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 Lord is my strength, and makes my feet like the hinds, and causes me to walk along upon my high places.” The turning-point is introduced with ואני ht, as is frequently the case in the Psalms. For this exaltation out of the sufferings of this life to believing joy in God, compare Psa 5:8; Psa 13:6; Psa 31:15, etc. עלז, a softened form of עלץ, to rejoice in God (cf. Psa 5:12), i.e., so that God is the inexhaustible source and infinite sphere of the joy, because He is the God of salvation, and rises up to judgment upon the nations, to procure the salvation of His people (Hab 3:13). Elōhē yish‛ı̄ (the God of my salvation), as in Psa 18:47; Psa 25:5 (see at Mic 7:7). The thoughts of the 19th verse are also formed from reminiscences of Psalm 18: the first clause, “the Lord is my strength,” from Psa 18:33. “God, who girdeth me with strength,” i.e., the Lord gives me strength to overcome all tribulation (cf. Psa 27:1 and 2Co 12:9). The next two clauses are from Psa 18:34, “He maketh my feet like hinds',” according to the contracted simile common in Hebrew for “hinds' feet;” and the reference is to the swiftness of foot, which was one of the qualifications of a thorough man of war (2Sa 1:23; 1Ch 12:8), so as to enable him to make a sudden attack upon the enemy, and pursue him vigorously. Here it is a figurative expression for the fresh and joyous strength acquired in God, which Isaiah calls rising up with eagles' wings (Isa 40:29-31). Causing to walk upon the high places of the land, was originally a figure denoting the victorious possession and government of a land. It is so in Deu 32:13 and Deu 33:29, from which David has taken the figure in Psalm 18, though he has altered the high places of the earth into “my high places” (bâmōthai). They were the high places upon which the Lord had placed him, by giving him the victory over his enemies. And Habakkuk uses the figurative expression in the same sense, with the simple change of יעמידני into ידרכני after Deu 33:29, to substitute for the bestowment of victory the maintenance of victory corresponding to the blessing of Moses. We have therefore to understand bâmōthai neither as signifying the high places of the enemy, nor the high places at home, nor high places generally. The figure must be taken as a whole; and according to this, it simply denotes the ultimate triumph of the people of God over all oppression on the part of the power of the world, altogether apart from the