25--27.
µου, καὶ ἠγαλλιάσατο ἡ γλῶσσά µου"
85
ἔτι δὲ καὶ ἡ σάρξ µου κατα-
σκηνώσει ἐπ᾽ ἐλπίδι: 27. ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν pou εἰς
refers rather to a joyous state of mind, “was glad,” R.V., ἠγαλλιάσατο used of outward and active expression of joy is rendered “rejoiced,” R.V. (in A.V. the meaning of the two verbs is transposed). At the same time εὐφράνθη is some- times used in LXX and Ν.Τ., as in modern Greek of festive enjoyment, Kennedy, Sources of N. T. Greek, p.
155.---ἡ γλῶσσά pov: in Hebrew 1775
‘“‘my glory,’ i.e., my soul, my spirit (cf. Gen. xlix. 6, Schéttgen). The Arabs usea similar expression for the eye, the hand, or any member of the body held in special honour (cf. Lumby on Psalm cviii. 1).— ἔτι δὲ καὶ ἡ σάρξ: flesh does not here mean the dead corpse but the living body (Perowne, Kirkpatrick).—kxatac- κηνώσει, “shall dwell in safety,” R.V., “confidently,” margin (O.T.); the ex- pression is used frequently of dwelling safely in the Promised Land. In N.T. the Κ.Υ. translates ‘‘ shall dwell,” ‘* taber- nacle” margin, shall dwell as in a tent, a temporary abode. Inits literal meaning, therefore, there is no reference to the rest of the body in the grave, or to the hope of resurrection from the grave, but the words must be understood of this life (Perowne); cf. Deut. xxxiii. 12, 28, Psalm iv. 8, xxv. 13, Jer. xxiii. 6, xxxiii. 16. For the hope of the Psalmist, ex- pressed in the following words, is primarily for preservation from death: “ Thou wilt not give up my soul to Sheol [i.e., to the underworld, so that one becomes its prey], neither wilt thou suffer thy beloved one [singular] to see the pit” (5ο Delitzsch and Perowne, as also R. Smith and Kirk- patrick).
Ver. 27. In LXX and N.T. rightly eis Gdny. W.H.; cf. also Briggs, Mes- sianic Prophecies, p. 24; although in T.R. as usually in Attic, eis ddou, sc., δόµον. Blass regards els as simply usurping in the common dialect the place of év, but we can scarcely explain the force of the preposi- tion here in this way. ἐγκαταλείψεις used of utter abandonment, cf. Psalm
xxii, I (cf. 2 Tim. iv. 1Ο, 16).—eis aSnv: whilst it is true that the Psalmist ‘says nothing about what
shall happen to him after death” (Per- owne), he expresses his conviction that his soul would not be given up to the land of gloom and forgetfulness, the abode of the dead, dark and cheerless,
with which the Psalmist cannot associate the thought of life and light (see also on νετ. 31).—ov8é δώσεις: in R.V. (O.T.) the word “suffer ” is retained, but in R.V. (N.T.) we find “thou wilt not give,” the
Hebrew wn being used in this sense to
permit, to suffer, to let, like δίδωµι and dare, Viteau, Le Grec du N. T., Ρ. 156 (1803).- τὸν ὅσιόν gov: the Hebrew Chasid which is thus sometimes trans- lated in the LXX (Vulgate, Sanctus) is often rendered “ thy beloved one,” and the word denotes not only one who is godly and pious, but also one who is the object of Jehovah’s loving-kindness. The word might well be used of Him, Who was not only the Holy One of God, but 6 ἀγαπητὸς vids, “the beloved Son”. On the word Chasid see Kirkpatrick, Psalms, Appen- dix, p. 221.---ἰδεῖν διαφθοράν : “ corrup- tion” or “ the pit,” margin R.V. (O.T.), but in the N.T. simply “corruption” (A. and R.V.), Vulgate, corruptio. Inthe
LXX the Hebrew now is often ren- dered διαφθορά, “corruption,” as_ if derived from [VPTt) διαφθείρειν, “‘ to cor-
rupt”’; not, however, in the sense of cor- ruption, putridity, but ofdestruction. The
derivation however is probably from FTW),
to sink down, hence it means a pit, and sometimes a sepulchre, a grave, Psalm xxx. 10, lv. 24, so here “to see the grave,” {.ε., to die and be buried, cf. Psalm xlix. 10 (see Robinson’s Gesenius, p. 1053, note, twenty-sixth edition). Dr. Robertson Smith maintains that there are two Hebrew words the same in form but different in origin, one mas- culine = putrefaction or corruption, the other feminine=the deep or the fit, So far he agrees with the note in Gesenius, u.s., that the word διαφθορά should here be rendered by the latter, the pit, but he takes the rendering, the deep or the pit, as an epithet not of the grave but ‘of Sheol or Hades (see Expositor, p. 354, 1876, the whole paper on “ The Sixteenth Psalm,” by Dr. R. Smith, should be con- sulted, and p. 354 compared with the note in Gesenius), and this view certainly seems to fit in better with the parallel- ism