Psa 144:13 | KD | STEP | 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 Jdg 9:17; , and frequently. lxx ὢν οἱ υίοὶ (אשׁר בניהם); so that the temporal prosperity of the enemies is pictured here, and in 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 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 , 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 Psa 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 , cf. on the other hand Psa 33:12. Also מסבּלים, laden = bearing, like the Latin forda from ferre (cf. מעבּר in ), is not found elsewhere. צאן is (contrary to ) treated as a feminine collective, and אלּוּף (cf. שׁור in ) 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 Ezr 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; 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 Pro 7:16. It is therefore to be rendered: our daughters are as corners adorned in varied colours after the architecture of palaces. 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 Jdg 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 Jer 14:2. שׁכּכה is also found in Sol 5:9; nor does the poet, however, hesitate to blend this שׁ with the tetragrammaton into one word. The Jod is not dageshed (cf. ), because it is to be read שׁאדני, cf. מיהוה = מאדני in Gen 18:14. Luther takes and 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 144:13

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 Jdg 9:17; Jer 16:13, and frequently. lxx ὢν οἱ υίοὶ (אשׁר בניהם); so that the temporal prosperity of the enemies is pictured here, and in Psa 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 Psa 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 2Ch 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 Psa 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 Psa 144:15, cf. on the other hand Psa 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 Gen 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 Ezr 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; ^{▼▼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 Pro 7:16. It is therefore to be rendered: our daughters are as corners adorned in varied colours after the architecture of palaces. ^{▼▼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 Jdg 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 Jer 14:2. שׁכּכה is also found in Sol 5:9; nor does the poet, however, hesitate to blend this שׁ with the tetragrammaton into one word. The Jod is not dageshed (cf. Psa 123:2), because it is to be read שׁאדני, cf. מיהוה = מאדני in Gen 18:14. Luther takes Psa 144:15 and Psa 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 (Psa 33:12).