ps., Prov., Sirach, and 4 Macc.),
whereas uaptúplov is used well over 100
times.
In the N.T. on the other hand the use
of μαρτυρία considerably exceeds that of
MapTúplov. It is an especially Johannine
word, occurring 14 times in the Gospel,
7 times in the Epistles and 7 times in the
Apocalypse. The only passage in the
LXX. resembling this is in Ps. xviii. (xix.)
8 uaptupla kuplov lotń.
The later versions often use μαρτυρία
where the Lxx. has japtúplov, e.g. Ps.
xcii. (xciii.) 5, LXX. Tá uaptúpiá cov=
Sym. ai uaptuplal oov, cxviii. (cxix.) 15,
LXX. japtvplwv=Aq. Sym. yaptuplw.
Slaońkn aibylos. Ps. cx. (cxi.) 9 éve-
τείλατο εις τον αιώνα την διαθήκην αυτού.
Ecclus. xiv. 17 r ràp diaońkn åt aiôvos,
Daváru árodavn. Bar. ii. 35 otnow aútois
diaOńknu aiúvcov. 4 Esdr. iii. 15 dispo-
suisti ei testamentum æternum et dixisti
ei ut non umquam derelinqueres semen
eius.
év ÉTTLO KOTņ, oversight' or visitation'
are the two possible renderings here. In
both Lxx. and N.T. the latter meaning
is the commoner. In the first sense it
occurs several times in Numbers, e.g. iv.
16 » ÉTTLOKOTY rñs oknyñs. The differ-
ence in essential meaning is not very
great here. God oversees the ways of
men and this implies some kind of visi-
tation' according to their works. In xi.
2, 7 the rendering visitation' is un-
doubtedly the correct one.
6 Cf. Ps. cxviii. (cxix.) 142. Tè uap-
Túpla oou dikalovÚvn eis Tòv aiôva.
For δίκαιος και όσιος κύριος cf. Ps. Cxly.
17 δίκαιος κύριος εν πάσαις ταις οδούς αυτού
και όσιος εν πάσιν τοις έργοις αυτού.
7 We take these verses to apply to a
somewhat vague and distant future. The
ευφροσύνη Ισραήλ is the day of gladness'
for Israel to which all the later Jews
looked forward. See for the expression,
Ps. cy. (cvi.) 5 Toộ chºpathy at ép T7
ευφροσύνη του έθνους σου.
&V ekranola laoû. The clause is very
similar to Ps. cvi. (cvii.) 31, 32 é touolo-
ynoáo wv T© Kupių tà élén aútoŮ... úyw-
oátwo av aŮTÒV ÉVÈKKAnoia laoû (npa
DY), where Cod. X reads ekki nolais.
εκκλησία occurs here only in the
Psalms. No technical sense attaches to
it, cf. Ps. cxlix. I Y alveots aŭtoll év ékkn-
olą ooiwv
itwyous édecīv, only of men in the
LXX.
For the reference to the poor' cf. v. 2,
13; XV. 2; xviii. 3.
8 cuvaywyń recurs xvii, 18, 48, 50.
In the two former places it simply means
'assemblies,''gatherings.' In xvii.50 it=
the gathering together of the tribes out of
the dispersion. Here it is purely general.
7_2
100
[x. 9
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
και του κυρίου η σωτηρία επ' οίκον Ισραήλ εις εγφροεγNΗΝ
OD
διώNION.
ΙΔ. τωι cλλοιώN είc προσδοκίαΝ.
XI. EAATícare #N SÀN ẢN CẤA TIẾT CHMAGíac axít,
2 κηρύξατε εν Ιερουσαλήμ φωνήν εγΑΓΓελιΖΟΜΕΝΟΥ,
ότι ήλέησεν ο θεός Ισραήλ εν τη επισκοπή αυτών.
3 orņou, 'lepovoalu, YYHloû,
ca (Ae và Técta roo VTò VNATOÀÔN KA AYCM CÒN CYNH MẸNA
εισάπαξ υπό κυρίου:
9 củo pooúvny, ita Cerda et edd. owoposúvny A, V, K, P, M.(cwop. pro eyOp.).
2 év iopank codd.: Fab. Geig. Tòvio pańı Hilg. Fr. Pick (iopak!!).
3 eis ärag V, K.
9 See on ix. 20. For toû kupiou ý
owtmpla cf. iii. 9.
eubposúvny. Cf. Is. xxxv. 10 Eů po-
cúvn aiuvios' ÚTÈP kepalas aŭtûv, and
Baruch iv. 29 #Tieu Gue The alon Lov
ευφροσύνην μετά της σωτηρίας υμών.
The reading of the MSS. σωφροσύνην is
inadmissible, and must be explained as
an 'insigne mendum' (Cerda) in the
archetype of our MSS. owo pooúvn in the
LXX. seems only to occur in 2 Macc. iv.
37 and 4 Macc. i. 31 (owopooúvn eoTV
¿Tik pátela Tūv &Triduulwv): in the N.T.
only Acts xxvi. 25 and 1 Tim. ii. 9, 15.
We should not expect to find it coupled
with aiuvios in a doxology.
Ps. XI.-Argument.
The Return of the Dispersed ones.
1, 2. The news announced.
3. Call to Jerusalem.
4-7. The return described.
8. Jerusalem bidden to rejoice in
God.
9. A prayer for the speedy realisa-
tion of these hopes.
For a discussion of the relation of this
Psalm to the conclusion of the Book of
Baruch, see Introd. p. lxviii.
The subject of the Psalm—the restora-
tion of Israel-is one of great interest,
and this particular document occupies a
middle position between two forms of
treating it. This is not the place for an
exhaustive essay upon the development
of the idea. We can only point here to
several documents which represent differ-
ent stages of it. Amos (ix.), the two
parts of the Book of Isaiah, Zephaniah
(iii.), Jeremiah, the Deuteronomist, Eze-
kiel, Haggai are among those who have
spoken most clearly on the subject, and
among them all it is, of course, the
second Isaiah' who stands preemi-
nent.
These seers all of them speak of a dis-
persion or captivity, either generally or in
certain definite regions (as Is. xi.), which
is to be gathered again. The captive
tribes are not thought of as being col-
lected together in any one place.
A further class of writings still deals
in general terms and copies the old ino-
dels, but adds certain supernatural details.
To this belong our Psalm and the 2nd
part of Baruch.
Next, we find certain documents which
presuppose a popular belief that the ten
(or nine and a half) tribes would all re-
turn together from some distant land
where they lived as a well-defined and
independent community. Such are 4
Esdras xiii. 40–50, Apoc. Baruch lxxvii.
19 etc. (for the present situation of the
93 tribes), Commodianus, Instruct. II. i.,
Carmen Apologeticum 934 sqq., Sib.
Orac. II. 170, Ethiopic Conflict of St
Matthew (Malan, Conflicts of the Holy
Apostles, p. 45) (A slight error of the
translator has long obscured the meaning
of this very important passage. Instead
of 'nine and a half orders (of angels],'
we should read “nine and a half tribes '],
Wright, Cat. MSS. Eth. Brit. Mus. Cod.
390. 3, p. 309, Zotenberg, Catal. MSS.
Aeth. Paris Cod. 146, no. 6.
For mediaeval Jewish developments of
this last belief, where less emphasis is
laid on the restoration than on the glory
XI. 3]
IOI
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
9 Let the salvation of the LORD be upon the house of Israel
unto everlasting joy“.
4 The MSS.
give
PSALM XI.
prudence
A Psalm of Solomon: 'Unto expectation.'
1 Blow ye the trumpet in Sion, yea the holy trumpet of
Jubilee.
2 Proclaim ye in Jerusalem with the voice of him that
bringeth good tidings, that God hath had mercy upon Israel: 1 0r, for
he hath visited them.
3 Stand up on high, O Jerusalem : and behold thy children
gathered from the East and the West together by the LORD.
and prosperity of the separated tribes,
see Eisenmenger, Entdecktes Zudenthum
II. cap. x. The passages there quoted
from a certain ‘Book of Eldad the Dan-
ite' (printed at Venice in 1544 along
with a'Chronicle of Moses') are particu-
larly instructive. The title of this book
is suggestive of older relationships.
The lines in Commodian's Carm. Apol.
afford so close a parallel to the words of
our Psalm in some cases that we may as
well quote them here in a connected
form.
952. Hic erit populus, qui nunc est
extra repostus;
Siccato fluvio repetet in terra Ju-
dæa :
Cum ipsis et Dominus veniet implere
promissa,
Qui per totum iter exsultant Deo
præsente.
Omnia virescunt ante illos, omnia
gaudent,
Excipere sanctos ipsa creatura læ-
tatur :
Omni loco fontes exsurgunt e se parati,
Qua graditur populus Summi cum
terrore cælesti.
Umbram illis faciunt nubes, ne vexen-
tur a sole,
Et ne fatigentur, substernunt se mon-
tes et ipsi;
Præmittitur enim ante illos angelus
Alti,
Qui ducatum eis pacificum præstet
eundo.
If Commodian is quoting either of our
two documents here it is almost certainly
Baruch, and not the Psalm, especially as
in l. 367 he quotes Bar. iii. 36, 37. But
it is plain from the lines that precede
those quoted above, that he had some
other Apocryphal source by him as well.
i cá Tuyyu onuaoías áyiwy. on-
Maria is in Lev. xxv. 10 etc. the Lxx.
rendering of sain. In Num. xxi. 6 we
have the phrase ai oálmiyyes twv onua-
olâv, cf. 2 Chr. xiii. 12; i Macc. vii. 45.
In Jos. vi. 7 the same Hebrew word is
rendered by iepás,—ÉTTà o álmaiyyas iepás.
The juxtaposition of these expressions
suggests the question whether the two
words σημασίας and αγίων here may not
be both equivalents of one word baie in
the Hebrew. See on viii. 12.
In any case the sense is obvious 'the
great year of Jubilee for Israel has come.'
Joel ii. 1, 'Blow ye the trumpet in Zion
and sound an alarm (knpúšate) in my
holy mountain' is the original of the
verse.
2 φωνήν, the accus. after κηρύξατε, is
peculiar. It is probably a literal repro-
,העביר קול duction of the Hebrew phrase
cf. Ex. xxxvi. 6, Ezr. i. 1, X. 7.
Eủayyeli fouévov. So Is. xl. 9 ó Eů.
ayyelefóuevos Elúv, and Nahum i. 15.
Cf. Is. lii. 7 's Todes eủayyeli souévou
ακοήν ειρήνης, ως ευαγγελιζόμενος αγαθά.
επισκοπή, see on x. 5. This επισκοπή
is such an one as Zacharias means when
in Luc. i. 68 he says "God hath visited
and redeemed His people' (also i. 78).
Cf. 1 Pet. ii. 12 v ňuépą ÉTTLO KOT NS,
Wisd. iii. 7 εν καιρώ επισκοπής. See also
iii. 14, xv. 14, and Assumpt. Mos. i. 17
in respectu quo respiciet illos Dominus
in consummatione exitus dierum.
rencev ... 'Ioparia. Hilgenfeld cor-
rects ¿v to Tòv quoting Isai. xliv. 23 TL
ņemoev • Ocòs Tov 'Iopaña. As the verb
102
ΨΑΛΜΟΙ IT
ΣΑΛΟΜΩΝΤΟΣ. [ΧΙ. 4
4 από Βορρά έρχονται τη ευφροσύνη του θεού αυτών,
εκ Νήσων Μακρόθεν συνήγαγεν αυτούς ο θεός.
και όρΗ υψηλά εταπείνωceN είς όΜάλισMON αυτούς,
6 οι ΒογNοι έφυγαν από εισόδου αυτών,
οι δρυμοί έσκίασαν αυτοίς εν τη παρόδω αυτών:
πάν ξύλον ευωδίας ανέτειλεν αυτοίς ο θεός,
να παρέλθH Ισραήλ εν επισκοπή δόξης θεού αυτών.
8 έNAγροι, Ιερογελλει, τα ιμάτια της ΔόξHc coY,
ετοίμασαν την στολήν του αγιάσματός σου,
ότι ο θεος ελάλησεν αγαθόν Ισραήλ εις τον αιώνα και έτι.
2 ποιήσαι κύριος & ελάλησεν επί Ισραήλ και εν Ιερου-
σαλήμ,
αναστη σαι κύριος του Ισραήλ εν ονόΜΑΤΙ ΔόξHC ΔYτογ.
του κυρίου το έλεος επί τον Ισραήλ εις τον αιώνα και έτι.
1Β. τωι Coλoκών έN ΓλώccΗι παραΝόιωΝ.
XII. Κύριε, ΡΥcaι τΗΝ ΨΥΧΗΝ ΜΟΥ από ανδρός παρανόμου
και πονηρού,
από ΓλώccHC ΠΑΡΑΝΟΜΟΥ και ψιθυρού,
και λαλοψCHC ψεγΔΗ και Δόλια.
6 δρομοί Α. έσκίρτησαν Ρ.
8 αγαθά P, M.
9 A per homeotel. omittit verba εν ονόματι δόξ.--ισραήλ.
έλεώ is not elsewhere found with the
prep. έν, we must slippose that εν either
last syllable of έρχονται, and έν may have
fallen out before ευφρ.
For the sense cf. Isai. 1xi. 7 και ευφρο-
σύ
render a Hebrew preposition (e.g. 5, ?),
or has carelessly been substituted for τον,
the eye of the scribe passing on to εν τη
επισκοπή, or being confused by the last
syllable of ήλέησεν. If έν be retained,
we must explain the words as ='had
compassion in respect of' or among
Israel. Cf. ομολογείν εν, Mt. X. 32 and
Winer's note in Gram.of N.T. Gr. Pt. iii.
sec. xxxii. 3.
3 εισάπαξ, cf. ii. 8.
4 έρχονται τη ευφροσύνη. The use
of the dative is very peculiar. We should
expect either εν ευφροσύνη (cf. Χ. 7) or
μετ' ευφροσύνης (cf. xiv. 18), as always
apparently in the Lxx. e.g. 2 Chron. xx.
28 επέστρεψε πάς ανήρ Ιούδα εν ευφρο-
σύνη, Isai. ΧΧΧν. Ιο ήξουσιν είς Σιών μετ'
ευφροσύνης. Perhaps our text is defec-
tive: the rý may be the repetition of the
5 εις ομαλισμόν, cf. Isai. xlv. 2 όρη
ομαλιώ ( Ν), Sym. Ps. V. 2 oμάλισον
(μη), Eccltis. Xxi. το οδός...ώμαλισμένη
εκ λίθων. Ιn Μic. vii. 12 εις ομαλισμόν is
a mistranslation.
6 έσκίασαν, cf. 5 Esdr. I. 20 prop-
ter gestus foliis arborum vos texi.'
For σκιάζω cf. Job xl. I7 σκιάζονται
δε εν αυτώ δένδρα μεγάλα συν ραδάμνοις,
και κλώνες αγρού.
7 ξύλον ευωδίας. Only here and Ba-
ruch. But cf. Enoch, C. 24 fragrant
trees,' a sign of Divine blessing.
8 The disrobing of Jerusalem (ii. 22)
has been already casually referred to.
Baruch (see above) seems to unite these
two passages..
στολήν του αγιάσματος. αγίασμα
usually in these Psalms means the sanc-
XII. 1]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
103
4 From the North they come in the gladness of their God:
from the islands afar off hath God gathered them.
5 Lofty mountains did he make low : yea even unto the
plain before them.
6 The hills fled before their entering in, the woods gave them
shelter as they passed by.
7 Every tree of sweet savour did God make to spring up
before them: that Israel might pass by in the day when the
glory of their God shall visit them.
8 Put on, o Jerusalem, the garments of thy glory: make
ready thine holy apparel, for God hath spoken comfortably
unto Israel, world without end.
9 The LORD perform that which he hath spoken concerning
Israel and concerning Jerusalem.
The LORD raise up Israel in the name of his glory.
The mercy of the LORD be upon Israel, world without end.
PSALM XII.
Of Solomon : "Concerning the tongue of the wicked.'
IO LORD, save my soul from the wicked and evil man: from
the tongue that is wicked and lying, and that speaketh false
and deceitful words.
VI
tified place vii. 2, viii. 4. dyladuós (xvii.
33) the process of sanctification. Here
holiness' is probably a just rendering,
“the robe that is a sign of thy holiness.'
αγία στολή is the regular expression
for the priest's robe in Exodus.
elálnoev ayadov 'Io para. Generally
with a preposition e.g. Num. X. 29 Kú-
plos eraino e kalà tepi 'Iopaña. 1 Sam.
xxv. 30 élálnoev åyat à été oe. Ps.
lxxxiv. (lxxxv.) 9. Jer. xxxix. (xxxii.) 42
πάντα τα αγαθά α ελάλησα επ' αυτούς.
9 él...év. We believe that no dis-
tinction of meaning between these pre-
positions can be maintained here. Cf.
V. 21.
εν ονόματι δόξης, “by once more making
his name to dwell among them' seems
to be the meaning of this phrase. Cf.
The text of this Psalm presents some
extremely difficult problems. We have
succeeded, we think, in presenting a co-
herent whole, but we cannot pretend
that we are entirely satisfied with our
restorations.
The Psalmist, or some friend of his,
has evidently suffered at the hands of
some accuser, as did the son of Sirach at
an earlier time. It is natural enough to
suppose that this accuser was a Sadducee,
and that he had brought ruin and per-
haps death on some prominent Pharisee
by laying information against him at the
court. Further than this we cannot un-
dertake to go
1 The thought and form of this verse
as well as of v. 2 is taken from Ps. cxix.
(cxx.). In v. 2 of that, we have Kúple,
ρύσαι την ψυχήν μου από χειλέων αδίκων
kai đTÒ yacoons Sorias. Further on in
v. 4 the 'coals of fire' are connected with
the deceitful tongue, and in v. 5 the words
oſuol őri Ý Tapolcia Mov uak púvon contain
two coincidences of vocabulary with our
Psalm. The last resemblance we shall
cite is that of ÈTOMÉMOUV Me Owpeáv (v. 7).
with £v Toléuw v. 4 here.
vii. 5.
For óvoma dótms cf. Ps. lxxi. (lxxii.) 19;
Is. lxiii. 14; Dan. Add. iii. 29.
Ps. XII.--Argument.
1-4a. A Prayer for protection against
the slanderers. Their ways are described.
46--8. May they reap that they have
deserved, while the peaceable and God-
fearing inherit the promises.
IO4
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[ΧΙΙ. 2
° έν ποιήσει διαστροφης οι λόγοι της γλώσσης ανδρός
πονηρού»
ώσπερ έν άλω πγρ ανάπτον καλό ΜΗΝ αυτού
η παροικία αυτού, και * έμπρήσαι* οίκους εν γλώσση ψευδεί,
εκκόψαι δένδρα ευφροσύνης, φλογιζούσης [γλώσσης] παρα-
νόμου,
2 άλλω Ρ.
3 Tapolvía conj. Hilg.: ita Wellh.
έμπρήσαι conj. Hilg.2 Wellh. εμπλήσαι A, V, Fab. Geig. Hilg. εμπλήσαι
K, P, M, Fr.
φλογιζούσης codd. : φλογί ζήλους conj. Hilg.? Wellh. (?). φλογιζούσης γλώσσης
nos conj.
ψιθυρός. Εcclus. V. Ι4 Μή κληθης ψι-
θυρός, Χxviii. 13 ψιθυρών και δίγλωσσον
καταράσθαι, but nowhere else in LXX.
See on ν. 3. ο ψιθυρίζων occurs in Ecclus.
xxi. 28.
2 εν ποιήσει διαστροφής. It is not
impossible, though we have not adopted
the arrangement, that these words ought
to be joined to the preceding verse, 'the
tongue that speaketh deceitfully for the
accomplishment of perversity.' So Well
hausen, 'Zunge die redet ... mit ihrer
Verdrehungskunst. We have in this par-
ticular instance retained the punctuation
of earlier editors. For other clauses be
ginning with év, see iv. 7, vi. 5, viii. 9
etc. and ν. 5 of this psalm..
διαστροφή only occurs (in LΧΧ.) in
Prov. ii. 14 χαίροντες επί διαστροφή κακή,
and nowhere in N.T.
ώσπερ πυρ. The comparison of the
tongue to fire is a commonplace of most
literatures. See the commentators on
James iii. 5 (ίδου ηλίκον πυρ ηλίκην ύλην
ανάπτει και η γλώσσα πυρ), and particul-
larly a fragment of Euripides (Ino 6, ap.
Stob. Flor. xli. I).
Cf. Proν. xvi. 27 επί των εαυτου χει-
λέων θησαυρίζει πυρ.
καλάμην. For this metaphor cf. Joel
ii. 5 ως φωνή φλογός πυρός κατεσθιούσης
καλάμην. Zech. xii. 6 ώς λαμπάδα πυρός
εν καλάμη. Wisd. iii. 7 ως σπινθήρες εν
καλάμη.
2, 3 ή παροικία αυτού. These
words we join on to the preceding verse.
The division adopted by earlier editors
is perfectly justifiable, but we venture to
think that our use of παροικία gives more
point to that word. The vicinity of the
evil man is like that of fire to a threshing-
floor, destructive and dangerous to the
last degree, and the three clauses that
follow expand the statement in different
ways. Each of them is introduced by
what might be either an optative or infi-
nitive, but we venture to think that the
infinitive gives by far the best sense here.
It is to be taken as epexegetical of the
preceding verse.
A similar doubt as to the mood of va-
rious verbs exists in several places in
these Psalms, notably in xvii. 26, 27,
xviii. 5, 9. But in passages such as xv.
7, 14 the infinitive is understood.
Cf. also ii. 40, iv. II, v. II, 14, vii.
34. Imperatives and optatives which
are undoubted occur iv. 25, 26, and in
this Psalm (xii.) 4, 6, xvii. 51, xviii. 6,
but it is noticeable that here the nomina-
tive is carefully supplied.
Now what sense does the text of ear-
lier editors attribute to ν. 3? Cerda ren-
ders thus 'Vicinia eius implebit donios
in lingua falsa, ut percutiat arbores
inflammante laetitia transgressoris. 4.
Confunde domos iniquas etc.'
Fritzsche by his punctuation joins the
sentence συγχέαι-ψιθυροις to the infini-
tives which precede it, and this arrange-
ment we have, with some hesitation,
adopted. Probably his translation would
have been something of this kind. “Let
his vicinity fill houses with his false
tongue. Let it cut down the trees which
his wicked delight setteth on fire. Let
it confound the houses of transgressors in
strife with slanderous lips.
We submit that this is confused and
inadequate, that εμπλήσαι gives no tole-
rable sense, and that the words ευφρ.
φλογ. παραν. are also extremely strained :
eú pocúvn not occurring elsewhere in
this book save in a good sense. We
XII. 3]
105
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
wicked
2 The words of the tongue of the evil man are for the accom-
plishment of frowardness: even as fire in a threshing-floor, that
burneth up the straw thereof, so is his sojourning among men :
3 That he may set fire to houses with his lying tongue, and
cut down the trees of gladness with the flame of his wicked11 Gr. of
tongue,
gladness
that setteth
on fire
do not doubt that Hilgenfeld's emenda- rence of glwood in various parts of the
tion un pño al is correct. It is simple, for Psalm, to suspect that the last word in
it only alters one letter, substituting one the line had crept in by mistake, and to
liquid sound for another; and seems ob cut it out.
vious, for it carries on the metaphor of Hilgenfeld's conjecture Proyi Šñous
the preceding verse, and ranges far better is a very ingenious one. It contains
with the following verbs, which are both almost all the elements of proyecouons,
of a 'hostile' sense.
and has only one thing against it—that it
His other conjecture, however, a imports a new word, though by no means
ροινία for παροικία, which Wellhausen an uncommon one, into the vocabulary of
adopts ( seine Lust'), is no improvement our Psalmist.
on the present text.
We are by no means sure that the
Further, we consider it almost certain claise συγχέαι.-ψιθυροις forms part of
that the words dévopa cúppooúvns form the same sentence with the above. It is
one expression and that they signify the a little difficult at first to see why the
Sanme thing as the ξύλα της ζωής of xiv. 2, παράνομος should confound the παρανό-
i.e. the saints. The exact expression μους οίκους, and accordingly Wellhausen
does not occur in the LXX., but cf. Ez. proposes to read zapavóuws (“heimtüc-
xxxi. 16, 18 túra spała, napádeloos Tņs kisch'): but, if it is to be joined to v. 3,
Tpuoñs. The proximity of the wicked the sense may very well be that the
man tends to cut down and burn up these slanderer will not scruple to set those of
trees of gladness—the saints of God. his own party by the ears (év modéuw),
But, if we join the two words dévopa and that there is no real “honour among
eúợp. closely together, the two that
thieves.'
follow-φλογιζούσης παρανόμου--are left Tapoikia. The word occurs again in
without a visible governing noun. It these Psalms, xvii. 19, where it seems
would be possible to translate-and per- undoubtedly to bear the meaning of 'a
haps Fr. means this--the trees of wick body of sojourners' (see in loc.). In the
ed inflammatory joy, but this explana. LXX. it is fairly common, and is used in
tion does not commend itself to us. So several ways of the household of Jacob,
rendered, the clause would correspond of the dwelling-place of the wicked, and
to what follows, but not to what pre of a sojourn in any spot. In N.T. it
cedes.
twice means sojourn. Any of these senses
An alteration in the text appears to us will suit our passage: that which we have
inevitable, and there are two which are adopted is agreeable to the literal mean-
more possible than the rest : (a) we maying of the word.
read zapavómovs (a final c having drop Ecclus. xxi. 28 has a very similar
ped out before oryxéal) and render 'trees thought. Molúvel TTUÉ AUTOû yuxnu •
of gladness which set on fire the wicked:' ψιθυρίζων και εν παροικήσει μισηθήσεται.
(B) we may suppose that the original eu troſoal oľkous. That a verb of hos-
subject of φλογ. παραν. has accidentally tile sense is required here is suggested by
disappeared, and that that subject was such a passage as iv. 23 npńuwo av oikous
ycoons. This is, as a matter of fact, molloùs åv Opúrw, and cf. Ecclus. xxviii.
what we do adopt: the rendering of (a) Ι4 γλώσσα τρίτη οικίας μεγιστάνων κατέ-
is so very like nonsense that we are un otpeye. Prov. xxix. 8 dvopes ävojol é Fé-
willing to attribute it to the writer; while kavo av tólv.
Škkoya. Cf. Dan. iv. II ÉKKÓYaTE TÒ
have been induced, by the occurrence of dévOpov. Jer. vi. 6 ČKKO You Tà đúla aŭtas.
four genitives in a row, eúdp. Ploy. ma The ideas of cutting down and burning
pav. cor., and by the frequent recur- occur together in Matt. iii. 10 dévopov...
)
106
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[ΧΙΙ. 4
* συγχέαι παρανόμους οίκους εν πολέμω χείλεσι ψιθυρούς.
Μακρύναι ο θεός από ακάκων χείλη παρανόμων εν απορία,
και cκορπισθείΗ οστά ψιθύρων από φοβουμένων κύριον·
και εν πυρί φλογος γλώσσα ψιθυρός άπόλοιτο απο οσίων.
6 φυλάξαι κύριος ψυχην ησύχιον μισούσαν αδίκους,
και κατευθύναι κύριος άνδρα ποιούντα ειρήνην εν οίκω.
" του κυρίου η σωτηρία επί Ισραήλ παίδα αυτού εις τον
αιώνα,
8 και απόλoιντο οι ΔΜΔρτωλοί από προσώποΥ κυρίου άπαξ,
και όσιοι κυρίου κληρονομήσαιεν επαγγελίας κυρίου.
Γ. Ψαλμός τωι CoλoγώN, παράκλHcic τώN ΔικαίωΝ.
XIII. Δεξιά κηρίου εσκέπασέ με,
Δεξιά κυρίου εφείσατο ημών:
4 παρανόμως conj. Wellh.
από κακών Μ.
χείλη παρανόμων--φοβουμένων om. Α.
κύριον. πύριον conj. Cerda.
8 άπαξ. ειςάπαξ conj. Hilg.
1 εσκέπασε V, K, M, P, Hilg. Fr. εσπέσασε A (Cerda conciliattit'). επέσπασε
conj. Fabr. εξέσπασε conj. Geig. επήσπισε conj. Wellh.
εκκόπτεται και εις πυρ βάλλεται, and Joh.
Χν. 6.
4 σκορπισθείη. Cf. iv. 2Ι.
5 πυρ φλογός. 5 times in LXX. e. g.
Is. Ixvi. 15, also 2 Thess. i. 8 εν πυρί
φλογος διδόντος εκδίκησιν.
Ps. xi. (xii). 4. 3 εξολοθρεύσαι κύριος
πάντα τα χείλη τα δόλια και γλώσσαν
μεγαλορρήμονα.
Orac. Sib. iii. 76ο αυτός και πυρί φλέ-
ξειεν χαλεπόν μένος ανδρών.
απόλοιτο από οσίων. από = from a-
mong,” where εξ might have been ex-
pected; but the sense of separation is
enmphasized.
6 φυλάξαι. Cf. Ps. Ixxxν. (Ιxxxvi.)
2 φύλαξον την ψυχήν μου.
ησύχιος. Isai. 1xvi. 2 επί τον ταπει-
νόν και ησύχιον. Compare the contrast
of ήσυχος and γλωσσώδης in Ecclus. ΧΧν.
19 ούτως γυνή γλωσσώδης ανδρί ησύχη.
ποιούντα ειρήνην, cf. Jas. iii. 18 έν εί-
ρήνη σπείρεται τους ποιούσιν ειρήνην.
7 Wellhausen conjectures that this
verse should change places with the fol-
lowing one on the analogy of Psalms
ix.-xi.
Ισραήλ παιδα αυτού. Cf. Luc. i. 54
αντελάβετο Ισραήλ παιδός αυτού. The
common expression is Ιακώβ παίς μου.
Cf. also Is. xli. 8.
8 απόλoιντο. Apparently here again
we have an intimation that the wicked
have no part in the life' to come. See
on iii., xiv. 6. The words of this curse
recall Ps. ix. 3 απολούνται από προσώπου
• σου, and Ps. Ixvii. (1xviii.) 2 απόλoιντο οι
αμαρτωλοί από προσώπου του θεού.
άπαξ. In the sense of άμα, cf. εισάπαξ
ii. 8.
κληρονομήσαιεν επαγγελίας. A phrase .
savouring more of N.T. phraseology.
It does not occur in the LΧΧ., but cf.
Helb. vi. 12 των διά πίστεως...κληρονο-
μουμένων τας επαγγελίας (see Westcott ad
loc.). Also xi. 9 (13) and Gal. iii. 29
κατ' επαγγελίαν κληρονόμοι. Clem. 1 Cor.
1ο Αβραάμ...όπως κληρονομήση τας επαγ-
γελίας του θεού.
Have we not here the first instance in
extant Jewish literature where the ex-
pression “the promises of the Lord’ sums
up the assurances of the Messianic Re-
demption ?
XIII. 1]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
107
4 And put to confusion the houses of the wicked by kindling
strife with slanderous lips.
Let God remove far from the innocent the lips of the wicked
by bringing them to want : and let the bones of slanderers be
scattered far from them that fear the LORD.
5 Let the slanderous tongue perish from among the saints in
flaming fire.
6 The LORD preserve the quiet soul that hateth the un-
righteous : and the LORD direct the man that worketh peace in
his house.
7 The salvation of the LORD be upon Israel his servant for
ever:
8 And let the sinners be destroyed from before the face of
the LORD together : and let the saints of the LORD inherit
the promises of the LORD.
PSALM XIII.
A Psalm of Solomon: "To comfort the righteous.'
I The right hand of the LORD overshadowed me: the right
hand of the LORD spared us.
Ps. XIII.-- Argument.
1—3. The righteous were preserved
when the sinners were slain by a sudden
visitation: for this mercy they return
thanks.
4–8. The ungodly prince was in
fear. For trouble means very different
things to the ungodly and to the righteous.
I-II. Their ultimate fates, too, differ
widely. Life is in store for one, destruc-
tion for the other.
In this Psalm we come back to the
now familiar contrast between the dikaloi
and á paprwloi, or, as we prefer to put it,
between Pharisee and Sadducee. But
here a new feature is introduced. Be-
sides the mention of the sinners in general
terms we have one particular representa-
tive singled out-o doeßńs.
If this reading be the right one--and
there seems no sufficient reason to doubt
it-it is natural to suppose that some
prince or great man among the 'sinners'
is meant, in other words some leader of
the Sadducean party. Can we fix upon
any individual who seems to be pointed
at more than another? The Psalm af-
fords us certain data. The sinners have
been attacked by some divine visitation,
which is described as sword, famine,
pestilence and noisome beasts—in the
phraseology of Ezekiel. Now these
words are susceptible either of a literal
interpretation-in which case any closer
approximation to dating the document is
out of the question or of a metaphorical
one. And if this latter be the case then
it is natural to fix, as for example Well-
hausen has fixed, upon the Roman inva-
sion as the event here alluded to. If,
again, the Romans are intended by the
'noisome beasts' then one of the two
Asmonean princes, whose contest brought
on their invasion, may well be ó đoeßńs.
And of the two Aristobulus, whose sup-
porters shut themselves up in the Temple
and for three months defied the armies of
Pompey, is more obviously appropriate
than his brother and rival, John Hyrca-
nus. There is little local colour in the
Psalm, and its chief object seems to be
to point out that, though Pharisee and
Sadducee had alike borne the brunt of
the visitation in varying degrees, whatever
it was, yet, in the case of the Pharisee,
all would work together for good, while
for the Sadducee the result would be
death here and annihilation hereafter.
Ιο8
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[ΧΙΙΙ. 2
2ο ΒραχίωΝ κυρίου έρωceN ημάς από ρουφλίας διαπορευο-
μένης,
από λιΜοί και θανάτου αμαρτωλών.
8 ΘΗΡία επέδραμον αυτούς ποΝΗρά,
εν τοις oδoύσιν αυτών έτιλλον σάρκας αυτών,
και εν ταις μύλαις αυτών άθλων οστα αυτών:
και εκ τούτων απάντων ερρύσατο ημάς κύριος.
4 Eταράχθη ο ασεβής δια τα παραπτώματα αυτού,
Μήποτε cγMπαραλήφθη μετά των αμαρτωλών:
και ότι δεινή καταστροφή του Μάρτωλογ,
και ουχ άψεται δικαίου εκ πάντων τούτων ουδέν
6 ότι ουχ ομοία η παιδεία των δικαίων εν αγνοία,
και η καταστροφή των αμαρτωλών.
εν περιστολή παιδεύεται δίκαιος,
ίνα ΜΗ επιχαρά και αμαρτωλός το δικαίω:
3 oδoύσιν. Cerda vertit viis.”
4 ασεβής, conj. (?) Wellh. ευσεβής. 5 άψεται. άψεται V.
6 καταστροφή V, K, P, M. καταρροφή A sed Cerda ubique subuersio.'
The opening verses indicate that the
righteous' had been shielded from the
fercest shock of the visitation, and it
may be noted that the priestly order--
identical with the Sadducee-had been
those who had suffered most in the Pom-
peian invasion.
1 Hilgenfeld cites in illustration Wisd.
ν. Ι7 ότι τη δεξιά σκεπάσει αυτούς και το
βραχίονι υπερασπιεί αυτων, xix. 8 οι τη ση
σκεπαζόμενοι χειρί. Sib. Orac. iii, 705
αυτός γάρ σκεπάσειε μόνος. Add to these
Ps. Xcvii. (xcviii.) 1 έσωσεν αυτώ ή δεξιά
αυτού και ο βραχίων ο άγιος αυτού. cxvii.
(cxviii.) 16 δεξιά κυρίου ύψωσέ με, δεξιά
κυρίου εποίησε δύναμιν.
2 θανάτου αμαρτωλών. A strange ex-
pression, suggesting a translator's error.
Does not davátou='pestilence' (777)?
And should not the word “sinners' open
the next clause? “As for sinners-evil
beasts ran upon them. This gives point
to μετά των αμαρτωλών in ver. 4. In this
explanation we find that Wellhausen has
anticipated us.
2, 3 The list of plagues here is taken
from such passages as Ez. xiv. 17 where
the expression ρομφαία διελθάτω επί της
γής explains the διαπορευομένης. Cf. Lev.
XXvi. 5 πόλεμος ου διελεύσεται. 22 απο-
στέλλυ έφ' υμάς τα θηρία τα άγρια της
γης. Επ. ν. 17 εξαποστελώ επί σε λιμον
και θηρία πονηρά. Εcclus. xl. 9 θάνατος
και αίμα και έρις και ρομφαία, επαγωγαι,
λιμός και συντριμμα και μάστιξ. επί τους
ανόμους εκτίσθη ταύτα πάντα.
θηρία πονηρά is a common expression
in the Lxx. of Ezekiel. Cf. Lev. xxvi. 6.
οδόντες-μύλαι. Ps. Iviii. 6 τάς μύλας
των λεόντων συνέθλασεν ο κύριος. Ps.
XXX. 14 μαχαίρας τους οδόντας έχει και τας
μύλας τoμίδας.
4 ο ασεβής. There is no variant in
the MSS. (though we should remember
that in many minuscule hands the initial
α- and ευ- are almost indistinguishable),
but the word is άπαξ λεγόμενον in the
book. Partly on this account, perhaps,
but mainly, no doubt, owing to the diffi-
culties which the retention of it causes,
Wellhausen alters it to ευσεβής “the pious
man.' There is a certain plausibility in
this reading. There is a plain allusion
in the wording and matter of this and
the next verse to the story of Lot: the
Words μήποτε συμπαραληφθη occur only
in Gen. xix. 17 εις το όρος σώζου μήποτε
συμπαραληφθης, and the word καταστροφή
is used to describe the fate of the cities
of the plain. Gen. xix. 29 εξαπέστειλε
τον Λώτ εκ μέσου της καταστροφής. Cf. the
late reading in 2 Pet. 11. 6 καταστροφη
XIII. 7]
109
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
throu Koiso Of them Of allt
2 The arm of the LORD saved us from the sword that passed
through : from famine and from the plague of the sinners.
3 Noisome beasts ran upon them: with their teeth they rent
the flesh of them, and with their jaws they brake their bones in
pieces; and out of all these things did the LORD save us.
4 The ungodly man was troubled because of his transgres- 1 Conj. The
sions: lest he should be taken along with the sinners.
pious man
5 For fearful is the overthrow of the sinner: and of all these
things nothing shall touch the righteous.
6 For the chastening of the righteous which have sinned
ignorantly, and the overthrow of the sinners are not alike.
7 The righteous is chastened secretly? ; that the sinner may Or,
? sparingly
not rejoice over the righteous.
KATÉKpLVEV. Now, it may be asked,
can we suppose that the writer would
compare Lot to an å oeßńs? Is not
€ºg eßńs far more appropriate to his
position ?
It is a strong point too that the word
παραπτώματα is only used in this book of
the sins of the righteous. See iii. 8,
xiii. 9, which are the only other places
where the word occurs.
On the other hand, compare the fol-
lowing coincidences with the text of Joh
in this and the following verses, Job xv.
20 πας ο βίος ασεβούς έν φροντίδι, Χxi.
17 ου μήν δε αλλά και ασεβών λύχνος
σβεσθήσεται επελεύσεται δε αυτούς ή κατα-
or pooń, xxvii. 7 BOTTEP Ý karaotpoon
Tv á maprwlw. Id. i. 12 ált' aútou un
đsc. Toũ 'I .
We have therefore to deduce a proba-
ble meaning of the word from the verb
TEPLOTÉNXw. This has three leading uses,
(i) of decking out a corpse, (ii) of wrapping
round and so concealing, (iii) of protect-
ing or defending. Either of the last two
yield a possible sense for περιστολή.
Previous editors have usually thought
that the sense should be “in secret ’: and
the only objection to this rendering is the
difficulty of attaching a real meaning to
the sentiment. In other Psalms, e.g. xvii.,
the sufferings of the righteous are de-
Scribed and dwelt upon. The fact that
righteous men like Job had suffered, and
that not secretly, was well known to the
writer, so that we feel some hesitation in
crediting him with an assertion of the
contrary here. Still Psalm xv. may be
cited to confirm the interpretation.
The only other passage where this
writer uses 7TEPLOTÉNW (xvi. 10) certainly
cannot bear the meaning of concealment.'
The alternative rendering derived from
the third sense of TEPLOTÉRIW would be
with regard,' i.e. with the view of cor-
recting the righteous and preventing him
from erring so that the enemies of the
Lord might blaspheme—which would
give a clear and practical sense. A col-
lateral sense, whose correctness seems
more doubtful, is 'with reservation,''spa-
ringly. This sense is we think confirmed
by vii. 34.
. It is tempting to suggest that the trans-
lator has here rendered the Hebrew text
wrongly, perhaps reading navn 'a co-
vering' (=kataotonu Isai. lxi. 3) instead
of ovn 'a little.' If this conjecture could
for the eủo eßńs, but in other respects the
reading gives a far smoother sense. It
would, however, be against our critical
principles to alter a word which gives an
adequate sense and is supported by all
MS, evidence.
A similar list of plagues associated
with the doeßeis occurs in Ecclus. xxxix.
29, 30 Tüp kai xálaša, kai juos kai Dáva-
TOS, TallTa Távta els ékoLknolv ČKTIOTAL
Anplwy ódóvres kai okoptriou kai éxels, kai
ρομφαία εκδικούσα εις όλεθρον ασεβείς.
6 év áyvolą. See for this notes on
iii. 9.
1 év TEPLOTOly. The word occurs
nowhere in the LXX. or N.T. and no
other instance of its use in Hellenistic
Greek is known to us. In Classical Greek
its one meaning seems to be the decking
out of a corpse for burial,
ΙΙο
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[ΧΙΙΙ. 8
και ότι νουθετήσει δίκαιον ως υιον αγαπήσεως,
και η παιδεία αυτού ως πρωτοτόκου
9 ότι φείσεται κύριος των οσίων αυτού,
και τα παραπτώματα αυτών εξαλείψει έν παιδεία
η γαρ ζωή των δικαίων εις τον αιώνα,
20 αμαρτωλοί δε αρθήσονται είς απώλειαν,
και ουχ ευρεθήσεται μνημόσυνον αυτών έτι:
1 επί δε τους οσίους το έλεος κυρίου,
και επί τους φοβουμένους αυτόν το έλεος αυτού.
ΙΔ. ΥΜΝοc τωι CoλoκώN.
XIV. Πιστός κύριος τους αγαπώσιν αυτόν εν αληθεία,
τοΐc ΥποΜέNογοι παιδείαν αυτού,
τους πορευομένοις εν δικαιοσύνη προσταγμάτων αυτού,
έν νόμω ως ενετείλατο ημίν εις ΖωHN ημών,
2 όσιοι κυρίου ζήσονται εν αυτώ εις τον αιώνα.
και παράδεισος κυρίου, τα ΞΥλο της Ζωής όσιοι αυτού;
10
1
oŮk codd. et edd.: primus Hilg. scripsit oºx: ita Geig. Fr. Pick.
έτι. επί Α.
Tit. om. Μ.
εννόμω V, M, ut vidr. Ita pridem coni. Hilg. 1: jam corr. Hilg.2.
ως codd. et edd.: fortasse ω.
τον υιόν σου τον αγαπητόν δν ηγάπησας.
Zech. xii. 1ο κόψονται κοπετόν, ως επ'
αγαπητώ, και οδυνηθήσονται οδύνην, ως
επί τω πρωτοτόκω, compare also Ps. S.
xviii. 4.
be maintained, we would compare Luke
xii. 48 δαρήσεται ολίγας as giving the
sense of the original in our passage.
επιχαίρω. Cf. Ps. Xxxvii. (xxxviii.).
17 Μήποτε επιχαρώσί μοι οι εχθροί μου,
also xli. 12, and Ecclus. xxiii. 3.
8 νουθετήσει. No subject is ex-
pressed. The Greek requires us to sup-
ply ο θεός. The translator probably mis.
took a Passive for an Active verb, reading
HD15 for D15. The clause should have
run νουθετηθήσεται δίκαιος ως υιός αγαπή-
σεως. The idea of the verse is drawn
from Deut. viii. 5.
Cf. Wisd. xi. Ιο τούτους μεν γαρ ως
πατήρ νουθετων εδοκίμασας: also Xvi. 8 and
Judith viii. 27, cf. Joseph. Ant. III. XV. I
Μωϋσής...τον θεόν εδήλου...λήψεσθαι τι-
μωρίαν ουκ άξίαν μεν των εξημαρτημένων
οίαν δε οι πατέρες επί νουθεσία τοίς τέκνοις
επιφέρoυσι.
υιόν αγαπήσεως. Cf. Gen. Χxii. 2 λάβε
πρωτοτόκου. Cf. Ex. iv. 22 υιός πρω-
τότοκός μου Ισραήλ.
9 εξαλείψει. See on ii. 29. Ps. 1.
(li.) 3 εξάλειψον το ανόμημά μου, and II,
and Is. xliii. 25.
1ο μνημόσυνον. Cf. Job xviii. 17 το
μνημόσυνον αυτού απόλοιτο εκ γής, Ps. ix.
7 απώλετο το μνημόσυνον αυτών μετ' ήχου.
11 Here we find a close resemblance
to the words of the Magnificat, Luc. i. 50
και το έλεος αυτού εις γενεάς και γενεάς
τοίς φοβουμένοις αυτόν.
Ps. XIV.–Argument.
1-3. God's unchanging faithfulness
to those who are faithful to Him. Their
consequent security from trouble. The
result of God's ancient promise to Israel.
XIV. 2]
III
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
8 For he will admonish the righteous as a beloved son: and
his chastening is as a man chasteneth his firstborn.
9 For the LORD will spare his saints, and will blot out their
transgressions with his chastening: for the life of the righteous
is for ever.
IO But sinners shall be taken away unto destruction: and the
memorial of them shall no more be found.
II But upon the saints is the mercy of the LORD: yea upon 3 Gr. and
them that fear him is his mercy,
3
PSALM XIV.
A Hymn of Solomon.
I Faithful is the LORD unto them that love him in truth:
even unto such as abide his chastening; who walk in the right-
eousness of his commandments, in the law' according asº he 1 Or, even
commanded us for our life.
the right-
2 The saints of the LORD shall live therein for ever: the cousness
We of the law
garden of the LORD, even the trees of life, such are his saints.
which
3 Or, in
4-7. The insecurity of the sinner. See also Deut. xxx. 20, Ps. cxxxiii. him
His secrets are known to God, and his 4.
end is destruction. In which he affords Hilgenfeld's conjecture évvó uw is sup-
a contrast to the righteous.
ported by the reading of M, and the
The Psalm is little more than a word is used in the Prologue to Ecclus.
paraphrase of the ist canonical Psalm, and in Acts xix. 30, and 1 Cor. ix. 21
with which it should be compared. The έννομος Χριστώ. If adopted it renders our
comparison of the righteous to a tree conjecture q, on which we lay no stress,
occurs in both places, as well as in unnecessary.
several other Psalms and in Job.
But év vóuw is a very natural phrase
1 Cf. Χ. 2, 4. The thought is the for our Psalmist to use, as an explanation
same as in Deut. vii. 9 και γνώση ότι of εν δικ. προσ. It is also implied in
κύριος ο θεός σου ούτος θεός, θεός πιστός, ο ver. 2, ζήσονται εν αυτώ.
φυλάσσων διαθήκην και έλεος τους αγαπώσιν εις ζωήν ημών =That we should live
αυτόν και τους φυλάσσουσι τας εντολάς αυτού therein,' or 'that He might preserve our
εις χιλίας γενεάς.
life.'
δικαιοσύνη προσταγμάτων. The 2 εν αυτώ is either εν κυρίω or εν νόμω.
righteousness consisting in the observance If évvó uw is the right reading, there can
of the enactments of the law. Cf. Lev. be no doubt that εν αυτω refers to κύριος.
XXvi. 3 εαν τους προστάγμασιν πορεύεσθε The life of the saints is through the mercy
και τας εντολάς μου φυλάσσησθε. 1 Kings and in the presence of the Lord.
γiii. 62 οσίως πορεύεσθαι εν τοίς προστάγ But more probably ζήσονται εν αυτώ
μασιν αυτού και φυλάσσειν εντολάς αυτού. refers back to εν νόμω...εις ζωήν ημών.
Ει. ΧΧxiii. 15 εν προστάγματι ζωης δια ξύλα της ζωής. A not uncommon
πορεύηται, Luilke i. 6.
metaphor in Proverbs, e.g. iii. 18. Cp.
έν νόμω. Cf. Bar. iv. Ι αύτη ή βίβλος also Ιs. Ixν. 22 κατά γαρ τας ημέρας του
προσταγμάτων του θεού και ο νόμος ο υπάρ- ξύλου της ζωής έσονται αι ημέραι του λαού
χων εις τον αιώνα" πάντες οι κρατούντες μου. 4 Μacc. xviii. 16.
αυτήν εις ζωήν. Εcclus. xvii. 11, xlv. 6 The παράδεισος του θεού occurs in Ez.
νόμον ζωής.
xxxi. 8, and xxviii. 13, and Rev. ii.
12
[ΧΙV. 3
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
8 η φυτεία αυτών έβριζωμένη εις τον αιώνα,
ογκ εκτιλήσονται πάσας τας HMέρος τον ορδNOY;
ότι η Mepic και η κληρονομία του θεού έστιν ο Ισραήλ.
* Και ουχ ούτως οι αμαρτωλοί και παράνομοι,
οι ηγάπησαν ημέραν εν μετοχη αμαρτίας αυτών,
έν μικρότητι σαπρίας, εν επιθυμία αυτών,
5 και ουκ εμνήσθησαν του θεού
ότι όλοι ανθρώπων ΓΝωσται ενώπιον αυτού δια παντός,
και ΤαΙεία καρδίας επίσταται προ του γενέσθαι.
• δια τούτο η κληρονομία αυτών άδης και σκότος και απώλεια,
και ουχ ευρεθήσονται εν ημέρα ελέου δικαίων:
οι δε όσιοι κυρίου κληρονομήσουσι ζωήν εν ευφροσύνη.
Ο
Ο
Γα!
ιε. Ψαλμός τωι cλλοιώN Μετ' ωιΔΑc.
XV. 'ΕΝ τω θλίΒεσθαί Με επεκάλεσάΜΗΝ το όνομα ΚΥΡΙΟΥ,
εις βοήθειαν ήλπισα του θεού Ιακώβ και εσώθην,
2 ότι ελπίς και καταφυγη των πτωχών συ, ο θεός:
3 του ουρανού V, K, P. του ανθρώπου (ανου pro ουνου) Μ: om. Α.
κληρονομία. Cerda vitiose πληονομία.
4 kai om. Cerda: idem in scholiis notat se vocem prætermisisse partim deletam
quam pro voce exclamationis habuerit, ut viii. 37.
μικρότητι codd. (A μικρότητε). πικρότητι conj. Hilg. (Fr. Pick.).
3 épøiswuévn. Cf. Prov. xii. 3 ai dè
ρίζαι των δικαίων ουκ εξαρθήσονται, and
13. Jer. xiii. (xlix.) το φυτεύσω υμάς και
ου μή εκτίλω.
τας ημέρας του ουρανού. The expres.
sion occurs in Ps. Ixxxviii. (lxxxix.) 30
τον θρόνον αυτού ως τας ημέρας του ου-
ρανού, and Bar. i. 11 ίνα ώσιν αι ημέραι
αυτών ως αι ημέραι του ουρανού.
ή μερίς. Cf. Ecclus. xvii. 13 μερίς
κυρίου Ισραήλ εστίν, and Deut. Xxxii.
' 4 ουχ ούτως (19 Ν?), a reminiscence of
Ps. 1. 4 ουχ ούτως οι ασεβείς, ουχ ούτως.
ηγάπησαν. The aor. is the commonest
rendering in the Lxx. of the Heb. 178.
Cf. ix. 16.
αγαπάν ήμέραν seems to mean, con-
tent themselves with the day's enjoyment,
love this present world. The phrase
most like it is that in Ps. xxxiii. (xxxiv.)
13 αγαπών ήμέρας ιδείν άγαθάς. But in our
Psalm the stress is laid on the shortness
9.
of the pleasure. The nuépa answers to
μικρότης in the next clause.
This is why we have preferred to
render á yarâv to be content with, instead
of “to love.”
εν μετοχη αμαρτίας αυτών, cf. As-
sumpt. Mos. v. i 'in reges participes
sce
μικρότης. This is the reading of all
MSS. whereas tikpórns gives a doubtful
sense and is nowhere found in the Lxx.
The LΧΧ. version of Susanna V. 56
affords an excellent illustration of what is
meant by ulk pórns here. Daniel says to
one of the elders, το κάλλος σε ήπάτησεν,
ñ ulk på éirlOvula, the lust whose enjoy-
ment lasts so short a time, and whose
being as well as its end is corruption.
Evidently we have here again an allusion
to those secret sins of which the Psalmist
has already spoken (iii., iv., viii.).
5 ότι may be either a separate state-
ment explaining why they ought to have
XV. 2]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
113
3 The planting of them is rooted for ever: they shall not be
plucked out all the days of the heaven: for the portion of the
LORD and the inheritance of God is Israel.
4 The sinners and transgressors are not like them, which were
contented with a day while they were partners together in sin:
yea, with a short space of corruption in fulfilling their lust.
5 And they remembered not God, that“ the ways of men are 4 Or, for
known before him continually: and he knoweth the secret
chambers of the heart before they had their being.
6 Therefore is their inheritance hell and darkness and de-
struction: and they shall not be found in the day of mercy for
the righteous.
7 But the saints of the LORD shall inherit life in gladness.
PSALM XV.
A Psalm of Solomon: With a song.
I When I was in trouble I called upon the name of the
LORD: I trusted in the God of Israel for help, and I was
preserved.
2 For thou art the hope and refuge of the needy, O God;
remembered God, or a pointing out what
they ought to have remembered about
Him. We do not feel that the one ren-
dering is intrinsically less probable than
the other, but certainly in a majority of
cases the former is the only admissible
sense for one in these Psalms.
Tauleła kapslas, cf. Apoc. Bar. xx.
3 'in penetralibus mentis tuæ,' and Prov.
xx. 27, 30 tauleia koirias.
πρό του γενέσθαι (Gen. ii. 5 προ του
yevéolai éì tñs yns) may refer either to
the man or to the chambers of his heart.
Cf. Enoch, cap. 9. II, “Thou knowest
everything before it comes to pass' (tr.
Schodde).
Cf. generally Jer. i. 5 TT pò Toll Me Tláoal
σε εν κοιλία επίσταμαι σε.
6 OKÓTOS. Ps. xxxiv. (xxxv.) 6 yevn.
Ontw ý odòs aủTÔV OKÓTOS kai ólígonua, see
XV. II.
oủx cúpeoňoovtai. Job xx. 8 OTTEP
ÉvÚTVLOV...où un cúpeoſ, and Ps. ix. 18,
xxxvi. (xxxvii.) 38.
eléov Sikaiwv, transitive as in ii. 8.
*The day of mercy to the righteous' we
understand to be the resurrection in the
Messianic consummation. The wicked
will not partake in it, but their souls will
continue in Sheol, in darkness and doom.
7 kampovouelv fwry, we find this ex-
pression in the mouth of a true Pharisee,
the rich young man, in Mk. X. 17 Tí
toñow iva Swnin aiúvlov kampovounow; cf.
Matt. xix. 29.
Ps. XV.- Argument.
1, 2. The call to praise God.
3—8. The reward of praise, viz. safety
from the destruction that follows sinners.
O-14. The other side of the picture:
misfortune in this life and annihilation
after it are the lot of sinners,
15. while the righteous inherit eternal
life.
The Psalm treats of the same theme as
iii. and xiv.: the contrast between the life
and destination of the righteous and of the
sinner.
1 Cf. Ps. xvii. (xviii.) 7, cxix. (cxx.)
1, and Ps. S. i. I.
2 Lit. I trusted for the help of the
God of Jacob. The trouble in which the
Psalmist found himself is not more par-
ticularly specified, but very probably the
occasion is the same as that of Ps. xiii.
In both we have references to famine,
sword and pestilence, and in both the
righteous have been preserved, while the
sinners have suffered. In this Psalm the
writer appears to lay special stress on
J. P.
ΙΙ4
[ΧV. 3
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
και τις γαρ ισχύει, ο θεός, ει μη εξομολογήσασθαί σοι εν
αληθεία ;
* και το δυνατός άνθρωπος, ει μη εξομολογήσασθαι το
. ονόματί σου;
5 ψαλμόν και αίνoν Μετ' άλλο ένα ευφροσύνη καρδίας,
καρπόν χειλέων έN ΟΡΓΑΝΟ HPMOCΜένω γλώσσης,
απαρχήν χειλέων από καρδίας δcίας και δικαίας ;
6 ο ποιών ταύτα οι Caλεγθήσεται εις τον αιώνα από κακού,
φλόξ πυρός και οργή αδίκων ούχ άψεται αυτού,
* όταν εξέλθη επί αμαρτωλούς από προσώπου κυρίου,
ολοθρεύσαι πάσαν υπόστασιν αμαρτωλών:
8 ότι το CHΜείον του θεού επί δικαίους είς σωτηρίαν,
λικός και ροΜφαία και θάνατος μακράν από δικαίων:
3 φεύξονται γαρ ως διωκομένου και πολεμίου* από οσίων,
κατολιώζεται δε αμαρτωλούς και καταλήψεται.
και ουκ εκφεύξονται οι ποιoύντες ανομίαν το κρίμα κυρίου,
ως υπό πολεμίων έμπειρων καταληφθήσονται,
3 τίς codd. Fr. τι.
9 πολεμίου nos conj., λιμού codd. et edd.
praise as a means whereby safety may
be secured. Praise' in the mouth of a
Pharisee may well be taken to mean
liturgical praise-attention, in fact, to the
religious duties which the sinners had neg-
lected.
ελπίς. Cf. V. 2.
3 Fritzsche's correction of τί for τίς is
quite uncalled for, and though assimilating
the clauses in form does, in fact, destroy
their parallelism. There is here, too, a
general resemblance to the opening verses
of the fifth Psalm (v. 5).
4 τι δυνατός. Βar. iv. 17 εγώ δε τί
δυνατή βοηθήσαι υμίν ;
5 alvos only occurs five times in
the Lxx. (Tromm), viz, in Esdr., Neh.,
Sap. and Ecclus. Cp. Ps. lxviii. (lxix.)
111. (IXIX.)
31 αινέσω το όνομα του θεού μου μετ'
ωδής.
A comparison with Ps. S. iii. I, 2
suggests the conjecture that kai alvov here
should be kalvòv as there: the change is
infinitesimal, but, however probable, we
do not venture to introduce it into the
text.
καρπόν χειλέων (ana 22). Is. vii.
19 (Theodot.) κτίζων καρπόν χειλέων. Hos.
xiv. 3 ανταποδώσομεν καρπόν χειλέων ημών,
Cf. Prov. xviii. 20, xxxi. 31. Also Heb.
xiii. 15 θυσίαν αινέσεως...τουτέστιν καρπών
χειλέων ομολογούντων τα ονόματι αυτού.
όργανον. 2 Sam. vi. 5 εν οργάνοις ήρμοσ-
μένοις εν ισχύϊ. In Job xxi. 12 Aquila
gives οργάνου for 5359, where the LΧΧ.
has ψαλμού, and Symmachus κιθάρας.
In Ps. CΧΧxvi. (cxΧxvii.) 2 τα όργανα
ημών = 55555552 our harps.''
απαρχήν χειλέων, not synonymous with
καρπόν χειλέων: it is the sacrifcial offering
of the first-fruits (=D!n noin), to
which we have a parallel in Ecclus. xxxii.
8 μή σμικρύνης απαρχήν χειρών σου.
από καρδίας. In this usage we more
generally find έκ...καρδίας (cf. Ps. S. iii. 2)
or έν...καρδία.
καρδίας οσίας. Proν. Χxii. Ι κύριος
αγαπά οσίας καρδίας.
6 ταύτα. Our punctuation here differs
from that of Fritzsche. He connects the
whole of ver. 5 with ver. 4, at the end of
which he places a comma. We make the
question end with ver, 4, and the accusa-
tives of ver. 5 will then depend on ποιών,
being all in apposition to ταύτα.
ου σαλευθήσεται. From Ps. ix. 27 (x. 6)
ου μή σαλευθώ από γενεάς εις γενεάν άνευ
XV7
115
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
. 9]
3 For who, O God, is strong save to praise Thee in truth?
4. And wherein is a man able, save to give thanks unto thy
name?
5 A psalm and praise with a song in gladness of heart: the
fruit of the lips with the well-tuned instrument of the tongue :
the firstfruits of the lips from a holy and righteous heart;
6 He that doeth these things shall not be removed for ever
by evil: flaming fire and the wrath against the ungodly shall? Or, of
not touch him,
7 When it goeth forth against the sinners from before the face
of the LORD, to destroy all the substance of the sinners.
8 For the mark of the LORD is upon the righteous unto their
salvation. Famine and the sword and pestilence shall be far
from the righteous.
9 For they shall flee from the saints as an enemy that is
pursued: but it shall pursue after the sinners and shall overtake
them: and they that work wickedness shall not escape the judg-
ment of the LORD; they shall be overtaken as it were by mighty
men of war.
2 Or, hope
Kakoû. There can be little doubt that
årò really='tò here. Hardly any use of
a preposition need surprise us in dealing
with a writer of this stamp. Cf. Ps. xiv.
(xv.) 5 Ó TOLâu TallTa oủ valevono etal els
τον αιώνα.
Noč trupós. See xii. 5 for the converse,
and cf. Is. xliii. 52 ploš oủ katakaúdel OE.
An allusion to the Story of the Three
Children may underlie this.
ópyn asikwv. Gen. object, exactly
parallel to šleos Olkalwv xiv. 6. But å dikwv
may also be understood as a genitive of
the subj.; "the wrath of the ungodly'
would then allude to the fury of Ne-
buchadnezzar (Dan. iii. 19).
12 ÉOTI MOL ÚTOOTCOLS TOû yevnomvat de
dvdpi. See also 2 Cor. ix. 4, xi. 17; Heb.
iii. 14. A third, remiant, might be sug-
gested. It is important because it occurs
in Job (xxii. 2o) có uh hºa tơ 01 h 016-
στασις αυτών.
The word occurs again in our Psalms
(xvii. 26) in a connection so similar to
this passage that the meaning may fairly
be taken as identical with this.
oủx á metai, xiii. 5.
7 ÚTOOTAds. In the Lxx. this word
occurs some 19 times in very various
senses. Twice it means a camp, else-
where a firm ground or foundation: once
ÚTOOTAOLS swñs=means to support life.
None of these meanings are admissible
here. Two which are given in our text
and margin do both appear possible. The
8 Tò onuelov, from Ez. ix. 4 dòs on-
ucîov &Trì Tà MÉTWTA TÔ åv pôv twv kata-
otevagóvrwv. This in its turn may be a
reminiscence of Ex. xii. 13 ČOTAL Tò aina
úuiv ¿v onueig, of the blood on the lintel.
Cf. Rev. vii. 3 áxpc ou oppayioWMEV TIÙS
δούλους του θεού ημών επί των μετώπων
aỦrwv, and ix. 4.
duos, etc. See on xiii. 2. iv. (v.)
Esdr. xv. 5 gladium et famem et mortem
et interitum.
9 We have to justify the somewhat
startling emendation introduced into the
text. It will readily, we think, be ac-
knowledged that the text, as it has been
Συνήγαγεν έξωθεν την υπόστασίν σου, and
especially Deut, xi. 6 kai Tâo av aủTWY TNU
ÚTootAOL (2017) Thu Let' aŭrwv, of
Korah. The second, confidence or expec-
tation, is the commoner sense in N.T., and
is found in LXX. Ps. xxxviii. (xxxix.) 8 kai
ń úrógtagis wou napà col rtly. Ruth i.
be very tame to say that a fanmine and
other things would flee from the righteous,
as if they (the righteous) were a famine
being pursued ; so that it seems some
change is required. We believe that the
key to the requisite alteration is to be
looked for in the following verse, which
8- 2
116
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[XV. 10
10 το γαρ CHMείοΝ της απωλείας επί του Μετώπου αυτών,
11 και η κληρονομία των αμαρτωλών απώλεια και cκότoc.
και αι ανομίαι αυτών διώξονται αυτούς έως άδου κάτω,
12 η κληρονομία αυτών ουχ ευρεθήσεται τους τέκνοις αυτών:
13 αι γαρ ανομίαι εξερημώσουσιν οίκους αμαρτωλών,
και απολούνται οι αμαρτωλοί εν μέρα κρίσεως κηρίον εις
τον αιώνα,
14 όταν επισκέπτηται ο θεός την γην εν κρίματι αυτού,
αποδούναι αμαρτωλοίς εις τον αιώνα χρόνον.
15 οι δε φοβούμενοι τον κύριον ελεηθήσονται εν αυτή,
και ζήσονται εν τη ελεημοσύνη του θεού αυτών.
15. Ψαλμός τωι cλλοιώN είc ΔΝτίληψιΝ.
XVI. 'Εν τω Νγcτάδι ΨΥΧΗΝ ΜΟΥ από κυρίου,
παρα μικρον ολίσθησα εν καταφορά ύπνου:
1ο της απωλείας. Α om. της.
11 ανομίαι αυτών codd.: A ins. αυτών, non, τιt dicit Fr., omittit. Fabr. om.
Inscriptio deest in M.
1 καταφθορά A, V, K, M, Cerda.
καταφορά P, Cerda conj. quem seqq. Fabr. Lagarde Hilg. Geig. Fritzsch.
Wellh. Pick.
points the contrast between the righteous
and the sinner. The case of the latter is
the opposite of that of the righteous. The
sense clearly is, that while plagues fee
from the righteous as if they (the plagues)
were being pursued, they will pursue the
ungodly as does an enemy in war. We
believe then that the point of comparison
between the clauses lies in πολεμίων.
The plagues which follow the sinners
like enemies are themselves chased away
from the righteous as if by enemies, and
some case of the word πολέμιος must
underlie the deuoll of the present text.
Several forms are possible. The simplest
mode of expression would be ως διωκόμενοι
πολέμιοι, the most elaborate (suggested
by Mr W. G. Headlam) ως διωκόμενοι υπό
πολεμίου. That which we print in the text
stands midway between the two. We
conjecture the genesis of the present read-
ing to have been Something of this kind:
ΔιωκΟΜΕΝOΥπολεΜΙΟΥ
mistaken for
ΔιωκΟΜΕΝΟΥ Υπο λεΜΙΟΥ,
which being nonsense, υπό is cut out, and
we get
* ΔιωκΟΜΕΝΟΥ λ(ε)ιΜΟΥ.
The same, almost, holds good for the read-
ing διωκόμενοι υπό πολεμίου, which has
the further advantage of not suddenly and
harshly introducing a genitive absolute.
For the reading of the MSS. cf. Job ν.
20 εν λιμώ ρύσεται σε έκ θανάτου.
καταδιώξεται. Cf. Ps. xvii. (xviii.) 38
καταδιώξω τους εχθρούς μου και καταλή-
ψομαι. Xxxiv. (ΧΧΧν.) και άγγελος κυρίου
καταδιώκων αυτούς. 1xx. (1xxi.) II κατα-
διώξατε και καταλάβετε αυτόν. Proν. xiii.
21 αμαρτάνοντος καταδιώξεται κακά, τους
δε δικαίους καταλήψεται αγαθά.
εμπείρων. For the habit of this writer
to change his verbs from plural to sin-
gular without changing his subject, com-
pare iv. 7-15.
* έμπειρος occurs once in Tobit (ν. 5).
For the meaning of πολεμίων έμπειρων cf.
δεδιδαγμένοι πόλεμον Cant. iii. 8: I Chr.
ν. 18; διδακτος πολέμου Ι Μacc. iv. 7.
10 Compare Ez. ix. 4 (cited above)
and Gen. iv. 18 έθετο κύριος ο θεός σημείον
τω Καϊν.
XVI. 1] ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
117
10 For the mark of destruction is upon their forehead,
II And the inheritance of the sinners is destruction and
darkness: and their iniquities shall pursue them as far as hell
beneath.
12 Their inheritance shall not be found of their children.
13 For their iniquities shall lay waste the houses of sinners :
and the sinners shall perish in the day of the LORD's judgment
for ever,
14 When God visiteth the earth with his judgment to
recompense the sinners unto everlasting.
15 But they that fear the LORD shall find mercy therein :
and shall live in the righteousness of their God.
3 Gr.
mercy
PSALM XVI.
A Psalm of Solomon : 'For help.
1 When my soul slumbered and fell away from the LORD,
then had I well nigh slipped in the heaviness of sleep:
11 €ws “sov kátw. Cf. Ps. lxxxv.
(lxxxvi.) 13 Qdov katwTátov Sixum
MyAnn. Prov. xv. 24 ‘from hell beneath'
(noop Sixwo). Is. xiv. 9 (noop Sixw).
Ècclus. li. 6 cúveyyus Qdov kátw.
Cp. xiv. 6. The future of diúkw is the
only one of the middle tenses used in an
active sense.
12 ουχ ευρεθήσεται with the dat.
shall not be found of.' Cf. Ex. xxxv. 23
πας η ευρέθη βύσσος.
13 oľkous Eepnuou. See iv. 23, xii.
4.
. nuépa kploews kuplov. We find nuépa
kpioews denoting the Final Judgement in
Judith xvi. 17 KÚPLOS Tavrokpátwp ÉKÔLKNOEL
aútoùs év népą kploews, and often in the
N.T. (e.g. Matt. X. 15, xi. 22; 2 Pet. iii.
7; 1 John iv. 17). The commoner phrase
is nuépa kuplov, as in Amos v. 18; Joel ii.
11; 1 Cor. v. 5; 2 Pet. iii. 10, 12. Here
the two phrases are combined; but it is
not improbable that the translator, finding
further remarks the note on ix. 6 and
Hatch, Essays in Biblical Greek, p. 49 sqq.
We have here preferred to render the word
frighteousness.'
Ps. XVI.–Argument.
1. Thanksgiving for deliverance.
(a) 1, 2. The Psalmist's peril; the
apathy of some deadly sin.
(6) 3~ 5. He had perished, if the
LORD by timely chastisement had not
roused to consciousness, and delivered
him.
2. Prayer for continuance in holy
living.
(a) 6–8. That the thought of God
may reign in the heart and overcome all
fleshly lusts.
(6) 9. That the Divine rule may
order life and practice.
(c) 10. That truth may ever adorn
speech, and anger be put away.
(d) II, 12. That under trial there
may be no murmuring, but a spirit of
patience and brightness.
3. Poverty a Divine chastisement.
(a) 13, 14. Heavy is the chastise-
ment by poverty which assails a man's
bodily comforts.
(6) 15. The righteous will endure
the test and will find mercy.
This Psalm contains no allusion to
events of national importance. The use
of the ist Pers. Sing., which is found in
each of the first twelve verses, relates to
introduced the explanatory ,יוֹם יְהוָה
kploews.
14 őtav ÉTTLOKÉTTntal, iii. 14.
atrodouvat, ii. 38.
eis Tėv al@va xpóvoy. Cf. viii. 39.
15 édenuosúvn. No doubt a render-
ing of 77773. As is well known, the Lxx.
luctuate between ελεημοσύνη and δικαιο-
oúvn as equivalents for this word. See for
118
[XVI. 2
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
*[ẻ] Tạ Hakoàn mò Đeos,
παρ' ολίγον εξεχύθΗ Η ΨΥΧΗ μου εις θέNATON:
σύνετΓυς πγλώN ΔΟΥ μετα αμαρτωλού,
3 εν τω διενεχθήναι ψυχήν μου απο κυρίου θεου Ισραήλ,
ei un ó kýpioc ảnteláBETÓ MOY Tão éNéEI SÝTOỳ eic TÒN al@Na.
