Psalm 68:30

Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(30) Rebuke . . .—See margin, which (if we change beasts to beast) gives the right rendering. So LXX. and Vulgate. The beast of the reed is undoubtedly symbolical of Egypt, whether it be the crocodile or the hippopotamus.

Bulls . . . calves.—These are possibly emblems respectively of the strong and the weak—the princes and the common people. (Comp., for a somewhat similar description of the Egyptians, Psalm 76:5-6.) But a slight emendation suggested by Grätz gives the herd of bulls despisers of the people, a reading quite in keeping with the ordinary use of this figure. (See Psalm 22:12; Jeremiah 1:11.) The figure in connection with the bull-worship of Egypt is especially significant.

Till every one submit.—This clause still waits for a satisfactory explanation. The Authorised Version is intelligible, but grammatically indefensible. The LXX. are undoubtedly right in taking the verb as a contracted infinitive preceded by a negative particle (comp. Genesis 27:1), and not as a participle. The meaning submit or humble (Proverbs 6:3) is only with violence deduced from the original meaning of the verb, which (see Daniel 7:7) means to stamp like a furious animal. One cognate is used (Ezekiel 34:18) of a herd of bulls fouling the pasture with their feet, and another means to tread. The form of the verb here used might mean to set oneself in quick motion, which is the sense adopted by the LXX. in Proverbs 6:3. Hence we get rebuke . . . from marching for pieces of silver, the meaning being that a rebuke is administered not only to Egypt, but also to those Jews who took the pay of Egypt as mercenaries, and oppressed the rest of the community, a sense in keeping with the next clause.

Scatter.—The verb, as pointed, means hath scattered, but the LXX. support the alteration to the imperative which the context demands.

Benson Commentary

Psalm 68:30. Rebuke, &c. — Chastise those that will not bring presents unto thee till they see their error and submit themselves. It is a prophetical prayer against the enemies of the Israelitish Church. The company of spearmen — The reading in the margin, The beasts of the reeds; or, as קנה חית, chajath kaneh, is still more literally rendered, the beast, or wild beast of the reed, seems preferable here to this which our translators have placed in the text. For although the word הית, rendered congregation, Psalm 68:10, may signify a company, (see the note there,) it does not appear that there is any sufficient authority for translating קנה, spearmen, the word properly signifying a reed. The LXX. render the clause, επιτιμησον τοις θηριοις του καλαμου, rebuke the beasts of the reed. “By the wild beast (or beasts) of the reeds,” says Dr. Horne, after Poole, Chandler, Lowth, and several other learned men, “is to be understood the Egyptian power, described by its emblem, the crocodile, or river-horse, creatures living among the reeds of the Nile.” In consistency with this interpretation, by the calves of the people, or of the nations, as he translates it, he understands the objects of worship among the Egyptians, their Apis, Osiris, &c., around which the congregation of the mighty (Hebrew, עדת אבירים, gnadath abbirim, rendered in our text, the multitude of the bulls) assembled to worship. There is, however, one considerable objection to this interpretation. As David was not now attacked by the Egyptians, nor about to make war upon them, it does not seem likely that he should so particularly advert to them, or pray so pointedly against them, on this occasion. Some enemy, however, of great power, and fierce as a wild beast, was, no doubt, intended. Bishop Patrick, who refers us to 2 Samuel 8:3, evidently thought that Hadadezer, king of Zobah, and the Syrians were meant. His paraphrase on the clause is, “Destroy that fierce prince, who, like a wild beast out of the forest, comes against us, with a great number of captains as furious as bulls, and of soldiers as insolent as young heifers.” Till every one submit himself — Hebrew, מתרפס, mithrappes, literally, casts himself down, or offers himself to be trod upon. The same word bears the same sense Proverbs 6:3. With pieces of silver — Bringing pieces of silver by way of tribute, or in token of subjection. This sense of the clause seems to connect best with the context, although, it must be acknowledged, the original text is very obscure, and is capable of several different interpretations, as learned men have shown: see Chandler, Lowth, Dodd, and Horne. Which interpretations it would require more room to state than can be spared in this work. Scatter — Hebrew, בזר, bizzar, he hath scattered; that is, according to the prophetic style, He will certainly scatter; the people that delight in war — That without any necessity or provocation, and merely out of love of mischief and spoil, make war upon others, and particularly upon us. The sense of the verse upon the whole is, Now that thou hast given thy people rest, and settled the ark in its place, O Lord, rebuke all our malicious and bloody enemies, and give us assured peace, that we may worship thee without disturbance. Thus “the Christian Church,” says Dr. Horne, “through faith in the power of her Lord, risen from the dead, and ascended into heaven, prays for the confusion of her implacable enemies, who delight in opposing the kingdom of Messiah.”

