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 ''sc. hostes tuos), and is purposely omitted in order to direct attention more stedfastly to the omnipotence which to every creature is so irresistible. Like smoke, wax (דּונג, root דג, τηκ, Sanscrit tak, to shoot past, to run, Zend taḱ, whence vitaḱina, dissolving, Neo-Persic gudâchten; causative: to cause to run in different directions = to melt or smelt) is an emblem of human feebleness. As Bakiuds observes, Si creatura creaturam non fert, quomodo creatura creatoris indignantis faciem ferre possit?'' The wish expressed in Psa 68:4 forms the obverse of the preceding. The expressions for joy are heaped up in order to describe the transcendency of the joy that will follow the release from the yoke of the enemy. לפני is expressively used in alternation with מפני in Psa 68:2, Psa 68:3 : by the wrathful action, so to speak, that proceeds from His countenance just as the heat radiating from the fire melts the wax the foes are dispersed, whereas the righteous rejoice before His gracious countenance. As the result of the challenge that has been now expressed in Psa 68:2-4, Elohim, going before His people, begins His march; and in Psa 68:5 an appeal is made to praise Him with song, His name with the music of stringed instrument, and to make a way along which He may ride בּערבות. In view of Psa 68:34 we cannot take צרבות, as do the Targum and Talmud (B. Chagiga 12b), as a name of one of the seven heavens, a meaning to which, apart from other considerations, the verb ערב, to be effaced, confused, dark, is not an appropriate stem-word; but it must be explained according to Isa 40:3. There Jahve calls in the aid of His people, here He goes forth at the head of His people; He rides through the steppes in order to right against the enemies of His people. Not merely the historical reference assigned to the Psalm by Hitzig, but also the one adopted by ourselves, admits of allusion being made to the “steppes of Moab;” for the way to Mêdebâ, where the Syrian mercenaries of the Ammonites had encamped (1Ch 19:7), lay through these steppes, and also the way to Rabbath Ammon (2Sa 10:7.). סלּוּ calls upon them to make a way for Him, the glorious, invincible King (cf. Isa 57:14; Isa 62:10); סלל signifies to cast up, heap up or pave, viz., a raised and suitable street or highway, Symmachus katastroo'sate. He who thus rides along makes the salvation of His people His aim: “ä is His name, therefore shout with joy before Him.” The Beth in בּיהּ