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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Psalms 71:13 - 71:13
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In view of Psa 40:15 (Psa 70:3), Psa 35:4, Psa 35:26; Psa 109:29, and other passages, the reading of יִכָּֽלְמוּ, with the Syriac, instead of יִכְלוּ in Psa 71:13 commends itself; but there are also other instances in this Psalm of a modification of the original passages, and the course of the thoughts is now climactic: confusion, ruin (cf. Ps 6:11), and in fact ruin accompanied by reproach and shame. This is the fate that the poet desires for his deadly foes. In prospect of this he patiently composes himself, Psa 71:14 (cf. 31:25); and when righteous retribution appears, he will find new matter and ground and motive for the praise of God in addition to all such occasion as he has hitherto had. The late origin of the Psalm betrays itself again here; for instead of the praet. Hiph. הֹוסִיף (which is found only in the Books of Kings and in Ecclesiastes), the older language made use of the praet. Ka. Without ceasing shall his mouth tell (סִפֵּר, as in Jer 51:10) of God's righteousness, of God's salvation for he knows not numbers, i.e., the counting over or through of them (Psa 139:17.);
(Note: The lxx renders οὐκ ἔγνων πραγματείας; the Psalterium Romanum, non cognovi negotiationes; Psalt. Gallicum (Vulgate), non cognovi literaturam (instead of which the Psalt. Hebr., literaturas). According to Böttcher, the poet really means that he did not understand the art of writing.)
the divine proofs of righteousness or salvation עָֽצְמוּ מִסַּפֵּר (Psa 40:6), they are in themselves endless, and therefore the matter also which they furnish for praise is inexhaustible. He will tell those things which cannot be so reckoned up; he will come with the mighty deeds of the Lord Jahve, and with praise acknowledge His righteousness, Him alone. Since גְּבֻרֹות, like the New Testament δυνάμεις, usually signifies the proofs of the divine גְּבוּרָה (e.g., Psa 20:7), the Beth is the Beth of accompaniment, as e.g., in Psa 40:8; Psa 66:13. בֹּוא בְּ, vernire cum, is like Arab. j'â' b (atâ), equivalent to afferre, he will bring the proofs of the divine power, this rich material, with him. It is evident from Psa 71:18. that בגברות does not refer to the poet (in the fulness of divine strength), but, together with צדקתך, forms a pair of words that have reference to God. לְבַדֶּךָ, according to the sense, joins closely upon the suffix of צִדְקָתְךָ (cf. Ps 83:19): Thy righteousness (which has been in mercy turned towards me), Thine alone (te solum = tui solius). From youth up God has instructed him, viz., in His ways (Psa 25:4), which are worthy of all praise, and hitherto (עַד־הֵנָּה, found only in this passage in the Psalter, and elsewhere almost entirely confined to prose) has he, “the taught of Jahve” (לִמּוּד ה), had to praise the wonders of His rule and of His leadings. May God, then, not forsake him even further on עַד־זִקְנָה וְשֵׂיבָה. The poet is already old (זָקֵן), and is drawing ever nearer to שֵׂיבָה, silvery, hoary old age (cf. 1Sa 12:2). May God, then, in this stage of life also to which he has attained, preserve him in life and in His favour, until (עַד = עַד־אֲשֶׁר, as in Psa 132:5; Gen 38:11, and frequently) he shall have declared His arm, i.e., His mighty interposition in human history, to posterity (דֹּור), and to all who shall come (supply אֲשֶׁר), i.e., the whole of the future generation, His strength, i.e., the impossibility of thwarting His purposes. The primary passage for this is Psa 22:31.