I I 1^ W% +* f | •iBMJE-'^mvEisainnf- • ILIIISIiy&EW • Gift of Mrs John Day Jackson 1932 Gbe student's ©15 "{Testament THE SONGS, HYMNS, AND PRAYERS OF THE OLD TESTAMENT THE STUDENT'S OLD TESTAMENT LOGICALLY AND CHRONOLOGICALLY ARRANGED AND TRANSLATED BY CHARLES FOSTER KENT, Ph.D., Litt.D. WOOLSEY PROFESSOR OF BIBLICAL LITERATURE IN YALE UNIVERSITY ARRANGEMENT OF VOLUMES I. Narratives of the Beginnings of Hebrew History. (Now Ready.) Introduction. The Beginnings of Human History. Traditional Ancestors of the Hebrews. Deliverance of the Hebrews from Egypt. Life of the Hebrews in the Wilderness and East of the Jordan. Con quest and Settlement of Canaan. II. Historical and Biographical Narratives. (Now Ready.) _ Introduction. The United Monarchy. History of Northern Israel. History of Judah. Re-establishment of the Jewish Community in Palestine. The Maccabean Struggle. Life of the Jews of the Dis persion. III. Sermons, Epistles, and Apocalypses of Israel's Prophets. (Now Ready.) Introduction. The Prophets of the Assyrian Period. Prophets of Judah's Decline. Prophets of the Babylonian Exile. Prophets of the Persian Period. Prophets of the Greek and Maccabean Periods. IV. Israel's Laws and Legal Precedents. (Now Ready.) Introduction. Constitutional Laws. Criminal Laws. Private Laws. Humanitarian Laws. Religious Laws. Ceremonial Laws. V. The Songs, Hymns, and Prayers of the Old Testament. (Now Ready.) Introduction. Tribal and National Songs. Songs of Lamentation. Songs of Love and Marriage. The Kingly and Messianic Psalms. Hymns of Praise and Thanksgiving. Hymns of Adoration and Trust. Prayers. Reflective and Didactic Psalms. VI. Proverbs and Didactic Poems. Introduction. Practical and Ethical Observations and Precepts. Religious Proverbs. Gnomic Essays. Numerical Enigmas. Dis cussions of the Problem of Evil. Discussions Regarding the Value of Life and Its Wise Enjoyment. Poems Describing Wisdom. Gbe Stu&ent'e ©lb Testament THE SONGS, HYMNS, AND PRAYERS OF THE OLD TESTAMENT BY CHARLES FOSTER KENT, Ph.D., Litt.D. Woolaey Professor of Biblical Literature in Yale University NEW YORK CHARLES SCRIBNER'S SONS 1914 Copyright, 1914, by CHARLES SCRIBNER'S SONS Published November, 1914 v- 5 PREFACE During the critical period of Bible study that is just passing, the Hebrew lyrics, and especially the great psalms of the Old Testament Psalter, have been to a certain extent neglected. The present generation, however, is beginning to experience the joy of rediscovering them. Like the Gospels in the New Testament, they are the real heart of theOld Testament. In them the innermost soul of the Jewish race is laid bare. In such psalms as the eighth, the twenty-third, the fifty-first, the ninetieth, the ninety- first, the one hundred and third, and the one hundred and thirty-ninth Israel's faith finds its noblest expression. These immortal hymns of praise and adoration are also the link that binds the Old to the New Testament. In their atmosphere Jesus was born, bred, and lived, Faith, hope, joy, love, loyalty, and service are the six virtues pre-eminently emphasized. A dauntless faith in God and in man; an invincible hope that the future holds in store only what is essentially good; a serene joy even in the presence of disaster and distress; a passionate love of nature, of nature's God, and of all his creatures ; a devoted loyalty to the law, to the institutions and ideals of the race, and to the divine Father who inspired them; and, to crown all, a burning zeal to help the needy, the ignorant and erring, and to carry the knowledge of God and the blessings of true religion to the ends of the earth — these are the supreme contributions of the psalms to the present age. Here Israel's greatest prophets, priests, and sages speak out of the depths and richness of their own personal experience directly to the heart of modern man. The past century of biblical discovery and research has added much to our appreciation and interpretation of the Old Testament lyrics. The recovery of the ancient Egyptian, Sumerian, and Babylonian hymns has broadened our horizon by at least two millenniums. The discovery of He brew, Greek, and other texts, far older than those followed by the trans lators of the classic Authorized Version of the Bible, has made it possible to substitute in most cases original readings for uncertain conjectures. The rediscovery of the genius of Hebrew rhythm has placed in the hands of the modern translator a most valuable aid in recovering the original text. That the canons of textual revision must be faithfully applied to the Hebrew lyrics is strikingly illustrated by Psalm 18, which is quoted in toto in II Samuel 22. Out of the thirty or more variations between these two versions of the v PREFACE same hymn there are at least twenty examples of scribal errors in the He brew text of Psalm 18, which fortunately may be corrected by means of II Samuel 22 as well as by the aid of the Greek and other versions. Like most of the books of the Old Testament, the psalms have not escaped the zeal of the later scribal revisers. As a rule these later explanatory or expan- sional revisions can be readily recognized; but to cut and hew the Hebrew lyrics to fit a theoretical strophic structure (as certain recent translators and commentators have done) is not only unscientific but in most cases reveals a failure to appreciate the logical and literary unity of the indi vidual psalms. Equally fatal is the tendency to measure Oriental poetry by arbitrary Occidental standards. Another Oriental characteristic of the Psalter — the fact that its prayers and hymns are not logically arranged — has presented to many readers and students a most serious diflBculty. In this volume the Hebrew lyrics are first classified according to their content and dominant motive and then, within each group, arranged as far as is possible in the order in which they were written. The translation also aims to reproduce the measured beat and the strophic rhythm of the original Hebrew, so that general students of literature, as well as special students of the Bible, may enjoy the matchless beauty both of the form and the thought of these Hebrew classics. C. F. K. Yale University, August, 1914. vf CONTENTS AND CLASSIFICATION INTRODUCTION THE GENERAL CHARACTERISTICS AND HISTORY OF ISRAEL'S LYRICS PAGE I. The General Characteristics op Hebrew Poetry 3 II. The Different Types of Hebrew Poetry 11 in. The Structure and Authorship of the Book of Lamenta tions 18 IV. The Origin and Interpretation op the Song op Songs 22 V. Music and Song in the Temple Service 30 VI. The Literary and Historical Background of the Psalter. . 37 VII. The Structure and History op the Psalter 45 TRIBAL AND NATIONAL SONGS I. Triumphal Odes. PAGE § 1. Lantech's Song of Vengeance Gen. 423b-24 51 § 2. Jehovah's Deliverance and Leader ship of His People Ex. 15lb"18 51 § 3. The Great Victory over the Ca- naanites Judg. 5231 53 § 4. The Victory over the Philistines . . . I Sam. 187 56 II. Traditional Oracles. § 5. The Curse upon Serpent-kind. . . . Gen. 314b' 15 56 §6. The Divine Judgment upon Womankind Gen. 316 57 §7. The Divine Judgment upon Man. . Gen. 317b-19 57 § 8. The Noah Oracle Gen. 926b-27 57 § 9. Jehovah's Blessing upon Abra ham's Descendants Gen. 132 3 58 § 10. Jacob's Blessing upon the Tribes . Gen.492" 58 § 11. Moses' Blessing upon the Tribes. § 12. The Early Judean Prophetic Ver Dt. 33 61 sion of the Balaam Oracles Nu. 243b_9' 15t>-19. . 65 CONTENTS AND CLASSIFICATION II. Traditional Oracles. — Continued. § 13. The Northern Israelitlsh Version PAGE of the Balaam Oracles Nu. 237b"10, nh-w, 24 66 § 14. Promises to the House of David. II Sam. 71016 67 § 15. The Last Words of David II Sam. 2317 67 SONGS OF LAMENTATION I. Dirges over Fallen Heroes. § 16. David's Lament over Saul and PAGE Jonathan II Sam. I1726 71 § 17. David's Lament over Abner II Sam. 333- 3i 72 § 18. Jeremiah's Lament over the Fate of Jehoahaz Jer. 2210 72 H. Dirges over the Fallen Nation. § 19. Amos's Dirge over the Impend ing Fall of Northern Israel Am. 51- 2 79. § 20. Jeremiah's Lament over the Im pending Fall of Judah Jer. 91722 72 § 21. Jehovah's Overwhelming Judg ment upon Jerusalem Lam. 2 73 § 22. The Magnitude of the Disasters That Jehovah Has Brought upon His People Lam. 4 75 § 23. Jerusalem's Desolation, Misery, and Guilt Lam. 1 77 § 24. Prayer of the Persecuted Sur vivors in the Judean Community. . Lam. 5 79 § 25. A Jewish Patriot's Meditation on Jehovah's Leadership of His People. Lam. 3 81 SONGS OF LOVE AND MARRIAGE I. A Royal Marriage Song PAGE § 26. The King's Marriage Ps. 45 87 II. A Collection of Ante-Nuptial Songs . . . § 27. The Bride's Protestation of Her Love and of Her Desire to Be with Her Lover Sg.Sg. of Sgs. I1"8 . . . of Sgs. l9-27.. 89 § 28. Dialogue between the Bride and Her Lover 90 CONTENTS AND CLASSIFICATION II. A Collection of Ante-Nuptial Songs. — Continued. § 29. The Bride's Reminiscences of a • PAGE Recent Visit of Her Lover Sg. of Sgs. 38-36. . . 91 IH. Wedding-Songs. § 30. The Approach of the Bridegroom and His Wedding Address to His Bride Sg. of Sgs. SMS1. . 93 § 31. The Bride's Praise of the Bride groom Sg. of Sgs. 52-63. . . 95 § 32. Praise of the Bride and Her Pub lic Avowal of Her Love Sg. of Sgs. e^s*. . . 96 § 33. Arrival of the Bride and Bride groom at Their Home Sg. of Sgs. 86"14. . . 98 THE KINGLY AND MESSIANIC PSALMS I. Petitions for the King's Welfare and Success. § 34. A Prayer for Victory on the Eve of PAGE Battle Ps. 20 103 § 35. The God-Given Might of Israel's King Ps. 31 104 § 36. Confidence in God's Protection of His People and King Ps. 61 105 § 37. Prayer That the King's Rule May Be Just, Beneficent, and Enduring. Ps. 72 106 II. The Divine Promises to David and His Successors. § 38. The Sad Contrast between Jeho vah's Promise to David and the Fate of His House Ps. ggl7-21, 3, 4, 22-52 107 § 39. Jehovah's Care for His King Ps. 3 110 § 40. Jehovah's Promises to the Ruler of His People Ps. 110 111 § 41. Jehovah's Promises to David and Ps. 133 112 III. The Ideals of an Upright Ruler. § 42. A Maccabean Ruler's Oath of Office Ps. 101 113 CONTENTS AND CLASSIFICATION IV. The Rule of Jehovah the Divine King. § 43. The Homage Due Jehovah the PAGE Universal King Ps. 24 114 § 44. Jehovah's Universal Reign Ps. 47 116 § 45. Jehovah's Majestic Rule of the Universe Ps. 93 116 § 46. Jehovah the Creator and Ruler of His People Ps. 95 117 § 47. Proclamation of Jehovah's Uni versal Rule Ps. 96 118 § 48. A Call to Praise Jehovah for His Righteousness Ps. 98 119 § 49. Jehovah's Just and Holy Rule. . . Ps. 99 119 § 50. Jehovah's Care for His People Ps. 97 120 § 51. Universal Homage to Be Paid to Jehovah by Future Generations . . Ps. 2327"31 121 HYMNS OF PRAISE AND THANKSGIVING I. For Jehovah's Just and Gracious Rule. § 52. Gratitude for the Evidences of PAGE Jehovah's Justice Ps. 9 125 § 53. Thanksgiving for Jehovah's Goodness Ps. 575'7"11 127 § 54. Jehovah's Impartial Rule Ps. 75 127 § 55. Jehovah's Gracious Condescen sion to the Humble Ps. 113 128 § 56. Jehovah's Benign Direction of Human History Ps. 93 129 § 57. Jehovah's Power and Readiness Ps. 107 130 § 58. Jehovah's Justice and Benefi cence Ps. 145 132 § 59. Jehovah's Justice and Goodness to His People Ps. 33 134 § 60. Thanksgiving for Jehovah's Jus- Ps. 138 135 II. Thanksgiving for Jehovah's Guidance and Care in Israel's Past. § 61. Jehovah's Unceasing Care of Ps. 105 136 § 62. God's Deliverance of Israel from Egypt Ps. 114 138 CONTENTS AND CLASSIFICATION II. Thanksgiving for Jehovah's Guidance and Care in Israel's Past. — Continued. § 63. Jehovah's Goodness as Revealed PAGE by His Gracious Works Ps. Ill 139 § 64. Jehovah's Love and Fidelity Ps. 117 140 ni. Thanksgiving for Recent National Deliverances. § 65. Jehovah's Protection and Deliv erance of His Servant \ Ps. 18 140 § 66. Jehovah's Might and Justice Ps. 66112 144 § 67. Jehovah's Just and Omnipotent Sway over Men and Nature Ps. 68 145 § 68. The Victorious Might of Israel's God Ps. 76 148 § 69. Jehovah's Mighty Deliverance. . . Ps. 134 149 § 70. Thanksgiving for a Return of Prosperity Ps. 126 149 § 71. Jehovah's Unceasing Goodness. . . Ps. 118 149 IV. Thanksgiving for Jerusalem and the Temple. § 72. The Beauty and Glory of Jeho vah's City Ps. 48 152 § 73. A Jewish Pilgrim's Appreciation of the Temple Worship Ps. 84 153 § 74. The Privilege of Citizenship in Zion Ps. 87 154 v. Praise and Thanksgiving for Personal Deliverances. § 75. Gratitude for Deliverance from Death Ps. 30 154 § 76. Gratitude for Deliverance from Great Peril Jon. 329 155 § 77. Thanksgiving for Personal De- Ps. 6613"20 156 § 78. Thanksgiving for Deliverance from Great Affliction Ps. 116 157 VI. Liturgical Hymns. § 79. Summons to Praise Jehovah at the Passover Ps. 811"6 158 § 80. Summons to Unite in Praise of Jehovah in His Temple Ps. 100 159 CONTENTS AND CLASSIFICATION VI. Liturgical Hymns. — Continued. § 81. Jehovah's Superiority to all Hea- PAGE Ps. 115...., 159 § 82. Call to Worship Jehovah by Night Ps. 134 160 § 83. Jehovah's Love Revealed In Na ture and in Israel's History Ps. 135 161 § 84. God's Goodness Revealed in the Work of Creation and in Israel's Ps. 136 162 § 85. Jehovah the Unfailing Helper.. . . Ps. 146 163 § 86. Jehovah's Gracious and Omnip- Ps. 1471'11 164 § 87. Jehovah's Gracious Rule in Nature and in Israel's History Ps. 14712-20 165 §88. Call to All Created Things to Praise Jehovah Ps.Ps. 148 149 166 § 89. Thanksgiving for Recent Victories 166 § 90. The Great Doxology Ps. 150 167 HYMNS OF ADORATION AND TRUST I. Jehovah's Majesty and Goodness Re vealed in Nature. § 91. Jehovah's Character as Revealed PAGE in Nature and Man Ps. 8 171 § 92. TheSilentTestimonyof theHeav- ens to Jehovah's Might and Wisdom Ps. 1916 172 § 93. Jehovah's Power Revealed in the Thunder-Storm Ps. 29 173 § 94. Jehovah's Incomparable Love, Faithfulness, and Might Ps. 891. 2- 6"16 174 § 95. God's Goodness Revealed In the Works of Creation Ps. 104 175 II. Jehovah's Loving Provisions for Man. § 96. Jehovah's Care for His People I Sam. 2 177 § 97. Jehovah's Boundless Love and Goodness Ps. 36512 179 § 98. Jehovah's Goodness Revealed In His Mercy to Man and in His Plen teous Provision for His Needs Ps. 65 179 § 99. The Blessedness of Jehovah's People Ps. 14412-15 180 CONTENTS AND CLASSIFICATION H. Jehovah's Loving Provisions for Man. — Continued. § 100. Jehovah's Superlative Goodness to Man § 101. God's Omniscience and Imma nence HI. The Assurance of Jehovah's Protection. § 102. The Longing That God Alone Can Satisfy § 103. An Exile's Longing and Confi dence in God § 104. Confidence In Jehovah's Pro tection § 105. Jehovah the Refuge of His Peo ple § 106. Confidence in Jehovah's Pro tecting Care § 107. Serene Confidence In Jehovah In the Midst of Slandering Foes § 108. The Courage Born of Faith § 109. Confidence in Jehovah Amidst Malicious Foes § 110. The Joy of Complete Trust in Jehovah § 111. Assurance That Jehovah Will Deliver Zion § 112. Jehovah's Gracious Care § 113. Thanksgiving for Signal Deliv erance § 114. Jehovah the One Source of Peace and Strength § 115. Jehovah the Keeper of His Peo ple § 116. Confidence in Jehovah's For giving Love § 117. Childlike Trust in Jehovah § 118. Faith Triumphant over Fear and Doubt Ps. 103. Ps. 139. Pss. 42, 43. Ps. 63 Ps. 2716. . . Ps. 46 Ps. 3 Ps. 4.. Ps. 11. Ps. 56. Ps. 16. Ps. 10212-22' »• 24-! Ps. 33 PS. 401 12. Ps. 63... Ps. 131... Ps. 130. Ps. 131. Hab. 3. PAGE 180182 184185 186187 189189 190191 192 193 194 195196197 198 198 199 CONTENTS AND CLASSIFICATION PRAYERS I. Petitions for Deliverance from Cruel, Remorseless Foes. PAGE § 119. A Morning Prayer for Guidance Ps. 5 205 § 120. Cry for Help in Mortal Distress and Its Answer Ps. 6 206 § 121. Prayer for Deliverance and Jus tice Ps. 7 207 § 122. Prayer That Jehovah Will Vin dicate His Justice by Punishing the Wicked Ps. 10 208 § 123. Prayer for Deliverance from De ceitful Oppressors Ps. 13 209 § 124. Petition for God's Help in Af fliction Ps. 13 210 § 125. Prayer That God Intervene for the Righteous Ps. 17 211 § 126. The Cry of the Supreme Suf ferer Ps. 331"26 212 § 127. A Cry for Deliverance from Im pious Persecutors Ps. 69 214 § 128. A Cry for Speedy Deliverance. . . . Ps. 3118 216 § 129. Petition of a Faithful Servant of Jehovah Ps. 31924 217 § 130. Prayer for Deliverance from Powerful Foes Ps. 54 218 § 131. Petition for Deliverance from Treacherous Foes Ps. 55 218 § 132. Prayer for Rescue from Perse cutors Ps. 571"4' 6 220 § 133. Prayer for Preservation from Secret Enemies Ps. 64 220 § 134. Prayer for Preservation from Enemies Ps. 25 221 § 135. Prayer for Deliverance from Wrong-Doers Ps. 38 222 § 136. Petition for Jehovah's Help against Malicious Foes Ps. 4013"17 223 § 137. An Old Man's Prayer for Deliv erance Ps. 71 223 § 138. Prayer for Deliverance from Treacherous Associates Ps. 130 225 § 139. A Cry for Deliverance from Violent and Treacherous Enemies. . . . Ps. 140 225 CONTENTS AND CLASSIFICATION I. Petitions for Deliverance from Cruel, Remorseless Foes. — Continued. PAGE § 140. A Petition for Divine Guidance. . Ps. 141 226 § 141. A Prayer for Divine Intervention Ps. 143 227 § 142. An Importunate Prayer for Ps. 143 228 § 143. Jehovah the Warrior's Stay. . . . Ps. 14H-" 229 n. Petitions for Deliverance from Hea then Oppressors. § 144. Prayer for Deliverance from Powerful Foes Ps. 44 230 § 145. Prayer for Deliverance from Pitiless Enemies Ps. 59 232 § 146. Prayer for Victory in the Pres ence of Defeat Ps. 60 233 § 147. A Complaint over the Devasta tion of the Temple by the Enemy. . . Ps. 74 234 § 148. Prayer for Deliverance from the Hands of Cruel Persecutors Ps. 79 236 § 149. Prayer That God Will Rescue and Reunite His People Ps. 80 237 HI. Imprecatory Psalms. § 150. A Cry for Vengeance Ps. 35 238 § 151. Prayer for the Punishment of the Wicked and Vindication of the Righteous Ps. 58 240 § 152. Prayer for Vengeance upon Re lentless Adversaries Ps. 109 241 § 153. Prayer for Jehovah's Judgment upon Israel's Foes Ps. 139 243 § 154. Cry for Signal Vengeance upon Israel's Heathen Foes Ps. 83 243 § 155. Imprecation against Israel's Pitiless Foes Ps. 137 245 IV. Petitions for Vindication and Restora tion. § 156. Petition That Innocence May Be Ps. 36 245 §157. Prayer for Help in Time of Need. § 158. Petition That Jehovah Will Re Ps 377"12 246 store and Vindicate His Servant Ps. 41 247 § 159. Prayer for Prosperity Ps. 67 247 CONTENTS AND CLASSIFICATION IV. Petitions for Vindication and Restora tion. — Continued. § 160. Prayer for the Peace and Pros- PAGE Ps. 133 248 § 161. Appeal to Jehovah for Guidance Ps. 86 248 § 162. A Prayer for Deliverance from Ps. 88 250 § 163. Prayer of an Afflicted Suppliant. Ps. 1021 -11, 23-27 251 § 164. An Expectant Prayer for Divine Ps. 123 252 V. Prayers for Jehovah's Forgiveness and Favor. § 165. Cry to Jehovah for Deliverance from Disease and Disgrace Ps. 38 252 § 166. Plea for Complete Forgiveness and Restoration to Divine Favor. . . . Ps. 51 254 § 167. Jehovah's Gracious Care for His Ps. 85 255 § 168. Uncertainty and Brevity of Hu- Ps. 39 256 § 169. Prayer That God the Infinite May Be Gracious to Finite Man. . . . Ps. 90 257 REFLECTIVE AND DIDACTIC PSALMS I. The Lessons of Israel's History Regard ing Jehovah's Character and Demands. § 170. Jehovah's Justice and Fidelity PAGE Revealed In Israel's History Dt. 321"43 261 § 171. The Lessons Taught by Israel's Mistakes Ps. 78 265 § 172. Israel's Rebelliousness and Je hovah's Goodness in the Past Ps. 106 270 § 173. Jehovah's Ability to Deliver as of Old Ps. 77 273 § 174. A Lesson from Israel's Past Ps. 817"16 274 § 175. Jehovah the Source of all Pros perity Ps. 127 275 § 176. The Prosperity of Jehovah's Peo ple Ps. 14412-15 275 II. The Value of the Law. § 177. The Excellency and Potency of Jehovah's Law Ps. 19714 276 CONTENTS AND CLASSIFICATION H. The Value of the Law. — Continued. § 178. The Duty and Blessedness of PAGE Studying the Law Ps. 119 276 HI. The Prophetic Standards of Right and Wrong. § 179. The Psalmist's Decalogue Ps. 15 282 § 180. Characteristics of a Thoroughly Bad Man Ps. 361-4 283 § 181. What Jehovah Demands of His Ps. 50 284 IV. The Fate of the Righteous and the Wicked. § 182. The Destroyers of the Nation. . . . Ps. 14 286 § 183. The Joy of Forgiveness and Har mony with God Ps. 32 286 § 184. The Fate of the Righteous and Wicked Ps. 37 287 § 185. Death the Great Leveller Ps. 49 290 § 186. Jehovah's Care for Those Who Fear and Trust Him Ps. 34 291 §187. The Fate Awaiting the Delib erate Wrong-Doer Ps. 52 293 § 188. Prosperity of the Righteous and the Ultimate Fate of the Wicked.. . . Ps. 1 294 § 189. The Security of Him Who Trusts in Jehovah Ps. 91 294 § 190. Prosperity of Him Who Fears Jehovah Ps. 112 296 § 191. The Consolation of the Inno cent Ps. 73 296 § 192. God's Attitude toward Injus tice Even in Heaven Ps. 82 298 §193. Petition That Jehovah Will Avenge His People Ps. 94 299 §194. The Established Position of Ps. 125 300 § 195. The Fortunate Lot of the Ps. 128 301 § 196. The Beauty of Brotherly Love. . Ps. 133 301 rvii CONTENTS AND CLASSIFICATION APPENDIX PAGE I. Selected Bibliography 303 II. Important English Versions op the Psalms 305 Index of Biblical Passages Pages xix.'xx Explanation of Typographical Symbols and Abbreviations . . Page xxi INDEX OF BIBLICAL PASSAGES Genesis CHAPTER PAGE 314b19 56 42313'24 51 925b"27 57 122 3 58 49227 58 Exodus 15lb"18 51 Numbers 2J}7b-10, 18b-22, 24 gg 243b-a. 15b-19 g5 Deuteronomy 33143 261 33 61 Judges 52"31 53 I Samuel 187 56 II Samuel 117-26 yj 3 177 3s3'34 72 710"16 67 331-7 67 Psalms 1 294 3 110 Psalms CHAPTER PAGE 3 189 4 189 5 205 6 206 7 207 8 171 9 125 10 208 11 190 13 209 13 210 14 286 15 282 16 192 17 211 18 140 1916 172 197-14 276 30 103 31 104 231"26 212 3227"31 121 23 194 24 114 35 221 36 245 271"6 186 377"12 246 28 222 29 173 30 154 311"8 216 319"24 217 33 286 33 134 Psalms CHAPTEB PAGE 34 291 35 238 361"4 283 365"12 179 37 287 38 252 39 256 40112 195 401317 223 41 247 43,43 184 44 230 45 87 46 187 47 116 48 152 49 290 50 284 51 254 53 293 53 286 54 218 55 218 56 191 571"4' 6 220 575' 7"u 127 58 240 59 232 60 233 61 105 62 196 63 185 64 220 65 179 66118 144 LNDEX OF BIBLICAL PASSAGES Psalms Psalms Psalms CHAPTER PAGE CHAPTER PAGE CHAPTER 661320 156 100 159 137 67 247 101 113 138 68 145 103111 251 139 69 214 10312"22 193 140-143 71.. 223 106 10224"28 103 194 180 144111 72 14412"15 180, 73 296 104 175 145 74 234 105 136 146 75.... 127 106 270 147111 76 148 273 107 109 130 241 14^12-20 77 148 :. 78 265 110 Ill 149 79 236 Ill 139 150 80 237 113 296 811"5 158 113 128 Song of Songs 817"16 274 114 138 1-8 82 298 115 159 83 243 116 157 Jeremiah 84 153 117 140 917-22 85 255 118 149 86 248 119 276 2310 87 154 130 225 88 250 131 197 Lamentations 891- 2 174 133 248 1 893-4 108 133 252 3 896"16 174 134 149 3 8917"21 107 135 300 4 8922"52 108 136 149 5 90 257 137 275 91 294 138 301 Amos 93 129 116 139 130 243 198 51'2 93 94 299 131 198 95 117 132 112 Jonah 96 118 133 301 329 97 120 134 160 98 119 135 161 Habakkuk 99 119 136 162 3 PAGE 245 135182 225229 275 132163164165166 166167 897272777381 75 79 72 155199 EXPLANATION OF TYPOGRAPHICAL SYMBOLS AND ABBREVIATIONS Text in roman type. Supplemental and editorial additions to an older section in smaller type. Superscriptions in small capitals. Poetical passages are distinguished by smaller type and broken lines. Explanatory clauses, found in the original, in ( ). English equivalents of the more significant Hebrew proper names in [ ]. Words implied by the context or supplied to restore the original narratives, where these have been abridged in the process of editorial fusion, in italics. Foot-notes, presenting the reasons for the analysis and classification of the mate rial, significant alternate readings, and explanatory material, in small roman type. Interpretative side-headings, giving a condensed summary of the accompanying text, on the margins in small roman type. Chapter numbers in arabic figures. Verse numbers in small figures placed above the line. Successive portions of a verse indicated by *> b or ¦, placed after the verse number. Thus, Genesis II. 4 (second part of the verse) to IV. 6 (first half) inclusive is written 2lb-46\ Complete stories or literary units (with their parallels, if any) are numbered with arabic numerals successively throughout the entire volume and are referred to as sections. Thus, § 2 refers to § 2, Jehovah's Deliverance and Leadership of His People, pp. 51-53. General Abbreviations- AmRV = American Revised Gk.A = Alexandrian Gk. text Old L. = Old Latin Version Version (1901). of the O.T. of the O.T. AV = Authorized Version Gk. n = Sinaitic Gk. text of Origen =• Reading found in Origen'a Hexapla. (1611). the O.T. Apocr. = Apocrypha or apoc Heb. = Hebrew. O.T. = Old Testament. ryphal. z. e. = that is. Pent. <= Pentateuch. Aram. =¦ Aramaic. Jos. •= Josephus. RV = Revised Version (1885). Assyr. = Assyrian. Lat. = Latin (Vulgate) text Sam. «= Samaritan VersioD of Baby. = Babylonian. of Jerome. the Pent. cf. = compare. Lit. = literally. Sem. = Semitic. e. g. = for example. Luc. = Lucian's Recension Syr. = Syriac Version of the f . = and following. of the Greek O.T. O.T. Gk. = Greek B (Vatican) N.T. =¦ New Testament. Targ. = Targum. text of the O.T. Vs. = verse. Abbreviations for the Old Testament and Apocryphal Books Gen. = Genesis. Is. = Isaiah. Esdr. = Esdras. Ex. = Exodus. Jer. = Jeremiah. Wisd. Sol. = Wisdom of Solo Lev. = Leviticus. Lam. = Lamentations. mon. Num. = Numbers. Ezek. = Ezekiel. B. Sir. = Ben Sira or Ecclesi- Dt. = Deuteronomy. Dan. = Daniel. asticus. Josh. = Joshua. Hos. = Hosea. Bar. = Baruch. Judg. = Judges. Am. = Amos. Sg. of Three = Song of the Sam. = Samuel. Ob. = Obadiah. Three Children. Kgs. = Kings. Jonah = Jonah. Sus. = Susanna. Chr. = Chronicles. Mi. = Micah. Pryr. of Man. = Prayer of Neh. = Nehemiah. Nah. = Nahum. Manasses. Esth. = Esther. Hab. = Habakkuk. Mac. = Maccabees. Ps. = Psalms. Zeph. = Zephaniah. Enoch = Book of Enoch. Pr. = Proverbs. Hag. = Haggai. Zecn. = Zechariah. Ps. of Sol. ¦= Psalms of Solo Ecc = Ecclesiastes. mon. Sg. of Sgs. *» Song of Songs. Mai. = Malachi. INTRODUCTION INTRODUCTION THE GENERAL CHARACTERISTICS OF HEBREW POETRY Poetry may be defined as the imaginative and rhythmic expression of The the insight, the feeling, and the creative thought of an inspired soul. In tfafn" brief, it is thought and emotion set to the music of words. Its object is to nftu™ awaken and direct the imagination and emotions of the hearer or reader so etry that he will also share the poet's own insight, feeling, and thought. As the fundamental meaning of the word implies, the poet is a maker, a creator, as well as an interpreter. There are four essential elements in all poetry: (1) inspiration, (2) imagination, (3) creative power, and (4) rhythm. Back of all poetry is some inspiring force that stirs the mind of the poet. It may be the beauty of nature, a striking national or personal experience, an illu minating idea, or a deep emotion. Underlying all these, faith recognizes the spirit of the Eternal who, in different ways, touches and imparts his truth to the responsive mind of the poet. The real poet must also pos sess the power of imagination, the ability to see clearly and concretely with his mental vision that which is not perceived by the ordinary man. Fur thermore, he must be able, by the aid of his imagination, to describe his vision in appropriate words and figures and thus to present it clearly and concretely to the eyes of his fellow men. Finally, the prevailing concep tion of poetry demands that it shall be rhythmic in form. This essential characteristic may be expressed by the rhythm of regular metre, as in Greek poetry; by the rhythmic sound conveyed by the concluding words of each line, as in most English poetry; or by the rhythm of recurring thought. Above all, the rhythmic form must be in harmony with the thought or passion which inspires it. The earliest examples of Babylonian and Egyptian literature are dis- Its tinctly poetic in form. In ancient Greece the bards began to sing their origin songs centuries before the appearance of the philosophers and historians. Among the early Germans and English the art of poetic composition de veloped long before that of prose writing. The Hebrews were no excep tion to this rule. Scattered through the earliest prose writings of the Old Testament are older fragments of popular poems that were current at the beginnings of Israel's history or inherited from its Semitic past. The reasons why men first expressed their thoughts in poetry are not difficult to discover. They are illustrated by the natural impulses of the child, which to-day faithfully reflect certain of the initial stages in the 3 INTRODUCTION The development of the human race. With him imagination and rhythm, two why of the chief characteristics of all poetry, are innate. To dance and skip ma1/ 's ^or n'm more natural than to walk. Poetry, with its rhythmic measure used and strong appeal to the imagination, is remembered long after plain prose poe ^ has been forgotten. Nature also tends to emphasize the rhythmic tenden cies inherent in the human soul. The rise and fall of the waves, the rhythmic swaying of the trees, the changing phases of the sun and moon, the regularly recurring cycles of the seasons left their deep impression upon primitive man. In him that which was rhythmic found a quick response, even as does martial or rhythmic music in the modern child. The expression of thought or passion in literature was not easy for early peoples. It was only under the impelling influence of a strong, creative force that they overcame the inertia and clothed their ideas in words. It was natural and practically inevitable that the product of that creative force should be poetry. Thus the shepherd prophet Amos, under the influence of a clear vision of impending danger and of a powerful religious and patriotic emotion, voiced his warnings to the nobles of northern Israel in exalted poetic dic tion. The divine truth had taken possession of him and nothing less than poetry could express the conviction and message that burned within him. General The monuments of Babylonia and Egypt have shown that the general teristics characteristics of Hebrew poetry were not peculiar to the Israelites but Semitic were shared in common with the Semitic nations that preceded them. poetry The old Sumerian and Babylonian accounts of creation and the ancient hymns sung to the gods by the early inhabitants of the Tigris-Euphrates valley were characterized (1) by a measured beat recurring in succeeding lines and (2) by the rhythm of thought; that is, the second or succeeding lines repeating or else developing the thought of the first line. This same rhythm of measured beat and recurring thought is found in the earliest Egyptian hymns. In many of these poems each succeeding line had three accented syllables. More rarely the four-beat measure prevailed. From the middle of the nineteenth century B.C. comes a noble Egyptian hymn, addressed to Sesostris III, which not only illustrates these fundamental characteristics of Hebrew poetry but is also in the form of six strophes of ten lines each. In Egyptian poetry, however, as well as in the Babylonian, the strophic rhythm appears to have been occasional and exceptional rather than the general rule. The thought always dominated the form, and bold departures from the prevailing measured beat are not uncommon. The same is true of early Arabic poetry. While there are many recurring re frains, a regular strophic or metrical structure is exceptional. It was not until Greek culture began to exert a powerful influence upon Arabic and Syriac poetry that the regular metre with measured syllables first appeared in Semitic literature. rhythm ^rue to *ts Semitic inheritance, the fundamental characteristics of He- of mea- brew poetry are the measured beat and the rhythm of thought or sentence. beaHn Under the influence of the Greek and Roman ideals of poetry, scholars have Hebrew for centuries sought to find in the poetry of the Old Testament a metre dependent upon the quality and quantity of the syllables. A few of the 4 poetry GENERAL CHARACTERISTICS OF HEBREW POETRY late psalms may conform to this standard, but otherwise the quest, as might be anticipated in the light of the Semitic inheritance, has been in vain. Apparently the Hebrew poet considered only the accented syllables. The genius of the Hebrew language gave him considerable liberty in this respect, for it enabled him to combine, as his needs required, certain short words so that they might be pronounced together with one accent. The music, which was a frequent, if not the constant accompaniment of early Hebrew poetry, likewise favored the measured accentuation of succeeding lines. It is probable that the poets in reciting their poems were allowed large freedom. Many of them, like the earlier Babylonian and Egyptian poets, frequently departed from their adopted measure, especially at the beginning and end of stanzas. In general the tendency was to begin with a longer and to close a stanza with a shorter line. Sometimes the Hebrew poets passed abruptly from one kind of measured beat to another. Thus a part of the charm of the peerless twenty-third Psalm is that it begins in the first stanza with the three-beat, passes in the second to the four-beat, and rises in the last stanza to the five-beat measure. The two-beat measure was used but rarely. Its staccato notes were Use and well adapted to express the trumpet note of warning on the appearance oance" of a foreign foe or for use in the popular songs that accompanied the rapid different dance. By far the most common measure or metre (using the word in its measures broadest sense) adopted by the Hebrew poets was the three-beat. It was admirably adapted to the length of the ordinary brief, forceful sentence and enabled the poet to present his thoughts in rapid, effective sequence. The four-beat measure was used but rarely. It was employed by Amos in the vigorous argument which he introduced in the latter part of the third chapter of his prophecy and not infrequently by the psalmists with impres sive force. Next to the three-beat the five-beat measure was used most frequently by Israel's poets. It was really a combination of the three-beat with the short two-beat measure. The latter, like a catch in the breath, suggested with rare effectiveness the deep emotion that filled the heart of the poet. In later days it was the characteristic measure employed in the lamentations uttered over the bier of the dead. Jeremiah's impassioned warnings and appeals to his erring countrymen are all expressed in this dramatic measure. It was also used, as by the second Isaiah and the authors of many of the psalms, to voice the profound emotions of praise and thanksgiving which breathe through these immortal poems. Very rarely, as in Psalm 127, the six-beat measure is found. Thus, not only by their words and thoughts and gestures, but by the poetic measures which they employed and by the cadence of succeeding sentences, Israel's poets were able to appeal to the trained instincts of their hearers and to convey their ideas with a remarkable completeness and emotional coloring. One of the chief charms of the Authorized Version is that its translators instinc tively reproduced, to a great extent, the lilt of the Hebrew, although they printed all poetry as prose. In the present text an attempt has been made to reproduce, as far as is practicable in an exact translation, the measured cadence of the original Hebrew. 5 INTRODUCTION The A characteristic of Hebrew poetry, even more fundamental than the 0fy m cadence of measured beat, was the rhythm of thought in succeeding lines. thought gy ;ts modern discoverer, Bishop Lowth, it was called parallelism, although the term is not entirely exact. To the Western ear repetition of thought is tautological, and tautology is displeasing; but to the Israelites the essence of poetry was the rhythm of idea. Unquestionably this fundamental char acteristic of Hebrew added greatly to its clarity and effectiveness. If the thought was not fully expressed in the first line it could be brought out clearly in the second. This type of rhyme bound the different members of the verse close together and gave to Hebrew poetry its forceful, didactic quality. It was also far easier for the poet to conform to the canons im posed by the rhythm of thought than to the more mechanical demands of a formal metre or rhyme. Thus the Hebrew type of rhythm, mstead of impeding, greatly facilitated the free and effective expression of the poet's thought. Synony- Three primal types of parallelism or rhythm of thought may be distin- parallel- guished. The first is the synonymous or repeating parallelism in which the 18m second line repeats the thought of the first in slightly variant form. Some times it amounts to practical reiteration, as in Isaiah 151 : In a night Ar of Moab was devastated, ruined, In a night Kir of Moab was devastated, ruined. More frequently the principal words in the second line are synonyms of the corresponding words in the first line, as, for example, in Psalm 517: Purge me with hyssop, and I shall be clean, Wash me, and I shall be whiter than snow. This synonymous or repeating parallelism is by far the most common type in lyric poetry. It lent itself naturally to the expression of emotion and the results of quiet meditation. Anti- The second type was the antithetic or contrasting parallelism in which parallel- the second line presented a parallel and yet contrasting idea. This form 18m was very rare in lyric poetry, but was frequently used by the wisdom writers, for dramatic contrast is a most valuable aid in impressing an impor tant truth, especially upon the minds of the young. The following are examples of this type : A fool's anger is known at once, But a sensible man overlooks an insult. (Pr. 1216.) Better the little that the righteous have Than the wealth of many wicked men. (Ps. 3716.) Syn- The third type was a synthetic or developing parallelism in which the parallel- thought of the first line is completed or expanded in the second or succeeding 18111 lines. This form was especially fitted to express developed thought and GENERAL CHARACTERISTICS OF HEBREW POETRY complex emotion and was frequently employed by the gnomic as well as the lyric poets. Thus Proverbs 153 reads: The eyes of Jehovah are in every place, Keeping watch over the evil and the good. Certain other less common types of parallelism are found. These are in Kmble- reality more complex developments of the three primal types. One is em- p^rafiei- blematic parallelism, in which a common experience or truth is illustrated 18m by a comparison usually drawn from nature : As cold water to a thirsty man, So are good news from a far country. (Pr. 2525.) In Psalm 371 the first two lines are in a synonymous parallelism, the third and fourth illustrate the emblematic type, while the second of two couplets stands in synthetic relation to the first : Fret not thyself because of evil-doers, Nor be envious of those who do wrong, For as grass they will quickly wither, And like the green herb fade away. Another type is the stair-like or chain-like parallelism in which a word or stair- thought in one line is taken up and expanded in each succeeding line. It is parallel- in reality a developed form of the synthetic parallelism. Thus, Psalm um 248b- "reads: Who is the King of glory ? Jehovah strong and mighty, Jehovah mighty in battle. And Psalm 31- 2: O Jehovah, how many are my foes ! Many are rising up against me; Of me many are saying : 'For him there is no help.' A third type is the introverted or enveloped parallelism in which the first Intro- and last lines are closely parallel to each other and the intervening lines parallel- expand the thought of the first. This type is, therefore, a combination of 18m the synonymous and synthetic parallelism. A good illustration is found in Psalm 308"10: To thee, O Jehovah, I call and make supplication; What profit is there in my blood when I go down to the pit? Can the dust give thee praise, make known thy faithfulness ? Oh hear and be gracious, become to me a helper. INTRODUCTION Strophes A third type of rhythm frequently employed with great effectiveness by refrains the Hebrew poets may be designated as the strophic, in which each suc ceeding stanza of a poem repeated in different form or else expanded the thought of the preceding stanzas. Clear examples of this type of rhythm are found in Amos 46"11, where each stanza of four lines repeats the same note of warning and ends with the powerful refrain : Yet ye have not returned to me, is the oracle of Jehovah. In Isaiah 98-104, with its original conclusion, now incorporated in 526"29' 25e' !, is found a powerful poem describing Jehovah's successive judgments upon lawless Israel. It consists of five strophes, each containing fourteen lines and ending in the dramatic words : For all this his anger is not turned away, And his hand is outstretched still. Similarly, Psalms 42 and 43 originally constituted one poem of three stanzas, each with the concluding formula (found in 425' n, 435) : Why art thou cast down, O my soul, And why art thou disquieted within me ? Hope thou in God, for I shall yet praise him, Who is the help of my countenance and my guide. Rhythm The strophic arrangement of the verses was exceedingly common, espe- st he cially in the later poetry. Frequently it has been obscured by the additions of later scribes. It was not, however, a universal characteristic of Hebrew poetry, and the attempt of certain modern scholars to restore all Hebrew poetry to this strophic form is both misleading and disastrous, for to carry through this theory they are often forced to delete many words and sentences which are clearly original and to disregard the logical connection of the thought and the literary unity of the whole. The Hebrew poets, as a rule, refused to be bound by the bonds of an exact strophic structure. To them the clear, forceful expression of their message was far more important than its external form. Although the thought of the earlier Hebrew poets is rarely confined to the narrow limitations of a strophic structure, there is usually a rhythmic parallelism which binds together the succeeding stanzas and greatly increases the clarity and effectiveness of their poems. Occa- The ordinary rhyme employed in modern English and German poetry, charao- which is the recurrence of the same sound at the end of succeeding lines, teristios was not a fundamental but only an occasional characteristic of Hebrew poetry. The clearest illustrations are found in the snatches of popular song preserved in the book of Judges. The riddle propounded by Samson at his bridal feast is a rhyme which has been felicitously translated by Pro fessor Moore : Out of the eater came something to eat, And out of the strong came something sweet. 8 GENERAL CHARACTERISTICS OF HEBREW POETRY Samson's reply to the Philistines, when they had found out through his wife the answer to his riddle, ends in the two Hebrew words eglathi and hidathi, and may be rendered : If with my heifer you did not plow, You had not solved my riddle, now ! The song, which is attributed to Samson's foes, also contains four rhyming words in three succeeding lines that may be rendered : Our god has brought low, — Under our sway, our foe, He who wrought our country's woe, Who slew many of us at a blow. The closing words of Psalm 6 and of Job 109"18 also rhyme; but outside of these few examples this external characteristic is found very rarely in He brew poetry. It was apparently confined to the popular songs and was regarded as undesirable by Israel's great poets. More common in the prophets is assonance or paronomasia. Isaiah Asso- makes an effective play on the similar sounds of the two Hebrew words an(j mishpdt and mispdh and qedalca and g e died., which may be rendered : paro~ . He looked for justice, but beheld injustice, For redress, but beheld a cry of distress. (Is. 57.) Amos also, in the vision recorded in 81, 2, plays upon the meaning of sim ilarly sounding words (kayig and hec), the one meaning summer fruit and the other end. More common in the later poetry, but more artificial, was the acrostic. Thus, for example, in Nahum 1, in the first four chapters of Lamentations, and in many psalms, as, for example, Psalm 119, each suc ceeding line or group of lines begins with a succeeding letter of the Hebrew alphabet. To the modern Western reader the charm of Hebrew poetry is found not Literary in its external form but in its innate literary characteristics. As a rule, it "eristic's is highly subjective in content but objective and concrete in its form of j|ebrew expression. The inner feelings of the poet are vividly pictured by means of poetry illustrations drawn from the realm of nature or from common physical ex periences. The picturesque Hebrew language, in which each word suggests a familiar picture or feeling or action, lent itself readily to the poet's use. The lack of abstract terms also compelled him to express himself concretely. Expressing his emotions in the terms of physical sensations, the Hebrew poet with true psychological skill was able to arouse the same emotions in the minds of his hearers. These sensations were also elemental and there fore limited to no race or age. The result is that to-day, in reading the psalms, we not only grasp the thought of the psalmist but also feel with him the fear or the passion or the joy that stirred his soul as he wrote. INTRODUCTION Hebrew poetry is also characterized by its spontaneity and earnestness. The Semitic mind is naturally intense, and the painful experiences through which the Israelites passed emphasized this characteristic. The attention of the reader is quickly attracted and constantly held by the sheer power of the poet's earnestness. Frequent changes in speaker and point of view impart to Hebrew poetry a strong dramatic quality. At the same time it is vivid and graphic. The Hebrew poets are keenly alive to the importance of variety and contrast. They are always simple but rarely if ever descend to the trite and commonplace. The clearness of their thought is not im peded by cumbersome phrases or unfamiliar illustrations. As a rule, their style is sententious. Instead of piling clause upon clause, they prefer the simple couplet. In this respect their style resembles that of the Semitic story-tellers, who constantly depend upon the simple connective and rather than upon the more elaborate conjunctions. Above all, the Hebrew poets confine themselves largely to themes of common human interest. They dramatically portray, in language simple, vivid, and concrete, the vital experiences shared by all mankind. Above all, they are inspired by a noble yet practical moral purpose that enables them to satisfy elemental needs. It is not strange that Hebrew poetry has attracted and held the attention of all classes as no other literature known to man. 10 n THE DIFFERENT TYPES OF HEBREW POETRY It is significant that more than half of the literature that has come down from the early Hebrews is poetry. There are many reasons why their greatest writers were poets. To the Greeks the world of nature was not attractive, and there are comparatively few allusions to it in the literature of that race. The Hebrews, however, were in closest touch with nature, and the picturesque, varied land of Palestine spoke inspiringly to its early inhabitants. Above all, the Hebrews saw in nature the external manifesta tions of Jehovah's character. The fructifying rains, the destructive storms, the droughts, the locust plagues, in fact, all the striking phenomena of their widely diversified land, were believed by the Hebrews to come directly from Jehovah. Nearly every hilltop was crowned by a sanctuary where the early inhabitants worshipped the God of the mountains and the hills. The trees were the symbol of his life-giving power and of his everlasting care. Each gushing spring testified to his gracious provision for the needs of his creatures. All nature spoke to them of God and hence inspired them with emotions of reverence and trust and gratitude. The ancestors of the Hebrews came from the stern life of the desert, which developed a constant sense of dependence and intense loyalty to the God of the tribe and nation. Hence they and their descendants were by nature and training deeply religious. And religion (in its larger meaning) is the most powerful force that can stir the heart of the poet. The perilous, war like life of the Hebrews in Palestine also constantly fostered and further developed their sense of constant dependence upon Jehovah and the habit of attributing every event in their history to his direct intervention. The tragic, harrowing experiences that came to them during the later centuries aroused within them the deepest emotions of which man is capable, and thus inspired and practically compelled them to express their thoughts and feel ings in poetry. The liturgical demands of the later ritual also led the faith ful Jews who gathered about the second temple to voice their experiences in the psalms which are found in the Psalter. Thus, throughout all of Israel's history, most of the forces which produce poetry were actively at work. Three fairly well-defined periods may be distinguished in the development of classic Hebrew poetry. The first is the age of popular songs. It begins with the entrance of the Hebrews into Canaan, about 1150, and extends to the period of Amos, about 750 B.C. The second is the prophetic period, which begins with Amos in 750 and ends with the work of the second Isaiah, about 450 b.c. The third is the age of devotional and wisdom 11 Reasonswhy the Hebrewswere a race of poets Prominence of the religiouselement The dif ferentperiods m the historyof Hebrewpoetry INTRODUCTION poetry. It begins about 450, to which date may be assigned the main poetical sections of the books of Job, and extends to about 50 B.C., when the apocryphal book known as the Wisdom of Solomon was probably written. The poetical books of the Old Testament, therefore, represent a period of at least eleven centuries. They are clearly the work of scores of different writers. Certain of the songs found in Genesis and Numbers, as, for example, the so-called Song of Lamech in Genesis 4 and the Song of the Well in Numbers 2117"18, come in all probability from the early nomadic period preceding the entrance of the Israelites into Canaan. Early The few folk-songs and early poems that have been preserved in the his- songs torical books of the Old Testament suffice to suggest the character of this once extensive poetic literature. Evidently all the important events in the early life of the Hebrews were celebrated with songs and music. Although the Song of Songs itself is late, it has preserved a group of popular poems that were apparently sung in connection with the wedding festivals. They are in many ways the best representatives of the popular poetry of ancient Israel. Similarly, songs were sung in connection with national calamities and beside the bier of the dead. Many of these dirges have been preserved. Amos 63 also contains a reference to the songs that were sung in connection with the banquets given by the voluptuous nobles of northern Israel. The Song of the Well in Numbers 21 is evidently a type of the popular songs that were composed by the local poets on the occasion of any important event in the life of a tribe or the nation. Isaiah 144 and 2316 contain exam ples of the taunt songs that were sung over a fallen enemy or to cast dis grace upon a private or public foe. Great deliverances like that of the exodus, or victories like that of the Hebrews beside the Kishon, inspired the poets to sing of the achievements of their heroes. These songs appear to have been chanted by the women, as in the days of David, when the vic torious warriors returned from battle laden with spoils. Scattered through the historical books there are also many priestly oracles, such as that attrib uted to Jacob in Genesis 49, and public prayers, like that of Solomon at the dedication of the temple, now found in the Greek versions of I Kings 812' 13. Their original poetic form is still retained and they all testify to the prom inent place that poetry held in the early life of the Israelites. Ancient Numbers 2127 and II Samuel 1935 contain references to a class of bards JJjJJj or singers who doubtless composed many of these songs and preserved in song- oral form those which had been handed down from preceding generations. They correspond to the similar class of singers who are still found among the Arabs of the desert and who recite beside the camp-fires the songs that tell of the adventures of the tribe and the achievements of its popular heroes. In I Samuel 2528 there is a reference to the Book of the Wars of Jehovah which is evidently a collection of songs recording the victories won by the Israel ites in the name of Jehovah. A similar collection of ancient songs, which has unfortunately been lost, was the Book of Jasher; that is, The Book of the Upright. Jasher is evidently a popular designation of the nation, Israel. The quotations (e. g., Josh. 1013b, II Sam. I18, I Kgs. 8™, Gk.) indicate that these poems dealt with important events in Israel's history, such as David's 12 THE DIFFERENT TYPES OF HEBREW POETRY lament over the death of Saul and Jonathan or Solomon's prayer at the dedication of the temple. These references and quotations also suggest the wide variety and extent of the popular Hebrew poetry, most of which has, unfortunately, been forever lost. The character and content of the prophetic poetry which comes from the The second period of Israel's literary history have already been discussed in 5^;,, Volume HI. The poetic addresses of the prophets were the natural out- period growth of the early oracles which appear to have been invariably cast in brew"" poetic form. In presenting their messages the prophets used almost every P°etry type of poetry known to the Hebrew. With the exception of portions of Ezekiel, Haggai, and Zechariah, their original oral prophecies were always put in the form of poetry. By them the lyrical note, which was struck by the earlier prophets, was still further developed and the foundations laid for that still wider development of lyrical poetry which characterized the third period of Israel's literary history. Doubtless, during the same pro phetic period many of the proverbs and some of the psalms, which have ultimately found a place in the book of Proverbs and the Psalter, were current on the lips of the people. It was this second prophetic period of Israel's history that gave to the race the ideas and the impulses which found expression in the retrospective and didactic literature of the third period. During the third period Israel's poetry assumed two distinct forms. The The lyrical group is represented by the Psalter, the occasional psalms in the first Jjf^if book of Maccabees, in the concluding chapters of Ben Sira, and in the Psalter third of Solomon. This group reflects the experiences, the emotions, and the aspi- pen° rations of the Jewish race and of the different classes within Judaism. The other group includes the gnomic or wisdom literature found in Proverbs, portions of Ecclesiastes, Ben Sira, the Wisdom of Solomon, and in the crown ing work of the Hebrew sages — the book of Job. It is the result of the earnest desire of Israel's latest teachers to make practical and effective in the life of their own and succeeding generations that which was best in the moral and religious experiences of the past and most vital in the teach ings of earlier priests and prophets. The drama was not a product of the Semitic mind. Thus far no drama has The been found in the literatures of ancient Babylonia and Egypt. The Hebrew ancfthe prophets, in their poetic addresses, frequently employed dialogue. Ezekiel ePio reveals great dramatic qualities, and one of the chief charms of Hebrew literature is its dramatic character; but the Israelites produced no pure drama. The book of Job is the nearest approximation to it, yet its action and progress are subjective rather than objective. Furthermore, the Old Testament contains no clear example of an epic. The song of Deborah has many epic qualities, but it is more than mere poetic presentation, for through it all runs a large lyric element. Its brevity also forbids its clas sification as a pure epic, for less than twenty verses are devoted to heroic narration. The epic, however, was not foreign to the Semitic mind. One of the earliest and noblest examples of early Babylonian literature is the so-called epic of Gilgamesh, which in a series of twelve cantos tells of the various deeds of the traditional hero Gilgamesh, who was the prototype of 13 poetry INTRODUCTION the Greek Hercules. The marked epic character of Israel's early narra tives, the frequent references to older poetic sources, and the fact that the prose narrators at many points quote from early poetic sources favor, although they do not absolutely prove, that the Hebrews once possessed a great epic which described in connected form the earlier events in their national history and the deeds of their great heroes. Fortunately, we pos sess the prose (which may have been the original and only) version of that national epic. Reasons The most characteristic product of Hebrew poetic genius is the lyric. why the >j*njs type 0f poetry was originally intended to be sung to the accompani- 0™> ment of a musical instrument, and expresses the individual emotions of the owed all poet or of those for whom he speaks. Like most Semitic poetry, it is highly types of subjective, although its figures are often exceedingly concrete. The dom- Hebrew inance of the lyric note in Hebrew literature is due to a variety of causes. It was primarily owing to the peculiar genius of the race. The Hebrews were pre-eminently individualists. The personal and racial points of view are prominent in all of their early writings. The extremely simple structure of the Hebrew language also favors the lyric rather than the more complex forms of poetry. Furthermore, as has been noted, the chief motive in their life was religion, and the lyric is the most natural expression of religious feeling. The great crises through which the Hebrews passed and the many painful experiences which came to them aroused the deepest personal emo tions and intensified their tendency to develop the lyric. While this type of poetry is distinctly individualistic, there is also a strong universalistic note running through the lyric poetry of the Old Testament. It is, in part, because the experiences of Israel's poets were common to the human race. In the psalms many chords are struck which find a quick response in the heart of man in every age and race. The result is that in much of the lyric poetry of the Old Testament there is' a timeless quality which expresses the universal experiences and emotions of humanity. The The lyric poetry of the Old Testament represents the work of many dif- f™up~ ferent poets who wrote under the impulse of a great variety of emotions of the and in widely separated periods in Israel's history. The oldest as well as lyrics the latest poems in the Old Testament are lyrics. In their present form they are either scattered through the historical books or else massed together in the Psalter without any definite system of arrangement. In order to utilize them for reading, study, or even devotional purposes, it is important that they be classified. The primary need is to group together those poems which are written from the same point of view and with kindred aims. The first canon of classification, therefore, is that of authorship. Each of the three great groups of Israel's teachers, the prophets, the priests, and the sages, contributed certain of the lyric poems now found in the Psalter. Most of the lyric poems fall under one of the three heads, prophetic, priestly, or didactic. A still more fundamental canon in the classification of lyric poetry is the dominant emotion, whether it be that of exultation or as piration, as in certain of the early tribal songs; or of sadness, as in the dirges found in the book of Lamentations; or of thanksgiving, of praise, of 14 THE DIFFERENT TYPES OF HEBREW POETRY adoration, of penitence, or of worship, as in the different psalms of the Psalter. A few psalms reflect a wide variety of emotions, but the great majority may be readily classified in accordance with this canon. Before the exile the chief note in Israel's life was either the pride or aspira- The tion of the tribe or nation. After the exile the Jews for four centuries fro^fthe turned from their narrow national ambitions and from trust in their own national resources to Jehovah as their one source of joy, glory, and deliverance, individ- As the nation went down in ruin the individual for the first time emerged ™-nt t into prominence. The result is that the personal note becomes ever clearer view in the poetry that comes from the four centuries beginning with the Baby lonian exile. Adoration, praise, and thanksgiving, expressive of triumph not of the sword but of faith, or else the note of penitence and fervent pe tition, filled the hearts and found expression through the lips and pens of the faithful who worshipped at the second temple. This unmistakable trend from the national to the individual point of view suggests the canon to be followed in determining the order of the larger groups of poems. Within each group it is also important to arrange the poems, as far as possible, in their chronological order, thus furnishing a basis for an historical study of the different phases in the development of Israel's faith. The oldest group of Hebrew lyrics are the folk or national songs. These The fall naturally into four general divisions: (1) triumphal odes, (2) traditional phaf1" oracles, (3) dirges, and (4) love and wedding songs. The triumphal odes odes were sometimes sung by the warriors but in early Israel more commonly by the women after a great deliverance, like that of the exodus, or a great victory, as that over the Canaanites beside the Kishon. They preserved in this popular, poetic form the memory of the great events and achievements in Israel's history and, therefore, have found a place among Israel's his torical records. Out of these triumphal odes there developed, under the changed conditions which resulted from the Babylonian exile, the impreca tory psalms in which the inherited hatred and the burning sense of injus tice with which the Jews regarded their heathen persecutors found fervent and often to us repulsive expression. Out of the older triumphal odes also developed the hymns of praise, thanksgiving, and adoration addressed to Jehovah by his afflicted yet trusting people. A third group included the majestic psalms describing Jehovah's leadership of his people in the past and the way in which he had delivered them from their foes. Through many of these runs the spirit of the old triumphal odes, even though the victories which they commemorate took place centuries before. Another early form of Hebrew lyric poetry may be designated as the Thetra- traditional oracle. In these poems the experiences and aspirations of later ora°iee generations were put in the mouths of the early fathers and leaders of the race, such as Abraham, Isaac, Jacob, and Moses. These memories and hopes were cast in the characteristic poetic form of the ancient prophetic oracles. Many such traditional oracles are incorporated in the historical books. Most of them are older than their prose setting. Out of these grew in later times the great oral prophecies of the pre-exilic period and the psalms which embody the messianic hopes of the exilic and post-exilic periods. The 15 INTRODUCTION Jewish apocalypses, as, for example, those in the second part of the book of Daniel, are still later modifications and expansions (but in prose form) of the earlier oracles. The The third primitive type of lyric poetry is the dirge. Public lamenta- rge tions for the dead may be traced back to the beginnings of Semitic history. In the days of the ancient Sumerian king Gudea professional mourners were employed to sing songs of lament over the bier of the dead. They were probably connected with the temples. One class was known as the waiters, another as the howlers. They included both men and women. These lamentations were usually accompanied by music. The plaintive music of the harp and flute was best suited to the spirit of these dirges. The song of lament and the praise of the departed were voiced by the leader, while the chorus joined in the refrain. In the famous old Babylonian epic the hero Gilgamesh laments over his dead friend Eabani : Thou takest no part in the noble feast, To the assembly they call thee not. Thou liftest not the bow from the ground; What is hit by the bow is not for thee; Thy hand grasps not the club nor strikes the prey, Nor stretches thy foemen dead on the earth. The wife thou lovest thou kissest not, The wife thou hatest thou strikest not. The child thou lovest thou kissest not, The child thou hatest thou strikest not. The might of the earth has swallowed thee. O Darkness, Darkness, Mother Darkness ! Thou enfoldest him like a mantle, Like a deep well thou enclosest him ! The The Hebrew mourning customs apparently preserved those which had moum" heen followed for thousands of years in the ancient Semitic world and still ing prevail in the lands of the East. The relatives of the deceased, and espe cially the hired mourners, were clad in sackcloth made from the hair of goats or camels (II Sam. 2110, Is. 153). With dishevelled locks, with bare feet and legs, often cutting their hair and mutilating their features, they threw themselves down beside the dead or else sat on the ground casting dust upon their heads (II Sam. 1530, Is. 326, Jer. 166). Among these Hebrews the majority of these hired mourners were women, although male mourners are mentioned (Jer. 917, II Chr. 3525). Ordinarily, the mourners fasted dur ing the daytime (I Sam. 3113, II Sam. 335). At sunset the funeral feast was held. The wild shrieks and weird cries uttered by the hired mourners in the East to-day make vivid the scenes about the graves of the dead in an cient Israel. T^ono- In the old Babylonian epic the laments of Gilgamesh secured immortality logical for his friend -Eabani; but this does not appear to have been the original psychological basis of the death dirge. Not until the later Jewish period 16 basis THE DIFFERENT TYPES OF HEBREW POETRY did the belief in individual immortality gain acceptance even among the Israelites. It is more probable that in earliest days the cries of the mourners were intended to placate or keep away the spirits of the dead. This reason well explains the cutting of the beard and the mutilating of the body. The heathen origin of these rites explains why they were prohibited by the later Jewish law (Lev. 1927' 2S). It is possible, however, that, as among many peoples to-day, the belief prevailed that the spirit of the dead lingered for a time near the body of the deceased and that offerings presented to it and songs sung in his honor gave joy to the departed. In modern Palestine the tombs of Moslem saints are often covered with gifts presented by their descendants or by the natives who venerate the sacred spot. In the biblical laments that have been preserved the chief motive seems to be to commemo rate the achievements of the fallen hero or to express the sorrow of the friends who survive. The emotional Oriental undoubtedly finds great relief and a certain melancholy pleasure in these dramatic expressions of his grief. Two kinds of dirges are found in the Old Testament. In the one an indi- The two vidual hero is the object of the poet's grief; in the other a city or nation, qw!!,0* The oldest and in many ways the noblest example of the Hebrew lament is the dirge which David sang over Saul and Jonathan. It opens with a stanza in the quick, two-beat measure which gradually rises to the three and four beat and describes the greatness of the calamity that had befallen Israel. The royal poet David then goes on to describe the bravery, attrac tiveness, and achievements of the fallen heroes. Through it all runs the recurring refrain : How have the mighty fallen ! The dirge which David sang over Abner represents even more closely the popular lament which the hired mourners crooned over the body of the dead. In Jeremiah 2210 the prophet laments in the same way over the exiled Jehoiahaz, whose fate he likens to that of the dead. The late tradi tion in n Chronicles 3425 states that Jeremiah lamented for Josiah and that all the singing men and singing women to this day speak of Josiah in their dirges. In Ezekiel 322"10 this priest-prophet of the exile sings a dirge, which is in reality a taunt song, over the Egyptian Pharaoh. The earliest example of the lament over the nation is the dramatic dirge sung by Amos over northern Israel whose coming downfall he thus vividly portrayed (Am. 51' 2). Jeremiah, in the same spirit, puts a dirge in the mouth of the singing women of Judah (Jer. 917"22). Later, in 127"12, he laments over the approach ing fate of sinful Judah. The prophetic books contain many taunt songs in the form of dirges addressed by the prophet to Israel's hostile foes. Of these the stirring poem in Isaiah 144"20, describing the fall of Babylon, Eze- kiel's picturesque dirges over the fall of Tyre in chapters 26-28, and the taunt songs over the Philistines, Moabites, Amonites, Edomites, Damas- cens, the Arabians and even the distant Elamites in Jeremiah 47-49, are the most important. To this group belong the five songs of lamentation now preserved in the book of Lamentations, which represent the culmina tion of this strong elegiac tendency in Israel's thought and literature. 