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 The אודה, corresponding like an echo to the הודו of Ps 107, is also found here in Psa 109:30. But Psalms 109 is most closely related to Ps 69. Anger concerning the ungodly who requite love with ingratitude, who persecute innocence and desire the curse instead of the blessing, has here reached its utmost bound. The imprecations are not, however, directed against a multitude as in Ps 69, but their whole current is turned against one person. Is this Doeg the Edomite, or Cush the Benjamite? We do not know. The marks of Jeremiah's hand, which raised a doubt about the לדוד of Ps 69, are wanting here; and if the development of the thoughts appears too diffuse and overloaded to be suited to David, and also many expressions (as the inflected מעט in Psa 109:8, the נכאה, which is explained by the Syriac, in Psa 109:16, and the half-passive חלל in Psa 109:22) look as though they belong to the later period of the language, yet we feel on the other hand the absence of any certain echoes of older models. For in the parallels Psa 109:6, cf. Zec 3:1, and Psa 109:18, Psa 109:29, cf. Isa 59:17, it is surely not the mutual relationship but the priority that is doubtful; Psa 109:22, however, in