Matthew Henry's Concise Commentary

68:29-31 A powerful invitation is given to those that are without, to join the church. Some shall submit from fear; overcome by their consciences, and the checks of Providence, they are brought to make peace with the church. Others will submit willingly, ver. 29,31. There is that beauty and benefit in the service of God, and in the gospel of Christ which went forth from Jerusalem, which is enough to invite sinners out of all nations.

Barnes' Notes on the Bible

Rebuke the company of spearmen - Margin, "the beasts of the reeds." This is in the form of a prayer - "Rebuke;" but the idea is, that this "would" occur; and the meaning of the whole verse, though there is much difficulty in interpreting the particular expressions, is, that the most formidable enemies of the people of God, represented here by wild beasts, would be subdued, and would be made to show their submission by bringing presents - by "pieces of silver," or, with tribute. Thus the idea corresponds with that in the previous verse, that "kings would bring presents." The rendering in the margin here expresses the meaning of the Hebrew. It "might" perhaps be possible to make out from the Hebrew the sense in our common translation, but it is not the "obvious" meaning, and would not accord so well with the scope of the passage. On the word rendered "company," which primarily means an animal, see the notes at Psalm 68:10.

It is applied to an army as being formidable, or terrible, "like" a wild beast. The word rendered "spearmen" - קנה qâneh - means "a reed" or "cane;" "calamus." Compare the notes at Isaiah 42:3; notes at Isaiah 36:6. This phrase, "the beast of the reeds," would properly denote a wild beast, as living among the reeds or canes that sprang up on the banks of a river, and having his home there. It would thus, perhaps, most naturally suggest the crocodile, but it might also be applicable to a lion or other wild beast that had its dwelling in the jungles or bushes on the banks of a river. Compare Jeremiah 49:19; Jeremiah 50:44. The comparison here would, therefore, denote any powerful and fierce monarch or people that might be compared with such a fierce beast. There is no particular allusion to Egypt, as being the abode of the crocodile, but the reference is more general, and the language would imply that fierce and savage people - kings who might be compared with wild beasts that had their homes in the deep and inaccessible thickets - would come bending with the tribute money, with pieces of silver, in token of their subjection to God.

The multitude of the bulls - Fierce and warlike kings, who might be compared with bulls. See the notes at Psalm 22:12.

With the calves of the people - That is, the nations that might be compared with the calves of such wild herds - fierce, savage, powerful. Their leaders might be compared with the bulls; the people - the multitudes - were like the wild and lawless herd of young ones that accompanied them. The general idea is, that the most wild and savage nations would come and acknowledge their subjection to God, and would express that subjection by an appropriate offering.

Till every one submit himself with pieces of silver - The word here rendered "submit" means properly to tread with the feet, to trample upon; and then, in the form used here, to let oneself be trampled under feet, to prostrate oneself; to humble oneself. Here it means that they would come and submissively offer silver as a tribute. That is, they would acknowledge the authority of God, and become subject to him.

Scatter thou the people that delight in war - Margin, "He scattereth." The margin expresses the sense most accurately. The reference is to God. The psalmist sees the work already accomplished. In anticipation of the victory of God over his foes, he sees them already discomfited and put to flight. The mighty hosts which had been arrayed against the people of God are dissipated and driven asunder; or, in other words, a complete victory is obtained. The people that "delighted in war" were those that had a pleasure in arraying themselves against the people of God - the enemies that had sought their overthrow.

Jamieson-Fausset-Brown Bible Commentary

30. The strongest nations are represented by the strongest beasts (compare Margin).

Matthew Poole's Commentary

Rebuke, to wit, really; humble and chastise those that will not bring presents to thee, as the kings did, Psalm 68:29, till they see their error and submit themselves, as it here follows.

The company; so this word signifies here above, Psalm 68:11 2 Samuel 23:11 Psalm 74:19. Or, the beast, or wild beast, as this word is elsewhere used, i.e. the beasts; the singular being put for the plural: so the sense is the same.

Spear-men, Heb. of the reed, i.e. that use spears or arrows; which may be called reeds, either because in length and form they resemble reeds, or because anciently they were made of reeds. And this sense seems favoured by the last words of this verse, in which he explains this and the other metaphors of warriors. Or the reed may be taken properly; and by the beast of the reed he may understand the king of Egypt, who then was a very potent and a most idolatrous king, and a great and old enemy to the true religion, and to the people of Israel, whom therefore he desires God to rebuke and humble, that he may acknowledge the true God, which is foretold that he shall do, Psalm 68:31. As for this enigmatical designation of this king, that is agreeable enough both to the usage of the prophets in such cases, and to the rules of prudence; and upon the same account the prophet Jeremiah, threatening destruction against Babylon, calls it enigmatically Sheshach, Jeremiah 25:26 51:41, and St. Paul calls Nero the lion, 2 Timothy 4:17. But then this one king, being eminent in his kind, is by a usual synecdoche put for all of them which were enemies to God’s people.

Bulls; by which he doubtless understands men of war, as the following words expound it; the great, and potent, and fierce, and furious adversaries of God, and of his church, as this word is used, Psalm 22:12 Isaiah 34:7. And consequently

the calves must be their people or soldiers depending upon them, and joining with them in these acts of hostility against thine Israel.

Submit himself with pieces of silver: this he adds as a limitation of his request; Rebuke them, O Lord, not to utter destruction, but only till they be humbled and submit themselves, and in token thereof bring pieces of silver for presents, as was foretold, Psalm 68:29. For submit himself, it is in the Hebrew cast himself down, or offer himself to be trod upon. But because this supplement may seem too large, and not necessary, the words are and may be rendered otherwise, that tread upon, or walk proudly in or with, fragments or pieces of silver, wherewith eminent captains used to adorn themselves and their very horses. And so this belongs to the bulls and calves, whose pride, and wealth, and power is described in this manner. Scatter thou, Heb. he hath scattered, i.e. he will certainly scatter, according to the prophetical style. So this may contain an answer, or his assurance of an answer, to his prayer: I prayed, Rebuke the company, &c., and God hath heard my prayer, and I doubt not will rebuke or scatter them.

That delight in war; that without any necessity or provocation, and merely out of a love to mischief and spoil, make war upon others, and upon us particularly. Now that thou hast given thy people rest, and settled the ark in its place, O Lord, rebuke all our malicious and bloody enemies, and give us assured peace, that we may worship the Lord without disturbance. And withal David may seem to utter this for his own vindication. It is true, O Lord, I have been a man of war, and therefore have lost the honour of building the temple, and am now forced to lodge the ark in a mean tabernacle, which I have erected for it; but this thou knowest, that I have not undertaken any of my wars out of wantonness, or ambition, or love to war and mischief, but only by constraint and necessity, for the just defence of myself and of thy people; and therefore do not lay my wars to my charge.

