Psa 107:33-42 | KD | STEP | Since in the historical narration is still continued, a meaning relating to the contemporaneous past is also retrospectively given to the two correlative ישׂם. It now goes on to tell what those who have now returned have observed and experienced in their own case. sounds like ; like ; and takes its rise from . The juxtaposition of מוצאי and צמּאון, since , belongs to the favourite antithetical alliterations, e.g., Isa 61:3. מלחה, that which is salty (lxx cf. Sir. 39:23: ἅλμη), is, as in , the name for the uncultivated, barren steppe. A land that has been laid waste for the punishment of its inhabitants has very often been changed into flourishing fruitful fields under the hands of a poor and grateful generation; and very often a land that has hitherto lain uncultivated and to all appearance absolutely unprofitable has developed an unexpected fertility. The exiles to whom Jeremiah writes, : Build ye houses and settle down, and plant gardens and eat their fruit , may frequently have experienced this divine blessing. Their industry and their knowledge also did their part, but looked at in a right light, it was not their own work but God’s work that their settlement prospered, and that they continually spread themselves wider and possessed a not small, i.e., (cf. 2Ki 4:3) a very large, stock of cattle.

‏ Psalms 107:33-42

Since in Psa 107:36 the historical narration is still continued, a meaning relating to the contemporaneous past is also retrospectively given to the two correlative ישׂם. It now goes on to tell what those who have now returned have observed and experienced in their own case. Psa 107:33 sounds like Isa 50:2; Psa 107:33 like Isa 35:7; and Psa 107:35 takes its rise from Isa 41:18. The juxtaposition of מוצאי and צמּאון, since Deu 8:15, belongs to the favourite antithetical alliterations, e.g., Isa 61:3. מלחה, that which is salty (lxx cf. Sir. 39:23: ἅλμη), is, as in Job 39:6, the name for the uncultivated, barren steppe. A land that has been laid waste for the punishment of its inhabitants has very often been changed into flourishing fruitful fields under the hands of a poor and grateful generation; and very often a land that has hitherto lain uncultivated and to all appearance absolutely unprofitable has developed an unexpected fertility. The exiles to whom Jeremiah writes, Psa 29:5 : Build ye houses and settle down, and plant gardens and eat their fruit, may frequently have experienced this divine blessing. Their industry and their knowledge also did their part, but looked at in a right light, it was not their own work but God’s work that their settlement prospered, and that they continually spread themselves wider and possessed a not small, i.e., (cf. 2Ki 4:3) a very large, stock of cattle. Psa 107:39-43

But is also came to pass that it went ill with them, inasmuch as their flourishing prosperous condition drew down upon them the envy of the powerful and tyrannical; nevertheless God put an end to tyranny, and always brought His people again to honour and strength. Hitzig is of opinion that Psa 107:39 goes back into the time when things were different with those who, according to Psa 107:36-38, had thriven. The modus consecutivus is sometimes used thus retrospectively (vid., Isa 37:5); here, however, the symmetry of the continuation from Psa 107:36-38, and the change which is expressed in Psa 107:39 in comparison with Psa 107:38, require an actual consecution in that which is narrated. They became few and came down, were reduced (שׁחח, cf. Pro 14:19 : to come to ruin, or to be overthrown), a coarctatione malitiae et maeroris. עצר is the restraint of despotic rule, רעה the evil they had to suffer under such restraint, and רגון sorrow, which consumed their life. מעצר has Tarcha and רעה Munach (instead of Mercha and Mugrash, vid., Accentuationssystem, xviii. 2). There is no reason for departing from this interpunction and rendering: “through tyranny, evil, and sorrow.” What is stiff and awkward in the progress of the description arises from the fact that Psa 107:40 is borrowed from Job 12:21, Job 12:24, and that the poet is not willing to make any change in these sublime words. The version shows how we think the relation of the clauses is to be apprehended. Whilst He pours out His wrath upon tyrants in the contempt of men that comes upon them, and makes them fugitives who lose themselves in the terrible waste, He raises the needy and those hitherto despised and ill-treated on high out of the depth of their affliction, and makes families like a flock, i.e., makes their families so increase, that they come to have the appearance of a merrily gamboling and numerous flock. Just as this figure points back to Job 21:11, so Psa 107:42 is made up out of Job 22:19; Job 5:16. The sight of this act of recognition on the part of God of those who have been wrongfully oppressed gives joy to the upright, and all roguery (עולה, vid., Ps 92:16) has its mouth closed, i.e., its boastful insolence is once for all put to silence. In Psa 107:43 the poet makes the strains of his Psalm die away after the example of Hosea, Hosea 14:10 [9], in the nota bene expressed after the manner of a question: Who is wise - he will or let him keep this, i.e., bear it well in mind. The transition to the justice together with a change of number is rendered natural by the fact that מי חכם, as in Hos. loc. cit. (cf. Jer 9:11; Est 5:6, and without Waw apod. Jdg 7:3; Pro 9:4, Pro 9:16), is equivalent to quisquis sapeins est. חסדי ה (חסדי) are the manifestations of mercy or loving-kindness in which God’s ever-enduring mercy unfolds itself in history. He who is wise has a good memory for and a clear understanding of this.