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 4:1-10]]) and strong emotion; it is not until the second part, where the poet describes the base ingratitude of his enemies, that the language becomes more clam and transparent, and a more quiet sadness takes the place of indignation and rage. Each of the three parts opens with a cry for deliverance; and closes, in the certain assumption that it will take place, with a vow of thanksgiving. The divisions cannot therefore be mistaken, viz., Psa 35:1, Psa 35:11, Psa 35:19. The relative numbers of the stichs in the separate groups is as follows: 6. 6. 5. 5. 7. 7. 5. 6. 6. 6. 5. There are only a few Psalms of David belonging to the time of Saul's persecution, which, like Ps 22, keep within the limits of deep inward grief; and in scarcely a single instance do we find him confining himself to the expression of the accursed fate of his enemies with prophetic certainty, as that which he confidently expects will be realised (as, e.g., in Psa 7:13-17). But for the most part the objective announcement of punishment is swallowed up by the force of his inmost feelings, and changed into the most importunate prayer (as in Psa 7:7; Psa 17:13, and frequently); and this feverish glow of feeling becomes still more harshly prominent, when the prayer for the revelation of divine judgment in punishment passes over into a wish that it may actually take place. In this respect Ps 7, 35, 69, 109 form a fearful gradation. In Ps 109, the old expositors count as many as thirty anathemas. What explanation can we give of such language coming from the lips and heart of the poet? Perhaps as paroxysms of a desire for revenge? His advance against Nabal shows that even a David was susceptible of such feelings; but 1Sa 25:32. also shows that only a gentle stirring up of his conscience was needed to dissuade him from it. How much more natural-we throw out this consideration in agreement with Kurtz - that the preponderance of that magnanimity peculiar to him should have maintained its ascendancy in the moments of the highest religious consecration in which he composed his Psalms! It is inconceivable that the unholy fire of personal passion could be here mingled with the holy fire of his love to God. It is in fact the Psalms more especially, which are the purest and most faithful mirror of the piety of the Old Testament: