المزامير ١٧:١٠

Psa 17:10 tell what sort of people these persecutors are. Their heart is called fat, adeps, not as though חלב could in itself be equivalent to לב, more especially as both words are radically distinct (חלב from the root לב, λιπ; לב from the root לב, לף to envelope: that which is enveloped, the kernel, the inside), but (without any need for von Ortenberg's conjecture חלב לבּמו סגרוּ "they close their heart with fat") because it is, as it were, entirely fat (Psa 119:70, cf. Psa 73:7), and because it is inaccessible to any feeling of compassion, and in general incapable of the nobler emotions. To shut up the fat = the heart (cf. κλείειν τὰ σπλάγχνα Jo1 3:17), is equivalent to: to fortify one's self wilfully in indifference to sympathy, tender feeling, and all noble feelings (cf. השׁמין לב = to harden, Isa 6:10). The construction of פּימו (which agrees in sound with פּימה, Job 15:27) is just the same as that of קולי, Psa 3:5. On the other hand, אשּׁוּרנוּ (after the form עמּוּד and written plene) is neither such an accusative of the means or instrument, nor the second accusative, beside the accusative of the object, of that by which the object is surrounded, that is usually found with verbs of surrounding (e.g., Ps 5:13; Psa 32:7); for "they have surrounded me (us) with our step" is unintelligible. But אשׁורנו can be the accusative of the member, as in Psa 3:8, cf. Psa 22:17, Gen 3:15, for "it is true the step is not a member" (Hitz.), but since "step" and "foot" are interchangeable notions, Psa 73:2, the σχῆμα καθ ̓ ὅλον καὶ μέρος is applicable to the former, and as, e.g., Homer says, Iliad vii. 355: σὲ μάλιστα πόνος φρένας ἀμφιβέβηκεν, the Hebrew poet can also say: they have encompassed us (and in fact) our steps, each of our steps (so that we cannot go forwa…

David being in great distress and danger by the malice of his enemies, does, in this psalm, by prayer address himself to God, his tried refuge, and seeks shelter in him. I. He appeals to God concerning his integrity (Psa 17:1-4). II. He prays to God still to be upheld in his integrity and preserved from the malice of his enemies (Psa 17:5-8, Psa 17:13). III. He gives a character of his enemies, using that as a plea with God for his preservation (Psa 17:9-12, Psa 17:14). IV. He comforts himself with the hopes of his future happiness (Psa 17:15). Some make him, in this, a type of Christ, who was perfectly innocent, and yet was hated and persecuted, but, like David, committed himself and his cause to him that judgeth righteously. A prayer of David.