original form of Ps. lxxix. the word used for the enemies of Judah may have been, or the like. The later editors of the psalms ,ירחמאלים but ,הגוים not sought to efface historical colouring which no longer conduced to edification. In 7. 7 it may be possible to restore the ethnic name. For a probable view of the real or supposed historical occasion of the psalm, see on Ps. lxxx. Marked: of Asaph. 1 O Yahwè! the heathen have entered thine inheritance, They have defiled thy holy temple, J They have made Jerusalem heaps of stones+. They have given the dead bodies of thy servants 2 The flesh of thy loyal ones to the wild beasts; [The Edomites] have shed their blood 3 Like water round about Jerusalem, And there is none to bury [their corpses].1 10 How long, O Yahwè! [wilt thou hide thyself]? Wilt thou be angry at thy loyal ones? 5 Will thy jealousy burn like fire ?? Remember not the guilty acts of our princes! 8 Let thy compassions quickly come to meet us, For we have come down very low [we have come down]. Mayest thou avenge on the heathen in our sight ΙΟ 1 We are become a +mark for insult to our neighbours, For derision and mockery to those round about us (v. 4). Pour out thy wrath, upon the nations that know thee not, and on the kingdoms that call not on thy name: | for they have devoured Jacob, | and made his dwelling desolate (vv. 6, 7). Appendix I. Let the sighing of the prisoner come before thee, Appendix II. And we, thy people, the flock that thou tendest, Will tell out to all generations thy deeds of renown. 6 1-3. The writer of 1 Macc. vii. 16 f. found in vv. 2 f. (how read?) an anticipation of the massacre of sixty leading Asidæans (DTO) by Alcimus (see Enc. Bib., Alcimus '). The quotation is introduced by d ypávas; the Syriac inserts the prophet,' perhaps assuming, like Theodore of Mopsuestia, that the psalm refers to Maccabean times, but that the psalmist spoke prophetically in the character of he Jews of the early Maccabean age. It has been asked whether or no (following the Greek text) the writer of 2 Macc. quotes the passage as a Scripture. Of course, he found Ps. lxxix. in the Psalter, but what has this to do with its date? It is also true that the same historian indirectly applies vv. I and 3 to the earlier cruelties of the Syrian Greeks in the time of Mattathias (OP, II 12 13 93, 104). The application was rendered possible by the effacing of the references to Jerahmeelites and Edomites (see introd.). Elegies like this always can be applied to parallel circumstances. Cp. the lamentation of the priests of Uruk (Erech) over the desolation of their city and temple about 2285 B.C. (Maspero, Struggle of the Nations, 37; Pinches, Bab. and Or. Record, Dec., 1886, pp. 22 f.). 4-6. Cp. Dt. xxviii. 26, Jer. vii. 33, xvi. 4, xxxiv. 20. 10-12. Cp. lxxiv. 1, 10; also xiii. 2, lxxxv. 5, lxxxix. 47.-16. Cp. Neh. ix. 34. 20 f. Cp. xlii. 4, &c., cxv. 2, Joel ii. 17.-Appendix 1. Cp. cii. 21. -Appendix 2. Cp. lxxiv. 1 (flock). Critical Notes. Verse 4 comes from xliv. 13; verses 6, 7, from Jer. x. 25 (see introd.). 7. Metre requires an insertion, such as D, which may easily have fallen out before or after D.-9. Similarly here we may insert IO. Insert .קבר this may have dropped out after, פגרי' If written . פַּגְרֵיהֶם is inappropriate here ; Israel had sins of its ראשנים .דלנו fragment of (lxxxix. 47).-13, 15. In 7. 13 omit (so Du.), and in 7. 15 insert a second 7. seems to be a misplaced own to get forgiven (v. 9). Read (or). 19. is misplaced in M; metre gains by transposition (so Du.). 21. Insert, which fell out after 7', but was (perhaps) restored from marg. after 8, but became corrupted into the very improbable .יודע 22. Duhm reads op (for M's) on account of the masc. verb V. But there is a better solution of the problems. comes from , which belongs to . 21 (see note), and is probably a corruption of DipA; Dp with, as Judg. xv. 7, &c. App. 1, 7. 2. For read (cxlvi. 76), with S T, Bä., Kau., is תמותה .שכני צלמות read בני תמותה We., Herz, and for T PSALM LXXX. RIMETERS. A beautiful specimen of parallelism. The psalmist appeals for divine help against the N. Arabian oppressors (l. 4, 27 f., 35 f.), who have as it were rent asunder and burned the flourishing vine, or (. 32) oak, of Israel. Ps. lxxx. is parallel to Pss. xlii., xliv.(2), lxxxix.(2), and to Isa. lxiii. 7-lxiv. II (see on vv. 6, 7, 13, 15). The arguments as to date, drawn from certain readings of M, naturally fall to the ground if these are incorrect. The psalm was neither written during Pharaoh-necoh's occupation of Judah (Grätz), nor in the early Maccabean period by a Jewish-minded Samaritan (Hitz., Gesch., 387). Nor is it a tenable view that vv. 2-4 are derived from a pre-exilic psalm used by northern Israelites in the temple of Bethel (Peters, JBL, 1893, p. 59). It is also needless, on our view of the text, to put vv. 13 f. after vv. 15 f. (so Bickell), or v. 17 after v. 14 (so Schröder and Hupfeld). It is possible that there were changes in the attitude of the leading N. Arabian power towards the Jews-that the king miscalled Evil-merodach really permitted a number of captives to return, and, in conjunction with those Jews who had never been carried into exile, to rebuild the temple, and constitute something like a Jewish state, and further that fresh political difficulties supervened, followed by fresh calamities, which are described in Pss. xliv. (2), lxxiv., lxxix., lxxx., lxxxiii. If we could make this reasonably certain, it would be the easiest explanation of the language of these psalms. But it is barely possible that the psalmist throws himself back by imagination into the time when, as we know for certain, Jerusalem was destroyed, and its inhabitants slain or carried captive, so that all that is real (i.e. not imagined) in the psalms would be the strong passion of resentment against the N. Arabians, which was still kept alive by continued acts of N. Arabian oppression (cp. on Pss. xlii.