1 Blessed be the LORD my strength which teacheth my hands to war, and my fingers to fight:
2 My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me.
3 LORD, what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him!
4 Man is like to vanity: his days are as a shadow that passeth away.
5 Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke.
6 Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them.
7 Send thine hand from above; rid me, and deliver me out of great waters, from the hand of strange children;
8 Whose mouth speaketh vanity, and their right hand is a right hand of falsehood.
9 I will sing a new song unto thee, O God: upon a psaltery and an instrument of ten strings will I sing praises unto thee.
10 It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful sword.
11 Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood:
12 That our sons may be as plants grown up in their youth; that our daughters may be as corner stones, polished after the similitude of a palace:
13 That our garners may be full, affording all manner of store: that our sheep may bring forth thousands and ten thousands in our streets:
14 That our oxen may be strong to labour; that there be no breaking in, nor going out; that there be no complaining in our streets.
15 Happy is that people, that is in such a case: yea, happy is that people, whose God is the LORD.
1 [[A Psalm of David.]] H1732 Blessed H1288 be the LORD H3068 my strength, H6697 which teacheth H3925 my hands H3027 to war, H7128 and my fingers H676 to fight: H4421
2 My goodness, H2617 and my fortress; H4686 my high tower, H4869 and my deliverer; H6403 my shield, H4043 and he in whom I trust; H2620 who subdueth H7286 my people H5971 under me.
3 LORD, H3068 what is man, H120 that thou takest knowledge H3045 of him! or the son H1121 of man, H582 that thou makest account H2803 of him!
4 Man H120 is like H1819 to vanity: H1892 his days H3117 are as a shadow H6738 that passeth away. H5674
5 Bow H5186 thy heavens, H8064 O LORD, H3068 and come down: H3381 touch H5060 the mountains, H2022 and they shall smoke. H6225
6 Cast forth H1299 lightning, H1300 and scatter H6327 them: shoot out H7971 thine arrows, H2671 and destroy H2000 them.
7 Send H7971 thine hand H3027 from above; H4791 rid H6475 me, and deliver H5337 me out of great H7227 waters, H4325 from the hand H3027 of strange H5236 children; H1121
8 Whose mouth H6310 speaketh H1696 vanity, H7723 and their right hand H3225 is a right hand H3225 of falsehood. H8267
9 I will sing H7891 a new H2319 song H7892 unto thee, O God: H430 upon a psaltery H5035 and an instrument of ten strings H6218 will I sing praises H2167 unto thee.
10 It is he that giveth H5414 salvation H8668 unto kings: H4428 who delivereth H6475 David H1732 his servant H5650 from the hurtful H7451 sword. H2719
11 Rid H6475 me, and deliver H5337 me from the hand H3027 of strange H5236 children, H1121 whose mouth H6310 speaketh H1696 vanity, H7723 and their right hand H3225 is a right hand H3225 of falsehood: H8267
12 That our sons H1121 may be as plants H5195 grown up H1431 in their youth; H5271 that our daughters H1323 may be as corner stones, H2106 polished H2404 after the similitude H8403 of a palace: H1964
13 That our garners H4200 may be full, H4392 affording H6329 all manner of store: H2177 H2177 that our sheep H6629 may bring forth thousands H503 and ten thousands H7231 in our streets: H2351
14 That our oxen H441 may be strong to labour; H5445 that there be no breaking in, H6556 nor going out; H3318 that there be no complaining H6682 in our streets. H7339
15 Happy H835 is that people, H5971 that is in such a case: H3602 yea, happy H835 is that people, H5971 whose God H430 is the LORD. H3068
1 Blessed be Jehovah my rock, Who teacheth my hands to war, `And' my fingers to fight:
2 My lovingkindness, and my fortress, My high tower, and my deliverer; My shield, and he in whom I take refuge; Who subdueth my people under me.
