'^m^|' ■1^ ^ //<^ - J %^m *»te,. j PRINC ETON. N. J Pa. . of ihc J ADDISON ALRXyNPRlt LIHRXrT. % wh'tli w.i> pjoacnlcd b.v MliSdlC^. V-. I^'^ND A. Sti'art. i. Slu'lf. Section.^ 5^5^ \ iioou. No y:.%..i fj^aly|2Ii3 THE PSALMS IN HEBREW, WITH A COMMENTARY. (JTambviiJae : Viintel) at it)( Qnibcrsity ^rcss. THE PSALMS IN HEBREW; WITH A CRITICAL, EXEGETICAL, AND PHILOLOGICAL COMMENTARY, BY THE KEY. GEORGE PHILLIPS, B.D. AUTHOR OF "THE ELEMENTS OF SYRIAC GRAMMAR;" FELLOW AND TUTOR OF QUEENS' COLLEGE, CAMBRIDGE, AND RECTOR OF SANDON, ESSEX. IN TWO VOLUMES. VOLUME IL LONDON: JOHN W. PARKER, WEST STRAND. M.DCCC.XLVL Tte £Dn:3^ inS mhi dS« n^v-'r'v , n^^:^^ i |T : ■•■ I i"" • -: AT • / |T J. V -: I AT- J • : -TV J- I" IT : V : • i- JT : : - T v-'t a"*^-: j-t : -v t " ,. ^t t vv*:i- !)5P 1^'^ti nb23^^ ^jj-^j;. nj^n ^lyax' • ^'^'i^' 7 ; yiS : "^liisps ^{^n "Tii^jn ^nj;^*! n^^j^ nnx nniso nj 9 /• •••: i- • ' -T |v atI: ■•• j: TV J-: I -: •■• t ■ PSALM LVI. T\AV1D implores the assistance of God in this Psalm ■'-^ against enemies, of whose bitterness and desire to do him injury he complains in strong terms. After this petition, he then proceeds to express his entire Vol. II. A PSALM LVI. confidence in Jehovah, and his determination to present to Him tlic tribute of a grateful heart, for tliose many deliverances and various mercies which in past days had been vouchsafed to him. 1. D^ph") D^l^ n^V-'^V- This title has been variously ex- plained. Some suppose the whole expression to be the name of a musical instrument, as in Psalm xxii. ; the inscription t<» which is intt'n rh^ii'b^. Others regard it as illustrative of the argu- ment of the Psalm ; although in so doing they are met by considerable difficulties. Whether ubn i^iV be translated t/ir mute dove ; or D7^? be taken in the sense of a band or company, and construed with Cpiri, in either case D^'^hl must mean tlie distant ones, and must refer to a numhcr, and not to an indi- vidual ; notwithstanding an individual is throughout the subject of the Psalm. The taking this word as a plural of emphasis, and as an adj. belonging to ri3V, is not supported by any other instances of a similar construction ; for the passage quoted by Rosenmiiller, Ps. Ixv. 6, cannot be admitted as partaking of that character. On this account it seems ccrtaiidy preferalde to con- sider the words as designating an established tune, pccuharlv adapted to those Psalms ; the object of which, like the present, was to c? docs not in this i)l;icc mean to take or apprehend as a prisoner, but simply to possess, or have in one's pmver; and agreeably to this is the rendering of the LXX. €KpaTrjaav, they had him in their poioor. See Dr Ilnmniond's Annotations, p. 2S7. 2. ^32Ntt^ Won/d snuilhnv me. n,Viy is to draw hnath, • - T ; ' - T to bre^tfie vehementlf/, and then to l»roathc for (lie purpose of PSALM LVI. 3 devouring or swallowing. See Is. xlii. 14 ; Amos viii. 4, &c. The ancient versions, however, generally render it here in the sense of treading down, as if they derived it from ^W. Thus the LXX. have KaTeTraTrjore /x€. Vulg. conculcavit me. Chald. ''^212^, &c. The noun W^yt^ is to be taken collectively, comprehending all those designated Dnnitt^ in the following verse, and not a term of contempt for Saul, as is supposed by Venema and others ; for we do not find anywhere in the history of David that he ever spoke of his oppressor in such language. 3. UVtD. This word in our own version and others is T taken as a noun in the vocative, in the sense of O most High ! So Rashi says of DIlD, that it means DUD IttTV i^T\V n"lpn the Iwly One, blessed be He, who sitteth on high. But it must be stated that this word is not found anywhere else in Scripture as an epithet of the Deity, and there is no occasion to take it so in this place. It will be better to render it adver- bially, as if U)1D1 insolently. See Mic. ii. 3. 4. "^Xi i^Til^? DV In the day when I am afraid, i. e. T whenever I am afraid of those who oppress me, I will place my trust in Thee. There is an ellipsis of 2 before the noun 01% and of the pronoun '^W^ before the verb ^*T^>• 5. In this verse the Deity is spoken of in the third person. It declares the intention of the Psalmist to sing praises unto Him, as a tribute of gratitude for the performance of the promise conveyed to the Psalmist through Samuel the prophet, at the time he was anointed a king, viz. that he indeed should Uve, and reign over the kingdom of Israel, "ll'l means a promise, see 1 Kings ii. 4; and hence, ill"! b)>r\ to praise His word, is to acknowledge that His promise has been fulfilled, and to render heartfelt praise to Him for such fulfilment. The prefix 1 to Wrjb^ will thus have the force of concerning. See Gesenius on this letter, I'ari flesh, man in general, used rather as a term of a2 4 PSALM LVI. contempt. In Mondlessohn's IINl we have the whole verse tluis paraphrased : " Concerning God, whom I will praise hecanse of His word which he hath spoken of me hy means of Samuel the seer. In this God, who is true and eternal, I have trusted, and therefore I will not fear ; for what can my opponents do to me, seeing they are nothing hut flesh and hlood. " 6. ^I^y^ ''111. Interpreters have variously rendered these words. The LXX. have toi)? Xoyov^ nov efideXvaaovro, as if they had read ^IV-H"*- instead of the verl) in the present text. The Syriac has deviated still more from the literal translation. But instead of stating and reconcihng the different modes in which the expression has been taken, we prefer considering what may be the most suitable meaning of >2^'^''_ in this pas- sage. The ordinary senses of grieving, forming, creating, ajlicting, suffering pain, &c. are scarcely admissible here, inasmuch as they are insufficient in establishing any definite sense of the verse. It is, therefore, most probable that it par- takes of the Arabic sense, either of the root t_„-^ic fo bind, and thence to twist, or of the cognate root e-'voc ^o cut, and thence, as applied to speech, to calumniate. In either case the same thing is expressed, viz. that of twisting my ivords, or of calum- niating me. Indeed, the idea of ajlicting, one of the ordinary senses of this verb, when it is used, as here, in connection with □t-)2'^, might possibly, by way of figure, convey the notion of slander or calumny. 7. The verb ^1')y is by the greater part of interpreters taken in the sense of t/ieij gather, or congregate. Thus the Chald. has pC'DD^ tliey congregate, which Symmachus follows, who elegantly connects this verb with the following one, irSJi'', bv rendering the expression cruvt^yovra \u9pa. Kimchi says, ynpl ^2''D^* nij'' ]'*Dy, "the meaning of mj"' is collecting and feathering." The root is "l^H, which primarily signifies to dwell, from the Arab. .Uw, which in the Hrd conj., is to be neighbour PSALM LVI. ^ unto ; so the nouii ju is « neighbour, and froai the signification of dwelling is obviously derived that of congregating. Hence Gesenius translates the two verbs, they gather themselves and lie in ivait. In Ps. lix. 4, we have nO^ employed in the same manner. The LXX. and Syr. have given the primary meanmg. Ewald has, sie eifern, they are angry, contentious, as if ho considered it equivalent to ^r•^^, to excite contention. I think, however, the notion of dwelling agrees sufficiently well with what the Psalmist evidently intends to express in this verse, and also harmonizes with the accompanying verb. They dwell, they lie in wait, which if stated with more fulness, the Psalmist would say: "They dwell where they expect I shall go, and there they lie in wait to take me." -|tt;^^2 in the following hemistich has the force of >3 for, or |V;| because ; " because they expect, or hope for my life, therefore they observe my footsteps." 8. inb-'^bi^ \)i^'b)l May escape to them be vain, or their escape be vain ; i. e. may their hope of deUverance be altogether a vain one, founded on no true, substantial reason. The word \\ii signifies vacuity, and when constructed with b]; upon, de- notes ujwn a vacuity, i. e. fundamentum vacuum, inane, nul- lum. In this way the term is equivalent to iiwb. The word tO-JS is not a verb in the imperative, as is supposed by some persons, because of its having the punctuation of the imperative ; but a noun, as is evident from the general expression, which is one of petition. So in Ps. xxxii. 7, we have p^S employed as a noun in the sense of deliverance. The last member 'i:n «1K2 Venema translates," in nasum populos descender e fac, h.e. dejice in statum contumehosum ac exitialem fac ut in faciem ruant et pereant." See Isaiah xiv. 11 ; xxxiv. 7 ; Jer. xlviii. 15. This translation is very admissible, and is to be preferred to C)K being taken in the sense of anger ; for then it is obvious that an affix is wanted in order to make the expression complete. 6 PSALM LVl. 9. np)ii ilDnSD nb TV/ou Aa^^ numbered my ivanderinqs, T T T : - T • "^ • i. e. my flights and exiles, which I have been compelled to un- dergo in consequence of persecution, Thou knowest and hast taken notice of. So the Chald. sn^^p 'h^'ch^^i ^pV Thou hast numbered the days of my flight. This sense of the noun '•lis is the most probable; but Michaelis derives it from the Arab, jO motus, agitatus fuit ; and thence, in the supplement to his Lexicon, p. 1612, he interprets it motus, agitationes. In this place he thinks it refers to the palpitations of the heart, considering that the notion of flight is repugnant to the title of the Psalm. Mendlessohn has adopted much the same significa- tion in translating it by Leiden. The notion of flight, however, is to be preferred, as being the most usual meaning ; and the objection of Michaelis is of no importance, for there is nothing in the subject of the Psalm which should prevent David from referring to his flight and exiles of former days. T[1N31 in Thy bottle. Ben Melech proposes to read i for N, and then to render it sorrow. If such be the case, then the pronominal affix of the 2nd pers. annexed to it would mean, " the sorrow or affliction which I suffer comes from Thee (God) as a fatherly chastisement;" also the 2. prefixed would signify ivith, and there- fore the Psalmist's petition would be this : That with the fatherly correction he was experiencing from God might be placed his tears, as an evidence of that sincere repentance Avhich the affliction was intended to produce. But there is no ancient au- thority for this change of the text ; and the clause as it stands, when tiikcn in connection with the preceding, conveys pretty much the same sentiment as that suggested by the emendations of Ben Melech. Tfn-I3p3 ^H are they not in Thy Iwok ? The Psalmist here asks a . question, " Seeing that Thou hast recorded my chastisement, are not my tears also in thy record (book)?" See Malachi iii. IG, where we have P")3l "I3D book of remembrance, alluding to the ancient custom of kings keeping a register of all events of any national moment. PSALM LVII. 7 10. The particle m refers to DV2, after which must be understood 1l "^Wi^ , of which ellipsis we met with an instance in verse 4. The language of confidence is here used, " When I call, then my enemies turn back ; for God is with me, this I certainly know." 11. The affix i to in is omitted, as is manifest from T T verse 5, of which this and the following seem to be intended as a repetition. 13. Tfm3 WTibif: "h)! Thy vows, O God, are upon me, i. e. the vows made to Thee are to be performed. The affix in Tym3 denotes not the person performing the vows, but the ob- ject of them. Many instances of this construction, which may be called in some degree elhptical, have been already noticed. See also Gen. xvi. 5 ; Ps. xcix. 8 ; and Jer. li. 35. 14. 'IJI ihn Wilt Thou not, &c. This is the language of confidence, produced by past experience of God's assistance, as expressed in the first clause of the verse. After 'hp_ the verb ph^il should be repeated. T : - • t|-in '^t^'r) I ti'bm rh^\ 4 : 'Sj; nj?ii hn^ ])f?V, Tiins . ^^3:1 5 : )r\f2^) non n^rhk rht^' nSo ^s«^' Q^5:ni n^jn an^3^ Qns-*i!i o^tarl^ n^^^m IZ1N5S A- • : ■■•-: ••• •• -v TT -i: '• : vt: . • • t . hv D'nSs n'wn-h)i nan 6 : n^n nin 8 PSALM LVII. D^riSx "^h p5 8 . hSd n:3in:3 ^sj nn^jr ^dsS n3 •••:v J- • I Wli^ being employed as emphasis ; but it must be admitted that the construction of the sentence is not favour- able to this mode of rendering, and that it will therefore be better to consider these two words as independent of each other. Again, the verb intervening between D^?l7 and □''jpn?, is a decided objection to the latter word being considered as an epithet of the former, as is done by Mendlessohn; or to the regarding it as a name for lions, according to Ewald, which is certainly very fanciful. Better to take it as a verbal noun, and render it those injlaminrf, or inflammatory persons, and put in apposition with DIX '^^2. sons of men, which immediately follow. Before D'^JDH'? the word l^'ir)! must be repeated, and also before D^^< ''31. Again, before Dn"»3tt^ and U^wh there TT •• : ^ ...... T : is an elhpsis of the pronoun '^Wi^. Supplying these words, the sense of the verse flows very naturally : " My soul is in the midst of lions ; I am accustomed to lie among inflammatory persons, men whose teeth," &c. 7. DW'l Net, denotes here by way of metaphor, frauds of every kind by which men are deceived ; see Ps. ix. 16 ; x. 9 ; XXV. 15. ''^^23 c^S3 my soul is bowed down, i. c. bowed down by the net, as the figure seems to imply, rather than by sorrow, wliich is its usual signification when found with ''tt^23 for a subject. Aben Ezra supposes 5)23 to bo transitive here, as we find it to be in Ps. cxlv. 14 ; Is. Iviii. 5 ; and therefore '•2^23 becomes the object. In this way it is rendered by the LXX., 12 PSALM LVIII. who have nuTeKuui^av Tt]v -^vyjiv nov, and the Vulg., which has incurvarunt animani meam. 8. '>2l'? ]1D3 My heart is fixed, i, e. " it is strong and endurins:, and tremhles not on account of fear ; and the reason of the reduphcation of these words is to express the greatness of David's joy." Mendlessohn. 9. mis My glory, i.e. my soul; see Ps. vii. 6; xvi, 9, &c. Some understand ''"['123 to refer to b"!} and 1132 which im- mediately follow ; as by playing skilfully on them before Saul, David obtained great favour and glory, 1 Sam. xvi. But such usage of ins is not elsewhere to be found. SSrqx 3 : D"ix '^3 ^bi^m Dntr^^ nninn p-T\* .. : |- |TT J- : : : • r -r v > t> ■ - : \ ■ "•\ -n»n n^^n3 ia^-nj:n 5 : ^ts nn'i rtoina ^yn nnnn -Din n^riSx 7 : dshd Dnnn nnin n^trn^D SipS J -: |T- |T : I J : • • : *; : : - a- : '"• 'M22 9 : hhbT\' i»5 m *T|hn* ittS-o'rnn^ D^^-i^s J : '^ |T : • J : t • I ; : • at : - : • ""v D"iD!i 10 : m\:; iTn-Ss ncrx Ssj ti'Sh^ D^n S^'^se^ : ytrnn D-T3 rnn^ v»ys Dpi nrrr^s pn>f n^^c^* '|T T |T i- : I - : • i-r'y : I att jtt |- I : -\ j- : • /■ : I • v; V I;- I A" J- : I - T TV J I . TT T I PSALM LVIII. 13 PSALM LVIII. N this Psalm certain unjust judges and evil coun- sellors are reproved ; their wicked designs and general impiety are set forth in strong terms; the frustration of their plans is made the subject of earnest prayer ; and then as if the devotion and fervour of the Psalmist had endued him with some degree of pro- phetic inspiration, he proceeds to predict in no doubt- ful language the entire destruction of the conspirators, and the consequent establishment of justice. 2. ubi^- This word has been variously interpreted ac- cording to the root from which by different persons it is sup- posed to be derived. Some refer it to rbii taken in the Niph. sense, to be dumb, and hence ubii signifies growing dumb. So Gesenius, in accordance with this meaning, renders the first three words, does then justice really grow dumb ? Rosen- miiller considers the most simple method of translation to be as follows : mi revera obmutescentia justitice ? i. e. silet jus- titia ? Michaelis thinks that Db^^ stands for uhii judges, a word for judges which is used as a title of honour in Ex. xxii. 27 ; Ps. Ixxxii. 1 ; and in this criticism he is followed by Ewald and Hitzig. Mendlessohn has also translated it, ihr Richter, which translation is defended in his "^^^?l. This meaning would be the best if there was any authority for making D^i< identical with Dvh? ; but it does not appear that any single passage exists by which the notion of such identity in sense can be supported. Under such circumstances it is best to render Db^* band, con- gregation, from D7^< to bind, to tie up. Thus we have a con- gregation, or collection of wicked men in one hemistich, placed in apposition to Uli^ ''32 sons of men, in the other. Thus the two hemistichs agree with one another ; and hence instead 14 PSALM LVIII. of supposing the Psalmist to be addressing judges, we suppose his intention to be that of addressing a wicked faction collec- tively : " Numquid vere 6 collectio, justitiam loquimini ?" Buccr. 3. ^ii Truly, yea indeed; ]'!h)!^r\ 1^3 in heart ye do. i. e. ye meditate TTl^iy iniquities. Sing, n'^iy: similarly we have mo death, and Dflia their death ; "^TIJ^ mid.9t, DD1>1 the midst V T T V T T of them. The phrase 2^3. bV2 signifies mental operation ; as Mendlessohn states, to compound thoughts; 'l^T^yi TDiri/ and to imagine imaginings, D^2^r\D 2^rh; and hence in simple English to meditate, as is rendered above. To the first hemi- stich is annexed yij^l by the LXX., Chald., and Syr. DOH □D''"!^ the violence of your hands, which consists in writing edicts, &c. ; the instrument by which the action is performed is put for the action itself. See Eccles. ii. 11. ;!)D^2i^ ye weigh out, ye disjoense. The use of the verb here intimates the par- ticular care with which everything was made to serve as an excuse for exercising all kinds of injustice and oppression. 4. "Tsi Are estranged. The root is 1^? to press, and thence to he estranged; Job xix. 7; Ps. Ixxviii. 30; T\\ is the prset. Kal, the Cholem stands for Kamets. Similar instances of this punctuation we have in wi^., ^TIK, ^mb. The two members of the verse express in difi'erent language the same great truth, viz. the doctrine of original sin. 5. ID; riDn Their poison. The noun is in the construct, form, the absolute of which is HDH, from the verb DfT to qrow warm, in the same manner as we obtain 7\Jii1 knowledge, from yT to know; TOJt^ sleep, from Itt^"* to sleep. Ilcnce non is primarily used in the sense of heat, and from it flows that of poison ; as Geier observes, " Quippe quod calida sua natura aestuaiitcm quoque reddit sanguinem, magnoque hominem cx- cruciat perditque festu." The noun being in the constructive, makes Sq? to partake of the nature of a substantive, as if tlie full oxin'ession were, tlve poison of these men. TDH HlirP DltVTl PSALM LVIII. 15 Y2^n n)yW N^in ci-lZ):iDn Om r^pn ^W ba and the mim that is joined to a possessive pronoun is always constructive in signification. Mendlessohn's Beor. It is, however, more simple to regard it as one of the many instances which occur of the constructive form being put for the absolute ; as it can hardly be proved by the citation of other passages that a noun in regimen, followed by a dative, is according to any established grammatical usage. W^U jns the deaf adder. For a full ac- count of ]J12 , see the work on Scripture Animals by Bochart, who supposes it to be the same as Python among the Greeks. Schindler on the word jjns , says that it was deaf of one ear, and that it stopped the other with dust, or with his tail, to avoid the force of charms or incantations, with which it was very liable to be caught. Of the old superstition about catching dragons by charms, see Dr Hammond's annotations, who has collected much information illustrative of the present passage. The sense of the whole verse appears to be this : That the men referred to in this Psalm were so full of bitterness, malice, and hatred, that they could be compared only to serpents, the most poisonous and noxious creatures, the bite of which produces death ; and of these they resembled most the deaf adder, which, according to the testimony of those who have described its pecuharities, was the most pernicious of its kind. The pron. "W^ is to be understood before DJDJ^V 6. 'Wi^ is used here in the sense of so that, as if equivalent to lyD"? ; for this verse expresses the reason of the deaf adder stopping its ear, viz. in order that it may not hear the voice of the charmer. D''ti^n^p those enchanting, from the verb WVh, which if it be the same as the Arab. ^^».A, signifies primarily to lick, and hence according to Schroeder WVh , is a serpent, because " nullum animal tanta celeritate linguam movet, quam serpens." Hence, D'^ti^PI^ in Is. iii. 20, would probably be little golden serpents, used as ornaments. But the places 16 PSALM LVIII. in Scripture wlierc tlie word WTlb occurs do not support such etymology ; the use of it both in the Bible and Talmud shews that it means to whisper, and then to conjure, charm, from whispering and muttering words of enchantment. The Syr. . « k1 \ is the same. The verb in the Piel form is found only in this place. As to the word Hin, by some persons it is derived from the Arab. j\>- scivit, and therefore means knowing, and hence as a noun it may signify a magician, or enchanter ; as the Syr. \*-^ ... denotes a person knowing in mysterious arts. But lin in Heb. is evidently to unite, to hind; and so we may proceed to the sense which it obtains in this passage by supposing □'•"lin "^ih to be used for to hind, to tie magical knots. In this manner we are enabled to perceive with ease the proper rendering and sense of the verse, viz. " in order that it may not hearken to the voice of the enchanters, to him who ties skilfullv magical knots." 7. SU^W Their teeth. The affix to this noun refers most probably to WU^, and jilS in the 6th verse, for the poison of serpents is in their teeth, which they cast into the body of a person in biting ; and therefore the petition is, that they who are Ukened to serpents and adders may be deprived of their power of doing mischief. The next hemistich shows indeed what the antecedent to ID must be, and that the whole verse is figurative ; for as Dn^22 lions, which do mischief chiefly by their teeth, and which from their known character evidently represent the openly riotous, the violent and lawless person ; so the serpents will as evidently be the whisperer and back- biter, who, by the wounds which they secretly inflict, are as dangerous and mischievous as the class expressed under the figure of the lions. Jl^iynbc , according to Michaehs and Gese- nius are the eye-teeth, which in lions are sharp and terrible. On the character of the prayer which the Psalmist has put forth in this verse, Venema has expressed a correct opinion PSALM LVIir. 17 in his paraphrastic exposition of it which follows : " Cum tales sint improbi et magis futuri, quales depinxi nihil spei superest mihi et innocentibus, O Jehova, Deus ! quam ut tuo intervenias judicio, eorumque nocendi potestatem e medio tollas, quod ut facias sicut Te decet, cum sis Jehova, Deus verax, Justus et aequus, judex potentissimus, ita supplicare licet, cum eorum potentiam nocivam tantum sublatum quocunque mode petam. Quae precatio nihil habet, aut Deo, aut pio viro indignum." 8. 1D50"* They m.elt, or become despicable. This verb occurs only in Niph, and its root DXD is equivalent to DDD to melt. So in Chald. we have D^?p as ODD, and "rjKp as "![3D. In Is. xviii. 2, we have 5|i<12 for ^^2., another case similar to the present. But Di^D to despise, is its own proper sense, which is admissible in this place, and is so taken by Rashi, who remarks, that it is the same as saying DIT'yV^ D^DJ^/!D3 Vn^ they shall be, or let them become despicable in their eyes. If we assign to the verb this sense, and it seems preferable to the other, which must be regarded as being somewhat uncertain, then O^nrT" may have the same subject as the preceding verb, and be rendered they vanish, or, perish, or, which perhaps is better, it may have D''D for its subject, or, rather as the antecedent to the rel. pron. IDK, which should be supplied before the verb. Hence the first hemistich translated will be as follows : " They shall be, or let them become despicable as water which is poured forth," i. e. let these wicked men and persecutors be accounted of no worth or importance ; shew them that with all their pre- parations and designs they are not feared, and are esteemed of no more consequence than water which is poured forth from the pitcher, or cast away as altogether useless. For !)D^?JD^ the LXX. have e^ovSevwOija-ofTai, and the Vulg. ad nihilum de- venient ; so that in both these versions the notion of despising is maintained. ID^ is redundant, as in Ezek. xxxvii. 11. 1\^T T :• he shall bend, i. e. every one of those who are mentioned above Vol. II. B 18 PSALM LVIII. sliall bend. The verb !J11 is to tread something with the feet, for instance, the earth, Deut. i. 32 ; grapes in the press, Lam. i. 15 ; and so here it is used for bending the bow, by placing the foot on the arc, and pulling the string. See Ps. vii. 13 ; xi. 3, &c., in which places it is found with IV^iJyi. The words T'2in "^TIT in this verse, indeed, are probably but a compendious expression for T>:in Tsyih IfllL^p "f"lT. So Kimchi, who thus paraphrases the second member : " Each one of them, when he bendeth his bow to cast forth his arrows at me, these arrows shall become as if each were cut asunder, so that it is not able to do any injury to me." Before IDS understand ^"'n'', and the particle itself has the sense of quasi, as if. See Lam. iv. 6 ; Is. xxvi. 18. The verb ^ib'^bi^V from the root biD to cut, here used with respect to T»2in, may intimate that they shall be blunted, that they shall want a point, and so shall fail in pro- ducing any effect. 9. b^'lW. This word is an airalc, Xeyo/uevov, and its sig- nification is uncertain. The sense given to it by the Hebrew interpreters and the Talmud, is a snail. The Chald., for in- stance, has ^''^"li^? D^^DI Ti-hir\ "l^n, as a reptile which •• : • T : T T : • •• •* moistens its path. The moistening of the path intimates that the snail is most probably intended, and thus the word is trans- lated in most modern versions. The root is probably blW to flow, to stream ; and so b^b2W is some creeping thing, marking its path by leaving behind it a stream as it were of slime, which is the case with the snail. JJut this sense of the word requires that J|DlO\ the verb which commences the procedino: vei-se. be taken in that of melting. There is also a great objection to the proposed rendering of b^bld , which consists in the Wu-t, tliat it cannot be made to harmonise with the concluding words of the verse, viz. wr^d Mn"bl thei/ hare not seen the sun ; for whe- ther we make U^^W^_ the subject of the verb vn , or b^blip PSALM LVIII. 19 and b^} , to which uyw^ are Ukened, the metaphor will not in either case hold ; but we may affirm that the untimely- birth never saw the sun. The meaning therefore of wax, which is that attached to b^b^li^ in nearly all of the ancient versions, and approved of by some modern critics of eminence, seems to be more admissible. The LXX., Syr., Vulg., Arab., and Ethiop. have so understood it ; and the root byd} is as suit- able to this meaning as to the former ; for it may be suggested by the streaming of the wax before the fire. The Syr. version, which is rather paraphrastic, is as follows: "As wax which melts and falls from before the fire, they shall be destroyed." The objection of Rosenmiiller, that if the Psalmist intended to mention wax, he would have used J3n , as in Ps. xxii. 15 ; Ixviii. 3, &c., is not of much avail; for the sacred writer was certainly not obliged, nor was it his custom, always to express a thing by its most common name ; neither can we undertake to say in what degree b^b2W was used for ^311, by the ancient Hebrews; nor that there might not have been reasons for such usage in this place with which we are unacquainted. DDP} melting is a noun, from DDQ to melt, to dissolve into fluid. The form of it is similar to bliPi confusion, Lev. xviii. 23 ; from bbl to mix ; HDD bitterness, from ")liD, Prov. xvii. 25. With respect to "^ibiV, it should be taken in the sense which it has in Job xix. 10 ; Ps. Ixxviii. 39, viz. to vanish, or perish. ^23 abortion, from ^23 to fall; hence the noun expresses the untimely fruit of d, woman, because it falls dead from the womb. See Job iii. 16 ; Eccles. vi. 3. n^^^^ woman, the const, state put for the abs., as we find it is in Deut. xxi. 11 ; 1 Sam. xxviii. 7 ; Jer. xiii. 21. The LXX., Vulg., and Syr. have as if they read ;^J< h^l fire hath fallen. ^w6 ^]rrb'l may they (the wicked) not see the sun. The subject to lin is D^i^tC'l ; the Psalmist prays that something may be done whereby these wicked men b2 20 PSALM LVIII. may be at once stopped ; that their projects may be imme- diately frustrated, and so timely prevented from being carried into execution. On account of the accents, the noun 7')?Iltt' can- not be considered as in regimen ; but rather the latter of the two nouns must be taken -with the prefix 2 , understood and con- strued adverbially ; thus, " as wax vanisheth in melting." 10. "IIOI^ D3'»n'i"l''D ^ri'' D"ltD2 Before your pots feel the thorn. "T^p signifies both a pot, and a thorn ; but in the former case it has a fern, plural, and in the latter a masc. The LXX. have adopted the latter sense in this place, apparently not having been aware of the distinction which is made by the gender of the plu., but they have recognized the former with other senses in many instances ; thus they have translated it by Xe/3;/Ta, a caldron, twenty-two times ; by -^aXKclov, brass-pot, twice ; by Kpeaypa, in 2 Chron. iv. 11, where we translate pot ; by are- (pavt], a pan, three times, and by viro-^vTrip, a caldron, once. 113 is to understand, and as applied to pots, to he sensitive, or rather to feel the thorn, or fire produced by the thorn. We observe here that a noun with a fcm. plu. termination is the subject to a verb masc. ; the noun itself is common as to gender ; and we find another instance of ri1")^p being connected with a masc. verb, in Zach. xiv. 20. It0}< thorn, is found, besides this place, only in Gen. 1. 10, 11, and Judg. ix. 14, 15. It is stated by Geier, on the authority of Flaccius, that this Hebrew name for thorn still exists among some African tribes, who call the thorns Atadim. ID^Vif'"' ]i")n"iD2 ■'Pl'lbs . We have here the words >n and jiin employed peculiarly ; but with a httle consideration their force in the passage may be perceived. With respect to ^n, its primary and most frequent sense is that of living, and when referred to the thorn, denotes it to be green, i. e. not yet deprived of its juice by which its life is maintained. |i")n is from mn to burn, to injlame, and is accustomed to express a PSALM LVIII. 21 vehement emotion of the mind, viz. indignation, fm'y, ardour. Hence as appUed to the thorn, it describes one which will burn, i. e. a dry thorn, in opposition to one which is green. So Ewald translates the words, ohfrisch, oh trocken. ^iil^JW^ it (the storm) will sweep it away, i. e. the thorn. According to these remarks, the whole verse will be rendered as follows : " Before your pots feel the thorn, whether green or dry, the tempest will sweep it away." Oftentimes it happens to travellers in the deserts, whilst they are engaged in preparing food for themselves, that a tem- pest suddenly arises and extinguishes the fire kindled for cooking, and disperses and destroys the whole apparatus employed. From this circumstance a figure is borrowed for representing the swift- ness of the destruction which should come on these wicked men described in the Psalm. 11. 'iJT r\D\l^\ The righteous man will rejoice when he hath seen vengeance ; he will rejoice not from any passion for revenge, but on account of the public manifestation of Divine love and justice. Hence we are not to understand that the Psalmist has reference to any feelings but such as are suitable for a truly holy and righteous man to possess. In the second hemistich the first two words of the verse may be repeated, thus : " The righteous will rejoice when he shall wash," &c. The washing his footsteps in the blood of the wicked implies victory, and alludes to the practice of pursuing the vanquished over the battle-field ; the pursuers, necessarily as it were, dipping their feet in the blood of the slain, with which the ground is covered. 12. D^^< Man. Here man is put collectively ; similar instances we have already noticed. ''Ip fruit, reward, viz. a vindication and Divine protection, the fruit or reward of patience and confidence in God. D'^IOSti' judging. This participle is put in the plu. numb, in connection with D\'i'7i;f . See Gen. xx. 13 ; Josh. xxiv. 19 ; 2 Sam. vii. 23 ; where a like construction may be found. 22 PSALM LIX. h^m riW!i nr\^h i)ih nntrn-^s ' n5f:j»'? i AT - / : • ; before ''3n"l^D , the word by which '•ytt^S is translated. , 5. IIV"'''?^ Without iniquity, viz. my iniquity. There is an ellipsis of the affix V, as is manifest from the former verse. I^^il^ they run from place to place, evincing the greatest deter- mination to take me. See Is. ILx. 7 ; Prov. i. 16 ; where an expression of the same kind, but fuller, is found, vi/. ^"17 l^ill^ they run to evil. The LXX. and Vulg. have translated this first hemistich thus, avev avomia^ ecpa/uov kih KUTevdwa, f^ before n1^?l:i ; and we find the expression in full in many other places : 2 Sam. V. 10 ; 1 Kings xix. 10, 14 ; Amos iii. 13, &c. It does not, however, appear that in the ancient versions any notice is taken of such an ellipsis ; but in all, the noun U^TJbi^ is trans- lated as if in regimen, and as if they regarded it as one of the instances in which the abs. state occupies the place of the con- struct. Hitzio- has rendered the hemistich as follows : " Du, Jehova, bist ja Gott, der Heerschaaren." Thou Jehovah art indeed God of hosts. ^''^H aivake. Here we find the same metaphor employed as in the preceding verse ; viz. God's delaying to afford assistance, and prayer to Him no longer to disregard the wants of the petitioner, being represented by the figure of God's sleeping, and an invocation to awake from His sleep. D*'"ijn"'?3 ip^b to visit all the heathen. igS is era- ployed as our Eng. verb to visit, viz. both in the way of ad- ministering consolation and assistance to him who is sick, or otherwise afflicted ; and also in that of assigning punishment to him who has violated the principles of rectitude, honour and law. In the latter sense it is doubtless to be understood in this place. D'*12in the heathen. According to Piscator, the word denotes Saul and the ministers of his tyranny, who are Ukened to the heathen on account of their impiety, ll^{ ''l^i. These two words probably give emphasis to one another, and may too-ether be translated as it is in our version, wicked trans- (jressors. In the Beor of Mendlessohn the expression is thus explained Avith reference to Saul : " There is an iniquity (]"li^) without acting treacherously; but Saul did iniquity to David inasmuch as he pursued him when there was no violence in his hands, (the hands of David) ; behold he also acted treacherously to David, for he recompensed him evil instead of good." 7. l'^3^V ''(yw^ They shall return in the evening . Their 26 PSALM LIX. return refers to the second visit the messengers of Saul at his command made at the house of David, 1 Sam. xix. 15. By some persons the verb is taken potentially, they may return in the evening, &c. i. e. they may return from my house, and go about the city in search of me, but they will not be able to find me. 1^33 ?iDn'' they ivill roar as the dog. " As a dog when his master hath sent him to seek after something, behold, he goeth about and barketh, until he findeth that which he has been seeking for ; so they go about the city to find me, and to make me a prisoner in the hands of Saul. T); ^lllID'*') and they go about the city. It is possible that Saul also sent other men to go about the city, so that if he escaped from the hand of them that surround the house, they who surround the city might take him." Kimchi. 8. DPfSl W'^ll They speak with their morUh. The verb is the Iliph. of ^22, and signifies to stream forth, as water from a fountain. Many persons understand some such ellipsis as jriV"^ after the verb ; but there is no doubt that ^21 in a secondary sense, denotes to utter, to declare, and to speak. So Ps. Ixxviii. 2, ny"*!};? / ivill utter dark sayings. See also Ps. xix. 3 ; Prov. i. 2, 3. In accordance with this signification, the Vulg, has loquantur, they will speak; and the Syr. ]A£i|i^ .OOlioCLQj , the word of their month. DnT^inSC'l •'^''^^'^ swords are in their lips. " It is an evil report which they circulate against me in the ears of the people, and that because thoy wish my death. For since Saul did not now think of slaying David by stratagem and in secret, as he once did. it was necessary for him to justify himself in the presence of his people." Mendlessohn's Beor. VDtt^ ^0 ^2 for icho doth hear. i. c. who attendcth to the matter, so as to ascertain whether such words be true or false? i.e. no one attcndoth. &c. An afiirmative interrogation has a negative sense, as Ps. xix. 13, u>ho tinder- PSALM LIX. 27 stands sins ? Eccles, viii. 1, %vho is as a wise man ? See also Ps. XXXV. 10 ; Eccles. vii. 13. 9. nnJ^I But Thou. The Vau and the pronoun here, as in the 6th verse, emphatically express a change or turn in the subject-matter. After the Psalmist has described the fury and mahce of those who were seeking to take away his life, he goes on to say that Jehovah will utterly disappoint their expectations by setting at nought their plans. The verse is nearly the same as the 4th in the second Psalm. 10. "ifV. By some critics this noun is taken as of the heemantive class, and in the abs. form, i. e. the Vau as a radical. By others, as Rosenmiiller, it is taken as the affix t and referring to any one of the enemies, as |^^< ''l^'i^ in the 6th verse. In this case the sense of the passage would run thus: " With respect to the strength of any one of my enemies, I will watch for Thee, i. e. I will wait for Thy assistance." But it must be stated, that the construction would be more obvious, if for iiy we read ">ry^ which we find is adopted in most of the ancient versions, ap- proved of by many modern translators of great authority, and is supported by six MSS. of Kennicott, and four of De Rossi. Further, in the 18th verse, which is little more than a repe- tition of the present one, we find "•■f^. With all this authority, and considering all the circumstances in favour of ""ry, it seems desirable to give it the preference; and if so, then the Psalmist addresses the Deity thus, " O my strength, I will watch for Thee. Thou art the source of all my strength." The Syr. has . ^ . A L"!^ for ^^(!2Ji'^?; reading no doubt mpth?, which we find indeed in the 18th verse. 11. •'"IDn ^rf^>? God of my mercy. The K'tib of ^"ipn is non. The authorities for the Kri are the Chald., the last verse of this Psalm, its affording greater simplicity in the con- struction of the sentence, and the Masoretic punctuation. If the K'tib reading be preferred, then we must consider **(!'??< as put 28 PSALM LIX. for D''^F'?^^, and thus the rendering of the hemistich may be as follows : " With respect to God, His mercy will prevent me." The Kri presents pretty much the same sense ; but it possesses the advantage of bringing us more readily to it. "'3D'^)T will prevent me, i. c. God will stand before me as a protector. ••^ST He will make me look. God will interpose between me and my enemies, and enable me to see my enemies without fear. 12. >pV ^nsty^'ll □i?"inri-'?J^ Slay them not, lest my peojyle Jbrget, i. e. slay them not immediately ; T'D , which is added by the Chaldee. The prayer of the Psalmist is that his enemies may not be at once slain, lest the people should very soon forget the consequences which injustice and wickedness pro- duce, and might not enough consider that this slaughter is God's judgment. By '♦J2V My people, the people of Israel generally, are not to be understood ; for David at the time to •which the Psalm is supposed to refer had not been made king ; but rather that portion of the people we believe is meant which was in the interest of David, viz. that party in the country which supported him against the persecution of Saul, and wished to see him established in the kingdom, ininin") ^^'•ni I^V^^n scatter them by Thy power, and briny them doivn. Banish them from their houses (lliTfll ]p) , as the Chald. has ex- pressed it. The desire of the Psalmist was that they should be made an example to his people, and therefore he entreats God that they might become vagabonds ; a spectacle of inftimy as it were, dispossessed of their riches, and brought down from their high station, so that they might by this their state of misery aiford the most undoubted evidence of their sin. 13. ")D'»jp£)J^"ni'^ iD^STSISn. One method of rendering these words approved of by many persons is by supplying the preposition b"^ at the beginning : " Because of the sin of their moutli, the word of their lips," &c. Others supply it also before PSALM LIX. 29 llTf. But there is another mode of understanding the passage without considering it as eUiptical. We may take it thus : " the sin of their mouth is the word of their lips," i. e. their mouth sins as often as their hps speak. So many words, so many sins ; or we may take it thus : " the word of their lips, i. e. whatsoever they bring forth from their lips, is the sin of their mouth," i. e. is altogether sinful and vicious. Their mouth hath learned to form no other words except those which are impious and sinful. Examples of such transposition of the parts of a proposition we meet with in Ps. v. 10 ; ix. 16 ; xix. 2 ; xxxLx. 6 ; xlv. 7 ; Eccles. i. 2, &c. The Vau before HD^"" is consequential, i. e. to be rendered therefore. Before ^"12D^ understand "W^ , as referring to the two nouns Jlbn and WTl^ as its antecedents. 14. After the verb nb^ there is evidently an ellipsis of the accusative D-HIl"? . As to the force of the noun HDn , Geier T T •• has the following : " Apponitur hoc castigationibus piorum paternis ; ubi plagam semper adhuc comitatur commiseratio. Vide Ps. vi. 2 ; xxxviii. 2." Ip^^l bwD ruleth in Jacob, to support justice and put down oppression, even when it is exer- cised by the king, who needs sometimes to be reminded that there is a King of kings by whom he reigns, and to whom he is accountable. In Jacob, i. e. in the country of Jacob, viz. Judea. y"l^?^ ''D2^?^ to the ends of the earth. That they may know that God not only rules Judea, but all other nations. 15. See verse 7. 16. I^J^O^ They wander. The Kri is py"»i^ tJiey move; but the K'tib is to be preferred, for the Hiph., which is always transitive, would require an accusative after it ; but in this place no accusative exists, and therefore the verb is doubtless to be taken intransitively, '^yh^'y, this verb is rendered differently by different translators, ^h signifies besides to lodge, or spend the night, also to murmur, and hence to grudge, as it is in 30 PSALM LX. the English version. Against such sense of ^yh"* lierc, is the collocation of the words ; for it would rather require that this verb should stand before "iJl sh UH. A better mode there- fore is to consider the negative part. N^ as belonging to both verbs ^^2b\ and ^Tb"^, and to accept the latter in its ordinary meaning of lodging the night, and the Vau prefixed to it as inferential, then, or so then. According to these emen- dations the whole verse may be understood as follows : " They wander about for food : if they be not satisfied (with food), then will they not lodge quietly during the night, will not sleep ; but will be restless like dogs when they are hungry." The Syr. has ^Zq-CU |Jo' D : ithh -in'? nnaa nny p^-hy nsjs? i nxv ntj'n nnii Dix-nxi h^n:^ Dnx nx i ini^^ns 2 T T pnD niin^ 't:\sh n^D ^ • : - • 0t we must un- derstand the prefix 1. The Kri of l^^V") is '•33V1 ; the former is, and answer us, viz. Thy beloved ; the latter is, and answer me, i. e. me praying to Thee in the preceding words, save ivith Thy right hand. 8. It^lpl 11T Hath spoken in His holiness, viz. that I should enjoy the kingdom of the Hebrews. See 1 Sam. xvi. 1, 13. "iti'lpi is by some taken adverbially, holily, or rather solemnly, as in Ps. Ixxxix. 4, where we have "i^lpl )i3.v}l He C 2 36 PSALM LX. hath swwn solemnly. Others consider it to stand elliptically for the house of His holiness, or sanctuary; so the Chald. has ryii^'lpp rT'lJl. The same rendering of the word is proposed by the Targuraist in Ps. cl. 1. ni^J^J< I will exult even now in song, for thus His word hath come to pass. The particle jD^ should be understood as preceding ^t'?>*^?. The song of exultation may be said to commence at np^Hl*, and to extend as far as ^VyT^-Tn. ^Tp^^^^ / tvHl divide. Such is the usual sense, and here is most likely understood the relation of that whole terri- tory to the parts of the kingdom of David, as being one of the divisions or districts of country which constituted his kingdom. W2W Sichem, it was a city of the Levites and the metropolis of Samaria. riiSD Succoth was a state in the tribe of Gad, be- yond Jordan, not far from the sea of Gennesareth, Josh. xiii. 27 ; Judg, viii. 4, 14. In a mystic sense the verse relates to the spread of the Gospel in these regions, as St Hilary remarks, who thus expounds this passage : " Exultavit (viz. Christus), ut gigas ad currendam viam et exultavit in Sichima particnda, Sichima Samaria est, qua) eadem cum Sichem est, quam Jacob Joseph filio suo sub benedictionis Spiritu deputavit : Iudc cum omnibus antea legis temporibus in impietate mansissit, Evan- gehum Domini ex parte suscepit ; eoque primum Dominus acce- dens etiam credente Samaritana et aqua) viva potum precante, tidem intulit ; mox etiam Apostolis pra^dicantibus participes Sancti Spiritus facti sunt," &c. This passage of St Hilary may be regarded by the student as a specimen from whicli he may derive some notion of the general sy.stem of the pa- tristic interi)retation of the Psalms. David was a type of Christ; hence the kingdom of David was a type of the church. What- ever, therefore, is said literally of sorrow or joy. of affliction or prosperity, <>f dcfi'at or victory, with respect to the type, will be equally applicable spiritually with respect to the antitype : and as these are tiie ordinary subjects of the Psalms, we find PSALM LX. 37 that the Fathers, and of the last age, Bishop Home and Bishop Horsley, have in all of them adopted the mystic principle of exposition. 9. ''tt^Nl n'v^ Dn2l• : i- : •. v : ^ ; : rhr^-h^p' WTipyi iDni^ vss laiii )'^y rnrh m^ T |v : I- : T :l- : a"t ; >■ ; jt t v : ■ ~ • ~ : j -^it x1^-*^^< 7 : 'npn ^i»i-"'5 ^cj^sj ^dh n^rh^h "tin* 6 J I- i-t): • V • I' A' : - • J • ■■'^ '■»" O ; - • •.•:v "^ I •-• J • - : ■ A- "t I • • V Dy I m-S:3n in ^ntsn 9 : D^rlSKS ^bn6 ns^-ii^: nnn;) •t *=• t : < : • I- I" •:-*•'. I A* : l<- Tiv ar •.•-:!- V- v: Av : " : *tt: i : • h^nf:i Jif^ii r\)hvh ti'mt^^i ^'^-'l:i nrs Dnx-on ':?nn !iT-Q^nsj^ d^H'^x ^y^ I nnx 12 : :h ^n^s^^n-S^^ nii^ / M- : • •••: V • <-- !• r T - at I nm-'2 non onx-'riS^ 13 ; Q^ri^i^^S ty ^3 ^ny»^ T- |- VAT ;t -: I: I- I- '^ r -'att ,.. C; ,_ . J. . ,^.. _ . PSALM LXII. T^HIS Psalm commences with a declaration of the -■- writer's trnst in God (ver. 2, 3); then he proceeds to describe the bitterness and hypocrisy of his enemies (ver. 4, 5) ; and in the remaining verses he repeats his faith in God, calls Him the rock of his salvation, and 44 PSALM LXII. asserts that no confidence is to be placed in man, in riches, nor in anything else ; but in God alone, who is the undoubted source of all power, glory, and mercy. 1. l^nn^-':';; Upon Jedutlam. The S); rather denotes that Jeduthun is not here the musician, who is mentioned in Chronicles, but that it is the name of a musical instrument. So in the Beor of Mendlessohn, it is stated that " it is the name of a musical instrument, and it is possible that the poet Jedu- thun invented this instrument, and therefore it is called after his name." Yarchi and other rabbinical commentators o-ivc the same explanation of this word. 2. "^K Surely. In the sense of asseveration we have this particle in Ps. xxxix. 6 ; Iviii. 12, and also in several places in this Psalm ; so Tholuck translates it here by ja. rT'DH silence, i. e. silent expectation, confidence, patient waiting. By some persons the abs. state is considered to be here put for the construct. The silence of my soul, is directed to God, i. e. my soul waits in the confident expectation of procuring divine assistance;. See instances of such construction in Ex. xxviii. 17 ; Deut. xvi. 21. But if we suppose an elUpsis of 2 before IT'Dn, as there is in Ps. xxxix. 3, where this word T* occurs, then the noun will liave the force of an adj., and the expression, which literally would be, my soul is in silence, or in silent waiting, may be translated, my soul is waiting. Agreeably to this is the Syr. . .. « cm ] > ^mVn. Yarclii renders it by "'^'23 HSaO. Aben Ezra thinks TT'DM is a parti- ciple of the form n*Di2, Lam. i. KJ ; l)ut the punctuation must then in some degree be departed from, which is unnecessary, for the mode of taking it proposed above is quite unobjection- able. A. The cdpulative Van not being Ix^forc "^^.pWD, denotes that the words iD , from WT^ to be tumultuous ; and with this agrees the Syriac, viz. v .«;,.tA^- from ^.^. to stir up, provoke, to be tumultuous. The LXX. have eTriTiGeaOe, which the Vulg, has translated by irruitis, rush in upon. Yarchi pro- poses to render it ye assemble, as if it had the same origin as the Chald. nHii to come, hence to come together. Some derive it from the Arab. CJy!> clamare. Others from the Arab. c^l& intulit malum. Jerome has insidiamini. On the whole. 46 PSALM LXII. tlie preferable rendering seems to be that which is obtained by taking ^n^? as containing the primary idea. We have then ^nnini^ ye come together, ye rush upon; a sense very suitable to the metaphor which is here employed. W^i^'b)^ against a man, i. e. how long will ye, a multitude, act thus against one man, and he an innocent person. So the Chald. after the words against a man, adds l^Dn who is merciful. The next verb ^TO"1JJ1 is from n^l, which commonly signifies to kill; but here it will be more suitable with the foregoing to give to it the sense of the Arab. ,*w; confregit, comminuit, which indeed con- tains the idea of killing. In the text it appears in the pual form, which is approved of by the western Jews, who follow Ben Asher, whilst the eastern, on the authority of Ben Naphtali, read the verb in the piel, viz. ^iriii'iri. This readmg is the one ex- pressed by all the ancient interpreters; the LXX. have ^ocey'ere; Vulg. interjicitis ; Syr. AX^oZ ; Ethiop. 'M>t AP- If in:i"iri be taken passively, then the persons which shall be broken must be enemies; and thus it will not harmonize with the preceding verb, but will disturb that continuity of expression which the figure employed seems to require. We therefore consider it desirable to follow the example of the LXX., &c., in adopting the piel conjugation. tJiD^ "1''p3 as an inclined wall. Under- stand the rel. pron. before this expression : *' who is as an inclined wall," &c. 5. "ij") "inj^C'D TJJ* Surely from his dignity, &c. viz. of the man spoken of in ver. 4, whom these persecutors so greatly hate and desire to lay prostrate. The word r\'i^'\l) is infin. from Xb3 tulit, clevavit, and has sometimes the signification of a noun substantive ; as Gen. xlix. 3 ; PJ^C' If^^ tlw excellency of dignity. Sec Job xiii. 1 1 ; llab. i. 7. So PV"^ to know, and knowledge. If this Psalm were composed with any reference to the Absalomic insurrection, then the whole passage would suit very avcH the case of Absalom, Ahithophcl, and their PSALM LXII. 47 companions, who consulted how they could expel David from his throne, and so deprive him of his royal dignity. The prefix D is not to be taken because of, as Geier and others have done, but simply as, from, Ex dignitate sua, Rosenmiiller. Von seiner Hohe, Tholuck. Vl^^ They have counselled. There is here a sudden change of person from the second to the third, which may be regarded as giving emphasis to the address of David. He first inquires of his enemies how long they would persist in attempting his destruction, and then, as if they had become too reckless to be impressed by his remarks, he turns away from them, and towards his friends before whom he continues his speech. IT'in^ to drive away, viz. im^^ him, the man placed in dignity. ^^IT VSl They bless each with his mouth. The affix is to be understood distributively. b^ V^ pjDNi D>* '•3 Din** T^IT] UnD inJ* b'D . " For if we trust to the mouth of each one of them, behold they bless," (Kimchi) ; i. e. they say, their intention is to bring blessing and peace to the people. 6. " Nondum erat in Davide tam plena quies, quin sentiret aliquas agitationes carnis, et sciebat nos semper esse obnoxios tentationibus, ideoque hortatur seipsum, attamen perge in hoc silentio, o anima mca." Vatablus. David enjoins his own soul to place entire confidence in God in the midst of so much trouble, and to wait with patience the time when He would vouchsafe His help. 7. See verse 3. 8. ''Til3 My glory. The Psalmist says, " My safety is in God ; therefore I glory in Him, and not in my own powers, or in any human strength." 9. Dy O people, i. e. all who are true Israehtes, either by birth or faith. The Chald. has bi^-W n>n DV, "0 people of the house of Israel." D311^ OS5i^ pour forth your heart. Whatsoever may be your desire, your solicitude, or your griefs, freely, fully, and confidently express them in your prayers to God. Trust in Him, and He will be to you a refuge. 48 PSALM LXII. 10. rii'^V; To yo up, i. e. that they, viz. the sons of men, including both m>J >J3 and tif>^< ^32, may go up. The ^ pre- fixed to the intin. has the force of ]^Db, and some participle, such as D''3^n3, seems to be understood before it: thus, "placed in balances that they may ascend," viz, above that scale in which vanity is placed. Others suppose that by enallage the inf. is put for a finite tense, viz. the fut. : so Cocceius : " in bilancem adscendant, illi prae vanitate una sunt," In Mendles- sohn's Beor is the following paraphrase of jyh^b D"*3tJ\*D3. " If all of them, viz. Dli^ ^31 and ^'^ii "'32, were to be put into one scale, they would together (irf) go up, by means of a mere breath, in the other scale." 11. The Psalmist here exhorts his people not to trust to oppression and robbery, '' for you cannot," says he, " expect to succeed by such acts of injustice." ^binn hn be not vain. See that you do not deceive yourselves with a fallacious hope, that wealth acquired by such means will prosper ; for God will be sure to bring both it and its possessors to nothing. l^J^^ta b^fi 2b ^JVWD'bii Set not the heart upon riches when tliey increase. Whether riches be acquired by unjust means, or by inheritance, or by successful enterprizc in business, the Psalmist enjoins tliat the affections should not be placed on the increase of them, for they can be enjoyed but for a little while : they make them- selves wings ; they fiy away as an eagle towards heaven. Prov. xxiii. 5. The LXX. translate 113^"''3 ^TJ by ttXovtois eai> per] : whence Capellus and others have supposed that instead of 2^3^, they read I'll to flow. But 1^1 signifies to increa.n ^D'' ^D all the days of my life I will praise Thee, and render unto Thee my thanks- giving. •»2D i^Wii '^DW2 In Thy name I ivill lift up my hands. To hft up one's hands in the name of God, is the fleeing to God alone, and seeking from Him whatever is necessary both for the salvation of the soul, and the welfare of the body. Some expound, in Thy name, to mean in Thy praise. Others, as relying upon God for assistance in fighting the enemy. So Kimchi : "it is as if, with Thy assistance I will lift up my hands against those fighting me ; as in Ps. xliv. 6, in Thy name ivill we tread down those who rise up against us." 6, 7. These two verses are connected together, as cause and effect. The effect of remembering God, and contemplating His goodness is, that the soul is filled with love to Him, as " with marrow and fatness," and that the mouth uttereth ex- pressions of joy. n")33~) "^I^^^p language of joy. HZ^ here has the sense of language, rather than lip; as in Gen. xi. 1, " And the whole earth was of one language (nStt^), and of one speech." The prefix 2 is understood before '♦J^Stt^. 7. 7^ ''i?^ii"> Upon my beds. The plu. number is here employed, which Kimchi explains by saying, "that David did not lay in one place, but in many places when he was fleeing from place to place." But it seems rather to have been the general custom to use the plural of this word, instead of the singular ; as in 1 Chron. V. 1, " and he defiled his father's bed." Vll^ '')}}\T. See also Job xvii. 14 ; Ps. cxxxii, 3. ^10^^X4 In the night-watches. 54 PSALM LXIII. The space of the natural night, from the setting to the rising of the sun, the ancient Jews divided into three equal parts. See Buxtorf's Talmud. Lex., under the word miOli^^J. But the Romans, following the Greeks, (see Suidas, under the word (pu- XaKtj.) distinguished the night into four watches. The Jews, when they became subject to the Roman power, probably in imitation of the Roman custom, then commenced dividins: their night into four watches ; the name of each watch we find men- tioned in Mark xiii. 35, When therefore it is said, in Judg. vii. 19, that Gideon set upon the Midianites in the middle ivatch of the ni(jht, it implies that at that time there were only three watches, and so the passage is expounded by all the Hebrew commentators ; whereas in the time of our Saviour the Jews had adopted that division of the night which was observed by their Roman masters, and this division is recorded in the Tal- mud, treatise Berachoth, fol. 3. 2, where it is stated, pin 13P rh'hr\ ^in nnOtt'D VnnS The Rabins have a tradition that there are four watcltes of the iii(/ht. 8, 9. In verse 8, we find the first and second hemistichs standing to each other in the situation of cause and effect; whilst in verse 9 the order is effect and cause: "my soul hath cleaved to Thee, because Thy right hand hath sustained me." 10. Hi^rri But they. The Vau has the force of SlSV ^^^i^b. The LXX. take this word as if it were Hwb; so also T : ; T : V^atablus has translated it by />'».9?ra. But nxici'S is for sud- den destruction ; see Gesenius on this word. Before the verb Iti'pl'' the rel. pron. should be understood. " But they who seek my soul shall be for destruction ; they shall come," &c. n. lin ''yhv. ^rn^^fl They shall be made prostrate by the power of the sword. The verb 1il3 in Niph. conj. is to flow; from whence Uiph. T^Jin is to make to /low, to cn.ft doum, to make prostrate, as Mic. i. i^. The object, aflix ^in is to be taken distributively. referring to each one of those who sanoht PSALM LXTIT. 