It is substantially the same thing, whether we understand: "the last words of David" or "the latter words of David"--later in reference to xxi. 1. For even Ps. xviii., which precedes in chap. xxii., belongs, according to its inscription and contents, to the last times of David; it is, as it were, "a grand Hallelujah with which he withdraws from the scene of life." But, at all events, there is a closer connection with that Psalm; in it, too, David has in view the future destiny of his race, and we have here, in the last words, the prophetic conclusion of the lyrical effusion there. From this connection with chap. xxii., the closer limitation of the "words" follows. We learn from it that _holy_ words only can be meant. The solemn introduction, and the parallelism with the blessings of Jacob and Moses, fully agree with and confirm this our introductory remark regarding the chronological position of these "words."--There can be no doubt that, in this introduction, there is a reference to Balaam's prophecy in Num. xxiv. 3,--and this goes far to prove how much David was occupied with the views which men of God had formerly opened up into future times:--"And he took up his parable and said: Balaam the son of Beor prophesies, and the man who had his eyes shut, prophesies: He prophesies who hears the words of God, who sees the vision of the Almighty, falling down and having his eyes open." The remarks which we made on that passage find here also a strict application: [Pg 154] "Balaam begins with a simple designation of his person, and then, in the following members, adds designations of such qualities of this person as here come into consideration, and serve for affording a foundation to the נאם with which he opens his discourse." As נאם always has the signification, "word of God," "revelation," it can here be ascribed to David, as it was in the fundamental passage to Balaam, only in as far as the word has been received by, and communicated to, him. The על, "upon," "over," stands here for "on high,"[1]--those over whom David has been raised up being omitted in order to express the absolute sovereignty bestowed upon David, more, however, in his posterity, than in his own person. (Compare Ps. xviii. 44: "Thou makest me the head of the heathen;" and in ver. 48: "God who avengeth me, and subdueth people under me.") _He who was raised up on high_--With the exception of the bodily ancestor and the lawgiver, of none under the Old Testament could this be with so much truth affirmed, as of David, the founder of the royal house, which, in all eternity, was to be the channel of blessings for the Congregation of the Lord, and to which, at last, all power in heaven and on earth was to be given. _The anointed of the God of Jacob_--Such is David, not only as an individual, but also as the representative of his race; compare Ps. xviii. 51. He is pre-eminently the anointed, the Christ of God.--זמיר plur. זמירית signifies, according to derivation