Page:04.BCOT.KD.PoeticalBooks.vol.4.Writings.djvu/688

 generic singular אויב is at once particularized in a more detailed description with the use of the plural. סוד is a club or clique; רגשׁה (Targumic = המון, e.g., Eze 30:10) a noisy crowd. The perfects after אשׁר affirm that which they now do as they have before done; cf. Psa 140:4 and Psa 58:8, where, as in this passage, the treading or bending of the bow is transferred to the arrow. דּבר מר is the interpretation added to the figure, as in Psa 144:7. That which is bitter is called מר, root מר, stringere, from the harsh astringent taste; here it is used tropically of speech that wounds and inflicts pain (after the manner of an arrow or a stiletto), πικροὶ λόγοι. With the Kal לירות (Psa 11:2) alternates the Hiph. ירהוּ. With פּתאם the description takes a new start. ולא ייראוּ, forming an assonance with the preceding word, means that they do it without any fear whatever, and therefore also without fear of God (Psa 55:20; Psa 25:18).

Verses 5-6
The evil speech is one with the bitter speech in Psa 64:4, the arrow which they are anxious to let fly. This evil speech, here agreement or convention, they make firm to themselves (sibi), by securing, in every possible way, its effective execution. ספּר (frequently used of the cutting language of the ungodly, Psa 59:13; Psa 69:27; cf. Talmudic ספּר לשׁון שׁלישׁי, to speak as with three tongues, i.e., slanderously) is here construed with ל of that at which their haughty and insolent utterances aim. In connection therewith they take no heed of God, the all-seeing One: they say (ask), quis conspiciat ipsis. There is no need to take למו as being for לו (Hitzig); nor is it the dative of the object instead of the accusative, but it is an ethical dative: who will see or look to them, i.e., exerting any sort of influence upon them? The form of the question is not the direct (Psa 59:8), but the indirect, in which מי, ''seq. fut''., is used in a simply future (Jer 44:28) or potential sense (Job 22:17; 1Ki 1:20). Concerning עולת, vid., Psa 58:3. It is doubtful whether תּמּנוּ is the first person (= תּמּונוּ) as in Num 17:13, Jer 44:18, or the third person as in Lam 3:22 (= תּמּוּ, which first of all resolved is תּנמוּ, and then transposed תּמּנוּ, like מעזניה = מענזיה = מעזּיה, Isa 23:11).