Keil and Delitzsch Commentary - Psalms 104:14 - 104:14

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Keil and Delitzsch Commentary - Psalms 104:14 - 104:14


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In the fourth decastich the poet goes further among the creatures of the field and of the forest. The subject to לְהֹוצִיא is מצמיח. The clause expressing the purpose, which twice begins with an infinitive, is continued in both instances, as in Isa 13:9, but with a change of subject (cf. e.g., Amo 1:11; Amo 2:4), in the finite verb. On what is said of wine we may compare Ecc 10:19, Sir. 40:20, and more especially Isaiah, who frequently mentions wine as a representative of all the natural sources of joy. The assertion that מִשֶּׁמֶן signifies “before oil = brighter than oil,” is an error that is rightly combated by Böttcher in his Proben and two of his “Gleanings,”

(Note: Proben, i.e., Specimens of Old Testament interpretation, Leipzig 1833, and Aehrenlese (Gleanings), referred to in the preface of these volumes. - Tr.)

which imputes to the poet a mention of oil that is contrary to his purpose in this connection wand inappropriate. Corn, wine, and oil are mentioned as the three chief products of the vegetable kingdom (Luther, Calvin, Grotius, Dathe, and Hupfeld), and are assumed under עֵשֶׂב in Psa 104:14, as is also the case in other instances where distinction would be superfluous, e.g., in Exo 9:22. With oil God makes the countenance shining, or bright and cheerful, not by means of anointing-since it was not the face but the head that was anointed (Mat 6:17), - but by the fact of its increasing the savouriness and nutritiveness of the food. לְהַצְהִיל is chosen with reference to יִצְהָר. In Psa 104:15 לְבַב־אֱנֹושׁ does not stand after, as in Psa 104:15 (where it is לְבַב־ with Gaja on account of the distinctive), but before the verb, because לבב as that which is inward stands in antithesis to פנים as that which is outside. Since the fertilization of the earth by the rain is the chief subject of the predication in Psa 104:13, Psa 104:16 is naturally attached to what precedes without arousing critical suspicion. That which satisfies is here the rain itself, and not, as in Psa 104:13, that which the rain matures. The “trees of Jahve” are those which before all others proclaim the greatness of their Creator. אֲשֶׁר־שָׁם refers to these trees, of which the cedars and then the cypresses (בְרֹושִׁים, root בר, to cut) are mentioned. They are places where small and large birds build their nests and lodge, more particularly the stork, which is called the חֲסִידָה as being πτηνῶν εὐσεβέστατον ζώων (Barbrius, Fab. xiii.), as avis pia (pietaticultrix in Petronius, lv. 6), i.e., on account of its love of family life, on account of which it is also regarded as bringing good fortune to a house.

(Note: In the Merg& district, where the stork is not called leklek as it is elsewhere, but charnuk[ on account of its bill like a long horn (Arab. chrn) standing out in front, the women and children call it Arab. 'bû sa‛d, “bringer of good luck.” Like the חסידה, the long-legged carrion-vulture (Vultur percnopterus) or mountain-stork, ὀρειπελαργός, is called רָחָם (Arab. rḥm) on account of its στοργή.)

The care of God for the lodging of His creatures leads the poet from the trees to the heights of the mountains and the hiding-places of the rocks, in a manner that is certainly abrupt and that disturbs the sketch taken from the account of the creation. הַגְּבֹהִים is an apposition. יָעֵל (Arabic wa‛il) is the steinboc, wild-goat, as being an inhabitant of יַעַל (wa‛l, wa‛la), i.e., the high places of the rocks, as יָעֵן, Lam 4:3, according to Wetzstein, is the ostrich as being an inhabitant of the wa‛na, i.e., the sterile desert; and שָׁפָן is the rock-badger, which dwells in the clefts of the rocks (Pro 30:26), and resembles the marmot - South Arabic Arab. tufun, Hyrax Syriacus (distinct from the African). By שָׁפָן the Jewish tradition understand the coney, after which the Peshîto here renders it לַחְגָסֵא (חֲגָס, cuniculus). Both animals, the coney and the rock-badger, may be meant in Lev 11:5; Deu 14:7; for the sign of the cloven hoof (פַּרְסָה שְׁסוּעָה) is wanting in both. The coney has four toes, and the hyrax has a peculiar formation of hoof, not cloven, but divided into several parts.