Rejoicing in the Lord's Creative Word and Covenant Care

Psa 33:6-9 God’s praiseworthiness ( b ) as the Creator of the world in the kingdom of Nature. Jahve’s דּבר is His almighty “Let there be;” and רוח פּיו (inasmuch as the breath is here regarded as the material of which the word is formed and the bearer of the word) is the command, or in general, the operation of His commanding omnipotence (Job 15:30, cf. Job 4:9; Isa 34:16, cf.

Psa 11:4). The heavens above and the waters beneath stand side by side as miracles of creation. The display of His power in the waters of the sea consists in His having confined them within fixed bounds and keeping them within these. נד is a pile, i. e. , a piled up heap (Arabic nadd ), and more especially an inference to harvest: like such a heap do the convex waters of the sea, being firmly held together, rise above the level of the continents.

The expression is like that in Jos 3:13, Jos 3:15, cf. Exo 15:8; although there the reference is to a miracle occurring in the course of history, and in this passage to a miracle of creation. כּנס refers to the heap itself, not to the walls of the storehouses as holding together. This latter figure is not introduced until Psa 33:7 : the bed of the sea and those of the rivers are, as it were, אוצרות, treasuries or storehouses, in which God has deposited the deep, foaming waves or surging mass of waters.

The inhabitants (ישׁבי, not יושׁבי) of the earth have cause to fear God who is thus omnipotent (מן, in the sense of falling back from in terror); for He need only speak the word and that which He wills comes into being out of nothing, as we see from the hexaëmeron or history of Creation, but which is also confirmed in human history (Lam 3:37). He need only command and it stands forth like an obedient servant, that appears in all haste at the call of his lord, Psa 119:91.

Psa 33:6-9 God’s praiseworthiness ( b ) as the Creator of the world in the kingdom of Nature. Jahve’s דּבר is His almighty “Let there be;” and רוח פּיו (inasmuch as the breath is here regarded as the material of which the word is formed and the bearer of the word) is the command, or in general, the operation of His commanding omnipotence (Job 15:30, cf. Job 4:9; Isa 34:16, cf.

Psa 11:4). The heavens above and the waters beneath stand side by side as miracles of creation. The display of His power in the waters of the sea consists in His having confined them within fixed bounds and keeping them within these. נד is a pile, i. e. , a piled up heap (Arabic nadd ), and more especially an inference to harvest: like such a heap do the convex waters of the sea, being firmly held together, rise above the level of the continents.

The expression is like that in Jos 3:13, Jos 3:15, cf. Exo 15:8; although there the reference is to a miracle occurring in the course of history, and in this passage to a miracle of creation. כּנס refers to the heap itself, not to the walls of the storehouses as holding together. This latter figure is not introduced until Psa 33:7 : the bed of the sea and those of the rivers are, as it were, אוצרות, treasuries or storehouses, in which God has deposited the deep, foaming waves or surging mass of waters.

The inhabitants (ישׁבי, not יושׁבי) of the earth have cause to fear God who is thus omnipotent (מן, in the sense of falling back from in terror); for He need only speak the word and that which He wills comes into being out of nothing, as we see from the hexaëmeron or history of Creation, but which is also confirmed in human history (Lam 3:37). He need only command and it stands forth like an obedient servant, that appears in all haste at the call of his lord, Psa 119:91.

Psa 33:6-9 God’s praiseworthiness ( b ) as the Creator of the world in the kingdom of Nature. Jahve’s דּבר is His almighty “Let there be;” and רוח פּיו (inasmuch as the breath is here regarded as the material of which the word is formed and the bearer of the word) is the command, or in general, the operation of His commanding omnipotence (Job 15:30, cf. Job 4:9; Isa 34:16, cf.

Psa 11:4). The heavens above and the waters beneath stand side by side as miracles of creation. The display of His power in the waters of the sea consists in His having confined them within fixed bounds and keeping them within these. נד is a pile, i. e. , a piled up heap (Arabic nadd ), and more especially an inference to harvest: like such a heap do the convex waters of the sea, being firmly held together, rise above the level of the continents.

The expression is like that in Jos 3:13, Jos 3:15, cf. Exo 15:8; although there the reference is to a miracle occurring in the course of history, and in this passage to a miracle of creation. כּנס refers to the heap itself, not to the walls of the storehouses as holding together. This latter figure is not introduced until Psa 33:7 : the bed of the sea and those of the rivers are, as it were, אוצרות, treasuries or storehouses, in which God has deposited the deep, foaming waves or surging mass of waters.

The inhabitants (ישׁבי, not יושׁבי) of the earth have cause to fear God who is thus omnipotent (מן, in the sense of falling back from in terror); for He need only speak the word and that which He wills comes into being out of nothing, as we see from the hexaëmeron or history of Creation, but which is also confirmed in human history (Lam 3:37). He need only command and it stands forth like an obedient servant, that appears in all haste at the call of his lord, Psa 119:91.

Psa 33:6-9 God’s praiseworthiness ( b ) as the Creator of the world in the kingdom of Nature. Jahve’s דּבר is His almighty “Let there be;” and רוח פּיו (inasmuch as the breath is here regarded as the material of which the word is formed and the bearer of the word) is the command, or in general, the operation of His commanding omnipotence (Job 15:30, cf. Job 4:9; Isa 34:16, cf.

Psa 11:4). The heavens above and the waters beneath stand side by side as miracles of creation. The display of His power in the waters of the sea consists in His having confined them within fixed bounds and keeping them within these. נד is a pile, i. e. , a piled up heap (Arabic nadd ), and more especially an inference to harvest: like such a heap do the convex waters of the sea, being firmly held together, rise above the level of the continents.

The expression is like that in Jos 3:13, Jos 3:15, cf. Exo 15:8; although there the reference is to a miracle occurring in the course of history, and in this passage to a miracle of creation. כּנס refers to the heap itself, not to the walls of the storehouses as holding together. This latter figure is not introduced until Psa 33:7 : the bed of the sea and those of the rivers are, as it were, אוצרות, treasuries or storehouses, in which God has deposited the deep, foaming waves or surging mass of waters.

The inhabitants (ישׁבי, not יושׁבי) of the earth have cause to fear God who is thus omnipotent (מן, in the sense of falling back from in terror); for He need only speak the word and that which He wills comes into being out of nothing, as we see from the hexaëmeron or history of Creation, but which is also confirmed in human history (Lam 3:37). He need only command and it stands forth like an obedient servant, that appears in all haste at the call of his lord, Psa 119:91.

Psa 33:10-11 His praiseworthiness ( c ) as the irresistible Ruler in the history of men. Since in 2Sa 15:34; 2Sa 17:14, and frequently, הפר עצה is a common phrase, therefore heepiyr as in Psa 89:34, Eze 17:19, is equivalent to הפר (Ges. §67, rem. 9). The perfects are not used in the abstract, but of that which has been experienced most recently, since the “new song” presupposes new matter.

With Psa 33:11 compare Pro 19:21. The עצת of God is the unity of the “thoughts of His heart,” i. e. , of the ideas, which form the inmost part, the ultimate motives of everything that takes place. The whole history of the world is the uninterrupted carrying out of a divine plan of salvation, the primary object of which is His people, but in and with these are included humanity at large.

Psa 33:10-11 His praiseworthiness ( c ) as the irresistible Ruler in the history of men. Since in 2Sa 15:34; 2Sa 17:14, and frequently, הפר עצה is a common phrase, therefore heepiyr as in Psa 89:34, Eze 17:19, is equivalent to הפר (Ges. §67, rem. 9). The perfects are not used in the abstract, but of that which has been experienced most recently, since the “new song” presupposes new matter.

With Psa 33:11 compare Pro 19:21. The עצת of God is the unity of the “thoughts of His heart,” i. e. , of the ideas, which form the inmost part, the ultimate motives of everything that takes place. The whole history of the world is the uninterrupted carrying out of a divine plan of salvation, the primary object of which is His people, but in and with these are included humanity at large.

Psa 33:12-19 Hence the call to praise God is supported (2) by a setting forth of that which His people possess in Him. This portion of the song is like a paraphrase of the אשׁרי in Deu 33:29. The theme in Psa 33:12 is proved in Psa 33:13 by the fact, that Jahve is the omniscient Ruler, because He is the Creator of men, without whose knowledge nothing is undertaken either secretly or openly, and especially if against His people.

Then in Psa 33:16 it is supported by the fact, that His people have in Jahve a stronger defence than the greatest worldly power would be. Jahve is called the fashioner of all the hearts of men, as in Zec 12:1, cf. Pro 24:12, as being their Maker. As such He is also the observer of all the works of men; for His is acquainted with their origin in the laboratory of the heart, which He as Creator has formed.

Hupfeld takes יחד as an equalisation ( pariter ac ) of the two appositions; but then it ought to be וּמבין (cf. Psa 49:3, Psa 49:11). The lxx correctly renders it καταμόνας, singillatim . It is also needless to translate it, as Hupfeld does: He who formed, qui finxit ; for the hearts of men were not from the very first created all at one time, but the primeval impartation of spirit-life is continued at every birth in some mysterious way.

God is the Father of spirits, Heb 12:9. For this very reason everything that exists, even to the most hidden thing, is encompassed by His omniscience and omnipotence. He exercises an omniscient control over all things, and makes all things subservient to the designs of His plan of the universe, which, so far as His people are concerned, is the plan of salvation.

Without Him nothing comes to pass; but through Him everything takes place. The victory of the king, and the safety of the warrior, are not their own works. Their great military power and bodily strength can accomplish nothing without God, who can also be mighty in the feeble. Even for purposes of victory (תּשׁוּעה, cf. ישׁוּעה, Psa 21:2) the war-horse is שׁקר, i.

e. , a thing that promises much, but can in reality do nothing; it is not its great strength, by which it enables the trooper to escape (ימלּט). “The horse,” says Solomon in Pro 21:31, “is equipped for the day of battle, but התּשׁוּעה לה, Jahve’s is the victory,” He giveth it to whomsoever He will. The ultimate ends of all things that come to pass are in His hands, and - as Psa 33:18.

say, directing special attention to this important truth by הנּה - the eye of this God, that is to say the final aim of His government of the world, is directed towards them that fear Him, is pointed at them that hope in His mercy (למיחלים). In Psa 33:19, the object, לחסדּו, is expanded by way of example. From His mercy or loving-kindness, not from any acts of their own, conscious of their limited condition and feebleness, they look for protection in the midst of the greatest peril, and for the preservation of their life in famine.

Psa 20:8 is very similar; but the one passage sounds as independent as the other.

Psa 33:12-19 Hence the call to praise God is supported (2) by a setting forth of that which His people possess in Him. This portion of the song is like a paraphrase of the אשׁרי in Deu 33:29. The theme in Psa 33:12 is proved in Psa 33:13 by the fact, that Jahve is the omniscient Ruler, because He is the Creator of men, without whose knowledge nothing is undertaken either secretly or openly, and especially if against His people.

Then in Psa 33:16 it is supported by the fact, that His people have in Jahve a stronger defence than the greatest worldly power would be. Jahve is called the fashioner of all the hearts of men, as in Zec 12:1, cf. Pro 24:12, as being their Maker. As such He is also the observer of all the works of men; for His is acquainted with their origin in the laboratory of the heart, which He as Creator has formed.

Hupfeld takes יחד as an equalisation ( pariter ac ) of the two appositions; but then it ought to be וּמבין (cf. Psa 49:3, Psa 49:11). The lxx correctly renders it καταμόνας, singillatim . It is also needless to translate it, as Hupfeld does: He who formed, qui finxit ; for the hearts of men were not from the very first created all at one time, but the primeval impartation of spirit-life is continued at every birth in some mysterious way.

God is the Father of spirits, Heb 12:9. For this very reason everything that exists, even to the most hidden thing, is encompassed by His omniscience and omnipotence. He exercises an omniscient control over all things, and makes all things subservient to the designs of His plan of the universe, which, so far as His people are concerned, is the plan of salvation.

Without Him nothing comes to pass; but through Him everything takes place. The victory of the king, and the safety of the warrior, are not their own works. Their great military power and bodily strength can accomplish nothing without God, who can also be mighty in the feeble. Even for purposes of victory (תּשׁוּעה, cf. ישׁוּעה, Psa 21:2) the war-horse is שׁקר, i.

e. , a thing that promises much, but can in reality do nothing; it is not its great strength, by which it enables the trooper to escape (ימלּט). “The horse,” says Solomon in Pro 21:31, “is equipped for the day of battle, but התּשׁוּעה לה, Jahve’s is the victory,” He giveth it to whomsoever He will. The ultimate ends of all things that come to pass are in His hands, and - as Psa 33:18.

say, directing special attention to this important truth by הנּה - the eye of this God, that is to say the final aim of His government of the world, is directed towards them that fear Him, is pointed at them that hope in His mercy (למיחלים). In Psa 33:19, the object, לחסדּו, is expanded by way of example. From His mercy or loving-kindness, not from any acts of their own, conscious of their limited condition and feebleness, they look for protection in the midst of the greatest peril, and for the preservation of their life in famine.

Psa 20:8 is very similar; but the one passage sounds as independent as the other.

Psa 33:12-19 Hence the call to praise God is supported (2) by a setting forth of that which His people possess in Him. This portion of the song is like a paraphrase of the אשׁרי in Deu 33:29. The theme in Psa 33:12 is proved in Psa 33:13 by the fact, that Jahve is the omniscient Ruler, because He is the Creator of men, without whose knowledge nothing is undertaken either secretly or openly, and especially if against His people.

Then in Psa 33:16 it is supported by the fact, that His people have in Jahve a stronger defence than the greatest worldly power would be. Jahve is called the fashioner of all the hearts of men, as in Zec 12:1, cf. Pro 24:12, as being their Maker. As such He is also the observer of all the works of men; for His is acquainted with their origin in the laboratory of the heart, which He as Creator has formed.

Hupfeld takes יחד as an equalisation ( pariter ac ) of the two appositions; but then it ought to be וּמבין (cf. Psa 49:3, Psa 49:11). The lxx correctly renders it καταμόνας, singillatim . It is also needless to translate it, as Hupfeld does: He who formed, qui finxit ; for the hearts of men were not from the very first created all at one time, but the primeval impartation of spirit-life is continued at every birth in some mysterious way.

God is the Father of spirits, Heb 12:9. For this very reason everything that exists, even to the most hidden thing, is encompassed by His omniscience and omnipotence. He exercises an omniscient control over all things, and makes all things subservient to the designs of His plan of the universe, which, so far as His people are concerned, is the plan of salvation.

