Armenia in comments -- Book: Psalms (tPs) Սաղմոս
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tPs 124::8 Our help is in the name of the Lord - בשום מימרא דיי beshum meywra depai, Chald:ee, "In the name of the Word of the Lord." So in the second verse, "Unless the Word of the Lord had been our Helper:" the substantial Word; not a word spoken, or a prophecy delivered, but the person who was afterwards termed Ὁ Λογος του Θεου, the Word of God. This deliverance of the Jews appears to me the most natural interpretation of this Psalm: and probably Mordecai was the author.
Next: Psalms Chapter 125
tPs 124::1 It is commonly rendered, "If it had not been Jahve who was for us." But, notwithstanding the subject that is placed first (cf. Gen 23:13), the שׁ belongs to the לוּלי; since in the Aramaizing Hebrew (cf. on the other hand Gen 31:42) לוּלי שׁ (cf. Arab. lawlâ an) signifies nisi (prop. nisi quod), as in the Aramaic (דּ) שׁ (לואי) לוי, o si (prop. o si quod). The אזי, peculiar to this Psalm in the Old Testament, instead of אז follows the model of the dialectic אדין, Arab. iḏan, Syr. hāden (הידין, הדין). In order to begin the apodosis of לוּלי (לוּלא) emphatically the older language makes use of the confirmatory כּי, Gen 31:42; Gen 43:10; here we have אזי (well rendered by the lxx ἄρα), as in Psa 119:92. The Lamed of היה לנו is raphe in both instances, according to the rule discussed above, p. 373. When men (אדם) rose up against Israel and their anger was kindled against them, they who were feeble in themselves over against the hostile world would have been swallowed up alive if they had not had Jahve for them, if they had not had Him on their side. This "swallowing up alive" is said elsewhere of Hades, which suddenly and forcibly snatches away its victims, Psa 55:16; Pro 1:12; here, however, as Psa 124:6 shows, it is said of the enemies, who are represented as wild beasts. In Psa 124:4 the hostile power which rolls over them is likened to an overflowing stream, as in Isa 8:7., the Assyrian. נחלה, a stream or river, is Milel; it is first of all accusative: towards the stream (Num 34:5); then, however, it is also used as a nominative, like לילה, המּותה, and the like (cf. common Greek ἡ νύχθα, ἡ νεόντητα); so that תה- is related to ת- ( ה-) as נה-, מו- to ן- and ם- (Bttcher, 615). These latest Psalms are fond of such embellishments by means of adorned forms and Aramaic or Aramaizing words. זידונים is a word which is indeed not unhebraic in its formation, but is more indigenous to Chald:ee; it is the Targum word for זדים in Psa 86:14; Psa 119:51, Psa 119:78 (also in Psa 54:5 for זרים), although according to Levy the MSS do not present זידונין but זידנין. In the passage before us the Targum renders: the king who is like to the proud waters (למוי זידוניּא) of the sea (Antiochus Epiphanes? - a Scholium explains οἱ ὑπερήφανοι). With reference to עבר before a plural subject, vid., Ges. 147. Psalms 124:6