Gill's Exposition of the Entire Bible

Rebuke the company of spearmen,.... Or, "of the reed" (d); that is, men that use and fight with spears, like to reeds, as Kimchi and Ben Melech interpret it. Aben Ezra says, that spears are so called in the Kedarene or Arabian language; and the Arabians use a sort of reed for a spear, as Mr. Castel out of Avicenna observes (e), and Pliny (f) says they are used spears: or rather the words should be rendered, "rebuke", restrain, destroy "the wild beast", or "beasts of the reed" (g); as the Syriac, Septuagint, and Vulgate Latin versions, and others, render it: the allusion is to such kind of creatures as lions in the thickets of Jordan; See Gill on Jeremiah 49:19; and the behemoth, that lies under the covert of reeds, Job 40:21; or as the crocodile in the river Nile, and other rivers of Egypt, which abounded with flags and reeds, in which such creatures lay; see Isaiah 19:6; perhaps the hippopotamus, or river horse, is referred to; so may design an insidious, cruel, and tyrannical prince; such an one as Pharaoh king of Egypt, Isaiah 27:1; a type of antichrist, and who seems to be here meant; for as Rome, for its wickedness, cruelty, and idolatry, is spiritually called Egypt, Revelation 11:8; so the Romish antichrist is the beast ascending out of the bottomless pit; and is an insidious creature, lies in wait to deceive, puts on the mask and visor of Christianity; has two horns, like a lamb in his ecclesiastic capacity; lies covered with the reeds of the traditions, inventions, and the doctrines of men; and teaches men to trust in the staff of a broken reed, in their own merits, and the merits of others. Jarchi interprets it of Esau, who is like to a wild boar that dwells among the reeds; and the Talmud (h) interprets it of a beast that dwells among reeds, and the gloss explains it of the nation of Amalek; the Turks, according to some, are meant;

the multitude of bulls; the secular powers of the beast of Rome; the antichristian states, their kings and princes, comparable to these creatures for their great strength, power, and authority, and for their fierceness and furiousness in persecuting the people of God: these are horned creatures, the ten horns of the beast, in his civil and secular capacity, with which he pushes at the saints, casts them down, and tramples upon them; see Psalm 22:13; compared with Revelation 19:18;

with the calves of the people; or the people, comparable to calves for their weakness, folly, and stupidity; these are the common people under the government and influence of the kings and princes of the earth; the people, multitudes, nations, and tongues, over whom the antichristian harlot sits, rules, and reigns: this phrase shows that the whole is to be taken, not in a literal, but figurative, sense;

till everyone submit himself with pieces of silver; that is, rebuke them by thy word, or by thy providences, until they become sensible of their sins, repent of them, and submit themselves to Christ; and bring with them their wealth and substance, and lay it at his feet for the use of his interest, as a testification of their subjection to him: but as this is not to be expected from the persons before described, at least not from everyone of them, the words require another sense, and are to be considered as a continued description of the persons to be rebuked, and may be rendered, even everyone "that treads with pieces of silver" (k); that walks proudly and haughtily, being decorated with gold and silver on their garments; so the Romish antichrist is said to be decked, his popes, cardinals, and bishops, with gold and precious stones, Revelation 17:4; or "everyone that humbles himself for pieces of silver" (l), as the word is rendered in Proverbs 6:3; that lies down to be trampled upon for the sake of temporal advantage; and so it describes the parasites and flatterers of the man of sin, who crouch unto him, take his mark in their hands or foreheads, that they may be allowed to buy and sell; all these, it is desired, God would rebuke, not in love, but with flames of fire, as he will sooner or later; for when the kings of the earth are become Christians, as in Psalm 68:29, God will put it into their hearts to hate the whore, and burn her flesh with fire;

scatter thou the people that delight in war; as antichrist, and the antichristian states, do: they take delight in making war with the saints, and in slaying of them, to whom power has been given so to do; with whose blood they have been made drunk, and have took as much pleasure in the shedding of it as a drunken man does in indulging himself to excess in liquor; but these in God's own time shall be scattered, when Christ the Lamb shall fight against them with the sword of his mouth, and shall utterly destroy them; see Revelation 13:7.

