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Psalms 144:12 King James Version with Strong's Concordance (STRONG)

12 That our sons H1121 may be as plants H5195 grown up H1431 in their youth; H5271 that our daughters H1323 may be as corner stones, H2106 polished H2404 after the similitude H8403 of a palace: H1964

Cross Reference

Psalms 128:3 STRONG

Thy wife H802 shall be as a fruitful H6509 vine H1612 by the sides H3411 of thine house: H1004 thy children H1121 like olive H2132 plants H8363 round about H5439 thy table. H7979

Job 42:15 STRONG

And in all the land H776 were no women H802 found H4672 so fair H3303 as the daughters H1323 of Job: H347 and their father H1 gave H5414 them inheritance H5159 among H8432 their brethren. H251

Psalms 115:14-15 STRONG

The LORD H3068 shall increase H3254 you more and more, you and your children. H1121 Ye are blessed H1288 of the LORD H3068 which made H6213 heaven H8064 and earth. H776

Psalms 127:4-5 STRONG

As arrows H2671 are in the hand H3027 of a mighty man; H1368 so are children H1121 of the youth. H5271 Happy H835 is the man H1397 that hath his quiver H827 full H4390 of them: they shall not be ashamed, H954 but they shall speak H1696 with the enemies H341 in the gate. H8179

Proverbs 31:10-27 STRONG

Who can find H4672 a virtuous H2428 woman? H802 for her price H4377 is far H7350 above rubies. H6443 The heart H3820 of her husband H1167 doth safely trust H982 in her, so that he shall have no need H2637 of spoil. H7998 She will do H1580 him good H2896 and not evil H7451 all the days H3117 of her life. H2416 She seeketh H1875 wool, H6785 and flax, H6593 and worketh H6213 willingly H2656 with her hands. H3709 She is like the merchants' H5503 ships; H591 she bringeth H935 her food H3899 from afar. H4801 She riseth H6965 also while it is yet night, H3915 and giveth H5414 meat H2964 to her household, H1004 and a portion H2706 to her maidens. H5291 She considereth H2161 a field, H7704 and buyeth H3947 it: with the fruit H6529 of her hands H3709 she planteth H5193 a vineyard. H3754 She girdeth H2296 her loins H4975 with strength, H5797 and strengtheneth H553 her arms. H2220 She perceiveth H2938 that her merchandise H5504 is good: H2896 her candle H5216 goeth not out H3518 by night. H3915 She layeth H7971 her hands H3027 to the spindle, H3601 and her hands H3709 hold H8551 the distaff. H6418 She stretcheth out H6566 her hand H3709 to the poor; H6041 yea, she reacheth forth H7971 her hands H3027 to the needy. H34 She is not afraid H3372 of the snow H7950 for her household: H1004 for all her household H1004 are clothed H3847 with scarlet. H8144 She maketh H6213 herself coverings of tapestry; H4765 her clothing H3830 is silk H8336 and purple. H713 Her husband H1167 is known H3045 in the gates, H8179 when he sitteth H3427 among the elders H2205 of the land. H776 She maketh H6213 fine linen, H5466 and selleth H4376 it; and delivereth H5414 girdles H2289 unto the merchant. H3669 Strength H5797 and honour H1926 are her clothing; H3830 and she shall rejoice H7832 in time H3117 to come. H314 She openeth H6605 her mouth H6310 with wisdom; H2451 and in her tongue H3956 is the law H8451 of kindness. H2617 She looketh well H6822 to the ways H1979 H1979 of her household, H1004 and eateth H398 not the bread H3899 of idleness. H6104

Song of Solomon 8:8-9 STRONG

We have a little H6996 sister, H269 and she hath no breasts: H7699 what shall we do H6213 for our sister H269 in the day H3117 when she shall be spoken for? H1696 If she be a wall, H2346 we will build H1129 upon her a palace H2918 of silver: H3701 and if she be a door, H1817 we will inclose H6696 her with boards H3871 of cedar. H730

Isaiah 3:16-24 STRONG

Moreover the LORD H3068 saith, H559 Because H3282 the daughters H1323 of Zion H6726 are haughty, H1361 and walk H3212 with stretched forth H5186 necks H1627 and wanton H8265 eyes, H5869 walking H1980 and mincing H2952 as they go, H3212 and making a tinkling H5913 with their feet: H7272 Therefore the Lord H136 will smite with a scab H5596 the crown of the head H6936 of the daughters H1323 of Zion, H6726 and the LORD H3068 will discover H6168 their secret parts. H6596 In that day H3117 the Lord H136 will take away H5493 the bravery H8597 of their tinkling ornaments H5914 about their feet, and their cauls, H7636 and their round tires like the moon, H7720 The chains, H5188 and the bracelets, H8285 and the mufflers, H7479 The bonnets, H6287 and the ornaments of the legs, H6807 and the headbands, H7196 and the tablets, H5315 H1004 and the earrings, H3908 The rings, H2885 and nose H639 jewels, H5141 The changeable suits of apparel, H4254 and the mantles, H4595 and the wimples, H4304 and the crisping pins, H2754 The glasses, H1549 and the fine linen, H5466 and the hoods, H6797 and the vails. H7289 And it shall come to pass, that instead of sweet smell H1314 there shall be stink; H4716 and instead of a girdle H2290 a rent; H5364 and instead of well set H4639 hair H4748 baldness; H7144 and instead of a stomacher H6614 a girding H4228 of sackcloth; H8242 and burning H3587 instead of beauty. H3308