17 m THE STRUCTURE AND AUTHORSHIP OF THE BOOK OF LAMENTATIONS Aim The book of Lamentations is the most conventional and stereotyped of all the Old Testament writings. Four of its five chapters consist of acros tics in which each succeeding verse or group of verses begins with a succeed ing letter of the Hebrew alphabet. Even though the fifth chapter is not an acrostic, it has twenty-two verses corresponding to the number of letters in the Hebrew alphabet. In the first and second chapters each verse contains three lines, in the fourth a couplet of but two lines. These rigid limitations in structure necessarily impede the free development of the thought. While these dirges lack the freedom and spontaneity of many other Hebrew poems they are not deficient in strong emotion and contain a remarkably vivid portrayal of the incidents and experiences connected with the destruction of Jerusalem. The poet's reason for employing the acrostic structure was evidently to aid the memory. His motive in writing was liturgical, that is, to furnish hymns that might be readily remembered and chanted, probably in connection with the fasts which were observed in commemoration of the destruction of Jerusalem and of the temple. In the seventh chapter of Zechariah the prophet refers to such fasts which in his day had already been observed for seventy years, beginning with the destruction of the temple in 586 B.C. In form and content these poems were well adapted to this liturgical use. They kept alive in vivid form the memories of Israel's tragic experience. They aimed to impress upon the minds of the people the les sons taught by their past, "lest they forget." They also aimed to interpret the meaning of those experiences and to justify Jehovah's rigorous dealing with his people, and thus to arouse in the heart of the nation faith and adoration even in the presence of overwhelming calamity. To the histo rian they are of inestimable value, for they reveal the soul of the race and give contemporary pictures of conditions in Jerusalem in the days preced ing and following its overthrow regarding which Israel's historians are almost silent. Author- The position of the book of Lamentations in the English Bible is due to 3 lp the influence of a tradition preserved in the superscription to the Greek text of Lamentations: And it came to pass after Israel had been led captive and Jerusalem laid desolate that Jeremiah sat down weeping and lifted up this lament over Jerusalem. The tradition that Jeremiah was the author of Lamentations may be traced back to the Greek period in the statement of 18 STRUCTURE AND AUTHORSHIP OF LAMENTATIONS the Chronicler (II Chr. 3525) : And Jeremiah sang a song of lamentation for Josiah, and all the singing men and women speak of Josiah in their lamenta tions to this day. And they made them a custom in Israel, and now they are written in Lamentations. The tradition that Jeremiah was the author of the book of Lamentations was probably suggested by the fact that of all the great Hebrew prophets Jeremiah alone was present to witness the clos ing scene in Judah's death agony. He also, more frequently than any other prophet, interspersed his prophecies with dirges. His favorite metre was the five-beat, which, since the days of Amos, had been the customary lamen tation metre. Many of the expressions and ideas in Lamentations are peculiar to Jeremiah, indicating that, if he did not write these poems, he at least exerted a strong influence upon the thought of those who composed them, so that there is a real underlying basis for the tradition. The evidence that Jeremiah was not the author of Lamentations is, how ever, cumulative and on the whole conclusive. It is almost inconceivable that one who so frequently disregarded the rules of Hebrew metre would allow himself to be bound by the artificial limitations of the acrostic. Many of the teachings in Lamentations are also contrary to those of Jeremiah, as, for example, the explanation of the calamities which overtook his nation (cf. 57) or the estimate of Judah's last king, Zedekiah. (Cf., e. 17 reads : David also commanded the the chief of the Levites to appoint their kinsmen the singers with instruments of and music, lyres, harps, and cymbals, who should raise shouts of rejoicing. So the Deriods Levites appointed Heman, the son of Joel ; and of his kinsmen Asaph, the son of Berechia and of the sons of Merari, their kinsman, Ethan, the son of Kushaiah. These data indicate rather clearly the history of the temple singers during the Persian and Greek periods. The absence of any reference to them in contemporary writings and in the Pentateuch imply that they did not be come prominent until the latter part of the Persian period after Nehemiah had restored the walls of Jerusalem and the priestly law associated with Ezra had been instituted. Their growing prominence was one of the results of the emphasis which the late priestly law and the leaders of the Judean community placed upon the temple and its ritual. It is contemporaneous with the growth of the Psalter and the increasing importance of the song service. The guild of the Korahites appears to have flourished during the middle and latter part of the Persian period and to have been originally distinct from the priests and Levites. Before the close of the Persian period the sons of Asaph succeeded, in part, at least, to the position and prestige at first held by the sons of Korah. Possibly the sons of Asaph, as the Chron icler states, were enlisted from the Levites. Their non-Levitical origin may explain why the sons of Korah were gradually set aside, so that by the days of the Chronicler they had no part in the song service of the temple. At least it is certain that by the middle of the Greek period the three con temporary guilds of singers known as the sons of Asaph, of Heman, and of Ethan or Jeduthun (I Chr. 251' 6) were classified as Levites and were in charge of the song service of the temple. The presence of three guilds also indicates the growing numbers and importance of this class of temple servants. In I Chronicles 241"19 and 25 the Chronicler states that, like the priests, they had become so numerous that they were divided into twenty-four courses and that each course ministered in turn at the temple while the others re turned to their homes and turned their attention to other occupations. The rapidly increasing importance of music and of the singer class illustrates forcibly the growing emphasis which later Judaism placed upon the ritual and upon the expression of religion in public worship. The next step in Jewish thought was by analogy to transfer this elaborate system of song service from earth to heaven and to think of God himself as surrounded by choirs of angelic singers ever chanting his praises. Thus the dominant ritualistic tendency of later Judaism transformed and reshaped human be liefs regarding the ways in which God should be served not only on earth but also in the life beyond death. 36 VI THE LITERARY AND HISTORICAL BACKGROUND OF THE PSALTER Modern discovery and research have demonstrated that at least two The old millenniums of intense human struggle and earnest religious thought lie back rian°e" of the Hebrew Psalter. Centuries before the days of Moses and David the hvm- ancient Sumerians, Egyptians, and Babylonians developed a hymnology that in volume and literary form, if not in spirit and content, was startlingly like that of the Hebrews. In one ancient inscription the titles of over one hundred Sumerian and Babylonian hymns are given. These ancient hymns for public service were "classified according to the musical instruments that were to be used with them. Some were to be sung with the flute, some with the lyre, and others probably with the bagpipe. The poetic structure of these ancient hymns is also clearly indicated on the clay inscriptions. As in modern poetry, each succeeding line begins anew at the left of the page. Where longer metres are employed, the pause in the middle of each line is also marked. A few of the older Sumerian hymns strike noble chords. The most sig- Hymns nificant are the hymns and prayers addressed to Enlil, the old god of Nip- ^nin pur. One opens with the significant words : 0 Enlil, counsellor, doth any one comprehend thy form ? The strength-begifted lord of the harvest lands, Created in the mountains, lord of the grain-fields, Warrior who possesseth great strength, father Enlil, Thou art the powerful prince of the gods, For creating posterity thou sustainest life, As the air, thou art all-pervading. Another psalm which is really a lament addressed to Enlil begins : O honored one, relent, behold thy city ! O exalted and honored one, relent, behold thy city ! O lord of the lands, relent, behold thy city ! O lord of unerring word, relent, behold thy city. Enlil, father of Sumer, relent, behold thy city ! The little ones perish, the great ones perish, Her booty the dogs defile, 37 INTRODUCTION Her pillage the rude foe defiles, In her banqueting hall the wind revels. Amen- A large number of hymns sung to the gods have come down from the be- IV'sP ginnings of Egyptian history. The crowning product of this wide-spread to Aton tendency to worship the gods with song and musical accompaniment is the famous hymn in praise of Aton by the great reforming king Amenhotep IV. It opens with the majestic passage : Thy dawning is beautiful in the horizon of heaven, O living Aton, beginning of life ! When thou risest in the eastern horizon of heaven, Thou fillest every land with thy beauty; For thou art beautiful, great, glittering, high over the earth; Thy rays, they encompass the lands, even all thou hast made. Thou art Re, and thou hast carried them all away captive, Thou bindest them by thy love. Though thou art afar, thy rays are on earth, Though thou art on high, thy footprints are the day. The hymn then goes on to describe night and darkness and the god's care for men and animals in language strikingly parallel to that of Psalm 104. (Cf. § 95.) After picturing the creation of man and the animals the poem continues : How manifold are thy works ! They are hidden from before us, O thou sole god, whose powers no other possesseth, Thou didst create the earth according to thy desire, While thou wast alone : Men, all cattle large and small, All that are upon the earth, That go about upon their feet; All that are on high, That fly with their wings. The poem concludes with an ardent prayer by the king in his own behalf: Thou art in my heart, There is no other that knoweth thee, Save thy son Ikhnaton; Thou hast made him wise in thy designs, And in thy might.* Most of the Egyptian hymns are trivial and repetitious. After the re markable burst of reforming activity under Amenhotep IV, little religious l* Breasted, Hist, of Egypt, 371-5. 38 LITERARY AND HISTORICAL BACKGROUND OF THE PSALTER progress is discernible. The later poems become mere repetitions of the ancient hymns or else tiresome liturgies. As in art and literature, so in the praise of the gods, the Egyptians reached their zenith long before the begin nings of Israel's history. It is not improbable that the prominence given to the song service of the Egyptians exerted a certain influence on the Jewish worshippers at the Yahu temple, which stood for generations in the city of Elephantine, only a few yards away from a famous Egyptian shrine. In the sacred city of Memphis and in other great cities of Egypt there were ample opportunities for the Egyptians to exert at least an indirect influence upon the imitative Jews of the dispersion. With the possible exception, however, of the one hundred and fourth Psalm, it is impossible to trace a direct transference of Egyptian thought to the Jewish Psalter. The incon testable superiority of the Hebrew psalms to those which come from the land of the Nile speak conclusively against such a transfer. The history of the development of Babylonian and Assyrian hymnology is in many ways closely parallel to that among the Egyptians: the older hymns are the nobler; the later are little more than repetitions or slavish imitations of the older models. The same hymns were sung as late as 200 B.C. in practically the same form as in the days of Hammurabi, who lived nearly two thousand years earlier. Of these ancient psalms the hymns to Shamash, the sun-god, are the noblest. In one he is addressed as follows : Influ ence of the Egyptianhymnsupon the Psalter Babylonian andAssyrianhymns The law of mankind dost thou direct, Eternally just in the heavens art thou, Of faithful judgment towards all the world art thou; Thou knowest what is right, thou knowest what is wrong. O Shamash ! Supreme judge, great lord of all the world art thou ! Lord of creation, merciful one of the world art thou ! O Shamash ! on this day purify and cleanse the king, the son of his god; Whatever is evil within him, let it be taken out. Elsewhere the chief god of Babylon is thus addressed : Powerful Marduk, whose anger is a destroying flood, Who reconciled is like a merciful father, I am oppressed by prayers without reply; Wails unheard depress me. Sometimes these psalms or petitions are in dialogue form: first the priest presents the cause of the petitioner and then the petitioner himself speaks. In all of them there is much repetition, which reveals their liturgical purpose. They also contain references to their use in connection with the great feasts, as, for example, that of the New Year. Upon the Jewish exiles living in Babylon these elaborate services must have made a profound impression and must have emphasized the tendency, already strong, to develop this 39 INTRODUCTION Psalmsin the pre- exilicHebrewtemple Different types of psalms TheDavidiotitles form of the ritual in connection with the second temple. Occasional echoes of the ancient Sumerian and Babylonian hymns may be traced in the He brew Psalter, but for the most part the older hymnology is cold and barren compared with the fervent songs later sung by the worshippers of Jehovah. Distinct references, like that in Amos 5™, to the songs sung in the temple at Bethel, and, in Lamentations 27, to the din on the day of solemn as sembly, leave little doubt that the Hebrews, even before the exile, chanted songs at their sanctuaries on the great feast-days. In certain of the pre- exilic prophetic books, as, for example, Jeremiah 917-22 and 127"12, are found lyrical poems which in form and content closely resemble many of the individual psalms found in the first part of the Psalter. Concerning the nature of the psalms sung in connection with pre-exilic temples there is no clear evidence. Amos appears to have regarded them with disfavor. Whether or not any of them are still preserved in the Psalter must be de termined from a detailed study of the individual psalms. The superscriptions of the individual psalms contain certain suggestions regarding the history of Old Testament hymnology. The oldest Hebrew designation of a lyric poem (shir) is usually translated song. It is used to describe the joyous songs in Genesis 3127, Isaiah 51, 3029, the triumphal ode chanted by the Hebrew women after the great victory under the leader ship of Deborah and Barak (Judg. 512), and the love-songs in the Song of Songs. It also describes the songs sung at drunken revels (Is. 249). In every case it is the designation of joyous songs sung probably with musical accompaniments. This meaning is also implied by the Greek equivalent psalmos (from which comes the English word psalm), which means a song sung to the accompaniment of a harp or some stringed instrument. This title is borne by a group of psalms which appear to be among the oldest in the Psalter. As the title implies, they are especially adapted to liturgical use. Seven psalms bear the title Miktam, which probably means chosen. All of them are ascribed to David and most of them are relatively early. Their noble style and strong emotion confirm the popular interpretation of this term. Fifty-seven psalms bear the title Mizmor. The derivation of this term is not certain, but it probably means prime, that is, psalms selected for use, possibly, in the synagogue. Thirteen psalms bear the title Maskil, which comes from the common Hebrew verb meaning to ponder, to meditate. The contents of these meditations indicate that most of them come from the circle of the wise. Their contents also suggest that they are compar atively late. These different titles clearly indicate that the Psalter consists of collections of psalms which come from different periods and from different groups of writers. A second group of superscriptions represents the later traditions regarding the authorship of individual psalms or gives the names of famous characters in Israel's history to which they were ascribed. Seventy-four psalms in the Hebrew Bible bear the title To David. In the Greek version many other psalms are ascribed to Israel's early poet king. The meaning of this title has been differently interpreted. It is exceedingly doubtful if the Hebrew preposition to was ever used before the exile to designate authorship. In 40 LITERARY AND HISTORICAL BACKGROUND OF THE PSALTER The tendencyto attrib ute all psalms to David Isaiah 389, which is probably post-exilic, it is used to describe a poem attrib uted to Hezekiah. From the beginning of the exile the use of this term to indicate possession became increasingly prominent. The Sidonian coins bear a similar inscription: To the Sidonians. The closest analogy to the title To David is the inscription, To the Sons of Korah, borne by Psalms 42-49, or the title To Asaph (e. g., Ps. 50). Clearly this title does not mean that these psalms were written by members of these guilds of singers but rather that they were either dedicated to them or written for their use. Hence the title To David must mean either a psalm dedicated to David or else one of a collection of songs made by a guild of singers who bore the historic designation David. The contents of these seventy-four so-called Davidic psalms leaves no doubt that the majority, if not all of them, were written long after the days of David. This fact lends probability to the conclusion that the title Psalm to David, like the corresponding terms Proverbs of Solomon and Law of Moses, was used to designate an early literary production the exact authorship of which was unknown, but which was by current tradition attributed to the traditional patron of this type of literature. That the tendency in time became strong to attribute all lyric poetry to David is confirmed not only by the title but also by the epilogue to Psalm 72: The Prayers of Jesse the Son of David are ended. The same tendency gave rise to the third type of superscription which connects individual psalms with incidents in the life of the great king. Thirteen such super scriptions are found. These historical notes are based on the narratives in I and II Samuel after these books had received their final Deuteronomic redaction. They cannot, therefore, be earlier than the exile. It is possible that they were added by the editor who collected the so-called Davidic col lection of psalms. They are scattered throughout the Psalter, beginning with the third psalm and concluding with Psalm 142. A third type of superscription consists of the musical directions attached Musical to certain psalms. Most of them are found in connection with the psalms ftS" inscribed to the musical director, and they were clearly intended to facil itate the use of the psalms in the synagogue or temple service. Of these musical directions there are two types: (1) those designating the voice and (2) those indicating the tone or melody. Under the first class several, as in I Chronicles 1520, bear the title For maidens, that is, for soprano or falsetto voices. Two others (6, 12) have a musical direction that recurs in I Chronicles 1521. It probably means on the octave, or the lower octave. The designations of tone or melody apparently consist of the opening word or words of a popular song introduced by the phrase in accordance with. Thus, Psalm 56 was to be sung to the same tune as the popular song, The Silent Dove of Them Who Are Afar Off. The superscription to Psalms 45, 69, and 80 is probably to be translated, My Testimony is a Beautiful Anemone. The melody of Psalm 22 bears the picturesque title Hind of the Dawn. The difficulties which later translators found in interpreting these super scriptions is shown by the wide variations in the renderings. In the light of the Greek and Syriac, the superscriptions of Psalms 8, 81, and 84 should 41 INTRODUCTION probably be rendered, For the Wind Presses, but this is rendered by the Tar- gum, The Harp which David Brought to Gath. The im- The final proofs regarding the date of individual psalms and, therefore, histor- of the growth of the Psalter are the literary characteristics, the historical back- allusions, and the spirit and thought of each psalm; but the analogies in ground the development of hymnology in other religions, the occasional references Psalter in the Hebrew writings outside the Psalter, and the testimony of the super scriptions indicate beyond doubt that the growth of Israel's lyric literature was gradual and culminated in the four centuries following the destruction of Jerusalem. The immediate historical background of the majority of the psalms was clearly a period of crisis and persecution. Like the earliest Christian hymns, they were cast in the furnace of affliction. Recent dis covery and biblical research have given us a new and increasingly definite knowledge of the four centuries and a half that followed the destruction of Jerusalem in 586 B.C. For the faithful Jew it was a period of intense and protracted agony relieved only by a few brief intervals of peace and pros perity. The sack of their temple and capital city, the flight of many refu gees to Egypt, and the deportation of their political and spiritual leaders to Babylonia left the Jewish people dismembered and crushed. In the words of the author of Lamentations 414' ls: They wandered as blind men through the streets, polluted with blood; That men might not touch them they drew aside their garments : 'Unclean!' they cried to them, 'Depart, do not touch.' Sadly he wails : Our eyes still fail in looking, for help that is unavailing, In our watching we have watched in vain for a nation that does not help. Hopes The Jews, however, through the ages have always proved a race of opti- centred mists. Even the disaster of 586 b.c. could not crush them. Gradually about tnejr nQpe killed and centred in the survivors of the house of David. rebuild- Refugees came back to build their hovels on the ruins of Jerusalem and a of the simple ritual was instituted on the desecrated temple site. The conquest temple Qf Babylon by Cyrus in 538 B.C. brought to the Jews of Palestine religious liberty and possibly inspired a handful of the exiles to come back from dis tant Babylonia. In 520 Haggai and Zechariah fired the zeal of the poverty- stricken remnant that remained in Palestine to rebuild the ruined walls of the ancient temple and to revive the sacrifices. The news of the mighty revolutions that shook the Persian Empire at the beginning of the reign of Darius led the temple builders to hope, though in vain, for the restoration of their former independence and glory under the rule of their governor, Zerubbabel, the surviving representative of the house of David. It was one of the rare moments in post-exilic history when Israel's earlier mes sianic hopes burst into a flame; but that flame was quickly extinguished when the rule of Darius was firmly established throughout the Persian 42 LITERARY AND HISTORICAL BACKGROUND OF THE PSALTER Empire. Zerubbabel was probably banished or put to death. The high priest under a Persian governor became henceforth the civil as well as the religious head of the Jewish people. The seventy years which followed were among the darkest and most The discouraging in all of Israel's history. They are recorded not in the annals but yel™ % in the lyrics of the Old Testament. When Nehemiah came to Palestine in dis*«ss 445 B.C. he found the Jewish community the helpless victim of the pitiless attacks of its heathen neighbors. Worse still, he found the mass of the peo ple robbed of their hereditary estates and enslaved by their heartless rulers. It was a period when fidelity to Jehovah and to his demands was rewarded by poverty and persecution and the taunts of those who, like Job's friends, held to the old dogma that misfortune and suffering were the inevitable proofs of sin and divine displeasure. It is probable that out of this period of anguish come the two noblest products of Israel's immortal genius, the book of Job and the rhapsodies of Isaiah 40-55. Faith, which, though crushed to earth, rose to heaven, was invincible. Apparently, it was the II Isaiah's peerless ideal of the suffering servant of Jehovah that kindled the zeal of the youthful Nehemiah in distant Susa and thus set in motion forces which not only resulted in the rebuilding of the walls of Jerusalem but also in the transformation of the ideals and life of Judaism. The period which followed the work of Nehemiah was one of prosperity Closing and confidence and exultation for the Jews of Palestine. It is clearly the If ^se background of many of the most beautiful psalms in the Psalter. Through Persian the dark, gloomy valley Jehovah had led his people forth unharmed, and now as their divine host set before them a rich table in the presence of their enemies. During the closing years of the Persian period the avenging armies of the bloody Artaxerxes Ochus traversed Palestine. How far they afflicted the Jews and left their mark upon the Psalter is not entirely clear. At about the same time the feud between Jew and Samaritan began to dis tort and embitter the spirit of these two kindred yet alien peoples. The conquest of Palestine by Alexander the Great, 332 B.C., did not ma- The terially affect the fortunes of the Judean community but it greatly broad- period ened their intellectual horizon. Many Jews followed in the wake of Alexander's conquests or else were attracted to the great cities of the eastern Mediterranean, and especially to Egypt, by the unusual opportunities of fered them for commerce and trade. Flourishing Greek colonies on the borders of Syria and in Palestine itself brought the Jews into close contact with the alluring life and culture of Greece. The psalms of the Greek period show the influence of this broader outlook which came through contact with Greek thought and civilization. Joel, who lived during the latter part of the Persian period, is the last Old Testament prophet whose name we know. Henceforth the wise men, or sages, filled the place formerly occupied by the prophets. Unlike the earlier prophets who spoke to the nation, they ad dressed their teachings to the individual. Recognizing the great value of the lyric as a form of teaching, they presented the results of their thought and experience not only in proverbs but in psalms. Like the prophets and priests, they made a profound impression upon the Psalter. 43 INTRODUCTION Tte During the century and a half following the death of Alexander the Jews bean of Palestine were in turn courted or conquered by the Ptolemies of Egypt struggle or Dy tne ggieugid ruiers Qf Syria. Finally, about 200 B.C., they came under the permanent control of Syria. During the next half century Greek ideas and culture made alarming inroads upon Judaism. At last the reign ing high priests themselves became ardent Hellenists. Finally, however, the bitter persecutions of Antiochus Epiphanes aroused the slumbering loyalty of the Jewish race. The blood of its martyrs fired the zeal of the aged priest Mattathias and his brave sons, and Israel entered upon its second great, heroic age. The valiant deeds of Saul and David were repeatedly eclipsed on hard-fought battle-fields. The faith and swords of Judas and his followers ultimately won not only religious freedom but also political inde pendence. Conr The three great crises that have left their indelible stamp upon the Psalter are (1) the destruction of Jerusalem in 586, (2) the seventy years of dis couragement and petty persecution which followed the disillusionment of those who rebuilt the second temple, and (3) the bitter Maccabean struggle. The brighter, more joyous periods were (1) the few short years between 520 and 516 B.C. when the temple was being rebuilt, (2) the period of hopeful ness and rejoicing following the work of Nehemiah in 445, (3) the com paratively calm though less joyous Greek period, and (4) the confident, exultant, warlike age inaugurated by the brilliant victories of Judas Mac cabeus. 44 VII THE STRUCTURE AND HISTORY OF THE PSALTER The Psalter in its present form is divided into five divisions or books. The five These are 1-41, 42-72, 73-89, 90-106, and 107-150. Each of these divisions divMons is marked by a concluding doxology. Psalm 150 in itself constitutes the ps^r closing doxology. The first three divisions are natural and apparently mark successive stages in the early growth of the Psalter. The division between 106 and 107 is arbitrary, for Psalms 104-107 are in theme a literary unit. This fivefold division is the work either of the final editor of the Psal ter or else of some later reviser. Its aim was probably to divide the Psalter into five divisions corresponding to the five books of the law. It empha sizes, however, the fact that the Psalter is made up of smaller collections and that, like the book of Proverbs, it grew gradually as the result of bring ing different collections together. Chapter 1, which constitutes a general introduction, like the introduction to the book of Proverbs (1-9), is probably one of the latest additions to the book. Its didactic character reflects the thought of the later wise and of their successors the scribes. The oldest collection of psalms in the Psalter is clearly the so-called first The two Davidic collection found in 2-41. Psalm 10, which lacks the title To coiiec- David, was once the second half of an acrostic of which the first is found tlons in 9. The title of Psalm 33 is also lacking except in the Greek version. Its contents indicate that it was later inserted in this earlier collection. Another Davidic collection is found in 51-72. At the close of this collection is found the significant note, following an elaborate doxology: The prayers of David, the son of Jesse, are ended. This postscript lends force to the sug gestion, made long ago by Ewald, that the first Davidic collection was once followed immediately by the second contained in 51-72. If this recon struction be adopted it also solves another problem, for at present Psalm 50, which is dedicated to Asaph, is separated from the other Asaph psalms in 73-83 by the second Davidic collection (51-72). This restoration brings together the two great collections of psalms attributed to the temple sing ers, the sons of Korah and the sons of Asaph. The general character and contents of the second Davidic collection confirms the conclusion that they come from the same general point of view and from a little later period than those in the first collection. The evidence is reasonably convincing that the majority of the sixty-two Their psalms in these Davidic collections (2-41, 51-72) were written during the first half of the Persian period or earlier and that the first collection was made soon after the work of Nehemiah and the priestly reforms associated 45 INTRODUCTION The Korahite psalms Thepsalmsof the sons of Korah TheHallel psalms with Ezra. The literary style of these psalms is vigorous and free from the Aramaisms and artificialities which characterize many of the psalms in the latter part of the Psalter. They contain few liturgical formulas and most of them are written from the individual or class point of view. In general they reflect the events following the Babylonian exile and the life of a poor, struggling community surrounded by merciless oppressors. The teachings of the pre-exilic prophets, and especially Jeremiah (e. g., Ps. 16 and 39), have made a profound impression upon the minds of the psalmists. The chief problems are those of Lamentations and of Isaiah 40-66, with which writings these psalms have many points of contact. They reveal the suf ferings and the hopes of the afflicted during the days preceding the appear ance of Nehemiah as well as the confidence and optimism that burst out after his advent. The editor or editor* who collected them were probably inspired to do so by the rebuilding of the walls of Jerusalem, the revival of the Judean community, and the extension of the temple service which re sulted from the work of that great Jewish layman. The fact that Psalm 14 is reproduced in 53 and 311"3 in 711-3 suggests that the second collection, 51-72, was made independently and a little later, possibly near the close of the Persian or early in the Greek period. Psalms 42-49 bear the superscription, To the Sons of Korah. Inasmuch as these were the chief guild of singers at the Jerusalem temple during the middle and latter part of the Persian period, and were later supplanted by the guilds of Asaph, Heman, and Jeduthun, it is probable that the collection of Korahite psalms comes from the same period. This dating is confirmed by their contents. The problem of innocent suffering still rests heavily upon the psalmists, but the earlier sense of guilt is lacking, even as in the contemporary prophecy of Joel. The literary style is vigorous and highly poetic. The liturgical form as well as the title of these psalms indicates that most of them were written for use in the temple service. The eight Korahite psalms (42-49) were probably added to the earlier Davidic collections about the beginning of the Greek period. In the second half of the Psalter the indications of historical growth are indistinct. The titles point to the work of a final editor who combined many smaller collections. The third general division opens with a collec tion of eleven psalms, 73-83, to which should be added Psalm 50, which in the process of editorial revision had been separated from them. These are all dedicated to the sons of Asaph, who, we may infer from the references in Chronicles, came into prominence about 250 B.C. In this collection are found certain psalms, as, for example, 74, 79, and 83, which clearly voice the feelings of the Jews while they were being ground down under the cruel heel of Antiochus Epiphanes (167-164 B.C.). Scattered through the latter part of the Psalter are two groups of so-called Hallel psalms (104-118 and 136-150), each of which is introduced by the superscription Hallelujah, which may be interpreted: Give praise to Yah. Their contents as well as their title indicate that they were written for liturgical use. Psalms 104-107 are in reality one psalm describing Jeho vah's rulership of the world and leadership of his people. Psalm 104 de- THE STRUCTURE AND HISTORY OF THE PSALTER scribes the creation, 105 the exodus, 106 Israel's early history, and 107 the later restoration. Psalms 111 and 112 constitute an acrostic. In the later Jewish ritual Psalms 113 and 114 were chanted before the Passover meal and 115-118 at its close. In the great Hallel psalm, 136, the same refrain is repeated twenty-six times. Psalms 146-149, like 150, are in reality long doxologies adapted to use in the synagogue and temple service. These Hallel psalms probably come from the latter part of the Greek and the first part of the Maccabean periods. Several of them are quoted by the Chronicler, indicating that they were probably in existence as early as 250 B.C. although they may not then have been incorporated in the Psalter. Psalms 120-134 are a group of songs of ascent or pilgrim psalms. With Thlj the exception of Psalm 126, they are all written in the same five-beat ofas- measure. They are characterized by original and bold figures of speech cent and by an intense love for Jerusalem and the temple. As a rule, their spirit is joyous and hopeful. The didactic note is strong and their point of view is in general that of the Pharisees. They probably antedate the fierce Maccabean struggle and come from the latter part of the Greek period. As their title implies, they voice the feelings of the pilgrims as they resorted to the temple at their annual feasts. Even as the revival of the Palestinian community, following the work of Thecom- Nehemiah, inspired the first collection of psalms (2-41), so the Maccabean of the victories and the restoration of the temple service appear to have furnished Psa,tet the incentive to make new collections of psalms and to complete the canon of the Psalter. This concluding work was in all probability done during the peaceful, prosperous reign of Simon (143-135 B.C.). Contemporary records indicate that it was an age in which many new psalms were written and when great attention was given to the development of the temple ritual. This tendency was encouraged by the aged Simon, as is stated in I Macca bees 1412^ "- 16: He made peace in the land, And Israel rejoiced with great joy. Everyone sat under his own vine and fig tree, And there was no one to make them afraid. He was full of zeal for the law, And every lawless and wicked person he banished. He made the sanctuary glorious, And multiplied the vessels of the temple. He probably also multiplied the temple singers and elaborated the song service. Israel had good cause to sing to Jehovah a new song, for he had crowned the afflicted with victory. The Psalter closes with their song of thanksgiving : Let the faithful exult in glory, Let them sing for joy on their beds. Let the high praises of God be in their mouth, 47 INTRODUCTION And a two-edged sword in their hand, To execute vengeance upon the heathen, And punishment on the peoples, To bind their kings with chains, Their nobles with fetters of iron, To execute on them the judgment written; It is an honor for all his faithful ones. (Ps. 1495"9.) Thus the evidence is conclusive that the Psalter has a history as long and complex as the Old Testament itself. Certain of its older poems may come from the days of David, about 1000 B.C. Its later psalms breathe the war like spirit of the Maccabean age. It represents the growth of at least eight centuries and the work of fully one hundred poets. Back of it lie two millenniums of Semitic religious history; but the psalms themselves, with few exceptions, come from the four centuries and a half that began with the destruction of Jerusalem in 586 B.C. They record the inspired insight, the dauntless courage, and the profound spiritual experiences of the noble souls who faced the cruel persecutions and the great crises of the Per sian, Greek, and Maccabean periods. Born in stress and struggle, they have a unique message and meaning for all who are in the stream of life. 48 TRIBAL AND NATIONAL SONGS I. TRIUMPHAL ODES Gen. 423b- 24, Ex. 15lb"18, Judg. 5231, I Sam. 187 II. TRADITIONAL ORACLES Gen. 314b"19, 925b"27, 122- 3, 492"27, Dt. 33, Nu. 243b"9> 15b"19, 237b"10' 18b-22- » H Sam. 710-16, 231'7 TRIBAL AND NATIONAL SONGS TRIUMPHAL ODES Gen. 423b- 24, Ex. 15lb"18, Judg. 52"31, 1 Sam. 187 § 1. Lamech's Song of Vengeance, Gen. 4Fh> Gen. 4 MbAdah and Zillah, hearken to my voice Wives of Lamech, give ear to my speech : A man I slay for wounding me, Yea, a youth for bruising me. 24If Cain be avenged seven-fold, Lamech shall be seventy and seven ! Everyinjuryto be fullyavenged § 2. Jehovah's Deliverance and Leadership of His People, Ex. 15lb-18 Ex. 15 lbI will singa to Jehovah for he is greatly exalted; Horse and his rider hath he hurled into the sea. Intro duction Triumphal Odes. — Of all the varied sentiments which gave rise to lyric poetry among the ancient Hebrews, that of exultation over some warlike achievement was probably the first to find expression in song. Each important victory was apparently commemorated by a triumphal ode. Most of these ancient songs appear to have been composed at the time when the events which they record transpired, and to have been first sung by the women, as the Hebrew warriors came back laden with the spoils of victory. Cf. Ex. 1521 and §§3 and 4. From Ex. 1521 and I Sam. 18? it is evident that they were accompanied with joyful music and dance. Many of them, like the majestic triumphal ode in Judg. 5, were probably preserved on the lips of the people and pos sibly sung by the warriors as they later went out to battle. Some, as, for example, the ode commem orating the victory over the Moabites, Nu. 2127, were treasured and recited on festal occasions by the bards or professional singers. In later times some, and possibly all, of them were collected and embodied in one of Israel's great song-books, the Book of the Wars of Jehovah or the Book of the Righteous One. Cf. Introd., p. 12. Undoubtedly, the early Israelites possessed many more of these triumphal songs than have been preserved in the O.T. Those which we now have were quoted incidentally by the early prophetic historians, who evidently depended largely upon these and similar songs for the data which they have incorporated in their prose histories. The quotations suffice, _ however, to give an idea of the simplicity, freshness, variety, and rare dramatic power of these ancient songs. They also reveal clearly the aspirations and spirit and faith of the early Hebrews. No later historian acts as interpreter; but instead the primitive Israelite through them sets forth his innermost feel ings and motives. § 1 In this very ancient fragment, perhaps the oldest in the O.T., the spirit of revenge, which the early man shares with the child, is forcibly expressed. It likewise voices the principle of blood vengeance underlying the ancient law of an eye for an eye and a tooth for a tooth, which is the basis of many regulations in the Code of Hammurabi as well as in the O.T. codes. Cf. Vol. IV, p. 117. It is also the dominant law of the Arab to-day. The original occasion of this so-called Song of Lamech was probably a successful act of retal iation against an offending clan or tribe. The Cain alluded to in the song is evidently not the one mentioned in the much later and more familiar story of Cain and Abel in the same chapter, cf. Vol. I, § 6, but possibly the ancient hero of the genealogical list, 4", who built the city of Enoch (Uruk) and who performed an act recorded in a tradition which has been lost. The first two lines are in the four-beat and the last four in the characteristic three-beat measure. For the setting of the poem, cf. Vol. I, § 4. § 2 In beauty of diction, vigor of movement, and variety of figure this poem ranks as one of the noblest in the O.T. Its spirit of praise and adoration connects it closely with the oldest pss. a 15ib Gk., Syr., and Targ., Let us sing. 51 TRIUMPHAL ODES Praise to Jeho vah for thetreat eliver- anceHisover throw of the Egyp tians 2 Jehovah is my strength and myb song, For to me hath he brought deliverance.0 This is my God, him I praise, My fathers' God, him I extol. 3Jehovah is indeed a warrior, Jehovah is his name :d 4The chariots of Pharaoh and his host hath he cast into the sea, And the best of his captains were plunged into the Sea of Reeds, BThe deeps cover them, they go down to the depths like a stone ! Jeho vah's omnipotentmight 6Thy right hand, O Jehovah, is glorious in power, Thy right hand, O Jehovah, shattereth the foe. 7By the wealth of thy might thou rendest thine opponents; Thou sendest forth thy wrath, it consumeth them like stubble. Hismirac ulous destructionof the proudEgyptians 8By the blast of thy nostrils were the waters heaped up, The surging waters stood upright as a stack,6 The deeps were congealed in the heart of the sea. 9The foe said, 'I will pursue, yea, I will overtake, I will divide spoil, on them shall my desire be satisfied, in the Psalter, and yet the note of triumph and exultation that runs through it justifies its clas sification with the still older triumphal odes. Its main theme is the deliverance from the Egyp tians at the Red Sea. To this event the first half of the poem is devoted, but the remainder, n-nt traces rapidly the experiences of the Hebrews in the wilderness, east of the Jordan, in the con quest of Canaan to the building of Solomon's temple and even to the days of Josiah and the rule of the Deuteronomic law, when Jerusalem came to be regarded as the place which Jehovah alone had chosen as his abode, ". The point of view of at least the latter part of the song is the period after the Babylonian exile had cast its deep pall upon the Israelitish race, for in " there is an implied hope that Jehovah will again restore his people to Jerusalem. The two opening lines appear to have come down from the days of the exodus itself, for both the early Judean and Ephraimite narratives have retained them, although the one puts it in the mouth of Moses and the other of Miriam. Cf. Vol. I, p. 176. The older version is probably that of 2, Sing ye to Jehovah, the first person in1 being due to attraction. Some scholars have also been inclined to see in 2- s and others in 1"u- 18 a Mosaic kernel. While this is not impossible, the evidence that 2"18 constitute a literary unit is strong. _ The parallelism of the succeeding stanzas is very marked, and this corresponds to the changes in metre: the first, a stanza of four lines of three beats each, contains an ascription of praise to Jehovah. This is followed by a stanza of four fines of five beats each, describing vividly the deliverance at the exodus. Vss. 6- 7, with lines of four beats, repeat in different language the ascription of praise to Jehovah, and then 8"1D give another picture of the exodus. Then u_13 repeat the ascription and the rest of the poem cites other illustrations of Jehovah's power to deliver his people. The idea of Jehovah as a warrior, 3, is a characteristic Deuteronomic figure. Cf. Dt. I30, 3s2. Also there are several peculiar words and grammatical forms running through the entire poem_ which are found elsewhere only in exilic or post-exilic writings. Both the early Judean prophetic, 10, and the late priestly versions, 8, of the exodus are in the mind of the poet, indicating that he was familiar with them in their popular, if not in their later written composite form. Cf. Vol. I, § 74. Hence the poem in its final form probably comes from the earlier part or middle of the Persian period. While the original couplet, i°* 21, probably began, Sing ye to Jehovah, vs. 2 is, like many of the national pss., in the first person. This opening couplet is quoted in Is. 122 and Ps. 118M (with the same peculiar designation, Jah, for Jehovah), as if it were the opening words of an earlier song. Vss. 8- 17 are also quoted in Pa. 7813- H; vs. 5 in Neh. 911. All these quotations are in passages later than 400 B.C., suggesting strongly that 2_18 was once an independent and yet well-known song, possibly sung, as it is by the Jews to-day, in connection with the Passover feast. A later editor very naturally and appropriately assigned it to its present place, giving it the prominent position that it really deserves. t>152 So three codices. Through a common error the Heb. has lost the sign of the pronom inal suffix. «152 Lit., has become my deliverance. dl5s This vs. may be joined to the preceding, but it seems more naturally to introduce Jehovah's deeds as a warrior fighting in behalf of his people. «158 This follows the late priestlyt version of the deliverance at the exodus. An attempt has been made to reproduce the alliteration of the Heb, 52 JEHOVAH'S DELIVERANCE OF HIS PEOPLE I will draw my sword, my hand shall destroy them !' 10Thou didst blow with thy breath, the sea covered him, Into the mighty waters they sank like lead. uWho is like thee, O Jehovah, among the gods? \ Who is like thee, glorious in holiness, f Inspiring awe by thy deeds, a worker of wonders ? uThou stretchest out thy right hand, the earth swallowed them." 13Thou hast led in thy mercy this people, thy redeemed, Thou hast guided them in thy strength to thy holy abode. 14The peoples heard it, in terror they tremble, Pain hath seized the dwellers in Philistia; 15Then the chiefs of the clans of Edom were dismayed, The leadersh of Moab — trembling hath seized them, All the inhabitants of Canaan have melted away. 16Terror and dread fall upon them, Through the greatness of thy arm they are dumb as stone; Until, O Jehovah, thy people pass over,1 Yea, until thy people that thou hast purchased' pass over. 17Thou bringest them and plantest them in the mountains of thine in heritance, In the place, O Jehovah,k which thou hast prepared for thy abode, In the sanctuary, O Jehovah, which thy hands have established. 18Jehovah reigneth as king forever. Jeho vah's incomparablepower Illus trated by the way he estab lished his peo ple in Canaan,overcomingall their foes § 3. The Great Victory over the Canaanites, Judg. 52-31 Judg. 5 3That the leaders took the lead in Israel, That the people volunteered readily, Bless Jehovah ! 3Hear, O kings, Give ear, O rulers, 'IS11 Or majesty; the Heb. idea of holiness and majesty were very closely related. Cf. Isaiah's vision, Is. 6. al512 Cf. the fate of the rebels, Dathan and Abiram, Nu. 16". a2°. 33a, Dt. lis, Vol. I, § 92, who were swallowed up by the opening earth. hl&s Lit., reins, the leaders of the flock. > 15>6 The reference is not primarily to the crossing of the Red Sea but to passing through Edom and the borders of Moab to the Jordan . i 15" Cf . Ps. 742. kl5" So Gk. and Lat. and certain Syr. MSS. Heb., Lord. § 3 The authorship, date, literary characteristics, and translation of this ancient song have already been discussed in Vol. I, § 139. It is the longest and noblest example of the triumphal ode in the O.T. In a series of dramatic scenes it presents the feelings of the actors and the impor tant stages in the decisive battle which determined the mastery of Canaan and the fate of Jeho vah's people. The prominence of Deborah and Jael and the tragic interest in the mother of Sisera, as she sits anxiously awaiting the arrival of her son, strongly suggest the feminine point of view and favor the conclusion that the author was a woman who voiced the impassioned feel ings of the women as they witnessed the battle, and then, like Miriam and the women of Israel at an earlier time, or the daughters of Israel in the days of David, celebrated the victory as the conquering warriors returned. The poem is so old and has suffered so much in transmission that it is impossible to determine the exact metre. Apparently the two and three beat measures were both used. As in David's lament over Saul and Jonathan, the variations are frequent and the metrical structure un trammelled. For fragments of still older triumphant odes, cf. the song sung to commemorate the victory over the Moabites in Nu. 2127'>-2°, Vol. I, § 66, and over the Amorites, Josh. 10l2> ", Vol. I, § 114. 53 Exor dium: thethemeof the song TRIUMPHAL ODES I myself will sing to Jehovah, I will praise Jehovah, Israel's God. Jeho- 4Jehovah when thou wentest forth from Seir, advent When thou marchedst from the land of Edom, The earth trembled violently, The heavens also dripped, Yea, the clouds dropped water. ^he mountains quaked before Jehovah, Yon Sinai, before Jehovah, Israel's God. Condi- 6In the days of Shamgar, Anath's son, before In Jael's days, the highways were unused, battle And travellers walked along by-paths. 7Rulers ceased in Israel, they ceased, Until thou, Deborah, didst arise, Until thou didst arise a mother in Israel. 8A shield was not seen in five cities, Nor a spear among forty thousand. Present 9My heart is with the commanders of Israel, for Who volunteered readily among the people; *&£¦ Bless Jehovah! 10You who ride on tawny asses, Who sit on rich saddle-cloths, And you who walk by the way, proclaim it. "Ear from the sound of the division of spoil, In the places where water is drawn, Let them rehearse the righteous acts of Jehovah, The righteous acts of his rule in Israel. The Then Jehovah's people went down to the gates : itZt w' Arise, arise, Deborah, Deborah Arise, arise, strike up the song ! ana . . T, , . Barak Arise, Barak, be strong, Take thy captives, son of Abinoam!' 13So a remnant went down against the powerful, The people of Jehovah against the mighty. 14From Ephraim they rushed into the valley, Thy brother Benjamin among thy peoples, From Machir went down commanders, And from Zebulun those who carry the marshal's staff. 15And the princes of Issachar were with Deborah; And Naphtali was even so with Barak, Into the valley they rushed forth at his back. By Reuben's brooks great were the resolves ! 16Why didst thou sit amongst the sheepfolds, 54 GREAT VICTORY OVER THE CANAANITES Listening to the pipings of the flocks ? The By Reuben's brooks great were the questionings ! whore-8 17And Gilead remained beyond the Jordan; mained i t. , » . . at home Why does Dan stay aloof by the ships r Asher sits still by the sea shore, And remains by his landing places. 18Zebulun was a people that faced death, The And Naphtali on the heights of the open field. bythe 19Kings also came, they fought; river They fought, the kings of Canaan, At Taanach by the waters of Megiddo; They took no booty of silver. 20From heaven fought the stars, From their courses fought against Sisera. 21The River Kishon swept them away, The ancient river, the River Kishon. O my soul, march on with strength! ^Then did the horse-hoofs resound With the galloping, galloping of their steeds. ^Curse Meroz, said the Messenger of Jehovah, The Curse bitterly its inhabitants; f°™^_ For they came not to the help of Jehovah, pie of To the help of Jehovah against the mighty. 24Blessed above women shall Jael be, Jaei's That wife of Heber the Kenite, %%ve Blessed above all nomad women ! 25Water he asked, milk she gave; Curdled milk she brought him In a bowl well fitted for lords ! 26She put her hand to the tent-pin, Even her right hand to the workman's hammer; She struck Sisera, she crushed his head, She shattered, she pierced his temple. 27He bowed at her feet, he fell, he lay still, At her feet he bowed, he fell; Where he bowed, he fell a victim slain. "'Through the window she peered and cried, The The mother of Sisera, through the lattice : in 'Why is his chariot so long in coming ? pail^e3 Why tarry the hoof -beats of his chariotry?' 29The wisest of her ladies answered her, She herself also answered her question, 30'Are they not finding, dividing the spoil? 55 TRIUMPHAL ODES Epilogue A woman or two for each warrior, For Sisera a spoil of dyed stuffs, A spoil of dyed stuffs embroidered, A few pieces of embroidery for his neck?' 31aSo perish all thine enemies, O Jehovah! But let they who love him be as the sun, Rising in its invincible splendor ! David' s achievements § 4. The Victory over the Philistines, I Sam. 18' I Sam. 18 'The women sang to each other as they danced : Saul hath slain his thousands, And David his tens of thousands. II Popularexplana tionof why serpentswrigglethroughthe dust TRADITIONAL ORACLES Gen. 314b"19, 925b"27, 122« 3, 492~27, Dt. 33, Nu. 243b"9- 15b"19, 237b-10- 18b"22- 24, II Sam. 710-16, 231-7 § 5. The Curse upon Serpent-kind, Gen. 314b« 15 Gen. 3 14bCursed shalt thou be above all animals, And above all the beasts of the field. § 4 The occasion was the great victory of the Hebrews over the Philistines, which, according to I Sam. 17, was inaugurated by the slaying of Goliath by David. This particular fragment of the triumphal song was remembered because it marked the passing of popular favor from Saul to the youthful David, which aroused the bitter jealousy of Israel's first king. Traditional Oracles. — Among the Babylonians, the Assyrians, the Greeks, the Romans (especially during the imperial period) , and among most peoples of antiquity, oracles were very common and highly appreciated. The primitive ancestors of the Hebrews, like the early Arabs, undoubtedly often resorted to the priest or prophet in order to determine what was the divine will before undertaking an important enterprise. For an interesting example of the Heb. oracle, cf. I Sam. 308. The answer was probably from earliest times cast in poetic form, as it was by Delphic priestess or Arabian kdhin. The common basis of all these oracles was the universal psychological motive which impels men to seek to ascertain from the god or gods what the future is destined to bring forth. The poetic form was employed because it was deemed the more impres sive and appropriate way of expressing the divine will. Early in Israel's history the oracle became the model of a peculiar type of literature. Starting with some striking fact in nature, as the peculiar habits of serpents, or in history, as the Heb. conquest of the early Canaanites, the poet-prophet presented the popular or prophetic explanation of the3e facts in the form of an oracular curse or blessing put in the mouth of Jehovah or some early ancestor like Noah or Jacob. As in Cranmer's prediction of the reign of Queen Elizabeth, in Shakespeare's Henry VIII, act V, scene 5, the poet writes with a detailed knowledge of the event but assumes a point of view antedating it. Sometimes he incorporated ancient proverbs or tribal songs, perhaps already attributed by tradition to some early saint. It is often difficult to deter mine whether the oracles originated with the prophet, who has given them their present setting, or were derived by him from some earlier source. Usually they are earlier poems, as, for example, the description of the different tribes in Gen. 49. These ancient traditional oracles are the literary prototypes of the later Jewish apocalypses such as are found in the books of Enoch, Daniel, and Revelation. Some of them also employ obscure language and the symbolism of animals, as do the later forms of this same peculiar litera ture. Some of them, like those in Gen. 49, throw light upon recondite events in the early history of the tribes. Others reflect the primitive faith of the early Hebrews; but their chief value lies in thelight which they throw upon the motives and aspirations of the Israelites and the philosophy of life which guided them in the earliest stages of their national and religious development. § 5 For the setting of this oracle, cf. Vol. I, § 2. This ancient curse represents the prophetic explanation of why serpents, unlike ordinary animals, were compelled to go wriggling through the dust, the mortal enemies of men and the object of their constant attack, 56 THE CURSE UPON SERPENT-KIND On thy belly shalt thou go, And dust shalt thou eat, All the days of thy life. 1BEnmity will I set between thee and the woman, And between thy offspring and her offspring. He shall bruise thee on the head, And thou shalt wound him on the heel. § 6. The Divine Judgment upon Womankind, Gen. 318 Gen. 3 16I will make thy pain great in thy pregnancy, With pain shalt thou bring forth children; Yet toward thy husband shall be thy desire, And he shall rule over thee. § 7. The Divine Judgment upon Man, Gen. 317b-19 Gen. 3 17bCursed shall the ground be because of thee, By painful toil shalt thou eat from it all the days of thy life. "Thorns and thistles shall it bring forth for thee, And thou shalt eat the herb of the field. 19By the sweat of thy brow shalt thou eat, Until thou return to the ground, Because from it thou wast taken; For dust thou art, And to dust shalt thou return. Of the unceasingwarfarebetweenman and serpent-kind. Explanationof the pains of childbirthand of woman's lot Explanation of man's painful lot § 8. The Noah Oracle, Gen. 928b-2' Gen. 9 25bCursed be Canaan, May he be a servant of servants to his brothers. a6Blessed of Jehovah be Shem; Let Canaan also be a servant to him. The for tunes of the Ca- naanites Of the Hebrews "God enlarge Japheth, And let him dwell in the tents of Shem; Let Canaan also be a servant to him. Of their Westernneighbors § 6 The natural basis of this oracle is the pain which woman had to bear as mother and Orien tal wife. As in the immediately preceding and following oracles, all pain and misfortune and dis comfort are traced back to sin as the cause. § 8 Canaan in this ancient oracle represents the Canaanites, whom the Hebrews, the de scendants of Shem, conquered and enslaved. Japheth is probably here to be identified with the Phoenicians. It possibly also included their colonies along the shores of the Mediterranean. _ The underlying historical fact, which this oracle formulates, is that the rich, opulent, highly civilized Canaanites were subjugated and completely absorbed by the semi-barbarous nomadic Israelites, who, in turn, as in the days of David and Solomon, made close commercial alliances with the Phoenicians. Primitive thought apparently explained this strange event in the terms of this ora cle, which is equivalent to saying that it was thus divinely decreed. The prophet, however, who has incorporated the oracle in its present setting, goes deeper and presents the true explanation : it was because of the moral depravity of the Canaanites and the superior moral and religious sense of the Hebrews that the latter attained the ascendency over the decadent and immoral Canaanites. Cf. Vol. I, § 5. 57 TRADITIONAL ORACLES The prosperitypromisedto the Hebrews § 9. Jehovah's Blessing upon Abraham's Descendants, Gen. 122- Gen. 12 2I will make thee a great nation, And I will bless thee and magnify thy name, So that thou shalt be a blessing. 3I will bless them that bless thee, And him that curseth thee will I curse, So that all the families of the earth Shall invoke a like blessing for themselves. a Exor dium § 10. Jacob's Blessing upon the Tribes, Gen. 4Q2-27 Gen. 49 2Assemble,b O sons of Jacob, And listen to Israel your father.0 Reubenruled by ungov ernablepassions 3Reuben thou art my first-born,d My strength and the first-fruit of my manhood, § 9 This is the oldest early Judean version of that divine promise to the Israelitish race through Abraham which is repeated in fourfold form in Gen. 15 and 17. Cf. Vol. I, § 16. It embodies those early hopes and aspirations of which the days of David and Solomon were the historical basis. Vs. 3 voices the attitude toward the outside world that was dominant until the experi ences of the exile opened the eyes of certain prophets to the idea of unselfish service. Cf. Gen. 2523, Vol. I, § 28, for the brief Jacob-Esau birth oracle; Gen. 2727l>-2B, Vol. I, § 30, for Isaac's blessing upon Jacob; Gen. 273fll>. «, Vol. I, § 30, for Isaac's blessing on Esau; and Gen. 4815. 