But as for me, my feet were almost gone; my steps had well near slipped.
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My feet were almost gone - I was just ready to fall. Of course, this refers to his state of mind. In regard to his faith or confidence in God, he was like a man standing in a slippery place, and scarcely able to remain upright.
My steps had well nigh slipped - The expression rendered "well nigh" means "like nothing," or "as nothing;" that is, in reference to firmness it was as if there was "nothing" left. There was nothing which would keep him from slipping. The word rendered "slipped" means "poured out." That is, in his going he was like water poured out, instead of being like something solid and firm. The idea is, that his faith seemed to be all gone. He was like a falling man; a man who had no strength to walk.
my feet were almost gone; out of the good ways of God, the ways of truth and holiness just upon the turn, ready to forsake them, and give up all religion as a vain thing:
my steps had well nigh slipped, or "poured out" (c) like water; the allusion is to standing on wet and slippery ground, where a man can scarcely keep upon his feet. It may be observed, that good men are liable to slips and falls, to fall into sin, snares, and temptations, and from their steadfastness in the faith, but not totally and finally; their feet may be "almost", but not "altogether", gone: their steps may "well nigh" slip, but not "quite"; they may fall, but not be utterly cast down; at least they rise again, and are made to stand; for God is able to keep them, and does keep them, from a total and final falling away.But as for me, my feet were almost gone; my steps had well nigh slipped.Psalm 35:14-16), to extend, expandere; so that it signifies an abundance that occupies a broad space. בּראשׁ, unto the summit, as in Psalm 36:6; Psalm 19:5. The idea thus obtained is the same as when Hofmann (Weissagung und Erfllung, i. 180f.) takes פסּה (from פּסס equals אפס) in the signification of a boundary line: "close upon the summit of the mountain shall the last corn stand," with reference to the terrace-like structure of the heights. פּריו does not refer back to בארץ (Hitzig, who misleads one by referring to Joel 2:3), but to בּר: may the corn stand so high and thick that the fields, being moved by the wind, shall shake, i.e., wave up and down, like the lofty thick forest of Lebanon. The lxx, which renders huperarthee'setai, takes ירעשׁ for יראשׁ, as Ewald does: may its fruit rise to a summit, i.e., rise high, like Lebanon. But a verb ראשׁ is unknown; and how bombastic is this figure in comparison with that grand, but beautiful figure, which we would not willingly exchange even for the conjecture יעשׁר (may it be rich)! The other wish refers to a rapid, joyful increase of the population: may men blossom out of this city and out of that city as the herb of the earth (cf. Job 5:25, where צאצאיך also accords in sound with יציצוּ), i.e., fresh, beautiful, and abundant as it. Israel actually became under Solomon's sceptre as numerous "as the sand by the sea" (1 Kings 4:20), but increase of population is also a settled feature in the picture of the Messianic time (Psalm 110:3, Isaiah 9:2; Isaiah 49:20, Zechariah 2:8 ; cf. Sir. 44:21). If, however, under the just and benign rule of the king, both land and people are thus blessed, eternal duration may be desired for his name. May this name, is the wish of the poet, ever send forth new shoots (ינין Chethib), or receive new shoots (ינּון Ker, from Niph. ננון), as long as the sun turns its face towards us, inasmuch as the happy and blessed results of the dominion of the king ever afford new occasion for glorifying his name. May they bless themselves in him, may all nations call him blessed, and that, as ויתבּרכוּ בו
(Note: Pronounce wejithbārchu, because the tone rests on the first letter of the root; whereas in Psalm 72:15 it is jebārachenu with Chateph. vid., the rule in the Luther. Zeitschrift, 1863, S. 412.)
implies, so blessed that his abundance of blessing appears to them to be the highest that they can desire for themselves. To et benedicant sibi in eo we have to supply in thought the most universal, as yet undefined subject, which is then more exactly defined as omnes gentes with the second synonymous predicate. The accentuation (Athnach, Mugrash, Silluk) is blameless.Verse 2. - But as for me, my feet were almost gone; my steps had well nigh slipped. The psalmist had doubted God's goodness and righteousness, on account of the prosperity of the wicked. He feels now that his doubt had been a sin, and had almost caused him to give up his confidence and trust in the Almighty. He had well nigh slipped from the rock of faith into the abyss of scepticism.
3 For I was envious at the foolish, when I saw the prosperity of the wicked.
4 For there are no bands in their death: but their strength is firm.
5 They are not in trouble as other men; neither are they plagued like other men.
6 Therefore pride compasseth them about as a chain; violence covereth them as a garment.
7 Their eyes stand out with fatness: they have more than heart could wish.
8 They are corrupt, and speak wickedly concerning oppression: they speak loftily.
9 They set their mouth against the heavens, and their tongue walketh through the earth.
10 Therefore his people return hither: and waters of a full cup are wrung out to them.
11 And they say, How doth God know? and is there knowledge in the most High?
12 Behold, these are the ungodly, who prosper in the world; they increase in riches.
13 Verily I have cleansed my heart in vain, and washed my hands in innocency.
14 For all the day long have I been plagued: and chastened every morning.
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