גררין T gives First, why is the long form preferred? And next, the sense is not clear. Does the poet mean that it was in the temple, as the centre of Yahwe's effectual working, that he virtually defeated the enemy (Ol., Hu.)? or that the action described took place just without the walls of Jerusalem? Or, reading in 7. 1, is the temporal (cp. xiv. 5, Hupf.; xlviii. 7, Gr. alt.)? And what is 5G renders v. 4a ékeî ovvétpiyev tà kpátη tŵv tóέwv, but a variant at the end of the verse (in B, but not supported by Bab RT) runs. èkeî ovvкdáσei tà képata. ', 'arrows and bows.' Most moderns explain, 'the lightnings of the bow,' i.c. the swift-flying arrows. But that ='lightning' is uncertain (see on lxxviii. 48), and the rhetorical phrase supposed here by most is not in the style of the psalmists. Beyond doubt is a corruption of a name for some warlike implement (see v. 4b). Herz suggests JU DUN; the error is due to dittography, the repeated having supplanted the quiescent N.' G's κρατη or κερατα may, he thinks, have come from paperpav. Half of this is right, but we expect the name of must come from (so also in Isa. xxi. 17, lxvi. 19, Jer. xlvi. 9). Read קשת,, ירחמאל in v. 4 comes from מלחמה Israel's enemies ; and if is either a corrupt dittogram or a corrupt שמה . שְׁבַּר אַשְׁפַּת כְּשָׁם But . וּמִלְחָמָה confounded). 6. M מ and ע) השיע correction of מלחמה is an impossible phrase. In Hos. i. 7, ii. 2o, where שְׁבַּר מל' appears to mean 'warlike equipment,' the text is corrupt; in all these ,(גי מלח in) מלח like, מלחמה,4 .passages, as well as in Zech. ix. Io, x .10 .in xlvi מלחמות So too . ירחמאל is one of the many distortions of 'The shield and the sword of Jerahmeel' corresponds here to 'the quiver of Cusham.' [For Houtsma's mythologizing interpretation, see ZATW, 1902, p. 329.] 7. has no אור is impossible, for נאור סלה : נָאוֹר אַתָּה M .light ,וָהוֹר .Aram - נאור Niphal (Job xxxiii. 30 is corrupt; see Budde). G, Owrišeis ; 'A, Owtioμós ; J lumen ; all presupposing, neither nor, but the equation Σ, ἐπιφανὴς εἶ. But . 13 shows that is right; and T presuppose this reading in both passages. Kr., Ol. doubtfully, Gr., Hu., Kau, &c.; Hi., wrongly, 778 70 comes from D (as in lxviii, 33, &c.), ¿.e. πIT'. 778; G bavμartŵs àñò ¿péwv aiwvíwv. So Hitz. 8. M thinks that the scribe thoughtlessly wrote as a synonym for Ty, as if Ty meant booty,' a view which Bi., Che."1), Bä., Kau., Du. accept. But if mountains are meant at all, it must be the mountains around Yahwè's sanctuary that are meant. G's alwviwv can only be a guess, and this of itself suggests that the translator's Heb. text was corrupt. Certainly our traditional text is so too; even produce a clear and acceptable sense. The key is supplied by lxxxix. 40 (see would not מהררי קדֶשׁ Read .תפאר תך certainly represents (טרף .cp) ברית crit. note), where TANDA DIP 778 (cp. xcvi. 6, Isa. lx. 7, lxiii. 15, lxiv. 10). An imperfect became, became, and passed into . [D. H. and remains suspicious.] ,is too weak מ' ט' But מְשַׁחֲרִי טרף אשתוללו,Miller ingeniously י אַבִּירֵי לֵב נָמוּ שְׁנָתָם M followed by) אשת' אֶשְׁתּוֹלְלוּ 9. Pasek) is highly suspicious. The form only occurs again in Isa. lix. 15 in ישמעאל from ישפיל .cp ; יִשְׁמְעֵאלִים Rather it is a corruption of .66 lxxv. 8. 7 is also unsatisfactory. It should mean 'obstinate, נָמוּ , שן נָסוּ should be תם ; נמו written as a correction of ,נסו which follows, has sprung from from 78 (cp. errors in lxxiii. 1, lxxxiii. 6, xciv. 15) comes TT . ישמ' נסו תמהו in l. 10. Read therefore חיל a gloss on, ירחמאל from To find his hands? is וְלֹא־מָצְאוּ כָל־אַנְשֵׁי חַיִל יְדֵיהֶם M IO. doubtless possible in the abstract. But such an odd phrase is not to be credited to a psalmist. It would also be against parallelism, even if v. 6 in M were correct. Like the strange phrase in Job xxxvii. 