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 of David, as predicted in Ps 72. In v. 45 the two clauses of the psalm are very appropriately transposed. The Hithpael יתכחשׁוּ, as compared with יכחשׁוּ, is the later form. In the primary passage (Deu 33:29) the Niphal is used to signify the dissembling of friendship, or of involuntary homage on the part of the vanquished towards the victor. אזן לשׁמוע, “by the hearing of the ear,” i.e., by hearsay, is a simple explanation of אזן לשׁמע, at the rumour of the ears (vid., Job 42:5), i.e., at the mere rumour of David's victories. The foreign nations pine away, i.e., despair of ever being able to resist the victorious power of David. יחגּרוּ, “they gird themselves,” does not yield any appropriate meaning, even if we should take it in the sense of equipping themselves to go out to battle. The word is probably a misspelling of יחרגוּ, which occurs in the psalm, חרג being a ἁπ. λεγ. in the sense of being terrified, or trembling: they tremble out of their castles, i.e., they come trembling out of their castles (for the thought itself, see Mic 7:17). It is by no means probable that the word חרג, which is so frequently met with in Hebrew, is used in this one passage in the sense of “to limp,” according to Syriac usage. In conclusion, the Psalmist returns to the praise of the Lord, who had so highly favoured him.

Verses 47-49
2Sa 22:47-49 47  Jehovah liveth, and blessed is my rock, And the God of my refuge of salvation is exalted. 48  The God who giveth me vengeance, And bringeth nations under me; 49  Who leadeth me out from mine enemies, And exalteth me above mine adversaries, Delivereth me from the man of violence. The formula חי־יהוה does not mean “let Jehovah live,” for the word יחי would be used for that (vid., 2Sa 16:16; 1Sa 10:24), but is a declaration: “the Lord is living.” The declaration itself is to be taken as praise of God, for “praising God is simply ascribing to Him the glorious perfections which belong to him; we have only to give Him what is His own” (Hengstenberg). The following clauses also contain simply declarations; this is evident from the word ירוּם, since the optative ירם would be used to denote a wish. The Lord is living or alive when He manifests His life in acts of omnipotence. In the last clause, the expression צוּר (rock) is intensified