22 I will declare Thy name to my brethren, In the midst of the congregation will I praise Thee. 23 Ye that fear Jehovah, praise Him, All ye the seed of Jacob, glorify Him, And stand in awe of Him, all ye the seed of Israel. 24 For He has not despised nor abhorred the affliction of the afflicted one. And has not hid His face from him, And when he cried has hearkened to him. 25 From Thee [comes] my praise in the great congregation; My vows will I pay before them that fear Him. 26 The humble shall eat and be satisfied, They shall praise Jehovah that seek Him; Let your heart live for ever. 27 All the ends of the earth shall remember and turn to Jehovah. And all the families of the nations shall bow before Thee. 28 For the kingdom is Jehovah's; And He is ruler among the nations. 29 All the fat ones of the earth eat and bow down; Before His face kneel all they who were going down to the dust, And he [who] could not keep his soul alive. 30 A seed shall serve Him; And it shall be told of Jehovah unto the [next] generation. 31 They shall come and declare His righteousness Unto a people that shall be born, that He has done [this]. Who is the sufferer whose wail is the very voice of desolation and despair, and who yet dares to believe that the tale of his sorrow will be a gospel for the world? The usual answers are given. The title ascribes the authorship to David, and is accepted by Delitzsch and others. Hengstenberg and his followers see in the picture the ideal righteous man. Others think of Hezekiah, or Jeremiah, with whose prophecies and history there are many points of connection. The most recent critics find here "the personalised Genius of Israel, or more precisely the followers of Nehemiah, including the large-hearted psalmist" (Cheyne, "Orig. of Psalt.," 264). On any theory of authorship, the startling correspondence of the details of the psalmist's sufferings with those of the Crucifixion has to be accounted for. How startling that correspondence is, both in the number and minuteness of its points, need not be insisted on. Not only does our Lord quote the first verse on the cross, and so show that the psalm was in his heart then, but the gestures and words of mockery were verbally reproduced, as Luke significantly indicates by using the LXX's word for "laugh to scorn" (ver. 7). Christ's thirst is regarded by John as the fulfilment of "scripture," which can scarcely be other than ver. 15. The physical effects of crucifixion are described in the ghastly picture of vv. 14, 15. Whatever difficulty exists in determining the true reading and meaning of the allusion to "my hands and my feet," some violence or indignity to them is intended. The peculiar detail of dividing the raiment was more than fulfilled, since the apparently parallel and synonymous clauses were resolved into two distinct acts. The recognition