3 Jehovah, what is man, that thou takest knowledge of him? Or the son of man, that thou makest account of him?
4 Man is like to vanity: His days are as a shadow that passeth away.
5 Bow thy heavens, O Jehovah, and come down: Touch the mountains, and they shall smoke.
6 Cast forth lightning, and scatter them; Send out thine arrows, and discomfit them.
7 Stretch forth thy hand from above; Rescue me, and deliver me out of great waters, Out of the hand of aliens;
8 Whose mouth speaketh deceit, And whose right hand is a right hand of falsehood.
9 I will sing a new song unto thee, O God: Upon a psaltery of ten strings will I sing praises unto thee.
10 Thou art he that giveth salvation unto kings; Who rescueth David his servant from the hurtful sword.
11 Rescue me, and deliver me out of the hand of aliens, Whose mouth speaketh deceit, And whose right hand is a right hand of falsehood.
12 When our sons shall be as plants grown up in their youth, And our daughters as corner-stones hewn after the fashion of a palace;
13 `When' our garners are full, affording all manner of store, `And' our sheep bring forth thousands and ten thousands in our fields;
14 `When' our oxen are well laden; `When there is' no breaking in, and no going forth, And no outcry in our streets:
15 Happy is the people that is in such a case; `Yea', happy is the people whose God is Jehovah. Psalm 145 `A' `Psalm' `of' praise; of David.
1 By David. Blessed `is' Jehovah my rock, who is teaching My hands for war, my fingers for battle.
2 My kind one, and my bulwark, My tower, and my deliverer, My shield, and in whom I have trusted, Who is subduing my people under me!
3 Jehovah, what `is' man that Thou knowest him? Son of man, that Thou esteemest him?
4 Man to vanity hath been like, His days `are' as a shadow passing by.
5 Jehovah, incline Thy heavens and come down, Strike against mountains, and they smoke.
6 Send forth lightning, and scatter them, Send forth Thine arrows, and trouble them,
7 Send forth Thy hand from on high, Free me, and deliver me from many waters, From the hand of sons of a stranger,
8 Because their mouth hath spoken vanity, And their right hand `is' a right hand of falsehood.
9 O God, a new song I sing to Thee, On a psaltery of ten strings I sing praise to Thee.
10 Who is giving deliverance to kings, Who is freeing David His servant from the sword of evil.
11 Free me, and deliver me From the hand of sons of a stranger, Because their mouth hath spoken vanity, And their right hand `is' a right hand of falsehood,
12 Because our sons `are' as plants, Becoming great in their youth, Our daughters as hewn stones, Polished -- the likeness of a palace,
13 Our garners `are' full, bringing out from kind to kind, Our flocks are bringing forth thousands, Ten thousands in our out-places,
14 Our oxen are carrying, there is no breach, And there is no outgoing, And there is no crying in our broad places.
15 O the happiness of the people that is thus, O the happiness of the people whose God `is' Jehovah!
1 {[A Psalm] of David.} Blessed be Jehovah my rock, who teacheth my hands to war, my fingers to fight;
2 My mercy and my fortress, my high tower and my deliverer, my shield and he in whom I trust, who subdueth my people under me!
3 Jehovah, what is man, that thou takest knowledge of him, the son of man, that thou takest thought of him?
4 Man is like to vanity; his days are as a shadow that passeth away.
5 Jehovah, bow thy heavens, and come down; touch the mountains, that they smoke;
6 Cast forth lightnings, and scatter them; send forth thine arrows, and discomfit them:
7 Stretch out thy hands from above; rescue me, and deliver me out of great waters, from the hand of aliens,
8 Whose mouth speaketh vanity, and their right hand is a right hand of falsehood.
9 O God, I will sing a new song unto thee; with the ten-stringed lute will I sing psalms unto thee:
10 Who givest salvation unto kings; who rescuest David thy servant from the hurtful sword.
11 Rescue me, and deliver me from the hand of aliens, whose mouth speaketh vanity, and their right hand is a right hand of falsehood.
12 That our sons may be as plants grown up in their youth; our daughters as corner-columns, sculptured after the fashion of a palace:
13 Our granaries full, affording all manner of store; our sheep bringing forth thousands, ten thousands in our pastures;
14 Our kine laden [with young]; no breaking in and no going forth, and no outcry in our streets.
15 Blessed the people that is in such a case! Blessed the people whose God is Jehovah!
1 > Blessed be Yahweh, my rock, Who teaches my hands to war, And my fingers to battle:
2 My loving kindness, my fortress, My high tower, my deliverer, My shield, and he in whom I take refuge; Who subdues my people under me.
3 Yahweh, what is man, that you care for him? Or the son of man, that you think of him?
4 Man is like a breath. His days are like a shadow that passes away.
5 Part your heavens, Yahweh, and come down. Touch the mountains, and they will smoke.
6 Throw out lightning, and scatter them. Send out your arrows, and rout them.
7 Stretch out your hand from above, Rescue me, and deliver me out of great waters, Out of the hands of foreigners;
8 Whose mouths speak deceit, Whose right hand is a right hand of falsehood.
9 I will sing a new song to you, God. On a ten-stringed lyre, I will sing praises to you.
10 You are he who gives salvation to kings, Who rescues David, his servant, from the deadly sword.
11 Rescue me, and deliver me out of the hands of foreigners, Whose mouths speak deceit, Whose right hand is a right hand of falsehood.
12 Then our sons will be like well-nurtured plants, Our daughters like pillars carved to adorn a palace.
13 Our barns are full, filled with all kinds of provision. Our sheep bring forth thousands and ten thousands in our fields.
14 Our oxen will pull heavy loads. There is no breaking in, and no going away, And no outcry in our streets.
15 Happy are the people who are in such a situation. Happy are the people whose God is Yahweh.
1 <A Psalm. Of David.> Praise be to the God of my strength, teaching my hands the use of the sword, and my fingers the art of fighting:
2 He is my strength, and my Rock; my high tower, and my saviour; my keeper and my hope: he gives me authority over my people.
3 Lord, what is man, that you keep him in mind? or the son of man that you take him into account?
4 Man is like a breath: his life is like a shade which is quickly gone.
5 Come down, O Lord, from your heavens: at your touch let the mountains give out smoke.
6 With your storm-flames send them in flight: send out your arrows for their destruction.
7 Put out your hand from on high; make me free, take me safely out of the great waters, and out of the hands of strange men;
8 In whose mouths are false words, and whose right hand is a right hand of deceit.
9 I will make a new song to you, O God; I will make melody to you on an instrument of ten cords.
10 It is God who gives salvation to kings; and who kept his servant David from the wounding sword.
11 Make me free, and take me out of the hands of strange men, in whose mouths are false words, and whose right hand is a right hand of deceit.
12 Our sons are like tall young plants; and our daughters like the shining stones of a king's house;
13 Our store-houses are full of all good things; and our sheep give birth to thousands and ten thousands in our fields.
14 Our oxen are well weighted down; our cows give birth safely; there is no going out, and there is no cry of sorrow in our open places.
15 Happy is the nation whose ways are so ordered: yes, happy is the nation whose God is the Lord.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 144
Commentary on Psalms 144 Keil & Delitzsch Commentary
Taking Courage in God before a Decisive Combat
Praised be Jahve who teacheth me to fight and conquer (Psalms 144:1, Psalms 144:2), me the feeble mortal, who am strong only in Him, Psalms 144:3-4. May Jahve then be pleased to grant a victory this time also over the boastful, lying enemies, Psalms 144:5-8; so will I sing new songs of thanksgiving unto Him, the bestower of victory, Psalms 144:9-10. May He be pleased to deliver me out of the hand of the barbarians who envy us our prosperity, which is the result of our having Jahve as our God, Psalms 144:11-15. A glance at this course of the thought commends the additional inscription of the lxx (according to Origen only “in a few copies”), πρὸς τὸν Γολιάδ , and the Targumist's reference of the “evil sword” in Psalms 144:10 to the sword of Goliath (after the example of the Midrash). Read 1 Samuel 17:47. The Psalm has grown out of this utterance of David. In one of the old histories, just as several of these lie at the foundation of our Books of Samuel as sources of information that are still recognisable, it was intended to express the feelings with which David entered upon the single-handed combat with Goliath and decided the victory of Israel over the Philistines. At that time he had already been anointed by Samuel, as both the narratives which have been worked up together in the First Book of Samuel assume: see 1 Samuel 16:13; 1 Samuel 10:1. And this victory was for him a gigantic stride to the throne.
If אשׁר in Psalms 144:12 is taken as eo quod , so that envy is brought under consideration as a motive for the causeless ( שׁוא ), lyingly treacherous rising ( ימין שׁקר ) of the neighbouring peoples, then the passage Psalms 144:12-15 can at any rate be comprehended as a part of the form of the whole. But only thus, and not otherwise; for אשׁר cannot be intended as a statement of the aim or purpose: in order that they may be...(Jerome, De Wette, Hengstenberg, and others), since nothing but illustrative substantival clauses follow; nor do these clauses admit of an optative sense: We, whose sons, may they be...(Maurer); and אשׁר never has an assuring sense (Vaihinger). It is also evident that we cannot, with Saadia, go back to Psalms 144:9 for the interpretation of the אשׁר (Arab. asbh 'lâ mâ ). But that junction by means of eo quod is hazardous, since envy or ill-will ( קנאה ) is not previously mentioned, and וימינם ימין שׁקר expresses a fact, and not an action. If it is further considered that nothing is wanting in the way of finish to the Psalm if it closes with Psalms 144:11, it becomes all the more doubtful whether Psalms 144:12-15 belonged originally to the Psalm. And yet we cannot discover any Psalm in its immediate neighbourhood to which this piece might be attached. It might the most readily, as Hitzig correctly judges, be inserted between Psalms 147:13 and Psalms 147:14 of Ps 147. But the rhythm and style differ from this Psalm, and we must therefore rest satisfied with the fact that a fragment of another Psalm is here added to Psalms 144:1-15, which of necessity may be accounted as an integral part of it; but in spite of the fact that the whole Psalm is built up on a gigantic scale, this was not its original corner-stone, just as one does not indeed look for anything further after the refrain, together with the mention of David in Psalms 144:10., cf. Ps 18:51.
The whole of this first strophe is an imitation of David's great song of thanksgiving, Ps 18. Hence the calling of Jahve “my rock,” Psalms 18:3, Psalms 18:47; hence the heaping up of other appellations in Psalms 144:2 , in which Psalms 18:3 is echoed; but וּמפלּטי־לי (with Lamed deprived of the Dagesh ) follows the model of 2 Samuel 22:2. The naming of Jahve with חסדּי is a bold abbreviation of אלהי חסדּי in Psalms 59:11, 18, as also in Jonah 2:8 the God whom the idolatrous ones forsake is called הסדּם . Instead of מלחמה the Davidic Psalms also poetically say קרב , Psalms 55:22, cf. Psalms 78:9. The expression “who traineth my hands for the fight” we have already read in Psalms 18:35. The last words of the strophe, too, are after Psalms 18:48; but instead of ויּדבּר this poet says הרודד , from רדד = רדה (cf. Isaiah 45:1; Isaiah 41:2), perhaps under the influence of uwmoriyd in 2 Samuel 22:48. In Psalms 18:48 we however read עמּים , and the Masora has enumerated Psalms 144:2, together with 2 Samuel 22:44; Lamentations 3:14, as the three passages in which it is written עמי , whilst one expects עמים ( ג דסבירין עמים ), as the Targum, Syriac, and Jerome (yet not the lxx) in fact render it. But neither from the language of the books nor from the popular dialect can it be reasonably expected that they would say עמּי for עמּים in such an ambiguous connection. Either, therefore, we have to read עמים ,
(Note: Rashi is acquainted with an otherwise unknown note of the Masora: תחתיו קרי ; but this Kerî is imaginary.)
