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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Psalms 63:9 - 63:9
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The closing strophe turns towards these foes. By וְהֵמָּה he contrasts with his own person, as in Psa 59:16., Psa 56:7., the party of the enemy, before which he has retreated into the desert. It is open to question whether לְשֹׁואָה is intended to be referred, according to Psa 35:17, to the persecuted one (to destroy my life), or, with Hupfeld, to the persecutors (to their own destruction, they themselves for destruction). If the former reference to the persecuted be adopted, we ought, in order to give prominence to the evidently designed antithesis to Psa 63:9, to translate: those, however, who..., shall go down into the depths of the earth (Böttcher, and others); a rendering which is hazardous as regards the syntax, after הֵמָּה and in connection with this position of the words. Therefore translate: On the other hand, those, to (their own) ruin do they seek my soul. It is true this ought properly to be expressed by לְשֹׁואָתָם, but the absence of the suffix is less hazardous than the above relative rendering of יְבַּקְּשׁוּ. What follows in Psa 63:10-11 is the expansion of לשׁואה. The futures from יָבֹאוּ onwards are to be taken as predictive, not as imprecatory; the former accords better with the quiet, gentle character of the whole song. It shall be with them as with the company of Korah. תַּחְתִּיֹּות הָאָרֶץ is the interior of the earth down into its deepest bottom; this signification also holds good in Psa 139:15; Isa 44:23.
(Note: In this passage in Isaiah are meant the depths of the earth (lxx θεμέλια τῆς γῆς), the earth down to its inmost part, with its caverns, abysses, and subterranean passages. The apostle, however, in Eph 4:9 by τὰ κατώτερα τῆς γῆς means exactly the same as what in our passage is called in the lxx τὰ κατώτατα τῆς γῆς: the interior of the earth = the under world, just as it is understood by all the Greek fathers (so far as my knowledge extends); the comparative κατώτερος is used just like ἐνέρτερος.)
The phrase הִגִּיר עַל־יְדֵי חֶרֶב here and in Jer 18:21; Eze 35:5 (Hiph., not of גָּרַר, to drag, tear away, but נָגַר, to draw towards, flow), signifies properly to pour upon = into the hands (Job 16:11), i.e., to give over (הִסְגִּיר) into the power of the sword; effundent eum is (much the same as in Job 4:19; Job 18:18, and frequently) equivalent to effundetur. The enallage is like Psa 5:10; Psa 7:2., and frequently: the singular refers to each individual of the homogeneous multitude, or to this multitude itself as a concrete persona moralis. The king, however, who is now banished from Jerusalem to the habitation of jackals, will, whilst they become a portion (מְנָת = מְנָוֶת), i.e., prey, of the jackals (vid., the fulfilment in 2Sa 18:7.), rejoice in Elohim. Every one who sweareth by Him shall boast himself. Theodoret understands this of swearing κατὰ τὴν τοῦ βασιλέως σωτηρίαν. Hengstenberg compares the oath חֵי פַרְעֹה, Gen 42:15. Ewald also (§217, f) assumes this explanation to be unquestionable. But the Israelite is to swear by the name of Jahve and by no other, Deu 6:13; Isa 65:16, cf. Amo 8:14. If the king were meant, why was it not rather expressed by הַנִשְׁבַּע לֹו, he who swears allegiance to him? The syntax does not help us to decide to what the בֹּו refers. Neinrich Moeller (1573) says of the בו as referred to the king: peregrinum est et coactum; and A. H. Franke in his Introductio in Psalterium says of it as referred to Elohim: coactum est. So far as the language is concerned, both references are admissible; but as regards the subject-matter, only the latter. The meaning, as everywhere else, is a searing by God. He who, without allowing himself to turn from it, swore by Elohim, the God of Israel, the God of David His anointed, and therefore acknowledged Him as the Being exalted above all things, shall boast himself or “glory,” inasmuch as it shall be practically seen how well-founded and wise was this recognition. He shall glory, for the mouth of those who speak lies shall be stopped, forcibly closed, viz., those who, together with confidence in the Christ of God, have by falsehood also undermined the reverence which is due to God Himself. Psa 64:1-10 closes very similarly, and hence is placed next in order.