Psalm 68:13
Though you have lien among the pots, yet shall you be as the wings of a dove covered with silver, and her feathers with yellow gold.
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(13, 14) The agreement of the ancient versions in rendering these difficult verses shows that their obscurity does not arise, as in the case of so many passages of the Psalms, from any corruptions in the text, but from the fact that they are an adaptation of some ancient war-song to circumstances to which we have no clue. If we could recover the allusions, the language would probably appear clear enough.

“Why rest ye among the sheepfolds?

“A dove’s wings are (now) covered with silver, and her

feathers with the sheen of gold.”

“When the Almighty scattered kings there,

It was snowing on Tsalmon.”

Even in our ignorance of these allusions we at once recognise in the first member of this antique verse the scornful inquiry of Judges 5:16, addressed to the inglorious tribe that preferred ease at home to the dangers and discomforts of battle.

The word here rendered “sheepfolds” (in the Authorised Version pots, a meaning which cannot represent the Hebrew word or its cognates in any other place) is cognate to that used in Judges 5:16, and occurs in its present form in Ezekiel 40:43, where the margin renders, “andirons, or two hearthstones.” The derivation from to set would allow of its application to any kind of barrier.

Whether Reuben, as in Deborah’s song, or Issachar, as in Genesis 49:14, where a cognate word occurs (“burdens”), were the original stay-at-home, does not matter. The interest lies in the covert allusion made by the psalmist in his quotation to some cowardly or recreant party now playing the same disgraceful game.

The next clause, which has caused so much trouble to commentators, appears perfectly intelligible if treated as the answer made to the taunting question, and as simply a note of time:—they stayed at home because all nature was gay and joyous with summer. There is no authority for taking the rich plumage of the dove as emblematic of peace or plenty. The dove appears, indeed, in the Bible as a type, but only, as in all other literature, as a type of love (Song of Solomon 2:14); whereas the appearance of this bird was in Palestine, as that of the swallow with us, a customary mark of time. (See Note, Song of Solomon 2:12; Song of Solomon 2:14.) And a verse of a modern poet shows how naturally its full plumage might indicate the approach of summer:—

“In the spring a lovelier iris changes on the burnished dove.”

—TENNYSON: Locksley Hall.

This reply calls forth from the first speaker a rejoinder in companion terms. The inglorious tribe plead summer joys as an excuse for ease. The reply tells of the devotion and ardour of those who, even amid the rigour of an exceptional winter, took up arms for their country: When the AImighty scattered kings there, it was snowing on Tsalmon. (For the geography of Tsalmon, see Judges 9:48.) Whether intentionally or not, the sense of the severity of the snowstorm—rare in Palestinian winters—is heightened by the contrast implied in the name “Dark” or “Shadow Hill.”

The peculiarity of the position of the locative there (literally, in it), coming before the mention of the locality itself, is illustrated by Isaiah 8:21.

Psalm 68:13. Though ye have lien among the pots — The word שׁפתים, shepattaim, here rendered pots, “signifies kettles, pots, or furnaces, for various uses, fixed in stone or brick, placed in double rows, and so regularly disposed for convenience and use; and refers to those pots, or furnaces, at which the Israelites in Egypt wrought as slaves, and among which they were forced to lie down for want of proper habitations, and in the most wretched and vile attire, Deuteronomy 4:26; Psalm 81:6. But how great was the alteration by the conquest of their enemies, and especially of the Midianites! Enriched by the spoils of your enemies, ye shall now lie down, that is, dwell at ease and with elegance in your tents.” Ye shall be — Or, ye have been, which seems to be more suitable to the context, both preceding and following, in which he does not speak prophetically of things to come, but historically of things past. The sense of the verse then is, Though you have formerly been exposed to great servitude, reproach, and misery, namely, in Egypt; yet since that time God hath changed your condition greatly for the better. As the wings of a dove, &c. — Beautiful and glorious, like the feathers of a dove, which, according to the variety of its postures, and of the light shining upon it, look like silver or gold. He is thought to refer to the rich garments, or costly tents, which they took from the Midianites, and their other enemies, and which, either because of their various colours, or their being ornamented with silver and gold, resembled the colours of a dove, the feathers of whose wings or body glistered interchangeably, as with silver and gold: see Chandler and Bochart. Thus the church of Christ has frequently emerged from a slate of persecution and tribulation into one of liberty and comfort. “And such is the change made in the spiritual condition of any man, when he passes from the bondage of corruption into the glorious liberty of the sons of God: he is invested with the robe of righteousness, and adorned with the graces of the Spirit of holiness.” — Horne. But still, yea, incomparably greater will be the change of state and condition which all the true disciples of Christ shall experience when they shall completely put off the image of the earthly, with all its attendant infirmities, afflictions, and sufferings, and shall be fully invested with that of the heavenly, their very bodies being conformed to Christ’s glorious body. Then indeed shall all remains of their state of humiliation disappear: and they shall be as the wings of a dove covered with silver, and her feathers with yellow gold: yea, they shall shine forth as the sun in the kingdom of their Father.68:7-14 Fresh mercies should put us in mind of former mercies. If God bring his people into a wilderness, he will be sure to go before them in it, and to bring them out of it. He provided for them, both in the wilderness and in Canaan. The daily manna seems here meant. And it looks to the spiritual provision for God's Israel. The Spirit of grace and the gospel of grace are the plentiful rain, with which God confirms his inheritance, and from which their fruit is found. Christ shall come as showers that water the earth. The account of Israel's victories is to be applied to the victories over death and hell, by the exalted Redeemer, for those that are his. Israel in Egypt among the kilns appeared wretched, but possessed of Canaan, during the reigns of David and Solomon, appeared glorious. Thus the slaves of Satan, when converted to Christ, when justified and sanctified by him, look honourable. When they reach heaven, all remains of their sinful state disappear, they shall be as the wings of the dove, covered with silver, and her feathers as gold. Full salvation will render those white as snow, who were vile and loathsome through the guilt and defilement of sin.Though ye have lien among the pots - There are few passages in the Bible more difficult of interpretation than this verse and the following. Our translators seem to have supposed that the whole refers to the ark, considered as having been neglected, or as having been suffered to remain among the common vessels of the tabernacle, until it became like those vessels in appearance - that is, until its brilliancy had become tarnished by neglect, or by want of being cleaned and furbished - yet that it would be again like the wings of a dove covered with silver, as it had been formerly, and pure like the whitest snow. But it is not certain, if it is probable, that this is the meaning. Prof. Alexander renders it, "When ye lie down between the borders (ye shall be like) the wings of a dove covered with silver;" that is, "when the land had rest," or was restored to a state of tranquility.

DeWette renders it, "When ye rest between the cattle-stalls:" expressing the same idea, that of quiet repose as among the herds of cattle lying calmly down to rest. The Septuagint renders it, "Though you may have slept in kitchens." The words rendered" Though ye have lien" mean literally, "If you have lain," alluding to some act or state of lying down quietly or calmly. The verb is in the plural number, but it is not quite clear what it refers to. There is apparently much confusion of number in the passage. The word rendered "pots" - שׁפתים shephathayim - in the dual form, occurs only in this place and in Ezekiel 40:43, where it is translated hooks (margin, end-irons, or the two hearth-stones). Gesenius renders it here "stalls," that is, folds for cattle, and supposes that in Ezekiel it denotes places in the temple-court, where the victims for sacrifice were fastened. Tholuck renders it, "When you shall again rest within your stone-borders (that is, within the limits of your own country, or within your own borders), ye shall be like the wings of a dove." For other interpretations of the passage, see Rosenmuller in loc. I confess that none of these explanations of the passage seem to me to be satisfactory, and that I cannot understand it. The wonder is not, however, that, in a book so large as the Bible, and written in a remote age, and in a language which has long ceased to be a spoken language, there should be here and there a passage which cannot now be made clear, but that there should be so few of that description. There is no ancient book that has not more difficulties of this kind than the Hebrew Scriptures:

Yet shall ye be as the wings of a dove covered with silver ... - The phrase "yet shall ye be" is not in the original. The image here is simply one of beauty. The allusion is to the changeable colors of the plumage of a dove, now seeming to be bright silver, and then, as the rays of light fall on it in another direction, to be yellow as gold. If the allusion is to the ark, considered as having been laid aside among the ordinary vessels of the tabernacle, and having become dark and dingy by neglect, then the meaning would be, that, when restored to its proper place, and with the proper degree of attention and care bestowed upon it, it would become a most beautiful object. If the allusion is to the people of the land considered either as lying down in dishonor, as if among filth, or as lying down calmly and quietly as the beasts do in their stalls, or as peacefully reposing within their natural limits or borders, then the meaning would be, that the spectacle would be most beautiful. The varied tints of loveliness in the land - the gardens, the farms, the flowers, the fruits, the vineyards, the orchards, the villages, the towns, the cheerful homes - would be like the dove - the emblem of calmness - so beautiful in the variety and the changeableness of its plumage. The comparison of a beautiful and variegated country with a dove is not a very obvious one, and yet, in this view, it would not be wholly unnatural. It is not easy always to vindicate philosophically the images used in poetry; nor is it always easy for a Western mind to see the reasons of the images employed by an Oriental poet. It seems probable that the comparison of the land (considered as thus variegated in its beauty) with the changing beauties of the plumage of the dove is the idea intended to be conveyed by this verse; but it is not easy to make it out on strictly exegetical or philological principles.

13. Some translate this, "When ye shall lie between the borders, ye shall," &c., comparing the peaceful rest in the borders or limits of the promised land to the proverbial beauty of a gentle dove. Others understand by the word rendered "pots," the smoked sides of caves, in which the Israelites took refuge from enemies in the times of the judges; or, taking the whole figuratively, the rows of stones on which cooking vessels were hung; and thus that a contrast is drawn between their former low and afflicted state and their succeeding prosperity. In either case, a state of quiet and peace is described by a beautiful figure. Though ye, ye Israelites, to whom he now turneth his speech,

have lien among the pots; like scullions, that commonly lie down in the kitchen among the pots or hearthstones, whereby they are very much discoloured and deformed; which is fitly opposed to the following beauty. Though you have been filled with affliction and contempt.

Shall ye be; or, ye have been; which may seem more suitable to the context, both foregoing and following, wherein he doth not speak prophetically of things to come, but historically of things past. So the sense of the verse is, Though you have formerly been exposed to great servitude, and reproach, and misery, to wit, in Egypt, yet since that time God hath changed your condition greatly for the better.

As the wings of a dove covered with silver, and her feathers with yellow gold; beautiful and glorious, like the feathers of a dove, which according to the variety of its postures, and of the light shining upon it, look like silver or gold. Though ye have lain among the pots,.... Kimchi takes these words to be the words of the women, or of the psalmist addressing the Israelites going out to war; that though they should lie in a low, dark, and disagreeable place, in the camp, in the open field, exposed to wind and weather; yet they should be fair and beautiful, and be loaded with gold and silver, the spoil of the enemy. But Fortunatus Scacchus (z) refers them, much better, to the encampment of the Israelites in their tents, and to the disposition and order of their army going to battle: the body of the army in the middle, and the two wings, right and left, on each side; whose glittering armour of gold and brass, the rays of the sun striking on them, are fitly resembled by the colours on the wings and back of a dove. Another learned writer (a) thinks they are an address to the wings of the dove; that is, to the dove itself, meaning the Holy Spirit, expostulating with him how long he would dwell within the limits and borders of the land of Canaan; which was not long after the ascension of Christ, for soon was the gift of the Holy Ghost poured down upon the Gentiles, But rather they are an address to the people of Israel; intimating, that though they had been in adversity, and their lives had been made bitter with hard bondage, in mortar and in brick, and in all manner of service in the field; and had lain among the brick kilns and furnaces when in Egypt; and in the times of the Judges had suffered much from their neighbours, by whom they were frequently carried captive; and had been in affliction in the times of Saul; yet now in prosperous circumstances in the times of David, who had conquered their enemies, and enlarged their dominions, and restored peace; and especially would be more so in the days of Solomon, when they enjoyed great plenty and prosperity, and silver was made to be as the stones of the street. Though it is best of all to apply the words to the church and people of God in Gospel times; and they may describe their state and condition by nature and by grace, in adversity and in prosperity: the former in this clause, in which there is an allusion to scullions, or such as lie among coppers and furnaces, and are black and sooty; and so it describes the Lord's people before conversion, who are black with original sin and actual transgressions; who being transgressors from the womb, and as long as they live and walk in sin, and have their conversation with the men of the world, may be said to lie among the pots: and this may also be expressive of the church of Christ being in adversity, and black with the sun of persecution smiting her; and she might be said to lie among the pots while the ten Heathen persecutions lasted, and also in the reign of antichrist; during which time the church is in the wilderness, and the witnesses prophesy in sackcloth;

yet shall they be as the wings of a dove covered with silver, and her feathers with yellow gold: alluding to the white silver colour of some doves. Such were the white doves Charon of Lampsacum speaks of (b), seen about Athos, which were like the white crow Ovid calls (c) the silver fowl with snowy wings: and also it may be to the time when they become of a golden colour, at which time they are fit for sacrifice, as the Jews (d) observe; or to the different appearances of them, according as the rays of light and of the sun differently fall upon them. So the philosopher (e) observes, that the necks of doves appear of a golden colour by the refraction of light. And this describes the saints and people of God as they are by grace. They are comparable to the dove on many accounts: like doves of the valleys, everyone of them mourn for their iniquities; like the trembling and fearful dove, tremble at the apprehensions of divine wrath, and judgment to come under first convictions; and are fearful of their enemies, and of their own state; are humble, modest, and meek; think the worst of themselves, and the best of others; flee to Christ for refuge, and to ordinances for refreshment; are chaste and affectionate to Christ, and harmless and inoffensive in their lives and conversations, Ezekiel 7:16. Being "as the wings of a dove covered with silver" may denote the purity of doctrine held by them; the words of the Lord being as silver purified seven times, Psalm 12:6; and the preciousness and sincerity of their faith, by which they mount up with wings as eagles; and the holiness of their conversation, being as becomes the Gospel of Christ: and being as the "feathers" of a dove covered "with yellow gold" may denote their being adorned with the graces of the Spirit, as faith, hope, and love; which are more precious than gold that perisheth, and are called chains of gold, Sol 1:10; see 1 Peter 1:7; or their being clothed with the righteousness of Christ, signified by gold of Ophir, and clothing of wrought gold, Psalm 45:9; or their being enriched with the unsearchable, solid, substantial, and durable riches of Christ, Revelation 3:18. And both may describe also the prosperous estates of the church, either in the first ages of Christianity, when she was clothed with the sun, and had a crown of twelve stars on her head, Revelation 12:1; or in the latter day, when her light will be come, and the glory of the Lord will rise upon her; when her stones will be laid with fair colours, and her foundations with sapphires; when she shall, have the glory of God upon her, and be as a bride adorned for her husband, Isaiah 60:1.

(z) Elaeochrism. Sacr. l. 3. c. 24. (a) Gusset. Comment. Heb. p. 884. (b) Apud Aelian. Var. Hist. l. 1. c. 15. (c) Metamorph. l. 2. Fab. 7. (d) Maimon. Issure Mizbeach, c. 3. s. 2.((e) Aristotel. de Color. c. 3. Vid. Lucret. l. 2. v. 800.

Though ye have lien among the {k} pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold.

(k) Though God permits his Church for a time to lie in black darkness, yet he will restore it, and make it most shining and white.

13. An extremely difficult verse. It has been suggested that the second and third lines, like the first, are derived from some ancient poem now lost, and that to readers who could recognise the allusion they would be intelligible, though to us they are obscure. The A.V., which appears to contrast the squalid misery of Israel in Egypt with the brilliant prosperity of their new home in Canaan, must be abandoned, and two considerations must govern the interpretation of the verse.

(1) The first line clearly alludes to Jdg 5:16 (cp. Genesis 49:14, R.V.), where Deborah upbraids Reuben for cowardice and irresolution, and for preferring the ignoble ease of pastoral life to the glorious dangers of the war of independence:

“Why satest thou among the sheepfolds,

To hear the pipings for the flocks?”

Lie is here substituted for sit to emphasise the idea of slothful inactivity.

(2) The second and third lines describe under the image of a dove basking in the sunshine an idyllic condition of peace and prosperity. The idea that the dove represents the enemy fleeing in all his gorgeous, splendour, depicted thus as an inducement to Israel to pursue and win rich spoil, may safely be set aside. The point of comparison is the beauty of the dove’s plumage, not the swiftness of its flight.

Three explanations deserve to be taken account of.

(1) Will ye lie among the sheepfolds,

(As) the wings of a dove covered with silver.

And her pinions with yellow gold? (R.V.).