or we must fall in with the strong expression, and this is possible: there is, indeed, no necessity for the subduing to be intended of the use of despotic power, it can also be intended to God-given power, and of subjugating authority. David, the anointed one, but not having as yet ascended the throne, here gives expression to the hope that Jahve will grant him deeds of victory which will compel Israel to submit to him, whether willingly or reluctantly.
It is evident that Psalms 144:3 is a variation of Psalms 8:5 with the use of other verbs. ידע in the sense of loving intimacy; חשּׁב , properly to count, compute, here rationem habere . Instead of כּי followed by the future there are consecutive futures here, and בּן־אדם is aramaizingly ( בּר אנשׁ ) metamorphosed into בּן־אנושׁ . Psalms 144:4 is just such another imitation, like a miniature of Psalms 39:6., Psalms 39:11, cf. Psalms 62:10. The figure of the shadow is the same as in Psalms 102:12, cf. Psalms 109:23. The connection of the third stanza with the second is still more disrupt than that of the second with the first.
The deeds of God which Ps 18 celebrates are here made an object of prayer. We see from Psalms 18:10 that ותרד , Psalms 144:5 , has Jahve and not the heavens as its subject; and from Psalms 18:15 that the suffix em in Psalms 144:6 is meant in both instances to be referred to the enemies. The enemies are called sons of a foreign country, i.e., barbarians, as in Psalms 18:45. The fact that Jahve stretches forth His hand out of the heavens and rescues David out of great waters, is taken verbatim from Psalms 18:17; and the poet has added the interpretation to the figure here. On Psalms 144:8 cf. Psalms 12:3; Psalms 41:7. The combination of words “right hand of falsehood” is the same as in Psalms 109:2. But our poet, although so great an imitator, has, however, much also that is peculiar to himself. The verb בּרק , “to send forth lightning;” the verb פּצה in the Aramaeo-Arabic signification “to tear out of, rescue,” which in David always only signifies “to tear open, open wide” (one's mouth), Psalms 22:14; Psalms 66:14; and the combination “the right hand of falsehood” (like “the tongue of falsehood” in Psalms 109:2), i.e., the hand raised for a false oath, are only found here. The figure of Omnipotence, “He toucheth the mountains and they smoke,” is, as in Psalms 104:32, taken from the mountains that smoked at the giving of the Law, Exodus 19:18; Exodus 20:15. The mountains, as in Psalms 68:17 (cf. Psalms 76:5), point to the worldly powers. God only needs to touch these as with the tip of His finger, and the inward fire, which will consume them, at once makes itself known by the smoke, which ascends from them. The prayer for victory is followed by a vow of thanksgiving for that which is to be bestowed.
With the exception of Psalms 108:1-13, which is composed of two Davidic Elohim-Psalms, the Elohim in Psalms 144:9 of this strophe is the only one in the last two Books of the Psalter, and is therefore a feeble attempt also to reproduce the Davidic Elohimic style. The “new song” calls to mind Psalms 33:3; Psalms 40:4; and נבל עשׂור also recalls Psalms 33:2 (which see). The fact that David mentions himself by name in his own song comes about in imitation of Ps 18:51. From the eminence of thanksgiving the song finally descends again to petition, Psalms 144:7-8, being repeated as a refrain. The petition developes itself afresh out of the attributes of the Being invoked (Psalms 144:10), and these are a pledge of its fulfilment. For how could the God to whom all victorious kings owe their victory (Psalms 33:16, cf. 2 Kings 5:1; 1 Samuel 17:47) possibly suffer His servant David to succumb to the sword of the enemy! חרב רעה is the sword that is engaged in the service of evil.