(d) "congregationem calami", Pagninus. (e) Lexic. Polyglott. col. 3376. (f) Nat. Hist. l. 16. c. 36. (g) "Feram cannae", Montanus; "bestiam arundineti", Cocceius; "feram vel bestiam arundinis", Gejerus, Michaelis. (h) T. Bab. Pesachim, fol. 118. 2.((k) "gloriantem se", Montanus, Vatablus; "calcantem", Rivet. (l) "Ob fragmina argenti", Gejerus.

Geneva Study Bible

Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one {a} submit himself with pieces of silver: scatter thou the people that delight in war.

(a) He desires that the pride of the mighty may be destroyed, who were accustomed to garnishing their shoes with silver, and therefore for their glittering pomp thought themselves above all men.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

30. the company of spearmen] Better as R.V., the wild beast of the reeds, i.e. the crocodile, or rather, the hippopotamus, which is described in Job 40:21 as lying “in the covert of the reed.” It is a symbolical designation of Egypt, which is mentioned either as the typical enemy of Israel, or with reference to circumstances of the time.

the multitude of Me bulls, with the calves of the people] R.V. peoples. The kings or leaders of heathen nations, followed by their peoples as the calves of the herd follow the bulls. Cp. Jeremiah 46:20-21, R.V. ‘Bulls’ suggests the idea of proud defiance; ‘calves’ that of comfortable security.

till every one submit himself with pieces of silver] Lit. as R.V. marg., Every one submitting himself &c. Their proud spirits are subdued by the irresistible divine ‘rebuke’ (Psalm 76:6; Isaiah 17:13); they prostrate themselves in the dust before the Lord of the world, and offer tribute of their wealth. Cp. Isaiah 60:9. This gives a fair sense, but the construction is difficult. The difficulty is avoided by the rendering of R.V., which makes the participle refer to God: Trampling under foot the pieces of silver, i.e. spurning the tribute which they bring Thee. The true meaning is however quite uncertain, and the text is very possibly corrupt. The Ancient Versions vary greatly, some of them pointing to varieties of reading. Of the host of modern emendations, one may be mentioned which only requires alteration of the vowel points: ‘Trampling under foot them that delight in silver’; but it can hardly be pronounced satisfactory.

scatter thou &c.] The Massoretic Text reads: He bath scattered the peoples: a ‘prophetic perfect,’ realising the triumph of God over all opposition as already complete. But it suits the context better to read the imperative with LXX and Jer., scatter thou. The difference is one of vocalisation only.

Pulpit Commentary

Verse 30. - Rebuke the company of spear men; rather, the wild beast of the reeds; i.e. the crocodile or the hippopotamus, either of which may well symbolize the empire of Egypt, the mightiest of the heathen powers in David's time. The multitude of the bulls represents other heathen powers, Assyria perhaps especially, which had the human-headed and winged bull for its principal emblem. With the calves of the people; rather, of peoples - an obscure phrase, perhaps meaning inferior powers. Till every one submit himself with pieces of silver; literally, (each) submitting himself to thee with pieces of silver. This is given as the result of the rebukes. When the various earth powers have been "rebuked" or chastised by God, then they will submit to bring gifts, or pay tribute, to Israel (comp. ver. 18). Scatter thou the people that delight in war. This is exegetical of the first clause - rebuke these various world powers that delight in war by "scattering" them, or putting them to flight before their enemies. Psalm 68:30