Without Him nothing comes to pass; but through Him everything takes place. The victory of the king, and the safety of the warrior, are not their own works. Their great military power and bodily strength can accomplish nothing without God, who can also be mighty in the feeble. Even for purposes of victory (תּשׁוּעה, cf. ישׁוּעה, Psa 21:2) the war-horse is שׁקר, i.

e. , a thing that promises much, but can in reality do nothing; it is not its great strength, by which it enables the trooper to escape (ימלּט). “The horse,” says Solomon in Pro 21:31, “is equipped for the day of battle, but התּשׁוּעה לה, Jahve’s is the victory,” He giveth it to whomsoever He will. The ultimate ends of all things that come to pass are in His hands, and - as Psa 33:18.

say, directing special attention to this important truth by הנּה - the eye of this God, that is to say the final aim of His government of the world, is directed towards them that fear Him, is pointed at them that hope in His mercy (למיחלים). In Psa 33:19, the object, לחסדּו, is expanded by way of example. From His mercy or loving-kindness, not from any acts of their own, conscious of their limited condition and feebleness, they look for protection in the midst of the greatest peril, and for the preservation of their life in famine.

Psa 20:8 is very similar; but the one passage sounds as independent as the other.

Psa 33:12-19 Hence the call to praise God is supported (2) by a setting forth of that which His people possess in Him. This portion of the song is like a paraphrase of the אשׁרי in Deu 33:29. The theme in Psa 33:12 is proved in Psa 33:13 by the fact, that Jahve is the omniscient Ruler, because He is the Creator of men, without whose knowledge nothing is undertaken either secretly or openly, and especially if against His people.

Then in Psa 33:16 it is supported by the fact, that His people have in Jahve a stronger defence than the greatest worldly power would be. Jahve is called the fashioner of all the hearts of men, as in Zec 12:1, cf. Pro 24:12, as being their Maker. As such He is also the observer of all the works of men; for His is acquainted with their origin in the laboratory of the heart, which He as Creator has formed.

Hupfeld takes יחד as an equalisation ( pariter ac ) of the two appositions; but then it ought to be וּמבין (cf. Psa 49:3, Psa 49:11). The lxx correctly renders it καταμόνας, singillatim . It is also needless to translate it, as Hupfeld does: He who formed, qui finxit ; for the hearts of men were not from the very first created all at one time, but the primeval impartation of spirit-life is continued at every birth in some mysterious way.

God is the Father of spirits, Heb 12:9. For this very reason everything that exists, even to the most hidden thing, is encompassed by His omniscience and omnipotence. He exercises an omniscient control over all things, and makes all things subservient to the designs of His plan of the universe, which, so far as His people are concerned, is the plan of salvation.

Without Him nothing comes to pass; but through Him everything takes place. The victory of the king, and the safety of the warrior, are not their own works. Their great military power and bodily strength can accomplish nothing without God, who can also be mighty in the feeble. Even for purposes of victory (תּשׁוּעה, cf. ישׁוּעה, Psa 21:2) the war-horse is שׁקר, i.

e. , a thing that promises much, but can in reality do nothing; it is not its great strength, by which it enables the trooper to escape (ימלּט). “The horse,” says Solomon in Pro 21:31, “is equipped for the day of battle, but התּשׁוּעה לה, Jahve’s is the victory,” He giveth it to whomsoever He will. The ultimate ends of all things that come to pass are in His hands, and - as Psa 33:18.

say, directing special attention to this important truth by הנּה - the eye of this God, that is to say the final aim of His government of the world, is directed towards them that fear Him, is pointed at them that hope in His mercy (למיחלים). In Psa 33:19, the object, לחסדּו, is expanded by way of example. From His mercy or loving-kindness, not from any acts of their own, conscious of their limited condition and feebleness, they look for protection in the midst of the greatest peril, and for the preservation of their life in famine.

Psa 20:8 is very similar; but the one passage sounds as independent as the other.

Psa 33:12-19 Hence the call to praise God is supported (2) by a setting forth of that which His people possess in Him. This portion of the song is like a paraphrase of the אשׁרי in Deu 33:29. The theme in Psa 33:12 is proved in Psa 33:13 by the fact, that Jahve is the omniscient Ruler, because He is the Creator of men, without whose knowledge nothing is undertaken either secretly or openly, and especially if against His people.

Then in Psa 33:16 it is supported by the fact, that His people have in Jahve a stronger defence than the greatest worldly power would be. Jahve is called the fashioner of all the hearts of men, as in Zec 12:1, cf. Pro 24:12, as being their Maker. As such He is also the observer of all the works of men; for His is acquainted with their origin in the laboratory of the heart, which He as Creator has formed.

Hupfeld takes יחד as an equalisation ( pariter ac ) of the two appositions; but then it ought to be וּמבין (cf. Psa 49:3, Psa 49:11). The lxx correctly renders it καταμόνας, singillatim . It is also needless to translate it, as Hupfeld does: He who formed, qui finxit ; for the hearts of men were not from the very first created all at one time, but the primeval impartation of spirit-life is continued at every birth in some mysterious way.

God is the Father of spirits, Heb 12:9. For this very reason everything that exists, even to the most hidden thing, is encompassed by His omniscience and omnipotence. He exercises an omniscient control over all things, and makes all things subservient to the designs of His plan of the universe, which, so far as His people are concerned, is the plan of salvation.

Without Him nothing comes to pass; but through Him everything takes place. The victory of the king, and the safety of the warrior, are not their own works. Their great military power and bodily strength can accomplish nothing without God, who can also be mighty in the feeble. Even for purposes of victory (תּשׁוּעה, cf. ישׁוּעה, Psa 21:2) the war-horse is שׁקר, i.

e. , a thing that promises much, but can in reality do nothing; it is not its great strength, by which it enables the trooper to escape (ימלּט). “The horse,” says Solomon in Pro 21:31, “is equipped for the day of battle, but התּשׁוּעה לה, Jahve’s is the victory,” He giveth it to whomsoever He will. The ultimate ends of all things that come to pass are in His hands, and - as Psa 33:18.

say, directing special attention to this important truth by הנּה - the eye of this God, that is to say the final aim of His government of the world, is directed towards them that fear Him, is pointed at them that hope in His mercy (למיחלים). In Psa 33:19, the object, לחסדּו, is expanded by way of example. From His mercy or loving-kindness, not from any acts of their own, conscious of their limited condition and feebleness, they look for protection in the midst of the greatest peril, and for the preservation of their life in famine.

Psa 20:8 is very similar; but the one passage sounds as independent as the other.

Psa 33:12-19 Hence the call to praise God is supported (2) by a setting forth of that which His people possess in Him. This portion of the song is like a paraphrase of the אשׁרי in Deu 33:29. The theme in Psa 33:12 is proved in Psa 33:13 by the fact, that Jahve is the omniscient Ruler, because He is the Creator of men, without whose knowledge nothing is undertaken either secretly or openly, and especially if against His people.

Then in Psa 33:16 it is supported by the fact, that His people have in Jahve a stronger defence than the greatest worldly power would be. Jahve is called the fashioner of all the hearts of men, as in Zec 12:1, cf. Pro 24:12, as being their Maker. As such He is also the observer of all the works of men; for His is acquainted with their origin in the laboratory of the heart, which He as Creator has formed.

Hupfeld takes יחד as an equalisation ( pariter ac ) of the two appositions; but then it ought to be וּמבין (cf. Psa 49:3, Psa 49:11). The lxx correctly renders it καταμόνας, singillatim . It is also needless to translate it, as Hupfeld does: He who formed, qui finxit ; for the hearts of men were not from the very first created all at one time, but the primeval impartation of spirit-life is continued at every birth in some mysterious way.

God is the Father of spirits, Heb 12:9. For this very reason everything that exists, even to the most hidden thing, is encompassed by His omniscience and omnipotence. He exercises an omniscient control over all things, and makes all things subservient to the designs of His plan of the universe, which, so far as His people are concerned, is the plan of salvation.

Without Him nothing comes to pass; but through Him everything takes place. The victory of the king, and the safety of the warrior, are not their own works. Their great military power and bodily strength can accomplish nothing without God, who can also be mighty in the feeble. Even for purposes of victory (תּשׁוּעה, cf. ישׁוּעה, Psa 21:2) the war-horse is שׁקר, i.

e. , a thing that promises much, but can in reality do nothing; it is not its great strength, by which it enables the trooper to escape (ימלּט). “The horse,” says Solomon in Pro 21:31, “is equipped for the day of battle, but התּשׁוּעה לה, Jahve’s is the victory,” He giveth it to whomsoever He will. The ultimate ends of all things that come to pass are in His hands, and - as Psa 33:18.

say, directing special attention to this important truth by הנּה - the eye of this God, that is to say the final aim of His government of the world, is directed towards them that fear Him, is pointed at them that hope in His mercy (למיחלים). In Psa 33:19, the object, לחסדּו, is expanded by way of example. From His mercy or loving-kindness, not from any acts of their own, conscious of their limited condition and feebleness, they look for protection in the midst of the greatest peril, and for the preservation of their life in famine.

Psa 20:8 is very similar; but the one passage sounds as independent as the other.

Psa 33:12-19 Hence the call to praise God is supported (2) by a setting forth of that which His people possess in Him. This portion of the song is like a paraphrase of the אשׁרי in Deu 33:29. The theme in Psa 33:12 is proved in Psa 33:13 by the fact, that Jahve is the omniscient Ruler, because He is the Creator of men, without whose knowledge nothing is undertaken either secretly or openly, and especially if against His people.

Then in Psa 33:16 it is supported by the fact, that His people have in Jahve a stronger defence than the greatest worldly power would be. Jahve is called the fashioner of all the hearts of men, as in Zec 12:1, cf. Pro 24:12, as being their Maker. As such He is also the observer of all the works of men; for His is acquainted with their origin in the laboratory of the heart, which He as Creator has formed.

Hupfeld takes יחד as an equalisation ( pariter ac ) of the two appositions; but then it ought to be וּמבין (cf. Psa 49:3, Psa 49:11). The lxx correctly renders it καταμόνας, singillatim . It is also needless to translate it, as Hupfeld does: He who formed, qui finxit ; for the hearts of men were not from the very first created all at one time, but the primeval impartation of spirit-life is continued at every birth in some mysterious way.

God is the Father of spirits, Heb 12:9. For this very reason everything that exists, even to the most hidden thing, is encompassed by His omniscience and omnipotence. He exercises an omniscient control over all things, and makes all things subservient to the designs of His plan of the universe, which, so far as His people are concerned, is the plan of salvation.

Without Him nothing comes to pass; but through Him everything takes place. The victory of the king, and the safety of the warrior, are not their own works. Their great military power and bodily strength can accomplish nothing without God, who can also be mighty in the feeble. Even for purposes of victory (תּשׁוּעה, cf. ישׁוּעה, Psa 21:2) the war-horse is שׁקר, i.

e. , a thing that promises much, but can in reality do nothing; it is not its great strength, by which it enables the trooper to escape (ימלּט). “The horse,” says Solomon in Pro 21:31, “is equipped for the day of battle, but התּשׁוּעה לה, Jahve’s is the victory,” He giveth it to whomsoever He will. The ultimate ends of all things that come to pass are in His hands, and - as Psa 33:18.

say, directing special attention to this important truth by הנּה - the eye of this God, that is to say the final aim of His government of the world, is directed towards them that fear Him, is pointed at them that hope in His mercy (למיחלים). In Psa 33:19, the object, לחסדּו, is expanded by way of example. From His mercy or loving-kindness, not from any acts of their own, conscious of their limited condition and feebleness, they look for protection in the midst of the greatest peril, and for the preservation of their life in famine.

Psa 20:8 is very similar; but the one passage sounds as independent as the other.

Psa 33:12-19 Hence the call to praise God is supported (2) by a setting forth of that which His people possess in Him. This portion of the song is like a paraphrase of the אשׁרי in Deu 33:29. The theme in Psa 33:12 is proved in Psa 33:13 by the fact, that Jahve is the omniscient Ruler, because He is the Creator of men, without whose knowledge nothing is undertaken either secretly or openly, and especially if against His people.

Then in Psa 33:16 it is supported by the fact, that His people have in Jahve a stronger defence than the greatest worldly power would be. Jahve is called the fashioner of all the hearts of men, as in Zec 12:1, cf. Pro 24:12, as being their Maker. As such He is also the observer of all the works of men; for His is acquainted with their origin in the laboratory of the heart, which He as Creator has formed.

Hupfeld takes יחד as an equalisation ( pariter ac ) of the two appositions; but then it ought to be וּמבין (cf. Psa 49:3, Psa 49:11). The lxx correctly renders it καταμόνας, singillatim . It is also needless to translate it, as Hupfeld does: He who formed, qui finxit ; for the hearts of men were not from the very first created all at one time, but the primeval impartation of spirit-life is continued at every birth in some mysterious way.

God is the Father of spirits, Heb 12:9. For this very reason everything that exists, even to the most hidden thing, is encompassed by His omniscience and omnipotence. He exercises an omniscient control over all things, and makes all things subservient to the designs of His plan of the universe, which, so far as His people are concerned, is the plan of salvation.

Without Him nothing comes to pass; but through Him everything takes place. The victory of the king, and the safety of the warrior, are not their own works. Their great military power and bodily strength can accomplish nothing without God, who can also be mighty in the feeble. Even for purposes of victory (תּשׁוּעה, cf. ישׁוּעה, Psa 21:2) the war-horse is שׁקר, i.

e. , a thing that promises much, but can in reality do nothing; it is not its great strength, by which it enables the trooper to escape (ימלּט). “The horse,” says Solomon in Pro 21:31, “is equipped for the day of battle, but התּשׁוּעה לה, Jahve’s is the victory,” He giveth it to whomsoever He will. The ultimate ends of all things that come to pass are in His hands, and - as Psa 33:18.

say, directing special attention to this important truth by הנּה - the eye of this God, that is to say the final aim of His government of the world, is directed towards them that fear Him, is pointed at them that hope in His mercy (למיחלים). In Psa 33:19, the object, לחסדּו, is expanded by way of example. From His mercy or loving-kindness, not from any acts of their own, conscious of their limited condition and feebleness, they look for protection in the midst of the greatest peril, and for the preservation of their life in famine.

Psa 20:8 is very similar; but the one passage sounds as independent as the other.

Psa 33:20-22 Accordingly, in this closing hexastich, the church acknowledges Him as its help, its shield, and its source of joy. Besides the passage before us, חכּה occurs in only one other instance in the Psalter, viz. , Psa 106:13. This word, which belongs to the group of words signifying hoping and waiting, is perhaps from the root חך (Arab. ḥk' , ḥkâ , firmiter constringere sc.

nodum ), to be firm, compact, like קוּה from קוה, to pull tight or fast, cf. the German harren (to wait) and hart (hard, compact). In Psa 33:20 we still hear the echo of the primary passage Deu 33:29 (cf. Deu 33:26). The emphasis, as in Psa 115:9-11, rests upon הוּא, into which בּו, in Psa 33:21, puts this thought, viz. , He is the unlimited sphere, the inexhaustible matter, the perennial spring of our joy.

The second כּי confirms this subjectively. His holy Name is His church’s ground of faith, of love, and of hope; for from thence comes its salvation. It can boldly pray that the mercy of the Lord may be upon it, for it waits upon Him, and man’s waiting or hoping and God’s giving are reciprocally conditioned. This is the meaning of the כּאשׁר. God is true to His word.

The Te Deum laudamus of Ambrose closes in the same way.