With reference to the relation of this passage to the preceding, vid., the introduction. אשׁר (it is uncertain whether this is a word belonging originally to this piece or one added by the person who appended it as a sort of clasp or rivet) signifies here quoniam , as in Judges 9:17; Jeremiah 16:13, and frequently. lxx ὢν οἱ υίοὶ ( אשׁר בניהם ); so that the temporal prosperity of the enemies is pictured here, and in Psalms 144:15 the spiritual possession of Israel is contrasted with it. The union becomes satisfactorily close in connection with this reading, but the reference of the description, so designedly set forth, to the enemies is improbable. In Psalms 144:12-14 we hear a language that is altogether peculiar, without any assignable earlier model. Instead of נטעים we read נטעים elsewhere; “in their youth” belongs to “our sons.” מזוינוּ , our garners or treasuries, from a singular מזו or מזוּ (apparently from a verb מזה , but contracted out of מזוה ), is a hapaxlegomenon; the older language has the words אסם , אוצר , ממּגוּרה instead of it. In like manner זן , genus (vid., Ewald, Lehrbuch , S. 380), is a later word (found besides only in 2 Chronicles 16:14, where וּזנים signifies et varia quidem , Syriac zenonoje , or directly spices from species ); the older language has miyn for this word. Instead of אלּוּפים , kine, which signifies “princes” in the older language, the older language says אלפים in Psalms 8:8. The plena scriptio צאוננוּ , in which the Waw is even inaccurate, corresponds to the later period; and to this corresponds שׁ = אשׁר in Psalms 144:15, cf. on the other hand Psalms 33:12. Also מסבּלים , laden = bearing, like the Latin forda from ferre (cf. מעבּר in Job 21:10), is not found elsewhere. צאן is (contrary to Genesis 30:39) treated as a feminine collective, and אלּוּף (cf. שׁור in Job 21:10) as a nomen epicaenum . Contrary to the usage of the word, Maurer, Köster, Von Lengerke, and Fürst render it: our princes are set up (after Ezra 6:3); also, after the mention of animals of the fold upon the meadows out-of-doors, one does not expect the mention of princes, but of horned cattle that are to be found in the stalls.
זוית elsewhere signifies a corner, and here, according to the prevailing view, the corner-pillars; so that the elegant slender daughters are likened to tastefully sculptured Caryatides - not to sculptured projections (Luther). For (1) זוית does not signify a projection, but a corner, an angle, Arabic Arab. zâwyt , zâwia (in the terminology of the stone-mason the square-stone = אבן פּנּהּ , in the terminology of the carpenter the square), from Arab. zwâ , abdere (cf. e.g., the proverb: fı̂'l zawâjâ chabâjâ , in the corners are treasures). (2) The upstanding pillar is better adapted to the comparison than the overhanging projection. But that other prevailing interpretation is also doubtful. The architecture of Syria and Palestine - the ancient, so far as it can be known to us from its remains, and the new - exhibits nothing in connection with which one would be led to think of “corner-pillars.” Nor is there any trace of that signification to be found in the Semitic זוית . On the other hand, the corners of large rooms in the houses of persons of position are ornamented with carved work even in the present day, and since this ornamentation is variegated, it may be asked whether מחתּבות does here signify “sculptured,” and not rather “striped in colours, variegated,” which we prefer, since חטב (cogn. חצב ) signifies nothing more than to hew firewood;
(Note: In every instance where חטב (cogn. חצב ) occurs, frequently side by side with שׁאב מים (to draw water), it signifies to hew wood for kindling; wherefore in Arabic, in which the verb has been lost, Arab. ḥaṭab signifies firewood (in distinction from Arab. chšb , wood for building, timber), and not merely this, but fuel in the widest sense, e.g., in villages where wood is scarce, cow-dung (vid., Job , at Job 20:6-11, note), and the hemp-stalk, or stalk of the maize, in the desert the Arab. b‛rt , i.e., camel-dung (which blazes up with a blue flame), and the perennial steppe-plant or its root. In relation to Arab. ḥaṭab , aḥṭb signifies lopped, pruned, robbed of its branches (of a tree), and Arab. ḥrb ḥâtb a pruning war, which devastates a country, just as the wood-gathering women of a settlement (styled Arab. 'l - ḥâťbât or 'l - ȟwâṭt ) with their small hatchet (Arab. miḥṭab ) lay a district covered with tall plants bare in a few days. In the villages of the Merg' the little girls who collect the dry cow-dung upon the pastures are called Arab. bnât ḥâṭbât , בּנות הטבות . - Wetzstein.)