Keil and Delitzsch Biblical Commentary on the Old Testament

The poet now looks forth beyond the domain of Israel, and describes the effects of Jahve's deed of judgment and deliverance in the Gentile world. The language of Psalm 68:29 is addressed to Israel, or rather to its king (Psalm 86:16; Psalm 110:2): God, to whom everything is subject, has given Israel עז, victory and power over the world. Out of the consciousness that He alone can preserve Israel upon this height of power upon which it is placed, who has placed it thereon, grows the prayer: establish (עוּזּה with וּ for ŭ, as is frequently the case, and with the accent on the ultima on account of the following Aleph, vid., on Psalm 6:5), Elohim, that which Thou hast wrought for us; עזז, roborare, as in Proverbs 8:28; Ecclesiastes 7:19, lxx δυνάμωσον, Symmachus ἐνίσχυσον. It might also be interpreted: show Thyself powerful (cf. רוּמה, 21:14), Thou who (Isaiah 42:24) hast wrought for us (פּעל as in Isaiah 43:13, with ל, like עשׂה ל, Isaiah 64:3); but in the other way of taking it the prayer attaches itself more sequentially to what precedes, and Psalm 62:12 shows that זוּ can also represent the neuter. Hitzig has a still different rendering: the powerful divine help, which Thou hast given us; but although - instead of -ת in the stat. construct. is Ephraimitish style (vid., on Psalm 45:5), yet עוּזּה for עז is an unknown word, and the expression "from Thy temple," which is manifestly addressed to Elohim, shows that פּעלתּ is not the language of address to the king (according to Hitzig, to Jehoshaphat). The language of prayerful address is retained in Psalm 68:30. From the words מהיכלך על ירושׁלם there is nothing to be transported to Psalm 68:29 (Hupfeld); for Psalm 68:30 would thereby become stunted. The words together are the statement of the starting-point of the oblations belonging to יובילוּ: starting from Thy temple, which soars aloft over Jerusalem, may kings bring Thee, who sittest enthroned there in the Holy of holies, tributary gifts (שׁי as in Psalm 76:12; Psalm 18:7). In this connection (of prayer) it is the expression of the desire that the Temple may become the zenith or cynosure, and Jerusalem the metropolis, of the world. In this passage, where it introduces the seat of religious worship, the taking of מן as expressing the primary cause, "because or on account of Thy Temple" (Ewald), is not to be entertained.

In Psalm 68:31 follows a summons, which in this instance is only the form in which the prediction clothes itself. The "beast of the reed" is not the lion, of which sojourn among the reeds is not a characteristic (although it makes its home inter arundineta Mesopotamiae, Ammianus, Psalm 18:7, and in the thickets of the Jordan, Jeremiah 49:19; Jeremiah 50:44; Zechariah 11:3). The reed is in itself an emblem of Egypt (Isaiah 36:6, cf. Psalm 19:6), and it is therefore either the crocodile, the usual emblem of Pharaoh and of the power of Egypt (Ezekiel 29:3, cf. Psalm 74:13.) that is meant, or even the hippopotamus (Egyptian p-ehe-môut), which also symbolizes Egypt in Isaiah 30:6 (which see), and according to Job 40:21 is more appropriately than the crocodile (התנין אשׁר בּיּם, Isaiah 27:1) called היּת קנה. Egypt appears here as the greatest and most dreaded worldly power. Elohim is to check the haughty ones who exalt themselves over Israel and Israel's God. אבּירים, strong ones, are bulls (Psalm 22:13) as an emblem of the kings; and עגלי explains itself by the genit. epexeg. עמּים .gexep: together with (Beth of the accompaniment as in Psalm 68:31, Psalm 66:13, and beside the plur. humanus, Jeremiah 41:15) the calves, viz., the peoples, over whom those bulls rule. With the one emblem of Egypt is combined the idea of defiant self-confidence, and with the other the idea of comfortable security (vid., Jeremiah 46:20.). That which is brought prominently forward as the consequence of the menace is moulded in keeping with these emblems. מתרפּס, which has been explained by Flaminius substantially correctly: ut supplex veniat, is intended to be taken as a part. fut. (according to the Arabic grammar, ḥâl muqaddar, lit., a predisposed condition). It thus comprehensively in the singular (like עבר in Psalm 8:9) with one stroke depicts thoroughly humbled pride; for רפס (cf. רמס) signifies to stamp, pound, or trample, to knock down, and the Hithpa. either to behave as a trampling one, Proverbs 6:3, or to trample upon one's self, i.e., to cast one's self violently upon the ground. Others explain it as conculcandum se praebere; but such a meaning cannot be shown to exist in the sphere of the Hebrew Hithpael; moreover this "suffering one's self to be trampled upon" does not so well suit the words, which require a more active sense, viz., בּרצּי־כסףcep, in which is expressed the idea that the riches which the Gentiles have hitherto employed in the service of God-opposed worldliness, are no offered to the God of Israel by those who both in outward circumstances and in heart are vanquished (cf. Isaiah 60; 9). רץ־כּסף (from רצץ, confringere) is a piece of uncoined silver, a bar, wedge, or ingot of silver. In בּזּר there is a wide leap from the call גּער to the language of description. This rapid change is also to be found in other instances, and more especially in this dithyrambic Psalm we may readily give up any idea of a change in the pointing, as בּזּר or בּזּר (lxx διασκόρπισον); בּזּר, as it stands, cannot be imperative (Hitzig), for the final vowel essential to the imperat. Piel is wanting. God hath scattered the peoples delighting in war; war is therefore at an end, and the peace of the world is realized.

In Psalm 68:32, the contemplation of the future again takes a different turn: futures follow as the most natural expression of that which is future. The form יאתיוּ, more usually found in pause, here stands pathetically at the beginning, as in Job 12:6. השׁמנּים, compared with the Arabic chšm (whence Arab. chaššm, a nose, a word erroneously denied by Gesenius), would signify the supercilious, contemptuous (cf. Arab. âšammun, nasutus, as an appellation of a proud person who will put up with nothing). On the other hand, compared with Arab. ḥšm, it would mean the fat ones, inasmuch as this verbal stem (root Arab. ḥšš, cf. השׁרת, 2 Samuel 22:12), starting from the primary signification "to be pressed together," also signifies "to be compressed, become compact," i.e., to regain one's plumpness, to make flesh and fat, applied, according to the usage of the language, to wasted men and animals. The commonly compared Arab. ḥšı̂m, vir magni famulitii, is not at all natural, - a usage which is brought about by the intransitive signification proper to the verb starting from its radical signification, "to become or be angry, to be zealous about any one or anything," inasmuch as the nomen verbale Arab. hạšamun signifies in the concrete sense a person, or collectively persons, for whose maintenance, safety, and honour one is keenly solicitous, such as the members of the family, household attendants, servants, neighbours, clients or protgs, guest-friends; also a thing which one ardently seeks, and over the preservation of which one keeps zealous watch (Fleischer). Here there does not appear to be any connecting link whatever in the Arabic which might furnish some hold for the Hebrew; hence it will be more advisable, by comparison of השׁמל and חשׁן, to understand by חשׁמנים, the resplendent, most distinguished ones, perillustres. The dignitaries of Egypt come to give glory to the God of Israel, and Aethiopia, disheartened by fear before Jahve (cf. Habakkuk 3:7), causes his hands to run to Elohim, i.e., hastens to stretch them out. Thus it is interpreted by most expositors. But if it is ידיו, why is it not also יריץ? We reply, the Hebrew style, even in connection with words that stand close beside one another, does not seek to avoid either the enallage generis (e.g., Job 39:3, Job 39:16), or the enall. numeri (e.g., Psalm 62:5). But "to cause the hands to run" is a far-fetched and easily misunderstood figure. We may avoid it, if, with Bttcher and Olshausen, we disregard the accentuation and interpret thus, "Cush - his hands cause to hasten, i.e., bring on in haste (1 Samuel 17:17; 2 Chronicles 35:13), to Elohim," viz., propitiating gifts; תּריץ being the predicate to ידיו, according to Ges. 146, 3.