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 belongs to both the preceding summonses. Dachselt rightly directs attention to the similar sequence of the accents in Psa 55:19; Psa 66:15. The Mosaic figure of Jahve as a man of war (אישׁ מלחמה, Exo 15:3; Deu 32:41.) is worked out here with brilliant colours, under the impulse of a wrathful spirit. But we see from Psa 35:3 what a spiritual meaning, nevertheless, the whole description is intended to convey. In God's intervention, thus manifested in facts, he would gladly hear His consolatory utterance to himself. The burden of his cry is that God's love may break through the present outward appearance of wrath and make itself felt by him.

Verses 4-8
Throughout the next two strophes follow terrible imprecations. According to Fürst and others the relation of בּושׁ and חפר is like that of erblassen, to turn pale (cf. Isa 29:22 with Psa 34:6), and erröthen, to turn red, to blush. בושׁ has, however, no connection with בוץ, nor has חפר, Arab. chfr, chmr, any connection with Arab. hmr, to be red; but, according to its radical notion, בּושׁ means disturbari (vid., Ps 6:11), and חפר, obtegere, abscondere (vid., Psa 34:6). יסּגוּ, properly “let them be made to fall back” (cf. e.g., Isa 42:17). On the figure on Psa 35:5 cf. Psa 83:14. The clauses respecting the Angel of Jahve, Psa 35:5 and Psa 35:6, are circumstantial clauses, viz., clauses defining the manner. דּחה (giving, viz., them, the push that shall cause their downfall, equivalent to דּחם or דּחם, Psa 68:28) is closely connected with the figure in Psa 35:6, and רדפם, with the figure in Psa 35:5; consequently it seems as though the original position of these two clauses respecting the Angel of Jahve had been disturbed; just as in Ps 34, the ע strophe and the פ strophe have changed their original places. It is the Angel, who took off Pharaoh's chariot wheels so that they drave them heavily (Exo 14:25) that is intended here. The fact that this Angel is concerned here, where the point at issue is whether the kingship of the promise shall be destroyed at its very beginning or not, harmonises with the appearing of the מלאך ה at all critical junctures in the course of the history of redemption. חלקלקּות, loca passim lubrica, is an intensive form of expression for חלקות rof noisserp, Psa 73:18. Just as דּחה recalls to mind Ex 15,