and on the other side, the signification of the Arabic chaṭiba , to be striped, many-coloured (IV to become green-striped, of the coloquintida), is also secured to the verb חטב side by side with that signification by Proverbs 7:16. It is therefore to be rendered: our daughters are as corners adorned in varied colours after the architecture of palaces.
(Note: Corners with variegated carved work are found even in the present day in Damascus in every reception-room (the so-called Arab. qâ‛t ) or respectable houses cf. Lane, Manners and Customs of the Modern Egyptians , Introduction). An architectural ornament composed with much good taste and laborious art out of wood carvings, and glittering with gold and brilliant colours, covers the upper part of the corners, of which a ḳâ‛a may have as many as sixteen, since three wings frequently abut upon the bêt el - baḥǎra , i.e., the square with its marble basin. This decoration, which has a most pleasing effect to the eye, is a great advantage to saloons from two to three storeys high, and is evidently designed to get rid of the darker corners above on the ceiling, comes down from the ceiling in the corners of the room for the length of six to nine feet, gradually becoming narrower as it descends. It is the broadest above, so that it there also covers the ends of the horizontal corners formed by the walls and the ceiling. If this crowning of the corners, the technical designation of which, if I remember rightly, is Arab. 'l - qrnyt , ḳornı̂a , might be said to go back into Biblical antiquity, the Psalmist would have used it as a simile to mark the beauty, gorgeous dress, and rich adornment of women. Perhaps, too, because they are not only modest and chaste (cf. Arabic mesturât , a veiled woman, in opposition to memshushât , one shone on by the sun), but also, like the children of respectable families, hidden from the eyes of strangers; for the Arabic proverb quoted above says, “treasures are hidden in the corners,” and the superscription of a letter addressed to a lady of position runs: “May it kiss the hand of the protected lady and of the hidden jewel.” - Wetzstein.)
The words האליף , to bring forth by thousands, and מרבּב (denominative from רבבה ), which surpasses it, multiplied by tens of thousands, are freely formed. Concerning חוּצות , meadows, vid., on Job 18:17. פּרץ , in a martial sense a defeat, clades , e.g., in Judges 21:15, is here any violent misfortune whatever, as murrain, which causes a breach, and יוצאת any head of cattle which goes off by a single misfortune. The lamentation in the streets is intended as in Jeremiah 14:2. שׁכּכה is also found in Song of Solomon 5:9; nor does the poet, however, hesitate to blend this שׁ with the tetragrammaton into one word. The Jod is not dageshed (cf. Psalms 123:2), because it is to be read שׁאדני , cf. מיהוה = מאדני in Genesis 18:14. Luther takes Psalms 144:15 and Psalms 144:15 as contrasts: Blessed is the people that is in such a case, But blessed is the people whose God is the Lord. There is, however, no antithesis intended, but only an exceeding of the first declaration by the second. For to be allowed to call the God from whom every blessing comes his God, is still infinitely more than the richest abundance of material blessing. The pinnacle of Israel's good fortune consists in being, by the election of grace, the people of the Lord (Psalms 33:12).