2 TẬ uakpåv årò Deoû codd. Geig. Hilg. ¿v TỚ Makpūval je (vel év tQ uakpáv je
cây qu) con. Fritzsche, ita Pick. ép Tu vapoãn conj. Schmidt, (Hilg.? Wellh.).
éčexúen V, K, P, M, Hilg. (conj.), Fritzsch. Pick. čexwan A, Fabr.
Post oúveyyus Fritzsch. conj. nu.
3 Mol (post évteláßero) M.
the feelings and experience of the writer.
It does not impersonate the nation.
This is shown not so much by the peni-
tential character of the Psalm as by the
description of the temptations to which
the writer is exposed in daily life (7-11).
We may gather that the Psalmist, like
David of old, had fallen into some deadly
sin. He might well have been con-
demned to perdition along with the
sinners (2, 5). His conscience slept (1):
his soul had wandered far from God
(2, 3). But the LORD had mercy on
him: by the sharp spur of trial the LORD
restored him to wakefulness and deli-
vered him from utter downfall (3, 5).
We may suppose that perhaps the Psalm-
ist's sin, like David's or Solomon's, had
been one of sensuality, and accordingly
the Prayer which he offers opens with
special supplication that he might be
saved from such a fall (7, 8).
The trial, which had awakened the
Psalmist to a sense of his sin, had been
that of sudden poverty (12—15). Like
the patriarch Job, his faith was tested by
discipline in the flesh and by the removal
of bodily comforts. But “the righteous'
is sustained by the thought that trouble
is of God to prove his soul and that even
in adversity he will find mercy.
It is possible that the poverty and pri-
vation to which the Psalmist alludes may
have resulted from the capture and occu-
pation of Jerusalem by Pompey, or again
they may have been inflicted upon the
pious Pharisee by his opponents the Sad-
ducees (cf. iv. 13, 23).
Either explanation would account for
its inclusion in our collection.
Professor Stanton, in his Jewish and
Christian Messiah, points to this Psalm
as one which might be fitly put into the
mouth of Solomon, and as being the
strongest instance of personification in
the book. We should, however, bear in
mind that the ultimate repentance of So-
lomon was always a matter of grave dis-
pute among the Jews.
Inscription. The title eis åvtiany.
has probably been taken from the words
åvteláßero, åvTilÝTTwp, åvteláßov in vv.
3-5.
i év TQ vuotáčal yuxņv pov. These
words are taken from Ps. cxviii. (cxix.)
28 évúotaļev (17277 A.V. and R.V. melt-
eth. Heb. droppeth) ń yuxń uov årò åkn-
días. The verb vuotá GEL denotes the tor-
por of oppressive drowsiness. It is used
in Ps. lxxv. (lxxvi.) 7 ÅTÓ ÉTTLT IMMOeus
oov, ó beòs ’Iakoß, évúotačav oi mißeßn-
KÓTES TOUS (T TOUS...Prov. xxiv. 33 ólíyov
VUOTáĚW (ni vy). Jer. xxiii. 20 vuo-
τάζοντας νυσταγμόν αυτών (a different read-
ing from the Heb.): Prov. vi. 4 undè
ÉT LVVOTášņs. Aq. Sym. Theo. vvota quóv
(iņuum)."
The preposition åtò is used by a "con-
structio prægnans. The clause combines
the double thought of the soul's lethargy
and its removal from God.
T apa ulkpòv wlionoa. The idea
comes from Ps. lxxii. (lxxiii.) 2 ¢uoù dè
παρά μικρόν εσαλεύθησαν οι πόδες. παρά
ulk póv, cf. Ezek. xvi. 47.
év katabopộ Útvov. Karapopa is Cer-
da's conjecture for the reading of the
text of the Mss. Kata dopậ. The latter
was a much commoner word, and was
very likely to be substituted by accident.
Katadopa is Aquila's translation of
97 a deep sleep' in Gen. ii. 21;
Prov. xix. 15; Isai. xxix. 10. It repro.
duces the thought of being 'borne or
weighed down' with sleep, a sense in
which katapépw occurs e.g. in Acts xx. 9
καταφερόμενος ύπνω βαθει.
XVI. 3] ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
119
2 When I was far from God, within a little had my soul been
poured out unto death, yea I had been hard unto the gates of
hell in the company of the sinner
3 What time my soul was departed from the LORD the God
of Israel,
If the LORD had not helped me through his mercy that
abideth for ever.
2 [év] To uakpay átò Deoû. The Mss.
agree in the reading το μακράν από,
which is extremely harsh.
If we may draw any conclusions from
the parallelism of vv. I and 3, the clause
should begin with év to and an Inf. cor-
responding with εν τώ νυστάξαι aud εν
TQ dLevex Oîval. We accept the conjec-
ture that év has fallen out after Úrvov.
Fritzsche conjectures év tQ uakpůval de
ÅTTÒ or v TỚ pakpáv ue elval åtó. Against
μακρύναι it may be objected that the aor.
of jakpúvw is used in this Psalm (ver. II)
with a transitive meaning, and that in the
Active this is by far its commonest use in
the Lxx.
M. Schmidt makes an ingenious con-
jecture in his suggestion of ¿v TQ vapkav.
The similarity of the letters is certainly
in its favour, and the meaning of the
word “to be numb' corresponds well with
¿v TQ vuotáčal. We are not however
prepared to adopt it, partly perhaps be-
cause it is almost too ingenious, but chiefly
because the word in the Lxx. is very rare
(Gen. xxxii. 25, 32; Job xxxiii. 19 only
according to Tromm; also Theodot. in
Job xxxiii. 19), and in none of these pas-
sages is enployed in a metaphorical sense.
If ¿v TQ uak påv åTTO O coû needs con-
jectural amplification, we would suggest
that words have dropped out which in
cluded the verb that was qualified by
Makpáv. The verbs that are commonly
associated with manpày are đTÉxelv and
åplotával. An error of sight may have
occasioned a scribe to pass from amo- to
årò in such a clause as įv to Makpåv åto-
otîval ÁTTÒ TOÛ Deoû: and the omission of
the verb would have facilitated thedropping
of the έν after ύπνου.
Tap' óliyov efexúon. The reference is
still to Ps. lxxii. (lxxiii.) 2 Tap' óliyov
εξεχύθη τα διαβήματά μου.
On the expansion of the quotation by
the words eis Oávatov, see note on our
Psalmist's method viii. 6.
For tap óriyov (=OUND) cf. Prov. V.
14 trap' ólíyov łyevóunv.
For é sexúon ý fuxn cf. Lam. ii. 12 év
το εκχείσθαι ψυχάς αυτών εις κόλπον μη-
Tépwv aŭtw. The passage Isai. liii. 12,
'he poured out his soul unto death,' may
have originated the phrase in our verse.
But in that case the translator has followed
the Hebrew and not the LΧΧ. (παρεδόθη
εις θάνατον η ψυχή αυτού).
σύνεγγυς. Fritzschesays “post σύνεγγυς
fortasse addendum nu.” The verb must
be supplied for purposes of translation.
The thought is taken from Ps. cvi.
(cvii.) 18 kai nyoloav čws TÛV Tulwv Toll
Davátov, and closely resembles Ecclus. li.
6 öyyoev čws Oavátou ý Yuxń uov, kai ý
swń nov ñv oúveyyus õdov kátw. Cf. Ps.
lxxxvii. (lxxxviii.) 4 kai ń swń MoU TĄ on
ryloe.
For múlal adov compare Job xxxviii. 17
ανοίγονται δέ σοι φόβω πύλαι θανάτου πυ-
lwpoi dè a dov idovtes OE ČTTnžav.' Ps. ix.
14 é úvô ME ÉK TWY TUw toll Davátov.
Is. xxxviii. 10 éyü Elma v TQ ÜYEL TW
vuepwv Mov 'Ev trúlaus ą dov, kataleyw tà
érn Tà Tíhoita.
Though Hades is here mentioned as
virtually a synonym for death, the addition
of the words metà duaprwłoû show that it
is not used in its neutral sense of a place
of departed spirits, but as a description
of the future abode of the wicked. Cf.
xiv. 6.
3 εν τω διενεχθήναι. A rare use of
the word, which may be illustrated by the
difficult passage in Wisd. xviii. 2 kai toll
devexonvar xáply SEOVTO (A.V. 'and be-
sought them pardon for that they had been
enemies,' where some render and asked a
favour of them that they would withdraw').
The idea is that of 'estrangement from'
as the result of difference with;' it may
be exemplified by 2 Macc. iii. 4 Eíuw de
TlS... dLevéXOn TŲ ápxlepei trepi rñs Katà TNU
ól a yopavoulas, where 'difference' has
developed into 'conflict.' Our version,
"departed,' is to be taken in its older
sense, which long survived in the well-
known words 'till death us depart.'
ávtelábero. See on durianuis vii. 9.
120
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[xVI. 4
και ένυξέ με ως κέντρον ίππου επί την γρηγόρησιν αυτού,
ο σωτάρ και αντιλήπτωρ ΜΟΥ εν παντί καιρώ έσωσέ με.
και εξοΜιολογίcoMoί coι, ο θεός, ότι αντελάβου μου είc cωτΗρίδN,
και ουκ ελογίσω με Μετά των αμαρτωλών είς απώλειαν
“ μη αποστήσης το έλεός σου απ' εμού, ο θεός,
μηδε την μνήμην σου από καρδίας μου έως θανάτου.
επικράτησόν μου, ο θεος, από αμαρτίας πονηρας,
και από πάσης γυναικός πονηράς σκανδαλιζούσης άφρονα
5 ελογίσω V, K, P, M, Hilg. (conj.), Geig. Fritzsch. Piclk. έλλογίσω A, Fab.
.
τω ελέει αυτού εις τον αιώνα. There
can be very little doubt that εις τον αιώνα
should be taken with έλέει, and that the
reference is to the well-known refrain ‘For
his mercy endureth for ever,' ότι εις τον
αιώνα το έλεος αυτού, e.g. Ps. CΧΧΧν.
(cxxxvi.).
Strictly therefore the Greek should have
run τω ελέει αυτού τώ εις τον αιώνα. On
the absence of the article as a character-
istic of our translator's style, see note on
VI. 8.
4 ενυξε. The Psalmist represents his
being aroused from torpor by the prick or
spur of trial and suffering.
For vúoow compare Ecclus. xxii. 19 ó
νύσσων οφθαλμών κατάξει δάκρυα, και ο
νύσσων καρδίαν έκφαίνει αίσθησιν.
ως κέντρον ίππου. It seems to us very
probable that the word (trov has been
added by the translator as an explanatory
gloss on κέντρον, just as in ver. I ύπνου
seems to have been added to explain κατα-
φορά, and in XV. 13 κρίσεως to explain
ημέρα κυρίου.
We associate the kévtpov or 'goad' with
the ox or the ass but not with the horse.
Cf. Proν. XXvi. 3 ώσπερ μάστιξ ίππω και
κέντρον όνω: Ecclus. XXXviii. 25 καυχώμε-
νος εν δόρατι κέντρου, βόας ελαύνων:
Eccles. xii. II λόγοι σοφών ως τα βού-
κεντρα.
We are disposed to think (1) that the
Hebrew had the meaning "He pricked
me as with a goad; but that, as is often
the case, the preposition of the instru-.
ment not being expressed, it was over-
looked by the translator: (2) that the
translator's addition of the ίππου clhanged
the image from that of the ox, driven
by the goad, to that of the horse, urged
by the spur.
But the simile ως κέντρον ίππου as a
horse's spur applied to the Almighty is
obviously repugnant to the poetical treat-
ment of the subject, even if it could be
granted that κέντρον was ever used for a
spur.
It is found in Prov. xxvi. 3 as a trans-
lation of an bridle.'
We believe that the Psalmist's meaning
would have been expressed by ένυξέ με ως
εν κέντρω.
The Psalmist describes himself as the
ox at the plough, that needed to be
pricked on with the goad.
επί την γρηγόρησιν αυτού. See on
iii. 2. The meaning is clear. The goad
is applied that the beast of burden may be
alert and wakeful to obey the master's
will.
On σωτήρ cf. viii. 39.
αντιλήπτωρ. Cf. Ps. xvii. (xviii.) 3
κέρας σωτηρίας μου και αντιλήμπτωρ μου:
liii. (liv.) 6 και ο κύριος αντιλήμπτωρ της
ψυχής μου: 1xxxviii. (1xxxix.) 27 θεός μου
και αντιλήμπτωρ της σωτηρίας μου.
5 εξομολογήσομαί σοι...ότι. Cf. Μatt.
xi. 25 εξομολογούμαι σοι πάτερ κύριε του
ουρανού και της γης ότι έκρυψας κ.τ.λ.
There is a very similar passage to this
in Ps. Cxvii. (cxviii.) 21 εξομολογήσομαι
σοι ότι επήκουσάς μου και εγένου μου είς
σωτηρίαν.
είς σωτηρίαν corresponding to είς απώ-
λειαν in the next clause. For the opposi-
tion of the two words see Phil. i. 28 MTIS
έστιν αυτοίς ένδειξις απωλείας υμών δε σω-
τηρίας.
ουκ ελογίσω με μετά των αμαρτωλών εις
απώλειαν. The destruction here spolken
of as the portion of the sinners can hardly
be distinguished from the violent end,
which was regarded as their just retribu-

XVI. 7]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
12Ι
4 He pricked me as a man pricketh his horse, that I might
watch unto him.
He that is my saviour and helper at all times preserved me.
5 I will praise thee, O God, because thou didst help me
unto salvation, and didst not reckon me with the sinners for
destruction.
6 Withdraw not thy mercy from me, O God, and take not the
remembrance of thee from my heart until I die.
7 Keep me, O God, from abominable sin', and from every 1 Conj.,
wicked woman that layeth a snare for the simple;
from the
strange
woman
in her
wickedness
tion: see especially xiii. 2 θανάτου αμαρ- occurs in the versions of Aq., Sym. and
τωλών : 5, 6 καταστροφή του αμαρτωλού: Τh. in Isai. ii. 18 επικρατών, translating
το αμαρτωλοί δε αρθήσονται είς απώλειαν. ΡΤΠΩ (LXX. αντιλαμβανόμενος). Cf. Ag.
This thought appears in the phraseology Sym. Ter. ii. (xxvii.) Ι2 επικρατήσατε
of St Paul in such passages as Ronm. vi. 21 φυλακής
το τέλος εκείνων θάνατος. Phil. iii. Ι9 ών We should rather have expected a word
το τέλος απώλεια, where the Apostle em like έγκράτησον (cf. Ex. ix. 2 αλλά έτι
ploys the current terms of Pharisee theo εγκρατείς αυτού) with the appropriate
logy without adding any precise definition meaning withhold,' 'keep back,' or
of their development in Christian teaching. OUYkpárnoov. Cf. Sym. Ps. xvi. 5.
The language is based upon Isai. liii. 12 από αμαρτίας πονηράς, και από πάσης
παρεδόθη εις θάνατον η ψυχή αυτού και εν τοις γυναικός κ.τ.λ. A little awkwardness
ανόμοις ελογίσθη. Ps. IxΧxvii. (lxxxviii.)
arises from the words και από πάσης γυ-
5 προσελογίσθην μετά των καταβαινόντων
ναικός πονηράς following after από αμαρ-
είς λάκκον.
τίας πονηράς. The expression and from
6 μη αποστήσης το έλεός σου. See every wicked woman' seems to presuppose
1x. Ι6.
some reference to a specific class just
την μνήμην σου, “the memory and re-
na re- mentioned.
collection of thy goodness.' The Hebrew The passage reminds us of Proverbs
21 is more often rendered by μνημόσυνον, vii. 5 ίνα σε τηρήση από γυναικός αλλοτρίας
but the use of μνήμη may be illustrated και πονηράς : and it is a suggestion, which
by Ps. xxix. (xxx.) 5, xcvi. (xcvii.) 12 kai seems to us very plausible, that instead of
εξομολογείσθετη μνήμη της αγιωσύνης αυτού, amaptiac we should read allotplac,
cxliv. (cxlv.) 7 μνήμην του πλήθους της the error arising from the confusion be-
χρηστότητός σου εξερεύξονται. Αq. Ps. vi. tween M and λλ and from the transposi-
6 μνήμη σου (LΧΧ. ο μνημονεύων σου). tion of pt for Tp.
7 επικράτησόν μου. For επικρατείν
If this reading were accepted, the
see on xvii. 17. A strange word to occur
Psalmist would first have singled out
in the present context. Its use in the LXX. the wicked strange woman,' before he
is either intransitive in the sense of pre-
passed on to speak of every wicked
vailing, e.g. of the flood, Gen. vii. 18,
woman that layeth snares for the simple.'
19; Sym. Gen. VII. 20, 24; of famine, In favour of this suggestion it will be
Gen. xli. 58, xlvii. 20: or transitive, with remembered that the term 'strange wives'
a gen. in the sense of ruling over, e.g. Ezr.
is especially used with reference to Solo-
iv. 20 επικρατούντες όλης της εσπέρας του
mon, 1 Kings xi. Ι και έλαβε γυναίκας
ποταμού. Ι Μacc. Χ. 52, ΧΙV. 17 έ. της αλλοτρίας, and ver. 8. See Ezr. Χ, 2, το,
χώρας. Αq. Gen. i. 26 και επικρατείτωσαν
&c.; Neh. xiii. 26, 27. Again αλλοτρία is
(329) and 28. Ps. Cix. (cx.) 2 επι-
used absolutely as an equivalent of πόρνη
κράτειο (772) ένεκα των εχθρών σου. Hos. in Proν. ν. 2ο μή πολύς ίσθι προς άλλοτρίας:
xi. 12 (xii. 1) επικρατών (73).
vi. 24 από διαβολής γλώσσης αλλοτρίας
If the text is correct, the word is used
(R.V. 'from the flattery of the stranger's
tongue ). Cf. Prov. v. 3 γυναικός πόρνης
here in the sense of 'hold fast,' streng-
then,' protect, translating 6107. It (771), Where Aqu, Sym. and Theodot.
122
[xVI. 8
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
8 και μη απατησάτω με κάλλος γυναικός παρανομούσης,
και *πάν το συγκείμενον * από αμαρτίας άνωφελούς.
2 τα έρΓο των χειρώN μου κατεγθγNON εν *λόγω* σου,
και το ΔΙΑΒΗΜΑτά μου έν τη μνήμη σου διαφύλαξON:
8 παντός υποκειμένου codd. et edd. : υπoκαιομένου conj. Hilg.2: πάν το συγκεί-
μενον nos conj.
9 τόπο A, V, K, P, Fab. Geig. φόβω Μ, Hilg. (conj.), Fritzsch. Picle.
τύπο conj. Hilg. (Wellh.). λόγω nos conj.
have αλλοτρίας : Χxii. Ι4 στόμα παρανόμου
(nin ) Aq. Τh. άλλοτρίας.
σκανδαλιζούσης. The verb σκανδαλί-
ζειν in the LΧΧ., according to Tronmm, is
found only in Ecclus. ix. 7, xxiii. 7,
ΧΧxii. Ι6. But see Dan. xi. 4Ι και
πολλαι σκανδαλισθήσονται (152). Aq.
Proν. iv. 12. Is. xl. 30, 1xiii. 13. Cf.
Ps. cxl. (cxli.) 9 από σκανδάλων των εργα-
ζομένων την ανομίαν. Sym. Ps. Ixiii.
(1xiv.) 9 και εσκανδάλισαν αυτήν (172935)
επ' αυτούς αι γλώσσαι αυτών. Is. viii. 21.
άφρονα, “the simpleton. See Proν.
vii. 7 ον αν ίδη των αφρόνων τέκνων νεανίαν
ένδεή φρενών : ix. 16 ός έστιν υμών αφρο-
νέστατος εκκλινάτω προς μέ.
8 μη απατησάτω με κάλλος γυναι-
κός. Numerous illustrations of this sen-
timent might be taken from gnomic writ-
ings, e.g. Prov. vi. 25 μή σε νικήση κάλ-
λους επιθυμία, Ecclus. ix. 8 απόστρεψαν
οφθαλμόν από γυναικός ευμόρφου, και μη
καταμάνθανε κάλλος αλλότριον εν κάλλει
γυναικός πολλοί επλανήθησαν, ΧΧν. 21 μή
προσπέσης επί κάλλος γυναικός, Susan. 56
το κάλλος εξηπάτησέ με.
παν το συγκείμενον από αμαρτίας άνω-
φελούς. The reading of the Mss. παντός
υποκειμένου cannot in our opinion be
retained. Geiger renders Noch Je-
mands, der sich von heilloser Sünde be-
herrschen lässt,' and is followed by Pick
‘Nor of any, who is controlled by un-
profitable sin. But it is clear that the
words παντός υποκειμένου από αμαρτίας
ανωφελούς are extremely periphrastic if
dependent upon κάλλος, and introduced
as a parallel to γυναικός παρανομούσης.
Wellhausen renders freely 'und keine
Eingebung nichtsnütziger Sünde,' as if
he would read πάν το υποκείμενον in the
sense of 'every submission or surrender
to,' literally, and everything subdued
It does not appear to us that 'that which
is subject to or subdued by vanity’ con-
stitutes a natural parallel to kállos yu-
ναικός, and a further minor objection
arises from the use of από.
In conjecturing πάν το συγκείμενον we
introduce a very slight change into the
text, i.e. TTANTOCYSK for TTANTOCY-
ITOK. The reading we adopt gives a
wide and appropriate meaning to the
clause. The sentence then runs: "Let
not the beauty of woman deceive me,
nay, let not anything deceive me that is
composed (that consists) of empty van-
ity. As in the preceding verse, the spe-
cific source of danger is mentioned be-
fore the general class to which it belongs;
while the preposition årò reproduces the
Hebrew 19 in its partitive sense.
It may be objected that oúykeluar does
not occur in this sense in either the
LXX. or the N.T. But its use in this
sense is so general in Greek writers that
we cannot admit the force of an objec-
tion, which in the case of an unusual
word would be decisive against its intro-
duction as a conjectural reading.
από αμαρτίας άνωφελούς. The prepo-
sition από, which here represents D,
here takes the place of ek (éſ), which is
the ordinary construction after σύγκειμαι.
ανωφελής in the sense of unprofitable
occurs in the Lxx. only in Prov. xxviii.
3 ώσπερ υετός λάβρος και ανωφελής, Jer.
ii. 8 και οπίσω ανωφελούς επορεύθησαν,
Isai. xliv. το και γλυπτόν χωνεύσει εις
άνωφελή, Wisd. 1. ΙΙ φυλάξασθε τοίνυν
γογγυσμόν ανωφελή.
The expression “unprofitable sin' calls
for some remark.
It is noticeable that 1.8 is rendered
by Aquila in Ps, v. 6 ανωφέλειαν (LXX.
ανομίαν), vi. 9 ανωφελές (LXX. ανομίαν),
xiv. 4, XXXvi. 13, Ιν. 4, Ivi. 8, Job iv. 8
(LΧΧ. τα άτοπα), Proν. Χxii. 8 (LXX.
κακά), Χxviii. 3 ανωφελές (LΧΧ. αδικίαν),
1xvi. Ι8.
by.'
XVI. 9]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
123
8 And let not the beauty of an ungodly woman beguile me,
nor aught that consisteth in sinful vanity?
2 Lit. un-
9 Establish thou the works of my hands in thy word, and
sin
preserve my goings in the remembrance of thee.
3 Gr. in
thy place;
others,
Aq. Is. lviii. 9 Naloûvta ávw elés, Eivai, kai ÉTELÓÝTEP aŭtós éoTL xúpa tav- in thy
Hos. xii. 8 (9) dvwgelès aúto, reading του κεχωρηκώς εαυτόν και έμφερόμενος Τεάν
for pix, Am. i. 5 åvwpelolls (LXX. Móvw é aut@....Ó No Kntns, oùx únavtậ tó-
ww), Jer. iv. 14 ávwpeleias oov (731x).
πω, ούτε το εκπεπληρωμένο υπό σώματος
Ovntoû...OUTE Tŷ Tpítw kal åploty...Mlà
On the strength of this evidence it
τω μέσω λόγω θείω τα άριστα υφηγου-
seems to us probable that either αμαρτίας
μένω και όσα πρόσφορα τους καιρούς αναδι-
åvw pelous is a double rendering of 77x,
đảo KoVTt.
or the translator has added the adjective If Tórw is to be retained as a trans-
dvwoeloûs in order to define đuaprias lation of the Rabbinical 'maqom,' we
more closely in accordance with the should prefer to explain it not (as Geiger)
shade of meaning attaching to IR
as denoting 'the Almighty' (ó deos), but,
9 td épya Twv Xelp@v uov. Cf. Sym. in accordance with this passage of Philo,
Ps. xviii. 2.
as a term for the Divine Logos (ó deĉos
εν λόγω σου. The reading in this Tóyos). The sense then would be,'' Esta-
passage is very uncertain. (1) The Augs blish the works of my hands by Thy Di-
burg, Vienna, Copenhagen and Paris vine Logos.
MSS. agree in reading ev" TÓTŲ cov. It To this rendering there are obviously
may be questioned whether any satisfac two strong objections: (a) it is not to be
tory sense can be obtained from this expected that the technical terms of Philo's
reading. Geiger adopts it and translates teaching would be introduced in our Psalm,
‘in deiner Gegenwart, on the assump whose religious tone is of a simple and
tion that Tómos is here employed to trans practical character; (6) a Rabbinic ex-
late Dipp space' or 'place' in its Rab planation of 'maqom' fails to make kateú-
binical application to the Deity. Dr
θυνον έν τόπο σου a suitable parallel to έν
Taylor in his note on 'maqom' (Sayings
τη μνήμη σου διαφύλαξον.
of the Jewish Fathers, p. 53) quotes from
(2) Hilgenfeld's conjecture, év póßw
Jalqut 117 where it is said that God is
cov, adopted by Fritzsche and Pick, has
called 'Place,' because He is the ‘PLACE
the support of the Moscow Ms. Here,
of the world and not the world His
however, as elsewhere, the Moscow MS.
place.' He also mentions the fact that
seems to have adopted an emendational
the Rabbins laid stress on the numerical
reading.
values of the letters of the Tetragram-
póßw gives an excellent meaning, and
maton, and of the word 'maqom' being
corresponds quite suitably to uvnun. But
identical, i.e. 186.
it appears to us that the weight of
The passage from Philo De Somn. Lib.
transcriptional probability tells against
1. (vol. 1. p. 630, ed. Mangey), which he
poßw being the right reading. A parallel
quotes, indicates that róTOS was inter-
might be cited from iv. Esdr. xvi. 51,
preted by Jewish teachers in this mysti-
where the Mss. read 'eritque locis locus.
Here an original φόβος for τόπος is pro-
cal sense at a time very little later than
bable.
the date of the composition of our
Psalms. The passage deserves close at-
(3) Hilgenfeld's conjecture, ¿v TÚTŲ
tention : tpixûs dÈ ÉTT Lvocital TÓTTOS: äraš
cov 'nach deiner Regel' is ingenious. In
μέν χώρα υπό σώματος εκπεπληρωμένη
the LXX. TÚTOS occurs in Ex. xxv. 40;
κατά δεύτερον δε τρόπον ο θείος λόγος, δν
Am. v. 26, and frequently in the New
εκπεπλήρωκεν όλον δι' όλων ασωμάτοις
Test.; but such an expression as ¿v TÚTW
duráueolv aúrós ó beos. 'Eldov'yàp, pnoi,
oov addressed by a Jew to God, in the
'TÒN TÓTOV, où ciotKEL Ó Deòs Toll 'Io panai
sense of Karà Tặp củkova Tou, or KaTà Thu
...κατά δε τρίτον σημαινόμενον αυτός ο
óuoiwo w oov will require more authority
θεος καλείται τόπος, τώ περιέχειν μεν τα
than we have been able to find before its
όλα περιέχεσθαι δε προς μηδενός απλώς,
admission into the text could be justi-
και το καταφυγήν των συμπάντων αυτών
fied.
124
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[xVI. Io
υ
κι
10 την γλώσσαν μου και τα χείλη μου εν λόγοις αληθείας
περίστειλον,
οργήν και θυμόν άλογον μακράν ποίησον απ' εμού,
11 γογγυσμόν και ολιγοψυχίαν εν θλίψει μάκρυνον απ' εμού,
εαν αμαρτήσω εν τω σε παιδεύειν είς επιστροφήν.
19 ευδοκία δε μετα ιλαρότητος στήριξαν την ψυχήν μου,
εν τω ενισχύσαι σε την ψυχήν μου αρκέσει μοι το δοθέν:
13 ότι εάν μη συ ενισχύσης, τις υφέξεται έν πενία παιδείας,
14 εν τώ ελέγχεσθαι ψυχήν εν χειρί σαπρίας αυτής;.
η δοκιμασία σου εν σαρκί αυτού και έν θλίψει πενίας:
11 καιδεύειν A (Cerda).
12 ευδοκία (om. εν) codd. Fab. Geig.
ins. έν Fritzsch. Pick. (sine nota).
ισχύσαι Ρ.
αρκέσαι Fabr.
13 έν πενία παιδείαν Κ, Ρ, Μ. έν πενία παιδείαν V.
παιδείαν έν πενία A, edd.
om. έν πενία Wellh. Conj.
Α.
But see Orig. Hex. (ed. Field) Gen. xlvii.
26 pm Statutum. O'· είς πρόσταγμα.
.
Αλλος εις τύπον. Εx. xii. 43 ΠΡΠ. 0':
ο νόμος. "Αλλος ο τύπος.
(4) We venture to conjecture εν λόγω
(or λόγιο) σου. In favour of this reading
we may fairly claim transcriptional pro-
bability, There is a well-established
instance in 2 Kings XX. 13 ουκ ήν τόπος
(Ηeb. 27) δν ουκ έδειξεν αυτοίς 'Εζεκίας,
where the various reading loyos is surely
the original rendering: TÓTOS might indeed
be there regarded as an interpretative
rendering, but it is more natural to assume
that it is a transcriber's error for λόγος
(λοΓοC . τoπoc). If λογω or λοΓιω
were accidentally changed to λοπω, the
alteration to TOTTW would follow natu-
rally. Another possible suggestion is
NOMW, a word often interchanged in the
MSS. with low
διαβήματα. Cf. Ps. Cxviii. (cxix.) 133
τα διαβήματά μου κατεύθυνος κατά το λόγιόν
the same Hebrew words as οργή άφρονος
in Prov. xxvii. 3.
11 γογγυσμός. Cf. Joh. vii. 12; Acts
viI. Phil. ii: ΙΑ: Ι Ρet. , ο.
ολιγοψυχία. This word renders the
Hebrew expression “shortness of spirit,'
i.e. impatience. Ex. vi. 9 ουκ εισήκουσαν
Μωύση από της ολιγοψυχίας. Νum. Xxi. 4
και ώλιγοψύχησεν ο λαός επί τη οδώ.
The ολιγόψυχος is the 55 582 brevis
spiritu,' i.e. ‘hasty of spirit’ in Prov. xiv.
29. Cf. I Thess. V. Ι4. ολιγόψυχος
meaning fainthearted' renders 7831 017
in Prov. xviii. 14, and ólıyo4uxelv 'to
faint occurs in Jonah iv. 8 (9vn'l). Cf.
Isai. liv. 6.
The Psalmist prays that a complain-
ing spirit may be taken from him, that he
may not offend by murmuring, and im-
patience at the discipline and chastisement
which is sent him on account of his sin in
order to reclaim him. This is clearly the
meaning of the passage; and it can hardly
be doubted that the translator has tended
to confuse the sense by placing εάν αμαρ-
τήσω before εν τω σε παιδεύειν.
For the thought generally, cf. Ecclus.
X. 28 (Lat.) vir prudens et disciplinatus
non murmurabit correptus.
επιστροφή. See ix. 19.
12 ευδοκία μετα ιλαρότητος. The
union of willingness and cheerfulness
σου.
10 περίστειλον. See note on περι-
στολή xiii. 7.
aloyov, in the sense of unreasoning, is
found in the LXX. only in Wisd. xi. 17
άλογα ερπετά...αλόγων ζώων, and in the
Ν.Τ. in 2 Pet. ii. 12; Jude Io. Cf.
Acts xxv. 27.
But οργήν άλογον probably represents
XVI. 14] ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
125
10 My tongue and my lips do thou guard about with the
words of truth; anger and senseless wrath put thou far from me.
II Murmuring and faintheartedness in the time of affliction
remove thou far from me, when for my sin4 thou dost chasten 4 Or, if I
me to the end I may be restored.
sin when
12 But with goodwill and cheerfulness uphold thou my soul ;
when thou strengthenest my soul, I shall be satisfied with that
thou givest me.
13 For if thou strengthenest not, who can abide chastisement
in poverty?
14 Seeing that a soul is rebuked by the corruption thereof;
thou dost prove a man in his flesh and in the affliction of
poverty:
forms the counterpart to the murmuring
and faintheartedness mentioned in the
previous verse.
eúdokią=yana. Cf. e.g. Prov. xxxi.
13. Aq. Th. v Boulã. Sym. ev Delý-
Mati.
inapórns. Cf. Prov. xviii. 22 Maße ô È
trapà Deoll iMapótnta (1187), where Aq.
Sym. Τh. render ευδοκίαν (xix. 12 το
inapoy aŭroû=Aq. Sym. Th. eúdokia).
OTńPigov. Luke xxii. 32 ÉTTLOTPÉYas
στήρισαν τους αδελφούς σου.
ápkécel Pol. Cf. Num. xi. 22 uri a pó-
βατα και βόες σφαγήσονται αυτούς και αρ-
κέσει αυτούς; ή πάν το όψος της θαλάσσης
συναχθήσεται αυτούς και αρκέσει αυτούς;
verse replies: "but if Thou dost not give
strength, where is the hope of the poor
man, when correction cometh upon him,
yea when his soul is rebuked by the re-
collection of his frail mortal nature?'
There is no reason to follow Well-
hausen, who would omit év evią al-
together.
14 éméyxeodau. Compare for the whole
passage Heb. xii. 4–13.
év xelpl oamplas aúrñs. Cf. Job viii. 4
απέστειλεν εν χειρί ανομίας αυτών. For
σαπρία see χίν. 4.
Sokluaola. This word is found in the
LXX. in Ecclus. vi. 21 's Nidos dorqua-
olas lo xupos žotal ÊT'attw, and in the
N.T., Heb. iii. 9 oŮ értelpas av oi tatépes
The Psalmist here specifies the chastise-
ment which God had sent upon him, the
sudden loss of riches. The Mss. differ as
to the position of the words εν πενία,
whether they should follow or precede
Taldelav.
(a) According to the reading of the
Copenhagen, Paris and Moscow MSS., év
πενία followς υφέξεται: the sense then is
Who, being already in poverty, will be
able to abide chastisement?'
τί η δοκιμασία και
Šv capki aútoû. The pronoun aútoû
following after yuxń may be illustrated,
as Geiger suggests, by Lev. ii. I édy od
ψυχή προσφέρη δώρον..., σεμίδαλις έσται
το δώρον αυτού, ν. Ι εάν δε ψυχή αμάρτη
...kai ollTos páptus, Num. xy. 28. The
masc. in these passages literally repro-
duces the Hebrew
It is possible that aŭroll implies in the
present passage the use of war as a
masc. substantive (cf. Gen. ii. 19, xlvi.
25, Num. xxxi. 28). But it seems to us
more probable that it is an instance of a
'constructio katà cúveow. The word
yuxn is used for an individual; and in
close connexion with cápš the translator
naturally passes to the use of the personal
pro
év Oriyel trevlas. The example of the
Augsburg and Vienna MSS., ¿v Tevlą fol-
lows maidelav: the sense then is, "Who
will be able to abide the chastisement
which comes through poverty?'
We prefer the former rendering: év
itevía=nevns üv. It suits better the pre-
ceding verse. That verse ended with the
thought, “if Thou givest strength, I shall
be satisfied with the lot, however poor it
be, which Thou ordainest.' The present
un.