16, Vol. I, § 55, for Jacob's blessing upon Ephraim and Manasseh. » 123 The current translation, shall be blessed, is not supported by the Heb. nor the parallel passages. Cf. Vol. I, § 12, note '. § 10 To Jacob, the traditional father of the twelve tribes of Israel, the different oracles relat ing to them were appropriately attributed, just as to Isaac were assigned the Jacob-Esau oracles. This traditional ascription is embodied not only in the present early Judean prophetic setting, vs. 1, but also in the introduction to the oracle itself, 2. Thus the evidence is strong that the ten dency to attribute anonymous writings to certain prominent characters of a preceding age was very early, for the present poem in its completeness apparently antedates the division of the Hebrew Empire. It is, indeed, the national song of united Israel and may well come from a court poet in the days of David, who collected the earlier tribal songs and added the exordium and the exuberant description of the conquest and rule of Judah under the leadership of the great king from Bethlehem, 8"12. After the division and the events which followed he would, not, in all prob ability, have sung : The scepter shall not pass from Judah, Nor the royal staff from between his feet. Nowhere are these later calamities reflected. The tone of the poem is critical and the guilty tribes are condemned; but the spirit in general is jubilant, and there is no evidence that the poet wrote later than the middle of the reign of David or that of Solomon. This conclusion is also confirmed by the vocabulary and literary style which are primitive. The same is true of the institutions and religious ideas. It is evident that many popular songs, some describing the situation, some the characteris tics, and some the striking experiences of the different tribes have here been woven together. Sev eral of them evidently, e. g., those regarding Zebulun and Issachar, anticipate conditions ante dating the union of the tribes or even the situation reflected in Judg. 5. Some contain allusions to incidents recorded in the traditions of Gen., e. g., 34, and others to prehistoric events. In the suggestions which it furnishes regarding the earliest beginnings of Israel's Ufe, the ancient poem is of great historical value. With only a very few doubtful exceptions, the three-beat measure prevails throughout these Eoems. The ideas are simple and the literary style is crude but vigorous. They record the first eginnings of philosophical thinking. There are traces also of a didactic purpose: in the open ing stanzas, for example, the poet is seeking to formulate the principles illustrated by the bitter experience of the tribes. b492 And hear has apparently been added by mistake, for the same verbal idea is found in the next line. <>492 Cf. the introductions to the later prophetic messages, Is. I10, 281*, 329, Mic. I1. d493 Lit., first of my strength; Gk., the first of my children. Cf. Dt. 21", pa. 105m, Hos. 12*b. Reuben was probably regarded as the first-born because this tribe was the first to settle in its east- Jordan home. 58 JACOB'S BLESSING UPON THE TRIBES First6 in dignity and strength/ 4Boiling over like water, thou shalt not be first, For thou wentest up to the bed of thy father/ Then thou defiledst my couch in going up on it. BSimeon and Levi are akin,h Weapons of violence are their swords, 6Into their council, O my soul, do not enter, In their assembly, O my heart,1 do not join;* For menk in their anger they slew, And oxen in their wantonness they hocked.1 7Accursed is their anger that it is so fierce, And their wrath because it is so cruel; I will divide them in Jacob And scatter them in Israel. SimeonandLeviviolentand treach- 8 Judah, thy brothers praise thee !m Thy hand is on the neck of thy enemies.11 Before thee thy father's sons bow down. 9Judah is a whelp of a lion. From the prey, my son, thou hast gone up;° He has crouched, he has lain down as a lion, As an old lion, who will disturb him ? 10The sceptre shall not pass from Judah, Nor the royal staffp from between his feet,q And to him is due the obedience of the people. "Binding his foal to the vine, And his ass's colt to the choice vine/ He hath washed his garments in wine, Judah, the ruling tribe,victo-^ riousand prosper ous «493 Lit., pre-eminence. f493 Lit., native strength. The Gk. interpretation followed above apparently represents the original thought. b49* Cf. the crime of Reuben recorded in Gen. 3522, that of incest. h495 Lit., brothers, they are of the same type as well as blood kin. *496 Lit., liver, according to ancient Semites a seat of the feelings. So Gk. and the original Heb., supported by the context. J498 Or unite, i. e., do not join. fc496 So Gk., which correctly interprets the Heb., man, as generic, equal to mankind. !496 The most heinous of crimes in the ancient nomadic life, that of hocking an ox. It recalls the summary punishment meted out in the pioneer periods to horse thieves. The historical reference probably is to the treachery of the Reubenites and Levites in breaking their covenant and slaying the Shechemites as recorded in Gen. 34. m49s The Heb., as frequently in this ancient poem, has a play on the proper name Jehudah — jdduka. °498 J. e., as conqueror. °499 I. e., sated with prey slain by his irresistible blow. P4910 The picture is that of a king sitting on his throne with the end of his sceptre resting between his feet. i4910 If the line, which follows in the Heb., is original, it probably is to be interpreted As long as one goes to Shiloh. Cf. the corresponding expression in the early Judean prophetic narra tive of Judg. 1831, So they set up Micah's graven image . . . as long as the hand of God was in Shiloh, Sam., Gk., Sym., Theod., and Targ. Onkelos, however, give the messianic rendering, Until that one comes to whom it belongs, but it can hardly be original, for this interpretation assumes a Heb. word found only in the latest O.T. writings. Furthermore, the line interrupts the context. It was apparently suggested to a late scribe who lived after the fall of the Judean house and who looked, in common with the men of his day, for the re-establishment of the Davidic messianic rule. r49u Symbolic of the abundance and fertility of the vineyards of Judah. 59 TRADITIONAL ORACLES And his clothing in the blood of grapes; 12His eyes are red with wine, And his teeth are white with milk. Zebulun' s favored situation 13Zebulun, by the sea-shore he dwells;3 He is by a shore that is lined with ships,* And his border extends to Sidon.u Issa char' s _ ignominious submission to the Canaan ites 14Issachar, he is a strong-limbedv ass, Crouching down between the sheepfolds,w 15And when he saw the resting place was good, That the land also was pleasant, He bowed his shoulder to bear, And became a slave under a taskmaster.1 Dan,independent,small, butquick to avenge its wrongs 16Dan, he judgesy his own people, As one of the tribes of Israel. 17Dan is a serpent by the way, A horned-adder beside the path, That biteth the horse's heel, So that his rider falleth backward. 18I have waited for thy deliverance, O Jehovah !z Gad,exposed but warlike Asher, rich and produc tive Naphtali,strongandflourish ing 19Gad, robber-bands a press upon him, But he also shall press upon their heel.b 20Asher, his bread is fatness, And he yields royal dainties. 21Naphtali, he is a flourishing terebinth/ That sends forth beautiful branches. , lit., and his back is upon Sidon, , supplied with strong bones. "49" Cf. Dt. 33™. 1 t4913 Lit., shore of s «4913 SoGk. Heb., ? 4914 Lit., bony, i. e w49« Cf. Judg. 5". *49LB Lit., a slave to task-work. y49'6 Another play on the proper name Dan — yadin. The reference is probably to the his toric fact that the Uttle tribe of Dan, in its remote home at the foot of Mount Hermon, ruled itself bravely and effectively, waging its battles with the larger foes about. Cf. Dt. S322. z4918 Possibly a later addition, yet not inappropriate in the present context, for only with the help of the divine deliverer could the Uttle tribe hope to emerge triumphantly from the un equal conflict. M919 Another play on the proper name, Gad ghdud y&gud&nnu. An allusion to the constant attacks of the Ammonites and Arabians to which the Gadites, because of their exposed situation, were subject. Cf. Dt. 332°- ». t>4913 The final letter of this line has, through a copyist's error, been prefixed to the next Une. The Gk. has preserved the original reading. °4921 The translation of this vs. is doubtful. The usual translation is: Naphtali is a hind set free. That gives forth pleasant words. The above reading, however, is based upon the Heb. consonantal text and on the whole gives a clearer and more intelligible picture. 60 JACOB'S BLESSING UPON THE TRIBES ^Joseph, he is a fruitful branch, Joseph, A fruitful branch by a spring, valiant, His tendrils run over the wall.d andnre— em— ^They bitterly attack, they shoot at him, mentiy The archers hatefully assail him, peroua 24But his bow remains ever bent,9 His forearms' also are supple, Through the power of the Mighty one of Jacob,8 In the nameh of the Shepherd' of Israel, 25The God of thy fathers, who ever helpeth thee, And El-Shaddai' [God Almighty], who blesseth thee, With blessings of heaven above, And of the great deep that coucheth beneath, With blessings of the breast and womb, 26With blessings of father and mother,k With blessings of the everlasting mountains,' With the gifts™ of the ancient hills ! They shall be on the head11 of Joseph, On the head of the consecrated0 among his brothers. 27Benjamin is a ravening wolf, In the morning he devoureth prey, And at evening divideth spoil. Benjamin,famousin war § 11. Moses' Blessing upon the Tribes, Dt. 33 Dt. 33 '¦This is the blessing with which Moses, the man of God, blessed the jeho- Israelites before his death, 'and he said: revefa- Jehovah came from Sinai, turn as He beamed from Seir in their behalf,p erer, guide, 114922 This rendering is doubtful. ruler of «4924 Lit., in strength. Israel (49M Lit., arms of his hands. e49M Or steer of Jacob. The phrase may go back to the days when Jehovah was worshipped under the symbol of a steer. fa 4924 Following a slightly different vowel pointing, which is supported by the Syr. The current translations make little sense. >49M The Heb. adds stone, but this is not supported by the Gk. versions nor by the context. The reference is to the stone of Bethel. Cf. Is. 3029. i49» So Sam., Gk., and Syr. Cf. Gen. 17' and Vol. I, § 16, note «. '49M So Gk., supported by the context. The Heb. is evidently corrupt. Possibly it originally read with blessings on father and man and child. 14926 So Gk. and slightly restored Heb. text. 104928 Lit., that which is desirable; Gk., blessings. n49K Lit., crown of the head. ° 49w Lit., a Nazirite. § 11 This song is a later and widely variant version of the so-called blessing of Jacob in Gen. 49. Both refer to the geographical position, character, and experiences of the different tribes. The description of Joseph is in many lines verbally identical in both, showing that one poet was familiar with the work of the other. Dt. 33, however, is a more perfect unit, being provided with a noble and deeply religious prologue and epilogue. The style also is much more finished and the tone eulogistic. The conquest is only a distant memory of the past, 27- 28. The tribe of Simeon has disappeared entirely. Reuben is few in numbers and in danger of becoming extinct and the Levites have become an honored caste of priests. Judah, instead of ruling over all the tribes, as in Gen. 498-10, is apart by itself and in danger of being overwhelmed by its adversaries. Joseph, represented by the powerful tribes of Ephraim and Manasseh, is the object of the poet's pride. Clearly the poem was written after the division of David's empire in 937 and before the »332 Gk., Luc, and Targ., for us. 61 TRADITIONAL ORACLES Prayerfor Reu ben's preservation For restoration of Judahto Israel He shone forth from Mount Paran, And approached from Meribath-Kadesh;*1 From his right hand fire flamed in their behalf.' 3Yea, he loved his people,8 Its holy ones* were each under thy care," And they, indeed, followedv at thy feet,w While [thy people]* received thy words. 4Hey decreed for us a law, A possession for the assembly of Jacob, eAnd he became king in Jeshurun, When the heads of the people were assembled, All together, the tribes of Israel. 6Let Reuben live and not die, But let his men be few in number. 7 And this is the blessing of Judah; and he said: Hear, O Jehovah, his voice, And bring thou Judah2 to his people;8 With thy hands contend thou for him, And be thou a help from his adversaries.13 armies of Assyria, in 736 b.c, brought disaster to the northern tribes. The days of Jeroboam I have been suggested as the background, but they were overshadowed by the act of disruption and the invasion of Shishak. The only entirely satisfactory setting is the middle of the prosperous reign of Jeroboam II. Victories over the Arameans and a strongly centralized government gave northern Israel, about the middle of the eighth century, its brilliant but brief Indian summer. A poet in the court of Jeroboam II is probably the author of this majestic poem, which voices the popular hopes and national pride that are the background of Amos's stern prophecies. About 750 B.C. may with assurance be accepted as the date of the tribal oracles in 6-25; possibly the prologue, i-6, with its late words, may be an exilic or post-exilic addition. This is certainly true of the superscription, which probably came from the editor who introduced it into the book of Dt. and attributed the whole to the traditional author of this late prophetic book. Except that both begin with Reuben, the order of the tribes in the two poems is essentially different: in Gen. 49 it is Reuben, Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph, and Benjamin; in Dt. 33, Reuben, Judah, Levi, Benjamin, Joseph, Zebulun, Issachar, Gad, Dan, Naphtali, and Asher. The metre, as in Gen. 49, is the regular three-beat measure. q332 The traditional punctuation of the Heb. gives the obscure reading from the ten thou sands of my holy ones. But this makes no clear sense and is not supported by the context. The other reading of the Heb., which is followed above, gives a clear parallel to the preceding lines. Kadesh is mentioned in l46 and 3261 and was apparently the centre of the religious life of the Israel ites during their residence in the wilderness. The Sam., Syr., Lat., and Targ. connect the Heb. verb with another root and read and with him were holy myriads. Luc. and Gk., however, have, with myriads of Kadesh. *332 The text is evidently corrupt. The Gk. and Luc. appear to have only guessed at the meaning and read from his right angels were with him. A slight correction of the Heb. gives the above reading, which is closely paralleled in the corresponding theophanies, Hab. 34, Ex. 2018, Ps. 503. Possibly the word sometimes translated law is a gloss. It is found only in Ezra, Esther, and Dan. and is of Persian origin. »333 Following the superior reading of the Gk. and Luc. Heb., peoples, i. e., heathen nations, but this is out of harmony with the context, and especially the next line. '333 I. e.t Israel's. The references to Israel as a holy nation are many, e. g., 7fl, 142- ^, 26ig. t»333 Luc.hasm his lands; Lat., in his hand; Heb., in thy hand. ? 333 The Heb. verb in this line is hopelessly corrupt. The above is based upon the plausible reading of the Syr. "333 Following the Lam. and a large number of MSS. in translating feet instead of the Heb., foot. For the idiom, cf. Gen. 3033, 33"; the meaning is, closely attended. * 333 The antecedent must be found in the first line of the vs. ?334 Heb., Moses, but the context indicates that Jehovah is the one in the mind of the poet. «337 Transferring Judah to the second line of the couplet, as the measure requires. a337 Probably written from the point of view of a northern Israelite and after the division of the kingdom, following the death of Solomon. b377 Possibly a reference to Shishak's invasion soon after the division or to later attacks upon Judah. 62 MOSES' BLESSING UPON THE TRIBES sAnd of Levi he said : Thy Thummim and thy Urim are for thy holy one, Whom thou didst prove at Massah. ° With whom thou didst strive at the waters of Meribah,d 9Who saith of his father and his mother, ' I see him not,' He doth not recognize his brothers,6 Nor doth he know his own children, For [the Levites] keep thy word, And strictly observe thy covenant; l0They show Jacob thy judgments, And Israel thy instructions, O Jehovah. They bring to thy nostrils the savor of sacrifice, And whole burnt offerings to thy altar. "Bless, O Jehovah, his might.1 And be pleased with the work of his hands. Smite8 through the loins of his opposers, And of those who hate him that they rise not. Jeho vah's oracles intrustedto the devoted andfaithfulLevites nAndh of Benjamin he said : The beloved of Jehovah dwells securely,1 And the Lord' encompasseth him at all times, And he dwelleth between his shoulders.k 13 And of Joseph he said : Blessed of Jehovah be his land, With the choice fruits from heaven above,1 And from the deep that coucheth beneath, 14And with the choice fruits which the sun bringeth forth, And with the choice fruits that the months yield, 15And from the tops of the ancient mountains, And with the choice fruits of the everlasting hills, 16And with the choice fruits of the earth and its fullness, And with the favor of him who dwelt in the bush — m Let them come upon the head of Joseph, Upon the brow of the one crowned among his brothers." Jeho vah'spres encein his temple protectsBenja minTheabound ing fertilityandmilitarystrengthof the tribes of Eph-raimand Manas- seh c338 The allusion apparently is to some event not recorded in the Pent. d338 Cf. Ex. 172*. rt Nu. 203a. « f>33» The reference probably is to the zeal of the Levites recorded in Ex. 32"-2B, when they did not hesitate to slay even their apostate kinsmen. Cf . Jesus' words in Mt. 1037, Lk. 14^. *3311 The Heb. word means possessions or else, as here, efficiency in the discharge of re sponsibility. B3311 So Sam. and Gk. Heb., smote through in the loins. fa3312 So Sam. and Gk. The Heb. has lost the and. 13312 The Sam., Gk., and Syr. omit, but the present Heb. adds the awkward and obscure, J3312 With Luc. we require the Lord to make the meaning clear. k33*2 I. e., in his temple at Jerusalem, situated on the sloping hills which, according to Josh. 158, 1816, lay within the bounds of Benjamin. 13313 Heb., from the dew, but the parallelism supports and demands the slight emendation which gives the above reading. Cf. the same idiom, Gen. 2739. In 49s5 this vs., in the same original form, is also found. ,,,.,, ^3310 Probably reference to Jehovah s revelation to Moses through the burning bush, re corded in Ex 32-* A slight change in the text gives the possible reading who dwelt in Sinai. "33" Cf. 49a. 63 TRADITIONAL ORACLES 17His first-born bullock hath0 majesty, His horns are horns of a wild ox;p With them he pusheth peoples, All together to the ends of the earth. Those are the myriads of Ephraim, And those are the thousands of Manasseh. Thereligious festi valsandcommerce of Zeb ulunandIssachar laAnd of Zebulun he said : Rejoice, O Zebulun, in thy going out, And thou, O Issachar, in thy tents, 19They call peoples to the mountain, There they offer sacrifices of righteousness, For they suck up the abounding riches of the sea, And the hidden treasures of the sand. The warlike prowess andstrongrule of theGadites 20And of Gad he said : Blessed be he9 who enlargeth Gad; He dwelleth like a [couching]r lioness,3 And teareth both the arm and the crown of the head; 21 And he searched out' the first part for himself, For them a commander's portion was reserved; And he came with the heads of the people. He executed the righteous will" of Jehovah And his judgments concerning Israel. Braveryof the Danites Rich terri tory of Naph tali Pros perity andprotection for Asher wAnd of Dan he said : Dan is a lion's whelp That leapeth forth from Bashan.v ™And of Naphtali he said : O Naphtali, satisfied" with favor, And rich in the blessing of Jehovah, He possesseth the sea and the southland. 2iAnd of Asher he said : Blessed above sons be Asher, Let him be the favored one among his brothers, As he dips his feet in oil ! 25Thy bolts* be iron and bronze; And as thy days, so let thy strength be. °33" I. e., Ephraim. Cf. Gen. 48ls-i9 and the latter part of this vs. p3317 The gigantic ox of the Assyrian inscriptions, famous for its huge horns and great strength. q3320 .T. e., Jehovah, who enables the Gadites to extend their territory in the much-contested east-Jordan land. r33a> The fame of the Gadites as fierce warriors was well established. Cf. Gen. 491B, I Chr. 128. b33m In its present form this line has but two beats. *3321 Restoring the corrupt Heb. text. »3321 Lit., righteousness. V3322 J, e>l a lion of Bashan. Probably the northern Danites are referred to by the poet. "3323 Lit., full. a 3325 Following the Gk., Syr., and Theod. The meaning of the Heb. is unknown. 64 MOSES' BLESSING UPON THE TRIBES a6There is none like the God of Jeshurun,y Jeho- Who rideth through the heavens to keep thee, provi- And in his exalted majesty upon the skies. |'°Ja wThe God of old is a dwelling-place, proteot- And underneath are everlasting arms; cafe for And he drove out the enemy from before thee; |"s0 t And said, ' Destroy; ' ^So Israel dwelt securely, The fountain2 of Jacob alone, Upon a land of corn and wine, And his heavens drop down dew. 29Happy Israel ! who is like thee ? A people saved by Jehovah, The shield of thy help and thy mighty sword !a So shall thy enemies come cringing to thee, And thou shalt tread upon their high-places. § 12. The Early Judean Prophetic Version of the Balaam Oracles, Nu. 243b-9- 15bJ9 Nu. 24 3bThe oracle of Balaam the son of Beor, Exor- Even the oracle of the man who seeth truly; 4The oracle of him who heareth the words of God, Who seeth the vision of the Almighty, Falling down and having his eyes open. 6How beautiful are thy tents, O Jacob, Israel's Thy dwelling places, O Israel ! perity, 6Like valleys are they spread out, £"rm~ Like gardens by the river-side, and^ Like lign-aloes, which Jehovah hath planted, Like cedars beside the waters. 7Water shall flow from his buckets, And his seed shall be in abundant waters, And his king shall be higher than Agag, And his kingdom shall be highly exalted. 8God, who brought him forth out of Egypt, His . Is for him like the strength of the wild-ox. oyer He shall devour the nations, his adversaries, hla foes And shall break their bones in pieces, And pierce his oppressors with arrows. 9He crouches, he lies down like a lion, And like a lioness, who shall stir him up ? Blessed is every one who blesses thee, And cursed is every one who curses thee. r33» Following the Gk., Syr., Lat., and a revised Heb. text. • 3328 Cf. Is. 481, Ps. 6S28. A figure describing the race with its succeeding generations. »332» Lit., the sword of thy dignity. 65 strength TRADITIONAL ORACLES Exordium to the secondoracle I5bThe oracle of Balaam the son of Beor, Even the oracle of the man who seeth truly, 16The oracle of him who heareth the words of God, And knoweth the knowledge of the Most High, Who seeth the vision of the Almighty, Falling down and having his eyes open. Conquestsof the Hebrews under David 17I see him, but not now; I behold him, but not near; A star comes forth out of Jacob, And a sceptre arises out of Israel, And shatters the temples of Moab, And the skull of all the sons of Seth. 18 And Edom shall become a possession, Seir shall also become a possession, While Israel doeth valiantly. I9And Jacob shall subdue his enemies, And shall destroy the remnant from the city. §13. Theindepen dentspiritand the greatnumbers of the Hebrews The Northern Israelitish Version of the Balaam Oracles, Nu. 237bJ0' 1,b-a. M Nu. 23 7bFrom Aram hath Balak brought me, Moab's king from the mountains of the East: ' Come, curse Jacob for me, And come, denounce Israel.' 8How shall I curse, whom God hath not cursed ? And how shall I denounce, whom Jehovah hath not denounced ? 9For from the top of the rocks I see him, And from the hills I gaze upon him; Behold a people dwelling alone, And not accounting itself as one of the nations. 10Who can count the dust of Jacob, Or number the myriads of Israel ? Let me die the death of the righteous, And let my final end be like his ! Theirprosperity 18b Arise, Balak, and hear; Hearken to me, thou son of Zippor : "God is not man, that he should lie, Nor a mortal, that he should repent; Hath he said, and will he not do it ? Or hath he spoken, and will he not make good ? ^Behold, I have received command to bless; Yea, he hath blessed, and I cannot reverse it. 21No misfortune is perceived in Jacob; And no trouble is seen in Israel. 66 THE BALAAM ORACLES Jehovah his God is with him, And in his midst the shouts over a king. ^God, who brought them forth out of Egypt, Then- Is for him like the strength of the wild-ox. S£" ^See, the people riseth up like a lioness, warlike And like a lion he lif teth himself up : Spln He doth not lie down until he eateth the prey, And drinketh the blood of the slain. § 14. Promises to the House of David, II Sam. 710-18 II Sam. 7 10I will appoint a place for my people Israel, Peace I will plant them, that they may dwell in their own place, stabil- And that they may be moved no more, '*y And the wicked shall no more afflict them as before, "From the day that I appointed judges over my people Israel. I will give thee rest from all thine enemies, And make thee great, and build thee a house. 12And when thy days are complete, Strong And thou liest down with thy fathers, pefma- I will raise up thy descendants after thee, ne.nt Who shall come forth from thy body; under And I will establish their kingdom. pratee- 13He shall build a home for my name, tion And I will establish his royal throne forever. 14I will be to him a father, And he shall be to me a son, Whenever he committeth iniquity, I will correct him with the rod of men, And with the stripes of the sons of Adam. 15My kindness will I not withdraw from him. § 15. The Last Words of David, II Sam. 231-' II Sam. 23 JThe oracle of David the son of Jesse, The The oracle of the man set on high. 0f the The anointed of the God of Jacob, oraole And the singer of the songs of Israel. § 14 For detailed notes and setting, cf. Vol. II, § 29. This passage voices the popular hopes regarding the Judean royal house. Its language and that of its setting strongly suggest that it was not written until a short time before the exile; its hortatory note is that of the Deuteronomic school. Because of its setting and connection with David, the passage made a profound impres sion upon later psalm writers. Cf. especially Pss. 72, 89, 132. § 15 The elaborate prologue, the reference to David as the singer of the songs of Israel, 1, and the fulsome praise of David and of bis rule in 3- i indicate that this traditional oracle is not from David but rather from a much later period when traditions were beginning to magnify the personaUty of Israel's early king. Vs. 5 contains a clear reference to the oracle in II Sam. 71IMB. These indications carry its date down close to the Babylonian exile, and the wisdom note in the closing vss., if these be original, points to an even later date. 67 TRADITIONAL ORACLES Its divineau thority 2Jehovah's spirit speaketh through me, His word, also, is on my tongue. 3The God of Jacobb saith, Israel's Rock speaketh to me: Bless ingsof a justrule 'The one who ruleth over men, Who ruleth in the fear of God, 4Like the morning light he ariseth, Like the sun of a cloudless morn, Which causeth the vegetation to spring from the earth.'0 Assur ance of a stabledynasty 6Yea, my house standeth firm before God, For he hath made with me an eternal covenant, Firmly established in all parts, and will keepd it, For in him are all my salvation and pleasure.6 The instability of the wicked 6For, verily, base men shall not flourish, They are like unto thorns that are cast away,' For one cannot gather them with the hand. 7If a man does venture to touch them, He is filled with iron and wooden spines;8 With fire shall they utterly be consumed. bII Sam. 233. Following the Old Lat. and Vulg. in substituting Jacob for the Heb., Israel, which is repeated in the next line. °234 Slightly revising the text. The Heb. adds after the rain. ¦1235 So Luc. Heb., kept. °236 Again emending the Heb. as the context demands. '23s Or, revising the Heb., thorns of the desert. s23' A free revision of the text, suggested by Smith, Sam., 382-3, gives the possible reading: Nor doth a man labor for them, Nor fight with iron and spear. The text is exceedingly doubtful. The Heb. is followed above. 68 SONGS OF LAMENTATION I. DIRGES OVER FALLEN HEROES II Sam. I17"26, 333- s4, Jer. 2210 H. DIRGES OVER THE FALLEN NATION Am. 51- 2, Jer. 917"22, Lam. 2, 4, 1, 5, 3 SONGS OF LAMENTATION i DIRGES OVER FALLEN HEROES n Sam. I17"26, 333' 3«, Jer. 2210 § 16. David's Lament over Saul and Jonathan, II Sam. I17-28 II Sam. 1 17Then David sang this dirge over Saul and Jonathan his son David's 18(behold, it is written in the Book of Jashar), and said : dirge Weep, O Judah ! The "Grieve, O Israel ! Stf On thy heights are the slain ! *he .oa_ How have the mighty fallen ! 'Tell it not in Gath, Declare it not in the streets of Askelon; Lest the daughters of the Philistines rejoice, Lest the daughters of the uncircumcised exult. 21Ye mountains of Gilboa, may no dew descend, Nor rain upon you, O ye fields of death ! For there was the shield of the mighty cast away, The shield of Saul, not anointed with oil. ^From the blood of the slain, Brav- From the fat of the mighty, attrac- The bow of Jonathan turned not back, tlve"ness The sword of Saul returned not empty. of the fallen 23Saul and Jonathan, the beloved and the lovely ! In life and in death they were not parted; They were swifter than eagles, They were stronger than lions. ^Daughters of Israel, weep over Saul, services Who clothed you daintily in fine linen, to Who put golden ornaments on your garments [and say] : 2529 Heb. adds and he hath destroyed; but this is not compatible with the regular metre of the chapter. °2U Lit., bowels ; thought by the Hebrews to be the seat of the sympathetic emotions. p2" Lit., liver ; equivalent in Heb. thought to our modern figurative use of the word heart. i2n Lit., daughter of my people, i. e., the inhabitants of Jerusalem. '212 Supplying a word which a scribe probably confused with the following and so omitted. »212 With G. A. Smith supplying a missing word implied by the context. *213 Translating the Heb. by the aid of the Lat. and the context. "213 Lit., what shall I compare to thee. The Heb. idiom ia difficult to transfer into Eng. v214 Lit., seen in visions. w2'* Lit., whitewash. *214 Lit., of falsehood and enticement, f2» So Gk. and Syr. Heb., him. 74 JEHOVAH'S JUDGMENT UPON JUDAH 17Jehovah hath done that which he purposed; he hath fulfilled his word, Pun- As he commanded in the days of old : he hath ruined pitilessly; by1 jL He hath let thine enemies rejoice over thee; he hath exalted their horn." hovah 18Cry aloud to the Lord; and clamor," O virginb Zion; Petition Let tears run down like a river by day and by night; pityfor Give to thyself no respite, and rest not thine eyes.0 "Arise, cry out in the night at the beginning of the watches; Pour out thy heart like water in the presence of the Lord;d Lift up thy hands toward him for the life of thy children.6 20'See, O Jehovah, and behold to whom thou hast done thus ! Pray Should the women devour their offspring, the children they fondled ? prayer Or prophet and priest be slain in the sanctuary of the Lord? 21Strewn on the ground in the streets are boys and old men; My virgins and my stalwart youths are fallen by the sword; Thou hast slain them in the day of thine anger; thou hast slaughtered pitilessly. 22Thou didst summon as if it were a feast day those dwelling around me; But in the day of Jehovah's wrath no fugitive survived,' Those whom I fondled and brought up, mine enemy hath destroyed.' § 22. The Magnitude of the Disasters That Jehovah Has Brought upon His People, Lam. 4 Lam. 4 'How the gold has become dimmed, the finest gold changed ! Fate The sacred stones are thrown out at the corners of every street ! e best e 2The precious citizens of Zion, comparable tob fine gold, citizens How they are reckoned as earthen vessels, the work of a potter's hands ! 3Even the jackals present the breast, suckle their whelps, Of the But the daughter of my people is cruel, like the ostriches in the wilderness. chji? 4The tongue of the suckling child cleaves to his gum for thirst; dren The little children beg for bread, no one breaks it for them. »217 Slightly revising the Heb. as the metre suggests. a218 The Heb. is evidently corrupt. The above reading is based on a text emended as the context requires. The VSS. differ widely, showing that the corruption of the text was very old. b218 Revising the Heb., which reads wall. °218 Following a group of Heb. and Gk. MSS. Heb., daughter of thine eyes. <*219 Many_ MSS. read Jehovah. «219 A scribe who had in mind l10 has added the prose gloss who faint for hunger at the head of every street. t222 I. e., Jerusalem and its inhabitants. Cf. Job 1819. The figure was, perhaps, suggested by Jehu's gathering of the unsuspecting Baal worshippers in their temple in order to mete out to them a bloody judgment, II Kgs. 1018-28. The current rendering of the Heb. follows Jer. 4217, 44". § 22 Cf., for date and interpretation, Introd., p. 19. This poem pictures even more vividly and feelingly than the preceding the fate of Jerusalem. The poet does not question for a moment the justice of that fate. It is because of the sins of her prophets and priests, ]3. In the magnitude of the disaster which has overtaken his people the poet finds hope that their guilt would be ap peased and that the cup of divine judgment which Judah is now drinking to the dregs will soon be passed on to their guilty, arrogant foes, the Edomites, ". 22. 8 41 Vs. 1 is explained by 2. The sacred stones and the purest gold are the citizens of Zion. h42 Lit., who are weighed against. 75 DIRGES OVER THE FALLEN NATION Of those rearedinluxury Of the nobles Of the women Jehovah's appall ingjudg ment Guiltand pollution of proph ets andpriests The nationdeserted by allies and the prey of its foes ^hey who once fed on dainties are desolate in the streets; They who were reared upon purple embrace dunghills. 6So the guilt of the daughter of my people was greater than Sodom's sin, For she has been overthrown as in a moment, without any hands being wrung for her.1 7Her nobles' were purer than snow, they were whiter than milk; Their skin was redder than coral,k their beauty1 was as sapphire. 8Now their appearance is darker than blackness, they are not recognized on the streets, Their skin cleaves to their bones, it is as dry as a stick. 9More fortunate are those slain by the sword, than those slain by hunger, For these pine away, stricken through,™ for want of the fruits of the field. 10The hands of tender-hearted women have boiled their own children; They have become their food in the destruction of the daughter of my people. "Jehovah hath accomplished his work, he hath poured out his fury, He hath kindled a fire in Zion, and it hath burnt up her foundations. uThe kings of the earth believed not, nor the inhabitants of the world,n That the adversary and foe would enter into the gates of Jerusalem. 13It is because of the sins of her prophets, the crimes of her priests," Who have poured out in the midst of her the blood of the righteous. "They wander as blind men through the streets, they are polluted with blood, That men may not touch them they draw aside their garments : l6' Unclean !'p they cry to them, 'Depart,q do not touch'; For they wander and go to and fror among the heathen, they no longer sojourn here. 16The anger of Jehovah hath scattered them, he will no more regard them, It respected not the person8 of the priests, it favored not the prophets.' 17Our eyes still fail in looking11 for help that is unavailing, In our watching we have watched in vain for a nationT that does not help. 14s The meaning is doubtful. The above follows the most probable rendering of the Heb, supported by the Gk. The idea is, so quickly did Jerusalem fall that there was no time to lament. J47 Gk. Nazirites; but the Heb. word elsewhere, as in Gen. 4928, does not have this technical meaning. k47 Slightly emending the text, which in its present form makes no sense. Cf. 8b. An other emendation reads they were more ruddy than branches of coral, but this contradicts the first line. H7 Lit., polishing. n»49 The figure is that of hunger piercing its victims like the sword. n412 Lit., all of the inhabitants. °4» Cf. Jer. 6", 8'°, 23". n, 2620-22. p415 Cf. The warning of lepers, Lev. 1345. » So Gk. Heb., elders. "417 Or howling. The Heb. text is doubtful. »4» I. e., Egypt. 76 THE MAGNITUDE OF ISRAEL'S DISASTERS 18Our adversaries* dog our footsteps, so that we cannot go in our streets; Our days* are short, they are fulfilled, for our end has come. 19Our pursuers were swifter than the eagles of heaven, They have chased us upon the mountains, they have lain in wait for us in the wilderness. 20The breath of nostrils, Jehovah's anointed was taken in their pits,y Of whom we said, 'In his shadow will we live among the nations !' 21Rejoice and be glad, O Edom,z that dwellest in the land !a Also to thee will the cupb come, thou shalt become drunken and naked. ^Thy guilt is purged away,0 O Zion,d he will no more keep thee in captivity, He will punish thy guilt, O Edom,e he will lay bare thy sins. § 23. Jerusalem's Desolation, Misery, and Guilt, Lam. 1 Lam. 1 *See how she sitteth solitary/ that was once full of people ! The city hath become as a widow, she was mighty among the nations ! A princess among the provinces— she hath become subject to forced labor ! 2Bitterly she weepeth at night, her tears are on her cheek; She hath none to give her comfort, among all her lovers ;g All her friends have dealt with her treacherously, they have become her foes. Ultimatelyits foes will be punishedand the JewsvindicatedJerusalemsolitaryandcomfortless 3Judah is an exileh because of affliction and great servitude,1 She, indeed, dwelleth among the heathen, she findeth no rest.' All her pursuers have overtaken her, in the midst of her troubles. 4The roads to Zion mourn,k without pilgrims to the feast; All her gates1 are desolate, her priests do sigh; Her young maidens are afflicted, m and she herself — bitterness is her lot ! Herpeopleinexile W418 Adding adversaries, as the metre and context demand. This was probably omitted by a scribe because of its close similarity to the preceding and following words. *418 Again correcting the text as the metre and context demand. y42o a reference to the capture of King Zedekiah. Cf. Jer. 39*-3. z421 Lit., daughter of Edom. »42i So Gk. The Heb. adds Uz. Cf. Gen. 362B, but the reference is clearly to the Edomite occupation of southern Judah. b421 I.e., the cup of affliction. c422 Lit., is accomplished. d422 Lit., daughter of Zion. e4« Lit., daughter of Edom. § 23 Cf., for date and authorship of this chap., Introd., p. 20. This poem has a rare tragic beauty and dramatic power. The poet's vision is not limited to Judah or the great catastrophe of 586 b.c, but he surveys broadly the fate that has overtaken his race. The problem upper most in his mind is how Jehovah's favor may again be won. He declares that it is only through the confession of the nation's sins and appealing to Jehovah's mercy that the nation can win this favor. Accordingly, he puts in the mouth of the nation the confession of guilt and a plea for pity, thus putting in concrete form his counsel and message of consolation. *1J The Heb. adds here city; but this destroys the symmetrical metre and has probably been transferred from the Becond line, where the metre requires it. b l2 I. e.f her treacherous allies, like Egypt. b]s The poet apparently has in mind those who fled to Egypt and adjacent lands. Cf. Jer. 40". 1 1< The reference is probably not to the toil under their Bab. masters, but to the pains of the siege and the events following the capture of Jerusalem as the sequel indicates. i la I. e., permanent home. fcl* I. e., because there are no more pilgrims going up to Jerusalem. Cf. Pss. 42 and 43. • 1* /. e,, the places of assembly, where private, public, and judicial questions were decided. a 1* Gk., are carried away captive. 77 DIRGES OVER THE FALLEN NATION She is guilty and despised 6Her oppressors have gained the ascendency, her enemies are happy, For Jehovah hath afflicted her sorely, for the multitude of her crimes; Her little children have gone into captivity, in the presence of the op pressor. 6Gone from the daughter of Zion is all her splendor, Her princes have become like harts, that find no pasture, For they have fled without strength, in the presence of the pursuer. 'Jerusalem calleth to remembrance, in the days of her affliction,11 How her people became subject to0 the oppressor, with none to help her, Her oppressors saw her and mocked, on account of her overthrow.'' Jerusalem hath sinned deeply, soq that she has become an unclean thing, All who honored her despise her, for they have seen her nakedness, She also is filled with sighs, and turneth backward. 9Her uncleanness clingeth to her skirts, she thinketh not of the future, Therefore she hath fallen' most horribly, and is without a comforter. Robbedand starved Behold, O Jehovah, my affliction, for the foe is arrogant.3 10The conqueror hath laid his hand upon all her treasures, Yea, she hath seen the heathen, as they enter her sanctuary,' Concerning whom thou didst command, 'They shall not enter thy festal assembly.' 11 All her people are filled with sighs, seeking food, They give their treasures for food, to refresh themselves. The nation's plea for pity be causeof the severityof Je hovah's judgment Behold, O Jehovah, and observe how abject have I become ! 12Is it nothing to you, all ye who pass by? Observe and see,u Whether there was ever sorrow like my sorrow, which has come upon me, How Jehovah hath afflicted me in the day when his wrath was fierce ! "From on high hath he sent fire into my bones, and it prevailed against them. He hath spread a net for my feet, he hath turned me back; He hath made me to become desolate and faint all the day. "Watch is kept over my sins,v in his hand they are woven together, As a yoke they come up upon my neck, he undermineth my strength, The Lord hath delivered me into the hands of those who are irresistible. 15He hath despised all my mighty ones — the Lord in the midst of me, He hath called a convocation* against me to crush my young men; n l7 A glossator has added what he thought was demanded by the context, and of her mis eries all her pleasant things which were from the days of old; but these are contrary to the regular metrical and strophic structure of the poem. °17 Lit., fell into the hand of. p 1» Following the Gk. il8 Lit., therefore she has become an unclean thing. rl9 Lit., gone down. ¦I9 Lit., magnifies himself. »1'° Cf. Dt. 233 for the law against aliens. al12 A difficult line; a possible rendering would be, 0 upon me, all ye who pass by, look and see. * l14 Making a slight correction in the later punctuation of this vs. ^l16 Lit., solemn assembly. This was usually for religious purposes, but here evidently to execute judgment. 78 JERUSALEM'S DESOLATION AND GUILT The Lord hath trodden as in a wine-press" they daughter of Judah. "Because of these things must I weep, mine eyes* shed tears, For far from me is a comforter, who could revive my spirits ;a My children* are completely desolate, for the enemy hath prevailed. 17Zion spreadeth out her hands, there is none0 to comfort her; Jehovah hath commanded regarding Jacob, that his adversaries should surround him;d Jerusalem indeed hath become an unclean thing in their eyes. 18Jehovah, he is in the right, for I have rebelled against his command, Yet hear ye, all ye peoples, and behold my sorrow; My maidens, together with my young men, have gone into captivity. 19I have called to those who love me, but they also have deceived me; My priest and mine elders in the city expire from hunger,6 They have sought to find food for themselves, but they have found nothing.' 20Behold, O Jehovah, for I am in distress, my soul is troubled; My heart is disturbed within me,E for I have grievously rebelled; Outside the sword bereaveth, within there is death. 21Hearh how I pour forth sighs — there is none to comfort me ! Mine enemies have all heard of my misfortune, they rejoice that thou hast done it; Thou hast brought the day' that thou hast proclaimed because of all my sins, ^Let all their wickedness come before thee, and may it be with them as with me; Just as thou hast done to me,' do also to them, Since many are my sighs and my heart is faint. It is Jehovah'swill Thenation'sconfession of guilt Prayerforven geance § 24. Prayer of the Persecuted Survivors in the Judean Community, Lam. 5 Lam. 5 Remember, 0 Jehovah, what hath befallen us,k Look and see our disgrace. *115 The treading of the wine-press is also employed in Is. 632- 6 aa a figure of judgment and complete destruction. y l15 The Heb. adds virgin, but cf . ° and 22 • 6, where the present expression occurs without virgin, which is here probably a gloss. * l16 So Gk. and Lat. The Heb. repeats mine eye; but this destroys the regular metre and is simply a scribal error. al18 Lit., my soul. blia J. e., the citizens of Judah. °117 /. e., Judah's allies. dli7 Or those who encircle him should be his enemies. 0I19 From hunger is not found in the text but is required by the metre and has probably been omitted as the result of a common scribal error. 'I19 The second half of the vs. has been retained in the Gk., Syr., and Arabic, together with the gloss, that they might revive their spirits forever, which has taken the place of the original in the Heb. si20 Lit., inward parts; according to the Hebrews the seat of the emotions. >> l21 Jehovah, not the passers by, as in '2, is addressed. i 1" Cf. is. II22 Reversing the two parts of this vs., as the metre demands. §24 Cf., for date and interpretation, Introd., p. 20. This poem is an important historical source throwing light upon conditions in the Judean community during the first half of the_ Per sian period. In conclusion it presents the question of why and how long Jehovah will seemingly forget his people. It is the same question that is uppermost in the literature of this period: Mai. 3, Job 3-31, and many pss., e. g., 16 and 22. k5l Lit., what is to us. 79 Thegreatcalamity a punish ment for the nation'ssins DIRGES OVER THE FALLEN NATION HDur inheritance is turned over to aliens,1 Our homes belong to foreigners. 3We are orphans and fatherless, Yea, our mothers are like widows. 4We drink our water for money ,m Our wood cometh to us by purchase. sThe yoke upon our necks harasseth us,n We are weary, but find no rest. 6We have given the hand to the Egyptians, And to the Assyrians, that we might be sated with food.0 'Our fathers sinned and are no more," While we must bear their guilt. Pitiablefate of the sur vivors 8Slaves9 have dominion over us, With none to deliver from their hand. 9We get our bread at the peril of our lives, Because of the sword of the wilderness/ 10Our skin becometh hot like an oven, Because of the glowing heat of famine. nThey ravish the women in Zion, The virgins in the cities of Judah. ^Princes are hanged up by the hand, The person of the elders is not honored. 13The young men bear up the mill, And the children stumble under the wood. The tragic contrast with Judah'sformerprosperity Appeal to Jehovah to restore his people "The elders have ceased from the gate, The young men from their music. 15The joy of our heart hath ceased, Our dance is turned into mourning. 16The crown hath fallen from our head; Woe to us ! for we have sinned. 17For this reason our heart is faint, For these causes our eyes are dim; 18For the mountain of Zion is desolate; The jackals walk over it. 19Thou art enthroned forever,3 O Jehovah, Thy throne is from generation to generation. '52 I. e„ the Edomites. && I. e., not having any title to the land or the cisterns, we must purchase our water. 0 5s Correcting two scribal errors. G56 This vs. is obscure. It is not clear whether the reference is to the past experience of the nation or to the present fortunes of the exiles. In the latter case the reference to Assyria, which fell in 605-4 B.C., is unexpected, although even in post-exilic literature Assyria continued to figure as the great Eastern power. p57 For this popular proverb, cf. Jer. 312», Ezek. 18', II Kgs. 232«, 24'. Q 58 The reference may be to the Bab. governors or tojthe local landowners. Cf. Nehemiah's reference to Tobiah as the Ammonite slave, Neh. 219. *59 I. e., sudden Bedouin attacks, which have ever been the terror of the inhabitants of Palestine when the local government has been weak. ¦5'9 Cf. also Pas. 45«, 102'2. 80 PRAYER OF THE SURVIVORS IN THE JUDEAN COMMUNITY 20Why dost thou forget us forever, And forsake us these many years ? 2lRestore us,' O Jehovah, and we will be restored; Renew our days as of old. m0r hast thou completely rejected us, Art thou very wroth against us ? § 25. A Jewish Patriot's Meditation on Jehovah's Leadership of His People, Lam. 3 Lam. 3 JI am the man who hath seen affliction by the rod of his wrath. Jeho- 2He hath led me and caused me to walk in darkness, without light. afHic- 'Surely against me he hath turned his hand all the day. tfbia 4My flesh and my skin hath he wasted; he hath broken my bones. servant BAgainst me he hath builded and enclosed me with bitterness" and weariness. past 6He hath made me to dwell in dark places, like those long dead. 7He hath walled me about so that I cannot go forth; he hath made heavy my chain. 'Though I cry and call for help, he shutteth out my prayer. 9He hath walled up my ways with hewn stone; he hath twisted my paths. 10He is to me as a bear lying in wait, as a lion in lurking places. uHe hath turned aside my steps and mangled me;v he hath made me forlorn. ^He hath bent his bow, and set me as a mark for the arrow. "Through my vitals he drove shafts,™ the sons of his quiver. "To all peoples'1 1 am become a derision, and their song all the day. 15He hath filled me to the full with bitterness; he hath sated me with gall. 16He hath broken my teeth with gravel; he hath heapedy me with ashes. 17 And he hath deprived my soul of its peace;2 1 forgot prosperity, "And I said: 'My strength is gone, and my hope in Jehovah.' "The remembrance0 of mine affliction and my bitterness is wormwood and gall, 20My soul doth ever remember them and is bowed down within me. «52i So the parallel in Jer. 31" and the demands of the context. The Heb. adds to thee. § 25 For the probable date and origin of this poem, cf. Introd. p. 20. This poetic monologue presents a problem that also arises in connection with many pss. of the Psalter. Does the speaker speak for himself or for his nation? The portrait in the first part of the poem has many points of contact with the suffering servant of Jehovah in Is. 42-53 or of Ps. 22. As in those familiar passages,, the picture of suffering is superlative and transcends that of the ordinary individual. It is an epitome of Israel's woes in the years following 586 B.C. If we follow the Syr. and certain Heb. MSS. of » the conviction grows that we have here a collective description of the nation's woes, into which the poet has woven the results of his own observation and personal experience. At certain points he turns preacher, as in 21-39, and sets forth certain fundamental spiritual truths with rare power and winsomeness. In 4(M7 he throws off the individual form of address and Bpeaks to and in behalf of the nation. The poem contains many passages of great literary and spiritual beauty. ... "3* Lit., gall. The exact meaning of this vs. is not certain. Many would revise funda mentally. V3J1 I. e., carrying on the figure of a ravenous wild beast. w313 I. e., shafts from his quiver. This is a characteristic Heb. idiom. *3'4 So Syr. and many MSS. Heb., my people. v3ie Lit., made me bend under the burden. •3" So Gk. Heb., thou hast. Lit., he hath caused my soul (i. e., me) to reject peace (or welfare). »319 Punctuating the Heb. slightly differently than in the traditional text whioh reads remember. 81 DIRGES OVER THE FALLEN NATION His good ness to those who pa tiently trusthim His yoke is placed on men for a loving purpose His judg ments arejust Call to nationalconfessionand peti tionformercy Thecry of woe and distress 21Thisb I recall to mind; therefore I have hope: ^Jehovah's lovingkindnesses do not cease,0 for they never fail. ^His mercies are new every morning; great is hisd faithfulness. MI said,e 'Jehovah is my portion; therefore will I hope in him.' 25Jehovah is good to those who wait for him, to one' who seeketh him. 26It is good quietly to hope for the salvation of Jehovah. 27It is good for a man that he bear the yoke in his youth. fflLet him sit alone and be silent, when Jehovah hath laid it upon him. 29Let him put his mouth in the dust;g perchance there may be hope. 30Let him give his cheek to the smiter; let him be filled with reproach, 31For the Lord will not cast off forever the children of men.h ^Though he grieve, he will have compassion according to the greatness of his lovingkindness, ^For he doth not willingly' afflict nor grieve mankind. ^The crushing under foot of all the prisoners of earth, 35The wresting of the rights of a man before the Almighty, 36The subverting a man in his cause, doth the Lord not see ? 37Who is it that saith, and it is, when the Lord commandeth it not ? ^Out of the mouth of the Almighty doth there not come evil and good ? 39Why should a mortal complain, a man for the punishment of his sins ? 40Let us search and try our ways, and turn again to Jehovah. ^Let us lift our hearts' with our hands to God in the heavens. ^'We have transgressed and have rebelled; thou hast not pardoned. KThou hast veiled thy face in wrath; thou hast slain without pity. "Thou hast covered thyself with a cloud, that no prayer could pass through. 45Thou hast made us an offscouring and refuse in the midst of the peoples. 46A11 our enemies have opened their mouths wide against us. 47Terror and destruction are upon us, devastation and ruin.' ^Mine eye runs down with streams of water, for the wreck of my people, 49Mine eye pours down unceasingly, without any respite, ^Until Jehovah look down and behold my sorrow from heaven, 51For he affecteth my soul, because of the woes of my city.k 62They have hunted me like a bird; they who are mine enemies without cause, HIn the dungeon they have cut off my life, and have cast a stone upon me.1 b 321 The this refers to the statement regarding Jehovah's goodness that follows. °3» So one Heb. MS., Syr., and Targ. *3® Heb., thy. °3M A scribe, destroying the metre, has introduced the longer idiom, my soul saith, i. c, I myself say. I325 Lit., soul, equivalent to the Eng., one or person. S329 I. e., better humble his pride to the ground or fill his mouth with dust than speak resent fully of Jehovah's providence. b3« The metre and the parallel in " indicate that a word or two has been dropped out of the text which must be supplied. i3ra Lit., from the heart. 13" So Gk., Syr., and Lat. Heb., heart. k35i This vs. has suffered badly in transmission. The Heb. reads ail the daughters of my people. The reconstruction given above is only conjectural. l3" /. e., cast me, like Jeremiah, into a dungeon to die. 82 A JEWISH PATRIOT'S MEDITATION "Waters flowed over my head; I said, 'I am lost.' The KI called on thy name, O Jehovah, from the lowest dungeon. deiiver- 66Thou heardest my voice; oh close not thine ear™ to my cry ! anoe 670n the day that I called upon thee thou drewest near; thou saidst, 'Fear not.' K0 Lord, thou didst plead my cause;11 thou redeemedst my life. 690 Jehovah, thou hast seen my wrong; vindicate my cause. Con- 60Thou hast seen all their vengeance and all their devices against me; appeal8 61Thou hast heard their reproach, O Jehovah, and all their devices against for vin dication me,° and ^The utterances of my foes, and their mutterings against me each day. 63Behold their sitting down and their rising up; I am the object of their song.p MThou wilt repay them, O Jehovah, for the work of their hands. ^Thou wilt give them blindness of vision,' thy curse upon them. 6GThou wilt pursue them in wrath and destroy them from under the heavens.' m3M Heb. adds to my breathing. The metre and the variations of the VSS. leave little doubt that this is a later interpolation. n3BS Lit., thou didst plead the cause of my soul; but soul here, as usually, means physical life. °361 The repetition of the same second member in fl°. 61 is probably due to a scribal error, although it may have been introduced in the original for the sake of emphasis. p3m I. e., songs of mockery. Q365 Lit., blindness of heart ; but here, as usually, the heart stands for mental power. '3M So certain Gk. MSS. Heb. adds of Jehovah, destroying the metre and directness of the curse. ven- geanoe 83 SONGS OF LOVE AND MARRIAGE I. A ROYAL MARRIAGE SONG Ps. 45 n. A COLLECTION OF ANTE-NUPTIAL SONGS Sg. of Sgs. l2-36 m. WEDDING-SONGS Sg. of Sgs. S6^14 SONGS OF LOVE AND MARRIAGE A ROYAL MARRIAGE SONG Ps. 45 § 26. The King's Marriage, Ps. 45 Ps. 45 *My mind is inspired3 with a theme that is noble, As I myself utter my poemb concerning a king, My tongue is as the pen of a scribe who is skilled.0 Exor dium 2Thou art surpassingly fair, above the children of men; Over thy lips hath grace been poured; Therefore Jehovahd hath blessed thee forever. 3On thy thigh gird thy sword, O hero, In thy splendor and majesty go on, and prosper; 4For the cause of truth and right, rule on, And wonderful deeds thy right hand will show thee. Theking's beautyand graceHis prowess Songs of Love and Marriage. — Cf., for general discussion, Introd, pp. 22-29. § 26 Later generations gave to this ps. a messianic interpretation, but it is an unmistakable example of a Hebrew court song. It was evidently written on the occasion of a royal marriage, and was probably sung by the court poet himself during the public festivities. In the first part of the poem the king is addressed, 2~9, and his personal beauty and prowess and the permanence and splendor of his rule are glowingly portrayed. Vs. 9 contains an allusion to the royal bride and is followed in the second half of the poem, 10-17, by an address to the queen in which her new duties, the splendor of her attire and of her train, and the hope that she may have noble offspring are naively but effectively set forth. The poem is introduced by an elaborate exordium, l, which is doubtless typical of Hebrew court usage. Similar elaborate introductions are found at the begin ning of the royal Balaam oracles in Nu. 243 and also in II Sam. 241-3. The atmosphere of this f>s. is evidently that of the joyous days before the Babylonian exile. Although this hymn may ater have been regularly sung at royal marriages, there is little doubt that a definite theme and occasion were originally in the poet's mind. It is, of course, possible only conjecturally to identify the king addressed. As Briggs has pointed out (Pss,, I, 384, 385), the description of the king in 8-5 fits remarkably well Jehu, the warrior who unsheathed hist sword in behalf of the true worship of Jehovah, with his own right hand pierced the heart of his foes, and by a series of bold acts established himself on the throne of northern Israel. The reference to ivory palaces in 8 points also to the northern kingdom and to the days following Ahab, who, according to I Kgs. 2239, first reared, such a structure. Amos also, in his denunciation of conditions in northern Israel, appar ently alludes in 68- 9 to the singing of songs — probably similar to the present one — to the accompani ment of musical instruments. It is possible that this hymn was sung later, at the marriage of some king of Judah, as, for example, Josiah. The description of the king is doubtless due in part to the patriotic imagination and adulation which are prominent in the court songs and in the royal por traits that have come down from the court poets and artists of ancient Egypt and Babylonia. B451 Lit., is astir. M51 Lit., reciting my work. °45l Cf. Ezra 76, Ezra ... a scribe skilled in the law. d452 Heb., God. 87 A ROYAL MARRIAGE SONG 'Thine arrows are sharp in the hearts of the king's foes,6 O hero,' under thee nations shall fall. Pennarnenceandsplendorof his rule 6Thy throne8 will stand forever and ever. The sceptre of thy dominion is a sceptre of righteousness. 7Thou lovest the right, and hatest wickedness, Therefore Jehovahh thy God hast anointed thee With oil of joy above thy fellows, 8From' thy garments myrrh, and aloes and cassia, From ivory palaces the music of strings delight thee. 9Daughters of kings are among thy jewels, At thy right hand standeth the queen in gold of Ophir. Counsel to the queen 10O daughter, hear and see and give ear, Forget thy people and the house of thy father, uFor the king longeth ever for thy beauty; To him be subject, for he indeed is thy lord. 12With a gift the daughters of Tyre shall do homage,' The richest of the nations will court thy face. Herattireand her atten dants "In all her glory the king's daughter is within, Her clothing is inwrought with precious gold. 14In embroidered garments she is brought to the king; The maidens in her train, her companions, are brought in to her.k 15To her they are brought in with gladness and rejoicing, Into the palace of the king they are led. Prayerfor her offspringand fame 16To the place of thy fathers may thy sons succeed, Throughout the land thou wilt make them princes. 17I will cause thy name to be remembered for all ages,1 Therefore nations shall praise thee forever and ever. • 45s In the Heb. the last three words have been transferred to the end of the vs., but the context requires their restoration to their logical setting. *455 So Gk. This word is omitted in the Heb., probably as a result of the general confusion of the text. Possibly this last Une is a scribal addition. If so, this would explain its present awkward position in the text. b45b Heb., God; but the king is the one addressed. The error clearly came because when a later editor changed Jehovah to God he mistook the similar Heb. words wiU be and Jehovah. b457 Heb., God; but this is due to the editor who changed the original, Jehovah. >45» Following the Gk. Heb., all. >451! So Gk. The Heb. is badly corrupt. k45" So the MSS. supported by the context. Heb., to thee. 14517 Lit., generations. 88 THE BRIDE'S PROTESTATION OF HER LOVE II A COLLECTION OF ANTE-NUPTIAL SONGS Sg. of Sgs. l*-8* § 27. The Bride's Protestation of Her Love and of Her Desire to Be with Her Lover, Sg. of Sgs. 1IJ Sg- of Sgs. 1 2Let hima kiss me with the kisses of his mouth; For thy love is better than wine. 3Thine ointments have a goodly fragrance, Thy name is as an ointment poured out; Therefore do the maidens love thee. Bride's apostropheto her absent lover 4Draw me. [Attendants] : We will run after thee. [Bride] : Bringb me, O king, into thy chambers. [Attendants]: We will be glad and rejoice in thee; We will extol thy love more than wine. [Bride] : Yea, rightly do they love thee. SI am browned. [Attendants] : Yea,0 but comely. [Bride] : O daughters of Jerusalem, I am like the tents of Xedar. [Attendants] : Nay, like the curtains of Solomon. 6[Bride] : Look not upon me, for I am browned, Because the sun has burned me. My brothers were angry with me,d Asecondaddressto her lover,echoed by her atten dants Dia logue between brideand her attendants § 27 For general discussion of the Sg. of Sgs., cf. Introd., pp. 22-29. The scene of this soliloquy and dialogue is evidently the home of the bride. It marks the Deginning of the wedding festivities for which she is apparently preparing. Surrounded by her girl friends, who, in keeping with the dramatic customs of the Oriental wedding, are called the daughters of Jerusalem, she throws aside the reserve which shuts the mouth of every unbetrothed maiden in the East and protests her love for her future husband. The scene corresponds very closely to the ante-nuptial parade songs recited by the bride and her attendants in the modern Palestinian wedding, as reported by Dal- mann and already quoted. Cf. p. 25. Similarly in the next song the bridegroom himself is introduced. The chief difference between the biblical and the modern songs is that here, as throughout the Sg. of Sgs., the author with rare effectiveness makes the bride the chief speaker. In these poems we have not mere stereotyped wedding refrains but genuine love-songs that recall the similar poems of Theocritus and of the east-Jordan poet Meleager, who wrote in classic Gk. Cf. Anthol. Palatina, V, 160. True, pure love breathes through them — the love that a betrothed bride should properly feel for her future husband. The purpose of these two opening songs, as the closing refrain in 35 possibly suggests, was to awaken such a love in the heart of the bride. al2 Certain interpreters would change the Heb. in this line so astq make it a direct address as in the second line. It is more natural, however, to interpret it as it is and to regard it as the Eoet's index that the lover is not present except in the heart of the bride. She feels his presence, owever, so strongly that her words naturally pass from the third to the second person in the suc ceeding line. b l4 So Syr, Possibly the Heb. represents the original, for it retains the third person as in 2a. °16 Many interpreters assign all of this vs. to the bride, but there is an unmistakable element of contrast which strongly suggests the second half of the first two lines were spoken by the daughters of Jerusalem, to whom the bride addresses her words. Her modesty as revealed throughout the book renders it exceedingly difficult to place the closing sentence in each of these lines upon her lips. Some commentators, recognizing the difficulty, revise the text in the second half of the second line so as to read Salama instead of Solomon. d 1* This reference to her brothers is further illuminated by 6 and 88. 89 A COLLECTION OF ANTE-NUPTIAL SONGS, They made me keeper of the vineyards; But mine own vineyard*5 1 have not kept. Thebride'slonging for her lover 7Tell me, thou whom I love, Where thou feedest thy flock, f And makest it rest at noontide. Why must I be like a wandererB Among the flocks of thy comrades ? Reply of her attendant maidens 8If thou know not, O fairest of women,h Follow in the footsteps of the flock, And feed thy kids by the shepherds' tents. Lover'saddress to his bride § 28. Dialogue between the Bride and Her Lover, Sg. of l9-27 Sg. of Sgs, 1 9I have compared thee, O my friend, to a1 steed in Pharaoh's chariots; 10Thy cheeks are comely with spangles,' thy neck with jewels. k uWe will make thee spangles of gold, with studs of silver. Bride'sdeclara tion of her love 12While the king sat on his divan1 my spikenard sent forth its fragrance. 