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 the spirit of holiness, an age so radically corrupt. The true people of Jahve were even then, as ever, a church of confessors and martyrs, and the sighing for the coming of Jahve was then not less deep than the cry “Come, Lord Jesus!” at the present time. This Psa 12:1-8 together with Psa 2:1-12 is a second example of the way in which the psalmist, when under great excitement of spirit, passes over into the tone of one who directly hears God's words, and therefore into the tone of an inspired prophet. Just as lyric poetry in general, as being a direct and solemn expression of strong inward feeling, is the earliest form of poetry: so psalm-poetry contains in itself not only the mashal, the epos, and the drama in their preformative stages, but prophecy also, as we have it in the prophetic writings of its most flourishing period, has, as it were, sprung from the bosom of psalm-poetry. It is throughout a blending of prophetical epic and subjective lyric elements, and is in many respects the echo of earlier psalms, and even in some instances (as e.g., Isa 12:1-6; Hab 3:1) transforms itself into the strain of a psalm. Hence Asaph is called החזה in 2Ch 29:30, not from the special character of his Psalms, but from his being a psalmist in general; for Jeduthun has the same name given to him in 2Ch 35:15, and נבּא in 1Ch 25:2. (cf. προφητεύειν, Luk 1:67) is used directly as an epithet for psalm-singing with accompaniment-a clear proof that in prophecy the co-operation of a human element is no less to be acknowledged, that the influence of a divine element in psalm-poesy. The direct words of Jahve, and the psalmist's Amen to them, form the middle portion of this Psalm-a six line strophe, which is surrounded by four line strophes.

Verses 1-2
Psa 12:1-2 (Heb.: 12:2-3) The sigh of supplication, הושׁיעה, has its object within itself: work deliverance, give help; and the motive is expressed by the complaint which follows. The verb גּמר to complete, means here, as in Psa 7:10, to have an end; and the ἁπ. λεγ. פּסס is equivalent to אפס in Psa 77:9, to come to the extremity, to cease. It is at once clear from the predicate being placed first in the plur., that אמוּנים in this passage is not an abstractum, as e.g., in Pro 13:17; moreover the parallelism is against it, just as in Pro 31:24. חסיד