126
YAAMOI EAMOMONTOE. [Y
15
a
XVI. 15
18 εν τω υπομείναι δίκαιον εν τούτοις ελεηθήσεται υπό κυρίου.
12. Ψαλμός τωι caλοιώN Μετ' ώΔΗC το Bacιλεί.
XVII. Κύριε, συ αυτός Bacιλεγc ΗΜώN εις τον αιώνα και
P ĚTI,
őri èv ooi, ó Deòs, kavxńcetai Ý yuxn nuôv.
Inscriptio deest in M.
patriarch Job is clearly the point of the
allusion.
It may be objected that év Onlyel Te-
vías does not balance ev o apki aútoù, and
that we should have expected some such
expression as év Tois dyabois aŭtou.
But the preposition év does not refer to
the sphere of trial so much as to its ap-
pointed instrument. A man is tried by
his own frail nature and by the sufferings
of want.
15 év TÔ ÚTrouelva. Sikalov. For the
reward of mercy vouchsafed to the right
eous that patiently endure, cf. Is. lxiv. 4
από του αιώνος ουκ ήκούσαμεν ουδε οι
ophaluoi nuwv eldov Ocòv a v goû kai tà
é pra jov å OLMOELS TOîs únouÉVOVO LV treov,
Dan. xii. 12 Makápios Ó ÚTouévwv, Lam.
iii. 25 áradós kúpLos Toîs únou évovo Lv attóv.
The opposite of this spirit of patient
endurance is expressed by Ps. cv. (cvi.)
13 étáxuvav, éteád Outo Tŵv špywv aŭtoû,
ουχ υπέμειναν την βουλήν αυτού.
For the attitude of the dikalos under
chastisement cf. iii. 3—6. If the writer
has the instance of Job before his mind
as the typical righteous man who pati-
ently endured suffering, we should com-
pare Jas. v. II The motovlv I8 hkoÚ-
oate kal tò télos kuplov e’dete, ŐTL Tolú-
σπλαγχνός έστιν ο κύριος και οικτίρμων.
εν τούτοις, not with υπομείναι, but with
Elenoňoetal. Even in the midst of these
troubles, the "righteous' man, like Job
of old, shall find that the LORD is mer-
ciful.
Ps. XVII.-Argument. 1-4. Intro-
duction. The LORD is King. The hopes
of men generally resemble their own life,
short and fleeting: the hopes of the true
Israel are in their God and Saviour,
whose kingdom is everlasting.
5—22. The overthrow of David's dy-
nasty.
(a) 5—12. The Lord made choice of
David and his seed to reign over Israel.
Sinners made the Divine decree of none
effect. They have desolated David's
throne. God will recompense them and
will not utterly forsake His elect.
(0) 13—22. The instrument of Di-
vine visitation is the 'ungodly' man; he
will massacre and banish foes. As a
stranger, he will practise idolatries in
Jerusalem, and Jews shall surpass the
heathen in abominations. The saints
flee for their lives and are despoiled: the
heavens and the earth stand aghast at
the wickedness from which none either
high or low are exempt.
23—49. The Kingdom of the Messiah.
(a) 23–31. Prayer for the reign of
David's Son, to destroy the heathen from
out of the land and gather together again
the true Israelites.
(6) 32–46. The description of His
reign and rule.
Its holiness will be the wonder and
glory of the world.
Its strength will not be in material
force but in the trust in God.
W ise, strong and sinless, the King
shall prevail, and in His righteousness will
suffer noneof His subjects to be oppressed.
(c) 47–49. Résumé. Such is the Ma-
jesty of Israel's King; His words will be
pure and just.
50 and 51. Epilogue. Such are the
days of the Messiah: the Lord hasten
His coming. The LORD is King.
This long Psalm is the most important
in the whole collection. The special in-
terest attaching to it turns upon the his-
torical allusions in the earlier portion
(5–22) and the description of the Messi-
anic King and Kingdom, which occupies
the whole of the latter portion of the
Psalm (23—51).
The historical allusions are as fol-
lows: sinful men have usurped the throne
of David (6, 7); for this God sends pun-
ishment upon them by the hand of a
stranger, who will render to them accord-
ing to their deeds (8-10). But God's
XVII. 1]
127
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
15 The righteous man, if he continue steadfast, shall therein
find mercy of the LORD.
PSALM XVII.
A Psalm of Solomon : with a Song unto the King.
I O LORD, thou art our King henceforth and even for ever-
more, for in thee, O God, our soul exulteth.
mercy is still shown, they are not utterly
forsaken (11). This man of lawlessness
devastates Israel, slaying some, exiling
others to the far west' (13, 14); because
he is a stranger, he is guilty of presump-
tion and idolatry; the Jews themselves
emulate and surpass the heathen in wick-
edness (15–17). The pious are scattered
far and wide (18, 19); famine and drought
add to the horrors of the time (20, 21).
All are sinful; common people, judges,
and the king himself.
These references are best understood,
when they are explained as follows: the
usurpers are the house of the Asmoneans,
who took to themselves the throne of
David as well as the High Priesthood of
Aaron, Aristobulus I. (105–104) being
the first who assumed the royal title.
The stranger' who carried out the Di-
vine wrath is Pompey; he spared Hyrca-
nus II. (ver. 11), the capture of the Tem-
ple led to a terrible slaughter (ver. 13),
Aristobulus and his family were led pri-
soners to Rome, where they adorned
Pompey's triumph (14). Pompey vio-
lated the Temple, but his presumption
was due to the ignorance of a foreigner
(16, 17). The mention of drought and
famine about this time agrees with the
statements in Pss. S. ii. 10, v. 11, 12 &c.
The title of 'king' in ver. 22 refers to
Hyrcanus II.
No other identifications can be recon-
ciled with the various statements con-
tained in this passage. The 'lawless'
man has been said to be Antiochus, He-
rod or Titus. The allusion to a Jewish
king makes a reference to Antiochus
Epiphanes and Titus impossible: the
mention of banishment to the far west'
does not agree with the action of Anti-
ochus or Herod: the estrangement from
the Jewish religion (15) is not applicable
to Herod; the mention of mercy (ver. 11),
and the implied survival both of city and
people (25 &c.), conflicts with the view
that Titus is referred to.
We conclude then that this Psalm, like
others in this collection, was composed
not long after the capture of Jerusalem
by Pompey.
The allusions to the Messianic King
give a vivid description of the hopes of
the Pharisees half a century before the
coming of Christ. The details will come
under observation in the commentary.
The reader however should carefully ob-
serve (1) the two external characteristics
of the Messianic reign, the overthrow
and exclusion of the heathen (25, 27, 31
&c.) and the restoration and reunion of
the tribe (28, 30, 48), (2) the weapons
of the Messiah's power, holiness, faith,
wisdom and justice (25, 27, 33, 39, 42
&c.).
The writer identifies himself with the
true Israel (cf. the ist Pers. Pron. 1-4,
6, 9, 13, 15, 51). He implies the exist-
ence of corruption and wickedness in his
own people; the oppression by the Gen-
tiles; the persecution of the pious; and
the general oppression.
The prayer for the days of the Mes-
siah contains no insinuation of a resort to
physical force or insurrection. The faith
of the pious Pharisee has not degenerated
to the fanaticism of the zealot.
How it shall come to pass is not a
matter for consideration. But the king-
dom of Israel shall be established through
holiness over the whole world. The
throne of David shall be set up, and the
Son of David,' the Anointed of the Lord,
shall administer justice, a holy prince of
a holy people, ruling as it were on behalf
of God the King of kings.
The picture is ideal, and is based on
the thought, which is the refrain of the
whole Psalm (1, 4, 38, 51), that the
LORD himself is Israel's King, that He
is faithful, His kingdom is for everlasting,
and in the appointed day He will restore
the throne to Israel.
Inscription. For det' woñs see note on
xv. (Inscript.).
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [ΧVΙΙ. 2
2 και τίς ο χρόνος ζωής ανθρώπου επί της γης;
κατά τον χρόνον αυτού και η ελπίς αυτού επ' αυτόν.
3 ημείς δε έλπιούμεν επί θεόν τον σωτήρα ημών,
ότι το κράτος του θεού ημών εις τον αιώνα μετ' ελέου,
* και η βασιλεία του θεού ημών εις τον αιώνα επί το
έθNH εν κρίσει.
Συ, κύριε, Ηρετίσω τον Διγίδ βασιλέα επί Ισραήλ,
και συ ωMocic αυτω περί του σπέρματος αυτού εις τον
aiớna,
του μη εκλείπει απέναντί σου βασιλείαν αυτού.
8 και εν ταις αμαρτίαις ημών επανέστησαν ημίν αμαρτωλοί,
επέθεντο ημίν και εξωσαν ημάς:
οίς ουκ επηγγείλω, μετά βίας αφείλοντο,
3, 4 ότι το κράτος του θεού ημών ες τον αιώνα επί τα έθνη έν κρίσει. Μ (omissis
per homeotel. verbis μετ' ελέου-αιώνα).
5 βασιλείαν Α, P, Cerd. Fab. Fritzsch. Pick.
βασίλειον V, K, M, Hilg. Geig.
6 επαγγείλω A (Cerd.).
To Bao dei might be taken in apposi-
tion to τω Σαλομών, but it is better to
regard it as a reſerence to the chief feature
of the Psalm, the Messianic King (ver. 23).
1 σύ αυτός βασιλεύς ημών. The αυτός
reproduces the Hebrew idiom. Cf. Ps.
xliii. (xliv.) 4 συ ει αυτός ο βασιλεύς μου
(29n N57 ΠΕΝ). 1 Chron. xvii. 26
κύριε συ ει αυτός θεός (
Ν ΠΙΝ Πjn)
22NO).
The thought of the Kingship of Jehovah
over Israel is found in numerous places in
the 0. T.: Ex. XV. 18; Ps. xliv. 4, lxxiv.
2 Cor. v. 12, X. 17, xi. 12, xii. 9; Gal. vi.
13; Phil. iii. 3; 2 Thess. 1. 4. In two of
these passages, 1 Cor. i. 31; 2 Cor. x. 17,,
he refers to the passage in the Lxx. ver-
sion, where καυχάσθαι renders .
Jer. ix. 23, 24 τάδε λέγει κύριος Μή καυ-
χάσθω ο σοφός εν τη σοφία αυτού, και μη
καυχάσθω ο ισχυρός εν τη ισχύϊ αυτού, και
μή καυχάσθω ο πλούσιος εν τώ πλούτο
αυτού, άλλ' ή έν τούτω καυχάσθω ο καυχώ-
μενος συνιείν και γινώσκειν ότι εγώ είμι
κύριος κ.τ.λ.
In the Psalms it is found but seldom in
the LXX. version. It occurs with the
simple meaning of exultation as a trans-
lation of psy in Ps. V. 12 και καυχήσονται
έν σοι οι αγαπώντας το όνομά σου, and of
19y in cxlix. 5 καυχήσονται όσιοι εν δόξη
και αγαλλιάσονται (cf. xciii. (xciv.) 3).
2 ο χρόνος...τον χρόνον. χρόνος in
the Lxx. is very generally used for bypy
days,' e.g. Isai. xxxviii. 5 behold, I will
add unto thy days fifteen years'=idoù
προστίθημι προς τον χρόνον σου δεκαπέντε
έτη: 1xv. 20 nor an old man that hath
not filled his days' = και πρεσβύτης δς ουκ
εμπλήσει τον χρόνον αυτού.
και η ελπίς...έπ' αυτόν. The meaning
of this line is obscure.
In the present Psalm cf. vers. 4, 38, 51.
ότι εν σοί. The ότι in this clause is not
wanted. It is perhaps a transcriber's ac-
cidental repetition of the preceding έτι.
But the loose insertion of ori is common
in the LΧΧ.
καυχήσεται. The fut. probably repro-
duces the Hebr. Imperf. The rendering
by the Fut. makes good sense, as it would
denote the future exultation of the faithful.
But in a clause parallel to σύ αυτός βασι-
λεύς ήμών, the tense employed will natur-
ally indicate a corresponding continuity.
For καυχάσθαι εν “to glory in,' see
especially St Paul's usage, e.g. Rom. 11.
17, 23, ν. 3, Ι1; I Cor. 1. 31, iii. 21;
XVII. 6]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
129
zere012
2 And what is the time of man's life upon the earth? Even
according to the measure of his time, so is his hope in him? Text cor-
3 But as for us, we will hope in God, our saviour, for the the
rupt, perh.
might of our God endureth unto everlasting with mercy.
4 And the kingdom of our God is unto everlasting over the
heathen in judgement
5 Thou, O LORD, didst choose David to be king over Israel,
and didst swear unto him touching his seed for ever, that his
kingdom should not fail before thee.
6 But when we sinned, sinners rose up against us; they fell
upon us and thrust us out: even they, to whom thou madest no
promise, took away our place with violence
2 Or, that
which thou
didst 120€
promise to
(1) Geiger, who carries on the question are a quotation, the strange position of them then
και τις to the end of the verse, and puts a επί τα έθνη εν κρίσει after εις τον αιώνα took hits
comma after xpóvov aŭtoù, renders Und becomes intelligible. They represent our violence
was ist des Menschen Lebenszeit auf Erden Psalmist's addition to his citation. Cf.
im Vergleich zu seiner Zeit, dass er seine viii. 6.
Hoffnung auf sie setzt?' T' aủTòv then The conception of the universal and
refers to ó xpóvos swîs åve. But this dis- eternal Kingdom has been illustrated from
tinction between ở xpóvos Gwas 'the mortal the Sibylline Oracles: Sib. Orac. III. 47
life,' and Tòv xpóvov aŭtoll ‘his time' (=his Baolleíá meylotn 'Adavátov Baoilños é m'
eternal life), is quite arbitrary, and has no å v pútowi paveitai: 766 kai tóte 'êĘE-
support from other writings.
γερεί βασιλήίον εις αιώνας Πάντας επ' άν-
(2) Wellhausen gives Was ist die pónous.
Dauer von eines Menschen Leben auf 5 perioW. Cf. ix. 17.
Erden! Ebenso kurz ist auch die Hoff- Tov Lavis Baoiléa. The promise of
nung auf ihn!' In proportion as man's an Eternal throne to David, ratified by an
life on earth is short, so limited is the oath, is referred to in numerous passages.
hope or trust which can be placed in a See especially 2 Sam. vii.; Ps. lxxxviii.
man. “T’ củTòw is then equivalent to “T” (lxxxix.) 4, 5 duo0 đ Aalesố Tụ đoÚA uoc
άνθρωπον, just as ελπίς αυτού is for ελπίς έως του αιώνος ετοιμάσω το σπέρμα σου και
åvo púrov. In other words, men gene- oikodouñow els yeveày kai yevedv Tòv Opovov
rally put their hope in man; but the hope oov: cxxxi. (cxxxii.) II, 12 Quod eV Kúplos
is transitory, for every man's life is short.' TẬ Aaveid å anbecav, kai où un åbeTÝDEL
This seems better than to refer aủTòv to aŭtnv 'Ek kaproÛ TÛS koirias oov onoojai étrì
xpóvos, since é' dvopwtrov supplies the Tòv O povov sov...kai oi vioi aŭtûv éws aiô-
natural antithesis to ťTTÈ Ocòn” (ver. 3). vos kabloûvtaL ÉTÈ TÒV Opóvov gov. 1 Macc.
The text however is probably corrupt; ii. 57 Aavid ¿v TQ é Réw aủToll Ékinpovouno e
or the translator was in difficulties.
Opovov Baoilelas eis alwa aiôvos. Ecclus.
3 nueis 6è. The true Israel is dis- xlv. 25.
tinguished from mankind (äv@ pwTos) gener For the house of David cf. Orac. Sibyll.
ally by the fact of resting their hope upon III. 288 "Eoti dé TLS ouły Baoilnios, ņs
God.
γένος έσται "Απταιστον.
Dedy tóy owrñpa uwy. Cf. iii. 7, viii. Trepi roll omrépuatos K.T.N. Cf. As-
39. The title of ‘Saviour' is here used sumptio Mosis III. et jusjurandum quod
in the sense of National Deliverer,' as is jurasti eis per te, ne unquam deficiat
evident by the reference to τα έθνη εν semen eorum a terra quam dedisti illis.
kploel in the next verse.
6 duaprw.oi. It is important for the
| 4 BaoLÀeka To Beoộ huy cis Toy understanding of the whole passage to
ai@va. These words reproduce such pas determine the application of this word.
sages as Ps. cxliv. (cxlv.) 13 ń Baoilela See note on i. I.
oov Baoilela závTWY Tŵv aiúvwv. Dan. It is not used of Antiochus Epiphanes
vii. 27 kai ń Baoilela aŭtoù Baoilela aibvios. and his army, nor of Pompey and the
If we may assume that these words Romans, nor of Herod and his followers;
J. P.
130
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [ΧVΙΙ. 7
αν
MON
και ουκ εδόξασαν το όνομά του το έντιΜοΝ εν δόξη,
έθεντο βασίλειον αντί ύψους αυτών,
8 ήρήμωσαν τον θρόνον Δαυίδ εν υπερηφανία αλαλάγματος.
και συ, ο θεός, καταβάλεΐc αυτούς,
και αρεις το σπέρα δγτών από της γης,
° έν τω επαNλοτΗΝαι αυτοίς άνθρωπον αλλότριΟΝ γένους ημων.
10 κατά τα αμαρτήματα αυτών απολύσεις αυτούς, ο θεός
ευρεθείη αυτούς κατά τα έρΓο αυτών.
7 το έντιμον εν δόξη: έθεντο A, V, K, M, Cerd. Fab. Hilg. Geig.
το έντιμον εν δόξη έθεντο, P, Fritzsch. Pick.
9 γένους A, (Cerd.), V, P, M, Hilg. Fritzsch. Geig. Pick. : γένος Κ, (?) Fab.
ημών V, K, P, M, Hilg. Geig. Fritzsch. Pick.: ήριτών Α, (Cerd.), Fab. Cerd.
Conj. θηριτών.
for the 'sinners' are carefully distin-
guished in ver. 9 from the foreigners.
It is clearly used of native Jews, who
(1) usurped power which did not belong
to them (ver. 6), (2) did not give the due
honour to the nation's God, which was
to have been expected from them (ver. 7),
(3) grasped at monarchical authority (ver.
8). This description exactly tallies with
the Asmonean house, who, having usurped
the High Priesthood, made it subserve
their political purposes, and in the reign
of Aristobulus assumed the title of King,
to the great offence of the Theocratic
party.
In what way however are we to under-
stand the Psalmist's statement that the
sinners' rose up against 'us,' attacked
* us,' &c. ? We believe that he repre-
sents not only, the Pharisees, but the
priests, who had been alienated by the
setting aside of the legitimate line of the
High Priesthood. It is noteworthy that
the fourfold repetition of the ist Pers.
Pron. is followed by the mention of this
spoliation oίς...άφείλοντο.
For the possibility of the writer belong-
ing to a priestly house see note on iii. 7,
viii. 12, 13.
οίς ουκ επηγγείλω...αφείλοντο. We
make no doubt that by this clause is
intended the assumption of the High
Priest's office and of the royal title by
the Asmonean Princes.
The literal translation of the clause is
'they to whom thou madest no promise,
with violence took away from us our
honour’ (subaud. ημάς την τιμήν ημών).
The sense is obvious; those who were
not of the house of Aaron took by force
the position and privileges of the sacred
family. The Greek however is not without
difficulty in consequence of the absence of
(a) the antecedent to the relative clause,
(0) the object of the verb αφείλοντο.
The awkwardness of the construction
affords good ground for the conjecture
that ofs is the rendering of 22... ,
which in this case should have been
translated by 6 or ά...αυτοίς, “that which
thou didst not promise unto them, they
took by force. This explanation accounts
for the dative ols, gives a suitable object
to αφείλοντo, and preserves the general
sense of the passage.
η εδόξασαν...έν δόξη. Fritzsche, fol-
Iowed by Pick, connects δόξη with έθεντο
in the following clause.
For εδόξασαν...έν δόξη compare 1. 8
εβεβήλωσαν...έν βεβηλώσει: ix. 19 εν δια-
θήκη διέθου.
το όνομά σου το έντιμον. Cf. Dr.
XXviii. 58 φοβείσθαι το όνομα το έντιμον
το θαυμαστόν τούτο.
In Ps. Ixxi. (1xxii.) 14 και έντιμον το
όνομα αυτών ενώπιον αυτού, όνομα seems
to be an error for αίμα.
έθεντο βασίλειον αντί ύψους αυτών.
We understand these words to mean,
that the Sadducee party preferred a
worldly monarchy to the Kingdom of
Jehovah. The Theocratic party con-
sidered that Jehovah was the King of
Israel, and that no mere man should
receive the title.
βασίλειον is here used for the office and
power of the King. Cf. 2 Macc. ii. 17 TÒ
βασίλειον και το ιεράτευμα. Wisd. i. Ι4
ούτε άδου βασίλειον επί γής. It is some-
XVIITYTTI
. 10]
131
PAAMOI CAMOMONTOE.
wilt
5 Gr. may
7 And they esteemed not thy glorious name in any honour ;
they preferred a kingdom to that which was their excellency.
8 They laid waste the throne of David with a tumultuous
shout of triumph.
But thou, O God, didst: cast them down, and remove their 3 Gr.
seed from off the earth,
9 When there arose* against them a man that was a stranger * Conj,
When thou
to our race.
didst raise
10 According to their sins didst thou recompense them, O up
God! yea, it befells them according to their works.
it befall
times used for the emblems of the regal VÚrkwv alalayuóv. Cf. Ps. xxvi. 11, xxxii.
power, the crown or the throne. Cf. 3, xlvi. 5, cl. 5.
2 Sam. i. 10; 1 Kings xiv. 8 (A); 2 Chron. karapaleis...dpels. These future tenses
xxiii. II; Wisd. v. 17.
are almost certainly examples of the trans-
årti ýysovs aútây. Literally, “in the lator's inability to render the Hebrew
place of that which was their exaltation.' Impf. accurately. For (1) they stand be-
Cf. 1 Macc. ii. 40 kai tò Üyos aútîs tween the npņuwoav of ver. 8 and the è
otpáon els trév@os. yos would then be peúvnoe...oºk åpakev of ver. II, (2) they
used almost in the sense of ο ύψιστος. refer to the time mentioned in ver. 9, év
Our rendering gives its full meaning to το επαναστήναι αυτοίς κ.τ.λ.
αντί, which other translators have taken καταβαλείς. The Asmonean nmonarchy
to mean 'because of' or 'in,' as if=. practically ceased after the capture of
Thus Geiger, 'setzten sich die Krone auf Jerusalem by Pompey.
in ihrem Uebermuthe.' Wellhausen,-...in 9 étravaótîvai. The previous clause
ihrem Stolz.' Pick, because of their would have led us to expect the transi-
pride.' Geiger quotes Gen. xlvii. 29. But tive émavaorno al, explanatory of karapa-
the author of the Greek version of these dels and åpeis.
Psalms, who shows such a predilection άνθρωπον αλλότριον γένους ημων. Not
for the preposition év, is not likely to unnaturally these words have been taken
have rendered by dyti. His use of to allude to Herod or his father Antipater,
åvti in other passages, ii. 3, 13, 15, 21, is who were Idumeans. But the description
rare, but always with the full sense of lower down (15, 16) makes this identifica-
'instead of,' or 'in the place of' (=nno). tion out of the question, if, as we think, the
8 puwoav. This may possibly refer
to the conflict between Hyrcanus II. and
Pompey is clearly referred to.
Aristobulus, which preceded the advance
For άνθρωπον αλλότριον cf. Dr. xvii.
of Pompey into Palestine. But it is better 15 ου δυνήση καταστήσαι επί σεαυτόν άν-
to explain it more generally as an allusion
θρωπον αλλότριον.
to the vain and ambitious policy of the
The γένους ημων is not wanted after
Asmonean princes, impoverishing the αλλότριον and follows awkwardly after
country and weakening their own re-
aútois. It has all the appearance of a
sources.
translator's addition.
For épnuów cf. Ps. lxxviii. (lxxix.) 7
10 årrodoOELS. For the tense note
on ver. 8. For the thought of retribu-
ηρήμωσαν.
tion see ii. 7, 17.
ÚTepnpavlą dlardyuatos. A difficult
ευρεθείη αυτοίς. The optative is in all
phrase to reproduce in English. The
probability to be regarded as an errone-
two words combine the ideas of in-
ous rendering of the Heb. Impf., cf. i. 4,
solent pride and the clamour of victory.
iv. 9. The two verbs are coordinate.
While they shouted for triumph, the
In the LXX. the Pass. of eúplokw fol-
princes were desolating the city of David.
lowed by the dat. often renders the He-
αλάλαγμα does not seem to occur in the
brew idiom to be found of' ='to be pre-
LXX., except, acc. to Tromm, 1 Sam. iv. 6
sent to. Cf. i Chron. xxviii. 9 &ày Śn-
(v. l.). We have alalayuós=1477 Ps.
thoms aủTòv, cúpeoño erai ool, Is. lxv. I
lxxxviii. (lxxxix.) 16 jakápos ó lads • yc-
eúpéony toîs fue un Šntollow, Jer. xxix.
9- 2
132
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[XVII. II
1 κατά τα έργα αυτών ελεήσει αυτούς ο θεός,
εξηρεύνησε το σπέρμα αυτών και ουκ αφήκεν αυτούς.
12 πιστός ο κύριος εν πάσι τοις κρίμασιν αυτού οίς ποιεί
επί την γην.
13 'ΗράκωceN ο άνεμος την γήν ημών από ενοικούντων
αυτήν,
ήφάνισαν νέον και πρεσβύτης και τέκνα αυτών άμα:
14 έν οργή κάλλους αυτού εξαπέστειλεν αυτα έως επί δυσμών,
και τους άρχοντας της γης εις εμπαιγμόν, και ουκ εφείσατο.
12 oſs V, K, P, M, Hilg. Geig. Fritzsch. Pick. Tà A, (Cerd.), Fab.
13 äveuos codd. Fab. Geig. ävouos conj. Ewald, quem seq. Hilg. Fritzsch. Pick.
ήφάνισαν A, V, K, Fab. Geig. ηφάνισεν P, M, Hilg. Fritzsch. Piclk.
14 έν οργή ζήλους conj. Hilg. 2 (Pick.).
14. But this usage seems to occur espe-
cially in a good sense.
Here ευρεθείη αυτοίς seems to be equi-
valent to ευρεθήσεται αυτοίς Οr εύρήσουσιν,
cf. Deut. Xxi. 17 από πάντων ών άν εύ-
ρεθη αυτώ.
11 ελεήσει...εξηρεύνησε. The uncer-
tainty of the tenses is here well exempli-
fied.
There are two ways of interpreting this
verse, according as éleñoel is understood
ironically or literally. (1) Ironically.
His mercy towards them is according to
their works; their works are evil; there.
fore he punishes them. He searches out
all their race ; none can escape ; he
letteth none of them go (ουκ αφήκεν αυ-
τούς). This the Lord is just in all his
judgements.
(2) Literally. But where their works
are not evil, he sheweth mercy; he tri-
eth and searcheth out the whole race.
If there is any good in them, he spareth
them, and doth not forsake them utterly
(ουκ αφήκεν αυτούς). Thus the Lord's
justice is shown in all his judgements.
In favour of (I), it should be observed
that the tone of denunciation in vv. 8-10
is maintained ; εξερευνάω is commonly
used in a hostile sense ; e.g. Ι Μacc. iii.
5 και εδίωξεν ανόμους εξερευνών, ix. 26 και
εξεζήτουν και εξηρεύνων τους φίλους Ιούδα.
For ουκ αφήκεν αυτούς cf. Ps. civ. 19
και έλυσεν αυτόν άρχων λαού και αφήκεν
αυτόν, Ι Μacc. xiii. 19 και ουκ αφήκεν τον
Ιωνάθαν. (In the sense of “to forgive'
αφίημι is only found with the dative of
the person forgiven.).
We prefer (2) however, on the ground
that the tone of irony does not appear to
correspond with the general style of our
Psalmist, and that the transition from de-
nunciation to the declaration of mercy is
explained by Pompey's treatment of Hyr-
canus II, who was left in occupation of
the High Priesthood.
εξερευνάω is used of careful inquisitive
search Ps. Ixiii. (Ιxiv.) 7 εξηρεύνησαν ανο-
μίαν, εξέλιπον εξερευνώντες εξερευνήσει,
not always in a hostile sense, Prov. ii. 4
και ως θησαυρούς εξερευνήσης αυτήν, Lam.
iii. 39 εξερευνήθη η οδός ημών, Ι Ρet. 1.
Io. For αφίημι in the sense of desert,
abandon' cf. Jer. xii. 7 αφήκα την κλη-
ρονομίαν μου, Ecclus. vi. 26 και εγκρατής
γενόμενος μη αφης αυτήν.
If it were not for ελεήσει we should
prefer the sense given by (1), which de-
rives support from the use of εξερευνάν
and αφιέναι.
The difficulty is not lessened by the
transition from the 2nd Pers. Sing. to the
3rd Pers. Sing. ελεήσει.
13 ο άνεμος. All the MSS. read και
άνεμος. Ewald’s conjecture o άνομος has
commended itself generally to the Editors.
The change from € to o is very slight,
and the application of the title o άνομος
to Pompey as the representative of the
heathen adversaries of Jerusalem would
be quite appropriate. Cf. 2 Thess. ii. 8
τότε αποκαλυφθήσεται ο άνομος.
For άνομος used technically of the Gen-
tiles, i.e. those without law, cf. Acts ii.
23 διά χειρών ανέμων : I Cor. ix. 21: Is.
i. 7 ήρήμωται κατεστραμμένη υπό λαών
αλλοτρίων.
In our opinion the reading of the mss.
XVII. 14] ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
133
II According to their works God had compassion upon
them; he sought out their seed diligently and forsook them not.
12 Faithful is the LORD in all his judgements, which he doeth
upon the earth.
13 The tempestø hath laid waste our land that none should 6 Conj.
inhabit it; they destroyed both young and old and their little lawless
ones together.
14 In the fury of his wrath' he sent them away even unto the Gr.
west.
beauty
And the princes of the land he turned into derision, and
spared them not.
one
instances of change from Singular to
Plural, e.g. iv. 7, 9, 10.
véov kal K.T.X. See ii. 8, where with
the exception of εισάπαξ for άμα the
same words occur.
14 ¿v ópyñ kállovs. The combina-
tion of káros with tv ópyll is very
strange. Obviously it is used in quite a
different sense from that in which it
occurs in ii. 4, 5, 20.
Geiger considers it to be a rendering
-in'=זָדוֹן used in the sense of תִּפְאֶרֶת of
ó äveuos should be adhered to. The
Psalmist refers to the Roman attack
under the similitude of a devastating
tempest. Cf. ανέμου πολλού, viii. 2. In
Is. xxviii, 18, 19, the same metaphor is
used of an invader; and in the great
wind which in the Conflict of Adam,
Bk iii. X. 25, sweeps over the earth to
destroy idols, we have a somewhat similar
thought.
Compare also the mention in Jos. Ant.
XIV. ii. 2 of a great tempest of wind
which devastated the land shortly before
the date of this book.
OTÓ ÉVOLKOÚVTWY aútny. Cf. Jer. li.
(xliv.) 2 kai idoú elolv é pauoi árò èvolkwy,
which expresses generally the sense of
'And, behold, this day they are a desola-
tion, and no man dwelleth therein.'
The use of épnuów with åtò is not com-
mon; it occurs with the sense of 'to de-
prive' in Bar. iv. 16 kai đTÒ TWv Ouya-
Tépwy try jóvnu ýpňuwoav, on the analogy
of which passage we might render the
present clause they robbed our land of
her inhabitants.
But την γήν ημών seems to demand the
primary meaning of nonuwoev, “laid
waste.' The đTÒ ÉVOLKOÚVTWv áůrny is
probably a Hebraismu s with
out inhabitant,' as in Isai. vi. II Éws åv
ερημωθώσι πόλεις παρά το μή κατοικείσθαι
(0, 989) kai olkol trapà tò un elvar
dvopurrous (27$ 1892).
ndáyloav. We prefer this reading to
npávio ev, which has all the appearance of
being a mere correction of a harsh con-
struction. The devastating wind is the
metaphor for Roman armies, and the
Plural is very naturally employed Katà
oúveow. The transition from npýuwo ev
to ήφάνισαν may be paralleled by other
solence,' quoting Isai. x. 12; cf. Zech.
xii. 7. Wellhausen probably explains the
word in the same way, "Im Zorn und
Uebermuth.' Pick renders 'in his jealous
fury,' without however suggesting the
reading ¿v ópyn śýlous aŭtol which his
translation might be taken to indicate.
The gen. kállous qualifying ópyön may be
illustrated by Wisd. v. 16 TÒ Ocáðnua toll
κάλλους στο καλόν διάδημα. .
We suggest another explanation of
kállous aútoû. (1) These words literally
retranslated give us 12. (2) After v
oργή we should expect θυμού αυτού = in
the fury of his wrath,' cf. Lam. ii. 3
ouveklagev év ópyn Ovuoû aŭtoll râv képas
'Io pan. (3) It appears to us that 128
his wrath' was by an easy error in one
letter written 1'5' his beauty.' (4) The
translator rightly rendered 15' by kál-
λους αυτού; but if he had the true reading
before him, he would have rendered it by
Ovuoù aŭtoŮ. Our translation 'in the fury
of his wrath' conjecturally restores the
original meaning. Most probably we
should supply ο θεός before εξαπέστειλεν.
aúrd 'ews ÉTTI Svouwy. Pompey sent
off Aristobulus and his family to adorn
the triumph at Rome. See Introd.
Fritzsche says 'scribendum ws ÉTTU
134
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [ΧVΙΙ. 15
15 εν αλλοτριότητι ο εχθρός εποίΗceN Υπερ-φλNIAN,
και η καρδία αυτού αλλοτρία από του θεού ημών.
10 και πάντα όσα εποίησεν εν Ιερουσαλήμ,
καθώς και τα έθNH εν ταις πόλεσι τοις θεούς αυτών.
17 και επεκράτουν αυτών οι υιοί της διαθήκης εν Μέσω
εθνών CΥΜΜίκτωΝ,
ογκ ΗΝ ο ποιώN εν αυτοίς εν μέσω Ιερουσαλήμ έλεος και
αλήθειαΝ.
18 έφυγον απ' αυτών οι αγαπώντες συναγωγας οσίων,
ως στρογθία έξεπετάcθHCAN από κοίτHC αυτών:
19 έπλώNώNτο έN έρθMoic, σωθήναι ψυχας αυτών από κακού, :
και τίΜΙΟΝ εν οφθαλμοίς παροικίας ψυχη σεσωσμένη εξ
αυτών:
16 εποίησαν conj. Hilg.2
δυσμάς, cf. Ι Μacc. V. 28, nisi interpres
solæcismum admisit.' But we need not
hesitate to retain the reading of the MSS.
και τους άρχοντας. Strictly speaking
the accusative is by zeugma after åré-
στειλεν. But in all probability this ac-
cusative case is due to an error of the
translator, who did not perceive that
there was a fresh clause, being misled by
the absence of a verb.
εις εμπαιγμόν then does not express
that the rulers were sent to mockery, but
that the rulers became a laughing-stock.
The els gives a common use of 5, as in
εις ονειδισμόν, είς γέλωτα, etc.; cf. ii. 13.
It is possible that uralymòv may refer
to the degradation of being led in the
conqueror's triumph.
15 εν αλλοτριότητι. The Psalmist
deals leniently with 'the adversary. His
“insolence' (υπερηφανία) is explained to
be due to his foreign origin, and to the
fact of his heart' being strange from,
i.e. ignorant of, the Jewish God.
The Psalmist, we make no doubt, is
alluding to the presumption of Pompey
in entering the Holy of Holies.
But Pompey's freedom from avarice
and consideration for the religion and
worship of the Jews had commanded the
respect of the people. He is therefore
not vindictively assailed: his profanity is
ascribed to his ignorance.
αλλοτρία από του θεού ημών. The
adj. αλλότριος is found with a gen. of
the object, and not elsewhere with από,
though the verb άλλοτριβω has this con
struction, e.g. Gen. xiii. 7; Ι Μacc. vi.
