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 deadly hostility of his foes; we may compare more particularly Jer 15:15-18, a confession on the part of the prophet very closely allied in spirit to both these Psalms. (2) The murderous animosity which the prophet had to endure from the men of Anathoth, Jer 11:18., with which the complaint of the psalmist in Psa 69:9 fully accords. (3) The close of the Psalm, vv. 35-37, which is like a summary of that which Jeremiah foretells in the Book of the Restoration, Psa 30:1. (4) The peculiar character of Jeremiah's sufferings, who was cast by the princes, as being an enemy to his country, into the waterless but muddy cistern of prince Malchiah (Malkîja) in the court of the guard, and there as it were buried alive. It is true, in Jer 38:6 it is said of this cistern that there was “no water, but only mire,” which seems to contradict the language of the Psalm; but since he sank into the mud, the meaning is that just then there was no water standing in it as at other times, otherwise he must at once have been drowned. Nevertheless, that he was in peril of his life is clear to us from the third kı̂nah (Lam. 3), which in other respects also has many points of close contact with Psalms 69; ; for there in Lam 3:53 he says: ''“They cut off my life in the pit and cast stones at me. Waters flowed over my head; I thought: I am undone. I called upon Thy name, Jahve, out of the lowest pit. Thou didst hear my cry: Hide not Thine ear from the outpouring of my heart, from my cry for help! Thou didst draw near in the day that I cried, Thou saidst: Fear not." The view of Hitzig, that in Psalms 69 we have this prayer out of the pit, has many things in its favour, and among them, (5) the style, which on the whole is like that of Jeremiah, and the many coincidences with the prophet's language and range of thought visible in single instance. But how could this Psalm have obtained the inscription לדוד? Could it be on account of the similarity between the close of Psalms 69 and the close of Ps 22? And why should not Ps 71, which is to all appearance by Jeremiah, also have the inscription לדוד? Psalms 69 is wanting in that imitative character by which Ps 71 so distinctly points to Jeremiah. Therefore we duly recognise the instances and considerations brought forward against the Jeremianic authorship by Keil (Luth. Zeitschrift, 1860, S. 485f.) and Kurtz (Dorpater Zeitschrift'', 1865, S. 58ff.), whilst, on the contrary,