Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78], at sacred-texts.com
Taking Refuge in the loving-kindness of the Eternal One under the Wrathful Judgment of Death
The Fourth Book of the Psalms, corresponding to the ספר במדבר of the Pentateuch, begins with a Prayer of Moses the man of God, which comes out of the midst of the dying off of the older generation during the march through the wilderness. To the name, which could not be allowed to remain so bald, because next to Abraham he is the greatest man known to the Old Testament history of redemption, is added the title of honour אישׁ האלהים (as in Deu 33:1; Jos 14:6), an ancient name of the prophets which expresses the close relationship of fellowship with God, just as "servant of Jahve" expresses the relationship of service, in accordance with the special office and in relation to the history of redemption, into which Jahve has taken the man and into which he himself has entered. There is scarcely any written memorial of antiquity which so brilliantly justifies the testimony of tradition concerning its origin as does this Psalm, which may have been preserved in some one or other of the older works, perhaps the "Book of Jashar" (Jos 10:13; Sa2 1:18), until the time of the final redaction of the Psalter. Not alone with respect to its contents, but also with reference to the form of its language, it is perfectly suitable to Moses. Even Hitzig can bring nothing of importance against this view, for the objection that the author in v. 1 glances back upon past generations, whilst Israel was only born in the time of Moses, is removed by the consideration that the existence of Israel reaches back into the patriarchal times; and there is as little truth in the assertion that the Piel שׂבּענוּ in Psa 90:14 instead of the Hiphil brings the Psalm down into very late times, as in the idea that the Hiph. והאבדתּ in Psa 143:12 instead of the Piel carries this Psa 143:1-12 back into very early times. These trifling points dwindle down to nothing in comparison with the fact that Psalms 90 bears within itself distinct traces of the same origin as the song האזינו (Deut. 32), the blessing of Moses (Deut. 33), the discourses in Deuteronomy, and in general the directly Mosaic portions of the Pentateuch. The Book of the Covenant, together with the Decalogue (Exo 19:1) and Deuteronomy (with the exception of its supplement), are regarded by us, on very good grounds, as the largest originally Mosaic constituent parts of the Pentateuch. The Book of Deuteronomy is תּורת משׁה in a pre-eminent sense.
The poet begins with the confession that the Lord has proved Himself to His own, in all periods of human history, as that which He was before the world was and will be for evermore. God is designedly appealed to by the name אדני, which frequently occurs in the mouth of Moses in the middle books of the Pentateuch, and also in the Song at the Sea, Exo 15:17 and in Deu 3:24. He is so named here as the Lord ruling over human history with an exaltation ever the same. Human history runs on in דּר ודר, so that one period (περίοδος) with the men living contemporaneous with it goes and another comes; the expression is deuteronomic (Deu 32:7). Such a course of generations lies behind the poet; and in them all the Lord has been מעון to His church, out of the heart of which the poet discourses. This expression too is Deuteronomic (Deu 33:27). מעון signifies a habitation, dwelling-place (vid., on Psa 26:8), more especially God's heavenly and earthly dwelling-place, then the dwelling-place which God Himself is to His saints, inasmuch as He takes up to Himself, conceals and protects, those who flee to Him from the wicked one and from evil, and turn in to Him (Psa 71:3; Psa 91:9). In order to express fuisti היית was indispensable; but just as fuisti comes from fuo, φύω, היה (הוה) signifies not a closed, shut up being, but a being that discloses itself, consequently it is fuisti in the sense of te exhibuisti. This historical self-manifestation of god is based upon the fact that He is אל, i.e., might absolutely, or the absolutely Mighty One; and He was this, as Psa 90:2 says, even before the beginning of the history of the present world, and will be in the distant ages of the future as of the past. The foundation of this world's history is the creation. The combination ארץ ותבל shows that this is intended to be taken as the object. ותּחולל (with Metheg beside the e4 of the final syllable, which is deprived of its accent, vid., on Psa 18:20) is the language of address (Rashi): that which is created is in a certain sense born from God (ילּד), and He brings it forth out of Himself; and this is here expressed by חולל (as in Deu 32:18, cf. Isa 51:2), creation being compared to travail which takes place amidst pains (Psychology, S. 114; tr. p. 137). If, after the example of the lxx and Targum, one reads as passive ותּחולל (Bttcher, Olshausen, Hitzig) from the Pulal חולל, Pro 8:24, - and this commends itself, since the pre-existence of God can be better dated back beyond facts than beyond the acts of God Himself, - then the conception remains essentially the same, since the Eternal and Absolute One is still to be thought of as מחולל. The fact that the mountains are mentioned first of all, harmonizes with Deu 33:15. The modus consecutivus is intended to say: before the mountains were brought forth and Thou wast in labour therewith.... The forming of the mountains consequently coincides with the creation of the earth, which is here as a body or mass called ארץ, and as a continent with the relief of mountains and lowlands is called תבל (cf. תבל ארץ, Pro 8:31; Job 37:12). To the double clause with טרם seq. praet. (cf. on the other hand seq. fut. Deu 31:21) is appended וּמעולם as a second definition of time: before the creation of the world, and from eternity to eternity. The Lord was God before the world was - that is the first assertion of Psa 90:2; His divine existence reaches out of the unlimited past into the unlimited future - this is the second. אל is not vocative, which it sometimes, though rarely, is in the Psalms; it is a predicate, as e.g., in Deu 3:24.
This is also to be seen from Psa 90:3, Psa 90:4, when Psa 90:3 now more definitely affirms the omnipotence of God, and Psa 90:4 the supra-temporality of God or the omnipresence of God in time. The lxx misses the meaning when it brings over אל from Psa 90:2, and reads אל־תּשׁב. The shorter future form תּשׁב for תּשׁיב stands poetically instead of the longer, as e.g., in Psa 11:6; Psa 26:9; cf. the same thing in the inf. constr. in Deu 26:12, and both instances together in Deu 32:8. The poet intentionally calls the generation that is dying away אנושׁ, which denotes man from the side of his frailty or perishableness; and the new generation בּני־אדם, with which is combined the idea of entrance upon life. It is clear that השׁיב עד־דּכּא is intended to be understood according to Gen 3:19; but it is a question whether דּכּא is conceived of as an adjective (with mutable aa), as in Psa 34:19, Isa 57:15 : Thou puttest men back into the condition of crushed ones (cf. on the construction Num 24:24), or whether as a neutral feminine from דּך (= דּכּה): Thou changest them into that which is crushed = dust, or whether as an abstract substantive like דּכּה, or according to another reading (cf. Psa 127:2) דּכּא, in Deu 23:2 : to crushing. This last is the simplest way of taking it, but it comes to one and the same thing with the second, since דּכּא signifies crushing in the neuter sense. A fut. consec. follows. The fact that God causes one generation to die off has as its consequence that He calls another into being (cf. the Arabic epithet of God el-mu‛ı̂d = המשׁיב, the Resuscitator). Hofmann and Hitzig take תּשׁב as imperfect on account of the following ותּאמר: Thou didst decree mortality for men; but the fut. consec. frequently only expresses the sequence of the thoughts or the connection of the matter, e.g., after a future that refers to that which is constantly taking place, Job 14:10. God causes men to die without letting them die out; for - so it continues in Psa 90:4 - a thousand years is to Him a very short period, not to be at all taken into account. What now is the connection between that which confirms and that which is confirmed here? It is not so much Psa 90:3 that is confirmed as Psa 90:2, to which the former serves for explanation, viz., this, that God as the Almighty (אל), in the midst of this change of generations, which is His work, remains Himself eternally the same. This ever the same, absolute existence has its ground herein, that time, although God fills it up with His working, is no limitation to Him. A thousand years, which would make any man who might live through them weary of life, are to Him like a vanishing point. The proposition, as Pe2 3:8 shows, is also true when reversed: "One day is with the Lord as a thousand years." He is however exalted above all time, inasmuch as the longest period appears to Him very short, and in the shortest period the greatest work can be executed by Him. The standpoint of the first comparison, "as yesterday," is taken towards the end of the thousand of years. A whole millennium appears to God, when He glances over it, just as the yesterday does to us when (כּי) it is passing by (יעבר), and we, standing on the border of the opening day, look back upon the day that is gone. The second comparison is an advance upon the first, and an advance also in form, from the fact that the Caph similitudinis is wanting: a thousand years are to God a watch in the night. אשׁמוּרה is a night-watch, of which the Israelites reckoned three, viz., the first, the middle, and the morning watch (vid., Winer's Realwrterbuch s. v. Nachtwache). It is certainly not without design that the poet says אשׁמוּרה בלּילה instead of אשׁמרת הלּילה. The night-time is the time for sleep; a watch in the night is one that is slept away, or at any rate passed in a sort of half-sleep. A day that is past, as we stand on the end of it, still produces upon us the impression of a course of time by reason of the events which we can recall; but a night passed in sleep, and now even a fragment of the night, is devoid of all trace to us, and is therefore as it were timeless. Thus is it to God with a thousand years: they do not last long to Him; they do not affect Him; at the close of them, as at the beginning, He is the Absolute One (אל). Time is as nothing to Him, the Eternal One. The changes of time are to Him no barrier restraining the realization of His counsel - a truth which has a terrible and a consolatory side. The poet dwells upon the fear which it produces.
Psa 90:5-6 tell us how great is the distance between men and this eternal selfsameness of God. The suffix of זרמתּם, referred to the thousand years, produces a synallage (since שׁנה is feminine), which is to be avoided whenever it is possible to do so; the reference to בני־אדם, as being the principal object pointed to in what has gone before, is the more natural, to say the very least. In connection with both ways of applying it, זרם does not signify: to cause to rattle down like sudden heavy showers of rain; for the figure that God makes years, or that He makes men (Hitzig: the germs of their coming into being), to rain down from above, is fanciful and strange. זרם may also mean to sweep or wash away as with heavy rains, abripere instar nimbi, as the old expositors take it. So too Luther at one time: Du reyssest sie dahyn (Thou carriest them away), for which he substituted later: Du lessest sie dahin faren wie einen Strom (Thou causest them to pass away as a river); but זרם always signifies rain pouring down from above. As a sudden and heavy shower of rain, becoming a flood, washes everything away, so God's omnipotence sweeps men away. There is now no transition to another alien figure when the poet continues: שׁנה יהיוּ. What is meant is the sleep of death, Psa 76:6, שׁנת עולם, Jer 51:39, Jer 51:57, cf. ישׁן Psa 13:4. He whom a flood carries away is actually brought into a state of unconsciousness, he goes entirely to sleep, i.e., he dies.
From this point the poet certainly does pass on to another figure. The one generation is carried away as by a flood in the night season, and in the morning another grows up. Men are the subject of יחלף, as of יהיוּ. The collective singular alternates with the plural, just as in Psa 90:3 the collective אנושׁ alternates with בני־אדם. The two members of Psa 90:5 stand in contrast. The poet describes the succession of the generations. One generation perishes as it were in a flood, and another grows up, and this also passes on to the same fate. The meaning in both verses of the חלף, which has been for the most part, after the lxx, Vulgate, and Luther, erroneously taken to be praeterire = interire, is determined in accordance with this idea. The general signification of this verb, which corresponds to the Arabic chlf, is "to follow or move after, to go into the place of another, and in general, of passing over from one place or state into another." Accordingly the Hiphil signifies to put into a new condition, Psa 102:27, to set a new thing on the place of an old one, Isa 9:9 , to gain new strength, to take fresh courage, Isa 40:31; Isa 41:1; and of plants: to send forth new shoots, Job 14:7; consequently the Kal, which frequently furnishes the perfect for the future Hiphil (Ew. 127, b, and Hitzig on this passage), of plants signifies: to gain new shoots, not: to sprout (Targum, Syriac), but to sprout again or afresh, regerminare; cf. Arab. chilf, an aftergrowth, new wood. Perishing humanity renews its youth in ever new generations. Psa 90:6 again takes up this thought: in the morning it grows up and shoots afresh, viz., the grass to which men are likened (a figure appropriated by Isa. 40), in the evening it is cut down and it dries up. Others translate מולל to wither (root מל, properly to be long and lax, to allow to hang down long, cf. אמלל, אמל with Arab. 'ml, to hope, i.e., to look forth into the distance); but (1) this Pilel of מוּל or Poēl of מלל is not favourable to this intransitive way of taking it; (2) the reflexive in Psa 58:8 proves that מלל signifies to cut off in the front or above, after which perhaps even Psa 37:2, Job 14:2; Job 18:16, by comparison with Job 24:24, are to be explained. In the last passage it runs: as the top of the stalk they are cut off (fut. Niph. of מלל). Such a cut or plucked ear of corn is called in Deu 23:25 מלילה, a Deuteronomic hapaxlegomenon which favours our way of taking the ימולל (with a most general subject = ימולל). Thus, too, ויבשׁ is better attached to what precedes: the cut grass becomes parched hay. Just such an alternation of morning springing froth and evening drying up is the alternation of the generations of men.
The poet substantiates this in Psa 90:7. from the experience of those amongst whom he comprehended himself in the לנוּ of Psa 90:1, Hengstenberg takes Psa 90:7 to be a statement of the cause of the transitoriness set forth: its cause is the wrath of God; but the poet does not begin כי באפך but כי כלינו. The chief emphasis therefore lies upon the perishing, and כי is not argumentative but explicative. If the subject of כלינוּ were men in general (Olshausen), then it would be elucidating idem per idem. But, according to Psa 90:1, those who speak here are those whose refuge the Eternal One is. The poet therefore speaks in the name of the church, and confirms the lot of men from that which his people have experienced even down to the present time. Israel is able out of its own experience to corroborate what all men pass through; it has to pass through the very same experience as a special decree of God's wrath on account of its sins. Therefore in Psa 90:7-8 we stand altogether upon historical ground. The testimony of the inscription is here verified in the contents of the Psalm. The older generation that came out of Egypt fell a prey to the sentence of punishment, that they should gradually die off during the forty years' journey through the desert; and even Moses and Aaron, Joshua and Caleb only excepted, were included in this punishment on special grounds, Num 14:26., Deu 1:34-39. This it is over which Moses here laments. God's wrath is here called אף and חמה; just as the Book of Deuteronomy (in distinction from the other books of the Pentateuch) is fond of combining these two synonyms (Deu 9:19; Deu 29:22, Deu 29:27, cf. Gen 27:44.). The breaking forth of the infinitely great opposition of the holy nature of God against sin has swept away the church in the person of its members, even down to the present moment; נבהל as in Psa 104:29, cf. בּחלה, Lev 26:16. It is the consequence of their sins. עון signifies sin as the perversion of the right standing and conduct; עלוּם, that which is veiled in distinction from manifest sins, is the sum-total of hidden moral, and that sinful, conduct. There is no necessity to regard עלמנוּ as a defective plural; עלמים signifies youth (from a radically distinct word, עלם); secret sins would therefore be called עלמות according to Psa 19:13. God sets transgressions before Him when, because the measure is full and forgiveness is inadmissible, He makes them an object of punishment. שׁתּ (Ker, as in Psa 8:7 : שׁתּה, cf. Psa 6:4 ואתּ, Psa 74:6 ועתּ) has the accent upon the ultima before an initial guttural. The parallel to לנגדּך is למאור פּניך. עור is light, and מאור is either a body of light, as the sun and moon, or, as in this passage, the circle of light which the light forms. The countenance of God (פני ה) is God's nature in its inclination towards the world, and מאור פני ה is the doxa of His nature that is turned towards the world, which penetrates everything that is conformed to God as a gracious light (Num 6:25), and makes manifest to the bottom everything that is opposed to God and consumes it as a wrathful fire.
After the transitoriness of men has now been confirmed in Psa 90:6. out of the special experience of Israel, the fact that this particular experience has its ground in a divine decree of wrath is more definitely confirmed from the facts of this experience, which, as Psa 90:11. complain, unfortunately have done so little to urge them on to the fear of God, which is the condition and the beginning of wisdom. In Psa 90:9 we distinctly hear the Israel of the desert speaking. That was a generation that fell a prey to the wrath of God (דּור עברתו, Jer 7:29). עברה is wrath that passes over, breaks through the bounds of subjectivity. All their days (cf. Psa 103:15) are passed away (פּנה, to turn one's self, to turn, e.g., Deu 1:24) in such wrath, i.e., thoroughly pervaded by it. They have spent their years like a sound (כּמו־הגה), which has hardly gone forth before it has passed away, leaving no trace behind it; the noun signifies a gentle dull sound, whether a murmur (Job 37:2) or a groan (Eze 2:10). With בּהם in Psa 90:10 the sum is stated: there are comprehended therein seventy years; they include, run up to so many. Hitzig renders: the days wherein (בהם) our years consist are seventy years; but שׁנותינו side by side with ימי must be regarded as its more minute genitival definition, and the accentuation cannot be objected to. Beside the plural שׁנים the poetic plural שׁנות appears here, and it also occurs in Deu 32:7 (and nowhere else in the Pentateuch). That of which the sum is to be stated stands first of all as a casus absol. Luther's rendering: Siebenzig Jar, wens hoch kompt so sinds achtzig (seventy years, or at the furthest eighty years), as Symmachus also meant by his ἐν παραδόξῳ (in Chrysostom), is confirmed by the Talmudic הגיע לגבורות, "to attain to extreme old age" (B. Moכd katan, 28a), and rightly approved of by Hitzig and Olshausen. גבוּרת signifies in Psa 71:16 full strength, here full measure. Seventy, or at most eighty years, were the average sum of the extreme term of life to which the generation dying out in the wilderness attained. ורהבּם the lxx renders τὸ πλεῖον αὐτῶν, but רהבּם is not equivalent to רבּם. The verb רהב signifies to behave violently, e.g., of importunate entreaty, Pro 6:3, of insolent treatment, Isa 3:5, whence רהב (here רהב), violence, impetuosity, and more especially a boastful vaunting appearance or coming forward, Job 9:13; Isa 30:7. The poet means to say that everything of which our life is proud (riches, outward appearance, luxury, beauty, etc.), when regarded in the right light, is after all only עמל, inasmuch as it causes us trouble and toil, and און, because without any true intrinsic merit and worth. To this second predicate is appended the confirmatory clause. חישׁ is infin. adverb. from חוּשׁ, הישׁ, Deu 32:35 : speedily, swiftly (Symmachus, the Quinta, and Jerome). The verb גּוּז signifies transire in all the Semitic dialects; and following this signification, which is applied transitively in Num 11:31, the Jewish expositors and Schultens correctly render: nam transit velocissime. Following upon the perfect גּז, the modus consecutivus ונּעפה maintains its retrospective signification. The strengthening of this mood by means of the intentional ah is more usual with the 1st pers. sing., e.g., Gen 32:6, than with the 1st pers. plur., as here and in Gen 41:11; Ew. 232, g. The poet glances back from the end of life to the course of life. And life, with all of which it had been proud, appears as an empty burden; for it passed swiftly by and we fled away, we were borne away with rapid flight upon the wings of the past.
Such experience as this ought to urge one on to the fear of God; but how rarely does this happen! and yet the fear of God is the condition (stipulation) and the beginning of wisdom. The verb ידע in Psa 90:11, just as it in general denotes not merely notional but practically living and efficient knowledge, is here used of a knowledge which makes that which is known conduce to salvation. The meaning of וּכיראתך is determined in accordance with this. The suffix is here either gen. subj.: according to Thy fearfulness (יראה as in Eze 1:18), or gen. obj.: according to the fear that is due to Thee, which in itself is at once (cf. Psa 5:8; Exo 20:20; Deu 2:25) more natural, and here designates the knowledge which is so rarely found, as that which is determined by the fear of God, as a truly religious knowledge. Such knowledge Moses supplicates for himself and for Israel: to number our days teach us rightly to understand. Sa1 23:17, where כּן ידע signifies "he does not know it to be otherwise, he is well aware of it," shows how כּן is meant. Hitzig, contrary to the accentuation, draws it to למנות ימינו; but "to number our days" is in itself equivalent to "hourly to contemplate the fleeting character and brevity of our lifetime;" and כּן הודע prays for a true qualification for this, and one that accords with experience. The future that follows is well adapted to the call, as frequently aim and result. But הביא is not to be taken, with Ewald and Hitzig, in the signification of bringing as an offering, a meaning this verb cannot have of itself alone (why should it not have been ונקריב?). Bttcher also erroneously renders it after the analogy of Pro 2:10 : "that we may bring wisdom into the heart," which ought to be בּלב. הביא, deriving its meaning from agriculture, signifies "to carry off, obtain, gain, prop. to bring in," viz., into the barn, Sa2 9:10, Hagg. Psa 1:6; the produce of the field, and in a general way gain or profit, is hence called תּבוּאה. A wise heart is the fruit which one reaps or garners in from such numbering of the days, the gain which one carries off from so constantly reminding one's self of the end. לבב חכמה is a poetically intensified expression for לב חכם, just as לב מרפּא in Pro 14:30 signifies a calm easy heart.
The prayer for a salutary knowledge, or discernment, of the appointment of divine wrath is now followed by the prayer for the return of favour, and the wish that God would carry out His work of salvation and bless Israel's undertakings to that end. We here recognise the well-known language of prayer of Moses in Exo 32:12, according to which שׁוּבה is not intended as a prayer for God's return to Israel, but for the turning away of His anger; and the sigh עד־מתי that is blended with its asks how long this being angry, which threatens to blot Israel out, is still to last. והנּהם is explained according to this same parallel passage: May God feel remorse or sorrow (which in this case coincide) concerning His servants, i.e., concerning the affliction appointed to them. The naming of the church by עבדיך (as in Deu 9:27, cf. Exo 32:13 of the patriarchs) reminds one of Deu 32:36 : concerning His servants He shall feel compassion (Hithpa. instead of the Niphal). The prayer for the turning of wrath is followed in Psa 90:14 by the prayer for the turning towards them of favour. In בּבּקר there lies the thought that it has been night hitherto in Israel. "Morning" is therefore the beginning of a new season of favour. In שׂבּענוּ (to which הסדּך is a second accusative of the object) is implied the thought that Israel whilst under wrath has been hungering after favour; cf. the adjective שׂבע in the same tropical signification in Deu 33:23. The supplicatory imperatives are followed by two moods expressive of intention: then will we, or: in order that we may rejoice and be glad; for futures like these set forth the intention of attaining something as a result or aim of what has been expressed just before: Ew. 325, a. בּכל־ימינוּ is not governed by the verbs of rejoicing (Psa 118:24), in which case it would have been בּחיּינוּ, but is an adverbial definition of time (Psa 145:2; Psa 35:8): within the term of life allotted to us. We see from Psa 90:15 that the season of affliction has already lasted for a long time. The duration of the forty years of wrath, which in the midst of their course seemed to them as an eternity, is made the measure of the reviving again that is earnestly sought. The plural ימות instead of ימי is common only to our Psalm and Deu 32:7; it is not known elsewhere to Biblical Hebrew. And the poetical שׁנות instead of שׁני, which also occurs elsewhere, appears for the first time in Deu 32:7. The meaning of ענּיתנוּ, in which ימות hcihw is specialized after the manner of a genitive, is explained from Deu 8:2., according to which the forty years' wandering in the wilderness was designed to humble (ענּות) and to prove Israel through suffering. At the close of these forty years Israel stands on the threshold of the Promise Land. To Israel all final hopes were closely united with the taking possession of this land. We learn from Gen. 49 that it is the horizon of Jacob's prophetic benediction. This Psalm too, in Psa 90:16-17, terminates in the prayer for the attainment of this goal. The psalmist has begun in Psa 90:1 his adoration with the majestic divine name אדני; in Psa 90:13 he began his prayer with the gracious divine name יהוה; and now, where he mentions God for the third time, he gives to Him the twofold name, so full of faith, אדני אלהינוּ. אל used once alternates with the thrice repeated על: salvation is not Israel's own work, but the work of Jahve; it therefore comes from above, it comes and meets Israel. It is worthy of remark that the noun פּעל occurs only in Deuteronomy in the whole Tra, and that here also of the gracious rule of Jahve, Psa 32:4, cf. Psa 33:11. The church calls the work of the Lord מעשׂה ידינוּ in so far as He executes it through them. This expression מעשׂה ידים as a designation of human undertakings runs through the whole of the Book of Deuteronomy: Deu 2:7; Deu 4:28; Deu 11:7; Deu 14:29; Deu 16:15; Deu 24:19; Deu 27:15; Deu 28:12; Deu 30:9. In the work of the Lord the bright side of His glory unveils itself, hence it is called הדר; this too is a word not alien at least to the language of Deuteronomy, Deu 33:17. Therein is made manifest נעם ה, His graciousness and condescension - an expression which David has borrowed from Moses in Psa 27:4. יראה and יהי are optatives. כּוננה is an urgent request, imperat. obsecrantis as the old expositors say. With Waw the same thought is expressed over again (cf. Isa 55:1, וּלכוּ, yea come) - a simple, childlike anadiplosis which vividly reminds us of the Book of Deuteronomy, which revolves in thoughts that are ever the same, and by that very means speaks deeply to the heart. Thus the Deuteronomic impression of this Psalm accompanies us from beginning to end, from מעון to מעשׂה ידים. Nor will it now be merely accidental that the fondness for comparisons, which is a peculiarity of the Book of Deuteronomy (Deu 1:31, Deu 1:44; Deu 8:5; Deu 28:29, Deu 28:49, cf. Deu 28:13, Deu 28:44; Deu 29:17-18), is found again in this Psalm.