24. Here the årò reproduces the Hebrew
2.
16 πάντα όσα εποίησεν. The όσα
does not seem to be wanted in the clause;
for it requires us to supply εποίησεν a .
second time.
Is όσα a corruption in the text for όσια?
And is it intended that Pompey offered
sacrifices to the God of Israel in Jeru-
salem, following the ordinary ritual of
the heathen in their own cities?
καθώς και τα έθνη. Neither Antipater
nor Herod would have acted thus in
Terusalem.
* 17 επεκράτουν. For επικρατείν see
note on xvi. 7. Here the sense is that the
Jews outdid and surpassed the heathen in
the outrageous excesses of idolatry (per-
haps=10 PIN).
Another explanation of the word is to
regard it as a rendering of " PIOT with
the sense of 'join oneself to.' So Gei-
ger, who quotes i Kings ix. 9 ‘laid hold
on other gods;' Prov. iii. 18 she is a
tree of life to them that lay hold upon
her;' iv. 13. He however explains the
line to mean that the Jews laid hold
of (i.e. banded themselves with) the
heathen against their own countrymen,
referring αυτών tο έθνη. A more natural
interpretation would refer aŭrwv to the
heathen gods and practices, which the
Jews 'laid hold of.'
οι υιοί της διαθήκης. Not a common
phrase. Cf. Ezek. XXX. 5 και πάντες οι

XVII. 19]
135
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
15 In that he was an alien, the adversary wrought insolence,
and his heart was alien from our God.
16 And all things whatsoever he did in Jerusalem, he did 8 Conj.
even as do the Gentiles in their cities unto their gods.
And all
the sacred
17 And the children of the covenant that dwelt in the midst rites per-
of the mingled people surpassed them”, there was none among formed he
them in the midst of Jerusalem that did mercy and truth. 9 Or, clave
18 They that loved the assemblies of the saints fled from unto
them: they were scattered as sparrows from their nest.
or, got the
19 They were wandering in desert places, that their lives mastery
might be preserved from harm; and precious in the sight of over
them that were sojourners was one life saved from among them.
over then
ÉTTÍMLKTOL Kai twv viwy râs diabńkns uov,
Acts iii. 25 llueis ĉote vioi Twv poonto
kai tîs diaońkns ris océdero ở Deos k.T..
Ovãy ouuplktwy. Clearly a rendering
of 27. Cf. Jer. xxxii. (Heb. xxv.) 25
kai távtas TOÙS ovuukktovs, xxvii. (Heb.
ii.) 27 kai Tòv oýuULKTOV TÒY ¿v ułow aúrns.
We und for the same word επίμικτος used
as a subst. in Ex. xii. 28 kai ÉTÍMIKTOS
uolus ouvavéßn aútoîs. Cf. Ezek. xxx. 5
quoted above,
Here it is very possible that έθνών is
either an alternative rendering or intro-
duced explanatorily, cf. xvi. I katapopậ
ύπνου, κέντρον ίππου.
deos kai aandelay. Cf. Jos. ii. 14
deal kindly and truly' (LXX. TOMO ETE...
Édeos kai áândelay); Ps. lxxxiii. (lxxxiv.)
12 ŐT Éleov kai ålý elav åyanê kúplos.
18 cuvaywyds ooiwv, 'the assemblies
of the saints' or 'the gatherings together of
the saints.” Cf. Ps. calix. I havents aToũ
ÈVékkinola óolwy. Ovvaywyàs may refer
either generally to collected multitudes,
fusing or povo oi and otpoubia has adopted
Koltnv from this passage!
19 éhavwvto. Cf. Heb. xi. 38 év
épnulaus mlavouevol.
o wiņvai. The infin. is epexegetic of,
but stands in no strict grammatical con-
nexion with, é lavwvto.
τίμιον εν οφθαλμοίς. Cf. Ps. CΧV.
(cxvi.) 15 Tiulos evavtlov kuplov ò bávaros
Twv doiwv aŭrwv. For tlulos='rare' cf.
I Sam. iii. I øñua Kvplov ñu Thucov ¿v tais
ημέραις εκείναις.
Tapolkias for Tŷ Tapolkwv, the ab-
stract for the concrete. The sense is
that the community of the Jews dispersed
in other countries regarded as a rare and
precious thing any one life saved from
the perils which Jerusalem offered both
from the Romans and from fellow-coun-
trymen.
We have here perhaps the earliest in-
stance of mapoukia applied to a commu-
nity temporarily sojourning in a strange
land. As a title for the Jewish sojourners
in foreign lands, it represents a different
shade of thought from diao topá. As ň
Olao Topá they are described in their re-
lation to their fatherland; as ή παροικία
they are described in their relation to the
countries in which they sojourned for a
time until the day of Israel's restoration.
Cf. Ecclus. Prol. oi év Tŷ Tapolklą. 1 Pet.
i. I Tapet LÒÝMots diaoTopâs. Its occur.
rence in the present passage is of especial
interest, since it shows that the use of
Tapoukia for 'a body of sojourners' was
an accepted Jewish one before it became
generally adopted in the language of the
Church. See Bp Lightfoot's note on
Clem. Ep. ad Cor. i., where however
the present passage is not mentioned,
and where the earliest instances quoled
to more formal gatherings, Ecclus. xly.
18 ñ ouvaywyn Kopé, 1 Macc. xiv. 28.
For the opposite to συναγωγή οσίων
cf. Ecclus. xxi. 9 OTUT TELOV ournyuévov
ouvaywyn dvouww, Apoc. ii. 9, iii. 9 ouva-
γωγή του Σατανά.
as otpovdia. The metaphor is per-
haps borrowed from Ps. x. (xi.) I Meta-
ναστεύου επί τα όρη ως στρουθίον.
ÉEETETáo Ongay. We should have ex-
pected égéttnOav. Cf. Ecclus. xliii. 14
εξέπτησαν νεφέλαι ως πετεινά.
STÒ Kolins. Kolmn here seems to be
used for a nest (vooolá).
In Jer. X. 22 koltnv otpovow occurs for
(the dwelling-place of jackals. It is
very probable that our translator con-
136
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [xVII. 20
20 εις πάσαν την γην εγενήθη ο σκορπισμός αυτών υπό
ανόμων,
ότι δNέρχεΝ ο ογPANός του cτάξαι γετοΝ επί τΗΝ ΓΗΝ,
21 ΠΗΓδί CYΝεοχέθHCAN αιώνιοι εξ αΒήcchΝ από ορέων υψηλών
ότι ογκ AN εν αυτοίς ποιώN ΔικαιοcjΝΗΝ και κρίΜα,
από άρχοντος αυτών και [έως] λαού ελαχίστου εν πάση
αμαρτία
22 ο βασιλεύς έν παρανομία, και ο κριτής εν απειθεία,
και ο λαός εν αμαρτία.
23 Ιδε, κύριε, και ανάcTHCON Αγτοτο τον Βασιλέα αυτων,
υιον ΔαγίΔ, εις τον καιρόν δν οίδας συ, ο θεός,
του βασιλεύσαι επί Ισραήλ παϊδά σου,
24 και υπόζωσον αυτόν ισχύς του θρογcar άρχοντας αδίκους:
20 ο ουρανός Ρ, Μ; om. o A, V, Κ.
επί την γην V, K, P, Μ. της γης Α.
21 έως nos conj.
22 έν απειθεία V, K, P, M: έν αληθεία Α: Hilg. conj. ούκ εν αληθεία; ita
Fritzsch. Piclk. Conj. εν ασεβεία Geig.
23 οίδες V, Κ. είδες Α. οίδας P, M, (Hilg. conj.).
24 ισχύν codd. (A ίχύν, sic), Fabr. ισχυΐ.
are from Christian sources, Mart, Polyc.
inscr., Dionys. Corinth. (?) in Eus. Η. Ε.
IV. 23.
Wahl's Clavis Apocr. quotes as exam-
ples of παροικία = οι πάροικοι, 3 Μacc. vi.
36 και κοινόν ορισάμενοι περί τούτων θεσ-
μόν επί πάσαν την παροικίαν αυτών είς γε-
νεάς, vii. 19 επί τον της παροικίας αυτών
χρόνον ευφροσύνους ; but nmistakenly, as
in both cases παροικία refers to the pe-
riod and condition of το παροικείν, as in
Acts xiii. 17.
In another passage Ecclus. xvi. 8, oŮk
εφείσατο περί της παροικίας Λωτ, ους έβδε-
λύξατο, if παροικία = οι πάροικοι, it is in
the sense of 'neighbours' not of 'tempo-
rary sojourners.
Geiger's conjecture that εν οφθαλμοίς
παροικίας is a mistranslation of 552
"ΣΟΣ
Dogan 'im Angesichte der Schrecknisse?
does not seem to be either forcible or
poetical enough to justify acceptance.
* 20 σκορπισμός. The substantive does
not seem to occur in the LXX. For okop-
πίζω, cf. Ecclus. xlviii. 16 εσκορπίσθησαν
εν πάση τη γη, Ι Μacc. vii. 6 και ημάς
εσκόρπισαν από της γης ημών.
ανέσχεν ο ουρανός. For this drought
and consequent famine, see Joseph. Ant.
XIV. 3.
The same famine here spoken of has
been mentioned in ii. 10.
For ανέσχεν, cf. Hagg. i. το διά τούτο
ανέξει ο ουρανός από δρόσου, Ecclus. xlviii.
3 εν λόγω κυρίου ανέσχεν ουρανόν.
21 πηγαι...εξ αβύσσων. This phrase
is a variation of πηγαι της αβύσσου in
Gen. vii. II, viii. 2 and πηγαι των αβύσ.
owv Dt. viii. 7, xxx. 13.
The adj. αιώνιοι probably represents
the idea of living water'' (On DD),
the 'perennial (O'n') springs,' cf. Ps.
1xxiii. (lxxiv.) 15 εξήρανας ποταμούς Ηθάμ
(Της nina). Amos V. 24 (72731 Deep
IN 922). The line probably de-
notes the two sources of water; (1) the
springs, which were unfailing in summer
and winter alike, (2) the water-courses
from the mountains, dry during the hot
season.
Cf. Assumpt. Mosis X. 8 Et fontes
XVII. 24] ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
137
20 Over all the earth were they scattered and driven by
lawless men.
For the heaven ceased to drop rain upon the earth,
21 The fountains were stayed, the everlasting fountains that
spring out of the great depths and from the high mountains :
because there was none among them that did righteousness and
judgement.
From their ruler to the vilest of the people, they were 10 Gr. and
altogether sinful.
22 The king was a transgressor, and the judge was dis-
obedient, and the people sinful.
23 Behold, O LORD, and raise up unto them their king, the
son of David, in the time which thou, O God, knowest, that he
may reign over Israel thy servant;
24 And gird him with strength that he may break in pieces
them that rule unjustly.
aquarum deficient, et flumina exarescent.
4 Esdr. vi. 24 Et venæ fontium stabunt.
Test. Levi. 4 údátwv &npalvouévwv.
TTOLY Sukalooúynv kai kpiua. Cf.
Ezek. xviii. 5 • dè dvopwmos os ļotai ole
KALOS, Ó TOLWV kpłua kai dikalovúvnv, Ps.
cxviii. (cxix.) 121 étoinoa kpiua kal dikal-
ogúvny.
átro äpxovtos ... daoû êdaxiorov. A
very probable instance of a Hebrew idi-
om imperfectly understood; 'from their
prince to the very least of the people,
i.e. both their prince and the dregs of
the mob. Cf. Jonah iii. 5 årò deyálov
aỦtwv ČWS Mlk poû aŭtw. Very possibly
Ëws should be supplied here; in xviii. 13
it was omitted by A and by older
editors. The idiom in the LXX. is gene-
rally given by ÅTÒ... kai ėws (cf. Ex. ix.
25, Jos. vi. 21, I Sam. xv. 3).
Geiger, who also explains the diffi-
culty of the passage as due to a misap-
prehension of the Heb. prep. 12, con-
nects από άρχοντος αυτών with the pre-
vious clause, 'Keiner... übte mehr als ihr
Fürst.'
22 ó Baotlejs. The Asmonean Prince,
referring to Hyrcanus II. or Aristobulus
II.
év átreldeią. Four of the Mss. give this
reading in place of èv ålno elą, which was
so unintelligible that Hilgenfeld's con-
jectural insertion of oỦk was accepted by
Fritzsche (?), Wellhausen 'in Bestechlich-
keit,' and Pick, while Geiger suggested ¿v
åreßelą.
årelőela is not found in the LXX., but
ÅTTELO Eîv is not uncommon, e.g. Isai. i. 23
oi äpxovtés gou å meldowol (Symm. ÅTEL-
ońs), iii. 8.
23 The Psalmist has described, in
the most moving terms he can employ,
the state of decay into which the Jewish
polity had fallen. To his mind there is
only one possible remedy for it: the King
promised long before, of the true ancient
kingly line.
For the wording of the appeal many
parallels can be cited. The promise
originally made to David is in 2 Sam.
vii. 12. In Jer. xxx. 9 we have Tòv A.
Baouléa aŭtwv åvaoshow aŭtoîs. Cf. Ezek.
xxxiv. 23, Xxxvii. 25; and, as perhaps
the earliest in date, Amos ix. II åvaotów
tnv oknun toll A. TV TTET TWKviav.
Kalpóv óv oldas. Cf. Zech. xiv. 7 Ý
quépa ékelyn ywotn TQ Kupiw. A refer-
ence to the old promise is indicated.
24 ÚTTÓL Woov occurs once in 2 Macc.
and in Acts xxvii. 17. The usual Lxx. ex-
pression is trepigwyvúval dúvajiv, Ps. xviii.
38, 43. In Is. xi. the Messiah is girded
with righteousness and faithfulness.
Opaùoal. Cf. Num. xxiv. 17 Opavo el
Tous åpxnyous Mwáß. The corrupt Sad-
ducean princes are to be cast down.
138
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [ΧVΙΙ. 25
ν
καταν
Ουντων
και καθάρισον Ιερουσαλήμ από εθνών καταπατούντων εν
απωλεία,
έν σοφία, εν δικαιοσύνη:
28 εξώσαι αμαρτωλούς από κληρονομίας,
εκτρίψαι υπερηφανίαν αμαρτωλών,
ως εκείΗ κεραμέως έν ράβδω cuΔΗρά εγNTρίψαι πάσαν υπό-
στασιν αυτών
27 ολοθρεύσαι έθνη παράνομα εν λόγω cτόΜάτος Δίτος,
έN απειλή αυτου φυγείν έθνη από προσώπου αυτού,
και ελέγξαι αμαρτωλούς εν λόγω καρδίας αυτών.
28 και συνάξει λαόν άγιον, Ο ΑΦΗΓΗcεται εν δικαιοσύνη,
και κρινεί φυλάς λαου ηγιασμένου υπό κυρίου θεού αυτού.
29 και ουκ αφήσει αδικίαν εν μέσω αυτών ΔήλιοθΗΝΑΙ,
και ο κατοικήσει πάς άνθρωπος μετ' αυτών ειδώς κακίαν:
30 γνώσεται γαρ αυτούς ότι πάντες γιοι θεος αυτών εισι,
και καταμερίσει αυτούς εν ταις φυλαις αυτών επί της γης.
31 και πάροικος και άλλοΓΕΝΗc oυ παροικήσει αυτοις έτι·
κρινεί λαούς και έθνη εν σοφία δικαιοσύνης αυτού. Διά-
ΨαλΜά.
25 Geig. conj. καθαρίσαι.
26 εξώσαι Μ.
αμαρτωλών Α, Μ. αμαρτωλούς V, K, P. (Ρ, υπερηφανίαν, αμαρτωλ. ως
σκεύη.)
27 ολοθρεύσαι V, P, M.
απειλή V, K, (Hilg. conj.). απέλλη Α. (Cerda concione.) .
Pet M omittunt εν απειλή...... προσώπου αυτού.
30 καταμερίσει V, P, M, Hilg. Geig. Fritzsch. Pick.
καταμετρίσει A, K, Fabr.
31 έθνη και λαούς Α.
om. διάψαλμα Μ.
Υ
25 The Romans are to disappear
from the Holy City. Cf. ii. 2.
A noteworthy point in this verse is the
apparent coordination of the three words
απώλεια, σοφία, δικαιοσύνη. The first
does not, and we think was never in-
tended to, range with the other two. It
is a striking instance of the translator's
fondness for év: here he is led into an
extreme awkwardness of expression there-
by. The asyndeton adds to the obscurity.
Cf. generally, ν. 33.
26 εξώσαι. We are again confronted
here by the question, Are these verbs to
be taken as Optatives or Infinitives ?
The Mss. usually declare (as here) for
the latter. We believe that the former is
correct in this place, and that the Optative
has really the force of the Future. The
Infinitive would be entirely unobjection-
able, were it not for the intervening clause
ν. 27, εν απειλή...φυγείν έθνη..., which
introduces a new subject. Two ΜSS.
(M, P) have felt the difficulty and met
it by omitting the clause. That was not
really necessary. We can still retain the
words, and construe the verbs as Infini-
tives: only the resultant text is very
clumsy; whereas the Optative gives an
easy construction in v. 27, and an easy
transition to the Futures of ν. 28 sqq.
έκτρίψαι. Εcclus. Xxxiii. 8, and often
this conn
The punctuation and text of P deserve
a passing notice.
ως σκεύη κεραμέως, from Ps. ii. 9 ποι-
XVII. 31]
139
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
25 Purge Jerusalem from the heathen that trample her down
to destroy her, with wisdom and with righteousness.
26 He shall11 thrust out the sinners from the inheritance, ! Gr. May
utterly destroy the proud spirit of the sinners, and as potter's of
he; with
vessels with a rod of iron shall he break in pieces all their accents,
other
vessistance
To
is destroy the ung one nations mays of their hearthall
27 He shall destroy the ungodly nations with the word of his Or, con-
fidence
mouth, so that at his rebuke the nations may flee before him,
and he shall convict the sinners in the thoughts of their hearts.
28 And he shall gather together a holy people, whom he shall
lead in righteousness; and shall judge the tribes of the people
that hath been sanctified by the LORD his God.
29 And he shall not suffer iniquity to lodge in their midst;
and none that knoweth wickedness shall dwell with them.
30 For he shall take knowledge of them, that they be all
the sons of their God, and shall divide them upon the earth
according to their tribes.
31 And the sojourner and the stranger shall dwell with them
no more.
He shall judge the nations and the peoples with the wisdom
of his righteousness. Selah.
the song " he shall talk wickednesquity to lod.com
Maveis aŭtous év páßow olònpą, ws okeún
Kepauéws ouvTpiyecs aŭtous. The trans-
lator here, as elsewhere, shows, as we
should expect, close familiarity with the
LXX.
ÚTOOTaois. Cf. on xv. 7.
The clause is from Is. xi. 4. This
passage is still more closely copied in v.
39, which see.
27 év átteld . A reason has already
been assigned for the omission of this
clause by M, P; on the relation between
these two Mss. see Introd. Cf. Hab. iii.
ΙΙ εν απειλή ολιγώσεις γην, and Is. liv. 9.
The 3rd clause is remarkable. Sinners
are to be convicted by the word of their
heart,' i.e. the testimony of their con-
science, cf. Luke i. 51 OLEO KÓPTTLO EV ÚTEPN-
φάνους διανοία καρδίας αυτών. The ex-
pression, though not the idea, belongs
more to the N.T. sphere of thought:cf. the
received text of John viii. 9 ÚTÒ tñs ouvel
oñoews Éleyxóuevot. The story of David's
conviction, 2 Sam. xii., and the passage
Is. xxxiii. 11 are two only of several O.T.
illustrations of the thought here.
alien pollution secured. Is. xi. 12 ouvážec
TOUS &molouévous 'Io pań etc.
donyńcetat. In Ex. xi. 8 of Moses,
Tâs o laós gou où où åpnya. In Ezekiel
αφηγούμενος is the regular word for
'prince.'
kplvel fulás. Cf. Luke xxii. 30.
29 Cf. Ps. c. (ci.) 7 oŮ KATŲKEL év
μέσω της οικίας μου ποιών υπερηφανίαν,
and Job xi. 14.
30 πάντες υιοί θεού. Is. liv. Ι3 και
távtas tous vious oov OLOAKTOÙs Deoù. Hos.
i. 10 kai attoll vioi Deoû ŠÛVTOS. Also
Deut. xiv. I Υιοί εστε Kυρίου του θεού
Àuwv. We might compare the words of
our Lord in John x. 14 (I know my
sheep, and am known of mine'), which
are particularly appropriate here, for in
ν. 45 the metaphor of the good shepherd
is employed by this writer.
katauepioel. Deut. xix. 3 Gynul nu
kata pepišel ool Kúplos ó Oeós cou. Also
Num. xxxii. 18; Ezek. xlv. 8; Ecclus.
xxxvi. 12; Ps. lxvii. 15 (Sym.).
The reading (?) of A katauet ploel would
be an error by itacism for katajet po el.
Cf. Amos vii. 17 Ý yn oov ev oxouvių
καταμετρηθήσεται.
28 When all the destructive work of
the Messiah is over, his constructive func-
tions begin. First his subjects are to be
gathered, and then their freedom from
31 The idea of the stranger in the
gates' has become intolerable to the Jew
140
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [ΧVΙΙ. 32
33 Και έξει λαούς εθνών δουλεύειν αυτώ υπό ζυγόν αυτού,
και τον κύριον δοξάσει έν επισήμω πάσης της γης
83 και καθαρίσει Ιερουσαλήμ εν αγιασμό, ως και το απ
MPxác,
31 έρχεσθαι έθνη απ' άκρου της γης λεϊΝ ΤΗΝ ΔΟΞΑΝ αυτού,
φέροντες Δώρα τους εξασθενηκότας υιούς αυτής,
85 και ιδείν της ΔόβλN Kγρίου, ήν εδόξασεν αυτήν ο θεός
και αυτός βασιλεύς δίκαιος και Διδάκτός υπό θεον επ'
αυτούς.
30 και ουκ έστιν αδικία εν ταις ημέραις αυτού εν μέσω αυτών,
ότι πάντες άγιοι, και βασιλεύς αυτών χριστος κύριος:
32 τον κύριον δοξάσει V, K, P, M: om. τον κύριον Α.
34 φέροντες A, V, K, P, Fabr.
φέροντας Μ (? corr.), conj. Hilg. (Fritzsch. Piclk).
Geig. conj. φέροντα.
35 δίκαιος και διδακτός Ρ: rel. om. και.
Α.
ΤΙ
of this period. He desires nothing more
than to see the land reserved for the
chosen race alone. That this exclusive-
ness made a deeply unfavourable im-
pression on the stranger who came in
contact with him, is too familiar a topic
to bear enlarging upon. For Ο.Τ. fore-
shadowings of this, see Joel iii. 17 (of
Jerusalem) αλλογενείς ου διελεύσονται δι'
αυτής ουκέτι.
αλλογενής is a very common word in
Leviticus, eg. Χxii. Io where πάροικος
also occurs,-another of many cases where
our writer seems to show a familiarity
with the LXX. version of that book.
We see from the second clause of the
verse that the nation are not to be de-
stroyed; though excluded from residing
in the land. They will look to Judaea
as their centre and to Messiah as their
Sovereign.
εν σοφία δικαιοσύνης. This is merely
another way of writing εν σοφία εν δι-
καιοσύνη, ν. 28. In these verses the
Messiah appears as a second Joshua. In
the next division he is a second Solomon,
υ. suprα.
διάψαλμα, omitted by the Moscow MS.
Very likely it is not genuine, any more
than the other one in Ps. S. xviii. 10, where
we believe that a longer pause ought to
be expressed. It may have been put in
in both places by the man who wrote the
titles of our Psalms, in order to assimilate
them more closely in outward form to the
Davidic collection. Against this is the
fact that only two are to be found in the
whole book.
If genuine, they point to a liturgical
use of these Psalms, of which we have no
other trace.
32 This Messianic dominion over the
Gentiles is dwelt upon in Ps. lxxii. II etc.
(πάντα τα έθνη δουλεύσουσιν αυτώ), Is.
1xvi. ; Zech. xiv.; Dan. vii. (14). Com-
pare for the language, Zeph. iii. 19 του
δουλεύειν αυτώ υπό ζυγόν ένα, and on
ζυγόν see notes on Ps. vii. 8.
In the later literature (4 Esdr. xiii.;
Apoc. Bar. lxxii.) the fate predicted for
the Gentiles is far less mild. Most of
them are to perish, and all who are left
are to be enslaved. This, too, is the idea
of such a writer as Commodian (who
draws from Jewish sources), Instr. II. 2,
Carm. Apol. Io12.
εν επισήμω. Geiger translates durch
Unterwerfung der ganzen Erde, and re-
gards étrio nuw as parallel to guyóv just as
in Ps. ii. 6 it corresponds to σφραγίς. We
cannot agree with him. It seems to us
far simpler to assign its usual sense to
επισήμω of conspicious,” and to regard
the clause as an allusion to Is. ii. 2 (Mi-
cah iv. I), "The mountain of the Lord's
house shall be established in the top of
the mountains, and shall be exalted above
the hills.'
I t has been suggested to us that év
lońuw both here and in ii, 6 has the
XVII. 36]
141
YAAMOI EAMOMS2NTOE.
1
14 Pro-
32 And he shall possess the nations of the heathen to serve
him beneath his yoke; and he shall glorify the LORD in a place
to be seen of the whole earth;
33 And he shall purge Jerusalem and make it holy, even as
it was in the days of old.
34 So that the nations may come from the ends of the earth
to see his glory, bringing as gifts her sons that had fainted,
35 And may see the glory of the LORD, wherewith God hath
glorified her.
And a righteous king and taught of God is he that reigneth
over them;
36 And there shall be 13 no iniquity in his days in their midst, 13 Gr. is
for all shall be holy and their king is the Lord Messiah14.
bably in
the ori-
ginal the
same meaning, that of publicity. We they could not be called Távtes áy.oi. Lord's
prefer however to think that, while that 36 The first part of this verse calls Anointed
idea explains the present passage, the for no particular comment. It resembles
word in ii. 6 has a more concrete mean such prophecies as Jer. xxiii. 6. The
ing and is a substantive (=oriyua). αδικία may have special reference to the
33 αγιασμός means here according unorthodox practices, or the oppression,
to Geiger 'the state, as well as the pro of the then reigning dynasty.
cess, of sanctification. The cleansing But in the expression XPLOTÓS Kúplos,
here spoken of refers mainly to the sanc we have perhaps the crux of the whole
tuary. The Messiah, like Judas Macca book. We will attempt to state at once
baeus, will reestablish the splendour of the various views which have been or
the old Solomonic worship. Cf. 1 Macc. may be held concerning it.
iv. 36-41..
d. It may be a correct rendering of
us kai tò di' ápxñs. Cf. Is. i. 26 'I the original Hebrew.
will restore thy judges as at the first and B. It may be a mistranslation of the
thy counsellors as at the beginning. ii. Hebrew.
6 (Lxx.) Ús to år' dpxñs, xliii. 13, lxiii. 19, y. It may be a Christian perversion
Hab. i. 12, Zech. xii. 7.
of the text.
34 This verse is a condensation of (a) We hold that either this view, or
several passages in Isaiah, notably lxvi. that mentioned next in order, is perfectly
18-20 (Tà čovn...ñovol kal @youral Tņu tenable. The main difficulty lies in the
dočav Mov...kai dovol Tojs å delooùs Ůuw procuring evidence to show that the word
ÉK TÁVTWY TWv ¿Ovớv dwpov kupiw). See Kúplos, which so uniformly represents the
also ch. Ix. and Ezek. xxxvii. 28, 4 Esdr. name of God, could be applied to one
xiii. aliqui adducentes ex eis qui offere- who, as appears from the context here,
bantur.
is merely man. The following passages
étac develv occurs only (?) in Ps. Ixiii. seem to point to the possibility of this.
(lxiv.) 9 as a various reading.
(1) Lam. iv. 20 The breath of our
The change of the text from dépoutes nostrils, the Anointed of the Lord (LXX.
to péportas (Hilgenfeld, Fritzsche) is a XPLOTÓS KÚPLOS) is taken in their pits. The
needless alteration.
LXX. are here guilty of a mistranslation,
35 SISAKTÓS ÚTTÒ Deoû. See Is. liv. but their mistake points to the currency
13 (quoted above on v. 30). The word of the expression.
is not very common. It occurs in 1 Macc. (2) Ps. cix. (cx.) I ETTEV Kúpos TÔ
iv. 7 διδακτοι πολέμου etc. The merely κυρίω μου.
human nature of the Messiah is here not (3) Ecclus. li. 10 étrekaleodunu kúpLOV
obscurely indicated. There is, we think, atépa Toll kuplov uov. Here a Christian
a considerable pause in the sense be corruption has been suspected, but per-
tween the first and second clauses of this haps unnecessarily.
verse. The aŭtoi are not the Gentiles; (4) Luke ii. II (the Angel to the
142
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [XVII. 37
37 ου γαρ έλπιεί επί ίπποΝ και ΑΝΑΒAΤΗΝ και τόξον,
ογλε πλΗθγNεί αυτώ ΧΡΥτίοΝ και ΑΡΓΥΡΙΟΝ εις πόλεμον,
και *πλοίους* ου συνάξει ελπίδας είς ημέραν πολέμου.
37 Tolloſs codd.: örlos conj. Hilg. (Fritzsch.), idem alocs, maltoes. Aolois
nos conj.
ελπίδας codd. Hilg.2 conj. ασπίδας.
Shepherds) owińp, ós ¿OTLV XPLOTÓS kú-
plos. It should be noticed that this part
of St Luke's Gospel has a specially he-
braistic colouring, and that we are here
dealing with an announcement made to
men who were expecting a Messiah. It
may be argued that the Angel would
speak of him in terms corresponding to
the expectation of him, and under a
name by which he was known.
(5) By way of illustration we may add
Is. xlv. I oŰTW Néyel Kúplos ó Oeds TẬ Xpl-
OTQ jov Kúpw. For in the Epistle of
Barnabas, xii. Il we find that passage
quoted in this form kai nál éYEL OŰTWS
Hoatas • cinev KÚPLOS TÔ XPLOTQ MOU KU-
piw. A corresponding perversion is found
in some Latin authorities. Gebhardt and
Harnack in loc. refer to Tert. adv. 711-
daeos c. 7, adv. Praxeam 11. 28, Cypr.
Testim. 1. 21. This corruption lends a
certain colour to the idea that a Chris-
tian scribe has altered a word in our
Psalm. It is not absolutely impossible
that the change of Kύρω to Κυρίω may
have been made by a Jew, on the au-
thority of Ps. cx.
To summarise our evidence. We find
that the expression χριστος κύριος is once
applied to a king (by mistake), and once
to the expected Messiah (in St Luke),
that kúplos is possibly twice applied to
the Messiah, and, lastly, that XplotÒS KÚ-
plos is by no means a distinctively Chris-
tian expression, occurring, as it does, only
once in N.T.
It may very well be the case, we think,
that the phrase is here a correct render-
ing of the Hebrew, and that the word
Kúplos represents not, of course, Jehovah,
but 1978, a word which might very pro-
perly be applied to a supreme conqueror
of earthly origin.
(B) The second theory mentioned
above has however met with more sup-
port than this. It is that the disputed
expression is a reminiscence of the LXX.
rendering of Lam. iv. 20 (v. supra), and
that here, as there, the Hebrew original
was 717! nun, and, consequently, the
Greek ought to be Xplotds Kuplov. The
supporters of this theory would for the
most part maintain that the text should
not be altered, but that it is to be regard-
ed as a mistranslation. Those who do
not believe in a Hebrew original of the
book, see in this mistake a confirmation
of their view, holding that the writer is
directly quoting the LXX. of Lam. iv. 20.
So Hilg., who calls the hypothesis of a
mistranslation 'mera hariolatio.'
There is a good deal to be said in fa-
vour of this theory. First, there is the
undoubted rarity of the expression xplords
Kúplos. Secondly, there is the analogy
of this same book, Ps. xviii. 6 év åváčel
XPLOTOû aŭtoŮ (sc. 080ů) and 8. Thirdly,
the comparative frequency of the phrase
XPLOTÓS Kuplov whether, as in earlier lite-
rature, applied to the king (e.g. 2 Sam.
i. 14), or, as it was later on, to the Mes-
siah (Luke ii. 26) éws åv ion Tòv XPLOTÒY
Kuplov (of Simeon).
This view has the support of Ewald,
Hilgenfeld, Geiger, Carrière, Vernes,
Wellhausen, Prof. Robertson Smith, and
other critics.
(v) A third hypothesis has to be men-
tioned. It is that which sees in χριστος
Kúplos either a Christian corruption of x.
Kupíou, or a Christian alteration perhaps
of the plain xplotós. This view derives,
as we said, a certain support from the
quotation found in Barnabas (v. supra).
But we believe we have shown sufficient
reason for thinking that χριστος κύριος is
by no means an emphatically Christian
phrase. It should be borne in mind,
moreover, that this is the one and only
phrase in the book to which any suspi-
cion of the kind has attached, although
few books of the time and class to which
this belongs have escaped the charge of
Christian interpolation; so that a very
strong case would have to be made out
before we could admit the validity of the
charge here. It would be necessary to
show, inter alia, why the interpolator
did not insert any other single Christian
touch into the Psalmist's description : it
XVII. 37] ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
143
37 For he shall not put his trust in horse and rider and bow,
nor shall he multiply unto himself gold and silver for war, nor
by ships shall he gather confidence for the day of battle.
would have been no harder, surely, to
insinuate some allusion here to the birth
and life of our Lord or to his death,
than it was to insert the celebrated
words, ÅTÒ Çúlov in Ps. xcv. (xcvi.) 10.
It is a little difficult to separate this
theory from the last. Several critics (e.g.
Geiger) merely believe the translator to
have been a Christian; while another
(Graetz, Gesch. d. Juden. iii. (ed. 2) p. 439
not. quoted by Hilg.) used to assign Pss.
xvii., xviii. to a Christian author entirely
on the strength of this phrase. Obvi-
ously the most tenable form is that held
by Geiger, although, as we have already
said, we do not think that the hypothesis
of Christian interference with the text is
really needed.
The names Anointed, Christ, Messiah
occur with some frequency in the Apoca-
lypses. Enoch 48. 10, 52. 4 (both times
in the Parables), 4 Esdr. vii. 28, 9, xii.
32, Apoc. Bar. 29, 3 and often.
37 This verse points to the contrast
between the old Solomon and his future
antitype, and shows how the latter would
obey the letter of the Mosaic Law, and
so realise the Pharisaic idea of the good
king.
The chief passage in the Law which
bears upon this point is Deut. xvii. 16,
17 Διότι ου πληθυνει εαυτω ίππον...και ου
πληθυνει εαυτώ γυναίκας...και αργύριον
και χρυσίον ού πληθυνει εαυτώ σφόδρα.
See also Is. xxxvi. o oi TETOLOÓtes T'
Aiyuntios eis intov kai åvaßárny, and
Ps. xliii. (xliv.) 7 oủ ydp ÉTÈ TỚ TÓW Mou
É ATT , and, generally, the accounts of
Solomon's wealth and splendour in I
Kings x. Here, as in Deut. xx. I and
Ezek. xxxix. 20 ĮTTOV kaì åvaßátov,
åvaßátnu is the rendering of 227 'cha-
riot.'
The last line is the only one which
presents any particular difficulty. It will
be seen that the Mss. all read mollis.
To this we find ourselves unable to at-
tach a satisfactory sense; it is a very
strained phrase if intended to stand for
"multitudes.' Various improvements have
been attempted. Geiger's is perhaps as
good as any. He thinks the word is a
Is a
mistranslation of ban? = archers, and
refers to a similar mistake in Jer. xxvii.
