Psalms 11:1-7, which likewise confidently sets the all-seeing eye of Jahve before the ungodly who carry out their murderous designs under cover of the darkness, is placed after Ps 10. The life of David (to whom even Hitzig and Ewald ascribe this Psalm) is threatened, the pillars of the state are shaken, they counsel the king to flee to the mountains. These are indications of the time when the rebellion of Absolom was secretly preparing, but still clearly discernible. Although hurrying on with a swift measure and clear in the principal thoughts, still this Psalm is not free from difficult points, just as it is with all the Psalms which contain similar dark passages from the internal condition of Israel. The gloomy condition of the nation seems to be reflected in the very language. The strophic plan is not easily discernible; nevertheless we cannot go far wrong in dividing the Psalm into two seven line strophes with a two line epiphonema .
Verses 1-3
David rejects the advice of his friends to save his life by flight. Hidden in Jahve (Psalms 16:1; Psalms 36:8) he needs no other refuge. However well-meant and well-grounded the advice, he considers it too full of fear and is himself too confident in God, to follow it. David also introduces his friends as speaking in other passages in the Psalms belonging to the period of the Absolom persecution, Psalms 3:3; Psalms 4:7. Their want of courage, which he afterwards had to reprove and endeavour to restore, showed itself even before the storm had burst, as we see here. With the words “how can you say” he rejects their proposal as unreasonable, and turns it as a reproach against them. If the Chethמb , נוּדוּ , is adopted, then those who are well-disposed, say to David, including with him his nearest subjects who are faithful to him: retreat to your mountain, (ye) birds ( צפּור collective as in Psalms 8:9; Psalms 148:10); or, since this address sounds too derisive to be appropriate to the lips of those who are supposed to be speaking here: like birds ( comparatio decurtata as in Psalms 22:14; Psalms 58:9; Psalms 24:5; Psalms 21:8). הרכס which seems more natural in connection with the vocative rendering of צפור (cf. Isaiah 18:6 with Ezekiel 39:4) may also be explained, with the comparative rendering, without any need for the conjecture הר כמו צפור (cf. Deuteronomy 33:19), as a retrospective glance at the time of the persecution under Saul: to the mountains, which formerly so effectually protected you (cf. 1 Samuel 26:20; 1 Samuel 23:14). But the Kerî , which is followed by the ancient versions, exchanges נודו for גוּדי , cf שׁחי Isaiah 51:23. Even reading it thus we should not take צפור , which certainly is epicoene, as vocative: flee to your mountain, O bird (Hitz.); and for this reason, that this form of address is not appropriate to the idea of those who profer their counsel. But we should take it as an equation instead of a comparison: fly to your mountain (which gave you shelter formerly), a bird, i.e., after the manner of a bird that flies away to its mountain home when it is chased in the plain. But this Kerî appears to be a needless correction, which removes the difficulty of נודו coming after לנפשׁי , by putting another in the place of this synallage numeri .
(Note: According to the above rendering: “Flee ye to your mountain, a bird” it would require to be accented נודו הרכם צפוז (as a transformation from נודו הרכם צפור vid., Baer's Accentssystem XVIII. 2). The interpunction as we have it, נודו הרכם צפור , harmonises with the interpretation of Varenius as of Löb Spira ( Pentateuch-Comm. 1815): Fugite (o socii Davidis), mons vester (h. e. praesidium vestrum,Psalms 30:8, cui innitimini) est avis errans.)
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 11
Commentary on Psalms 11 Keil & Delitzsch Commentary
Refusal to Flee When in a Perilous Situation.
Psalms 11:1-7, which likewise confidently sets the all-seeing eye of Jahve before the ungodly who carry out their murderous designs under cover of the darkness, is placed after Ps 10. The life of David (to whom even Hitzig and Ewald ascribe this Psalm) is threatened, the pillars of the state are shaken, they counsel the king to flee to the mountains. These are indications of the time when the rebellion of Absolom was secretly preparing, but still clearly discernible. Although hurrying on with a swift measure and clear in the principal thoughts, still this Psalm is not free from difficult points, just as it is with all the Psalms which contain similar dark passages from the internal condition of Israel. The gloomy condition of the nation seems to be reflected in the very language. The strophic plan is not easily discernible; nevertheless we cannot go far wrong in dividing the Psalm into two seven line strophes with a two line epiphonema .
David rejects the advice of his friends to save his life by flight. Hidden in Jahve (Psalms 16:1; Psalms 36:8) he needs no other refuge. However well-meant and well-grounded the advice, he considers it too full of fear and is himself too confident in God, to follow it. David also introduces his friends as speaking in other passages in the Psalms belonging to the period of the Absolom persecution, Psalms 3:3; Psalms 4:7. Their want of courage, which he afterwards had to reprove and endeavour to restore, showed itself even before the storm had burst, as we see here. With the words “how can you say” he rejects their proposal as unreasonable, and turns it as a reproach against them. If the Chethמb , נוּדוּ , is adopted, then those who are well-disposed, say to David, including with him his nearest subjects who are faithful to him: retreat to your mountain, (ye) birds ( צפּור collective as in Psalms 8:9; Psalms 148:10); or, since this address sounds too derisive to be appropriate to the lips of those who are supposed to be speaking here: like birds ( comparatio decurtata as in Psalms 22:14; Psalms 58:9; Psalms 24:5; Psalms 21:8). הרכס which seems more natural in connection with the vocative rendering of צפור (cf. Isaiah 18:6 with Ezekiel 39:4) may also be explained, with the comparative rendering, without any need for the conjecture הר כמו צפור (cf. Deuteronomy 33:19), as a retrospective glance at the time of the persecution under Saul: to the mountains, which formerly so effectually protected you (cf. 1 Samuel 26:20; 1 Samuel 23:14). But the Kerî , which is followed by the ancient versions, exchanges נודו for גוּדי , cf שׁחי Isaiah 51:23. Even reading it thus we should not take צפור , which certainly is epicoene, as vocative: flee to your mountain, O bird (Hitz.); and for this reason, that this form of address is not appropriate to the idea of those who profer their counsel. But we should take it as an equation instead of a comparison: fly to your mountain (which gave you shelter formerly), a bird, i.e., after the manner of a bird that flies away to its mountain home when it is chased in the plain. But this Kerî appears to be a needless correction, which removes the difficulty of נודו coming after לנפשׁי , by putting another in the place of this synallage numeri .
(Note: According to the above rendering: “Flee ye to your mountain, a bird” it would require to be accented נודו הרכם צפוז (as a transformation from נודו הרכם צפור vid., Baer's Accentssystem XVIII. 2). The interpunction as we have it, נודו הרכם צפור , harmonises with the interpretation of Varenius as of Löb Spira ( Pentateuch-Comm. 1815): Fugite (o socii Davidis), mons vester (h. e. praesidium vestrum, Psalms 30:8, cui innitimini) est avis errans.)