55 the life of David, n*'!!'* being the third pers. plu. of an active conjugation without a nominative, is to be taken impersonally, or passively, viz. they (each one of them mentioned in the pre- ceding verse) shall he made prostrate, &c. ''T"73^ hy the power of, or by means of, or by the edge of ')'^n\ nb]}\^ n3p A portion of foxes shall they become, i. e. the lot of foxes, that which usually befalls them, shall be their lot. As foxes are hunted and driven into desolate places, so shall they be who now desire my destruction. But Uh>'^VJ is more frequently con- sidered as a dative. The Syr. understood it thus here, as the rendering is ]1lA\ for foxes. Their dead bodies shall be fed on by foxes. The jackal, a peculiar kind of fox, is that spoken of here (according to Bochart in his work on Scripture animals), which feeds on dead men, and digs them out of their graves in order to devour them. Hence men who are slain in battle, whose bodies are either left unburied, or buried at large in a field, may be said to be a portion for such animals. 12. '!y':'ani And the king. He who is king by the com- mand of Jehovah, as David was, will rejoice in his God that saveth him. David here speaks of himself in the third person. See Ps. Ixi. 7, also Judges xxi. 5. Si V|tt;3rT-b3 ^^\}^\ ^^'^^y cm that sweareth hy Him (viz. God) shall boast, i. e. every one that is faithful to Him and abideth in His covenant shall have cause for boasting ; for God attaches to it a blessing, and makes the possessor of it to prosper. To sivear hy God, is to acknowledge Him as such ; to express faith in Him, and there- fore to serve Him as such. -i^D"" shall he shut up. This word .. ^ . is cognate in sound, and identical in sense with ~)^D • See Gen. viii. 2. Ip'^'mil ""S The mouth of those speaking falsely ; 'vT •• : those who speak falsehood for the purpose of exciting the people to discontent and rebellion, and who say that David is not com- petent to govern for the general welfare of the nation. 5« PSALM LXIV. "ID 'n't:i hip n'rhHyf2iy 2 : inS -ii^:T» n^^jD^? 1 ".■■•• A--: J : -V |T- , • ■• - 1- • 11"^ D5irn ^^'11 ^y\\i^^ ^'•n'2 ^m -ib^k 4 : P« '^J^^ iT T T • ^ :iT AT : vjv- j:|t V -: ^ Iv|t •■ '^•.■' ■■• : IT A- 1: 1 I J : • : -a t n oix-Sa - . . r : • I" ^•. \- "^ i — V ;tt t T -V I J- P8ALM LXIV. ^PHE Psalmist prays to God to be preserved from the ■*" secret counsels of the wicked, who were bent upon the destruction of his character by circulating the bitter- est calumnies, and by contriving all sorts of plots by which they expected to accomplish tiieir object. He next predicts their sudden ruin by the execution of (Tod's judgments upon them, and this prediction serves to inspire holy fear and joy in the hearts of all the faith- ful, whilst it strikes terror in such as were disposed to justify tlie unprincipled proceedings of the persecutors. PSALM LXIV. 57 2. TfC'l 'h'ip My voice in my complaint, i. e. hear me, when / relate my troubles, l''^^} 11120 from the fear of the enemy, i. e. " a terribih hostium mihi insidiantium periculo." Geier. The noun 1112 has here an emphatic sense, and denotes great consternation of the mind ; a shuddering of the whole person produced by the danger which is threatened from the enemy. Ex. xv. 16 ; Job iv. 14. ikn mayest Thou preserve. The fut. has the force of suppUcating. 3. ^^"T^nDn Mayest Thou hide me, aiFord me a secure asylum. IIDD from the counsel of. " IID signifies counsel or assembly of counsellors ; because counsellors gather together in a place where they deliver each one his counsel ; so the German word Bath is apphed both to the assembly of counsellors, and also to counsel." Mendlessohn's Beor. ritt'JlD from the tumult of. For Htt'Jl, see note to Ps. Iv. 3. ' T ; * • 4. ID 121 D2in ^Dll. The first word seems to have a T T T T • : T pregnant signification, as in Ps. Iviii. 8 ; where see the note. Dr Hammond considers that yn 'Tyil is to prepare an arrow so as to make it go. The primary meaning of ^m is to tread ; thence to extend, to direct, to make to go, as applied to an arrow placed on a bow ; hence as apphed to a bow, to bend by treading on it. As for the latter part of the expression, it is to be taken in apposition with the former ; the sense is, that the bitter words or calumniating speeches of these men are sent like a dart or arrow from the mouth. 5. 5|JJ^ , the Dagesh Forte being resolved into 3 ; or it is put for ^DSri , the D being changed into 3 . Thus the translation of it, with the two words which follow, would be : they have accornjdished a diligent searching. Rut this gram- matical analysis of the verb is not satisfactory; and with respect to its bcino- the first pers. plu., such a peculiar change of person ill suits the context, and is hardly to be considered as analogous to those other changes of person we have met with in the Psalms. The sense of the expression would certainly be much more simple if we suppose the original reading to have been ^3DtD they have hidden, viz. a diligent investigation, i. c. they have investigated secretly. On this I'incndation the remarks of Dathe deserve to be considered : " Circa vocem liDfl fateor me fluctuare. an non 13DtD Icgendum sit. Quod utique contextui aptius videtur. quoniam totus locus astutiam istorum hominum dcscribit. Si vers, antici- auctoritatcm scquendam censeamus. Icgcnduui est ^:^r\ (nam ((iniponsatin Dagesh Fortis i)er 3 ex PSALai LXIV. 59 quorundam sententia facta non placet, quoniam in codicc Hebrgeo exemplis caret). Sic enira LXX., Syr., Chald. et Vulg. legerunt. Sed si Codd. MSS. ot editionum antiquarura testimonia prsevalere statuatur, legendura est 132DD." Yarchi recommends this reading, and in very many MSS. of Kennicott and De Rossi it occurs. p!2V l"^"! ^''^ l"lp1 and the inward i^art of man and the heart are deep. Alluding to each of the enemies taken distri- butively, whose wickedness and craftiness are spoken of by way of metaphor, as being so great, that, like the inmost recesses of tlie heart, where they took their origin and were fostered, they are not discernible by the human eye. 8. D")"} But God striketh them. The active participle of HI'' is here employed lo express the present tense ; and the Psalmist evidently intends to transport the reader from the time when his enemies were plotting his destruction, to that when God was visiting them with the penalties of their guilt. DIKriS suddenly. Piscator connects this word with the first member of the verse : ejaculahitur in eos Deus sagittam repente : unde mansurce sunt plagce eormn. But the accent Athnach deceived him, which in the poetical books, when it is preceded by Merka, loses its distinctive force, and binds the word under which it is found to the latter member. DniSQ ^N"! suddenly their bloivs have been, or have come upon them. Their misfortunes rush upon them suddenly, like a swift arrow striking a person at a time when he was in no degree apprehensive of danger. 9. Uy\wb Sryh):_^ 'inS'^iyDn. Luther's translation is : ''ihre eigene Zunge ivird sie fallen ;" their own tongue will deceive them, i. e. they have fabricated misfortune for themselves. Simi- larly, in Ps. vii. 16, 17, we have, "they have fallen into the ditch which they have prepared." Kimchi expounds the pas- sage thus : " their evil words which they have spoken against me shall return to them." The verb bwii is to stumble, and therefore, as applied to the tongue, is to '^fammer, or stick in 60 PSALM LXV. speech. Castellio has, Unguis ficesitent, " they stick or stammer with their tongues." But the objection to this rendering is, that it passes over altogether the affix ^Jl of the verb, and the pro- noun 'iD'b};, which follows. The Chald. has ]')nW''b ]')rh \^^pr\'^\ and they make themselves stumble ow to their tongue ; which must be regarded as a tolerably literal rendering. Another translation offered by Hammond is, " their tongue shall cause it to fall upon them ;" by it meaning the mischief, or punishment, which certainly is spoken of, and may best answer the suffix. UT^'Wh is the sing, numb., yet it is evidently used for the tongue, not of one only, but of many ; as indeed we find it so used in verse 4 above. That the tongue of each one taken distributively is meant, appears from the affix !in, at the end of the verb. Having premised this, it appears that the most literal and intel- ligible translation is as follows : " their tongue will cause each to stumble upon them" (the rest), i. e. mutually cause each other to stumble : the Psalmist saying, that instead of their tongue bringing mischief upon others by the calumny to which it gives utterance, it will bring mischief upon themselves. The next hemistich is ; " all seeing them shall flee." Hll^D^. from 11^ to fiee, in Hithpael, signifies properly to cast one's self into exile. The ancient versions have given the sense of the expression rather than the literal meaning of the verb. Tlius the Syr. has A \ K . in and they shall fear ; the LXX. erapa-^Orjjav, were troubled. Similarly, the Chald., Vulg., Etliioj> , and Arab. : Dicnn nns >y^\yk '112 ^3:1 njiy nni 4 : ixn* ntra PSALM LXV. 61 nianp ^ij;.tr^ \iS« ^:i;35;jjj pn^s 1 nii^iJ e : '^^.5\n ^ip ni«i inbn onn r:Dto 7 : Q'pnn on riK-^ivp-Ss T ; V ^ : j-T I J" l|- : jt: i •.•■.• ■■•,]- t ji^ni D,T^^_ px^ n'tp_\ ]W 1 n^j^^ s : nn^n^a i"ij;i iph \svi?: Tj^nhixD mp '2^' ii<"i^n 9 : cd^^xS ^% '"^^i^'j;^ riiii npp^^J^] f"i.5jn ri*7p_3 10 : p™ pi K'iiD. Others expound it by stating that the going forth of the morning is a phrase employed for the rising of the sun. The going forth of the evening denotes what- ever is accustomed then to come into public view : such in the heavens are the moon and stars ; also on the earth in the morn- ing man goeth forth to his labour, and in the evening wild beasts Vol. II. E 66 PSALM LXV. go forth in searcli of their prey. Others say tliis latter hemi- stich may correspond with the former as to the plirase, " inha- bitants of the ends of the earth," if we make the going forth, &c. stand for the eastern and western parts of the heavens. Hence the going forth of the morning must indicate the place of the rising of the sun, or east ; and l")y evening, the place of his setting, or the west. But the correspondence of the two mem- bers of the verse will be more complete, and altogether more satisfiictory, if we interpret the latter as follows : first, '^H.'iyD has for its root l^^O to find, and in Rabbinical Hebrew it is T T very commonly used in the sense of to exist; hence '•^}^')D I take to be the act. part. Kal in the construct, state from J>?2iD, and to signify those existing, or the inhabitants of IS'ext. nVl "Ip^ moiming and evening, denote here east and west. So in German, Morgen stands for east, and Abend for ivest. Hence we have the inhabitants of the east and west in the latter hemistich agreeing with the inhabitants of the ends of the earth in the former; and the whole verse teaches that God's acts of creation, providence, and grace, are so illustrious that they cause dread to the wicked, and joy to the righteous, and extort an acknowledgement of His justice and mercy from all, even fi-om barbarians, or those wlio live in places the most remote from the civilized portion of the globe. 10. npDw'm V^i^n J^1P2 TIwu hast visited the earth, T v': : - ' vT T T :'- T and luatered it. The verb lp2 is to visit, either witli mercy or punishment; and it is evident that here the former kind of visiting is meant. The next verb, viz. r\\)\)\l}r\, according to its grammatical form, is from \yw to desire, to be eager, to long for. So we have the noun np'ltt'ri used for appetite or desire, and agreeably thereto Kimchi and Aboii Ezra explain the pas- sage thus : " Thou hast visited the earth, i. e. blessed it. and after Thou hast made it drg or thirstg (such sense conies from that of to desire, see Ps. cvii. M) Thou hast enriched it greatly ; PSALM LXV. 67 i. e. Thou who hast punished, and made thirsty, hast afterwards made rich, or rendered plentiful." But the verb pW is more generally taken in this verse as identical in sense with HpU to water, as ?!)il and ilQ to despise. Gesenius says that pW means primarily to run, and then to run over, or overflow, and in Pilpeal conj. to cause to over/low, i. e. to water abundantly. See his Lexicon. D2.1 greatly, copiously ; an adv. Ps. Ixii. 3; cxx. 6. Jl^S The river of God isfidl of water. The Psalmist here affirms, by the metaphor of a river, which in thirsty lands is so pleasant and necessary for preserving life and giving vigour to the trees and herbs, that God's beneficence is inexhaustible ; for this river the Psalmist describes as full of water, and as never failino- in sending; forth its streams for fertilizinof the country around. Perhaps it would be better to take this part of the verse as parenthetical. U1T] their corn, viz. of them, or of the tracts of land ivhich are watered and enriched. The affix must be learned from the context. See Ps. xxxix. 7. HDOJyi ]2i">2 for so Thou preparest it, viz. the earth; i. e. Thou preparest the corn when or after that Thou hast prepared the earth for the corn. 11. H>1 r^p;]^ Watering, or mayest Thou water its furroivs. H^H is from nil to water, and may be either the imperative, Piel conj., understood rather as expressing an in- treaty, or the infin. of the same conj. put for the full form ninjyi n^/l Thou ivHt surely water. mHi! nn'l make to de- scend its ridges. The noun inil some interpret a cleft, or furrow, making it all one with ^Pi. In the raasc. form plu, it is also found in 2 Ivings v. 2 ; and in Jer. xlviii. 37, we have r\i"Tn|, which our translators have rendered cuttings, viz. upon the hands. Some translate it in the sense of troops, which it un- doubtedly has, supposing the multitude of clods in the field to be meant, which are cast up in ridges by the plough. It seems indeed that the word ridges best expresses the meaning of D^lHi] e2 68 PSALM LXV. in this verse, and tlius it is translated in onr version; and tliere- fore r\n^ is cansing these ridges to descend, by wliich the sur- face of the land is made level and prepared for growing corn. nSJJlbn T/tou meltest it, or makest it soft with showers. " Its meaning is that of melting (nO'^DDrT), which is, that the seed melts and takes root in the earth." Mendlessohn's Beor. 12. n"1ipv Thou hast crowned. The ancient versions, except the Chald., have taken this word as if it were a nomi, and the verb at the end of the preceding verse is applied to this. The Hebrew reading is, however, to be preferred. J135i^ ^rilViD the year of Thy goodness. Mendlessohn observes that r\1^ is not in the construct, state, but is to be regarded as in the abs. form, the same as miV? Ps. Ix. 13; and the mean- ing of crowning the year is. Thou hast given glory to it by Thy goodness. Still there can be no doubt that r\^W is con- structive ; and we find it under precisely the same circumstances in Gen. xh. 50. QV'^H r\W year of famine. See also Isaiah xxxiv. 8 ; Ixi. 2. The year of Thy goodness is therefore one which is especially distinguished with the bounties of Providence bestowed on men; and DltSJl^ serves chiefly to give emphasis to the expression which it governs. T[^'?;i;yO^ and Thy paths. The root of this noun is bJV t'ound, circular, and hence "^ilJfO means a path, because cart-wheels turn round on it. In the opinion of some persons the clouds are here signified, as being the region where God is said poetically to walk ; for from these the dropping of fatness on the earth is particularly applicable. But the exposition of Geier, whicli is followed by others, is as follows: "Introduoitur Dcus instar divitis cujusdain domini; cujus vestigia non madcnt sanguine, quod fit apu• - \ :\t t i-.- jx vt ■> - ' v-T I : A- - r ■■ ; -I JT - I T • : ) j I ... IX ix ; • T : - ; A- ■■': >t ; - : |- I": - T : i- : • I" : T : Ijt t i t : v- at : - )-e6'52fre, or oppression. This noun is not elsewhere found ; but the cognate of it we have in Ps. Iv. 4, viz. T^p'^. The root is p^y, and is used only in Hiph. Placing pressure upon the loins or back is a metaphor denoting great affliction, and is taken from a beast of burden, which is op- pressed and afflicted by its being obUged to carry heavy burdens on its back. 12. ni3"in Thou hast made to ride, &c. i. e. Thou hast T : - : • made us subject to our enemies. A speech drawn from a horse, which is subdued or deprived of Hberty by a rider sitting on it. U'^y^ \lii^1 13J*2 We have come through fire and water. We have endured many and great dangers. " Ignis et aqua duo sunt praecipua elementa ad vitam nostram fovendam. Unde etiam solebant interdicere aqua et igni, quura vellent hominem exstinguere et deleri ex societate hominum. His igitur verbis significant, se non uno afflictionum genere tentatos fuisse, sed multiplices fuisse rerumnas, q. d. jactasti nos hue et illuc, ita ut perpetierimus varias clades." Vatablus. But Thou hast brought u-i forth into an abundant place. r\*'Tb, i. e. Thou hast re- ■* TT : T stored us, who were before captives, to liberty, and hast abun- dantly refreshed us who were weary ; so that we are now enjoying a condition of great happiness. 14. '^rs^^ I^S Mil lips have uttered. Jerome translates, T T : T " -^ ' " Promiserunt labia mea." Theodoret says, " My lips have despised." But n^2 signifies to utter. See Job xxxv. 36, and many other passages. It is always connected with 112, or r\^'U!, 74 PSALM LXVL except in Ps. cxliv. 7, 10, 11, where it is used in the sense of delivering, which is implied in that of opening. In this place the expression seems to be elliptical, or rniS has a pregnant signification. So Gesenius renders the phrase, " vows which my lips have opened to utter." Thus ^JlStt^ ^ii2, and ''2 111^ in the two members of the verse express the same thing, only in different words. 15. DTfO ni'^jj Burnt-sacrifices of failings. The Psalmist returns to a description of the sacrifices spoken of in the 13th verse, viz, that they are selected from the choicest cattle. The noun DTTD is from niD marrow, and is used in Is. v, 17 of fat lambs. Piscator supphes here agnorum, others arietum ; but the word relates generally to all fat cattle. Mendlessohn says it is equivalent to D''3!DtL/ iTlDm fat cattle. D'^'up Dy nh''ii with the incense of rams, i. e. " cum pingucdine ex arie- tibus tibi adolenda." Geier. ^i:^i;[^? / will offer, or prepare for sacrifice. The verb nJi'V has sometimes the force of preparing : as Gen. xviii. 7, " The lad hastened to prepare (PiW^b) a heifer." Then it means to offer, as in Ex. x. 25 : " Thou (Pharaoh) must give us also sacrifices and burnt-offerings that we may irby offer unto God." Sec Ezek. xlvi. 2. 1(). The construction of this verse would be more simple if n~l2Di*1 changed places with D\iSs* '•S")^ b^ : "' Come, hear, all ye that fear God, and I will declare." 17. TlJ^'^p ■'S With mi/ mouth have I called. ''£ luav be regarded as in some degree pleonastical, inasmuch as invocation must be by the mouth ; but it is only one of a class of expi-cs- sions which exist in the Bible, such as to see with the ei/e.s, to hear witli the ears, &c., whereby emphasis is intended. DOim '•311:'*? nnri and He (God) ivas extolled under mg tongue, i. c. I have extolled G»>d with my tongue; He was extolled bv mv tongue. So I^uthcr : I'reiscte ihn inif inrinvr Zungc. rinr* PSALM LXVII. 75 has here the force of, by means of, which is one of the meanings given to this particle by Noldiiis in his Concord. Heb. Partic. See Ps. cxl. 4. 18. '^2h'l "•^l"'^J~l"D^^ 11>^ if I had seen iniquity in my heart, i. e. if I had conceived any great evil in my heart, and had indulged in depraved thoughts, God would not have heard me. mr\' d^riSx 2 : '^'^ "li^T^ ni^:ii3 m:!}^! 1 ^2'T\ rn«3 npS 3 : ^^'o i:inx 102 "nx^ ^j:3n:i^i 12?^^;^ C3^»j; t33^h-^5 o^tosS liiiin in^e^* 5 : d^3 U'rh^ ^'^T\y rh^y n^ni ri« 7 : d^3 Q^av ^r\v I- •■•: •• :1t: at ; jt ; it | V vv |t-.. r^- I : px-^DSx-S^ inijs* !ixi^n t^'rh^ ^:^y^y 8 : ^Trh^ » ■•■ |T •• : - T > : 1-: a* •••; j":|t: i- -.■; PSALM LXVn. WE have here a song of thanksgiving to God for His great mercies to man. By the Fathers of the Church it is expounded as prophetic of the king- dom of the Messiah, and of those glorious times when all nations will confess and praise Him, and worship and look to Him for salvation ; and there is no douht that the Psalm will bear this patristic inter- pretation. 70 PSALM LXVII. 2. ^33n^ D\"T7N' Either God iv'dl luwe mercy upon us, alluding prophetically to the special mercies vouchsafed through Christ, or may God he merciful to us; the fut. being used for desire or supplication ; and thus the Psalmist, in the name of the whole people, expresses his desire that God would bestow on mankind the blessing referred to in the next verse, viz. of making the way of salvation known among all nations. "IJ^"' ^37^5^ V32 may His face shine upon us. The shining of God"s face is an expression we meet with in Scripture, denoting that the persons on whom it shines are enjoying in a distinguished decree the divine favour. Ps. iv. 7 ; xxxi. 17. Jy^ with, has the force of b"^ upon, which we find in other places where the term is employed. Properly ^l^^ with, signifies presence, a pro- pinquity, and thus it may be employed to express the desire of God's protection and kindness under the figure of the shining of His countenance being present. 3. nyib By the knowledge of, i. e. mayest Thou favour us by the knowledge of Thy way upon the earth, &c. jy^l is a noun from yT ; see Gesenius's Lex. '"^ has the force of by. Is. xxxviii. 10; and thus the petition of the preceding verse is connected Avith the thing petitioned for. By the ivay of God, is bore meant the way of serving llim, the way of a i-eligious life. 7. Tlb''\2'' (13^3 V~)^J The earth hath tjiiwa her produce. T : T : T We have the prajterite tense here, which is preserved in the ancient translations. By most modern iutorpi-eters it is ren- dered by a future ; but such a departure Ironi the time indicated by r\^r\2 is not necessary ; for we can very wt^ll uiuUr>t;uul the Psahnist to say, that God lias hlcssod us by making the eartl\ to produce food, and this is to be regarded as an earnest of His continuing so to bless us. Thus n3ri3 in the first hemi- stich, and ^33~»T in the second, may agree together; and st» the PSALM LXVIIT. 77 verse may become quite intelligible. The Fathers explain the produce of the earth here to be prophetic of that spiritual pro- ilnce or fruit, viz. of faith in Christ, by which the nations of the earth shall be distinguished in the latter days, and which may be called the produce of it, as it is said in Ps. Ixxxiv. 12 ; Truth shall spring from the earth. ri^h' t^'rh^ Dp^ 2 \y^ ^i^TD yrh m:i'ty7 i I / : • I T 't I i : • : itt • t ; - : it \ a^: i : nn^^n t;''fi) U'rh^ ''^ph )'^h)ii )npt\ ^y^^}. n^!i nniys n^hb i^d )J2^ n»T frhSxS ^iw 5 t-r : A T ^: IT J" |T ^ • V : ~ ' i" j' J- T : - • • : <• <••■•; I : |t I "> : • A' ■•": M' T T :v V jv l"T : • /•■ •••; • v; fon T\^-w' Tin-^n 11 : nwji:) nnx nxSji Trn'^nj 'r ^nt^» n^::& i ontsS n^Sy I/": ATT|T T -V T : la-T • V T <• T T" T <'T ^x fiS 1 Sxn 21 : hSd ):r\W' Sxn !)j':'-D/^y* V" T ,"■..:!• • T A- T IjT T • T -:i a- r ^^i"^ 25 : ^"13^ D^n\S/t: ^'2h:i m^ mi ti'^ji ]*n/t:n J T I" • <• : I •• Ia"t : ' J : in Ps. vii. 6, to be com- posed of two conjugations, viz. of Kal and Hiph. Perhaps it is best to regard it as an irreg. form of the Niph. conj. ; for then it will correspond with DQH in the next clause, which the con- struction of the verse seems to require. 4. D''p''1^1 But the righteous. Here we have an elegant antithesis, in which the happy lot of the sons of God is opposed to the horrible destruction of the wicked. 5. ^bb Make a hir/hium/. So the LXX., who have ren- dered it by oSoiruirjaaTe ; but the Chald. has another notion of the word, for it has ]^thp praise ye; a sense which flows directly enough from the primary signification of the verb, viz. that of raising, or exalting, ^dlb for Him nding, as in a chariot or on a horse. The next word miHii^ is variously rendered by interpreters. The Vulg. has super occasum, upon the going down of the .vin. Others take the word ni"iy of that which is agreeable and sweet, deriving it from iny to mix, and thence to be pleasant; because, says Rivetus, " sapores mixti grati sint." But the plu. iliin); is by the Hebrew commentators taken to mean the heavens; and in Mendlessohn's Beor it is stated that " the heavens are so called, in the opinion of Rabbi Vol. II. F 82 PSALM LXVIII. Moses the priest, because the ultimate sphere or highest heaven is free from the stars, and therefore may be properly termed a desert ;" and so Mendlessohn has translated it jEtherwiiste. Fiirst strongly supports this rendering (see his Concord, p. 860) ; and it is very suitable to the Chald. version of the whole passage, viz. " praise Him that rideth in the heavens." We have the same kind of figure employed in verse 33, and Ps. xviii. But because the noun nmy is not elsewhere found in the Bible, where this meaning could be assigned to it, it becomes us to consider whether another, which can find support from other passages, may not be applicable here. Now it is certain- that the word ninV ^^ many places of Scripture is put for solitude or a desert, or, as Mendlessohn states, for a plain not particularly fertile, but in which there may be pastures for animals, and yet this plain may not be improperly called a [desert, inasmuch as nothing grows in it fit for the nourishment of man. Hence by some persons we find it translated plain. In support of desert is the translation of Jerome, prmparate viam ascendenti per deserta. Felix Pratensis interprets it, in supremo cmlo, vel in solitudinihus. Some interpreters have followed the translation of Jerome, as Moller, who thinlis, that it is the most simple, and the most appropriate to the subject. Gaspar, a Spanish Jesuit, who wrote a commentary on this Psalm, judges that by the ivest and the desert the same thing is meant ; for the desert spoken of, he is of opinion, is in Arabia, which word itself signifies west. He thinks the Psalmist to have treated especially of those events which occurred in Sinai, and to which no doubt many passages of the Psalm have reference. The word 1111^/' signifies both ivest and Arabia, and therefore, says Gaspar, it is not improbable that God would be said to have ascended, because he rode in a triumphant manner through Arabia. Neither is this the only passage of Scripture where the signification of a noun is put for the noun itself See Is. xxi. 13. '\n'JJ rT''2 His name is in Jah. But PSALM LXVIII. 83 the 2 prefixed to 71^ is supposed by many persons to be pleo- nastic, as we find it in similar places ; and hence the translation of the words is, His name is Jah. It is, however, more pro- bable that tlio prefix has that use here which is very frequent in Arabic. For instance, God is in power ; they say for God is powerfid. In this case Beth is called Beth .of.-Csscacc. or quality ; consequently when the Psalmist asserts that His name is in Jah, he means that Ilis name, person, or nature, partakes of the qualities or attributes which belong to n^ Jehovah. So in Is. xxvi. 4, where the prophet says n"irP H^i Jehovah is in Jehovah, i. e. Jehovah is one, an unchangeable, eternal God. Concerning the woid T\> , many refer it to HJ*^ heautifid, be- coming, excellent ; so that "iDlt^ (1^2 would thus miply that His name is in excellence, or His name is excellent ; but such derivation does not suit in any way the other places where n'' is found. The fact is, that rr"* is obviously nothing more than an abbreviation of mn'', which on account of its concise form was frequently employed in recitative ; as ry ^bbn praise Je- hovah ! Ps. civ. 35 ; cv. 45, &c. (). D-pin^ ^2^ A father of the fatfierless. We find God frequently spoken of in Scripture as the protector of those who seem destitute of all human assistance. Of this class arc widows and orphans ; and hence we find that very often God's goodness and justice are commended by designating Him the Father of the fatherless, and a Judge of the widows. See Ex. xxii. 22, 23 ; Deut. X. 18 ; Prov. xxiii. 10, and Zcch. vii. 13. The two members of the verse ai-e to be connected together by the logical copula understood; "A father, &c is God in His holy habita- tion." 7. The Psalmist proceeds to recount the kindnesses of God, first, towards the solitary, and secondly, towards those who are hound. As to D^TIT, that is variously interpreted. The LXX., followed by the Vulg.. have iiovorfjovov^. Aquila •C 84 PSALM LXVIII. has translated it by nova-^ov^ ; and BcUarmine states it to be his opinion that monks are here referred to ; a notion absurd enough, and shews how much the corruptions of Romanism may affect, even under the most favourable circumstances, the common sense of its adherents. Others explain the whole passage as having reference to the fruits of wedlock. Thus Rivetus re- marks : " cerium est enim ex multis Scripturse locis, hahitare facere unicos in domo, idem esse quod efficere, ut qui solus et orbus vivebat, multa prole procrcata, amplam familiam habere incipiat." He then quotes Ps. cxiii. 9, as a parallel passage to the present. But TTT* signifies solitary, and thence deserted, or one who is destitute^ wa.nting the means of subsistence ; hence he who relieves such a person is properly termed nJT'l l''t^"iO, yfpne that makes a destitute person to dwell at home; relieves him, so that he does not require to seek his food abroad, to subsist as a vagrant ; and this title of God corresponds with what pre- cedes, where He is represented as " a Father of the fatherless," &c. The n at the end of rUT*! denotes motion to a place, and therefore shews that God makes the destitute to return to their houses, by supplying them witli the means of subsistence, and so enabHng them to dwell at home. Dlnii'isi. The Vulg. has interpreted this word by in fortitudine, which, although the Romanists agree is not the literal meaning, yet they say the general sense is the same ; for, in common with some Rabbinical commentators, they change D of riii;:;i3 into p, and therefore the word becomes JTinii^lp hands; and being hound with hands, they consider an emphatic expression, and equivalent to being strongly hound. But this change of the noun for another, by substituting letters of the same organ, is without authority, and is unnecessary ; for although it is not elsewhere found in the Old Testament, yet the Arab, affords us a key to its real meaning. The Arab. X midtns, gives us, no doubt, the Syriac ]7n; > m ^ ^ and this is identical with the word wo arc now considerin;?. 'See PSALM LXVIII. 85 the Suppl. luoiit to Michaelis's Lex. p. 1376. rmti'lS are there- tC fore places of i^l^nty, and the Avord is consequently suitable here, as opposed to niT'TO in the next clause; for thus is expressed the glorious change effected by the goodness of God in that class of persons of whom the Psalmist is speaking. ^^? But. The rebeUious are here contrasted in their condition with those who are bound ; the latter, the oppressed, are brought into a region the most fertile ; whilst the former, viz. the oppressors, are obhged to inhabit a sterile and thirsty land. God's goodness, therefore, consists not only in delivering those who had been living in slavery, but also in punishing those who had enslaved them, and so freeing them entirely from the yoke of bondage. Such was the case with tlie Israelites when they came forth fi'om Egypt. Such is the case with those who are redeemed by ( Christ ; although many, not availing themselves of the plan of X redemption proposed, are finally rejected by God, and their souls J doomed to perpetual bondage. 8. The Psalmist now proceeds to describe the going forth of God, or rather the ark (which contained the Divine presence), before the Israelites in the wilderness. Now to go forth before a people, when they make a journey, imphes performing the parts of a good general in commanding, feeding, and defending those who serve under him. So Numb, xxvii. 17, 21 ; Deut. xxxi. 2 ; 1 Sam. ix. 20. ll'D'^t:^''! In the wilderness. The root is Dtt^"» - y to be desolate, to he horrible. It does not here mean the desert, which was on the borders of the Moabites and Ammonites, con- cerning which, see Numb. xxi. 21, and 1 Sam. xxiii. 24; but rather is understood the whole of that vast and inhabitable region in which the childi-en of Israel dwelt for forty years. Hence it is translated by the LXX. as a common name. 0. ^2103 WJl'^ Tlie heavens dropped, i. e. after thunder and lightning (see Ex. xix. 16) there poured forth rain. ''^"'D Hf this is Sinai. According to some persons, the particle of com- 86 PSALM LXVIII. parison is to be understood before this expression ; thus, Thou estabhshest Thy strength and power by causing all the earth to . tremble, even as tliis mount Sinai trembled when the Lord de- scended upon it ; see Ex. xix. 18. But the structure of the verse scarcely admits of this paraphrase, and therefore 1 prefer, with Hammond, understanding 1 in; and so the expression will be, at the presence of God in this Sinai. 10. Din3 DJi^H Plentiful showers. Schnurrer is of opinion that the plentiful showers denote here the manna with which the children of Israel were fed in the wilderness, and which was rained down from heaven ; (see Exod. xvi. 4 ; Ps, Ixxviii. 23 ; cv. 40 ;) and agreeably to this he explains ^fi^bTO to mean the Israejitish people, and refers to Deut. Lx. 29 ; Ps. xxviii. 9 ; xcvi. 5. Rosenmiiller assents to this exposition, whose remark is as follows : " Nos quidem non accederc dubitamus Schnurrero in eo, quod populum Dei 2^ojniluni Israeliticum in- teUigit, quod tam usus loquendi, quam orationis series suadet ; imbrem vero liberalitatum de multifariis iUis beneficiis, quibus Jova populum suum per vasta et horrida deserta iter facientera, ornavit ct sustentavit, accipiendura putamus." As the people of Israel had this manna supplied them each day, except on the sabbath, for the refreshing and sustaining of their bodies, it may therefore be said of them that God established His inheritance when it ivas weary ; and as the previous verse has midoubted reference to the sojourning of the chosen people in the wilderness, this explanation is more likely than any other to be the true one. Those who take the expression rillti □{i^il in its literal * t: ■: :■ acceptation, suppose T[p7n3 to be the country which the Israel- ites inhabited at the time to which the Psalm makes allusion, i. c. to the rcirion of mount Sinai, called in Ex. iii, 5, " holv ground ;" where this people were living for a considerable time. 1 to ^^}'^3 has the force of when. See Noldius's Ileb. Concord. : T : • under this particle. PSALM LXVIII. 87 11. ^m. Some translate this word thy cattle; others, thy living creatures. Montanus, societas tua. The truth is, the root is not m vixit, as is supposed, and from which flow its ordinary meanings; but rather there is httle doubt of its being the Arab. ^^ collegit, congregavit ; and from it is de- rived that signification which it has here and in other instances, viz. a congregation. So J. D. Michaehs observes in his Supplem. p. 729. As apphed to soldiers, it would consequently mean a company, or troop; and so we have U^m^B I^Tj, troop of FMKstines, 2 Sam. xxiii. 13; for which in the parallel place, 1 Chron. xi. 15, we have camp (mqD) of the Philistines. We therefore conclude that 7[nrj means Thy congregation, and is ^ put poetically for Thy people, na in it, i. e. in a desert land. The antecedent to ni is some word understood equivalent to liQ^tt;^ in the 8th verse. ^T^b for the poor, i. e. for Israel ; and it corresponds with ^^T^ in the former verse. Some such word as nV^ must bo understood as the accus. following l-3r). See 2 Chron. xxxv. 14, 15, where the same eUipsis occurs. The fut. ion is used, from which we learn that the Psalmist, m recounting God's past mercies, had been induced to utter an expression of confidence 'to the effect that the people would ex- perience future benefits; more particularly was he led on, in prophetic vision, to contemplate the great blessings of redemption which his descendant according to the flesh would provide, and which were to be dispensed to the poor in spirit. 12. -^Dii-]^' 'T^^- Dathe translates these words : "Do- minus pra3stat promks'um ;" and in a note he remarks, " verba textus sic verto, quoniam in sequentibus baud dubie sermo est de initiis promissce victoria) a Divino auxiUo expcctandae. Qmdm etiam IDX promissum ? Nam "IDS sa^pe esse promittere, multa loca probant, v. c. Deut. vi. 3 ; Jer. xviii. 10 ; Numb, xxiii. 19 ; Jes xxxviii. 15. Sed si quoque ex vulgariori sigmficatione ver- S8 PSALM LXVIII. tore malis per dictum s. rem, tamen sensus idem est. Nam dictum Dei in h, 1. sive res, quam dedisse dicitur est eadem ilia promissa victoria ab hostibus reportanda." Although it is not perhaps important to translate the word ■^D^< hj jpromissum, yet the explanation by this critic is in the main correct, and is agreeable to what is advanced in Mendlessohn's Beor, viz. " as the Psalmist hath said in the preceding verse that Jehovah in His goodness provideth for the poor people, therefore in the present passage he announces this general principle, that not by strength will a people prevail, but by the pleasure of God ; and therefore he says, "iDJ^'l^n^ ""ili^. With respect to the next member, viz. n Xlii nntfi'ian, it is known in ancient times, T T T ; - ; - .that when any nation was victorious in battle, the daughters and virgins of this nation went forth with timbrels and lute, and j announced the victory in song and melody ; and therefore the meaning of the passage is as if he (David) had said, ' The Lord is He who giveth salvation and victory in battle, and He who putteth the words in the mouth of the great company of them who joyfully announce these things.'" That the custom here spoken of did prevail in remote times, we learn from Scripture. Thus, after the coming o{ Israel out of Egypt, Exod. xv. 20, 21, Miriam the prophetess, the sister of Afaron, took a timbrel in her hand ; and all the ivomen went out after her luith timbrels and with dances. And Miriam ansivered them. Sing ye to the Lord, for he hath triumphed gloriously ; the horse and his rider hath he thrown into the sea. See also 1 Sam. xviii. 6. Another point for consideration is, whether miti^^lDn be in the dative or genitive. If the latter, then K3^ nuist be taken for co^nj^any : "great was the company of tlic women," &c. But if in the dative, as the LXX. have rendered it, then ^?1S means T T an army : " The Lord will give word to the women, announcing glad tidings to the great army." The grammatical construction is favourable to the genitive rather than to the other, and ^o PSALM LXVIII. 89 indeed is the sense. In 1 Sain, v., which iinincdiatoly precedes the narrative of carrying up the aik from Shiloli, we read that the PhiUstines were twice smitten by David, by the command of God, and that then an immense multitude went in joyful pro- cession, accompanying the ark to Zion. This and the following verse in substance accord very well with this history ; but we are nevertheless led, by the use of the future, to regard the whole passage as a prophetic announcement of our Lord's resur- rection, of which the history referred to is a type ; for we find that on the morning of Christ's rising from the grave, Mary/ Magdalene, and other women, were the first to publish the event. \ In both cases a victory was gained. By the assistance of God, David routed the armies opposed to Israel ; and by the resur- rection of the spiritual David, He vanquished the powers of Satan and the world. 13. |!l*ni. ^^^ ^^^^ word the LXX. have tou ayairrjTov, supposing the root of it to be IH; and in this they are followed by the Vulg. ; so also for m^ female inhabitant, they have wpaioTtfTi, as if the root was ^T^?]3. Some think in this and the following verse there is an allusion to the events which were commemorated by the women; and hence Tremellius and Junius supply the verb dicehant ; and Bucer imagines it to contain the substance of their triumphal song. But it is more probable that, David is here the speaker, and that his object is to illustrate the \ goodness of God in narrating the flight of the most powerful] kings before very inferior forces of the Israelites, "^y\ m3^ and the female inhabitant, &c. We have here recorded the division of the spoil among the women who remained at home, and con- sequently took no share in the battle, thereby intimating the completeness of the victory ; for it is a proof that the conquerors returned home in safety, laden with booty, a part of which was assigned to those who were absent, agreeably to a custom which obtained the force of law, and had its origin in the time of 90 PSALM LXVIII. David, viz. that not only they who wont out to battle, but they also who resided at home, should have a portion of the spoil. See 1 Sam. xxx. 24. 14, 15. These two verses are exceedingly difficult to under- stand, in consequence of the uncommon words employed, the general construction of the passage with respect to its grammar, and of the far from obvious intention of its imagery. We will first offer some remarks on the words in the order in which they are found; and therefore will proceed to speak of D'*n2*2^. In Gen. xhx. 14, and in the song of Deborah, (Judg. v. 16), Ave find DTlSJi'Q . Both this noun and the preceding are in the dual num- ber, and evidently have the same root, viz. r\^W , Avhich signifies to arrange, to dispose; hence, the dual noun denotes the disposition of tAvo things ; and Avhat these things are, must in a ■ ffreat measure be determined from the circumstances of the places where they occur. In the two passages already cited, where DTlSti^D is found, it is translated in our version, in the first place panniers, and in the second sheep-folds; but the Chaldee in both instances has rendered it by j'^D^nri boundaries, i This is certainly agreeable both to the etymology and the context of each passage ; for arranging, or putting in order, Avill mean, when applied to territory, making divisions, or boundaries ; and in Genesis, Avhcre Issachar is said to be an ass crouching between two panniers, the panniers, as Bishop Ilorsley observes, represent by Avay of figure the ridges of hills that Avere the boundaries of his country. So also in Judges, Reuben is asked Avhy he dAvelt between DTiSt:?D , to hear the bleatings of the sheep. Now that place is most likely to be between the ridges of the hills Avherc sheep arc accustomed to feed. We will now consider the noun DTlDK^, Avhich besides this place, • T - : we find in Ezek. xl. 43. We may just mention that some persons refer it to the Arab, root ^__;;^^ bibit, and hence they assign to it the meaning of raun/s. With this sense 'of PSALM LXVIII. 91 the word, Michaelis thus translates the first of these verses : Nolite cubare inter canales, sub alls columbarum argento obductarum, pennisque earum auro fiavis. Dr Hammond is inchned to give the meaning of pots, " which may be very probably," he says, " the same that the Arabs call ''^^ yellow (/old. We have here the adj. put before the noun, an unfrcqucnt construction; instances, however, are found, such as Ps. Ixxxix. 51, D^Dy D"'n for C^l D^DV; and other places arc cited by Kimchi in his exposition of this verse. The 15th verse is a continuation of the promised prosperity of the worshippers of the true God. ^T^ the Almighty. Grammarians diffiT con- cerning the etymology of this wo)'d. Many derive it from PSAOI LXVIII. 93 llJi^ to pbmder, to destroy, to lay waste ; and thus it may signify a ^yowerful, unconquerable one, such a one as cannot be resisted; and some think this designation of the Deity to have been first used in reference to His destroying the world by a flood. The Greeks translate it iravTOKpaTwp ; the Latins omnipotens. By some of the Rabbis it is rendered daemon, in the notion of vastator, or perditor. Maimonides, in his More Nevochim, at the end of Chap, lxiii. derives it from*'!, sufficient, and supposes the W prefixed to it to be the relative pronoun. " Hence "^lli} is He ivho is sufficient, and is used as an epithet of God, because He is sufiScient in Himself, having no need of the existence of any creature, or of being preserved by another; but the existence of God is alone suflacient for Himself." With respect to m, some refer it to rhn^ in verse 10 as the ante- cedent, others to iTTI in the next verse ; but a closer connection is preserved by making TOV the antecedent, and translating 712. for the sake of it. By adopting this grammatical construc- tion I take n^V to represent the Israelitish people reclining peacefully by the sides of the hills, which, from the protection they afford, arc properly denominated by way of metaphor, its wings. ]1Q^^2 }bwP\ It (namely the dove) shall be white as snow on Salmon. 2 is supposed by some to stand for 2 ; but the sense is quite obvious if we render it on, having the force of 7)7; for this mountain being one of the highest in the country about Jordan, its top was perpetually covered with snow. Besides this place there is one other mention of this mountain, viz. in Judg. ix. 48, where we read that Abimelech and his companions cut from it the boughs of the trees which they used against the Sichemites. The Chaldee and Thcodotion take the noun as an appellative : the former has ^?mDl ^}7^I0D from the shadow of death, as if the reading were rilD^^i. With these remarks I propose translating these two verses as follows, merely premising that DI^, the particle 94 PSALM LXVIIT. whicli commences the passage, 1 take in the sense of surely, which it has in Ps. cxxxix. 19 ; Hos. xii. 12. 14 " Sm^ely ye shall He between the ridges of the hills, The wings of a dove which is covered with silver, And her feathers with yellow gold. 15 When the Almighty scatters kings for the sake of her. She shall be white as snow on Salmon." On (liV, Robertson, in his Clavis Pentateuchi, p. 269, ob- serves : " Prosperus status populi tempore Davidis, instar columbre in columbario suo se tenentis, pingitur." The Chaldee para- phrast supposes the IsraeUtish people to be meant by n3V. Although Rivetus does not translate the passage in some respects as above, yet his exposition of the metaphor is in substance agreeable to that which we have adopted. He observes : " Cum reges hostes dissipaverit, Deus eosque in fugam ejccerit, tunc discusso periculo in h^ereditate Dei ; albescet ut mons Tsalmon, i. e. fruetur lastitia et statu prospero; nee amplius erit congre- gatio Dei oppressa tenebris, moerore et luctu, sed nova facUcitatc pcrfruetur, quam per albedinem nivium mentis Tsalmon pro- pheta significat. Attulisti, o Deus, albedinem huic tcrrre, qua? prius nigra erat et squalida pr£e moerore ; ut sit aptissima simili- tude, sicuti montem obscurum dealbant nives, ita obscuritate abstersa; resplcnduisse candidam faciem terras." In the fore- going part of the Psalm there is obvious allusion to some signal defeat of the enemy, and the consequent triumph and prosperity of the people of God. Their joy is particularly expressed in the 12th verse, as are here the fruits of their victory, as exhibited in God's blessing resting upon them. But we must observe, that the future tense of the verbs, which we find here, gives to the passage a prophetical character, and, as was remarked on the 12th verse, justifies us in looking for some more rc- maikablc victory obtained under God, and one of higher inipoitance to mankind, than any recorded in the Jewish annals PSALM LXVIII. 95 up to the time when this Psalm was composed. A more re- markable one indeed we are also led to expect from the glowing language which characterizes both it and its effects, and there- fore we are led to contemplate the triumphs of the second dispensation. 16. The word ]W3. in this verse is translated by the LXX. by ttIou, and they are followed by the Vulg. It is therefore thought by many that these interpreters read ]W1 instead of ]W2. ; a mistake which might easily creep into MSS. Others esteem it more probable that the LXX., although they knew Basan to be a proper name, nevertheless translated it as they did with reference to the quality of the soil of the mountain and its district ; for the neighbourhood was celebrated for the rich- ness of its pastures, as we learn from many places in the Old Testament. In Psalm xxii. we find that strong and ferocious men are called bulls of Basan, because that region was dis- tinguished for producing fat and strong bulls. Again, in Amos iv. 1, the princes of Samaria, who were oppressors of the poor, are designated Win DT\^ . As to DTf^t^'^n , this is sorae- times translated great, or loftij mountain. The Hebrews are in the habit of using D'^ribi^ for expressing a superlative. So wo have cities of God, and trees of God, for those which are the best of their kind. So in Ps. xxxvi. 7, we have thy righteous- ness is as the mountains of God. See the note at that place. So here mount Basan may be called the mountain of God, both because it is lofty, and because of the fertility of its soil. ")n D''3313 a mountain of tops, or a gibbous mountain. Kimchi takes D'*3Dlil for an adj., and we find it in the next verse joined with a plural noun. He cites some instances of a construction similar to this, viz. Prov. xxviii. 1 ; Esth. ix. 23. Some critics, as Michaelis, suppose it to be synonymous with the Arab. ._\r>-, coagidari, concrescere; and therefore D''332il '^^\ to be a moun- 96 PSALM LXVIII. tain of coagulations, i. e. as Michaclis trans^lates it, mons eterna glacie rig ens. But this sense of the Arabic word is apphed chiefly to coagulations of milk, and hence we have .yXs>-, the common Arab, noun for cheese ; so that such application of the term here is scarcely admissible. The meaning of D''2313, I have no doubt, is accurately expressed by the Eng. adj. gibbous, hsit. gibbosus ; and applied to a mountain, denotes that it consists of a number of peaks, 17. pi}i1il n^b Why ivill ye be envious? " Quare dis- picitis montes gibbosi?" Rivetus. i:ii occurs only in this passage, and its most probable meaning is to look askance, to look with envy ; it being cognate with the Arab. jutf. , to observe narrowly, to ivatch. The object of the Psalmist in this and the preceding verses appears to be to institute a comparison be- tween other mountains and that holy one on which was erected a domicile for the ark ; and so to state emphatically the truth that God had not chosen a hill for this distinction on account of its height, or richness of its soil, but one more humble in its character, as if He intended this selection to be a type of the important truth announced to us in the New Testament, that " He hath chosen the weak things of the world to confound the thinofs which are mio;htv." 1 Cor. i. 27. Mount Basan is named in particular as being the most remarkable of them all, so that if any respect should be paid to the circumstances of any moun- tain, Basan would doubtless have been preferred to any other ; but it is a principle of the Divine Author of all things, which was acted upon on this occasion, viz. to teach His creatures to be indifferent to the glories of this world, by shewing with how little value He regards them himself. "Si^'H the mountain, i. e. ^ T T mount Zion. The name is n(»t introduced into the text, but the mountain might bo pointed to by the finger. Hero was no ne- cessity to mention the word Zion ; for since the carrying up of the ark to this pl.acc was looked upon as the burden of the poem, PSALM I.XVIll. 97 the allusion of the Psalmist would be j'eadilj understood by all to whom his remark was immediately addressed. 18. We have here described the magnificence of the pro- cession to mount Zion. " It is like to a king that goeth forth in *a chariot, and ten thousands of his servants surrounding and accompanying him with chariots and horses." Mendlessohn's Beor. The noun 231, although in the sing., is to be taken col- lectively, as is manifest from the numeral which follows. Rivetus remarks : " Per metaphoram Deo tribuuntur currus ; et quem- admodum currus pro exercitus prsecipua parte, aut flore, in Scrip- tura ponitur, sic pro exercitu Dei sumitur currus, i. e. pro sanctorum angelorum multitudine, qua velut stipatus incedit." So in the Prayer-book version the word angels is put, by which it appears that the translators considered □"'J^?^D to be under- stood in the Heb. text ; and in this notion they were in some degree supported by the LXX., who have for ]ii^W, evOrjuouv- Twi', of those abounding, flourishing, which evidently expresses more distinctly the condition of angels than of men ; not to mention that angels rather than men are the ordinary attendants of the Deity. D^nill tens of thousands. This numeral in the dual form is not elsewhere found in Scripture. The sing, is h^iZl or in, and it is put for an indefinite number; instances of which are found in Ps. iii. 6 ; xci. 7 ; Eccles. vii. 28. ]t^W. Some derive this word from \W to sharpen, whence |^ a tooth ; and they suppose it to mean a chariot with hooks or scythes attached to it, which in remote ages was used in battle. Hence hke 2p"), it is a collective noun, joined with a plural numeral. Others suppose it to come from T^ZW to repeat, and the H to be changed into J* , as ^'Ti^^ for nnio in the last verse of the 9th Psalm ; so that with "'S'ph? , the translation would be thou- sands of thousands, and this seems to be the right interpreta- tion. Before ^3^D, the particle D of similitude is understood. The clause stating that as the Lord appeared in His glory at Vol. II. G 98 PSALM LXVIII. Sinai surrounded by His angels, so now does He appear in the holy place, viz. at Zion, with His myriads of attendants; an emblem of which was the picture of cherubims overshadowing the ark ; and the whole description is calculated to impress us with the splendour of the ceremony to which the Psalmist here unquestionably refers. 19. Ui^^b On high. Here, as elsewhere, the term is doubtless employed to denote heaven : see Ps. vii. 8 ; cii. 20. "•Ilt^ T^''2\i} Thou hast led captivity captive. Some persons think that i^U does not denote men taken in war, but men who have been taking others ; and so it is to be understood not actively, but passively, i. e. to signify enemies who had pre- viously taken men captive, but who now had become captives themselves. But if we look to other passages of Scripture, we shall find the expression to lead captivity captive, to signify those who have been taken, and not those who have taken others ; see Deut. xxi. 10; Judg. v. 12; 2 Chron. xxviii. 17; in which places, to lead captivity captive, means no more than to lead away the captives after victory. Junius by ""lli^ understands a multitude of captives, because, says he, abstract nouns when employed for concrete often increase the sense, both as respects quaUty and quantity. The truth is, that ''2W coming after the verb as it does, is a common Hebraism, having no other object than that of making the expression emphatic. m^Jlip J^np^ Thou hast received gifts. On this phrase Rivetus remarks : " Phraseos illius accipere dona, &c. ignoratio, occasionem orrandi dedit illis, qui existimarunt Christum aliquid ab hominibus acce- pisse ; accepit (incpiit Thcodotus) ab hominibus Jidem, confiten- tihus ilium Deum ex Deo. Etsi igitur inter accipere et dare, si verba ilia absolute intelliguntur, maxima sit diflfcrentia, tamen cum de munere agitur, accipientis actio cum intentione dandi. significatur accipiendi verbo, quod dandi verbo turn a?qui valet; sic Hosad xiv. 25, omnem aufer iniquitatem et accipe bonum- et PSALM LXVIIl. 99 reddemus tibi vitulos labiornm. Accipe hoc est acceptum tribue, vel confer^ The Chald. and Syr. have both used the verb in^ to give ; and as the passage applies to Christ, there is little doubt but the gifts would be those of tongues, &c. by the Spirit, with which the apostles were endued, and likewise those spiritual gifts mankind have obtained through the death and resurrection of our Lord. St Paul has, "to give gifts." Eph. iv. 8. DTrbi^ rr** \2iWb. Some refer this habitation to men, and others V; T : • to God. In the former case, D\'i'?}* iT* are assumed to be vocative, O Lord God ! and the men are the D''"<")iD , who by the spiritual gifts they have received have been rendered fit for dwellingr in the church and associating with the faithful : and who, although before rebellious, now acknowledge the Divine government. Those who refer the habitation to God, expound the passage according to the paraphrase of the Chaldee Targumist, as follows : " Thou hast given gifts to the sons of men, even to the rebellious, who have become proselytes, and repented, that the majesty of the glory of the Lord may dwell in them." The sense in the two cases is not very different ; for in both we learn that the gifts are the influences of God's holy Spirit, and that their effect upon sinners is to render them fit for communion in the church, or their own bodies fit for the habitation of the holy Spirit; see 1 Cor. vi. 19. The infin. ]13tt^b, and the general construction, are, however, more favour- able to the former rendering. From these remarks, the sense of the whole verse appears in substance to be as follows : " Thou, O God ! i. e, Christ the Son of God, after Thy manifestation in the flesh, after effecting redemption by Thy great humiliation, for which Thou didst descend upon earth, after conquering death by Thy resurrection. Thou hast ascended into heaven. Hence death, sin, the devil, and all things, are made subject to Thee, so that they should no longer have dominion over Thy people. Hence, also, Thou hast communicated the holy Spirit to men, G 2 100 PSALM LXVUI. with abundance of gifts flowing from Him, so that even the rebel- lious have participated in Thy goodness ; and having been brought into obedience to Thee, they are enabled to dwell with Thy faithful followers, and so become one fold under one shepherd." 