(1. Heb.) 29 mapayyellate émi Babulwva
Tollois, d'an. We see an objection to
this in the fact that it would be a mis-
placed recurrence to a matter already
touched upon (cp. TÓšW above). Hil-
genfeld offers three conjectures, állous,
maltois, lors, of which the last is
adopted by Fritzsche. It may be sup-
ported by a reference to 2 Chr. xxxii. 5,
where it is said of Hezekiah κατεσκεύα-
DEV Onda rollá, and to i Kings x. where
Solomon's orla xpuoâ are described.
We have ventured to suggest alolos
as an emendation which comes closest
to the 'ductus literarum,' and yields a
good sense. The Messiah will not ga-
ther 'hopes' (i.e. mercenary troops or
supplies) for the day of war in ships.
But we further conjecture that the
peculiar expression συνάξει ελπίδας is a
duplicate rendering, an attempt on the
part of the translator to combine the two
well known meanings which are found
with 3D and its derivatives. Thus ouv-
áčel corresponds to the Niphal usage
to be gathered together.'tidas to
the Piel to trust. The substantive
Appa occurs with the sense of hope'
in 1 Chron. xxix. 15, Ezr. x. 2, Jer.
xiv. 8, xvii. 13, l. 7, and of 'a gather-
ing together' in Gen. i. 10, Ex. vii. 19,
Lev. xi. 36, 'a troop'in 1 Kings X. 28.
In Jer. 1. (xxvii.) 7 ? DIN 117.2 'the
hope of their fathers,' the Lxx. version
gives tŷ ouvayayóvti TOÙs matépas aŭtwv,
apparently reading 17:29. Similarly the
present passage preserves the translator's
uncertainty between the vocalization of
np (=ouvážel) and 717 (Émidas).
Compare Zech. ix. 12 Ann ""Dx=
LXX. Déo MLOL TņS ovvaywyñs.
Foreign commerce had been a foremost
source of strength and also of weakness
to Solomon, and naval warfare had be-
come prominent since his time; to either
of these one might expect an allusion
here. The various sinews of war' would
then be all represented in the verse. Re-
cent events would have impressed upon
the Jews the importance of naval strength.
Pompey's victories in the East had been
Ι44
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [XVII. 38
38 κύριος αυτός βασιλεύς αυτού, ελπίς του δυνατού ελπίδι
θεού,
και ελεήσει πάντα τα έθνη ενώπιον αυτού έν φόβω
33 πατάξει ΓΑΡ ΓΗΝ τω λόγω του στόματος Αγτον εις αιώνα,
40 ευλογήσει λαόν κυρίου εν σοφία μετ' ευφροσύνης.
41 και αυτός καθαρός από αμαρτίας του άρχειν λαου μεγάλου,
ελέγξαι άρχοντας και εξάραι αμαρτωλούς εν ισχύ λόγου.
42 και ουκ ασθενήσει εν ταις ημέραις αυτού επί θεώ αυτού,
ότι ο θεός κατειργάσατο αυτον δυνατόν εν πνεύΜότι εΓίω,
και coφoν εν Βογλά CYNέσεως μετ' icχύος και ΔικαιοcyNHC.
43 και ευλογία κυρίου μετ' αυτού εν ισχύι,
και ουκ ασθενήσει η ελπίς αυτού επί κύριον,
44 και τις δύναται προς αυτόν ;
ισχυρος έν έργοις αυτού και κραταιός έν φόβω θεού,
45 ποΙΜΑΝωΝ το ποΙΜΝΙΟΝ κυρίου εν πίστει και δικαιοσύνη,
και ουκ αφήσει ασθενήσαι εν αυτοίς εν τη νομή αυτών.
38 ελεήσει codd. ; στήσει Hilg. conj., ita Fritzsch. Pick. ελέγξει Schmidt ap.
Hilg.2
41 εξάραι codd. εξάραι, Hilg.
43 ουκ ασθενήσει. η ελπίς (Μ ita interpung.).
44 δυνατεί conj. Hilg.
preceded by the success of his armada
over the pirates that had been the terror
of shipping in the Eastern Mediterra-
neall.
Thus Hyrcanus before Pompey com-
plains that his brother Aristobulus had
stirred up piratical expeditions by sea'
(τα πειρατήρια τα έν θαλάττη τούτον είναι
τον συστήσαντα, Jos. Αnt. XIV. iii. 2).
Hilg. refers to 4 Esr. xiii. 9 non leva-
vit manum suam neque frameam tenebat
neque aliquod vas bellicosum.'
A further suggestion (due to Hilgen-
feld), that for & Tidas we should read
åorldas, need not be considered more
particularly.
38 κύριος αυτός κ.τ.λ., see on v. Ι.
ελπίς κ.τ.λ. Here again we have a
difficult expression, which, if the Greek
may be taken as a fair equivalent of the
original Hebrew, can be explained on the
analogy of ανδρός εν ευσταθεία (iv. II)
etc., the words δυνατού ελπίδι θεου being
taken as one expression, equivalent to
δυνατού διά της επί τον θεόν ελπίδος. This
may seem a strained construction. Gei.
ger restores the original Hebrew, and
renders it 'Gott lässt den Starken unge-
fährdet weilen.' Wellhausen assumes a
different grouping of the words in the
original, and renders 'Der Herr ist
Konig, das ist sein Vertrauen, er ist stark
in der Hofnung auf Gott, der wird
Gnade geben. Alle Völker werden vor
ihm in Furcht sein.
ελεήσει. This, the reading of the MSS.,
yields, we think, a preferable sense to
the less decided orňoel of Hilgenfeld
(Fritzsche etc.). The author does not
here or elsewhere mean to devote the
Gentiles to entire reprobation. This
again is a note of early date.
ελέγξει, the conjecture of Schmidt, is
ingenious; but we find élévčal in vv. 27
and 4I used of αμαρτωλοί and άρχοντες,
not of έθνη. If any change in the text
were needed to give the idea of ver. 27
ολοθρεύσαι έθνη παράνομα, we might sug-
XVII. 45] YAAMOI EAAOMINTOE.
145
38 The LORD himself is his King, and the hope of him that
is strong in the hope of God.
And he shall have mercy upon all the nations that come before
him in fear.
39 For he shall smite the earth with the word of his mouth
even for evermore.
40 He shall bless the people of the LORD with wisdom and
gladness.
41 He himself also is pure from sin, so that he may rule a
mighty people, and rebuke princes and overthrow sinners by the
might of his word.
42 And he shall not faint all his days, because he leaneth upon
his God; for God shall cause 15 him to be mighty through the 15 Gr.
spirit of holiness, and wise through the counsel of understanding, caused
with might and righteousness.
43 And the blessing of the LORD is with him in might, and
his hope in the LORD shall not faint.
44 And who can stand up against him ? he is mighty in his
works and strong in the fear of God,
45 Tending the flock of the LORD with faith and righteous-
ness; and he shall suffer none among them to faint in their
pasture.
gest å loạo el=triturabit. But the ovn occurs in the LXX. several times, Is. Ixiii.
here are not mapávoua, and mercy to the 10, II; Dan. iv. 5, vi. 15; Susanna 44.
Gentile is an independent and original The rest of the verse is a paraphrase
thought.
of Is. xi. 2.
39 Verbally taken from. Is. xi. 4. 44 Tls Súvatal mpos. Cf. xv. 2, 3.
For the literal interpretation see 4 Esdr. Kpatalos év • Bq kuplov. Ps. xxv.
xiii. and later Apocalypses. The words (xxiv.) 14 Kpatalwua kúpLos TÛV poßov-
εις αιώνα are added after the fashion of μένων αυτόν.
our Psalmist, in order slightly to vary 4 5 toqualvwy. The King as shepherd
the borrowed words.
of his people. This idea appears not un-
41 Kalapós. Geiger cites Prov. xx. frequently in the Old Testament, e.g. in
9 (tis Tapproikoetal Kalapos elval do Micaiah's vision, 1 Kings xxii., Zech. xi.
å papriw ;) and Job xiv. 4. Another point Jehovah or the Messiah is more often
of contrast to the old heroes of the Jewish thought of under this image. Cf. Ps.
monarchy, David and Solomon."He xxiii., Is. xl. II Ús tocuno Toljavel tò
that ruleth over men must be just, ruling Tourlov aŭtol, and Ez. xxxiv. passim.
in the fear of God.'
Micah v. 4 kai oluaveî tò moluviov aŭroll
Élévčar. So above, v. 24, and Is. xi. év ſoxúi Kúplos.
3, 4.
It is interesting too to make the ob-
42 év tyeúuatı dyiw. This expres- vious comparison between this and our
sion conveys, as Geiger says, no idea of Lord's description of Himself as the
a personal being; it is explained further shepherd
on in the same verse by Bouin OUVÉGEWS, In Enoch's vision (c. 90) the Messiah
and most fully by a reference to Is. xi. is himself one of the herd, its protector
2 TveŪua toù Beoû zTvellua ooolas kai and leader.
OUVÉGEWS, Tvellua Boulñs kaì lo xúos, tveŰua dolevñoat. Cf. Ps. cv. (civ.) 37 OỦK
γνώσεως και ευσεβείας. The expression ήν εν ταίς φυλαίς αυτών ασθενών.
J.P.
ΙΟ
146
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [ΧVΙΙ. 46
40 εν οσιότητι πάντας αυτούς άξει,
και ουκ έσται εν αυτοίς υπερηφανία του καταδυναστευθήναι
εν αυτοίς.
47 Αύτη η ευπρέπεια του βασιλέως Ισραήλ, ήν έγνω ο θεός,
αναστήσαι αυτόν επ’ Ισραήλ, παιδεύσαι αυτόν.
48 τα ρήματα αυτού πεπγρωΜέΝα Υπέρ ΧΡΥτίον τίμιον το
πρώτον,
εν συναγωγαίς διακρινεί λαούς, φυλάς ηγιασμένων:
49 οι λόγοι αυτού ως λόγοι αγίων εν μέσω λαών ηγιασμένων.
50 μακάριοι οι γινόμενοι εν ταις ημέραις εκείναις,
ΔείΝ τα οΓΑθα 'Ισραήλ εν συναγωγή φυλών, και ποιήσει και
θεός.
51 ταχύναι ο θεός επί Ισραήλ το έλεος αυτού,
ρύσεται ημάς από ακαθαρσίας έχθρών βεβήλων.
κύριος αυτος Βασιλεγc ΗΜώN εις τον αιώνα και έτι.
46 άξει A, V, K, Μ. αϋξει Ρ.
47 αναστήσαι codd. αναστήναι Fabr. αναστήσαι Hilg. etc.
51 ρύσεται codd. Fabr. conj. ρύσαι. Fritzsch. Conj. ρύσαιτο.
Τ
Τ
•
,
46 There will be no further oppression
from the wicked Sadducaean 'shepherds.'
Cf. Eι. ΧΙν. 8 και ου καταδυναστεύσουσιν
ουκέτι οι αφηγούμενοι του Ισραήλ τον
λαόν μου.
πάντας αυτούς. A literal rendering
of 225 cf. xviii. 9.
The reading of P, aŭšel for åčel, intro-
duces a fresh and a less appropriate
metaphor. Νum. ΧΧxiv. 7 και αυξηθή-
σεται βασιλεία αυτού.
47 Αύτη η ευπρέπεια. Perhaps there
is a conscious reference to Samuel's words
(1 Sam. viii. II), "This will be the
manner of the king that shall reign over
you. The word ευπρέπεια is probably
à reminiscence of Ps. xcii. (xciii. I) 8
κύριος εβασίλευσεν, ευπρέπειαν ενεδύσατο;
see Ps. S. ii. 21.
παιδεύσαι αυτόν, Sc. τον οίκον Ίσραήλ.
48, 49 are an amplification of the
word παιδεύσαι. The people will be
chastened and kept pure by the divine
purity of their ruler.
πεπυρωμένα. Cf. 2 Sam. Χxii. 31 (Ps.
xviii. 31) το ρήμα κυρίου κραταιόν πεπυ-
ρωμένον, Proν. ΧΧΧ. 5. Ps. xviii. (xix.) II
επιθυμητά υπέρ χρυσίον και λίθον τίμιον
πολύν. Comp. also Ps. xi. (xii.) 7, cxviii.
(cxix.) 139; Proν. viii. Ιο υπέρ χρυσίον δε-
δοκιμασμένον, 19 υπέρ χρυσίον και λίθον
τίμιον.
For το πρώτον, probably a duplicate
rendering of τίμιον, cf. Sym. Ps. cxviii.
(cxix.) 128 χρυσίον πρωτείον (1ΞΗ 31-12).
εν συναγωγαίς. “Assemblies' for the
purpose of judgment, instruction, and the
like, not technically used. Deut. xxxiii.
5 κληρονομίαν συναγωγαίς Ιακώβ. Geiger
well compares Ps. Ixxxi. (lxxxii.) 1.
διακρινεί, as Ps. xlix. (Ι.) 4. See also
Joel iii. 12; Gen. xlix. 16; Ez. xlvii. 22.
fulás. Cf. our Lord's promise to the
Twelve, Luke xxii. 30.
It may be questioned whether εν συνα-
ywrais is not a wrong translation, the
translator reading in which, if read
1972, would give the sense of “by means
of the testimony,' i.e. the Law. This
would assert the Law to be the Messianic
rule of judgment.
49 λόγοι αγίων. No doubt, as for-
mer critics have said, ayol here are the
angels. Ps. IxΧxviii. (Ιxxxix.) 6 εν εκκλη-
σία αγίων, 8 εν βουλή αγίων. Dan. 1ν.
10, 14 εΐρ και άγιος, ρήμα αγίων. Job ν.
1 αγγέλων αγίων (
D P), ΧV. 15 κατά
XVII. 51]
147
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
46 In holiness shall he lead them all, and there shall no pride
be among them that any should be oppressed.
47 This is the majesty of the king of Israel, which 16 God 16 Perh.
hath appointed 17 to raise him up over the house of Israel, to whom
instruct him.
17 Gr. knew
48 His words shall be purified above fine gold, yea, above
the choicest gold.
In the congregations will he judge among the peoples, the
tribes of them that have been sanctified.
49 His words shall be as the words of the holy ones in the
midst of the peoples that have been sanctified.
50 Blessed are they that shall be born in those days, to behold
the blessing of Israel which God shall bring to pass in the
gathering together of the tribes.
51 May God hasten his mercy toward Israel! may he 18 deliver 18 Gr. he
us from the abomination of unhallowed adversaries !
The LORD, he is our king from henceforth and even for
evermore.
will
àylw. Deut. xxxiii. 2 'ten thousands of
holy ones.' Cf. Enoch i. 9.
50 In this verse Hilg. sees an indi-
cation that our author knew the third
(oldest) book of the Sibylline oracles,
and consequently wrote in Greek. Sib.
or. iii. 371 â Makápuotos, ékelvov ös és
Xpovov tooetal ávnp. But surely the sen-
timent is a very common one. It recurs
in xviii. 7. Cp. Ps. cxxvii. (cxxviii.) 5
idols Tà åyadà 'Iepovoalnu etc. Dan.
xii. 12 lakápos Ó ÚTouévwv kai poáoas.
Ecclus. xlviii. II.
51 There seems no occasion for
Fritzsche's correction of ρύσεται to ρύ-
Dalto. Geiger calls the Heb. original a
precatory Imperf. cf. Ps. xvii.
(xviii:) 18-20. Notice the prominence
given to the 'uncleanness of the oppres-
sors.'
The Psalm ends with the same thought
that began it. The Lord is the true
King of Israel, whoever may be its tem-
porary rulers.
Ps. XVIII. Argument.
1-5. God is loving to Israel. It is
as their Father that He punishes them
for their good.
6–10. May this correction avail to
cleanse them in the day of visitation,
when the Anointed shall rule over them
in the fear of God.
(11-14) xix. 1-3. The praise of
God, whose might is seen in the order of
creation. The stars in their courses obey
Him......
This psalm-especially vv. 6-10 of it
-is closely connected with the last. The
same expressions recur, χριστος κυρίου
(-os) xvii. 36. oopia, dikalogúvn, io xús
xvii. 25, 31, 42. sáßdos xvii. 26. ka-
θαρίσαι etc. xvii. 25, 33. μακάριοι etc.
xvii. 50. poßw Deoû xvii. 44, and com-
pare xviii. 9 with xvii. 38.
The first section of the Psalm (vv. 1-5)
reminds us of Ps. V. more particularly.
Comp. V. 13, 16, 17 with xviii. I-3.
In verse 4 we have an expression re-
minding us of xiii. 8.
The first two sections of the Psalm are
logically enough connected. After ver. 10
however there is a complete change of
subject. And the new subject is never
brought into any semblance of connec-
tion with what has preceded, but is left
hanging in the air. No one will, we
think, be able to resist the impression
that the Psalm as it stands is a fragment.
The further question has occurred to us :
is it one fragment or two? It will be
seen that we think this latter alternative
highly probable, and have suggested as
IQ-2
I48
. I
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
[XVIIITYTT
ΤΗ. Ψαλμός τωι Coλoκών επί του ΧριστοΥ .
XVIII. Κύριε, το έλεός σου επί τα έργα των χειρών
σου εις τον αιώνα,
2η χρηστότης σου μετά δόματος πλουσίου επί Ισραήλ:
οι οφθαλμοί cOY επιβλέποντες επ' αυτά, και ουχ υστερήσει
εξ αυτών,
3 τα ώτα cOY έπακούσει είc λέHCIN πτωχού εν ελπίδι:
τα κρίματά σου επί πάσαν την γην μετ' ελέου,
4 και η αγάπη σου επί σπέρμα Αβραάμ, υιούς Ισραήλ:
η παιδεία σου εφ' ημάς ως υιόν πρωτότοκον μονογενή,
και αποστρέψαι ψυχήν υπήκοον από άμαθίας εν αγνοία.
* Καθαρίσαι ο θεός Ισραήλ εις ημέραν ελέου εν ευλογία,
είς ημέραν εκλογής εν ανάξει χριστου αυτού.
Inscriptio deest in M.
2 εξ αυτών έν vel τι εξ αυτών conj. Hilg.2
4 codd. vioù. Fabr. vious, ita edd.
5 άμαθίας V, K, P, M, Hilg. αμαρθίας Α (Cerda
Fabr. (notat "Gr. a peccato") Fritzsch.
άγνοία. ανοία M.
ab imperitia'). αμαρτίας
much in the text. Against this idea it
may be urged that a diávalua is inserted
by all MSS. save one (M), and that that
one's evidence is invalidated by the fact
that it omits all titles and subscriptions,
We at once admit the practical absence
of external support, for we lay little stress
on the evidence of M. It seems to treat
the verses in question exactly as it does
the 2nd half (23—51) of Ps. xvii. But
we find it difficult to conceive how the
subject of the last verses is to be brought
round to that of the first : we cannot help
seeing that vv. 1-10 form a complete
whole “teres atque rotundus, and we find
no such complete change of subject in-
troduced in any other of these Psalms as
is entailed here. We think it highly pro-
bable that at least a leaf had disappeared
at the end of the archetype of our pre-
sent copies, and very likely much more
than a leaf. Such an archetype would of
course represent an earlier stage of the
text than did the Codex Alexandrinus.
The one fact we know about that copy is
that it contained eighteen Psalms and no
more.
We are not however inclined to insist
that the sixth Psalm must necessarily
be divorced from the xviiith: we lay far
more stress on the assertion that that
Psalm as we have it is incomplete.
1 The first five verses are composed
chiefly of what may be called the com-
monplaces of these Psalms. Most of
the phrases can be paralleled from the
Old Testament, and most of the parallels
have already been cited more than once.
Thus for ver. I we have Ps. cxliv. (cxlv.)
9 οι οικτιρμοί αυτού επί πάντα τα έργα
αυτού.
2 For verse 2 see Ps. S. V. 16. Ps.
χι. 5 οι οφθαλμοί αυτού εις τον πένητα
αποβλέπουσιν. Zech. iv. 1ο.
The words και ουχ υστερήσει εξ αυτών
are capable of bearing two meanings,
there shall none of them come to want,'
or 'be lacking.' The latter is perhaps
commoner in the Lxx. and the former
more probable here, cf. Ps. xxii. (xxiii.) 1
ουδέν με υστερήσει, 1xxxiii. (1xxxiv.) ΙΙ ουχ
υστερήσει τα αγαθά τους πορευομένοις εν
åkaklą, as against Ps. xxxiii. (xxxiv.) 10
ουκ έστιν υστέρημα τους φοβουμένοις αυτόν,
which represents what we take to be the
sense of the verse before us.
3 Cf. Ps. xxxiii. (xxxiv.) 16 tà ta
αυτού εις δέησιν αυτού, 2 Chron. vi. 40 τα
XVIII. 6]
149
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
PSALM XVIII.
A Psalm of Solomon touching the Lord Messiah.
I O LORD, thy mercy is upon the works of thine hands for
ever.
2 Thy goodness is upon Israel with a bounteous gift: yea
thine eyes look upon thy works and none of them shall come to 1 Gr.
want.
them
3 Thine ears will hearken unto the prayer of the needy that in. pl.)
hopeth in thee; thy judgments are upon all the earth with
mercy.
4 And thy love is toward the seed of Abraham, even the 2 Gr.
sons of Israel: thy chastening is upon us as upon a firstborn upon
son only begotten,
5 To convert the soul that is obedient from simpleness and
from sins of ignorance®.
3 Gr. from
simplicity
6 The LORD cleanse Israel for the day when he shall have (or sin) in
mercy upon them and shall bless them*: even for the day of ignorance
4 Gr. day
his appointing when he shall bring back his anointed.
of mercy in
blessing
ÚTá gou étýkoa eis Tņu dénoLV TOỦ TÓTOV ŠToompéļas, cf. Ez. xxxiii. 14 åmo- 5 Gr. day
TOÚTOV.
OTPÉvel årò tas åpaprias aŭtoû.
of choosing
&Trakoúoel. Strictly we should have duablas. This is practically the read- in bring-
expected ÉTT AKOÚo etal, but it is probable ing of all Mss. If A is correctly repre- ing back
that the text here is correct. It is known sented by Cerda, which may be consi-
that the active form åkoúow is a feature dered doubtful, still its reading å uapdias
of Alexandrine Greek. It is found retains the characteristic of dualias; and
though not universally—in the LXX. (Is. Cerda's rendering 'imperitia' seems to
vi. 9 åkoộ đKoto ete etc.), and sometimes show that he understood this latter word
in N. T. We cannot cite examples of to be intended. Most likely áuapolas is
ŠTAKOÚow, but there is no reason why a misprint. The meaning of årò dua-
the form used for the simple verb should Olas év áyvolą seems to be that the un-
not have been extended to its compounds. learnedness of the soul is exemplified by
See Winer, Gr. of N.T. Gk. p. 99. the sins of ignorance which it comrnits.
Hilg. in loc. cites Ex. iv. 22 viòs apw Here compare xiii. 6.
TÓTOKOS Mov 'Iopan, and 4 Esdr. vi. 58 For duabia see Sym. Prov. xiv. 24
nos autem populus tuus quem vocasti 7298, Eccles. ii. 13 0152b. Cf. duaons
primogenitum, unigenitum, aemulatorem Sym. Ps. xlviii. II 7 .
carissimum. This last passage is particu 6 The quépa éléov and nuépa ćkloys
larly noteworthy.
refer to the same thing considered in two
TTTWXOÜ év trid, probably another
different aspects. The first is the ñuépa
parallel to åvopòs év eủotad elą iv. II, Éléov dikaiwy of xiv. 6, the day when God
meaning the needy that hopeth in thee.'
will visit and have mercy on the righte-
4 Cf. xiii. 8 and the passages (already
ous: it is therefore seen here from the
cited) in Ps. lxxxviii. (lxxxix.) 27 kåyú
point of view of those visited. The other
TT PWTótokov onoomal attóv, xxi. (xxii.) 21
expression refers to the same day looked
ĚK XELPÒS KUVÒS TÒv Movoyevñ uov, Ecclus.
upon from God's point of view. ñuépa
XXXVI. 12 'lopaņa dv at PwToyovự wuolwoas. Klayñs = kaipòs öv oldas dú, ó Deós (xvii.
5 ÚTÝKoos, used, it seems, only in Pro. 221
verbs by the LXX. Another instance of
év åvágel XPLOTOû aútoû. The verse
parallelism of language between these just cited (xvii. 23) contains in its ear-
books.
lier clause what is probably the best
150
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ. [ΧVΙΙΙ. 7
ή μακάριοι οι γινόμενοι εν ταις ημέραις εκείναις
Δείτο ΑΓΑθα κυρίου, ά ποιήσει γενεά τη έρχομένη,
8 υπό ράβδον παιδείας χριcτος κγρίoν έν φόβω θεού αυτού,
έν coφία πΝεγMατος και ΔικαιοcjΝΗC και 1cχγος,
και κατευθύναι άνδρα έν έργοις δικαιοσύνης φόβω θεού,
καταστήσαι πάντας αυτούς έν φόβω κυρίου.
10 γενεά αγαθή εν φόβω θεού εν ημέραις ελέου. Διάψαλα.
ΓΧΙΧ.] 1 (1) Μέγας ο θεός ημών και ένδοξος έN Υψίστοις
κατοικώN,
9 καταστήσαι ita A, V, K, P (sed Cerda in Gr. καταστηπαι). Fabr. καταστήναι.
καταστήσαι Μ. ita Hilg. Fr. (Pick.).
κυρίου. Μ κυρίω.
10 M om. diájałua sed ita interpungit quasi Psalmus his verbis finiretur, et
sequentem versum litera majuscula inchoat.
word. Yet in the xviith Psalm the Mes-
siah and his times are so fully treated
that, if the writer entertained a belief that
the deliverer was more than man, he cer-
tainly ought to have said so. In the face
of such an omission we find it difficult to
believe that the single word ävagis here
contains all that the writer had to say on
so important a subject. We are com-
pelled to believe that dvašis is simply a
rather more detailed equivalent of åvá-
στησον, and that any such thought as that
of bringing the first-begotten again into
the world' is inadmissible here.
χριστού αυτού. On the relation of
this phrase to χριστος κύριος see on xvii.
commentary on this interesting phrase.
'Ανάστησον αυτοίς τον βασιλέα αυτών,
υιόν Δαυίδ etc. But άναξις, the word used
here, is a more definite one than the åvá-
στησον of that passage. We are at
liberty to assign to it a somewhat more
precise meaning, that namely of bring-
ing again’ or bringing up,' which our
text and margin suggest. The first of
these renderings would indicate a belief
on the part of the writer in a doctrine
which we know to have been anterior to
his time--the pre-existence of the Mes-
siah. Such a belief is first hinted at in
Dan. vii. 13, and is plainly stated in the
2nd Parable of Enoch (xlviii. 3), what-
ever may be the date of that document.
4 Esdr. vii. 28, xii. 32, xiii. 26 etc. inti-
mate a similar belief, without dwelling
on it, and later instances might be mul-
tiplied. Those given cover our period.
The present passage is at most only a
hint of the writer's belief.
The Messianic ideas of the xyiith
Psalm, however, show no trace of any
mystical doctrine of the kind, if we ex-
·
They resemble closely those of Enoch
(the First Book, c. xc. 37, 38), among
later writers, and of the first part of
Isaiah, among earlier ones. The Messiah
is, as we have seen, the conquering hero
and restorer of the nation, sprung of Da-
vid's line. He is taught of God, anointed
of God, full of the spirit of God, it is
true; but of any closer relationship, of
any superhuman origin, there is not a
7 Cf. xvii. 50 and reff. there.
γενεά τη έρχομένη. Cf. Ps. xxi. (xxii.)
31, 32 αναγγελήσεται το κυρίω η γενεά
ερχομένη (813 : ), 1xx. (Ιxxi.) 18 έως
αν απαγγείλω...τη γενεά τη έρχομένη
(812733 7773), (4) 5 Esdr. i. 35 testor
populi venientis gratiam, and 37. The
analogy of these expressions and of the
technical Hebrew phrase xan Diva
='aevum veniens' forbids us to join
the three last words of ver. 7 with ver. 8
and construe έρχομένη υπό ράβδον, as
Fritzsche's punctuation would lead us
to do.
8 υπό ράβδον. Our objection to
Wellhausen's ingenious rendering “An
Stelle der Zuchtruthe tritt der Gesalbte
des Herrn” (which assumes that υπό
XIX. 1]
151
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
7 Blessed are they that shall be in those days: for they shall
see the goodness of the LORD which he shall bring to pass for
the generation that cometh,
8 Under the rod of the chastening of the LORD'S anointed in 6 Or, Lord
the fear of his God: in the spirit of wisdom and of righteousness Messiah
.
and of mirect every marthem all in th
9 To direct every man in the works of righteousness with the
fear of God; to stablish them all in the fear of the LORD,
10 Yea to make them a good generation in the fear of God in
the days of his mercy. Selah.
[XIX.]
I (11) Great is our God and glorious, dwelling in the highest,
= non should have been translated dyti)
lies in the erroneous conception of the
Messiah that results from it.
results from it. It will be
It will be
remembered that in Ps. S. xvii. 26, 47 the
Messiah is to wield the rod of chastening
against Jew and Gentile alike. In our
view the verse simply extends the de-
scription of the coming generation”
which will be subject to the rod
of chastening," as indeed the subsequent
verses clearly indicate. We believe that
this clause is connected with the pre-
ceding rather κατά σύνεσιν than in any
more formal way. The best parallel
expression is to be found in vii. 8 kal
nueis ÚTTO Suyóv cov [eis] Tòv alôva, etc.
The auxiliary verb čo ovtal has to be
supplied here, and no verb of motion
(such as épxouévn) is needed.
The grammatical construction is of the
loosest kind, and must be explained upon
the principle of coordination not of sub-
ordination of sentences.
XPLOTOû kuplov. See on xvii. 36.
év copiq Tveúuatos. The rendering
of these words in their present order is
out of the question. Whatever meaning
they do yield is practically identical with
that in our text. We hardly think that
an original reading ev yeúuati copias
ever existed, but obviously that is what
is required in translating.
9 KATEVÕ üva... KaTaoToal. Hilg.
and Fritzsche take these verbs as Opta-
tives. We believe them to be Infinitives,
on the ground that, when a wish is
expressed, this writer most frequently
inserts the subject.
The actions of individuals are to be
directed by the coming Deliverer, and
thus the whole community is to be brought
into the condition of fearing the Lord.
The second clause is consequent upon the
first.
Távtas aŭtous. Cf. xvii. 46. A brief
indication of the general result.
10 yeved dyan perhaps in loose ap-
position to távtas aŭtoús.
[Ps. XIX.]
i (11) The theme of the order and
regularity of Creation, especially as seen
in the movements of the heavenly bodies, is
a favourite one with Jewish writers. The
conception of any physical law restraining
or ordering their movements is not natu-
ral to the mind of man in a primitive
state. Doubtless the stars were looked
upon in the first instance as divinities
possessing volition and personality. They
went in their particular course because
they liked it: and there was no reason
why they should not deviate from it
or move in another direction. They
influenced the minds and destinies of
men, and were themselves subject to
interruptions in their courses, whether
from the attacks of the Great Dragon
(Tob iii. 8) or from other causes.
But soon it was realised that the move-
ments of the stars could not possibly be
regarded as arbitrary, and that some su-
perior intelligence was directing their
movements: and the next stage of belief
concerning them, which does not ma-
terially differ from our own, is probably
represented by the familiar name of Je-
hovah Sabaoth, the Lord of hosts. The
hosts are in all probability the sentient
armies of heaven marshalled and directed
by the constant care of Jehovah. But
152
ΨΑΛΜΟΙ ΣΑΛ ΟΜΩΝΤΟΣ. [XIX. 2
2 (12) και διατάξας έν πορεία φωστήρac εις καιρoγο ωρών αφ'
ημερών είς ημέρας,
και ου παρέβησαν από οδού ήν ενετείλω αυτούς.
3 (18) έν φόβω θεού η οδος αυτών καθ' εκάστην ημέραν,
αφ' HC HMέρος έκτισεν αυτούς ο θεός και έως αιώνος,
4 (14) και ουκ επλανήθησαν άφ' ic HMέρος έκτιceN αυτούς:
από γενεών αρχαίων ουκ άπέστησαν από οδού αυτών,
ει μη ο θεός ενετείλατο αυτοίς εν επιταγή δούλων αυτού.
Ψαλμοί CoλoMώντος
TH' έχογCIN έπΗ Δ.
2 (12) πορεία. κυρεία Α.
ήν. ης K, M.
) και έως αιώνος V, K, P, M. om. έως A, et edd.
επιταγή. Cerda έπεταγή.
Subscriptio.
A, V, K, Ψαλμοί Σαλομώντος (Σολ. Κ), ιη'. έχουσιν έπη α. τέλος συν θεώ (om. K, V).
om. subscriptionem M.
Ρ Ψαλμοί σολομώντος δεκαοκτω έχουσιν έπη τριάκοντα. (scilicet λ pro A legit).
still they are thought of as possessing life
and will of their own, and as being ca-
pable of disobedience to their Ruler.
Comp. Ps. cxlvii. 4 He telleth the number
of the stars: he calleth them all by their
names; Is. xl. 26 He calleth them all by
name...not one faileth; also Baruch iii.
33-4; Ecclus. xliii. 5-7, Io. For the
disobedient stars, the αστέρες πλανήται
of Jude 13 see Enoch xviii. 12—16 (15)
"The stars that roll over the fire are they
that have transgressed the command of
God before their rising, because they did
not come forth in their time.' Cf. also
Xxi. 3--6.
The next stage of the conception is
that which regards the stars as in the
charge of angels, but as being themselves
inanimate bodies. This is the view we
find in the second great section of the
Book of Enoch, that of the Parables
(xliii. 2, 'these come according to the
number of angels'). The first writer of
Enoch does indeed partly lean towards
this theory in so far that he assigns a
particular leader, Uriel, to all the hea-
venly bodies.
It seems at first sight that the view
which identified stars with angels must
be a reversion to the earliest conception,
but we believe that in reality it is a late
view and grew out of the belief mentioned
just above which assigned particular stars
to particular angels. We are not certain
how far it is to be pressed as affecting
the interpretation of Rev. i. 20 “The
seven stars are the angels of the seven
churches.” But we think that at any rate
the view set forth in the Enochian Pa-
rables must have some bearing on that
verse.
But the main point which deserves
notice in connection with this passage of
the Psalm is the similarity of the lan-
guage here with that of the Parables of
Enoch, especially C. xli. 5 'I saw...the
XIX. 4]
ΨΑΛΜΟΙ ΣΑΛΟΜΩΝΤΟΣ.
153
2 (12) Even he that hath appointed the lights of heaven in
their course unto times of seasons from everlasting unto ever-
lasting?: and they have not transgressed from the path which 1 Gr. from
thou didst command them.
day to
3 (13) In the fear of God is their course every day, since“
the day when God created them even unto everlasting,
4 (14) And they have not erred since the day when he
created them : from the generations of old they have not de-
parted from their path, except God commanded them at the
precept of his servants.
sun and moon...and their fixed course, innumerabiles astant coram te et minis-
and how they do not leave their course, trant in ordinibus suis quiete ad nutum
and how they add nothing to their course, tuum.
and take nothing from it, and preserve 3 (13) There can be no doubt that
their fidelity one with the other, remain the reading kai éws alwvos is far superior
ing steadfast in their oaths.' It seems to the ordinary one, which yields no par-
most likely that both writers drew a ticular sense. For the construction cf.
distinction between the two great lu xvii. 21.
minaries and the body of the stars, re- 4 (14) Here, as Cerda remarks, is an
garding the former as personalities, the obvious allusion to the 'factum Josuae,'
latter as inanimate. In any case, we feel and also, as Hilg. adds, to the miracle
that the author of the Parables and the wrought for Hezekiah. Allusions to
author of our Psalm are moving in much definite incidents in the 0. T. history are
the same circle of ideas.
sufficiently uncommon in our book to
pwotñpas. This is the word used of merit notice when they so occur. It
the sun and moon in Gen. i. 14, as dis is almost inconceivable that the whole
tinct from the stars. It occurs again (of book should have ended with this un-
the moon) in Ecclus. xliii. 7. In Wisd. xiii. explained reference. Not one of the
2 we find owotñpas où pavoû distinguished other Psalms is destitute of some sort of
from kúklov Zotpwy. In Phil. ii. 15 (ús doxology or rounding off, save the first,
pworñpes év kóouw), and Rev. xxi. II (o and in that case there is the possibility
φωστήρ αυτής), the application is less already alluded to that it ought to be
distinct. But in Test. xii. Patr., Levi 14, more closely connected with Psalm ii.
we have a good instance of the specific than it is.
use, úneis oi pwotñpes toll oủpavoû, ús ó In the case before us, we prefer the
ñcos kai Ý Cennun. Cp. Judah 25. Aquila suggestion that the last leaf of the arche-
uses the word, and had we the Greek type had disappeared at a very early date.
of Enoch it would doubtless be common. The Subscription merits a word: it will
in that book. The passages quoted point be noticed that AVKP have a stichometric
to the fact that here our author is referring note; A K and V attributing 1000 ČTTN to
specially to the sun and moon.
the book, P 30. It is obvious, we think,
Topela, used of the sun in Ecclus. xliii. that P or its predecessor was copied from
5. Cf. Hab. iii. 6 Tropelas aiwvias aŭtoû. an uncial or semi-uncial archetype; that
For the whole verse cf. Apoc. Bar. xlviii. the scribe mistook A for A and incautiously
9, 10 et sapientes facis orbes cælestes ut expanded the numerical sign into Tplá-
ministrent in ordinibus suis. Exercitus Kovta.
