Psa 144:2 | KD | STEP | 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,” , ; hence the heaping up of other appellations in , in which is echoed; but וּמפלּטי־לי (with Lamed deprived of the Dagesh ) follows the model of 2Sa 22:2. The naming of Jahve with חסדּי is a bold abbreviation of אלהי חסדּי in , 18, as also in the God whom the idolatrous ones forsake is called הסדּם. Instead of מלחמה the Davidic Psalms also poetically say קרב, , cf. Psa 78:9. The expression “who traineth my hands for the fight” we have already read in Psa 18:35. The last words of the strophe, too, are after ; but instead of ויּדבּר this poet says הרודד, from רדד = רדה (cf. ; ), perhaps under the influence of uwmoriyd in 2Sa 22:48. In we however read עמּים, and the Masora has enumerated , together with ; , 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, 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.

‏ Psalms 144:2

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,” Psa 18:3, Psa 18:47; hence the heaping up of other appellations in Psa 144:2, in which Psa 18:3 is echoed; but וּמפלּטי־לי (with Lamed deprived of the Dagesh) follows the model of 2Sa 22:2. The naming of Jahve with חסדּי is a bold abbreviation of אלהי חסדּי in Psa 59:11, 18, as also in Jon 2:8 the God whom the idolatrous ones forsake is called הסדּם. Instead of מלחמה the Davidic Psalms also poetically say קרב, Psa 55:22, cf. Psa 78:9. The expression “who traineth my hands for the fight” we have already read in Psa 18:35. The last words of the strophe, too, are after Psa 18:48; but instead of ויּדבּר this poet says הרודד, from רדד = רדה (cf. Isa 45:1; Isa 41:2), perhaps under the influence of uwmoriyd in 2Sa 22:48. In Psa 18:48 we however read עמּים, and the Masora has enumerated Psa 144:2, together with 2Sa 22:44; Lam 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, ^{▼▼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.