20. !l2S'DDy\ Rosenmiiller understands ^sV^'i^ as the sub- ject of the verb, and Gesenius translates the expression : " they lay burdens upon us." But the Psalmist's object in this verse seems to be, to declare the reason why God should be blessed, viz. that although He may punish us for our iniquities, yet He is our salvation. So it is expounded in Mendlessohn's Beor : " He may load us at times with afflictions to punish us, because of our iniquities ; yet this God is our salvation, when we return to Him, and proceed to do good." 21. Jl"ij*}fcin Pi^i^b. The English version of these words, T VT - o '. " issues from death," cannot be sustained by the Hebrew ; for b has never the force of from, and therefore the expression, as Dr Hammond observes, must signify the several plagues and judgments inflicted by God on impenitent enemies, such as drown- ing in the sea, kiUing by the sword, &c.; which were the ways of punishing and destroying the Egyptians and Canaanites. Thus the two members of the verse are antithetical ; the first speaks of God as a deliverer, and the second as a punlsher ; and in this respect the verse corresponds with the preceding. 22. The second member of this verse is a repetition of the same thing in difl^erent words as is contained in the first ; for "lyiy TP7P is but a poetical expression for ttrn, and "^ib^HD VDWij(3. for VTi^?. The verb "^^nriH has a frequentative sense, and therefore describes such enemies as pertinaciously proceed and persevere in hatred of God and the faithful, and such as are so implicated in wickedness, so habituated to iniquity, that they studiously perpetrate those things which tliey know to be inimical to virtue and justice. PSALM LXVIIT. 101 23. 2'^Wii I will cause to return, viz. my people, as some interpreters understand, from such dangers as they experienced in Basan on account of Og, and in the Red sea on account of Pharaoh ; but others, with more propriety, apply the term to the bringing back of enemies who seek to escape from the hand of God. So in Mendlessohn's Beor it is expounded thus : " I will cause your enemies to return who have fled from the battle, and wish to escape for their life to the lofty mountains of Basan ; and even those who have fled to the depths of the sea to be hidden from my presence, from thence will I bring them back." 24. ynpn. Some translate the verb by thou shakest, others, thou dippest, others, thou fixest, i.e. thy foot in blood, which is the same as saying, thou maJcest it bloody. Kimchi, in his book of roots, assigns to it this last sense ; but in his com- mentary on this verse he proposes a transposition of the first two letters, and thus makes it to mean the same as \*Dn to stain, to dye. The sense of to shake is suitable, and is supported by the Arab, jjjsr*. The following exposition of the verse by Kimchi will shew how he supplies the ellipsis in the second member, and how he determines the force of each : " In order that thy foot may be stained, and the tongue of thy dogs may be stained, that lick the blood of the enemies, i. e. these dogs shall eat the dead bodies, and the tongue of the dogs shall be red with blood, and also the foot of him that walketh upon them shall be red. The *] of "f^Jll, and the "j of "J"'2'?D, may refer to Israel. But it is possible to explain 1 with reference to God, and it is in the way of a figure. The word DTI is joined to tlic word D"'2'''IJ>JD, which is distant from it, and not to "fl^^ Xw^, which is near; and like it are many passages, as Jjn "^V ri":»nn r\'^^ii sn^l, which is the same as j:in b)}D N"l^1 n^mn ntl'"'h} and he saw from the roof a ivoman ivashing. There are other instances, which we have cited in the '?l'?DD "ISD. 102 PSALM LXVIII. The reason of Dll having a Kametz, is because DTI is not put in the constructive state, viz. with a Patach. The Avord IH^D is clearly pleonastic, for he has already said □''TIXO." Supposing Kimchi to be correct in assigning to yriD the same sense as that of yon , then the verb should be repeated in the second member, and in^D Dl may come after it, referring to D''2''1NQ taken distributively ; and such use of the sing. pron. obviously confers emphasis, for it intimates that the tongue should be stained with the blood of every one of them, i. e. not one of them should escape. The whole is a description of a bloody slaughter. So in Virgil, iEneid ix., we have canibus data praeda Latinis Alitibusque jaces. 25. TjTliD^'rn ^}, however, is used both for cane and reed. We have liere to do with the class of people it represents, i. e. what is repre- sented by it in connection with ri^H. Bellarmine savs it means beasts of the forest, which He concealed among reeds : " Bestias sylvestrcs, qufe latent inter arundineta et per has bestias describi dseraones, qui libcnter versantur inter homines vanos et leves et in locis humentibus ubi regnat luxuria, quia de diabolo sub figura Behemot loquitur Dominus, in hbro Job, cap. xl. 16, sub umbra dormit, in secreto calami, et in locis humentibus.'' Others think that Egypt, or a king of Egypt, is meant ; and that the figure is taken from the crocodile, an inhabitant of the Nile, which is a reedy district. See Is. xix. 6. But the objection made by some persons to this sense is, that in the next verse Egypt is mentioned as at that time admiring and worshipping the true God ; however, the verbs in the next verse are in the fut. tense, and therefore the objection has no force. See ver. 38. In Mendlessohn's Beor it is thought to be an ex- pression of contempt, and that it denotes a class of enemies who may be easily vanquished, and then he applies it to the Philistines. But JITI taken collectively means a congregation, and thence an army. r\'yp n^U is therefore most probably what Rivetus says, viz. " Exercitus armatus et instructus hastis et lanceis, et cum sequentibus optime convenit et cum ipsius rei veritate et communi loquendi formula, qua jacula et hasta3 pci- metonymiam arundines dicuntur." So in Virgil's jEneid, v. we have " Namque volans Uquidis in nubibus arsit arundo." 'iJI /liy Company of, &c. In this member, some suppose that l)y the company or congregation of bulls to be meant those nations which excel in power, whilst by the calves are denoted such as are inferior in strength and population ; but it seems to me much more probable that the bulls indicated the generals, and tlie calves of the pcoj)le the soldiers who followed them. Then as to the expression which follows, tlD^-tji"^^ D2"^nD. it is PSALM LXVIII. 107 most likely proverbial. The literal sense is, one treading on pieces of silver, and denotes, Dr Hammond observes, " those that covet the wealth of the world and get it, and yet never have enough of it ; that disturb all men's quiet to get themselves possessors of it, and then are not satisfied with it, till they are covered over with it, tread on it," &c. nv| must, of course, be understood to each of the last two clauses. 32. D"'30ti'n. Vulg. Legati; LXX. Trpea^et^. The He- brew word occurs only in this place, and interpreters are not agreed as to its sense. Some translate it gifts, others, satraps ; Rabbi David Kimchi, great men; Pagninus, distinguished princes. J. D. Michaelis thinks it is a proper name, and denotes the people of that region in upper Egypt known by the name of Jo^-i.] . The most probable derivation, how- ever, is *As- multi famiditii fuit; from whence the infin. ^ -J ^ ~' .y^J:^^ magni famiditii dominum esse ; and the noun ^iJLs>. magnus midtique famiditii vir. The 2 is heemantive, as 13i<:i, ]DV\' See other examples cited by Fiirst, Concord, p. 443. From such derivation we may understand D''3p*^n to signify the leaders, or great people of a nation, ynri , from V^n, to run; hence Hiph. to make to run, i.e. in this place to extend with celerity the hand to God. The Psalmist in this place is stating the result of the Divine judgments, which he pravs, in ver. 31, may be executed on the nations dehghting in war, viz. that Egypt and Ethiopia, the most hostile of them to Israel, and the most established in idolatry, should then go up to Jerusalem and present their gifts and oblations to the one true God. 34. yrh To him riding. See ver. 5. Dip denotes that the heavens which God occupied of old when He made reve- lations to Moses, &c., are still occupied by Him, and from thence He will again exhibit His power and good-will to His 108 PSALM LXIX. chosen people, 'ijl jjTl'' He ivill give, or giveth thunder and hghtning, in order to shew forth His Majesty, and to make His favour to David His anointed apparent to the people. 35. ly, according to Schnurrer has here the force of 1113, from the Arab, signification, ^>; and doubtless this meaning is more suitable to this place. Before irili^il and V)^ the pron. "^Wi^ is to be understood ; ivhose majesty is upon Israel, and ivhose strength, &c, 36. TJ-'U^lipSD From Thy holy places. The Yod of the plural shows that the noun denotes all those places where God may be said to be especially present, His holy habitation in heaven, and His holy habitation on earth, viz. the temple, which was honoured with the Shechinah. AT^:|T I J- ; T :v (j- • ••;<-T VIT *=- -J- VT mvm nan 5 : 'Tihih Sri^i 07 ^'^s ^jinj im "nS ntJ'x ip^ 'y'i< ^n^^V/t: !iJ:vy D3n \s*3ir ^ci\sn I <■•■ ~: i"A" J": I - • : -V j : V i^ • v": i , T : • ••■; |T -; I vi • < •• - IT : • I j| : ■ jT T I v7v 1- I" t: • •• v: Ia-I: - : j- : jt • nDji ^nxS 'n^\n niia 9 : '^53 hdS:? nnD3 na^n • ; T : AT •■• : • J- T TV |T T JT • : vT : • at : ■•■ Tt^s'iin nifiim ^jnSiJvS* "Tin^!! nxjp-^s id : ^^ws ^^nb I ... . ;:•.•; • : AT t -: jI ; I" J- : I- r i- • »■• : • PSALM LXTX. 109 : h nisnnS ^nni ^srsi Dto nsnxi n : h^ h^: ,. J T-:i- V : - a:- j - j" : -it it't / : it ":! )n't'' 13 : hmh urh 'hh) pb '^):h n^nt^i 12 •V J- T |T T : JVT V- -IIT I AT J" : JT ; VIT I : • T • : <• -; r it •• <•• • : at •• . ■■ mh nS«j ^sj'srS^ nnnp 19 : '^^V. "in^ '^"^^"'^ ' '•^v- : AT T : J- : - jt :|t i- -. i TOi ^n»S:)i wai ^n3^n np^ nri« 20 : '^"fs '^^S'^ )::••• AT-: • : t v a- t ; v t "y -t • : - ••• "T-.iT : AT - : ^t t |- ;• : ■f 1; "^ I"- : I JV T -; V : " AT T T J . . JT n^»n nsDtt ^n»^ 29 : "^npn^!! ^ixt-S^i cJir'^y PV ^. - -/J" • T -l I|"|t : • : T . AT-. 'TV : on Sib ppp "13 niEi'p njn^S nD^ni 32 : nninn 110 PSALM LXIX. -'2 34 .• n^^:ih 'n') n^'rhk 't^ii in^b^ n')y; ixn 33 yw I U'rh^ '2 36 : d:i mi'h^) n^D^ v-iwsn d\!::;^ "^ <• • V: <.■ |T ,•• T|: - I VATT -J- T : nn-iJ2t^^* w ^insn niSny mny PSALM LXIX. ^^^HIS Psalm was composed })y David at a time -*- when he was in great affliction. He describes in very earnest language the magnitude of his sufferings; predicts the destruction of the men by whom tliose suf- ferings were occasioned ; and then concludes in strains of praise and thanksgiving, whereby his love and continued trust in God. even at the trying period to which he refers, are exhibited to mankind as an ex- ample to be imitated when in situations similar to his own . 2. D^!D \*<21 T/ie luaters have come, i. o. tlie greatest • ■- T ~ danger threatens my lifo. Sec l*s. xviii. 17, whei-c tlu' saino expression is employed by way of figure to indicate a great calamity. No greater mystery than this is, I think, implied in the words; although Geier perceives in it a meaning much deeper, as appears from liis remark on ilic verse wliich follows: " Kx hoc autem aquarum periculo quoraodo mystice colHgatur figura Christi crucifixi instar natatoris bradiia extendontis, aut instar urinatoris in aquis luerentis." An exposition s<> fanciful is calculated neither to beget reverence for the Scriptures, udv PSALM LXIX. m to increase one's faith in the doctrine of the cross. Ji;2p soul, or life, for ''tt;23 my life ; there being an eUipsis of the pro- nominal affix of the first pers. 3. nV^l^ip |V1 In the deep mire. ]V is found but in one other place, besides this, viz. in Ps. xl. 3. Here, it being joined to nb^2iQ, evidently denotes the clay, or mire, at the bottom of the sea or river. n^l^iD is a noun put for an adj., at least it occurs as an adj. in no other passage. IDVD pN^I and there is no standing-place. So the Chald., there is not Dlpob ■^n^^ a place for standing- Tholuck, Da kein Grund ist. The word ID^D, some take to be the participle pual, consti- tt: T tutus, which exists with the same points in 1 Kings xxii. 35, " and the king; 1!2VD n\1 ivas placed in his chariot." But ^ T t: T T T it is better to consider it as a noun, such as ID'JD station, jiost, 1 Kings X, 5 ; 2 Chron. ix. 4. "'^ri^Iptt' ri^iti^l and the stream hath overflown me. " This is the place Avhere the waters flow with strength." "J^D \1. Mendlessohn translates the words, des Stromes Spiel, " the sport of the stream," and in his Beor is the following explanatory remark : " Because of the strength of the overflowing, for it causes everything that approaches it to go into the midst of it ; thou wilt understand from this the intention of Rabbi the Targumist." 4. >3i~l3 "in^ My throat is dry. The verb 1113 is Niph. of ")"in exarsit. Here it means to he dried up, to he parched, and thus to he burnt. Yarchi says it has the force of wy^. 5. The first two members of this verse correspond with one another in all its parts, and therefore "Iptt* signifies without any true cause ; as DSn before it. See Ps. xxxviii. 20. In the third member, the pron. "Itt^hi refers either to "IpJi^ ''^^'l^^, or DSn ''i^fi) ; " My enemies without cause, ivhom I have not plundered, yet I will restore ;" i. e. I am falsely accused of plun- dering them, yet will I give up what they demand, so that by concession I will prove my disposition to peace. l^J, instead 112 PSAl.M LXIX. of being an adv. of time, has rather the forct' of but. ^Jal. iii. 16 ; Ps. cxix. 92. Another way is to take Ttt^^f I^< interroga- tively, shall I then restore ? As if the Psahnist had said, 1 have not phindercd, and yet these false accusers condemn me to restore, as if 1 were guilty of such a crime. This sense of the ■words is to be preferred. 6. The Psalmist addresses God in this verse, and says, " Thou, 0 God, knowest what sins I have committed, and what I am innocent of. It is true that I have very greatly sinned, and all my trespasses are revealed and known to Thee ; but surely this also Thou knowest, that against these men I have not sinned at all, and that they are my enemies without any just reason. Hence, I trust in Thee that Thou wilt save me from their hand." The verb >;T is nowhere but in this place construed with ^. Its force is with respect to: "Thou knowest with respect to my folly." 7. Here the Psalmist prays that the faith of those con- fiding in God may not be weakened by his continual suppli- cation (see ver. 4), obtaining no a])parcnt regard from the Most High. " Lead me not (he pi"ays) into the hand of my enemies, lest those waiting on Thee become ashamed, because of what has happened to me, and say. How do such calamities happen to one distinguished for his trust in God ?" 8. TT"'bv On account of Thee. Because I have placed my hope on Thee, therefore my enemies reproach and deride on seeing that I obtain not the help \'nY wiruh I i)rayed; and as for me, my face is covered with confusion. 9. "Tli^S Tl^^n IPD / was a stranger to my brethren, T T : • • T T 1. e. my troubles were so great, and my adversaries so furious, that my brethren or my familiar friends, from fear of danger, treated mc as if I were a sti-anger to them. The second hemi- stich expresses in diiferent words the same thing as the first. 10. Tyn"! ni<3p ''2 For the zeal of Thij house. The zeal which 1 have accpiircd for Thy sanctuary, that they should nut PSALM LXIX. 113 profane it with their evil works, in consequence of which they have turned against me and become my enemies. He uses the language of consuming, because of its correctly expressing the effects of zeal on the human frame, which are a gradual exhaustion of all physical power and strength, "ui mSini and the reproaches of them reproaching Thee. The Psalmist is speaking of those who deride him for placing his trust in a God who permits His worshippers to suffer the greatest miseries. His reverence and love for God's house are very strikingly exhibited in this passage; and they were remem- bered by the disciples of one greater than the Psalmist, when they beheld their Master, with a Hke zeal for maintaining the sanctity of the temple, casting out those who had defiled it with their merchandize and abominations. (John ii.) 11. ''ti'2^ Di2il nSlNfl. The Chaldee has rendered these words by '»tt^237 i^WV^Z n"'32^ and I wept in the fasting of my soul. The LXX. paraphrase it by kuI awenaiJL-^a ev vrjaTcia rtjv x/zy^T/V mov, and I boived my soid in fasting. It is evident that Dl^i cannot be taken as if in regimen ; for the article is understood to this noun, as is indicated by the Patach under the 1 ; and consequently the Chaldee translation is not admissible. Perhaps therefore ''1^23 may have a pronominal sense, and with (121^^ would be / indeed iveep. So Ewald. If this, however, be not allowable, we can adopt the rendering of Mendlessohn, which is satisfactory, and certainly by far the best. It is the following : " Ich verwein, im Fasten, meine seele." / loeep aiuay my soul in fasting. In his Beor we have the foUowino- remark : " Because of the fulness of the heart of man, and on account of the bitterness of his soul, the tears flow from his eyes. And behold, by fasting the flesh becomes lean, and therefore he spake in the way of poetry, as if his whole life were gradually dissolving on account of the tears which flowed from his eyes, until he became nothing; and this is according to the Targum of Rab.. which has vertveine^i ; as if he had said Vol, II. H 114 PSALM LXIX. that he consumed his life by fasting and weeping." The pious devotion and self-denial of David, described in this and the fol- lowing verse, were constantly made a subject of reproach to him. 13. lytt? '^2W'> Those sitting at the gate. The gate is frequently taken for the place of judicature, as Deut. xxv. 7 : " Let his brother's wife go up to the gate of the elders." The Chald. has to the gate of the house of judgment. K3"'^ I^'l. See also Ruth iii. 11 : "All the gate of my people," is by the Chald. rendered : All that sit in the gate of the Sanhedrim. Many persons therefore are disposed to consider that those sit- ting at the gate in this passage were the senators, or judges ; but this sense does not accord with the next hemistich. It is better, therefore, to suppose that they were loungers, idlers, whose occupation consisted chiefly in tallying about their neighbours — a class of persons who have been the pest of every age and country. "iDiy '^r\ivj mrJ^'). These words are translated two ways ; first, the verb 'iXVW'' , which means they sing, as well as they talk, is repeated in this part of the verse ; and so some persons translate : "And the drinkers of strong drink sing songs against me." Others suppose the substantive verb to be under- stood, and therefore ni3^J3 to be in regimen ; thus, " And I am the song of the drinkers of strong drink." n3''JD is used for an ironical song or poem, in Job xxx. 9; Lam. iii. 14. 14. ]i:i1 ny In an acceptable time. Before TS^ the par- ticle 1 should l»c understood. See Isaiah xlix. 8, where this expression is found. The acceptable time is that when it pleases God to hear prayers. '^V}JJ\ r\'D^1 with the truth of Thy sal- vation, or with Thy true salvation. " Notum," says Geier, " in ejusmodi constructione vel prius, vel posterius substantivura vices gerero adjcctivi. Si cum proximo pra?ccdcntc phrasi con- feraraus. Ubi mnltitudo gratia' pro gratia mnlta, sensus erit, per veritatem salutis tu njpT nj^S o^^SK'n-Sx 9 : '?|p>s3n nvn-S^ "^r)S"in n»b''i ^S n^ix nfis*-*3 10 : oniyn-Sx 'hi ni^^a >•• : I : A- J- : I j : |t |- • i-:*^ |- - • / : • : • : / : • at^: j- v; -v |t ; - ; -: i • : - PSALM LXXI. 121 n^S:)!) nsnn ^tsy* ^2J^V:i ocDb' "hy )i^y 13 : nK^*n AT- : T .-.-v J '=-:r *• : - V": I : * -• " t i -^3-Sj; ^nsDin'i Sn\s T^n ^J^^^ u : '^P '^P^^ T «'- • : - A—: -.• T --n-v ^^ i-'t|t •• I: - : v:- A- •••: ar -: •, : v t *" i : • •':j-t ^'^.^^ njn-nj;i n^iy^D ^jma*? Q^riSx n : '?|;in'? ^npnv •i—.-i- - V ": T •• : t|: • "^ <-; I iv ; : • iy*nn nisj'n niv'n'i r\)T\ nii^c 1 bn^^{1n ik^'x 20 •A— : / T It: - t-r . _ . . . <•.•-; nbm 'fhi2i I iin 21 : )h];r\ y\^r\ rixn ni^Dinna^i jt;--; iT v; vl : • -: "" • : • jI : i <•—. - •i'":i": Iat t ; --; J* - T ;v tj- - : I" t ; • I; A " : -i I I •nnpn:; mnn Di^n-Ss ^jisj'S-id:! 24 : nn3 nsj^x ^si^Sii Ia-It : • jv : V -V T . : - t |- t r-- —. ■ : - : : w^ ^s:^p:i^ n'sn-o 125^1-^2 PSALM LXXI. ^T^HIS Psalm contains the ardent prayers of David for -*- liberation from great dangers through the aid of God, on which were placed all his hope and confidence. It contains complaints of contumely and persecution from enemies; against these, therefore, he invokes the assistance of God, which, as it had in a most merciful 122 PSALM LXXI. manner been vouchsafed to him during the whole of his life ; he desires that it may not be withdrawn now that he had arrived at old age. He promises to God in return a grateful heart, a promise which in some form or other w^e frequently find to be mixed up in the Psalms with earnest supplication for help. The greater part of commentators are inclined to number this poem with those, which were written at the time of the Ab- salomic rebellion. It was evidently penned during the latter part of David's life. 1. ("Itt'US^ h^_ May I not be ashamed. 'b^Pi "|~n the ivay of prayer. Mendlcssohn's Beor. 3. TDT\ i^ub jiytD "S'^'^ For a rock of habitation, i. e. . T T T a habitable rock to come to continually. Some copies read tiVO strength. Thus the Chald. has ywy «l''(T)ri veiy strong. But the best MSS. have the final Nun, with which the Syriac aorecs, and this reading is consequently to be preferred. See Buxtorf's Anti-Crit., p. 380, where the Nun is defended. ri^VJ Thou hast commanded, i. e. oftentimes Thou hast com- manded to save ; therefore now be to me, &c. as Thou hast been in times past. To command to save a person, is to order others to take care of, to protect him. So Ps. xci. 11. " His angels He ivill command {7V:i'[) concerning thee." The Syr. translates it as if an imperative. 4. VP'^ni And the violent man. The verb is yon fer- mentatits fuit ; Ex. xii. 14; Hos. vii. 4; and metaphorically it signifies exacerbatus fuit, aiid lionce yUH vinegar. Here then the word denotes a person, says Geier, '* cujns cor malitiao fcrmcnto vel acore prorsus est infectum, qui alios corrumpit, depravat, qui asper et acetosus est, molestiam creat aliis; vel PSALM LXXI. 123 vim infert." Kimchi and Aben Ezra are of opinion that yDH is identical in sense with DDfl ; the y being changed into D , letters of the same organ. The Rabbins use the term jliDn raptor. See Buxtorf 's remarks on it in his Anti-Critica, p. 635. 6. The first two members of this verse express the same meaning, and are intended, without doubt, in the different ex- pressions of which each is composed, to have an entire corre- spondence, viz. '•n3^D3 Tl^bv with VIJ ^n^?, and |:D2 with ^S5^? ^yJpO- This circumstance will assist us in determining the sense of '»I"iil. It is usually taken as the active participle Kal of PH to make to go forth ; thus the Chald. has '•pSO . Its form is irregular, but another instance of the same exists in Ps. xxii. 10, viz. ^nil , which seems to be employed as TiH is in the present passage. Other examples are found in 2 Kings xvi. 7, and Prov. iv. 18, but the form in these places is otherwise expounded by many critics. The suggestion therefore of Schul- tens is to be attended to, viz. that of deriving '•p'21 from the Arab. ^^'^ to recomjjense, to benefit, to befriend; so Ewald has rendered it by wohlthun, and this notion of befi'iending may have given rise to the interpretations of the LXX. and Vulg., viz. cr/ceTracTTr/s', and protector. A decided advantage in refer- ring the word to this root is, that the correspondence above mentioned is preserved, and also that it does away with the supposed irregularity in its grammatical form. ?[^ concerning Thee, viz. is my praise. 1 Sam. xix. 3. 7. ^^"'^»7 J^?"!^? / was as a wonder with respect to what has befallen me, teaching thereby how suddenly Thou castest man down, and liftest him up again. Thou both smitest him, and healest him. As to myself, I have experienced the severest chastisements at one time, and Thou hast vouchsafed to me the greatest of temporal blessings at another; so that I have become as a wonder unto many, fy "'pnp, lit. my refuge of strength. 124 PSALM LXXI. i. e. my strong refuge. When two nouns come together in regi- men, the latter frequently performs the office of an adj., several instances of which have already been noticed. Such is also sometimes the case when the first noun receives a pronominal affix, as Lam. iv. 17. VlH ^3iT^lV our assistance of vanity, i. e. our vain assistance. See also Ex. xxvi. 21 ; Lev. vi. 10 ; 2 Sam. xxii. 33. 9. HDpT Jy}^ In time of old ac/e. At this period of life, do not cast me forth into the world an object of contempt. " In senecta mea, quem a pueritia usque conservasti et cui hue usque debeo omnem vitam et salutem meam. Incidit autem seditio Absalonica in senectam Davidis, ut scnox tum cxulavit, ct major sexagenario." Rudinger. Yarchi expounds n^p? as gro^ving old in sin, and says, that the sense of the first hemistich is : " Cast me not away, because / have sinned (jreatly." But this far-fetched explanation is only a piece of Rabbinical weakness, for it is e\ident that the next member of the verse is altogether against it. 10. nps They said. In our own version this verb is translated they speak, as if identical with T\'yi ; but it is better to give it the usual signification, for there is no ellipsis to avoid, as is supposed by those who prefer to take it they spake. What it is which the enemies say is contained in the next verse, viz. i3IV D^rT"^?^ ^'"^ ^'"^'' forsaken him. ")b^?'? should thus be made to belong to the second hemistich of this verse. The 1 of "h has the force of concerning, as it has in many other places. See Noldius's Ileb. Rartic. Concord. 14. hxyi^ I will hope, viz. for Thy assist;ince. ^nspiill and I will add ; i. c. to all the praises which 1 have rendered to Thee for fortnci- mercies, 1 shall yet have occasion to make adchtions of praise for blessings, which I believe, notwithstanding my present circumstances, Tium hast yet in store for me. Hoth members express the language of hope. PSALM LXXI. 125 15. nnap Numerations. The Psalmist in this verse is recounting God's acts of kindness. " My mouth," says he, " is accustomed to declare Thy righteousness and Thy help conti- nually ; truly, Thy acts of righteousness and Thy help are so many, that I cannot number them." The noun niSD is not elsewhere found in the Old Testament, but there is no doubt that its root is "ISD, and that it is identical in sense with the - T cabaHstic term n'T'2D , I mean primarily ; for I do not suppose that n"il2D is intended by the sacred writer to possess any of those mysterious and Divine properties, which are assigned to the numerations of the CabaUsts. But I apprehend the Psalmist in saying, I know not the numerations of these acts of mercy, means only, that they are innumerable, and that an expression equivalent to it is one which we sometimes meet with in Scrip- ture, viz. "lapp Yi^ 1^. The LXX. have Trpaynareia^, tra- dings, from which it may be inferred that they read nilhp. The particle "iS has here the force of truli/. So Mendlessohn has swar. 16. l<")ll< I will go forth. i^)2, says Hammond, signifies among many other things, the administration of any public office ; see Numb, xxvii. 16, 17, where to go out, and to go in before them (Ki**), is to govern the people : and so also of more private actions, Deut. xxviii. 6 : " Thou shalt be blessed '^iih3. in thy going out," i. e. in all thy proceedings. And thus (without the addition of going out), it is here used for any action of man's life. Hence, to go forth in the strength of the Lord God, is to live in dependence upon that strength ; and this appears more definitely, if we understand the adverb '^'^jh at the end of the verse as belonging to Ni2^? , as well as to T^f^^ ; for then the translation will be : / will go forth only in the strength, &c., i. e. I will live in humble dependence upon God alone ; I shall look to Him as the only source of strength and help, and I will place my trust in no other. 126 PSALM LXXI. 17. ^Si^l^S Thou hast taught me, i. e. Thou hast given to me a knowledge of Thy wonderful justice, power, goodness, mercy and wisdom. These are Thy Divine attributes, which I have been taught from my youth to the present time, by the events of my own life ; by the care Thou hast taken of me ; by Thy chastisement, as well as by Thy favour. 'iJll TJ^i / will declare, &c., even unto old age and hoariness. The first mem- ber of the next verse should be connected with this, and the words narriV^ ^i^h the first member of this verse. Hence there are two distinct sentences. The first states that God hath been teaching the Psalmist all his life, and the second states the Psalmist's expressed intention of declaring God's wonderful works even to the period of old age and hoariness. 18. J^'ia"'"'?^':' for kSl'T "^Wi^ nn b':h to eveiy generation, which shall come, I will declare, &c. 19. DilD'TV On high. Thy righteousness is or reacheth unto high, i. e. unto heaven. D1"1D is sometimes used for the height of heaven ; see Ps. xviii. 17 ; Jer. xxv. 30 ; and such appears to be its force here, the sense being that God's right- eousness is so great, that it surpasses all measure. 20. ^3i^^^<^^ Thou hast made us to see, i. e. Thou hast caused ns to experience. This verb is sometimes employed for denoting experimental knowledge; see Eccles. i. 16; ii. 1. In this and following verbs of the verse, the textual reading is a plural obj. afiix ; but the Masorctic is sing., which is supported by the ancient versions. If the plural be the correct one, then we suppose that David joins with himself the Israehtcs, whose lot was the same as his own. 2^^^D in both places performs the office of an adverb to the verb with which it is connected ; a construction we have met with repeatedly in the i)rc(.'eding Psalms, "i3"**nJ^ Thou : ^"ij::")T ^- ; . ;• T V : I V T T - - • <. ; ! I V I I T : I )6iy 'n' 17 : inxn ncry^ "17b i^^vn ins rm'^^ I-.. : - : ■ r A :iT : ■ : j : I v- " -• •• : ' ^ »" c J T : . v" '^ A" T : • J" v:*, jt : i < t -DN nn:3 x^^^^i D^ii^S nns dcj^ i ^')^:i) 19 : nnS |T • I V • T A • : I ^ ' l"T ; '<•• T I V T T I PSALM LXXII. nnilE general scope and design of this Psalm will be -*- best learned by reading the notes, which will be fonnd on its different portions. From them it will be perceived that the Messiah is shewn to be the king, whose glorious and happy reign is here described, and so it was considered by the most distinguished members PSALM LXXII. 129 of the ancient Jewish church. Citations from the Tar- gum, the Midrash Tehillim, and other of the older Jewish writings confirmatory of a Messianic interpre- tation, are given below. The fathers of the early Chris- tian church, as well as divines of modern times, have concurred in the notion that it is altogether prophetic of Christ. Indeed, even without their testimony, either as an authority or as a guide, the internal evidence in favour of the character which they advocate for this Psalm is so great, that the mere application of the ordinary rules of criticism is alone sufficient to lead the diligent and unbiassed student to the same important conclusion. The attempt to explain the more prominent passages as hyperbolical is unsuccess- ful ; for, making the greatest possible allowance for the sacred writer indulging in hyperbole, it is still certain that these passages cannot be made to square with the history of any king of the Hebrew nation. The figure of hyperbole will not explain how Solomon, or any other the most illustrious of human beings, should be feared throughout all generations ; how in his days the righteous should flourish for ever (ver. 7) ; denoting thereby that his days should continue through- out eternity ; how his dominion could extend from sea to sea, so that all people should be brought into sub- mission to his government ; and how his kingdom should increase like an abundant harvest springing from a handful of corn cast into the earth (ver. l6), till all kings should fall down before him, and so all nations become blessed in him. But with the New Testament in our hands we find it very easy to apply such pas- sages ; and with no other motive than to advance the Vol. II. I 130 PSALM LXXII. cause of truth, we unhesitatingly express our firm coii- viction that the Messiah is the one, sole subject of the Psalm ; and believe that it and other such clear, incon- testable predictions of His character and office, which we meet with in the prophetical writings, will, when duly studied, afford the surest evidences and the strongest bulwarks of the Christian faith. 1. Tidbw^- The b here prefixed is a mark of the dat. ; for the contents of the Psalm are in favour of its being addressed to Solomon, rather than of his being the author, and thus it is understood by the Syr., which has : "A Psalm of David, when he appointed Solomon king." Arab. : " To Solomon, the son of David." Again, Yarchi and Mendlessohn suppose b to be the dat., and so Geier, who, assuming David to be the author, says : "b est nota dativi ; Salomoni, scihcet traditus hie fuit a Patre Psalmus, ut inde futuram Messife majestatem agnosceret, tanto- que filio dignum se gereret parentem atque typum, item ut Psalmos hoc uteretur, ceu precationc pro regni sui gubernatione justa ac felici :" see Ps. cxxvii. 1. The use of the future shews that the language is prophetic, and so Aben Ezra calls it : Dnntt^an p ^^^^ n^LD2:i^D D\"tbN O God, give Thy judyments to the king. The older Jews applied tliis verse to the Messiah, as we learn from the Chaldee, which has paraphrased it as follows : '* 0 God, give the knowledge of Thy judgments to the king Messiah, and Thy justice to the Son of king David." In the Midrash Tehillim we have the following remark on TJ^D, viz. '^w^ y?ja "iu)"in N:i^"i "iDxr^ tvz^dii i'?a nr .- " This is the king Messiah, for it is said. And a stem shall go forth f'om the rod of Je^se." The judgments of God may denote those events which He brings to pass for defending the just, and punishing the unjust, as we find in Ps. xxxvi. 7 ; or they may Im' those PSALM LXXII. 131 statutes and laws which form a part of God's revelation to man, for the regulation of human conduct considered with respect to his social condition. In the next hemistich we observe only a repetition in different words of the desire expressed in the first, agreeably to the custom of these Psalms. We see that our Lord is here termed both 1\bD , and "^^D'll , being king himself, and also the son of a king, both as respects his human origin, having come forth from the stock of David ; and also as to His Divine origin ; for the Father of the universe may, of course, be properly denominated King. Agreeably to this designation we find on the Turkish coins the inscription : Sultan, son of the Sultan, 2. To connect this verse with the preceding, some such word as ])!J2b should be suppUed at the beginning, and thus the potential sense may be given to the fut. pT , that He may judge, &c. ^I^iyi and Thy afflicted ones, i. e. the afflicted por- tion of Thy people ; they who are helpless and oppressed. It is desired that the king may judge these, not after the manner of the corrupt judges of the earth, who are bribed to side with the oppressor, but according to what is strictly right and equitable. 3. ^iKt^"* Shall lift up, viz. the mountains to the people. By hfting up peace is denoted, that it shall flourish in the earth most joyfully and most conspicuously. We find that in describing the devastation of a country, there is made mention of mountains, as trembling, in Is. v. 'lb, or as dissolving, in Ps. xcvii. 5; and so in deUneating the distinguished prosperity of a nation, moun- tains are also introduced as rejoicing, or exulting ; see Ps. xcviii. 8 ; Is. Iv, 12. In this manner they are employed in the present passage, viz. to express as emphatically as possible the peaceful character of the Messiah's reign. With respect to the latter hemistich, the verb of the first, according to some persons, is to be repeated, and the 1 prefixed to r\\ni is either redundant, or I 2 132 PSALM LXXII. the sign of the accusative, thus : • And the hills shall lift up justice." Others, with more probability of being correct, take 1 in the sense of because of, for the sake of, and repeat Ur>\l) , as well as the verb. Thus Yarchi expounds the expression, It^/ytt^ 7\X>'^"1T\ "'")J Ubm Urh "^^^'^ Jny2:n, and the Mils shall bring peace because of the justice which they have executed. So also Mendlessohn and Ewald. 4. JDStti'' He shall judge the afflicted of the people, i. e. He shall vindicate their cause by preventing the savage violence of the oppressors, and executing upon them the punishments they deserve. The same use of the verb 1025^ is found in Ps. ix. 5 ; xvii. 2. ''^ib the sons of the needy, i. e. the needy. C^l is here pleonastic, or rather with the following noun it is a Hebraic form of expression of ordinary occurrence ; as in Eccles. x. 7 we have a son of a noble, for a noble person. So sons of the foreigner, for foreigners, Ps. xviii. 45 ; and very frequently we find sons of men put for men. h relates to the construction of the verb ^''t^'IH ; and this may supply us with a reason why in Matt. xxi. 9, the dative t^o v\m follows the word Hosanna, viz. because j;''tt'')n is constructed in Heb. with h, the mark of the dative. J^STI but He tvill break in pieces. This verb is used primarily to express attrition ; the destruction of anything cast on the ground and trodden by the feet ; and we find it employed in Is. liii. 10, concerning the sufferings of Christ. Rectitude in governing, and a determination to defend the cause of the help- less and oppressed, arc traits of character we frequently meet with in the predictions of the Messiah. Is. xi. 4 : " But with righteousness shall He judge the poor, and rci)roYc with equity tlio mct;k of the earth." .'). T[\y~l''^ Tliey shall fear, or reverence Thee, viz. O king Messiah. The subjects of the verb are doubtless the poor and needy, who are mentioned in the preceding verse. >{1\ as Geier remarks, may comprehend the whole of Divine worship PSALM LXXIT. 133 which is due to God alone ; but we cannot from this ehcit any argument; for it is often used, as is well known, in a more restricted sense, and applied to men. WDU DV with the sun, 1. e. as long as the sun shall exist, and as long as there shall be men enjoying the light and heat of the sun ; so long shall there be persons who will fear and reverence Thee. '•32^ before is used in the same manner as in Gen. xi. 28 : Haram died, ^:32"bji; before the face of Terah, i. e. whilst Terah was still alive. Again, in Ps. cii. 29, where we find ^'')^b to be used in reference to God, and that the LXX. version translate it ek alwva^, " for ever." Hence the expression before the moon, is equivalent to that in the former hemistich, and denotes that so long as the moon endures, so long shall mankind continue to reverence and honour the person who is here addressed by the Psalmist. DHH 1)1 generation of generations, through which they shall venerate Thee ; in other words, throughout all gene- rations, without any interruption, shall men do Thee this honour. The older Rabbis affirm that in is one generation, and Wyn two, and therefore the two words combined stand for three generations ; a sample of Rabbinical fancy absurd in itself, but still useful in shewing their apphcation of the Psalm. Calvin, Dathe, and others, suppose that the object of this address is God, but this is highly improbable ; for it can hardly be supposed that any one, however disposed to flattery, would say in behalf of a king, that his subjects should all of them, and at all times, fear God. Indeed, the expression would be altogether inapplicable, except to one who should reign eternally ; for it is certain that the homage here mentioned as paid to God is eternal, and only one reign is spoken of in the Psalm. It is therefore far better to make the king ]\Iessiah the person addressed, who has been in the preceding verses spoken of in the third person ; and this exposition is favoured by the 7th verse, where the king, and not God, must be referred to in the words, " as long as the moon 134 PSALM LXXtl. endureth." These phrases, " as long as the sun endureth," " as long as the moon endureth," which are equivalent to rhVjP 'cb)}}'!^, are sometimes used of men hving in the memory of others; and instances are cited by Grotius and Rosenmiiller from heathen poets. But this is very different from paying re- verence to one who himself is hving, as is evident from a com- parison of this verse with the 7th and 17th ; and as Christ him- self, in Is. ix. 5, is emphatically styled the Father of eternity, there can be no doubt to whom this eternity of dominion and homage ought to be ascribed. 6. TT* Shall descend. *' His word shall descend upon thy people, and in their heart ; as rain that dcscendeth upon the tender herb of the mown meadow, which stands in need of showers after the mowing." Yarchi. Had he substituted his people for thy people, the paraphrase of this Jew would have exhibited the true and proper meaning ; for the descent of spi- ritual blessings upon the Christian church is here signified, as is apparent from the figure employed ; and that the king Messiah is here spoken of as the subject of ll'», we must conclude, be- cause he is so to the verbs of the third person in the verses which precede ; and thus then he descends not personally, but figuratively, in his capacity of dispensing to mankind the riches of His goodness and mercy, to which they have become entitled by His passion and death. Or the verb may be taken imper- sonally, as is preferred by Gcier, who proposes to translate it by " es wird hcrab fiillcn," or " es wird sich senkcn ;" and that the it refers to " charismatum divinorum copia inenarrabilis," understood. lil comes from HJ , to clip, slwdr, moiv ; hence T3 is something clipped, or mown : and this may be either the wool of cattle, or the hair of the head. The first of these is adopted by the Vulg.. and followed by Augustine, who imagines that there is a reference to the words of Judg. vi. 37, where we have the history of Gideon's fleece ; and having made this refer- PSALM LXXII. 135 ence, he proceeds to consider the salvation of Israel from the hostility of the Midianites, for which Gideon desired a sign, to be a type of the greater dehverance of Israel through Christ. But Augustine was led to this by the Vulg. translation of t^, which, although the word itself will bear such a sense, is vet scarcely admissible in the present passage. The more usual and better rendering of ?i! is a mown meadow. So in Amos vii. 1, we have, " the latter growing "H^an MH inJ* after the king's mowings." The sense then is this : A meadow recently mown is in want of showers of rain for the growth of the new grass ; in default of which, instead of a new and abundant crop, the roots of the grass must wither and perish ; and similar to this is the case of the members of the Christian church, who, especially in the early stages of their Christian course, are in want of Divine grace for sustaining them whilst oppressed by the trials of the world, and for helping them to the acquirement of higher degrees of holiness and godly practice. The same figure is used by the Psalmist in 2 Sam. xxiii. 4 ; where, in his farewell address to his subjects a short time before his death, he describes the qualities befitting a just and pious ruler, and declares that such a one should be "as the tender grass spring- ing out of the earth by clear shining after rain." D^T1"13 y\^ ^■'pt. As to the first noun D^l"*!"), it occurs in Psalm Ixv. 11, where see note. The next word 'T'lll is an aTra^ Xeyofxevov: it is found in Syriac in the sense of rain. Some of the Rabbles make it synonymous with ID, and assign to 51"1t the sense oi succidere, scissuras facere. Others, however, take it in the signification of dropping; and so in the Gemara we find J<''D1 "'D'^nt adsjyersiones aquce, gutta\ This rendering is preferable, as being more in accordance with the Syr., and with the Arab. uJiJ to floiv, to stream, with which it is by some persons compared. We have D"'!"'!") in the abs. state, and therefore ^TXi seems to be a noun in apposition with it ; and 136 PSALM LXXII. agreeably to this construction Ewald has given the following translation of this part of the verse : " Wie Regenschauer, Sat- tigung der Erde." As showers of rain satiating the earth. Luther, Mendlessohn, and others, endeavour to make a verb with a quadriliteral root of S)>ni ; but Ewald has doubtless hit upon the proper rendering. The ancient translators have one and all given to this term the meaning of dropping. 7. uh\^ ihl And abundance of peace. We see again that peace is a clmracteristic of the Messiah's reign, agreeably to the prediction of Isaiah that in those days " the people shall beat their swords into ploughshares, and that they shall not learn war any more." Is. ii. 4. nn"' ''^I'lji?; i- c- ^^^TW jDl S'2 D''p All the time that the luorld endureth. Mendlessohn's Beor. 8. This verse describes the extent of the kind's dominions; but persons differ with respect to these limits, according as they are against or in favour of a Messianic interpretation. They who are opposed to it, as the greater part of modern Jewish Rabbies and German ncologians, maintain that the boundaries of Palestine only arc defined ; whilst those on the other side beheve that the whole earth is signified. In Exodus xxiii. 31, the boundaries of the earthly Israel are stated as extending " from the Red sea even unto the sea of the Pliihstines, and from the desert unto the Euphrates ;" and this passage is by the former class of interpi'ctcrs made the key to the present verse. Thus Mendlessohn, in his Beor, says : " WD, i. c. from the Red sea to the sea D^ 1^, i. c. tlic south sea, or Mediter- ranean, and "^n^D, i. e. from the grctff ritwr, the river Eu- phrates, to the ends of the earth. yiH ''D2J< ly, i. c. the desert of Arabia." De Wette adapts the two passages to one another in the same way, and then proceeds to observe that " jxicts fre- quently speak in such hyperboles when they express hopes and wishes. See Dan. iv. If) ; Ps. ii. 8." The objections to the restrictions which tliese ci'itics have put on the verse arc, tliat there is no example in tlio Old Testament where it is evident PSALM LXXIL 137 that the expression " from sea to sea" ought to be thus Umited ; but that in places where restriction is intended, it is always known by annexing an adjective to the word sea, as in Exodus xxiii. 31, already quoted. 2ndly, That we never find y^^} ''DSi^ standing for the boundaries of Palestine, but for those of the whole earth. 3rdly, That such restricted sense is altogether incompatible with the verses wliich follow, where we read that the kings of Tarshish and the isles shall bring presents, that all kings shall do him homage, and that all the heathen shall serve him — expressions which could never have been apphed to any ruler of Palestine. Again, it must not be forgotten that uni- versal dominion is always ascribed to the Messiah, and that this passage is in strict accordance with many others in the Psalms and prophets where His kingdom is treated of. Hence it is clear that this confined sense of the Jewish expositors is quite inadmissible, and that we are consequently bound to conclude that His, and no other, is the kingdom spoken of in this verse. 9. D''^^ Inhabitants of the desert. The root is TV)l a dry or desert place, and hence we have D'"'^ in the sense above mentioned ; but it denotes beasts as well as men inhabiting there, as we find in Is. xiii, 21 ; xxxiv. 14 ; Jer. 1. 39. Some, as the LXX., have assumed that the Ethiopians are here meant. Or6l ">2V T'l^^il and His enemies shall lick the dust. They shall be compelled to do homage to Him, even to bow down to the ground, and to kiss the dust of His feet. It was the custom of eastern nations for persons when they appeared before a mo- narch, to prostrate themselves, and to touch the earth, as a token of respect. 10. p'^W'^n ^;hj2 Kings of Tarshish. The noun Tarshish, according to Gesenius, was the proper name of a city and country in Spain, the most celebrated commercial town in the west, to which the Hebrews and Phenicians traded. In Gen. x. 4, it occurs in connection with EUsha, Kittim, and Dodanim, Ac- 138 PSALM LXXII. cording to Ezek. xxxviii. 13, it was an important place of trade. According to Jer. x. 9, it exported silver; and according to Ezek. xxvii. 12, 25, silver, iron, tin, and lead, to the Tyrian market. It is represented as an important Phenician colony. Is. xxiii. 1, 6, 10, and mentioned among other distant states. Is. Ixvi. 19. See Bochart, Geographia Sacra, Lib. in. cap. vii. p. 165, Whatever may be the geographical position of Tar- shish, it is evidently put in this place by synecdoche, as repre- senting the most distant as well as the most opulent regions. D''''^? denotes probably the islands and coast-lands of the Mediter- ranean. Its root is the Arab. ^^S to dwell, and hence D"'|'l< signifies habitable land, in opposition to water, and hence coun- tries on the sea-coast, and islands. We have the primary sense retained in the expressions DTT ''^l^ and D'^IHH ^""i^ ; the former being the habitable parts of the sea, viz, islands, and the latter standing for the remote coasts of the west, which became par- tially known to the Hebrews through the Phenician navigators, ^y^W^ they shall bring; literally, theg shall cause to return; and therefore is properly explained by Kimchi by theg shall repeat, i. e. they shall bring gifts at stated times ; the passage having reference probably to tributary kings, who were bound to renew their presents every year. See 2 Kings xvii. 3, where the same expression is used with respect to a tributary king. ii2V^ Sheba, a country in Arabia Felix, famous for producing abund- ance of perfumes, spices, gold, and precious stones. N2D Seba, according to Josephus, is probably Meroe, an island of the Nile ; and, according to Gesenius, a province of Ethiopia sur- rounded by arms of the Nile, Is, xhii, 3 ; xlv. 14. The noun ~^2ti^>< occurs in one other passage only, Ezek. xxvii. 15. That it means gift, is agreed on by nearly all interpreters ; a meaning wliich is certainly required by the parallelism of the members of the verse. The root is the Arab, iLj» gratias cgit, laudibus celebravit oh hrnrficia accepfa ; mercede nut prcenno donavit. PSALM LXXII. 139 Hence IStti^ seems to signify a gift, which is offered for the sake of testifying gratitude, and then any kind of gift. The bringing of gifts mentioned here cannot refer to the presents which the queen of Sheba and others brought to Solomon as tokens of friendship, as has been affirmed by some interpret- ers, for they were evidently offered as tokens of reverence and submission, which would be paid only by subjects to their king. 11. D''D'?P"'?3 All kings. There is a passage in the book Zohar on Gen. xxvii. 29, as follows : " And nations shall bow themselves to Thee, namely, at that time when the king Messiah shall come." 12. ^WD Crying, or when he crieth. Participle Peal of the verb )^W to cry out, to vociferate. Capellus, however, pro- poses to change the punctuation, and to read J^ltt^p, adapting it to the LXX. €K IvvadTov, "from the powerful." But '!iJ'W signifies somebody distinguished for being generous, liberal, noble-minded., &c., and never conveys the notion of oppressive, or tyrannical, as it must if the emendation of Capellus be adopted. Hence although parallelism is favourable to the pro- posed change, yet the sense of the passage does not require it ; indeed, it is opposed to it. The Vau prefixed to psi should be translated when. We have here the reason assigned for kings making submission to him. It was not because he conquered them by force of arms, but by the exercise of his compassion on the helpless, of his kindness to the distressed, that he won the hearts and affections of all people, and that they in return rendered to him a sense of their gratitude, and tendered their submission to his government. It is the opinion of De Wette that the external poUtical relations of king Solomon are here referred to ; and taking the future of the verb as expressing the language of prayer (may he deliver), he says that the passage contains a hope that Solomon would protect oppressed people. He further adds, that such pohtical relations existed between old states ; and that powerful nations were looked to as the protectors 140 PSALM LXXII. of oppressed people belonging to smaller communities, he shews from Isaiah xvi. 1 — 5. Admitting that this principle of foreign policy which De Wette here mentions, and which is commonly acted upon in these times, prevailed in the ages of the Jewish monarchy, still we think that De Wettc's view of this passage cannot be maintained, and believe that we can offer ample reasons by which we can prove that such view is quite in- correct. It is evident, in the first place, that individuals, and not nations, are spoken of in this verse. The term JVIIN^ is not applicable to a people, but simply to an individual, who is needy, unhappy, miserable (see verse 4) ; and this, indeed, is apparent from the following verse. Again, supposing the verse to refer to such political relations, still it is certain that the protection which Solomon could offer must have been confined to a few small, independent states bordering on the country of Palestine. But the assistance spoken of in this Psalm will admit of no such limitation ; it is evidently intended to be universal : the king's dominions are not to be bounded by Palestine and adjacent districts ; but that all countries, those which are near and those which are afar off, the richest and the poorest, the most civilized and the most barbarous, are one and all to tender their submission to the King, and one and all to enjoy the pri- vileo-es of his wise and merciful government. We need scarcely add, that we read of one Khig, and only one, to whom this uni- versal empire is assigned, and to whom, therefore, the passages we are here considering can only be referable. Sec Is. ix. C ; Zcch. ix. 10. 13. nitt^231 And soids. tt;Sp is here put for life, as ap- pears more clearly in the next verse : " Scrvare animas egcno- rum, est cohibere injustas malorum violentias, nc vim et mortem illis inserant." Vatiiblus. 14. "ryinn From oppression. Uoot is "^37^, which Fiirst in his Concordance supposes to mean prinuuily to hitc, the same PSALM LXXII. 141 as 1\W^, and then to cut, to oppress, like the Syr. ^oL- See Fiirst's Concordance, p. 1224. The Syr, translator has given to it the sense of oppression. The plu. D''3Dri is found in Prov. xxix, 16. 'iJI "1p)'T and their blood is ]:>recious in His eyes, i, e. He will esteem their hfe of great value, and He will allow no one to shed their blood with impunity. He will not suffer any one to be killed without cause. What comfort does this verse convey to the subjects of Christ's spiritual kingdom ! for it is of them of whom the sacred writer is speaking, 15, ^rfl, De Wette makes the king the subject of this verb, " The king lives happily and long," He observes, " The future apocopated stands here and in the following verses indicatively ; as ver, 8, I'^yi; see also Job xviii, 12; xx, 23; xxiv, 14," In this view he has followed De Dieu, who thus remarks on the whole passage : " Non puto designari honorem, quo populus regem, sed beneficia, quibus rex populum sit affec- turus, Sensus est, non frustra victurum istum regem, sed ut pauperes ditet optimo auro, proque iis perpetuo intercedat, ac jugiter benedicat," It would, however, be more simple, con- sidering the preceding verse, to take ]y^2ii the poor man, as the subject of TT'I, and then render it, "that he may live," We are not thus obliged to make ]T\\ impersonal, and the whole con- struction becomes more natural. The gold of Sheba, which is to be given to Him (ib) as an offering of honour, is scarcely ad- missible in its literal sense ; for we can hardly suppose that the poor man, although belonging to a rich country, would have any gold wherewith to present as a token of gratitude to his king ; and this fact furnishes us with another unanswerable argument, as to the inapplicability of the Psalm to Solomon, and of the necessity of applying it to the lung Messiah, With Him for King the verse is quite easy, and we can readily perceive that the giving of the gold of Sheba is nothing more than a repre- sentation of the giving of the heart and best affections of sinners, 142 PSALM LXXII. in token of gratitude to Him who has redeemed them from sin. The expression "ilj^l for 1dm, has been rendered by the LXX. by Trepi avrov ; by the Vulg. de ipso, concerning him. Both of these expressions are well explained by St Augustine, iiyi, " Aliqui interpretati sunt de ipso, aliqui pro ipso, vel pro eo. Quid est autem, de ipso, nisi forte quod oramus dicentes, ad- veniat regnum tuum ? Christi namque adventus praesentavit fidelibus regnum Dei. Pro eo vero quomodo intelligatur, an- gustum est, nisi quia cum oratur pro ecclesia, pro ipso oratur, quia corpus est ejus," The preposition T^3., when employed with the verb ?b^r\\, has the force oi for the sake of, i. e. for the advantage of the person indicated by the affix to which it is joined ; and this circumstance supports the exposition of Augus- tine ; for in praying thus, we pray for the members of Christ's mystical body the Church : we pray for their eternal welfare. as well as for the increase and spread of those doctrines and truths it is the office of the church to set forth. 16. riDS, constr. state of HDS. This word is not else- where found in the Old Testament, and its meaning is conse- quently somewhat uncertain. Rosenmiiller, De Wette, Ewald, Fiirst, and others, give to it the sense of abundance; thus making it identical with the noun jVDS diffusion, plenty. Its root they trace to the Arab. \j^ diffndit, or the Chald. KD2. The word in Hebrew, corresponding to these roots, is ritt^S , from which we might obtain the noun Htt'S, the same in sound as our word; and the change of W for D, we meet with in Ps. iv. 7, and other places. This mode of rendering can therefore be sufficiently defended, which indeed is fully done by Rosenmullcr; but others have, and I think with more reason, adopted just the contrary signification. Hcngstenberg translates it with "12 by minutum friimenti, a handful of corn. The masc. DS is found in Gen. xxxvii. 3, 23, where we have Joseph's DDD n^ilD, wliicli \\*i tiiid translated in the English version, coat J. 1^., -. ^. I- - ; at: - jTT - : -K • -:i- " nmm j\s* *2 4 : ns-ns n^LJ'n nh^y nh^m ^nws:)p , .. ; - I 4-- <. |-.