7a it is , בן חיל .so c) ירחמאל is one of the mutilations of חיל .corrupt חיל a correction of, ירחמ' is a corruption of ידיהם ; (7 .Chr. xvii 2 . ולא נמצאו כל אנשי יר' Read , נִרְדְּמוּ רֹכְבֵי סוס G presupposes : נִרְדָּם וְרֶכֶב וָסוּס M נָדְדוֹ Read certainly .(נרדמו רכב,p. II 12. which Grätz and Herz adopt. Rapoport, cited by Geiger, Jüd. Zt., 1871, A very poor result! DVI) SDM). Cp. crit. note on xx. 8. 13 f. Omit first ♫ (Du.)—M IND (Kön, § 4017). Read (Geiger, Gr., Nöld., Bruston, Now., We., Hal., Du.). Cp. xc. 11.-16. Hardly the right word. Read (Prov. xxvi. 20). M ז'ז TT 19 f. striking proof of the helplessness of the old critical methods. Baethg. renders v. 11a, 'For the wrath of man must praise thee,' and leaves v. 116 untranslated. Kautzsch pronounces the entire verse 'altogether inexplicable.' Wellhausen (Furness) renders, The most wretched among men give thee thanks, | The residue of the most wretched keep festival unto thee'; by an (pronunciation and meaning quite uncertain') the pious are meant. For 2, following G éopráσei σoi, Böttcher and Ewald read, Thrupp, Wellh. and Duhm 17. But (1) éopráve σot may be corrupt; (2) if not, the sense of Thrupp, it is true, can survive the judgment such a phrase in this context is far from clear. explain the passage:- Those of the wrathful who with which thou shalt destroy them, shall turn to thee, and shall come up to Jerusalem to the feast to adore thy name'; cp. Zech xiv. 16, to which, according to Thrupp, this passage alludes. On this the present writer long ago (in ed. 1) remarked that it puts too much into the Hebrew, adding that for his own part he agreed with Grätz and Brüll that the passage contained the name of an enemy whose submission the psalmist anticipated. The former critic proposes to read for TN, and rendering, For Hamath of Aram will ,חֲמֹת תַּחְכֹּר for חֲמָת תֶּחֱרַג The double mention mean to confess as confess thee, the remnant of Hamath will tremble.' of Hamath, however, is improbable, nor can overlord,' and, to tremble' (xviii. 46), is suspicious. A more thorough application of the newer methods is indispensable. O.T. is repeatedly miswritten for ny (the southern Maacath; see Enc. Bib., Maacah'). We shall not be far wrong in reading, An in The corruptions presupposed are all of familiar types; for is due n to Duhm (cp. 7. 22). [G's évðúμiov and evovμíov, corresponding to in v. 11a and b, seems to be a corruption of Ouμos and Oúμov. The corruption began in b, where it was caused by the proximity of ev in évкaráλeppa. Nestle (ZATW, 1896, p. 324) can hardly be right in ἐνκατάλειμμα. making évė. equivalent to ♫.] the יהוה Duhm would omit . נִדְרוּ וְשַׁלְמוּ ליהוה אֱלֹהֵיכֶם M .21 , psalm being Elohistic; it will be seen presently, however, that the editor had no choice but to retain the 7 of the original poem. It is a proof of the glamour still attaching to the text of M that these four words have hitherto had to undergo no serious criticism. Obviously, however, they are not parallel to the second half of the verse, used (e.g. lxviii. 30) of subject peoples, while 1 to Israelites. The context suggests that some ethnic name underlies one of the four words, and the analogy of other passages in the Psalms since is only 177 can only apply the margin, originally meant as a correction of (end of verse). The .(ושלמו for) ישמעאלים suggests that the name required is a gloss from, ירחמאלים has probably come from אלהיכם superfluous .(9 .lxxii) יִכְרְעוּ ישמ' ליהוה Read as lxxxix. 