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 escape notice in connection with the coming together of the two aspirates (vid., on Psa 3:8). May God turn to him again, rescue (חלּץ from חלץ, which is transitive in Hebr. and Aram., to free, expedire, exuere, Arab. chalaṣa, to be pure, prop. to be loose, free) his soul, in which his affliction has taken deep root, from this affliction, and extend to him salvation on the ground of His mercy towards sinners. He founds this cry for help upon his yearning to be able still longer to praise God, - a happy employ, the possibility of which would be cut off from him if he should die. זכר, as frequently הזכּיר, is used of remembering one with reverence and honour; הודה (from ודה) has the ''dat. honoris'' after it. שׁאול, Psa 6:6, ἅδης (Rev 20:13), alternates with מות. Such is the name of the grave, the yawning abyss, into which everything mortal descends (from שׁאל = שׁוּל Arab. sâl, to be loose, relaxed, to hang down, sink down: a sinking in, that which is sunken in, a depth). The writers of the Psalms all (which is no small objection against Maccabean Psalms) know only of one single gathering-place of the dead in the depth of the earth, where they indeed live, but it is only a quasi life, because they are secluded from the light of this world and, what is the most lamentable, from the light of God's presence. Hence the Christian can only join in the prayer of v. 6 of this Psalm and similar passages (Psa 30:10; Psa 88:11-13; Psa 115:17; Isa 38:18.) so far as he transfers the notion of hades to that of gehenna. In hell there is really no remembrance and no praising of God. David's fear of death as something in itself unhappy, is also, according to its