Isaiah 44:3-5 STRONG

For I will pour H3332 water H4325 upon him that is thirsty, H6771 and floods H5140 upon the dry ground: H3004 I will pour H3332 my spirit H7307 upon thy seed, H2233 and my blessing H1293 upon thine offspring: H6631 And they shall spring up H6779 as among H996 the grass, H2682 as willows H6155 by the water H4325 courses. H2988 One shall say, H559 I am the LORD'S; H3068 and another shall call H7121 himself by the name H8034 of Jacob; H3290 and another shall subscribe H3789 with his hand H3027 unto the LORD, H3068 and surname H3655 himself by the name H8034 of Israel. H3478

Lamentations 4:2 STRONG

The precious H3368 sons H1121 of Zion, H6726 comparable H5537 to fine gold, H6337 how are they esteemed H2803 as earthen H2789 pitchers, H5035 the work H4639 of the hands H3027 of the potter! H3335

1 Peter 3:3-6 STRONG

Whose G3739 adorning G2889 let it G2077 not G3756 be G2077 that outward G1855 adorning of plaiting G1708 the hair, G2359 and G2532 of wearing G4025 of gold, G5553 or G2228 of putting on G1745 of apparel; G2440 But G235 let it be the hidden G2927 man G444 of the heart, G2588 in G1722 that which is not corruptible, G862 even the ornament of a meek G4239 and G2532 quiet G2272 spirit, G4151 which G3739 is G2076 in the sight G1799 of God G2316 of great price. G4185 For G1063 after this manner G3779 in the old time G4218 the holy G40 women G1135 also, G2532 who G3588 trusted G1679 in G1909 God, G2316 adorned G2885 themselves, G1438 being in subjection G5293 unto their own G2398 husbands: G435 Even as G5613 Sara G4564 obeyed G5219 Abraham, G11 calling G2564 him G846 lord: G2962 whose G3739 daughters G5043 ye are, G1096 as long as ye do well, G15 and G2532 are G5399 not G3361 afraid G5399 with any G3367 amazement. G4423

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 144

Commentary on Psalms 144 Keil & Delitzsch Commentary


Introduction

Taking Courage in God before a Decisive Combat

Praised be Jahve who teacheth me to fight and conquer (Psalms 144:1, Psalms 144:2), me the feeble mortal, who am strong only in Him, Psalms 144:3-4. May Jahve then be pleased to grant a victory this time also over the boastful, lying enemies, Psalms 144:5-8; so will I sing new songs of thanksgiving unto Him, the bestower of victory, Psalms 144:9-10. May He be pleased to deliver me out of the hand of the barbarians who envy us our prosperity, which is the result of our having Jahve as our God, Psalms 144:11-15. A glance at this course of the thought commends the additional inscription of the lxx (according to Origen only “in a few copies”), πρὸς τὸν Γολιάδ , and the Targumist's reference of the “evil sword” in Psalms 144:10 to the sword of Goliath (after the example of the Midrash). Read 1 Samuel 17:47. The Psalm has grown out of this utterance of David. In one of the old histories, just as several of these lie at the foundation of our Books of Samuel as sources of information that are still recognisable, it was intended to express the feelings with which David entered upon the single-handed combat with Goliath and decided the victory of Israel over the Philistines. At that time he had already been anointed by Samuel, as both the narratives which have been worked up together in the First Book of Samuel assume: see 1 Samuel 16:13; 1 Samuel 10:1. And this victory was for him a gigantic stride to the throne.

If אשׁר in Psalms 144:12 is taken as eo quod , so that envy is brought under consideration as a motive for the causeless ( שׁוא ), lyingly treacherous rising ( ימין שׁקר ) of the neighbouring peoples, then the passage Psalms 144:12-15 can at any rate be comprehended as a part of the form of the whole. But only thus, and not otherwise; for אשׁר cannot be intended as a statement of the aim or purpose: in order that they may be...(Jerome, De Wette, Hengstenberg, and others), since nothing but illustrative substantival clauses follow; nor do these clauses admit of an optative sense: We, whose sons, may they be...(Maurer); and אשׁר never has an assuring sense (Vaihinger). It is also evident that we cannot, with Saadia, go back to Psalms 144:9 for the interpretation of the אשׁר (Arab. asbh 'lâ mâ ). But that junction by means of eo quod is hazardous, since envy or ill-will ( קנאה ) is not previously mentioned, and וימינם ימין שׁקר expresses a fact, and not an action. If it is further considered that nothing is wanting in the way of finish to the Psalm if it closes with Psalms 144:11, it becomes all the more doubtful whether Psalms 144:12-15 belonged originally to the Psalm. And yet we cannot discover any Psalm in its immediate neighbourhood to which this piece might be attached. It might the most readily, as Hitzig correctly judges, be inserted between Psalms 147:13 and Psalms 147:14 of Ps 147. But the rhythm and style differ from this Psalm, and we must therefore rest satisfied with the fact that a fragment of another Psalm is here added to Psalms 144:1-15, which of necessity may be accounted as an integral part of it; but in spite of the fact that the whole Psalm is built up on a gigantic scale, this was not its original corner-stone, just as one does not indeed look for anything further after the refrain, together with the mention of David in Psalms 144:10., cf. Ps 18:51.


