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 us off” (cf. Psa 44:10), is repeated as its favourite utterance. Concerning על־שׁוּשׁן עדוּת, after “A Lily is the testimony” (or “The Lily of the testimony”), vid., on Psa 45:1. The addition of ללמּד is to be interpreted according to ללמּד בּני־יהוּדה קשׁת, 2Sa 1:18 : the song is thereby appointed to be sung in connection with the practice of the bow. The elegy on Saul and Jonathan was suited to this by reason of the praise which is therein given to the bow of Jonathan, the favourite weapon of that brave warrior, and by the indirect remembrance of the skilful Philistine archers, who brought a disgrace upon the name of Israel in the battle on Gilboa, that needed as speedily as possible to be wiped out. Psa 60:1-12, this most martial of all the Psalms, is also a song at the practice of arms, which was designed to inflame and to hallow the patriotic martial ardour of the young men when they were being exercised. Hengstenberg and others, who reckon according to the Masoretic verses, divide the Psalm into three strophes of four Masoretic verses each. The fact that the use made of Psa 60:1-12 in Psa 108:1-13 begins with Psa 60:7, למען יחלצון, lends some colour to this division, which is also strengthened by the Sela. Nevertheless Psa 60:6 and Psa 60:7 belong inseparably together. (In the Hebrew, v.1 is the designation 'To the leader:....A Psalm of David'; from then on v.1-12 in English translation corresponds to v.2-13 in the Hebrew)

Verses 1-5
This first strophe contains complaint and prayer; and establishes the prayer by the greatness of the need and Israel's relationship to God. The sense in which פּרצתּנוּ is intended becomes clear from 2Sa 5:20, where David uses this word of the defeat of the Philistines, and explains it figuratively. The word signifies to break through what has hitherto been a compact mass, to burst, blast, scatter, disperse. The prayer is first of all timidly uttered in תּשׁובב לנוּ in the form of a wish; then in רפה (Psa 60:4) and הושׁיעה (Psa 60:7) it waxes more and more eloquent. שׁובב ל here signifies to grant restoration (like הניח ל, to give rest; Psa 23:3; Isa 58:12). The word also signifies to make a turn, to turn one's self away, in which sense, however, it cannot be construed with ל. On פּצמתּהּ Dunash has already compared Arab. fṣm, rumpere ,  scindere, and Mose ha-Darshan the Targumic פּצּם = פרע, Jer 22:14. The deep wounds which the Edomites had inflicted upon the country, are after all a wrathful visitation of God Himself -