Psa 73:1 | KD | STEP | אך, belonging to the favourite words of the faith that bids defiance to assault, signifies originally “thus = not otherwise,” and therefore combines an affirmative and restrictive, or, according to circumstances, even an adversative signification (vid., on ). It may therefore be rendered: yea good, assuredly good, or: only good, nothing but good; both renderings are an assertion of a sure, infallible relation of things. God appears to be angry with the godly, but in reality He is kindly disposed towards them, though He send affliction after affliction upon them ( ). The words ישראל אלהים are not to be taken together, after (τὸν Ἰσραήλ τοῦ Θεοῦ); not, “only good is it with the Israel of Elohim,” but “only good to Israel is Elohim,” is the right apprehension of the truth or reality that is opposed to what seems to be the case. The Israel which in every relationship has a good and loving God is limited in to the pure in heart ( ; ). Israel in truth are not all those who are descended from Jacob, but those who have put away all impurity of disposition and all uncleanness of sin out of their heart, i.e., out of their innermost life, and by a constant striving after sanctification ( ) maintain themselves in such purity. In relation to this, which is the real church of God, God is pure love, nothing but love. This it is that has been confirmed to the poet as he passed through the conflict of temptation, but it was through conflict, for he almost fell by reason of the semblance of the opposite. The Chethîb נטוּי רגלי (cf. Num 24:4) or נטוּי (cf. ) is erroneous. The narration of that which is past cannot begin with a participial clause like this, and כּמעט, in such a sense ( non multum abfuit quin , like כּאין, nihil abfuit quin ), always has the perfect after it, e.g., ; Psa 119:87. It is therefore to be read נטיוּ (according to the fuller form for נטוּ, which is used not merely with great distinctives, as in ; ; Num 24:6, but also with conjunctives out of pause, e.g., , cf. , ; ): my feet had almost inclined towards, had almost slipped backwards and towards the side. On the other hand the Chethîb שׁפּכה is unassailable; the feminine singular is frequently found as predicate both of a plural subject that has preceded ( , cf. ; ) and also more especially of one that is placed after it, e.g., ; Job 14:19. The footsteps are said to be poured out when one “flies out or slips” and falls to the ground.

‏ Psalms 73:1

Psa 73:1-2 אך, belonging to the favourite words of the faith that bids defiance to assault, signifies originally “thus = not otherwise,” and therefore combines an affirmative and restrictive, or, according to circumstances, even an adversative signification (vid., on Psa 39:6). It may therefore be rendered: yea good, assuredly good, or: only good, nothing but good; both renderings are an assertion of a sure, infallible relation of things. God appears to be angry with the godly, but in reality He is kindly disposed towards them, though He send affliction after affliction upon them (Lam 3:25). The words ישראל אלהים are not to be taken together, after Gal 6:16 (τὸν Ἰσραήλ τοῦ Θεοῦ); not, “only good is it with the Israel of Elohim,” but “only good to Israel is Elohim,” is the right apprehension of the truth or reality that is opposed to what seems to be the case. The Israel which in every relationship has a good and loving God is limited in Psa 73:1 to the pure in heart (Psa 24:4; Mat 5:8). Israel in truth are not all those who are descended from Jacob, but those who have put away all impurity of disposition and all uncleanness of sin out of their heart, i.e., out of their innermost life, and by a constant striving after sanctification (Psa 73:13) maintain themselves in such purity. In relation to this, which is the real church of God, God is pure love, nothing but love. This it is that has been confirmed to the poet as he passed through the conflict of temptation, but it was through conflict, for he almost fell by reason of the semblance of the opposite. The Chethîb נטוּי רגלי (cf. Num 24:4) or נטוּי (cf. 2Sa 15:32) is erroneous. The narration of that which is past cannot begin with a participial clause like this, and כּמעט, in such a sense (non multum abfuit quin, like כּאין, nihil abfuit quin), always has the perfect after it, e.g., Psa 94:17; Psa 119:87. It is therefore to be read נטיוּ (according to the fuller form for נטוּ, which is used not merely with great distinctives, as in Psa 36:8; Psa 122:6; Num 24:6, but also with conjunctives out of pause, e.g., Psa 57:2, cf. Psa 36:9, Deu 32:37; Job 12:6): my feet had almost inclined towards, had almost slipped backwards and towards the side. On the other hand the Chethîb שׁפּכה is unassailable; the feminine singular is frequently found as predicate both of a plural subject that has preceded (Psa 18:35, cf. Deu 21:7; Job 16:16) and also more especially of one that is placed after it, e.g., Psa 37:31; Job 14:19. The footsteps are said to be poured out when one “flies out or slips” and falls to the ground.