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(Symmachus, Quinta: ἴα) is the Beth essentiae, which here, as in Isa 26:4, stands beside the subject: His name is (exists) in יה, i.e., His essential name is yh, His self-attestation, by which He makes Himself capable of being known and named, consists in His being the God of salvation, who, in the might of free grace, pervades all history. This Name is a fountain of exultant rejoicing to His people.
This Name is exemplificatively unfolded in Psa 68:6. The highly exalted One, who sits enthroned in the heaven of glory, rules in all history here below and takes an interest in the lowliest more especially, in all circumstances of their lives following after His own to succour them. He takes the place of a father to the orphan. He takes up the cause of the widow and contests it to a successful issue. Elohim is one who makes the solitary or isolated to dwell in the house; בּיתה with He locale, which just as well answers the question where? as whither? בּית, a house = family bond, is the opposite of יהיד, solitarius, recluse, Psa 25:16. Dachselt correctly renders it, in domum, h.e. familiam numerosam durabilemque eos ut patres-familias plantabit. He is further One who brings forth (out of the dungeon and out of captivity) those who are chained into abundance of prosperity. כּושׁרות, occurring only here, is a pluralet. from כּשׁר morf .tela, synonym אשׁר, to be straight, fortunate. Psa 68:7 briefly and sharply expresses the reverse side of this His humanely condescending rule among mankind. אך is here (cf. Gen 9:4; Lev 11:4) restrictive or adversative (as is more frequently the case with אכן); and the preterite is the preterite of that which is an actual matter of experience. The סוררים, i.e., (not from סוּר, the apostate ones, Aquila afista'menoi, but as in Psa 66:7, from סרר) the rebellious, Symmachus ἀπειθεῖς, who were not willing to submit to the rule of so gracious a God, had ever been excluded from these proofs of favour. These must inhabit צחיחה (accusative of the object), a sun-scorched land; from צחח, to be dazzlingly bright, sunny, dried or parched up. They remain in the desert without coming into the land, which, fertilized by the waters of grace, is resplendent with a fresh verdure and with rich fruits. If the poet has before his mind in connection with this the bulk of the people delivered out of Egypt, ὧν τὰ κῶλα ἔπεσαν ἐν τῇ ἐρήμω (Heb 3:17), then the transition to what follows is