APPENDIX.
The Odes of the Pistis Sophia.
The accompanying five Odes of Solomon have been already referred
to in the Introduction. For the sake of completeness, rather than in
the hope that we have succeeded in throwing much light upon their
meaning, we have included them in this volume, in a new form. It
seems appropriate to include them thus in an appendix, inasmuch as
we have seen that the evidence points to their having, in company with
other compositions of the same sort, originally occupied that position
(Introd. p. xx).
They have been already published several times; first by Woide in
his (posthumous) Appendix ad Codicem Alexandrinum, p. 148 (Thebaic
and Latin); next by Fred. Münter, Bishop of Seeland, in 1812, Odae.
gnosticae Salomoni tributae; by Ideler, Psalterium Coptice 1837, p. 243 ;
by Max Uhlemann, Grammaticae Copticae Rudimenta (Nos. iii. and v.);
in Migne's Dict. des Apocryphes, i. s.y. Salomon, in French only; and
in Schwartze and Petermann's edition of the Pistis Sophia (Berlin,
1851) in Thebaic and Latin : probably also by others. In the Comptes
Rendus de l'Académie des Inscriptions, 1872, p. 347, M. Révillout
quotes two of them.
We have attempted to render them into Greek, and have subjoined
by way of apparatus criticus a statement of the more important differences
between the renderings of Schwartze (S.) and Woide (W.). We especially
crave the indulgence of our readers for this part of our work : and we
should particularly value any suggestions as to the improvement of our
renderings.
It is necessary to state, for the benefit of those to whom the
Pistis Sophia is unfamiliar, the manner in which these Odes are
introduced into the text of that book. They occur at intervals in a
long series of hymns (called uetávolai) which are recited by the Pistis
Sophia at various stages of her progress upward, through and out of
11
156
APPENDIX.
the chaos. Our Lord is represented as detailing the adventures of the
Pistis Sophia, and as quoting the hymns of thanksgiving or supplication
which she utters. At the end of each, He pauses, and asks for an
explanation of the hymn. Hereupon, one of the Apostles, or of the
holy women who form His audience, steps forward and says, “Thy
power of Light formerly prophesied by means of David (or Solomon) in
his (e.g. 55th) Psalm, saying..." Then follows the text of one of the
Canonical Psalms or one of these Odes: after which our Lord
expresses His approval, expounds the application of the Psalm to the
situation, and proceeds with His narrative. It is to be noticed that
these five Odes of Solomon are quoted in precisely the same form as
the Psalms of David; in the case of these latter the text and number
of the Psalm are always correctly given: and no author save these two
is referred to. Hence, the impression left with the reader is that a real
collection of Solomon's Odes is being used, and that the Odes were not
simply written for the occasion. On the question of the possible origin
and extent of this collection something has been already said (Introd.
1. c.). The idea that the Odes may have been simply written to fill a
place in the text of the Pistis Sophia derives slight support from the
existence of one or two such Odes in other Coptic Apocrypha, e.g. one
sung by David in Hades on the occasion of the Virgin's birth, which
will be found in Révillout's Apocryphes Coptes du Nouveau Testament,
p. 5. Against it is the evidence drawn from Lactantius and the Sticho-
metries (Introd. p. xix), and the lack of any special appropriateness
in the Odes themselves.
The spaced words in the Greek are those which are found in Greek
in the original text of the Pistis Sophia.
p.73 (114). i. Recited by Salome and prefaced with these words: “tua
· vis et poońtevoeV olim per Solomonem dicens."
Ι. εξομολογήσομαί σοι, κύριε, ότι συ ει ο θεός μου" μή με
érykatalímys, kúpie, Őti où ci ý étis uou.
I nov S.
2. έδωκάς μοι το κρίμα σου' δωρεάν, και διεφυλάχθην
υπό σου.
3. πέσοιεν οι καταδιώκοντές με και μη ίδοιέν με.
4. νεφέλη σκότους και ομίχλη αέρος επικαλύψαι τους οφ-
θαλμούς αυτών.
4 or vedean okótous êTLK. T. 000. aŭt. K. ój. dép. TLO klácal aŭtoús.
THE ODES OF THE PISTIS SOPHIA.
157
5. σκοτισθείησαν και μη ίδoιεν το φως, μήποτε καταλάβων- 2Ps. Ixviii.
(Ιxix.) 24
ται με.
-ήτωσαν
6. γενηθήτω το διαβούλιον αυτών εις ασθένειαν· και ατού μη
" βλέπειν
έβούλευσαν επιστρεψάτω επί κεφαλήν αυτών βουλήν έβούλευ- δεν βουλή
σαν και μη γένοιτο αυτοϊς.
7. ενίκησαν αυτους δυνατοί, και α παρεσκεύασαν κακώς
συνέπεσαν επ' αυτούς.
8. η δε ελπίς μου επί κύριον, και ου φοβηθήσομαι, διότι συ
εί ο θεός μου, και ο σωτήρ μου.
ii. Recited by the Virgin : « tua vis luminis επροφήτευσεν Ρ. 75 (116).
de his verbis olim per Solomonem in eius decima nona ode et
dixit.”
1. ο κύριος επί κεφαλής μου ώσπερ στέφανος και ου μη
χωρισθώ απ' αυτού· επλέχθη μοι στέφανος αληθείας. 1 έπλεξαν
2. οι κλάδοι σου έφυτεύθησαν εν εμοί, διότι ουκ εποίησαν
στέφανον ξηρών και μη βλαστάνοντα.
3. αλλά ζης επί της κεφαλής μου, και αυξάνη επ' εμού.
4. οι καρποί σου πλήρεις και τέλειοι: επληρώθησαν της
σωτηρίας σου.
1 or ουκ αποβαλω αυτόν.
2 εποίησαν βλαστάνειν τους κλ. κ.τ.λ. S.
Η
iii. Recited by Peter : « tua vis luminis επροφήτευσεν olim p. 84 (131).
per Solomonem in eius ωδαίς.
Ι. εξήλθεν η απόρροια και εγένετο είς ποταμόν μέγαν και
ευρύν.
2. και έπεσπάσατο πάντας αυτούς και υπέστρεψεν επί τον
ναόν.
3. και ουκ ίσχυσαν του συγκλείσαι αυτήν εις λάκκους ουδε
εις τόπους λελατομημένους, ουδε ήδύναντο συλλαβείν αυτην αι
τέχναι των συλλαμβανόντων τα ύδατα.
2 αυτούς sc. fluvios vel aquas W.
158
APPENDIX.
4. κατήχθη εφ' όλην την γην, και αυτή επελάβετο πάντων
των υδάτων,
5. έπιον οι αναστρεφόμενοι εν γή ανύδρω. έσβέσθη, και
διελύθη το δίψος αυτών, δοθέντος αυτούς ποτού αφ' υψηλού.
6. μακάριοι οι διάκονοι εκείνου του ποτού, οις έπιστεύθη
το ύδωρ του κυρίου.
7. επεστράφησαν τα χείλη τα ξηρά, ενισχύθησαν οι εκλελυ-
μένοι
έστερεώθησαν αι ψυχαί των αποδιδόντων το πνεύμα, του μη
αποθανείν.
8. κατεστάθησαν τα μέλη τα παραλελυμένα εδόθη ισχύς
τη παρρησία αυτών, και φώς τους οφθαλμούς αυτών.
9. ότι πάντες αυτοί έπιον το σωτήριον του κυρίου, και εσώ-
θησαν εν ύδατι ζωής εις τον αιώνα.
4 πάντων των υδάτων. eos omnes S. omnes aquas W.
5 οι αναστρ. biberunt versantes super-arenam aridam S. qui habitabant in W.
7 ψυχάς. ψυχάς eiicientes halitum S. animae proiectae a vento W.
· 9 quod isti omnes cognovere se in Domino S. quia illi biberunt salutem
Domini W.
ΤΑ
p. 96 (149). iv. Recited by Thomas: “ tua vis luminis επροφήτευσεν
olim per Solomonem filium Davidis in eius ωδαίς.”
Ι. ερρύσθην εκ των δεσμών μου επί σε, κύριε, κατέφυγον, ότι
συ ής εκ δεξιών μου, σώζων με· και έσωσάς με και αντελάβου μου.
2. έκώλυσας τους μαχομένους κατ' εμού, και ουχ ευρέθησαν:
3. διότι το πρόσωπόν σου ήν μετ' εμού και ερρύσατό με έν
τη χάριτί σου.
4. κατησχύνθην ενώπιον του πλήθους και εξεβλήθην
5. εγενόμην όμοιος μολύβδω ενώπιον αυτών.
6. επεγένετό μοι δύναμις παρά σου και αντελάβετό μου.
7. ότι έθηκας λύχνους εκ δεξιών μου και εξ αριστερών, του
μηδέν είναι σκοτεινον κύκλω μου.
1 εκ δεξιών =W. dextra S.
7 του μηδέν. So S. nam nemo mecum est : eram orbatus lumine W.
= διότι ουκ ήν μετ' εμού ουδείς, και ήμην άνευ φωτός. This rendering follows the
punctuation of the ms.
THE ODES OF THE PISTIS SOPHIA.
159
8. εσκέπασάς με τη σκιά του ελέους σου, και επενεδύθην
στολήν τιμίαν.
9. η δεξιά σου ανύψωσέ με, και αφείλεν απ' εμού πάσαν
ασθένειαν.
10. ενισχύθην εν τη αληθεία σου, και εκαθαρίσθην τη
δικαιοσύνη σου. έμακρύνθησαν απ' εμού οι εχθροί μου, και
έδικαιώθην τη χρηστότητί σου, ότι η ανάπαυσίς σου εις τον
αιώνα του αιώνος.
8 et fui super vestes pelliceas S. et fui coelestis, indutus vestimentis honorificis W.
10 εκαθαρίσθην. purgatus S. humiliatus W.
v. Recited by Matthew: « tua vis luminis επροφήτευσεν p. 99 (155).
olim in odị Solomonis."
Ι. και καταγαγών με έκ τών άνω τόπων των επουρανίων, αυτός
με κατήγαγεν εις τους εν τω κάτω στερεώματι.
1 θεμελίως.
2. και τα εν μέσω αποστήσας και διδάξας με περί αυτών.
φάραγγι
W.
3. και διασκορπίσας τους εχθρούς μου και τους αντιδίκους.
4. ο δούς μοι εξουσίαν επί τα δεσμά του λύσαι αυτά, και
πατάξας έν τη χειρί μου τον δράκοντα τον επτακέφαλον.
5. και καταστήσας με επάνω της ρίζης αυτού του εκτρίψαι το
σπέρμα αυτού.
6. και [γάρ] συ ής μετ' εμού του βοηθείν μοι εν παντί καιρώ.
7. περιεποιήσατό με το όνομά σου.
8. η δεξιά σου απώλεσε το φάρμακον του βλασφήμου.
9. η χείρ σου ωμάλισεν οδόν τους πιστούς σου.
10. έλυτρώσω αυτους εκ των τάφων και εξήγαγες αυτούς εκ
μέσου των πτωμάτων.
1 qui deduxit me S. Duxit me W. qui duxit...ille duxit Champollion.
super caelum S. coelestibus W.
et duxit me sursum in locis quae in fundamento inferiori S. et duxit me in loca
quae in valle deorsum W.
2 qui abstulit ibi S. Sumpsit huc (προσήγαγεν) W.
erudivit ea W. docuit me ea S.
5 evellerem S. deleam W.
6,7 in omni loco circumdedit S. W. We join it on to the preceding verse.
9 stravit S. direxit W.= κατεύθυνεν.
10 πτωμάτων. cadaveribus S. sepulchrorum W. μνημείων.
160
APPENDIX.
ΙΙ. επελάβου των οστών των νεκρών. ενέδυσας αυτα σώματα,
και τους μη κινουμένοις έδωκας ενέργειας ζωής.
12. εγένετο εν αφθαρσία η οδός σου, και εν τω προσώπη σου
διέλυσας τον αιώνα σου»
13. ίνα διαλυθώσιν οι πάντες και ανακαινισθώσιν και το
φως σου διπλασιασθή επί πάντας αυτούς.
Ι4. κατέστησας εν αυτοίς το πλούτός σου,
και εγένοντο εις κατοίκησιν αγίαν.
11 qui haud movent se dedisti iis S. ne commoveantur, dedisti iis W.
12 perniciei expers S. incorruptibilitas W.
duxisti tuum aiova in perniciem S. super pern. W.
14 construxisti tuam opulentiam per eos S. convertisti divitias tuas super eos W.
= ÉTÉO TpEyas ét' aŭtoús.
NOTES.
Ode i. is a colourless composition,
containing nothing essentially Gnostic,
and resembling to a certain extent the
Psalms of Solomon in being almost a
cento from the Canonical Psalms. There
are, however, few actual coincidences of
language. Ver. 3 is taken from Ps. lxviii.
(lxix.) 24. The Ode as a whole resembles
Ps. xxvi. (xxvii.). It may be originally
Jewish.
Ode ii. should be another fragment of
that quoted by Lactantius—the 'xixth
Ode.'—Here alone is a number given.
The Virgin, be it noted, is the reciter
here, and the Virgin is the subject of
Lactantius's quotation. Very possibly the
present fragment may refer to her, and to
the overshadowing of her by the Holy
Spirit. The fruits of righteousness'
might in that case be taken to signify our
Lord, the Word full of grace and truth.
In any case, this is probably a Christian
composition.
Ode iii. is also Christian, and the
employment of the term åróppola seems
to stamp it as Gnostic. But we cannot
see that there is anything unmistakably
Gnostic in the doctrine. The imagery
employed is that of Ezek. xlvii., and of
our Lord's words concerning the living
water: and the thing described seems to
be the preaching of the Gospel, which
no human effort can avail to hinder, and
which brings life and health to the in-
habitants of a thirsty heathen world. If
our theory of these Odes is correct, we
have here a hymn of the second century
at latest, and one filled with Johannine
phraseology and ideas.
Ode iv. may possibly be Jewish, though
the last verse rather militates against such
a view.
The original of the curious expression
in ver. 8 is ten gaap (shten shaar)
meaning literally "garments of leather':
but in a document in Zoega (Cat. Codd.
Copt. p. 574) it is used of the garments of
the wealthy. Hence our freer rendering.
As a description of deliverance the Ode
may be compared to Ps. S. xiii.
Ode y. The expressions 'heavenly
places,' the things that were in the
THE ODES OF THE PISTIS SOPHIA.
161
midst,' etc. remind us of the phraseology
of Colossians and Ephesians. This Ode
more than any of its companions has the
air of being written to occupy its present
place in the text of the Pistis Sophia.
V. 4. Cf. John xx. 23.
ibid. "The seven-headed dragon.'
This verse would be appropriate in the
mouth of the woman clothed with the
sun,' Rev. xii. It carries us into the
region of apocalyptic imagery.
v. 10, II. The original of these
verses is to be sought in Ezekiel's vision
of the dry bones.
12. Cf. Ps. ciii. (civ.) 30 'when thou
lettest thy breath go forth they shall be
made, and thou shalt renew the face of
the earth.'
Pērāz-Shabhör or al-Anbār, cir. 920 A.D.)
called the 'Book of Discipline.'
The first of the five is the well-known
Psalm cli' in a text slightly differing
from the ordinary Greek form.
No. 2 is the Prayer of Hezekiah
when enemies surrounded him.'
No. 3 when the People obtained
permission of Cyrus to return home.'
No. 4 'spoken by David when he was
contending with the lion and the wolf
which took a sheep from his flock.'
No. 5spoken by David when return-
ing thanks to God, who had delivered
him from the lion and the wolf, and he
had slain both of them.'
Of these Psalms, the two last seem
to be modelled on the first. They are
quite short, and apply exclusively to the
situations indicated in their titles. The
wolf,' which appears in all three, is a
mistake, as the editor points out, for the
more familiar bear.
With the second and third of the
Psalms, however, the case is different.
They are longer compositions, which seem
to possess some antiquity and to be
originally Jewish in character, and have
no particular application to the circum-
stances which their titles prescribe. They
resemble rather markedly the general
tone of the Psalms of Solomon
We had prepared a Greek rendering
of them, but have decided not to include
it in the present volume.
We should like to take this oppor-
tunity of calling the attention of our
readers to two other fragments of the
Psalmic literature, which have hitherto
received but slight attention. They are
to be found among certain apocryphal
Syriac Psalms published by the late
Professor Wm Wright in the Proceedings
of the Society of Biblical Archaeology
(1887, ix. pp. 257—266). These Psalms
are five in number, and are found in two
Mss. of the 17th and 18th centuries
respectively; the first in the University
Library at Cambridge, the second at the
Vatican (Cod. Syr. 183). In both they
are attached to a work by Elias (Bp of
J. P.
INDEX I.
INDEX VERBORUM IN PSALMIS SALOMONIS.
*
* For prepositions see Index II.
"
"
*
'Αβραάμ ix. 17, xviii. 4
άβυσσος xvii. 21
αγαθός i. 6, iii. 2, ν. 21, xi. 8, xvii. 50,
xviii. 7, 10
αγαλλίασις ν. Ι
αγαπάω iv. 29, vi. 9, ix. Ι6, Χ. 4, xiv.
I, 4, xvii. 18
αγάπη xviii. 4
αγάπησις xiii. 8
αγιάζω viii. 26, xvii. 28, 48, 49
αγίασμα vii. 2, viii. 4, xi. 8
αγιασμός xvii. 33
άγιος 1. 8, ii. 3, viii. 12, xi. I, Xvii. 28,
36, 42, 49, xviii. 4
άγνοια iii. 9, xiii. 6, xviii. 5
äyw viii. 16, 22, xvii. 46
άδης xiv. 6, XV. 11, xvi. 2
αδικία ii. Ι4, iii. 8, iv. 28, ix. 7, xvii.
29, 36
άδικος iv. 12, 1x. 9, xii. 6, Χν. 6, xvii. 24
Αίγυπτος ii. 30
αίμα viii. 13, 23
αινετός iii. I, viii. 29, 40
αινέων. Ι, Χ. 6
αίνος Χν. 5
αιρετίζω ix. 17, xvii. 5
αίρω ν. 12, xiii. 10, xvii. 8
αισχύνη ix. 13
αίτημα vi. 8
αίτιος iv. 3, ix. 9
αιχμαλωσία ii. 6
αιών ii. 38, 41, iii. 13, 15, vii. 8, viii.
7, 31, 39, 41, ix. 18, 20, Χ. 6, 8, xi.
8, 9, xii. 7, xiii. 9, xiv. 2, 3, XV. 6, 13,
Ι4, xvi. 3, xvii. Ι, 3, 4, 5, 39, 51,
xviii. 1, 13
αιώνιος ii. 35, iii. 16, Χ. 5, 9, xvii. 21
ακαθαρσία viii. 13, 23, 25, xvii. 51
ακακία iv. 26, viii. 28
άκακος iv. 6, 25, xii. 4
åkon viii. 5
ακούω i. 2, ii. 9, viii. Ι, 4
ακρασία iv. 3
άκρατος viii. 15
άκρος xvii. 34
αλάλαγμα xvii. 8
αλήθεια iii. 7, vi. 9, Χ. 4, χίν. Ι, Χν. 3,
xvi. Io, xvii. 17
αλλά ii. 27, ν. 14
αλλήλων iv. II (?)
αλλογενής xvii. 31
αλλότριος ii. 2, ix. T, xvi. 7, xvii. 9, 15
αλλοτριότης xvii. 15
άλογος xvi. 1ο
άλως xii. 2
άμα xvii. 13
αμαθία xviii. 5
αμαρτάνω iv. 5, ν. 8, ix. 14, 15, xvi. II
αμάρτημα xvii. το
αμαρτία 1. 7, ii. 7, 17, 18, iii. 7, 12, iv. 3,
viii. 8, 14, ix. 12, X, I, χίν. 4, 8, xvii.
6, 21, 22, 4Ι
αμαρτωλός i. I, ii. 1, 17, 38, 39, iii. II,
13, iv. 2, 9, 27, xii. 8, xiii. 2, 4, 5, 6,
7, 10, xiv. 4, XV. 7, 9, το, 13, 14, xvi.
2, 5, xvii. 6, 26, 27, 41
αναβαίνω ii. 2
αναβάτης xvii. 37
ανάγκη ν. 8
ανακαλύπτω ii. 18, iv. 8, viii. 8
ανάληψις iv. 20
αναλογίζομαι viii. 7
II--2
164
INDEX 1.
αναμέσον ii. 38
ανάμιξις ii. 15
άναξις xviii. 6
αναπτέρωσις iv. 15
ανάπτω xii. 2
ανατέλλω xi. 7
ανατολή ν. 11, xi. 3
äveuos viii. 2, xvii. 13
άνευ iv. 4, ν. 15
ανέχω xvii. 20
ανήρ iii. Io, iv. II, ν. 4, vi. I, ix. ΙΟ,
Χ. Ι, xii. 1, 2, 6, xviii. 9
άνθρωπάρεσκος iv. Tit., 8, 10, 21
άνθρωπος ii. ΙΙ, 32, iv. 8, 22, 23, 27, V.
+, 6, 15, 19, ix. 6, 8, Χ. 5, xiv. 5,
XV. 4, xvii. 2, 9, 29
ανίστημι ii. 35, iii. 13, 16, xi. 9, xvii. 23, 47
ανοίγω ν. 14, viii. 19
ανομία 1. 7, ii. 3, 13, ix. 3, XV. 9, 11, 13
άνομος xvii. 20
αντιλαμβάνομαι xvi. 3, 5
αντιλήπτωρ xvi. 4
αντίληψις vii. 9, xvi. Tit.
ανωφελής xvi. 8
απάγω viii. 24, ix. I
απαντάω viii. Ι8
άπαξ xii. 8
απαρχή ΧV. 5
άπας ix. 13, xiii. 3
απατάω xvi. 1
απείθεια xvii. 22
απειλή xvii. 27
απέναντι ii. Ι4, xvii. 5
απέχω ν. 9, viii. 38
αποβλέπω iii. 5
αποδίδωμι ii. 17, 28, 39, Χν. Ι4, xvii. το
αποικεσία ix. I
απόκρυφος 1. 7, iv. 5
απόλλυμι viii. 23, xii. 5, 8, Χν. 13
αποπίπτω iv. 18
απορία iv. 17, xii. 4
απορρίπτω ii. 4, 23, ix. 2
αποσκηνόω vii. I
αποσκοπεύω iii. 6
αποστέλλω vii. 4
αποστρέφω ii. 8, ν. 7, xviii. 5
απτομαι xiii. 5, XV. 6
απωθέω vii. 2, 8
απώλεια ii. 35, iii. 13, 1x. 9, xiii. το, χίν.
6, XV. 10, II, xvi. 5, xvii. 25
dpá iv. 16
άρα viii. 3
αργύριον xvii. 37
αρκέω xvi. 12
αρμόζω XV. 5
αρνίον viii. 28
άρπαγμα ii. 28
αρχαίος xviii. Ι4
αρχή ii. 34, viii. 37, xvii. 33
άρχω xvii. 41
άρχων ν. 13, viii. 18, 23, xvii. 14, 21, 24, 41
ασεβής xiii. 4
ασθενέω xvii. 42, 43, 45
άστρον i. 5
ασφάλεια viii. 20, 22
άτεκνία iv. 20
ατιμία ii. 23, 29, 32, 35, iv. 16, 21, 23
άτιμόω ii. 5
αυλίζω iii. 7, xvii. 29
αύριον ν. 15
αυταρκεσία ν. 18
αφαιρέω iv. 18, xvii. 6
αφανίζω xvii. 13
άφεδρος viii. 13
αφηγούμαι χνii. 28
αφίημι ix. Ι4, xvii. II, 29, 45
αφίστημι iv. 1, 13, ix. Ι, 16, xvi. 6, xviii. 14
άφρων xvi. 7
βαρυθυμέω ii. το
βαρύνω ii. 24, ν. 8
βασίλεια ν. 21, xvii. 3. 5
βασίλειον xvii. 7
βασιλεύς ii. 34, 36, v. 13, 22, xvii. 1, 5,
22, 23, 35, 36, 38, 47, 51, xvii. Tit.
βασιλεύω xvii. 23
βδελύσσω ii. το
βέβηλος ii. 14, iv. 1, viii. 13, xvii. 51
βεβηλόω i. 8
βεβήλωσις 1. 8, ii. 3, viii. 24
βία xvii. 6
βοάω i. I
βοηθεία Χν. Ι
βορρα xi. 4
βουλή viii. 23, xvii. 42
βουνός xi. 6
INDEX I.
165
βραχίων xiii. 2
.
γενεά xviii. 7, 10, 14
γένεσις iii. II
γεννάω νiii. 24
γένος vii. 8, xvii. 9
γη i. 4, ii. 1ο, 12, 23, 30, 33, 36, iv. 25,
ν. 17, viii. 7, 8, 16, 17, 18, 27, 29,
ix. Ι4, xiv. Ι4, xvii. 2, 8, 12, 13, 14,
20, 30, 32, 34, 39, xviii. 3
γηρας iv. 20
γίγνομαι i. 3, iv. 16, 29, xiv. 5, xvii. 20,
50, Xviii. 7
γιγνώσκω ii. 12, 35, viii. 8, xvii. 30, 47
γλώσσα iv. 4, xii. Tit., Ι, 2, 3, 5, xiv. 5,
xvi. 10
γνώσις ix. 5, 6
γνωστός xiv. 5
γογγυσμός ν. 15, xvi. II
γόνυ viii. 5
γρηγορέω iii. 2
γρηγόρησεις iii. 2, xvi. 4
γυνή iv. 4, viii. II, xvi. 7, 8
διαφέρω χvi. 3
διαφθείρω ii. 31
διαφυλάττω xvi. 9
διάψαλμα κvii. 31, xviii. IO
διδακτός xvii. 35
δίδωμι V. 5, τo, II, vii. 3, xvi. 12
διέρχομαι i. 4
δίκαιος ii. 12, 36, 38, iii. Tit., 3, 4, 5, 7,
8, 14, iv. 9, ν. Ι, viii. 8, ix. 4, 5, Χ. 3,
6, xiii. Tit., 5, 6, 7, 8, xiv. 6, XV. 5, 8,
xvi. 15, Xvii. 35
δικαιοσύνη 1, 2, 3, 4, ii. 16, ν. 22, viii.
7, 29, 30, 32, ix. 3, 6, 7, 8, 9, 10, xiv. Ι,
xvii. 21, 25, 28, 31, 42, 45, xviii. 8, 9
δικαιόω ii. 16, iii. 3, 5, iv. 9, viii. 7, 27, 31,
ix. 3
διώκω Χν. 9, ΙΙ
δοκιμασία xvi. 14
δόλιος iv. 27, xii. I
δόλος iv. Το
δόμα ν. 16, xviii. 2
δόξα i. 4, ii. 5, 20, 22, 35, ν. 22, xi. 7,
8, 9, Xvii. 7, 34, 35
δοξάζω χ. 8, xvii. 7, 32, 35
δουλεύω xvii. 32
δούλος ii. 41, Χ. 4, xviii. 14
δράκων ii. 29
δρυμός xi. 6
δύναμαι xvii. 44
δυνατός Χν. 4, xvii. 38, 42
δυσμός xi. 3, xvii. Ι4
δωρεάν vii. I
δώρον ii. 3, xvii. 34
Δαυίδ xvii. 5, 8, 23
δέησις ν. 7, xviii. 3
δείκνυμι ii. 30, viii. 30
δεινός xiii. 5
δένδρον xii. 3
δεξιά xiii. I
δέομαι ii. 24, vi. 7
δεύρο viii. 18
δευτερό» ν. 15
διάβασις vi. 5
διαβήμα xvi. 9
διαθήκη ix. 19, Χ. 5, xvii. 17
διακρίνω xvii. 48
διαλύω iv. II
διαπαντός ii. 40, iii. 8
διαπορεύομαι xiii. 2
διαρπάζω viii. 12
διασπορά viii. 34, 1x. 2
διαστέλλω ii. 38
διαστολή iv. 4
διαστρέφω Χ. 3
διαστροφή χii. 2
διατάσσω xviii. 12
διατίθημι 1x. 19
εάν e.g. ii. 26
εγκαταλείπω ii. 7
έθνος 1. 8, ii. 2, 24, vii. 3, 6, viii. 14, 27,
36, ix. 2, 17, xvii. 4, 16, 17, 25, 27,
31, 32, 34, 38
ei xviii. 14
είπον i. 5, ii. 29, viii. 3, 7, 18
ειρήνη viii. Ι8, 20, xii. 6
εισακούω νι. 8
εισάπαξ ii. 8, 9, xi. 3
εισέρχομαι iv. 19, viii. 18, 20
είσοδος iv. 6, 16, viii. 19, xi. 6
εισπορεύομαι ii. 13
έκαστος viii. II, xviii. 13
166
INDEX 1.
,
Σ
εκείνος xvii. 50, xviii. 7
εκκεντέω ii. 30
εκκλησία Χ. 7
έκκόπτω iv. 22, xii. 3
εκλείπω iii. 16, xvii. 5
εκλογή ix. 7, xviii. 6
εκπέταμαι xvii. 18
εκτίλλω χίν. 3
εκτρίβω xvii. 26
έκφεύγω XV. 9
εκχέω ii. 28, viii. 23, xvi. 2
ελάχιστος ii. 30, xvii. 21
ελεγμός, Χ. Ι (?)
έλεγχος ix. Tit., Χ. Ι
ελέγχω xvi. Ι4, xvii. 27
έλεέω ii. 39, vii. 5, 9, Χ. 7, xi. 2, Χν. 15,
xvi. 15, xvii. II
ελεημοσύνη ix. 20, xv. 15
ελεήμων ν. 2, vii. 4, Χ. 8
έλεος ii. 8, 37, 40, iv. 29, ν. Ι4, 17, vi. 9,
viii. 33, 34, ix. Ι6, xi. 9, xii. II, xiv. 6,
xvi. 3, 6, xvii. 3, 17, 51, xviii. Ι, 3, 6, το
ελλιπής iv. 19
ελπίζω vi. 8, viii. 37, ix. 19, XV. I, xvii.
35 37
ελπίς ν. 13, 16, vi. Tit., Χν. 2, xvii. 2,
37, 38, 43, xviii. 3
έμπαιγμός ii. 13, xvii. 14
εμπαίζω ii. 13, 25
έμπειρος ΧV. 9
έμπίμπλημι iv. 15, 19
εμπίμπρημι xii. 3
ενάντιον iii. 4, viii. 8
ένδοξος xviii. 11
ένδυμα ii. 21
ενδύομαι xi. 8
ένεκεν ii. 4, iv. 13
ενισχύω xvi. 12, 13
ενοικέω xvii. 13
ένοχος iv. 3
ενταύθα iv. 15
εντέλλομαι vii. 4, xiv. I, xviii. 12, 14
έντιμος viii. 31, xvii. 7
ενύπνιον Vi. 4
ενώπιον i. 2, ii. 5, 40, 41, iv. Ι6, ix. 6,
xiv. 5, xvii. 38
εξαίρω iii. 8, iv. 7, 9, 25, 28, xvii. 41
έξαλείφω ii. 19, xiii. 9
εξαμαρτάνω ν. 19
εξανίστημι vi. 6
εξάπινα 1. 2
εξαποστέλλω xvii. 14
εξασθενέω xvii. 34
εξέγερσις iv. 17
εξερευνάω xvii. 11
εξερημόω ΧV. 13
εξέρχομαι XV. 7
εξηγορία 1x. 12
εξιλάσκω iii. 9
έξοδος iv. 16
εξομολογέομαι Χ. 7, xv. 3, 4, xvi. 5
εξομολόγησις iii. 3, ix. Ι2
εξουδενόω ii. 30, 32
εξουθενέω ii. 5
εξουσία ix. 7
εξυβρίζω i. 6
εξυμνέω vi. 7
έξωθέω xvii. 6, 26
επαγγελία xii. 8
επαγγέλλομαι vii. 9, xvii. 6
επαγωγή ii. 24
επακούω i. 2, ν. Ι4, vii. 7, xviii. 3
επανίσταμαι xvii. 6, 9
επευκτός viii. 18
επιβλέπω xviii. 2
επιγινώσκω ii. 33
επιεικής ν. 14
επιθυμία ii. 27, iv. Ι2, 13, 23, xiv. 4
επικαλέομαι ii. 40, ν. 7, vi. I, vii. 7,
ix. 11, XV. 1
επικρατέω xvi. 7, xvii. 17 .
επίσημος ii. 6, xvii. 32
επισκέπτομαι iii. 8, 14, ix. 8, ΧV. 14
επισκοπή x. 5, Xi. 2, 7
επίσταμαι ν. 1, xiv. 5
επιστήμη ii. 37
επιστρέφω ν. 9, viii. 33
επιστροφή vii. Tit., ix. 19, xvi. 11
επιταγή xviii. Ι4
επιτελέω νι. 8
επιτίθημι i. I, vii. 1, ix. 16, xvii. 6
επιτιμάω ii. 26
επιτρέχω xiii. 3
επιχαίρω xiii. 6
έργον ii. 17, 38, iv. 8, vi. 3, ix. 7, xvi. 9,
xvii. Io, II, 44, xviii. 19
INDEX I.
167
έρημος v. II, viii. 2, xvii. 19
ερημόω iv. 13, 23, xvii. 8, 13
έρχομαι xi. 4, xvii. 34, xviii. 7
έσχατος i. 4, viii. 16
έτερος iv. 15
έτι iii. 16, ix. 20, xi. 8, 9, xiii. 10, xvii.
Ι, 51
ετοιμάζω v. II, X. 2, xi. 8
έτοιμος vi. I
ευαγγελίζομαι xi. 2
ευδοκία iii. 4, viii. 39, xvi. 12
ευθηνέω i. 3
ευθύνω ix. 15
ευθύτης ii. 16
εύλογέω ii. 37, iii. I, ν. 22, vi. 6, viii. 41,
1x. 15, xvii. 40
ευλογητός ii. 41, vi. 9
ευλογία ν. 20, xvii. 43, xviii. 6
ευοδόω ii. 4
ευπρέπεια ii. 21, xvii. 47
ευρίσκω xiii. 10, xiv. 6, XV. 12
ευστάθεια iv. II, vi. 7
ευφραίνω ν. 14, 2Ι
ευφροσύνη χ. 6, 7, 9, xi. 4, xii. 3, xiv. 7,
XV. 5, xvii. 40
ευωδία xi. 7
εχθρός xvii. 15, 51
έχω xvii. 32
έως i. 4, 5, iv. 13, xvi. 6, xvii. 14
θαυμάζω ii. 19, ν. 15
θέλημα vii. 3
θεός i. I, ii. 3, 13, 16, 19, 22, 28, 30,
33, 37, iii. 2, 5, 7, iv. Ι, 7, 8, 9, 24,
25, 28, ν. Ι, 6, 7, Ιο, 13, 18, vi. 7, 8,
vii. 1, 2, viii. 3, 7, 8, 12, 15, 22, 26,
27, 28, 30, 31, 32, 33, 36, 37, ix. 2, 3,
7, ΙΙ, Ι6, Χ. 7, 8, xi. 2, 4, 7, 8, xii. 4,
xiv. 3, 5, XV. 1, 2, 3, 8, 14, 15, xvi.
