(Note: By means of a similar transposition of the vowel as is to be assumed in תּאהבוּ, Proverbs 1:22, it also appears that מדוּבּין equals מוּסבּין (lying upon the table, ἀνακείμενοι) of the Pesach-Haggada has to be explained, which Joseph Kimchi finds so inexplicable that he regards it as a clerical error that has become traditional.)

as in יחנך equals יחנך in Genesis 43:29; Isaiah 30:19 (Hupfeld), but as in verbs primae gutturalis, so also in כּתבם, כּתבם, inflected from כּתב, Ew. ֗251, d. It might be more readily regarded as Poel than as Pual (like תּאכלנוּ, Job 20:26), but the Kal too already signifies to enter into fellowship (Genesis 14:3; Hosea 4:17), therefore (similarly to יגרך, Psalm 5:5) it is: num consociabitur tecum. כּסּא is here the judgment-seat, just as the Arabic cursi directly denotes the tribunal of God (in distinction from Arab. 'l-‛arš, the throne of His majesty). With reference to הוּות vid., on Psalm 5:10. Assuming that חק is a divine statute, we obtain this meaning for עלי־חק: which frameth (i.e., plots and executes) trouble, by making the written divine right into a rightful title for unrighteous conduct, by means of which the innocent are plunged into misfortune. Hitzig renders: contrary to order, after Proverbs 17:26, where, however, על־ישׁר is intended like ἕνεκεν δικαιοσύνης, Matthew 5:10. Olshausen proposes to read יגוּרוּ (Psalm 56:7; Psalm 59:4) instead of יגודּוּ, just as conversely Aben-Ezra in Psalm 56:7 reads יגודּוּ. But גּדד, גּוּד, has the secured signification of scindere, incidere (cf. Arab. jdd, but also chd, supra, p. 255), from which the signification invadere can be easily derived (whence גּדוּד, a breaking in, invasion, an invading host). With reference to דּם נקי vid., Psychology, S. 243 (tr. p. 286): because the blood is the soul, that is said of the blood which applies properly to the person. The subject to יגודו are the seat of corruption (by which a high council consisting of many may be meant, just as much as a princely throne) and its accomplices. Prophetic certainty is expressed in ויהי and ויּשׁב. The figure of God as משׂגּב is Davidic and Korahitic. צוּר מחסּי צוּר is explained from Psalm 18:2. Since השׁיב designates the retribution as a return of guilt incurred in the form of actual punishment, it might be rendered "requite" just as well as "cause to return;" עליהם, however, instead of להם (Psalm 54:7) makes the idea expressed in Psalm 7:17 more natural. On ברעתם Hitzig correctly compares 2 Samuel 14:7; 2 Samuel 3:27. The Psalm closes with an anadiplosis, just as it began with one; and אלהינוּ affirms that the destruction of the persecutor will follow as surely as the church is able to call Jahve its God.