He now goes on to describe how sorrow for the sad condition of the house of God has brought noting but reproach to him (cf. Psa 109:24.). It is doubtful whether נפשׁי is an alternating subject to ואבכּה (fut. consec. without being apocopated), cf. Jer 13:17, or a more minutely defining accusative as in Isa 26:9 (vid., on Psa 3:5), or whether, together with בּצּום, it forms a circumstantial clause (et flevi dum in jejunio esset anima mea), or even whether it is intended to be taken as an accusative of the object in a pregnant construction (= בּכה ושׁפך נפשׁו, Psa 42:5; 1Sa 1:15): I wept away my soul in fasting. Among all these possible renderings, the last is the least probable, and the first, according to Psa 44:3; 83:19, by far the most probable, and also that which is assumed by the accentuation.[1]
The reading of the lxx ואענּה, καὶ συνέκαψα (Olshausen, Hupfeld, and Böttcher), is a very natural (Psa 35:13) exchange of the poetically bold expression for one less choice and less expressive (since ענּה נפשׁ is a phrase of the Pentateuch equivalent to צוּם). The garb of mourning, like the fasting, is an expression of sorrow for public distresses, not, as in Psa 35:13, of personal condolence; concerning ואתּנה, vid., on Psa 3:6. On account of this mourning, reproach after reproach comes upon him, and they fling gibes and raillery at him; everywhere, both in the gate, the place where the judges sit and where business is transacted, and also at carousals, he is jeered at and traduced (Lam 3:14, cf. Lam 5:14; Job 30:9). שׂיח בּ signifies in itself fabulari de... without any bad secondary meaning (cf. Pro 6:22, confabulabitur tecum); here it is construed first with a personal and then a neuter subject (cf. Amo 8:3), for in Psa 69:13 neither הייתי (Job 30:9; Lam 3:14) nor אני (Lam 3:63) is to be supplied. Psa 69:14 tells us how he acts in the face of such hatred and scorn; ואני, as in Psa 109:4, sarcasmis hostium suam opponit in precibus constantiam (Geier). As for himself, his prayer is directed towards Jahve at the present time, when his affliction
- ↑ The Munach of בצום is a transformation of Dechî (just as the Munach of לחרפות is a transformation of Mugrash), in connection with which נקשי might certainly be conceived of even as object (cf. Psa 26:6); but this after ואבכּה (not ואבכּה), and as being without example, could hardly have entered the minds of the punctuists.