2, 3, 5, 6, 7, xvii. Ι, 3, 4, 8, 10, 11,
15, 16 (θεοί), 23, 28, 30, 35, 38, 42,
44, 47, 50, 51, xviii. 6, 8, 9, 10, 11,
13, 14
θηρίον iv. 22, xiii. 3
θησαυρίζω ix. 9
θλάω xiii. 3
θλίβω i. I, V. 7, XV. I
θλίψις viii. I, xvi. ΙΙ, Ι4
θραύω xvii. 34
θρόνος ii. 20, xvii. 8
θυγάτηρ ii. 6, 14, viii. 10, 24
θυμός ii. 25, xvi. IO
θυσία viii. 13
θυσιαστήριον ii. 2, viii. 13
ζάω iv. 7, v. II, xiv. 2, XV. 15
ζήλος ii. 27, iv. 3, 7, 17
ζυγόν vii. 8, xvii. 32
ζωή iii. 11, 12, 16, iv. 7, 17, 1x. 9, xiii. 9,
xiv. I, 2, 7, xvii. 2
ήκω iii. 6, ν. 9
ήλιος ii. 13, 14, iv. 21, viii. 8
ημέρα iii. II, vii. 9, xiv. 2, 4, 5, Χν. 13,
xvii. 36, 37, 42, 50, xviii. 6, 7, 10, 12,
13, 14
ησύχιος χii. 6
ήχέω viii. I
Ιακώβ xv. I
ιδείν ii. 24, 36, viii. 30, ix. 16, xi. 3,
xvii. 23, 34, 35, 50, xviii. 7
“Ιερουσαλήμ ii. Tit., 3, 14, 15, viii. 4, 17,
I9, 21, 23, 26, xi. 2, 3, 8, 9, xvii. 16,
17, 25, 33
ικανός ν. 20
ικανόω ii. 24
ιλαρότης iv. 6, xvi. 12
ιμάτιον xi. 8
ένα ii. 18, ν. 8, vii. I, viii. 36, ix. 3, 16,
xi. 7, xiii. 7
ένατί iii. 1, iv. I
ίππος xvi. 4, Xvii. 37
Ισραήλ iv. 1, ν. 21, vii. 8, viii. 34, 41,
ix. 12, 16, 20, Χ. 6, 7, 8, 9, xi. 2, 7, 9,
xii. 7, xiv. 3, xvi. 3, xvii. 5, 23, 47,
50, 51, xviii. 3, 4, 6
ίστημι ii. 13, viii. 20, xi. 3, xvii. 38
ισχυρός xvii. 44
ισχύς ii. 33, 40, xvii. 24, 41, 42, 43,
xviii. 8
ισχύω Χν. 3
θάλασσα ii. 30, 33, vi. 5
θάνατος Vii. 4, Xill. 2, XV. 8, XV1.
2, 6
θάπτω ii. 31
168
INDEX 1.
ιχθύς ν. ΙΙ
καθά ii. 14
καθαρίζω iii. 10, 1x. 12, Χ. Ι, 2, xvii. 25,
33, xviii. 6
καθαρός xvii. 41
καθήμαι iv.I
καθίστημι κviii. 9
kadós viii. 25, xvii. 16
καινός iii. 2
καιρός vii. 9, xvi. 4, xvii. 23, xviii. 12
κακία iv. 6, xvii. 29
κακός ix. 5, Χν. 6, xvii. 19
καλάμη xii. 2
κάλλος ii. 5, 20, 22, xvi. 8, xvii. 14
καρδία 1. 3, iii. 2, iv. I, vi. Ι, 7, viii. 3,
6, xiv. 5, XV. 5, xvi. 6, xvii. 15, 27
καρπός Χν. 5
καταβάλλω ii. I, xvii. 8
κατάγαιος viii. 9
καταγέλως iv. 8
καταδιώκω Χν. 9
καταδυναστεύω xvii. 46
καταιγίς viii. 2
κατακρίνω iv. 2
καταλαμβάνω viii. 21, XV. 9
καταμερίζω xvii. 30
καταπατέω ii. 2, xvii. 25
καταπάτησις ii. 20
καταπαύω ix. 18
καταπίνω viii. 36
καταράομαι iii. II
κατασκηνόω vii. 5
κατασπάω ii. 20
καταστροφή xiii. 5, 6
καταφορά xvi. I
καταφυγή v. 2, XV. I, xvi. I
κατέναντι ii. 13, iv. 21
κατεργάζω xvii. 42
κατευθύνω vi. 3, vii. 9, viii. 7, xii. 6,
xvi. 9, xviii. 9
κατισχύω ii. 7
κατοικέω xvii. 29, xviii. II
κάτω XV. 11
καυχάω xvii. I
κενός iv. 19
κέντρον Xvi. 4
κεραμεύς xvii. 26
κεράννυμι viii. 15
κεφαλή ii. 21, 28
κηρύσσω xi. I
κληρονομέω xii. 8, xiv. 7
κληρονομία vii. 2, ix. 2, xiv. 3, 6, xv. 1,
12, xvii. 26
κληρονόμος viii. 12
κοιλία ii. 15
κοιμίζω ii. 35
κοίτη xvii. 18
κόραξ iv. 22
κράζω ν. 3, το
κραταιός ii. 33, iv. 28, xvii. 44
κραταιώς viii. 16
κράτος xvii. 3
κραυγή 1, 2
κρέας viii. 13
κρίμα ii. 12, 14, 16, 18, 36, 37, iii. 3, 1ν.
9, ν. Ι, 6, viii. 7, 8, 27, 30, 31, 38, 40,
ix. ΙΟ, Χ. 6, Χν. 9, 14, xvii. 12, 21,
xviii. 3
κρίνω ii. 34, 36, iv. 14, viii. 3, 17, 29,
32, xvii. 28, 31
κριός ii. I
κρίσις iv. 2, Χν. 13, xvii. 4
κριτής ii. 19, iv. 28, ix. 4, xvii. 22
κρόταφος iv. 18
κρύπτω ix. 5, 6
κρύφιος viii. 9
κτίζω xviii. 13, 14
κτίσις viii. 7
κυκλόω Χ. 2
κύμα ii. 21
κύριοc i. I, ii. 3, 24, 26, 33, 36, 37, 40,
4I, iii. 1, 3, 4, 5, 10, 16, iv. Ι, 16, 17,
26, 27, 29, ν. Ι, 13, 16, 17, 21, 22, vi.
1, 2, 3, 6, 7, 8, 9, viii. 13, 29, 37, 39,
40, 41, ix. 1, 2, 6, 9, 10, 11, 18, 20,
Χ. 1, 2, 4, 5, 6, 8, 9, xi. 3, 9, xii. I,
4, 6, 7, 8, xiii. I, 2, 3, 9, II, χίν. Ι, 2,
7, XV. Ι, 7, 9, 13, 15, xvi. 1, 3, 15,
xvii. Ι, 5, 12, 13, 28, 32, 35, 36, 38,
43, 45, 51, Xviii. Ι, 7, 8, 9, Tit. (ii. 33
of a man).
κωλύω ii. I
λαλέω iv. 5, 10, 11, xi. 8, 9, xii. I
λαμβάνω ν. 4, 5
INDEX I.
169
λαός ν. 13, viii. 2, ix. 4, 16, Χ. 7, xvii.
21, 22, 27, 28, 31, 32, 40, 41, 48, 49
λιμός xiii. 2, Χν. 8
λίνον viii. 6
λογίζομαι i. 3, ii. 32, xvi. 5
λόγος iv. 2, ΙΙ, 12, 14, 15, xii. 2, xvi.
9, 10, xvii. 27, 39, 41, 49
λυτρόω viii. 12, 36, ix. I
νικάω iv. 13
νικος viii. Tit.
νομή xvii. 45
νόμος iv. ΙΟ, Χ. 5, xiv. I
νουθετέω xiii. 8
νύν ii. 36, ix. Ι6
νύξ iv. 5, 18
νύσσω xvi. 4
νυστάζω xvi. I
νώτον Χ. 2
ξύλον xi. 7, Χιν. 2
μακάριος iv. 26, ν. 18, vi. I, X. I, xvii.
50, xviii. 7
μακράν ii. 4, iv. Ι, Χν. 8, xvi. 10
μακρόθεν xi. 4
μακρύνω xii. 4, xvi. 2, ΙΙ
μαρτυρία Χ. 5
μάστιξ vii. 8, Χ. Ι, 2
μέγας ii. 33, iv. 28, xvii. 41, xviii. II
μεγιστάν ii. 36
μέθη viii. 15
μερίς iii. 15, iv. 6, v. 6, xiv. 3
μεσός ii. 38, vii. 5, viii. 28, xvii. 17, 29,
36, 49
μεταμέλεια ix. 15
μετοχή xiv. 4
μέτριος ν. 20
μέτωπον Χν. Το
μηδέ xvi. 6
μήνισις ii. 25
μήποτε xiii. 4
μητήρ viii. το
μιαίνω ii. 3, 15, viii. 13, 26
μικρός xvi. I
μικρότης χίν. 4
μιμνήσκω iii. 14, iv. 24, Χ. Ι, 4, xiv. 5
μισέω vii. I, xii. 6
μίτρα ii. 22
μνήμη xvi. 6, 9
μνημονεύω iii. 3, ν. 18, vi. 2
μνημόσυνον ii. 19, xiii. το
μοιχάω viii 11
μονογενής xviii. 4
μόνωσις iv. 20
μυκτηρισμός iv. 8
μύλη xiii. 3
οδός vi. 3, viii. 7, 18, 19, Χ. Ι, 3, 5, xiv. 5,
xviii. 12, 13
οδούς xiii. 3
οδύνη iv. 17
όθεν iii. 6
οίδα 1. 7, xviii. 23, 29
oikéw viii. 23
oikia iv. 6
οίκος iii. 7, 8, 10, iv. 15, 19, 23, vi. 7,
vii. 9, viii. 20, 1x. ΙΟ, 20, Χ. 9, xii. 3,
4, 6, XV. 13, xvii. 47
οικτείρω vii. 8, viii. 33, 1x. 16
olvos viii. 15
όλεθρος viii. I
ολίγος xvi. 2
όλιγοψυχία xvi. II
ολιγωρέω iii. 4
ολισθαίνω xvi. I
ολοθρεύω iv. 15, XV. 7, xvii. 27
όλος iii. 2
ομαλίζω viii. 19
ομαλισμός xi. 5
όμνυμι xvii. 5
όμοιος xiii. 6
ονειδίζω ii. 20
όνομα ν. , vi. 2, 6, 7, vii. 5, viii. 26, 31,
1x. 18, x. 6, 8, xi. 9, XV. Ι, 4, xvii. 7
όρασις vi. 4
οράω iv. 5, 14, viii. 30, 31
όργανον Χν. 5
οργή ii. 25, 26, 28, XV. 6, xvi. ΙΟ, xvii. 14
ορθόω Χ. 3
όρκος iv. 4, viii. II
όρος ii. 30, xi. 5, xvii. 21
ορφανία iv. 13
νέος ii. 8, xvii. 13
νήσος xi. 4
νηστεία iii. 9
17ο
INDEX I.
όσιος iii. 10, iv. 7, 9, viii. 28, 40, 1x. 6,
Χ. 6, 7, xii. 5, 8, xiii. 9, 10, xiv. 2, 7,
XV. 5, 9, xvii. 18
οσιότης xvii. 46
όσος ii. II, xvii. 16
οστέον iv. 21, viii. 6, xii. 4, xiii. 3
οσφύς viii. 5
όταν iii. 14, XV. 7, 14
ουρανός ii. το, 34, 36, viii. 7, xvii. 20
oŮs viii. 1, xviii. 3
ούτως xiv. 4
οφθαλμός iv. 4, 5, ΙΙ, Ι5, 22, viii. 7, xvii.
19, xviii. 2
όφις iv. II
οχυρός ii. I
παιδεία vii. 8, viii. 32, Χ. 2, 3, xiii. 6, 8,
9, χίν. 1, xvi. 13, xviii. 4, 8
παιδευτής viii. 35
παιδεύω iii. 4, vii. 3, xiii. 6, xvi. II, xvii. 47
παις xii. 7, xvii. 23
παίω νiii. 16
παραβαίνω xviii. 12
παραδειγματίζω ii. 14
παράδεισος xiv. 2
παρακλήσεις xiii. Tit.
παραλείπω viii. Ι4
παραλογίζομαι iv. Ι4
παραλογισμός iv. 12, 25
παραλύω viii. 5
παρανομέω xvi. 8
παρανομία iv. 1, 15, viii. 9, xvii. 32
παράνομος iv. II, 13, 21, 27, xii. Tit., Ι,
3, 4, xiv. 4, xvii. 27
παραπορεύομαι ii. 13
παραπτώμα iii. 8, xiii. 4, 9
παρασιωπάω ν. 3
παρέρχομαι xi. 7
παρίστημι ii. 40
πάροδος xi. 6
παροικέω xvii. 31
παροικία χii. 3, xvii. 19
πάροικος xvii. 31
παροξύνω ιν. 25
παροργίζω iv. Ι, 25
παροργισμός viii. 1ο
πας i. 4, ii. 40, iii. 4, viii. 8, 13, 23, 29,
ix. 2, 4, 5, 17, xi. 7, xiii. 5, xiv. 3, 5,
xv. 7, xvi. 4, 7, 8, xvii. 16, 20, 21, 26,
29, 30, 32, 36, 46, xviii. 3, 9
πατάσσω xvii. 39
πατέω vii. 2, viii. 13
πατήρ viii. το, 20, 25, ix. 19
πεινάω ν. ΙΟ, Ι2
πένης ν. 13
πενία iv. 7, 17, xvi. 13, 14
περιαιρέω ii. 22
περιζώννυμι ii. 21
περισσός iv. 2
περιστέλλω xvi. το
περιστολή xiii. 6
περιτίθημι ii. 22
πετεινός ν.
πήγη Xvii. 21
πίμπλημι i. 2, 3, iv. 25
πίπτω i. 5, iii. 5, 13
πίστις viii. 35, xvii. 45
πιστός xiv. I, xvii. Ι2
Tlaváw xvii. 19, xviii. 14
πλάνησις, viii. 15, 22
πλεονάζω ν. 6
πληθύνω Χ. Ι, xvii. 37
πλησίον νiii. II
πλησμονή ν. 20
πλοίον xvii. 37
πλούσιος ν. τ6, xviii. 2
πλούτος i. 4
πνεύμα viii. 15, xvii. 42, xviii. 8
ποιέω ii. 7, iii. 5, iv. 28, viii. Ι4, 25, ix.
5, 7, 9, xi. 9, xii. 6, Χν. 6, 9, xvi. ΙΟ,
xvii. Ι2, 15, 16, 17, 21, 5ο, xviii. 7
ποίησις xii. 2
ποικιλία iv. 4
ποιμαίνω xvii. 45
ποιμνίον xvii. 45
πολέμιος ΧV. 9
πόλεμος i. 2, viii. 1. 17, xii. 4
πόλις viii. 4, xvii. 16
πολύς i. 4, ii. 31, viii. 2, 20
πονέω ii. 15
πονηρός ii. 6, 9, iii. 13, vi. 4, Χ. Ι, xii. 1,
2, xiii. 3, xvi. 7
πορεία, xviii. 12
πορεύομαι xiv. 1
πόρνη ii. 13
ποταμός vi. 5
* INDEX I.
171
ποτήριον νiii. 15
ποτίζω viii. 15
που viii. 2, ix. 6
Trolls vii. 2, viii. 20
πράξις iv. 12
πρεσβύτης ii. 8, xvii. 13
προσδοκία xi. Tit.
προσευχή vi. 5
προσκόπτω iii. 5, ΙΙ
πρόσταγμα xiv. I
προστίθημι iii. 12, ν. 6
πρόσωπον ii. 8, 19, 24, iv. 9, ν. 12, vi. 7,
ix. 13, xii. 8, ΧV. 7, xvii. 27
πρώτος iv. 3, xvii. 48
πρωτότοκος xiii. 8, xviii. 4
πτοέω vi. 8
πτώμα iii. 13
πτωχός ν. 2, 13, Χ. 7, XV. 2, xviii. 3
πύλη viii. 19, xvi. 2
Trûp viii. 2, xii. 2, 5, xv. 6
πυργόβαρις viii. 21
πυρόω xvii. 48
2
σκορπίζω iv. 13, 21, xii. 4
σκορπισμός xvii. 20
σκότος xiv. 6, XV. 11
σκύλον ν. 4
σοφία iv. II, xvii. 25, 31, 40, xviii. 8
σοφός viii. 23, xvii. 42
σπέρμα ix. Ι7, xvii. 5, 8, 1, xviii. 4
σπλάγχνα ii. 15
σταθμός ν. 6
στάζω xvii. 20
στεναγμός iv. 16
στέφανος ii. 21
στεφανόω viii. 19
στηρίζω xvi. 12
στολή xi. 8
στόμα viii. 40
στρουθίον xvii. 18
συγκείμαι xvi. 8
συγχέω xii. 4
συμμετρία ν. 18
σύμμικτος xvii. 17
συμπαραλαμβάνω xiii. 4
συμφύρω viii. το
συνάγω viii. 34, xi. 3, 4, xvii. 28, 37
συναγωγή χ. 8, xvii. 18, 48, 5ο
συνάλλαγμα iv. 4
σύνεγγυς xvi. 2
συνέδριον iv. I
σύνεσις xvii. 42
συνέχω xvii. 21
συνθήκη viii. II
συνταγή iv. 6
συντελέω ii. 26, vii. 4
συντίθημι viii. II
συντρίβω viii. 5, xvii. 21
σφαγή viii. I
σφόδρα ii. 17, viii. 2
σφραγίς ii. 6
σχοινίον ii. 21
σώζω vi. 2, xiii. 2, XV. I, Xvi. 4, xvii. 19
σώμα ii. 31
σωτήρ iii. 7, viii. 39, xvi. 4, xvii. 3
σωτηρία iii. 6, Χ. 9, xii. 7, Χν. 8, xvi. 5
ραβδός xvii. 26, xviii. 8
ρημα ix. 2, xvii. 48
ριζόω χίν. 3
ρομφαία xiii. 2, XV. 8
ρύω iv. 27, xii. 1, xiii. 3, xvii. 51
σάκκος ii. 21
σαλεύω viii. 39, Χν. 6
σάλον vi. 5
σάλπιγξ viii. I, xi. I
σαλπίζω xi. I
σαπρία xiv. 4, xvi. 14
σάρξ iv. 7, 21, xiii. 3, xvi. Ι4
σημασία xi. I
σημείον Χν. 8, 1ο
σημείωσις iv. 2
σιδήρεος xvii. 20
Gιών xi. I
σκανδαλίζω xvi. 7
σκάνδαλον iv. 27
σκεπάζω xiii. I
σκεύος xvii. 26
σκιάζω xi. 6 :
σκληρός iv. 2
σκληρύνω viii. 35
ταμιείον xiv. 5
ταπεινός ν. 14
ταπεινόω iii. 9, xi. 5
ταπείνωσις ii. 39
172
INDEX I.
ταράσσω vi. 4, viii. 6, xiii. 4
ταχύνω xvii. 51
ταχύς iv. 6
τείχος ii. I, viii. 19, 21
τέκνον i. 3, ii. 8, viii. 39, xi. 3, xv. 12,
xvii. 13
τέλος i. I, ii. 5
τίθημι ix. 18, xvii. 7
τίλλω χiii. 3
τίμιος xvii. 19, 48
τίς iii. 5, ix. II, 14, Χν. 3, 4, xvii. Ι, 44
τόξον xvii. 37
τράχηλος ii. 6, viii. 25
τραχύς viii. 19
τρέφω v. II, 13
φέρω i. 6, viii. 2, xvii. 34
φεύγω xi. 6, Χν. 9, xvii. 18, 27
φθορά iv. 7
φίλος V. 15
φλογίζω xii. 3
φλόξ xii. 5, XV. 6
φόβος vi. 8, xvii. 34, 38, xviii. 8, 9, 10, 13
φοβούμαι ii. 37, iii. Ι6, iv. 24, 26, ν. 21,
φυλάσσω vi. 3, xii. 6
φυλή xvii. 28, 30, 5ο
φυρμός ii. 15
φυτεία xiv. 3
φωνή viii. 1, 2, 4, xi. 1
φώς iii. 16
φωστήρ xviii. Ι2
χαρά viii. 18
ύβρις ii. 30, 31
ύδωρ viii. 23
υετός v. II, xvii. 20
υιός ii. 3, 6, 13, viii. 10, 20, 24, ix. 8,
xiii. 8, xvii. 17, 23, 30, 34, xviii. 4
ύμνος iii. 2, x. Tit., xiv. Tit.
υπερασπιστης vii. 6
υπερηφανεύομαι ii. I
υπερηφανία ii. 2, 29, xvii. 8, 15, 26, 46
υπερήφανος ii. 35, iv. 28
υπεροράω viii. 36
υπερπλεονάζω ν. 19
υπέχω xvi. 13
υπήκοος xviii. 5
ύπνος iv. 17, 18, vi. 6, xvi. I
υπνόω iii. I
υποδημα ii. 2
υποζώννυμι xvii. 24
υποκρίνομαι iv. 22, 25
υπόκρισις iv. 7
υπομένω Χ. 2, xiv. I, xvi. 15
υπομονή ii. 40
υπόστασις Χν. 7, xvii. 26
υστερέω xviii. 2
ύστερον ii. 32
υψηλός xi. 3, 5, xvii. 21
ύψιστος χviii. II
ύψος xvii. 7
υψόω 1. 5
χείρ ii. 7, 24, iv. 3, 18, 19, ν. 8, 14, vi.
3, ix. 7, xvi. 9, 14, xviii. I
χλόη v. II
χόρτασμα v. II
χρηστεύω ix. II
χρηστός ii. 40, ν. 2, 14, viii. 38, Χ. 2, 8
χρηστότης ν. 15, 16, 17, viii. 34, ix. 15,
xviii. 2
χριστός κvii. 36, xviii. Tit., 6, 8, always
with κύριος -ου
χρονίζω ii. 28, 30
xpóvos viii. 39, xv. 14, xvii. 2
χρυσίον xvii. 37, 48
ψάλλω iii. 2
ψαλμός iii. 2, Χν. 5, Tit. 1. ii. iii. iv. V.
vi. vii. viii. ix. xiii. xv. xvi. xvii. xviii.
ψευδής iv. 4, xii. Ι, 3
ψιθυρός xii. Ι, 4, 5
ψυχή ii. 27, iii. Ι, 9, iv. 15, 25, ν. Ι4, vi.
4, 8, ix. 7, 9, 12, 19, xii. Ι, 6, xvi. 1, 2,
3, 12, 14, xvii. Ι, 19, xviii. 5
..
woń xv. Tit., 5, xvii. Tit.
ωδίν iii. 11
ώρα xviii. 12
ως iv. 3, 5, ΙΙ, 13, viii. 2, 6, 13, 23, 28,
xiv. I, XV. 9, xvii. 26, 33, xviii. 4
ώσπερ xii. 2
φαίνω ii. 18
φείδομαι ii. 25, ν. 16, xiii. Ι, 9, xvii. 14
INDEX II.
PREPOSITIONS.
åvá. åvà uérov ii. 38
åvti ii. 13, 21, xvii. 7 ; åvo' wv ii. 3, 15,
39
åmb ii. 4, 8, 19, 20, 39, iv. I, 9, 18, 19,
25, 27, v. 3, 5, vi. 4, vii. 1, viii. 5, 7,
13, 16, 19, 37, ix. 1, 2, 5, 6, 16,
X. I, xi. 3, 4, 6, xii. 1, 4, 5, 8, xiii.
2, xv. 5, 6, 7, 8, 9, xvi. 1, 2, 3, 6,
7, 8, 10, 11, xvii. 8, 13, 15, 18, 19,
21, 25, 26, 27, 33, 34, 41, 51, xviii.
5, 12, 13, 14
diá. dià avrós ii. 40, iii. 3, 4, 8, xiv. 5
Acc. v. 8, viii. 15, xiii. 4, xiv. 6
Gen. viii. 2
eis i. I, 4, ii. 4, 7, 12, 27, 35, 38, 41,
iii. 13, 15, 16, iv. 6, 12, 19, 20, v.
7, II, 20, vii. 8, 9, viii. 15, 20, 31,
39, 41, ix. I, 18, 20, X. 2, 6, 8, 9,
xi. 5, 8, 9, xii. 7, xiii. 9, 10, xiv. 1,
2, 3, XV. I, 6, 8, 13, 14, xvi. 2, 3, 5,
I1, xvii. 1, 3, 5, 14, 20, 23, 37, 39,
51, xviii. 1, 3, 6, 12
ÉK, iii. 2, vi. 6, xi. 4, xiii. 3, 5, xvii.
19, 21, xviii. 2
év i. 1, 3, 6, 7, 8, ii. 1, 2, 3, 4, 6, 12, 15,
16, 20, 23, 24, 25, 26, 27, 28, 29,
31, 32, 33, 35, 37, 40, iii. 3, 7, 8, 9,
iv. I, 2, 3, 4, 5, 6, 7, 8, 9, 11, 13,
14, 15, 16, 17, 18, 20, 21, 23, 24,
26, 28, 29, V. I, 3, 6, 7, II, 14, 15,
16, 17, 18, 20, 21, vi. 2, 5, 8, 9,
vii. 3, 5, 9, viii. 7, 9, 13, 22, 23,
24, 27, 28, 29, 30, 32, 40, ix. 1, 2,
3, 7, 8, 9, 10, 12, 15, 19, X. I, 3, 4,
5, 6, 7, xi. 1, 2, 4, 6, 7, 9, xii. 2,
3, 4, 5, 6, xiii. 3, 6, 7, 9, xiv. 1, 2,
4, 6, 7, xv. 1, 3, 5, 13, 14, 15, xvi.
I, 3, 4, 9, 10, 11, 12, 13, 14, 15,
xvii. 1. 4, 6, 7, 8, 9, 12, 14, 15, 16,
17, 19, 21, 22, 25, 26, 27, 28, 29,
30, 31, 32, 33, 36, 38, 40, 41, 42,
43, 44, 45, 46, 48, 49, 50, xviii.
3, 5, 6, 7, 8, 9, 10, II, 12, 13, 14
étri Acc. ii. 2, 23, 24, 37, iii. 2, 7, 12,
iv. 3, 4, 15, 29, v. 8, 9, 15 (?), 16,
17, 21, viii. 17, 19, 33, 37, 38, ix.
4, 18, 19, 20, X. 4, 5, 9, xi. 9,
xii. 7, xiii. II, xv. 7, 8, xvi. 4, xvii.
2, 3, 4, 5, 12, 23, 35, 37, 44, 47, 51,
xviii. 1, 2, 3, 4
Gen. ii. IT, 30, 31, 34, xi. 3, xv. 10,
xvii. 2, 14, 20, 30
Dat. ii. 15, vi. 7, ix. 2, xvii. 42
ćws Gen. i. 4, 5, XV. II, xvi. 6
Kará Acc. ii. 7, 14, 17, 38, 40, viii. 25,
ix. 2, 10, xvii. 2, TO, IT, xviii. 13
Metá Gen. ii. 25, 37, 40, iv. 4, 7, 10,
v. 16, viii. 10, II, 18, 20, 22, 34,
35, xiii. 4, xv. 5, xvi. 2, 5, 12, xvii.
6, 29, 40, 42, 43, xviii. 2, 3
Trapá Acc. v. 6, ix. 17, xvi. 2
Gen. iii. 7, v. 4
Dat. v. 6, ix. 17
tepl Acc. ii. 21, ix. 15
Gen. iii. 9, vi. 7, vii. 4, viii. 12, ix.
13, 15, 19, xvii. 5
Tpó xiv. 5
Tpós Acc. i. 1, v. 3, 10, 12, vi. 8, vii. 6,
ůmép Acc. i. 8, iv. 2, viii. 14, xyii. 48,
xviii. 8
úró Acc. ii. 36, vii. 8, xvii. 32
Gen. ii. 30, iii. 4, iv. 21, vi. 3, viii. 41,
xi. 3, xv. 9, xvi. 15, xvii. 20, 28, 35
INDEX III.
TT
PASSAGES IN THE LXX. VERSION REFERRED TO IN
THE PSALMS OF SOLOMON.
Genesis i. 14
viii. 2
ix. 26
xix. 17
xviii. 12
xvii. 21
ii. 41
xiii. 4
2 Sam. vii. 12
xii. 11, 12
xxii. 7.
, 31
xvii. 23
ii. 13, 14
i. I
xvii. 48
xvii. 20
1 29
1 Chron. xxviii. 10
·
5
Exodus ix. 34
xi. 8
xv. 16
xvii. 14
xxxii. 8
2 Chron. vi. 16
xi. 7
ii. 19
xviii. 13
" 40
"41
2 5
xviii. 3
V. 21
Levit.
Job
xxi. 6
V. 18
iii. 9
i. 8, ii. 3, viii. 26
xxii. 10 xvii. 31
xxvi. 5, 6, 22 xiii. 2, 3, xv. 8
vi. 11
xi. 14
xxvii. 7
xxxiii. 30
xvii. 2
9 29
xiii. 5
ii. 16
Numb. xxi. 6
xxiv. 17
XXV. 4
xi. I
xvii. 24
Psalms i. 4, 6
ii. 9
ii. 14
jii. 5
iv. 4
xiv. 4, 5
xvii. 26
xvi. 3
V. 3
vi. 3
Deut.
vi. 5
vii. 9
iii. 2.
xiv. I
: .
v. 9
vi. 3
viii. 5
ix. 29
ii. 33
vii. 3
» 12
,
12
x. 8
:
» 40
19
ii. 19
iii. 2
ق بر بر
» 23
: : :
27
» 17
xiii. 9
xvii. 7
» 15
» 16, 17
xviii. 5, 8
xxxii. 9
xxxiii. 13
xvii. 9
37
, 7
xiv. 3
xvii. 21
xi. ñ
xiii. I
xiv. 5
xvii. 3
ii. I
xv. 6
ii. 8
xvii. 48
I
xv. 6
xvi. 4
i. I, v. 7, xv. I
xvii. 48
XV. 9
iii. 7
xvii. I
iv. 17
xviii. 3
,
7
ii. 35
i Sam. ii. 8
vii. 8
xii. 12
V. 3
V. 22, xvii. I, 51
9 31
» 38
xxiii. 5
xxviii. 10
XXX. II
xxxiii. 16
2 Sam.
ii. 22
vi. 5
V. 12
xv. 5
INDEX III.
175
Psalm
iii. 9
CXX. I
Psalms cxviii. 28 xvi. I
, 52 viii. 17
I21 xvii. 21
» 133 xvi. 9
, 140 xvii. 48
cxix. I. i. 1, v. 7, XV. I
22 iv. 27
» 2, 4, 5 xii, 1, 3
iii. 6
cxxvii. 5 xvii. 50, xviii. 7
cxxxii. 3 xiv. I
cxxxv. I, etc. xvi. 3
cxxxix. 2 i. 3
cxliv. 9 ii. 40, xviii. I
» 13
xvii. I
V. 14
, 17 X. 6
, 18 ii. 40
cxlvi. 8, 9 V. II
cxlviii. II 9 13
1. 3
Psalms xxxiv. 6 xiv. 6, xv. II
u 19 vii. I
XXXV. 13
xxxvi. 23 vi. 3
xxxvii. 17 xiii. 7
, 18
X. 2
xliii. 5 xvii. I
17
» 37
1 24 iii. I
xlvi. 7
xvii. 4
xiii. 9
lii. 6 iv. 21, xii. 4
xvii. 9
lvi. 8 vi. I
lxi. 3, 7 xvi. 4
lxiv. 10 V. II
lxvii. 3 xii. 8
lxviii. 25 ii. 28
» 31 XV. 5
lxxii. 2 xvi. 2
lxxiii. 13 xvii. I
, 14 ii. 29
lxxiv. 9 viii. 15
lxxviii. I ii. 2, 3
u 3 31
Ixxix. 8,19, 20 v. 9
lxxxiii. 12 xviii. 2
lxxxv. 5 V. 14
lxxxviii. 3, 4, xvii. 5
liii. 5
»
16
Proverbs iii. In
iv. 16
viii. 1o, 19
xiii. 18
»
21
iv. 18
xvii. 48
xvi. 13
xv. 9
xiv. 5
xv. 5
iv. 22
XX. 27
xxii. II
xxiv. 52
35, 36
Isaiah
i. 4
ii. 6
, 27
, 28
9 30
,, 40
lxxxix. 17
XC. II
xcvii. I
c. 7.
cii. 10
ciii. 28
cv. 27
cvi. 3 .
» 31, 32
iy. I
xvii. 33
ii. 21
xvii. 42, xviii. 8
, 27, 38
ii. 30
viii. 14
»
2
xvi. 4
xviii. 4
xiv. 3
i. 8
vi. 3, xvi. 9
vii. 4
xiii. 2
xvii. 29
ii. 7, 17, xvii. To
V. 14
xvii. 8
xi. 3
x. 7
95
vi. 7
xiii. 1
xvi. 5
vi. 3
»
2
iii. 24
xi. 2, 3
94
xiv. 19
xix. 14
xxi. I
xxix. 6
, 13
XXX. I
XXXV. JO
xxxvi. 9
xl. 4, 11
» 9
, II
xlii. 10
xliii. 5.,6
cx. 9
iv. I
iii. 7, 12
X. 9
xvii. 37
xi. 5
», 2, 3
xvii. 45
iii. 2
xi. 3
cxi. 7
cxvii. 16
u
21
cxviii. 5
176
INDEX III.
Isaiah
xlix. 24
1.6
lii. I
liii. 12
liv. 13
lv. 12
lvii. 15
» 19
1x. 19, 20
lxi. 10
Ixv. 22
Ixvi. 184-20
eu eu o en al die
V. 4
X. 2
xi. 8
xvi. 2, 5
xvii. 35
xi. 6, 7
xviii. II
xv. 5
iii. 16
ii. 22
xiv. 2
xvii. 34, 35
Ezekiel xviii. 6
xxi. 6
xxii. 26
xxiii. 38
xxix. 3
xxxiii. 14
xlv. 8
» 29
xviii. 5
xvii. 46
Daniel xii. 2
» 12
iii, 16
xviii. 7
Hosea
i. 10
xiv. 3
xvii. 30
XV. 5
Jerem.
Joel
xi. I
ii. I
» 5
» II
- 32
xii. 2
XV. 13
vi. 2
i. 5
iv. 13 viii. 2
» 19 i. 2, ii. 15, viii. 1
v. 8
viii. II
xiii. 20
xi. 3
xxjii. 9
viii. 5
xxviii. 9
xxxii. I viii. 15
xxxiv. 5 ii. 33
xxxvii. 9 xvii. 23
xxxviii. 8, 10 xi. 3, 4
xlix. 10 xiv. 3
li. 2
xvii. 1o
Amos
v. 18
ix. II
xv. 13
xvii. 23
Micah
v. 4
>
Nahum i. 7
» 15
» 45
ii. 40
xi. 2
Lament. i. 10
iii. 25
v. 8
ii. 2, 3
xiv. I
viii. 12
Habak. iii. 12
xvii. 27
Haggai i. 10
»
20
V. 22
ii. 3
Zechar. iv. 10
xii. 6
Ezekiel ii. 12
V. II
» 17
ix. 4
xiv. 17
xviii. 5
xviii. 2
xii. 2
xiii. 2, 3, xv. 8
xv. 8, 10
xiii. 2, 3
Malachi ii. ir
i. 8
xvii. 21
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