Psa 78:49 | KD | STEP | When these plagues rose to the highest pitch, Israel became free, and removed, being led by its God, into the Land of Promise; but it continued still to behave there just as it had done in the desert. The poet in brings the fifth Egyptian plague, the pestilence ( ), and the tenth and last, the smiting of the first-born (מכּת בּכרות), , together. sounds like (cf. below ). מלאכי רעים are not wicked angels, against which view Hengstenberg refers to the scriptural thesis of Jacobus Ode in his work De Angelis, Deum ad puniendos malos homines mittere bonos angelos et ad castigandos pios usurpare malos , but angels that bring misfortune. The mode of construction belongs to the chapter of the genitival subordination of the adjective to the substantive, like אשׁת רע, , cf. ; Num 5:18, Num 5:24; 1Ki 10:15; , and the Arabic msjdu 'l - jâm‛ , the mosque of the assembling one, i.e., the assembling (congregational) mosque, therefore: angels (not of the wicked ones = wicked angels, which it might signify elsewhere, but) of the evil ones = evil, misfortune-bringing angels (Ew. §287, a ). The poet thus paraphrases the המּשׁחית that is collectively conceived in , ; Heb 11:28. In the anger is conceived of as a stream of fire, in death as an executioner, and in 50 c the pestilence as a foe. ראשׁית אונים ( ; ) is that which had sprung for the first time from manly vigour ( plur. intensivus ). Egypt is called חם as in Ps 105 and according to , and is also called by themselves in ancient Egyptian Kemi , Coptic Chêmi, Kême (vid., Plutarch, De Iside et Osiride , ch. 33). When now these plagues which softened their Pharaoh went forth upon the Egyptians, God procured for His people a free departure, He guided flock-like (כּעדר like בּעדר, , with Dag. implicitum ), i.e., as a shepherd, the flock of His people (the favourite figure of the Psalms of Asaph) through the desert, - He led them safely, removing all terrors out of the way and drowning their enemies in the Red Sea, to His holy territory, to the mountain which (זה) His right hand had acquired, or according to the accents (cf. supra , p. 104): to the mountain there (זה), which, etc. It is not Zion that is meant, but, as in the primary passage Exo 15:16., in accordance with the parallelism (although this is not imperative) and the usage of the language, which according to ; , is incontrovertible, the whole of the Holy Land with its mountains and valleys (cf. ). בּחבל נחלה is the poetical equivalent to בּנחלה, Num 34:2; Num 36:2, and frequently. The Beth is Beth essentiae (here in the same syntactical position as in ; , and also surely): He made them (the heathen, viz., as in their territories) fall to them (viz., as the expression implies, by lot, בגורל) as a line of inheritance, i.e., (as in ) as a portion measured out as an inheritance. It is only in (and not so early as ) that the narration passes over to the apostate conduct of the children of the generation of the desert, that is to say, of the Israel of Canaan. Instead of עדוריו from עדוּת, the word here is עדוריו from עדה (a derivative of עוּד, not יעד). Since the apostasy did not gain ground until after the death of Joshua and Eleazar, it is the Israel of the period of the Judges that we are to think of here. קשׁת רמיּה, , is not: a bow of slackness, but: a bow of deceit; for the point of comparison, according to Hos 7:16, is its missing the mark: a bow that discharges its arrow in a wrong direction, that makes no sure shot. The verb רמה signifies not only to allow to hang down slack (cogn. רפה), but also, according to a similar conception to spe dejicere , to disappoint, deny. In the very act of turning towards God, or at least being inclined towards Him by His tokens of power and loving-kindness, they turned ( ) like a vow that misses the mark and disappoints both aim and expectation. The expression in is like , Deu 32:21. שׁמע refers to their prayer to the Ba(a4lim (Jdg 2:11). The word התעבּר, which occurs three times in this Psalm, is a word belonging to Deuteronomy ( ). is purposely worded exactly like Psa 78:21. The divine purpose of love spurned by the children just as by the fathers, was obliged in this case, as in the former, to pass over into angry provocation.

