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 kindly upon any one, a considerate (cf. the phrase הכּיר פּנים) well-wisher and friend. Such an one, if he had one, would be עמד על־ימינו or מימינו (Psa 16:8), for an open attack is directed to the arms-bearing right side (Psa 109:6), and there too the helper in battle (Psa 110:5) and the defender or advocate (Psa 109:31) takes his place in order to cover him who is imperilled (Psa 121:5). But then if God looks in that direction, He will find him, who is praying to Him, unprotected. Instead of ואין one would certainly have sooner expected אשׁר or כי as the form of introducing the condition in which he is found; but Hitzig's conjecture, הבּיט ימין וראה, “looking for days and seeing,” gives us in the place of this difficulty a confusing half-Aramaism in ימין = יומין in the sense of ימים in Dan 8:27; Neh 1:4. Ewald's rendering is better: “though I look to the right hand and see (וראה), yet no friend appears for me;” but this use of the inf. absol. with an adversative apodosis is without example. Thus therefore the pointing appears to have lighted upon the correct idea, inasmuch as it recognises here the current formula הבּט וּראה, e.g., Job 35:5; Lam 5:1. The fact that David, although surrounded by a band of loyal subjects, confesses to having no true fiend, is to be understood similarly to the language of Paul when he says in Phi 2:20 : “I have no man like-minded.” All human love, since sin has taken possession of humanity, is more or less selfish, and all fellowship of faith and of love imperfect; and there are circumstances in life in which these dark sides make themselves felt overpoweringly, so that a man seems to himself to be perfectly isolated and turns all the more urgently to God, who alone is able to supply the soul's want of some object to love, whose love is absolutely unselfish, and unchangeable, and unbeclouded, to whom the soul can confide without reserve whatever burdens it, and who not only honestly desires its good, but is able also to compass it in spite of every obstacle. Surrounded by bloodthirsty enemies, and misunderstood, or at least not thoroughly understood, by his friends, David feels himself broken off from all created beings. On this earth every kind of refuge is for him lost (the expression is like Job 11:20). There is no one there who should ask after or care for his soul, and should right earnestly exert himself for its deliverance. Thus, then, despairing of all visible things, he cries to the Invisible One. He is his “refuge” (Psa 91:9) and his “portion” (Psa 16:5; Psa 73:26),