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 without finding help anywhere else, it clear a way for itself until it gets to Him; i.e., men, absolutely dependent, impotent in themselves and helpless, both collectively and individually (those only excepted who are determined to perish or despair), flee to Him as their final refuge and help. Before all else it is the prayer for the forgiveness of sin which He graciously answers. The perfect in Psa 65:4 is followed by the future in Psa 65:4. The former, in accordance with the sense, forms a hypothetical protasis: granted that the instances of faults have been too powerful for me, i.e., (cf. Gen 4:13) an intolerable burden to me, our transgressions are expiated by Thee (who alone canst and also art willing to do it). דּברי is not less significant than in Psa 35:20; Psa 105:27; Psa 145:5, cf. 1Sa 10:2; 2Sa 11:18.: it separates the general fact into its separate instances and circumstances. How blessed therefore is the lot of that man whom (supply אשׁר) God chooses and brings near, i.e., removes into His vicinity, that he may inhabit His courts (future with the force of a clause expressing a purpose, as e.g., in Job 30:28, which see), i.e., that there, where He sits enthroned and reveals Himself, he may have his true home and be as if at home (vid., Psa 15:1)! The congregation gathered around Zion is esteemed worthy of this distinction among the nations of the earth; it therefore encourages itself in the blessed consciousness of this its privilege flowing from free grace (בחר), to enjoy in full draughts (שּבע with בּ as in Psa 103:5) the abundant goodness or blessing (טוּב) of God's house, of the holy (ἅγιον) of His temple, i.e., of His holy temple (קדשׁ as in Psa 46:5, cf. Isa 57:15). For for all that God's grace offers us we can give Him no better thanks than to hunger and thirst after it, and satisfy our poor soul therewith.

Verses 5-8
The praise of God on account of the lovingkindness which Israel as a people among the peoples has experienced. The future תּעננוּ confesses, as a present, a fact of experience that still holds good in all times to come. נוראות might, according to Psa 20:7, as in Psa 139:14, be an accusative of the more exact definition; but why not, according to 1Sa 20:10; Job 9:3, a second accusative under the government of the verb? God answers the prayer of His people superabundantly. He replies to it גוראות, terrible deeds, viz., בּצדק, by a rule which stringently executes the will of His righteousness