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 Rashi: mes traces), i.e., all my footsteps or movements, because (properly, “in accordance with this, that,” as in Mic 3:4) they now as formerly (which is implied in the perfect, cf. Psa 59:4) attempt my life, i.e., strive after, lie in wait for it (קוּה like שׁמר, Psa 71:10, with the accusative = קוּה ל in Psa 119:95). To this circumstantial representation of their hostile proceedings is appended the clause על־עון פּלּט־למו, which is not to be understood otherwise than as a question, and is marked as such by the order of the words (2Ki 5:26; Isa 28:28): In spite of iniquity [is there]escape for them? i.e., shall they, the liers-in-wait, notwithstanding such evil good-for-nothing mode of action, escape? At any rate פּלּט is, as in Psa 32:7, a substantivized finitive, and the “by no means” which belongs as answer to this question passes over forthwith into the prayer for the overthrow of the evil ones. This is the customary interpretation since Kimchi's day. Mendelssohn explains it differently: “In vain be their escape,” following Aben-Jachja, who, however, like Saadia, takes פלט to be imperative. Certainly adverbial notions are expressed by means of על, - e.g., על־יתר ,., abundantly, Psa 31:24; על־שׁקר, falsely, Lev. 5:22 (vid., Gesenius, Thesaurus, p. 1028), - but one does not say על־הבל, and consequently also would hardly have said על־און (by no means, for nothing, in vain); moreover the connection here demands the prevailing ethical notion for און. Hupfeld alters פלט to פּלּס, and renders it: “recompense to them for wickedness,” which is not only critically improbable, but even contrary to the usage of the language, since פלס signifies to weigh out, but not to requite, and requires the accusative of the object. The widening of the circle of vision to the whole of the hostile world is rightly explained by Hengstenberg by the fact that the special execution of judgment on the part of God is only an outflow of His more general and comprehensive execution of judgment, and the belief in the former has its root in a belief in the latter. The meaning of הורד becomes manifest from the preceding Psalm (Ps 55:24), to which the Psalm before us is appended by reason of manifold and closely allied relation.

Verses 8-11
What the poet prays for in Psa 56:8, he now expresses as his confident expectation with which he solaces himself. נד (Psa 56:9) is not to be rendered “flight,” which certainly is not a thing that can be numbered (Olshausen); but “