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 under other circumstances we should be obliged to take as prophetic, thus find their most natural explanation as a retrospective glance at David's storming of “the stronghold of Zion” (2Sa 5:6-10) as the deed of Jahve Himself. But we should exceed the bounds of legitimate historical interpretation by referring לקחתּ מתּנות בּאדם to the Nethı̂nim, Ezr 8:20 (cf. Num 17:6), those bondmen of the sanctuary after the manner of the Gibeonites, Jos 9:23. The Beth of באדם is not Beth substantiae: gifts consisting of men, so that these themselves are the thing given (J. D. Michaelis, Ewald), but the expression signifies inter homines, as in Psa 78:60; 2Sa 23:3; Jer 32:20. עלית למּרום mentions the ascending of the triumphant One; שׁבית שּׁבי (cf. Jdg 5:12), the subjugation of the enemy; לקחתּ וגו, the receiving of the gifts betokening homage and allegiance (Deu 28:38, and frequently), which have been presented to Him since He has taken possession of Zion - there He sits enthroned henceforth over men, and receives gifts like to the tribute which the vanquished bring to the victor. These He has received among men, and even (ואף, atque etiam, as in Lev 26:29-32) among the rebellious ones. Or does a new independent clause perhaps begin with ואף סוררים? This point will be decided by the interpretation of the words that follow. Side by side with an infinitive with ל expressing a purpose, the one following noun (here a twofold name) has the assumption against it of being the subject. Is יה אלהים then consequently the object, or is it an apostrophe? If it be taken as the language of address, then the definition of the purpose, לשׁכן, ought, as not being suited to what immediately precedes, to refer back to עלית; but this word is too far off. Thus, therefore, the construction of יה אלהים with לשכן, as its object, is apparently intended (Ewald, Hupfeld): and even the rebellious are to dwell (Ges. §132, rem. 1) with Jāh Elohim descend and dwell; the Syriac version: and even the rebellious will (“not” is probably to be crossed out) dwell before God (יעמדון קדם אלהא); and Jerome: insuper et non credentes inhabitare Dominum Deum. Thus Theodoret also understands the