Keil and Delitzsch Commentary - Psalms 22:14 - 22:14

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Keil and Delitzsch Commentary - Psalms 22:14 - 22:14


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(Heb.: 22:15-16)Now he described, how, thus encompassed round, he is still just living, but already as it were dead. The being poured out like water reminds us of the ignominious abandonment of the Crucified One to a condition of weakness, in which His life, deprived of its natural support, is in the act of dissolution, and its powers dried up (2Sa 14:14); the bones being stretched out, of the forcible stretching out of His body (חִתְפָּרֵד, from פָּרַד to separate, cf. Arab. frd, according to its radical signification, which has been preserved in the common Arabic dialect: so to spread out or apart that the thing has no bends or folds,

(Note: Vid., Bocthor, Dict. franç.-arabe, s. v. Etendre and Déployer.)

Greek ἐξαπλοῦν); the heart being melted, recalls His burning anguish, the inflammation of the wounds, and the pressure of blood on the head and heart, the characteristic cause of death by crucifixion. נָמֵס, in pause נָמָס, is 3 praet.; wax, דֹּונַג, receives its name from its melting (דנג, root דג, τηκ). In Psa 22:16 the comparison כַּחֶרֶשׂ has reference to the issue of result (vid., Psa 18:43): my strength is dried up, so that it is become like a potsherd. חִכִּי (Saadia) instead of כֹּחִי commends itself, unless, כֹּחַ perhaps, like the Talmudic כִּיחַ cidumlaT eht eki, also had the signification “spittle” (as a more dignified word for רֹק). לָשֹׁון, with the exception perhaps of Pro 26:28, is uniformly feminine; here the predicate has the masculine ground-form without respect to the subject. The part. pass. has a tendency generally to be used without reference to gender, under the influence of the construction laid down in Ges. §143, 1, b, according to which לשׁני may be treated as an accusative of the object; מַלְקֹוחָי, however, is acc. loci (cf. לְ Psa 137:6; Job 29:10; אֶל Lam 4:4; Eze 3:26): my tongue is made to cleave to my jaws, fauces meas. Such is his state in consequence of outward distresses. His enemies, however, would not have power to do all this, if God had not given it to them. Thus it is, so to speak, God Himself who lays him low in death. שָׁפַת to put anywhere, to lay, with the accompanying idea of firmness and duration, Arab. ṯbât, Isa 26:12; the future is used of that which is just taking place. Just in like manner, in Isa 53:1-12, the death of the Servant of God is spoken of not merely as happening thus, but as decreed; and not merely as permitted by God, but as being in accordance with the divine will. David is persecuted by Saul, the king of His people, almost to the death; Jesus, however, is delivered over by the Sanhedrim, the authority of His people, to the heathen, under whose hands He actually dies the death of the cross: it is a judicial murder put into execution according to the conditions and circumstances of the age; viewed, however, as to its final cause, it is a gracious dispensation of the holy God, in whose hands all the paths of the world's history run parallel, and who in this instance makes sin subservient to its own expiation.