Psa 33:20-22 Accordingly, in this closing hexastich, the church acknowledges Him as its help, its shield, and its source of joy. Besides the passage before us, חכּה occurs in only one other instance in the Psalter, viz. , Psa 106:13. This word, which belongs to the group of words signifying hoping and waiting, is perhaps from the root חך (Arab. ḥk' , ḥkâ , firmiter constringere sc.

nodum ), to be firm, compact, like קוּה from קוה, to pull tight or fast, cf. the German harren (to wait) and hart (hard, compact). In Psa 33:20 we still hear the echo of the primary passage Deu 33:29 (cf. Deu 33:26). The emphasis, as in Psa 115:9-11, rests upon הוּא, into which בּו, in Psa 33:21, puts this thought, viz. , He is the unlimited sphere, the inexhaustible matter, the perennial spring of our joy.

The second כּי confirms this subjectively. His holy Name is His church’s ground of faith, of love, and of hope; for from thence comes its salvation. It can boldly pray that the mercy of the Lord may be upon it, for it waits upon Him, and man’s waiting or hoping and God’s giving are reciprocally conditioned. This is the meaning of the כּאשׁר. God is true to His word.

The Te Deum laudamus of Ambrose closes in the same way.

Psa 33:20-22 Accordingly, in this closing hexastich, the church acknowledges Him as its help, its shield, and its source of joy. Besides the passage before us, חכּה occurs in only one other instance in the Psalter, viz. , Psa 106:13. This word, which belongs to the group of words signifying hoping and waiting, is perhaps from the root חך (Arab. ḥk' , ḥkâ , firmiter constringere sc.

nodum ), to be firm, compact, like קוּה from קוה, to pull tight or fast, cf. the German harren (to wait) and hart (hard, compact). In Psa 33:20 we still hear the echo of the primary passage Deu 33:29 (cf. Deu 33:26). The emphasis, as in Psa 115:9-11, rests upon הוּא, into which בּו, in Psa 33:21, puts this thought, viz. , He is the unlimited sphere, the inexhaustible matter, the perennial spring of our joy.

The second כּי confirms this subjectively. His holy Name is His church’s ground of faith, of love, and of hope; for from thence comes its salvation. It can boldly pray that the mercy of the Lord may be upon it, for it waits upon Him, and man’s waiting or hoping and God’s giving are reciprocally conditioned. This is the meaning of the כּאשׁר. God is true to His word.

The Te Deum laudamus of Ambrose closes in the same way.

In Psa 33:18 we heard the words, “Behold, the eye of Jahve is directed toward them that fear Him,” and in Psa 34:16 we hear this same grand thought, “the eyes of Jahve are directed towards the righteous. ” Ps 34 is one of the eight Psalms which are assigned, by their inscriptions, to the time of David’s persecution by Saul, and were composed upon that weary way of suffering extending from Gibea of Saul to Ziklag.

(The following is an approximation to their chronological order: Ps 7, 59, Psa 56:1-13, 34, Psa 52:1-9, Psa 57:1-11, Psa 142:1-7, Psa 54:1-7). The inscription runs: Of David, when he disguised his understanding (טעמּו with Dag . , lest it should be pronounced טעמו) before Abimelech, and he drove him away (ויגרשׁהוּ with Chateph Pathach , as is always the case with verbs whose second radical is ר, if the accent is on the third radical) and he departed .

David, being pressed by Saul, fled into the territory of the Philistines; here he was recognised as the man who had proved such a dangerous enemy to them years since and he was brought before Achish, the king. Psa 56:1-13 is a prayer which implores help in the trouble of this period (and its relation to Psa 24:1-10 resembles that of Ps 51 to Psa 32:1-11). David’s life would have been lost had not his desperate attempt to escape by playing the part of a madman been successful.

The king commanded him to depart, and David betook himself to a place of concealment in his own country, viz. , the cave of Adullam in the wilderness of Judah. The correctness of the inscription has been disputed. Hupfeld maintains that the writer has blindly taken it from 1Sa 21:14. According to Redslob, Hitzig, Olshausen, and Stähelin, he had reasons for so doing, although they are invalid.

The טעמוּ of the Psalm (Psa 34:9) seemed to him to accord with טעמּו, 1Sa 21:14; and in addition to this, he combined תּתהלּל, gloraris , of the Psalm (Psa 34:3) with ויּתהלל, insanivit , 1Sa 21:14. We come to a different conclusion. The Psalm does not contain any express reference to that incident in Philistia, hence we infer that the writer of the inscription knew of this reference from tradition.

His source of information is not the Books of Samuel; for there the king is called אכישׁ, whereas he calls him אבימלך, and this, as even Basil has perceived (vid. , Euthymius Zigadenus’ introduction to this Psalm), is the title of the Philistine kings, just as Pharaoh is title of the Egyptian, Agag of the Amalekite, and Lucumo of the Etruscan kings. His source of information, as a comparison of 2Sa 22:1 with Psa 18:1 shows, is a different work, viz.

, the Annals of David, in which he has traced the Psalm before us and other Psalms to their historical connection, and then indicated it by an inscription in words taken from that source. The fact of the Psalm being alphabetical says nothing against David as its author (vid. , on Ps 9-10). It is not arranged for music; for although it begins after the manner of a song of praise, it soon passes into the didactic tone.

