Psa 12:7 | KD | STEP | (Heb.: 12:8-9) The supplicatory complaint contained in the first strophe has passed into an ardent wish in the second; and now in the fourth there arises a consolatory hope based upon the divine utterance which was heard in the third strophe. The suffix eem in refers to the miserable and poor; the suffix ennu in (him, not: us, which would be pointed תצרנוּ, and more especially since it is not preceded by תשׁמרנוּ) refers back to the man who yearns for deliverance mentioned in the divine utterance, Psa 12:6. The “preserving for ever” is so constant, that neither now nor at any future time will they succumb to this generation. The oppression shall not become a thorough depression, the trial shall not exceed their power of endurance. What follows in is a more minute description of this depraved generation. דּור is the generation whole and entire bearing one general character and doing homage to the one spirit of the age (cf. e.g., , where the characteristics of a corrupt age are portrayed). זוּ (always without the article, Ew. §293, a ) points to the present and the character is has assumed, which is again described here finally in a few outlines of a more general kind than in Psa 12:3. The wicked march about on every side (התחלּך used of going about unopposed with an arrogant and vaunting mien), when (while) vileness among ()ל the children of men rises to eminence (רוּם as in , cf. משׁל ), so that they come to be under its dominion. Vileness is called זלּוּת from זלל (cogn. דּלל) to be supple and lax, narrow, low, weak and worthless. The form is passive just as is the Talm. זילוּת (from זיל = זליל), and it is the epithet applied to that which is depreciated, despised, and to be despised; here it is the opposite of the disposition and conduct of the noble man, נדיב, , - a baseness which is utterly devoid not only of all nobler principles and motives, but also of all nobler feelings and impulses. The כּ of כּרם is not the expression of simultaneousness (as e.g., in ): immediately it is exalted - for then would give expression to a general observation, instead of being descriptive - but כּרם is equivalent to בּרם, only it is intentionally used instead of the latter, to express a coincidence that is based upon an intimate relation of cause and effect, and is not merely accidental. The wicked are puffed up on all sides, and encompass the better disposed on every side as their enemies. Such is the state of things, and it cannot be otherwise at a time when men allow meanness to gain the ascendency among and over them, as is the case at the present moment. Thus even at last the depressing view of the present prevails in the midst of the confession of a more consolatory hope. The present is gloomy. But in the central hexastich the future is lighted up as a consolation against this gloominess. The Psalm is a ring and this central oracle is its jewel.

‏ Psalms 12:7

Psa 12:7-8 (Heb.: 12:8-9) The supplicatory complaint contained in the first strophe has passed into an ardent wish in the second; and now in the fourth there arises a consolatory hope based upon the divine utterance which was heard in the third strophe. The suffix eem in Psa 12:8 refers to the miserable and poor; the suffix ennu in Psa 12:8 (him, not: us, which would be pointed תצרנוּ, and more especially since it is not preceded by תשׁמרנוּ) refers back to the man who yearns for deliverance mentioned in the divine utterance, Psa 12:6. The “preserving for ever” is so constant, that neither now nor at any future time will they succumb to this generation. The oppression shall not become a thorough depression, the trial shall not exceed their power of endurance. What follows in Psa 12:8 is a more minute description of this depraved generation. דּור is the generation whole and entire bearing one general character and doing homage to the one spirit of the age (cf. e.g., Pro 30:11-14, where the characteristics of a corrupt age are portrayed). זוּ (always without the article, Ew. §293, a) points to the present and the character is has assumed, which is again described here finally in a few outlines of a more general kind than in Psa 12:3. The wicked march about on every side (התחלּך used of going about unopposed with an arrogant and vaunting mien), when (while) vileness among ()ל the children of men rises to eminence (רוּם as in Pro 11:11, cf. משׁל Pro 29:2), so that they come to be under its dominion. Vileness is called זלּוּת from זלל (cogn. דּלל) to be supple and lax, narrow, low, weak and worthless. The form is passive just as is the Talm. זילוּת (from זיל = זליל), and it is the epithet applied to that which is depreciated, despised, and to be despised; here it is the opposite of the disposition and conduct of the noble man, נדיב, Isa 32:8, - a baseness which is utterly devoid not only of all nobler principles and motives, but also of all nobler feelings and impulses. The כּ of כּרם is not the expression of simultaneousness (as e.g., in Pro 10:25): immediately it is exalted - for then Psa 12:8 would give expression to a general observation, instead of being descriptive - but כּרם is equivalent to בּרם, only it is intentionally used instead of the latter, to express a coincidence that is based upon an intimate relation of cause and effect, and is not merely accidental. The wicked are puffed up on all sides, and encompass the better disposed on every side as their enemies. Such is the state of things, and it cannot be otherwise at a time when men allow meanness to gain the ascendency among and over them, as is the case at the present moment. Thus even at last the depressing view of the present prevails in the midst of the confession of a more consolatory hope. The present is gloomy. But in the central hexastich the future is lighted up as a consolation against this gloominess. The Psalm is a ring and this central oracle is its jewel.