13My beloved is to me a bundle of myrrh that lieth between my breasts ; l4My beloved is to me a cluster of henna flowersm in the vineyards of Engedi. el6 I. e., probably her own beauty. *17 The exact interpretation of this and the following vs. is not clear. Certain inter preters regard it as secondary. The songs as a whole imply that the girl's lover was a shepherd. Her words are probably intended to express her passionate desire to be with him at all times. si7 So Syr., Sym., and Lat. This reading is supported by the context. The traditional Heb. reading, veiled, is due to the mistaken transposition of two letters. The meaning evidently is, Why should I be like a vagrant wanton, going from flock to flock in quest of my lover ? M8 It is not entirely clear who utters this vs. In the light of the immediately preceding context, however, it is probably the bride's attendants. § 28 The sudden change of metre from the three to the five beat measure suggests that here a new song begins. The lover, who was apparently absent from the preceding dialogue, speaks, describing in characteristically Oriental yet reserved terms the beauty of his bride to be. To-day the Arab poet can pay no higher tribute to the beauties of his wife than to liken her to his stately steed. Vs. 12 introduces a corresponding three-line stanza in which the bride, in exquisitely del icate terms, responds by describing how precious to her is the love which she cherishes for her lover. The next stanza contains a beautiful dialogue abounding in concrete yet felicitous compar isons in which the bride protests that she is but a simple flower of the plains. Her lover with restraint — for he still addresses her as his friend rather than bride — but with marvellous felicity, declares that though she is but a simple peasant girl she is far more beautiful than her attendant friends and that she is well fitted to adorn the palace in which their shepherd life is to be spent, for that palace is the greensward and the pillared forests. Each with rare aptness takes up and carries on the figure suggested by the other. In the concluding stanzas the bride develops the figure of the apple tree and, with reserve and delicacy, expresses her eagerness for the consummation of their approaching marriage. The concluding vs. contains the refrain three times repeated in the poem, cf. 35, 58, and addressed to her attendants. It is evidently intended to emphasize the importance of letting love grow spontaneously with that simplicity and freedom of which the gazelles and the fallow deer that leap over the plain are the fitting symbol. U» Heb., my. il10 Possibly the Heb. is to be interpreted plaits (of hair). It describes that which was flattened. The next line, however, favors the reading spangles which perhaps corresponded to the coins which are worn across her forehead and hanging down on her cheeks by the modern Palestinian bride. fc l10 The Heb. word is found only here and probably means strings of beads or of jewels. 'I12 Lit., something round. The reference is either to a table or a divan. ml1* Fragrant whitish flowers growing in clusters, like grapes. 90 DIALOGUE BETWEEN THE BRIDE AND HER LOVER "Behold thou art fair," my friend, thine eyes are as doves. Lover 16Fair art thou, my beloved;0 and our couch is green. Bride 17The beams of our house are cedars, our rafters cypresses. Lover 2 *I am a crocus flower on the plain of Sharon, a lily of the valley. Bride 2As a lily among thistles so indeed is my friend among the daughters. Lover 3As the apple tree" among the trees of the woods, so is my beloved among Bride the sons. Gladly I sit in his shadow, Solii- And his fruit is sweet to my taste. oUhe 4To the house of wine let him bring me, bjlde And let his banner above me be love. dressed BStay me with cakes of raisins, i° her With apples revive my strength; 3ttets For I am sick because of love. 6Let his left hand be under my head, Let his right hand embrace me. 7I adjure you, O daughters of Jerusalem, Refrain By the gazelles or by the hinds of the field, That ye stir not up nor awaken love until it please. § 29. The Bride's Reminiscences of a Recent Visit of Her Lover, Sg. of Sgs. 2s-35 Sg. of Sgs. 2 8Hark, my beloved ! Behold he comes, Mon-^ Leaping upon the mountains, skipping upon the hills.13 of the 9My beloved is like a gazelle or a young hind. regard- Behold he stands behind our wall; jns jj)er Now he is looking in the window, While I glance outr through the lattice. 10My beloved spoke and said to me, ^ve- 'Rise up, my fair one,3 and come away. B°ns uFor, see, the winter is past, The rain is over and gone, 12The flowers appear on the earth, The time of singing is come, And the voice of the turtle-dove is heard,' nl15 Through a mistake of the scribe the words behold thou art fair have been repeated in the Heb. and destroy the metre. °116 As in 1S in the Heb. the thought of the first clause has been repeated: verily thou art p23 The figure of the apple tree, with its beautiful flowers and its grateful shade and its pleasant fruit, is especially feUcitous. The figure is carried on in the soliloquy of the bride which follows. a 2' It is probable that the poet for emphasis purposely opened this most beautiful of spring time songs with a four-beat couplet. '2' Slightly revising the Heb. »210 The Lat. adds my dove in the first part and the Gk. in the latter part of this line, showing the tendency to expand which has probably led a later editor to introduce my love from 13, thereby destroying the measure. *2n In our land is added. 91 A COLLECTION OF ANTE-NUPTIAL SONGS 13The figtree ripens her figs, And the vines" give forth their fragrance. His Arise, my love, my fair one, and come away, invita- Mq m^ dove; m the rocky clefts, in the covert of the cliff, to her j^et me benoid thy countenance, let me hear thy voice; to come •* . , with For sweet is thy voice and beautiful thy countenance. him Her re- 15Catch for us the foxes, the little foxes, that she That spoil the vineyards, when our vineyards are in bloom.T receive 17Until the day becomes cool, and the shadows flee away, him at Turn, my beloved, and be thou like a gazelle, tide Or like a young hind on the mountains of spices .w Her 3 iBy night on my bed I sought him whom I love; sionate I sought him earnestly, but I found him not.1 inland 2I said, 'I will rise now, and go about the city, quest In the streets and in the broad ways I will seek him whom I love.' lover I sought him earnestly, but I found him not. 3The watchmen who go about the city found me; To whom I said, 'Saw ye him whom I love ?'y 4It was but a little after I passed from them, when I found him; I held him whom I love, and would not let him go, Until I brought him to my mother's house, to the chamber of her who conceived me.' Refrain 5j a(jjure you, O daughters of Jerusalem, By the gazelles or by the hinds of the field, That you stir not up nor awaken love until it please. u213 A scribe has added, destroying the metre, the explanatory words in bloom. Its lack of syntactical connection with the context reveals its secondary character. v215 Heb. adds My beloved is mine, and I am his, as he feeds among the lilies. This was probably introduced from 63 where it fits rather than interrupts the context. w2*7 Restoring from the parallel passage in 8U. Heb., Bether. This makes no sense. I31 Possibly this line was introduced by mistake from 2. ?34 Adding him and joining him whom I love (lit., him whom my soul loves) to the next line as the metre demands. * 34 By many this awkward line is regarded as a scribal expansion. Cf . S2 with which it is apparently inconsistent. 92 THE APPROACH OF THE BRIDEGROOM III WEDDING-SONGS Sg. of Sgs. 36-814 § 30. The Approach of the Bridegroom and His "Wedding Address to His Bride, Sg. of Sgs. $*-& Sg. of Sgs. 3 6Who is this coming up from the wilderness like pillars of smoke, Perfumed with myrrh and incense, with all the powders of the merchant ? Behold, it is the litter of Solomon !a 7Sixty brave warriors are about it, of the warriors of Israel, 8A11 of them handle the sword and are expert in war; Every man hath his sword upon his thigh, because of fear at night. 9King Solomon made himself a palanquin of the wood of Lebanon; 10He made its pillars of silver, its bottom of gold, Its seat of purple, its midst adorned with love. uGo forth, O ye daughters of Jerusalem,b and behold King Solomon, With the crown wherewith his mother hath crowned him on the day of his espousals.0 4 1Behold, thou art fair, my love; behold, thou art fair; Thine eyes are like doves peeping fromd behind thy veil. Thy hair is as a flock of goats that stream down from Mount Gilead.0 § 30 The opening stanzas of this song introduce the bridegroom advancing with his atten dants to claim his bride. In keeping with the Palestinian wedding customs, he is spoken of as King Solomon; his attendants are described as mighty warriors corresponding to the royal bodyguard. In imagination he is clad and attended with royal splendor. It is not clear who is speaking in the second stanza. It may possibly have been the bride, but more probably it was the people or some one of the wedding-guests who answered the question of the people and called the attention of the daughters of Jerusalem (the bride's attendants) to the approach of the bridegroom on this his wedding-day. The scene is evidently before the home of the bride and the hour is in the early evening, when the Oriental wedding festivities began. The stanzas which follow represent the bridegroom's praise of hia bride. It corresponds to the wasf of the bridegroom in the modern Palestinian weddings. The description is charac teristically concrete and typically Oriental. It begins with praise of her eyes and hair. A de scription of her bodily charms then follows. It was the one occasion when, in the social life of the East, such a description was deemed proper and appropriate. Its spirit, however, is chaste. It is followed by a highly poetic passage in which the bridegroom requests the bride to leave her home and become his wife. It is significant that, whereas in 41- 7 the bridegroom employs as earlier the more formal term friend in addressing the object of his affections, in 9 and 10 he for the first time uses the term bride. The bride is described under the figure of a garden, even as in modern Arabic poetry. Using the same figure, and with great delicacy, the bride in 16 expresses her willingness to enter into the marriage relation. The song ends with an address to the assem bled guests by the bridegroom. This corresponds to the refrain in which the bride addressed her attendants at the conclusion of the earlier songs. °36 The brevity of this line is probably in order to make it more impressive. b3u The Heb. adds daughters of Zion, but this destroys the metre and is evidently a scribal duplicate of the term daughters of Jerusalem, which, in the current division of .the vss., is con nected with 10 and introduced by from. # C3U Heb. adds in the day of the gladness of his heart; this, however, is probably but a scribal duplicate of the preceding phrase in the day of his espousals. d4I Supplying the verb implied by the preposition. "4l So certain Heb. MSS. and Gk. Heb., along the side of Mount Gilead. The goats of Pales tine are, as a rule, black, and the poet's figure describes the bride's black, waving locks. 93 Queryof the people Reply- that it is the bridegroom ap proaching with his friendsCom mandto the bride's attendantsBride groom's descrip tion of the bride's beauty WEDDING-SONGS 2Thy teeth are like a flock of shorn' ewes coming up from the washing, Every one of which hath twins, and none is bereaved. 3Thy lips are like a thread of scarlet, and thy mouth is comely, Thy temples are like a piece of pomegranate15 behind thy veil. 4Thy neck is like the tower of David built for an armory, On which hang a thousand bucklers, all the shields of the warriors.h Thy two1 breasts are like two fawns that are twins of a gazelle.' 7Thou art altogether fair, my friend; verily thou art spotless. His 8Come with me from Lebanon, my bride,k from Lebanon, tion'to From the top of Amana, my sister, from the top of Senir and Hermon,1 come From the den of lions, from the mount where the leopards prowl.m awayHis 9Thou hast captured my heart, O my sister, my briden ^escnp- With one glance of thine eyes, with one chain on0 thy neck.p brides 10How fair is thy love, O my sister, my bride ! charms How much better is thy love than wine, And the fragrance of thine oils than all kinds of spices ! uThy lips, O my bride, drop as the honeycomb, Honey and milk are under thy tongue; And the smell of thy garments is like the smell of Lebanon. 12 A garden enclosed is my sister, my bride; A spring shut up, a fountain sealed. 13Thy shoots are a pomegranate park, with precious fruits : Henna with spikenard plants, spikenard and saffron, "Calamus and cinnamon, with all trees of frankincense, Myrrhs and aloes, with all the chief spices. 15A fountain of the gardens, a well of living waters, And flowing streams from Lebanon art thou.' The _ "Awake, 0 north wind; and come, thou south; consent Blow upon my garden that its spices may flow out; Let my beloved enter his garden, and eat his precious fruits. f42 I. e., pearly white, symmetrical, and complete. e43 The reference is to the delicate veining. t»44 The meaning is exceedingly doubtful. The current translation given above is based on impUcations of the context. The reference is probably to the adornments and especially to the golden spangles referred to in I11. »45 Possibly two, which is superfluous in the Heb., is due to a scribal repetition. i4B Heb. adds which feed among the lilies; but this makes no sense and is, without reasonable doubt, a scribal insertion from 2^. The same scribe has apparently introduced from the same context, 217, the vs.: Until the day be cool and the shadows flee away, I will get me to the mountain of myrrh, to the hill of frankincense. Vs. 7 is the natural sequel of 5, while the inserted vs. B is out of harmony with the bridegroom's invitation in 8. M8 So Gk., Lat., and Syr. Cf. fl. Heb. repeats with me. 148 This vs. suggests the ancient form of marriage by capture and night. m48 Lit., mount of the leopards. n49 Heb. repeats thou hast captured my heart. °49 Lit., of thy neck; i. e., the necklace on thy fair neck. p49 Possibly the original read: Thou hast captured my heart, with one of thine eyes Thou hast captured my heart with one charm on thy neck. Q41B Supplying the words required to complete the measure and thought. 94 reminiscence BRIDEGROOM'S ADDRESS TO HIS BRIDE 5 *I am come into my garden, my sister, my bride; Bride- I have gathered my myrrh with my spice, Slight'8 I have eaten my honeycomb with my honey, *n the I have drunk my wine with my milk. mar- Eat, O friends; drink, riage Drink abundantly, O friends. § 31. The Bride's Praise of the Bridegroom, Sg. of Sgs. 52-63 Sg. of Sgs. 5 2I was asleep, but my mind was awake: Bride's Hark ! My beloved is knocking ! [He said], 'Open to me, my sister, of an My friend, my dove, my undented, visit For my head is filled with dew, f^f My locks with the drops of the night.' 3[But I said], 'I have put off my garment; How shall I put it on ? I have washed my feet; How shall I soil them ? ' 4My beloved took his hand away from the latch.r Then my heart was moved for him, BI rose up to open to my beloved; And my hands dropped with myrrh, And my fingers with liquid myrrh, Upon the handles of the bolt. 6I myself opened to my beloved; But my beloved had turned away, was gone. My soul had failed me when he spoke, I sought him, but could not find him, I called him, but he gave me no answer. 'The watchmen who go about the city Found me, they smote me, they wounded me; The keepers of the walls took from me my mantle. 8I adjure you, 0 daughters of Jerusalem, Refrain If ye find my beloved, then tell him That I indeed am sick because of love ! 9What is thy beloved more than another beloved, 0 thou fairest among Their women? »*»* What is thy beloved more than another beloved, that thou dost so adiure us ? describe J her be- § 31 This song contains the bride's impassioned description of her love for the bridegroom and of his physical charms. It corresponds to the bridegroom's description of her charms in the preceding song. Like the similar song in 28-35, it is in part a monologue. Its object is evidently to indicate the intensity of the love which burns in her heart. t Her description of her lover which follows is provoked by the question of her attendants. The bridegroom does not appear in person in this song until the close. As in the second song, 28-3s, she is alone with her attendants in whose presence her frank expression of her love is appropriate. While her concrete description of the physical characteristics of the bridegroom does not appeal to Western taste, it is thoroughly chaste and full of Oriental charm. '5* Lit., hole of the door through which one reached to lift the latch- loved 95 WEDDING-SONGS Her de scriptionof his charms Effect upon her at tendants Hercoy reply 10My beloved is dazzling and ruddy, distinguished among ten thousand; uHis head is finest gold, his locks are3 black as a raven, 12His eyes are like doves beside the streams of water, Washed with milk, well set, and full orbed.' 13His cheeks are a bed of spices; banks of sweet herbs;11 His lips are lilies, dropping liquid myrrh. 14His hands are rings of gold set with beryl/ His body is ivory work overlaid with sapphires. 15His legs are marble pillars, set upon golden sockets. His appearance is like Lebanon, excellent as the cedars. 16His mouthw is most sweet; yea he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem. 6 1Whither is thy beloved gone, O thou fairest among women ? Whither hath thy beloved turned, that we may seek him with thee ? 2My beloved is gone down to his garden, to the beds of spices, In order that he may feed in the gardens, and there gather lilies. 3I am my beloved's and my beloved is mine, as he feeds among the lilies. Bride groom's apos tropheto his bride § 32. Praise of the Bride and Her Public Avowal of Her Love, Sg. of Sgs. &-& Sg. of Sgs. 6 4Thou art fair, O my friend, as Tirzah !x Comely as Jerusalem, formidable as an army with banners ! sTurn away thine eyes from me, for they cause me alarm. Thy hair is as a flock of goats that stream down from Mount Gilead.y 6Thy teeth are like a flock of shorn ewes, which come up from the washing, Every one of which hath twins, and none is bereaved. 7Thy temples are like a piece of pomegranate behind thy veil.8 sSolomon had sixty queens and eighty concubines.3 9My dove, my undefiled, is but one ! She is the only one of her mother, the choice one of her who bore her. a5u The Heb. adds a doubtful word usually translated bushy, but it is probably secondary. *512 The exact meaning of the Heb. is not known. The translation is based on the root meanings of the Heb. words. <*513 Lit., balsam. v514 Lit., the Tarshish stone. w516 Or, revising the text slightly, Behold he is. § 32 This song, chiefly devoted to a description of the charms of the bride, corresponds to the preceding description of the bridegroom. As in the third song, Z*-5l, the bridegroom advanced in regal state, so now the bride advances. She is first addressed by the bridegroom. The open ing stanza is largely a duplicate of the bridegroom's praise of the bride in 41-51. Possibly it is secondary, and the original song, like the corresponding one in 36-11, began with a question of the assembled guests. Here the bride evidently appears before the guests, clad in all her finery, and possibly brandishing a sword, as in the corresponding scene in the modern east-Jordan wedding ceremony, and dances, while they chant her charms. It is significant that the remarkably free description of her physical beauty in 71*5 begins with her feet and concludes with a reference to her tresses, in which the king, i. e., the bridegroom, is held captive. The brief dialogue between the bridegroom and bride at the end apparently concludes the public wedding ceremony. x64 Tirzah, for a brief time after the death of Solomon, the capital of northern Israel, is probably to be identified with the modern Teiasir, twelve miles northeast of Samaria. It stood on a commanding height in the midst of fertile fields. y66 For the same figure, cf. 4l- -. *6* Cf. 43. a68 Following Budde (Komm, 32) in emending the text in the light of 8". A scribe familiar with the atatement in I Kgs. II3 that Solomon had 700 wives and 300 concubines has added and virgins without number. 96 BRIDEGROOM'S PRAISE OF THE BRIDE The daughters of Jerusalem11 saw her and called her blessed; Yea, the queens and the concubines, they likewise praised her. 10Who is she that looks forth as the morning, fair as the moon, Clear as the sun, formidable as an army with banners ? Queryof the guests nI went down into the garden of nuts to see the green plants of the valley, To see if the vines were budding and the pomegranates were in flower. 12Before I was aware, my desire put me beside the chariots of the prince.0 13Turn, turn, 0 Shulammite,d that we may look upon thee. Why will ye look upon the Shulammite, as upon a martial dance ?° 7 xHow beautiful are thy feet in sandals, O prince's daughter ! Thy rounded thighs are like jewels, the creation of a master hand. ^hy bosom is a round goblet, in which no mingled wine is wanting. Thy body a heap of wheat fenced about with lilies. 3Thy breasts are both like two fawns, the twins of a gazelle. 4Thy neck is like a tower of ivory ;f thy head like Carmel;8 Thine eyes as the pools in Heshbon, by the gate of Bathrabbim; Thy nose is like the tower of Lebanon which looks toward Damascus. ^hy hairh is like purple; the king is held captive in its tresses. 6How fair and how pleasing art thou, O beloved, O delightful one I1 7This' thy stature is like a palm tree, and thy breasts like its clusters. 8I said, I will climb up into the palm tree, I will take hold of its branches; Let thy breasts be as clusters,k and the smell of thy breath like apples, 9And thy mouth like the best wine, that glides over my lips and teeth.1 10I belong to my beloved, and his desire is toward me. 11Come, my beloved, let us go forth,™ let us lodge in the villages. b 69 Supplying of Jerusalem,, implied by the context and demanded by the metre. °6n This line is almost hopelessly corrupt. Many emendations have been suggested but none is convincing. The above reading is obtained simply by deleting the Heb. word com monly translated my people. d 613 Heb. repeats turn, turn ; but this is probably due to dittography, for it destroys the metre. «613 Heb., as upon the dance of Mahanaim. A slightly different punctuation of the Heb. gives the reading two camps or camps. The allusion is apparently to the military dances that might be seen at the warriors' camp. *74 Cf. 4* for the same figure. The last end of the line has apparently been lost, as the parallel passage in 44 indicates. «74 Completing this broken line by transferring Ba which is inconsistent with its context. Heb. adds upon thee. b76 Lit., hair of thy head. 1 7a So Syr. Lit., daughter of delights. Through a slight error the Heb. reads for delights. i 77 Possibly this is secondary. k78 Heb. adds of the vine ; but this was probably appended by a scribe who lacked metrical Bride's modest reply Requestof the guestsBride'sreply Praiseof the bride by the atten dant guests Bridegroom's plea sure in her love Bride's callto the bridegroomtodepartwithher to hishome 179 This vs. is practically untranslatable as it stands. It has evidently suffered in trans mission. The current translation, that goeth down smoothly for my beloved, gliding through the lips of those that are asleep, puts these words in the mouth of the bride; but the translation and interpretation are both doubtful. The first part is probably a scribal addition. A slight revision of the latter part gives the above reading, which is in harmony with the meaning and metre. m7" Heb. adds the field; but it is loosely connected with the context and probably a scribal expansion. 97 WEDDING-SONGS Fare wellto her attendants Question of the villa gersBride'saddressto her hus bandHer mar riage oath uLet us get up early to the vineyards, that we may see whether the vine hath budded, Whether its blossom is open, and the pomegranates are in flower; There I will give to thee my love," 13while the mandrakes" give forth fra grance, And at our doors are all kinds of good fruits, new and old, Which I have laid up for thee, my beloved. 8 *0 that thou wert as my brother, that sucked the breasts of my mother ! Should I find thee without, I would kiss thee, and none would despise me. 2I would lead thee intop my mother's house, and she would instruct me; I would cause thee to drink of spiced wine, of the juice of my pomegranate."1 4I adjure you, O daughters of Jerusalem, That ye stir not up nor awaken love until it please. § 33. Arrival of the Bride and Bridegroom at Their Home, Sg. of Sgs. 86-" Sg. of Sgs. 8 5Who is this coming up from the wilderness, Leaning upon her beloved ?r Under the apple tree I awakened thee; There thy mother was in travail with thee, There was she in travail who bore thee. 6Place me as a seal upon thy heart, Set me as a seal-ring3 upon thine arm; For love is as strong as death; Jealousy is as irresistible as Sheol; Its flames are flames of fire, A very flame of Jehovah.4 'Many waters cannot extinguish love, Neither can floods ever drown it. If a man should give all his wealth for love, He would be utterly despised. n 712 This half line is regarded as secondary by many, but it furnishes the natural complement to 10 which otherwise is isolated. o 713 Mandrakes appear to have been regarded by the ancients as the symbols of love. p 82 Heb. adds bring thee. The absence of the connective indicates that it is a later insertion. i82 A scribe has added in the Heb., from 2B, let his hand be under my head, and his right hand embrace me. His object was possibly to interpret the obscure vs. which precedes. The simple, natural interpretation is, on the whole, the most satisfactory. § 33 This song marks the consummation of the wedding ceremony: the conducting of the bride to the home of her future husband. The poet, with consummate dramatic art, has objectified and interpreted this concluding act by means of a dialogue between the bride and the bridegroom. As in 38 and 610, it is introduced by a question raised by the people. The powerful description of true marital love in 6- 7 was apparently the marriage oath uttered by the bride as she entered the home of her husband. In protesting that she possesses that purity which is essential to a faithful marriage, she quotes an earlier conversation between her brothers. In conclusion she declares that she is well content with humble life, though it is in striking contrast to the splendor of Sol omon which had furnished the imagery for the marriage ceremonies. '8& These lines indicate the approach to the home of the bridegroom. s86 The original may have read bracelet. In the translation the implied verbal idea has been expressed. t8fl I. e., a divine, irresistible name. 98 THE BRIDE AND BRIDEGROOM AT THEIR HOME 8'We have a little sister, and she has no breasts; Asser- What shall we do for our sister that In the day when she shall be spoken for ? slJe hl>? 9If she prove to be a wall, to her We will build upon her a turret of silver; he™ y And if she prove to be a door, chastity We will enclose her with boards of cedar.' 10I am a wall, and my breasts towers ; Now I am as one who has found peace." "Solomon had a vineyard at Baalhamon; Con- He let out the vineyard to keepers, ment Everyone for its fruit was to bringv silver; ^^ ^But my vineyard, which is mine, is before me. humble O Solomon, thou mayest have the thousand, And those who keep its fruit two hundred ! lot 13Thou that dwellest in the gardens, The The companions hearken for thy voice; groom's Cause me to hear it. teque8t remims- "Make haste, my beloved, The And be thou like a gazelle or a young hart, cent Upon the mountains of spices. refrain a8]0 So Gk.B. Heb., in his eyes. vS11 Heb. adds a thousand; but this suggests the prosaic detail of a later scribe.. 99 THE KINGLY AND MESSIANIC PSALMS I. PETITIONS FOR THE KING'S WELFARE AND SUCCESS Pss. 20, 21, 61, 72 II. THE DIVINE PROMISES TO DAVID AND TO HIS SUCCESSORS Pss. 8917"21- 3- "• 22-52, 2, 110, 132 m. A RULER'S OATH OF OFFICE Ps. 101 IV. THE RULE OF JEHOVAH THE DIVINE KING Pss. 24, 47, 93, 95, 96, 98, 97, 99, 2227"31 THE KINGLY AND MESSIANIC PSALMS PETITIONS FOR THE KING'S WELFARE AND SUCCESS Pss. 20, 21, 61, 72 § 34. A Prayer for Victory on the Eve of Battle, Ps. 20 Ps. 20 1May Jehovah answer thee in the day of stress, May the name of the God of Jacob protect thee. 2May he send thee help from the sanctuary, And from Zion may he sustain thee. 3May he remember all thy cereal-offerings, And accept as perfect8 thy burnt-offerings. b 4May he grant thee thy heart's desire, May he bring to pass thine every plan. ^e will shout with joy over thy deliverance, We will magnify0 the name of our God.d The Kingly Psalms of the Psalter. — The first group of kingly pss. consists of prayers or litanies apparently uttered when the king or ruler to which each refers was still living. They are without reasonable doubt the oldest group of pss. in the Psalter. Inasmuch as the king is the chief representative of the nation, the psalmists have incorporated in these pss. the noblest pa triotic hopes of their age. In this group the national and material hopes which are frankly ex pressed, for example, in the early Balaam oracles, Nu. 237-10- 18*M, 243-9- ^-^, are combined with the nobler ethical ideals so clearly set forth by the great prophets of the eighth and seventh cen turies b.c. Progress toward a more ethical and spiritual kingly ideal is clearly discernible when the pss. are arranged in their chronological order. § 34 The aspirations expressed in this ps. are closely related to those found in the Balaam oracles. It is full of youthful vigor and energy. It is apparently a litany, chanted by the priestly singers in the temple courts while an offering was being presented by the king. The one ad dressed in the opening stanza is the king, who was probably present, surrounded by his warriors. Three reasons are urged why Jehovah should give deliverance and victory : the first is his char acter and unique relation to the people in behalf of whose king the prayer is uttered; the second is the rich sacrifice, including both cereal and whole burnt offerings, which the king had probably caused to be presented to his divine Lord while this litany was being sung; the third is the vow of the priestly singers that if Jehovah will grant deliverance they will repay him with the gift of song and praise. It is the naive, childish conception of Jehovah and of religion which here confronts us. The confident joyousness of the pre-exilic period is everywhere in evidence. The absence of the detailed references to persons, found, e. g., in the song of Deborah and in David's lament over Saul and Jonathan, indicates that the litany was probably written to be used whenever the need for it arose. It may come from the days of Jehoshaphat or Amaziah or Uzziah or possibly Josiah. Its background is an hour of stress, when the self-sufficiency that characterized most of Judah's rulers was shaken; but its confident tone implies that it was written before the Assyrian and Babylonian armies had broken the strength of the Hebrews. _ In any case, it is one of the earliest pss. of the Psalter and is an excellent example of the pre-exilic royal hymn. a203 Lit., accept as fat. b203 So Syr., Targ., and certain Heb. MSS. The standard Heb. text has the singular. C205 So Gk., Lat., Syr., and revised Heb. texts. Certain Gk. texts read rejoice in. d206 In the Heb. a scribe has practically repeated 4ft at the end of 5, May Jehovah bring to pass thine every request, and inserted Jehovah in 6. 103 May Jehovahhelptheking in battle andgranthimsuccess Refrainby the chorus PETITIONS FOR THE EING'S WELFARE AND SUCCESS The assur anceof Je hovah's 6Now I know that he helpeth his anointed, He answereth him from his sacred heavens By his right hand's mighty deeds of deliverance. 7Some trust in chariots and some in horses, But we call upon6 the name off our God. 8They it is who bow down and fall, But we indeed arise and stand. Therefrainby the chorus Thanks to Je hovahfor the bles sings con ferred upon the king 9Jehovah hath delivered the king, He answereth5 us when we call upon him.h § 35. The God-Given Might of Israel's King, Ps. 21 Ps. 21 xIn thy strength, O Jehovah, the king rejoiceth, And in thy help1 he greatly exultethJ 2Thou hast granted him nig heart's desire, And the request of his lips thou hast not denied; 3For thou meetest him with the blessings of prosperity. Thou settest on his head a golden crown. 4Life he asked of thee, thou gavest it to him, Length of days forever and ever.k BGreat is his glory through thy help, Honor and majesty thou bestowest upon him, 6For thou givest him everlasting blessings, Thou dost delight him with joy in thy presence. Refrainby the chorus Tor the king ever trusteth in the Lord, Through the kindness of the Most High he cannot be moved. Hispoweris invin cible be cause Jeho vahhelpshim 8Thine hand will find all thy foes, Thy right hand will find1 those who hate thee. ^Thou wilt make them as a furnace of firem At the time of thine appearing. <*207 Gk. and Syr., we are great, but the current Heb. reading, lit., make mention, remember, is more in harmony with the rest of the sentence. *20? So Gk. Heb. adds Jehovah. «209 Gk. and Lat., answer us. i>209 Lit., on the day of our calling. § 35 In structure and thought this ps. is closely related to 20. Its second vs. is an echo of 20*. The same king evidently originally figured in both. The one ps. is perhaps a litany to be sung before battle and the other a Te Deum to be sung after the victory had been won. The allusions, however, in 21 are not to a definite event but are general. Not merely victory in war but the conferring of the blessings which every Heb. king desired are described in the opening stanza. The warlike note is much stronger in the second main stanza where the king is directly addressed, even as in the first stanza of 20 . The ps. presents a noble though warlike kingly ideal. It is the portrait not of a tyrant but of a king who, true to the Hebrew ideal, ruled as the viceroy of Jehovah and the servant of the people. The ps. consists of two stanzas of twelve lines each followed by a refrain of two lines which was probably sung by the people in unison. »21i Possibly this should (with Briggs, Pss., 1, 183), here and throughout the ps., be translated victory. i21i So Gk., Syr., and Lat. k21* Cf., for a similar request, I Sam. 10", II Sam. 16", I Kgs. 1^. 1218 Or, revising the text to avoid the repetition of the same verb, pierce through, or, shatter. m219 Or, revising the Heb. to bring it into closer harmony with the context, Thou wilt put them in afur.mce of fire (so Briggs, Pss., I, 183). 104 THE GOD-GIVEN MIGHT OF ISRAEL'S KING The Lord, in his anger, will swallow them, And the fire of his wrath will devour them. 10Their offspring thou wilt destroy from the earth, And their descendants from among the sons of men. "Though they plan evil against thee, Conceive a plot, they shall not prevail, ^For thou wilt put them to flight," And aim at their faces with thy bowstring. "Arise, O Jehovah, in thy strength, Refrain We will sing and praise thy might.0 chorus § 36. Confidence in God's Protection of His People and King, Ps. 61 Ps. 61 'Attend to my cry, O Jehovah, give heed to my prayer. Petition sFrom the end of the earth I will call to thee, when my heart fainteth. P°otec- Lead thou me to the rock that is higher than I,p tion 3For thou art a refuge for me, a strong tower from the presence of the enemy. 4I will be a guest in thy tent forever; I will take refuge under the cover of Assur- thy wings. SS.t 6For thou, O Jehovah, hast heard my vows; S™tec" Thou hast granted the request3 of those who fear thy name. tion 6Days to the king's days wilt thou add, And of His years shall be forr generation to generation. ruieng 7He shall abide before Jehovah forever, *?r the Kindness and faithfulness will preserve him,8 8So will I sing praise to thy name forever, While I daily perform my vows. D2112 Lit., Thou will put them the shoulder. °2113 Gk. and Lat., mighty deeds. § 36 Vs. 2 of this ps. suggests that the author was an exile; but the declaration that he will call upon Jehovah even from the ends of the earth may be but a superlative expression of his con fidence that Jehovah is able to help him wherever he is. The figures of the rock, of the strong tower, and of being Jehovah's guest in his tent point to the earlier and simpler days rather than to the later. In Ps. 23 the psalmist looks forward to dwelling in Jehovah's temple rather than in his tent, as here. The vow was also a prominent pre-exilic institution. The reference to the king in 6-8 is alone satisfied by a pre-exilic setting, for he is a Hebrew ruler. Vs. 6 implies that it was a collective ps. It was a prayer equally fitting for the individual or the community, although the reference to the king emphasized its public character. In the light of all the facts, it may, with 20 and 21, be assigned to a pre-exilic date. The days of Jeremiah and Josiah furnish a fitting back ground. The original reading, Jehovah, which was changed by a later editor to God, has been restored. p612 Gk., Lat., and Syr., On the rock mayest thou lift me up. But Heb., Syr., Old Lat., and Targ. read as above. q61b Slightly correcting the Heb., which reads, heritage. '61* Again revising the obscure Heb. •617 So Syr., Lat., two Heb. MSS., and the demands of the context. 105 PETITIONS FOR THE KING'S WELFARE Thereignofjusticeend peace Worldwide rule The deliverance of the needy and afflicted § 37. Prayer That the King's Rule May Be Just, Beneficent, and Enduring, Ps. 72 Ps. 72 *Grant the king thy justice,* O Jehovah, And thy righteousness to the king's son. 2May he judge thy people in righteousness, And thine afflicted ones with justice. 3May the mountains bear peace to the people, And the hills bring forth righteousness.11 4May he vindicate the afflicted among the people, May he help the sons of the needy.v 6May he fear theew while the sun endureth, As long as the moon shineth, even forever. 6May he descend like rain upon the mown grass, Like rain-drops that water the earth. 7May righteousness* flourish in his days, And abundant peace until the moon be no more. 8May he rule from sea to sea, And from the river unto the ends of the earth. 9May adversariesy bow before him, And his enemies lick the dust. 10May the kings of Tarshish and the coast-lands bring a gift, The kings of Sheba and Seba pay tribute. uMay all kings pay him homage, May all the nations serve him. 12For he delivereth the needy who cry, And the afflicted who have no helper. § 37 At least a century of remarkable moral and religious development apparently lies between this ps. and 20 and 21. Here the ideals of Am., Hos., and Is. are woven into a majestic royal ode. Like the laws in Dt. 1714-20, which define the duties of a Heb. ruler to his subjects, this ps. was evidently written in order to place before the king worthy ideals to guide him in his rule. It recalls the poem of the Egyptian prophet Ipuwer, who lived not long after 2000 B.C. After de scribing the overthrow of existing political and social evils, this Egyptian forerunner of the Heb. prophets declared that a just king would arise who would smite evil when he raises his arm against it. Josiah was the only king in Judah's later history who, even in part, realized the social ideals set forth in this wonderful ps. Of him Jeremiah declared, He executed law and justice; he judged the cause of the poor and needy (Jer. 2216- 16). Evidently Josiah's benign policy was in the mind of the psalmist. The description in 12-14 fits no other Heb. ruler so well — 'not even David. Ps. 72 is the poetic counterpart of the book of Dt., which comes from the same period. The poetry in 8-u is the antithesis of that of the Prince of Peace pictured in the remainder of the ps. It voices Israel's narrow national prejudices and selfish ambitions. The immediate sequel of 1_7 is 12_16. In the light of these facts it is possible that 8-u came from the hands of a later editor who missed the promise of world-wide dominion which is found in the primitive Balaam oracle and which seemed to him more important than the visions of justice and mercy that were to mark the rule of Jehovah's king. Little wonder that the Christian world has long regarded this ps. as messianic. It so far transcends anything realized by even the best of Israel's rulers that it points unmistakably to the future. It is a marvellous foreshadowing of the divine purpose to be realized in human society. It is by no means an exact portrait of Jesus, the Prince of Peace; but it nobly formulates certain of the social ideals which he strove to implant in the minds of his followers. '721 So Gk., Lat., and Syr. Heb., judgments. "723 Slightly correcting the Heb. and adding the verb implied by the context. *724 The Heb. adds and may he crush the oppressor. This is a later insertion, for it is not grammatically or logically connected with the context and is not metrically complete. w725 Following the Gk. Heb., may they fear thee. *727 So certain MSS., Gk., Lat., and Syr. Heb., a righteous man. y729 Slightly correcting the corrupt Heb. 106 PRAYER THAT THE KING'S RULE MAY BE JUST 13He hath pity on the poor and needy, And saveth the life of the poor. 14He saveth them2 from extortion and violence, And their life blood is precious in his sight ; 15So may they live and give him of Sheba's gold," And pray for him continually, And bless him all the day long. 16May there be abundance of grain in the land, J06, On the hill top may his fruit rustleb like Lebanon; pros- And may they blossom forth0 from the city like the wild herbs. and'y 17May his name endure forever, endur- May his name be established as long as the sun shineth,d rule May all nations'3 ask a blessing like his and call him happy. 18Blessed be Jehovah, the God of Israel, Con: He who alone doeth wondrous things, dmc- °g Praised be his glorious name forever, ol°sy "Let the whole earth be filled with his glory, Amen and amen.' n THE DIVINE PROMISES TO DAVID AND HIS SUCCESSORS Pss. 8917"21- »¦ "• 22"52, 2, 110, 132 § 38. The Sad Contrast between Jehovah's Promise to David and the Fate of His House, Ps. 8917-21. »¦ 4- 22-52 Ps. 89 17Thoua art the glory of our strength, jeho- And by thy favor thou hast exalted our horn. original 18For our shield belongeth to Jehovah, choice And our king to the Holy One of Israel. cove nant with > 72H Possibly this word is secondary. David .7216 This line may be secondary. The verbs in the Heb. are singular. b72w The exact meaning of this word is not certain. 07216 Possibly the text is here corrupt. d72" The Heb. is untranslatable. The above rendering is based on a plausible reconstruc tion of the text. e72i7 The Gk. adds all the families of the earth. f72i» Vss. 18' 18 are the doxology with which this section of the Psalter closes. The Heb. adds the prayers of David the son of Jesse are ended. § 38 As Briggs has shown (Pss., II, 250-254), Ps. 89 consists of two and possibly three originally independent poems. This is evinced by the different metre employed and by the dissimilar themes treated in different parts of the ps. The older ps., written in the three-beat measure, based on the traditional covenant with David recorded in II Sam. 78-M, and emphasizing the contrast between the promise and the fate of the reigning house of Judah, is clearly the older lit erary unit. In theme and style it is closely parallel to the older poems in the book of Lam. The description in a8-'5 implies that the psalmist was personally acquainted with the king whose fate he bewailed. It describes well either Jehoiachin or Zedekiah. Vs. « perhaps fits best the ill-fated • 89" The editor who combined the two pss. in 89 has added for at the beginning of this line and transformed the original our required by the parallelism into his. 107 DIVINE PROMISES TO DAVID AND HIS SUCCESSORS 19Onceb thou didst speak in a vision To thy holy one, ° and didst say : I have placed a crown11 upon a hero," I have exalted one chosen from the people; 20I found David my servant, With my holy oil I anointed him; 21With whom my hand is established, Mine arm also doth strengthen him. 3I made a covenant with my chosen one;f I swore to David my servant: 4'I will establish thy seed forever, And build thy throne for all generations.' The 22The enemy shall not exact5 from him, promise The wrong-doersh shall not afflict him. *° ?ro" ^And I will crush his adversaries before him, tect . him, to And I will smite down those who hate mm. hTsrule, MBut my faithfulness and lovingkindness shall be with him, an wi And through my name shall his horn be exalted. eternal 25I will set his hand also on the sea, And his right hand on the rivers.' 26He shall cry to me, 'Thou art my father, My God, and the rock of my salvation.' 27I will also make him my first-born, Most high above the kings of earth. 28My lovingkindness will I keep for him forevermore, And my covenant shall stand fast for him. 29His seed will I preserve forever, And his throne as the days of heaven. Condi- 30If his sons forsake my law, And walk not in my judgments, tions upon "tt111 31If they profane my statutes, divine And keep not my commands; Pre°m" 32Then will I visit their transgressions with a rod, were And their iniquity with stripes. baaed ^^^^^^ Zedekiah. The later editor, in the process of reconstruction, evidently transferred 3- 4 from their original position after 21 and injected them into the midst of a later poem written in the four-beat measure describing Jehovah's might and goodness. This wonderfully symmetrical and power ful song of adoration is found in '. >¦ 5-'». Cf. § 94. To the royal hymn which comes from the earlier part of the Babylonian exile, the final editor of the ps., who probably lived in the Gk. period not long before the beginning of the Maccabean struggle, has appended a four-beat poem, in «-51, bewailing the fate that had overtaken Jehovah's people, and especially the faithful m the Jewish community. t>8919 Lit., then, i. e., referring to the promises to David recorded in II Sam 78-16. °89>" So certain Heb. MSS. Heb., holy ones. The reference is clearly to Nathan. Cf II Sam. T. d 8919 Correcting the Heb. which reads, probably through a scribal error, help. «8919 I. e., David, the mighty warrior. '893 Cf. the natural antecedent in ls. b89m So Gk. and a possible translation of the Heb. Syr. and Lat., come treacherously upon. b89M Lit., son of wrong. The Heb. phrase clearly has a collective meaning. » S925 If the plural is retained it refers to the Tigris as well as the Euphrates, and probably includes the connecting canals. 108 THE SAD CONTRAST 33But my lovingkindness will I not remove' from thee, I will not beliek my faithfulness. 34I will not profane my covenant, Nor alter that which hath issued from my lips. 360nce have I sworn by my holiness, Verily, I will not lie unto David. 36His seed shall endure forever, And his throne as the sun before me, 37 As the moon shall it be established forever, Even as long as1 the sky is firm. ''But thou hast cast off and rejected, The Thou hast been exceedingly wroth with thine anointed. Fat«ent 39Thou hast spurned the covenant of thy servant, of the Thou hast profaned his crown to the ground. house 40Thou hast broken down his fences, Thou hast made his fortresses a ruin. a All the passersby rob him, He hath become an object of reproach to his neighbors. ^Thou hast exalted the right hand of his adversaries, Thou hast made all his enemies rejoice. 43Yea, thou hast turned back™ his sword, And thou hast not made him stand in battle. "Thou hast made his lustre to cease," And flung down his throne to the ground. 45Thou hast shortened the days of his youth, Yea, thou hast covered him with shame. 46How long, O Jehovah, wilt thou hide thyself ? When Shall thy wrath forever burn like fire ? J"U ^ " "Remember, O Lord,0 the duration of life;D redeem For what vanity hast thou created all the sons of men ! prom- 48What man is there who shall live and not see death, jj^jjj and Who can deliver his life from the power of Sheol ? his 490 Lord, where are thy former acts of kindness, p80p e Which thou didst swear to David in thy faithfulness? "•Remember, O Lord, the reproach of thy servants, My bearing in my bosom all the sinsq of the peoples, HWith which thine enemies reproach thee, 0 Jehovah, With which they reproach the footsteps of thine anointed.' i8933 So certain Heb. MSS., Lat., and Syr. supported by the parallel in II Sam. 71S. J£8933 So Briggs felicitously renders the Heb. verb. I8937 Slightly revising the corrupt and unintelligible Heb. ¦» 89M So a revised Heb. text. Or, edge. n89M Or, revising to bring this line into close paralleUsm with the next, his scepter from his hand, or, with Briggs, Thou hast taken away the scepter of majesty. ° 8947 Correcting an obvious scribal error. p8947 Lit., what duration, i. e., of man's life. q8950 Correcting the Heb. by the aid of Aquila and Lat. '89s1 This ps. concludes with the doxology that closes the third division of the Psalter, Bless Jehovah forever. Amen and amen. 109 DIVINE PROMISES TO DAVID AND HIS SUCCESSORS Con spiracy of the nations against Jehovah'sMessiah § 39. Jehovah's Care for His King, Ps. 2 Ps. 2 xWhy do the heathen throng together,8 And the peoples devise vain plans ? 2The kings of the earth take their stand, And the princes consult together,* Against Jehovah and his anointed [saying], 3*Let us tear apart their bonds, Let us cast from us their cords.' Jehovah'scon temptfor the conspirators 4One throned in heaven laugheth, At them the Lord mocketh; ^hen he saith to them in his wrath, In his burning anger affrighting them : B' It is I who have setu my king On Zion, my sacred mountain/ His promise of domin ion to hisanointed king TLet me declare Jehovah's decree ! He hath said to me : ' Thou art my son,v This day have I begotten thee; 8I will givew the heathen as thy heritage, And the ends of the earth for thy possession, § 39 This ps., like 1, has no superscription. It was clearly given its present position as an introduction to the collection of Davidic pss. which follows in 3-41. Its basis is the covenant and promise made to David according to II Sam. 711-16. In 7 the psalmist puts in the mouth of the king the promise of II Sam. 1U&, I will be to him a father, and he shall be to me a son. The poet assumes as his historical background the period after David had established his dynasty at Jeru salem and had subjugated the surrounding nations. It is apparently in David's mouth, as the representative of Israel's reigning house, that the poet puts the words in 7-9, which embody his messianic hopes. These contemplate the world-wide rule of the messianic king. The great kingdoms of Assyria, Babylonia, and Persia, and the repeated rebellions of the subject peoples, are evidently before the psalmist's mind. To him the splendors and glory, which the Chronicler projected back into the days of David and Solomon, He m the future. Not the sword but Jeho vah's might is to bring about this consummation. The ps. apparently reflects the broadened vision that came with the experiences of the exile; but it is difficult to date it with assurance. Except for the presence of several Aram, words, the language is free from indications of late influence. Israel's outlook ia hopeful. On the distant horizon are great national rebellions. The opening days of the reign of Darius, when every mes senger brought reports of a new rebellion and when, as we learn from the sermons of Haggai and Zechariah, cf. Hag. 220-23, Zech. 2, the Jews hoped that a Davidic king would speedily arise in their midst and set up a world-wide kingdom, furnish the most satisfactory setting. This is also in harmony with its position at the head of the earliest Davidic collection of pss. Cf. Introd., p. 45. The ps. is remarkably symmetrical and falls into four stanzas of approximately seven lines each. The strophic parallelism is most marked: the first and fourth are synonymous and stand in the antithetic relation to the second and third, which are synonymous. The hopes of the ps. never found their complete reaUzation in Israel's history; but the abso lute trust in Jehovah and in the ultimate victory of the right that pervades it lifts it above all local conditions and gives it a universal significance which finds its true realization in the kingdom of God established by Jesus. "2l The usual conjectural rendering of this rare verb, rage, is not supported by the present context or the obvious meaning of the noun derived from the same root in 5514 and 642, where the parallelism requires throng or conspiracy. Cf. Dan. 66- ", assemble together. t22 Some commentators would revise the text to read, contrive plots, on the strength of the parallelism, but the accepted reading expresses hostile action. "2a The Gk. reads, i" was set by him. ? 27 Possibly the first two lines should be emended to read, I have said, Thou art my son. Cf. the gospel use of this passage in Mk. 1", 92"8, also Rom. I4, Acts 133s. This vs. contains an echo of the old Semitic formula of adoption. Cf. Code of Hammurabi, § 170. "2s The Heb. adds ask of me; but this introduces two extra beats into the line and inter rupts the thought. It seems to be a later toning down of the strong messianic promise. no JEHOVAH'S CARE FOR HIS KING 9With an iron rod shalt thou break them in pieces,* Like a potter's vessel dash them to fragments.' 10Therefore, act wisely, O kings, Be advised, ye rulersy of earth ! uServe Jehovah with fear, And rejoice in him with trembling.2 ^Worship sincerely,11 lest he be angry Lest ye perish from the rightb way, For his anger is quickly kindled. Happy are all seeking refuge in him !° § 40. Jehovah's Promises to the Ruler of His People, Ps. 110 Ps- 110 xJehovah's oracle to my lord: * Sit thou at my right hand,d Until I make thine enemies a stool for thy feet.' 2 Jehovah will extend the rod of thy strength; From Zion rule thou in the midst of thine enemies. 3The people will volunteer6 in the day of thy battle array ;f From the womb of the morning thou shalt have the dew of thy youth.1 4Jehovah hath sworn and will not regret it, Thou art a priest forever after the order of Melchizedek;h ^he Lord is at thy right hand; He doth smite in the day of his wrath. 6He judgeth, he filleth the valleys' with the nations. He doth smite the chiefs' over the wide earth. *29 Or, rule as shepherd; but the parallelism favors the above reading. y210 Lit., judges, but the term is evidently used as in Judges for rulers. »211 Or, revising the text, submit yourselves to him. The Gk. retains the in him required by the metre. »212 So Sym. and Old Lat. The rendering, kiss the son, makes no sense and arose through the influence of the Aramaic. The Heb. means, lit., kiss purely, as in Job 3127. Cf. also I Kgs. 1918 and Hos. 132, the reference is to adoration and worship. A plausible emendation reads, kiss him, i. e., worship him. b212 So Gk. The Heb. omits right but the metre requires it. c212 This line is possibly a later liturgical addition, since it has no real connection with the rest of the ps., and especially the preceding lines, which refer not to the afflicted who need a refuge but to the rulers of the earth. §40 This vigorous, stately, highly poetic ps. breathes the warlike spirit of the Maccabean era. Evidently the tide of battle has turned in favor of the Jews, and they are already rejoicing in the attainment of political independence. Although brief, it is full of allusions to Israel's ear lier hopes and conditions. The figure in 4 is based on the late Jewish tradition in Gen. 14. Ac cording to I Mac. 1441, Simon and his descendants were assured the high -priesthood forever. Like the ancient priest-king of Gen. 14, he combined both civil and religious authority. The initial letters of lb- 2- 3- and 4 spell the name Simon, the last of the sons of Mattathias, whose achievements and reign, as suggested in this ps., correspond closely to the detailed record of I Mac. There is little doubt, therefore, that this is a Maccabean ps. It may be dated with assurance in the year 141 B.C., when Simon was proclaimed high priest, general, and governor of the Jews and the priests, and protector of all. I Mac. 14". dllO9 Dividing the vs. as the metre and parallelism demand. ellO3 I. e., come forward and join the ranks readily when the army is mustered. 'HO3 So Lat. and Aquila. The Heb. adds in holy array ; but this destroys the metre and is clearly a later gloss. sllO3 I. e., the fresh, vigorous warriors who, like sparkling dewdrops upon the vegetation, gleam in the morning light. M104 Melchizedek may be a later addition. At any rate the reference ia to the late Jewish story in Gen. 141»-a. illO6 So Aquila, Sym., and Jerome. illO8 So Gk. Heb., chief, or head. Ill Warning to the conspirators As9ur-ancesof divinesupport Commissionas high priest andgeneral DIVINE PROMISES TO DAVID AND HIS SUCCESSORS 7An inheritance by the way he maketh it: Therefore he lifteth up his head.k David's vow § 41. Jehovah's Promises to David and to Zion, Ps. 132 Ps. 132 Jehovah, remember for David all his affliction;1 2How he swore to Jehovah and vowed to the Mighty One of Jacob : 31013 Lit., thing of belial. '1013 Or, the work of those who turn aside. elOl4 Lit., a perverse mind. Either a reference to the current tendency toward Hellenism or to falsehood in general. 113 doers THE IDEALS OF AN UPRIGHT RULER He who walks in an upright manner, that one shall serve me. 7He who practices deceit shall not dwell within my house; He who speaks falsehood shall not be established before mine eyes. 8Zealouslyh will I destroy all the wicked of the land, That I may cut off from the city of Jehovah all wicked doers. IV THE RULE OF JEHOVAH THE DIVINE KING Ps. 24, 47, 93, 95, 96, 98, 97, 99, 2227"sl Priests:Jehovah'suniver sal rule § 43. The Homage Due Jehovah the Universal King, Ps. 24 Ps. 24 2The earth is Jehovah's and all that it contains, The world and those who dwell therein; 2Fora he hath founded it upon the seas, And established it upon the floods.b Ques tion of people 3Who may ascend the hill of Jehovah ? Who may stand in His holy place ? &1018 Lit., to mornings. The Heb. idiom, to rise early in the morning, was equivalent to our Eng. verb, to be zealous. The present idiom expresses the idea of being constantly zealous. The Rule of Jehovah the Divine King. — A phase of the messianic hope very different from that expressed in the preceding sections is developed in the present group of pss. The Davidic king has disappeared completely from the psalmist's vision and instead Jehovah is the divine King, who rules supreme not only over little Israel but over all nations and the universe. These pss. represent in many ways the noblest and most spiritual expression of Israel's messianic hope. In the light of the prophetic writings, it is possible to trace the gradual unfolding of this belief. Like the Davidic national hopes, its genesis may be traced back to the days of the united Heb. king dom. The example of one king ruling over all the tribes of Israel and their conquered neighbors suggested the analogy of one divine King ruling supreme over Jew and Gentile alike. The prophet Amos was the first to express the definite conviction that Jehovah directed the fortunes of Israel's heathen neighbors as well as those of his chosen people. Acquaintance with the Assyr., Baby., and Persian empires, each ruled by one absolute monarch whose authority extended almost to the bounds of the known world, tended powerfully to broaden Israel's conception of the extent of Jehovah's rule. . The exile also brought them into touch with many foreign peoples and devel oped within the hearts of certain enlightened Jews the desire to share with other peoples the wor ship of the one God who had specially revealed himself to the Jewish people. Zechariah, whose date, early in the Persian period, can be absolutely fixed, is the first prophet to express definitely this missionary hope: In those days ten men out of all the languages of the nations shall take hold of the skirt of him who is a Jew, saying: * We will go with you, for we have heard that God is with you.' In Is. 567 the noble hope is also expressed that Jehovah's house shall be called the house of prayer for all people. _ The unknown prophet of Zech. 149, who wrote during the lat ter part of the Gk. period or during the Maccabean age, also clearly declared, Jehovah shall be king all over the earth. In these pss., which describe Jehovah's kingly rule, the liturgical element is prominent. The authors of most of them were well acquainted with the later O.T. writings: Ezek., II Is., Gen., Job, and many of the earlier pss. The influence of II Isaiah is especially strong. These pss. represent the high-water mark of Israel's messianic hopes. Their ideals are broader, less national, and more universal than those found elsewhere in the Psalter. They probably reflect the larger outlook of the Jews of the dispersion, and may well have been written to be sung by the pilgrims as they came streaming from the distant lands of the exiles to pay homage to the divine King at the great annual feast in the days following the restoration of the Judean community as a result of Nehemiah's work. They_ formulate that exalted belief in the rule or kingdom of God which was given the central place in the teachings of Jesus. Spiritualized, ethicized, individualized, and yet universalized by him, this conception of Jehovah's rule became the corner-stone of Christianity. § 43 Many interpreters find in this ps. two or three distinct units. Vss. 1- 2 describe Jeho vah's umversal rule; vss. 8^ those eligible to worship in Jehovah's temple; vss. 7-10 the entrance of »242 The for is lacking in the Gk., Sym., and Theod., and may be a later addition. *>242 I. e.( the great waters, which, according the primitive Semitic belief, encircled the earth. 114 THE HOMAGE DUE JEHOVAH 4He that hath clean hands and a pure heart, Who hath not sworn falsely. ° eHe shall receive a blessing from Jehovah, And vindication* from the God of his salvation. 6This is the generation of them that seek him,6 That seek the face of Jacob's God.f Qualificationsof hia worship ped 'Lift up your heads, O ye gates, And lift yourselves up, ye everlasting doors, And the King of Glory will come in. People:adventof Je hovah 8Who is this King of Glory ? Jehovah, strong and mighty, Jehovah mighty in battle. Priests:his char acter 9Lift up your heads, O ye gates, And lift yourselves up, ye everlasting doors, And the King of Glory will come in. People:open to him 10Who is this Xing of Glory? Jehovah, the God of hosts, He is the King of Glory. Priests:hismight Jehovah into his temple. There is unquestionably a certain literary unity in the ps., whether it be original or the work of the editor, for throughout Jehovah is the object of homage, and the theme is the going up of the people to the temple to worship. The date of the concluding section, 7-)0, is the crux of the whole question. Its background is evidently an important event in the his tory of the temple. Three such events have been advocated by different interpreters: (1) the dedication of Solomon's temple; (2) the rededication of the second temple in 516; and (3) the reconsecration of the temple m 165 b.c. The martial note favors either the earliest or the latest date, but the position of the ps. in the Psalter does not favor the Maccabean period although it does not entirely preclude it. The reference to the everlasting doors, lit., doors of eternity, is inconsistent with the original dedication of the temple, if the allusion is to the gates of the temple itself. That the author or at least the editor of the ps. in its present form had in mind the temple gates is clearly shown by the first part of the ps., e. g., a. Furthermore, there is no suggestion in the ps. that the author had in mind the gates of Jerusalem. The peculiar phrase, King of Glory , recalls the similar titles which the Baby, kings employed in their public decrees and historical inscriptions. Jehovah's entrance into his temple implies that, according to the belief of his wor shippers, he had for a time abandoned it. From Ezek. and elsewhere in the contemporary lit erature we learn that this was precisely what was popularly believed by the Jews during the period of the Baby, exile. Ezekiel taught that Jehovah had temporarily taken up his abode on a distant mountain in the north. The problem that disturbed the temple builders to whom Zechariah spoke was whether or not Jehovah would be satisfied with the temple and its service, polluted aa they had been by the presence of the heathen. Cf. Zech. 31-5. The second half of this ps., there fore, is peculiarly appropriate in connection with the rededication of the second temple. It implies that the people marched in solemn procession to the temple very much as they did at the dedica tion of the walls a few years later. Cf. Neh. 12»i-«. Equally appropriate is the opening stanza of Ps. 24, which describes the universality of Jehovah's rule — an idea which appears in germinal form in Am. 9 and was characteristic of the prophets of the earlier part of the Persian period. The qualifications of a true worshipper of Jehovah are also defined in the next stanza in accord ance with the principles laid down by the pre-exilic prophets, rather than in accordance with primitive Heb. thought or even of that of later Judaism. Each element, therefore, in the ps. was eminently appropriate in connection with the dedication of the second_ temple in 516 b.c, and this dating accords well with its position in the Psalter. Its simple, vigorous style and its exultant Bpirit support this conclusion. The ps. was probably written to be recited by the people and the priests as tne procession stood before the temple. «244 Lit., who hath not lifted up himself to falsehood. A scribe has added the explanatory clause, hath not sworn to lie. His meaning evidently is that the worshipper had not borne false testimony against his neighbor. According to Heb. standards the vs. represents a rising climax; His hands were guiltless, his heart was pure, and he had done no wrong against his neighbor. <*245 /. e., that moral righteousness which qualifies one for admission to the sanctuary. »248 I. e., the type of man who was worthy to enter the presence of the divine King. *24B So Gk. and Lat., supported by Syr. 115 THE RULE OF THE DIVINE KING Call to praiseJehovah § 44. Jehovah's Universal Reign, Ps. 47 Ps. 47 1Clap your hands, all ye peoples, Shout to Jehovah with a voice of triumph; 2For Jehovah Most Highg is awe-inspiring, The great King over all the earth. His pastachievementsfor his people 3He subduedh the peoples under us, And nations under our feet. 4He chose our inheritance for us, The excellency of Jacob which he loveth. His trium phalen tranceinto Jeru salem Hisworldwidereign 5Jehovah' hath gone up with a shout, Jehovah amid the sound of trumpets. 