- n-T : V ; a: I - -l-v PSALM LXXIII. 147 I sp^tt^ 8 : inS ni-o^yx: nny my); nSna ^^^f* 7 I <-T |T" *• : - : 'r t," •• Vj"-. TTV x^6 *;bi dSn isy n*^^ 1 pS 10 : pxin "nSnn Dlii^':'^ • I : ■•• : It- v; A" '^ "IT ,T •■ : |t: it /t • p'T*^^ 13 : ^V~W^ ^^V 'J2^] CD^j^^n n^x-n^n 12 Di*n-S3 w:i:) \nxi 14 > 'S3 |vpj!i rnixi ^^nS ^n^5T A~ T '^ TV j'":iT |T- I j)t» : I V- : vit a- t : • j- • nil n-in 12::] ni3Dx ^nnax-CDX 15 ' onpsS ^nn^ini : ^:i^y^ x*n hm dnt npS nnernxi 16 : ^mjn "ti^J!! |T •• : J vt't a '^J-T T : ■-\ • :|TT l JVT *n« 18 : Dnnnji : |t'=-;i- r • : j-: t: - t Iat^- j- t '-r-i . ; ,-T I \ :^- : -AT T - ;• • • |"It • t-r - - : i* •••; I" : V ; r T : r -r : • •• : >tt I -.-it t : y2ib n^)rh:i nr^b-^n )i:iii'' "rt^pni n3,T^3 27 : ^%h tI|v ,v X T-. • ^•- I Ijv : J •• • r |T ' : ^Dn^: nin^ ^Jn^s 1 'n^ nits ^9 d^hSn* nnnp . ^^xi 28 I iv -: : - T •• - : k2 148 PSALM LXXIII. PSALM LXXIII. THE Psalmist describes the process of a temptation to distrust God, which arose from contemplating the prosperity of the wicked. The rewarding of the righteous, and the punishing of the evil-doer, he had ever been led to regard as a fundamental principle of the Divine government, and this seemed to him in- consistent with what met his daily observation, as respects the various circumstances of mankind. Such experience must doubtless present a difficulty to those persons who endeavour to fathom, by the strength of their unassisted intellect, the mysterious ways of Provi- dence; and such, we learn, was the effect produced on the mind of the Psalmist. But he was led to the sanctuary, and there, through the aid of Divine grace, he was enabled to overcome the difficulty which he had failed to accomplish by the mere exercise of his natural powers. Then he saw that God's ways are not as our ways; then he understood the end of that prosperity which had excited envy in his mind ; and so the temptation, which was intended by Satan to shake his faith in God, became the means of esta- blishing it more firmly, as we learn from the concluding verses. 1. The particle "!yK is, by Kosenmiiller and Mcndlessohn. translated in the sense of yet, nevertheless, as if intended to express a connection with something before mentioned. Thus tlic Psalmist says in substance : " Although at times it ap- pears, from witnessing the many troubles of the innocent and the prosperity of the wicked, as if the Providence of Ood PSALM LXXIII. 149 had abandoned the world, yet the people of Israel, who have been made to know God, His ways and methods, feel certain that He is good, and that all His works are done in righteous- ness and judgment ; and thus this knowledge brings consolation at least to the pure of heart." Hence, Mendlessohn has trans- lated '^i^ by dennoch, yet, and Rosenmiiller by veruntamen. The more usual sense of '^^j viz. surely, indeed, is however preferable. The Psalmist commences by stating the general proposition, that God is good and merciful, and he then pro- ceeds to enumerate the difficulties which his own mind, as well as those of others, had experienced against the full and hearty reception of this great and important truth. His ob- ject, as appears from a perusal of the Psalm, is to estabhsh the proposition enunciated in this verse, by removing those ob- jections which the prosperity of the wicked, and the afflictions of the righteous, presented in the judgment of many against the attributes of the Divine nature, and the fundamental prin- ciples of the moral government of the world. 2. The Vau prefixed to ""ii^ has the force of hut, or rather the more pregnant sense of hut indeed. The Psalmist, after declaring that God is certainly good to the pure of heart, pro- ceeds to observe that, notwithstanding his behef in this truth, he was much perplexed on observing the wicked in circumstances of such great prosperity. JOyOS as a little, i. e. almost, equivalent to our English phrase within a little. '•^JDi slipped, the participle passive of T\^y, but the Kri is more suitable to the construction, viz. Vl03, and also corresponds with the verb in the next clause. ]''^*^ as if nothing. See Ps. xxxix. 6, and other places, where the word means nothing. Here, with the D of siraihtude, it de- notes almost nothing, and thus corresponds with D)^p3, which goes before. nSSti'. The Kri reading, in this instance, it will also be better to adopt. The verb is used with respect to the pouring forth of water ; and here it seems to denote slippery 150 PSALM LXXIII. ground, arising from the pouring of water upon it ; and so the footsteps were with difficulty made. 3. ""b When. The occasion of the dangerous thoughts spoken of above he now proceeds to state. D"''?'?in2l ivith the arrogant. This participle is thus used in Ps. v. 6 ; Ixxv. 5. n^'J'lK / was accustomed to see. "JDl l")ly^< DV^3 TPi^H DV^O. "The meaning of the future, as the meaning of "]D1 "1UVJ<-" Mendlessohn's Beor. See Ps. xhi. 5. 4. This verse presents some difficulties, which we shall notice in their order. First, we will remark on niiunn, which is found only here and in Is. Iviii. 6. All interpreters agree in giving to it the sense of bands, and consequently deriving it from i..) -a-^ valide constrinxit contorsitque. But this word hands, as a primary idea, will suggest many renderings of which nil^iin is capable; and so it may adapt itself to all the pas- sages where it is met with. The word hands, in the Hebrew Scriptm'cs, often signifies the j)angs of a woman in travail ; and so indeed □"''?in we find indifferently used for jyan[/s or hands ; and this, as Hammond observes, is "because the cliild-bed pangs are caused by the breaking of those ligatures which join the in- fant to fhe womb, which consisting of a texture of nerves and membranes, parts of a most accurate sense, cannot be severed, without causing intolerable pains. Similarly, a connection may be perceived between bands and any pains of the body, as they are caused by the straining of the fibres of wliich the sensitive parts are composed. The degree of pain is in proportion to this breach of union ; the torments of abortions, for instance, are greater than those of regular birth ; and those of an untimely violent death exceed the pains of a natural one, especially where the infirmities of age are the cause." Hence some suppose tliat long life is here spoken of as enjoyed by the wicked, so that even when they come to die, the pain of dejith is compara- tively little; so Kimchi says ^^\)^^ nni3D3 t/iey die with ease. PSALM LXXIIl. 151 But there is one short, complete reason why this cannot be the sense intended, and it is that in the 19th verse we read that long hfe and an easy death are the very opposite of what is their lot. Others, we observe, render the expression by, "There are no pains until their death." This sense is approved of by Aben Ezra, Rosenmiiller, and French and Skinner in their translation ; and this force of the b is, no doubt, precisely that which we have in Is. vii. 15, in "iDj^lb , " Until he know how to refuse the evil and choose the good." In this case, however, there ought to be "iob, as Ewald observes, after mi^lH. Be- sides, the whole clause, if thus taken, is deficient in that vigour of description which is characteristic of the other parts of the Psalm. In Mendlessohn's Beor another idea is given to the passage, as follows : " It is known that, in an old proverb, the days of the life of man are likened to spun threads; in which, if there be any small knots, they are liable to break in their use; and, accordingly, the Psalmist says here, that there are no bands in their days, i. e. they are not consumed in the mid- dle of their days. The meaning of Dnic'? is that of Dl**, with the plural in ) and D; for so he hath mentioned obiy mD^ and the Yod is destroyed in speaking." Agreeably to this, his translation is : " Kein Knotten hemmet ilirer Tage Lauf." No knot hinders the current of their days. There is, however, no instance of the ehsion of Yod in JTiD"*; and the rendering pro- posed does not accord so well with the next member, as another which has been suggested by Ewald, in his notes to this Psalm, p. 328. He has divided UH'iDb into two words DJl "idj; and quotes Job xxi. 23, where UP\ is employed to express the per- fection of the body. Here then it would be an adjective, used in conjunction with N^l; and so his translation is, "They have no pains; their body is well and fat." ub'^ii Nnil. In the noun th^ii, the D is, by some, taken as a radical, and then it means a palace. So Aben Ezra, who, understanding 2 prefixed to it, 152 PSALM LXXIII. translates it and the preceding verb by they, or every one of them is in health in his palace. Others consider the term as a pronominal affix, and take h^^ to signify strength, Ps. Ixxxviii, 5, But the true meaning is, doubtless, derived from the Arab. Jll a body; and hence the rendering, according to Ewald, of the whole verse, as mentioned above, is unquestionably the best. 5. ^yy^_ "^Oyi In the trouble of man. tt;i3K is derived from ttf^l< doluit, ceger fait ; and hence the trouble alluded to here is that which befalls any one in a state of sickness, whilst the next hemistich expresses a more general trouble, viz. all the calamities to which man, as mortal and belonging to the dust of the ground, is subjected, and which are all comprehended by St Paul, in 1 Cor. x. 13, in the words Treipaaiuo^ dvOpunrivo^, human temptation, every kind of human trial. 0. Pride encompasseth them. IDnp^y from py^ a gold chain, or necklace; and hence the verb signifies to encompass, as a chain encompasseth the neck. Pride is made to the wicked a chain for adorning their necks ; as we see those who are ac- customed to carry themselves proudly usually strut about with their necks extended. ibS DDH n''*k:'"5TLDir violence covereth T T T • ' T-:- them as a garment. Aben Ezra considers t^^'W to be " a general noun denoting ornamental clothing, with which women attire themselves." By the Targumist Jonathan it is translated ^?'?^'?3 a crown, shewing that ho understood it to mean a head-dress. The force of the figure is, that the wicked not merely do vio- lence, but even deck and beautify themselves with it, l»y which their strength and [)0wer arc apparent. 7. 'iJT ^*}i^ Tlieir eyes go forth from flit. Having spoken by figure of their violence and oppression, ho now goes on to mention thoir appearance as being exceedingly fat, thereby de- noting tlio repose and tran(|uiHity which it was thoir lot t<» enjoy. We have here a dual noun, with a veib in the sing, number. As PSALM LXXIII. 153 to the gender of ]''j; , as Avell as of T and V"ilt , we find it to be common. In Mendlessohn's Beor, the following canon is laid down respecting such constructions : "It is an established rule that when the verb goes before the noun, it will not observe either gender or number; as, mS'' W^m^ ^<:iD3 sbl; U^i^DlD Wmii NTl. The LXX., Syr., and Vulg. have translated as if they read ]"))} for py." The rendering of the next member is, thei/ have passed beyond the imaginations of their heart, i. e. the good things of this world they possess to such an extent, as even to surpass their own extravagant expectations. 8. Jip^D"" is by some persons derived from ppD to dissolve, to melt; and hence they apply it to dissolving or oppressing the poor. Thus the LXX. for ^pD"; root p^D, Lev, xxvi. 39, read KUTacpOapriaovTai. The word is not elsewhere met with, and its root is therefore uncertain ; still there is great probability that it is p12D, partaking of the Chald. and Syr. signification, viz. to mock, or deride. So in Luke xvi. 14, we have > n^^'^n in this sense; and so the verb is used in Chald.: see Ps. i. 1; cxix. 51. This meaning agrees very well with the rest of the verse; for it goes on to state that they speak evilly, or insolently, of oppression ; they speak /row on high. Diiaip, i. e. haughtily; as the Chald, has understood it. \\TM^ D'll the height of their heart. They speak malevolently of those who suffer from their oppression. 9. '^y\ ^Dtti They have placed, &c. The Psalmist goes on to describe their insolent, grandiloquent mode of speech. To give the greatest possible emphasis to the expression, the prefix 1 to U^p^ is by many translated in the sense of against; as in Gen. xvi. 12 ; Prov. xxiii. 23 ; Ps. xvii. 7. Thus then the reading will be : They have placed their mouth against heaven ; meaning that they have uttered blasphemies against God and angels. So also the Midrash TehiUim. where are cited Pharaoh and Nebuchadnezzar as instances of such conduct. This notion 154 PSALM LXXIII. is agreeable with what follows ; for in the next hemistich it is stated, that they act insolently to all mankind ; the expression employed denoting that they take unlimited hcense in the use of their tongue. The sense of the whole verse therefore is, that they spare no one in their maledictions, neither in heaven nor in earth — neither God nor men. 10. ubtl iSV y^W'' ]:h Therefore His people ivill return hither. Whatever the pronominal affix to Uyj^ may refer to, whether to rr')iT» or any one of the uyW'^ , it seems pretty clear that the Psalmist is speaking of the consequence which the sight of the prosperity of the wicked produced on those who had hitherto abstained from such a course of hving and conduct, viz. an inclination to engage in the practices of those whom they had heretofore regarded with abhorrence for their Ucentiousness. Such a consequence actually follows from contemplating the cir- cumstances detailed in the preceding verses. The multitude are bent upon seeking this world's fortune, and readily imitate the example, whatever it may be, of those who have been successful in obtaining it. The people, in their daily observation, perceive that the wicked have no j^^iins ; that tlieir body is fat, &c. ; and therefore they turn to these wicked men. As to y'W\ the Kri reading is 1W^. In the former case, the verb will be Hiph.; and the affix to Dy will refer to some one, or any one of these wicked men, who, by the influence of his own prosperity, will cause the people to return hither. In the latter case, the affix must refer to n"irP, and will be His people, they who live in the fear of God, will be tempted to return to that sinful life from which, by Divine grace, they were brought. vho '^Jy\ " And waters of a full cup, or tvell, or rirer." The ellipsis is supplied by one of these words, according to the turn which dift'ercnt interpreters are disposed to give to the meaning of the ]ia.ssugc. The expression may be employtid in a sense cither of good fortune or of calamity ; some considering fchat PSALM LXXIIL 155 it denotes figuratively the abundance of secular goods with which the followers of wicked men are endowed. See Ezek. xxxiv. 18, Others, making reference to Ps. Ixxv. 9 ; Ixxx. 6, expound it concerning the full cup of sorrow and anxiety which God causes the pious to drink. Either sense is admissible, only the former requires the prefix Vau to '•D to be translated and; whilst the latter will read better if Vau be taken adversatively, viz. but. Su) ^^a\ The greater part of interpreters render these words, shall be found in them, as if the root of the verb were NliD, the i^ being; elided. So we have Tl^iD in Numb. xi. 11, and O • T T similarly we have l'?D for ^vhl^ in Ezek. xxviii. The LXX. and Vulg. refer the verb to ^J:iD. Schultens, however, supposes the root to be \^t2 to suck out, and so did the translators of our version, who have to wring out. Either root affords a sense suitable to both the renderings of the verse as given above. 11. The wicked described in the foregoing verses here deny that God takes any thought about the affairs of men : see Ps. xi. 4, where they utter the same sentiment. And thus they are not only lulled into a state of fancied security themselves, but arc successful in enticing others into a belief of the truth of such a view, when they behold the great measure of happiness enjoyed by those who Hve in disregard of the Divine law, which confirms, they say, the correctness of the doctrine they profess. 12. 'i:i1 n^ii Jl^n Belwld these, &c. The Psalmist having stated in detail the happy condition of the wicked, as is pre- sented in numerous instances to every observer of mankind, resumes what he had commenced in the 2nd verse, viz. to de- scribe the effect which the contemplation of their lot produced on his own mind, more especially when he contrasted it with the misfortunes and sufferings which are commonly the lot of good and holy men. " Behold," says the Psalmist, addressing himself in this verse, " these men are wicked, notwithstanding 156 PSALM LXXIII. that they prosper continually ;" and hence arises the disinclina- tion to allow of any Divine government in the world. With respect to dSiv ''iStti, the expression is frequently translated, the prosperous of the world. But D^ij^ signifies continuance, eternity, as n^i^, and not ivorld, except in Chald. and the Talmud. Hence the meaning of the phrase is, that they are continually prosperous. That the second of two nouns in con- struction performs the office of an adjective to the former, is a well-known Hebraism, and the word D^iy is thus used in the T 24th Psalm, where we have dSiV ^nri2. The next words h'^n ^liliyn they increase in ivealth, state another source of hap- piness they enjoy, viz. that of acquiring riches. 13. The word \:r\ should be repeated in the second hemi- stich : Surely I have abstained from the sins of these people to no purpose, saith the Psalmist. It is a vain thing that I cleansed my heart when it transgressed, for in so doing I have had no prosperity ; yea, though I washed my hands in innocency, it was to no purpose, for I am suffering continually from the oppression of these powerful men. 14. The Psalmist speaks of himself as having been smitten with various calamities both in body and mind. DHplb '•rinDin my reproof, or chastening in the morning. The plural DHpl with the prefix V is to be taken distributively, as Job vii. 18 ; Ps. ci. 8 ; Is. xxxii. 2. The sense, therefore, is, that every day with the return of the light there comes on me a fresh visitation of Providence, by which I am chastened. " Every day, from morning to morning, I experience a renewal of afflictions." Yarchi. 15. ''^1'^D^*"D^^ If I should say, i.e. to myself; if I should think. The verb "yDH is thus used in Ps. xiv. 1 ; xxxix. 2, - T msDl^ / will narrate, I will declare, as tliosc did who are mentioned in the 10th verse as having joined the wicked, and as saying in the 11th verse, Hoiv doth God know .^ As to i03. PSALM LXXIII. 157 some translate it simply in the sense of so ; the LXX, have ouTws, and our own version has thus. It is not usual, however, for this particle of similitude to stand by itself, without being followed by a word by which the comparison becomes complete. Hence it has been proposed to consider ID as the poetical affix, which we frequently find in the place of DH, and consequently 1DD to stand for DHD, the same as Id'? for urh. Til r\}y\ "^rnyi Tf^33. Behold, against the generation of Tliy sons I have transgressed, i.e. against Thy family, against Thy pious worship- pers. The word "IH frequently signifies a class of men, as Prov. XXX. 11, 12, 13, 14; and so here the generation of God's children are those who hve in his service, believe in his provi- dence, &c. We must understand the particle 2 before this noun. To transgress (''T^IJ^), therefore, against this people is to misrepresent the principles they maintain, to deny their importance and even their truth. 16. The Psalmist here expresses himself in substance as follows : "It was my intention to investigate, if possible, the cause of the prosperity of the wicked, to search out an answer to the question, Why do such men prosper ? But I soon found that I had eno-aged in a most diflicult work, and that it was not possible for me to accomplish it by my own unassisted power of intellect." N*\-T ; the Kri is \XT\. The former refers to T\yn_y which is fem., and the latter to the thing which was sought to be known. The meaning is the same whichever reading be adopted. 17. 'iJI i^ili<"Ty Until I came to the sanctuaiy of God. I came to the sanctuary, and there I sought by earnest suppli- cation to know that to Avhich I was unable to attain by my own reason ; and so, indeed, God heard ray prayer, and by grace I was led to understand the latter end of these people; to perceive that there is no real satisfaction to be derived from their pur- suits, that the latter end of their pleasure is misery, that although 158 PSALM LXXIII. possessing a cheerful and happy exterior, they liave within dis- tracted feeUngs, and remorse of conscience ; and finally, that their present Ufe terminates in eternal death. 18. ri"ip':'ni "^^? Surely in slippery places. Those high places which they have occupied are nothing more than preci- pices whence they are cast down, and brought to certain destruc- tion. The noun mj^^ltt^D is derived from nt^ti^ to lay waste. T T Others refer it to the root i^W'^ to deceive. Hence, they say that those places are denoted which deceive the traveller, such as precipitous places, or secret caverns. But from the LXX. it appears that in their time the MSS. read mVivii^D, or rather they considered the 2nd letter to be W instead of ti^, and there- fore made the root to be iW'l to lift up ; from which the mean- ing of precipices may be extracted ; and so the sense is the same whichever reading be taken. 19. The first hemistich speaks of the suddenness and com- pleteness of the destruction which should befall the wicked. How shall they be T\t2i^h for desolation ! i. c. they shall be as desolation itself; the most emphatic way in which it is possible to express their destruction. In the second hemistich JTin^l signifies sudden ruin. See Gesenius's Lex. and Roscnmiillcr's Schoha on this passage. The latter critic has translated nin^2 ]D by ex improviso, and adds the following remark : " Nomen nn^l non tantum terrorem denotat, unde et h. 1. vulgo proi tei'- T T - O J roribus transferunt, vcrum etiam casum improvisum, malum imprudcnter de repentc opprimens, collato Arabico. iL stidtus, socors nuilt et incur i onus fuit." 20. VpHD ubn^ As a dream after that one has awaked. D prefixed to ypn is taken as privative by Yarchi, and there- fore the expression is a dream ivithout awaking, i. c. eternal sleep. Rut it is better to translate it by the preposition after. See Gen. ii. 2 ; Hosea vi. 2 ; 1 Chron. viii. 8. Hence the Psalmist is continuing to speak of the sudden termination of tlie PSALM LXXIII. 159 prosperity of the wicked, and compares sucli suddenness to a dream, which the dreamer forgets after that he has awaked. In this way it will be better to consider these words as belonging rather to the preceding verse, since they follow naturally the verbs JiDfl ^2D. The remainder of the verse contains an address T to God, in the 2nd person. "V^^. When Thou hast caused them to awake, i. e. as a dream vanishes on awaking, so on their awaking Thou shalt mock or make to vanish their imaginary prosperity ; or, to take HTIJ^ more Hterally, Thou wilt despise. There is a fulness of meaning in this passage, for it states that on the wicked awaking, their prosperity will then be discovered to be fanciful, and not real. This is implied in the term DdS^; and this imaginary greatness the Lord will treat contemptuously ; for although they may have made men to tremble whilst living, yet after their death, in consequence of their oppression and vices, they shall be spoken of only with shame and contempt. 21, 22. ""a. This particle seems to be one of time in this place, and to have the sense of when, i. e. when my heart be- came angry, or excited, on account of my meditating on what appeared as unjust, and I was pricked in my reins on beholding such a dispensation of the good things of this world, then indeed I was brutish ; I was, in respect to such a subject, as a brute beast, which has no knowledge of anything. The prefix 2 is understood to ^fivbs, and 1 of ''3>^1 has the meaning of then. See Noldius on this particle. 23. The Psalmist, in this and the remaining verses, speaks of God's good and ever-watchful providence over him ; and that when his heart failed in confidence by indulging such thoughts and feeUngs as have been expressed above, even then God was the strength of his heart, and was his protector. ]\Iurmuring and rebellious thoughts arose, still God was with the Psalmist to strengthen him in his faith, and to keep him in the right way when his feet had well nigh slipped. 160 PSALM LXXIV. 24. ""^npn 1113 l^^< Aftei-wards Thou wilt take me to glory. The glory after death, as it is understood in Mendles- sohn's Beor, where the verse is paraphrased as follows : " Thou wilt lead me by Thy counsel in this world to establish my ways; and after my death Thou wilt take me to inherit the glory which is the lot of the righteous in the world to come ; as it is said of Enoch, God took him." 25. ^!2Vl -^^ ceque ac te. Geier and Rosenmiiller. " Und nebst dir." Ewald. See Eccles. ii. 16. 27. ^Vni Thy distant ones, i. e. those who are at a dis- tance from Thee by wicked works, they shall perish ; and every one who goes a whoring after strange gods (n^il) Thou cuttest off from Thee. 28. '^}^ ""^J^l But as for me, &c. Being near to God is good for me ; and therefore have I placed, 0 Lord God, my trust in Thee, and I desire that Thou wilt not keep far tVom me, but be near with Thy Holy Spirit, nilp is put in oppo- sition to '^''pT}'\ in the preceding verse. 0'. nx^S nn;_T n^rhn ngS t|DxS h'^t!2i i rh^l nip n^p • -^m^. nb; 2 - "^p^P'^ \^^^ "^-^ I V : V J -: IT vi - J V T A- J. .. . ' - T'V I JT I VT 'a • I J- - : "AT T J-' • T -:v I ■, .' , : • I •. T T Ia tI: ■ -TV J : • ' • • PSALM LXXIV. 161 ■■^: I T I : It -at jt • T • ;v J : it I|v : Ij- : ■ 1:lr^K-^•.•;. Iatt : • a" T T ; - •<. jt - "l^ - wiin np\H SnJi pyx: nj^pn nn^^ 15 : c:'*^S dj^S T : - ,T - -ATT Ij-T: - t':)-tv jt - i- • : '-: T • -: IT- t:at <(: I- v al: ||t •• ,-n- I V T I •],- I VAT J T T ; - -v JT - V |TT < T '^ii-Dy^ nin^ 1 tiin nnx mri:}! is : nmr nnx T T '^-: AT : I J"" •• V T ; |T : - : iT - Tt^? H-'^ "l!?-^^ ^^?- ^-^k ]^^'^^ iJ? • 1P^ ''?^rl I ...-.• •• - -:|- ; : |T |- A-:- y- ^ -|vt j- : ■ < : - : ' : ■•• : >• t at : • Ij- j t - it t j ; -^ij» "Tin^^n nil -rinn niin D^riSx n;b!ip 22 : "^if^^ il : |T :••• t : ]/,-.■ • jt • • v:v jt | ||v ; Y^j^ \)m "71^.1^ '^^R n^e^n-Sx 23 ; d^*''^"'^|i ^'?i r T ,:• *■ PSALM LXXIV. IT is usual to consider this Psalm as composed about the time either of the destruction of the first ternple and the Babylonian captivity, or of that of Antiochus Vol. II. "^ L t 162 PSALM LXXIV. Epi|)haiics, when the temple and city of Jerusalem were burnt. See 1 Maccabees i. 31, and iv. 38. The objection to the former application of the Psalm is stated in the note to the 9th verse : as to the latter, those who main- tain it suppose Asaph to have lived at the period of Antiochus Epiphancs; a supposition altogether at vari- ance with the fact, that the Old Testament canon had then been closed for ages. A much better clue to the object of the Psalm, than either of those above-men- tioned, we shall find in the destruction of the temple by Titu§_3^[£spasian, and the subsequent condition of the Jews. Verses 1, 3, 10, 19 and 20, regarded as a prediction, may be much more accurately applied to these events than to those of any anterior period of Jewish history. The deep piety and heartfelt suppli- cation exhibited in the Psalm are those of a person in great affliction ; and the poem may be used with much advantage by any Christian individual at a time of his church's humiliation. 1. After nn^T, the noun ^3J<2i should be supplied from the second hcnustieb, and the interrogative na'? should be un- derstood before ]W);\ The 2 of jN^il has tlie force of^af/ainst. The people of Israel are termed ^yn^HQ jN^i the sheep of tfn/ pasture, in other places. See Ps. Ixxix. 13 ; xcv. 7 ; c. 3 ; Jer. xxiii. 1. 2. n^3p T/ioii haM purcJiased, viz. the people of Israel, by bringing them miraculously from Egypt, by feeding them in the desert, by giving them certain laws, by bringing them into the promised land, and by separating them from all other nations under heaven. ^r\bn3 'C^'ltp the rod of thine inlieritmice. ^2W I PSALM LXXIV. 163 signifies simply a rod, or stick, and then a sceptre, which indeed resembles ]^'1W in sound ; and the expression here denotes the Israelitish people to be God's subjects, over whom it is His especial right to govern. The pron. ni here used relatively in the third clause, is to be understood before n^3p and Tv>i^^. ' T -'t T : - T 3. ^["'Oya ^^"'T} Lift up tlnj feet. What these words mean, may be best learned from Gen. xxix. 1, where it is said of Jacob, yhy^ J^b**! " and he lifted up his feet, and went into the east country." The verb is translated in the Syriac by i* D^"^^^ lift up thy footsteps, i. e. come. But the next words are not by all persons translated according to the same sense ; for fllJ^tC^D^ is derived by some from one root, and by others, from another. The LXX. for instance, have eirl rd? V7r€pr](pav'ia^ avTwu, upon their pride, or elation, supposing the root to be i^WI to lift up. The Vulg., following the LXX., has in superbiam eorum, i. e. against the pride of those by whom Jerusalem was destroyed. " Bring down their pride," saith the Psalmist; but how did he desire them to be humbled? lie wished this object to be accomplished by bringing them to i acknowledge the God of Israel ; and more especially as He had j then been recently manifested to the world in the person of Christ Jesus. See Augustine on this passage. It seems, how- ever, more agreeable to the general tenour of the verse, and particularly with the latter hemistich, to make Hi^W devastavit the root, and therefore TO3 niNti^p to be perpetual desola- tions ; those desolations which have been caused by the enemy (^ of the sanctuary and the city, the desecration of holy places and j l2 164 PSALM LXXIV. holy things : Come and see, saith the Psahnist in his prayer, all which hath been done. The word rni3, here as in the first verse, may denote, l)y way of emphasis, ffr^a^Jmgthjof time ; shewing thereby that so awful was the visitation, which the Psalmist is prophetically describing, as to make it seem that God had cast off His people for ever, that the desolations of the city and temple were to be perpetual. Now knowing, as we do, the history of the Jews for the last eighteen hundred years, and the hard fate of their country, we must admit the propriety of the usage of the term TO3 in this place. 4. Tfn^/ID Thy places of^yuhiic ivorsMp. The places set apart for the worship of God were called in the Greek 'Ewayw- yoi, of which there were many in different parts of the country of Judea, at the time of our Lord. These the invaders entered and desecrated, by introducing into them the rites of their own rehgion, and consequently abohshing those belonging to that of the one God Jehovah, n^H signifies a sign, and from thence an ensiyn in war, the setting up of which in any place taken by arms is a sign of victory. In this way, rili^ has two meanings in this verse. In Mendlcssohn's Beor, the noun in the first instance is supposed to mean such a sign as diviners give : " The enemies set up the signs of their divinations for true signs, when they ask of the priests of their idols, whether they shall conquer or not, and so they prevail." That the signs were religious ones, seem most probable, from the place where they were set up, as well as from a comparison with the 9th verse. So we find that circumcision is called a siyn, and so the sabbath is a sign between God and the Israehtish people; Ex. xxxi. 13, 17. 5. yiV It is known, i. e. the profanation of the sanctuary as described in the following verse. It is a matter (tf notoriety that they break down the carved work thereof, &c. N^lp3 os one causing to come on high, i. e. making to jisoend. miSTlp ojees, instruments of hewing or cutting dttwn. ]y "^202. In -a PSALM LXXIV. 165 thicket of wood. So the LXX, ei; opvuw ^uXwf. The next verse begins with nnV"! ^^^^ now, and thus. The point in the comparison is as follows : The enemy treats the sanctuary in a most irreverent manner, by destroying it, and its holy imple- ments and utensils, with as httle concern and ceremony as a woodman evinces when he sets to work with his axe to fell timber, and clear away the wood of a thicket. The particle rh'JDb, which with the verb denotes lifting the axe on high, has thus the force of valde, vehementer, i. e. heavy blows by the instru- ment are made on the timber. See 2 Chron. i. 1 ; xvi. 12 ; XX. 19. 6. rrri^ns its carved work'. Sculptured stones and wood adorned with various figures. For so this word DTI^i^S is used of the sculpture of a stone in Zech. iii. 9 ; of the ring in Exod. xxvili. 11, oG ; and of pictures on walls in 1 Kings vi. 18, where we read, " that the fcedar of the house was carved with knops and open flowers." The foem. affix H, Kimchi refers to words understood, viz. JT'in r\'DK7D the work of the house. Many examples of this construction may be seen in Glassius''s Philologica Sacra, p. 158. b^t^^l with an axe, or chisel. The term is not elsewhere met with in the Bible. The root is bw^ ~ T to totter, and thence to fell. We conclude, therefore, that the term denotes an instrument used for causing wood to fall ; and although it is usually translated an axe, yet it is more probable that it was something resembling the modern chisel ; first, be- cause it Avas employed not to fell trees, but to destroy the carved work of the sanctuary ; and secondly, being in the sing, numb., and being followed by riis'?""^ hammers, it seems as if the two instruments were not worked separately and independently, but that the former was put in action by means of the latter, other- wise it would certainly be more natural to use the plural of both [ nouns. The Ethiop. supports the principle of this criticism in 166 PSALM LXXIV. translating the word by <^((.^(f\ a wedge. The Syr. W ■'^^ according to the Lex. of Bar Bahul, as quoted by Bernstein, signifies to cut ; but whatever sense may be attached to the root, it is certain that it will as well suit the chisel as the axe. n"i2T3 mallets, or Jiammers. This word is also an aira^ Xeyofxevov. Rabbi Nathan, in his Concordance, says it is an instrument with which stones are broken. The etymology of the term is unknown. We have the Chald. word i^sblp a club, or cudgel. It is not unhkely that the Eng. word club may have come originally from this noun. See Fiirst's Concordance on the word ; where he states the Tsere under D to be Aramaic, and put for Cliirik, the same as DDp for DD^; and the form to be the same as that of jD"*"^ . 7. irPttI They send. We are informed by Joscphus that the temple, contrary to the orders of Titus Vespasian, was burnt ; a common soldier, in the fulness of his zeal, disregarded the commands of his general, and set fire to the sacred edifice. ^bbn V"?.^'^ They profaned to the ground, " h. e. ad extremum vel infimum usque profanationis gradum quomodo opposita phrasis est, in ccelum usque elevarc," &c. Geier. 8. Uy^y Many of the ancient interpreters supposed this word to be the noun )"'3 a son, with the pronominal affix of the 3rd person plu. Thus the Chald. has l"in32 their children. The LXX. have >/ avyyeveia avrwv, their kindred; and they arc followed by the Vulg., Arab., and Ethiop. The objection to this rendering is, that D3'*3 is not followed by something they said. It is therefore much more probable that the Syriac has hit on the right meaning in translating it by ^] ^qJ let n^ destroy them. The word is fut. Kal, 1st person plu., from ny* oppressit, ajflixit; and thus it is taken by most modern critics. b^ n^iD'^S. There are persons who, desirous of making the destruction of the first temple to be that which is spoken of especially in this Tsalm, consider this expression to denote only PSALM LXXIV. ' 167 this one house ; for it is generally supposed that up to this time synagogues had not been introduced. Thus Mendlessohn expounds the passage : " The enemies say in their heart, that by destroying this house we shall destroy all the synaffogues of God together {ITV '?^* '•IVO ^'^) 5 fo'' ^ truth, by burning this, they did burn all the synagogues of God which were in the land of Israel ; and they imagined this in their heart, and that nation was distinfruished from the rest of the nations that build houses of assembly for their gods in every city and district ; for they have only one sanctuary in all the country, and this is that which they have burned." There can be no doubt that D''"IV1D denotes the synagogues existing in the country at the time of the llomish invasion, which in all probabihty shared the fate of the great temple, and of their other buildings and insti- tutions. 0. ^Tmpk Gur signs, i. e, our ceremonies, religious rites, such as sacrifice, circumcision, &c. Or, what is more probable, the signs are those of the Messiah's advent, wliich were con- temptuously neglected by the Jews. See Geier on this word. Such is also the opinion of some celebrated Rabbles. TiyT^ K''23 There is not any more a j^rophet. The Psalmist transports himself to the time of the fulfilment of his prediction, and says, there is now no person to tell the pecuhar people of God (for such they undoubtedly were under the dispensation of the Old Testament) when their captivity will cease, and when through Divine grace they may be restored to the fold of the true ) Shepherd of Israel. That the Psalm cannot refer to the Baby- lonian captivity is evident from this passage, because the Jews at that period had .Jeremiah, one of their great prophets, who actually predicted Avhen they should return to liberty. See Jer. XXV. 11. The explanation of De Wette, that the know- ledge of Jeremiah as a prophet in his life-time was not uni- versal, and so that he was unknown to the writer of this verse, is altogether unworthy of an expounder of the Holy Scriptures. 168 PSALM LXXIV. 10. The I'salmist enquires of God, in the language of prayer, how long His people should continue in alienation from Him ; for so long, says He, " will the enemy blaspheme Thy name." 12. :[T 2^WF\ nnb Why drawest Thou back Thij hand, viz. to Thy bosom ? Understand Tfp^^-b^< . The expression in full occurs in Ex. iv. 7, and it denotes a state of quiet, and an intention not to attack the enemy. The next word ^3''D'* is used for the sake of cmphiisis, the preceding interrogative and verb belonging also to it : instances of ^^D^ in connection with T, are found in Ps. xiii. 8, 7 ; Ixxxix. 14 ; cxxxix. 10. The verb at the end of the verse contains an invitation to God to consume His enemies by drawing away His hand from His bosom, i. e. by adopting active measures ; and so it is paraphrased by the Chaldee. 13. mils Thou hast broken, or hast divided, viz. the |Red Sea, into two parts, as we read in Ex. xiv. 16. D^i^3n ^i:'N1 ; ..... ^ The heads of the dragons. They are the Egyptians, who were drowned in the sea in their pursuit after the Israehtos. So in Ezek. xxix. 3, Pharaoh is called D"! "It^N TSi^n. 14. " Thou hast broken jD'^'lS •'tt^^*'^ the heads of the tt: • •• T "^ Leviathan^ From the plu. of tt^N") being used, it is evident that here many Leviathans are intended ; unless indeed we suppose the Leviathan was a beast with many heads ; but as the former supposition is much more likely to be the correct one, we understand by this figure Pharaoh and his princes, or the leaders of his army, to be signified, and thus it is paraphraised in the Chaldee. U'^)h Uyh b^XO ^l^T\J^ Thou hast given him to be meat for the people of the desert. By Rosenmiillor it is supposed that tlie words U'^)ib D); denote the wild bejists and bu'ds which frequent the sea-shore, and feed on the dead bodies wliich arc cast there by the sea. In Is. xiii. 21, and Jcr. 1. 31*, the woid D^^ii is employed to exprcsi- the wild betistb of the PSALM LXXIV. 169 desert; and as for U^l a people, we find in Prov. xxx. 25, 26, the ants and conies are so styled ; agreeably to which inter- pretation, we have God, in the prophet Is. Ivi. 9, expressing the defeat and slaughter of an army by making a feast, and inviting to it a great number of guests, viz. beasts of the field and birds of prey. It is, however, much more likely that the words are intended to express the barbarians on the coast of the Red Sea, where Pharaoh and his host were drowned. These men subsisted on fish, and therefore as the Egyptians are here called poetically by the names of Leviathan and dragons, the figure, according to this interpretation, is duly sustained. 15. ]''J;d P\]!pjl Thou hast cleaved the fountain, i. e. the rock from which issued forth water, and so it became a fountain, jfl*'}^ ri"i"lll3 strong river^s. The Chald. calls these rivers Arnpn, Jabbok and Jordan ; but there is no mention in the Bible of the two former rivers having been dried up, unless Numb. xxi. 14, contains some allusion to it with respect to Arnon. Of the drying up of Jordan, see Josh. iii. 16. jri^h? says Mendlessohn, " in the Arab, denotes something that abideth continually by its strength, and therefore it is an epithet of mighty rivers going on perpetually in their course, and are not dried up in a time of drought." The Psalmist here, and in the preceding verse, as well as in the two following, is describing the great things which God in past times had done for His people Israel ; and then calls on the enemy to contemplate these facts, and to cease oppressing those whose ancestors have been the objects of such Divine regard. 19. r\''T}b \T}Prbik " Give not to the beast of;' viz. the field mtfiTf, or the earth, which words are respectively sup- pUed by Aben Ezra, and the Chald. Ivimchi says the term ri'^n signifies comjregation ; (see Ps. Ixviii. 31 ;) and then he supplies the elUpsis cither by the word C^'l'IJ^ , or D'^'Ia ; but considering the figure employed, it is certainly more consistent 170 PSALM LXXIV. with such figure to translate riTT^ according to the first method. We may suppose JVp to be put for the abs. form rT^n, of Avhicli we have met with several instances, and then we shall not want to fill up any ellipsis. TJIW tt^Sp The life of thj turtle-dove. The pious and faithful worshippers of God are compared here to a turtle-dove, which is put forward as an emblem of inno- cence, amiableness, and fidelity. The ancient interpreters seem to have lost siirht of the turtle-dove altogether in their trans- lations. Thus the LXX. have e^ufioXoyovjuevrjv aoi, confessing to Thee; as if they read the word with 1 instead of "). So also the Syr. and Vulg. Jerome has animam eruditam in lege tiia, as if the reading were ^niin . The Targum of Jonathan alone has rendered it as T[n,n. 20. ri"*")!? ^r^"? Look at the covenant, viz. that which was made with the patriarchs, Abraham. Isaac, and Jacob; and so the Chald. has added, |nni>i':5 N^mtJ^ u'hich Thou hast cut ' T T T -; - T : - : • ti'ith out^ fathers. \nii "'S^^np Bark places of the earth, i. e. those places which are not blessed with the light of true religion. All heathen nations therefore are meant, those in which the Jews have been captive, and all from which at different periods they have suff'ered oppression. These are denominated habitations of cruelty, because the Jews have experienced the yoke of their tyrannical government. To be emancipated from the bondage of such hard masters, the Psalmist supplicates God to remember His covenant with their fathers, by whicli it was hoped that tliey might again appear to the world as the people of His peculiar choice and affections. 21. " Let not the oppressed rrfitrn {'2^^) ashamed," i. e. let him not return from the throne of i//")-s of if. may denote /Ac /((*/// /trr.sons of the earth. Agreeably to this we have PSALM LXXV. 173 Maimonides, in his chapter on Idolatry, in the npinn T, § 5, saying, " That the world went on in idolatry, until the pillar of the world (D^iy buj mDV) was born, and he was Abraham our father." But such explanation of this verse is fanciful ; it is more probahle that God is saying, " Although the earth be in a dissolving condition, because of the waters on which it is founded, yet I make it firm as a building supported by strong pillars." God is reminding His people of an evidence of His Almighty power as a comfort to those who trust to His assist- ance. 5. D'^^'i'inb To the foolish, i. e. to those who foolishly boast that they can accomplish so much by their own strength. yyp ''\'D'^'^Prhii. lift not up the horn. See the note to the last verse. 6. Dilfi';' Against heaven. The term is equivalent to U)D^r\ i;?;, or D^7■'?^? IJ:. See Ps. xcii. Before the verb !ni"TJyi either the particle b^ must be repeated from the be- ginning of the verse, so the LXX. have m>7 XaXelre, or the rel. pron. -\Wi!( must be understood, which the Chald. has expressed. pjiy "l^}^^2 with a hard neck, i. e. arrogantly. See Job xv. 26 ; Is. iii. 16. 7. The proper rendering of this verse depends upon the last two words, or rather as to whether D**"))! is the infin. Hiph. from nT\, or whether it possesses the usual meaning of moun- tains, and so IIID in regimen with it. The ancient versions have all adopted the latter construction ; thus the LXX. have o'uT€ diro eprifxwv opecov ', Vulg. neque a desertis montibus ; and so the Chald. and Syr, In this way the sentence is elliptical, for it does not tell what comes not from the East, Sic, and there is nothing in what precedes or follows wliich can give a clue to the words necessary to be supplied ; and hence it is more generally preferred to take Dnn as the infin. Hiph. of 0)1 to exalt; but that it is employed here as a noun, as if it 174 PSALxM LXXV. were HDI exaltation. In this case it is necessary to read T T " 12"|!2p for "11130, i.e. instead of the Patach under 2, as we have in the present text, which shews tlio noun to be in regimen, we should have Kamctz. In most editions and ]MSS. of the present day the Patach is found, but not in all ; for De Rossi cites many MSS. in which the Kametz exists; and it would seem from his paraphrase that the Chald. interpreter had this latter reading, viz. ^}''~l^kD IJTiN ^?D"i~l1 the south, the place of the mountains. Kimchi also met with such MSS., as appears from his commentary on the verse, as follows : " D^n, the meaning is exaltation ; it shall not come to man, either from the east, or from the west, or from the south : he may be enticed here and there, but exaltation shall not come to him except through the power of God, may He be blessed!" We therefore conclude, that Dnn in the sense of noi is the rendering which .should be adopted. In Midrash, Rabbi Aba says : '• every Dnnn which is in Scripture has the meaning of monntains, except this, where it has the sense of HDin." Ewald has trans- lated it as if it were DHnil ID. 8. The particle ""S is to be rendered hut. In tlio last verse we were told whence promotion did not come, here, whence it does. The word JDSii^ here denotes something more than a judge among us ; for it implies not only one who administers justice, but one who also bestows honours and rewards. Such were the judges of Israel during the theocratical period of its government, ni this, Is in tiie accusative. 9. nirT''"T4 ^^^ "*? -^'"* '^'^'*^ ?* « <'f'P "* ^/'C hand of the Lord. This is a figure which, with some variations, we meet with several times in Scripture, and it may be used cither in a good or bad sense, i. e. it may denote kindnesses to the pious, or punishments to the impious. Examples of the former application of it are Ps. xvi. 5 ; xxiii. f) ; cxvi, 1.3 ; and of llie latter are Ps. xi. (i ; Is. li. 17, 22; Ezek. xxiii. .'«. ,S4. fii PSALM LXXV. 175 this passage the cup is simply i)ut without any quahfying term to shew in which way the expression is to be understood ; but it is probable, from the following part of the verse, that it is a cup intended for the wicked ; and thus it is received by the Chald,, in which we have JDl'pl D3 a cup of cursing. The word ID'n is differently translated. By some it is rendered red: thus Mendlessohn calls it ]^\1 D"^^< t'ed is the ivine, deriving it from the Arab. r^. It probably denotes the strongest of the wines, and hence it is translated by Yarchi, p?n ; and agree- ably to this we have, Prov. xxiii. 31, " Look not upon the wine when it is red," &c. The Jewish doctors also give as a reason for the red wine being used in the celebration of the passover, because that it is more generous than the white. Others derive it from r^, and so give to it the sense of to ferment, to be turbid. So Aben Ezra and Ludovicus De Dieu. But this meaning is rightly objected to by Michaelis, who observes that the Psalmist is speaking of wine in the cup, and therefore not in a fermenting state ; and what is indeed more decisive, the word occurs in Deut. xxxii. 14, and Is. xxvii. 2, when speaking of the juice of the grape, in a manner to exclude entirely the idea of fermenting, or being turbid. We therefore think the first-mentioned interpretation to be preferable. "![DD ^^bQ (the cup) is full of the mixture. "^DO is a mixture, and here it is most likely composed of wine and drugs. The Chald., according to this notion, has J^JT1")p nJVD i^D full of the mixture of gall. It occurs in this form in no other place, iiro "l^"} and he poured from this, i. e. he dispensed the contents of this cup at his pleasure. The affix of rflOiy refers to the noun D'l3 which is for the most part feminine. The verse instructs us that the fools who act so foohshly, and the wicked who conduct themselves so arrogantly, shall be made to drink a cup full of bitterness, and its very dregs they shall suck up, i. e. they shall signally experience God's wrath and judgments. 176 PSALM LXXVI. 10. TIIN ''3^?^ And I will declare, viz. Tliy justice, or. Thy wonderful works. See Ps. Ixxi. 17. 11. D-Vtt'l ^.3")i2''^31 And all tlie horns of the wicked. The great strength of horned beasts consists in their horns ; and therefore we iind horns frequently used in Scripture as a symbol of strength. Such animals also are proud of their horns ; and so we have the word used to express glory, honour, and arrogance. See the 4th verse of this Psalm. Here to cut of the hoivis of the luicked, is to bring to nothing their pride, to render them powerless ; whilst the horns of the righteous shall be exalted, i. e. the righteous shall be promoted to great glory. The Mid- rash on this verse says : " There are ten horns, which the Holy One (blessed be He !) hath given to Israel ; the last of which is that of the King Messiah; for it is said, And He shall exalt the horn of His Messiah" 1 Sam. ii. 10. mfl'3 yiiJ 2 : w vp\h niats nii'jja nv:s7 i I i^Sin^rx G : t]^LD-n-in» nn^^ nriv^ nixj r, : rhr^ : J : '■■ I ••■|T •■ : - 1- • - ,t - tv t |v I" ": .J- .. . T V : |T I : att : j t a ■• j- - I nm 8 : D^ipi ^^y. ut-i: ^pj"^ "rhn ^^2^J_^ " • - T -V I,.- - ,T •• I V T : , ^:|- T - T , ■"■:■- I : T ||TT : JT :iT I ■■■>.■■■ 'a- » T -i- : • JTT J--; I- T|V I VJV ••: « T <■ ,■ ,,. PSALM LXXVI. 1V7 n)r\h £Wi 1-nj 12 : "liinn nbn nnxK^ inin vT 1- : - : J :;• i : - ■< • ^" " : ^"■- PSALM LXXVI. 1'^HE miraculous destruction of the Assyrian army - by the angel is supposed to be the subject of this Psalm, and it is affirmed to be so in the title prefixed by the LXX. Indeed, there is strong in- ternal evidence of its being a thanksgiving to com- memorate this event ; for the 3rd verse intimates that the deliverance was effected in the neighbourhood of Jerusalem ; from the 5th and 6th verses we learn that the defeat of the enemy occurred in the dead of the night; and from the tenour of the whole we conclude that it was accomplished by the signal interposition of God. The whole Psalm is adapted to impress us with the sternness of Divine justice, and to encourage us to realize, in the temper with which we meet the opposition of men, and the trials of life, the one great and eternal truth, that there is a God that ruleth in the earth, and none else. 2. Vlii Is known, i. e. God is famous for His power, as was exhibited in the overthrow of the enemies of Israel, which it is the design of this Psalm to commemorate. This sense of the term appears very distinctly from the second hemistich ; for greatness of name (lit. His name is great), which we have there, is equivalent to greatness of renown ; and this is the expression corresponding with VTi: in the first member. Vol. II. ' M 178 PSALM LXXVI. 3. Dbu^ In Salem. The LXX., Mowed by the Vulg., have translated the word as if it were ub^ peace. But the Syr. and Chald. have correctly rendered it Jerusalem. That it is a proper name is evident from |V2i occm-ring in the next hemi- stich as a corresponding term, and that it is indeed an abbrevi- ated form of Jerusalem; for Jerusalem is composed of two words, U)b\i} r\W^~\\ which in meaning are the same as d)b\i} rhr\^ in- heritance of peace. The first of its component words is omitted, as is not unfrequently the case in proper names similar to this ; thus we have Sheba for Beer-sheha, Josh. xix. 2. See also Numb. XXV. 1 ; 1 Chron. iv. 29 ; Esther ii. 5. 4. rwp '*25i''^ Arrows of the how. So ''St^'1 is usually translated : how it means arrows is variously explained. From the different places in which it occurs, it seems to have the meaning of something connected with fire ; thus, in Cant. viii. 6, we have Wik ''2^^'^ > which, by the general consent of interpreters, means sparks of fire ; and so here the word denotes arrows, because, says Mendlessohn, of the feathering of the ends, so that the wind might easily lift them up ; but it is much more likely they were so called because they were ignited. The ancient versions do not throw much light upon the term, for they interpret it variously ; as the LXX. have ra Kpdrj] twv To^iov ; Vulg. potentias arcuum ; Syr. ]7A 1 ni jv^jj arms of the bows. These translations must have been made without reference to the use of the word in other places. The Chald. has )mil arrows. Rosenmiiller gives to it the sense of thunder. rw\) '•SJi/n thutiders of the bow, which he calls an elegant figure of speech for arrows. Gesenius, in his Heb. Thesaurus, takes it in the same way. Sec his rendering of it, under the word V^3. The word nDVbD battle denotes rather omnia bellica ' T T : • instnimenta. Rosenmiiller. Kriegesgeriist, preparation for war. Mendlessohn. 5. "liND Thoxi (O God) art splendid, excellent, equivalent PSALM LXXVT. 179 to "Yin. By some persons the root of this verb is made to be laZ; and so Tl'j^^ is an adj. of the form 3il(^^ P'TTT, &c. But the verb 1Ji3 be the root, it must be cognate with l"ij>} to shine; but for this there is no authority. It is therefore more probably the passive part, niph. of n>J to shine, to be splendid, and consequently, as an epithet of the Deity, to have the force of T'7N^ , as mentioned above, which word immediately follows ; and this gives additional emphasis to the expression. 'Tl^"^"^"?!?^ . Of this phrase there are many interpretations. The LXX. have oltto opewv a'lwviuiv, followed by the Vulg., which has a mortibus ceternis. The Syr. ] \ . « V ■A'^L r-^ from Thy strong mountain. These translators therefore have given what they consider to be the most suitable sense of the verse, rather than the literal meaning of P|njO , which certainly signifies prey, booty ; and thus it is rendered by Aquila and Symmachus. Hence, mountains of prey are those where beasts of prey conceal themselves, or such as are the secure retreats of robbers; and so God is said to rush upon the enemies, and to exterminate them as suddenly and unexpectedly as these beasts, or robbers, when they rush from their retreats and seize upon their prey. The prefix D however is comparative, hence it is more probable that the ex- pression is elliptical, and when written in full, would mean in substance: "Thou, 0 God, art of more repute than the kings of the earth, who are accustomed to make predatory incur- sions upon the people of neighbouring nations." The Chald. has given this sense in its paraphrase of the verse. 6. ^y^intt^J* They have been plundered, or they have exposed themselves to plunder, agreeably to Abu Walid, who has taken the verb in a reciprocal, and not in a passive sense ; they have despised themselves, i. e. they have cast away their weapons. The Hithpael form here, after the Chald. and Syr., M 2 180 rSALM LXXVT. has the characteristic Dii for nn ; so wo have Hnn>? for "iinnn, 2 Chron. XX. 35; and ''rl'?^*;^«J for 'r^'?^?J^, Is. Ixiii. 3. For n^^S, it seems the LXX. have read '•IIJ* ; the n being changed into -j; for they have erapa-^Qrjaav iravTc^ o\ davverai Trj KupSia. 1D3 They slept their sleep, i. e. the sleep of death. See Jer. li. 39. " Sed in hoc mortis somno, attenditur non requieo arnica nee vegetse ac faustae spes resurrectionis ; sicut in inorte piorum, dum iidem dicuntur ohdormire, verum nuda ab actionibus prioribus cessatio, perennisque, omni pios metu hberans, &c." Geier. QIT'T ^^ID ih They have not found their hands, i. e. they have not been able to use them for resistance ; the Hebrew K2iD , as well as the Syr. o«>.n* , signifies to find, or get, so as to be in readiness for use. Agreeably to this notion, the Chald. has I'lnn"'! jiny; irPD"? 5|p"'2p"^<'? They could not take, Ut. were not sufficient to take their iveapons in their hands, i. e. they were not able to use their hands, so as to manage their weapons. The LXX. have the preposition eu before toi^ ■^€p(j\v avrwv, they found nothing with their hands, \. e. they were able to do nothing with them ; and so, with little variation, is the Vulg. Kimchi expounds the latter part of the verse as follows : " They had not strength to fight; they were as if they had slept their sleep, i. e. the sleep which is to come upon them, which is the sleep of death ; so they were as if they were dead ; and the mighty men and men of valour who were among them found not their hands to fight with them." Reference is supposed to be made to the Assyrian army, which was smitten in the night by the angel. 7. D^13 The Niph. part, of DTI to He in a deep sleep. " At thy rebuke both the chariot and rider were cast into a deep sleep." See Jonah i, 5 ; Judg. iv. 21. The sleep here i.s the sleep of death, as in the former verse. " Atque hac ratione, Deo iram ostondcnte, obrigescunt etiam, tanquam apoplexiam passi. etiain instructissimsp fortissimseque copiap." Geier. ID'll PSALM LXXVI. 181 and the chariot, i, e. the soldiers carried in the chariot, by the figure metonymy. So we have horse, for him riding on the horse, 1 Kings x. 28 ; ship, for those thmgs contained in the ship, or for sailors, Jer, xxiii. 