The whole verse, like Jdg 5:16, will then be a reproof of the recreant Israelites who preferred the ignoble ease of their pastoral life to the hardships and dangers of the battlefield. But such a reproof is hardly in place here, nor does this explanation give its full natural meaning to the simile.

(2) More probableis the rendering of R.V. marg.:

When ye lie among the sheepfolds,

(It is as) the wings of a dove … gold.

which regards the verse as a description of the peace and prosperity which await Israel after the victories described in Psalm 68:12. “Everything will gleam and glitter with silver and gold. Israel is God’s turtle-dove (Psalm 74:19), and accordingly the new prosperity is compared to the play of colour on the wings of a dove basking in the sunshine.” (Delitzsch). This interpretation however fails to take account of the allusion in line I to Jdg 5:16.

(3) It seems preferable to render thus:

Though ye may lie among the sheepfolds,

The dove’s wings are covered with silver,

And her pinions with yellow gold.

Though some Israelites may fail in their duty and prefer slothful ease to fighting the battles of Jehovah, yet Israel once more enjoys the blessings of peace and prosperity. In spite of man’s backwardness God gives blessing. This explanation takes account of the allusion to Judges, and gives its proper meaning to the simile. It agrees better with the general purport of the Ps., which dwells upon God’s victories on behalf of His people. It may moreover (if the Psalm dates from the closing years of the Exile) be intended to convey a tacit reproof to those Israelites who were in danger of preferring selfish ease in Babylon to the patriotic effort of the Return. It warns them that God’s purpose for His people would be accomplished, even if they held back from taking part in it.Verse 13. - Though ye have lien among the pots; rather, Will ye lie down among the sheepfolds? Will ye, O ye laggarts of Israel, like the Reubenites in the war against Sisera, instead of going out to war with your brethren, "abide among the sheepfolds, to hear the bleatings of the flocks" (see Judges 5:16)? Yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold. It is certainly wrong to supply, yet shall ye be before as the wings of a dove." There can be no promise of good made to these laggarts. Probably the meaning is, "Will ye be," or "Will ye seek to be as the wings of a dove, covered with silver, and her feathers of yellow gold?" i.e. Will ye abide in your prosperity and your riches, decked in gorgeous apparel, resplendent with silver and gold, while your brethren are bearing the brunt of battle, with all its ghastly sights and sounds, in your and the land's defence? In Psalm 68:7. the poet repeats the words of Deborah (Judges 5:4.), and her words again go back to Deuteronomy 33:2, cf. Exodus 19:15.; on the other hand, our Psalm is the original to Habakkuk 3. The martial verb יצא represents Elohim as, coming forth from His heavenly dwelling-place (Isaiah 26:21), He places Himself at the head of Israel. The stately verb צעד represents Him as He accompanies the hosts of His people with the step of a hero confident of victory; and the terrible name for the wilderness, ישׁימון, is designedly chosen in order to express the contrast between the scene of action and that which they beheld at that time. The verb to זה סיני is easily supplied; Dachselt's rendering according to the accents is correct: hic mons Sinai (sc. in specie ita tremuit). The description fixes our attention upon Sinai as the central point of all revelations of God during the period of deliverance by the hand of Moses, as being the scene of the most gloriously of them all (vid., on Hab. p. 136f.). The majestic phenomena which proclaimed the nearness of God are distributed over the whole journeying, but most gloriously concentrated themselves at the giving of the Law of Sinai. The earth trembled throughout the extended circuit of this vast granite range, and the heavens dropped, inasmuch as the darkness of thunder clouds rested upon Sinai, pierced by incessant lightnings (Exodus 19). There, as the original passages describe it, Jahve met His people; He came from the east, His people from the west; there they found themselves together, and shaking the earth, breaking through the heavens, He gave them a pledge of the omnipotence which should henceforth defend and guide them. The poet has a purpose in view in calling Elohim in this passage "the God of Israel;" the covenant relationship of God to Israel dates from Sinai, and from this period onwards, by reason of the Tra, He became Israel's King (Deuteronomy 33:5). Since the statement of a fact of earlier history has preceded, and since the preterites alternate with them, the futures that follow in Psalm 68:10, Psalm 68:11 are to be understood as referring to the synchronous past; but hardly so that Psalm 68:10 should refer to the miraculous supply of food, and more especially the rain of manna, during the journeyings through the wilderness. The giving of the Law from Sinai has a view to Israel being a settled, stationary people, and the deliverance out of the land of bondage only finds its completion in the taking and maintaining possession of the Land of Promise. Accordingly Psalm 68:10, Psalm 68:11 refer to the blessing and protection of the people who had taken up their abode there.

The נחלהּ of God (genit. auctoris, as in 2 Macc. 2:4) is the land assigned by Him to Israel as an inheritance; and גּשׁם נדבות an emblem of the abundance of gifts which God has showered down upon the land since Israel took up its abode in it. נדבה is the name given to a deed and gift springing from an inward impulse, and in this instance the intensive idea of richness and superabundance is associated therewith by means of the plural; גּשׁם נדבות is a shower-like abundance of good gifts descending from above. The Hiphil הניף here governs a double accusative, like the Kal in Proverbs 7:17, in so far, that is, as נחלתך is drawn to Psalm 68:10; for the accentuation, in opposition to the Targum, takes נחלתך ונלאה together: Thine inheritance and that the parched one (Waw epexeget. as in 1 Samuel 28:3; Amos 3:11; Amos 4:10). But this "and that" is devoid of aim; why should it not at once be read הנּלאה? The rendering of Bttcher, "Thy sickened and wearied," is inadmissible, too, according to the present pointing; for it ought to be נחלתך or נחלתך. And with a suffix this Niphal becomes ambiguous, and more especially so in this connection, where the thought of נחלה, an inherited possession, a heritage, lies so naturally at hand. נחלתך is therefore to be drawn to Psalm 68:10, and Psalm 68:10 must begin with ונלאה, as in the lxx, καὶ ἠσθένησε σὺ δὲ κατεερτίσω αὐτήν. It is true נלאה is not a hypothetical preteriet equivalent to ונלאתה; but, as is frequently the case with the anarthrous participle (Ew. 341, b), it has the value of a hypothetical clause: "and if it (Israel's inheritance) were in a parched, exhausted condition (cf. the cognate root להה, Genesis 47:13), then hast Thou always made it again firm" (Psalm 8:4; Psalm 15:1-5 :17), i.e., strengthened, enlivened it. Even here the idea of the inhabitants is closely associated with the land itself; in Psalm 68:11 they are more especially thought of: "They creatures dwelt therein." Nearly all modern expositors take חיּה either according to 2 Samuel 23:11, 2 Samuel 23:13 (cf. 1 Chronicles 11:15), in the signification tent-circle, ring-camp (root חו, Arab. ḥw, to move in a circle, to encircle, to compass), or in the signification of Arab. ḥayy (from Arab. ḥayiya equals חיי, חיה), a race or tribe, i.e., a collection of living beings (cf. חיּי, 1 Samuel 18:18). But the Asaphic character of this Psalm, which is also manifest in other points, is opposed to this rendering. This style of Psalm is fond of the comparison of Israel to a flock, so that also in Psalm 74:19 חית עניין signifies nothing else than "the creatures [Getheir, collective] of Thy poor, Thy poor creatures." This use of חיה is certainly peculiar; but not so remarkable as if by the "creatures of God" we had to understand, with Hupfeld, the quails (Exodus 16). The avoiding of בּהמה on account of the idea of brutum (Psalm 73:22) which is inseparable from this word, is sufficient to account for it; in חיה, ζῷον, there is merely the notion of moving life. We therefore are to explain it according to Micah 7:14, where Israel is called a flock dwelling in a wood in the midst of Carmel: God brought it to pass, that the flock of Israel, although sorely persecuted, nevertheless continued to inhabit the land. בּהּ, as in Micah 7:15, refers to Canaan. עני in Psalm 68:11 is the ecclesia pressa surrounded by foes on every side: Thou didst prepare for Thy poor with Thy goodness, Elohim, i.e., Thou didst regale or entertain Thy poor people with Thy possessions and Thy blessings. הכין ל, as in Genesis 43:16; 1 Chronicles 12:39, to make ready to eat, and therefore to entertain; טובה as in Psalm 65:12, טוּב ה, Jeremiah 31:12. It would be quite inadmissible, because tautological, to refer תּכין to the land according to Psalm 65:10 (Ewald), or even to the desert (Olshausen), which the description has now left far behind.

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