Verse 1-2

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

(Note: 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.


Verse 3-4

It is evident that Psalms 144:3 is a variation of Psalms 8:5 with the use of other verbs. ידע in the sense of loving intimacy; חשּׁב , properly to count, compute, here rationem habere . Instead of כּי followed by the future there are consecutive futures here, and בּן־אדם is aramaizingly ( בּר אנשׁ ) metamorphosed into בּן־אנושׁ . Psalms 144:4 is just such another imitation, like a miniature of Psalms 39:6., Psalms 39:11, cf. Psalms 62:10. The figure of the shadow is the same as in Psalms 102:12, cf. Psalms 109:23. The connection of the third stanza with the second is still more disrupt than that of the second with the first.


Verses 5-8

The deeds of God which Ps 18 celebrates are here made an object of prayer. We see from Psalms 18:10 that ותרד , Psalms 144:5 , has Jahve and not the heavens as its subject; and from Psalms 18:15 that the suffix em in Psalms 144:6 is meant in both instances to be referred to the enemies. The enemies are called sons of a foreign country, i.e., barbarians, as in Psalms 18:45. The fact that Jahve stretches forth His hand out of the heavens and rescues David out of great waters, is taken verbatim from Psalms 18:17; and the poet has added the interpretation to the figure here. On Psalms 144:8 cf. Psalms 12:3; Psalms 41:7. The combination of words “right hand of falsehood” is the same as in Psalms 109:2. But our poet, although so great an imitator, has, however, much also that is peculiar to himself. The verb בּרק , “to send forth lightning;” the verb פּצה in the Aramaeo-Arabic signification “to tear out of, rescue,” which in David always only signifies “to tear open, open wide” (one's mouth), Psalms 22:14; Psalms 66:14; and the combination “the right hand of falsehood” (like “the tongue of falsehood” in Psalms 109:2), i.e., the hand raised for a false oath, are only found here. The figure of Omnipotence, “He toucheth the mountains and they smoke,” is, as in Psalms 104:32, taken from the mountains that smoked at the giving of the Law, Exodus 19:18; Exodus 20:15. The mountains, as in Psalms 68:17 (cf. Psalms 76:5), point to the worldly powers. God only needs to touch these as with the tip of His finger, and the inward fire, which will consume them, at once makes itself known by the smoke, which ascends from them. The prayer for victory is followed by a vow of thanksgiving for that which is to be bestowed.


Verses 9-11

With the exception of Psalms 108:1-13, which is composed of two Davidic Elohim-Psalms, the Elohim in Psalms 144:9 of this strophe is the only one in the last two Books of the Psalter, and is therefore a feeble attempt also to reproduce the Davidic Elohimic style. The “new song” calls to mind Psalms 33:3; Psalms 40:4; and נבל עשׂור also recalls Psalms 33:2 (which see). The fact that David mentions himself by name in his own song comes about in imitation of Ps 18:51. From the eminence of thanksgiving the song finally descends again to petition, Psalms 144:7-8, being repeated as a refrain. The petition developes itself afresh out of the attributes of the Being invoked (Psalms 144:10), and these are a pledge of its fulfilment. For how could the God to whom all victorious kings owe their victory (Psalms 33:16, cf. 2 Kings 5:1; 1 Samuel 17:47) possibly suffer His servant David to succumb to the sword of the enemy! חרב רעה is the sword that is engaged in the service of evil.


Verses 12-15

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 Judges 9:17; Jeremiah 16:13, and frequently. lxx ὢν οἱ υίοὶ ( אשׁר בניהם ); so that the temporal prosperity of the enemies is pictured here, and in Psalms 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 Psalms 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 2 Chronicles 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 Psalms 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 Psalms 144:15, cf. on the other hand Psalms 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 Genesis 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 Ezra 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;

(Note: 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 Proverbs 7:16. It is therefore to be rendered: our daughters are as corners adorned in varied colours after the architecture of palaces.

(Note: 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 Judges 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 Jeremiah 14:2. שׁכּכה is also found in Song of Solomon 5:9; nor does the poet, however, hesitate to blend this שׁ with the tetragrammaton into one word. The Jod is not dageshed (cf. Psalms 123:2), because it is to be read שׁאדני , cf. מיהוה = מאדני in Genesis 18:14. Luther takes Psalms 144:15 and Psalms 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 (Psalms 33:12).