1. The Vau prefixed to this as well as to the following noun, imports distribution, i. e. both those who ride in the chariots and on the horses, &c. A similar example we have in Gen. xxxvi. 24. 8. The second pronoun HJ^hJ performs the office of a sub- stantive verb; a sort of Chald. construction. The expression may also in this way be made more emphatic, as if the Psalmist had said, Thou Thyself, Thou alone art terrible; and besides Thee there is no other. 9. WCiWD From heaven. God is here introduced as a judge deciding the case between His chosen people and their opponents ; He is represented as making the heavens to hear His judgment, denoting thereby the great authority with which He pronounces sentence ; the heavens even shall have their attention brought to it, whilst the earth shall tremble and be silent through amazement and alarm. By U'H^ and \'M^ we understand the inhabitants of heaven and earth. These nouns are employed figu- ratively, as iD") in the preceding verse. 10. We have a change of person in this verse. God, who had before been addressed in the 2nd pers., is here spoken of in the 3rd. We therefore conclude that this passage was intended to be chanted by another part of the choir. 11. TTTiri DliS nDn"*3 For the violence of man shall T T — ; • praise Thee, i. e. the fury of enemies subdued by Thee, which affords matter for celebrating Thee. Words which express action or effect are sometimes to be understood as intimating the occa- sion of such action or effect, as Gen, xlii. 38 ; xliii. 6 ; Ex. xxiii. 8. Agreeably to this is the exposition in Mendlessohn's Beor : " Truly at times men of wickedness will arise, who are dust of the earth, to contend with Thee ; behold that violence itself shall 182 PSALM LXXVf. praise Thee. Foi- Thy creatures will see that the anger of these wicked men prevails not in the land when Thou takest vengeance on them." As to the meaning of Ijn in the second hemistich, that depends altogether on the way in which the fore- going words of this member are understood. Its ordinary sense is to gird, but it may denote girding in the sense of restraining ; and so the cognate root ^ in Arab, cohihuit, inhihuit, and so also the Syr. ;_.»_k> claudicavit. Yarchi proposes to take it in the sense of blunting. He mentions such a use of the term existing in the Mishna, and observes, that he has heard Rabbi Eleazar Gaon, the son of Rabbi Isaac, that he was accustomed to cite this Scripture as a testimony to this Mishna. The sense will therefore be as follows : " This violence of man shall be to Thee an occasion of praise, for his punishment will be acknowledged as just and deserved ; and if he himself be brought to ac- knowledge this, then the fury of the remnant of such men will be disabled." But "ijn in its ordinary notion signifies girding, or putting on, and is frequently applied to garments, orna- ments and arms; see Rs. xlv. 3 ; Is. Ux. 17, &c. In the latter of these passages we read of putting on the garments of venge- ance for clothing ; and so here, as Dr Hammond observes, the girding on the remainder of wrath, will signify God's adorning and setting out Himself by the exercise of His vengeance, vul- garly called His wrath. "Man's wrath." says this learned person. " is the violence and rage and blasphemy of the oppressor, upon the meek or poor man foregoing. This begins, goes foremost in provoking God ; and then JlHNtti tlie remnant, or second part of wrath, is still behind for God, and with tliat he girds himself, i. e. sets himself out illustriously and dreadfully, as with an armament, and as with a hostile preparation in the eyes of men." Thus we see if Un be to restrain, then the remnant - T of violence is that of man ; whilst if it be to gird, then these words are undoubtedly referred to God. The LXX. have '• the PSALM LXXVI. 183 remnant of wrath {eopraaei aoi) shall celebrate to Thee a feast." And this is followed by Ewald, in his translation of the Psalms, p. 103. They suppose the Hebrew reading should be XiytlF} ; but for this there is no authority. 12. The injunction here to vow, and offer the sacrifice of praise to God, is addressed to the people of Israel. They are not mentioned here, or previously ; but from the 2nd and 3rd verses, where we read that God is distinguished in Judah, and that He hath made its inhabitants His pecuhar people, we may infer that it is to them the Psalmist is especially speaking in this verse, and that, too, at a time either when they were exposed to some remarkable danger, or after that they had been deUvered from it. ')"'l''lD~b3 all round about Him, i. e. all living in T • : T ° Judea, the circuit of Jerusalem, the habitation of His hohness. ^^*^iD■'. According to some, to the terrible One, to God in the character of His executing terrible judgments ; Gen. xxxi. 53. But it is more probable, that to be feared, in the sense of to be reverenced, is here intended. Agreeably to this notion is cre- /Sacr/xa, in 2 Thess. ii. 4, which the Syr. has translated by the word |i*^5 , and which rendering is defended by Ludov. De Dieu. h^VH is also the word used by the Chaldee interpreter of this verse. " Bring gifts to the sanctuary of Him who is to be reverenced "pTl^." We have i<~l"iD, in a lower sense, appUed to men, in Gen. ix. 2, for reverence, as is evident from its being followed by a word denoting dread. The fear of you, and the dread of you, &c. So Mendlessohn has Ehrfiircht, reverence. 13. ''\y\ "ikl^ He will cut off, &c., i. e. " He will lop and bring low the spirit of arrogant princes." Ben Melech. "liil is ordinarily used of a vine-dresser lopping off the branches of the vines. Xyr\ spirit denotes the proud, arrogant, and oppres- sive spirit. So the Chald. " He shall repress the pride of the spirit of the great ones." hJTJJ He is to be reverenced. 1.S4 PSAI.M LXXVII. ■Sk "hip 2 : "li^Tp ^Oih pnn^-Sy ™p^ i tits^nni I nn^tj'x n'^nn:) dmSx nniix 4 : '^^^ nnan IV - : • : T • X TATv:|V : j- •.•; jt ; ; V |- : - j"T - I" --: J : • : - : • at •• a ■.. : t ; - tv t |v j- • T • : •• - :i- T A- T J- T : < t :,t - a: - -a-.- T a" t IV 1 a :• I V i : AT -: *- : • tfii y^i^'UH hvt mr\ n^m 10 : ^i\ ")l^ "i^i< "ip,^ : jvSy r^' ^'iJ^ ^**n 'H^'^n noNi 11 : rho rf2ni I I : ^- I J- : : a- • j - - tv t |V jt -; j- • J" T : Iiv : • vIjv vt : : i- at •• : '^\- i : • Ij - -.^ T I- t I jv |- T; |- Ia" t:it t : xSs HK^V Sxn nnx ]5 : D\iSx:3 Sni '^x-^tt ti^-ti VAv •• n "TV JT - r |- T ,-■ ■ (av : - ^ iW d;o 'Ti^xn D*^iS^{ I d;^ *t]\s{-; 17 : rhr^ 6|dvi ijnj Sip niiy 1 n^D m ]s : nfen it-it cis* J : IT Iv "t • - :< I : / : :• I- ^^'^^ S^S^3 I "Tibyn hsp I!) : i^^'^nn* Y^'V^"^^ °'l'?'7^* PSALM LXXVII. 185 PSALM LXXVII. "OY many persons this is considered a national song, -*-^ composed at the time of the captivity, rather than that of an individual, because there are recited some nationaljnercies, for administering comfort, and re-esta- K Wishing confidence. But the Psalmist has composed it in the first person, as if he himself individually were the subject ; and there is no reason why, in his individual capacity, he might not turn his contemplations to those remarkable acts of Divine mercy bestowed on the nation, and on which the people, both individually and col- lectively, delighted to dwell, especially when under the circumstances which suggested the writing of this Psalm. It evidently describes an individual mind brooding over calamities ; it exhibits a sort of contest between distrust and confidence; and when the inspired penman is on the point of giving way to despair, he suddenly fixes his thoughts on those especial interpositions of Providence recorded in his country's annals, when his sorrows are alleviated, and faith becomes victorious. 2. The first hemistich translated literally is : " My voice is to God, and I will cry ;" which in English we should rather express by saying, "With my voice I will cry unto God." The second hemistich is similarly constructed. D\'iSi^, according to Mendlessohn, is put for '^'hvi , and so ]V^<^ is imper. Wnbii p"nb2 D'Dv^b Dm3 ^i33n DpQi u^n ^^ll ybii m^^iir ••Ylli ]wb Xirittr in^n D"-| -|Q^* "hi^ ]>mm , " God. Its meaning is ■]"''?^i ; a noun sometimes comes in the place of a pronoun, according to the custom of the sacred language ; and as to riN^n, Rabbi Moses the priest said that it is an imperative." 186 PSALM LXXVII. 3. ''F\W''p ''^i^^i / sought the Lord, i. e. I sought for that help which can only be obtained from the Lord. mil3. The root is 1^3 to flow. Chald. K1J3 a river. According to Ge- senius, nn;i3 and n"1ilN? in the Phoenician language signify a cataract ; and hence perhaps the etymology of Niagara, viz. milK "in3. In this passage the term being appUed to the hand, the meaning of stretchim/ out seems more suitable, although Rosenmiiller adheres to the former rendering, as conveying the same idea as that of stretching, or extending ; but as expressed in a more emphatic form : " Manus mea per noctem effiisa, quod ampUus est, quam simpliciter exteusa ; enim significat, se tanta vi extendisse, ut coelum versus quasi effuderit, sicut aqute effusaB dicuntur." T is by some persons taken in the sense of a stroke, Inirt or ivound, that is produced, I suppose, by the hand ; see Deut. xxxii. 36, and elsewhere. The Syriac has (ji^l His hand; and it is consequently applied to God, the agent, rather than to man, the patient. ^T* mg hand is better than my stroke, or mg sore ; and so the whole expression is to the effect, that the Psalmist was very earnest in prayer, unre- mittingly extending his hands towards heaven, an attitude by which man is accustomed to address his petitions to God. >iyS3 mg soul hath refused to be comforted, on account of the magni- tude of my sorrows : see Gen. xxxvii. 35 ; Jer. xxxi. 15. 4. The Psalmist is describing here, as in the last verso, how ho acted in the day of his troul)lc; how lie remembered (lod, which corresponds witli seeking llini in the former verse ; how he was discjuietcd, and meditated in prayer, which agrees witli unremittingly stretching the hands, both being indications of iniK li emotion of mind and prayerful spirit ; and finally, how , l«is soul was overwhelmed, which corrospoiuls with '"my soul '< refusing to be comforted." it is in such correspondences :is these we have noticed, of member to member in a sentence, and of verse to verse, which wc meet with perpetually in the I'sahns. PSALM LXXVIL 187 lies the chief artifice of Hebrew poetry, which in these times we are capable of observing. n^^Dni^j^l for HQni^l. Other instances are adduced by N. G. Schrceder, in his Institutiones Ling. Hebr. 5. ''Ty nnOtt^ DTHJ*. These words receive a different T " ••. : T : - T interpretation according to the mode of taking the noun m'lDip . Some understand it as denoting the^ eye-lids, which it is evident from the root IDttT it will readily signify ; and othe^ consider it to be identical with mipt^'iSJ watches of the night. Of those, who adopt the former notion, is Aben Ezra, who observes, " that the eye-Uds are preservers (miDtt^) of the eyes in shut- ting them; and the meaning of mr\^ is the same as saying, that my eyes are not shut, and I do not sleep." So the Chald., Aquila, and Theodotion. Kimchi has : " Thou boldest the vigils of the eyes, i. e. Thou causest them to watch, so that they are not able to sleep on account of the vehemence of my sorrow." Those who prefer the latter rendering, understand 1 before m'lDtt^, thus : •' Thou hast held my eyes in the night-watches," so that I am not able to enjoy sleep. Hence the two classes of in- terpreters arrive at pretty much the same sense. Hammond makes ni"ipi^ to be night-iuatches, and then observes, that God holding the watches of the eyes, is the same as saying, that He knows how they are employed every minute of the night. The noun r^iiptt^, with these points and letters, does not elsewhere occur in the holy Scriptures. 6. "'J^ltt^n / thought. My imagination dwelt on former days, when I enjoyed great prosperity and happiness; and by instituting a comparison between that condition and my present one, my sorrow is only increased. wdl^V • '^^^'^ ^ord expresses both past and future times. Its root is D^V occultavit, ahscondidit, and hence dSiV denotes time which is hidden or indefinite ; the beginning and end of which is uncertain, and hence it comes to 188 PSALM LXXVII. mean eterniti/. According to this meaning of its root, 0*?^ ™^y signify remote time, either past or future ; because wliat is very far distant must in some degree be indefinite, and therefore we have it expressing the former in Deut. xxxii. 7 ; 3 Sam. xxvii. 8; Amos ix. 11, &c. ; but much more frequently we find it denoting the future lime and eternity. 7. T^3"'Jp My song, or more hterally, my j)layiny on a musical instrument, in gratitude for the great mercies which have been shown me in past times. r6^>'2 In the night, when 1 1 am removed from the society of men, and left to the thoughts which force themselves upon me, of the joy and peace which were once my lot, there can be no doubt that these circumstances, .•contrasted with my present condition, add still more to my sor- rows. TJin li'SFT'l and my spirit searched out, IJIID HNT T\D 'niV' Wdl>yj^r\ •T'Dn ^2^?^ r\"l\r\ h^, " what was the mind of the Holy One, blessed be lie ! and I wonder whether He will cast me off for ever." Rashi. In nearly the same manner are the words explained by Aben Ezra. 8. 'iJl t)SD> }^^T Andjwt^addeth again to please ? i. o. will no more please or shew kindness? Luther: " und keinen Wohlgctallen mehr haben ?" The Psalmist is now pursuing a different ti'ain of thought from that implied in the last verse, a train of thought suggested by the past kindnesses of God ; and the 12th and the following verses shew that such re;isoning ended in dispelling the gloom of his mind, and establishing once more his hopes. 1). D2^?^ llath His mercy ceased for ever? Thejl.is interrogative. DSi* is used in Gen. xlvii. 15, 16. concerning de- ficiency of money, and in Is. xvi. 4, concerning a tyrant ceasing to reign. It is cognate in sound with DDS, and in sense with n^3. I'ritni this root wr have DS^? cessation, tnd. r.rfiTinlfy: nn(\ from the same Abu Walid derives DS the r.rfremid/ of the PSALM LXXVII. 189 hatid^ or foot, the dual of which occurs in Ezek. xlvii. 3. The affix i should be put to "IDJ* , as it is to iipn . 10. fSp Hath shut up. Rabbi Nathan says it is equiva- lent to U\rSD. See Deut. xv. 7 ; Job v. 16, 11. "Tll^n My infirmity. The root nbn has this sense in Judg. xvi. 7, and Is. Ivii. 10. Others, however, derive it from ^r\ to wound, &c. ; but the notion of infirmity would appear to be thaF intended by the Psalmist. The noun JTI^ti^ is by some persons taken in the sense of years ; and by others, in that of changing, from r\W to repeat, to change. Those who adopt the latter interpretation, understand by the change, or changes of the right hand of the most High, a change of punishment ; or more strictly, perhaps, a change of treatment ; that the author's condition has changed from one of prosperity to one of adversity. This circumstance may be fitly expressed by the terms we here find ; for )'*D"» , when used of the Deity, denotes His great power, which may be exercised either for chastisement or the contrary. In this way, Til;'!! would be better taken my sickness, or my disease. So the Chald., agreeably to this view, has translated the passage : " this disease is a mutation of the strong right hand of the most High." The Psalmist there- fore acknowledges in this sentence his dependence upon God ; that his sickness is according to His wise dispensation ; but this confession is implied in the foregoing verses, and therefore such a distinct acknowledgment of it as we have here is unnecessary, and prepares us imperfectly for that change of subject which im- mediately follows. Hence a better understanding of the passage, I think, can be arrived at, by taking rSl^ to mean years. The subject in the foregoing verses seems to terminate at the first hemistich of this : and I said, it is my infirmity, viz. my ten- dency to dwell on my troubles, so as to work myself almost into a state of despair. The next hemistich I regard as the title of the new subject, the years of the right hand of the Most 190 PSALM LXXVir. High. The Psalmist immediately proceeds to recount the signal acts of God's favour on his nation in past times. The introduc- tion of the title in the body of a Psalm, Avhen the writer is passing from one subject to another, is certainly abrupt ; but it is just that abruptness of which we have many specimens in the Psalms. See Ps. xxii. last word of verse 22. 12. ''I) Truly. See Job viii. 6 ; Eccles. iv. 16, and so Luther, ja ich gedenke, &c. 14. tt^lpl In the sanctuary. Thy way, O God, is in the sanctuary, i. e. is holy. Whatever Thou doest is holy, and is very far removed from all impurity. The mode of speech is emphatic. The particle 1 in has the force of expressing the interior nature or condition of a thing, or person, referred to by the noun of which the 2 is a prefix. See Prov. iii. 26 ; xvi. 6 ; Isaiah xl. 10. The Chald. has retained this emphasis in some measure by using the plural number. "^nn"11h? j'^Ji'^'lp Thy ways are holy. D^■^'?^<2 as God, the same as saying ^[102. The Chald, has bj*ntt?n ^«^6^'3 as the God of Israel. •• T : • : T T •• 16. The mention of Joseph with Jacob in this verse is, in the opinion of Abcn Ezra, " Because Joseph was the support of Israel in Egypt ; as it is written, froftn thence is the shepherd, the stone of Israel." Gen. xlix. 24, And so Kimchi explains it, " Because of Joseph the sons of Jacob descended to Egypt, and he supported them all the days of his life, as if they were his own suns," 17. '"IJ"! U^D Ty^K"! TJie waters saw Thee, &c. We have here an allusion to the miraculous dividing of the waters of the Red Sea when the children of Israel departed from the land of their (captivity. In Ps. cxiv, 3, we have the same event referred to by a still bolder figure : " The sea saw Thee and fied," &c. 18. ^lonl Have been poured forth. The verb is of the Pual form, according to the explanation of it given by Mendles- Bohn, and consequently the prefix D must be imderstood before PSALM LXXVIII. 191 rV)!^. But by far the more general mode of rendering has been to consider the verb of the Piel form, and that the Cholem is put to the first radical, because the Dagesh is not admissible in the Resh. TJi^^n Thy arroivs. Kimchi says this term repre- sents hail-stones. It seems, however, from the passage itself, that it is a description of a tempest, and that in the first member there is mentioned the rain, in the second the thunder, and in the third the lightning, which, darting forth from one part of the heavens to another, like an arrow, is fitly represented by this term. Bishop Home thinks that the Psalmist in this verse has especial reference to Exodus xiv. 24, where we read that " the Lord looked upon the host of the Egyptians," &c. 19, 20. b^'2^3.. According to our authorized version, in the heaven, i. e. the celestial orb, from the root bbn to roll, to re- volve ; and hence, says Aben Ezra, " The thunders are stated to be b^ll, because that they are in the air, which is whu^ling around." See Rosenmiiller on this passage. 20. ^''^"'Itt^ Thy path. The Masorites and Chald. read the singular of this word, but the LXX. and Syr. have the plural. 'i:n Tf^riinipyi " and Thy footsteps are not known." An allusion to the return of the waters after the passage of the Israelites, so that no trace of such passage was left. ••■ : : T > - A' T I • ^ T J'-: |- Iit t ; • : ~ : Dnp-^iD nn^pi ny^ax ^3 hm'2 nnnsx 2 : 'S-nDj^*? v||v • • • '^T i- - A- jT T : JT : : V |- •• : • : T : : • : > 'v:iv : -» • : ■ : - :v • -: [- * : ...-:• >•• T ; • : -^;::n ^'JK'iJ Dns^<-^J3 9 : inn Sx-nj< n:3aN*rKSi •■aIt •• I 1;-: I . -: V •• ,. I J" V vT : •-• r-- i : irninnS n^riSx nn!i nx:^^'" xS 10 : ^'^P ova ^isn |T : V jv- . T : : •: at i-"^: > : : — " i-t i-:t" |: ypn^ 15 : ^x "li^^^ nS^^n-Sm oav AT : • - ••-.v lj"~ : I" -" : ■"■ : t . at nnn-13 nni*i ySsD n^Snj svin 16 : n!ii ni^hns p:rh' J T : - V V- at • J- : I J- - |T - ; ; - I: : _- |T- - I : 'v i : - A -:|- a -i" - "f^ nrn^i 19 : n^^h S:3iS-'?xc^S ninnSa Sj^-^idti is : -;- |T : - : •.• / t : • att : ■ y —.- \n 20 : ")3"i»3 phi^ VV^ ^i^ ^^^'^ nax D^^XS l<" IT : • - I T : •.. I ;-:|- /,•• - j-: : itv r (■■ A" - J V ••v — : ' : ' V T : • - jt- t • .. -i it'- : - T : '^»-T u-T 1^: J-: i t ^Tmn nS ^3 22 : S^ncr^n nSy tiji-DJi npy^n npb*^ • v-.-v J <• I" T : • ; it't I- -; Ia^:i": I-it : ■ hv^J2 Dpntr )T) 23 ' inyitj'^3 nii xSi nnSx3 '-at • Ij-t : J-;- I T I • : IT / : a- i' -pni SbxS |0 Dn^Sy i it:o»i 24 : nns n'J2^ 'rhi) I- : A-:i-' ' T JV •••=-: y : — it r j-t w • : -: nS:r HTv ci^^x S^K nn^sx nnS 25 : i»'? jniD D^bi^ V- T T •• A- -JT • • -V V JV IT I -JT --T : i»*n Try3 jnri n^ttcj's nnp yo* 2() : V^iy^ ^^^ l,T • .', : » -:- A' T - I'v 'j— '- I T jVT PSALM LXXVIII. 193 : ^:2 f|ij; D^^: hm im "i3j;3 unh^_ "i^m 27 h^i^") 29 : vni:i3^2:S i^no ^ninn nips ^sn 28 ATT-:i- • ^T I |VT ,T TT-:-: A : ^i : : — JW Dnn nS;^ 1 u'rh^^ t|xi 31 : on^lJ? th:^ 113; -^ixtDn riNT-Snn 32 : V'^^^ ^^^^' '^^^^^ iin':^f2m:i I" -:r : t ; ^ ^ : ,t x-; • ^^ |tt |V- ^n^insn 36 : D^Kii rv'?}; '^xt di^^: n^ri^x-^n nnin 35 ' • A • I J T I T • :v I ; - : T ; • A" • : JT T I • : . -V I T -: T *■• T 1 : a - j- t : t : • :v nsi^n ^nnD^ n»3 40 : :i)^' ih) ii'?in nn nan AT : • - J : - T-v ^" , T J : )•• - , t ^■■ hint' tm hi^ ^Dri ):i)m 41 : ri^^^^s ^nd^vy'^ ■■■■ t: • vi: A" J-:- t-v. ' i • i- • -:r : nr^^X: D13-1£r'« DV' H^Tli^^ nST-^S 42 : 11^ IT • • ,T T V -: AT ■• / : |T I I : • ^bn') 44 : rv^-mbn vhsi^i rnim Dnvtjn ui^-^m 43 yi); Dns n^2J^* 45 : rrnc^^^-Sn mhm nn'^i^' nih "tv. jv t — : I I T • . - •.■•■:: av " i : t :v Q^ri nh^y h'orh mn 46 : Dn^ntrni pnsv!) nSnxn T- • AT : j-x |v rj...- i.. .._-''-..;- : A- : i- liiDn 48 : Stt^nn nni^p^^i D:)£5ii nnns nn^ 47 : nnnxS 4-:-- iTT-:|- X I: • : at;- jtx- j-:i- ^' iv:-|t is« rnn 1 ni-rh^' 49 : D'St^nS nn^jp^S on^yn i^±> ~ ' —. T - - ; |. T :|T ■.■ -I: • AT *: : jxx - yr\: d'ps^ 50 : d^i ^sxSd nn^^j^i ni::i dvt^ nnny • X r- - : r T i- -; : - - - : • at t ; ^j-x ax : "f- Tin 51 : "I'iiDn "in^S Qn*m D^sj w^D "^m'^h )Si^h ■■'"" I" : ■ ■•.;"•"- TT- : AT : - •■■jt ■ L- x i , - : Vol. II. ;N 194 PSALM LXXVIII. r^<5C^ VD-n 52 ; Dn-^Snx3 wm n^trxn Dn^.'D3 ^)^Th:i I J - 'j iT "TiiT : ■ r ■■ 'AT : • : j . t nns x'?! ntonS dn^i 53 : 13-1^23 nny^ Djnvi ioy AT T J : - •■• TV J" : — IT : ■ •• •• t / : i :- a V - A :It a: V •• • : -V it- jt • -.■ ■■■ : nSm Snna nS^s-n D^iii 1 d,t:3^: ci^in 55 i:l^"::' nnjp AT-;|- vjv: -. .--^ . ... ... . v^t;- | • : /t:Iit : : ■■■ at -: |- : : ■ -y. a •- it t j t •• : ' a : ■• I -1: - V •• I- : • AT IT : ) '^■■.-- it • : •.• |jv: m') 60 : Sxnb^*!i nxi Dx^n nsynn mh^ '^m 59 innxsni i-ry ^ncj^S ?nn 61 : cnxs pcj^ Snx iSt^'" [3tJ^x: V :- : • : a •. j- : - Ij |t t it Ij- • •.• a • ij- : • : naynn ihSnjn^ i»v nnnS niiD*i 62 ; "i^-n^3 iT*^ . . T-:i-: A^ •■•jv- J-;-- IT - : n-ins r:n2 64 : 6^in xS vhS^nn^ trN-nS^N* vn^na 6.3 '.■jV - T": V |T J T A" T : |T /T - AT -: Ij" T : I K— - T |v : • j t .- ; - ; ^tt d'^iv n3-in -linx V"i^ *n*i 66 : V'^ pnno ni3:i T ^ ;-;-.• AT JT T I V '"IT • !;•• : • (T T a ._.... .. .. . ^ 1^.. V J : - : ■ -\. |T I -jr Ivj. - !•• T jV -; I • ;- ■■■ AT Vj" V - : — \ ins nnnn 70 : nSiyS niD^ inxi) icr^p/t: D^^i-itts J- T : - ; • -V r- '^ : in)rrtluiti('>." II»;iic(' in Xmiib. xi. 4, PSALM LXXVITI. 201 where the event is narrated, it is said, they lusted a lust 19. The 2 of D^7'?^?3 has the force of against. See Nol- dius's Partic. Concord. Heb. ]'rbw ':jlV^ to prepare a table ; one full of all kinds of dainties ; for manna to eat and water to drink God had already given them. 20. Dn^ Bread and "JNItt^ meat. Will God give us these as we wish ? Mendlessohn supposes Dn^_ to mean Jlesh, and to be equivalent to ")j% Ps. xiii. 9, vel t^}^ jtt;^, Deut. xxix. 19, nasus fumum sen cesium emisit prce ira in Israelitas." Schnurrer. 22. 'ijl "'^ For they believed not in God, i. e. they did not believe it was possible that God should preserve them in the wilderness. inj^V^"'! In His salvation, rather, in His power to save. • 23. 'iJT 1^^} And He commanded, &c. The Psalmist refers here to the manna which was rained from heaven for food to the Israehtes. The Vau has the force of although. Although He commanded for them the clouds, and rained upon the earth sufficient provision for their subsistence, yet they trusted not in Him. 24. The manna is here called the corn of heaven, because, probably, it was given in the shape of kernels ; and of heaven, because it was prepared in the atmosphere by supernatm'al means. 25. CTl^* Dn*?. Yarchi and Mendlessohn translate the words, the bread of angels, and they are supported by the Chaldce. But to this Schnurrer objects, and expounds the pas- 202 PSALM LXXVIir. sage thus : " D''^''l^^ non, quod veteribus placuit, dc angelis intclligenduni : quaraquam ct hoc fcrri possit iu poetico dicendi gencre ; sed de viris illustribus prajpotcntibusque, qui, cum ex- quisitiore quam ahi ; cibo uti soleaut ; Dn''2i^ Urh dicitur pro cibo eximio ct plane honorifico, ut sensus sit : cibum minime vul- garem ita communem factum esse, ut omnes omnium ordinum homines eodera sint potiti." 26. Wlp- lioscnmiiller is of opinion that this word stands for a strong ivind generally, and that it is more particularly described as to direction in the next member. Agreeably to this is the exposition of Schnurrer, who quotes verse 43, as being similar to this in construction ; where the Psalmist speaks of God's miracles in Egypt, and then describes them and his won- ders in the field of Zoan ; so that Egypt in general is first spoken of, and then the field of Zoan, as that district of Egypt where the wonders were wrought. In support of this view of the passage may be cited the Syriac, which has translated the first member by ] > Vn « «-^ ]_k,o5 -^ •] He made the winds in heaven to hloiu. The plural \Loh being used, shews that the trans- lator understood D''lp of winds in general, and then he goes on to mention the south wind as that by which the quails were brought from the direction of the sea ; for it is assumed, that the passage refers to the event recorded in Numb. xi. 31. I think, however, it is very difficult to shew that DHp is ever used to express any other than an east wind, and if so, then this mode of rendering cannot be admitted. According to Kimchi and others, the two terms should be combined, making the direction of the wind south-eastern. This notion seems to have less of objection than any other which has been ])ut forth ; unless we adopt the translation of Jerome, who, following the LXX., has nhstulit Enrum de C(vlo ; a signification of VD3 we meet with in 2 Kings iv. 4 ; Eccles. x. 0. Tiiis translation is approved of by lludinger and others. PSALM LXXVIII. 203 28. After bB^) understand 1.nij< : see Hosea xiv. 10. God made the flesh to fall in the midst of the camp round about, i. e. in all parts of the camp. 29. JJ"lj;. " How long ere they beUeve in me?" A formula very much like the second member of this verse. 33. Michaelis prefers to read b'2n^ for biirri; hut the difference in the sense of the verse would be small if the emen- dation were adopted. There is not, however, any authority for it, except the version of Aquila, which has koI crwereXeaev (OS dr/uLOv TO? ^fiepa^ auTwv. Besides, the 1 to H^ni is a reason for having it to blT\. "Sensus: effecissc Deum, ut et frustra ajtatem consumeret exclusi a novje patriae aditu, et incer- tam multoque metu perturbatam." Schnurrer. 34. DJirr DK When He slew them. The Vau prefixed to the next word must be rendered then. After God had slain some of them, then those who were left sought Him as if they had awoke by means of the smiting from a deep sleep ; and then they remembered that God had done them all the good they ever enjoyed, and therefore they again supplicated Him for deliverance. 36. The Vau prefixed to ^n^nS"; is emphatically hut. They did not in heart seek Him, as it was said in the foregoing verses, but merely feigned their submission, and prayed to God only with their mouth. 38. Although the children of Israel Avere faithless, and pro- voked God with their lies, yet he did not destroy them as a people, but frequently turned away His anger, and forgave their iniquity. "in^DrrSs 'Vyi'' i^S And He stirreth not up all His amjer "to destroy them, all of them. A wise man, distinguished among the wise men of his generation, said that the meaning is, He stirreth not up any portion of His anger, as the meaning of Tlinii shdlt iiitt 42 ^''f:') i^l'ipDl linriDpJi^") decortavit grandine vites eorum et syco- moros grandine majori. 48. T^3,S To the hail. By some persons the letters are transposed, and the reading made to be 11^5? • The authority for such alteration is small, viz. the translation of Symmachus, a MS. of Kennicott's, and two or three of De Rossi's. Against the reading are the Masorites, the ancient versions, and most of the MSS. Schnurrcr, though disposed, it seems, at first to approve of the emendation, yet at the end of his note concludes that the testimony In its favour is insufficient ; and thus explains tlic sense : " eodcm illo grandine tantam et pecoris copiam periissc, ut largissimam inde ]>ra'dam nanciscerentur aves car- nivora>." D''2*i'"l, therefore, he translates />mA'S^. He lueigheth a path for His anger. He maketh a path with discretion, ordereth with wisdom the penalties of their disobedience. DnTt . All the ancient versions have taken this word in the sense of their beasts. The Hebrew doctors, however, for the sake of preserving parallehsm make it to mean their life; and in this view they are followed by Schnurrer. 51. D''3'ii^ Strengths. By the Chaldee it is rendered ]'in''~l''^iJ their labour, i. e. I suppose the fruits of the ground produced by their labour. But the primary notion of strengths should be retained as an epithet of their children, because they are the strengths of their parents, and the first of strengths is therefore the first-born. This rendering is agreeable to the parallelism and to the Syriac version, which has otaij wa_i5 ^ai^Xj every first-born of theirs. See Gen. xliv. 3 ; Deut. xxi. 17. on is a name of Egypt, which, according to Rosenmiiller, is not drawn from Ham the son of Noah and uncle to Mizraim, but from the Egyptian language itself; for in that language their country is called Chami. Still, I should think the origin of the name would be found in the son of Noah. 54. WIJ) S'lli! The border of His holiness, or His holy 208 ]»SAI.M LXXVIII. border. So we have repeatedly in the Psalms, the mouutain of His hoUncss, for His holy mountain. Hammond is of opinion that bllJ here has the Arab, meaning, viz. a mountain, because mountains are generally the boundaries of nations, and therefore mount Zion is here intended. It is, however, more likely that the hteral meaning border, is here the right one, and that it is called holy because of its being the border of the country which was the abode of His chosen people. Before r\T\yp understand l^K . 55. Db^a"! for Wrb "^S"*! and He made to fall for them, viz. n'?n3n. The word is used here for dividing, because the division was made according as the lot fell. /IHl br/ line. Inheritances or possessions are ordinarily divided by measuring lines. DH'^'^ni^l in their tents, i. e. in the tents of those avIio V •• t: T : were driven out, and whose land was divided by line among the tribes of Israel. 57. rT'D") n*2^p3 As a deceitful bow, which Mendlessohn understands as follows : " This is a bow which is not drawn as is fit ; when he that shooteth with it prepares for this side, and it turneth and maketh the arrow to go on the other side." The figure may therefore fitly represent a perverse man or people. The notion of Schnurrer, however, of the sense in which the term rT'D"! is applied here is moi-c natural, viz. that of remission, or going back ; and therefore as an epithet of a boiv, it denotes one that cannot be bent, and to this the people may be com- pared who choose not to act as required of them by God. See Prov. X. 4, where rTp") has this sense. 58. This verse refers to Deut. xxxii. 16, 17, whirli relates the sin of idolatry by the people of Israel, who forsook Jehovah, and in imitation of the heathen worship, erected altars to devils, or evil spirits in the high places, and, in violation of the second commandment, made God jealous by their graven images. 60. \2W . The Masorites have pointed this verb in the Picl ; but it is evident that the form Kal suits the passage better. PSALM LX XVIII. 209 The force of the Piel here is, he wished to inhabit. See Ewald's Gram, on the force of this conjugation, and also Schnur- rer's note on this verse. God wished to inhabit the ark, but the people so provoked His displeasure that He assisted not their armies, but permitted the Phihstincs to rout them, and even to carry away the ark, (1 Sam. iv. 10, 14) ; the very taber- nacle which God had pitched among men for His own habita- tion. 61. irv "^ivh in"! " Et permisit captivitati gloriam siiam. Suffixum nominis \;^ non est referendum ad ^Ji^nil^V sed ad eum, quern suffixum nominis )I2^_ respicit Jehovam. Est vero n')p\ ly idem quod 2 Chron. vi. 41, ni'n^ ]i"l!SJ rjJ. At nomen ly ac- commodatius ad parallehsmum redditur gloria, ex usu Arabici nominis >.." Schnurrer, 63. V-|in2 His young men. Those who are fit for war, the strongest and choicest, who went out against the Philistines. The young men are called His, as being a portion of His peculiar people. Wii fire. " In the way of figure, war is called fire, in the same way as, a fire goeth forth from Heshbon." Mendlessohn. ^'?^^n, from bbn to jyraise. Hence nbb^r\ a marriage-song. ub'^H marriages. Hence the expression may be translated. His virgins are not praised, i. e. not celebrated in nuptial songs, i. e. they remain unmarried. Others, however, to make the verse correspond more closely with the next, sup- pose the verb to be the Hiph. prget. of '^^l, or S^^ to wail; the rendering adopted by the LXX., Vulg. and Arab., and is pre- ferred by Schnurrer, who thus explains the passage; " Et gravissimo sensu negantur virgines deflevisse obitum juvenum, non quod ipse luctuosus non esset, sed quod alia jactura facta esset multo gravior atque ad omnes pertinens, quae una lacrymas planctumque omnium deposceret, arcse sacrae a barbaris captae atque ex patria asportatae." Vol. II. O 210 PSALM LXXVIII. 64. We may observe an artificial correspondence between the two members of this with the two members of the preceding verse. CiiiS, the Jewish doctors, following the Chaldee, refer to Ilophni and Phinehas. See 1 Sam. iv. 11. 65. In this verse two figures are employed to express the Lord's prompt punishment of the disobedient ; figures which shew the strength and determination of God for the execution of His work ; the one being taken from a man awaking from his sleep, and the other from a strong man who under the influence of wine sleepeth, but at length awaketh, and shouteth, as an evidence of renewed strength. When a man awakes from sleep produced by the influence of wine, or in any other way, now that he is free from such influence, he possesses additional power and energy for his work; and so each figure is intended to express the same idea. Thus wc find the actions of Deity are usually described by the sacred writers as they would describe the actions of man ; such method of exhibiting the character of the Most High being necessary for human com- prehension. 65. The first part of this verse, as is observed by Bishop Home, may be rendered, " and He repulsed, or drove His enemies back," as Ps. ix. 3, " When mine enemies are turned back;" the word ~n^^? being the same in both places. It is, as he further remarks, usually supposed tliat the passage al- ludes to tlie plague of " emerods," with which the Philistines were afllicted when the ark was with them. See 1 Sam. v. 5, 7; vi. 4, 17. 69. The word D'P"J is ti-anslatcd by the Chald. and LXX. as if it wore D''P"). Aquila lias u\j/r]X(d^ ; Symmachus, wV rd u\j/r]Xd:, Syr. in tlie sense of on Itigli. More modern interpreters have tjiken D^DTIDS as /lu/h, viz. kings and princes, who build magnificent palaces for themselves. Aben Ezra and Kimchi think lo/t>/ palaces to be signified; iAhvr^, fortified citadels ; Yarchi and Schnurrer, heatxiLs ; tlio latter vi whom remarks : PSALM LXXIX. 211 '• Parallelismum membrorum si sequaris D^ip"! non potest esse nisi adjectivum poeticura, dictum pro U^DU}. Ccelum autem, quod nunquam loco movetur, et terra, firmissimis fundamentis superstructa (Ps. civ. 5), similitudinem hie exhibent constantiae et stabilitatis, ut sensus sit, voluisse Deum, ut quod antea subinde migrasset, tabernaculum suum, dehinc stabilem locum in Zione haberet, cum nullo alio commutandum." 71. nibv from ^>V to suck. Hence b"^^ a suckling ; but the sing, of our word is h"^ , which is supposed to denote one giving suck; and 1 Sam. vi. 7 and 10, may be quoted as esta- blishing this sense. Fiirst, however, says truly, that Ts'h'^ is but the fem. part. plu. of b^^, and therefore means those suck- ing, or sucklings which require the especial attention of the shepherd; that the term was afterwards more generally used for the young of any kind; and that it is thus employed in the passages in Samuel referred to above. 72. iai^ Dh2 According to tlie integrity of His heart. " And David executed judgment and justice unto all his people." 2 Sam. viii. 15. 5)«st3 •^nSn^jjn i D^iJ ^X3 D^riSx t^jh nibrp i . iT \--: -j-T i: vT Iav :It j- • -\T\'rh ^n^DPi n2j^3 n't^m mh S:d«» •^inny. rh^} . - . )••••-: )- : • AT T - I J : t : ». i • t . •T|b£j^ 6 : '^p?;^ t^^«i^2 n^^nn n^iS t|3N:n nin;^ hd O 2 212 PSALM LXXLX. Sx 8 : 'iGtrh ^"1^3-nxi npj;*-niS Srjx *3 7 : in*T ^"^^ I- |- •• i-r V : Ia-:|- ••■ J-T -v |t|t J J - V I Av-:i- A :]-: ■■ -v r • v ^: t t; - ^^3 nhin ™-iT S"t:i:d tdx npjx ^'^jsS N*nn 11 Dniin Dp^n-SwS nwa^ ^yj:)£j^S n^j^nT 12 : nni.!2n }7. The verse seems to speak of a great battle or slaughter, when the dead are left unburied in the field, and their flesh becomes food for birds and beasts of prey, such as was the case at the invasion of Jerusalem by Titus. 3. jril'^lp The circuits of. This word 2'»1D, when it is without the preposition 1, frequently with both its masc. and fem. plu. performs the ofiice of a preposition, viz. round about; and such happens to be its force in this place ; see Jer. xxxii. 44 ; xxxiii. 13 ; also the next verse of this Psalm. 5. na'iy Until ivhen? The same as "^r^O'l^f. There should be a pause after C)3j.};:i, " Until when?" or, "how long, O Lord, wilt Thou be angry ?'"' Thy anger, which is manifested by the reproach and derision, mentioned in the former verse. Then com^ the next word TO^V, which should be taken by itself, and may be also understood at the end of the second member : " How long, O Jehovah, wilt Thou be angry ? for ever ? Shall Thy jealousy burn like fire for ever?" 214 PSALM LXXIX. 6. This verse and the following are almost entirely the same as Jer. x. 25. Hence in the Beor of Mendlessohn it is observed, that " this passage, and that which comes after it, is already found in the words of Jeremiah the prophet ; and for this reason some writers affirm that this prophet composed the Psalm which is before us, and that he composed it after the manner of the songs of Asaph." It is, however, much more probable that the prophet quoted this passage as suiting his purpose on that occasion ; and that the verbal differences we find are only such as we frequently meet with in Scripture quotations, and such as exist, as we have noticed, in the 14th and 53rd Psalms. 7. bDi^. In Jer. x. 25, this verb is in the plu. number, - T and so it agrees with its subject. It is probable, as it is followed by r\i^, the 1 of the plu. would not be much perceived in read- ing, and was therefore neglected in writing. Indeed, the ancient versions have the plu. here, and so have some of the MSS. Avhich were collated by Kennicott. For !)m3, the Chald. has n^Ji'lpD 1^*2 the house of His sanctuary. 8. D'*31ti'k^l milir >'h The former iniquities ivhich belong to tfs, i. e. our former iniquities. The b of ^i^*? has the force of ^""IDk*^ ; see Ex. xxxii. 13 ; Jer. ii. 2. Some persons under- stand D''D'' before D^ii^^J*"), as Kimchi and Abcn Ezra. But • T there is no occasion to suppose any elUpsis ; for the noun H'iy^}^ is evidently both masc. and fern., as appears from Is. lix. 2, Avhere we have uh'^llD r\')2'^}J_ iniquities distinf/uishing, &c. ; see also Prov. V. 22. The former iniquities are those of the people in the first times of their history, those, perhaps, which they com- mitted in the desert, as for instance, their idolatry in the matter of the golden calf. Agreeal)ly t<» this is the Chald.. which lias our iniquities, ii^T)W ]D1 which ivere from the hrr/iiuiinfj. 10. The subject to the verb yiV is not D\"7'?»*^ "^rmt-n^s n;ini5f ^^ I?":^?'' ' ^'^^^ "^P^ ^ 216 PSALM LXXX. T|"T-: I V T it: a- • -: r ■■: it t It •.. c : '^laj; ri|?sri!i rij^'^ '{]?"^J^. ^i^? J<3r\1>'iip ^}3n^ hrwri ns hack from our exile; others, to our 218 PSALM LXXX. inheritance, viz. the land which God had given to their fore- fathers ; others, revive us, bring us hack to good spirits ; see Ps. xxiii. 3. This sense of the verb would be originally used with reference to people fainting, who on reviving are said to come to themselves^ which in Hob. would be properly expressed by y^W . Vulg. has converts nos. Kimchi and Aben Ezra so understand it. See Jer. xxxi. 18, and Lam. v. 21. Tr''3S "IhJm and make Thy countenance to shine. Look upon us graciously, for this act of favour we shall consider to be a mark of security. D''32 the countenance, viz. of God, is said in Breshith Rahha to • T Gen. xxiv., to designate the Messiah. The prefix Vau to nv^'^3 has the force of thm^ for the verb expresses the effect _oi_i^\e shining of God's countenance. 5. Before the noun mj^^!* there seems to be an ellipsis of \"Tbj^. The full form is found in 2 Sam. v. 10 ; 1 Kings xix. 10, 14. n^^y continuest Thou to he angry ? Continuation of an act is here expressed by the prget., although it is more usually expressed by the future. "^"^ mcans_io smoke, and then to be angry in the way explained by Geier : "fiimasti, h. e. iram pra? to feres vehemcntissimam, ut instar corura, qui cum graviter commoventur, crebros densosque per nares ducunt spi- ritus ct fnmare veluti videntur." The 1^ prefixed to nSsn, has the force of against; see Ps. Ixxiv. 1 ; Ixxviii. 19. To he angry against prayer, denotes the continuance of God\s anger, I notwithstanding the prayers of the people that it might bejwith- I drawn, and that He might again manifest His favour. 0. riiVDI Urh Bread of tears. Abcn Ezra understands TinVS before Uvh, so that the hemistich would be rendered : Thon hast made them eat tears instead of bread. This is doubtless the sense, but still it is not necessary to suppose an ellipsis, for bread of tears is equivalent to bread of, gflHictipn, which we find mentioned in 1 Kings xxii. 27 ; and both expres- sions are figures representing in a striking manner the severity PSALM LXXX. 219 of God's judgments upon the people. W'h^ is by some persons considered to have been the name of an established measure among the Jews ; and the word occurs as such in the Ethiopic version of St Matt. xiii. 33. Be this as it may, the meaning of the passage is evident, viz. that they were made to drink tears in great abundance ; a full cup, as Luther has para- phrased it. 7. ])1D ^2D''"^Pi Thou makestus a contention^ i. e. ai object of contention, so that our enemies quarrel among them- selves concerning our spoils. 9. ]2| Vine. The Chald. has interpreted it by hvi'iw\ Jl^l house of Israel. Geier says it represents the Israelitish church : " Ecclesiam Israehticam, viti similem ratione efficientis, Dei scil. producentis, ministrorum colcntium, finis sperati, fructuum scil. variorum spiritualium; proprictatum, v. g. amoenitatis, suave olen- tise, dum floret," &c. Isaiah uses the same figure with respect to the people of Israel in chap. v. 1 — 7. The old Eabbis speak of Christ as the vine. See Jac. Mart. disp. 8 de Messia, § 45. 10. n''3Sb Jl"'32 Thou hast prepared the ivay before it, viz. |S^ the vine, as is evident from its connection with the former verse. The Piel sense of the verb HSS, which we have T • here and elsewhere, is that of the Arab. ^_^ evanuit. Hence, when it is applied to a house, it means to siueep, or cleanse; and if to apath or way, it is to prepare^ to clean. So in Men- dlessohn's Beor it is thus paraphrased : " Thou takest away the stones and the roots of the grass, which may damage the shoots of the vine." 11. There is a deficiency of 2 before rh^, as Mendlessohn remarks : Ht^^, iT*! IDnm . The LXX. have translated the passage thus : eKaXvyj/ev opt] t] ctkiu avrfj^, Kai a'l avaoefopaCes avTrj^ To.^ Keopoug tov Qeov, the shadow of it covered the hills, and the branches of it the cedars of God, i. e. covered 220 PSALM LXXX. the cedars of God. So the Vulg. : Operuit mantes umbra ejus et arbusta ejus cedros Dei. Hence the translators supphed the 2 ; for to say that the shadow of it covered the mountains, is the same as saying that the mountains were covered with the shadow of it. AVc must repeat the verb ^D3 in the second hemistich as belonging to the subject n''S''3y. The word 7^? when applied to cedars, as well as to mountains, will signify tall or lofti^ The meaning is, that the branches-of-lhis vine were so luxuriant that the Psalmist, in poetical style, speaks of them as exceeding in height and extension the tallest_cedars. The Syr. has ^oioi'?] ^^i* above His cedars. 12. W'lV To the sea. The Chald. has J^ll ^O" TV rmto the great sea, i. e. the Mediterranean, which was the w_estcrji boundary of the land of Israel. ")n3~'?i>?'l and to the river, viz. the Euphrates, which the Chald. has added, and was the north- eastern boundary of the same land. See Gen. xv. 18; Deut. xi. 24. 13. "IJ1 no':' Why hast Thou broken doivn her fences ? AVhy hast Thou withdrawn from me Thy care and protection ? n^lJ<1 and they plunder it. The travellers plunder the vine of its fruit with impunity, and to the great loss of God's people. 14. n2Dp"^3\ The quadrilitcral DDHS occurs only in this place. But in Chald. and the Talmud we have DDlp, which, as it differs from our word only by a ratUcal of the same organ, is most likely identical with it in sense, especially as the context is suitable to the meaning assigned to the Chald. term. If, however, we had any doubt, that wf)uld be removed l)y the fact that the very word exists in Arab., viz. (*-y^. which Golius translates, toto ore valide momordit ; and this is the sense which most people give to DD"lp, as in the Mishna we have D'''?-3 "iDDnp*^ TVW, the fivhl which the ant.s- ronsnincd. The y oi" "iy"^0 is suspended in tlio Hebrew text. <«•!• which PSALM LXXX. 221 many fanciful reasons have been given. One is, that it denotes Christ suspended on the cross. Another, equally wise, is that ")"»in is Nebuchadnezzar, and that >r signifies the seventy years of captivity. P? " Every creeping thing of the field ; and the meaning of ?^I is from U, because that it creeps from its place and moves along." Yarchi. The Yod of "'"li:^ is in the place of He. n^yT shall feed upon it. It is equivalent to rvh^ nV")** shall feed upon it. 15. There is the same ellipsis of ^rf^J< that we noticed in the 8th verse. i«?3 IV^:^ return, 1 beseech Thee, viz. from anger, and restore us to that favour we formerly enjoyed. 16. n3D1. This word has given some trouble, for it is not T - : elsewhere found, and the context does not much assist us in as- certaining its sense. The LXX. read it as a verb, from |^3 to establish, and so do many others. Mendlessohn translates it by erhalte, and thinks that it is the Piel conjugation of an irregu- lar form : " The Dagcsli that is found in the word nJ3T points to the deficiency of the reduplication, and it is therefore the pre- terite of the Piel conjugation." Such a form of the pr£eterite of the class of verbs l"y is without a parallel example; and again, a verb in the position of n3Dl is hardly suitable to the context. Kimchi and others propose to change 2 into J , and consequently to read nSIl a garden, which, although without authority as to MS. reading, is still regarded by Mendlessohn as not altoge- ther inadmissible ; for these words are not only of one oro-an, but they also resemble one another in speech ; also they are not distinguishable in the same degree as Beth and Pe, or Daleth and Tan. Fiirst considers it to be the fem. form of p a base. Hammond supposes' that the term may be all one with IIDD place of habitation, here for a vine, i. e. a vineyard. As 1^2 signifies to establish, to place, it may mean to place something in the ground, to plant, and hence the noun ,133 T "■ will be a plant ; and this is doubtless the best interpretation of 222 PSALM LXXX. the term. Agreeably thereto the Syr. reads ]hlD, which ap- plied to a vine may be fitly rendered a root, or stock, such as is jjlaiited. The idea of a plant or root attached to this term is supported by the LXX. and Vulg. ; by the former, in their translation of 132 b^, Dan. xi. 20, which is €k t^s /ot^^s avTov; and by the latter, which has for "123, in Dan. xi. 7, plantatio ejus. The Chald. takes it in this sense, bvi. Mendlessohn regards this term not as a preposition, but a verb of the pre- terite form, and that it stands for '^ym. With respect to the omission of H, he observes that " it may seem strange in qui- escents of Lamed, but it is well known in quiescents of Ain." If, however, lp2 bo understood to this hemistich, the meaning will be, have regard to the branch, which is much more likely to be the true one. ]1 a son, to correspond with n23 must denote the son of that plant; and that, according to Hebrew phraseology, is a hough, or branch. So Gen. xhx. 22, Joseph is a fruitful ]1 son, i. e. bough, whose r\)22. daughters, i. e. branches, run over the tualL The Chald. has paraphrased it by Jn occurs twice ; in one place for the fifteenth day of the month, viz. 1 Kings xii. 32 ; in the other, for the twenty-third, viz. 2 Chron, vii. 10, And so from these passages it appears that not only the first day, l)ut the entire week of the full moon is understood. It also scorns that it does not denote exclusively the full moon of the month Tisri, when the feast of trumpets and the feast of taber- nacles were celebrated, as we conclude from passages we meet with in Syriac writings. Thus, in Asseman's Bibliotheca, Vol. ii. p; 304, we have ^r-»^? oimi: ^ ^ i ■ i] "jjX.? ]Sdo^o ^_»J^Q_. ^ I Sn3l ^j-K.1 ^'r^\ And at the fast of the na- tivity some celebrated forty days from the full tnoon of Novem- ber. See also Ephraim Syrus, in. 144, 594; Act. Mart, i. 175; where ]]rf>n are opposed to the new moons; \ls^ . » .i- (^S may be derived, according to this signification, from nD3 to cover, because the whole orb is covered with light. See Psalm civ. 2. 5. JOSli'J^ Custom, rite. It corresponds with pn, and the rite or decree was for Israel to make a shout, or to sing aloud in honour of the God of Jacob on this occasion. The b prefixed to ^'i'?^^ has the force of in honour of. G. i^nV ^ testimony ; namely, the feast spoken of in the 4th verse God hath instituted that the people of Israel might remember the deliverances He had wrought for thein in Egypt. siDin^ wo understand to bo a general term for the whole people of Israel, The addition of n to c^pv, the usual form of this name, is similar to T\y\TV^ for n"!3V, yiTWr}^ for ]3nv, which we meet with in the Old Testament. "iriN*;*! in His going forth. The pronoun refers to God, and the passage alludes to those miraculous interferences by which Pharaoh was eventually in- duced to let the children of Israel go. In the next member we Vol. II. P 226 PSALM LXXXI. have a cliangc of person from the 3rfl to the 1st. Do Dicu and Mendlessohn make the language to be God's, and tlic 1st person to represent the whole of the Israehtish people. The former says that the words of the next verse are referred to ; and the latter, that it alludes to God's speaking on Sinai; before which time, says he. Israel knew not the voice of God. riSti' is in the constructive state, the noun bvi being understood. 7. 'iJl "•iliTpn. " Here, and in the following verses, the language of Jehovah is in the mouth of the poet ; not that these sentences which we have here came from the mouth of Jehovah in this order, but the substance of them He spake to His people by means of His prophets ; also, not at one time, but time after time ; and the Divine poet collected them by the Holy Spirit, and brought them forth in his poetical language, so as to use them for reproving the children of His generation. And this is tlie meaning of the future V^'pVi, viz. the same as the mean- ing' of ~ID2 liyi^ , Ps. xlii. 5. See there." ]\Icndlessohn''s Beor. l^T a pot. Syr. "jjojl « great j)ot. It is also used for any vessel whatever. 8. DV"^ nnci In the covering of the thunder-cloud. "IJHD is a covering, from "ino to hide ; and when it is joined unto D^~l will denote the cloud containing the thunder. Jll'^lp ]3y D'*pni"l « cloud of thunders and lightnings. Mcndlessolm's Beor. Some prefer it in the sense of a covering from thundei*. In Is. xxxii. 2, we have W)] "IjHp, which the Syr. and Chald. expressly translate as a covering from tlie storm, or tempest. And so, indeed, the LXX. have translated it. We have the sanio moaning a little differently exprossctl in Is. xxv. 4. D") f D nonD A protection from the storm. The former render- ing is, I think, to be preferred ; and the passage most probably has allusion to the remarkable manifestation of God on nidunt Sinai, recorded in ?^\od. xix. 16, viz. His appearing in a cloud (if thundoi- and lightning so terrible that
?. This particle has the force here of O that ! The Ethiop. particle ^ fli'ft ! l»y tills particle God expresses His earnest desire that the people of Israel would, by obedience to His laws, avoid the dangers which must come upon them in that and future times, in consequence of transgression. How much docs this paternal solicitude resemble that which our blessed Lord so toucliingly expressed for Jerusalem, when, with a prophetic eye, He saw that political ev(>nts would speedily occur to con- .suminate its destruction ! !•'). 'JyD^ Suilihiihi. See Ps. ii. 12. yT'^^i^ I imid,/ PSALM LXXXir. 229 humble. How ready is God to vindicate the cause of righteous- ness and obedience ! How clearly also may it be inferred, from this and the preceding verse, that not till after repeated warnings will He ever withdraw the blessed liffht of His countenance either from a people or an individual ! 16. iV^ltt^nS"! Should submit to Him. Th€ haters of the Lord being subdued, would through fear make at least a feigned submission to His government, and desist from their hostihty to His chosen people. UP\}J . The affix to this noun refers evidently to the more remote antecedent DV- Instances of this construction we find in Ps. xviii. 15, and xhv. 3. 17. l7n. This word, which originally signifies m,ilk, here denotes ^a^, and in connection with wheat signifies wheat of the finest quality. So in Gen. xlv. 18, we have l^n for the fat of the earth. ''\y\ "l^2iQ^ , " And I will even bring forth honey for you from the rock." Mendlcssohn's Beor. God declares to His people that He would make their land so productive, that there should be no rock so hard or barren but that He would cause it to contribute to their means of subsistence. D'rtSx npa Sx-mya aw ofhtf. vcxh nisiD i ' A : ■•■ : *~ : ~ ' i- : - -itt i-'V ^t; it : • *T" -:i- -T 1 : ' :iT < i- - 7- t : j- • J* ": • : ~ TV J.-; I v|T •• : / T • at- : • nnis:3i nni^Dn nnxs p^^ 7 : d^j'ts ivSy on^ CDax V : 'a iTT : I "TV |v; •. I j; '^: \,- a'- ~ nnK-*3 y^'iir\ nDStr D\"iSx n;bip s : hhT\ U'-i^n IT - \- I VAT T JT ; T • V:v JT I | • J-T - 230 PSALM LXXXII. PSALM LXXXII. TN this Pscalm the officers of justice are reproved by -■- God for being careless of their duty, as well as partial and oppressive in their conduct. He is intro- duced as presiding over them, and rebuking them for their corrupt practices, the rebuke being accompanied with an earnest admonition to act righteously to the poor and helpless. The Psalmist then proceeds to speak of their wilful disregard of the Divine injunc- tion ; and afterwards God himself again speaks by declaring, that the disobedience of such wicked men, and their abuse of the powers with which they were in- trusted for the public good, should be signally punished. 1. It is proposed, by Bishop Horsley, to divide the verse, so that the first hemistich shall consist of the first three words only ; as, however, r\T^ is of the construe, state, this division is impossible. The words bi^ i^^V^ are equivalent to ifliyi . The noun itself is put in the place of the pronoun : instances of such construction are found in Gen. iv. 23 ; Numb, xxvii. 1 1 ; 1 Kings ix. 1. By the congregation of God is understood a judicial court in which God is said, in a certain sense, to preside, as wc read in 2 Chron. xix. G : " He said unto the judges, Take heed what you do: for ye judge not for men, but /or titc Lord, u>/io is with you in the jud? vh^ ^?lt:'i^{S ^lyzu ikb they understand not t:- :t:-:- t; tt : •• t "^ to do good ; neither do they understand the law. It is better, however, to regard this verse as the words of the Psalmist. In the preceding verses we have had God introduced as standing among the judges, advising and admonishing ; and in this the Psalmist states that these corrupt officers of justice will not know nor understand so as to practise these divine injunctions ; but choose to walk in darkness, rather than to be guided by the light of truth. Thus, saith the Psalmist, the foundations of the earth are moved to and fro by every blast of fear and favour; and so the whole social fabric, of which the rulers and judges are to be considered, in way of figure, as the foundations and props, must inevitably fall to pieces. 232 PSALM LXXXII. 6. '•mDh? ^3^i / said, I solemnly promulyated. See Ex. xxii. 28. The judges are here called D\'ib}^, says Aben l^iZra, because they sit in the seat of God. They are called so, no doubt, by vh-tue of their office, which makes them as it were God's vicegerents upon earth. See the remarks above, ver. 1. This passage is cited by Christ in John x, 34 ; and is there prefaced by the enquiry. Is it not written in your law ? From this we infer that the Psalms were looked upon as a part of the divine law ; a very general and extended sense was there- fore given to the term law. See John xii. 34 ; xv. 25 ; 1 Cor. xiv. 21. This mode of speaking, indeed, seems to have pre- vailed among the Rabbis, who occasionally speak of the Psalms and prophetical books as the law. In the Talmudical Tract, Sanhedrin, fol. 91, 92, Rabhi Joshua said, In what manner is the resurrection of the dead proved from the law ? Answer : Because it is said (Ps. Ixxxiv. 5), They shall praise Thee ; not, They have praised Thee. Rabhi Chaia said, In what ivay is the resurrection of the dead proved from the law ? Answer : From. Is. lii. 8. 7. In this verse these wicked judges are assured, that although they are placed by Divine appointment above the rest of mankind, yet they should die like the meanest individuals of the human race, and be brought to account for their tyranny and injustice. For DlNtS, the Chald. has ^^b^ >;)4 '?[>n ; as if Q1J«} was considered equivalent to Dli* ^321 the common people, TT T T •• : in opposition to u}''ii "'31 the ])eople of hiyh degree. So the ancient Ilabbies state that Ul^ in this place means HJIID "h^^ T T loiu of degree. The n prefixed to D"'^b is vocative ; as if God had said, " Ye who are now princes and the great ones of the earth, behold, ye shall fall and come to destruction." inxD as one, rather adverbially, at one time, together, all of you shall fall together, and as one man. Ewald translates this second member thus: '• and auf einmal sollt, ihr Fiirsten, fallen!" PSALM LXXXIII. 233 8. God is here invoked to arise and judge the earth, i. c. to take the cause of the poor and of those who complain of violence from the hands of the wicked executiug unjust judgment ; and the argument made use of by the Psalmist is contained in the second hemistich, viz. because all nations being created by God are his inheritance, and their happiness, which He willcth, is impossible without justice and uprightness. J3 -hit rh-^bi-ha D^rha 2 •■ ^'od> liata tC 1 "Ti^i^jroi mn' r'^)^ niin-^3 3 : hi< ^bm-hi<) ^ins^ I ... : - : Iatv:iv | •.• : v r-- \- r- |j : • -; v-v:i-.- t]^^^ 'hra^ 7 : ^^"^y i'\n2 ^'^v nn^ :h i^yiJ '2 & : pEJ^^p ^m!l ]'yh 5••- ; TT|v: '^AT ■^ : • i-: - i •• : - '- ; Dnos) kJ?^ 17 : D^^n^n ^^n^^o^) V^-?--^ ^^^^^ f^ if> ^'^,^^1) ^r'"Ty ^Sns^i ^^^- IS : r\)n' j\f2iy )iypy] ]hp^ 234 rSALM LXXXIII. ''^V. P'^]^ X!-^ ^}p\ JlP^-^ nm-'^ ip^i \i) '. naxn PSALM LXXXIII. A DIFFICULTY is experienced in determining the -^^ historical relations of this Psalm, because we possess no record of the several people who are ex- pressly named in the 7th and following verses, as having entered into a confederacy against the kingdom of Israel. Michaelis refers it to the war with the Ammonites recorded in 2 Sam. x. Bengel points the Psalm to the Maccabean times, and finds its history in 1 Mace. v. ; but this is quite inadmissible. The more probable opinion is that of Venema and Kimchi : they consider that the war of the Ammonites, JMoabitcs, and others, against Jehoshaphat, was the immediate occasion for writing it. See Note to verse 7. The Psalm may be used with advantage at all times by the Church, as well as by her individual members, against their many spiritual adversaries. 2. ^OT Silence. Another form is '•Dl- The root is H'^l, • t: • : T t' which sigiiitics to be like, and to be silent, quiet, &c. The primary notion of this verb is supposed by some philologists to 1)0, to make smooth, equal, and hence ai'ises the two senses, 1 st, of beinfj similar, and 2nd, of being quiets which as applied to the mind comprehends the idea of beimj equal. The LXX., Vulg., Syr., Arab., and Ethiop., agree in adopting the first of these meanings; the Chald., liowever, has p^ntt^fl i<7 keep not quiet, which the context teaches to be obviously right. PSALM LXXXIII. 235 4. TlD ^D''1>^"' Theij take counsel together craftily. In this way the verb ^iDnv is usually rendered ; but Mendlessohn proposes to give it the Aramaic sense, viz. to heap, to (gather together : " I say that it has the meaning of WD IDiy^ the waters luere gathered together ; and so here they heap together counsel after counsel." IID usually denotes secret counsel, and therefore the term corresponds extremely well with T|''J!|2!i in the next hemistich. As to the word Tyi^^Sii, the Chald. notion of it seems to be substantially correct, viz. TI'''^^^^5^. ]"'li^pnp'l that are hid- den in Thy treasures ; by which I apprehend is meant much the same as that which Abu Walid understands by Tfi^^^, viz. those who are kept by Thee. It is applied, no doubt, to the chosen people of Israel, and the expression is similar in force to the passages : He will hide me in the tabernacle ; He will hide me in the secret of His tabernacle, Ps. xxvii. 5. The words arc figurative, and are an allusion to the custom which prevails, especially in eastern countries, of shewing kindness and hospitality to strangers, of taking them into the house, and manifesting for their comfort as much concern as for the most valued treasures. And so the Psalmist, to express God's tender regard for Israel, employs this designation, and also to state that it was against those who constituted as it were a part of God's household, and who had been received into the covenant of friendship with Him, that the enemy took counsel. 5. DTTO3V T\\Q GhsiXA. hdiS, ]'!\l'D':^1 we will chastise them ; but the word iriD seems to have a stronger meaning than this, viz. to cut off, to destroy all together ; so that the nation shall no longer exist even in name, as is declared in the following part of the verse. The verb in the first instance signifies to deny, conceal, hide, and this is done by cutting off, destroying. See Ex. xxiii. 23 ; 2 Chron, xxxii. 21. 6. 2S lii3713 They take counsel together ivith fixed pur- 236 PSALM LXXXIII. pose to accomplish their object; with the wIioU.' licart. mb b^l, as the Chakl, has rendered it. n'''^2 '^'hv. "The T ■ T : • : ' V T covenant is altogether against Thee, in order to make Thy name to be forgotten ; for Thou art called the God of Israel, and henceforth Israel shall not be remembered, even Thy great name shall not be mentioned." Yarchi. 7. There is no record in Scripture that the several people mentioned in this and the two following verses ever conspired at the same time to overturn the throne of Israel. JMendlessohn says : " It is possible that the Fsalm was composed on account of the battle which has been already mentioned above, viz. Ps. xlviii. ; but that the composition to the sons of Korah was made after the deliverance from it,, and the composition of Asaph at the beginning of it ; and it is possible that this battle was in the days of David. But in the opinion of Rabbi David Kimchi, this is the battle which is mentioned 2 Chron. xx. 1, in the days of Jehoshaphat, when the sons of Ammon and Moab came to him, and other nations who were dwelling near were with them, although they arc not there (viz. in Chron.) mentioned in particular." Another opinion is, that it was the intention of the poet to refer to all the people who waged war against David at different periods of Ids reign. Kimchi's hypo- thesis is the more probable, because the preceding verses indi- cate a combination to subjugate the people of Israel. '•Slh? tents put for the inhabitants of the tents : see Zech. xii. 7. D''':'N*rii'''l and the Ishtnaelites. They were descended from Islmiaol ; the Chald. has ''^?1■^V Arabians^ who ai-o also the descendants of Ishmael. D^^JH, vei-y probably the postei'ity of Ilagar; and it is supp(jsed they were a people living to the east of (lik-ad. See 1 Chron. v. ID, 20. For further particulars respecting the geography, &c. of the territory of this people, see Uosen- muller's Scholia, and Gesenius's Thesaurus, under the word PSALM LXXXIII. 237 8. "li:i "'3JJ7"' U}J With the inhabitants of Tyre. As we read of Hiram king of Tjro being on friendly terms with David and Solomon, it is supposed by some persons that the Psalm was written after the times of these kings ; but all which can be with certainty stated is, that the period would not be that in which the intimacy referred to above existed. 9. :2ib ^31^ ^11t An arm to the children of Lot. iJy the children of Lot, we understand the Moabites and Ammonites, who perhaps wei'e the principals in the quarrel with Israel, and therefore the Assyrians are described as an arm or help to them. 10. n^S As Midian, i. e. as to Midian, h the sifrn of tlie dat. is used in the Chald. "Do to them as Thou didst to the Midianites by Gideon ;" see Judg. viii. 28. \^y^'2 i^")p''D3 As to Sisera and Jahin, who were destroyed by Barak and Deborah. 11. "I'i'l ]y. This place is not mentioned in the narrative of the discomfiture of Jabin's host, and the destruction of Sisera ; yet we read of it in Josh. xvii. 11, as forming a portion of the territory assigned to the tribe of Manasseh ; also other portions given to this tribe, which we read of in the same verse, were Taanach and her towns, and Megiddo and her towns. Now in the song of Deborah, Judg. v. 19, we learn that the battle with the kings of Canaan took place in Taanach, by the waters of Me- giddo; and this relation then sufficiently coincides with the statement in this verse, of Sisera and Jabin perishing at Endor ; because it was in the vicinity of Taanach and Megiddo, and perhaps the most considerable place in the district. ]dl stercus, fimus. Root, the obsolete verb p'T. Arab. ..j stercoravit terram. It is cognate in sense with bl\, from whence ^^3y stercus. 12. IDin; ID^Jl^'yi; Mal^e them, viz. their princes. The pronominal affix is pleonastic, of which many similar instances 238 PSALM LXXXIII. have occurred. IIJJ and 3Kt were princes of the Midianites ; see Judo-, vii. 25. The personages mentioned in the next hemi- stich were Midianitish kings ; see Judg. viii. 5, 6. 13. DTrVs^ ri'lhi^ Habitations of God. Dr Hammond and others derive ni^^3 from r\>^ , wliich in Tiel signifies to desire ; and ms'3 in Iliph., desirable, fair, beautiful. In this sense the word is found in many places ; see Ps. xxxiii. 1 ; xciii. 5, and Is. hi. 7. The Chald. interpreter, in rendering it nn^i? ornaments, evidently refers the word to this root. In Ezek. vii. 20, the sanctuary is styled VTj! ^2)i the glory of His wnament. The LXX. have OvaiacrTrjpiov, altar ; other copies have ayia- aWipiou, sanctuary, which the Vulgate follows. Hence they cvidcntlv consider these words to mean the sanctuary, or temple of God, as being emphatically the great ornament of the Jewish metropolis and country. It is, however, more likely that the root is the obsolete verb nN2, and that it is cognate in meaning and sound with m^ to inhabit. In the Ethiopic we have ^UP respiravit, requievit. Hence, if nK3 possessed the same signi- fication, we should have mX3 restiny-])laces, or domiciles, habi- tations. If such be the case, then WTihi^ m?<3 will denote not merely the sanctuary of God, or Jerusalem, but all other places of the land of Israel in which God was worshipped, and which may be properly termed the habitations of God. The plural number, viz. niSi, as well as the general tenour of the Psalm, seems to demand this sense. 14. b^b^'D 'iori''^^ Make tliern as the whirlwind. Tlic word ^'ih'^, signifies primarily a wheel, from bb^ to roll, and thence a ivhirlwiml, Ps. Ixxvii. 19 ; also stubble or chart", Is. xvii. 13. In the first of these senses it is expounded by all the ancient translators. It is probable that they considered the term to have reference to the wheel used in husbandry fur tlircshing the coin and beating the straw into small pieces. In PSALM LXXXIII. 231) Is. xxviii. 28, wc read of the threshing-wheels of a cart. The (expression will thus be intelligible ; but we must observe that the Psalmist would not then say, make them as a wheel is made, but make them as the wheel makes other things, i. e. as the wheel threshes the corn, and beats the straw to pieces, so do Thou likewise to Thy enemies. The Patach under the 3 of simiUtude, shews the article to be understood, and therefore h^^ is not the object, but the subject of some verb not expressed. Others prefer the sense of whirlivind, and understand the peti- tion to be, viz. '' that as the whirlwind revolves round and round, stirring up everything in its course, and rests not, so may the enemy be continually pursued and find no rest." The Pa- tach under D is equally suitable for this sense of the word as for the former ; whereas if the meaning of chajf be adopted, it ought to have a Sheva. The advantage of the second sense over the first, consists in its nearer conformity with the laws of parallelism. 15. Dnn Mountains. Geier is of opinion that volcanic mountains are here alluded to, which the flame may be said to burn ; but as there is no evidence that these mountains were known to the Jews at the time Avhen this Psalm was writ- ten, it is much more probable that mountains stand here for the trees and herbs of the mountains. The pron. '^'sVii is under- stood before "I^^ID and tOn':'J^. 17, 18. The Psalmist in the first of these verses prays for the severity of God's judgments upon his adversaries, that thus they may be brought to seek Ilim, and acknowledge His Almighty power ; but in the second, he prays that such may not be the effect of the Divine visitation, that justice may be allowed to take its course, so that their destruction may act as a warning to others who also array themselves against the most High. 19. Many interpretations have been given of this verse. Dr Hammond, after stating one or two modes of rendering, sug- 240 PSALM LXXXIV. wests that UW may have tlio Hahbinioal use in tliis placo. and then rfirP "^D'C niay be resolved to signify no niore llian Je- hovah ; and so the verse may be translated : That Thou, Jehovah, art alone the most Ilhjh over all the earth. De Dieu in his " Animadversioncs in Psalmos," p. 382, says, that of the various interpretations of tliis place, he prefers the following : Et scient quod tu solus, O Jehovah es nomen tuum, altisshmis supra omnem terrain. lie afterwards proposes one of his own, in which he considers HDi^ to be a nominative absolute, as '*3^} is in Ps. Ixxiii. 28 ; and then neglecting Athnach in Ty^l^, which says he, is lawful, especially in the poetical books, he translates tlie verse as follows : Et scient, ad te quod attinet, nomen tuum esse Jehovarn, te solum esse excelsissimum super terram. The simplest and best rendering, however, appears to be that of Aben Ezra, who suppUes "W/^ to '7[D\1J , so that it is : " And they shall know that Thou alone, whose name is Jehovah, art most High over all the cartli." -T£5 • : - T : I T - : ^ ; ; • \ t : it -. \ ■■■ : : ■ Tiy "Tinn '3trv 't;^ 5 : 'n':^^^ ^ij^i nixnv nin^ ' Ia'.- •■ a • : I ■• : -V IT I" • : - at: jt ; |T T : • I A' ; I TTv J- : - ' i- I » : - • I I ■ • I- \' I !•• A' 1" ■■ "» I ' PSALM LXXXIV. 241 :}pj;* 'rhn n^kn 'rh^r\ n^m ni«nv mhi< n)n' 9 *3 11 : "^n't^D '^B t:ini D^nb^? nxn ^1:13:12: 10 : nSo <• Ir-- • : ;•• : •• - : *• •••; j- ; •■•tv t i-.- i)'i6 ^riSx n^na ftsinon ^nnri!i &':'«» •^in^nii Dr-:2i£D ni«:i:f nin^ 13 : n^z^ns D^rjShS niS-yj^:^ k':) n)n' m* at; at : 'j- • : "nm HDin Dix nm ||T -/•• TT #••; - PSALM LXXXIV. rr^HIS Psalm in its subject-matter resembles the -■- 42nd, and was probably composed on a similar occasion. The sacred poet paints in very lively colom's the pleasures of devotion in the house of God, and expresses, in the earnest language of one obliged, for causes not specified, to seek safety in a distant land, the longings of his soul to participate in the public services of religion. 2. TfTliiStt'a Thy habitations. The plu. number is em- ployed according to Mendlessohn (see his Beor on Ps. xliii. 3), because the tabernacle was not fixed, but removed from place to place, to suit the convenience of worshippers. Others suppose that the plural denotes the different parts of the tabernacle. The most probable reason, however, of this number being used in- stead of the singular is to denote emphasis ; a sort of pluralis excellentice, agreeably to the custom of the Ileb. language : see Ex. XXV. 9 ; Ps. xlvi. 5. Vol. II. Q 242 PSALM LXXXTV. 3. The terms employed in this verse arc very eloquent, and express in the strongest possihle manner the pious emotions of David's soul. ^331^ cry out cmUinxallt/. Such is the force of the fut. in this place. TDn ]2')b DDll, " their custom is to cry out continually." Mendlessohn's Beor. 4. The Psalmist compares his condition with that of the birds, and says, that he is deprived of those enjoyments which are possessed by the fowls of heaven ; " for they," says the Psalmist, " can find a place, where they may make their nests and bring up their young ; but I am denied access to Thy altars, 0 my God, and these constitute the habitation where I desire to rest." mn^tD Altars are put for the whole tabernacle ; for in consequence of the frequency of the sacrifices, it was impossible for birds to make their nests upon the altars. That they were, however, accustomed to build in the temple, see Bochart's Ilieroz. ji. p. 592 ; also De Sacy's Chrest. Arabe, Tom. iii. p. 76, and the Asiatic Journal for August, 1838, pp. 20G, 214, The Jews, indeed, deny that birds ever lived in the temple, or were seen on its roof; for they say that the top was consti'uctcd for the especial purpose of preventing any such circumstance occurring; but in the description of the temple, which we have in the first book of Kings, there is no allusion to anything which would support this Jewish assertion. A })roposal made by some per- sons is, to supply before Ty^riinilOTii-J the verb in the beginning of the verse, changed from the 3rd to the Ist pers. : perhaps the emotion of the Psalmist's mind would be more accurately exhibited if this verb l)o only understood, and not expressed ; thus, " TVie sj)arrow even hath found" &c.; "/ — Thy altars, my kinfj, and my God ;" i. o. my great object is to find Tliy altar.s, &c. Tll^ the sivallovf. The LXX., Syr. and Targum. have rendered it turtle-doves, as if they considered ")"i"lT to be equivalent to iri. Acpiila hiis aTpovBtU, and so hav(> all tlic old translators in Prov. xxvi. 2. where this word is tnund. PSALM LXXXIV. 243 5. In the stnyctiice of this Psalm there seems to be a division into four jparts, of which this verse is the commencement of the 2ntl. The Psalmist in the preceding part had been de- scribing his own feelings with respect to the house of God ; now he proceeds as far as to the 9th verse to indulge in the expres- sion of general sentiments applicable to all mankind. From the 9th to the 12th David returns to the contemplation of his own state, offers up a prayer for God's attention to his case, and states how infinitely he prefers the house of God to the dwellings of the wicked. Then the 4th part deals in general declarations, liy yet, assiduously, constantly. UTV^H ''D'' 73 all the days of their lives, as Kimchi has it. 6. The pron. "W^^ is to be understood before Tl'i? and r\i>'DD. The expression Dll^l fli^Op is translated by the Chald., according to the meaning of, in whose hearts is confi- dence. It is consequently supposed that Jll^Dp, which denotes high and strong ways, is used figuratively for firmness and confidence. Hammond proposes to take the aflSx of 011^2, as referring to the highways leading up to Jerusalem ; see Deut. iv. 11 ; 2 Sam. xviii. 14, &c. According to this interpretation, the Psalmist is declaring the blessedness of the man who is living close to the highways by which he can proceed to the feasts at Jerusalem. 7. i^2l. The root will be the obsolete verb ^?32, which T T T T is equivalent to rOI flevit, lacrymavit. Arab. %\ij. There is a valley called \$^1 ^jL Wady El-Baka, in the neighbourhood of mount Sinai, and is mentioned by Burckhardt in his Syrian travels. The situation of this valley, however, is against the supposition that it is the one' here alluded to by the Psalmist. By some persons, { see 2 Sam. v. 23. But perhaps the word KDl, describing the nature of the soil Q2 244 PSALM LXXXIV. in whicli mulberry-trees were accustomed to grow, has given rise to the signification of the term D''^^D1. The districts usually selected for the growth of mulberries wci-e valleys, or low and marshy grounds ; and therefore, pa>sing through a valley of mulberry -trees, would be the same as passing through a low and wet place ; and this is all we want to know of the import of the words. miD. The root is rT">\ the primary signification of which is, he cast; a signification unknown to the cognate lan- guages, except the Ethiop. Q^Q). From thence it is used in the sense of to scatter, and thence to moisten, i. e. jecit, vel sparsit aqua^ ; and so we obtain the noun miD, to mean the early rain, i. e. the rain that comes at the time of sowing Jhe seed. According to these remarks, the sense of the whole verse appears to be thus : " They will make this valley of weeping, or mulberry-valley, a spring, i. e. they will drain, and so make it passable, even when the fall of the early rain has swoln the pools and filled them to the highest ; and thus are they able to travel to Jerusalem, and be present at the sacred assemblies." There are some who suppose the valley of weeping to represent figuratively dry and sterile ground ; the travellers who are bent on going to Jerusalem pass through such a district, without any thought of their privations and sufferings, and proceed as if it were really a land of springs and pools filled by the early rain. The former interpretation l)oing literal is to be preferred. 8. h'^T\ is by Hammond supposed to mean a valley, and he cites 1 Kings xxi. 23 ; hence the passage according to this is as follows : " They go from valley to valley, till they appear before God in Zion." Mcndles.sohn explains the verse in the way of paraphrase thus: "They will fjo from strength to strenyth, i. e. in conseijuence of the greatness of ?he desire they will continually increase in strength in going, and will not bo wearied, until that every one of them appear before God in Zion, the place of their seeking, and there they will dcligiit themsclvc,s greatly." PSALM LXXXV. 245 10. The LXX. and other ancient translators have taken 1D3JQ in the vocative. Kimchi takes the verse thus : " 0 Thou God, who art a shiekl to us, see, and behold the face of Thy anointed." Aben Ezra and others make !i:3:ia to be accus. •• • T •' our shield, he is the king." The Chald. has rendered it in the accus., but in a peculiar sense. 11. ""S For. This particle connects the verse with the preceding ; for this passage explains the reason of the great desire expressed in the 9th and 10th verses, viz. because one day in the courts of the Lord is better than a thousand in another place. C)2");:ipn A door-keej)er. It is the Hithpael form from the old verb 6)20, which is not found in the Hebrew Scriptures; but the noun ejp occurs several times, and has the meanmg of threshold; hence our word would strictly mean to sit at the threshold, which, says the Psalmist, he would prefer to the most prosperous worldly condition of those who are kept at a distance from it. "in to dwell. It occurs in Hebrew only in this place, but in Chald. it is found in Dan. ii. 38 ; iv. 9, 18. Sam. 'i^T habitavit. 12. Wl^fD Sun. The term is here used figuratively for God's providence iind goodness, as is manifest from its con- nection with )j3Q the following noun. Tljix r\}T\\ n^vn 2 : "li^TD rrp"y:h my!p7_ i on^^n-S^ n^M ^ip_ [ij; ry^^\ 3 : np?; nw w^ nSiySn 6 : ^i»y ^0^3 nsni ^:iW\ ^riSs ^^y\\^^ 5 y^m nnx xSn 7 : -n^ yh ^s^ ^mT\ i^rti^xri 4 T T ~V -1 t ' 246 PSALM LXXXV. i?^fl \"^Pn ^]^\ ^^^^^ 8 : '^5"^npjy; "Tipyi iy^*nn noxriDn n : o:fi«3 ins pt^':' iys^^ vxn^S nnp pi)i) nb)in pxib nx:^ 12 : )pm uh^) pi^ itr-isi ?nn 1OTXI sitsn \r\' nin^-D-i 13 : ciptr'j D^acr'D : )''J2)!B l-nS ni^') 1T^,T VJSS p"TV 14 : nW (t't : I vjv vt: Ia" - : jt t : I ■.••.-v it PSALM LXXXV. THLS Psalm begins with a thanksgiving for God's mercy to His people in having brought them from captivity, and goes on with a prayer for a like extension of the Divine regard; for at that particular time when the Psalm was composed the Israelites were experiencing the effects of (Tod's displeasure. It contains much earn- est ejaculation either in the form of interrogatories or direct petitions ; and at the conclusion of it the Psalmist proceeds to describe the blessed condition of a nation that fearcth God and doeth righteousness. 2. Here commences the prayer ul' the people of Israel. The 2nd, 3rd, and 1th verses refer to past mercies and deliver- ances, Jis constituting; a re;tson for (Jod's gi-antinj; the object of their present petition. n)2\i} for ^^^2W ■ 3. T'/ie fi>rgii'ing t/ieir iniiiititii, and roi'nlnif f/nir sin, arc expressions of the same import as that <>f tlic former verse, vi/. PSALM LXXXV. 247 of their having been brought back from captivity. The Jewish Rabbis affirm thsii^ captivity is a mode of expiation, and that, consequently, a return from thence was a sure indication that the sin for which it was inflicted was forgiven. Abarbanel, m his comment on Lev. xvi. 5, says that this mode of expiation was shadowed forth in the scape-goat ; for at the 21st verse of that chapter it is said : " Aaron shall lay both his hands upon the head of the hve goat, and confess over him all the iniquities of the children of Israel, &c., putting them upon the head of the goat. And the goat shall bear upon him all their iniquities into a land of separation," ver. 22. Hence, therefore, it is argued, that on their return from captivity persons no longer bear their sins, for which, like the scape-goat, they were sent into a strange land for the express purpose of atoning, i. e. their sins on their return were forgiven. This is evidently fanciful. 4. nSDJ< Thou hast collected together, so as to be removed T : - T all at once. Hence, Thou hast taken away, the meaning of the verb m this verse : see Gen. xxx. 23 ; Is. iv. 1 ; Jer. x. 17. 5. ^^IW. Chald. has rendered it by wnib 2in turn to us. Others suppose the verb to have the force of to refresh, to restore, to quicken; as Luther, who has translated this hemi- stich as follows : Erquicke wis Gott unsers Heils : Quicken us, O God of our salvation. 5|3^V against us. DV does not always express companionship, but the reverse, as in Gen. xxvi. 20 ; Ps. xciv. 16. 7. The verb 1'WT\ is here adverbial to ^irnJ^ . The 1 pre- fixed to Tfpj;, has the force of that. So Luther, "Dass sich" u. s. w. See also Noldius's Concord. Heb. Partic, under this particle. 9. The Psalmist imagines that ho shall hear the voice of the Lord God in answer to the prayer contained m the fore- goino- verses. rb'D'lh >:iW\ Vi^l and let them not return to folly. The LXX. have Km enl rov^ eTrearpicpoPTa^ npo^ 248 PSALM LXXXVI. avTou KapSiai; and to them who turn their h£art to Him; which the Vulg. substantially follows; and such reading is more suitable to the former part of the verse. In deriving this sense they probably read nbo 2b for rhD:h, and instead of taking 7i* as a negative, they considered it to be the preposition biji to, and then supposing an ellipsis of 'in'iii after it, they would obtam the translation they have given. The Chald. and Syr. have rendered it agreeably to the present Hebrew text. 10. 1113. This noun according to Dathe is here put for the ark of the covenant, the symbol of the Divine Presence, as in 1 Sam. iv. 21, 22. The sense is this, that God will not withdraw His presence from His people, if only they will reverence and obey Him. 11, 12. riDhfl ipn ''Mercy and truthWiW meet together ; when Israel speak the truth, mercy from heaven shall come to this people, and when they do righteousness, then there will be peace from the Holy One, blessed be He ! These shall embrace one another." Yarclii. God is ready to perform His part in the covenant of mercy, if His people only continue their fidelity to Him ; i. e. when there is truth or fidelity on the one part, there will be mercy on the other ; and again, if the people be righteous, there will be peace from God. pT^ in the next verse is supposed by Hammond to have the signification of mercii. IS r\m 'n-injr v^^r\ on i^Dn-^^ ^Vs: m/!::r 2 : ox ^1. ■ \l- r AT -; ■>■■ r I |v -,- - A- v; : xij'x ^cj'Si 0-ix Tj^Sx *3 Tinny tj'Sj n^b^ 1 : nvn PSALM LXXXVI. 249 : Tt^xip-S:]'? -TDh-nni nVoi nits ^inx nnx-^3 5 I |v :l| T : V V -: at- ; j t -;» JT I |T |-:r Ij : t • h - : a- t • : ax . tj--. i I ^«in^ n'^m -\m • nnrba 9 : rt^V^^ \'^^ "'^"^^ T -V jx |. * liv : ■ a : - I- AT -: I jv t ; j-:|-:-: ' n)n' 'm 11 : r^:h ci^riSx '^^^ nixSs^ nb^V^ oSiyb "Tiw ni:i:i^) '^:h-h:i^ ^rlS« n^^^ m^ 12 |T "^ : j| : • vT : - -:|- t>- f : t : - -.^ jt -: - • ; at't jt I : : -v i- a: - -I I: • • •'v j--:r " t i*t <• •• <• •.•; wn:in ^Jiini ^'^x nJ3 16 r nm) -rDn-nni D^isx ,|.^ T : -i-T : - •• r- : i-v:iv -.y.- --. r^y\ih nix ^^ynb'y. 17 : 'lp?^"t?^ ny;^'ini '?|;i.nj;'^ : onami *:in'nTy nin'^ nm-^3 i^nn 'XJb' ^xti PSALM LXXXVI. THIS Psalm was composed by David in some period of great distress, and contains a mixture of earnest prayer, of full confidence in God's goodness and power, and of resolution to persevere in His worship and service. 2. "i^J^ T'Dn"''3 For I am pious. The term TDH is em- • T • T • ■ T ployed in the 16th Psalm as a designation of Christ, the Holy 250 PSALM LXXXVI. Oiie ; and it is stated in the note at that place to have been an ancient Rabbinical title of the Messiah, By some persons it is consequently supposed that TDn is inapplicable to David. By the Romanists this passage is made use of in support of their doctrine of the merit and dignity of good works. The word, how- ever, besides being an epithet of the Messiah, has another usage, and one which accords with this place, viz, that of good, pious, devoted to tlie service of God; and in this sense the Psalmist may use it in speaking of himself. In Prov. ii. 8 we have, " He will preserve the way Vl^DPI of His pious ones," which by the LXX. is translated evXafiouixevwv aJroi/, of them who revere, or worship Him. Again, in Ps. xxxii. 6 the word occurs in the sense of a pious, or godbj man, and the passage contains a promise that God will grant the request of such a one when he prays to Him. Hence, when it is employed to express a person who lives in the fear of God, and who humbly ad- dresses liis prayers to Ilim, the Psalmist or any person can apply it to himself, just as well as he can speak of his own trusting in God. In this way it is said in Ps. cxvi. 15, that precious in the sight of tJie Lord is t/ie death of His holy ones VTOn. He may also be speaking of himself with reference to the conduct of liis enemies, as is observed in Mendlessohn's Bcor ; " He makes no boast but as regards his enemies, for they did evil to him, but he did no evil to them, but good. They rejoiced at his calamity, but he at their good ; and so Saul, who persecuted him, did David deUvcr several times, and so with respect to the rest of liis enemies." H. DT6i<2 Amoufj the gods. "Nempc fictitios gentihum, (juibus nomcn hoc tribuitur non ex veritatc, sed hominum cnisse crrantiuni opinione." Geiei-. The Targum has {^DHQ 'hyii^ liigli (ingvls ; but the context makes it more probable that the gods of the heathen are meant, as the mention (»f nil nntions in the next verse seems to testify. TT^ii'i?^^ PSM. The o.\])rcssion PSALM LXXXVII. 251 is elliptical, when written in full the meaning will be, that their works (those of the heathen gods) are not as thy works. See Ps. cxxxvi. 4. 11. '•ni'? ITV Unite my heart, i. c. bring together all wandering thoughts, all distracted feelings, and unite them so that the heart may present but one thought, one emotion, and that for the fear and service of Thy name. The LXX. for ir? read €v(ppav9r/Tw, as if they considered the root to be nin to rejoice; but the punctuation in that case would be ITV; (see Job iii. 6 ;) not to mention that the sense of to unite is more suitable. Hi^'^'b is supposed by some to stand for r^i^'f^, a noun in the construct, form ; it is, however, to be regarded as a verb in the infin. 13. n'^nnri '^iStt^O From the lowest hell. This strong T • : - • ■ figure is employed by the Psalmist to represent the mag- nitude of the danger from which God had been pleased to deliver him. 14. U'')i>'-^)J Violent. The root V^V signifies to be powerful, " T and then to use this power improperly, i. e. to he cruel, violent, oppressive. IG. n3n Give. The imper. for ]T\. The n is paragogic. Tfr>Di>}"]2 ''filius ancillce tuce, i. c. vernae famiha) tuse." llosen- miiller. See Ps. cxvi. 16. 17. lyiii A sign, i. e. give a public and an undoubted proof of thy favour to me, so that my innocence may be established in the opinion of every one; also that my enemies may learn to fear Thy great name, and be ashamed of their own conduct. J.. '-' vli ■• :~ : T : a* j . '^ jT •, : 1 : A 1 1 -.1- •• : • a ^ . i 252 PSALM LXXXVII. nil yih hi^) nnn i i^3tx 4 : hSd n^rhi^n 17 13 c- • |T : 1: V T - i- <• : - Tiv J- viiT V (at l|T i-T*: - |T A' : I : *• t ; t |v it - ••. a- - PSALM LXXXVII. WE find celebrated in this Psalm the distinctions of Zion, as being the chosen place of God's residence, and as the mountain upon which the people of the whole country were wont to assemble for Divine worship. Individuals were also gathered from other nations, even from Egypt, Philistia, and Tyre, into the Jewish fold ; and this circumstance contributed in a most important degree to increase its glory. The Psalm may be, and by some is, regarded as a prophetic description of the Christian Church originating at Jerusalem, and receiving into its bosom persons of every country and language. Sec Is. ii. 2, 3. See also on this subject the eloquent remarks of Bishop Home. 1. '\rr\^'D'^ Its foundation. Wc have here a pronominal affix without any antecedent noun. Some Hebrew interpreters sup- pose this tirst verse to be a part of the title, and in this case the antecedent would be liDlD , or Ttt^ , or both taken con- jointly, a Psalm, oi- son\vn. The derivation of the word, according to Saadias and other Arabic interpreters, is from . « n collegit, accumulavit ; and therefore *\i}''(2 denotes a nmltitude of men. But according to this, every country might be called ttilS. ""VT^ Among those knowing me. 7 has this same force, viz. among, in Ps. xxv. 15. 3;T is to know, in the sense of to approve of or to love : see the last verse of the first Psalm. □tt'"l>»'» HJ This (person) ivas born there. Before these words, *^b^?'? is understood. If the Psalmist l)e speaking of the state of things as they existed under the Old Dispensation, the drift of the verse may be this. Having previously described the glories of Jerusalem, and its superiority over the rest of Judea, he here makes mention of the most noted, at that time, of other countries ; and says, that from them individuals spring up who know and love the true God, and embrace the faith and worship of Israel. The passage seems to contain an allusion to the proselytes. Or tiie last words may be taken in apposition with •'^1^ , both expressions having refer- ence to proselytes ; and IT is technically applied to proselytism in the works of many of the ancient Kabbis. A person on embracing the Jewish religion was said to be born again, and to become as a little child. So in the Talmud there is the following passage in illustration of this subject : T'^ri^Jt^ 121 "•Dl "I'p'iSii^ l^pP3 ' " -^ stranger when be becomes a proselyte is as a little child who is just i>oi'n." Tliis, and ntlicr piussagcs of similar import, which we meet with in the older writings of the Jews, art' higlily interesting and important; for they lielp us PSALM LXXXVIL 255 materially to a right understanding of the meaning of our Lord's discourse to Nicodemus upon that all important subject, the doctrine of the new birth. 5. ]V)ih Concerning Zion. The ^ has the force of the Latin de : see Ps. iii. 3 ; xxii. 31 ; xxv. 2. ^'^ijf] ^'^i^ tnan and man. i. e. every man, i. e. every inhabitant of Zion, and of the country in which Zion was situated. rT2"l-^^ ^? born in it. The verb is employed in the same sense as before, and the verse is connected with the preceding one in this manner: in the places before mentioned, only here and there was an individual found to adopt the worship of the true God ; but in Zion, all persons, without exception, were brought into the covenant, and became disciples of Jehovah ; and in this consisted its great eminence above all other countries, even those which obtained especial mention in the foregoing verse, by reason of their partial recognition of the truth. In translating, jl'i^T^ should come immediately after ^^^^T, i. e. the most High Himself. 6. 120*' Will number. An allusion to the custom of kinjrs numbering their subjects, and preserving a register of their names ; so God is here said to make a register of those strangers or foreigners who become subjects as it were of His spiritual kingdom. The Syriac has translated the next two words by ]vnVnv\ l^jAniD In the book of the people. The Chald. has expressed the signification more largely : rfl T^fl^D ''1 ^<'^2p ^*''DDV ^3 Dti'^n, T/ie book in which are written the number- ings of all the peoj)le. Before 'iJl HI, understand the word 7. D'^bbinS DnJ:^V As this expression is elHptical, there have been various modes of explaining it. The Psalm declares the praises of Zion, and the intention of the sacred penman is probably to assert that at Zion there are singers as well as performers on instruments of music, to celebrate the glories which 2oG 1»SALM LXXXVIII. arc here described. Both singers and playe7's on the flute. Words thrown abruptly into the Psalm, and convoying no dis- tinct idea themselves ; but by the aid of the context the import of them may be understood. 7T3 ''TyD ^2 . These words are T — r ; - T usually translated, all my fountains are in Thee, which are explained by Dr Hammond thus : " The great multitude of pious people are called God's fountains, because these people are as numerous as drops of water coming from a fountain." But the objection to this explanation is that it is fanciful ; indeed, it scarcely amounts to an explanation. Mendlessohn has trans- lated the phrase thus : " Meine Gedanken alio von dir ;" All my thoughts are of Thee. In illustration of this version in the Beor it is observed : " After ho (the poet) mentioned the first particular, praising the holy city, he returns to finish with a generality, saying. All my thoughts are of Thee.''"' He would thus derive ''3'*V0 froni |V^ to eye, and that en\'iously, as Saul eyed David. Hence "»TyO tny eyeings, which apphed to the mind, would convey the same idea as my thoughts. : ^n^nS '^m ni2r\ ^n'rsn "fi'^sh N*hn 3 : "^^^^ nS^^s • : - : •••V " |- • I : ■ -- ; a- : - j t : Tt ; |t i- ri'f2 nm i)v Dm3T-N^ ntj\s* inb ^n^b' 1 n^^^n *Sy s : ni^itf»3 D^^cj'n/tDii nvnnn "ins ^jn::' 7 : "nrj^ - T-., ; T I; J- : • T IV » / • I vT : • T : 1^ t -; >T : |t PSALM LXXXVIII. 257 niiXT 'TV 10 : ^5VN ih) x^ii i»S ninvin '^^m ^b^d |T - Ijv •• • ; V- - A T : T :v I J- tI: • ; • • : hSd -Tinv ito^p^ lzl^^<3TD« «S3-n£^^n o^neSn u pvn 13 : mnxs ^nJ^»^5 Ti'^Dn "iap!i n3D\i 12 nin; nph 15 : ;^J2^|2n ^n^sn ^\)2y\ 'r\);w n)n\ iv'^^ y^Ji 'J^< '^i^ 16 : '3^^ T^^ "I'^on *£:^SJ nim •^A • ^y : A- -; <-'t "Iv • I jv T V : - a- : - a-; ■ -IT j-'t K. • A - T • -V • J - •!•■.:• : 'r\mt2 yy^^p j;n^^ nnj?? *;i»^: npnnn PSALM LXXXVIII. ^T^HE speaker in this Psalm is the suffering Messiah, -*- as appears from the following considerations. First, the great strength of the expressions employed, whicli leads us to refer them to Christ, who was afflicted more than any other man ; secondly, the 11th and two fol- lowing verses seem to indicate the necessity of those sufferings (as is shewn in note to v. 11) for the sake of emancipating mankind from the power of the grave, and thus to augment the praise and glory of God the Father; and thirdly, the consent of the ancient Inter- preters. " The argument of this Psalm," saith Augus- tine, "is the complaint of a man extremely afflicted. Vol. II. K 258 PSALM LXXXVIII. viz. of Christ suffering." It is appointed by the Church to be read on Good Friday. 1. The word phllJ^ occurred in the title to Ps. liii., and is noticed in the Introduction ; but the following term ni^V^ , since it is not to be regarded as the name of a musical instru- ment, may be spoken of here. The LXX. and Vulg. are correct in their notion of its meaning ; the former having translated it by airoKfjidtivai, and the latter by ad res])ondendum. It would seem that the construction of this Psalm is such, that the choir divided into two portions, might chant the difteront verses so that they should correspond and answer one another. We find that, on examining the Psalm, it consists of two great divisions ; the first, reaching to verse 9, and the second, beginning at verse 10, and continuing to the end of the Psalm ; we perceive also a close correspondence in the several verses of the respective parts. See for instance, verses 2 and 10, 4 and 11, 7 and 12, 8 and 14 — 16, and 9 and 19. The analogy is so obvious, that there can be no doubt it was especially designed ; and it is probable that one portion of the choir, or perhaps the singers, went through the first 9 verses, beginning with the 2nd, and the other portion of it, viz. the instrumental performers played tlie remainder of the Psalm to the same tunc, the number of lines or measures being the same in each division. 2. DV. The prefix 3 is understood here : sec Ps. xx. 2, 1 0 ; xxvii. 5. Tlie verb must be considered as belonsinir to n^*? , as well as to DV , or the whole expression may be equi- valent to rh'h2 DJ ^JipV^i WW Tbc Psalmist is saying tbat be had no period of rest and freedom from the evils witb wbifb he was afflicted ; but that, night and day, ho was constrained to cry out for support. 3. ^\3S7 Before Thee. A prayer coming be/ore God. means that it is approved of and accepted by Him ; and tlie PSALM LXXXVIII. 259 inclining of the ear, implies a gracious condescension on the part of God to listen to the prayer of the supplicant. 4. nVlti^ Is satiated, i. e. my soul is entirely filled with sorrows, which is ag-reeable to what Christ said of Himself in Matt, xxvi, 38 : " My soul is exceeding sorrowful, even unto death." 5. ^ijlitt^ro / am counted. Our blessed Lord here states that He was considered, both by His enemies as well as others who were spectators of His crucifixion, as one who was obhged to go to the grave like other men ; and as one in whom there was no power to avert the sufferings and death which His ene- mies imposed upon Him. The verse clearly intimates that Christ was considered as not possessing the strength, whereas He really did possess the power, had he been desirous of exercising it, to prevent His enemies from executing their intentions. So in the history, we learn that the people shook their heads at Him, saying, " He saved others, Himself He cannot save ;" whereas the crucified Christ could really, as He declared, have commanded twelve legions of angels, and at once have set at nought those who were compassing His life. 6. ""l^^an. The primary and usual meaning of this word is free, in opposition to servitude. " This noun is in general in the way of glory and exaltation, as, And the servant is free from his master ; and His family shall he made free in Israel." Mendlessohn's Beor. But it also possesses the sense of the Arab. lAi^^ , viz. prostratns, infirmus, debilis fuit ; and thus we find it in 2 Chron. xxvi. 21, where of Uzziah, who was a leper, it is said, that he dwelt in JllC^fan n^2 the house of infirmity, or the house which is set apart for the abode of infirm people. So Juda Ben Karish observes, that the Arabs call the house in which widows in the time of mourning reside /^iirjlj i. e. domus infirmarum. Dathe approves of this rendering, having in his translation, Ego ut mortui debilis. Perhaps, how- r2 260 PSALM LXXXVIir. ever, a sense nearly allied to the first of these is the most suit- able to the passage. Being free from anything, implies being separated from, and hence deserted, or abandoned. This, ac- cording to Kimchi, is the meaning of Jl'iJi^sn in the passage in Chronicles above quoted: "The house is so called because the inmates are separated from others." The Chald. has the same notion ; for in the passage quoted, the version states that " the lepers dwelt oSt^l")^ ID "12 out of Jerusalem." And in this passage, the idea of separation, or abandonment, is adopted by Luther, whose translation is as follows : " Ich liege unter den Todten verlassen ; " / lie abandoned among the dead. The latter part of the verse, wherein the slain are spoken of as being remembered no more by God, speaks of them, no doubt, with reference to this hfe, as being no longer objects of God's pro- vidence upon earth. Hence it is declared that the suffering Messiah was laid among the dead, and numbered with the slain ; as in Isaiah we read, that " He made His grave with the wicked." Ch. liii. 9. 7. The declaration of the preceding verse is here continued, only it is expressed in still more definite terms. 'lJ1 ^ir\W Thou hast placed me, &c. " Posuisti me in lacu novissimo." Jerome. That the Messiah, the speaker in the Psalm, is describing pro- phetically His own death and burial, there can be no doubt ; and He speaks of being brought to this state by the indignation of God the Father, as the penalty due to the sins of mankind. 8. n3DD from '^J2D to sustain, to recline upon, to bear. Ethiop. rt<^Tl incubuit, nixus est. See Ludolph's Lex. p. 150. It is usually applied -in a good sense, viz. to recline on, to sustain, or assist. Its primary meaning is to impose; and hence to impose something as a general support, as a staff on which to recline, or something as a burden. In this latter signification we find it in this verse: "Thy ^vrath presscth upon me a.s a heavy burden." See Ezek. xxiv. 2 : " The king of Babylon PSALM LXXXVIII. 261 pressed ("^TDD) upon Jerusalem." il''3j; Thou hast affiicted, viz, me with all Thy breakers. The accus. ^J is wanted to the verb ; see Ps. Ixxviii. 28, where a like defect exists. Others give to this verb the notion of the Arab. \X& produxit, so that they translate : " Thou hast produced, or poured forth all Thy breakers upon me." ?rniLtl^p"'?3 all Thy breakers, represent emphatically all kinds of affliction, so that there was nothing left in the way of trouble or calamity which the speaker in the Psalm was not made to suffer. 9. ''\y\ P\prnr\ Thou hast put at a distance my acquaint- ance from me, i. e. my sufferings which Thou hast imposed have made my friends to turn away from me. Our Lord during His passion, and on the eve of His crucifixion, was deserted by His disciples, and was rejected as the Messiah by the great body of the Jews. " He says this, because at the time of His suffering all persons deserted Him ; and see in what manner even now the Jews abominate the name of Christ." Athanasius. Human friendships, it is sad to observe, are strong or weak according to the prosperous or adverse circumstances of the person on whom they are bestowed ; and the conduct of our Saviour's disciples is but a sample of the general conduct of mankind, whenever it is submitted to the same test. " Cum quis positus in pros- peritate diligitur, incertum valde est ut cum prosperitas vel persona diligatur ; amissis autem prosperitatis interrogat vim dilectionis. Undo bene quidem sapiens dicit, non agnoscetur in bonis amicus et non abscondetur in mahs inimicus : nee pros- peritas quippe amicum indicat, nee adversitas inimicura celat; quia ille saipe prosperitatis nostra3 reverentia tegitur et iste ex confidentia adversitatis aperitur." Gregory, Lib. vii. Morahum, cap. 11. 10. ^y')} My eye. " Videlicet uterque, per enall. numeri." Geier. ''i^niSti^ / stretched out. Piel only here. 11. CJ^an. The LXX., deriving this word from J^Sn to • T : '-' T T 262 PSALM LX XX VI 1 1. heal, have translated it by laTpoi, and the Vulgate by inedici. The Syr., however, have "j^Ai . strong men, or giants, which is one of the senses of D''J;}S"I. The Chald. have rendered it by J*"l2yi WDan^?^ S*Dtt^^:i, bodies ivkick are resolved in the diist. Hammond refers it to the same root in every case, viz. aSl, and supposes that it originally denoted something which pertained to the lower parts of the earth. According to this notion, D''J5S~) would mean giants, because they are accustomed to live in caves and holes of the earth ; it would also mean dead bodies, which are resolved in the dust, as the Chald. expresses it here. But how it at the same time signifies physicians does not appear ; and unless that point can be made out, it will be better to refer it to the root ns*1, where it obtains this sense; the n being changed into ^?, of which several similar instances have occurred in preceding Psalms. This and the next two verses seem to be parenthetical ; in them the Saviour is exhibited as revolving in llis own mind, by a series of interrogations, as to what were the causes of His passion and death. The true reason, as inferred from these interrogations, was to obtain a victory over the grave, so that the dead, who are not conscious of God's wonderful works, might become so by rising to eternal life ; that God's lovingkindncss and righteousness might be manifested to men, who, but for this victory, would have con- tinued in ignorance of the Divine attributes, and whose doom must have been eternal destruction. 13. T^tt^ni In darkness. Chald. In the darkness of hell. IG. The language of this verse marks the great intensity of our Lord's sufferings, and predicts what proved too true, viz. that His trials were not confined to the last few days of His sipjdiiiii on earth; but that fi-oni His youth llis life was dis- tinguished by sorrow of mind, by opposition of the world, and by peril. n3'i2»V an /iVa^ Xcyo/aevov, which the Chald. trans- PSALM LXXXIX. 263 lates by "h}} n3"'VP a burden upon me; a sense suitable to the passage, but not supported by any etymology. Aben Ezra says, "it is from the root |2, as r6vi< is from bv, and }Tnn from jrr, and that the meaning is the same as ^^2^^." For this, however, there is no authority. The root most probably is ]12, and that it has the same signification as the Arab. j\, viz. infirma mente et consilii inops fuit. Ewald has, Ich muss schwindeln, I must act giddily. 17. ""^^nr^JpiJ Have cut me off. The reduplication of the radical T\, is probably to give intensity to the sense '•m^J IfllD mn mnn^ They have cut me many cuttings, i.e. they have entirely cut me off, Mondlessohn's Beor. 19. '^^VD ''^1'^'D. The LXX. have translated the last of these words by airo ToXanriopia^, from darkness, as if they .understood the Hebrew word to be "^WUD. It is, however, a noun connected with "';>;^^p, by the logical copula understood. My acquaintances arc darkness, i. e. I cannot see them. Kimchi and Aben Ezra think that 2 is understood before '^Tti'nQ ; but of that there is no need : see Is. xxix. 15. Da oSiy n)n\ npn 2 : '\}y.^n \r\'^h h'^t^ 1 264 PSALM LXXXIX. * nnrs wj; j^nr^ nni S^hd nso-r ^fjS 14 : )}!iy '?[2:sr3 [i^ini inn CDnt^ni r\m rf2') I . /I . ' ; V ; , r AT T : jT - I • t;v ^JJ'H 'D^'^ 16 : '^'^3 m-^* nbKi "Ton 'nsDS p^ TTv J . I i. T > :)-: vv:v •.• ,•.- Iav : • la: V J • V - I .. . _.|_ I T ; T ;- . J ■ -TV jv -; r : - : j- :It I -.v. • ■* t: - . V A J" ■■■- I iv : - : V?^^). 25 ; f\m VN^^b'.!:^ vi^ vjs.!: ^nin:3i 94 '■•!• 'I" JT;-; ATT JTT- J- -• "'» n; CD^n ^riDb'^ 2(> : i^ip nnn vpti^ni iej; noni "iw '% nriN* nx ^jxnp* x^n 27 : i:i'i5' nnn:ini A- . ■ ' : • TV I - I. T I : I V J v •.•:(•.• . ■ ■ A-.- J T : V T ' :v "" PSALM LXXXIX. 265 A- T 1 TTv -i r-r • "^ -ITT ,- ■ : • : 'a :- ^-t i6 'mf2) h^n' 'nbn-n^ 32 : l^^^' ^^ ^ba^^n^ -^^S 35 : '•ni1X2^^^ npsj^ji i• ^ i •:- :v wssj'j nnx 36 : n^c^^'i^ ^i'? 'hm N^^^i^i ^nn!i S^nj^ iKD::i n'n' th)vh ipr 37 : ::t:)x -T^S-D^5 mt)n : • : Av : I- jt ' ; ' :-v i : v t ; • a- :It : l|v ■ : < T :-'^: • at : • - t ; -tv -it-; t i-.- nnis 41 : nn rixS nS'^n 'ri'ii^ nna nni«j 40 T :i-T i;- I vjTx T :v- • Ia" : ■>■ : ^ ;-"v ••■.ri T •. -V |T • : jxT : • t : v- at i-: t nnbs^n vn^f m ni^nn 43 -. vj:]2J'S ni^i^h n^n x^i T : - : • AT T I J- : t ---.y. |t" ; • t : •.• /t t ( -.-at : nx:nSa!i ihbpn ^h) )T\n ^))i ym-^i^ 44 : vnnx-S:D |T T : • - I--: ; : A : - -> ■ tv I - it : i t nnvpn 46 : nmlJ2 rn«S ixD^i mt^^ p\:i^r] 45 n)n' nf2'i); 47 : rho n^'i!i vSy n^D^n rbhv ^^:^ T :v JT '- T|V JT ^.T'V T -^-r.- AT *; J-; -nib ^ix-"i:DT 48 : "^H^H 2J^■^^-i^^ n^in m^b insn ... . .^ ...jv <• |TT I- : X T ,XT :t - <- ... AT ^" - T I V J : - • V : - •• - : vat •-• ; • j ; : Q^^y a^srSs 'p^nii ^nsb^ "Tinny nsnn *jnx : ^nm nnpy ibnn -is^'x* njn^ 1 •rinnx ^snn ng'N* 52 266 PSALM LXXXIX. PSALM LXXXIX. fT^HIS Psalm consists of two parts, the first of which -■- goes down to the 38th verse inclusive. In this portion the author praises God for His great goodness to the people of Israel, but more especially for those promises connected with the Messiah which had been made to the house of David. He who reads with at- tention these verses will best understand the degree in which a reference to these promises exists. He will per- ceive that many of the expressions are almost identical with those we meet with in the 45th and 72nd Psalms, which cannot be rendered applicable to any other per- sonage or subject than Christ; and consequently, we find the Messianic to be the interpretation put upon this por- tion of Holy Writ by the universal consent of ancient expositors, both Jewish and Christian. It has also been appointed by our own Church to be read on Christmas- day. The second part contains the strong language of complaint, and shews that the sacred writer lived at a period when his nation was greatly depressed, and per- haps in captivity ; and he therefore almost despaired, in common with his countrymen, of the fulfilment by God of those promises by which their hopes had been inspired. See remarks on verse 39- 2. For non, the LXX. read l^Dn, which reading is followed by St Augustine ; but tlic Vulg., as also Synunachns and Aquila, have translated according to the present text. There is an ellipsis of b before th)}! : see J*s. xlv. 7; Ixvi. 7. Lutlicr has ewiglich, eternalli/. PSALM LXXXIX. 267 3. '•jniDi^. The speaker in this part of the verse Dr Hammond supposes to be God, as the words indeed seem to show ; but it may have been said by the Psalmist to himself, whilst he was contemplating the Divine mercies ; the latter hemistich was evidently so said. ''J^"lDi< will be I said, viz. to myself, I thought. The particle ^3 preceding has the force of truly, as Ps. x. 14, and elsewhere. d'^IV for d'^IV^ : see verse 2. n^l** shall be built T T ^ : V T • up, i. e. confirmed, or estabhshed, and is equivalent to saying, that mercy shall endure for ever. In the next portion of the verse the immutability of God's mercy and faithfulness is de- clared to be equal to that of the heavens. Dm . . . U'U^ The heavens ...as to them, i. e, as the heavens. So in Ps. Ixxii. 5, we have. They shall fear Thee WUVJ Uyi with the sun, i. e. as long as the sun endures : see the note to that passage. " As the heavens endure for ever, so Thy mercy endureth." Aben Ezra. 4, 5. In these verses God is the speaker, and they are supposed by Geier and others to refer to the promise of Jehovah made to David through Nathan the prophet, of the blessings and benefits to be conferred on his seed : see 2 Sam. vii. 12, and 1 Chron. xvii. 11. The language of the places referred to, as well as that of these verses, is such as to lead us to think that it is more adapted to the Messiah than to those descendants of David who occupied the throne of earthly Israel; and that Jehovah's promise to David, " I will establish the throne of his (the seed of David) kingdom for ever," is of the same description as that made to Abraham, viz. " In thee and in thy seed shall all the families of the earth be blessed." It is also agreeable to many other expressions we have met with in the Psalms, de- scribing the eternity of Messiahs reign. Many of the ancient Jews refer the Psalm to the Messiah, and so do also the Latin and Greek fathers. Eusebius, following the LXX. in considering ''l^ni plural, says, that " the elect Jirc Abraham, Isaac, and 268 PSALM LXXXIX. Jacob ; and that promises similar to those which were made to these patriarchs were also made to David in the books of Kings and Chronicles." 6. WD"^ Heavens may mean here the natural heavens, i. e. the sun, moon and stars, as in Ps. xix. 2, where the heavens are said to declare the glory of God ; or the term may be used by the figure metonymy for celestial spirits, or angels; and this accords with the second member, where D"'ti'lp ^Jlp is usually rendered congregation of angels. See Mendlessohn, Rosen- miiller, &c. ?[^?b^ Geier applies to Christ in the same manner as vh^ in Is. ix. 5 ; but the parallel word in the next hemistich is entirely opposed to this apphcation, 7. pntS'i In the cloud, or heaven. In this place it stands rather for the abode of the Deity, ^fh^r* can be compared. '^'1^ is to dispose, j)ut in order ; and with h following it, sig- nifies, says Gesenius, Zusammen stellen tnit etwas, to place together with something, and thus it denotes to compare, as Ps. xl. 6. ^vNT "^rhi^ l''^? there is nothing to be compared to Thee : see also Is. xl. 18. ub^ ''311 among the sons of the mighty, i. e. among the angels. The heavenly host is evidently here meant, and ''^2. sotis of, may be considered as simply a Hebraism, and so the phrase may mean no more than Q"''?}^, which is used for angels, the same as D\"ibi<. So the Chald. and Syr., the latter of which has ]n]^Vn . /i o A . 8. ni"! is by Yarchi taken as an adj. to lio. "In tlic great counsel of angels," is his rendering of the latter part of the first hemistich. In this case, n must be paragogic. Instead of making it an adj., it will be better to take it as an adv. C(jui- valent to TUD; " God is greatly to be feared." 1>. )''pn Mighty. This noun is of the form "r'a^l. Jt docs n(»t exist clscwhei-e, but it has the same origin and sense as the PSALM LXXXIX. 269 noun p'on : see Amos ii. 9. Cocceius in his comment on this verse considers rT"" , which follows |"»Dn, to be equivalent to ^^^'', and so translates the clause as follows : qiiis ut tu prceditus decentior ? But as it does not appear that n*' is found else- where as the contracted form of ^^^^ and as it is contrary to grammatical analogy, such translation is hardly to be received. Of the latter clause, the ancient interpreters considered it as separate from the former part of the verse : thus the LXX. have Koi y\ aXr'jOeid aou kvkT^w aov, and the Vulg. " Et Veritas in circuitu tuo ;" " And Thy truth is round about Thee." The Chald. and Syr. have the same. Muis has given the correct sense: " undiquaque te ungit Veritas," i.e. on all sides are in- fallible evidences of Thy truth and faithfulness, both as regards Thy promises of grace, and also of Thy threats of judgment. 10. The Psalmist having been previously engaged in de- scribing the moral attributes of God, proceeds here to speak of His power in restraining the raging of the sea. The verse alludes, probably, to the manifestation of this power in dividing the Red sea, so that the Israelites were enabled to escape from the oppression of Pharaoh. ii)W3. a gerund. " When it lifts up, viz. its waves." DH^ti^ri Thou restr airiest them : see note to Ps. Ixv. 8, where niti^ occurs in this sense. - T 11. In this verse there is reference to the destruction of the Egyptians, when they were in the pursuit of the Israelites : see Is. li. 9, where the miracle of dividing the sea, and God's judgment on the Egyptians, are also mentioned together, risii^ Thou hast broken. This word is in sense and punctuation iden- tical with rcS^. The pronunciation being the same in each case, it is probable that ^} and *< would be used for one another at pleasure in writing, ^f;; ^"illl. By the arm of Thy strength, i. e. by Thy strong arm. The latter substantive per- forms the office of an adj. : see Ps. xliii. 1, and other examples. 270 PSALM LXXXIX. 12. 5l!S^ Also. This particle, says Geier, is not used for the sake of emphasis. The force of it he explains as follows : "non modo tuum est ccelum, in quo peculiariter putaris dominari, verum etiam terra a qua nimirum videris abesse in oculis homi- num carnalium." r^iib^^ and the fulness of it, i. e. whatever the earth contains, whether animate or inanimate. 13. pDV More generally ]D''F\ south: see Josh. xv. 1; Job ix. 9. The person turns his face to the east, as was cus- tomary in prayer ; and from thence the east was called D''32 , the west -|i^^* behind, the south TD'' the right hand, &c. ]iDini "lili^ Tabor and Hermon, two mountains, which are on the west and east of the Holy Land. The Chald. has by way of paraphrase, ^^^3^a4 H jIDnn Hermon, ivhich is in the east. Concerning Tabor, see Josh. xix. 12 ; Judg. iv. 6, 12. 14. nn^lil DV With strength. This noun with the pre- T • * position is equivalent to an adj. to the substantive j;nr, so that the first clause may be translated. The strong arm is Thine. The whole verse is thus expounded in Mendlessohn's Beor : " The arm of man and his strength in battle belong to Thee, O Lord, and the victory depends only on Thee and Thy salvation. Strong is Thy hand Tfl"* ]ivJ^ to smite the enemy, and high is Thtj right hand Tf2;p"» Dnri to save him that is good in Thy sight." 15. PDD is by the LXX. translated eToifiacria, a prepa- ration, deriving it from p3 to prepare ; and this sense squares very well with ^OTf^l shall go before ; for to go before imphes to prepare the way : see Luke i. 76. Yet, although |!)3 is frequently found in this sense, we do not find pDD so employed in other places. It is, therefore, better to translate it base, or foundation of. 16. nV^iri Shout, or noise, viz. of trumpets, which were T blown when the Jews were called together to keep the festivals ; PSALM LXXXIX. 271 so that the term may be considered as standing for the fuller expression lil^p"^?li;)p r\)}jnr\ the shout, or blowing of trumpets of the holy convocation. See Lev. xxiii. 24. Muis supposes the affix of the 2nd pers. sing, to be understood, and translates the passage thus : " Beatus populus, qui audit clangorem tui pro se pr^hantis." See Is. xUi. 13. ^'':2 niJ^ the light of Thij coun- tenance, iov divine favour, illumination, or instruction in divine knowledge. 17, 18. ?iptt^l In Thy name, i. e. Thy strength, or power, or in the profession of Thy name. Tfjlpl^il^ "and in Thy righteousness they shall be exalted." They shall be protected from the assaults of their adversaries on account of God's justice, who will keep those who suffer wrong ; they shall be lifted up from misery and oppression. 18. "fa is not causal here, but has rather the sense of truly; IDrV ^l^^Jjl the glory of Thy strength. Whatever strength man possesses, physically, morally, or politically, God is the cause of it, and therefore He may be called the glory of it. DHJ^ , the Kri reading is D^'iri . In the next word ^33"lp our horn, we have a change of person. In Mendlessohn's Beor we have the following remark: "This word, according to the testimony of Kimchi and Rabbi Solomon Ben Melech, is with the Yod of the plu. In all the books which I have seen I have found it without the Yod." 19. ri^rvh " Of the Lord is our shield," i. e. we are dependent solely on God for protection. The prefix ^ denotes God to be the author of this protection; as in Ps. iii. 9, "Salvation is of the Lord" T^^rrh , i.e. He is the author of it. •^ T - See also Prov. viii. 14. In the same manner in the next hemi- stich we have, "Our king is of, or from the Holy One of Israel ;" which Aben Ezra explains as follows : " Because David our king is chosen by God, He hath promised that the horn of David shall flourish." This and preceding verses Cocceius and others consider to treat of the Messiah. 272 PSALM LXXXIX. 20. This verse contains strong evidence of its applicability to the Messiah ; certain terms being employed which are the same as are found in passages ha\ing by universal consent such apphcation. And first of "TfTDIT^ concerning Thy Holy One, which is a known appellation of the Messiah; (see Ps. xvi. 10;) h has the force of de, concerning ; Yod is by some persons inserted after -j, making the noun plural. In support of this are the ancient versions and some ]\ISS. collated by Kennicott and De Rossi ; against it are the majority of MSS., the Masora, and all the early printed editions of the Bible. In Mendlessohn's Boor it is observed : " It appears to me that it is a singular noun according to the opinion of Kimchi, and also that it is with a Segol because of pause." The next term is *Tilil , which usually denotes a mighty man, a hero, and it is applied to Christ in conjunction with bi^ in Is. ix. 6. If the verse be referred to David, it is clear, from what follows, that it must refer to that period of his life when he was first anointed by Samuel, and yet at that time "11^1 in its usual sense is scarcely applicable to him ; for he was then but a youth engaged in feeding sheep, and belonging to a humble family. Shortly afterwards, indeed, ho is described by Saul's servants to be " Shall oppress. " The enemy shall not oppress him." By some persons it is translated . o7 my strong, or j)otent deliverer. Something like this is the Chald. ''3pl^2 'Tlpr) the strength of my deliverance, i. e. God is He from whom proceeds all the strength of my del iter- ance. The LXX. have aprtX^irrMp t»;s awTrjpias fjiov, the helper of my salvation. 28. ^nSJ^NI / will place him (declare him) the frst-lxnn. This verse more properly belongs to Christ than to David. Indeed, it is difficult to conceive, after making all possible allowance for the use of hyperbola, how such language as is here employed PSALM LXXXIX. 275 can be made applicable to David ; but Christ is elsewhere called the only-begotten of the Father, the first-born of every creature. What we here read is in accordance with the description of his character in the New Testament, and more especially with the verses which follow this. Kimclii and others, who explain the verse exclusively with respect to David, quote 1 Chron. xiv. 17, as sustaining their interpretation : " And the fame of David went out into all lands ; and the Lord brought the fear of him upon all nations." Though this was the case, still the fame of this king and his descendants does not correspond with what we read in verses 29 and 30 ; nor especially with 34 and following, where the unalterable determination of Jehovah to abide by his covenant in supporting the throne of the first-born, notwith- standing the rebellion of that first-born's descendants, is very forcibly and unequivocally expressed. The ^^ of ''^>< has Kametz, although it is not in a state of pause. The reason is, that it has a distinctive accent under it, viz. KPn^. 29. ''■^pn T) '"1^^^? I '>^m preserve for him My mercy, i. e. My favour shall not be turned away from him, nor those daily benefits, which are the evidences of My favour. "lIQtt^J^, the Kri is ■^Dtt'^}. The next clause 'iJT "•rmi^i and My cove- nant is sure to him, i. e. My covenant with him for maintaining his kingdom I will faithfully observe, and from it I will in no wise turn away. 30. Here is stated the covenant which is mentioned in the preceding verse. D^Dtt^ ^0^3 as the days of heaven, i. e. as long as the heavens endure ; for ever. A similar mode of speech is found in Dent. xi. 21. The Chald. has, " His throne is as the days of the existence of the heavens." j^D^pn N^DVD r7''D")13 31. V22 His sons, i. e. " Christiani, per acerbos Christi in cruce velut parturientis dolores geniti." Geier. The members of the Church of the Old Testament are frequently denominated s2 276 PSALM LXXXIX. the sons of God ; and in the same manner may the members of the Church of the New Testament be called the sons of Christ, agreeably to the metaphor employed by our Lord himself to express the relationship between Him and His followers, viz. " I am the vine, and ye are the branches." For the distinc- tions between mW and its cop;natc terms in this and the next verse, see the note to Ps. xix. 8, &c. 32. It is here stated that Jehovah will chastise individuals for their sins ; still He will adhere, as is afterwards asserted, to His covenant. His chastisement is intended to be that of a father ; His object is example, and evidence of His hatred of transgression. Aben Ezra compares this passage with Pro v. xxiii. 13 : "If thou beat him (the child) with a rod, he shall not die." Again, in 2 Sam. vii. 14, God makes a promise to David through Nathan, in terms corresponding with those we have in this place. Speaking of David's seed, God says : " I wiU be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men.''' The two heraistichs of the verse express the same thing in different words. The verb found in the first belongs also to the second. 34. In this and the following verses, Jehovah declares that He will not be induced to alter His covenant in consequence of the transgression of individuals. How is this passage to be ap- plied ? The throne of David continued only for a limited period; the second generation saw the kingdom divided into two ; and it could not therefore be promised of his descendants, that they should be established in the heritajie of their father as lono; as the heavens endure. The annals of the Jewish nation record the contrary to be the fact. We are consequently led to con- clude that the verses are apphcable only to Christ; for in Him, and in the permanency of His Church, we can alone perceive its fulfilment. 35. bbna sh l ^I'HI not profane, i. c. will not violate. PSALM LXXXIX. 277 break. "TlSt;^ K^lb the going forth of my lij)s. An elegant periphrasis for ni^. See Numb. xxx. 13; Deut. viii. 3; xxiii. 24. 36. ''Tsyil'^l Jyn'^ Once I have sworn. "Although God from His nature cannot deceive, still He uses an oath in compHance with human custom, so that men may feel more certain, that by two immoveable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us. Heb. vi. 18." Diodorus. On ''^'Ipl By My holiness, Aben Ezra observes : "it is the same as U"'12)W , and has respect to the gesture of those swearing, viz. of hfting up the hands to heaven; or rt;ip2 may be the same as Tltl^npn. And the meaning of n^^* is either that it is suf- ficient for this oath to be once taken, or that I have never sworn by my holiness except this one oath." The former of these ex- planations is more Hkely to be the true one. D^< after a form of swearing is negative. See 2 Sam. xi. 11 : " By the life / will not do TW)^Vi DS this thmg." 37. 'IJI "INDSl And His throne as the sun before me. The eternity of this throne is here expressed, and therefore cannot be regarded as the throne of any earthly potentate. The verse in both its parts is almost the same as the 30th. "God declared here to David that of his seed the Son, our Christ, should be born, whose kingdom is here described." Eusebius. Aben Ezra says, that this verse must be explamed with reference to the days of Messiah. JT'^i^lOn '•Q'' TJ- 38. ]"i2'» FIT'S As the moon (the throne) shall be esta- blished. di^}: is put for d>iyh for ever. An elHpsis of b as above in verse 2. ]D.J:?3 pr}^2 1^1 «"^ «* *^^ faithful witness in the cloud. Some do not consider the particle of simihtude to be understood, and therefore say that God is here speaking of Himself to be the faithful witness in heaven. Aben Ezra states that the faithful witness is the moon, and that it is so called 278 PSALM LXXXIX. because God promises that the throne shall be perpetual as the moon. But there can be little doubt that the faithful witness spoken of here is the rainbow, which God placed in the cloud as a standing testimony of His covenant with Xoah, a testimony to continue till the end of time; and consequently the sense con- veyed in the passage is the same as that of the first hemistich of the verse. 39. We have here arrived at the commencement of the second portion of the Psalm, from which we learn, that about the time it was composed, the king who then occupied the throne, and also the people, were exposed to great troubles and dangers; evidences of their being under the displeasure of God, and which had induced the writer, and probably the nation in general, to behevc that those promises which had been made to the house of David, and have been described in the foregoing verses, were withdrawn, and that what cheered the hearts of their forefathers had only become to them a cause of grief and disappointment. It would seem, from what is about to follow, that the object of the Psalmist, in recounting those promises, was to place them in striking contrast with the reality of their present state ; and that verses 31 to 38, affirming as they do that the Divine blessings had been promised to them independently of their conduct, were WTitten for the purpose of emphatically declaring that such assurances did not correspond with their then existing condition. Supposing, and there is no reason why we should not suppose, that the Psalmist wrote ac- cording to the notions then current among the people respecting the revelation conveyed to them by their pi'ophets, it would appear that they were very imperfect interpreters of it, and that then, as in the days of Christ's manifestation in the flesh, the people, a small number excepted, possessed but Uttlc comprehension of the spirituality of its meaning. Had they done so, they would not have been so dismayed, because that their temporal prospects as a nation were depressed ; but, rising above theii" national woes. PSALM LXXXIX. 279 they would have perceived that their everlasting throne and everlasting kingdom were not of this world, and would, con- sequently, in the midst of their sorrow have been buoyant with expectation of receiving an incorruptible heritage in a world where sorrow and disappointment find no place. The Vau pre- fixed to the first word is strongly emphatic, indicating a decided change of subject. 40. ni^lii^ Thou hast rejected. This word occurs in the T : - : Old Testament only here, and in Lam. ii. 7, and in both places the sense of to reject is suitable to the context. There are two Arabic roots of a meaning which approaches the one assigned to -)^i3 ; one of them is jl3 abhorruit ah aliqua re, followed by the prep. ^; the other is ju adversatus est, restitit, noluit. The force of the Hebrew verb appears to be something between these two. The Syr. has . . Vrr^'l he rejected ; the Chald. ^yn^ he changed. Yarchi. rh'^l Thou hast made to cease. Mendlessohn, Brichst; Thou breaJcest. 41. rni'llil His fences, i.e. the boundaries of His king- dom, or capital city, wliich serve also as defences or fortifica- tions of the empire. The aflftx refers to the king, nj^np : this noun may signify terror, or destruction. According to the former sense the expression is thus explained by a Talmudical writer cited in Mendlessohn's Beor : " Thou hast made a place of confidence (in which we trusted) into a place of fear." Ac- cording to the latter signification it is received by most trans- lators. 42. 5inD*^ Spoil it, destroy it. The verb VD^, as if HDW, signifies to destroy. The next member of the verse seems to contrast the then state of the country with that when neigh- bouring princes, from feelings of reverence, and perhaps from motives of policy, brought presents to David and Solomon. 43. 'i:n mO'^irT " Thou hast exalted the right hand of T His enemies," i. e. Thou hast increased their power, so that 280 PSALM LXXXIX. they can oblige us to succumb. See verse 22, which speaks of strengthening the king's hand, and therefore it is intended perhaps to put this verse in opposition to it, as shewing emphati- cally the difference between the Psalmist's expectation and the facts as exhibited by the position of the country. 45. iinisn mti'n Thou hast made to cease from his T t: • T - : • "^ clearness, or splendour. The latter word Mendlessohn observes should be pointed nn^D , " according to the opinion of all grammarians; and it is the name of purity and cleanness, and the explanation of it is. Thou hast made to cease the splendour of his kingdom." It is evident, therefore, that he considers, like Aben Ezra and Kimchi, "inpD to be an Heemantive noun of the form of LDSJi^D and IllD. But there is no reason why the T : • T ; • ^ D should not be a preposition, as it is taken in the translation above. Some understand in>J after the verb ; but for that there is also no occasion. The Chald. has paraphrased the expression thus : Tliou hast abolished the priests, sprinkling the altar and purifying the people. All this is far-fetched, and is not required. The rendering above is, doubtless, the true one, and altogether agreeable to the following hemistich : nn")IlD Thou hast throivn doivn, as if n'?2tl^n. This verb is used more fre- t: - : - quently in Chaldee. 4(). VD'bv ^'2'' riT^ipn Thou hast shortened the days of his youth. " The days of youth are the days of the kingdom." Kimchi. He farther remarks, that D'^Ql^V denotes the kingdom at the time of its vigour and prosperity. Indeed, what is here and in previous verses said of David, is said rather of the king- dom in the state it was when the Psalm was written, one of his descendants then occupying the throne, unless the time was that of the captivity. Aben Ezra also understands in DD^D "^ty to be meant. 47. nriDD Wilt Thou be hidden l-* i.e. JIow Ioiki irilt Than iti'n.sc to licAtr my })rayers / (nid is .slid in Scripture PSALM LXXXIX. 281 to hide himself when He refuses to answer prayer : Ps. xiii. 2 ; XXX. 8 ; xliv. 25. The interrogative nD"iy of the first hemi- stich should be repeated before the verb 1V4''^* 48. ''^J^'IDT . Gesenius translates these words, Remember, O Lord ! He supposes '>3NI to be put for '•Jli^ ; but for this there is no authority, and such emendation is unnecessary. The pronoun may perform the office of an affix, for the pronunciation of ^J"13T is the same as that of the present textual reading : see Judg. xvi. 28 ; Eccles. ii. 15. Some persons understand nD before '•31^ ; but as it comes immediately after, and again in the second member, this mode of rendering is not so probable, l^n HD What is life ? i. e. How little is (my) life, as we have it in Ps. xxxix. 6. Luther : Wie hurt m,ein Lehen ist, How short my life is. r\p here, as in many other passages, has the form of extenuating : see Ps. xxxix. 5. 'iJT ^^'^'^ wherefore, &c. " Because Thou hast made them for death, and their life is deceit and vanity." Kimchi. The Psalmist here speaks of him- self in connection with the shortness of human life, by which he probably intended to intimate that before the present distresses of the country would be removed, he should have arrived at the end of his mortal career. 50. Before Tsyj'l'!^'!, the pron. ~)tt^j< is to be understood. This verse fully shows, what indeed may be gathered from the previous verses, that the Psalm was written after, and most probably a long period after, David's death. 51. The words of the latter member '^y\ Tl^fji^ are thus understood by the Chald. Targumist : " How I have carried in my bosom all the reproaches of many people !" He supposes an elUpsis of nS")n before D"'3'^, and that 0"*^^ D'^IT is equi- valent to D^ll D\2y- Geier translates U^IH magni, but the Chald. is better. 282 PSALM LXXXIX. 52. ')Wii has here the sense of because, rather than a pro- nominal one. By some persons it is taken in the latter manner, and made to refer to ^'IIIV. in the 51st verse ; but then it is not suitable with what follows. The last words ^n''::'^ ^"'^iPV^ have been variously interpreted. The Chald. has translated it as follows : " Because they affect with disgrace (or ridicule) the tardiness of the footsteps of Thy anointed," i. e. the tardiness of the advent of the Messiah. This rendering Kimchi supports thus : " And why do they reproach ? because of the tardiness of Thy Messiah ; for He delays so much in coming, that they say He will never come." The noun Ipy, which primarily signifies the hmder part of the body and the end of it, may thus mean delay. So we have the Arab. i_^Jlc pone venit, and in the 2nd conj. ^ JLc procrastinavit. Rosenmiillcr, however, objects to this rendering, and expresses his doubts as to Jlllpy ever having this sense, because in Ps. Ixxvii. 20, the only other place where the word occurs, it must have the same meaning as D''i3py> viz. footsteps. This objection, of course valid to some extent, is certainly not to be regarded as conclusive ; for, although it undoubtedly means footsteps in Ps. Ixxvii., yet it docs not follow that this is the only sense in which the word was ever employed. In the verbal form we find it distinctly used in Job xxxvii. 4, according to the Arab, meaning above, viz. pone reli- quit; and it is consequently fair to assign to the noun this signification of tardiness, if the general bearing of the context appear to require it. We learn from this verse, that the ene- mies of the Jews reproached them, and told them they were deceived in their expectation of the Messiah's ai>peariug, in order to advance lin-ir national prosperity and independence. PSALM XC. 283 n^\n nm w^ ^j'l^^ d^r1S^5^-ty^« nmh fh^Pi i T ;■ T T -V I r; T T -:v i- •.•;|T |- V" : ■»■ • : vn{< hh)np\) n^^ Dnn i qios 2 : ^^i "I'lS ^^^ nnyS &Sm r^!^^ npins 6 : '^I'^'n^ i^*n3 npni vn^ • ■•■>" Iatt : I j-T |v -V li — .r '• T ■•■ '••• - A : I* JT - : \T : • ) ] : it-:|- Ia-.- - : >• t |- i-t ; /•• ; !)J3 ):i'^'-h^ '2 9 : T^^ '^i^^^^ iJ^^i^ '^'^^j':' ^iJ^nJiv JT "TV T J- I r-" T i : • •• •■.-: Iav : ■-■ : j- i*-: ;•• T .. ; ■■ : viv : .. T K- • Ia" T : "v : IvATT jt't t : t:v t t <;• ; ; • <• ; t t '^- • ■ n^)^ 13 : n»:Dn n::S x^i^T pi'^i P 'i^'^' i^'i^^'^ 12 JT " |T : T >- ; 't; '^a- Ij" "TV J : • "T^ipn y^^ ):v.^i!^ u : '^n^r'^y. CDmni 'n?-"i5; nin; !iin^3y niX2^3 ^:in»b' 15 : ir2:^-S:3!i nr\f2m) nj^-ij^i AT •'^ J • •• : -V i-T T : T : : • : ^t : -; •Tinnn'i 'n^Sys *Tjnnj^-Sx n«n^ le : nyn ^J\sn nm I :iT-:i- Ia"':it Ij-.t'^; •.- jv t|- "itt it : ,.. . I ..r f'^:r A' T jt; 1 -ti 284 PSALM XC. PSALM XC. ^'^HE burden of this Psalm is the shortness of hiunan -*- life. It begins discoursing on the eternity of God, and thus by bringing it into contrast with the mor- tality of man, the latter is exhibited with much greater impressiveness. His shortness of life is spoken of as the penalty of sin, in verses 7, 8, &c. ; and it seems as if at the time it was composed, the term of human exist- ence was farther abbreviated ; at least as it respected the Israelites, in consequence of some signal transgres- sion which was then committed. In the title it is styled, A Prayer of Moses, and the Psalm offers no internal objection against the Jewish lawgiver being regarded as the author. Dr Kennicott, Rudinger, and others, do not, however, believe it to be his production ; they rest their disbelief generally on the notion, that the period of life was then much more than seventy or eighty years. This objection will be found fully answered in the note to verse 10. 1. DN't'^?:^ ^"^i^ ^ ^"<^" ^f God, i. e. a divine minister, a ])ro[)lict, one especially employed by God for the execution of His designs : see Dent, xxxii. 1 ; xxxiv. 10 ; Josh. xiv. 6 ; Judg. xiii. 0. In the Alidrash Tehillim the expression is explained in the following fanciful and childish manner : " If Moses was a man, why is lie called god ? If he was a god, why is he called man? At the time he was about standing l»efi)re IMiaraoli lie was called god ; Un- it is said. Sec, I have made thee a (jod to J*/i(ir(ioh. ]']\. vii. 1. At the time he lied fr(»iii his itrosence he was called man. Another reason is. that at the time he was cast into the river he w;is called man, and when he tm-ucd it PSALM XC. 285 into blood he was called god." I have cited this piece of criticism to show the utter worthlessness of the older Rabbis, as critical interpreters of the Old Testament. ]"iyD refuge. The ordinary signification of this word is habitation; hence, it denotes a habitation in time of danger, and thus a protection, or refuge, which is its proper meaning in this place. Ps. xci. 9. 2. We have here mentioned the eternity of God, so that j by comparison the shortness of human life might appear more striking. bb^'HT) is translated by the LXX. and Chald. pas- sively, as if it were of the Pual conj. The b is, however, printed with a Tsere, and therefore shows that the JNIasorites regarded it as Piel. According to the punctuation, it may be the 2nd pers. sing, masc, or the 3rd pers. sing. fem. In this latter manner it is taken by Mendlessohn, who observes, that " the r\ of the 3rd pers. is referable to V1}>?, and that the meaning is the same as that of the passage where the earth is said to bring forth grassy In the first globular formation of the earth, some parts were Ufted up above the rest and became mountains, which may therefore be poetically called the issue of the earth. This bringing forth of the earth is agreeable to the previous phrase, that the mountains luere brotight forth ; and in this case, ^binri must be considered as the 3rd pers., instead of the 2nd. 3. 'iJI 1^T\ Thou turnest man to destruction. The word V T ^*3'^ signifies bruising, or beating in pieces ; and here it would seem to indicate the beating in pieces of the human body, or bringing it to dust ; agreeably to the Arab, l^j , which has the signification of dust ; so also the Ethiop. ^'^^ dust, sand. This rendering is agreeable to the following part of the verse, where the expression 'iJI lllttf seems to be an allusion to the Divine decree in Gen. iii. 19 : " Dust thou art, and unto dust shalt thou return." The Chald. has paraphrased the passage as fol- lows : " Thou bringest man on account of his sin to death." 28G PSALM XC. The LXX. have /xij a7^oc^T^e\|/^/s aydfjtDirov eJs TUTrtivwcnv, turn not man to humility ; from which it appears that bvi of the preceding verse was taken and joined to this, rendering it as if '?^?. Such translation is altogether unsuitable. It is followed by the Vulgate. Some think that i^21 means bringing to the \ dust by way of pimishment, so as to produce repentance. In this way the verse is understood by Yarchi. 4. In this verse allusion seems to be made to the long life of man in the antediluvian ages of the world, which in many j cases approached nearly to the term of a thousand years. But j even this, saith the Psalmist, is as nothing to the eternal God, with whom we arc told, in the New Testament, they are as one day ; and here, as a watch in the night. ")il>;"' ""S . Yarclii has -)1^ '^'yyD for it hath already passed ; i. e. supposing the fut. to be put for the pra^t. I think, however, the verb possesses the same force here as in Ps. xlii. 5 : rhhl iT^IO^L'NT and a watch in the night. " There are some hours of the night when the watchmen stand to watch, and after a time one departeth and another cometh into his place, a short time in the estima- tion of the latter; and especially in the eyes of those who awake from their sound sleep, to them it seems but a moment. So a thousand years in Thy eyes, and the generations that go and come, are as watchmen, who are perpetually changing." Mcndlessohn's Beor. 5. oripni Thou drivest them away, i. e. the years of men. DHl is to overjioiv, to sweep, or carry away with great impetuosity. Hence the Psalmist says, that a thousand years, which far exceeded the longest life of man, even that of Adam, and also that of Methuselah, and equivalent to many generations in subsequent times ; even that period is as nothing to the eteinal God, before Avhoin it is swept away with the force and swiftness of a torrent. The next words ^^H' H^W constitute a tiijure of : • T" O the same import, viz. that these years shall be as a sleep, or rather PSALM XC. 287 as a dream, which is usually forgotten as soon as the dreamer awakes. The Chakl. has lirT* ]13JD1 "ITNI as dreamers shall they he. The next part of the verse is another figure, also teaching the brevity of human existence, viz. of mown grass, which in the morning from being exposed to the sun's heat, loses all its greenness and vital juice ; so man passes quickly away, and is no more. The word ")pi2 may have allusion to man being cut off in the morning of life. So Kimchi explains the phrase : " As grass so man passeth away and vanisheth quickly even in the morning, i. e. he shall die in the days of youth as the grass which is green before the appearing of the sun ; and in the morning on the going forth of the sun upon it, then it withereth." We have here rather a play upon words, viz. T^yU in verse 4, a year, and here a sleep, or dream. We also observe from the next verse a similar play in the use of meta- phors. That of grass, with some modification, is continued in verse 6 ; and the verb ^'H, as we shall see, appears to be employed, here and there, in two different, and to a certain degree, opposing senses. 6. The structure of this verse is very complete. It con- sists of two members, which correspond to one another in all its parts, viz. noun to noun, verb to verb, and particle to particle. <^ We have, consequently, ^n\ in the first member corresponding with wy^^ in the second ; and this suggests the idea that ^U is employed here in a different signification to what it was in the last verse, i. e. it denotes to change, but not from better to worse, i. e. to ivither in the case of grass, but from worse to better ; to change by growing, germinating, becoming green. So in Job xiv. 7 : There is hope of a tree, if it he cut down, that it will sprout out again, ^''bnv The Chald. 2*r2tt^> sprout out. In Is. xl. 31, we have, " They that wait on the Lord shall increase in strength." ub ^2vn\ The verb in such places partakes of the sense of the Syr. .g^^ ..] reyermi- 288 PSALM XC. navit, or of tho Arab. t_J^ nova germina emisit exarescena herba. The Chald. has here ^JD]*") et augescit. bh^U^. Some persons propose inserting a Kametz in the place of Tsere ; but in the opinion of others, it is an active verb put impersonally. I prefer the proposed alteration in the pointing. 8. ritt^. The Kri reading is r\J^^ . The noun ^^Js'^V is in the plural number, it contains a Yod after tlie ]\Ioin in many MSS. collated by Kennicott and De Rossi ; and so it agrees better with the noun in the first member : see Ps. xliv, 21, where we have riiD'?yj^ for secret sins. In Ps. xix. 13, we have JlinriDi in the same sense. T . • 9. Tfmiyi ^22 Vanish in Thy wrath, i. e. all our days are full of grief and sorrow, so that we do not see any good in any one of them ; and thus we are punished, provoking God's wrath by our sins, njll "ID^ • In our version these words are translated, as a tale that is told. This translation is not very literal, and does not express what the poet intended to impress upon us by this figure so strongly as the term nJH will convey. The verb r\yn signifies to sjieak, either with the tongue, or the mind ; and therefore njn means either speech, or thought. It also denotes a sigh, breath, vapour ; and there- fore it is likely that the shortness of liumau life is here compared to a vapour, or breath of the mouth, which almost immediately vanishes. So the Chald. has, as the vapour, or breath of the mouth in winter. St James employs the same metaphor in chap. iv. 14 : What is our life ? It is even a vapour that appears for a little while, but afterivards vanisheth. Tlif LXX. must have had a different reading, for their translation is as follows : Ta eri; rjinMv waet a.fxi-)(^i>r] efxeXeTwv, Our years as a spider have meditated. It is almost impossible to say what was the text from which they made their translation ; if. indeed, they translated literally at .ill. The supposition is, that PSALM XC. 289 for 1^2 they read 1JD3 as- a spider, making ItO to be a spider, from ("IID to spin. Hence it is taken to be identical with the Chald. n^ljp a spider. The objection to this conjectural read- ing is, that no such word as IJO a spider, is to be found in Hebrew, or in any of the dialects ; and therefore this mode of accounting for oJ? dpd-^vr] in the LXX. can be hardly admit- ted. It is more probable that they satisfied themselves with a paraphrase, and that they meant to say something to the fol- lowing effect : " Our years, as a spider, have meditated or exercised themselves in labours which, like the cobwebs swept away, speedily come to nothing." 10. Dm. In the opinion of Rashi, this pronoun is to be re- ferred to I^Tll^lV , supposing the particle 1 has the force of ^DVl because of; thus, because of them, viz. our iniquities, the days of our years are only seventy years. Aben Ezra makes Dill very emphatic, as if it were a great thing that in the number of the IsraeUtes there should be found persons arrived at that age. The former rendering, however, is more simple and natural. The period assigned in this verse as the limit of human life, has been adduced as a reason why the Psalm was not composed by Moses, as its title asserts, but that the date of its composition must belong to later ages. Moses himself lived till he was an hundred and twenty years old ; and we are told, " his eye was not dim, nor his natural force abated." Deut. xxxiv. 7. He was also eighty years old when he was made captain of the people ; and Aaron was eighty-three when he was appointed high priest. This objection, however, has been satisfactorily removed as follows. We read in Numb. xiv. 29, 30, that be- cause of the murmuring and rebellion of the children of Israel, the Lord spake unto them by Moses and Aaron, saying, " Your carcases shall fall in this wilderness ; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, doubtless ye Vol. II. T 290 PSALM XC. shall not come int. By knowing the force or terror of God's wrath, he understands, discerning the cause of it, viz. our sins, and to be so affected by it as to prevent it by season- able reformation. Another method is by considering these words as equivalent in construction with the phrase "ijinil3 W^'i^'2 : Judg. viii. 21: As a man his strength, i. e. the strength of the man is equal to his design ; and so here, therefore, God's ivrath is equal to men's fear, or apprehension of it. His terrors are not vain and empty; on the contrary. He will execute His threats on impenitent sinners, according as He has declared. Yet this does not agree very well with the petition in the follow- ing verse. The best way is to take 3;i1"» ""D as belonging to the 2nd member as well as to the first, and then we shall have, " Who knows the strength of Thy anger, and who knows Thy wrath, according to the reverence which is due to Thee ?" i. e. who considers (for this notion is contained in J^li**) Thy wrath as reverence or piety requires ? According to this view, it is in substance paraphi-ased in Mcndlessohn's Beor : " Truly our days upon earth arc a shadow : who among the children of men thinks of this, and gives a mind to consider the strength of Thy anger, so that his reverence of Thee may be strong in the same degree as is Thy wrath, and he may be preserved by means of this from sin?" The ancient versions do not appear to have adhered to the letter of the text. T 2 292 PSALM XCI. 12. The Psalmist here prays that he and others may be so taught the shortness of human life, that they may be im- pressed with the importance of spending it in holy fear, and bringing before God at all times an understanding heart : see Ex. xxviii. 3. HDDn ID") aw understanding spirit. 13. r^lW " Return, 0 Lord, viz. from Thy ivrath," TTP>;3D . ••na-iy Hoiv long, i. e. wilt Thou be angry ? ^2Nri . The next member is also elliptical after Cnan. The expression to be suppUed may be such as follows : lilD Htt^V^ 'TPV.-P ' /''^"' Thy wrath, and do good. The elliptical character of the whole verse marks the earnest feelings of the petitioner. 14. " Satisfy us with Thy mercy in the morning." "Ifpil. St Jerome understands by ~\p1 the morning of the resurrection, and ^"ipn to relate to the rewards of eternal life. But as the godly rejoicing all the days, mentioned afterwards, seems to be the consequence of God's mercy previously vouchsafed, we prefer to take "ipi as the morning of life. 15. Our afflictions and sorrows have been many and long ; may our consolation and rejoicing, therefore, have some propor- tion to the severity of our grief. 16. '^y\ n^fT May Thy work appear to Thy servants, i. e. may tlie efficacy of Thy grace be manifested in thcni. I; i--v J <• I - : - •■•: A- T I : j- ; t -^ vs33-nnni ^ "hd^ i ini3s*2 4 : ^i'ln ^'y^^ ^'V ^^^ jT T ; - - : It I -.mt t : . : , - .■ ,-■ • \^t j- ■ rh'h insD xn^n xS 5 : inax ninbi niv nonn T :at - 1- ■ T -v J I . -: jT •• I ; kt • f,:- ; PSALM XCI. 293 1)^1 nc?|5» 'rf?n: Ssi<3 n^-iD 6 : DDV ffiv^i xt}b J I V •• IaV "I" ^T T : I •.••■• ? :• • <• -ITT. |T : ry^T\ D^ysj^i n^Wi ta^sn 'n^yy!! pn 8 : £5^^^ nixn-xS 10 : V^'^^ n^b rv^); '^nt^ nin^ nn«-^3 9 jv •.. : I l|v' : T ; J- I ; "^^ a*: - jt : jt - |- ^"2^^ ^3 11 : "TrSHxa 3^p^-xS vjilii np '^''?^? T T : -V J- Ii-t:it : >-l: • i '-..•: "xtt i j- Tsa Db^n "Tihnn \m Sng^-Sj; i3 : '?i^f. I???? ^l^^^!^ : ^as:^ yi^-^3 ^n'lttk !l^t2Vs^5"l pe^n ^n ^3 14 : \'}T\\ : ^m!i£j^^3 insisi iny^!i2J^x D^tj; -^inx le I-"!- I • •• : - : A" • : " tv . . PSALM XCI. THIS Psalm is without a title. It is stated by Kimchi, that the older Rabbis affirmed that Moses com- posed all those Poems, eleven in number, in which there is not mentioned the name of the poet; but the reason they assign amounts to nothing, considering that all the Psalms were originally without titles, and that the Septuagint translators, who were as likely to know these ancient facts as the Talmudical writers, ascribe it to David. Yet it is not improbable that the Psalm is the production of Moses, as far as the question can be decided by internal evidence. The mention of "terrors by night," and "arrows by day," and "the pestilence," render it likely that it was written 294 PSALM XCI. by Moses in the wilderness, shortly after the plague of the fiery serpents, (Numb. xxi. 6); for all these events had in a signal manner occurred to the Israelites in the course of their journeyings. Again, the effect of the judgment of fiery serpents was the bringing of them into a state of obedience, the consequence of which was, that they again experienced the protection of (Tod, and his assistance in vanquishing their enemies, viz. Sihon, king of the Amorites, and Og, the king of Bashan. We may all learn from this Psalm the immense value of obedience to God, and of trust in His all-wise and beneficent dispensations. 1. ]')'b^ IPDjI In the secret of the most High, i. e. under the protection of the most High. The meaning of the verse is, that he who resigns himself to the guardianship of God, trusts in Him solely for protection, and, accordingly, keeps in those ways which God had commanded and promised should be the ways of safety, shall surely not ftiil of receiving that protection which he desires ; he shall abide or lodge in the shadow of the Almighty, and shall, consequently, be safe from the dangers and assaults to which his mortal nature is exposed. Dr Geddes puts the two members in apposition with each other, by taking \ybjy equivalent to a participle, and goes on translating the next verse. " I say," &c. Bishop Lowth has also adopted this method of translation ; but the meaning seems rather to be that given above, viz. that he who confides in God shall enjoy the Divine protec- tion ; and he who has, by virtue of that confidence, been brought under this protection, shall abide therein for ever. God is un- changeable, He will not forsake His charge. 2. IDN. Many persons translate this word ;us the active participle Kal, wliich sometimes takes Patach under the second rSALM XCI. 295 radical Resh instead of Tsere ; and so it corresponds with 2W'^, which commences the preceding verse. But it is preferable to take it as of the future form, having the force of expressing the continuance of an action : / am accustomed to say. So Kimchi comments on "1Q^^ thus : " with a Patach under Ain it is future, and the meaning is, / continually say to thee concerning Jeho- vah, that He is my trust, my fortress, and my God, and that I will trust in Him. The meaning of n^rrh is according to the meaning of, ' say concerning me ('»/), He is my brother.' And Pharaoh spake concerning the children of Israel." 3. The Psalmist here addresses the person who had been previously speaking, assuring him that God would be his safe- guard, even in circumstances of the greatest trial, r\)^n "12"iTp from the noisome pestilence, as our translation has it. The Chald. has put these two nouns in apposition. ^}nli^^J"}^^?l J^JllDip from death and tumult. The LXX. have understood '^1'^ a " T T word., and have ctTro \oyov rapa-^wSov^, which the Vulg. has rendered, a verbo aspero, and Agelhus explained as follows : "Videtur significare subitam rem et periculosam, aut ejus rei nuntium improvisum, quo perturbati expedire consilium et in angusto salutis rationem inire animo confuso et trepidante non possumus." 4. 1\b "^p'' " He shall cover thee with His wings." '?fp^ from "!TDD, cognate with nD3. The LXX. have rendered the - T " T T Avord imiNt by rd fxeratppeva, which a Greek writer explains to be o TOTTos ei' w irrepuyes KparaiouuTai to /ueTa^u twv a)iuL(t)v\ The place in ivhich the ivings are held between the shoulders, m^i* is doubtless used for wings; as, indeed, appears from the verb with which it is connected ; and so this member may be regarded as altogether parallel with the one which follows, npnj;^ Thou mayest trust, i. e. thou mayest feel quite secure under His wings, nnnb") and buckler. It is 296 PSALM XCl. a noun which is found only in this passage, but its root ino means circumivit, peragravit ; and in the Chald. Targums "^"Hp is frequently employed for 21D in Heb. ; hence we conclude that ninb is some sort of armour. In Mendlessohn's Boor it T •• is stated that nillb " is the name of a garment with which persons are clothed who go to battle ; that it surrounds the body, and in the German language is called Harnisch." From w^hence we, doubtless, derive the English word Harness. The LXX. have taken it as the participle of "iriD , and consequently neglected the copulative. 5, 6. In these two verses four words are employed to ex- press portions of time. By some persons they are taken to be four different periods, which together make up the whole day, and that they, in conjunction with the terms used to express the different evils to which human life is subject, define dis- tinctly the character of the evils intended. Thus Joseph ScaA hger, as cited by Hammond, has expounded these terms in the following manner: 1. inS fear, consternation, arising from those dangerous evils which occur in the night, such as rob- beries, murders, fires, &c. 2. \'n the arrow flying by day is any disease or open assault, any calamity that usually befalls men. 3. 11^ pestilence, any infectious disease, that invisibly diffuses itself, and can no more be prevented than an assault in a mist, or tivilight. 4. IW^ l^p a luaMing slaughter, when, Avith all the advantages that mid-day can give to an open as- sault of overpowering enemies, an utter desolation and spoil are wrouf^ht. But it is hardly likely that the four words denoting time were intended to express the four quarters of the day ; and therefore the ingenious criticisms of Joseph Scaliger amount to nothin<'. No one ever heard of DDV being translated morn- ing, or SsN evening. The truth is, that these two verses arc parallel to <»nc another, and tliat Hyh and DOT' of the former PSALM XCI. 297 verse correspond with '?^^* and Dnn^ in the latter. So also the evils here mentioned are but of two kinds ; the terror of the night being the same as the pestilence that walketh in dark- ness ; and the arrow that flieth hy day being equivalent to the destruction that wasteth at noon-day. IJpjp destruction. Rabbi Nathan says it is r}r\'^-^'2 "IJ^ HQ ^'^in any sickness, or destruc- tion. The Chald. i:pp signifies to slay. This noun is found in Deut. xxxii. 24, and Is. xxviii. 2; and from the context of these passages it is supposed to denote some contagious disease suddenly prostrating its victims, and of so ravaging a character as to destroy whole famiUes and towns. IW'' lay waste. Be- fore it the pron. "Wii is understood. The LXX. have ^ai- (xoviov. For IW"' they most hkely read "W , which they elsewhere translate ^aifxctviov, viz. Deut. xxxii. 17. 7. The first part of this verse is obviously intended as hypothetical, and therefore the particle Wi^ should be understood at the commencement of it ; examples of this construction we find in Lev. x. 19 ; 2 Kings vii. 2, &c. Tf^^D on thy side, i. e. on thy left side, as the Chald. has it, '^y'^i^Dii; ItOD ]D, which the antithesis requires, as the following member shews : see also 1 Sam. XX. 25. ^^ and nil"! are, of course, employed to express indefinitely any large numbers. 1^3"; ^}7 shall not come nigh, viz. to injure p?^D7, as the Chald. has it. 8. This verse, in continuation of what is afiirmed in the preceding, declares, that although the righteous man beholds this desolation of the wicked, yet he shall be only a spectator of the execution of God's wrath, and shall in no wise experience its eifects upon himself. He on the contrary is secure, the pro- tection of God being the reward of his faith. See Bp. Home's note on this verse. 9. In this verse the doubt among interpreters is, whether to admit a change of person or not. Those who prefer the 298 PSALM XCI. notion that there is the same speaker throughout the verse, of course take ]'\'h}if as vocative, if they consider it to be a designa- tion of God ; or accusative, if it mean a high place. In the former case, there would be an ellipsis at the end of the verse of some such word as nDHO ; in the latter, the passage would be rendered in some such manner as follows : Thou hast made Thy diveUing in a lofty habitation. So the Chald. 11102 ^nrpt^ nn Wa' ^^*•'3;. But it is certainly much more simple to admit a change of person in the speaker ; for then the sense is obvious enough, thus : Thon hast made the most High thy habitation. It has been supposed that the Psalmist, who was undoubtedly the speaker in the former hemistich, is here addressing his own soul. It is, however, more probable that we have a dialogue between two persons. Indeed, in this manner the Psalm from the beginning has proceeded ; sometimes in the first person and sometimes in the second ; and tliis only corresponds with what we have already seen of Hebrew Psalmody. As to the sense of the second member, it is thus paraphrased by Yarchi : " Thou hast made the holy One, blessed be He ! the liabitation of Thy trust." Again, in Mendlessohn's Beor we have : " Thou hast made the Lord, the most High, who is my refuge, thy habitation, i. e. thou hast reposed thy confidence in Him." 10. ^3^iJ^ from ^3^?. wliich in Kal is not used. Arabic •-. ; T T -i _ _ si ^j\ tempestiuiis fait : sec Koran Ivii. 15 ; hence ^\ time, convenient time. Cognate to this is U opportnnus fuit, tempestive accidit ; hence \ time, occasion. The Hebrew word we have here partakes of these meanings. Hence in Piel we have macle to hajtpen, Ex. xxi. 13, and in Pual, to happen : see Prov. xii. 21. ^S'7^J Thy tabernacle ; rather, Thy family, bna signities an assembly, Deut. ix. 10; and in this case the PSALM XCI. 299 assembly doubtless means the family of the person addressed, so called from its members livmg together. 11. The Psalmist proceeds in the remaining verses to describe the completeness, in all respects, of the protection which the righteous should always obtain from God. This verse and the following were quoted by Satan, when he tempted our blessed Lord in the wilderness to cast himself down from a pinnacle of the temple, telHng Him, on the strength of this promise, not to fear, for that angels would come and minister to Him. Christ, however, rebuked the devil for this impious application of scripture, and desired him not to tempt the Lord his God, since this promise applied only to those who unavoid- ably fall into danger, for the Almighty power would never be exhibited for any vain show, or for any unnecessary pur- pose. Let all those for whom these promises are made, learn this lesson from our Saviour's rebuke to Satan, that they must in no wise hope for God's assistance in any difficulties which have not been incurred by the discharge of positive duties. Tf"»D'Tl thy ivays, metaphorically for all the duties of man in his vocation, as regards his fellow-man, as well as for his duties to God. 12, God's tender reo;ard for the weaknesses of man is here represented by the figure of a nurse bearing up children in her hands, so as to prevent them from falling, and from striking their feet against stones, which would cause them, if unassisted, to fall. By dashing the foot against a stone, we therefore understand God's desire to avert from man the least of the dangers to which he is exposed. 13. This verse is also figurative, teaching us that God's protection to his faithful servants in general will be extended to them, even when they are placed in the greatest possible difficulties and dangers. We find this passage literally true in the case of the Israelites, "who were led through the great and terrible wilderness, wherein were fiery serpents, and scorpions, 300 PSALM XCII. and droughts, where there was no water," &c. Deut. viii. 18. We find it also true in the case of David smiting the lion and the bear, 1 Sam. xvii. 3i; and also in that of Daniel, who came forth from the lions' den unhurt, Dan. vi. 22. It was eminently true in the case of our Lord, who also bestowed this power on the first disciples at the time He was quitting this world, (Mark xvi. 18). 14. We have here God himself introduced as speaking, and He continues to do so to the end of the Psalm. The Vau prefixed to iniOv'Si*? is illative, "because he hath loved me, therefore,'' &c. Calvin says, that \W'n, which properly signifies to love, has here the force of to recline sweetly upon God, i.e. to hope in Him, which accords with the LXX. translation, viz. ^XTTtcre. There is, however, no reason why the ordinary meaning of to love should not be used. 32f '^r\Mi<) '^'^pn npins r^rh 3 : [vSj; ^fpi^)> ngiSi <■ I • : ' JT • V C; VAT •• C;|- »Vv ■■ '^■. I •• - J :|T - 'i" — : I -I'-'T V" -:i- : Iav't:|t : jt -j- : - • ih "lyrtr'^x 7 : YP^^nP ^\^^V^ "Ti^'P ^p\ T!^*^*r T f 13 : 'Mx n^i^wn I J T : - w; : AT : ■ jt t - I — v it; x t", )- : ■ : !inns^ ^yn'?x ni-i!fn!i nin* n^n!i d^Sw 14 : niib^* r : - J" •••: v : - : at ; j- : • :v iv : • TiinS 16 : vn^ D^Djyn^ d^jst^ nn^b'!! mT niy 15 • - :v 1 : 1- i—^-.r: i- • : at •• : i j : "J I TT f- 1: • AT : jTT r PSALM XCII. I < npHE title of this Psalm is " A Psalm or Song for -*- the Sabbath-day." The subject of it has not re- spect to the institution of the Sabbath, and therefore we presume the statement of the title to be, that it was used in the temple-service on that day. DYb is conse- quently^/* the day of, and not concerning the clay of. In the Talmudic tract U^W1\> there is a passage from which we learn that proper Psalms were appointed for each day of the week. It is as follows : " The songs which the Levites sung in the sanctuary were, on the first day, A Psalm of David; The earth is the Lord's and the fidness thereof (Ps. xxiv). On the second day. The Lord is great and exceedingly to be praised (Ps. xlviii). On the third day, God is standing, &c. (Ps. Ixxxii). On the fourth day. The Lord is a God of vengeance (Ps. xciv.) On the fifth day. To the chief Musician on Gittith, A Psalm of Asaph (Ps. Ixxxi). On the sixth day, The Lord reigneth. He is clothed with majesty (Ps. xciii). On the seventh day, A Psalm or Song for the Sahhath-day, i. e. A Psalm or Song for the future age (the age of 302 PSALM XCII. Messiah), all of which will be sabbath." There is no- thing more probable than that certain Psalms would be fixed on for the public worship of each day of the week in the temple; and therefore we should be willing to accept the above piece of information as a tradition correctly handed down to the ancient Rabbis; only they accompany it with the assertion that the Psalm was composed by Adam. Kimchi in his preface to the Book of Psalms observes, that "our Rabbis of blessed memory said that this Psalm or Song for the sabbath, the first man said it, who was created on the eve of the sabbath, and on the sabbath he awoke early in the morning and said this Psalm." Now this nonsense is quite enough to throw discredit on every statement made by "our Rabbis of blessed memory;" and we can have but little respect either for the opinions or narration of facts by persons whose minds exhibit so much rudeness and imbecility. How came Adam by the knowledge which enabled him to write the 7th and many following verses, when he himself was the first and only specimen of mankind in being? and how, we ask, could he describe a condition of things which had not then been brought into existence? In the Midrash Tchillim on this I*salm there are to be found many conceits and contradictory statements touching the institution of the vSabbath ; but as they are not edifying I will not cite them, feeling assured that were I to do so, I should only render myself tedious to the student. The Psalm contains an exhortation, expressed in beautiful language, to give thanks to (iod for His wonderful works and wise dispensations, and we have PSALM XCII. 303 contrasted in lively figures the present and eternal con- dition of the righteous and the wicked. 2. 21JD It is good, i. e. honourable or pleasant employ- ment for man to be occupied in singing the praises of God. Some take IIJO masc. to agree with nitt^n DV understood. The sahhath-day is good for giving thanks to the Lord. The former mode is much preferable. 3. The morning and the night are here put to denote that our chief business should be to proclaim God's mercy and faithfulness. They are used here as equivalent to our expres- sion early aiid late. 4. The word jT'iin is by some persons taken as the name of a musical instrument, and by others in the sense of sound, or noise. The latter is, according to the meaning of its root lun, to meditate, or speak. Hence, Gesenius renders it and the next word, " ad strepitum cithara factum." The meaning of poem or song is also assigned to it ; for nXl has the signification to sing, celebrate. See Ps. xxxv. 28. So the LXX. have /uer tpS^^ eu KiQapf}.. But since ji^^H occupies a middle place among the musical instruments which are mentioned in the verse, and since it is preceded by the same preposition as the two instru- ments libv ^i^d ^13, it seems pretty evident that it will be more suitable to the construction of the passage to make it also the name of an instrument of some kind. 5. "'^J^nQii^ ''3 For Thou hast made me to rejoice. My soul is greatly exhilarated as often as it employs itself in the contemplation of Thy works, which have respect to the moral government of mankind, and also to Thy creation of the world, which is here denominated the luorks of Thy hands. 1. "S^l'^'^i^ A brutish man, i.e. a stolid man, one who is intent only on the gratification of his carnal appetites, does not know how so much joy can be derived from the exercise 304 PSALM XCII. mentioned in the foregoing verse, such exercise being altogether beyond the reach of his conception. ^"•02 a fool as to matters pertaining to the works and providence of God, one who is destitute of Divine illumination. 8. This verse is intimately connected with the one which precedes and the one which succeeds. The fool mentioned above will not consider that it is a principle of God's govern- ment to afford only temporary prosperity to the wicked. He does not consider that their flourishing is like that of the herb, and that they spring forth and increase like the vegetable productions of the ground, only to be destroyed for ever and ever. By means of, or as a consequence of their prosperity, they strengthen their heart in wickedness, and proceed onward to destruction. There is no occasion to repeat 12i'*!i^ before DTDti'n, as is proposed by Rosenmliller. The LXX. translate ^ prefixed to DlOti^H by oTrwD1 is the meaning of niiy breaker." 4. D'' ■'"lltt'D D'^T'^S. Many persons translate these words, the .Hronfj breakers of the sea ; but it is contrary to the laws of Hebrew construction to put the adj. before its substantive. In this sentence we have D^Sl placed after the substantive D^P; and therefore we can hardly suppose that an exception to this law would innnediately follow. In its present position D^''"^^^ should perform the office of a predicate, and the sub- stantive verb understood should follow. Kimchi is of opinion that D^^^^? is referable to riiirr^ rivers, in the preceding verse; and the sense of the passage according to him is, " that the rivers so elevate themselves, that they become more magnificent than the sound of many waters, more magnificent than the waves of the sea; but God on high is more magnificent still." In Mendlessolin's Beor there is this explanation : " The great rivers make a gv(>at noise, when they lift u}» their waves; but PSALM XCIV. 309 more excellent, or stronger than it, is the noise of the breakers of the great sea, truly stronger than it is the voice of God, when He giveth it on high, hailstones and coals of fire." A more satisfactory rendering perhaps is the following : consider Dn"'^^^ to be predicated of D"* ''"llti^O, and the sense will be the waves of the sea are magnificent ; then the particle D prefixed to nhSp should be taken not as one of comparison, but causal, i. e. it has the force of ""^aD from, because of Hence the reason that the waves are magnificent, is because of the noise of many waters ; the many waters are many waves, which rolling into one another produce a great noise. But this magnificence is as nothing to that of God, for the former belongs to earth, but the latter to heaven. Very much in this manner the verse appears to have been understood by the Syriac translator. IK "T-v '^ (■ jit: 1" AT : i\-r: . W)}^^ 'nh-^'^l 3 : D'xrSj; h'^b\ im pjjn tosj:^" pnj; Tpiy ^y^n:^ 4 : ^h^.