It consists of verses of two lines, which follow one another according to the order of the letters of the alphabet. The ו is wanting, just as the נ is wanting in Ps 145; ; and after ת, as in Ps 25, which is the counterpart to Ps 34, follows a second supernumerary פ.

Psa 34:1-3 (Hebrew_Bible_34:2-4) The poet begins with the praise of Jahve, and calls upon all the pious to unite with him in praising Him. The substantival clause Psa 34:2 , is intended to have just as much the force of a cohortative as the verbal clause Psa 34:2 . אברכה, like ויגרשׁהו, is to be written with Chateph-Pathach in the middle syllable. In distinction from עניּים, afflicti , ענוים signifies submissi , those who have learnt endurance or patience in the school of affliction.

The praise of the psalmist will greatly help to strengthen and encourage such; for it applies to the Deliverer of the oppressed. But in order that this praise may sound forth with strength and fulness of tone, he courts the assistance of companions in Psa 34:4. To acknowledge the divine greatness with the utterance of praise is expressed by גּדּל with an accusative in Psa 69:31; in this instance with ל: to offer גּדלּה unto Him, cf.

Psa 29:2. Even רומם has this subjective meaning: with the heart and in word and deed, to place the exalted Name of God as high as it really is in itself. In accordance with the rule, that when in any word two of the same letters follow one another and the first has a Shebâ , this Shebâ must be an audible one, and in fact Chateph Pathach preceded by Gaja (Metheg) , we must write וּנרוממה.

Psa 34:1-3 (Hebrew_Bible_34:2-4) The poet begins with the praise of Jahve, and calls upon all the pious to unite with him in praising Him. The substantival clause Psa 34:2 , is intended to have just as much the force of a cohortative as the verbal clause Psa 34:2 . אברכה, like ויגרשׁהו, is to be written with Chateph-Pathach in the middle syllable. In distinction from עניּים, afflicti , ענוים signifies submissi , those who have learnt endurance or patience in the school of affliction.

The praise of the psalmist will greatly help to strengthen and encourage such; for it applies to the Deliverer of the oppressed. But in order that this praise may sound forth with strength and fulness of tone, he courts the assistance of companions in Psa 34:4. To acknowledge the divine greatness with the utterance of praise is expressed by גּדּל with an accusative in Psa 69:31; in this instance with ל: to offer גּדלּה unto Him, cf.

Psa 29:2. Even רומם has this subjective meaning: with the heart and in word and deed, to place the exalted Name of God as high as it really is in itself. In accordance with the rule, that when in any word two of the same letters follow one another and the first has a Shebâ , this Shebâ must be an audible one, and in fact Chateph Pathach preceded by Gaja (Metheg) , we must write וּנרוממה.

Psa 34:4-6 (Hebrew_Bible_34:5-7) The poet now gives the reason for this praise by setting forth the deliverance he has experienced. He longed for God and took pains to find Him (such is the meaning of דּרשׁ in distinction from בּקּשׁ), and this striving, which took the form of prayer, did not remain without some actual answer (ענה is used of the being heard and the fulfilment as an answer to the petition of the praying one).

The perfects, as also in Psa 34:6, Psa 34:7, describe facts, one of which did not take place without the other; whereas ויּענני would give them the relation of antecedent and consequent. In Psa 34:6, his own personal experience is generalised into an experimental truth, expressed in the historical form: they look unto Him and brighten up, i. e. , whosoever looketh unto Him (הבּיט אל of a look of intense yearning, eager for salvation, as in Num 21:9; Zec 12:10) brightens up.

It is impracticable to make the ענוים from Psa 34:3 the subject; it is an act and the experience that immediately accompanies it, that is expressed with an universal subject and in gnomical perfects. The verb נהר, here as in Isa 60:5, has the signification to shine, glitter (whence נהרה, light). Theodoret renders it: Ὁ μετὰ πίστεως τῷ θεῷ προσιὼν φωτὸς ἀκτῖνας δέχεται νοεροῦ, the gracious countenance of God is reflected on their faces; to the actus directus of fides supplex succeeds the actus reflexus of fides triumphans .

It never comes to pass that their countenances must be covered with shame on account of disappointed hope: this shall not and cannot be, as the sympathetic force of אל implies. In all the three dialects חפר (חפר) has the signification of being ashamed and sacred; according to Gesenius and Fürst (root פר) it proceeds from the primary signification of reddening, blushing; in reality, however, since it is to be combined, not with Arab.

hmr , but with chmr (cf. Arab. kfr , כפר, Arab. gfr , gmr ), it proceeds from the primary signification of covering, hiding, veiling (Arabic chafira , tachaffara , used of a woman, cf. chamara , to be ashamed, to blush, to be modest, used of both sexes), so that consequently the shame-covered countenance is contrasted with that which has a bright, bold, and free look.

In Psa 34:7, this general truth is again individualised. By זה עני (like זה סיני in Psa 68:9) David points to himself. From the great peril in which he was placed at the court of the Philistines, from which God has rescued him, he turns his thoughts with gratitude and praise to all the deliverances which lie in the past.