-xliii.). Deposited. Of the Ishmaelites. Of Arab-ethan. Of Asaph. I O Shepherd of Israel! cause +thy face+ to shine, O Cherubim-enthroned One! do thou punish Stir up thy heroic might, 2 3 And come to succour us! O Yahwè [Sebaoth], refresh us! 4 Cause thy face to shine, and we shall be succoured! Thou feedest us with wormwood for bread, And givest us tears of gall to drink : Thou makest us a scoff for our neighbours, Our enemies jeer at us, O Yahwè Sebaoth, refresh us! Cause thy face to shine, and we shall be succoured! A vine didst thou transplant from Misrim, Thou didst expel the nations and set it: Thou didst clear the ground before it, 20 It took root, and filled the land : 67 8 9 IO The mountains were covered with its shadow, It sent forth its tendrils to the sea, Why hast thou broken down its fences, Look +down+ from heaven, and behold, 30 And take notice of the vine of thy possession, They have burned it with fire, they have torn it ; [Refresh us,] and we will not swerve from thee; 40 Cause thy face to shine, and we shall be succoured! .in Gen רֹעֶה See xxiii. 1, lxxviii. 52, Gen. xlviii. 15, of I I 12 13 14 15 16 17 18 19 20 15 (Isa. xxxvii. 16); cp. Enc. Bib., 'Cherub,' § 4.-11-14. See crit. notes. 17 ff. A fine allegorical picture of Israel as a vine; cp. Isa. iii. 14, v. 1-7, Jer. ii. 21, Hos. x. 1. Among the peculiarities of the vine, the psalmist was struck by its capacity for bearing_transplantation. The history of Israel. according to him, begins in Egypt Misrim,' cp. the southern, the 'cedars of God' (cp. the cedars in the garden of Elohim,' Ezek. xxxi. 8, and see on Ps. xxxvi. 7) the northern frontier? If so, the 'sea is the Mediterranean, and the river the Euphrates, i.e. the W. and E. boundaries.-25 f. Cp. lxxxix. 41a, 42a. 27 f. See crit. note. There is no valid reason why an oppressor of the Jews should not have been likened to a wild boar (cp. Adonis and the wild boar). In 4 Esd. xv. 30 the Carmonians are compared to wild boars of the forest'; in Eth. Enoch lxxxix. 72, by wild boars' the Samaritans appear to be meant. Whether in 2 S. xvii. 8 we are justified in following G, which inserts καὶ ὡς ὓς τραχεῖα ἐν τῷ Critical Notes. 1. Tedí, is doubtful; the words may have arisen out of a corrupt various rendering of the preceding figure (see Klost. ad loc.). And the text of lxviii. 31 being corrupt (see note), we cannot refer to it in justification of the reading the wild boar from the Nile.' Probably, therefore, it is correct to say that the wild boar is nowhere referred to in the canonical O.T. (cp., however, Nestle, Marginalien, 18). 29. Cp. Isa. Ixiii. 15.-31 f. Garden. Cp. Isa. li. 3, lviii. 11.-Oak. Cp. Isa. lxi. 3, that they might be called xviii. 16, lxxvi. 7, civ. 7. (preceded by Pasek). against this. Read ; cp. lines 8, 16, 40. 2. T The context is But where is the imperative required by the .נהג כַּצאן יוסף M parallelism? And is it certain that 'Joseph' can be a synonym for 'Israel' (see on lxxvii. 16, lxxxi. 5 f.)? Read y dittographic), and confounded (as often). dropped (as if 3 f. The verse division produces an opening tristich, which is לפני אפרים is plainly corrupt. So also is הופיעה .metrically wrong Why do Ephraim, Benjamin, and .(אפרים Pasek after) ובנימן ומנשה Manasseh receive such a proininent place? Is it because of the proselytes from Galilee (cp. 2 Chr. xv. 9, and see Bertholet, Stellung, 178)? But should we not expect rather Zebulun and Naphthali (OP, 148)? Or is it a result of the pan-Israelitish sentiment of the Persian period (OP, l.c.)? But if so, why is Judah left out? The key is furnished by lx. 9, where 'Ephraim ' and 'Manasseh' conceal names unfamiliar to the later scribes. 1 does not occur in that passage, but (of which the of the text is an expansion) is a pretty common corruption of (1 S. ix. 1, &c.). Who the foes of Israel were, we know from Ps. lxxxiii. and many other psalms. Read, therefore, are variants; underneath [בנימן and אפרים לִבְנֵי יְרַחְמְאֵל וּמִצוּר should הופ' .(.is found in some MSS. (de R לבני". ירחמאל both lies .הוֹכִיחָה probably be ,15 .1) צבאות and insert, יהוה,restore, of course אלהים For . 39). See on lix. 6. IO. May be ; the perfect as in Ex. x. 3, xvi. 28, Hab. i. 2. But (1) the elliptical use of y (contrast lxxiv. 1, Dt. xxix. 19), and (2) the idea that Yahwè could be angry at the prayer of the pious community (Isa. i. 15 is, of course, not parallel), are intolerable. Hence Lag., Now. (?) read no. But occurs nowhere else in Pss., and elsewhere no use is made of the idea of the 'escaped ones of |