Psa 4:2 | KD | STEP | (Hebrew_Bible_4:2) Jahve is אלהי צדק, the possessor of righteousness, the author of righteousness, and the vindicator of misjudged and persecuted righteousness. This God of righteousness David believingly calls his God (cf. ; ); for the righteousness he possesses, he possesses in Him, and the righteousness he looks for, he looks for in Him. That this is not in vain, his previous experience assures him: Thou hast made a breadth (space) for me when in a strait. In connection with this confirmatory relation of בּצּר הרהבתּ לּי it is more probable that we have before us an attributive clause (Hitz.), than that we have an independent one, and at any rate it is a retrospective clause. הרחבת is not precative (Böttch.), for the perf . of certainty with a precative colouring is confined to such exclamatory utterances as (which see). He bases his prayer on two things, viz., on his fellowship with God, the righteous God, and on His justifying grace which he has already experienced. He has been many times in a strait already, and God has made a broad place for him. The idea of the expansion of the breathing (of the stream of air) and of space is attached to the ח, Arab. ḥ , of רחב, root רח ( Deutsch. Morgenl . Zeitschr . xii. 657). What is meant is the expansion of the straitened heart, Psa 25:17. , and the widening of a straitened position, ; Psa 118:5. On the Dag . in לּי vid., on Psa 84:4. (Hebrew_Bible_4:3-4) Righteous in his relation to God he turns rebukingly towards those who contemn his whose honour is God’s honour, viz., to the partisans of Absolom. In contrast with בּני אדם, men who are lost in the multitude, בּני אישׁ denotes such as stand prominently forward out of the multitude; passages like ; ; ; ; , show this distinction. In this and the preceding Psalm David makes as little mention of his degenerate son as he does of the deluded king in the Psalms belonging to the period of his persecution by Saul. The address is directed to the aristocratic party, whose tool Absolom has become. To these he days: till when (עד־מה beside the non-guttural which follows with Segol, without any manifest reason, as in ; ; ), i.e., how long shall my honour become a mockery, namely to you and by you, just as we can also say in Latin quousque tandem dignitas mea ludibrio? The two following members are circumstantial clauses subordinate to the principal clause with עד־מה (similar to ; Ew. §341, b ). The energetic fut . with Nun parag . does not usually stand at the head of independent clauses; it is therefore to be rendered: since ye love ריק, that which is empty - the proper name for their high rank is hollow appearance - how long will ye pursue after כּזב, falsehood?-they seek to find out every possible lying pretext, in order to trail the honour of the legitimate king in the dust. The assertion that the personal honour of David, not his kingly dignity, is meant by כּבודי, separates what is inseparable. They are eager to injure his official at the same time as his personal reputation. Therefore David appeals in opposition to them ( ) not only to the divine choice, but also to his personal relationship to God, on which that choice is based. The ו of וּדעוּ is, as in 2Ki 4:41, the ו of sequence: so know then. The Hiph . חפלה (from פּלה = פּלא, cogn. פּלל, prop. to divide) to make a separation, make a distinction ; , then to distinguish in an extraordinary and remarkable way , and to show , cf. , so that consequently what is meant is not the mere selection (בּחר), but the remarkable selection to a remarkable position of honour (lxx, Vulg. mirificavit , Windberg translation of the Psalms gewunderlichet ). לו belongs to the verb, as in , and the principal accent lies on חסיד: he whom Jahve Himself, not men, has thus remarkably distinguished is a חסיד, a pious man, i.e., either, like the Syriac חסידא = רהימא: God’s favourite, or, according to the biblical usage of the language (cf. with ), in an active signification like פּליט, פּריץ, and the like: a lover of God, from חסד (root חס Arab. ḥs , stringere , whence ḥassa to curry, maḥassa a curry-comb) prop. to feel one’s self drawn, i.e., strongly affected (comp. ḥiss is mental impression), in Hebrew, of a strong ardent affection. As a חסיד he does not call upon God in vain, but finds a ready hearing. Their undertaking consequently runs counter to the miraculously evidenced will of God and must fail by reason of the loving relationship in which the dethroned and debased one stands to God.

‏ Psalms 4:2

Psa 4:1 (Hebrew_Bible_4:2) Jahve is אלהי צדק, the possessor of righteousness, the author of righteousness, and the vindicator of misjudged and persecuted righteousness. This God of righteousness David believingly calls his God (cf. Psa 24:5; Psa 59:11); for the righteousness he possesses, he possesses in Him, and the righteousness he looks for, he looks for in Him. That this is not in vain, his previous experience assures him: Thou hast made a breadth (space) for me when in a strait. In connection with this confirmatory relation of בּצּר הרהבתּ לּי it is more probable that we have before us an attributive clause (Hitz.), than that we have an independent one, and at any rate it is a retrospective clause. הרחבת is not precative (Böttch.), for the perf. of certainty with a precative colouring is confined to such exclamatory utterances as Job 21:16 (which see). He bases his prayer on two things, viz., on his fellowship with God, the righteous God, and on His justifying grace which he has already experienced. He has been many times in a strait already, and God has made a broad place for him. The idea of the expansion of the breathing (of the stream of air) and of space is attached to the ח, Arab. ḥ, of רחב, root רח (Deutsch. Morgenl. Zeitschr. xii. 657). What is meant is the expansion of the straitened heart, Psa 25:17. Isa 60:5, and the widening of a straitened position, Psa 18:20; Psa 118:5. On the Dag. in לּי vid., on Psa 84:4. Psa 4:2-3 (Hebrew_Bible_4:3-4) Righteous in his relation to God he turns rebukingly towards those who contemn his whose honour is God’s honour, viz., to the partisans of Absolom. In contrast with בּני אדם, men who are lost in the multitude, בּני אישׁ denotes such as stand prominently forward out of the multitude; passages like Psa 49:3; Psa 62:10; Pro 8:4; Isa 2:9; Isa 5:15, show this distinction. In this and the preceding Psalm David makes as little mention of his degenerate son as he does of the deluded king in the Psalms belonging to the period of his persecution by Saul. The address is directed to the aristocratic party, whose tool Absolom has become. To these he days: till when (עד־מה beside the non-guttural which follows with Segol, without any manifest reason, as in Psa 10:13; Isa 1:5; Jer 16:10), i.e., how long shall my honour become a mockery, namely to you and by you, just as we can also say in Latin quousque tandem dignitas mea ludibrio? The two following members are circumstantial clauses subordinate to the principal clause with עד־מה (similar to Isa 1:5; Ew. §341, b). The energetic fut. with Nun parag. does not usually stand at the head of independent clauses; it is therefore to be rendered: since ye love ריק, that which is empty - the proper name for their high rank is hollow appearance - how long will ye pursue after כּזב, falsehood?-they seek to find out every possible lying pretext, in order to trail the honour of the legitimate king in the dust. The assertion that the personal honour of David, not his kingly dignity, is meant by כּבודי, separates what is inseparable. They are eager to injure his official at the same time as his personal reputation. Therefore David appeals in opposition to them (Psa 4:4) not only to the divine choice, but also to his personal relationship to God, on which that choice is based. The ו of וּדעוּ is, as in 2Ki 4:41, the ו of sequence: so know then. The Hiph. חפלה (from פּלה = פּלא, cogn. פּלל, prop. to divide) to make a separation, make a distinction Exo 9:4; Exo 11:7, then to distinguish in an extraordinary and remarkable way Exo 8:18, and to show Psa 17:7, cf. Psa 31:22, so that consequently what is meant is not the mere selection (בּחר), but the remarkable selection to a remarkable position of honour (lxx, Vulg. mirificavit, Windberg translation of the Psalms gewunderlichet). לו belongs to the verb, as in Psa 135:4, and the principal accent lies on חסיד: he whom Jahve Himself, not men, has thus remarkably distinguished is a חסיד, a pious man, i.e., either, like the Syriac חסידא = רהימא: God’s favourite, or, according to the biblical usage of the language (cf. Psa 12:2 with Isa 17:1), in an active signification like פּליט, פּריץ, and the like: a lover of God, from חסד (root חס Arab. ḥs , stringere, whence ḥassa to curry, maḥassa a curry-comb) prop. to feel one’s self drawn, i.e., strongly affected (comp. ḥiss is mental impression), in Hebrew, of a strong ardent affection. As a חסיד he does not call upon God in vain, but finds a ready hearing. Their undertaking consequently runs counter to the miraculously evidenced will of God and must fail by reason of the loving relationship in which the dethroned and debased one stands to God.