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 the written divine right into a rightful title for unrighteous conduct, by means of which the innocent are plunged into misfortune. Hitzig renders: contrary to order, after Pro 17:26, where, however, על־ישׁר is intended like ἕνεκεν δικαιοσύνης, Mat 5:10. Olshausen proposes to read יגוּרוּ (Psa 56:7; Psa 59:4) instead of יגודּוּ, just as conversely Aben-Ezra in Psa 56:7 reads יגודּוּ. But גּדד, גּוּד, has the secured signification of scindere, incidere (cf. Arab. jdd, but also chd, supra, p. 255), from which the signification invadere can be easily derived (whence גּדוּד, a breaking in, invasion, an invading host). With reference to דּם נקי vid., Psychology, S. 243 (tr. p. 286): because the blood is the soul, that is said of the blood which applies properly to the person. The subject to יגודו are the seat of corruption (by which a high council consisting of many may be meant, just as much as a princely throne) and its accomplices. Prophetic certainty is expressed in ויהי and ויּשׁב. The figure of God as משׂגּב is Davidic and Korahitic. צוּר מחסּי צוּר is explained from Psa 18:2. Since השׁיב designates the retribution as a return of guilt incurred in the form of actual punishment, it might be rendered “requite” just as well as “cause to return;” עליהם, however, instead of להם (Psa 54:7) makes the idea expressed in Psa 7:17 more natural. On ברעתם Hitzig correctly compares 2Sa 14:7; 2Sa 3:27. The Psalm closes with an anadiplosis, just as it began with one; and אלהינוּ affirms that the destruction of the persecutor will follow as surely as the church is able to call Jahve its God. =Psalm 95=

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Jahve is called the Rock of our salvation (as in [[Bible_(King_James)/Psalms|Psa 89: