40 Cornelis Bennema Jewish “sinner” (17,5-7.20.23.25.36). Hence, the envisaged messiah is the liberator of the psalmist’s community (16). It is important to observe how the messiah will accomplish his task. First, he will destroy the sinner by the word of his mouth (17,24.35), which reflects Isa 11,4 (LXX). This judgment aspect of his word is also apparent in the use of krivnw (17,26.29), diakrivnw (17,43) and ejlevgcw (17,25.36). Second, he will cleanse “Israel” (17,22.30), and gather a holy people whom he will lead in righteousness, i.e., he will reveal to them God’s righteousness so that they can live accordingly (17,26; cf. the imagery of the messiah as shepherd in 17,40-41). The messiah himself is taught by God (17,32), and in turn he is expected to instruct/discipline Israel (paideuvw [17,42]; cf. the knowledge and teaching that the messiah is expected to bring in Isa 11,9; 42,4). In fact, 17,43 indicates that his words are aimed at having a purifying effect (ta; rJhvmata aujtou' pepurwmevna), namely, to “judge” among Israel. Similarly, under his rod of disciplinary teaching, the messiah will morally guide people (18,7-8). From this we may conclude that the messiah will liberate and restore “Israel” precisely through his revelatory teaching. The messiah will then not only destroy the sinner with the word of his mouth, but will also instruct/discipline Israel with this same word (lovgo" stovmato" aujtou' in 17,24.35 and rJavbdo" paideiva" in 18,7 are parallel terms; cf. Isa 11,4 which is alluded to and where the LXX translates fbv [“rod”] by lovgo"). In other words, the messiah’s word has a twofold effect: for the righteous person who has been cleansed it will result in justice (17,26.43) and moral guidance (18,7); for the sinner it will bring about destruction (17,24-25.35-36). To probe further regarding the means by which the messiah realizes his mission, 17,33-34 reveals that the messiah’s liberation is not based on human military means but on divine power. In fact, 17,35-37, alluding to Isa 11,2-4, explains that God endowed his messiah with the Spirit that provides him with wisdom and power to liberate and judge (cf. 18,7). If we also recognize the connection of ideas employed by “word”, “might” and “Spirit” in 17,36-37 (ejn ijscuvi lovgou; dunato;n ejn pneuvmati aJgivw/), in combination with Isa 11,2 (pneu'ma ijscuvo" [LXX]) and Isa 11,4 (ejn pneuvmati ceilevwn [LXX]), then we may suggest that the messiah’s words have such powerful effect because they are Spirit-imbued words. (16) Cf. ELLIOTT, Survivors, 490-491.