6Sing praises to Jehovah, sing praises; Sing praises to our King, sing praises. 7Since he is king over all the earth,' To Jehovah sing with a skilful song. 8Jehovah reigneth over the nations, Jehovah sitteth upon his holy throne. The homage paidhimby all peoples ^he nobles of the people are gathered together, Withk the people of the God of Abraham; For the shields of the earth1 are Jehovah's; Greatly exalted is he. Jehovah'sruleeternal § 45. Jehovah's Majestic Rule of the Universe, Ps. 93 Ps. 93 Jehovah reigneth, Clothed in majesty as with a garment, Jehovah hath girded himself with strength. § 44 This ps. is related both to 24 and the group of kingly pss. in 93-100. The warlike spirit in B possibly points to the Maccabean era, but it is the triumph of an omnipotent God, not of a warrior, which is here proclaimed. The ps. was evidently written to be used in connection with a feast, possibly that of trumpets, as is suggested by 6. Its background is a period of confidence and rejoicing and exaltation. The peaceful days following the rebuilding of the walls of Jeru salem by Nehemiah furnish a natural background. Its spirit is also that of II Isaiah. «472 According to Philo Byblius, the Phoenicians used Eliom as a name for God. Aside from Nu. 2416, where it is employed by Balaam, its use as a designation of Jehovah is confined to the post-exilic writings. i>473 Lit., spoke. >475 Heb., God, and so throughout the rest of the ps. i477 Possibly this line is secondary, as it is only a variant of the first line of 8. k47B Supplying the preposition with from the Gk. and Syr. It is evidently omitted by a scribe because it has in Heb. the same radicals as the following word for people. 147' /. e., the kings of the earth. Cf. Ps. 8918, where Jehovah is spoken of as the shield of his people. §45 This majestic ps. has many points of contact with II Isaiah. Cf. l and Is. 519, 521; 2 and Is. 447, 4521, 463- 6- 9- 10. It is closely connected with 97 and 99 by the initial phrase, Jehovah reigneth. The psalmist clearly had in mind the vision of Jehovah, the divine King, seated on his throne, that made a profound impression upon the young Isaiah (Is. 6) . Instead of the seraphim, the primeval floods here bear testimony to Jehovah's might and majesty. The first four vss. constitute a complete unit. While the poem may be very old, it was probably suggested by con templation of the picture of creation in Gen. 1. Its thought and symbolism are akin to the pow- 116 JEHOVAH'S MAJESTIC RULE OF THE UNIVERSE Thoum hast established the world immovable. 2Thy throne is established of old, From eternity art thou. 3The floods lifted up, O Jehovah, The floods have lifted up their voice, The floods lift up their waves, 4More than the voices of many waters, Mightier than the breakers of the sea : 'Highly exalted art thou, O Jehovah, 6Thy testimonies are exceedingly sure, Holiness becometh thy house, Thou, O Jehovah, art eternal.' Acclaimedby all nature § 46. Jehovah the Creator and Ruler of His People, Ps. 95 Ps. 95 TOh come, let us sing to Jehovah, Let us cry aloud to the rock of our salvation, 2Let us come before his presence with thanksgiving, Let us cry aloud to him with psalms, 3For Jehovah is a great God, And a great King above all gods. 4In his hand are the depths of the earth, The heights of the mountains are his also. 6The sea is his, and he made it, And his hands formed the dry land. Creatorandrulerof the universe HJh come, let us worship and bow down, Let us kneel before Jehovah our Maker; 7For he, indeed, is our God, And we are his people" and the sheep of his hand. Let his people worshiphim To-day, if ye will hear his voice;0 8Harden not your heart as at Meribah, As in the day of Massah in the wilderness, Be not disloyal aainthe past erful poems which come from the middle and latter part of the Persian period. The last vs., which focuses the attention on Israel's law and ceremonial institutions, is in contrast to the broad universalism of the rest of the ps. In its present structure the ps. is closely parallel to Ps. 19, where a fervent poem in praise of the law is appended to a nature ps. It reveals the spirit and con victions of the later Jews, who regarded natural phenomena and the law as kindred and the highest revelations of Jehovah's character and will. This conviction had taken possession of the Jews during the closing years of the Persian period, so that it is not impossible that the ps. in its present form comes from the same author, although it is probable that the last vs. was added by a later editor to adapt it to a liturgical use in connection with the temple. »93i So the VSS. Cf. 75=, I (Jehovah) hold up the pillars (of the earth). Heb., The world is established. § 46 This ps., like the others in the group to which it belongs, comes either from the latter part of the Persian or from the Gk. period. Vss. '"-" are regarded by many as secondary, but they complete the logical unity of the ps. and it is more probable that they are from the original author than the work of a later editor. They illustrate the concreteness which distinguishes the Oriental from the Occidental poet. "95' So Syr. and certain Heb. MSS. So also 100'. Heb., people of his pasture. °95'°-" Cf., for a variant of this theme, 81'-'2. 117 THE RULE OF THE DIVINE KING 'When your fathers tempted me, Proved me, and saw my work. 10Forty years was I grieved with thatp generation, And said, 'They are a people erring in heart And they do not know my ways.' nSo I swore in my wrath, That they should not enter into my resting place. § 47. Proclamation of Jehovah's Universal Rule, Ps. 96 Exor- Ps. 96 10h sing to Jehovah a new song; Sing to Jehovah, all the earth. 2Sing to Jehovah, bless his name, Proclaim the good news of his salvation from day to day. 'Declare his glory among the nations, His marvellous deeds among all the peoples. Jeho- 4For great is Jehovah, and most worthy of praise, majesty He is to be revered above all gods, 6For all the gods of the peoples are worthless," But it is Jehovah who made the heavens. 6Majesty and splendor are in his presence, Strength and beauty are in his sanctuary. Call to 'Ascribe to Jehovah, yc families of the peoples, nations Ascribe to Jehovah glory and strength. to join sAscribe to Jehovah the glory due his name; paying Bring an offering, and come into his courts. homage 9Oh worship Jehovah in holy ornaments,1. Dance3 before him, all the earth. 10Say among the nations, 'Jehovah reigneth,' He it is who will judge the peoples with equity.' To all "Let the heavens be glad, and the earth rejoice; things Let the sea roar, and the fullness thereof, 12Let the field exult, and all that is therein, p95» So Gk., Lat., and Syr. § 47 Pss. 96 and 98 are introduced by the same striking formula and are closely related in spirit and theme. It is possible that they were originally one ps., for 98 develops the thought of 96. The fact that Ps. 96 is quotedin I Chr. 1623-33 suggests, although it does not conclusively prove, that it comes from the Gk. period. 97i° So the VSS. The Heb. is clearly due to a verbal error. § 51 This brief ps. was evidently added to the ps. which preceded it, 221-28, to adapt it to liturgical uses. The connection with the preceding, however, is very loose. The metre is the five-beat rather than the three-beat measure. The theme and spirit are also fundamentally dif ferent. Here Israel's missionary hope is clearly expressed. All nations, both the weak and the strong, are soon to come and worship Jehovah. It is difficult to fix definitely the date of this ps. Its liturgical character, its relation to the preceding ps., which is in itself late, and the wide hope here expressed, all suggest that it is one of the latest pss. in the Psalter. The later Gk. or Maccabean period furnishes the most natural his torical background. m2229 Dividing the Heb. letters as the context requires. The ordinary translation, they have eaten, makes little sense. n2229 J. e., those who are on the verge of starvation and death, in contrast to the fat ones of the earth, in the parallel line. A scribe has added, in order to explain this unusual phrase, the words, even he who doth not keep himself alive. °2230 Slightly correcting the Heb. text in accordance with the Gk. and Syr. p2231 Again following the Gk., supported by the Syr., and joining the first word of 31 to 30. 121 HYMNS OF PRAISE AND THANKSGIVING I. FOR JEHOVAH'S JUST AND GRACIOUS RULE Pss. 9, 575- 7"u, 75, 113, 92, 107, 145, 33, 138 n. THANKSGIVING FOR JEHOVAH'S GUIDANCE AND CARE LN ISRAEL'S PAST Pss. 105, 114, 111, 117 HI. THANKSGIVING FOR RECENT NATIONAL DELIVERANCES Pss. 18, 66lJ2, 68, 76, 124, 126, 118 IV. THANKSGIVING FOR JERUSALEM AND THE TEMPLE Pss. 48, 84, 87 V. PRAISE AND THANKSGIVING FOR PERSONAL DELIVER ANCES Ps. 30, Jon. 22"9, Pss. 6613"M, 116 VI. LITURGICAL HYMNS Pss. 811"6, 100, 115, 134, 135, 136, 146, 147, 148, 149, 150 HYMNS OF PRAISE AND THANKSGIVING FOR JEHOVAH'S JUST AND GRACIOUS RULE Pss. 9, 575- 7-u, 75, 113, 92, 107, 145, 33, 138 § 52. Gratitude for the Evidences of Jehovah's Justice, Ps. 9 Ps. 9 xWith my whole heart I give thanks to Jehovah, I recount all thy marvellous deeds, 2I rejoice and exult in thee, I sing praise, O Most High, to thy name, 'Because my foes have turned back,8 They stumble and perish at thy presence. Thanksgivingfordeliverance *For thou hast maintained my right and my cause, Thou didst sit on the throne judging righteously. ^Thou didst rebuke the heathen, thou didst destroy the wicked, Psalms of Thanksgiving. — The distinction between the pss. of praise and thanksgiving and those of adoration and trust is not always clearly drawn. Although they are closely related, there is, however, a fundamental difference. The pss. of adoration voice the feelings of the psalm ists as they contemplated the gracious character of Jehovah, revealed in the life of the nation, in nature, and in his care for mankind; while the pss. of praise and thanksgiving express the grat itude which the individual or nation felt for definite services performed by Jehovahin their behalf. In the pss. of praise and thanksgiving some national deliverance or signal experience is usually in the mind of the psalmist, or else they were written for liturgical use. As a rule, therefore, these pss. are more national and less individualistic than the pss. of adoration. The Hebrews conceived of thanksgiving as a form of offering pleasing to Jehovah. _ It is often compared with sacrifice and other concrete forms of expressing allegiance to their divine King. The pleasure which Jehovah was thought to take in praise is suggested by Ps. 30": What profit is there in my blood when I go down to the pit ? Can the dust praise thee, and make known thy faithfulness f No one can question that there ia an ultimate truth in this naive, primitive conception. The infinite God does not depend for his joy upon the gratitude of mankind; but: from all analogies between the human and divine Father, there is reason to believe that he delights in the sincere thanks of his children and, above all, in that development in their character which comes from the spontaneous and joyous expression of the innate and yet divine impulse of gratitude. § 52 This ps. bears the title, For the chief musician. To be sung by male soprano voices (fol lowing a revised text). Psalm of David. Originally Pss. 9 and 10 constituted one alphabetical ps. Ps. 10 has no superscription in the Heb., and the two pss. are joined in Gk. texts. They were evidently divided for liturgical purposes. Only half the alphabetical strophes can now be clearly distinguished. The metre also frequently changes from the three to the four-beat measure, indicat ing that the original poem has been recast, especially in vss. '-10, 101-", by a later editor. Many attempts have been made to recover the original acrostic ps., but the resulting text is only con jectural. The logical connection of thought does not always follow the alphabetical strophic division, so that in the above analysis the acrostic structure has been ignored. The artificial structure of the ps. points to a post-exilic date. The wicked in the community are arrogantly persecuting the afflicted righteous, 102, and are uttering their sceptical taunts, as in the book of Mai. 313-15. Cf. 10»-». Jehovah is enthroned in his temple in Mount Zion. Evi dently the background of this ps., like most of those in the first Davidio collection, is the discour aging days just before the appearance of Nehemiah. 698 The allusion is evidently to some definite event. 125 Jehovah's judgmentuponthe wicked THANKSGIVING FOR JEHOVAH'S JUST RULE Thou didst blot out their name for ever and ever. 6As for the foesb — their swords0 have disappeared forever, And the cities thou hast destroyed — their memory hath perished. Pis Behold,d 'Jehovah is enthroned forever, rule He hath set up his throne for judgment; 8He it is who judgeth the world in righteousness, He passeth judgment upon the peoples with equity. A, 9Jehovah is a refuge6 to the oppressed, to the A place of refuge in times of distress, afflicted 10And they who know thy name' trust in thee, For thou, O Jehovah,g dost not forsake those who seek thee. Praise "Make melody to Jehovah who is enthroned in Zion, him Among the peoples declare his deeds, 12For he who avengeth bloodshed doth remember them, He doth not forget the distressed cry of the afflicted.11 dehver- "-^e gracious to me, O Jehovah, see my affliction, ance Thou who liftest me up from the gates of death,' 14In order that I may recite all thy praises,' That in the gates of Zionk I may exult in thy help. Retri- 15The proud1 are sunk down in the pit they have made, In the net which they hid their own feet are caught. "Jehovah hath made himself known by doing judgment; By the work of their hands the wicked are trapped.™ Judg- 17The wicked shall surely go back to Sheol, and All the proud11 who are forgetful of God; vindica- ™Fot the poor are not forgotten forever, Nor the hopes of the afflicted lost for all time. b96 Heb., the foe, a collective noun representing all of Israel's foes and especially the early Canaanites. °9B So Gk., Syr., and several MSS. Heb., ruins. The above translation ia also strongly Bupported by this paralleUsm. d96 Heb., they, but a slight change gives the above. e99 Lit., high, inaccessible place. f910 Name in Heb. stands for the true self, the real character. e910 Possibly Jehovah is a scribal addition. ¦¦911 Or, poor. '913 The Heb. adds from those who hate me; but this fits very awkwardly in its context and appears to be a later explanatory gloss. J 9" The Heb. has here the title of the pss. Possibly the poet has in mind the pss. in use in his day. k914 Lit., daughter of Zion. '915 Following Duhm (Psalmen, p. 30), in slightly correcting the text, as required by the context. Cf. w. The Heb. has the more common word heathen. Possibly this is due to a Mac cabean scribe. m 916 The Heb. inserts at the end of this line, higgaion selah. » 9" Making the same slight correction in the Heb. as in Is, so that it reads proud instead of heathen. Here again the context supports the correction. 126 GRATITUDE FOR THE EVIDENCES OF JEHOVAH'S JUSTICE 1 'Arise, Jehovah, let not man prevail, Prayer Let the nations be judged in thy presence, divine 20Yea, upon them send terror,0 O Jehovah, iude- That the nations may know that they are but men. § 53. Thanksgiving for Jehovah's Goodness, Ps. 576> '-" Ps. 57 5Be exalted above the heavens, O Jehovah,p above all the earth be Refrain thy glory. 7My mind is fixed, O Jehovah, my mind is fixed. Sing I will sing and melody will I make; 8awake, my lyre,q wHh"3 Awake, my harp and lyre, let me waken the dawn. ha¥song 9I will thank thee, O Jehovah,1 among the peoples,3 1 will praise thee among God's the nations; eood- l0For thy lovingkindness is greater than the heavens, and thy faithfulness {jUs than the skies.' uBe exalted above the heavens, O Jehovah; above all the earth be thy glory. Refrain § 54. Jehovah's Impartial Rule, Ps. 75 Ps. 75 xWe give thanks to thee, O God, Exor- We give thanks and call onu thy name, We tell of thy wondrous works. dium 2'WhenT I find a suitable time," Jeho- I indeed judge uprightly. asser- , tion °92° Gk. and Syr., a teacher, from a kindred root. moral § 53 The brief fifty-seventh ps. contains two independent poems on absolutely distinct ruie themes, which reflect widely different situations. Ps. 577-11 is repeated in 1081-6, indicating that it was once an independent unit. The refrain in u is repeated in 5 and probably originally stood both at the beginning and end of the second poem. In this respect the ps. resembles 8, which has the same refrain at the beginning and end. The broad outlook, the happy, trustful spirit, and an atmosphere like that of the II Is. indicate that this brief poem was probably written during the latter part of the Persian period, when the Jewish community experienced the results of Nehemiah's reforms. p57g Heb., God, which probably stands for an original Jehovah, which has been restored. u 57s So one Heb. MS. and Syr., supported by the parallelism. Heb., my glory; but the parallel 1082 has a variant reading indicating that the text is corrupt. '593 So the parallel, 1083. "The Heb. of s has Lord. «57» The parallel 1083 adds and. t57>° An echo of 36s. § 54 This is one of the more difficult and obscure pss. of the Psalter. It abounds in vigorous figures drawn from the earlier prophets. For the cup of judgment in the hands of Jehovah, cf. Jer. 2515, 4912, Lam. 421, Ezek. 23s3 ¦ M, and Is. 5117. Arrogant, malicious foes rise prominently on the psalmist's horizon. The wicked are lifting up their horns, that is, attacking the people of Jehovah. Possibly the ps. comes from the period just before Nehemiah, but its apocalyptic style and the hope expressed in the concluding line, that the horns of the righteous will be lifted up, point to the earlier years of the Maccabean struggle. "751 Restoring the Heb. with the aid of the Gk. and Syr. »752 An oracle of Jehovah is here abruptly introduced. The Heb. verb means, lit., set. How long the persecuted Jews must suffer until the appointed time should arrive when Jehovah would overthrow their foes is the burning question in the closing chapters of the book of Daniel, which comes from the same period. w752 Lit., seize an appointed time. 127 THANKSGIVING FOR JEHOVAH'S JUST RULE 3The earth and all its inhabitants melt away, But it is I who set up its pillars. 4I say to the boastful, "Boast not"; To the wicked, "Lift not up thy horn."'1 Thepsalmist's assertion of the justiceof Je hovah'srule 5Lift not up your horn on high, Speak not with a stiff neck;y 6For neither from the east nor the west, And not from the wilderness nor the mountains,* 'But God, he, indeed, is judge; He abaseth one and lifteth up another. 8For a cup is in the hands of Jehovah Of foaming wine, full of mixed wine, And he extendeth it to this one and that one," And its dregs all the wicked of the earth must drain.b Thanks giving for bis just rule 9But I indeed will exult0 forever, I will make melody to the God of Jacob; 10For all the horns of the wicked will be cut off, But the horns4 of the righteous will be lifted up.0 Call to praiseJehovah § 55. Jehovah's Gracious Condescension to the Humble, Ps. 113 Ps. 113 1Praise Jehovah, ye servants,' praise hisE name, 2Blessed be the name of Jehovah from now and evermore, 3From the rising of the sun to its setting Jehovah's name is to be praised. Who is uniquein his conde scension Who exalte th and re- storethhis exiled people 4Jehovah is high above all nations, his glory above the heavens. 6Who is like Jehovah our God, he who dwelleth on high,h 6Who stoopeth to behold the things1 that are in heaven and in the earth ! 7He who raiseth up the poor out of the dust,' and the needy from the dung hill, *754 The horn was the symbol of power exerted. In Zech.'s vision, l18-21, the horns of the nations represented that with which they attacked the Jews. y756 Or, slightly revising the Heb., speak not arrogantly against thy Rock. Gk., against God. z75e Slightly revising the Heb., which is unintelligible. The broken context implies that some such word as deliverance is implied, but the omission is even more impressive. a 75s Following the Gk., which reads, lit., from this one to that one. t>758 Heb. adds drink; but this is probably a note appended by a scribe to explain the pre ceding verb. °759 So Gk. Heb., I will declare. d7510 Revising the Heb. text, which reads, and all the horns of the wicked. 07510 The context requires a passive verb, but the Heb. reads, I will cut off. § 55 This Hallel ps. was sung, together with 114-118, at the feasts of Dedication and New Moon. It echoes the thought of Mai. and II Is. and has points of contact with the songs sung by the Jewish community during the latter part of the Persian period. Vs. 7 is quoted from I Sam. 28 and may possibly be secondary. Vs. 9 is an echo of Is. 541. Like the other Hallel pss., this probably comes in its complete form from the Gk. period. i 1131 So. Gk., Aquila, Sym., Theod., and Lat. Heb., servants of Jehovah. The reference is evidently to Jehovah's faithful worshippers. B1131 So certain Gk. MSS. supported by the metre. Heb., name of Jehovah. bll35 Lit., he who exalteth himself to sit enthroned. * 113fl Supplying the word things, implied by the context. J 113' So the parallel in I Sam. 2*. 128 JEHOVAH'S CONDESCENSION TO THE HUMBLE BThat he may seat him with princes, with the princes of his people. 9He maketh the barren woman to keep house, to be the glad mother of children.11 § 56. Jehovah's Benign Direction of Human History, Ps. 92 Ps. 92 'It is a good thing to give thanks to Jehovah, Jeho- And to sing praises to thy name, O Most High; worthy 2To make known thy lovingkindness in the morning, o£ men'a Likewise thy faithfulness every night, 3With an instrument of ten strings and with the lyre, With a solemn sound upon the harp. 40 Jehovah, thou hast made me glad through thy deeds, I exult in the works of thy hands. 5How great are thy works,1 O Jehovah ! His Thy thoughts are exceedingly deep. throw 6An unreceptive man knoweth not, o£. t,he. Neither doth a fool understand this : ^When the wicked sprout forth as the grass, And when all the workers of iniquity blossom, It is that they may be destroyed forever. 8For thou art on high, O Jehovah, forever; BFor, lo, thine enemies shall perish,™ All the workers of iniquity shall be scattered. 10And my horn thou hast exalted like the wild ox, His Yea, thou hast anointed me" with fresh oil. of the "Mine eye also hath seen my foes,° upright Mine ears have heard evil-doers. 12The righteous shall flourish like the palm tree, He shall grow tall like a cedar in Lebanon. 13Planted in the house of Jehovah, They shall flourish in the courts of our God. l4In old age they shall bring forth fruit, They shall be full of sap and green, 16To show that Jehovah is upright. He is my rock, and there is no unrighteousness in him. kll39 The Heb. text adds praise Jehovah, but this is evidently the superscription of the next ps., which otherwise is lacking. § 56 This ps. was written by one of the regular worshippers at the Jerusalem temple. It voices the experience of the Judean community. Cf., e. g., n. Hostile foes are about, but faith in Jehovah gives peace. The distinctive wisdom teaching in the second stanza recalls the thought of Pr. and indicates that the ps. was probably written during the latter part of the Gk. period. Its superscription, To the Musical Director, indicates that it was used and probably originally written to be sung in the temple service. '92s So Syr. Targ. and several Heb. texts, works. Heb., deed. "925 So Gk.B and three Heb. MSS. Heb. repeats for behold thy enemies, 0 Jehovah, but this is probably due to a scribal gloss. n§210 So Syr. Heb., / am anointed. 09211 The text has been expanded, probably through a scribal error. 129 THANKSGIVING FOR JEHOVAH'S JUST RULE Jehovah's redemptionof his people § 57. Jehovah's Power and Readiness to Deliver, Ps. 107 Ps. 107 *0 give thanks to Jehovah, for he is good, For his lovingkindness endureth forever. 2Let the redeemed of Jehovah say so, Whom he hath redeemed from the hand of the adversary, 3And gathered together out of the lands, From the east and the west, from the north and the south.* From perils of the desert 4Strayingq in the wilderness, in the desert,1" They found no way to an inhabited city. BHungry, yea, and thirsty, Their soul was fainting within them. 6Then they cried to Jehovah in their trouble, That he might deliver them out of their distresses. 7Then he made them walk a straight way, That they might go to an inhabited city. 8Let them give thanks to Jehovah for his lovingkindness, And his wonderful works for the children of men ! 9For he satisfieth the longing soul, And the hungry soul he filleth with good. From impris onment "Dwelling in darkness and in gloom, Being bound in affliction and iron, 11Because they rebelled against the words of God, And despised the counsel of the Most High, 12He brought down their heart with labor, They stumbled, and there was no one to help them. § 57 This ps. contains a strong liturgical element and is characterized by a strophio as well as vs. rhythm. A marked peculiarity is that the refrain : Let them give thanks to Jehovah for his lovingkindness, And for his wonderful works to the children of men, which recurs in "• ia- '£l- 3I, does not appear at the end of the strophe, but is in each case followed by a concluding couplet. The same syntactical construction is found in each of the stanzas. The original ps. apparently ended with 32. Vss. &-A2 contain general illustrations of Jehovah's goodness and justice. Part of these are drawn from Job and other poetic books. They show un mistakable influence of the wisdom school and are didactic in their purpose. They preserve the metrical structure followed in the rest of the ps. and constitute a fitting conclusion. The epilogue in 43 is modelled after the similar epilogue m Hos. 1410 and is intended as an index hand to call attention to the fundamental teachings embodied in the ps. The original ps. was inspired by the contemplation of II Is. and by the experiences of the generation to which the psalmist belonged. The horizon is not limited to Palestine but includes the distant lands of the dispersion. In imagination the reader beholds caravans making long journeys through the parched, trackless desert far away from inhabited cities. He shares their joy as at last they are guided to the pop ulous, well-watered city, which is the goal of their pilgrimage. He sees captives dragged into distant exile living the life of slaves, in bonds, and afflicted by the lash of the taskmaster. Again the vision changes and he shares the trials and the perils of the sailors helplessly tossed by the storm. If not written in one of the lands of the dispersion this ps. is certainly from one who had travelled widely and observed closely and himself participated in the life that lay beyond the bounds of Palestine. There is no suggestion of the stress and struggle of the Maccabean period. The ps. comes rather from the Gk. period, when the life and thought of the Jews of the dispersion were even more important than those of Palestinian Judaism. p1078 This vs. is unmetrical and loosely connected with the context. It may be a later scribal note. The parallelism demands the change from Heb., west to south, at the end of the vs. ol07* So in 10. ». &. Heb., they strayed. '1074 So Gk. and_Syr. and the implications of the context. 130 JEHOVAH'S READINESS TO DELIVER "Then they cried to Jehovah in their trouble, That he might save them out of their distresses. "He brought them out of darkness and gloom, And broke their bonds in sunder. "Let them give thanks to Jehovah for his lovingkindness, And for his wonderful works for the children of men ! "For he hath broken the gates of brass, And hewed bars of iron in sunder. 17Fools because of their transgression, From And because of their iniquities are afflicted. Indnesa 18Their appetite abhorreth all food, distress And they draw near to the gates of death. "Then they cry to Jehovah in their trouble, That he may save them out of their distresses. 20He sendeth his word, and healeth them, And delivereth their life from destruction.8 21Let them give thanks to Jehovah for his lovingkindness, And for his wonderful works for the children of men ! 22 And let them offer the sacrifices of thanksgiving, And recount his works with singing. MThose who go to the sea in ships, From Who do business in great waters; of the MThese see the works of Jehovah, Bea And his wonders performed in the deep. 25For he commandeth, and raiseth the wind,' And the tempest lifteth up its waves. 26They mount heavenward, they go down into the depths, Their soul melteth because of trouble, 27They reel and stagger like a drunken man, And all their skill is exhausted." ^Then they cry to Jehovah in their trouble, That he may bring them out of their distresses. 29He maketh the storm a calm, So that the waves of the seaT are still. 30Then they are glad because they are quiet; So he bringeth them to their desired haven. 31Let them give thanks to Jehovah for his kindness, For his wonderful works to the children of men ! ^Let them exalt him in the assembly of the people, And praise him in the session of the elders. 33He turneth rivers into a wilderness, ™f And water springs into a thirsty ground; iiiustra- • 1072° Revising the Heb. as the text requires. Heb., from their destructions. hovah's 1 10725 Dividing the vs. as the metre and parallelism demand. justioe « 10727 Lit., swallows itself up. »107M So Syr. 131 THANKSGIVING FOR JEHOVAH'S JUST RULE 34A fruitful land into a salt desert," For the wickedness of them that dwell therein; S5He turneth a wilderness into a pool,* And a dry land into watersprings. 36And there he causeth the hungry to dwell, And maketh it an inhabited city. S7And they sow fields, and set out vineyards, And get them the fruits of increase. ^He blesseth them so that they are greatly multiplied, And he suffereth not their cattle to decrease. 89But when they are diminished and bowed down Through oppression, trouble, and sorrow,3" ^Then the needy he lifteth out of his affliction, And maketh his families like a flock.2 ^The upright see it, and are glad, And all iniquity stoppeth her mouth. Epilogue ^Who is wise, let him heed these things, And let him consider the kind deeds of Jehovah. Exordium § 58. Jehovah's Justice and Beneficence, Ps. 145 Ps. 145 'I will extol thee, my God, O King, And I will bless thy name forever. 2 All the day long will I bless thee, And I will praise thy name forever. Jehovah'smajesty and mightydeeds 3Great is Jehovah, and highly to be praised, Yea, his greatness is unsearchable. 4One generation will laud thy works to another, And will declare thy deeds of might. 60n the glorious splendor of thy majesty,8 And thy wondrous works will they meditate.b 6And they will speak of the might of thy terrible acts, And recount how great0 are thy deeds. wl07M The reference is probably to the destruction of Sodom and the cities of the plains, recounted in Gen. 19. x 107» Lit., pool of water. ?107» The next vs.: He poureth contempt upon princes, And causes them to wander in the waste, where there is no way, is clearly a very late insertion based on Job. 1221- 2*b, for it separates BB from its immediate sequel, 41. »10741 I. e., increase rapidly. § 58 This is an acrostic ps. : each succeeding vs. begins with a succeeding letter of the Heb. alphabet except that one, which the Gk. attempts to supply, has been lost. It is the most original of the nine acrostic pss. of the Psalter. _At the same time it draws freely from the older pss. and prophetic books. Its universalism and didactic purpose connect it with similar writings of the Gk. Eenod. The thought in I3 which reappears in Dan. 4s- M seems to be native to the ps. In any case oth of these writings probably come from the middle of the Gk. period. ft 1455 So Gk. Heb. is corrupt. b 1455 So Gk. o 145s So another Heb. reading. 132 JEHOVAH'S JUSTICE AND BENEFICENCE 'They will herald the famed of thy great goodness, His And will sing aloud of thy righteousness. £™d" 8Jehovah is gracious, and merciful, Slow to anger, and of great kindness. 9Jehovah is good to all, And his tender mercies0 are over all his works. 10A11 thy works will praise thee, O Jehovah, And thy saints will bless thee. "They shall speak of the glory of thy kingdom, His And talk continually of thy power, f^ting uTo make known to men his mighty acts, rule And the glorious splendor of thyf kingdom. 13Thy kingdom is an everlasting kingdom, And thy dominion endureth throughout all generations. "Jehovah upholdeth all who fall, His And raiseth up all those who are bowed down. for'the 15The eyes of all wait for thee, needy And thou givestE their food in due season. 16Thou,h it is, who openest thy hand, And satisfiest the desire of every living thing. 17Jehovah is righteous in all his ways, His re- And gracious in all his works. to"Sr 18Jehovah is near all who call upon him, w^.° To all who call upon him in truth. upon 19He fulfilleth the desire of those who fear him, lm He also heareth their cry and saveth them. 20 Jehovah preserveth all those who love him; But all of the wicked he destroyeth. 21My mouth shall speak the praise of Jehovah, uT'e And let all flesh bless his holy name.' <* 1457 Correcting the Heb. as the context requires. «1459 Lit., compassions. '145"2 So Gk. and Syr. Heb., his. * 14515 So Gk. Heb. adds to them. h 14515 s0 Qk. and the demands of the metre. Heb. omits the emphatic thou. 1 14521 Heb. adds, destroying the metre, forever and ever. In some MSS. this addition ia also expanded to read, and we will praise Jah; from now and evermore, praise Jah. 133 THANKSGIVING FOR JEHOVAH'S JUST RULE Call to praise Jeho vah be cause of his justice and good ness Hiswork as creator of the universe § 59. Jehovah's Justice and Goodness to His People, Ps. Ps. 33 Rejoice in Jehovah and exult, O ye righteous;' And shout for joy all ye upright in heart, Praise is becoming to the upright. 2Praise Jehovah with the lyre, Sing unto him with a harp of ten strings, sSing unto him a new song,k Play skilfully with a loud shout. 4For the word of Jehovah is right, And all his work is with faithfulness. 6He loveth righteousness and justice; The earth is full of the goodness of Jehovah.1 GBy Jehovah's command the heavens were made, And by the breath of his mouth all their host. 'He gathereth in a heapm the waters of the sea, Layeth up in treasuries the great deep. 8Let all the earth be in fear of Jehovah, Let every dweller on earth stand in awe of him; 9For he it was who spake and it came to pass, He, it is, who commanded and it stood forth. 33 And ruler of nations Hispreservation of his people fromstrongfoes 10Hen undoeth the counsels of nations, He frustrateth the plans of peoples. llJehovah's counsel standeth forever, The plans of his mind from all generations. ^Happy the nation whose God is Jehovah, The people whom he hath chosen for his inheritance. "Jehovah looketh from the heavens, He seeth all the sons of mankind, "From the place where he sitteth he looketh forth At all the inhabitants of the earth. 15It is he who formed their mind altogether, § 59 This is an orphan ps. Only in the Gk. does it have the superscription, To David, which characterizes the earlier collection of hymns. The contents of this ps. connrm the implication of the lacking superscription that it is a late insertion into the early Davidic Psalter. Vs. 7 echoes Job. 3S22, vs. ', Gen. I3- », Zech. 12". Vs. » finds its best historical illustration in I Mac. 3". Vss. w. 17, 19-a aiso point to a Maccabean background. Signal victories over well-equipped foes are still fresh in the poet's mind. The consciousness of constant peril has left an indelible stamp upon the ps. Its logic, however, is clear and its faith unwavering. It was well calculated to appeal both to the reason and the feeling of the valiant but sorely beset Jews who rallied about Judas Maccabeus. J331 This ps. apparently began with the last vs. of the preceding ps. The first line of 33 in the Heb., shout aloud ye righteous in Jehovah, is apparently due to a mistake of the scribe, who repeated elements from the two preceding lines. k33* Cf. Is. 42i». >335 Possibly the original read, simply, his goodness. But cf. u. m337 Heb., as a heap. Certain versions read, as a bottle. Possibly the original read, in a bottle. The reference here and in the following vss. is clearly to the account of the creation given in Gen. 1. °33"> Heb. adds Jehovah. 134 JEHOVAH'S JUSTICE AND GOODNESS He it is who perceiveth all their deeds. ,6The king doth not gain victory by his great army, A mighty man is not delivered by his great strength, 17The cavalry is a vain thing for safety, And by the multitude of his army he is not delivered.0 18Behold the eye of Jehovah is upon his worshippers, His Upon those who hope for his mercy, tinued 19To deliver their life from death, «are And to preserve their life from famine. those 20Our life hangeth upon Jehovah,p £u°t Our help and shield is he, i™1 ^For in him our heart is glad, For in his holy name we trust. ^Let thy lovingkindness, O Jehovah, be upon us, According as we hope in thee. § 60. Thanksgiving for Jehovah's Justice and Love, Ps. 138 Ps. 138 JI will give thanks, O Jehovah,"' with my whole heart, jeho- Before the gods will I make melody to thee. fidelity 2I will worship toward thy holy temple, And give thanks to thy name for thy lovingkindness,1. For thou hast magnified thy name above all.3 3In the day that I called thou didst answer me, Thou didst make thy strength great' in my soul. 4A11 the kings of the earth give thanks, Recog- For they have heard the words of thy mouth. "en by BAnd they shall sing of the ways of Jehovah, heathen For great is the glory of Jehovah. eThough he" is high, yet he regardeth the lowly, Assur- But the haughty he knoweth afar off.v that 7Though I walk in the midst of trouble, thou wilt revive me, he wiU Thou wilt stretch forth thy hand againstw mine enemies, tinue ^_______ to care for his • 33" Following the Gk. and Targ. people p3320 Lit., our life waits for Jehovah. § 60 The background of this ps. is either a great personal or national deliverance. Inasmuch as all the kings of the earth, 4, are impressed by it, the occasion would seem to be some great vic tory such as the overthrow of the Syrian armies by Judas and his followers. The consciousness of the need of Jehovah's continued protection against encircling foes, that is reflected so clearly in the last stanza, also points to the first half of the Maccabean era as the date of the ps. q 1381 The VSS. insert Jehovah, which is lacking in the Heb. r 1382 Faithfulness is probably a later insertion, for it destroys the regular metre and is not supported by the parallelism in 8. b1382 The meaning of this line is obscure. Heb., lit., For thou hast magnified thy word above all my name. The above consonant reading is suggested by Duhm (Psalmen, 285). Thy word is lacking in Gk. ' 1383 Again following the superior Gk. »1384' 5 Heb. adds Jehovah. » 1386 Or, following a revised text, he striketh down. »138T Probably Heb., wrath, is due to a scribal error. 135 THANKSGIVING FOR JEHOVAH'S JUST RULE And thy right hand will save me. 8Jehovah will perfect that which concerneth me. May thy lovingkindness, O Jehovah, be forever; Forsake not the works of thy hands. II THANKSGIVING FOR JEHOVAH'S GUIDANCE AND CARE IN ISRAEL'S PAST Pss. 105, 114, 111, 117 Callto the descendantsof Abra ham to praiseJehovah § 61. Jehovah's Unceasing Care of Israel, Ps. 105 Ps. 105 'Oh give thanks to Jehovah, proclaim3 his name; Make known his deeds among the peoples. 2Sing to him, make for him melody; Rehearse15 all his marvellous works. 3Glory in his holy name; Let the heart of them rejoice who seek Jehovah. 4Seek ye Jehovah and his strength, Seek ye his face evermore. 6Commemorate the wonders that he hath done, His marvels, and the judgments of his mouth, 60 ye seed of Abraham0 his servant, Ye children of Jacob, his chosen ones. Hiscovenantwith their fore fathers 7He, Jehovah, is our God; His judgments go forthd over all the earth. 8He hath remembered his covenant forever, The word he commanded to a thousand generations, 9The covenant6 which he made with Abraham, And his oath which he swore to Isaac, 10And confirmed to Jacob as a statute/ To Israel as an everlasting covenant.8 § 61 Briggs regards Pss. 105 and 106 as originally one ps., for in 1069 ff. he finds the immediate sequel to 1051-37. To combine them, however, he is compelled to delete 10533- i7 and 106i-B. Both pss. deal with the same theme, but in 106 the sins of the forefathers are heightened, indicating that the two pss. are written from distinct points of view and with different aims. Ps. 105, like 78, develops the historic theme of Is. 51L 2. In both Israel's history is reviewed with a didactic aim, but here the Uturgical motif is in the ascendancy. Vss. !-i5 are quoted in I Chr. 168-22 and attributed, together with a long quotation from 96, to David and connected with the transfer of the ark to Jerusalem. Possibly the quotation was introduced into Chrs. by a later interpolator, but it is probable that the ps. was written during the first half of the Gk. period. The author » 105i Or call upon, but cf . Ex. 345. 5, where the same idiom clearly means proclaim. bl052 For this unusual verb, which means, lit., hum, cf. Judg. 5U. o 1059 The parallel in I Chr. 1613 has Israel. This may be original. d 1057 Supplying the implied verb. e 1059 Covenant is not expressed but implied by the Heb. idiom. Cf . Gen. 2218. 1 105i» Cf . Gen. 26' and 28". b10510 A scribe, recalling Gen. 127, has added the prose vs., saying, to thee will I give the land of Canaan, the portion of your inheritance. 136 JEHOVAH'S CARE FOR ISRAEL 12When they were but few men in number, Very few, and sojourners in the land;h 13When they went about from nation to nation, From one kingdom to another people, "He suffered no man to oppress' them, And he reproved kings for their sakes, "[Saying], 'Touch not mine anointed ones, And do my prophets no harm.' Forhisprotection duringthe pa triarchal period 16And he called a famine on the land, He broke the whole staff of bread. 17He sent a man before them; Joseph was sold as a slave. 18They hurt his feet with fetters, Into chains of iron he entered,' 19Until the time that his wordk came to pass, The word of Jehovah tested him. 20A king sent and loosed him, Even the ruler of the peoples, and set him free. 21He made him lord of his household, And ruler of all his possessions, 22To instruct1 his princes at his pleasure, And teach his elders wisdom.m For hisdeliveranceand exaltation of Joseph 23Then Israel came to Egypt, And Jacob sojourned in the land of Ham. 24He increased his people greatly, And made them stronger than their adversaries, 25Their heart turned to hate his people, To deal very subtly with his servants. For prosperityin Egypt 26He sent them Moses, his servant, Aaron, whom he had chosen. 27He putn his wonders in Egypt," And marvels in the land of Ham. KHe sent darkness, so that it was dark, But theyp rebelled against his words. 29He turned their waters into blood, For theplaguessentupon theEgyptians knew the Hexateuch in its present form. He is also a faithful supporter of the law, cf. 46, but apparently knows nothing of the Maccabean struggle. The ps. was well calculated to inspire the patriotic and religious zeal of the Jewish race. It also has close literary affinities with the later Jewish midrashim or didactic stories. h 10512 Heb., in it, referring to the land. i 105" Or, even more lit., exploit them. i IO519 The Heb. text must be restored at this point to make sense. k 10519 The word of Jehovah is here hypostasized, as in later Jewish literature. 1 10522 So Gk., Lat., and Syr. Heb., through a scribal error, bind. » 10522 So VSS. = 10527 So VSS. Heb., they put. ° 10527 Reconstructing the Heb. p 10528 So Gk., Syr. Heb. adds not. 137 THANKSGIVING FOR JEHOVAH'S CARE And put to death their fish. 30Their land also swarmed with frogs, They were in the chambers of the king.i 31He spoke, and a swarm of flies came, And gnats' in all their territory. 32He gave them hail for rain, Flaming fire in their land. 33He smote their vines and their fig-trees, And broke the trees of their border. 34He spoke, and the locust came, And the young locusts came without number, 35And ate up all the herbage in their land, And ate up the fruit of their ground. And the exodus 36And he smote all the first-born in their land, The first-fruits of all their strength. 37And he brought them forth with silver and gold, And there was not one that stumbled among his tribes. ^Egypt was glad when they departed, For the fear of them had fallen upon them. For his carein the wilder- 39He spread a cloud for a covering, And fire to give light in the night. 40TheyB asked, and he brought them quails, And satisfied them with the bread of heaven. 41He opened the rock, and waters gushed out, They ran in the dry places like a river. eFor he kept in remembrance his holy word, And his promise' to Abraham, his servant; ^And he brought forth his people with joy, And his chosen with shouts of joy. For eion of Canaan 44And he gave them the lands of the nations, And they took possession of the labor of the peoples; 45That they might keep his statutes, And observe his laws.u Proofsof his powerat the Red SeaandJordan § 62. God's Deliverance of Israel from Egypt, Ps. 114 Ps. 114 'When Israel went forth out of Egypt, The house of Jacob from a foreign people, 2Judah became his sanctuary, 1 105OT Slightly revising the Heb. » 105" Or lice. ¦105» So VSS. 1 105*2 Supplying the word implied by the context. u 10546 The concluding Hallelujah or praise ye Jehovah is evidently the superscription to 106. § 62 This ps. is based on the composite narrative of Ex. It is the record of the feelings which the reading of these ancient but stirring annals made upon a pious poet who probably lived dur ing the Gk. period. 138 GOD'S DELIVERANCE OF ISRAEL Israel the place of his dominion. 3The sea saw it and fled, The Jordan turned backward, 4The mountains skipped like rams, The little hills like lambs. 6What aileth thee, 0 sea, that thou fleest ? His O Jordan, that thou turnest backward? rul0 6Ye mountains, that ye skip like rams, nature Ye little hills, like lambs ? 'Tremble, O earth, before the Lord, At the presence of the God of Jacob, 8Who turneth the rock into a pool,T The flint into a fountain of waters. § 63. Jehovah's Goodness as Revealed by His Gracious Works, Ps. ill Ps. Ill 'I will thank Jehovah with all my' heart, intro- In the circle of the upright and the congregation." duction deeds con- 2The works of Jehovah are great, jeho- They are sought out of all who delight in them. ™j£j! 3His work is honor and majesty,1 and And his righteousness endureth forever. deeds 4A memorial hath he made for his wonderful works; Gracious and merciful is Jehovah. 6Prey2 hath he given to those who fear him; Hlua. He remembereth his covenant forever. b^h's 6He hath declared to his people his mighty works,3 care To give them the inheritance of the nations. people 7His works are faithfulness and justice, His Trustworthy are all his precepts; They are established forever and They are done in faithfulness and uprightness. b words ' 114s Lit., pool of water. § 63 This alphabetical poem is the first of the Hallel pss. The acrostic structure indicates that the opening words, Praise ye Jah, as in the case of the other Hallel pss., is a superscription rather than an integral part of the ps. The analysis is difficult because the necessity of beginning each alternating line with the succeeding letter of the Heb. alphabet made it impossible ifor the poet to express himself freely. Like many of the acrostic, liturgical pss., it consistS;of a series of pious ejaculations taken from earlier pss. or based on Israel's national experiences. Its position in the Psalter, its acrostic structure, its legal vocabulary, and its echo in 10 of one of the funda mental teachings of the sages indicate that it comes from the Gk. period, although 5. a, 9 may point to the Maccabean era. wllli This reference indicates that the psalmist belonged to the group of the pious, who were devoted to the worship of the temple and who emerge in later history as the Hasideans, the forerunners of the Pharisees. ^ 1113 I. e., are glorious and splendid. ylll* /. e., definite occasions when special thanks should be given to him. »lllfi Possibly a reference to the spoils and conquests won in neighboring heathen lands. » 1113 Lit., might of his works. bill3 So VSS. 139 8They are established forever and ever, jj™ THANKSGIVING FOR JEHOVAH'S CARE His faithfulness to those who fear him 9He hath sent redemption to his people, He hath commanded his covenant forever; Holy and reverent is his name. "The fear of Jehovah is the beginning of wisdom, A good understanding have all who do so; His praise endureth forever. § 64. Jehovah's Love and Fidelity, Ps. 117 Ps. 117 JOh praise Jehovah, all ye nations, Laud him, all ye peoples. 2For his lovingkindness is great toward us, And his0 faithfulness endureth forever. in THANKSGIVING FOR RECENT NATIONAL DELIVERANCES Pss. 18, 661"12, 68, 76, 124, 126, 118 Jehovah a refugein the hour of mortalneed § 65. Jehovah's Protection and Deliverance of His Servant, Ps. 18 Ps. 18 2Jehovaha is my rock and my fortress, My deliverer,1* my stronghold in which I seek refuge; My shield, and the horn of my salvation, my high tower, My saviour, who delivereth me from violence. u § 64 This little hymn of praise expresses feelings characteristic of the pss. of the Gk. period. cll72 Heb., of Jehovah. § 65 This ps. opens with an elaborate superscription : For the musicial director. To David, the servant of Jehovah, who spoke to Jehovah the words of this song in the day that Jehovah delivered him from the hand of his enemies and from the hand of Saul. And he said, I love thee, Jehovah, my strength. The ps. itself is written entirely in the first person singular; but a later hand, possibly the same that wrote the superscription, has added a postscript in the third person: Who giveth deliverance to his king. And doeth kindness to his anointed. To David and his seed forever. Possibly, under the influence of the interpretation suggested by this superscription and postscript the ps. was placed in the mouth of David and included in the appendix to II Sam. In its present position in II Sam 22 it separates the extracts from the older records of David's reign found in 21 and 24. The variations between the two versions of the ps. are many and significant. On the whole, the version in II Sam. 22 is the better preserved. Whether the ps. was placed in II Sam. as the result of the testimony of the superscription at the beginning of Ps. 18 or not is un certain; but, like the other traditions of Davidic authorship appended to pss., it is evidently much later than the ps. itself, which contains no strong evidence in favor of and much against its Davidic authorship. While there is a certain ideal or messianic element running through the ps., there are many indications that it is not individual but national. The keynote of the ps. is struck in 27 : For thou dost save an afflicted people. The elaborate theophany described in R-15 is natural if in behalf of a nation but not of an individual. The foes described are not individuals, but nations. Cf. especially 29- 37-*a. Throughout the ps. the allusions are to general not to specific events. It is a song of praise and adoration for Jehovah's signal deliverances of his people. It contains many echoes of II Is. and Dt. 32. The late priestly conception of righteousness is presented in 2°-M. »182 The Heb. of this ps. has the introductory line, I" love thee, Jehovah, my strength; but it is lacking in the parallel version of II Sam. 22, and ha3 no corresponding line in the context. b 182 So II Sam. 222. The Heb. adds my God, but it is in Ps. 183 probably the result of a scribal error in writing the original Heb. of to me. «183 II Sam. 223 adds my refuge, from violence thou savest me, but the transition to the direct address is not supported by the context although the line is probably original. 140 JEHOVAH'S PROTECTION OF HIS SERVANT "Worthy to be praised is Jehovah, I proclaim, Inasmuch as I am saved from mine enemies. 4The breakers* of death encompassed me, And the floods of impiety8 made me afraid. ^he cords of Sheol came around me, The snares of death confronted me. 6In my distress I called upon Jehovah, And cried for help to my God; From his temple he heard my voice, My cry for help came' to his ears. 'The earth shook and quaked, His And the foundations of the heavens8 trembled. u>ven They tottered because he was wroth. deliver 8Smoke went up out of his nostrils,h And fire from his mouth devoured, Coals flamed forth from him. ^hen he bowed the heavens and came down, Thick darkness was under his feet; "And he rode upon a cherub and flew, Yea, he swooped down upon the wings of the wind. "Darkness he placed' round about him,' His covering was the massk of the waters, Thick clouds of the skies "without brightness,1 Before him his thick clouds passed, Coals of fire burned.m 13Then Jehovah thundered from11 the heavens, The Highest gave forth his voice;0 14He sent out his arrows and scattered them,p He shot forthq his lightning and discomfited them.r The reflective, didactic note of the wisdom teachers appears in 2S-27. The presence of certain Aramaic words also point to a comparatively late period. The dchverance in 4-6 may have been suggested by the work of Nehemiah in protecting the Judean community from its foes. The victorious, warlike note in u-*° points to the early Maccabean period. The ps. may possibly come from the latter part of the Persian period, but on the whole it fits better in the days follow ing the great victories of Judas, in 165 B.C. It was probably added to the first collection of Davidic pss., even after the early canon of the Psalter was complete, because it had already found a place in II Sam. and was by common consent attributed to David. While it contains many strong figures, it lacks the originality and spontaneity of the earlier and less elaborate pss. d 184 So II Sam. 225 and the demands of the context. ¦ 18* Lit., Belial. The figures in this vs. are exceedingly strong. f 188 So II Sam. 22' and the demands of the metre. The Heb. of the ps, adds before him. 1 18' So II Sam. 22s. Ps. 18', mountains. h 18s Lit., in his nostrils, as an index of his anger. 118" So Gk., Targ., and II Sam. 22'=. i 1811 So II Sam. 221! and the demands of the metre. Ps. 18 adds his secret place. tl8u So II Sam. 22'2. Heb. of Ps. 18, darkness. 1 1812 The division of the vs. is misleading. ™ 1812 So II Sam. 2211. Heb. of Ps. 18, hail and coals of fire. The reference seems to be to the flashes of lightning which penetrated the thick clouds. ¦> 18's So II Sam. 22". Heb. of Ps. 18, in the heavens. o 1813 So Gk. and II Sam. 22". A scribe has repeated by mistake 12« in Ps. 18. p1814 I. e., the thunder clouds. il8" So Gk. and Luc. Cf. II Sam. 221*. Heb. is evidently corrupt, as the variations, in the parallel passage in Ps. 18 and II Sam. 22 indicate. ' 18" Or made them rumble. 141 THANKSGIVING FOR NATIONAL DELIVERANCES "And the channels of the waters8 were seen, And the foundations of the world were laid bare, At his rebuke, at the blast of his* nostrils.11 His deliveranceof his servant 16He sent forthT from on high, he took me, He drew me out of many waters, 17He delivered me from my enemy who was strong, And from my haters, for they were too strong for me, 18Who came upon me in the day of my calamity. And Jehovah became my stay, 19He led me forth into a broad place,w And rescued me because he took pleasure in me. Thereasonfor the deliverance 20Jehovah regarded me according to my righteousness, According to the cleanness of my hands he recompensed me. 21For I have kept the ways of Jehovah, And have not wilfully departed from my God. fflFor all his judgments were before me, And I did not put away his statutes from me. ^1 was also upright before him, And I guarded myself against mine iniquity. 24Therefore Jehovah hath rewarded me according to my righteous ness, According to the cleanness of my hands in his sight. Jehovah'simpar tial justice 25With the kind thou wilt show thyself kind, With the upright man thou wilt show thyself upright, 26With the pure thou wilt show thyself pure, And with the perverse thou wilt show thyself perverse. 27For thou dost save an afflicted people, But haughty looks thou dost bring low. Thestrength which he im parts to his servant ^For thou, Jehovah,1 art my lights Thou, 0 God, wilt lighten my darkness, 29For by thy help I run upon a troop," And by God's help I leap over a wall. 30As for God, his way is perfect, And the word of God is tried; He is a shield to all those who seek refuge in him. ¦ So Gk. of II Sam. 2216. Ps. 18 makes it a direct address, departing from the construc- ! rest of the vs. This line may be a scribal addition. 1 Lit., at the breath of his nostrils. 1 The verbs indicate repeated acts of deliverance. 1 So II Sam. 2220 and the demands of the metre. I. e., where I would be free from per- 5 So II Sam. 222B and the demands of the metre. 3 Cf. Ps. 18, thou lightest. So Gk. Heb., Jehovah enlighteneth. » So Gk. and Luc Cf. II Sam. 22'», wall. 142 JEHOVAH'S PROTECTION OF HIS SERVANT 31For who is a God save Jehovah ? And who is a rock besides our God ? 32A God who girdeth me with strength, And maketh my way perfect; ''Who setteth my feet like hinds' feet,b And maketh me stand upon heights;0 ^Who teacheth my hands to war, So that mine arms can stretch a bow of brass .d 36Thou hast given me the shield of thy salvation, Thye right handf and thy discipline instruct me.g 36Thou hast made room under me for my steps, And the So that my feet never slip. £bmty 37I pursue mine enemies and overtake them, CT^h I do not turn until they are destroyed, hostile 38I wound them so that they are not able to rise, foea So that they fall beneath my feet.h 39And thou girdest me with strength for war, Thou subduest under me those who rise up against me, 40 And thou makest my foes to turn the back to me, So that I cut off those who hate me. ^They cry for help but there is no deliverer, To Jehovah,1 but he doth not answer them; ffiI beat them small as the dust of the earth,' And I grind themk as the fine mud of the street. 43Thou deliverest me from the strivings of the1 people, To Thou settest me at the head of the nations; forefgn A people I knew not serve me, peoples ^Strangers come cringing before me;m As soon as they hear of me" they obey me. 45Strangers sink down exhausted before me," And they come trembling from their strongholds. 46 Jehovah liveth; blessed be my Rock; Con- Exalted be the God of my salvation; $£** ¦ ology M833 2". e., so that they are firm even in the most dangerous places. •=18*> So Gk., Syr., and Lat. Cf. II Sam. 22^. Heb. of Ps. 18, my heights. d 1834 The meaning of this verb is doubtful. Possibly the original read, and maketh mine arms bronze! e 1835 n Sam. 22»», my. 1 1835 So II Sam. 22M, which also omits thy right hand. e 1835 So Gk. and Theod. This line has been variously interpreted in the VSS. and the read ing is uncertain. 1 18s8 Following II Sam. 22 and the Syr. and Targ. i 18" So II Sam. 22«. i 1812 So Gk. and Luc. of II Sam. 22«. Heb. of Ps. 18, as dust before the wind. 1 1842 Following the Gk. and Lat. of II Sam. 22" and the Syr. and Targ. of Ps. 18. The Heb. reading is due to a common scribal error. IIS43 So Gk. of II Sam. 22". Heb. of II Sam., my people. m 1844 Correcting the variant and corrupt text of Ps. 18 by the aid of II Sam. 22 and the context. In Ps. 18 the first and second lines have been transposed. nl844 Lit., at the hearing of the ear. o 1845 Restoring this doubtful vs. by the aid of II Sam. 143 THANKSGIVING FOR NATIONAL DELIVERANCES 47The God, who giveth me vengeance, And subdueth" peoples under me, ^Who delivereth me from all mine enemies, Thou wilt lift me up above mine opponents, Thou wilt deliver me from the man who is violent.11 49Therefore I will give thee thanks among the nations, I will sing praises to thy name, O Jehovah. § 66. Jehovah's Might and Justice, Ps. 661-12 Exor- Ps. 66 'Shout to Jehovah, all the earth, diumJeho- 2Sing forth the glory of his name, vah's Make his praise glorious. rious 3Say,r ' How terrible are thy works ! jm&ht Through thy great might thine enemies come cringing to thee. 4A11 the earth boweth down before thee, And they sing praises,3 they sing praises to thy name.' His eCome and see the works of Jehovah, ^|pr" He is terrible in his dealing with men, over 6jje turned the sea into dry land, nations They went through the stream on foot. Verily, in him we rejoice, 7He who ruleth by his might forever, His eyes keep watch over the nations; Let not the rebellious exalt themselves. His 80 bless our God, ye peoples, ^lng And make the sound of his praise to be heard. deliver- 9He it is who setteth us in life, o°his And suffereth not our feet to be moved. Pe°Ple "For thou, O Jehovah, hast proved us, Thou hast tried us as silver is tried. uThou broughtest us into the net, Thou didst lay a heavy burden upon our loins, 12Thou didst cause men to ride over our head, We went through fire and through water, 13But thou broughtest us out to a broad place.* p 184' So II Sam. 224» and the demands of the context. 688 One MS. omits this phrase and it may be secondary. 145 THANKSGIVING FOR NATIONAL DELIVERANCES 10Thy living creatures dwelt therein, In thy goodness," thou didst make provision for the afflicted. Hisoverthrow of Israel'sfoes "The Lord sendeth forth a message; A mighty host are the women who proclaim the good tidings. 12The kingsd of the armies flee, they flee; And she6 that tarrieth at home divideth spoil.1 13The wings of the dove were covered with silver,8 And her pinions with yellow gold; 14 When the Almighty scattered kings, Then it was as if it snowed on Zalmon.h Theinvin ciblemight of Jeru salem,Jehovah'sabodeThe rewardsof vic tory 150 mountain of God, mountain of Bashan, O many-peaked mountain of Bashan!1 16Why do ye watch enviously, O ye many-peaked mountains, The mount whereon Jehovah loveth to dwell?' Verily, Jehovah will dwell there forever ! 17The chariots of God are myriads,k The Lord cometh from Sinai in his holiness, 18Thou hast ascended on high, thou hast carried away captives, Thou hast received gifts among men; Only the rebellious dwell not1 with Jehovah. Jehovah's deliveranceof his peoplefromtheirfoes 19Bless the Lord day by day; He beareth our burden, hem delivereth us. 20God is for us a God of salvation, And to Jehovah11 belong the issues of death. 21 Jehovah crusheth the head of his enemies, The hairy scalp of him who goeth about in his guilt. ^The Lord hath said, 'Even from Bashan I will save thee,° c 6810 Heb. adds Jehovah. d6812 Gk., king, but this is probably due to the influence of the song of Deborah. c6812 /. e., wives of the victorious warriors. The poet also had in mind Judg. 528- 30. f6813 A scribe has introduced at the close of this line a quotation from Judg. 5lfl, Will ye lie down among the sheepfolds f It is clearly secondary. Possibly the rest of 13 is also a later addition, for 14 continues the theme of 1Z. b6813 From the context and the parallel of the song of Deborah, it is evident that in this obscure passage the reference must be to the flight of the defeated Canaanites as they left their silver and gold behind them. *6814 The situation of Zalmon is unknown. It may have been one of the hills where a Maccabean victory was won, which was strewn with the bones of the slaughtered warriors. i6815 Probably Bashan simply stands for an invincible mountain and higher by comparison than the temple mount of Jerusalem. Cf. the common figure of oaks of Bashan used as a symbol of strength. 16816 Dividing the Heb. letters as the context requires. The present Heb. text is practi cally meaningless. J*6817 The text here is doubtful. Thousands upon thousands is a familiar type of scribal expansion. 16818 Following the Syr. Heb. has lost the negative and is clearly corrupt. Possibly this line is secondary. ™6819 Heb., the God who. *> 6820 Omitting Lord with the Gk. o 6822 The meaning of this fine is obscure. In the light of the parallelism the thought ap parently is that even from distant Bashan Jehovah will save his people. Cf. I Mac. 5 for Judas's expedition a few months later to save the Jews living in this region. 146 JEHOVAH'S SWAY OVER MEN I will save thee from the very depths of the sea; ^That thou mayest bathep thy foot in blood, That thy dogs' tongues may have their share" of the foes.' 24They have seenr thy processions, O Jehovah, Th« The processions of my God, my King, in holiness. pha™" 26The singers go before, the musicians after,8 Bon*6"" In the midst maidens shaking their timbrels [singing]: 26< Bless Jehovah in the congregations, Even the Lord, ye who have sprung from Israel.' 27There is little Benjamin, the conqueror,11 The princes of Judah, a throng of them, The princes of Zebulun, the princes of Naphtali.' ^O Jehovah, command thy strength, ¥?* Strengthen, O Jehovah, thy work" for us. vah 290 Jerusalem," to thee kings shall bring gifts. tbe e 30Rebuke the wild beasts of the reeds,1 olChisy The assembly of bulls, the masters of the nations ;y people Tread down those who delight in falsehood," Sent"1" Scatter" the people who delight in war. 31May mighty ones come from Egypt, May May Cush lift up hisb hands to Jehovah, 32Let the kingdoms of the earth sing to Jehovah, J^f Let them sing praises0 to the Lord; vah 33Extol him who rideth upon the primeval heaven of heavens, Who doth send out his voice, a mighty voice. 