Keil and Delitzsch Commentary - Psalms 18:13 - 18:13

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Keil and Delitzsch Commentary - Psalms 18:13 - 18:13


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(Heb.: 18:14-16) Amidst thunder, Jahve hurled lightnings as arrows upon David's enemies, and the breath of His anger laid bare the beds of the flood to the very centre of the earth, in order to rescue the sunken one. Thunder is the rumble of God, and as it were the hollow murmur of His mouth, Job 37:2. עֶלְיֹון, the Most High, is the name of God as the inapproachable Judge, who governs all things. The third line of Psa 18:14 is erroneously repeated from the preceding strophe. It cannot be supported on grammatical grounds by Exo 9:23, since קֹול נָתַן, edere vocem, has a different meaning from the נָתַן קֹלֹת, dare tonitrua, of that passage. The symmetry of the strophe structure is also against it; and it is wanting both in 2 Sam. and in the lxx. רָב, which, as the opposite of מְעַט Neh 2:12; Isa 10:7, means adverbially “in abundance,” is the parallel to וַיּשְׁלַח. It is generally taken, after the analogy of Gen 49:23, in the sense of בָּרַק, Psa 144:6 : רָב in pause = רֹב (the ō passing over into the broader å like עָז instead of עֹז in Gen 49:3) = רָבֹב, cognate with רָבָה, רָמָה; but the forms סַב, סַבּוּ, here, and in every other instance, have but a very questionable existence, as e.g., רַב, Isa 54:13, is more probably an adjective than the third person praet. (cf. Böttcher, Neue Aehrenlese No. 635, 1066). The suffixes ēm do not refer to the arrows, i.e., lightnings, but to David's foes. הָמַם means both to put in commotion and to destroy by confounding, Exo 14:24; Exo 23:27. In addition to the thunder, the voice of Jahve, comes the stormwind, which is the snorting of the breath of His nostrils. This makes the channels of the waters visible and lays bare the foundations of the earth. אָפִיק (collateral form to אָפֵק) is the bed of the river and then the river or brook itself, a continendo aquas (Ges.), and exactly like the Arabic mesı̂k, mesâk, mesek (from Arab. msk, the VI form of which, tamâsaka, corresponds to הִתְאַפֵּק), means a place that does not admit of the water soaking in, but on account of the firmness of the soil preserves it standing or flowing. What are here meant are the water-courses or river beds that hold the water. It is only needful for Jahve to threaten (epitiman Mat 8:26) and the floods, in which he, whose rescue is undertaken here, is sunk, flee (Psa 104:7) and dry up (Psa 106:9, Nah 1:4). But he is already half engulfed in the abyss of Hades, hence not merely the bed of the flood is opened up, but the earth is rent to its very centre. From the language being here so thoroughly allegorical, it is clear that we were quite correct in interpreting the description as ideal. He, who is nearly overpowered by his foes, is represented as one engulfed in deep waters and almost drowning.