After the mighty things that "Jah" had done to his enemies have been affirmed an Elohist takes up the burden and a "vision" like that of Eliphaz (Job iv. 13) is appealed to: "Then thou spakest in vision to thy holy ones." The vision's revelation (Job v. 17) "Happy is the man whom God correcteth" is also in this psalm (32, 33): "Then will I visit their transgression with the rod, and their iniquity with stripes, but my mercy will I not utterly take from him." And Eliphaz's assurance "thy seed will be great" (v. 25) corresponds with that in our psalm (verse 36), "His seed shall endure forever." When the psalmist of the vision has pictured, as if in dissolving views, the military renown of David, God's "servant," and his "horn," pointing to Solomon, God's "first-born," the transgressions of the latter are intimated (30-33), but the seer continues to utter the divine promises: "My covenant will I not break, Nor alter the thing that has gone out of my lips. One thing have I sworn by my holiness; I will not lie unto David: His seed shall endure forever, And his throne as the sun before me; As the moon which is established forever: Faithful is the witness in the sky. Selah." Then breaks out the indignant accuser: "But thou HAST cast off and rejected! Thou hast been wroth with thine 'anointed'; Thou hast broken the covenant with thy 'servant,' Thou hast profaned his crown to the very dust; Thou hast broken down all his defences; Thou hast brought his strongholds to ruin! All the wayfarers that pass by despoil him; He is become a reproach to his neighbors. Thou hast exalted the right-hand of his adversaries, Thou hast made all his enemies to rejoice. Yea, thou turnest back the edge of his sword, And hast not enabled him to stand in battle. Thou hast made his brightness to cease, And hurled his throne down to the ground. The days of his youth thou hast shortened: Thou hast covered him with shame! Selah." A sarcastic "Selah," or "so it is!"--if Eben Ezra's definition of Selah be correct. Then follow four verses by a more timid plaintiff, who, almost in the words of Job (e.g., x. 20), reminds Jahveh of the shortness of life, and the impossibility of any return from the grave, and asks how long he intends to wait before fulfilling his promises. He also supplies Koheleth with a text by the pessimistic exclamation, "For what vanity hast thou created all the children of men"! After this writer has sounded his "Selah," another rather more bitterly reminds Jahveh, in three verses, that not only his chosen people are in disgrace, but his own enemies are triumphant. (These two are much like the writer of Psalms xliv. 9-26, who almost repeats the points made by the above three remonstrants, and asks Jahveh, "Why sleepest thou?") Finally a Jahvist doxology, fainter than any appended to the other four books, completes this strange eighty-ninth psalm: