Psalm 22:16 Komentář

The Spirit of Christ, which was in the prophets, testifies in this psalm, as clearly and fully as any where in all the Old Testament, "the sufferings of Christ and the glory that should follow" (Pe1 1:11); of him, no doubt, David here speaks, and not of himself, or any other man. Much of it is expressly applied to Christ in the New Testament, all of it may be applied to him, and some of it must be understood of him only. The providences of God concerning David were so very extraordinary that we may suppose there were some wise and good men who then could not but look upon him as a figure of him that was to come. But the composition of his psalms especially, in which he found himself wonderfully carried out by the spirit of prophecy far beyond his own thought and intention, was (we may suppose) an abundant satisfaction to himself that he was not only a father of the Messiah, but a figure of him. In this psalm he speaks, I. Of the humiliation of Christ (v. 1-21), where David, as a type of Christ, complains of the very calamitous condition he was in upon many accounts. 1. He complains, and mixes comforts with his complaints; he complains (Psa 22:1, Psa 22:2), but comforts himself (Psa 22:3-5), complains again (Psa 22:6-8), but comforts himself again, (Psa 22:9, Psa 22:10). 2. He complains, and mixes prayers with his complaints; he complains of the power and rage of his enemies (Psa 22:12, Psa 22:13, Psa 22:16, Psa 22:18), of his own bodily weakness and decay (Psa 22:14, Psa 22:15, Psa 22:17); but prays that God would not be far from him (Psa 22:11, Psa 22:19), that he would save and deliver him (Psa 22:19-21). II. Of the exaltation of Christ, that his undertaking should be for the glory of God (Psa 22:22-25), for the salvation and joy of his people (Psa 22:26-29), and for the perpetuating of his own kingdom (Psa 22:30, Psa 22:31). In singing this psalm we must keep our thoughts fixed upon Christ, and be so affected with his sufferings as to experience the fellowship of them, and so affected with his grace as to experience the power and influence of it. To the chief musician upon Aijeleth Shahar. A psalm of David.

INTRODUCTION TO PSALM 22 To the chief Musician upon Aijeleth Shahar, a Psalm of David. The only thing observable in the title of this psalm is the sense of the words "Aijeleth Shahar", left untranslated; which, according to some of the Jewish (g) interpreters, is the name of a musical instrument; to which our version inclines; and a learned Jew (h) says, it is the instrument which the mourning women used on account of distress which was sudden, not known till it came, as a man does not think of the morning till he sees it. "Aijeleth" with him has the signification of mourning, as "Eli" in Joe 1:8; and "Shahar", as in Isa 47:11; so and are used in the Misnah (i) for a mourning woman; and with others it is the beginning of a song to the tune of which the psalm was set (k) but I rather think the words express the subject matter of the psalm, and that they may be rendered, concerning "Aijeleth Shahar"; which signify, either according to the Chaldee paraphrase, "the daily morning sacrifice"; or, as some Jewish writers (l) observe, the "morning star"; or, according to the Septuagint, "the morning help" (m); or rather "the morning hind"; or "hind of the morning": but who should be designed hereby is the question. The Jews would have any rather than the Messiah; some say Esther (n), who so seasonably and readily appeared for the Jews in distress, and was the means of their deliverance; but there is not one word in the psalm that agrees with her; and there are some things which were manifestly spoken of a man, and not a woman, Psa 22:8; others say David (o), when he fled from Saul, or, as others, from Absalom: but the disjointing the bones of this person, the piercing his hands and feet, parting his garments, and casting lots on his vesture, mentioned in Psa 22:14; were never fulfilled in him. Others (p) would have the congregation of Israel in captivity intended; but it is plain that a single person is spoken of throughout; and he is manifestly distinguished from others, from his brethren, from the congregation, from the seed of Jacob and Israel, Psa 22:22; and, indeed, no other than the Messiah can be meant: and of this there ought to be no doubt with Christians, when Psa 22:1 is compared with Mat 27:46; Psa 22:8 with Mat 27:43; Psa 22:18 with Mat 27:35; Psa 22:22 with Heb 2:12; and the Jews themselves sometimes say, that by "Aijeleth Shahar" is meant the Shechinah (q), or the divine Majesty; and in what way soever these words are rendered, they agree with Christ: he is the antitype of "the daily morning sacrifice", the Lamb of God, who continually takes away the sin of the world; and very fitly is he so called in the title of a psalm which speaks so much of his sufferings and death, which are a propitiatory sacrifice for the sins of his people; he is "the bright and morning star", Rev 22:16; the dayspring from on high, the sun of righteousness, and light of the world: he had "morning help" in his very infancy, when his life was sought for by Herod; and had early and seasonable help and assistance in the acceptable time, and in the day of salvation, and early in the morning was he raised from the dead, and had glory given him: but as the words are better rendered "the morning hind", this suits with Christ, who is frequently compared to a roe or a young hart, Sol 2:9; and he may be compared to a "hind" for its lovingness to its mate and young, Pro 5:19; the love of Christ to his church and people being very strong and affectionate, and passing knowledge; and also for its loveliness and goodliness, Gen 49:21; Christ being exceeding amiable and lovely, and fairer than the children of men; likewise for its gentleness and harmlessness, Christ being meek and lowly, holy and harmless; and for its antipathy to serpents, there being an enmity between Christ, the seed of the woman, and the serpent and his seed; for its being hunted by dogs, as Christ was by Herod, by the Scribes and Pharisees, by Judas, and the band of soldiers; see Psa 22:16; for its being fit for food, Deu 14:5; and as it is said to be the fitter for being hunted, Christ's flesh being meat indeed, and the more suitable to faith, as being sacrificed for us; and for its long life it is said to have, Christ, though once dead, being alive again, and living for evermore; to which may be added its great swiftness, expressive of the readiness of Christ to comply with his Father's proposals and do his will; to come into this world in the fulness of time, and set about the work he came to do; to deliver up himself into the hands of his enemies, and lay down his life for his people; and of his haste to help them in distress, and visit them with his gracious presence, and to appear a second time to them unto salvation. He may be called the hind of "the morning", looking lovely and beautiful as the morning, and swift and cheerful as the hind when it rises from its rest, and runs its course; or because of his being hunted in the morning of his infancy by Herod; or because it was early in the morning the chief priests consulted to take away his life; and as early also he rose from the dead, when God made his feet like hinds feet, and set him on his high places, Psa 18:33. The ancient Christian writers generally understood it of Christ wholly. Justin Martyr (r) says, the whole psalm is spoken of Christ; and Tertullian observes (s), that it contains the whole passion, or all the sufferings of Christ. The late Mons. Fourmont (t), the elder, professor of the Oriental languages in the university of Paris, has a very singular notion, that this psalm was written by Jeremiah, when he was drawn up from the dungeon, and is a history of his life and sufferings, in which he was a type of Christ. (g) Jarchi, Kimchi, & Abendana in loc. (h) Leo Mutinens. Shilte Hagibborim, fol. 5. 1. (i) Misn. Celim, c. 15. 6. & 16. 7. & Maimon. & Bartenora in ib. (k) Aben Ezra in loc. (l) Vide Kimchium & Abendauam in loc. (m) So Menachem in Jarchi, and others in Kimchi & Abendana in loc. (n) R. R. in Jarchi in loc. (o) In Kimchi in loc. (p) Kimchi & Ben Melech in loc. (q) Zohar in Lev. fol. 5. 4. & Imre Binah in ib. (r) Dialog cum Tryphone, p. 325. (s) Adv. Judaeos, c. 10. (t) In hunc Psalm. M. S. penes me, fol. 8. 9.

For dogs have compassed me,.... By whom are meant wicked men, as the following clause shows; and so the Chaldee paraphrase renders it, "the wicked who are like to many dogs"; and to these such are often compared in Scripture, Mat 7:6; and it may be the Roman soldiers, who were Gentiles, may be chiefly intended, whom the Jews used to call dogs, Mat 15:26; these assembled together in Pilate's hall and surrounded Christ, and made sport with him; to these were committed the execution of him, they crucified him, and sat around him watching him while on the cross, as they also did when in the grave: some have thought the dregs of the Jewish people are designed, the common people, such as Job says he would not set with the dogs of his flock, Job 30:1; who encompassed Christ on the cross, wagging their heads at him; though I see not but that all of them, even the chief among them, the high priest, sanhedrim, Scribes, and Pharisees, may be intended; who are so called because of their impurity in themselves; for their avarice and covetousness, being greedy dogs that could never have enough; and for their impudence, calumnies, malice, and envy, against Christ: the allusion seems to be to hunting dogs, who, when they have got the creature they have been in pursuit of, surround it and fall upon it. Christ, in the title of this psalm, is called Aijeleth Shahar, "the morning hind", who was hunted by the Jews, and at last surrounded and taken by them; the assembly of the wicked have enclosed me; the Jewish sanhedrim, the chief priests and elders, who assembled together to consult his death, before whom he was brought when taken; and in, the midst of whom he was set and examined, and by them unanimously condemned; and who, notwithstanding all their pretensions to religion, were a set of wicked men: and also the whole congregation of the Jews, the body of the people, who were united in their request for his crucifixion and death; and who in great numbers got together, and in a circle stood around him when on the cross, insulting him; they pierced my hands and my feet; by nailing them to the cross, which, though not related by the evangelists, is plainly suggested in Joh 20:25; and is referred to in other passages of Scripture, Zac 12:10; and clearly points at the kind of death Christ should die; the death, of the cross, a shameful and painful one. In this clause there is a various reading; in some copies in the margin it is, "as a lion my hands and my feet", but in the text, "they have dug" or "pierced my hands and my feet"; both are joined together in the Targum, "biting as a lion my hands and my feet"; as it is by other interpreters (c); and Schultens (d) retains the latter, rendering the preceding clause in connection with it thus, "the assembly of the wicked have broken me to pieces, as a lion, my hands and my feet.'' In the Targum, in the king of Spain's Bible, the phrase, "as a lion", is left out. The modern Jews are for retaining the marginal reading, though without any good sense, and are therefore sometimes charged with a wilful and malicious corruption of the text; but without sufficient proof, since the different reading in some copies might be originally occasioned by the similarity of the letters and and therefore finding it in their copies, or margin, sometimes and sometimes have chose that which best suits their purpose, and is not to be wondered at; however, their "masoretic" notes, continued by them, sufficiently clear them from such an imputation, and direct to the true reading of the words; in the small Masorah on the text it is observed that the word is twice used as here pointed, but in two different senses; this is one of the places; the other is Isa 38:13; where the sense requires it should be read "as a lion": wherefore, according to the authors of that note, it must have a different sense here, and not to be understood of a lion; the larger Masorah, in Num 24:9; observes the word is to be found in two places, in that place and in Psa 22:16; and adds to that, it is written "they pierced"; and Ben Chayim confirms (e) this reading, and says he found it so written it, some correct copies, and in the margin and so it is written in several manuscripts; and which is confirmed by the Arabic, Syriac, Ethiopic, Greek, and Vulgate Latin versions; in which it is rendered, "they dug my hands and my feet"; and so took it to be a verb and not a noun: so Apollinarius in his metaphrase; and which is also confirmed by the points; though taking for a participle, as the Targum, that reading may be admitted, as it is by some learned men (f), who render it "digging" or "piercing", and so has the same sense, deriving the word either from or which signify to dig, pierce, or make hollow; and there are many instances of plural words which end in the omitted, being cut off by an apocope; see Sa2 23:8; and either way the words are expressive of the same thing, and manifestly point to the sufferings of Christ, and that kind of death he should die, the death of the cross, and the nailing of his hands and feet to it, whereby they were pierced. This passage is sometimes applied by the Jews (g) themselves to their Messiah. (c) Amamae Antibarb. Bibl. p. 743. (d) Origin. Heb. l. 1. c. 12. s. 8. Vid. Jacob. Alting. Dissert. Philolog. 5. s. 27-34. (e) In Maarcath fol. 10. 2. ad Calc. Buxtorf. Bibl. (f) Pocock. Miscell. c. 4. p. 59, 60. Pfeiffer. Exercitat. 8. s. 37. Carpzov. Critic. Sacr. p. 838, 839. Alting. ut supra. (Dissert. Philolog. 5.) s. 48, 49. (g) Pesikta in Yalkut, par. 2. fol. 56. 4.

The dogs that surrounded him and the council of the wicked were the rulers of the Jews, the scribes and high priests and the Pharisees, who spurred on the whole multitude to demand his blood against themselves and against their own children. Isaiah clearly calls them dogs when he says, “You are all foolish dogs, unable to bark.” For when it was their duty, even if they could not acquire the character of shepherds, to protect like good sheepdogs their master’s spiritual flock and the sheep of the house of Israel, and to warn by barking, and to fawn on their master and recognize him, and to guard the flock entrusted to them with all vigilance and to bark if necessary at enemies outside the fold, they preferred like senseless dogs, yes, like mad dogs, to drive the sheep wild by barking, so that the words aptly describe them that say, “Many dogs have surrounded me; the council of the wicked has hemmed me in.” And all who even now conduct themselves like them in reviling and barking at the Christ of God in the same way may be reckoned their kin; yes, they who like those impious soldiers crucify the Son of God and put him to shame have a character very like theirs. Yes, all who today insult the body of Christ, that is, the church, and attempt to destroy the hands and feet and very bones are of their number.

"For many dogs came about Me" [Psalm 22:16]. For many came about Me barking, not for truth, but for custom. "The council of the malignant came about Me." The council of the malignant besieged Me. "They pierced My hands and feet." They pierced with nails My hands and feet.

After the passion those former “dogs” took on the status of children through faith, whereas those who once had enjoyed the care shown to children received the name of dogs for raging against the Lord.… Blessed Paul cries out about them, “Beware of the dogs, beware of the evildoers. Beware of mutilation.”

This is what happened with the body of the Lord Savior: it was fastened with nails and pierced with a spear and thereby brought us a fruit which remains forever. For this reason, we are now not afraid to say that God suffered in the flesh, that God died for the salvation of all. So Father Augustine says admirably in his usual way: “It was an accustomed matter for humankind to die. But in order that this might not always hold sway among humankind, something new happened in that God died.” So also the Apostle says: “But we preach Christ, and him crucified.” So that you may not think that the Virgin’s Son was somehow some other one, as some of those who are without reason do, he added: Christ, who is surely “the power of God and the wisdom of God. For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.” For what seems so foolish or so weak to unbelievers as when they hear that God, the Son of God, was both crucified and buried? “But it pleased God through the foolishness of the proclamation to save believers.” For the Lord’s incarnation is the marvelous height of his mercy, an unimaginable gift, an incomprehensible mystery. From the same source, either salvation issues forth for those of the right mind or destruction is begotten for corrupted minds.

"For." Here the manner of the passion is set forth. And first he sets down what happened before the crucifixion. Second, what happened during the crucifixion itself. Third, what happened after the crucifixion. Before the crucifixion two things happened. First, he was captured; and regarding this he says, "Many dogs have surrounded me": Phil. 3: "Beware of dogs, beware of evil workers": Is. 56: "Most shameless dogs, they never have enough." Second, how he was mocked; hence he says, "The council of the wicked has besieged me." Next he sets forth what happened during the crucifixion itself. And first, regarding the nailing: "They have pierced my hands and my feet," fastening them to the wood with large nails: Zech. 13: "What are these wounds in the midst of your hands?" Likewise, regarding the stretching out, he says, "They have numbered all my bones," that is, they have made them able to be counted.

The obscure words Aijeleth Shahar in this title have various explanations. Most interpreters agree in translating them by "hind of the morning." But great difference exists as to the meaning of these words. By some they are supposed (compare Psa 9:1) to be the name of the tune to which the words of the Psalm were set; by others, the name of a musical instrument. Perhaps the best view is to regard the phrase as enigmatically expressive of the subject--the sufferer being likened to a hind pursued by hunters in the early morning (literally, "the dawn of day")--or that, while hind suggests the idea of a meek, innocent sufferer, the addition of morning denotes relief obtained. The feelings of a pious sufferer in sorrow and deliverance are vividly portrayed. He earnestly pleads for divine aid on the ground of his relation to God, whose past goodness to His people encourages hope, and then on account of the imminent danger by which he is threatened. The language of complaint is turned to that of rejoicing in the assured prospect of relief from suffering and triumph over his enemies. The use of the words of the first clause of Psa 22:1 by our Saviour on the cross, and the quotation of Psa 22:18 by John (Joh 19:24), and of Psa 22:22 by Paul (Heb 2:12), as fulfilled in His history, clearly intimate the prophetical and Messianic purport of the Psalm. The intensity of the grief, and the completeness and glory of the deliverance and triumph, alike appear to be unsuitable representations of the fortunes of any less personage. In a general and modified sense (see on Psa 16:1), the experience here detailed may be adapted to the case of all Christians suffering from spiritual foes, and delivered by divine aid, inasmuch as Christ in His human nature was their head and representative. (Psa. 22:1-31) A summary of the complaint. Desertion by God, when overwhelmed by distress, is the climax of the sufferer's misery. words of my roaring--shows that the complaint is expressed intelligently, though the term "roaring" is figurative, taken from the conduct of irrational creatures in pain.

Evildoers are well described as dogs, which, in the East, herding together, wild and rapacious, are justly objects of great abhorrence. The last clause has been a subject of much discussion (involving questions as to the genuineness of the Hebrew word translated "pierce)" which cannot be made intelligible to the English reader. Though not quoted in the New Testament, the remarkable aptness of the description to the facts of the Saviour's history, together with difficulties attending any other mode of explaining the clause in the Hebrew, justify an adherence to the terms of our version and their obvious meaning.

(Heb.: 22:17-19)A continuation, referring back to Psa 22:12, of the complaint of him who is dying and is already as it were dead. In the animal name כּלבים, figuratively descriptive of character, beside shamelessness and meanness, special prominence is given to the propensity for biting and worrying, i.e., for persecuting; hence Symmachus and Theodotion render it θηράται κυνηγέται. In Psa 22:17 עדת מרעים takes the place of כלבים; and this again is followed by הקּיף in the plur. (to do anything in a circle, to surround by forming a circle round, a climactic synonym, like כּתּר to סבב) either per attractionem (cf. Psa 140:10; Sa1 2:4), or on account of the collective עדה. Tertullian renders it synagoga maleficorum, Jerome concilium pessimorum. But a faction gathered together for some evil purpose is also called עדה, e.g., עדת קרח. In Psa 22:17 the meaning of כּארי, instar leonis, is either that, selecting a point of attack, they make the rounds of his hands and feet, just as a lion does its prey upon which it springs as soon as its prey stirs; or, that, standing round about him like lions, they make all defence impossible to his hands, and all escape impossible to his feet. But whether we take this ידי ורגלי as accusative of the members beside the accusative of the person (vid., Psa 17:11), or as the object of the הקּיפוּ to be supplied from Psa 22:17, it still remains harsh and drawling so far as the language is concerned. Perceiving this, the Masora on Isa 38:13 observes, that כּארי, in the two passages in which it occurs (Psa 22:17; Isa 38:13), occurs in two different meanings (לישׁני בתרי); just as the Midrash then also understands כארי in the Psalm as a verb used of marking with conjuring, magic characters. (Note: Hupfeld suspects this Masoretic remark (קמצין בתרי לישׁני כּארי ב) as a Christian interpolation, but it occurs in the alphabetical Masoreth register ותרויהון בתרי לישׁני ב ב. Even Elias Levita speaks of it with astonishment (in his מסרת המסרת [ed. Ginsburg, p. 253]) without doubting its genuineness, which must therefore have been confirmed, to his mind, by MS authority. Heidenheim also cites it in his edition of the Pentateuch, `ynym m'wr, on Num 24:9; and down to the present time no suspicion has been expressed on the part of Jewish critics, although all kinds of unsatisfactory attempts have been made to explain this Masoretic remark (e.g., in the periodical Biccure ha-'Ittim).) Is the meaning of the Masora that כּארי, in the passage before us, is equivalent to כּארים? If so the form would be doubly Aramaic: both the participial form כּאר (which only occurs in Hebrew in verbs med. E) and the apocopated plural, the occurrence of which in Hebrew is certainly, with Gesenius and Ewald, to be acknowledged in rare instances (vid., Psa 45:9, and compare on the other hand Sa2 22:44), but which would here be a capricious form of expression most liable to be misapprehended. If כארי is to be understood as a verb, then it ought to be read כּארי. Tradition is here manifestly unreliable. Even in MSS the readings כּארוּ and כּארי are found. The former is attested both by the Masora on Num 24:9 and by Jacob ben Chajim in the Masora finalis as the MS Chethb. (Note: The authenticity of this statement of the Masora כארי ידי ורגלי כארו כתיב may be disputed, especially since Jacob ben Chajim became a convert to Christianity, and other Masoretic testimonies do not mention a קרי וכתיב to כארי; nevertheless, in this instance, it would be premature to say that this statement is interpolated. Ant. Hulsius in his edition of the Psalter (1650) has written כארו in the margin according to the text of the Complutensis.) Even the Targum, which renders mordent sicut leo manus et pedes meos, bears witness to the ancient hesitancy between the substantival and verbal rendering of the כארי. The other ancient versions have, without any doubt, read כארו. Aquila in the 1st edition of his translation rendered it ᾔσχυαν (from the Aramaic and Talmudic כּאר = כּער to soil, part. כּאוּר, dirty, nasty); but this is not applicable to hands and feet, and therefore has nothing to stand upon. In the 2nd edition of his translation the same Aquila had instead of this, like Symmachus, "they have bound," (Note: Also in Jerome's independent translation the reading vinxerunt is found by the side of fixerunt, just as Abraham of Zante paraphrases it in his paraphrase of the Psalter in rhyme גּם כּארי ידי ורגלי אסרוּ. The want of a verb is too perceptible. Saadia supplies it in a different way "they compass me as a lion, to crush my hands and feet.") after כר, Arab. krr, to twist, lace; but this rendering is improbable since the Hebrew has other words for "to bind," constringere. On the other hand nothing of any weight can be urged against the rendering of the lxx ὤρυξαν (Peshto בזעו, Vulg. foderunt, Jer. fixerunt); for (1) even if we do not suppose any special verb כּארוּ ,כּאר can be expanded from כּרוּ (כוּר) = כּרוּ (כּרה) just in the same manner as ראמה, Zac 14:10 from רמה, cf. קאמיּא Dan 7:16. And (2) that כוּר and כּרה can signify not merely to dig out and dig into, engrave, but also to dig through, pierce, is shown, - apart from the derivative מכרה (the similarity of the sound of which to μάχαιρα from the root μαχ, maksh, mraksh, is only accidental), - by the double meaning of the verbs נקר, ὀρύσσειν (e.g., ὀρύσσειν τὸν ἰσθμόν Herod. i. 174), fodere (hast); the lxx version of Psa 40:7 would also support this meaning, if κατετρήσω (from κατατιτρᾶν) in that passage had been the original reading instead of κατηρτίσω. If כּארוּ be read, then Psa 22:17, applied to David, perhaps under the influence of the figure of the attacking dogs (Bhl), says that the wicked bored into his hands and feet, and thus have made him fast, so that he is inevitably abandoned to their inhuman desires. The fulfilment in the nailing of the hands and (at least, the binding fast) of the feet of the Crucified One to the cross is clear. This is not the only passage in which it is predicated that the future Christ shall be murderously pierced; but it is the same in Isa 53:5 where He is said to be pierced (מחלל) on account of our sins, and in Zac 12:10, where Jahve describes Himself as ἐκκεντηθείς in Him. Thus, therefore, the reading כּארוּ might at least have an equal right to be recognised with the present recepta, for which Hupfeld and Hitzig demand exclusive recognition; while Bttcher, - who reads כּארי, and gives this the meaning"springing round about (after the manner of dogs), - regards the sicut leo as "a production of meagre Jewish wit;" and also Thenius after taking all possible pains to clear it up gives it up as hopeless, and with Meier, adopting a different division of the verse, renders it: "a mob of the wicked has encompassed me like lions. On my hands and feet I can count all my bones." But then, how כּארי comes limping on after the rest! And how lamely does ידי ורגלי precede Psa 22:18! How unnaturally does it limit עצמותי, with which one chiefly associates the thought of the breast and ribs, to the hands and feet! אספּר is potientialis. Above in Psa 22:15 he has said that his bones are out of joint. There is no more reason for regarding this "I can count etc." as referring to emaciation from grief, than there is for regarding the former as referring to writing with agony. He can count them because he is forcibly stretched out, and thereby all his bones stand out. In this condition he is a mockery to his foes. הבּיט signifies the turning of one's gaze to anything, ראה בּ the fixing of one's sight upon it with pleasure. In Psa 22:19 a new feature is added to those that extend far beyond David himself: they part my garments among them.... It does not say they purpose doing it, they do it merely in their mind, but they do it in reality. This never happened to David, or at least not in the literal sense of his words, in which it has happened to Christ. In Him Psa 22:19 and Psa 22:19 are literally fulfilled. The parting of the בּגדים by the soldiers dividing his ἰμάτια among them into four parts; the casting lots upon the לבוּשׁ by their not dividing the χιτὼν ἄῤῥαφος, but casting lots for it, Joh 19:23. לבוּשׁ is the garment which is put on the body that it may not be bare; בּגדים the clothes, which one wraps around one's self for a covering; hence לבושׁ is punningly explained in B. Sabbath 77b by לא בושׁה (with which one has no need to be ashamed of being naked) in distinction from גלימא, a mantle (that through which one appears כגולם, because it conceals the outline of the body). In Job 24:7, and frequently, לבושׁ is an undergarment, or shirt, what in Arabic is called absolutely Arab. ṯwb, thôb "the garment," or expressed according to the Roman distinction: the tunica in distinction from the toga, whose exact designation is מעיל. With Psa 22:19 of this Psalm it is exactly as with Zac 9:9, cf. Mat 21:5; in this instance also, the fulfilment has realised that which, in both phases of the synonymous expression, is seemingly identical. (Note: On such fulfilments of prophecy, literal beyond all expectation, vid., Saat auf Hoffnung iii., 3, 47-51.)