‏ Psalms 78:49

When these plagues rose to the highest pitch, Israel became free, and removed, being led by its God, into the Land of Promise; but it continued still to behave there just as it had done in the desert. The poet in Psa 78:49-51 brings the fifth Egyptian plague, the pestilence (Exo 9:1-7), and the tenth and last, the smiting of the first-born (מכּת בּכרות), Exo 11:1, together. Psa 78:49 sounds like Job 20:23 (cf. below Psa 78:64). מלאכי רעים are not wicked angels, against which view Hengstenberg refers to the scriptural thesis of Jacobus Ode in his work De Angelis, Deum ad puniendos malos homines mittere bonos angelos et ad castigandos pios usurpare malos, but angels that bring misfortune. The mode of construction belongs to the chapter of the genitival subordination of the adjective to the substantive, like אשׁת רע, Pro 6:24, cf. 1Sa 28:7; Num 5:18, Num 5:24; 1Ki 10:15; Jer 24:2, and the Arabic msjdu 'l - jâm‛, the mosque of the assembling one, i.e., the assembling (congregational) mosque, therefore: angels (not of the wicked ones = wicked angels, which it might signify elsewhere, but) of the evil ones = evil, misfortune-bringing angels (Ew. §287, a). The poet thus paraphrases the המּשׁחית that is collectively conceived in Exo 12:13, Exo 12:23; Heb 11:28. In Psa 78:50 the anger is conceived of as a stream of fire, in Psa 78:50 death as an executioner, and in 50 c the pestilence as a foe. ראשׁית אונים (Gen 49:3; Deu 21:17) is that which had sprung for the first time from manly vigour (plur. intensivus). Egypt is called חם as in Ps 105 and Psa 111:1-10 according to Gen 10:6, and is also called by themselves in ancient Egyptian Kemi, Coptic Chêmi, Kême (vid., Plutarch, De Iside et Osiride, ch. 33). When now these plagues which softened their Pharaoh went forth upon the Egyptians, God procured for His people a free departure, He guided flock-like (כּעדר like בּעדר, Jer 31:24, with Dag. implicitum), i.e., as a shepherd, the flock of His people (the favourite figure of the Psalms of Asaph) through the desert, - He led them safely, removing all terrors out of the way and drowning their enemies in the Red Sea, to His holy territory, to the mountain which (זה) His right hand had acquired, or according to the accents (cf. supra, p. 104): to the mountain there (זה), which, etc. It is not Zion that is meant, but, as in the primary passage Exo 15:16., in accordance with the parallelism (although this is not imperative) and the usage of the language, which according to Isa 11:9; Isa 57:13, is incontrovertible, the whole of the Holy Land with its mountains and valleys (cf. Deu 11:11). בּחבל נחלה is the poetical equivalent to בּנחלה, Num 34:2; Num 36:2, and frequently. The Beth is Beth essentiae (here in the same syntactical position as in Isa 48:10; Eze 20:41, and also Job 22:24 surely): He made them (the heathen, viz., as in Jos 23:4 their territories) fall to them (viz., as the expression implies, by lot, בגורל) as a line of inheritance, i.e., (as in Psa 105:11) as a portion measured out as an inheritance. It is only in Psa 78:56 (and not so early as Psa 78:41) that the narration passes over to the apostate conduct of the children of the generation of the desert, that is to say, of the Israel of Canaan. Instead of עדוריו from עדוּת, the word here is עדוריו from עדה (a derivative of עוּד, not יעד). Since the apostasy did not gain ground until after the death of Joshua and Eleazar, it is the Israel of the period of the Judges that we are to think of here. קשׁת רמיּה, Psa 78:57, is not: a bow of slackness, but: a bow of deceit; for the point of comparison, according to Hos 7:16, is its missing the mark: a bow that discharges its arrow in a wrong direction, that makes no sure shot. The verb רמה signifies not only to allow to hang down slack (cogn. רפה), but also, according to a similar conception to spe dejicere, to disappoint, deny. In the very act of turning towards God, or at least being inclined towards Him by His tokens of power and loving-kindness, they turned (Jer 2:21) like a vow that misses the mark and disappoints both aim and expectation. The expression in Psa 78:58 is like Deu 32:16, Deu 32:21. שׁמע refers to their prayer to the Ba(a4lim (Jdg 2:11). The word התעבּר, which occurs three times in this Psalm, is a word belonging to Deuteronomy (Deu 3:26). Psa 78:59 is purposely worded exactly like Psa 78:21. The divine purpose of love spurned by the children just as by the fathers, was obliged in this case, as in the former, to pass over into angry provocation.