Page:04.BCOT.KD.PoeticalBooks.vol.4.Writings.djvu/178

 is evident from Augustine's Retract. i. 20. It is not a paltry substitute for the departed poetic spirit, not merely an accessory to please the eye, an outward embellishment - it is in itself indicative of mental power. The didactic poet regards the array of the linguistic elements as the steps by which he leads his pupils up into the sanctuary of wisdom, or as the many-celled casket in which he stores the pearls of the teachings of his wisdom. The lyric writer regards it as the keys on which he strikes every note, in order to give the fullest expression to his feelings. Even the prophet does not disdain to allow the order of the letters to exert an influence over the course of his thoughts, as we see from Nah 1:3-7. Therefore, when among the nine alphabetical Psalms (Psa 9:1, Psa 10:1, Psa 25:1, Psa 34:1, Psa 37:1, Psa 111:1, Psa 112:1, Psa 119:1, Psa 145:1) four bear the inscription לדוד (Psa 9:1, Psa 25:1, Psa 34:1, Psa 145:1), we shall not at once regard them as non-Davidic just because they indicate an alphabetical plan which is more or less fully carried out. This is not the place to speak of the relation of the anonymous Ps 10 to Ps 9, since Ps 9 is not in any way wanting in internal roundness and finish. It is thoroughly hymnic. The idea that Psa 9:14 passes from thanksgiving into supplication rests on a misinterpretation, as we shall presently see. This Psalm is a thoroughly national song of thanksgiving for victory by David, belonging to the time when Jahve was already enthroned on Zion, and therefore, to the time after the ark was brought home. Was it composed after the triumphant termination of the Syro-Ammonitish war? - The judgment of extermination already executed, Psa 9:8., harmonises with what is recorded in 2Sa 12:31; and the גוים, who are actually living within the borders of Israel, appear to be Philistines according to the annalistic passage about the Philistine feuds, 2Sa 21:15., cf. Psa 8:1 in connection with 1Sa 13:6. ==Verses 1-