시편 3:3의 인용 해설

A tower of salvations of [God's] king. It is possible that when a person contemplates the matter of Bat Sheva, one will see in graduation that that she rises in the ordering of one step higher above one step higher, which is, that, at the beginning, she was not forbidden, but she 'attached' [to David] as the woman [i.e., wife] of David, the servant of the Lord. And, afterwards, Shelomoh [Solomon] was born, and, afterwards, Shelomoh ruled, and, afterwards, God appeared to him and gave him wisdom and knowledge and wealth and kavod ["glory" or "substance"], and, afterwards, he built the Temple. And it is to be found that the enemies of David had said "There is no salvation for him" (Psalm 3:3), except that he had salvation, for [God] was increasingly magnifying in gradations this salvation slowly, slowly, upwards upon upward [steps], and this is what is meant by "[God] magnifies the salvations of God's king," for salvation is fruitful and multiplies, and one [more comes] from one--going up and increasing, and this is [as a result:] many salvations, and a "tower" is made. The ketiv (the Masoretic Text's written tradition) has magdil ("magnifying"), for it was gradual, and we read [aloud] migdol ("a tower") "of salvations."

And lay my glory in the dust. Selah: – My glory is “my soul,” and his plan is to lay my glory in the dust. And although at a man's death his soul does not lie in the dust, the expression is figurative, as, “My soul cleaveth to the dust” (Ps. 119:25). Or it is in accordance with the thought of the enemy, for he thinks there is no resurrection for my soul, because he considers me a wicked man and a murderer. And the word Selah I have explained (Ps. 3:3) to be a raising of the voice in the music; and it has no (special) significance in the context here, nor is it necessary to explain it on every occurrence.

It shall come [feminine] that is, the blessing [feminine] shall come. The word has two ornamental affixes, the tav and the heh. Similarly, “help” [Psalms 44: 27], “salvation” [Psalms 3: 3], and “distress” [Psalms 120: 1]. Scripture compares the tribe to an ox, on account of having mentioned the produce of the field; and it mentions the firstborn of his ox, on account of its greater stength (the firstborn being the “first of strength” [21: 17]).