8e (the two כל־ס' ; כָּל־סְבִיבָיו יוֹבִילוּ שֵׁי לַמּוֹרָא I .22 M 86 passages must be treated together). =]?? G T poßepậ; J terribili (twice). Wellh., ' denotes God,' apparently thinking of Isa. viii. 13. But we should expect. Duhm would set aside, as metrically superfluous. It is superfluous, but not an inter כל־כּוּשִׁים see next note). Read) ירחמאלים polation ; it comes from Editorial .ש = עכ= ב ; is dittographic סביביו in ב . יובילו לו שי manipulation? 23. M', 'he mows off the snorting of princes (ie. despots),' Del.; he cuts off the spirit of tyrants (i.e. kills them),' Duhm, Wellh. Very strange; see Isa. xviii. 5. The remedy is suggested by 7. 24, and by the ethnic names in the rest of the psalm. Read נורא parallel to נ' ,8 .cp. Ixxxix) לירחמאלים 24. M. For this colourless phrase read of course (and confounded, as Judg. xiv. 15). PSALM LXXVII.-I. T RIMETERS. Another psalm of doubt, reminding us of Pss. xxxix.(1), lxxiii., and cxvi. The problem, however, is not, Why do the wicked N. Arabians aggrandize themselves at the expense of pious Jews, but this, Has Yahwè's promise utterly failed? In both cases, the mere statement of the problem appears to the speaker (Israel), as he reviews the circumstances afterwards, to be the first step towards apostacy. The only excuse is that the statement of the problem had chilled the heart of the speaker, and made life not worth living (l. 11 f.). At first he would not speak (l. 7 f.). But at last the dreadful words came out,' Has his truth failed' (l. 13-18). And now the loyalty of the sufferer reasserts itself. All that he seemed to have forgotten comes back to him; 'The days she never can forget Are earnest that he loves her yet'; for a Biblical commentary we may compare Lam. iii. 21-23. Revived from his depression, he promises to celebrate Yahwè's exploits in the songs of the sanctuary, and in the closing words (or has another stanza dropped out?) refers to the most typical of all the ancient wonders'-the liberation of Israel from the very land of Jerahmeel where a part of the people is again in captivity.—Note the characteristic word (13); cp. xliii. 2, xliv. 10, 24, lx. 3, 12, lxxiv. 1, lxxxviii. 15, lxxxix. 39. Parallel psalms are xxxix), lxxiii., cxvi.; also xlii., xliii., lxxiv., lxxxv., cxlii., cxliii.; and cp. Isa. Ixiii. 7-lxiv. 11[12], Lam. iii. Cp. also the view taken in OP, p. 147; also Smend, p. 125; Coblenz, pp. 58-60. I ΙΟ In Jerahmeel I cried unto Yahwè, In Jerahmeel I made supplication unto God. [Mine eye] gushed forth without pause, I became dumb, and would not speak ; The years of old time I remembered [not], I was depressed and alarmed in my spirit: 1 I will remember Yahwè, and will moan;,I will complain. 30 I will praise thy way in Cush; Yahwè is great in Jerahmeel. Thou art a wonder-working God; Thou hast made known thy strength among the peoples. Thou hast redeemed thy people from Mişşur ; From the sons of Jerahmeel and Ishmael.1 on 7. 20) we have the option of suspecting corruption. Arbitrariness would be shown not in using, but in neglecting to use, a keen textual criticism. 3. Cp. on lxxxvi. 7a.-4. Cp. Lam. iii. 49.-6. Cp. lxxiii. 21, cxlii. 3. cxliii. 4 (corr. texts).-7 f. Cp. xxxix. 2 f. -11. I lost feeling, as xxxviii. 9.-12. Cp. xxxi. 22, cxvi. 11.-13. Cp. lxxxv. 6, and see introd. (on 2). 14 15 16 Critical Notes. 2. M should mean, 'My voice is unto God, and I will cry; my voice is unto God, and he will hearken unto me.' For (2), אצעק (1) read אלהים so iii. 5, cxlii. 2), and after) בירחמאל read .(אלהים fragment of) אלי cxlii. 2. Omit) אֶתְחַנָן 1 Thou hast led thy people from Mişşur, From the land of Ishmael and Jerahmeel (v. 21). |