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 witnessed the prayer now becomes all the more confident in respect of the state of things which is still continually threatened. From י the poet takes a leap to ק which, however, seems to be a substitute for the כ which one would expect to find, since the following Psalm begins with ל. David's קוּמה (Psa 3:8; Psa 7:7) is taken from the lips of Moses, Num 10:35. “Jahve arises, comes, appears” are kindred expressions in the Old Testament, all of which point to a final personal appearing of God to take part in human history from which He has now, as it were, retired into a state of repose becoming invisible to human eyes. Hupfeld and others wrongly translate “let not man become strong.” The verb עזז does not only mean to be or become strong, but also to feel strong, powerful, possessed of power, and to act accordingly, therefore: to defy, Psa 52:9, like עז defiant, impudent (post-biblical עזּוּת shamelessness). אנושׁ, as in 2Ch 14:10, is man, impotent in comparison with God, and frail in himself. The enemies of the church of God are not unfrequently designated by this name, which indicates the impotence of their pretended power (Isa 51:7, Isa 51:12). David prays that God may repress the arrogance of these defiant ones, by arising and manifesting Himself in all the greatness of His omnipotence, after His forbearance with them so long has seemed to them to be the result of impotence. He is to arise as the Judge of the world, judging the heathen, while they are compelled to appear before Him, and, as it were, defile before Him (על־פּני), He is to lay מורה on them. If “razor” be the meaning it is equivocally expressed; and if, according to Isa 7:20, we associate with it the idea of an ignominious rasure, or of throat-cutting, it is a figure unworthy of the passage. The signification master (lxx, Syr., Vulg., and Luther) rests upon the reading אמת, which we do not with Thenius and others prefer to the traditional reading (even Jerome translates: pone, Domine, terrorem eis); for מורה rof, which according to the Masora is instead of מורא (like מכלה Hab 3:17 for מכלא), is perfectly appropriate. Hitzig objects that fear is not a thing which one lays upon any one; but מורא means not merely fear, but an object, or as Hitzig himself explains it in Mal 2:5 a “lever,” of fear. It is not meant