34 Ascribe ye strength to Jehovah; His majesty is over Israel and his strength in the clouds. 35From thy sanctuary,"1 O Jehovah, thou showest thyself terrible. The God of Israel giveth strength and power to his people. Bless Jehovah. p 6S23 Following the versions in correcting the error in Heb. q 6821 Following a slightly corrected Heb. text. '68M Gk., they beheld. b6825 This is one of the clearest descriptions which we have in the O.T. of a festival pro cession. It indicates that both sexes participated and that music was employed as well as song. t68M The meaning of the Heb. is here very doubtful. u 6827 These lines are clearly echoes of Judg. 514-18. »68M Following the Gk., Syr., Targ., and many other MSS. Heb., thy God commandeth thy strength. w 6829 The Heb. adds From thy temple upon Jerusalem, to thee the kings shall bring gifts. But this is either a conflation of two independent lines or else a scribal addition anticipating !l- xt. i68M The reference is probably to the Egyptians, as in Is. 30'-'. y6830 Slightly correcting the Heb., which reads, with the calves of the people. «6830 Again correcting the exceedingly corrupt Heb. • 683° Following the Gk., Lat., and Syr. b6831 Gk., Sym., her hands. o 6832 Heb. reads, simply, selah ; but this is evidently a scribal error for the similar Heb. word which appears in 4 and is demanded by the present context. Gk., play to God. d^35 So Syr., Targ., and many Heb. MSS. Heb., thy sanctuaries. 147 THANKSGIVING FOR NATIONAL DELIVERANCES Jeho vah'svictoryoverJudah's foes § 68. The Victorious Might of Israel's God, Ps. 76 Ps. 76 xIn Judah is God known, His name is great in Israel. 2In Salem6 also is his covert, And his habitation in Zion. 3There he broke the fiery shafts of the bow, Shield and sword and battle. Hismight war rior 4Thou wast fearful1 from the mountains of prey ,e ^he stouthearted were made a spoil, They slept their sleep,h And none of the men of might found their hands. 6At thy rebuke, O God of Jacob, Chariot and horse fell into a deep sleep. Hisrighteousjudg ments 7Verily thou, O Jehovah,1 art fearful, And who can stand before the power of thine anger ? 8From heaven thou didst let sentence be heard, The earth also feared, and was still, 9When thou didst arise to judge, O God, To save all the afflicted of the land. He alone is worthy of men's homage 10Surely the wrath of man5 praiseth thee, The residue of wrath keepeth festival to thee. uPay vows to Jehovah,k your God, To the terrible One let all round about him bring gifts. 12He taketh away1 the spirit of princes, He is terrible to the kings of the earth. § 68 Here we feel the warlike, exultant Maccabean spirit. The ps. was evidently written after a signal victory. It may well have been the defeat of the boastful Syrians under the three generals on the plain near Emmaus, recorded in I Mac. 41-". The afflicted in 9 describes the per secuted Jews in the early stages of the Maccabean struggle. The text of this ps. has suffered greatly; but scribal errors have not wholly obscured its bold vigor and hopefulness. e762 A late designation of Jerusalem. Cf. Gen. 1418. *76* This line is evidently corrupt, as the variant readings and the lack of consistency with the context indicate. The Heb. must be corrected with the aid of Targ., which reads, fearful for glorious. Cf. 7- 12, where the same title is used. Excellent, added in the Heb., is probably due to a scribe who was trying to make the meaning clear. «76* Gk., everlasting mountains. This reading may be original but the Heb. is consistent with the picture of Jehovah as a lion defying and shattering the weapons of Israel's foes and leaping upon the sleeping hosts, even as Judas, descending from the mountains, attacked the unsuspecting Syrians in the early morning, I Mac. 41-27. t h765 J. e., had no time to make armed resistance before they were overpowered by the fierce warriors of Judas. >767 Restoring the corrupt Heb. text. i7610 The meaning of this vs. is not clear. Wrath of men may mean wrath against men, i. e., the feeling of indignation which the Jews felt toward their foes. The traditional Heb. text of the second line makes little sense, shalt thou gird upon thee. A slight change gives the above. k76u Jehovah may be a scribal addition. »7612 So Gk. and Lat. Heb., cut off, i. e., courage. 148 JEHOVAH'S MIGHTY DELIVERANCE § 69. Jehovah's Mighty Deliverance, Ps. 124 Ps. 124t 1If it had not been Jehovah who was ours, let Israel now say, Jeho- 2If it had not been Jehovah who was ours, when men rose up against us ; deiiver- 3Then they had swallowed us alive, when their wrath was kindled against us, ?"nce 4Then the waters had overwhelmed us, the stream had gone over our souls.m tours of peril 6Blessed be Jehovah, who hath not given us as a prey to their teeth. 7Our soul is escaped as a bird out of the snare of the fowlers; The snare was broken, and we indeed have escaped alive. 80ur help is in the name of Jehovah, maker of heaven and earth. Thanksgivingto Je hovahfor § 70. Thanksgiving for a Return of Prosperity, Ps. 126 Ps. 126 1When Jehovah restoreth prosperity to Zion, We are like those who have been dreaming. 2Then is our mouth filled with laughter, And our tongue with singing; Then they say among the nations : 'Jehovah hath done great things for them.' 3Hen hath done great things for us; we are glad. Joyoverreturnof pros perity 4Hasten our prosperity, O Jehovah, As the streams in the South Country.0 BMay they who sow in tears reap in joy. 6Let him who goeth forth weeping, Bearing the seed for sowing, Come again with joy, bringing his sheaves. Prayer for pros perity § 71. Jehovah's Unceasing Goodness, Ps. 118 Ps. 118 xOh give thanks unto Jehovah, for he is good; For his kindness endureth forever. § 69 Here we have another vivid, practically contemporary picture of the strenuous Mac cabean crisis, when for a time the Jews seemed, indeed, to be given up as 49, the people rejoiced greatly and kept that day as a day of great gladness. They also enacted an ordinance for the yeaily celebration of this day, the thirteenth day of Adar. This ps. voices the spontaneous outburst that resulted from the relaxation of the tension of the early Maccabean struggle. It contains quotations from many earlier pss. The largo liturgical element indicates that it is intended to be used in a public service. It is exceedingly probable, therefore, that it is written to be used in celebrating Nicanor's day. It is interesting to note that the first person singular is constantly used to express the collective thought of the community. p1182 So Gk. Heb. omits house of, as the metre requires. q 118s- A condensed statement implying the verb se( me. The figure is the antithesis of that suggested by the first member of the couplet, i. e., a narrow place. The line is an eoho of 18,lB he brought me forth into a large place. *118a The vs. is quoted from 56". oll87 An echo of 54s- 7. The rest means, lit., look, i, e., gaze unabashed and triumphant. 1 118^ This is the literal meaning of the Heb. and corresponds to the usage of the Mac cabean leaders. The Idumeans, for example, were judaized and circumcised by John Hyrcanus at the point of the sword. Otherwise the text must be revised to read, cause them to fall. « IIS12 So Gk. Heb., they are quenched as fire of thorns. This makes no sense and is evi dently due to a scribal mistake and addition. v 11812 xhis stirring vs. of the AV was chanted by the Protestant army at the battle of Coutras as they advanced to the fray. wll813 Heb., thou didst thrust me sore that I might fall, makes no sense. The Gk. suggests that the above reading represents the original text. 150 JEHOVAH'S UNCEASING GOODNESS "Jehovah is my strength and song,* And he hath become my deliverance. "Joyful cries of victory* are in the tents of the righteous: Joy of ' The right hand of Jehovah doeth valiantly. ™tory 16The right hand of Jehovah is exalted, The right hand of Jehovah doeth valiantly. 17I shall not die, but I shall live, And declare the deeds of Jehovah. 18Jehovah hath chastened me sorely, But he hath not given me over to death.' PROCESSIONAL Worshippers : 19Open to me the gates of righteousness;2 I will enter into them to give thanks to Jehovah. Levites : 20This is the gate of Jehovah; The righteous may enter into it. Worshippers : 21I will give thanks to thee; for thou hast answered me, And art become my deliverance. Levites : MThe stone which the builders rejected* Hath become the chief cornerstone. Worshippers : ^This is Jehovah's doing; It is indeed marvellous in our eyes. Levites : ^This is the day which Jehovah hath made; Let us exult and be glad in it. Worshippers : 250 now, Jehovah, grant victory; O now, Jehovah, send prosperity. Levites : 26Blessedb be he who entereth in the name of Jehovah; We have blessed you from the house of Jehovah.0 * 11SU At reminiscence of Ex. 152. Possibly the couplet ia secondary. yll815 Lit., the voice of rejoicing and victory. 2 11819 I. e., the gates that open for the righteous. Cf. 20. a 1 1322 xhe figure refers to Zion, which, as in Is. 2816, is the chief corner-stone. It appro priately describes the Jewish race crushed, battered, and rejected by all peoples until the Macca bean struggles restored it to a position of honor and importance. bll8M I. e., grant his favor as in the priestly blessing of Nu. 6®. 0II829 Vs. B is evidently corrupt. Many reconstructions have been suggested. Possibly the verb is to be read, as in I Kgs. 2014, begin the dance with branches even to the altar, even to the horns of the altar. Wreathe the festal march with branches of myrtle. From the analogy of the 151 THANKSGIVING FOR NATIONAL DELIVERANCES Worshippers : ^Thou art my God, and I will give thanks to thee; Thou art my God, I will exalt thee. Levites : 290h give thanks to Jehovah; for he is good, For his lovingkindness endureth forever. IV Beautifulsitu ation THANKSGIVING FOR JERUSALEM AND THE TEMPLE Pss. 48, 84, 87 § 72. The Beauty and Glory of Jehovah's City, Ps. 48 Ps. 48 1Great and highly to be praised is the city of our God,a His holy mount is 2beautif ul in situation, the joy of the whole earth ; Mount Zion, on the northern slopes,b it is a royal city.0 Jeho vah'sprotecting care 3Jehovahd is mighty within her citadels, he is known as a strong refuge; 4For behold, the kings assemble, they pass by together. 5When they looked they were amazed and troubled, they fled in alarm; 6Trembling seized them there, writhing as a woman in travail, 7As whene an east wind breaks the ships of Tarshish. 8As we have heard, so we have seen in the city of Jehovah of hosts :f Jehovah hath established it forever and ever.8 His acts of judg ment 9We meditate, O Jehovah, on thy goodness in the midst of thy temple; 10As is thy name,h O Jehovah, so is thy praise' to the ends of the earth; Thy right hand is full of righteousness, uMount Zion rejoiceth; The daughters of Judah exult because of thine acts of judgment. preceding stanzas we expect here a direct address to Jehovah, as in 21-25. This is found in 23. Whatever be the exact meaning of 27b, it is evidently a prose liturgical direction that has prob ably crept into the text from the margin. The first part of 21, thou art God and he giveth us light* is probably secondary, for it is loosely connected with its context. § 72 This ps. was clearly written after the rebuilding of Jerusalem's walls under the leader ship of Nehemiah. It may well voice the pride and exultation of the Jewish community after this work was completed. a48: Heb., great is Jehovah . . . in the city of our God. But Jehovah is evidently an addi tion later than the work of the editor of these pss., who systematically changed the name of Jehovah to Elohim (God). The present Heb. reading is also inconsistent with the context, with the met rical structure of the line, and with the general feeling of the ps. Probably the late scribe who added this word also added the preposition in before the city of Jehovah in order to make the line intelligible. Removing these later additions, the meaning of the ps. is clear. *>482 I. e., the temple hill which slopes to the north. °482 The usual reading is, the city of the great king. But the following line requires a verb to complete the thought and metre. Reading the last word of the preceding line thus solves the two or three distinct problems presented by the context. d 483 Restoring the original Jehovah which was changed by a later scribe to Elohim. °487 Heb. in. But the above reading is supported by certain MSS. and the context. '48B The text is evidently here corrupt. Heb. adds the repetitious phrase in the city of our God. k488 The Heb. has the word selah. Possibly this represents a similar Heb. word meaning ever, so completing the metrical structure of the line with the expression forever and ever. h4810 Here, as elsewhere in the O.T., name stands for character. »4810 Slightly correcting the Heb. in accordance with certain MSS. 152 BEAUTY AND GLORY OF JEHOVAH'S CITY 12WaIk about Zion and encircle her, count her towers, 13Mark ye well her bulwarks,' distinguish11 her citadels, That ye may tell it to the generation that is to follow, 14That such is Jehovah our God forever and ever.1 Evidenceof his care § 73. A Jewish Pilgrim's Appreciation of the Temple Worship, Ps. 84 Ps. 84 xHow beloved are thy tabernacles, O Jehovah of hosts ! 2My soul longeth, yea, fainteth, for the courts of Jehovah; My heart and my flesh cry out for the living God. 3Verily the sparrow"1 doth find her house, And the swallow a nest for herself, where she may lay her young, Even thine altars, O Jehovah of hosts, my King and my God. 4Happy they who dwell in thy house, who continually11 praise thee! 6Happy is the man whose strength is in thee, in whose heart are the high ways0 [to Zion]. 6Passing through the valley of weepingp heq maketh it a place of springs; Yea [it is as if] the early rain covered it with blessings.1" 7He3 goeth from strength to strength;4 he appeareth before God. In Zion, 80 Jehovah, God of hosts, hear my prayer; Give ear, O God of Jacob; 9thou art our shield;11 i4813 Again slightly revising the Heb. in accordance with the demands of the context and according to the MSS. k4813 Lit., pass between. The exact meaning of the verb, however, is not certain. 1 4814 The Heb. adds It is he who leadeth us to death, but the Gk. omits the verb, and the words translated unto death are probably a part of the musical direction which originally stood at the beginning of the following ps. § 73 The exile is in the background and the restored city and temple in the foreground of this ps. The point of view is evidently that of a pilgrim who has made a long and arduous jour ney to worship at the temple. Worship for him is not a duty but a transcendent privilege. His spirit is not crushed by the burdens imposed by the later Jewish law nor by the ceremonialism of the ritual. He loves the temple because it is the place where he may worship the living God for which his heart and flesh cry out. Pilgrimages from the lands of the dispersion do not appear to have been common until the latter part of the Persian and the early part of the Gk. period. This general date well satisfies the implications within the ps. Selah marks the end of the first stanza, *. The five-beat measure expresses the deep emotion and exultation of the poet. Many scholars hold that the latter part of the ps. is supplemented by extracts from an originally inde pendent ps., but the evidence is not convincing. m 843 Any small bird. n844 Lit., still. Gk., forever and ever. °846 Gk., goings up, i. e., pilgrimages. p846 Probably the psalmist has in mind Hos. 2'5, where the valley of Achor (trouble) be comes a door of hope through which the Hebrews in their early days passed from their painful experiences in the Wilderness to the possession of Canaan. Cf. deep, dark valley in Ps. 233. The reference is to any cheerless, barren valley such as those which surround southern Palestine on al most every side. Q846 So one Heb. MS. and Gk. Heb., they. '8is The comparison here is apparently with a field covered with springing vegetation as the result of an early spring rain. . . a847 Heb., they, but the preceding and following context indicates that the original read as above. '847 Possibly this means from one stronghold to another, or from wall to wall, referring to the pilgrim custom of encamping each night under the shadow of some city wall. It is possible and on the whole more probable, that it refers to the strength derived from Jehovah, to which reference is made in 6, although a different Heb. word is used. u848 Many commentators regard this vs. as a later gloss. > Shield, however, here, as in », probably refers to Jehovah. A departure from the Massoretic division of the text gives a better meaning and satisfies the demands of the metre. If 9 is original, as seems probable, thine anointed would either refer to the J§>VJsJl people or to the psalmist himself. 153 Thejoy of abidingin Je- hovah'Bsanctuary Thehappiness of those who makepilgrimagesto the temple The pilgrim'sprayerofthanksgiving THANKSGIVING FOR JERUSALEM AND THE TEMPLE Behold, 0 God, and look upon the face of thine anointed. 10For a day in thy courts is better than a thousand; I would rather lie on the threshold' in the house of my God Than to dwell in the tents of wickedness." uFor a sun and a shield is Jehovah, my God; Grace and glory Jehovah ever giveth, No good thing doth he withhold from those who walk uprightly. 120 Jehovah of hosts, blessed is the man who trusteth in thee. § 74. The Privilege of Citizenship in Zion, Ps. 87 Jeho- ps# 87 x Jehovah founded" it on the holy mountain; love 2Jehovah loveth the gates of Zion more than all the dwellings of Jacob.y Jem- 3Glorious things are spoken of thee, O city of God. salem The 4I wul make mention of Rahabz and Babylon because of those who know me; loyal Behold of Philistia and Tyre,a 'This one was born there.' 6And of Zion I will say, ' Mother !b This and that man was born in her; Jeho- And the Most High, Jehovah himself will establish her.' regard 6He counteth in the register of the peoples, 'This one was born there.' citizen- 'They sing as well as dance, all whose fountains0 are in thee. ship in Zion PRAISE AND THANKSGIVING FOR PERSONAL DELIVERANCES Ps. 30, Jon. 22"\ Pss. 661^20, 116 § 75. Gratitude for Deliverance from Death, Ps. 30 From Ps. 30 XI exalt thee, 0 Jehovah, for thou hast drawn me forth,8 ^rij And thou hast not permitted my foes to rejoice over me, O Jehovah. 2My God, I cried to thee for help and thou hast healed me; ? 8410 Tiiis rendering of the Heb. is supported by the Gk. and by the Lat. The current Eng. translation is be a doorkeeper. w8410 I. e„ in the land of the heathen even though they offer large opportunity. § 74 Like Ps. 84, this ps. probably comes from the Gk. period. Its outlook includes the lands of the dispersion. The text is obscure and the exact meaning a little doubtful. The unifying thought is that wherever the scattered members of the Hebrew race may be found they glory in their common citizenship in Zion. Even in the mind of Jehovah, citizenship in Zion is regarded as a great distinction. * 871 The abrupt opening, his foundation, suggests that the original read as above. This reading is also supported by the metre and parallelism of the vs. y872 I. e., all the other places where the Jews dwell. *874 The symbolic name of Egypt, used in Is. 307 and Ezek. 293 to describe that land as a monster that swallows up the nations. * 87* A scribe has added with Ethiopia. The reference in this vs. is probably to the Jews dwelling in these lands and possibly also to the proselytes found there. b875 So Gk. Heb. omits mother. <=877 Gk. and Lat., dwellings. The Heb., fountains, probably means all who have sprung from Zion. § 75 This ps. bears the superscription, A Psalm : Sung at the Dedication of the House of David. This title suggests that it was later used in connection with the feast of dedication of the temple in 165 b.c. The presence of such phrases aa go down to the pit, 3> », and the familiarity of the ¦301 Lit., draw out water. 1H GRATITUDE FOR DELIVERANCE FROM DEATH sO Jehovah, out of Sheol thou hast brought up my soul, From among those who go down to the pit thou hast quickened me.b 5For his anger is momentary, but in his favor is full life. u Signif- At eventide weeping cometh to lodge, but in the morning a glad shout ;d oTje-6 6And in my prosperity I said, 'I shall never be moved/ e hovah's 70 Jehovah, by thy favor thou didst make me stand as a strong mountain;1 When thou didst hide thy face, I was filled with dismay. 8To thee, O Jehovah, I call and make supplication: Peti- 9What profit is there in my blood when I go down to the pit ? foTits Can the dust give thee praise, make known thy faithfulness ? 1°,°™,?" 10Oh hear and be gracious, become to me a helper. uance uThou hast turned for me my mourning into dancing, Unceas- Thou hast put off my sackcloth and girded me with gladness, praise 12That to thee my heart6 may sing praise and not be silent. O Jehovah my God, I will give thanks to thee forever. § 76. Gratitude for Deliverance from Great Peril, Jon. 22-9 Jon. 2 2I cried out of my distress to Jehovah, and he answered me; An , Out of the midst of Sheol I cried aloud, and thou heardest my voice. distress 3For thou hadst cast me into the heart of the seas, and the flood rolled about me; psalmist with such late passages as Is. 547- 3 and Jer. 3113, and the references to the great afflictions m *¦ 8 indicate that the ps. is post-exilic. The psalmist, however, still holds the primitive con ception of the future life as a joyless, impersonal existence, B. He is also unfamiliar with the teachings of the book of Job. The language of the ps., especially in 2> 3- a-10, is strongly individual istic. _ It is possible that it may have been later used by .the community as a public hymn, but there is little doubt that its foundation is the poet's own personal experience. Its thought and its place in the Psalter indicate that it probably was written ' about the middle of the Persian period. bSO* It is exceedingly probable that the following lines: Sing to Jehovah, O ye his saints; And give thanks in commemoration of his holiness, are secondary, for they anticipate the thought of 12 and are in the three-beat rather than in the prevailing four-beat measure. Their language and thought are also alien to the context. O305 Lit., for a moment in his anger, lives in his favor. <*305 This beautiful figure of sorrow coming into the heart to lodge overnight, as the shades of twilight gather, and of the relief and joy which come at sunrise is marvellously true to human experience. • 306 Possibly this line is secondary. *307 This line is evidently corrupt. The above rendering is based upon a slight emendation of the text and is strongly supported by the context. The Heb. adds unto my Lord. Certain MSS. have Jehovah and the Gk., my God. It is probably a scribal addition, for it destroys the metrical and logical symmetry of the vs. Gk. translates the vs. in the past tense rather than as imperatives. 83012 Here, as frequently in the pss., the Heb. word for liver, which was thought to be the seat of the emotions (Assyr., kabittu), has evidently been mistaken for the more common and very similar Heb. word meaning glory. § 76 This ps., inserted in the story of Jonah, but with no close connection with the context, was probably placed there by some later editor of the prophetic book because certain of its figures recalled the experiences of the Hebrew prophet. It is not entirely clear whether it was originally intended to express the experiences of the Jewish race or of the psalmist. The points of contact with Ps. 30 are many and close. Probably the author of Jon. 2 was familiar with the older ps. His figures, however, are more hyperbolic and varied. In any case they are not to be interpreted literalistically. As in Ps, 30, the poet probably has primarily in mind bis own experiences as an exile in a foreign land. His zeal for the temple service is strong, cf. *• 7-B, and indicates that he probably lived during the Greek period. For critical notes, cf. § 202^-q, Vol. III. 155 THANKSGIVING FOE PERSONAL DELIVERANCES All thy breakers and thy waves passed over me. 4Then I said, 'I am driven out from before thine eyes; How shall I ever again look towards thy holy temple ? ' 6The waters surrounded me even to the quenching of my life, the abyss engulfed me, The sea weeds were wrapped about my head; 6I went down to the roots of the mountains; The earth with its bars was behind me forever. His Yet thou hast brought up my life from destruction, 0 Jehovah my God. restora- 7\y}jen mv soui fainted within me, I remembered Jehovah, vows to J^-n<^ my Prayer came to thee, into thy holy temple. Jeho- 8They who regard vain gods forsake their own mercy, 9But I will sacrifice to thee with loud thanksgiving, I will pay that which I have vowed. Salvation is Jehovah's. § 77. Thanksgiving for Personal Deliverance, Ps. 6613-20 The Ps. 66 13I will enter thy house with burnt offerings, fu^fil" I will pay to thee my vows, of a 14Even those which my lips have uttered,1" And my mouth spoke in my distress. 16I will offer to thee burnt offerings of fatlings, Together with the incense of rams; I will offer bullocks with goats. The 160 come, hear, and let me relate,' "I""8 All of you who fear Jehovah, poet's What he hath done for me: 17To him I cried with my mouth,' And him I extolled with my tongue. lsIf iniquity I had beheld in my heart,k The Lord would never have heeded; 19But verily, Jehovah hath heard, He hath attended to the voice of my prayer. Dox. 20Bless Jehovah, ol°sy Who hath not turned away my prayer, Nor his lovingkindness from me. § 77 This appendix to the national hymn found in the first part of the ps. was evidently intended to be used by a grateful offerer as he_ came up to the temple to present to Jehovah the offering which he had promised in connection with a vow. The second stanza describes in general terms the reason for his gratitude: because Jehovah has answered the prayer uttered with his vow. The psalmist's own experience is, without reasonable doubt, the occasion of this poem, although it doubtless found a place in the Psalter because it was adapted to use by others who in the same way came to present their sacrifice which they had vowed. It may even have been used by the community in connection with some great deliverance. There are no clear indications regarding its date. The strong repetitious and liturgical note suggests the Gk. or Maccabean age. h66u Lit., which parted my lips. i QQia The current Eng. translations do not follow the Heb. order in this vs. i6617 So Syr., supported in part by Lat. k6618 This vs. destroys the close connection between 17 and 19 and is possibly secondary. thanks giving 156 DELIVERANCE FROM GREAT AFFLICTION § 78. Thanksgiving for Deliverance from Great Affliction, Ps. 116 Ps. 116 XI love Jehovah because he hath heard Exor- The voice of my supplications;1 2Because he hath inclined his ear unto me, Therefore will I call upon the name of Jehovah."1 3The cords of death encompassed me, The And the pains of Sheol took hold on me, deiiver- I found trouble and sorrow; Bnoe 4Then I called upon the name of Jehovah : 'Jehovah, I beseech thee, deliver me, *0 Jehovah, gracious and righteous ! Even our God, who is merciful,' [Therefore do I call on the name of Jehovah]. 6 Jehovah is the keeper of the simple; Jeho- I was weak but he became my help. ^a_s 'Return to thy rest,n 0 my soul, cioua [And call on the name of Jehovah]. and provision Jehovah hath dealt bountifully with me, 8For he0 hath delivered my life from death,p My feet also from falling, [Therefore do I call on the name of Jehovah]. 9I will walk before Jehovah Protes- In the land of the living. of lon 10I believe, therefore will I speak, t°yhity [And call on the name of Jehovah]. I indeed was greatly afflicted, UI said in my haste, 'Every man is a liar,' [Therefore on the name of Jehovah will I call]. § 78 This composite ps. was probably written to be used by those who brought votive offer ings to the temple. The refrain which appears originally to have been introduced at the end of every three lines has been restored in 5- 7- 8- 10' u- 1B> 1B. As Cobb has pointed out, 7- IOa are not in telligible without the refrain which is itself inferred. The refrain may, as Duhm suggests, have been uttered by the offerer, while the rest of the ps. was chanted by the temple singers^ The_ liturgical form, the Aramaic words, and the strong emphasis on the ceremonial type of religion point to the Gk. period. The interest and value consist in the prominent place which the ps. undoubtedly oc cupied in the worship of the common people. 11161 So Gk., Lat., and Syr. Heb., my voice and my supplications. m 1162 The Heb. is evidently corrupt and the versions have various readings, which point, however, to the refrain which has been restored above. d 1167 Heb., my resting place. ° 116a So Gk., Lat., and certain Syr. MSS. Heb., thou hast delivered. p1169 So Syr. A scribe has added in the Heb. the duplicate phrase mine eyes from tears, but this is clearly secondary. Vss. *¦ ' are taken from 5613. 157 Promise of faithfulservice THANKSGIVING FOR PERSONAL DELIVERANCES 12What shall I render to Jehovah, For all his benefits toward me ? 13I will take the cup of salvation, And call upon the name of Jehovah.i 16Precious in the eyes of Jehovah Is the death of those who love him. 160 Jehovah, truly I am thy servant, [Therefore I call on thy name, O Jehovah]. Thanksgiving and votive offer ings I am thy servant, the son of thy handmaid; Thou hast loosed my bonds. 17I will offer to thee the sacrifice of thanksgiving, And will call upon thy name, 0 Jehovah. 18I will pay my vows to Jehovah In the presence of all his people; 19In the courts of the house of Jehovah [Will I call on the name of Jehovah] / VI LITURGICAL HYMNS Pss. 811"5, 100, 115, 134, 135, 136, 146, 1471"11- 12"20, 148, 149, 150 The imme morialserviceof song § 79. Summons to Praise Jehovah at the Passover, Ps. 811 Ps. 81 'Sing aloud to God our strength, Shout to the God of Jacob. 2Raise a song, and sound the timbrel, The pleasant lyre with the harp. 3Blow the horn at the new moon, On the full moon, on our feast day; 4For it is a statute for Israel, An ordinance", of the God of Jacob. 6He appointed it in Joseph for a testimony, When he went forth fromb the land of Egypt. qll613 Heb. repeats here 18, but it is properly omitted in the Syr. rll619 The last line in the Heb. reads, in the midst of thee, 0 Jerusalem, which is probably a corruption of the refrain which has been restored above. § 79 The prominent liturgical motive in this ps. points to a date at least as late as the Gk. period. The reference to the exodus in 5 leaves little doubt that the feast in connection with which this little hymn was sung was that of the Passover. The remainder of the ps. deals with an en tirely different theme and was, without reasonable doubt, added by a later editor. Cf. § 174. »814 Lit., judgment, but a divine decision was intended which is best translated in Eng. by the word law or ordinance. *>816 So Gk. and Lat. and the demands of the context. Heb., over. 158 SUMMONS TO PRAISE JEHOVAH § 80. Summons to Unite in Praise of Jehovah in His Temple, Ps. 100 Ps. 100 ^hout to Jehovah, all the land/ 2Serve Jehovah with gladness, Come before him with exaltation. 3Know that Jehovah is God, He hath made us and we are his,d His people and the flock of his pasture. 4Enter his gates with thanksgiving, Come intoe his courts with praise, Give thanks to him and bless his name, 5For hef is good, his lovingkindness everlasting, And his faithfulness to all generations. Call to all Israelto praise Jeho vah And to worship himin his temple § 81. Jehovah's Superiority to all Heathen Gods, Ps. 115 Ps. 115 *Not to us, O Jehovah, not to us, But to thy name give glory, Because of thy lovingkindness and truth. 2Why should the nations say :g * Where now is their God ?' 3For our God is in the heavens; All that he pleaseth he doeth. 4Their idolsh are silver and gold, Wrought by the hands of men; 5A mouth have they, but they speak not, Eyes have they, but they see not, 6Ears have they, but they hear not, A nose have they, but they smell not, 7They have hands, but they feel not, Feet they have, but they walk not, Neither is breath in their mouths,' Jeho vahinvisible but omnipotent Impotenceof the heathen godsand theirworshippers § 80 This ps. was probably written to be sung on one of the national feast days. In dis tinction from the pss. which immediately precede, it is national rather than universal in its out look. Like a majority of the liturgical pss., it probably comes from the Gk. period. ° 1001 Or, earth. dlOO3 So marginal reading of Heb., Targ., Old Lat., and Aquila. Heb. and Gk., not we ourselves; but the above reading is supported by the following line. e 1004 Supplying the verb required by the parallelism. 1 1005 Heb. adds Jehovah, but neither the metre nor sense require it. § 81 The VSS. join this ps. to the preceding, but this union was probably not original but for later liturgical use. One theme unites this ps., although the alternating lines in »-" were probably sung antiphonally, 12 by the people, and J3 by the high priest. The ps. as a whole, be cause of its vigor and strong religious feeling, was well adapted to use in public service. The contrast here is between Israel's one God, unseen but revealed in the nation's life, and the gods of the heathen represented by the lifeless images. The historical student feels here the beginning of the mortal struggle which commenced in the latter part of the Gk. period and culminated in the Maccabean uprising. The hopeful spirit and the prominence of the house of Aaron point to the earlier part of the second century b.c. b1152 A repetition of 791. M154 Gk., Lat., and Syr., the idols of the heathen. »115r Ps. 1154-7 is repeated in 13516-18. The missing line, which is restored here, is pre served in 135". 159 LITUEGICAL HYMNS Nor do they speak through their throat. 8Like them shall they be who made them, Everyone who trusteth in them. Jeho- 9The house of Israel' trustethk in Jehovah, Israel's He is their help and their shield. *™J* 10The house of Aaron trusteth in Jehovah, pro- He is their help and their shield. uThey who fear1 Jehovah trust Jehovah, He is their help and their shield. He |"D 12 Jehovah remembereth us; he will bless us; bless He will bless the house of Israel, them He will bless the house of Aaron, 13He will bless those who fear Jehovah, Small together with the great. T1;e . "May Jehovah add to you, blessing Even to you and to your children. 15Blessed be ye of Jehovah, Who made heaven and earth. Th.e 16The heavens are assigned™ to Jehovah; praise But the earth hath he given to mankind. 17The dead praise not Jehovah, Nor any who go down into silence; •^But we bless Jehovah, Now even to eternity. § 82. Call to Worship Jehovah by Night as Well as by Day, Ps. 134 Ps. 134 1Behold, bless ye Jehovah, all ye servants of Jehovah, Ye who by night stand in the house of Jehovah. 2Lift up your hands to the sanctuary and bless Jehovah. 3Out of Zion bless Jehovah11 who hath made heaven and earth. i 1159 So Gk. and Syr. and the parallel in 13519. Heb. omits house of. k1159 So Gk., which here and in the following vss. has the perfect instead of the imperative. The change was probably made under the influence of the parallel in 13519-21, where the imper ative occurs instead of the third person. 1 115" Probably proselytes. Cf. the devout Greeks of the N.T. n> 115IB Gk., Lat., Syr., Targ., heavens of heavens. But a slight revision of the Heb. suggested by Briggs, Pss. II, 397, gives the above harmonious reading. § 82 This little pilgrim ps. was addressed to the Levites who guarded the temple and prob ably carried on its musical services far into the night. Like most of the pilgrim pss., it doubtless comes from the Gk. period. ¦> 134J Following Briggs in restoring the line as the context demands. The traditional text reads, Jehovah bless thee out of Zion. 160 JEHOVAH'S LOVE § 83. Jehovah's Love Revealed in Nature and in Israel's History, Ps. 135 Ps. 135 Praise ye the name of Jehovah; Praise him, ye servants of Jehovah, 2Ye who stand in the house of Jehovah, In the courts of the house of our God. 'Praise ye Jehovah, for he° is good, Make melody to his name, for it is lovely. Call to praise 4For Jehovah hath chosen Jacob for himself, And Israel for his peculiar possession. 6I know that Jehovah is great, And that our Lord is above all gods. 6Whatever Jehovah pleaseth, he doeth," In heaven and in earth, in the seas and in all deeps; 7He sendeth up the vapors from the ends of the earth, By lightnings he maketh the rain, He bringeth forth the wind out of his treasuries."1 Theomnipotentmightof Israel's God re vealedin na ture 8He smote the first-born of Egypt, Both of man and of beast, 9He sent signs and wonders into the midst of r Egypt, Upon Pharaoh and upon all of his servants. 10He smote many nations, And slew mighty kings, nSihon king of the Amorites, And Og, king of Bashan, And all the kingdoms of Canaan, 12And gave their land for a heritage, As a heritage to Israel his people. InIsrael's earlyhistory 13Thy name, 0 Jehovah, is forever; Thy fame, 0 Jehovah, for all generations. "For Jehovah will vindicate3 his people, And relent concerning his servants. Hisfameandmercy 16The idols of the heathen are silver and gold, Wrought by the hands of men. 16A mouth have they, but they speak not, 17Ears have they, but they hear not, Impo tence of heathengods § 83 This ia a composite ps. Vss. M-21 are freely quoted from 1151-8, vs. • from 115s, and many other lines are taken from Ex. and Dt. The theme is one that is often developed by the psalmists. This hymn cannot be earlier than the Gk. period. The references in >». u, as well aa the position of the ps. in the Psalter, suggest that it comes from the Maccabean era. "135s Heb., Jehovah. »135« Cf. 115! for the briefer original. q 1357 Cf. the original passage in Jer. 1013. * 1359 Slightly correcting the Heb. •135M Lit., judge, i. «., render a just decision concerning. 161 LITURGICAL HYMNS Neither have they breath in their mouth. 18May they who make them be like them, Yea, everyone who trusteth in them. Let 190 house of Israel, bless Jehovah ! people O house of Aaron, bless Jehovah ! }™te 20O house of Levi, bless Jehovah ! in prais- Ye who fear Jehovah, bless Jehovah ! hovah 21Blessed out of Zion be Jehovah, Who dwelleth at Jerusalem. § 84. God's Goodness Revealed in the Work of Creation and in Israel's History, Ps. 136 Praise Ps. 136 '0 give thanks to the Lord Jehovah, for he is good, suprem- -^or his lovingkindness1 endureth forever.u acy 20 give thanks to the God of gods, For his lovingkindness endureth forever. 30 give thanks to the Lord of lords, For his lovingkindness endureth forever. 4To him who alone doeth great" wonders, For his lovingkindness endureth forever. For Ms ETo him who by understanding made the heavens, acta 'Ve -f or his lovingkindness endureth forever. 6To him who spread out the earth above the waters. For his lovingkindness endureth forever. 7To him who made great lights, For his lovingkindness endureth forever. 8The sun to rule by day, For his lovingkindness endureth forever. 9The moon and stars to rule by night, For his lovingkindness endureth forever. For his 10To him who smote Egypt in their first-born, anceer" -^or his lovingkindness endureth forever. °| the nAnd brought out Israel from among them, brews For his lovingkindness endureth forever. g°™ t 12With a strong hand and with an outstretched arm,w § 84 This highly liturgical ps. is a composite of ideas and phrases derived from earlier O.T. writing. Thus the opening vs. is found also in 1061, 1071, and 1181. Vss. 2> 3 are an echo of Dt. 10"; vs. < of Ps. 72" ancj 86io; vs. s of Jer. 1012; vs. « of Is. 42*; and 7-9 of Gen. l"-«. Dt., II Is., Gen. 1, and other comparatively late pss. are the chief sources. This dependence indicates that this ps. was probably not written before the Gk. period. The allusion to Jehovah's deliverance of his people from their adversaries, in M, and the exultant note that pervades the ps. point to the Maccabean era, when the people rejoiced over their victories. Sopherim 1812 states that in later times it was sung on the seventh day of the feast of Unleavened Bread. Its didactic purpose is evident, and it may originally have been chanted in the synagogue, the leader reciting the first line in each couplet and the people or temple singers joining in the recurring refrain. 1 1361 Lit., the feeling of love and mercy that prompts kindly acts. "1362 Lit., is eternal. v 1364 Great destroys the metre in the Heb. and may be secondary. "13612 Cf. Dt. 5", 612, etc., for this idiom. 162 GOD'S GOODNESS For his lovingkindness endureth forever. 13To him who divided the Red Sea in sunder, For his lovingkindness endureth forever. "And made Israel pass through the midst of it,* For his lovingkindness endureth forever. "And overthrew Pharaoh and his host in the Red Sea, For his lovingkindness endureth forever. 18To him who led his people through the wilderness, For For his lovingkindness endureth forever. ^dlD8 17To him who smote great kings, people For his lovingkindness endureth forever. posses- 18And slew famous kings, Canaan For his lovingkindness endureth forever. 19Sihon king of the Amorites,y For his lovingkindness endureth forever. 20And Og, king of Bashan, For his lovingkindness endureth forever. 21And gave their land for a heritage, For his lovingkindness endureth forever. ^Even a heritage to Israel his servant,2 For his lovingkindness endureth forever. ^Who remembered us in our low estate, For For his lovingkindness endureth forever. delivef- MAnd hath delivered us from our adversaries, fee For his lovingkindness endureth forever. foe™ 26Who giVeth food to all flesh, For his For his lovingkindness endureth forever. of all 260 give thanks to the God of Heaven, g£J- For his lovingkindness endureth forever. § 85. Jehovah the Unfailing Helper, Ps. 146 Ps. 146 'Praise Jehovah, O my soul ! Exor- 2While I live will I praise Jehovah, I will sing praises to my God while I have being. * 136" Cf. Ex. 142'. y 136IB-22 These vss. are regarded by some commentators as a later insertion, for they depart from the regular theme of the ps. But cf. 8- a> 12 for a similar departure. In a highly composite ps. of this character it is difficult to distinguish with assurance earlier and later strata. ¦ 13622 Cf. 135", his people. § 85 This Hallel ps. is preceded and followed by the liturgical formula Hallelujah. That at the end is not found, however, in the Gk. Vs. * is quoted in I Mac. 2sab, indicating that it ia at least earlier than the date of that book. It comes either from the latter part of the Gk. or the earlier part of the Maccabean period. Its confident, exultant note, perhaps, points to the reign of Simon, who worthily imitated the divine King in championing the needy and in freeing Jewish captives. Cf. I Mac. 13. 163 dium LITURGICAL HYMNS Unrelia bilityof man 3Put not your trust in princes, Nor in son of man, who is helpless," 4Because he returneth to the earth,b And all his thoughts do perish. God'sstead fastness 6Happy is he whose help is Jacob's God, Whose hope is in Jehovah his God, 6The maker of heaven and earth, Of the sea, and all that in them is, Who keepeth faithfulness forever, 7Who doeth justice to the oppressed, Who giveth food to the hungry. Hiskindnessto the needy Jehovah, who looseth the prisoners, 8Jehovah who openeth blind eyes, Jehovah who raiseth up those bowed down, Jehovah who loveth the righteous, 9Jehovah who preserveth the sojourners, He upholdeth the fatherless and widow, But the way of the wicked he maketh crooked." Epilogue 10Jehovah will reign forever, Thy God, O Zion, to all generations. His resto rationof his scattered people § 86. Jehovah's Gracious and Omnipotent Power, Ps. 1471J1 Ps. 147 JPraise Jehovah, for it is good,d Make melody to our God, for it is pleasant.6 2Jehovah doth build up Jerusalem, He gathereth the outcasts of Israel, 3He healeth the broken-hearted, And bindeth up their painful wounds. Hisrule in heavenand among men 4He counteth the number of the stars, He giveth names to all of them, 5Great is our Lord, and of mighty power, His understanding is infinite. Heb., his breath goeth forth, he It may be secondary, for it is a 1463 Lit., to whom there is no help. bl464 So I Mac. 2Mb and the requirements of the metre. returneth ° 146» The line is based on Ps. I6, Job 83, 3412, and Ecc. 713. loosely connected with its context. § 86 Ps. 147 contains two originally independent poems. They are still separate in the Gk. but have been united in the Heb., probably because they deal with the same theme and in very much the same way. Briggs (cf. Duhm's order: 1-3. e, r, t, s, g-ii) a]80 finds two poems in 1-« and '-"; but 7-B and *-* are too closely parallel in thought to be separated and un makes a complete and logical literary unit. Like the other hymns of thanksgiving in this collection, it was probably first sung to celebrate the Maccabean victories. dl.471 Slightly revising the Heb. as the context and parallelism demand. e 1471 A scribe has added from 331, praise is comely. Gk., praise is comely for our God. 164 JEHOVAH'S OMNIPOTENT POWER GJehovah is the restorer of the afflicted, He casteth down the wicked to earth. 7Sing to Jehovah with thanksgiving, Make melody upon the harp to our God, 8Who covereth the heavens with clouds, Who prepareth rain for the earth, Who maketh the mountains put forth verdure,' 9He giveth to the beast his food, To the young ravens when they cry. Provisions for need of animalworld 10He delighteth not in the strength of the horse, He taketh no pleasure in a man's legs; 11 Jehovah taketh pleasure in his worshippers,8 In those who wait for his lovingkindness. His delight in his worshippers § 87. Jehovah's Gracious Rule in Nature and in Israel's History, Ps. 14712-20 Ps. 147 12Praise Jehovah, O Jerusalem, Praise thy God, O Zion; "For he hath strengthened the bars of thy gates, He hath blessed thy children in thy midst. "He maketh thy borders peace; He satisfieth thee with the finest of the wheat. His provi sionsfor his people 15He sendeth his command to the earth,h His word runneth very swiftly. 16He giveth snow like wool, He scattereth the hoar-frost like ashes. 17He casteth down his ice like morsels, The waters stand before his cold.1 18He sendeth out his word and melteth them, He causeth his wind to change and the waters flow.' Hisrule in nature 19He declareth his word to Jacob, His statutes and his ordinances to Israel. 20He hath not dealt so with any other nation, And his judgments they know not. His es pecial revelation to Israel * 1478 Or, revising, he maketh verdure grow on the mountains. e 14710 Lit., those who fear him. § 87 This little Uturgical ps. is richly suggestive of the spirit of the Jews in the days of Simon, when at last they were at comparative peace with the ring of attacking foes which in the earlier days of the Maccabean struggle had enmeshed them, 14. It voices the satisfaction and thanks giving with which they viewed their unwonted prosperity. h 14715 Cf. Gen. 1 for the same idea of Jehovah's rule by command. 1 14717 Restoring the Heb. as the next line demands, for it implies that the waters had been frozen by the cold. i 14818 A change of the wind from the north to the east or south (the direction of the hot desert) brings a sudden rise of temperature in Palestine. 165 LITURGICAL HYMNS § 88. Call to All Created Things to Praise Jehovah, Ps. 148 AH . Ps. 148 Praise ye Jehovah from the heavens, that is -n ¦ i • i,-i in the .rraise him on the heights. eavens 2Praise him, all his angels, Praise him, all his host. 3Praise him, sun and moon, Praise him, all ye stars of light. 4Praise him, ye heavens of heavens, And ye waters that are above the heavens. 5Let them praise the name of Jehovah, For he commanded, and they were created, 6And he hath established them forever and ever, He hath given a statute not to be transgressed.11 A11 o" 'Praise Jehovah from the earth, Ye monsters of the sea and all deeps, sFire and hail, snow and vapor, Storm wind, fulfilling his word, 9Ye mountains and all ye hills, Fruit trees and all ye cedars, 10Wild animals and all ye cattle, Creeping things and flying birds, "Kings of the earth and all peoples, Princes and all judges of the earth, ^Both young men and maidens, Old men and children; 13Let them praise the name of Jehovah, For his name is exalted on high, His majesty is over earth and heaven, "And he hath lifted up the horn of his people.1 He is the praise of all his faithful ones, Of the Israelites, a people which is near to him. § 89. Thanksgiving for Recent Victories, Ps. 149 Exor- Ps. 149 'Sing to Jehovah a new song, And his praise in the assembly of the faithful. 2Let Israel rejoice in his Maker, Let the sons of Zion exult in their King. § 88 This ps. is an expansion of Ps. 1032' . ». It is further expanded in the Song of the Three Children. It is based on Gen. 1. Its broad outlook suggests the Greek or Maccabean period. Its place at the close of the Psalter indicates that it was one of the seven doxologies added to the earlier collections of hymns by the final editors of the book of Psalms. k 1486 Or, slightly revising, which they may not transgress. 1148U I. e., given them might to repel and overthrow their foes. 5 89 Vs. 6 well describes the author of this Maccabean ps., who was one of the Hasideans or faithful and who probably carried a two-edged sword in the wars of Judas and Simon. 166 THANKSGIVING FOR RECENT VICTORIES 8Let them praise his name in the dance, Make melody to him with timbrel and lyre. 4For Jehovah delighteth in his people, He adorneth the afflicted with victory. BLet the faithful exult in glory, Let them sing for joy on their beds. 6Let the high praises of God be in their mouth,™ And a two-edged sword in their hand, 7To execute vengeance on the heathen, And punishment on the peoples, 8To bind their kings with chains, And their nobles with fetters of iron, 'To execute on them the judgment written;" It is an honor for all his faithful ones. PraiseforGod-given victo ries over Israel's heathen foes § 90. The Great Doxology, Ps. 150 Ps. 150 'Praise God for his holiness, Praise him for the display of ° his power, 2Praise him for his deeds of might, Praise him for the abundance of his greatness. Call to praisehovah 3Praise him with the blast of the horn, Praise him with harp and lyre, 4Praise him with timbrel and dance, Praise him with strings and pipe, 6Praise him with sounding cymbals, Praise him with clashing cymbals. With musicalaccom paniments 6Let everything that hath breath praise Jehovah ! In unison m 149s Lit., in their throat. n 1499 Not only in such books as Dt., but in the prophecies like Ezek. 38, 39, Is. 4115, Mic. 4", and Zech. 14. § 90 This highly liturgical ps. was written as a closing doxology to the entire Psalter. It therefore corresponds to the shorter doxologies appended to the earlier collections. Cf. 4118, 7218-20, sow, and ioa4s. it may be dated about 140 B.C. "1501 Lit., the spreading out of. 167 HYMNS OF ADORATION AND TRUST I. JEHOVAH'S MAJESTY AND GOODNESS REVEALED IN NATURE Pss. 8, 191", 29, 891- 2> 6-18, 104 H. HIS LOVING PROVISIONS FOR MAN II Sam. 2, Ps. 366-12, 65, 14412"15, 103, 139 ILL THE ASSURANCE OF JEHOVAH'S PROTECTION Pss. 42, 43, 63, 271"6, 46, 3, 4, 11, 56, 16, 10212"22' 24-28, 23, 401"12, 62, 121, 130, 131, Hab. 3 HYMNS OF ADORATION AND TRUST JEHOVAH'S MAJESTY AND GOODNESS REVEALED IN NATURE Pss. 8, 1916, 29, 891- *¦ 6"16, 104 § 91. Jehovah's Character as Revealed in Nature and Man, Ps. 8 Ps. 8 Jehovah, our Lord, How glorious is thy name in all the earth ! Exordium Thoua hast spread thy splendor over the heavens. 2At the cry of babes and sucklingsb Thou hast established strength, because of thine enemies, By silencing the foe and the avenger. 3When I look on the heavens,0 the work of thy fingers, The moon and stars which thou hast prepared; 4What is man that thou art mindful of him, Or the son of man that thou visitest him ? Jehovah'smight in heavenand on earthHiscondescensionto man eFor thou hast made him little less than divine,d And thou hast crowned him with glory and honor, 6Thou givest him dominion over the works of thy hands, Making all things subject to him;6 Hymns of Adoration and Trust. — The hymns of adoration and trust are, as a rule, earlier, less national, more personal, and more philosophical than the hymns of thanksgiving and praise. Also they are not so closely connected with special events in Israel's history. The date of the individual pss. is less certain and less important. These hymns as a whole constitute the noblest group in the Psalter. Most of them sprang from the period when the Jewish race was the victim of bitter persecution and injustice. Many of them still reflect the stress and anguish amidst which they were born. They present theology not in theory but in action and beget in turn a faith which is not static but kinetic and dynamic. § 91 This ps. bears the superscription, For the musical director. To be sung to a vintage song. Psalm of David. Its dependence upon Gen. 1 is obvious. Vs. 8, however, reveals familiarity with the account of creation in Gen. 2. Probably the author knew the book of Genesis in its pres ent composite form. The ps. also has certain words and expressions not found in the O.T. ex cept in the writings of the Persian and following periods. The peaceful atmosphere also strongly suggests the prosperous days immediately following the reforms of Nehemiah and Ezra. The ps. is a majestic evening hymn eminently appropriate for public worship. The three-beat measure is prevailingly used except in the first line of the refrain found at the beginning and end of the ps. » 8i The Heb. adds who. b82 I. e., in response to the cry of the weakest. °83 Heavens is, perhaps, but the explanation of a scribe, as the measure and sense are com plete without it. Possibly the original read sun. d 85 Lit., thou hast made him lack little of God. 'S6 Lit., putting all things under his feet. 171 Man's God- given au thority over all crea tion JEHOVAH'S MAJESTY AND GOODNESS Dox- 7Sheep and oxen, all of them, Yea, and the beasts of the field, 8The birds of the air and the fish,f That dart through the paths of the sea. Jehovah, our Lord, How glorious is thy name in all the earth ! § 92. The Silent Testimony of the Heavens to Jehovah's Might and Wisdom, Ps. 191-6 Their Ps. 19 xThe heavens declare God's glory, but And the firmament showeth his handiwork. B-traL-t 2Day by day8 they pour forth speech, testi- Night by night they make known knowledge. 3There is no speech nor words that are spoken, Not a sound from them is heard; 4[Yet] their voiceh hath gone out in all the earth, Their words to the end of the world. He hath set in them a tent for the sun, 6Which is like a bridegroom, going forth from his canopy.1 Qlo- He rejoiceth as a horse to run his course,* move- 6Erom one end of the heavens he setteth out, ment . of the f8s Lit., fish of the sea. sun § 92 This ps. has the common title, For the music director, A Psalm of David. Here two dis tinct poems have been combined: the first, l-6, in praise of God's glory as revealed in the heavens; the second, 7_14, in praise of the law. Cf. § 177. They were doubtless combined for liturgical use in order to bring these two witnesses of God's glory into suggestive combination and con trast. The first poem is clearly the older and prevailingly employs the four-beat, while the second ps. has the five-beat measure. The full appreciation of God as the Lord of the universe first finds expression in the exilic and post-exilic periods. The author clearly lived in the atmosphere which Eroduced the majestic first chapter of Gen. The influence of certain of the noble Assyr. and Bab. ymns to Shamash, the sun-god, may also be recognized. Vss. 5- 6 have much in common with the ancient hymn : O Shamash ! out of the horizon of the heavens thou issuest fortht The bolt of the bright heavens thou openest. The door of heaven thou dost open. O Shamash ! over the world dost thou raise thy head; O Shamash I with the glory of heaven thou coverest the world. Equally majestic is the ascription to the setting sun: 0 sun-god in the midst of heaven at thy setting. May the enclosure of the pure heaven greet thee, May the gate of heaven approach thee, May the directing god, the messenger who loves thee, direct thy way. May the glory of thy divinity be established for thee. O Shamash! warrior hero, may thou be exalted! O lord of E-babbara, as thou marchest, may thy course be directed! Direct thy path, march along the path fixed for thy course(?). O Shamash ! judge of the world, director of its laws art thou. It has also been suggested that the original poem once described in a succeeding stanza the course of the moon across the starry heavens. This certainly is implied in 2. The later description of the law may well have been substituted for this stanza by the priestly editors who were zealous to remove all traces of the popular moon worship. sl92 Following a suggestion of Dr. A. A. Madsen in translating the Heb. idiom, lit., day to day, night to night, as the context absolutely demands, for it is the voiceless testimony not of day and night but of the starry heavens that has gone out in all the earth and in them that God has prepared a tent for the sun, 4. h 19* Correcting the Heb. as the context demands. The current reading, line, is clearly based on a corrupt text. ' 195 Modern Jewish marriages still take place under a canopy. i 19s Lit., a race. 172 THE TESTIMONY OF THE HEAVENS And to the other end is his circuit, And nothing can be hid from his heat. § 93. Jehovah's Power Revealed in the Thunder-Storm, Ps. 29 Ps. 29 1Ascribe glory and honor to Jehovah, ye gods,k Ascribe to Jehovah glory and strength. 2Ascribe to Jehovah the glory due his name; Worship ye, Jehovah in holy attire.1 Exordium 3The voice of Jehovah is on the waters, The God of glory thundereth. Jehovah is upon the great waters, 4The voice of Jehovah is powerful, The voice of Jehovah is majestic ! ^he voice of Jehovah breaketh the cedars, Jehovah breaketh the cedars of Lebanon, 6Yea, he maketh them skip like a calf, Lebanon and Sirionm like the young of the wild ox. Thethunderreverberating over the Medi terraneanOverthe moun tains 7The voice of Jehovah cleaveth the flaming fire; 8The voice of Jehovah whirleth the wilderness, Jehovah whirleth about the wilderness of Kadesh; 9The voice of Jehovah twisteth the terebinths, The voice of Jehovah11 strippeth the forests. And the wildernessand forests And in his temple everything saith, * Glory '; 10Jehovah sat enthroned upon the flood, And Jehovah will sit enthroned as king forever. Jeho vah'sabilityto care for his people § 93 This is one of the most poetic and powerful pss. in the Psalter. It opens with the com mand that the heavenly beings join in praising Jehovah's majesty and power. These divine at tributes are then illustrated by the thunder-storm. Wagner, in his powerful opera, The Flying Dutchman, has produced something of the same effect. Here, without the accompaniment of music the Heb. poet has reproduced in mere words the effect of the storm. The ps. is written in the four-beat, except the second stanza, which describes the storm in the distance and is in the three- beat measure. This stanza vividly pictures the thunder-cloud as it hangs low over the Mediter ranean and the reverberating peals of thunder. The second stanza portrays the storm as it sweeps over the heights of Lebanon and Hermon, breaking the proud cedars and making them skip like calves, while the forked lightning flashes, accompanied by the thunder, Jehovah's voice. Eastward the storm sweeps, until in the third stanza it is described as it rushes out across the Jordan into the wilderness east of the Jordan. Finally, the storm passes, and in the great calm that follows Jehovah is seen, as in Isaiah's vision, enthroned in his temple as he was at the begin ning of creation on the great flood. The conclusion of this dramatic ps. is an assurance that Jehovah, the omnipotent, will strengthen and give peace to his jpeople. The ps. began with a vision of Jehovah in heaven above and it ends with the divine King in the midst of his people. It began with a storm and ends in majestic stillness. The indications of date are few. Vs. 2 implies a well-developed priesthood. In 10 the priestly word for flood is employed, indicating that the ps. is probably post-exilic. Vss. *< 2 are quoted with slight variations in Ps. 967-Qa and I Chr. 1623-25, so that it must be earlier than the Gk. period. Its recognition of God's revelation through nature connects it closely with the poem of Job, and its date was probably the middle or latter part of the Persian period. k29l I. e., the sons of the gods which appear in the prologue to the book of Job. 1292 I. e., the garments of worshippers. *»29a Sirion was the Phoenician name of Mount Hermon. Cf. Dt. 39. n299 Supplying the voice of Jehovah that has fallen out of the Heb. 173 JEHOVAH'S MAJESTY AND GOODNESS "Jehovah giveth strength to his people; Jehovah blesseth his people with peace. § 94. Jehovah's Incomparable Love, Faithfulness, and Might, Ps. 891- 2- 6-16 Exor- Ps. 89 JI will sing of the lovingkindness of Jehovah forever, I will make known thy faithfulness to all generations. 2By thy command0 lovingkindness is built upp forever, In the heavens thou dost establish thy faithfulness. Jeho- 6The heavens give thanks for thy wonders, O Jehovah; Lcom- Also for thy faithfulness3 the assembly of the holy ones. parable ep0T wh0 js there in the sky to compare with Jehovah ? acter Who is there among the sons of Godr like Jehovah ? 7A God very terrible in the council of the holy ones, And to be feared above8 all those who are around about him ! 80 Jehovah, God of hosts, who is like' thee ? Thy lovingkindness, O Jehovah, and thy faithfulness surround thee ! Invin- sit is thou who rulest the pride of the sea; When the waves arise, it is thou who stillest them. 10Thou didst break Rahabu in pieces, as one that is slain.v Thou hast scattered thine enemiesw with the arm of thy strength. Creator uThe heavens are thine, the earth also is thine; The world and its fulness, it is thou who hast founded them. 12The north and the south, it is thou who hast created them, Tabor and Hermon rejoice in thy name. Mighty 13Thou, indeed, hast an arm endued with might, f^st Strong is thy hand, and exalted thy right hand. "Righteousness and justice are the foundation of thy throne; Lovingkindness and faithfulness go before thy face. § 94 As has been already noted, § 38, Ps. 89, contains an early post-exilic ps. to which a later psalmist has added the present hymn of adoration in order to adapt the whole to liturgical use. Its literary affinities are with the late post-exilic writings: II Is., Zech., and Job, e. g., the use of the term holy ones to designate angels, 5- 7. Cf. Job 51, 151S, Zech. 145. Its background is the f>eriod of hopefulness and quiet following the work of Nehemiah. It belongs, therefore, to the ast half of the Persian or the earlier part of the Gk. period. °892 Through a scribal error the Gk. and Lat., thou hast said, required at the beginning of 3 as it now stands, has been transferred to the beginning of 2. Also in the editorial revision of the ps. it has been changed to, for I said; also an original, by thy mouth or command, now reads, by my command, and has been connected by the Massoretic editors with the end of 1 rather than with the beginning of 2 as the metre and parallelism require. p892 So Gk. and Syr. Heb., is established. i 89s Heb. adds in, but it destroys the parallelism. '89« I. e., the angels. Cf. Ps. 29L 2, Job 5'. B 897 Restoring the Heb. with the aid of the Gk. »898 Emending the practically impossible Heb. by the aid of the well-established parallelism. u8910 A reference to the ancient Semitic myth which told of Jehovah's contest at creation with the great monster that represented chaos. Cf. Job 913, 2612. v8910 Lit., pierced through. w8910 The enemies were probably the malignant spirts that were represented as support ing Rahab. 174 JEHOVAH'S LOVE AND FAITHFULNESS 15Happy is the people that know the joyful sound,* They walk, O Jehovah, in the light of thy countenance, 16In thy name do they rejoicey all the day, And in thy righteousness are they exalted. Thehappinessof his wor shippers § 95. God's Goodness Revealed in the Works of Creation, Ps. 104 Ps. 104 ^less, Jehovah, O my soul ! O Jehovah, my God, thou art very great; Thou art clothed with honor and majesty, 2Who puttest on light as a mantle, Who stretchest out the heavens like a curtain, 3Who layeth the beams of his chambers in the waters, Who maketh the clouds his chariot, Who walketh upon the wings of the wind, 4Who maketh the winds his messengers, Fire and2 flame are his ministers. In the heavens ^hou didst laya the earth upon its foundations, That it should not be moved forever. 6Thou coveredst it with the deep as with a garment ;b The waters stood above the mountains. 7At thy rebuke they fled; At the sound of thy thunder they hasted away,0 9That they may not pass over the bound thou hadst set, That they may not return to cover the earth. 8The mountains rose, the valleys sank, To the place which thou hadst founded for them. In the work of creation x8915 I. «., of the trumpets and melody in connection with the worship of Jehovah at his temple. y89lfi I. e.t Jehovah's people join with the two chief mountains of Palestine, cf. 12, in prais ing his character. § 95 The poet, in u, describes this ps. as a meditation and expresses the hope that it will be sweet to Jehovah. The description is felicitous. It is one of several pss. which reveal the impres sion that the contemplation of nature made on the deeply religious Heb. mind. The psalmist also had before his mental vision Gen. 1 and 2 in their present composite form, Is. 4022, Job 386-11, so that he probably lived in the Gk. period. It is possible that it was written by a Jew who had visited or resided in Egypt, for it resembles at many points the famous hymn of Amenhotep IV, the great reforming king of Egypt. Cf. Introd., p. 38, Breasted, Hist, of Eg., 371-376. It is also possible that the poet passes abruptly, as in 3- 13t to the third person under the influence of the older Egyptian hymn. The psalmist shares the common Semitic conception of the universe : the earth is a great plain above which rises the firmament with the sun, moon, and stars. All these are encircled by waters. In the waters above the earth is heaven, the divine chambers in which God dwells and from which he descends on the wind-driven clouds. 