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 like קולי אקרא, Hitzig and Hupfeld regard קולי as the narrower subject-notion beside the more general one (as Psa 44:3; Psa 69:11; 83:19): my voice - I cried; but the position of the words is not favourable to this in the passage before us and in Psa 17:10; Psa 27:7; Psa 57:5; Psa 66:17; Psa 142:2, Isa 36:9, though it may be in Psa 69:11; Psa 108:2. According to Ew. §281, c, קולי is an accusative of more precise definition, as without doubt in Isa 10:30 cf. Psa 60:7; Psa 17:13.; the cry is thereby described as a loud cry. To this cry, as ויּענני as being a pure mood of sequence implies, succeeds the answer, or, which better corresponds to the original meaning of ענה (comp. Arab. ‛nn, to meet, stand opposite) reply; and it comes from the place whither it was directed: מהר קדשוּ. He had removed the ark from Kirjath Jeraim to Zion. He had not taken it with him when he left Jerusalem and fled before Absolom, 2Sa 15:25. He was therefore separated by a hostile power from the resting-place of the divine presence. But his prayer urged its way on to the cherubim-throne; and to the answer of Him who is enthroned there, there is no separating barrier of space or created things.

Verses 5-6
Psa 3:5-6 (Hebrew_Bible_3:6-7) That this God will protect him, His protection during the past night is now a pledge to him in the early morning. It is a violation of the rules of grammar to translate ואישׁנה: I shall go to sleep, or: I am going to sleep. The 1 ''pers. fut. consec''. which is indicated by the ו, is fond of taking an ah of direction, which gives subjective intensity to the idea of sequence: “and thus I then fell asleep,” cf. Psa 7:5; Psa 119:55, and frequently, Gen 32:6, and more especially