Bibelkommentare

The verb דּמם , with its derivatives (Psalms 62:2, Psalms 62:6; Lamentations 3:28), denotes resignation, i.e., a quiet of mind which rests on God, renounces all self-help, and submits to the will of God. התחולל (from הוּל , to be in a state of tension, to wait) of the inward gathering of one's self together in hope intently directed towards God, as in B. Berachoth 30b is a synonym of התחונן , and as it were reflexive of חלּה of the collecting one's self to importunate prayer. With Psalms 37:7 the primary tone of the whole Psalm is struck anew. On Psalms 37:7 compare the definition of the mischief-maker in Proverbs 24:8.

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With כּי the preceding assertion is confirmed by its opposite (cf. Psalms 130:4). כּיקר בּרים forms a fine play in sound; יקר is a substantivized adjective like גּדל ekil evitcejda , Exodus 15:16. Instead of בעשׁן , it is not to be read כּעשׁן , Hosea 13:3; the ב is secured by Psalms 102:4; Psalms 78:33. The idea is, that they vanish into smoke, i.e., are resolved into it, or also, that they vanish in the manner of smoke, which is first thick, but then becomes thinner and thinner till it disappears (Rosenmüller, Hupfeld, Hitzig); both expressions are admissible as to fact and as to the language, and the latter is commended by בּהבל , Psalms 78:33, cf. בּצלם , Psalms 39:7. בעשׁן belongs to the first, regularly accented כּלוּ ; for the Munach by בעשׂן is the substitute for Mugrash, which never can be used where at least two syllables do not precede the Silluk tone (vid., Psalter ii. 503). The second כּלוּ has the accent on the penult. for a change (Ew. §194, c), i.e., variation of the rhythm (cf. למה למה , Psalms 42:10; Psalms 43:2; עורי עורי , Judges 5:12, and on Psalms 137:7), and in particular here on account of its pausal position (cf. ערוּ , Psalms 137:7).

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Let the eye of faith directed hopefully to Jahve go on its way, without suffering thyself to be turned aside by the persecution and condemnation of the world, then He will at length raise thee out of all trouble, and cause thee to possess ( לרשׁת , ut possidas et possideas ) the land, as the sole lords of which the evil-doers, now cut off, conducted themselves.

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