2 104* Revising the Heb. slightly as the context implies. Trad. Heb., fire of flame. a 1045 Lat. and Targ. carry on the preceding construction. The above reading is supported by the parallelism. t> 1046 Or, revising the text, the deep — like a garment was it covered, or, the deep covered it as with a garment. The idea is that the chaos of waters covered the entire earth. ° 1047 The immediate and logical sequel of 7 is 9. Vs. 9 after 8 is impossible, for the mountains and valleys could not return to cover the earth as had the waters. After 9 vs. 8 completes the picture of creation. These vss were transposed because a Heb. scribe confused the somewhat similar initial words in each. Vs. 8b is usually regarded as the sequel of 7, but its verb does not apply to waters, but solid bodies, as in 6. 175 JEHOVAH'S MAJESTY AND GOODNESS In sup- ^It is hed who sendeth springs into the valleys, wite? They run between the mountains, uThey give drink to every beast of the field; The wild asses quench their thirst. 12By them the birds of the heavens dwell,8 They sing from among the branches. In pro- "He it is who watereth the mountains from his chambers; foodfor The earth is filled with the fruit of thy works. J^f*8 14He causeth grass to spring up for the cattle,' men And herbage for the service of man, That he may bring forth bread from the earth, 15And wine that maketh glad the heart of man, And oil to make his face to shine, And bread that strengtheneth man's heart. Shelter 16The trees15 of Jehovah are full of sap, arimal The cedars of Lebanon, which he hath planted, world "Where the birds do build their nests; The stork hath her home in the fir trees, 18The high mountains are for the wild goats, The rocks are a refuge for the marmots. in the 19He appointeth the moon for seasons, •Jgng" The sun to know his going down. seasons 20Thou makest darkness, and it is night, Wherein all the beasts of the forest creep forth. 21The young lions roar for their prey, And seek their food from God.h ^When the sun ariseth they gather themselves, And stretch themselves out in their dens. "Man goeth forth to his work, And to his labor1 until evening. In the 240 Jehovah, how manifold are thy works ! i^in- In wisdom hast thou made them all; h&bi- The earth is full of thy creatures. 25Yonder is the sea, great and wide, Wherein are things crawling,' innumerable, Living things both small and great, 26Leviathan,k which thou hast made to play with. d 10410 Possibly the direct address was originally used throughout this ps. *10412 Probably the order is correct: the streams and the vegetation. 1 104" Cf. Gen. 3"-19. 810416 I. e., the great trees like the cedars of Lebanon. b 10421 As in Job 38", the beasts look to God as the ultimate source of their supply. 110423 Following the superior Gk. and the demands of the context. Heb., riches. This reading is due to a slight verbal error. i 10425 Or, gliding, i. e., all kinds of fish and small sea life. k 104M The next vs. indicates that the poet is still describing God's creatures. The initial line, there go the ships, appears to be from a later scribe who associated ships with the sea. 176 tants GOD'S WORKS OF CREATION "These all wait for thee, In his carefor all That thou mayest give them their food in due season. ^Thou givest to them, they gather it; created Thou openest thy hand, they are well satisfied. 29Thou hidest thy face, they are troubled; Thou takest away their breath, they die.1 30Thou sendest forth thy spirit, they are created; And thou renewest the face of the ground.m 31Let the glory of Jehovah endure forever; May Let Jehovah rejoice in his works, p?easure 32Who looketh on the earth, and it trembleth, Section He toucheth the mountains, and they smoke. "I will sing to Jehovah as long as I live; I will sing praise to my God while I have any being. 34Let my meditation be sweet to him; I will find my joy in Jehovah. 35Bless, Jehovah, O my soul.n II JEHOVAH'S LOVING PROVISIONS FOR MAN II Sam. 2, Pss. 365"12, 65, 1441215, 103, 139 § 96. Jehovah's Care for His People, I Sam. 2 I Sam. 2 lbMy heart exulteth in Jehovah, Praise My horn" is exalted through my God.b h°^ My mouth exulteth0 over mine enemies, I rejoice in the deliverance thou hast wrought. 2Ford there is none holy like Jehovah,6 1 10429 A scribe familiar with Ecc. has added and return to the dust. a> 10430 I. e., as at creation thou dost cause the earth to be covered with living things. n 10431-34, 35c This closing refrain was probably added to adapt the ps. to Uturgical use. A Maccabean scribe has also added : Let sinners be consumed out of the earth. And let the wicked be no more. These lines reflect an entirely different spirit from that which pervades the ps. and reveals the point of view of the Maccabean age, for sinners probably refers to the foes of the Jews. § 96 This poem does not fit in the mouth of Hannah, for it is a national rather than an indi vidual ps. A later editor placed it in the Samuel history because of the allusion in 5o to " the barren that hath borne seven." The reference does not apply to Hannah but is rather a common Semitic figure of prosperity. The reference in 10 is apparently to a messianic king. The absence of such allusions in the literature following the deposition of Zerubbabel after the rebuilding of the second temple in 516 B.C. and the prominence of those hopes in the years immediately preceding favor the conclusion that this ps. comes from the days of hopefulness and keen expectancy imme diately following the stirring sermons of Haggai in 520 B.C. On the other hand, the references to the godly, the afflicted, and the arrogant point to a date nearer the middle of the Persian period. In any case the ps. is probably post-exilic. Its style is simple and direct. Its faith is strong and its teachings resemble those of the book of Proverbs. Its influence on the Magnificat is obvious. Cf. Lk. l«-53. "21 Cf., for the same figure, Ps. 921°. The horn was the symbol of the power to accomplish. b21 So Gk., Luc., Lat., and many MSS. Heb., in Jehovah. "21 Lit., is enlarged. Cf. Is. 571. d 2Z So Gk. and Luc. In the Heb. the for has been transposed to the second line. »22 Following the text suggested by the Gk. and Luc, which is strongly supported by the parallelism and metrical structure. Heb., for there is none beside thee. 177 JEHOVAH'S PROVISIONS FOR MAN There is none righteous like our God, And there is no Rock beside thee. Warn- 3J3o not go on speaking haughtily/ to op- Nor let arrogance come from your mouth, po3era For a God of knowledge is Jehovah, And by him actions are weighed.8 4The bow of the mighty is broken, But the weakh are girded with strength. 6The sated hire themselves out for food, While the famished cease from toil;' For the barren hath borne seven, And the mother of many mourneth. Jeho- 6Jehovah killeth and giveth life, Just Bringeth down to Sheol and bringeth up. Iaie 'Jehovah maketh poor and maketh rich, Bringeth low and also setteth on high, 8He raiseth the poor from the dust, From the dunghill he raiseth up the needy, He maketh them sit with the nobles of the people, And assigneth' them an honorable place.k His 9The feet of his godly ones will he guard,1 torXia But the wicked shall perish in darkness, Pe°Ple For by strength a man is not mighty. 10 Jehovah will shatter his enemies ,m Upon them will he thunder in the heavens." Jehovah will judge the whole earth;0 He will give strength to his king, And will exalt the horn of his anointed. f23 So Gk. The Heb. has an unnecessary repetition which is out of harmony with the regular metrical structure of the poem. e23 The standard Heb. text is probably corrupt. It might read, And evil actions are not right, fit., adjusted {to the standard). The marginal reading and a shghtly corrected Heb. text give the above reading. This text may have been before the translators of Gk. and Luc, which read, a God who weigheth actions. The meaning at least is the same. h2* Lit., those who stumble. '25 SUghtly correcting the corrupt Heb. Gk. and Luc, earth. J28 Lit., causes them to inherit. k28 The lines: For the pillars of the earth are Jehovah's, And he hath set the world upon them, are not found in the Gk. and break the close sequence of thought between the preceding line and *. It seems clear, therefore, that they are a later addition, as is also the corresponding Gk. rendering, Granting the prayer to the one who prays. And blessing the righteous with years. The latter evidently aimed to adapt the ps. to its present literary setting. 1 29 This line is lacking in the Gk. and Luc It may also be a later addition. ™ 210 Correcting the Heb. with the aid of the Gk. n210 Gk., He hath gone up into the heavens and thundered. A possible correction of the text reads, The Almighty in heaven will destroy them. o210 Lit., ends of the earth. 178 JEHOVAH'S LOVE AND GOODNESS § 97. Jehovah's Boundless Love and Goodness, Ps. 366-12 Ps. 36 5Thy lovingkindness, O Jehovah, is in the heavens, Thy faithfulness reacheth to the skies,p 6Thy righteousness is like the mighty mountains,11 Thy judgments are like the great deep. Thou preservest man and beast.' How precious is thy lovingkindness, O God ! And men trust in the shadow of thy wings. 8They are fully satisfied with the rich things of thy house,' And thou makest them drink of thy river of delights; 9For with thee is the fountain of life, And in thy light shall we see light. 10O continue thy lovingkindness to those who know thee, And thy righteousness to the upright in heart. uLet not the foot of pride come against me, And let not the hand of transgressors drive me forth. ^There have the workers of iniquity fallen, They are cast down and are unable to arise. Hisgood nessand justice His bountiful provi sion for Prayerthat it maycontinueto those whotrusthim § 98. Jehovah's Goodness Revealed in His Mercy to Man and in His Plen teous Provision for His Needs, Ps. 65 Ps. 65 'A song of praise is befitting* for thee, O Jehovah," in Zion, And to thee shall the vow be paid, 20 thou hearer of prayer. All flesh shall come to thee 3on account of their sins; Yea, though our transgressions have been too great for us,T thou, indeed, wilt forgive them. 4Happy is the man whom thou choosest and bringest near to dwell in thy courts ! We shall be satisfied with the goodness of thy house, the holiness of thy temple. § 97 Two very different themes are treated in Ps. 36. In 1~i is found a wisdom ps. describing the thoroughly bad man. Cf. § 181. Possibly a later editor combined the two in order to bring into clear contrast Jehovah's goodness and man's perverseness. The feehng of satisfaction and thanksgiving expressed in B-9 points to the latter part of the Persian period, when Nehemiah's work had brought prosperity to the Jewish community. Possibly 12 is a later Maccabean addition. p 365 This vs. is quoted in 5710 and echoed in 108s. q366 Lit., mountains of El. r368 The Heb. adds Jehovah, but it destroys the regular metre of the vs. and is superfluous. Possibly this line is secondary. ¦368 Lit., the fatness of thy house, as in 236 and elsewhere in the pss., the faithful are thought of as the guests of Jehovah. The river of delight or pleasures is evidently the river of Eden. Ezek. 47s-5 and Zech. 148 picture a life-giving stream issuing from the temple. § 98 The symmetry of this beautiful ps. has been obscured by the vs. division to which it was subjected in the middle ages. It is written in the emotional five-beat measure by a poet who, like the author of Ps. 23, was keenly appreciative of the privilege of worshipping in Jehovah's temple. Song service and vows are regarded by men as the gifts most pleasing to God. The figure of the earth watered by irrigation, in 3 ¦ 10, suggests that he was familiar with the agricultural methods of either Babylonia or Egypt. The universal outlook in * also points to a post-exilic date. Vs. » contains echoes of the II Is. The background of the ps. is bright and hopeful. It comes either from the latter part of the Persian or the earlier part of the Gk. period. tftb1 Lit., is like to thee, i. e., befits. "651 Heb., God; but this is due to the work of a later editor. »653SoGk. Heb., for me. 179 Man's grati tude due for divineforgive nessandfavor JEHOVAH'S PROVISIONS FOR MAN For the proofs of God's power in na ture 5By terrible things thou answerest us in righteousness, O God of our salva tion; Thou that art the confidence of all the ends of the earth, of the coast landsw and the distant people, 6Who establisheth the mountains by his strength, being girded with might, 7Who stilleth the roaring of the seas,x the roaring of their waves. 8They also who dwell at the ends of the earth fear thy signs, The outgoingsy of the morning and evening sing joyously of thee.z Andforgiving fertility to the land 9Thou visitest the earth and waterest it, thou greatly enrichest it, With the river of God, which is full of water, thou providest their grain, For so thou, O Jehovah,a dost prepare it, 10saturating its furrows. Thou settlest its ridges, making it soft with showers, Thou blessest its growth, thou "crownest the year withb thy goodness, And thy paths drip with fatness; 12the pastures of the wilderness drip, And the hills are girded with joy; 13they are clothed with lambs;0 The valleys also are covered over with grain; they rejoice and they sing. The domes tic bliss And materialpros perity § 99. The Blessedness of Jehovah's People, Ps. 14412-15 Ps. 144 12Ourd sons are like saplings in the full strength of their youth; Our daughters are as corner pillars, fitly carved for a palace. 13Our garners are full, affording all kinds of store, Our sheep are bringing forth thousands, ten thousands in our fields, 140ur cattle are with young, there are no miscarriages, There are no goings forth to war nor outcries in our streets. Of the nation thattrusts God His provisions for man'severyneed 15Happy the people when they have it so ! Happy the people, when Jehovah is their God ! § 100. Jehovah's Superlative Goodness to Man, Ps. 103 Ps. 103 1Bless Jehovah, O my soul, And all within me, bless his holy name. ^655 Revising the text with Wellhausen. *657 A scribe has added the clause, and the tumult of the peoples. It or the preceding clause is secondary, for together they destroy the metre and the figure. y658 Probably an allusion to the song services at sunrise and sunset. *658 Restoring the last part of this line as the paralleUsm suggests. The thought appears to be that all peoples, east and west, unite in Jehovah's praise. a659 Adding Jehovah, required to complete the measure. t»6510 Supplying the with required in English to bring out the logical meaning. The figure of irrigated fields runs through 9- 10. o6512 A scribe has added the flock. § 99 This supplement to the prayer in 1441-11 has no connection with its context and is, beyond reasonable doubt, a fragment from an independent ps. It breathes the peace and con tentment of the Maccabean period. d 14412 A scribe has added, in order to connect this ps. with the preceding, the relative which. § 100 This ps. comes from the school of the wise. It is a meditation as well aa a prayer of adoration. Its appreciation of Jehovah's character and attitude toward men, its childlike, filial trust, and its faith in his umversal kingdom and rule all connect it closely with the teachings of Jesus. Here is the atmosphere in which the Master Builder of Nazareth was reared, and here is the heart of that universal message which made him the Saviour of men. The dependence upon Jer., II Is., and Ps. 905- a, the Aram, words, the didactic note, and the hopeful yet not arrogant spirit of the ps, indicate that it probably comes from the Gk, period. 180 JEHOVAH'S GOODNESS 2Bless Jehovah, O my soul, And forget not all his benefits, 3Who forgiveth" all thine iniquities, Who healeth all thy diseases, 4Who redeemeth thy life from the grave,' Who crowneth thee with lovingkindness and tender mercies, 6Who satisfieth thy mouth8 with good things, So that thy youth is renewed like the eagle's.h 6Jehovah is a doer of righteous acts, His And of judgment' for all who are oppressed. eous 7He kept making known his ways to Moses, mentu His deeds to the children of Israel. menta 8Jehovah is merciful and gracious, His Slow to anger and abundant in mercy. suffer- 9He doth not always strive; ins Nor doth he restrain his anger forever. 10He hath not dealt with us according to our sins, His Nor rewarded us according to our iniquities. STfor^ "For as the heavens are high above the earth, giving So great is his lovingkindness toward those who fear him. 12As far as the east is from the west, So far doth he remove our transgressions from us. 13Like as a father' pitieth his children, His So Jehovah pitieth those who fear him. pity "For he, indeed, knoweth our frame; He remembereth that we are dust.k "Frail man — his days are as grass; His As a blossom of the field, so he blossometh;1 consid- 16For the wind passeth over it and it is gone; {™tlon And the place thereof knoweth it no more.m finite 17But the lovingkindness of Jehovah is everlasting," And his righteousness to children's children, 18To those who faithfully keep his covenant, And remember his precepts to do them. e1033 Lit., maketh light of, tosseth aside. '1031 I. e., from death; lit., the Pit. b1035 Gk. and Lat., thy desire. Late Jewish rendering, mouth. b 103* Cf., for this figure, Is. 40". •1038 Lit., judgments. U03" For the further use of the figure of father, of. Ex. 422. a, Hos. UK tl03" I. e., that we are made of dust. Gen. 2'. 1 10316 With Briggs, bringing out the assonance of the Heb. "¦103" Taken from Job 7". D10317 A scribe has added in the Heb., from a, to those who fear him. The same scribe pos sibly added ls, for it lacks the metrical symmetry of the rest of the ps. and limits the universality of the passage. It also defines piety in the restricted, late priestly sense. Vss. 19 ff- are the immediate logical sequel of 17. The same scribe has added Jehovah at the beginning of 19, although it destroys the metrical symmetry of the line and was made necessary only by the insertion of ls. 181 JEHOVAH'S PROVISIONS FOR MAN Let all bis crea-tureB in heaven and in earthunite in praising the divine King 19He hath established his throne in the heavens; And his dominion ruleth over all. 20Bless Jehovah, ye, his angels, Ye mighty in strength0 who do his word.p 21Bless Jehovah, all ye his hosts, Ye ministers of his, who do his pleasure. ^Bless Jehovah, all ye his works, In all places of his dominion; Bless Jehovah, O my soul. Jehovah'scom plete knowledgeof man § 101. God's Omniscience and Immanence, Ps. 139 Ps. 139 *0 Jehovah, thou hast searched me and known me, 2Thou knowest my sitting down and mine uprising, Thou readest my thoughtq afar off. 3Thou determinest1- my path and my lying down, Thou art acquainted with all my ways. 4Verily there is not a word on my tongue But thou, O Jehovah, knowest well ! 5Behind and before thou dost enfold3 me, Over me thou hast laid thy hand. 6Suchfc knowledge is too wonderful for me; It is high, I cannot attain to it. The impossi bilityof es caping him 7Whither can I go from thy spirit, Or whither can I flee from thy presence ? 8If I ascend up into the heaven, thou art there,12 If I make Sheol my bed,v lo, thou art there; 9Should I take the wings of the morning,w Should I dwell at the end of the sea, 10Even there thy hand would graspx me, Thy right hand would hold me fast. nIf I say, * Surely the darkness will hide* me, ° 10320 I. e., the angels. p 10320 So Syr. Heb. adds giving heed to the voice of his word. § 101 This ps. ia a majestic monologue addressed to Jehovah. Its originality and depth of thought give it a unique place among Israel's lyrics. The famous Jewish commentator, Aben Ezra, called it the crown of the Psalter. Nowhere in the O.T. is the omniscience and immanence and unceasing care of God set forth more nobly. Amos, in Q2-*, was the first of the prophets to de clare that Jehovah's rule extended throughout the universe. In 13-15 there are traces of the Gk. scientific spirit. Unfortunately, the text in the latter part of the ps. is uncertain, owing to scribal errors. Possibly lfl-M are later additions. The ps. is individual. It probably comes from the Gk. period and shows the influence of the thought of the wise. _ q 1392 Following the reading of certain MSS. and the demands of the context. Another possible reading is friends, but this is not supported by the parallelism. r 1393 Or searchest out. B1395 The Heb. word also may mean beset. The Gk., Syr., and Lat. have a text meaning to form. The context implies watchful care, not an antagonistic attitude. *139a Gk. and Syr., thy knowledge. " 1398 For the same idea, cf . Am. 92. v 1398 Lit., spread out Sheol, i. e., the lower world. wl399 Gk. and Syr., my wings to the dawn. At any rate the antithesis is between the East, represented by dawn, and the West, represented by the far-extending sea. * 13910 Slightly correcting the Heb., which reads, lead. y 13911 The meaning of the Heb. verb is not certain. 182 GOD'S OMNISCIENCE And the night cast its curtain about me,' "Even the darkness, for thee, is not dark," But the night shineth as the day.a 13For it is thou who didst form my reins, His Thou screenedst me in the womb of my mother, tion of 14Thoub hast made me0 mysteriously and wonderfully, body8 Thou knowest my sould right well. 15My frame was not hid from thee At the time when I was made in secret,8 And wrought in the depths of the earth. 16A11 mine days' thine eyes did see, His And in thy book they were all inscribed, tience Even the days that were pre-ordained for me, When as yet none of them were mine.* 17How precious also are thy thoughts,11 O God ! How great is the sum of them all !' 18If I should count them, they are more in number than the sand; When I awake I am still with thee.' 190 that thou wouldst slay the wicked, 0 God ! Protes- Depart from me therefore, ye bloody men; of oom- 20For they speak against thee with wicked intent, Povaltv And thine enemies take thy name in vain. to him 21Do I not hate them, O Jehovah, who hate thee ? k And do I not loath those who rise up against thee ? mI hate them with perfect hatred, They have become to me mine enemies. 23Search me, O God, and know my heart, Try me, and know my secrets, 24And see if there be any wicked way in me, And lead me in the way everlasting. ¦ 13912 Or, is not too dark for thee. AmRV, hideth not from thee. a 13912 A scribe has added in the Heb. the explanatory note, as the darkness as the light. The Gk. substitutes this for the preceding couplet. b 13914 A scribe has prefixed to this line I praise thee for, which destroys its logical and met rical unity. el3914 So Gk., Syr., and Lat. Heb., I am made. It also adds thy works. <* 13914 A more literal but less metrical translation would be me, for the Heb. word is here used as a reflexive pronoun, as frequently. « 13915 Possibly this line is secondary. It introduces an idea alien to Heb. thought. 1 13916 This vs. is doubtful. The Heb. is usually translated unformed substance or embryo. This translation fits the immediate context but is not supported by the following verb and pro nominal suffix which are plural. The Heb. word is probably due to a confusion of the two Heb. words meaning all my days. At best the translation of the vs. is( uncertain. b 13916 Gonnecting the words to me or mine with the preceding line, as the metre requires. i>13917 Again, as in 2, slightly revising the Heb., which reads, thy friends, but makes little ' 13917 Lit., heads of them. The author probably had in mind the totals. Cf. Ps. 119>«>, The sum of thy word is truth, or Ex. 3012. i 139" This is scarcely an assertion of the belief in personal immortality, as it has sometimes been regarded, but of the conviction that, awake or asleep, Jehovah's care is ever about his children. k 13921 Contrary to our more enlightened thought, the later Jews regarded hatred of Jehovah's enemies as a positive virtue, 183 THE ASSURANCE OF JEHOVAH'S PROTECTION m Long ing for a vision of God THE ASSURANCE OF JEHOVAH'S PROTECTION Pss. 42, 43, 63, 271"*, 46, 3, 4, 11, 56, 16, 10212"22- 24"28, 23, 401"12, 62, 121, 130, 131, Hab. 3 § 102. The Longing That God Alone Can Satisfy, Pss. 42, 43 Ps. 42 *As the hart panteth after the water brooks," So my soul longeth for thee, 0 Jehovah, b 2My soul thirsteth for Jehovah, for the living God.0 When shall I come and appear before Jehovah ?d 3My tears are my food day and night, While theye continually say to me, ' Where is thy God V The contrastbetween thepast and presentRefrain 4These things I remember and I pour out my soul within me; How I passed on with the multitude and led them slowly to Jeho vah's house, With joyful sound and praise, a multitude in festal march.* 6Why art thou cast down, O my soul ? Why art thou disquieted6 within me? Wait thou for Jehovah, for I shall yet praise him, Who is the salvation of myh countenance 6and my God. Faith triumphant over presentdoubt My soul is cast down within me, therefore I remember thee, From the land of the Jordan and the Hermons and Mount Mizar.1 § 102 Pss. 42 and 43 were originally one hymn, for, unlike the pss. which precede and fol low, it has no superscription, and the same refrain, found in 425- " and in 435, binds the whole together. This hymn was evidently written by an exile who had been banished from Jerusalem and apparently had found refuge in the upper Jordan near the foot of Mount Hermon. As king or high priest or Levite, he had participated prominently in the temple service, 424. Exiled among the heathen, he was compelled daily to face the taunts of his enemies, 10. His chief lament, how ever, was that he wa3 unable to share in the worship of the temple ; but his faith enabled him to rise above his sorrows and to cherish the unwavering hope that he would yet be restored to Jeru salem, 42". Certain modern commentators, e. g., Duhm, identify the poet with the high priest Onias III, who was driven from Jerusalem by Scopas, commander of Ptolemy Epiphanes. t The man of deceit in 431 is identified with Simon or the traitorous Jason. While this identification is possible, it is probable, in view of the close parallelism between this ps. and 63, that the author was a high priest or Levite banished from Jerusalem at the time when Jehoiachin (597 b.c.) was «42l I. e., the Eastern wadies, in which the water disappears in the late spring and runs underground, only occasionally emerging to slake the thirst of man and beast. b42! So Syr. and Targ. A later editor has systematically changed the original Jehovah to Elohim {God) throughout this and the following group of pss. In the translation which follows the original has been restored. ° 42= Or, God of my life. d422 Correcting the Heb. with the aid of the Syr. and Targ. «423 So Syr. and certain other MSS. and the parallel in 10. The Heb. has lost the pro nominal suffix. ^42* This and the following Une has possibly suffered in transmission. The Gk. and Syr. have a somewhat different rendering, but the reference is, clearly to the solemn march on the great festal days. e42B So Gk., Syr., Sym., and the similar refrain m n and 435. h42B Again restoring the corrupt Heb. with the aid of the Gk., Syr., and subsequent parallels. >42e The psalmist had evidently found refuge in the upper Jordan valley near Mount Hermon. Mizar, which means little, was probably the designation of one of the lesser peaks near Mount Hermon. 184 LONGING THAT GOD ALONE CAN SATISFY TDeep calleth unto deep at the sound of thy cataracts;' Thy breakers and thy billows have all passed over me.k 9I say to God, my Rock, Why hast thou forgotten me ? Why must I go about mourning under the oppression of mine enemy ? 10While there is a shattering in my bones, my adversaries deride me? While they say to me all the day long, 'Where is thy God?' Why art thou cast down, 0 my soul, Refrain And why art thou disquieted within me ? Wait thou for Jehovah, for I shall yet praise him, Who is the salvation of my countenance and my God. 43 'Judge me, and plead my cause against an unkind people; From the man of deceit and wickedness do thou deliver me, 0 Jehovah;1 2For thou, 0 God of my refuge, why dost thou reject me ? Why must I go about mourning under the oppression of mine enemy ? 30h send forth thy light and thy truth; they, indeed, will lead me.m Let them bring me to the mount of thy holiness, to the place where thou dwellest; 4And I will come unto the altar of Jehovah, to the God of my rejoicing;11 I will exult and praise thee with the lyre, O Jehovah my God. 5Why art thou cast down, 0 my soul, Refrain And why art thou disquieted within me ? Wait thou for Jehovah, for I shall yet praise him, Who is the salvation of my countenance and my God. § 103. An Exile's Longing and Confidence in God, Ps. 63 Ps. 63 J0 Jehovah, thou art my God; earnestly I seek thee;" Long- For thee my soul thirsteth, f of the . service carried into captivity. The ps. pulsates with deep emotion. It was written by a lover of God sanc- and of his worship and abounds in original and powerful ideas and figures of speech. The mea- tuary sure, under the stress of feeling, rises at times from the prevailing three-beat to the four and, in the concluding section, to the five-beat measure. i 427 A reference to the rushing streams which break out from the rock on the southern side of Mount Hermon. k 427 A scribe has added the following lines, which introduce a thought entirely alien to the context and lacking the regular metrical form that characterizes the ps.: By day Jehovah commandeth his lovingkindness, And by night his song is with me, My prayer is to the God of my life. '43' Transferring the word Jehovah, Heb., God, from the first line, where it destroys the metre, to the second line, where it completes it. "»433 Possibly certain MSS., which read, comfort me, have retained the original. °434 Following one MS., which is strongly supported by the context, and reading the following verb as the first pers. sing, rather than the imperfect. The Heb. text has evidently been corrupted at this point. § 103 In point of view this ps. is closely related to 42, 43. The author has participated in the joyous worship of the temple and now yearns passionately for a renewal of the same privilege. His faith in God, however, is undaunted by his enforced exile or by the foes who seek his life. He feels the divine presence guarding him and upholding him wherever he may be. The intro- 0 631 The first line of tbi3 ps., as frequently in three-beat pss., begins with an impressive four-beat line. 185 THE ASSURANCE OF JEHOVAH'S PROTECTION For thee my flesh longeth, As a parched land fainteth for water,p 2As thee I beheld in the sanctuary ,q Seeing thy power and thy glory. Praise of Je hovah'sgood- 3Because thy lovingkindness is better than life, My lips will ever praise thee. 4So will I bless thee while I live, I will lift up my hands in thy name. 6Ir shall be satisfied as with marrow and fatness,8 And my mouth* shall praise thee with joyful lips. God'sabidingpresence 6Verilyu I remember thee upon my couch, On thee I meditate in the night watches, Tor thou hast been to me a help, And in the shadow of thy wings I rejoice. 8My soul cleaveth closev to thee; Thy right hand taketh hold of me. Fateof the pursuers 9And those who seek to destroyw my life Shall go into the lower parts of the earth. 10They shall be delivered to the power of the sword, They shall become a portion for jackals; nBut the king will rejoice in Jehovah; Everyone that sweareth by him will glory .x Trustin Je hovahin the hour of peril § 104. Confidence in Jehovah's Protection, Ps. 271-6 Ps. 21 Jehovah is my life and my salvation; whom shall I fear? Jehovah is the refuge of my life; whom shall I dread ? duction of the king in the last vs. presents a difficult problem. Is the entire ps. the prayer of a royal exile like Jehoiachin? Possibly, but it seems more probable that it was uttered by a con temporary and a loyal supporter of the exiled king and that it comes from the early part of the Bab. period. Vss. B-u have been regarded by certain scholars as a later addition, but the reference is clearly to a Heb. king, and it ill fits either of the Mac. rulers who assumed that title. These vss. have the same measured beat and the regular six-line structure that characterize the preceding strophes of this poem. They also constitute a natural ending to this impassioned hymn of adora tion and trust. P631 The present Heb. reads, In a dry and weary land where no water is. This makes little sense and is not in accord with the hopeful spirit of the ps. Evidently the line has suffered in transmission. The above rendering is based on a conservative revision of the text. Briggs trans lates, as a dry land it faints for thee; Duhm, as a dry, waterless land. i632 Recalling the joy that he had in beholding the public worship in the temple and, like Isaiah (Is. 6), perceiving the divine reality symbolized by that worship. r63B Lit., my soul. "635 Possibly fatness, which destroys the metrical symmetry of this line, is secondary. 1 63s Mouth is not found in the Gk. and may be an addition. "656 Or, when. v638 Lit., cleaveth after thee. "63» Heb., to destroy it. * QSn A scribe has apparently added the explanatory gloss, For the mouth of those who speak lies shall be stopped. § 104 Commentators are generally agreed that Ps. 27 contains two independent poems. The first has the five-beat measure and is uttered either by the community or by its leader. The other, 7-M, cf. § 158, is in the three-beat measure and was written by a private person. The invin cible faith which this ps. expresses is timeless. Its thought is related on the one side to 42, 43, 186 CONFIDENCE IN DIVINE PROTECTION "Whenever evil-doers come upon me to devour my flesh, They who are mine adversaries and my foes, they stumble and fall. 3Though a host should encamp against me, mine heart will not fear, Though war should be declared against me, I will still be confident. 40ne thing I ask from Jehovah, that will I seek :y Protec- That I may have a vision of the beauty of Jehovah, and that I may inquire and in his temple. _ £*ca 6Verily he will hide me in his2 covert, in the day of trouble; m Ms He will conceal me in the secret of his tent, he will set me upon a rock. 6And now he will lift up my heada above mine enemies around about me, And I will offer in his tabernacle sacrifices with loud rejoicing; I will sing, yea, praises I will sing to Jehovah ! § 105. Jehovah the Refuge of His People, Ps. 46 Ps. 46 Jehovah11 is ours, a refuge and a stronghold; Jeho- A help easily found0 in a time of trouble. care 2Therefore we fear not, though the earth be moved,d people and 65, in its passionate longing for the service of the temple, and on the other to 46, in its atmos phere of turmoil and its dauntless confidence in Jehovah's power to deliver. It may be one of the few hymns that have come down from the pre-exilic temple, but more probably it was written during the early part of the Persian period. y 27* A marginal note based on B and 236 has been introduced by scribes to explain this vs. It is impossible to construe it syntactically and it is inconsistent with the context. It reads, I dwelt in the house of Jehovah all the days of my life. ¦ 27s Following certain versions and the demands of the context. »27B So Gk., Syr., and Lat. Heb., my head shall be lifted up. § 105 This is one of the great pss. of the Psalter. _ It is immortalized in Luther's Ein fesle Burg ist unser Gott. It is unsurpassed in the majesty of its diction and the breadth of its outlook. At the same time its thought is as simple as the faith which it expresses is strong. Its structure is exceedingly artistic and well balanced. It consists of three stanzas of six lines, each concluding with the stirring refrain: Jehovah of hosts is with us, The God of Jacob is our refuge. Probably through a scribal error it has been omitted after 3,_ The figure in the opening stanza is that of earthquake and flood. In 3 there is possibly a reminiscence of the overwhelming flood in the days of Noah. The second stanza develops the thought that in the midst of this wave of ruin and chaos Jerusalem, the dwelling place of the Most High, stands unmoved, because Jehovah, who rules over all nature, has taken up his abode within her. The third stanza presents a glorious picture of the period when war should cease and Jehovah's rule should be established throughout all the world. The breadth of outlook suggests the teachings of the II Is. Cf. especially 40-48. The description of the destruction of the instruments of war and the establishment of universal peace recall such late exilic passages as Is. 9* and ll1-10. The expectation that Jehovah's rule would be established throughout all the world allies it with the post-exilic predictions found in Zech. 3, 8, Mic. 41-4, and Pss. 96-100. The immediate background of this ps. is evidently a period of great world changes. Not one nation, but many nations, figure in the drama of history to which it alludes. It is also a period when a new sense of confidence and security has come to Jehovah's people. Certain scholars in the past have identified the political situation with the over throw of Sennacherib in the days of Hezekiah, about 690 B.C. The psalmist may have had in mind this incident in Israel's early history, but not one but many hostile nations figure on the broad horizon which he contemplated. Briggs {Pss., I, 393-4) identifies it with the days of the Scythian invasion early in the reign of Josiah. But the missionary ideals and the broad outlook of the psalm ist point, beyond reasonable doubt, to an exilic or post-exilic period. Two periods in Israel's history fully satisfy the implications and literary relationships of this ps. One is that which began in 545 with the conquest of southwestern Asia by Cyrus and ended with the firm establishment of the rule of Darius about 518 b.c. It was pre-eminently a period when nations raged and kingdoms tottered. From the contemporary writings of Haggai and Zechariah we know that the hopes that Jehovah would speedily establish his universal kingdom rose high in the hearts of the Jews. Thia M61 Heb. God, due to the revision of a later scribe. "461 Lit., found exceedingly. <*4o2 Slightly revising the Heb. text, which is obviously corrupt. 187 THE ASSURANCE OF JEHOVAH'S PROTECTION And though the mountains totter into the heart of the sea; Though its waves6 roar; 3its waters foam, Though mountains do shake with the swelling of its 4flood,f Refrain Jehovah of hosts is with us, The God of Jacob is our refuge.g Hisprovisionsfor the needsof his holy city His streams make glad the city of Jehovah, The holy dwelling place of the Most High. 5 Jehovah is in the midst of her, she cannot totter; Jehovah will help her at the turn of the morn.h 6Nations raged, kingdoms tottered, When he uttered his voice the earth melted. Refrain 7Jehovah of hosts is with us, The God of Jacob is our refuge. Hisoverthrowof hos tilenations 8Come, contemplate the works of Jehovah.1 9He is about to make wars to cease unto the end of the earth. The bow he breaketh, and the spear he shattereth; Yea, he burneth the chariots with fire.' 10Be still, and know that it is I, Jehovah, Exalted among the nations, exalted in the earth. Refrain uJehovah of hosts is with us, The God of Jacob is our refuge. majestic song may have been sung by one who joined with the temple builders in response to the stirring call of Haggai in 520 b.c. If so, he was in thorough sympathy with the hopes expressed in Zech. 1-3. The position of the ps. in the Psalter well accords with this date. The other possible period is the earlier part of the days immediately following the conquest of Alexander the Great. Again nations were raging and kingdoms were tottering. Through this troublesome period Israel's faith in Jehovah and its consciousness of keeping his law alone pre served it. There is, however, in this ps. a universal note which makes the question of its exact date comparatively unimportant. The faith which it expresses is timeless. Grounded on the experiences of the past it fearlessly contemplated the terrors of the present and the future. It voices the unshakable conviction of Israel's prophets that, in keeping with Jehovah's gracious pur pose, the best is yet to be. It also presents that ideal of perfect peace for which the persecuted and oppressed sighed through all the ages. e 46* Supplying the word waves, implied and absolutely demanded by the context. It was probably omitted by a scribe who regarded it as a mere repetition of sea. *46* Following the suggestion of Briggs in connecting the word flood with the preceding vs. The reference is apparently to the waters under the earth, from whence the ancient Semites believed came the perennial supply of water which gushed out through the many springs and fountains. This great deep under the earth was probably conceived of by the psalmist as the source from which came the brooks mentioned in 4. e464 Supplying the refrain that is found at the end of B- 10. i>466 I. e., at the critical moment of her greatest weakness. 146s The line, What desolations he hath made in the earth, is secondary, for, as Duhm notes, it is prosaic, superfluous, and destroys the sequence of thought and the symmetry of the stanza. i46B Possibly this line is also secondary. 188 CONFIDENCE IN THE DIVINE CARE § 106. Confidence in Jehovah's Protecting Care, Ps. 3 Ps. 3 10 Jehovah, how many are my foes ! Many are rising up against me, 2Many are saying of me : 'For him there is no help in his God.'k Taunts of nu merousfoes 3But thou, O Jehovah,1 art a shield about me, My glory and the lifter up of my head. 4Whenever I call aloud to Jehovah, He answereth me from his holy mountain.111 Jehovah'sprotect ing pres ence 5I laid me down and slept, I awaked, for Jehovah was sustaining me. 6I fear not myriads of people, Who are arrayed on all sides against me. Result ing peacein the midstof foes Tor alln of my foes hast thou smitten, The teeth of the wicked hast thou broken,0 8Thine, O Jehovah, is the deliverance; And upon thy people resteth thy blessing ! Jehovah'sdeliverance of his people § 107. Serene Confidence in Jehovah in the Midst of Slandering Foes, Ps. 4 Ps. 4 1When I call, answer me, 0 God who vindicatest me ! In the time of distress give me room,p Show me favor, and hear my prayer. Invo cation, Hear,OLord § 106 This ps. opens with the superscription found both in the Heb. and Gk., A Psalm of David, when he fled from his son Absalom. The psalmist or else a later editor clearly had in mind the incidents in David's life recorded in II Sam. 167- 8, 171"3- n. From the contents of the ps., and especially vs. 7, it appears that the speaker is either a ruler or the head of a party or else the community itself. The reference in 6 to myriads of hostile peoples favors the conclusion that it is a collective ps. spoken in behalf of the community as a whole. Vs. 8 confirms this. On the other hand, if this and the ps. which follows it in the Psalter are from the same author, they would both seem to voice the feelings and confidence of the faithful party in the post-exilic community. The indications as to the exact date of the ps. are few. Holy mountain in A points rather definitely to the second temple. Foes still ring the psalmist about, although he looks back to a great overthrow that they have received at the hand of Jehovah. The atmosphere of danger and stress and the contrasting calm faith of the psalmist are characteristic of the pss. which come from the early part of the Persian period following the rebuilding of the temple. The structure of the ps. is remarkably symmetrical. There are four stanzas of four three- beat lines. Selah, at the end of 2> 4- 8, corresponds to this logical division. The first and third stanzas each contain two synthetic couplets; the second and fourth each a synon. followed by a synth. couplet. Stanza II is antithetic to I and IV is synthetic to III. t32 This phrase is exceedingly unusual in the Davidic collection of pss. to which 3 belongs. The Gk. appears to have inserted the phrase before, to him, suggesting that possibly it has come in from the margin. 1 33 The emphatic thou suffices to make the meaning clear. 0 Jehovah may be a later inser tion. m 34 I. e. , the temple at Jerusalem. °37 The vs. in the Heb. opens with Arise, O Jehovah, help me, my God; but this is out of all keeping with the context which expresses only calm trust. The line is also out of harmony with the regular metre of the ps. The direct sequel of the preceding vs. is 7b. °37 Lit., struck on the jaw. Possibly the last word is a scribal addition. § 107 This ps. opens with the superscription, To the musical director. _ With strong music. Psalm of David. It is an evening prayer, the companion of Ps. 3, which is a morning prayer. There are two striking points of literary resemblance. Cf. 6a and 32- 8a and 360, which suggest that both are the work of the same author. Both breathe the same serene confidence in Jehovah's P41 Lit., make room for me. 189 THE ASSURANCE OF JEHOVAH'S PROTECTION Warn ing to slandering foes 2Ye men of rank,*3 how long will ye turn my honor into reproach,1" Will ye love falsehood, seek after a lie ? 3But know that Jehovah hath shown me wonderful kindness,8 Jehovah heareth, when I call to him 4[Ye men of rank],* Tremble and sin not,u Commune with yourselvesv on your bed, and be still, ^Bring the sacrifices of righteousness and trust in Jehovah. Theperfectpeaceof the godly 6Many are saying, cO that hew would show us prosperity ,x Lift up the light of thy countenance upon us ! ' O Jehovah,y 7gladness hast thou put within my heart More than is theirs when their grain and new wine is plentiful, 8In perfect peace I lie down and slumber, For thouz makest me dwell, though alone,a in safety. Replyto the voiceof fear § 108. The Courage Born of Faith, Ps. 11 Ps. 11 1In Jehovah do I put my trust, How then can ye say to me : 'Flee as a bird to theb mountains, 2For the wicked are bending the bow, They have fitted their arrow to the string Under darkness to shoot at the rightminded. 3When the foundations are being torn down, The righteous — what hath he done ? ' Assuranceof Je hovah'sjustjudgment of men 4Jehovah is in his holy temple; Jehovah is in heaven, his throne; power to protect and reflect the same environment of malicious foes. The psalmist's faith is also based on actual experience. He is a man of prominence in the community or else is speaking for the party of the pious. The temple is in existence and he is a supporter of its services, 5. In B and 8 he is acquainted with the formula which appears in the high priest's blessing of Nu. 624-M. The peculiar phrase, right sacrifices, in 5 is evidently taken from Dt. 3319. Vss. 7b- 8 also recall Dt. 3328. That the ps. was written under the shadow of the second temple seems clear. Like many pss. of the first Davidic collection, it probably voices the religious trust of the faithful who suffered, much at the hands of the mercenary rulers until Nehemiah ca me to inspire a nobler spirit and a higher ideal in the community as a whole. Cf. Introd., p. 43. 564 So Lat. and the parallel in vs. 10. Heb., his word. The restored Heb. reads, lit., word, and the line apparently means, / will boast my words, i. e., openly. _ n565 Heb., they vex my words, but the Lat. and the parallel line indicate that the above ren dering in all probability represents the original. ° 566 Possibly the text is here corrupt although the general meaning is clear. 191 THE ASSURANCE OF JEHOVAH'S PROTECTION 'Because of theirp iniquity recompense*1 them, In anger cast down the people. Protestationof trust in ulti mate deliverance 8It is thou who recordest my wanderings, Put thou my tears1" in thy bottle.3 9Then shall mine enemies turn back,fc This I know, for Jehovah is for me. 10In Jehovah will I openly boast,u uIn Jehovah do I fearlessly trust; What can man do to me ? Promise of gifts andthank-offer ings MThy vows, 0 Jehovah, are upon me, To thee will I render praises, 13For from death hast thou delivered me, Yea, my feet from stumbling,7 That I may walk before Jehovah In the light of the living. Protestationofloyaltyto Je hovah § 110. The Joy of Complete Trust in Jehovah, Ps. 16 Ps. 16 Protect me, O God, for I flee to thee. 2To Jehovah, Iw say, 'Thou art my Lord, For me there is nothing good without thee,x 3The saintsy who dwell in the land, And the noble ones — in them is my delight. 4They multiply their sorrows3 who pursue other gods,8 No libations of blood will I pour to them, Nor will I take their names on my lips. p567 Supplying their. 164 I. e., worship the heathen gods. 192 JOY OF COMPLETE TRUST IN JEHOVAH BJehovah, thou art the portion of mine inheritance, b Thou, it is, who maintainest my lot. 6The lines0 have fallen for me in pleasant places, Yea, a fair heritage is mine. 7I will bless Jehovah who giveth me counsel, In the night also mine heartd instructeth me. 8Jehovah have I always set before me, With him at my right hand I shall not be moved. Jehovah'scarefor his faithfulservants flSo my mind and my heart6 rejoice, My flesh also abideth in peace, 10For thou wilt not forsake me to Sheol,f Nor suffer thy faithful one to see the grave. uThou makedst known to me the pathway of life, Fullness of joy is in thy presence, Pleasures in thy right hand forevermore. Assur ance of longlife and joy § 111. Assurance That Jehovah Will Deliver Zion, Ps. 10212-22. ™> «-» Ps. 102 12Thou, Jehovah, art enthroned forever, and thy fame is to all generations. 13Thou wilt arise, and have compassion on Zion, for it is time to be favor able to her;g 14For thy servants take pleasure in her stones, and have pity upon her dust. 15And the nations will fear thyh name and all the kings of the earth thy majesty, 16For Jehovah hath built up Zion, he hath appeared in his glory; 17He hath regarded the prayer of the destitute, and hath not despised their petition. Jeho vah aboutto re buildZion 18This shall be written for a coming generation, and for a people yet to be created,1 l9Because he hath looked down from his holy height,5 to earth hath he looked, Andrestorehispeople hl& Lit., my part. The meaning of the vs. is clear. Heb. adds at the end of the line and my cup, but this introduces an inconsistent figure and an extra beat. °168 I. e., the boundary-lines. The reference is evidently to the tradition of the allotment of the land recorded in Josh. 172. The boundary-lines indicate the territory where the psalmist resides and the lot that has befallen him. <*167 Lit., reins, the seat of the emotions and affections. el69 Lit., liver, following a slightly revised Heb. text. The present Heb. reads honor, but this is exceedingly awkward, and the similar Heb. word liver corresponds to heart and designates the organ which the Babylonians as well as the Israelites regarded as the centre of the feelings. f 1610 I. e., to go down to death, Sheol being the Heb. designation of the abode of the shades. § 111 This ps. of faith, written in the five-beat measure, has been injected into a three-beat Es. with which it has no logical connection. Cf. § 163. Va. 28, which completes ^ was separated y the same disruptive process to which this ps. was subjected. This ps. echoes the hopes of Zech. 1-8 and of II Is. It probably comes from the first half of the Persian period or else from the Mac cabean era. g 10218 Heb. adds, repeating the thought of the preceding clause, for the set time to come. fal0215 Heb., name of Jehovah, but Jehovah is the one addressed. i I02ia Heb. adds it will praise him, but this is apparently a scribal expansion which antici pates ", i 1021B Again a scribe has expanded by adding from heaven Jehovah. 193 THE ASSURANCE OF JEHOVAH'S PROTECTION 20To hear the groaning of the prisoner, to loose those condemned to die, 21That they may proclaim Jehovah's name in Zion, his praise in Jerusalem. 22When the peoples are gathered together, and the kingdoms to serve Jehovah, ^The children of thy servants will abide, and their offspring be established before thee. Jeho- 24Take me not away in the midst of my days; thy years are throughout all vah'spower generations. live5/" 25Of old didst tnou lav tne foundations of the earth, and the heavens are the work of thy hands. 26They will perish, but thou wilt endure; all of them will wear out as a gar ment, As a vesture wilt thou change them, and they will be changed; 27But thou, Jehovah,k art the same; thy years have no end. § 112. Jehovah's Gracious Care, Ps. 23 As the ps. 23 xJehovah is my shepherd, I shall not want, Shep- 2He maketh me to lie down in grassy meadows,1 \ He leadeth me to the waters of the resting place, 3He continually restoreth my life. tl0227 Supplying the Jehovah demanded by the parallelism. § 112 This is the most familiar and favorite ps. in the Psalter. Its literary structure is strik- I ing: the first stanza has the three-beat measure, the second the four-beat, and the third the emotional five-beat measure. With marvellous feeling and vividness it reflects its picturesque Palestinian background. In the opening stanza the Western translators, in the current ver sions, have partially obscured the picture. The meadows are the grassy spots along the beds of ' the wadies where the sheep find the necessary food. The next line describes not quiet streams I meandering through the meadows, as the current translation suggests to the Western reader, but [ the springs, often with pools below, to which the shepherd leads his sheep at noontide or at evening | that there they may rest and be refreshed. It was here that not the soul but the vigor or life of I the flock was restored. In 4 the old translation, the valley of the shadow of death, is not supported by modern Heb. etymology. The reference is rather to the deep, dark wady, through which the \ passage was especially dangerous because of the wild beasts and other foes lurking in the thickets 1 that skirted the river bed. But in Job 1021, 3817 the same Heb. word is used to describe the abode of the dead, so that the current translations are true to the meaning though not to its etymology. A recent writer (Knight) in The Song of Our Syrian Guest, in a brilliant and charming mon ograph, has maintained that the figure of Jehovah as our shepherd runs through the entire ps. There are great difficulties, however, in accepting this alluring thesis. Each stanza with its dif ferent metre is a unit in itself. There are no clear traces of the shepherd figure outside the first stanza, which culminates in the leading of the flock to the grassy meadows and the refreshing waters. In the second stanza Jehovah is the guide of his people. The figure is suggested by the tortuous, intersecting, often dimly traced paths that lead over the hills and through the dark wadies of Palestine. The rod and staff in the last line probably represent the stout stick in the hand of the guide that was used as a defence against wild beats and other foes and a support in walking. Only rarely lis the word translated staff used in the O.T. to describe the shepherd's crook. The same elements of striking contrast found in the first stanza reappear in the second. On the one side there is the danger of losing the way and of hostile attacks; on the other the serene confidence inspired by the divine guide. In the third stanza the figure is that of the divine host. The characteristic elements of Oriental hospitality all appear: a generously supplied table, the anoint ing of the head of the guest with oil, the supply of wine, and the consciousness of protection from surrounding foes. It is difficult to conform this verse to the figure of a shepherd, for in Palestine the fold is not the place where provender and water are set before the flock, for those are found in the grassy meadows and at the springs where the sheep pause at noonday and at eventide. The fold is simply the place where the flock sleep through the night. Again in this stanza there is the same sharp contrast between the encircling enemies and the consciousness of perfect se curity and restfulness under the protection of the divine Host. The figure of the shepherd is a familiar one in Israel's literature. It first appears in the an cient tribal song of Gen. 49, where Jehovah, M, is called the Shepherd of Israel. It was expanded by Ezekiel in 3414 - IS, with good pasture will I (Jehovah) feed them, and on the high mountains of Israel will be their pasture; there they shall lie down in a good habitation. ... J myself will be the shepherd '232 Lit., meadows of grass. 194 JEHOVAH'S GRACIOUS CARE He guideth me in the paths of righteousness for his name's sake; 4Yea, though I walk through the valley of gloom, \ I fear no evil, for it is thou who art with me, Thy rod and thy staff — they, indeed, comfort me.m Thefaithful Guide BThou spreadest a table before me in the presence of mine enemies, Thou hast anointed my head with oil; my cup runneth over;11 6Surely goodness and mercy shall follow me all the days of my life; And I shall dwell in the house of Jehovah for ever and ever.0 ThedivineHost § 113. Thanksgiving for Signal Deliverance, Ps. 401-12 Ps. 40 *I waited patiently for Jehovah and he inclined his ear to me,p 2He brought me up also out of a desolate pit and from the miry clay, And he placed my feet upon a rock, he established my steps; 3And he put a new song in my mouth, a song of praise to our God. Many are seeing and fearing and putting their trust in Jehovah. Deliverance after long^ waiting 4Happy is the man who maketh Jehovah his trust, And respecteth not the proud1* and those who turn aside to lies. of my flocks, and I will lead them to pasture, is the oracle of the Lord Jehovah. It was a favorite figure with II Isaiah. Cf. Is. 40u and 4910. The latter passage was probably in the mind of the psalmist : They (the returned exiles) shall not be hungry nor thirsty , Neither shall the glowing heat nor the sun smite them; For he who hath pity on them shall lead them, And to gushing fountains shall he guide them. The superscription indicates that the psalm was attributed by the later scribes to David, Israel's shepherd king. The reference in 8 to the house of Jehovah, however, points clearly to a period when the temple had already been built and when it was the object of that deep adoration which characterized the worshippers who gathered about the second temple. The thought and feeling of the ps. are in a sense timeless, but it voices most clearly the confidence of the Judean community during the middle of the Persian period after Nehemiah's self-sacrificing patriotism had made possible the rebuilding of the walls and a partial restoration of its ancient strength with a resulting sense of security. During the troublesome preceding years Israel had, indeed, known want and passed through a dark, dangerous valley, but now behind its restored walls it felt secure, conscious that Jehovah had again taken up his abode in their holy temple. Even though their enemies pressed them close on every side, they rejoiced in the generous provisions of the divine host. Doubtless the psalmist voices his own personal experiences and gratitude, but the ps, was equally well adapted to expressing the feelings of [the members of the Judean community at this bright moment in their history. n>234 I. e., gives me assurance so that I fear no evil. n235 Or is exhilarating. So the early Lat. Fathers. <>23a Lit., length of days. § 113 While the ultimate basis of this ps. was probably the experience of some individual, it apparently voices the feelings of the Judean community after it had emerged from a period of calamity and danger. Cf. 5. It reflects the spirit of the faithful within the Judean community after Nehemiah's work had delivered them from the great perils which threatened from within and without. The sense of enjoying Jehovah's favor, of keeping the law, of confidence in his protection and care is strong. The psalmist was evidently a spiritual disciple of Jeremiah and reveals his intimate acquaintance especially with Jer. 721"20 and 3131-34. To this ps. has been added a ps. of petition, found in vss. 13-" and again independently in Ps. 70. To join these two pss. together, the editor who blended them has apparently added vs. 12f which reads : For innumerable evils have encompassed me about; Mine iniquities have taken hold upon me so that I am not able to look up; They are more than the hairs of mine head, therefore my heart faileth me. In the ps. itself, however, there is no mention of sin and the prevailing note is altogether trusting and hopeful. The text, especially in vss. 6- 7, has suffered severely in transmission so that it is impossible satisfactorily to render the original. The ps. as a whole strikes a noble note of faith and confidence in Jehovah. p40x Heb. adds and heard my cry. 1404 Gk,, Lat., and Syr. read vanities, which was the post-exilic equivalent for idols. This rendering may possibly be the more original. 195 Israel'shappinessand_gratitude THE ASSURANCE OF JEHOVAH'S PROTECTION 6Many things hast thou done, 0 Jehovah, myr God; Thy wonderful works and thine intentions for us cannot be set forth; Should I declare them to thee and speak of them, they are too many to be counted. Obe- 6In sacrifice and cereal-offering thou dost not delight; thou hast opened dience - a the mine ears,8 ex3*es- Burnt-offerings and sin-offerings thou hast not required; so I said, sion of 7< Behold, I come,* for in the roll of the book it is written for me: ttude 8" I delight to do thy pleasure, O my God, and thy law is within me." a 9I have proclaimed thy righteousness in the midst of the great congrega tion. Behold, I do not refrain my lips, O Jehovah, thou knowest, 10I have not hid thy faithfulness and thy salvation in my breast, I have declared, I have not concealed thy lovingkindness and thy truth from the great congregation. nThou also, O Jehovah, wilt not withhold from me thy compassion, Thy kindness and thy faithfulness will keep me safe forever.' § 114. Jehovah the One Source of Peace and Strength, Ps. 62 Jeho- Ps. 62 10nly wait in silence upon Jehovah/ the O my soul,w for from him is my hope. fronfe 2He only is my rock and my salvation, man's My high tower; I shall never be moved.1 3How long will ye threaten a man ?y Ye shall be slain, all of you," Like a tottering wall, like a bulging fence ! 4They only consult to thrust me out from mya dignity. They take pleasure1" only in falsehoods; They bless with their0 mouth, but inwardly curse. '40s Certain of the MSS. and the Syr. read our God. a40s Lit., eyes thou hast dug out for me. The text ia doubtful and the meaning obscure. Possibly the psalmist had in mind such passages as Hos. 66, Jer. 721 ¦ 22, and I Sam. 1522. *407 This is another obscure passage. Possibly in the original the thought is that the fjsalmist offers himself as a gift to Jehovah rather than the usual sacrificial offering. This line acks the usual number of feet which prevail in this chapter, and it is very probable that it is a scribal gloss added by some one who had in mind either a copy of the book of Jeremiah or of Micah. u 40s An echo of Jer. 31"^. § 114 The didactic element in this ps. is prominent. Its practical and moral purpose is evident. It is possible that B-12 embody the reflections of & later sage. The liturgical element and the general atmosphere of the ps. suggest the Gk. period as its date. Possibly the original nucleus, 1-8, comes from the middle of the Persian period. The ps. is peculiar in that its refrain stands at the beginning of the first and second stanzas. It embodies the psalmist's message : God is the refuge of all who trust him. Selah, at the end of * and 8, marks the end of the first and second stanzas. This is a strong and original ps. It is a meditation in which the psalmist e to himself (0 my soul) . ? 621 A scribe has changed the original Jehovah to Elohim. W621 So 6. Heb., my soul waiteth upon Jehovah. * 622 Heb. adds greatly, but it is lacking in the parallel in a. v623 Evidently here the psalmist addresses bis foes while he himself is the man. • 62' Slightly correcting the Heb. • 62* So Gk. Heb., his. ">62< SoGk. and Syr. «62* So Gk., Syr., and Targ. 196 JEHOVAH THE ONE SOURCE OF STRENGTH HDnly wait in silence upon Jehovah, O my soul, for from him is my hope. 6He only is my rock and my salvation, My high tower; I shall never bed moved.8 'With Jehovah is my salvation and my glory, The rock' of my strength8 and my refuge is Jehovah. 8Trust him at all times, 0 people, Pour out your heart before him; Jehovah is a refuge for us. Let his peopletrust him 90nly a breath is mankind; a falsehood the sons of men; When they go up on the balances, they are together lighter than a breath. 10Trust not in oppression, and be not blindedh by robbery; If riches increase, set not your heart thereon. "Once hath Jehovah spoken, twice have I heard this :' That the might is Jehovah's; 12thine, 0 Lord, the lovingkindness, For thou it is that renderest to every man according to his desert. Man'sfinite-nessandGod's omnipotent justice § 115. Jehovah the Keeper of His People, Ps. 121 Ps. 121 XI lift up mine eyes' unto the mountains'^ from whence cometh my Jeho- help ! The sourceof help 2My help cometh from Jehovah, who made heaven and earth. 3He will not suffer thy' foot to be moved; he who keepeth thee will not Hisun- i, ceasing slumber; care 4Behold, he who keepeth Israel will neither slumber nor sleep ! 6 Jehovah is thy keeper;™ Jehovah is thy shade upon thy right hand; 6The sun shall not smite thee by day, nor the moon" by night ! Its potency 7 Jehovah will keep thee from all evil; he will preserve thy life; 8 Jehovah will guard thy going out and thy coming in forevermore !° <*62B Possibly we should add, with x, greatly. b626 Certain scholars regard this vs. as secondary. '62' Or, with one Heb. MS., my rock. b62' Gk. and Syr., my help. h 6210 So five Heb. MSS. Heb., become not vain. i 62U This peculiar form of introduction is intended to render more impressive the statement which follows. Cf. Amos'a introductory formula in Am. I3- G. § 115 This exquisite little poem is one of the pss. of ascents and is a companion to 23. It apparently comes from a period of comparative quiet. The Gk. period furnishes a satisfactory background. Like the word of Jesus in Mt. Q^-34, this ps. has a message of comfort for all bowed down by fear or affliction. Originally it was a personal ps., but 4 indicates that it was directed to the nation as well. Its monotheism points to a post-exilic period. The prevailing parallelism is stair-like. Apparently it was sung antiphonally. Vss. *¦ 2 were chanted by the leader or the people and 3-8 by the chorus. i 1211 A reminiscence of the days when Jehovah was worshipped on the heights. The moun tains in the psalmist's mind are apparently the symbols of the world of nature. k 1211 Possibly this line is to be read as a question, Shall I lift up mine eyes to the mountains f to which the answer, No, Jehovah is Lord of all creation, is implied. 1121s Possibly the original read my and in the next line me. m 1215 Gk. and Lat., will keep thee. *» 1216 A (survival of the wide-spread primitive belief that the light of the moon was harmful. o 1218 Lit., from this time forth and forevermore. 197 TheresultingBafety THE ASSURANCE OF JEHOVAH'S PROTECTION Peti tion for forgiveness § 116. Confidence in Jehovah's Forgiving Love, Ps. 130 Ps. 130 ^ut of the depths have I cried to thee, O Jehovah; 2hearp my voice, O Lord, let thine ear be attentive to the sound of my supplications. 3If thou shouldst mark iniquities, O Jehovah,"1 who could stand ? 4But there is forgiveness with thee, that thou mayest be revered.r Assurance that he will fullypardon 6I wait for Jehovah,8 1 wait, and in his word do I hope. 6My soul waiteth for the Lord more than the watchmen watch for the morning.' 'Let Israel wait for Jehovah, for with himu is lovingkindness and plenteous redemption,v 8And he it is who will redeem Israel from all its iniquities. Humil ity and trust § 117. Childlike Trust in Jehovah, Ps. 131 Ps. 131 Jehovah, my heart is not haughty, nor mine eyes lofty,w And I do not meddlex with great matters, or with things too wonderful for me. 2Surely I have stilled and quieted my soul like a weaned child,y As a weaned child resteth on its mother, so is my soul within me. Didac tic re frain 3Let Israel hope in Jehovah from this time forth and forevermore. § 116 In this powerful little ps. the notes of petition and trust mingle, but the latter triumphs. Duhm says rightly, "It can hardly be called a penitential psalm." It has, for obvious reasons, occupied a prominent place in the history of the church. Its five-beat measure expresses well its deep emotion. Since it is quoted in II Chr. 639- 40 it is probably to be dated early in the Gk. period. p 1302 Heb. adds Lord. It belongs rather with the next line. q 1303 Again the Heb. adds Lord. Many MSS. read, however, Jah, Jehovah, indicating that the duplication is due to scribal expansion. '1304 Or with Briggs reconstructing the text with the aid of certain Gk. MSS., Syr., and Theod. so as to read that thy law may be revered. ¦ 1305 A scribe has by mistake confused this and the following line so that in the Heb. the phrase my soul waiteth is introduced here and the verb is lacking in the next line. tlSO8 A scribe has repeated for the morning in the Heb. u 1307 A scribe has expanded the vs. by adding with Jehovah. v 1307 The with him is repeated in the Heb. § 117 This beautiful ps. originally described a deep personal experience. The concluding vs. was added to adapt it to use by the community. Soul in this ps. represents the physical pas sions, the material longings.the selfish motives, which have brought under control and stilled by the poet's higher self, his spiritual ego. Through struggle he has emerged into a state of peace in which he is content to leave all the questions that have baffled him to his divine Father. w 1311 Lofty eyes were constantly used as a concrete figure for arrogance and pride. * 1311 Lit., walk about in, i. e., investigate, meddle with. yl312 The repetition of weaned child may be due to a scribal error. The figure is clear: even as a weaned child lies quietly on its mother's breast, with no anxiety concerning its nourish ment, so at last the psalmist had learned to trust implicitly in Jehovah, assured of hia care. 198 FAITH TRIUMPHANT OVER DOUBT § 118. Faith Triumphant over Fear and Doubt, Hab. 3 Hab. 3 2I have heard, O Jehovah, thy fame,3 Exor- I have seen," O Jehovah, thy work; In the midst of the years declare it, In the midst of the years make it known, In wrath remember thy mercy. 3God cometh from Teman, Jeho- And the Holy One from the mountain-land of Paran. advent His glory covereth the heavens, And his splendor filleth the earth. 'Before him it is like the light, Rays he hath at his side,b And there is the hiding of his power.0 6Before him Pestilence* stalketh. After him Plague followeth.6 6He standeth, and the earth trembleth,' Its He looketh, and the nations8 melt away,h ^j%£ And the mountains of old are scattered, m The everlasting hills bow down. These be his ways from of old.' 7The' tents of Cushan are affrighted, His The curtains of Midiank tremble. ancear" as a warrior § 118 This is one of the most powerful hymns of the O.T. It has also suffered more in trans lation than any other. The VSS. present a confusing variety of variant readings._ The tense in the Heb. also frequently changes so that it is not entirely clear whether the poet is portraying a past or present experience. On the whole the context favors the present tense. The poet uses the language of Dt., II Sam., Is., Mic, and Jer. He evidently has in mind earlier crises, such as that recorded in Judg. 5, when Jehovah was believed to have come from his sacred mountain in the Arabian wilderness southeast of Palestine to deliver his people. It is evident, however, that a later and even greater crisis is on the poet's mental horizon. Such passages as u-u find their most perfect counterpart in the earlier persecutions and victories of the Maccabean era although the poem may come from an earlier and lesser crisis. It was probably given the title, The Prayer of Habakkuk the Prophet, and appended to the writings of that pre-exilic prophet because he was the first to present the problem of doubt and the solution of faith, 21-4, which are central in the ps. The rest of the superscription, which may be translated with the aid of the Gk., On the stringed instruments, and the postscript, To the musical director. On the stringed instruments, indicate that it was interpreted as a collective ps. and was used and probably originally written for use in the temple service. a32 Lit., report of thee. »3a Shghtly correcting the Heb., as the context requires. The scribe has here mistaken the word see for the very similar Heb. word meaning fear. b3< Revising with Ward (Hab., 26) the corrupt and impossible Heb. °34 This line is very doubtful. The VSS. differ. Gk., he maketh, lit., putteth. _ d35 Lit., flame. It is a poetic designation of the plague which spread like a flame, consuming its victims. '3s Lit., goeth forth at his feet. *38 Following the Gk. and context in translating the Heb. # # e36 Possibly Duhm is right in emending so as to read rocks; for this is more consistent with the context. b3a So Gk. supported by context. >3S Lit., the ways of old to him. Many commentators regard this line as secondary. The VSS. differ widely. i 37 Correcting the Heb. with the aid of the context. A scribe had added I saw. k37 Lit., land of Midian. This is the poetic way of picturing the effect of Jehovah's advance through the Arabian wilderness where dwelt the Cushites and Midianites. 199 THE ASSURANCE OF JEHOVAH'S PROTECTION 8Art thou1 wroth, O Jehovah, with the mountains?" Is thine anger against the rivers, Or thine indignation against the sea, That thou dost ride upon thy horses, That thou mountest thy chariots of victory,11 That thy bow standeth out uncovered, That thy quiver is filled" with shafts ?p His achievements inbehalf of his people Thou cleavest the earth with torrents, 10The mountains see thee and writhe,'' The tempest of waters sweepeth by, The great deep uttereth its voice, The height lifteth up its hands, uThe sunr standeth still in his dwelling, For light thine arrows go forth, For brightness, the glittering of thy spear. 12In rage thou stridest over the earth, In wrath thou tramplest the nations. "Thou goest forth to help thy people, Thou advancest3 to help thine anointed ones. Thou crushest the head of the wicked,' Laying bare the foundation to the neck. "Thou piercest his head with his spears, As his champions'1 storm out to scatter me, As they rejoice to devour the poor secretly. 15Thou treadest the sea with thy horses, While the mighty waters roar.v Effect uponhisfaithfulservant 16I have heard, and my body trembleth, My lips do quiver at the sound, Rottenness entereth my bones, Beneath me my legsw tremble. 13» So Gk. "»3( With G. A. Smith (Bk. of Twelve, II, 155), correcting the Heb., which has rivers (repeated in the next line), and substituting the very similar Heb. word mountains demanded by 6. n38 J. e., the clouds. The verb implied has been supplied in the translation. °39 Correcting the corrupt Heb. by the aid of certain Gk. texts that are rather strongly supported by the context. p 39 The selah suggests that here a new stanza begins. q310 Ps. 7716 contains an echo of this vs., but the variations are too wide to justify its use in reconstructing radically the present text, as do Duhm and Ward. 1-311 The Heb. adds moon, but it is evidently a scribal gloss appended by one who had in mind Josh. 1012. 1S, for the and is lacking and the pronominal suffix at the end of the line is singular and its gender does not agree with that of the Heb. word for moon. B313 Supplying the verb implied by the context and required to complete the measure. t313 The Heb. in the latter part of the vs. is almost hopelessly corrupt. The above reading is based on certain Gk. MSS. Heb. adds out of the house of the. u314 Dividing the vs. as the metre and parallelism demand. The meaning of the rare word translated champions is doubtful. v3i5 The position and interpretation of this vs. are doubtful. Some commentators place it after 8 and others after n. In any case the Heb. word translated heap or surge is best regarded as a verb (so Gk.) and translated as in Ps. 463. w3Ia Slightly emending the Heb., as the Gk. and context suggests, so that it reads, lit., steps. 200 FAITH TRIUMPHANT OVER DOUBT But I will wait quietly for the day of trouble,* The For the approach of the people who attack us; of'faiSi 17For though the fig tree beareth no fruit,y And there be no vintage on the vines, Though the olive harvest fail, And the fields yield no food, Though the flock be cut off from the fold, And there be no herd in the stalls, 18Yet I will exult in Jehovah, I will rejoice in the God of my salvation. "The Lord Jehovah is my strength ! And he maketh my feet like the hinds', And will make me to walk on my high places ! 1 318 Many commentators revise so as to read, I moan in view of the day of trouble, but the VSS. support the Heb. and it is simpler to regard this line as marking the transition from fear to faith. y317 So Gk. Heb., blossom, but this is apparently due to the scribal misreading of one letter. 201 PRAYERS I. PETITIONS FOR DELIVERANCE FROM CRUEL, REMORSE LESS FOES Pss. 5, 6, 7, 10, 12, 13, 17, 22, 69, 311"8- 9"M, 54, 55, 571-. 6, 64, 25, 28, 4013"17 (70), 71, 120, 140-14411 H. PETITIONS FOR DELIVERANCE FROM HEATHEN OPPRESSORS Pss. 44, 59, 60, 74, 79, 80 DT. IMPRECATORY PSALMS Pss. 35, 58, 109, 129, 83, 137 IV. PETITIONS FOR VINDICATION AND RESTORATION Pss. 26, 277J2, 41, 67, 122, 86, 88, 1021"11- 23-27, 123 V. PRAYERS FOR JEHOVAH'S FORGIVENESS AND FAVOR Pss. 38, 51, 85, 39, 90 PRAYERS PETITIONS FOR DELIVERANCE FROM CRUEL, REMORSELESS FOES Pss. 5, 6, 7, 10, 12, 13, 17, 22, 69, 311-*- 9"24, 54, 55, 571"4- 6, 64, 25, 28, 4013"17 (70), 71, 120, 140-14411 § 119. A Morning Prayer for Guidance, Ps. 5 Ps. 5 xGive ear to my words, O Jehovah, consider my murmuring ;a 20 listen to my cry for help, my king and my God; For to thee I pray 3in the morning, b thou nearest my voice; In the morning I make ready for thee and ever keep watch.0 4Verily thou art not a God who delightest in wickedness, BEvil cannot abide with thee, boasters dare not stand before thine eyes,d Thou dost hate all evil-doers, 6all those who speak lies;e Men who are bloody and deceitful thou abhorrest,f O Jehovah. 7But as for me, through thy great goodness, I enter thy house, Facing thy holy temple I reverently worship thee. 80 Jehovah, in thy righteousness guide me because of those lying in wait for me; Before me make straight6 thy way.h § 119 This ps. bears the superscription, For the musical director. For flute playing. Psalm of David. The ps. expresses the devotion and voices the needs of the righteous worshippers at the temple. The spirit is that of post-exilic Judaism. The treacherous, flattering foes are within not without the community. Their attitude toward religion is clearly expressed in Mai. 217 and their character is laid bare in Is. 569-12. The psalmist speaks for those who fear Jehovah and faithfully cherish the good and abhor the evil. The date as in Pss. 3, 4 is apparently the Persian period before the advent of Nehemiah. The setting of the ps. is the temple, and it was well adapted for use as a morning prayer. The emotional five-beat measure prevails and appropriately voices the psalmist's impas- Bioned_ cry for deliverance and vindication. The ps. consists of five four-line strophes. The first is the invocation; then in the succeeding strophes the wicked and righteous are in turn contrasted, so that the strophic rhythm is in reality antithetic with a corresponding strong dramatic effect. &51 Lit., faint utterance. RV, meditation; but this does not reproduce the Heb. pf. 6. *>& The Heb. inserts Jehovah between the verb and its modifying clause. It is probably one of the common scribal additions. ° 5s Probably the language was suggested by the custom of preparing^ the morning offering for Jehovah, cf. Lev. I7- 12, 248, and then of watching to see whether or not it was accepted. d5r> The technical term for appearing at the temple for worship. « 5s The Heb. adds thou dost destroy, but this not only destroys the metre but is inappropriate between the main verbs hate and abhor. '56 Slightly correcting the Heb. «58 So Heb. and most of the VSS. Gk., my way before thee. b 58 This line has but three beats in the Heb. It has probably lost two words. 205 Invo cationof Je hovah Evil, pride, anddeceitare ab horrentto thee Guide andprotectthy humble worshippers PETITIONS FOR DELD7ERANCE FROM FOES Over throwthegod- Vindicateandbless thy righteous ser vants 9For in their mouth is nothing right, in their heart is ruin; Their throat is an open grave, with their tongue they flatter.1 "Declare them guilty, O God, let them fall by their own plots; Thrust them out because of their many crimes, for they defy thee. "But let all who seek refuge in thee rejoice forever, and joyously shout for joy* Let all who love thy name exult in thee; 12For it is thou, O Jehovah, who blessest the man who doeth right; Thou coverest him' over as with a shield, with favor crownest him. Pity, O Jehovah, andheal Save fromdeath Wastingsorrowbecauseof evil foes Glad assurance ofdivinedeliverance § 120. Cry for Help in Mortal Distress and Its Answer, Ps. 6 Ps, 6 *0 Jehovah, rebuke me not in thine anger, Do not in thy rage chastise me. 20 Jehovah, be gracious to me, for I am weak, Heal me,k for my strength is broken,1 3And I am exceedingly dismayed.111 But thou, O Jehovah, — how long ? 40 turn,n save my life, Deliver me for thy goodness' sake; 5For in death there is no remembrance of thee;° In Sheol who can give thee praise ? 6I am weary with my groaning; Every night I drench my bed, With my tears I water my couch. ^ine eye is sunken with grief, It has grown old because of all my foes. 8Depart from me all ye evil-doers, For Jehovah hath heard my weeping, l59 Lit., they are smooth of tongue. i512 Following Briggs {Pss., I, 45) in transferring the clause thou coverest him, which does not fit this context, to the next vs., where it is demanded by the sense as well as the metrical structure of the vs. § 120 This ps. is introduced by the superscription, To the musical director. With strong music. With the bass voice. Psalm of David. Again the psalmist voices the emotions of the afflicted but truly religious members of the community. The foes are the godless Israelites who oppress the pious. The latter are so deeply afflicted that death threatens, *. 5. The sense of guilt also oppresses, and sorrow overwhelms them, but, like a flash of light in the midst of gloom, the assurance comes, 9-10, that Jehovah has heard their prayer and will deliver them from their foes. The obvious dependence upon Jer. and Is. 38, cf. Jer. 10M and Is. 3S18, and the quotations from it in subsequent pss. support the other evidence that it comes from the middle of the Persian period. The three-beat measure is used. With the exception of the last stanza, which has six lines, the ps. consists of four five-line strophes. The first three strophes stand in the synon. relation to each other; but the fourth records the answer to the psalmist's petition. k62 So Gk. In the Heb. a scribe has added Jehovah. *6a Lit., my bones are trembling. m& The same verb is used as in the preceding line, but the English idiom calls for a dif ferent synonym. °6* Again Jehovah has been inserted in the Heb. by a scribe, destroying the metre. °6e The Heb. word means either (1) remembrance of Jehovah in the ritual, or (2) remem brance of people or things, or (3) memorial of a person. The parallelism favors the first meaning Cf. Is. 3818' lfl. 206 CRY FOR HELP IN DISTRESS 9Jehovah hath heard my supplication, Jehovah accepteth my prayer; 10AU my foesp shall be greatly dismayed, They will suddenly turn back in disgrace.13 § 121. Prayer for Deliverance and Justice, Ps. 7 Ps. 7 'Jehovah, my God, with thee do I seek refuge; Cry for Save and deliver me from all my pursuers; Son60" 2Lest, like a lion, they tear mer asunder, With none3 to rescue and none to deliver. 30 Jehovah, my God, if I have done this' thing, Profes- If perchance on my hands there be any injustice, inno-o£ 4If I have requited with evil himu who was at peace with me, cence And oppressedv him who is without cause mine enemy, ^hen let the foe seek my life and take it,w And let him tread my life-blood into the ground, And let him lay mine honor" low in the dust. 6Arise in thine anger, O Jehovah; Plea to Lift thyself up against the furyy of my enemies. ^tht- Rouse thyself2 for the judgment thou hast appointed; yah TLet the assembly of the peoples encircle thee, judg- On high above them sit enthroned,3 ment 80 Jehovah, who judgest the nations ! Judge me, 0 Jehovah, according to my righteousness and mine integrity. To vin- 9Let the evil of the wicked come to an end; but establish the righteous; his>ate A trier of hearts b and hidden motives is the righteous God. nght- 10My defence is with God,c who saveth the upright in heart; ser- "God is a righteous judge, a God daily filled with indignation.*1 p610 Omitting the first they will be disgraced, which has evidently been introduced into the first part of the vs. through a scribal repetition. Q610 Lit., they shall turn back, they shall be put to shame in a moment. § 121 This ps. is introduced by the title, Shiggaion (perhaps an impassioned ode. Cf. Hab. 3l- 19, Gk.). Psalm of David, which he sang to Jehovah because of the words of Cush, the Benjamite. No such person as Cush is referred to elsewhere in the O.T. The contents as well as the title of this ps. are unique. Vss. 1_5. 12-16 appear to refer to a certain definite experience ih the life of an individual. The fortunes of David during his outlaw period, I Sam. 23-27, and the ultimate fate that overtook Saul, his pursuer, would seem to be in the mind of the poet, who probably lived about the middle of the Persian period. According to certain critics, vss. 1-fl. 12"ls represent the original. literary unit, but the reasons given are not conclusive. r72 Lit., my soul. a72 Following the Gk. and Syr., which supplies the none demanded by the context and metre. t73 The this evidently refers to the crime charged against the speaker by the pursuing foe. The next vs. implies that the charge was the breaking of a covenant. ^7* Gk., requited him who hath done evil to me. T74 So Syr. and Targ. and parallelism. Heb., delivered him. Ewald conjectured that two lines had here been lost. w75 Lit., pursue my soul and overtake. * 76 Or liver, representing the seat of the feelings. y 76 Or in fury against. *7a Heb. adds/or me; so Old Lat. Gk.t Jehovah my God. *77 Slightly revising the Heb. 1>79 Lit., reins, the innermost parts of man. o7>» Lit., shield. 37u Gk., strong and patient. 207 eousser vants PETITIONS FOR DELIVERANCE FROM FOES Malig- 12Surely he is again whetting his sword, ml His bow he hath bent and hath made it ready, ^he 13And he hath prepared his weapons of death, wicked His arrows he maketh into fiery shafts,8 "Behold, he giveth breath to iniquity,' He conceiveth mischief and bringeth forth deception; 15He hath dug and hollowed out a pit, But he will fall into the hole that he is making; 16Upon his own head shall his mischief come back, On his own pate shall his violence recoil. Doxol- 17I give thanks to Jehovah for his righteousness, ogy And sing praises to the name of Jehovah the Most High.8 § 122. Prayer That Jehovah Will Vindicate His Justice by Punishing the Wicked, Ps. 10 The Ps. 10 1Why, O Jehovah, dost thou stand afar off, and yet Hiding thyself in times of distress ? Shed"1' 2The wicked are arrogantly persecuting the afflicted, crime Let them be caught by the plots they devise. wicked 3For the wicked boasteth to his heart's desire, And the greedy cursethh and spurneth Jehovah. 4In his pride the wicked saith,' 'He doth not punish;* 'There is no God,' is ever his thought. 6His ways are corrupt at all times, Thine acts of judgment are far above, out of his sight, He laugheth' in scorn at all his adversaries; 6He thinketh to himself, ' I cannot be moved ; For all time to come I will not fall into misfortune.' 7His mouth is full of cursingk and fraud,1 Under his tongue is sorrow and mischief. 8He stayeth in the lurking-places about the villages,01 In secret places he slayeth the innocent, His eyes spy out the unfortunate, to slay them.n e 713 I. e., firebrand, following the Gk. and Syr. and the context. 1 7n Evidently this is used metaphorically for the wicked man. e 717 This closing doxology is probably a liturgioal addition. § 122 An editor, if not the original author, combined Pss. 9 and 10 into an acrostic ps. This explains the absence of a superscription in the Heb. to 10. The Gk., however, divides them, and this division is based on the fundamental fact that the two pss. deal with two distinctly different subjects. In Ps. 10 the acrostic arrangement is_ only dimly visible. It is a vivid description of the proud, malignant persecutors of the pious in the Jewish community in the days preceding Nehemiah's appearance. h 103 Lit., bless; in several passages it is equivalent to curse. > 10< Following the Gk. and Syr. and a corrected Heb. text. ilO5 Lit., puffs. k 107 Transferring the first word of the Heb. to its original position demanded by the con text, the Heb., and the acrostic structure. ' 107 The Heb. adds in oppression. m108 Lit., lurking-place of the villages or settlements, i. e., the places on the outskirts of the outlying hamlets from which attacks were made. n 10B So Gk. and Lat. Heb. is evidently corrupt. 208 PRAYER THAT JEHOVAH WILL VINDICATE HIS JUSTICE 9He lieth in ambush like a lion in a thicket, He lieth in wait to catch the afflicted, He catcheth the afflicted by drawing him into his net; 10He watcheth,0 he lieth in wait, he croucheth, And unfortunate" are they who fall into his clutches.5 uHe saith to himself, 'God hath forgotten, He hath hidden his face, he never seeth.' 12Arise, O Jehovah/ lift up thy hand, Prayer O God, never forget the afflicted. jehri- 13Why doth the wicked contemn God, vah And think to himself, 'Thou wilt not punish' ?s vindi- "Thou hast seen, even thou,* the trouble and grief, right* e Thou givest heed to requite with thine hand, To thee the unfortunate leaveth his cause; Of the orphan thou art, indeed, the helper. 15Break the arm of the evil and wicked,u Let his wickedness be sought out until none can be found.T 16 Jeho vah is king forever and ever ! Triumph Out of his land the heathen have vanished." ° alth I7Thou hast heard, O Jehovah, the desire of the afflicted, Thou settest thy* mind upon them, thou art attentive, 18To give justice to the orphan and the oppressed, No more to make earth-borny man tremble. § 123. Prayer for Deliverance from Deceitful Oppressors, Ps. 12 Ps. 12 1Save, O Jehovah, for goodness2 is no more, The For fidelity hath vanished3, from the sons of men; sfn. ° cerity °1010 Restoring the verb suggested by the acrostic structure of the ps. and the demands of the Heb. and metre. Cf. also Ps. 3732. p 1010 Following the marginal reading of the Heb. 1 10u Or power. The meaning of the Heb. word is not certain. r io12 The Heb. adds God; but this makes an unusually long line and appears to have been transferred through some scribal error from the next line where it completes the parallelism and metre, »10la Lit., seek. *1014 Jehovah is the one addressed. u 1015 Following the order of the Gk. and Lat. v 1015 The exact translation is doubtful; possibly it should be rendered, if one seeks his wicked ness, he shall not find. v 10la Lit., perished. x 1017 Slightly correcting the text so as to read thy instead of their. ylO18 So Gk. Heb., from the earth. The original form of this vs. is doubtful. Some read to make earth-born man ever tremble. § 123 This ps. is introduced by the superscription, For the musical director. For the bass voice. Psalm of David. The psalmist expresses the feeling of the faithful in the community who are suffering at the hands of the arrogant, deceitful leaders. His language is that of the post-exilic writers, and he is acquainted with the late passages in Is. Cf. 6 and Is. 3310. The ps. probably comes from the dark days immediately preceding the advent of Nehemiah. The four-beat measure is used with great regularity. Also the original ps. appears to have contained four regular stanzas of four lines each. It opens with a cry for help and a lament over the prevailing insincerity, but in succeeding stanzas faith in Jehovah gains the ascendancy and, as in so many of the pss., the poet realizes that his prayer is answered. * 121 Slightly correcting the pointing of the Heb. as the context demands. a12x Lit., have come to an end. 209 PETITIONS FOR DELIVERANCE FROM FOES 2They speak empty lies each man to his neighbor, With flattering lip, with double mind they speak. O Lord, put away deceit and false hood Jehovah'squickdeliverance 3May Jehovah cut off every flattering lip, And tongue that speaks words that are boastful, 4Of those who say, 'To our tongues we give weight; Our lips are our own; who is lord over us ? ' 6' Because of the spoiling of the afflicted and the sighing of the poor Now will I arise,' saith Jehovah; 'I will set him in safety, I will breathe upon him.'b 6The speech of Jehovah is speech that is pure.0 Faith trium phant When thrust down to earth, 7thou, O Jehovah, wilt preserve him, Thou wilt keep him forever from this generation. 8Even though the wicked strut about on every side, When thou arisest, then dost thou lightly esteemd the sons of men. O Lord, howlong? § 124. Petition for God's Help in Affliction, Ps. 13 Ps. 13 1How long, O Jehovah, wilt thou continue to forget me?e How long wilt thou hide thy face from me ? 2How long must I cherish grieff in my soul, With sorrow in my heart day and night ?E How long shall my foe triumph over me ? Savemefrommortaldanger 3Regard me, answer me, O Jehovah, my God,h Lest I sleep in death, oh make bright mine eyes,' 4Lest my foe then say, 'I have prevailed over him,' Lest mine adversaries exult because I am moved.' Assur ance of God'sanswer 5But I, indeed, trust in thy goodness, My heart rejoiceth in thy help,k b 125 The meaning is doubtful. It may be translated in the safety for which he longs. o 12° Again the Heb. is difficult. The phrases Refined silver, — seven times purified are ap parently additions by a scribe acquainted with 1830, 198"10. dl2a This clause is doubtful. Gk., Thou wast very angry with. § 124 This ps. has the simple superscription, For the chief musician. Psalm of David. The tone is distinctlyj individual, although the psalmist also doubtless voices the painful experience of many deeply afflicted souls who, like himself, were persecuted to the point of despair by their powerful, pitiless foes. Vs. 4 indicates that he is one of the pious who feel that Jehovah's honor would be endangered by their ultimate downfall. The ps. as a whole expresses the invincible faith of the true lovers of Jehovah, whose prayers constitute the basis of the Psalter. Its date is to be found in the discouraging years immediately before Nehemiah's advent. The ps. in its final form consists of three stanzas. The first two are in the four-beat measure and stand in antithetic relation to the third stanza in which faith proclaims its victory in the quicker, prevailingly three-beat measure. G131 Lit., ever forget me. * 132 Following a text revised as the context suggests. Heb., counsels. e 132 So Gk. and Syr. Heb. omits and night, but this addition is supported by the metrical structure of the vs. and the implications of the context. h 133 This line is the antithesis of Ib. »138 As in I Sam. 1427- 2fl, this idiom evidently means refresh, receive physical vigor. It is a common figure in the pss. Cf. 4°, 31lfl. J 13* I. e., tottering to my ruin. k!36 The Gk. and Lat. add, Yea, I will praise the name of the Lord Most High. 210 GOD'S HELP IN AFFLICTION 6Praises I will sing to Jehovah, Because he hath dealt liberally with me. § 125. Prayer That God Intervene for the Righteous, Ps. 17 Ps. 17 hearken, O Jehovah, to the right;1 attend to my cry; Protes- Listen to my prayer from lips that are free from guile. of '°n 2Let my judgment come forth from thy presence, that minem eyes may J,°jjj£ behold it. With equity" 3thou hast proved my heart, thou hast searched me by night, Thou hast tested0 me and not found me thinking evil nor my mouth uttering it,p 4By the word9- of thy mouth I have kept myself from the way of the violent; 6My steps follow close in thy tracks, my footsteps slip not. 6I call upon thee, 0 God, for thou wilt answer me. Prayer Incline to me thine ear, hear my speech, divine 7Revealr thy marvellous kindness, thou helper of those seeking refuge, deliver- From assailants in thy right hand 8keep me as the pupil3 of thine eye. and Hide me in the shadow of thy wings 9from the presence of the wicked ; Son60" Those, my foes, who assail me, quickly encircle me. "They shut themselves up in their own fat,* with their mouth they speak Treach- • i.i ery of insolently, the uThey advance in hostile array™ against me, now they surround me, wicked They take aim with their eyes in order to strike me to earth ;T "They come suddenly upon me" as a lion, they are greedy for prey, They are like a young lion lurking in ambush. "Arise, 0 Jehovah, confront them,* cast them down, the y be O deliver my life with thy sword from the power of the wicked/ pun-_ "May they be slain by thy hand, slain for eternity, § 125 The author of this ps. was a protagonist of the pious. His assailants are the same class who figure in the immediately preceding pss. Like those pss., 17 is from the middle of the Persian period. It presents, however, a high ideal of piety and emphasizes purity of heart and utterance rather than ceremonial piety. 1 171 Lit., righteousness, possibly it stands for righteous man. "172 So Gk. Heb., thine. n 172 The Heb. joins this word to the preceding line, but the parallelism and the metre favor the above division. 0 173 I. e., as in a furnace. p 173 Slightly correcting the Heb. 1 17 Here again the text is corrupt and the reconstruction is doubtful. The clause as to the deeds of men, at the beginning, has no connection with the context. r 177 Lit., make wonderful. "178 Cf. Dt. 32io, Lam. 21'. 1 1710 Especially the midriff. The meaning is that they are irresponsive to all feelings of pity. "17u Correcting the evidently corrupt Heb. according to suggestions furnished by the VSS. and supported by the context. The vs. is difficult and doubtful. v 17u Lit., they put their eyes to stretch out in the earth. wl7i2 Following the Gk. The Heb. is clearly corrupt. The above translation is also strongly supported by the context. Another possible rendering of the Heb. is they are like. * 17la Heb. has sing, throughout this vs. » 17ib Heb., from the wicked. 211 ished PETITIONS FOR DELIVERANCE FROM FOES Let their portion be during life, and fill them2 with what thou hast stored up for them, a May their sons be sated, and may they leave the residue to their offspring. Epi logue 15But I, in my righteousness, shall behold thy face, I shall be satisfied when I awake beholdingb thy form. inglyforsaken by God § 126. The Cry of the Supreme Sufferer, Ps. 221 Ps. 22 xMy God,c why hast thou forsaken me ? Why so far from my crying ?d 2By day I call, but thou answerest not, And by night there is no rest for me. Yet in the pastGodneverforsook his people 3Yet thou, O my God,e art the Holy One, Enthroned on Israel's songs of praise. 4In thee our fathers trusted, They trusted, and thou didst deliver them; ^o thee they cried, and they escaped; In thee they trusted and were not ashamed. De spised by the people 6But I indeed am a worm and no man,f Reproached by meng and despised by the people. *17« Lit., their belly. s17u I. e., of judgment. b 171s With RV supplying the verb beholding. Possibly this last vs. is a later addition. § 126 Ps. 22 is one of the most quoted pss. of the Psalter. It also quotes largely from earlier O.T. writings. Cobb, in Bk. of Pss., pp. 59-61, has indicated in parallel columns this close rela tionship. The majority of the quotations in the ps. are from Jer., Ezek., Lam., Job, and espe cially II Is. Here the servant of Jehovah speaks, as in Is. 42-53. He is, however, not the idealized servant but the exiled race, the worm, reproached by men and despised by the people, 6, of Is. 41u, 497, and 533. Here the feeling3 of the Jewish race are laid bare in its hour of mortal anguish. Its memories, its doubts, its pains, and its hopes are set forth with a frankness and dramatic power that have arrested the attention of generations of readers. As in Is. 53, the portrait is individual and the woes of the sufferer are portrayed in superlative colors. Cf . 12-18. But the experiences here reflected are too varied to fit any one individual. Rather they picture collectively the woes that came to the community and especially to the faithful. The date and background of the ps. are clearly the same as in Is. 40-55 and the poem of Job. It is the period of bitter persecution that followed the rebuilding of the second temple (516 B.C.) and the disappointment of the popular hopes of attaining independence under Zerubbabel. Heathen neighbors attacked the helpless Judean community, while within the cruel, rapacious leaders preyed upon those who remained faithful to Jehovah, seizing their lands, forcing their children into slavery, cf. Neh. 5, and taunting them because of their piety. The original prayer apparently ended with the petition in 2Q- 21 for divine deliverance. To this is appended a doxology, s2-26, in which the sufferer declares that his prayer has been answered. This appendix was evidently written in the light of the deliverance wrought by Nehemiah in rebuilding the walls of Jerusalem and in correcting the social evils. A second appendix, in the five-beat measure, 27-31, proclaims Jehovah's universal rule and voices the hope that the time was coming when all nations would worship him. This was probably suggested by Is. 52J3-5312 and added in the Gk. period. These appendices indicate how deep was the impression that the original ps. made upon later readers. It is not strange that the early Christian writers, searching the Scriptures for references to the work of Jesus, regarded this ps. as a detailed prediction of his shame and sufferings on the cross. °22L This line is quoted in Mt. 27« Mk. 15a*. The repetition of my God in the Heb. is prob ably due to a later scribe. d22! Heb., words of my roaring (in anguish). The metre, the context, and the allusion in 24 favor the shorter text followed above. The meaning appears to be that there is no sign of approaching deliverance in response to his cries of pain. Duhm {Psalmen, 48), by a radical revision of the text, secures a more harmonious reading: Thou remainest afar, 0 my help, the object of my cry, my God. 0 223 Transposing my God from the beginning of 2 to 3 where the metre and context reauire it *22" Cf. Is. 41", 533, 49?. 4 «226 Lit., a reproach of mankind. 212 CRY OF THE SUPREME SUFFERER 'Whoever seeth me derideth me, They sneerh as they toss the head : 8'He depended upon' Jehovah, let him deliver him, Let him rescue him, for in him he delighteth !' 9Yet it was thou who took me from the womb, Yet Who made me safe on my mother's breast; oa°e s 10On thee I was cast from birth,' {jM Thou art my God from my mother's womb. from "Be not far from me, for there is distress,k nrst Draw nigh, for there is no helper. "Many bulls encircle me about, The Mighty ones of Bashan beset1 me, maH-° 13They open their mouths at me, f™a Like a ravening, roaring lion. 14As water am I poured out, Yea, all of my bones are out of joint, My heart hath become like wax, It is melted within my body;m 15My palate" is dried up like a potsherd, And my tongue cleaveth to my jaws. 17 aI can count all my bones,0 15cIn the dust of death thou dost lay me. 16For dogsp encircle me about, A gang of evil-doers enclose me; They fetter0- my hands and feet, 17bThey stare, they gloat over me; 18They divide my garments among them, And for my clothing they cast lots among themselves. l9But thou, 0 Jehovah, be not far off; Appeal 0 my strength, haste to my help; to save 20Deliver my life from the sword, My one possession1, from the power of the dogs. 21Save me from the mouth of the lion, In my affliction8 from the horns of the wild ox. h 227 Lit., separate with the lip. If the text is correct it refers to the curling lip of scorn. »228 Lit., he rolled, i. e., his cares. So Gk. and Lat. and a different vocalization of the Heb. This is strongly supported by the context. J2210 Lit., womb. The reference in 9- I0 is probably to the Semitic custom by which at birth the father acknowledged and preserved the life of the child by taking it on his knee. t22u Dividing this vs. as the balanced parallelism and the regular metre demand. 12212 The Heb. verb conveys the idea of waiting expectantly. m2214 Lit., inwards. n 221S Correcting a scribal error in the Heb. as the context demands. o 2217a Transferring this line as the context and poetic structure of the passage demand. p2216 Cf. Is. 5610 for the same contemptuous designation of the vicious Jewish rulers. q22lfl Or mar. Gk. and current translation, dig through, pierce.^ The meaning of the Heb. verb is doubtful. Aquila and Sym. favor the reading bind or fetter, which better suits the context. r2220 Lit., my only one. Cf. !1 and 35". /. e., my life. „222i The present Heb. text reads thou hast answered me; but the Gk., Sym., and Lat. suggest that this is a scribal error for the very similar Heb., my affliction. 213 PETITIONS FOR DELIVERANCE FROM FOES A later doxology ^1 will declare thy name to my countrymen, And praise thee in the midst of the congregation. ^Oh, ye who fear Jehovah, praise him, All the seed of Jacob, honor him, All the offspring of Israel stand in awe of him; 24For he hath' not abhorred the affliction" of the afflicted, And he hath not hidden his face from me,' When I cried unto him he heard. 250f thee is my praise in the congregation, In the presence of those who fear him I will pay my vows. 26The afflicted shall eat and be satisfied; Those who seek him shall give him praise, [Saying], 'Let your heart live forever. 'i Save,OGod ReasonswhyGod should inter cede § 127. A Cry for Deliverance from Impious Persecutors, Ps. 69 Ps. 69 JSave me, O Jehovah, for the waters are come to me; 2I sink in deep mire, where there is no standing; I am come into deep waters, and a flood floweth over me. 3I am weary with my crying; my throat is parched; Mine eyes fail while I wait for my God. 4Those hating me without cause are more than the hairs of my head;w My false enemies, who would cut me off, are mighty; That which I took not awayx I must restore. K) Jehovah, thou, indeed, knowest my foolishness ;y And my faults are not hid from thee. 6Let not those who wait for thee, O Jehovah2 of hosts, be put to shame through me, Let not those that seek thee, 0 God of Israel, be dishonored through me; Theinjusticedone to his faithfulservant 'Because for thy sake I have borne reproach; Insult hath covered my face. 8I am become a stranger to my brethren, And an alien to my mother's children. t22M Heb. adds not despised. This may be the original and abhorred due to a later scribe. It is improbable that both words are original. u22M Many scholars would revise so as to read to answer the afflicted, in order to make the parallelism with the next line complete. v22M So Gk. supported by the next vs. Heb., from him. § 127 This ps. is the work of an early reformer in spirit akin to the author of 22 and Mai. He voices his own painful experiences and that of the pious class who found in Nehemiah their champion against the indifferent, high-priestly party. Cf. Neh. 13. The unity of the ps. has been questioned but on insufficient grounds. The metre is not as regular as in certain pss. Ap parently the psalmist voiced his impassioned cry for help first in the four-beat measure, u*. Then he concluded with the three-beat measure. It is possible that 32-3fl were added to adapt the ps. to liturgical use. The orignal ps. probably comes from the days of Nehemiah and therefore from the middle of the Persian period. w69* Syr., More numerous than my bones are those who hate me without cause. This may be original, for it preserves the perfect parallelism with the first member of the couplet. *694 Lit., spoiled not, i. e., took by violence. y695 It is not clear what was the nature of the psalmist's folly and sin. The vagueness sug gests that this is but a general confession of sin that he may be assured of Jehovah's full favor. i69" With Gk., omitting Lord. 214 DELIVERANCE FROM IMPIOUS PERSECUTORS 'For the zeal for thy house" hath consumed me, And the reproaches of those who reproach thee have fallen on me. 10When I afflictedb my soul with fasting, Even that was a reproach against me. "When I made sackcloth my clothing, I became a taunt song to them. ^They who sit in the gate talk of me, And I am the song" of the drunkards. 13But as for me, my prayer is to thee,d Let 0 Jehovah, in an acceptable time, in his O God, in the abundance of thy lovingkindness, j^ood- Answer me in the truth of thy salvation. deliver "Deliver me out of the mire, that I sink not, Let me be delivered from mine enemies and from the deep waters. 16Let not the flood of waters'5 overwhelm me, Let not the deep swallow me up, And let not the pit shut its mouth upon me. "Answer me, O Jehovah, according to thy lovingkindness,' As thy compassion is great, turn to me. 17And hide not thy face from thy servant, For I am in distress; answer me speedily. "Draw nigh to my life, and redeem it; Ransom me because of mine enemies. 19It is thou who knowest my reproach; The My shame and my dishonor are before thee. {^as" 20Reproach hath broken my heart, foe8 And I am sick because of all mine adversaries;8 When I hoped for some to pity, there was none, And for comforters — I found not one. 21They also gave me gall for my food, And for my thirst they gave me vinegar to drink. ^Let their table before them become a snare, May And their peace-offeringsh become a trap. „uffJ 23Let their eyes be darkened, that they cannot see, Ehed™" And their loins be continually shaking. ^Pour out thine indignation upon them, * 69° I. e., devotion to the temple and resentment at its pollution. b6910 Lit., wept. o 69lz The Heb. word describes a song sung to the accompaniment of stringed instruments. d 6913 This vs. contains an interesting example of the enveloping or introverted parallelism in which the first and fourth and the second and third lines are parallel to each other. e6916 I. e., the grave and Sheol. 1 6916 Heb., for thy lovingkindness is good, but this is probably due to scribal expansion, for it destroys the metre and perfect parallelism of the vs. 8 69^° In the Heb. the metre and parallelism have been destroyed through a scribal error. Transferring the clause all mine adversaries to the end of the line, where it probably stood orig inally, restores the balance and meaning of the vs. h 69K So Syr. The Heb. as it stands is unintelligible. 215 PETITIONS FOR DELIVERANCE FROM FOES And let the fierceness of thine anger overtake them. 2ELet their habitation* become utterly desolate; Let none be dwelling in their tents. 26For they pursue him whom thou hast smitten, And they tell of the sorrow of him' whom thou hast wounded. "Add iniquity to their iniquity, And let them not come into thy righteousness;11 ^Let them be blotted out of the book of the living,1 And let them not be inscribed with the righteous. Let thy servant again praise thee 29But I indeed am poor and sorrowful; Let thy salvation, O God, set me on high. 30I will praise God's name with a song, And will magnify it with a hymn of thanksgiving; 31 And it will please Jehovah better than an ox,m Or a bullock that hath horns and hoofs. Let the afflicted who trustJehovahbe as sured of his graciouscare 32See it, ye afflicted, and be glad;11 Ye who seek after God, let your heart live. ''For Jehovah heareth the needy, And despiseth not prisoners who suffer for him.0 MLet heaven and earth praise him, The seas, and everything that glideth therein. 35For God will deliver Zion, And rebuild the cities of Judah; And they shall abide there, and possess it. 86The seed also of his servants shall inherit it, And they who love his name shall dwell in it. Savethyservant § 128. A Cry for Speedy Deliverance, Ps. 311-8 Ps. 31 Tn thee, O Jehovah, I seek refuge; Let me never be put to shame. In thy righteousness deliver and save" me. 2Incline thine ear unto me, Save me quickly, O Jehovah, Be thou to me a strong rock, '69K Lit., encampment. i69M So one Heb. MS. and Targ. Heb., those. k(5927 I. e., may they bear the consequences of their guilt and not enjoy Jehovah's pardon and purification. 16928 Cf. Mai. 3". m 6931 Here song service and the individual feeling that it expressed is placed above sacrificial offerings. n 6932 Slightly revising the Heb. as the context demands. 0 6933 Lit., his prisoners. § 128 Cobb finds in Ps. 31 three distinct units, !-8. 8J3, and »-*. In >-8 the note is calmer and the three-beat measure prevails; in 9-M the five-beat measure. Vss. 9-24 appear to be a unit, the second half introducing the note of trust and hope that characterizes the majority of the pss. of this group. Both pss. contain many quotations from the earlier prophets, and they probably come from the first half or middle of the Persian period. P311 So Gk. supported by the metre. Heb. has lost the second verb.- 216 CRY FOR SPEEDY DELIVERANCE A house of defence to deliver me; 3For thou art my rock and my fortress, And for the sake of thy name, 0 Jehovah, « Be gracious to me and guide me. 4Bring me out of the net they have hid for me; For thou, indeed, art my stronghold. ^nto thy hand I commit my spirit; For Thou hast ransomed me, 0 Jehovah, God of faithfulness. trust1 6Thou hatesf those who regard false idols,3 But I look in trust to Jehovah. 'I will be glad and rejoice in thy kindness, Thou who hast seen mine affliction. Thou didst know that my life was in peril; 8And thou hast not shut me up in mine enemy's hands, Thou hast set my feet in a broad place. § 129. Petition of a Faithful Servant of Jehovah, Ps. 319-2* Ps. 31 9Be gracious to me, O Jehovah, for I am in distress; The Mine eye is consumed with grief, my soul and body;* Suant's I0For my life is consumed with sorrow and my years with sighing; distress My strength faileth because of mine affliction11 and my bones waste away. "With all my adversaries I am become a reproach, and a horror to mine His neighbors;- \°^l And I am a terror to mine acquaintances, those who see me on the street and x n j. reputa- nee trom me. tion 12I am forgotten as a dead man out of mind, I am like a broken" vessel; 13For I hear the slander of many, terror* all around; While they plot together against me, they plan how to take my life. 14But I trust in thee, 0 Jehovah,y thou art my God; Prayer 15My times are in thy hands, deliver me from mine enemies and my perse- deliver- CUtorS. ance 160 let thy face shine upon thy servant, deliver me because of thy loving- foes kindness.3 554 Lit., writhes. i 554 Lit., terrors of death. k558 Heb. adds, probably as the result of dittography, tempest. The absence of the con nective reveals its secondary origin. ' 55° Following Targ. in supplying their counsel, required to complete the line. m5514 Heb. adds with the throng, but this destroys the symmetry of the line and is probably a scribal expansion. n 5515 Suddenly the poet is enraged at the perfidy of his friend and calls down a malediction upon him. The reason of his hot anger is given in !°. a, but a later scribe, familiar with the story of Korah in Nu. lo33, has added, for evils are in their dwellings. Under the influence of this gloss the number suddenly changes from singular to plural in the Heb. 05520. 21 Evidently these lines have been displaced, for they make no sense in their present position. Transferred to a place after 1B, they supply the contrast demanded by the context. p5518 This line is doubtful and may be secondary. It supplies, however, the antecedent required in 19 and its present form may simply be due to scribal errors. q 5519 To this vs. in the Heb. is appended what is probably a scribal note, who have no changes and who fear not God. 219 PETITIONS FOR DELIVERANCE FROM FOES As for me, ever will I trust, O Jehovah, in thee. 22Cast thy burden upon Jehovah, and he will sustain thee;r Never will he suffer the righteous to be moved. § 132. Prayer for Rescue from Persecutors, Ps. 571-4' 8 A "P", Ps. 57 'Be merciful to me, O Jehovah, be merciful, for in thee Ia take for help refuge; In the shadow of thy wings I take refuge until calamities be overpast. 2I cry to God Most High, to God who dealeth bountifully with me; 3May he send from heaven and save me from* the reproach of him who would swallow me; May Jehovah send forth in my behalf" his lovingkindness and his faithful ness. Theim- 4]y[y son\ js m j-^g mj(jst 0f lions; I lie among the devourers of men,v mment —J; , . peril Whose teeth are spears and arrows, and their tongue a sharp sword. 6They have prepared a net for my steps, that I might bow down;™ They have dug a pit before me, but they have fallen therein. § 133. Prayer for Preservation from Secret Enemies, Ps. 64 Cry for Ps. 64 'Hear my voice, O Jehovah, in my plaint, help Save my life from dread of the foe. 2Hide me from the council of evil-doers, From the throng of the workers of iniquity, 3Who whet their tongue like a sword, Like an arrow they fit a bitter speech, 4That they may shoot in concealment at the perfect; They shoot at him suddenly and fear not. ^They encourage themselves in an evil purpose, They confer about laying snares, They say to themselves, 'Who will see? 6Let them search after iniquity; we are innocent; Even though the search be very thorough," Man's heart and mind is unfathomable.' '55K This vs. belongs more properly at the end of this much-disarranged ps., for 23 js the natural sequel to 1B. § 132 The petitioner is apparently an individual and his foes the rapacious rulers whose cruelty during the middle of the Persian period inspired many of these impassioned cries for divine intervention. A scribal editor has attributed it to David and connected it with the time when he fled from Saul in the cave. To this prayer has been added a song of thanksgiving, 5- 7-12, which appears again in lOS1-6. B57' Lit., my soul. *573 Supplying a letter required by the context. Possibly the original read from the hand of. u 573 Restoring a word which a later scribe mistook for selah. T575 Lit., those who consume the sons of men. » 57« Some commentators would revise so as to make the parallelism complete with the last line, their own soul is caught. § 133 Again the pitiable fate of the righteous but sadly persecuted class in the Judean com munity is voiced in song. Probably the ps., like others of this class, comes from the middle of the Persian period. 1 64° This vs. is exceedingly doubtful. The VSS. and commentators differ widely. The above translation assumes that ' continues the speech of the plotters. It voices the criminal's attitude toward his crime. 220 PRESERVATION FROM SECRET ENEMIES *But Jehovah will shoot at them with an arrow, Assur- Suddenly shall the blowy fall upon them; that 8And he will cause them to stumble by their tongue;2 wilf de- All who see them shall wag the head. liver 'And all men shall be filled with fear, And shall declare the work of God, And shall wisely consider what he hath done. 10The righteous will rejoice in Jehovah, Yea, they will take refuge in him, And all the upright in heart will glory. § 134. Prayer for Preservation from Enemies, Ps. 25 Ps. 25 JTo thee, O Jehovah, I lift up my soul," Proteot ZI trust in thee, let me not be ashamed; who Let not mine enemies exult over me, *™8t 'And let none that wait on thee be ashamed ; Let them be ashamed who deal treacherously without cause.b 4Show me thy ways, O Jehovah, Guide Teach me thy paths. ^ead me in thy truth and teach me, For thou art the God of my salvation, And0 on thee do I wait all the day. 7bAccording to thy lovingkindness remember me;d Pardon 6Remember thy tender mercies,e O Jehovah, For they, indeed, are of old. '"The sinsf of my youth, do not remember, 7oBecause of thy goodness, O Jehovah. 8Good and upright is Jehovah,6 Jeho- He teacheth sinners in the way, gra- 9He guideth the meek in the right, dO^Le And teacheth the meek his way. witD-men y647 Lit., their blows. ¦ 64s Restoring the text as the context requires. § 134 Like the other acrostic pss., this is a mosaic without close logical connection or climax. It draws largely from Job, II Is., and Ex. 33, 34, but there is much that is original in the ps. The didactic purpose is obvious and it probably comes from the latter part of the Persian or from the Gk. period. »25' The second line in the first couplet has been lost, except that the words O my God have been preserved. b253 Or without effect, lit., in vain. »25s SoGk. Heb. has lost the initial letter required by the acrostic structure of the chapter. d257b Through a scribal error this line has been transferred to the seventh vs., with the result that it contains three instead of two lines. Restored as above, it completes the defective couplet and is in perfect keeping with the following context. "25s As a result of the scribal errors in the present context, thy lovingkindness has been re peated from 7b. At its present position at the end of 6a it destroys the regular metrical symmetry of the vs. '257a So Syr. Heb. adds my transgressions. «25B Heb. adds therefore. 221 PETITIONS FOR DELIVERANCE FROM FOES 10 All his waysh are mercy and tiuth, To those who keep his covenant and his testimonies. uFor the sake of thy name, 0 Jehovah, Pardon1 mine iniquity, for it is great. Prosperityof those who revere Jehovah KWho is he that feareth Jehovah ? He will instruct him in the way that he shall choose. 13He himself will dwell in prosperity, And his seed will inherit the land. "Jehovah's secret is with those who fear him,' That he may make his covenant known to them. Deliverand pardon, O Je hovah 15Mine eyes are ever toward Jehovah, For he bringeth forth my feet from the net. 16Turn toward me and be gracious to me, For I, indeed, am desolate and afflicted; "Relieve mek of the troubles of my heart, And from my distresses bring thou me forth; ^Observe1 mine affliction and my pain, And grant thou forgiveness of all my sins. Preserveme "Consider mine enemies for they are many, And they hate me with violent hatred; 20Oh keep my life and deliver me, Let me not be ashamed for in thee I put my trust. 21Let integrity and uprightness preserve me, For I wait for thee, 0 Jehovah.m Invo cation § 135. Prayer for Deliverance from Wrong-Doers, Ps. 28 Ps. 28 xTo theen I call, 0 my Rock, turn not a deaf ear to me; Lest if thou turn a deaf ear to me, I become like those who go down to the pit." 2Hearp the voice of my supplications when I cry to thee; While I lift up my hands, 0 Jehovah," toward thy holy shrine. b2510 Heb., all the ways of Jehovah. But the metre of the vs. strongly suggests that this was a scribal expansion from the original which read all his ways. >25u Slightly correcting the Heb. as the context requires. J25u I. e., the reverential attitude is necessary for insight and understanding of the divine purpose and for the establishment of the intimate bond between him and the individual. k2517 Dividing the Heb. letters as the context requires. >251B Supplying the verb required by the acrostic structure of the chapter. A Bcribe, by mistake, has repeated at the beginning of ls the initial word of ". m 25!1 So Gk. Heb. omits 0 Jehovah. A later editor has added, in order to adapt the ps. to liturgical use, Redeem Israel, O God, out of all his troubles. § 135 There are many points of contact between this ps. and 15, 243-°, and Dt. 26*-n. It was written in a time of quiet and reveals an intense interest in the ritual. It is probable that its author was a Levite and that he lived late in the Persian period or else soon after the conquests of Alexander. Q281 Omitting Jehovah, which is not supported by the metre or the context. o28' I. e., die. p282 Gk., Jehovah hath heard. q282 Inserting Jehovah as the metre demands. DELIVERANCE FROM WRONG-DOERS 3Draw me not away withr the wicked and with the workers of iniquity, Deliver Who are speaking of peace to their neighbors while mischief is in their own ^ he?rts; . , , . . %** 40 requite them according to their deeds, and the evil of their doings;8 the 6According to the work' of their hands render to them their desert. 6Blessed be Jehovah for he hath heard the voice of my supplications ; Thanks- 7 Jeho vah is my strength and my shield, my heart trusteth in him; for the And I am helped and my heart doth exult, therefore with my song will I ^^'oi praise him. divine 8Jehovah is the strength of his people, and the saving refuge of his anointed." help 9Save thy people and bless thine inheritance; Epi- Feed them also and lift them up forever. logue § 136. Petition for Jehovah's Help against Malicious Foes, Ps. 4013-17 Ps. 40 13Be pleased, O Jehovah, to deliver me/ make haste to help me; Over- 14May those who seek my life be ashamed and confounded together ;w the Let them be turned back and put to shame, who delight in my misfortune; £oes 15Let them be desolate because of their shame, who say,* Aha, aha. 16Let all who seek thee exult and rejoice in thee; Succor Let those who love thy salvation continuallyy magnify Jehovah. faithful 17Since I am afflicted, O Jehovah," hasten thou to me; O thou my helper and my deliverer, my God, tarry not. § 137. An Old Man's Prayer for Deliverance, Ps. 71 Ps. 71 xWith thee, O Jehovah, I seek refuge; Deliver Let me never be put to shame. servant OJe- r283 I. e., do not count me in the number of. »284 A scribe has added the following explanatory note, based on Is. 5Ia and Jer. 24B, and 454, For they do not appreciate the deeds of Jehovah, and the works of his hands; he will destroy them and not build them up. *285 So Targ. and Gk. and the requirements of the context. U28B So Gk., Syr., and certain MSS. This is clearly the original reading as indicated by the following vs. From the parallelism and the context it is clear that Jehovah's anointed was the messianic nation. A later scribe, however, who regarded the Anointed One as the promised messianic king, changed for his people to for him in the first part of the vs. The passage in its original form is richly suggestive of the sense in which the term Messiah or Anointed was frequently used by the psalmist. § 136 Although joined to another ps., it is evident that this fervent prayer was once entirely independent, for it appears as Ps. 70 in a later collection. Its historical background was evi dently a time of persecution. * 4013 Heb. adds, repetitiously, Jehovah. «40u So Ps. 70!. Heb. adds to destroy it. * 40" So the parallel in Ps. 703. Heb. adds to me. y4016 This line in the Heb. is overfull. Probably the verb say was added from the parallel in 7713 So Gk., Targ., Syr., and the original in 31*. °713 So parallel in 312. d71* Lit., hand of the wicked. °717 I. e., a hideous object. 1 716 Lit., lime of old age. e71" Cf., for original, Pss. 35M, 4013. This vs. may be simply a scribal addition. b7113 So many Heb. MSS. Syr. and Heb., be consumed. 1 7113 Heb. adds, destroying the metre, who seek my hurt. It probably was taken from M. J 71ls Following Briggs in translating this doubtful line. '71" Lit., enter in. 171u Dividing the line as the parallelism and metre require. Heb. adds thine alone. 224 AN OLD MAN'S PRAYER Until I declare thy strength to a future generation,™ Thy might and thy righteousness, O God, 190n high the great things thou hast done. Who, O God, is like thee, Give 20Who hast caused men to see many troubles ?° cause But thou wilt revive me" again, *° . And wilt bring men up from the depths of the earth. thee 21Thou wilt increase my glory and againp comfort me, ^1 will also praise' on the harp, thy faithfulness,1, O my God, To thee will I make melody on the lyre, 23My lips will shout for joy, My mouth8 will make melody for thee, And my life, which thou hast redeemed. 24My tongue also shall talk of thy righteousness all the day long; For they are ashamed and disgraced who seek my hurt. § 138. Prayer for Deliverance from Treacherous Associates, Ps. 120 Ps. 120 xTo Jehovah in my distress I called, and Jehovah' answered me. Save 2Oh deliver my soul from the lying lip, from the tongue that is deceitful. treaoh- 3What shall one requite thee, and what more, O tongue that is deceitful ? j™"3 4The sharpened arrows of a warrior, with glowing broom-coals.u Woe is me that I sojourn with one that draweth the bow ! T From Woe is me that I dwell among the tents of Kedar ! who sToo long have I been dwelling with those" to whom peace is hateful; ^Jre T! am for peace, but when I speak, they indeed are for war. rnorethanpeace § 139. A Cry for Deliverance from Violent and Treacherous Enemies, Ps. 140 Ps. 140 •Deliver me, O Jehovah, from evil men, Their From men who are violent save me, mali cious — ¦ char- m 711B So Syr. Gk., to all coming generations. acter n7120 So Gk., Syr., Lat., and variant Heb. Traditional Heb., us. °71M Heb. adds and sore. p71!i So Gk. i71a Heb. addB thee. r71E Heb. adds O my God at the end of the first line and 0 Holy One of Israel at the end of the second. Both destroy the metre and are probably scribal expansions. "7123 Conjecturally correcting the obviously corrupt Heb. § 138 This intense, passionate ps. was apparently written when apostates like the high priests Menelaus and Jason were in the ascendancy. The reference to the tents of Kedar in 5 is apparently to be interpreted figuratively. According to Gen. 2513 Kedar was the second son of Ishmael. The poet likens his treacherous, quarrelsome foes to the Ishmaelites, one of Israel's earliest and most hated rivals. tl20x Transferring Jehovah from the first part of the next vs., where it is superfluous, to \ where it completes the measure. u 120* This line evidently contains the psalmist's answer to the question propounded in _3« Charcoal of the broom-scrub is still widely used in the East because of the glowing heat which it furnishes. v 120s Supplying the bow, required to complete the line, and repeating the woe is me required to complete the next line. "120» So eight Heb. MSS., Gk., Lat., and Syr. § 139# Vss. 12. m, if original, indicate that the author of this ps. was in all probability a Pharisee in spirit, if not in reality. He was evidently a man prominent in the Jewish state. The foes of 225 PETITIONS FOR DELIVERANCE FROM FOES Theirtreacherous designs Maytheir pur posesthwarted Triumph of the right 2 Who devise evil things in their mind, All the time stir up wars, 3 Who sharpen their tongue like a serpent; The poison of vipers is under their lips. 4Keep me, O Jehovah, from the transgressor's hands; From men of violent deeds preserve me, Those who plot to trip up my feet;* Trom the proud, who lay for me snares, And have spread for mey cords as a net, At the side of the track have set traps for me. 6I say to Jehovah, 'Thou art my God; Hear* the voice of my supplications; 7Jehovah,a my strength, my salvation, Who shieldest my head in the day of battle,b 8Grant not0 the desires of the wicked; Let not his evil purpose"1 succeed. ^hose who encompass me raise their heads,6 Let the mischief of their own lips cover them.' 10May he rain coals' of fire upon them, May he cause them to fall in pits from which they shall not rise.B "Let not the deceitful manh be established in the land; Let evil hunt the man of violence.' ^1 know that Jehovah will maintain The cause of the afflicted, the rights of the needy. 13Surely the righteous will give thanks to thy name, The upright will dwell in thy presence. Hear,O Je hovah § 140. A Petition for Divine Guidance, Ps. 141 Ps. 141 *0 Jehovah I call on thee, hasten to me, O give ear to my voice when I call to thee. which he speaks in the opening stanzas were probably the apostate Jews and the Sadducees. While this ps. may come from the days of Nehemiah, it is most probably to be dated in the last part of the Gk. or the early Maccabean period. = 140* Lit., my footsteps. v 140s Gk., for my feet. The for me is not found in the Heb. B 1406 So Syr. and the evidence of the next vs. Heb. adds Jehovah. e 140' Heb. adds Lord. & 1407 Lit. , in the day of weapons. ° 1408 Heb. adds Jehovah.