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 member of the verse explains (where לישׁרים did not require the article on account of the addition), those who in the bottom of their heart are uprightly disposed, as God desires to have it. The poet supplicates good for them, viz., preservation against denying God and deliverance out of slavery; for those, on the contrary, who bend (הטּה) their crooked paths, i.e., turn aside their paths in a crooked direction from the right way (עקלקלּותם, cf. Jdg 5:6, no less than in Amo 2:7; Pro 17:23, an accusative of the object, which is more natural than that it is the accusative of the direction, after Num 22:23 extrem., cf. Job 23:11; Isa 30:11) - for these he wishes that Jahve would clear them away (הוליך like Arab. ahlk, perire  facere = perdere) together with the workers of evil, i.e., the open, manifest sinners, to whom these lukewarm and sly, false and equivocal ones are in no way inferior as a source of danger to the church. lxx correctly: τοὺς δὲ ἐκκλίνοντας εἰς τάς στραγγαλιὰς (Aquila διαπλοκάς, Symmachus σκολιότητας, Theodotion διεστραμμένα) ἀπάξει κύριος μετὰ κ. τ. λ.. Finally, the poet, stretching out his hand over Israel as if pronouncing the benediction of the priest, gathers up all his hopes, prayers, and wishes into the one prayer: “Peace be upon Israel.” He means “the Israel of God,” Gal 6:16. Upon this Israel he calls down peace from above. Peace is the end of tyranny, hostility, dismemberment, unrest, and terror; peace is freedom and harmony and unity and security and blessedness. =Psalm 126=