Keil and Delitzsch Commentary - Psalms 5:10 - 5:10

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Keil and Delitzsch Commentary - Psalms 5:10 - 5:10


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(Heb.: 5:11-13) The verb אָשַׁם or אָשֵׁם unites in itself the three closely allied meanings of becoming guilty (e.g., Lev 5:19), of a feeling of guilt (Lev 5:4.), and of expiation (Psa 34:22.); just as the verbal adj. אָשֵׁם also signifies both liable to punishment and expiating, and the substantive אָשָׁם both the guilt to be expiated and the expiation. The Hiph. הֶֽאֱשִׁים signifies to cause any one to render the expiation due to his fault, to make him do penance. As an exception God is here, in the midst of the Jehovic Psalms, called אֱלֹהִים, perhaps not altogether unintentionally as being God the Judge. The מִן of מִֽמֹּעֲצֹותֵיהֶם (with Gaja by the מִן and a transition of the counter-tone Metheg into Galgal, as in Hos 11:6 into Meajla, vid., Psalter ii. 526) is certainly that of the cause in Hos 11:6, but here it is to be explained with Olsh. and Hitz. according to Sir. 14:2, Judith 11:6 (cf. Hos 10:6): may they fall from their own counsels, i.e., founder in the execution of them. Therefore מִן in the sense of “down from, away,” a sense which the parallel הַדִּיחֵמֹו thrust them away (cf. דֹּחוּ from דָּחָה Ps 36:13), presupposes. The ב of בְּרֹב is to be understood according to Joh 8:21, Joh 8:24 “ye shall die ἐν ταῖς ἁμαρτίαις ὑμῶν." The multitude of their transgressions shall remain unforgiven and in this state God is to cast them into hades. The ground of this terrible prayer is set forth by כִּי מָרוּ בָךְ. The tone of מָרוּ, for a well-known reason (cf. e.g., Psa 37:40; 64:11; Psa 72:17) has retreated to the penult. מָרָה, root מר, prop. to be or hold one's self stiff towards any one, compare Arab. mârr, tmârr, to press and stiffen against one another in wrestling, Arab. mârâ, tmârâ, to struggle against anything, whether with outward or mental and moral opposition. Their obstinacy is not obstinacy against a man, but against God Himself; their sin is, therefore, Satanic and on that account unpardonable. All the prayers of this character are based upon the assumption expressed in Psa 7:13, that those against whom they are directed do not wish for mercy. Accordingly their removal is prayed for. Their removal will make the ecclesia pressa free and therefore joyous. From this point of view the prayer in Psa 5:12 is inspired by the prospect of the result of their removal. The futt. do not express a wish, but a consequence. The division of the verse is, however, incorrect. The rise of the first half of the verse closes with בָךְ (the pausal form by Pazer), its fall is לעולם ירנֵּנוּ; then the rise begins anew in the second half, extending to בך which ought likewise to be pointed בָךְ, and אהבי שְׁמֶךָ is its fall. וְתָסֵךְ עָלֵימֹו (from הֵסֵךְ Hiph. of סָכַךְ Psa 91:4) is awkward in this sequence of thoughts. Hupfeld and Hitzig render it: “they shall rejoice for ever whom Thou defendest;” but then it ought not only to be pointed יְרַנְּנוּ, but the וְ must also be removed, and yet there is nothing to characterise תסך עלימו as being virtually a subject. On the other hand it does not harmonise with the other consecutive futures. It must therefore, like יִפְּלוּ, be the optative: “And do Thou defend them, then shall those who love Thy name rejoice in Thee.” And then upon this this joy of those who love the name of Jahve (i.e., God in His revelation of Himself in redemption) Ps 69:37; Psa 119:132, is based by כִּי־אַתָּה from a fact of universal experience which is the sum of all His historical self-attestations. עָלֵימֹו is used instead of עֲלֵיהֶם as a graver form of expression, just like הַדִּיחֵמֹו for הַדִּיחֵם as an indignant one. The form וְיַעְלְצוּ (Ges. §§63, 3) is chosen instead of the יַעַלִצוּ found in Psa 25:2; Psa 68:4, in order to assist the rhythm. The futt. are continuative. תַּעְטְרֶנּוּ, cinges eum, is not a contracted Hiph. according to 1Sa 17:25, but Kal as in 1Sa 23:26; here it is used like the Piel in Psa 8:6 with a double accusative. The צִנָּה (from צָנַן Arab. tsân, med. Waw, Aethiop. צון to hedge round, guard) is a shield of a largest dimensions; larger than מָגֵן 1Ki 10:16. (cf. 1Sa 17:7, where Goliath has his צִנָּה borne by a shield-bearer). כַּצִּנָּה “like a shield” is equivalent to: as with a shield (Ges. §118, 3, rem.). The name of God, יהוה, is correctly drawn to the second member of the verse by the accentuation, in order to balance it with the first; and for this reason the first clause does not begin with כי־אתה יהוה here as it does elsewhere (Ps 4:9; Psa 12:8). רָצֹון delight, goodwill, is also a synonym for the divine blessing in Deu 33:23.