^ ^'11!^^. 'bk'^V. ^}p\ : \-\. \" ~ '■ ■"■ r A-:|- r- : jt t ; - i - : AT : • J -: I ••• V »■ ,- J -. '^ I- : - <- t • • : V ;t T ;■• • A> T J : : - "^ ••(. T ; -|T JT T iv : - : i I : |T 310 PSALM XCIV. I ■■■■■*. '^- 1- r-.r ■» T-:i-: ^''- jt ; j- i -Dy h m'-'t^ 16 : iS-n^^-b vinx'i ^?^m 2)^' •v I JT |- i- •• : • T T-:i- : at : - j t nmrj; nin^ 'hh i? : nx ^Sys-ny '^ nx^n^-^D D^pD tjt:*:.- t :v j- I ...|t ■■*:, < • r;- : • i- '•■: ntott ^nitox-dx is : '^Si^ nb)i n:::^ i D^as "'^ T JT • : - Ti . -^^ !• : - JT vT : |T "=■ : • a" ^'m:n '^y:i '^]niy ihn 19 : ^j|i;^p; hit ;^^ppi "h^'i : ph-'-S};. Sgj; nj:^ nip «p3 *^l^n:n 20 : '^sj i^sj^^t?;*. nin^ \Ti 22 ' ir^'"i' 'PJ D-TT pnv K^srSy I'^iJ^ 21 JT : J-:- '*"-' " I- ;- I JT vt: | a-- .jv •'- t^ *'* -m I D.T'^y 3^n 23 : 'DHtt n^i^f':' 'rhn) njib^JbS ^S ... .. _. ..^^- I- : - J : - •• AT : • : j- : ^Trhn nSn' nn'f^T tin't^T ur\v^2) DJix •• •••: tr .. . .- ^.. . . _ it'Vit: t PSALM XCIV. ^T^HE (late of this Psalm has been assigned to dif- -*- fcrent periods. By Venema, to the time of the Maccabees ; who thinks it was composed shortly after the death of Judas in the battle with Bacchides and Alcimus, as recorded in 1 Mace. ix. Others refer it to that of Saul and Ishbosheth. But it is much more likely that it was written to commemorate, with some others, the Absalomic rebellion. Such is the opinion of Rudinger. See Rosenmiiller''s scholia on this Psalm. The concluding verses, from the 20th, accord very well with tlie history of that rebellion ; the 23rd verse especially corresponds with what is recorded of the fate of the conspirators, who became the victims of their own iniquitous attempts to take away the life of PSALM xciv. ail David. Ahithophel, mortified that his counsel was re- jected, and stung by the reproaches of a guilty con- science, went to his own house and hanged himself, and even Absalom, for whom the insurrection was raised, lost his life in endeavouring to accomplish his treacherous designs. 1. mDp3~S?^ God of vengeance, in the same manner as He is called the God of mercy, shewing that it belongs to God alone to have mercy, or to inflict punishment. It rests with God freely to punish or not according to His will; and we may therefore learn the utility of exercising patience in adversity, and of reflecting, that if we sustain injury from the hands of a fellow-creature, that God is emphatically styled in Scripture the God of vengeance. Vengeance is mine, I will repay ^ saith the Lord. Deut. xxxii. 35. Let us not say that God will not avenge our injuries, because we are ignorant of the mode in which He is pleased to act in such a matter, ysin shine forth, i. e. make Thyself conspicuous. Imper., as Ps. Ixxx. 2. 2. ^^t£'3^ Be lifted up, i. e. ascend the judgment-seat, and recompense the proud and violent according to that which their arrogance deserves. In Ps. vii. 7 there is the same use of this term. 4. This verse may be taken either interrogatively, or as simple narration. In the former case it will be necessary to consider the particles "•JID IV of the last verse as belonging to this ; in the latter, the verse will square with what follows, which it is most natural to suppose is intended for simple narration. pnV hard, here hard, i. e. oppressive^ or petulant words. Geier has verba ferocia sceva, intolerabilia ; the Chald. J'^SHil quarrels. ^IQl^ri'' in the Hithpael only in this place. Lit. they speak of themselves, i. c. they are vain, or boasting ; and '^12 PSALM XCIV. thus Yarchi, who translates it hy inar\tt;v Aben Ezra liy "iQDnrw The Chald. understands after it ^-i^'l'p'T p^D words of ignominy. -ni- Gescnius compares it with the Arab. ^\j dominatus fuit. 5. W2T They break in pieces, i. e. they labour in all ways, and incessantly, to destroy Thy people. K31 being prima- rily used for breaking solid things into pieces, or of wearing them away by constant attrition ; and hence, as applied to men, it indicates their being much afflicted, or destroyed Ity a per- petual course of injury and oppression being practised upon thcni. 6. '1J1 n3D'?l< Widoiv, &c. Bv the mention of the widow, T T ; - ' the stranger, and the orphans, the Psalmist's intention is to describe the inhuman savageness of those concerning whom he is writing, as manifested by their attacking the friendless and innocent. 1^ is here a proselyte, one of another country, who leaves his family and the place of his birth, to enjoy the Avorship of the true God in Judea. 8. The brutes and the fools, who said what is stated in the formoi" verso, are here invited to consider, and make themselves understand whether it is not probable, that the Lord will see, when He Himself made the eye, and that He will watch the conduct of those to whom He gave existence. D''"1V.^ ye n'/to are brutish, viz. among the people. The word designates such persons an in intellect, knowledge, and manners, are scarcely bettor than brutes ; or if they do possess intellect and knoAvledge, these are in no way used for promoting the glory of their Creator ; but rather for contrary purposes. They are hi-iitisli in tlioir rela- tions to God. From this term is probably derived our EngH«;h word boar. 9, 10. These ver.'^es contain the I'salmist's argument for convincing those of whom he had been .speaking, of the obvious incorrectness of tln'ir assertion, that (jod either could not or PSALM XCIV. 313 would not sec and consider the tenour of their conduct to His people. It is not likely, says he, that the Creator of eyes and cars, by whom alone any creature is endued with these faculties, should want those faculties Himself; or that He should fail to possess them in a most eminent degree, and to exercise them for the purposes of His government. " Yea, before," says l^^TT' ]l^* , " that the Creator made any instrument, He knew in His mind the form of that instnmicnt, and the purposes for which it would be made." Clil "IDNI He that chastiseth the heathen, (He chastised them for their wickedness in the generation of the flood, and in that of the men of Sodom and Gomorrah,) will He not reprove you ? The word signifies also to instruct, and thus it is rendered by the LXX. 6 -Kaihevwv eOvrj, He that instructs the nations ; and so also by the Chald., which has J«?ri''"l'ij< in"*^ ** He that gives the laiv to His people." And this rendering is more agreeable to the next member, which speaks of teaching man knowledge, foi- at the end of it an ellipsis is supposed, which our translators have supplied by adding the words, Shall not He knoiv ? Dr Hammond thinks that by translating the first part of the verse according to the LXX. and Chald., the middle words noi"' vhT\ {shall not He rebuke, or punish ?) may be regarded as belonging to both members. But not to mention that such a construction is contrary to usage, we must remark, that there is but little connection between tliis inter- rogative phrase and teacliing man knowledge. The expression supphed by our translators seems to be the correct one; but it is better to understand than to supply it, for it appears to be a sentence which the poet designed to be abrupt, and to leave its completion to be made by the imagination of the reader. "ID"* in the sense of chastising, is more suitable here. 11. There are two modes of taking this verse ; the first is by repeating the first two words before nSH ""S , and refei-- ring the pronoun to D^^?, taken collectively; the second, by 314 PSALM XCIV. referring it to rmc^riD. The latter is preferable, but in this case, bin should be taken in a notion slightly different from that of vanity, viz. folly ; and this is the force of the verb ^linp} in Ps. Ixii. 11. The term folly is that by which the thoughts of the atheistical man are often described in Scripture. 12. This verse, together with the preceding, appear to contain an answer to the interrogatories of verse 10. Thus the 11th commences, "Jehovah doth know ;" and here we meet again with the verbs "ID^ and ID":? , which as applied to man by God, the Psalmist states to be productive of the happiest effects. "Blessed is the man," says he, "whom Thou teachcst by moans of Thy law ; that thou observest the children of men, and that the day of the calamity of the wicked is about to come ; for thus he will be at rest in his mind, confident that the wicked can trouble him only for a limited time." 13. ib ID'^pwnb To give him rest, so that he may be free from all turbulent feelings, which ordinarily harass men who are not disciplined in the school of God, who are not skilled in His revealed word, and are, consequently, agitated perpetually by impatience, envy, &c. l)}. This particle, which usually bears the signification of until, can hardly obtain the force of it here ; for then the Psalmist would say, that rest from the evil days would continue until the pit be digged for the ungodly ; whereas the very reverse of this is obviously the sense intended ; for it is evident, that the rest to the good is either the conse- quence of the destruction of the wicked, or that both of them commence together. So in 2 Thess. i. G, 7, we read, " Seeing it is a righteous thing with God to recompense tribulation to them that trouble you ; and to you who arc troubled rest." The meaning, consequently, of 1^_ in this place is that of whilst : sec Job i. 16 ; Jonah iv. 2. 15. '131 1)J ^3. This verse speaks of judgment returning to justice, i. c. of just judgment, as if the Psalmist had said. The PSALM XCIV. 315 judgment is now in God's hand, because of unjust judges using it iniquitously ; which at the appointed time He will commit to others to administer with impartiality. As to '^2^ V\ni^), it is thus explained in Mendlessohn's Beor : " It is the way of poetry to speak as if judgment was journeying before the con- gregation of the upright and perfect, to go to justice to bring it back to the land from which it had been ejected for some time." Another explanation of this verse consists in giving to pTi the sense of charity, or mercy ; and so the passage is said to import, that the present severity of the enemies of God's people shall by God's judging, not only be removed, but also converted into the greatest mercies. It is frequent experience in the revolution of a state, that those who have been treated as captives, or with oppression by the former government, are the first to receive favours from the invaders. In this way then it is said, that judg- ment shall return to mercy, and that the oppressed, who are here styled all the upright of heart, shall be redeemed. llp'iaiT' as the Chald. has added. It is better to take pl^ for justice, as above ; the drift of the whole is, that an impartial administration shall be re-established, to which all the upright of heart will give their approval and support, 16. 'h Wip'' ''D Who is accustomed to rise up for me ? Who is able by his own power to resist these enemies ? No one but God, and that He has graciously watched over us in this our perilous condition is manifest ; this is the evidence of His providential care, viz. that we are not yet destroyed ; for the hearts of our enemies are evilly disposed to us, and we should have been mercilessly put to death, but that He was our help. That this is substantially the sense of the passage is certain from the confession contained in the following verse. D'*3/llp~DV against the evildoers. DV signifies against, as in Gen. xxvi. 20 ; Ps. Ixxxv. 5. The parallelism of the verse is quite com- plete. 316 rSALM XCIV. 17. ''W^^ r\DM n3Dl^ J0yD3 Soon my sonl had dwelt • : - T T : T - : • ^ silent, i. c. I soon should have laid silent among the dead. Kimchi and Aben Ezra give it the sense of cutting off DVD nnnDn -, but the verb does not seem to have this signification, except in Niphal : see Gesenius's Thesaurus, under HO'l , p. 343. 18. 'lJ1 Di< If, &c. When I thought I was on the point of falling under the powerful attacks of my adversaries, at that very time was Thy arm extended to sustain me. 19. 112 In the multitude of This is the usual interpre- tation of this word, '•H") \wb. But some persons assign to it the sense of nDr6o war^ and render the expression thus : tuhen my thoughts make ivar tvithin me ; which is agreeable enough to the tenour of the verse ; but then such meaning of 11 is not supported by any other passage. The root in this case would be l'»*l . The next word ''Syity is of uncertain meaning, for it is found only here, and in Ps. cxxxix. 23. The Chald. has rendered it by J^DltynC cogitationes ; and this has been for the most part followed by modern interpreters. If. however, the word should mean not only thoughts, but anxious thoughts, cares, then the sense will be complete enough by translating 11 multitude. The LXX. have o^wwv. ^V'^Vtt'^ from HVtt; to look on with delight : in this duplicated form it expresses the same thing as nyct', but with greater intensity, i. c. to look on lovingly, to embrace affectionately, to do something wliich is grateful to another, llcnce hero, Thy comforts greatly delight my sold. The Chald. lias jlpiS"* they make much of and the LXX. ijyaTryiduv, have loved, i. c. have l)ehaved themselves in a loving manner: see Is. xi. 8 ; Ixvi. 12. 20. 'ijl Tyiirrn Om the throne of iniquity have felloiv- ship with Thee'.'' Seeing that Thy comforts greatly delight my soul, I am therefore convinced that the. tliroue of iniquity can have no fellowship with Thee. Thou judgest in truth, iuid PSALM XCV. 317 Thy throne is a throne of truth, and not as the throne of earthly kings, for that is a throne of iniquity and mischief. It is therefore said, that this throne can have nothinof in common with God's throne, " can have no fellowship with Thee ;" in the same manner as where it is said, " tvil cannot dwell with Thee" yi "I^IJ"' ah: Ps. V. 5. The next words 'lJ1 -)2J^ framing mischief by a laiv, denote that earthly kings in the first place enact unjust laws, and then by the aid of these laws commit flagrant injustice. " But Thy law," it is implied in the Psalmist's words, " is founded in justice and truth." 21. mj"* Tliey yather together in troops, viz. the kings of the earth against the soul of the righteous, to put him to death. Others give to this verb the sense of cutting down, or excision; as in Dan. iv. 11, we have ^'^i^ HI J cut down the tree. But these words are Chald., and cannot, therefore, be cited as an authority in this place ; besides, the passage does not require any other than the usual signification of the verb. 23. ia?*l And He will cause to return. " A praet. in the place of a future ; and there are many like it in the language of prophecy." Kimchi. This verse may be considered as an an- swer to the Psalmist's prayer, " God of vengeance, shine forth ;" for it expresses a trust in Him that He will come to execute judgment, and will cut off the wicked from the world. Hi; r\jg^^^ 2 ; ):^_i^\ ni^S nj?n^ n\nh n^j^ji i^b i ^^^^^^^ AT : JT J" <• \ ^- j-T : • AT : jtt "*** ■■• ■•■ - : AT T J : T -V J -.- -; I J. T V *: I : 318 PSALM XCV. niiT-^^tjS niiini) nv"i!):ii n)nT\m ^ixa o : n>:^ vt* 'T : •• : • T : : . tAt; • ; jv-:|- ; • v Itt /tt AT • : • ••• : - :v 4 1: - - '^ it ; • 1 I : ^t^ - • T ; A" •• I -: * , '*^ -■■•■": |T : • - t - / : ' * Dj; nbxi ins t3ip5 I nlisj^ D^ySnx 10 : hv^ ^xn ^- - |T : I7iri is translated in our version strength, which has no etymological support. Its root is ^y> to be fatigued, and hence mSi^in signifies primarily labours, as in Job xxii. 25 : JT)2;i^in S|p3 silver of labours, i. e. silver obtained by great labour. Here, therefore, it denotes the treasures of the mountains acquired by great labour. Some persons prefer ren- dering it, the tops of the mountains, and accordingly derive it from the Arab. -Ju conscendit montem, whence c»i> loca ex- celsa, and cijUib lofty mountains. The LXX. and Syriac have understood it in this latter manner. 7. The two expressions IJT'yiD DV and H"' ]^l, would seem to have more propriety, if l/T'V"!!/? were coupled to jK^i, and n^ to D^ ; for it is more according to usage to say, the sheep of His pasture, than the people of His pasture. But this •320 PSALM XCV. change of collocation will become unnecessary, if, instead of as- signing to nyn the meaning oi feeding, we give to it that of governing ; a term which is equally applicable both to men and sheep; and hence ')r>''j;")p, instead of denoting His pasture in this place, denotes rather His dominion. Then the other ex- pression, sheep of His hand, is very suitable, for the shepherd leads the sheep by his hand. The last member 'iJl DX DVH requires a Httle consideration. The DVn to-day, alludes to the particular day of carrymg the ark to mount Zion, which it is the object of the Psalm to commemorate ; or to the gospel times, as it is applied in the Hebrews, that day when men were invited to obedience on the terras of the New Dispensation: see Ileb. iv. 6, 7. The particle Di< is here used as a sign of the optative, O that ye ivoidd hearken, &c. So the Greek particle el, if, for O that, in Luke x\x. 42 ; xxii. 42. This sense of D^J may bo deemed do?iral)le for making the verse complete : otherwise, it Avould depend on the next, and even then it would be difficult to tell the drift of the passage ; for the condition of hearkening to God's voice can have nothing to dci with the injunction of not hardening the heart, i. e. the obedience and the hardening can- not exist together. It may be better, however, as suggested by Hammond, to make the condition have reference to that wliich precedes, rather than to that which succeeds ; thus, Let ?w worship, and bow down, and kneel before the Lord our make)' ; for He is our God, and we are the people of His dominion, and the sheep of His hand, if ye will hear His voice. 8. n2"'"lD and riDD are translated provocation, and temn- T • : T - ' ' tation. in our version ; but it is better to regard them as proper names referring to the history in ICx. xvii. 7. 9. DII should be here translated truly, imteed, the force which this particle has in Job xviii. 5. "Indeed, they saw my work, when," &c. The Psahnist says, that votu'ithsfa)idini/ they saw God's work, yet they tempted, &c. PSALM XCVI. 321 10. ^p^?. We have here a decided instance of the future form of a verb expressing an action as continual, or customary ; for it is quite impossible to translate tDp>* as a strict future, and just as impossible to translate it as a strict present. The Jevrish grammarians, from Kimchi do^vnwards, have taught us that the Hebrew future, in many passages of the Old Testament, denotes an action to be usual, or continued for a length of time, such as would be expressed by the Latin solebat ; and here is an unquestionable case for demonstrating the truth of the canon they have promulgated. We have, indeed, a similar, although more limited, usage of the future in English, when we say, that clothes will wear, carriages will break. Sec. ; we mean that clotlies are accustomed to wear out, and that carriages, under certain circumstances, are accustomed to break : see 1 Sara. i. 7 ; ii. 19. Professor Ewald calls this form of the verb, when it expresses continuance of time, the imperfectum perfecti ; but by whatever name it may be called, the force of the tense cannot be made otherwise than what is expressed above. 11. After '^'^i^, the pronoun Dllb must be understood. Concerning whom,. D^* is in this place to be translated not. 2 Sam. xi. 11. See Nold. Heb. Partic. Concord, under this word. nsn-Ss .Tin*"? iTB* mn w nin'V Tf'i? i |TT T T - r ATT J- T -V -■• i^T I : : 1 • I : - a : j :it t -v .j- Snr^3 4 : vnisSsj D^^yn-S^s nins D^'m nsD 3 : " I ^2 5 : D^rl'?w^-S3-Sy m wsniJ nsa SVn^i nin^ -n^n 6 : nb^j; QW nm nhh^ n^^yn \^j^^?"SJ_ nin^S inn 7 : icj^np/^n nnssni iv vjsS rir\) ' T -V J T I tI: • ; •.•■•';•: i at t ; -T A • - •• "i I J • I - It T • t • r : 1 T 1 V- IV • ^ • PSALM XCVI. WE find tliis Psalm, with little variation, as a part of the poem in 1 Chron. xvi. 8 — 36, which David composed to celebrate the carrying up of the ark from the house of Obed-Edom to Mount Zion. It seems, from the Greek title, that it was also used on the occasion of dedicating the second temple, after the return of the Jews from their exile in Babylon. 1. IL^in "C^. " One says to another, Sing ye a new song to the Lord, who hath gathered you from the heathen, and from captivity. And the poet hath mentioned ttiin , as if lu! liad said, Yo shall sing to Ilim a new song, besides the psalms and songs which have been written. The repetition of 'rh "fCyxH is for strength. And this psalm David composed when he brought up the ark from the house of Obcd-l'^dom with the psalm 'rh nin." Kimchi. PSALM XCVI. 323 5. ub'hii Idols. The root of this word is bii not, and hence h'^bii signifies strictly, a thing of nothing, i. e. a thing of no value, something which is of no profit. Hence, in Joh xiii. 4, we have b'^'^ii "'^^S^ physicians of no value. In Jer. xiv, 14, we find a vision or propheci/ called b'hii a nothing; also in Zech. xi. 16, a shepherd who is careless of his flock, is denominated a shepherd h^hi^!*! of nothing. Agreeably to this notion is the word employed to denote the false gods of the heathen ; and so the apostle says in 1 Cor. viii. 4, that aii idol is nothing, i. e. is not God, as the context shews to be the meaning intended. In opposition to these D"''!'"'''>^ , these nothings, the One true God is described in the concluding words as eternal, and the Maker of the heavens. 7. ?JJ1 And strength. In the 6th verse strength is com- bined with beauty (r^i^^P)), and both are said to dwell in God's sanctuary ; beauty, as respects the glory of the Divine presence, and strength, because from it assistance proceeds, which is vouchsafed to all who seek it by prayer. In this the Psalmist enjoins his readers to ascribe the attribute of strength to the Deity ; which, indeed, was asserted to exist as a matter of fact in the verse above. Here is a sudden change in the construction of the Psalm, one that is highly poetical in its character, and by which the effect of the chanting would be greatly increased, as it and the following verses would, in all probability, be taken up by a different part of the choir from that which had been pre- viously engaged. 10. "nbb nirp Jehovah reigneth. This and other parts of the Psalm, although they apply very readily to the triumphal procession of the ark to mount Zion, have yet by many, both Jews and Chi'istians, been interpreted as relating to the reign of Messiah. Indeed, St Augustine and others, on the authority of Justin Martyr, cite an ancient scholion of this verse : Ej3aai\€uaeu aire tov ^uXou : The Lord hath reigned from x2 324 rSALM XCVII. the wood, i. e. from the cross. There is, however, no reason for supposing that these words ever made a part of the Sacred Text, as they are not found in any MS. copy, and are not in any manner recognised by any one of the ancient versions. The probability is, that if the clause ever existed at all, it did so only as a marginal note made by some ancient copyist or commentator, who studying the character of the Psalm, discerned in it the kingdom of Christ. See Hammond on this verse. 11. '^y) DN"! The sea, and its fulness. The meaning of which we learn from the parallel expression in the next verse, 'iJl *'1'\U The field, and all which is in it. : 0*31 D^*x ^litob'^ y^^r\ S:in -ht^ nin'' i r - r • : : • I -at t j- t |tt^ jt ; ^ •1. I : • ' / : T : • | •.•>•.• at • : j •■•t^h- (jt't A" ■• IjT T : J- •• |T T J- T V - : Ia" ■• JT T : n)n' '^^^J^ )BJ2: m^ nnn 5 : in^'^'^ '^nni nmi AT : J" : • • "TV - -T I VITT J" T - \T-:)T it: Ia : ■ -j- t - j- • | -.-it t t I j-; ■• ; . . whhnmn Sds ninj;-'?^ 1 )^y 7 : inns wmn-h:} r : - : f - " " " : t <•• | ; j-'^jt t I . - : • - "t : IT i- v; T -.I- : |. a- • •-•:|t I nnx-^3 9 : n)n' r^^^f^ W/t:S nDn' nm nh}r\) t -. \- r -, ■■-■_, '" : ic^-Tp IDT? mm ni8ALM XCVII. cleretl in uiir Bible, l)ut also, more literally, a Uksi', or founda- tion, which conveys a more definite and an intelligible idea than is obtained by saying, that justice and judgment are the habi- tation of a throne. Agreeably to this, the Syr. has, " Thy throne is confirmed ^_DAk) by justice," &c. 3. This and following verses express the manifestation of God's majesty, under the figure of flames of fire and lightning, and as causing terror to the adversaries of His people. Such a mode of God's manifestation of Himself was sometimes a mark of His favour ; as Gen. xv, 17 ; Ex. iii. 2, &c. ; whilst here, as on other occasions, it was an indication of His anger. See 2 Sam. xxii. 9; Is. Ixvi. 15, 16. 7. □Tt'?!^ bl All ye (/odn. On the primary idea con- tained in D^"7'?^^, Cocceius has the following remark in his com- mentary on this verse : " Vox D^rt'^h? dii coraprehendit omnes, qui auctoritatem habent ad testandum, atque ita tou vofxoOeTeu', et judicandum. In pleno tamen ct proprio sensu significat cum, a quo est omnis ilia auctoritas ct cui fides adstringitur ad salu- tem. Mosi dictum primo, Dabo te Pharaoni in Deum, h. e. mittam te ad Pharaonem, ut eum alloquaris nomine mco, quern non novit, ut ei mandata proponas, tanquam auctoritatem et potestatem habens, eumque adjures, ut obligatum ad parendum et ni pareat, a Deo judicandum." He has not, however, given any etymological authority on which he has founded his com- ment; otherwise it would have been satisfactory, as fully ac- counting for all the usages of DTT^*^ which wo meet with in the Old Testament. The LXX. and Syr. have given to it the sense of anf/elf ; and thus in Ileb. i. 6, where this passage is cited, we have, " Let all the angels of God worship Him." The Apostle ap- plies this, with other passages of the Psalms in this chapter, to Christ, and especially to His introduction into the woi-ld. Ihun- mond sjiys that the world here means o'lKoun^vtiv /uasWouaui/ tin world to come ; but from the beginning of the ciiaiilcr it certaini v PSALM XCVIII. 327 appears that the author is discoursing on Christ's manifestation in the flesh; and as the burden of this Psalm is the triumph of true reUgion over heathen worship, it confirms the notion that he is speaking with reference to the Messiah's spiritual king- dom upon earth. 8. I"!"^ Zion. We know from the New Testament, that " Zion and the daughters of Judah" did not, as a nation, re- joice at the appearing of Christ, and the establishment of His kingdom. We must therefore conclude that the believing por- tion of the Jews are only meant. 11. "IIK- This word has by some persons been translated Jierb, as being more agreeable to the participle ^1] , which im- mediately follows. There is, however, no sufficient reason for supposing that ■^"i^? ever has such a sense ; the plu. J^^■Tl^^ _, which signifies herbs, in 2 Kings iv. 39 ; Is. xxvi. 19, is miJ^ in the sing., and is, no doubt, a different word. It is, conse- quently, conjectured by others, that ^"IT stands for n"ll , which it resembles very much in pronunciation. Thus Rabbi Yechaia, as quoted by Mendlessohn, says "that its meaning is mif, and the 3; is in the place of n ; for the letters D'nnj* change with one another." But I see no objection to saying that light is scat- tered to the righteous ; scattered too with profusion, as the term and context import ; whilst the wicked, of course, are left in darkness and the shadow of death. So Dathe has very properly rendered the expression : " Lux spargitur piis." AT^ jT : • |- TTv J- T i- <• : • T\W' nin^ T'^Ti 2 : i^'ip V^ "iJ'^' "h-n^'mn mb mm) I i'^Dh 13T 3 : mi-^ rh^ dw 'yoh V": T 1 v:!-.- : - <-t i It : • ,t • ■ - ,■ '• : 328 PSALM XCVIII. ni3!J!i n)nh n»T 5 : n»Ti ^:i3n^ ^nv2 rnxn-Ss nin^S \':sh )vnn nsitj^ Sip^ nn!^!^n!i c : nn^i Sipi nii^ii <•• : • ' • T AT la; : I -:-v |t ; • I J : • ; : nn nsj'n Sin ixS^:i D\n d^t 7 : nin^ "^t'^sn T T : •• : • I--: r -^ -- Iat -; : • n : : Dn25'*;b!i D^by'i p"[^3 Snn-Dbt^^ rnxn tobtrS |. T I" ; • ^: I vav ; i" •• I : • I v^T T V ■. PSALM XCVIII. rr^HIS Psalm, connected it would seem with the pre- -■- vious one, carries on the subject there treated of, and in particular celebrates, in the language of pro- phecy, the resurrection and ascension of our blessed Redeemer. There can be no manner of doubt that the general style of this inspired production is more adapted for commemorating the victory gained over sin, than one which David, or any Israelitish king, might have acquired over a foreign foe. The conclud- ing verse alludes either to the final judgment, or to that impartial justice which is sure to be dispensed to all men wherever true Christian principles prevail. 1. "h n'^win Hath (jotten Himself the vk'tory, as our translators have properly expressed it. So the words are well ex- plained by Geier thus : "ex ingente isto cum hostibus huniani generis pra3lio incohnncni scipsum eripuit, ac rcdivium se stitit ex scjmlcliro tcrtia die." The LXX. have eatoaav avrw, and the Vulg. salvabit sihi. Tlie Divine strength alone, exercised PSALM XCIX. 329 against the combined powers of darkness, was triumphant in bringing our Redeemer from the grave ; and this strength is properly denominated "i3''P^ and Wlp Vi")l, denoting thereby the sacredness of the cause, and that its accomphshment was emphatically without human aid. 3. 'i;n 13? He hath remembered His mercy, i. e. His promise of mercy, which He made to the house of Israel ; in the fulfilment of which He has given proof of His fidehty, 8. c^D ^^J^D'* Clap the hand. All the parts of creation are described as exhibiting the greatest joy on witnessing this tri- umph of the Messiah, This figurative prediction can be hardly said to obtain sufl^icient fulfilment till the golden period has arrived, when the earth shall he full of the knowledge of the Lord, as the waters cover the sea. A similar mode of expres- sion is met with in Isaiah Iv. 12. I vitT it • f A" ■■ : : ■ It TV JT ; •?ix:^ r\r 3 : D^s^n-Ss-^j; m ui) Siiii m:i n):i' 2 ( : -v a I -IT T *■- ,t: AT Ij- : t :v nnx nnx t^^^m ^S^ tj;i 4 : «*in ^)np i^i)yi ':'n-i t-v y -r VT : • I :■ •■• 1 : l ^It t ; ,r : n't^); nm 1 npy^s npi)^') dsto onsj^^n n:)ji3 T I* "t t - I -:i- : It T : i-r : ■ a* t i- t :j- : x^n iy)ip r^n nirh mmn) mhi^ mrv )mi 5 1 ;It t: - I— A- -:i- : • :». •• v; ; • T : !• ^ ; |TT : • TT : / at : • : jt ; I r ; - I J ; r- : AT -; J : T "tv J ;••.■; V ^T\'2 i'? nin n^nn!i rnhvn n-iiri!! i vnj;^ 'i^^^ 4 / :|T I AT • : • /T I"-: t ; t'x : < I T I v; T I "^ : A : - i-r ^ : T :v j i- i : PSALM C. TT is commonly thought that this Psalm was com- -*- posed for the purpose of being sung in the temple on the occasion of offering the sacrifice of thanksgiving. 334 PSALM CI. The title of it supports this notion; since miJ^ stands for the sacrifice of thanksgiving, as tlie Cliald. has rendered it, viz. Nmin lli^p. The Psalm is doubtless T : T : well adapted for such a service, for it commences with an exhortation to worship and praise God as the maker and preserver of the people ; and that not only pri- vately, but in His courts, which they are commanded to enter for chanting their songs of adoration and gratitude. 3. iih'\. The Kri reading iS is very often preferred. It is supported by the Chald. ; whereas the LXX. and Syr. have adopted the word in the text. The objection to "i^l is, that it must be regarded as a redundancy, for the pronominal affix occurs to IQj; and I/T'^ID. It is better therefore to adopt ^ibl, and to consider the expression ^^TO*^ i»}S as parenthetical. It thus gives emphasis to the passage, declaring that all we have comes from God ; that in ourselves we are nothing, but that in Him we live, move, and have our being. 4. ("Tlli^ . liabbi Menachem remarks on this word : '?3 T b'^2 i2\s* rrr\T\ ]n-ipT ^2h i^ny^ uh'Ci'y mmpn: All sacrifices will he abolished ; but the sacrifice of tlianksgiviny will remain. T I • - - : J r V I : 'AT n : ■ •■• i •■• / : • • t ; T : (/•••^.^ : V AT •• t T - TV • T I V V ; T <• ; - niD^ ^p'; niaS 4 : ^3 p:iy nS ^nxjb^ D*DD-nby J T I- -v ^T" ^,- I J- :• V • A" T *• •• , \i *: PSALM CI. 335 ■^j»N*j!i I o^v 6 : S:D^i< nS ihx 2±> rjn-i^ d^::^^"?^^^ ... ... |... . ^_ ^.. ,.r J AT" 1- : ■- '■..y - |. • 1" : |T : A- T I ■■■-'■•■ : I*" f ^ '^ •.• v" ^ I •.• •.- \)y-i6 CDnpsj^ nn'i n^D-i ntr"^ ~^n^5 mnps 1 n^'^-N*S 7 »• : - : • ••"AX '■■■■■ T >■ : - -It ; - it '•• •.•,-.• ; '••IT ■■'^: , T T : 'i r- PSALM CI. nPHIS Psalm is entitled, A Psalm of David ; its theme -*- is stated in the first verse, viz. mercy and judg- ment. The Psalmist then proceeds to describe the principles upon which as king he was resolved to conduct his government. To reward virtue and punish vice should he his constant aim ; whence the upright man should he his minister, and the faithful of the land should dwell with him ; whilst the backbiter and the proud and arrogant man should receive from him no countenance. These were the principles which David professed at the time he composed the Psalm; and, as far as history has informed us, these were the prin- ciples on which he acted. 1. This verse announces the subject of the song. So wc have in Ps. xlv. 2, / tvill speak of the works of the king ; and then the Psalmist proceeds to celebrate these works. Virgil commences his iEneid in a similar manner; Anna virumque cano. Tf^ concerning Thee, i. e. Thy mercy and judgment, as the parallelism shews. 336 PSALM CI. 2, nb''3Jiri<, lit. I tvill make wise, or instruct. Ps. xxxii. 8, T • : T Tf7''2{:^iV / ivill instruct Thee. By some persons it is applied to God's instructing David how to walk in the path of integrity ; but the whole of the Psalm shews that David is here speaking of himself, and therefore the verb must be received in the sense of the Hithpeal, i. e. / ivill instruct mxjself ; or to be taken intransitively in the sense of, / will give heed, or / will con- sider. Thus Yarchi says it means 27 ]'nik\ and so the Jewish Arab cited by Dr Hammond has paraphrased the verse : / will shew understanding, or deal with widerstanding in an upright way ; or, / will consider the perfect wag, till Thg enlargement, or refreshment come unto me; and I will ivalk in perfectness, or uprightness of my heart, in the midst of my family, '>b^^ NIlPl TID . These words are often taken interrogatively, but an interrogative phrase like this thrown into the middle of a passage is very abrupt, and in this case one does not see what it has to do either with what follows or what precedes. Hence, it will be more simple to take T^D as a particle of time only, supposing the Psalmist to say, that when God comes to call him to account, he shall be found walking in the integrity of his heart, ^ilD is mostly taken interrogatively, but not always ; see Prov. xxiii. 35. 3. The Psalmist declares on no account will he be induced to swerve from the path of rectitude, and that he will make use of no unprincipled expedients, nor support any wicked designs for purposes of worldly advantage. U'^D rflt^^, ht. to do devia- tions, I. e. the work of those luho deviate from the right way. rrti/V is an inf. serving the purpose of a noun, and the con- struction is similar to that we find in Latin, viz. scire tuum nihil est. D^DD is usually rendered deviations, and here moral deviations. Besides this place it occurs only in IIos. v. 2, where the word is written D'^iDtt', which in our version is translated revolters. As W and D are of the same organ, and indeed of PSALM CI. 337 the same sound ; and as the context in one passage admits of the same sense being assigned to D'^JOD , which the context of the other passage does to W^l^'w, there is no doubt that these terms are identical, and that therefore the root is HtDD to deviate. r r 4. tt^pj; Crooked, in the sense of cunning, being opposed to straightforward deahng, and thus it follows very naturally the preceding verse. ^"1 evil, i. c. an evil man, as the discourse plainly shews, and not an evil imagination ; i^tti**! J<"):i"' as the Chald. has it, )J1^ vib I will not know, so as to approve or love it. int^ vh says Yarchi. See note to Ps. i. 6. 5. ^rTy"l nriDl ^3l^"lbD He that hackhiteth his neighbour in secret. The Heb. \\fh signifies to detract, to backbite with the tongue. As y\^h is tongue, of course ]^^ is literally to use the tongue; and thence to use it for bad purposes, i. e. to detract, &c., and in this sense to give tongue, is an expression we hear among the poorer people of this country. The Chaldee has ''fyhr^ wh the third tongue, which Drusius thus explains, as cited by Rosenmiiller : " Lingua tertia, est lingua delatoris, quae quasi tertia est inter hominem et socium ipsius, patefacicndo arcanum." Another reason assigned in the Talmud is, that this third tongue destroys three persons, him speaking, him spoken to, and him who is spoken of. See Buxtorf's Rab. and Chald. Lex. p. 1160, where many Rabbinical comments on this ex- pression are collected. As to "'^tt^l'^D , according to the letters it should be ''3Ji^i'?D, the Piel participle, which without the Yod would be ]^^bD, of the form :D21{£7p, in Job ix. 18 ; the Choloin being used instead of Patach and Dagesh. According to the points, however, i. e. the K'ri, the Patach and Dagesh are con- tracted into Kamets. The Yod in the end is paragogic. SrS^ JT'D^ih? him will I exterminate, which some explain, by banish- ing him yrom my presence, so as to prevent his ever returning. Others give it tlie sense of "^JD to overthrow, to bring down. Vol. II. Y 338 PSALM CII. to humble ; as if the Psalmist had said, " J will bring down his greatness and his pride." b'2Mi ih I am not able, viz. to bear his being my companion, so that I should learn of his works. 6. '1:11 ''y^^ My eyes, &c. i.e. I will look out most care- fully for the faithful of the land, that they may sit with me in counsel and judgment, and assist me in the administration of my government, of which the deceitful and lying man, it is stated in the next verse, shall have no share. 8. D'^nplL^ In the mornings, i. e. every morning. The morning is here mentioned, some say, because it was the time of judgment, whilst others think that the word is intended to express the great zeal of David in destroying the wicked. JT'lpn^. This and the preceding verb jT'DiiJ;? do not in this verse express entire destruction, but only a temporary separa- tion or cutting off. The Psalmist could not mean that he would destroy every wicked man, however small the offence for which he was brought to the bar of justice. We find n"}3 so used m .Tosh. iii. 15, where we read that tlie waters of Jordan tvere cut of. -unon-Sx 3 : mr\ "ri^Sx ^hyic'i ^n^sn n];m n)n' 2 •• : - - I T l }■■■■• • t;- : AT-: jt : • t ;» x'ipx DV!i 'n^Tx ^S^-ntsn h-ii ovs -OG/t: 1 'n^ja t|: V / : Ia": t ,-.. j.. - r - v : ■ • I •■ t I- : - ) -: I" • : - T ,• a- j-- " ' -t jt mpS 'n'bi 7 : nb'nS 'b)ij; np^i ^nnjx* h)pf2 a i~\: ' ••TV. rT:^ •.- I/t:|t a't;- \i ■ *ni!i "lisvii n'nH) "r^ipiy s : nnnn Di33 ^n^\n nanx: »■• • : A'-': (■•"T • :I/-T r tt; j ; • -r AT : • PSALM CII. 339 [T : ■ a- -T at: I • J : I" -\ -r it -*J3;b 11 : ^n^D^ ^:3i!i 'W) ^nS^x Dn^3 ^s^^-'•^ 10 .... *^ • :|TT ;• : • -I-.. • : • : att vjv- v -v • ^^^j hy:^ 'p^\ 12 : ^;ip;^^J?i '-P^^?'^ 'I "^ppl 'JIPJ?,! 'r\:i}) :i^r\ th)^h nin^ nn«i 13 : ^^^ ^^P 'j^^^ t ::•: a- ■• jt ' : t :v jt - .- it • ••• i-T nj^n^ ny-^3 rv^ nnin D^ipn nns 14 : "i'ti nnS t;-.-; ■^.. . 1^. J..-; I TV JT - ^^ IT /: ,Tr^-, V : TAVT-: V I VT^ll J T I- V 'T I VTT J-: - t: at : j- ••• " v j : r: i , : I ; • T :• I A • iT : jTT I- M. . • |TT • : T-i t: XTr-|T ■>-• : ttv !• *•" IT V - : T : • ^-: I a-: i- j : i -■ jt • nfioV 22 : nn^iDn 0!i nns':? n^Dx npjx v^^h 21 ^t;- j-^ I ■• It ■ :v • |TT I • T • : AT : a- I • :v : 't2' i^p hb T^i'2 n^j; 24 : nin^-nx liyS nii'?^^:!) ,TT i-l- • I •••-'■•- -it'- |t : *^:r t .• - I |v : a- I : ATT J- -:|- ■ •• -:-v - - .. I nj^n 27 : C3'2:^ "^n^ nb^y^^ mo^ pxn dosS 26 T<-- • |TT I JVT K-'^-.r T ;a-T I VJTT - T :v DS^Snn sj'^ii'v'^ hy 1:133 d'^^t ib^n nnxi rax^ J.. • -:i- V : - A : • vj-- - t ^v 1*^:1- vt- : -*i3 29 : ^^^' ^^ '?I^hiJSJ'S xin nn«^ 28 : isSnn -; -^^^ IT- J I V : A VT-: I -:i-: : \]y Tj^^lsS Djjli 1^1325'* Y*]?^: Y 2 340 PSALM CII. PSALM CII. ^I^HE title of this Psalm is either a prayer of^ or a -*- prayer for^ the afflicted. In the latter case this portion of Scripture may be regarded as a form of prayer adapted for the use of a Church, or an indi- vidual, when oppressed by heavy affliction. From several passages, it appears that the Psalmist prays either JFor himself, or as representing in his own person the 'people of Israel, who were at that time in captivity, but who were by certain circumstances induced to [expect a speedy return to their country, and the resto- ration of the temple in Zion. 4. \X!^'^1. The true reading is probably )tt^V3 ^^ smoke, which is supported by many MSS., as well as by the sense. The Chald. has W^Tl TH a.s smoke. The Psalmist in both TT : •• members is speaking of the extinction of life cifected by the cares and sorrows with which he was oppressed, and wliich, although they might be gradual in their operation, would yet be sure in their results, so that he might say that his days were consuming as smoke, which so entirely vanishes as not to leave any vestige behind. The latter member describes in equally distinct and decisive terms the scvei'e character of the affliction here referred to. "'ri'iD:iin ami my bones; bones are here used for the body, as in Prov. xvii. 22 : " A broken spirit drieth up tlie bones." niD^iy. 1^.103. The root of Ij^lD is 1Q\ ami signifies that which burn,s. llcncc it may be the wood which is set on fire, or the pot which is heated by it, or the hearth on which the fire burns. The D prefixed to the root being indicative of place, points rather to the last of these senses 5 ^ o ^ as the one intended. So in Arab, we have Jjj.< the fwe-place. PSALM CI I. 341 The Chald. reads in this passage K'^SD TH cis afire-place; the root of this noun is n2>} he cooked. Ewald has wie gluh'nder T T Heerd, as a red-hot hearth. 5. ilD^n Has been struck. My heart has been struck, viz. by the heat of excited passions. This verb is sometimes used for the darting of the sun's rays on some object, as in Jonah iv. 8, we have "Tfm, and the sun struck tt^K"! by upon the head, viz. of Jonah : see also Ps. cxxi. 6 ; Amos iv. 9 ; Hag. ii. 17, 18. ^;^nDtt^ / had forgotten. The vehemence of my grief extinguished in me the appetite for food ; my thoughts were altogether absorbed in my calamities. bbUD from to eat, i. e. 7iot to eat. The D has the force of a negative. 6. 7lpD Because of the voice, llpyi cleaveth, viz. my bone to my flesh ; an expression denoting a person to be ex- tremely emaciated, and is equivalent to our common saying, that such an one is " nothing but skin and bone." 7. r^i^pb To the pelican of ili^p is some water-fowl which frequents deserts. Mendlessohn says that this word, and Dis in the next hemistich, " are the names of some wailing and solitary birds to which the Psalmist likens himself, because of his weeping and his being solitary, on account of his troubles." Rabbi Nathan describes imp as the name of some bird, Dt^ (ID ^iy. Most persons of late times have considered the pelican to be the bird here intended. Its root is probably i^)p to vomit. D13 from D33 he heaped together ; D"l3 is therefore, probably, put for D33, which in its general usage denotes a receptacle, or vessel, the same as D''3 which stands for D33 ; 5i'"'N for ^2ii . Here it is usually translated oivl ; but Bochart (Hieroz. ii. p. 267), with a reference to the etymology, says it is the pelican, from DID a cup ; so called because of the bag in its crop. 8. "^J^lpW I tuatched. I continued watching, as a bird watches, sitting alone on the roof of a house. Contmual, unre- 342 PSALM CII. mitting sorrows are here denoted, so that sleep departs ; and the Psalmist is soUtary, watching or brooding over his misfortunes like a bird separated from its fellows, and is perched by itself on the house-top. For "nil , in certain MSS. collated by Kcnnicott and De Rossi, is read TT13. 9. 'hb'inD, translated in our version, they that are niad against me; but it will correspond better with '•l^ll* in the first hemistich, if it be rendered my scoffers, or my slanderers ; a sense which VSl will bear, according to the Chald. Thus we find in Ps. Ixxv. 5, I said, uhh^rh. The Chald. has P^IV^OP^ to the scoffers ; and again, for 'br}r\ bi^ they read jliy^riri lib scoff not, and in this place we find in this version, ""^y^inp. It must, however, be borne in mind, that the Chald. is the only authority for this meaning of bbr\, and is therefore scarcely sufl&cient. I propose, consequently, to render '''?'?inp those who make a pretence of praising me. ^bn is to praise, and in this form may be to pretend to praise. Hence the Psalmist declares that not only his open enemies, but those who in his presence pretended to praise him, had indeed sworn, or conspired against him. 10. ""S. This particle, which usually signifies /or in this place, has rather the sense of luherefore. The mourning de- scribed in this verse is, of course, the consequence of the reproach of enemies, and of the conspiracy against the Psalmist of fiilse friends ; and hence, ^3 will be used to connect the cfi*cct with the cause. 'lJ1 Tlb3^< / have eaten a,shes a, besides this place, is met with in another, viz. in Jer. xvii. 6, where the sense of destitution is suitable. The LXX. have raTren Jv. Ewald, in his translation, has rendered it by "des ganz Entbliis- stcn," of the entirely destitute. JJut others are desirous of making the word to signify some sort of tree. Kinichi connnents on it as follows : " It is a tree which grows in the wilderness ; so Israel are in captivity, forsaken and solitiiry iis a tree in a PSALM CII. 345 desert." The Syriac has ].'riv the trunk of a tree. The LXX. in the passage in Jeremiah have aypiofxvpiKri. Celsius says the juniper-tree is meant, Uke the Arabic s-s. « junijyer. J. D. MichaeHs, in the Supplement to his Lexicon, says it is the same as the Arabic ^ A meleagris, a bird which is found in deserts. But Gesenius, in his Thesaurus, p. 1073, gives his opinion on the word as follows : " "1V?V ^^ '^^''"^V. ^^ \o(i\& neque inopem, neque myricam significare videntur ; sed ut Jes. xvii. 2, (nV"nil^ """IV) pfirietinas, cedificia eversa, fere i. q. "^yi collis ruderum. Apte enim solitarius potest comparari cum ruinis in deserto, et Jes. xvii. 2, apte explices ; ab hominibus desertm sunt urbes ruderum, i. e. in ruinas coUapsas." 19. n{«}? This, viz. this salvation of which the Psalmist has been speaking, shall be written in a book for a memorial to a generation which shall come after. l<")23 DV ^'*<^^ « peo])le which is about to be created, i. e. the next generation, as the Chald. clearly shews : HSniriJ;?^ f^OV.! ^^V- 2L nnab To loosen, viz. the bonds by which they were bound by their enemies. nn^DJ^ '•32 sons of death, i. e. those who are sentenced to death. 24. ins "^"T^^ n3V He hath ajfflicted his strength in the way. The Kri reading of ITO is more suitable, viz. TIS my strength. "^113 in the ivay, which Geier explains thus : "In via qua scilicet progredi mihi videor ad speratam isthanc libe- rationem, de qua modo dictum, quanquara prae afflictionum mihi hie immissarum vehementia non assecuturus sim quod opto aut sperabam." 25. ^'b'^prb^ Make me not to go up, viz. as smoke, which quickly vanishes. This verb is thus used in Ex. xvi. 14 ; Ezek. xi. 24, &c. ^''Jliittl " Thy years are for ever." The eternity of God is here mentioned, implying the immutabiUty of His 346 PSALM cm. gracious designs. This hemistich, therefore, as well as what follows, must be regarded as expressive of confidence in God's promises to His people ; a confidence felt even at a time of great depression and calamity. 26. U^^th Of old. The word is here employed adverbially : see Deut. ii. 10 ; Josh, xi. 10. The Psalmist proceeds to con- trast the eternity of God with the mutability of all created things. He says, " The earth, which Thou didst found of old, and the heavens, the work of Thy hands, which seem so strong and durable ; behold, even they shall perish, still Thou shalt remain; for they need Thy support and guidance, but Thou dost not need theirs." 29. After the verb !|32^'' is an ellipsis to be supplied ; perhaps, Zio7i, or their oiun country. In jMendlcssohn's Beor the verse is thus paraphrased : " Behold, our children shall dwell in a land of rest, and the seed of Thy servants shall be established before Thee at the appointed time." C3£r-n« ^rinp-S:3i nin^-nx '^^^ ^:di!i , ^rb j |T : T • ; : • - : at : •■• • :-\ ■"• :it i :It J" - ..|T -:|- t; •• t -a--: t; -I- - AT : |j T : J" ■ : \T^ ; ■:,.■- ..-■ ■ \ ■.■•:•■• <•• : • A" : JTT : '^ J. \^. r.. ^ ■ . ^ . . -nil D^5x "n-ix nin* n^ni Din-i s : vniS^'r^y Sxncy^ -. .J-- I .,vv AT ,■'-'- : J - |T I- -: .. T : . xS 10 : "^its' oSiy'? xS^ nn* nv;i.'?-x^ •) : ^on PSALM cm. 347 - J. . ,. ,..»T /-x •• ^;|- i : f,T T It •• T-:-v nnix: prn3 12 : vxn^-Sv i'iDn nnii p^n-Sy d^ibB^ t]^J3"Sy 3x Dni3 13 : irysj'fi-nx mh p^nnn nnys^: AT - TV a- - : '[•■T : V V • ,' \- K-r—.\- • /t't i- t A": • "j-T V • |T ••:'=- T :*- • I I'T ij" V T - I /• : ATT j-T|v ■.:v :iT-: I I : 'j vv ■ - I : A" •• : j t ; (v - i <• on'? ihpn^f^ v«n^-':'V C3Siy-iy*i oSiyx: 1 niii^ lom 17 i": • It : • : at-: '^ t *; ^-: jt '^ i- t : -.• <;••: im 19 : ^TiSmh vipi) nnrS!) inn:: n»JrS is : Don T : i :iT t jT T / - : ~ a : ■ ' -"■ ■■ • t -v inns 21 : nn'^ Sips -^tm^ innn ^2r'v nb nin-i vnxS.?: a :|t (t ; iJ : - : • at : J-*^ -v •• J • ^tt; - T : t : IT I : i"^ t : |t : att : t t ;», : nin^-nx ^^sj ^nnn inS^x:;b niz:p^-Sn!i ve^j;^:-':?^ IT : V • : - I- :iT a : - : •• * I : t : t ''—,\- t PSALM CIIL 'I'^HE Psalmist begins with an exhortation to bless -*- God for His great goodness in forgiving iniqui- ties, in redeeming the soul from death, and for His general solicitude for man's physical and moral well- being. He then proceeds to speak of the mortality of mankind, and to compare it with the unchangeable and never-ending character of God's grace bestowed on those who fear Him and keep His covenant. 1. om BUss, i.e. render praises, which is the force of this verb when it is spoken by man with respect to God. See 348 PSALM cm. Ps. Ixxxix, 53; xcvi. 2. "'I'Tp my inward parts, viz. ray facul- ties of mind and body. 2. yh^D^ His benefits. Literally, His actions, or deeds of requital; and here, taken in a good sense, the word denotes His benefits. See 2 Chron. xxxii. 25. 3. 03'iV' The affix O to this and other nouns which follow, may be the Syriac of the 2nd pcrs. fcm., or the termi- nation "^ in these instances may be paragogic. 0|'^J^':'^^1 thy infirmities, viz. both of body and soul, but in this passage, perhaps, of the soul only. That moral infirmities are here in- tended appears from the fem. affix, which shews the antecedent to be tt^33 in the 2nd verse. 5. "^jnv Tliy mouth. This word occurs in Ps. xxxii. 9 ; to Avhich place I must refer the student for the reasons of as- signing to it the signification of mouth. In that passage this meaning is obviously more suitable than any of the others which have been suggested ; indeed, most of the others are there inadmissible ; whilst, in this verse, no sense agrees better with the context than that of mouth. The Syr. has ,_,j^Scl»q_.. thy body. The LXX. €7ri9uuiav aov, thy desire, or sensitive appetite ; in satisfying which, we must understand bestowing on the body all which it desires ; and therefore it may be regarded as a paraphrase correctly conveying what the Psalmist intended to express. The Chald. has '•D'^r^lTD ''Q1'' the days of thy old aye. J. D. Michaelis here, as well as in the other place, proposes to translate the term in the signification of youth ; but although this passage will bear such sense, the other will de- cidedly not admit of it; and therefore his etymology must bo considered as having failed. The other clause reipiires a little consideration. l"'irst, the subject to t^innj^ is by some persons thought to be ^Jt'D? in the 2nd verse ; but it is very ftir re- moved from the verb, and the adoption oi' it would suppose an PSALM cm. 349 ellipsis of some such particle as 2 to >D'»"i!iy3. It is therefore more probable that tliis last noun is itself the subject; for, although there is a discrepancy in gender and number between the subject and the verb, yet instances of this kind are not un- common; as in Gen. i, 14, nT^^^Q \1"' let there be lights. Sec also Ps. Ivii. 2. Hence the clause translated will be thus : Thr/ youth reneweth itself; or, is renewed as an eagle (l{t^33). This figure of the eagle is found in Isaiah xl. 31 : They that ivait upon the Lord shall renew their strength; they shall mount up with wings as eagles. For the verb mount up, the LXX. have TTTefJoCpvijaovcriv, they shall sprout out their feathers. The Chald. has Jinnss'^^y'? jWin/T'l and they shall he renewed to their youth; an expression identical with the one we have now before us, and evidently refers to the eagle's casting off its old feathers, and putting forth the new. The hemistich, doubt- less, alludes to the well-known fact in natural history, that all birds and animals do periodically cast off the old cover- ing of the body, whether it be of feathers, wool, or hair, and receive a new one. With respect to the eagle, Dr Ham- mond, in his note on this passage, observes : " Of all birds it is known that they have yearly their moulting times, when they shed their old, and are furnished afresh with a new stock of feathers. This is most observable of hawks and vultures, and especially of eagles; which, when they are near an hundred years old, cast their feathers and become bald, and like young ones, and then new feathers sprout forth: ' Aquila longam oita- tem ducit, dum vetustis 2)l^ifnis fatiscentibus, nova pennarum, successione juvenescit'." St Ambrose. The old Rabbis, in the Midrash Agodah, say, that the phoenix is the bird here meant; but as this bird is fabulous, it is not very likely that it would be mentioned in Holy Scripture ; and their opinion on this point shews their readiness, notwithstanding their professed reverence for the Word of God, to mingle with it the most childish stories. 350 PSALM cm. The figure is employed to express God's great goodness in re- storing the Fsahnist to health, and in enduing his body and faculties with renewed vigour. 7. vm^^^i^ His doinfjs. Dr Hammond states that this word alludes to tlie nature of God, as that VD"^*! in the first T T : part of the verse expresses His dispensations towards men ; and he says, that we have here an allusion to Ex. xxxiii. 19, where the Lord says to Moses, " I will make all j\Iy goodness pass before thee, and I will proclaim the name of the Lord;" where goodness corresponds to ^T^ here, and name, which stands for nature, to ni'^^by- The nature of God is then described at length in verse 8th of this Psalm: "Jehovah is gracious and mer- ciful, slow to anger, and of great kindness ;" which is the same as what we read in Ex. xxxiv. 6. These attributes, in the case of the children of Israel, were made known by the miracles by which they were brought out from Egypt, sustained in the wil- derness, and mtroduced into Canaan, and also by those insti- tutions, subsequently established in their country by Divine ap- pointment, fur their social and spiritual welfare. We therefore understand from this verse, that by the works which God did to Israel wc may learn Ilis nature, or attributes, as they are stated in the next. The LXX. have OeXtjiidra avrov. His inclinations. 9. in^ He will not contend for ever. God may, in various ways, severely punish us for our sins, by affliction of body or mind, also of estate, by domestic strife, or calamities, &c. ; and we may thus, by such chastisements, be induced to turn from our sins, and be brought to true repentance. In these cases, God is said not to contend for ever ; or, in other places of Scripture, not to retain His anger for ever; and His visi- tations of wrath, heavy as they may have been felt at the time, may l)e regarded as so many mercies ; for tboy may have saved PSALM cm. • 351 us from eternal punishment, and placed us in a state of Divine grace and favour. 1112"', retain, viz. his anger. 11. There are two modes of interpreting this verse; the first is, by giving to S3; the same meaning in the latter as it has in the former hemistich. This preposition signifies on, or npon, and above. In the first member, the comparison requires it to be translated above; and in the second, if the comparison should be carried on between God's mercy and man's obedience, then it will be necessary, in this member also, to give to Sv the sense of above. In this case, the verse teaches us that, as the heavens are infinitely high above the earth, so is the Divine mercy infinitely greater than man's reverence or obedience to God. But here it will be requisite to supply an ellipsis of the noun n^i^T fear of, to make the expression complete, which will then be : " So is His mercy powerful above the fear of those that fear Him." The second mode, supposing no ellipsis, is consequently preferable, viz. making the comparison to consist between the distance of the heavens from the earth and the strength of God's mercy : "As the heavens are infinitely high above the earth, so is His mercy infinitely powerful upon those that fear Him." Various figures are employed in Scripture to express the magnitude of God's righteousness and goodness; thus, in Ps. xxxvi. 5, we read, " Thy mercy, 0 Lord, is in the heavens," which corresponds with the present passage ; and in the 6th verse, we have, " Thy righteousness is like the great mountains." 12. As the east and west are opposite points in the hea- vens, they fitly express the full and absolute pardon by God of our transgressions. This is another figure from which we learn how boundless is Jehovah's forgiving spirit and love to fallen man ; how great ought our gratitude to be for such off'ers of grace ; and how immeasurable our guilt if Ave neglect them. Of course, this putting at a distance our sins, alludes to that 352 PSALM cm. final forgiveness through Christ, whereby wo arc accepted l»y God in the woi-ld to come. 14. ^3"1!i'' Our formation. By some persons, the figment of the mind is considered to be here meant, i. e. the thoughts, what is feigned in the mind. The Chald. has : " Our evil de- sii-e, which leads us into sin." And Kimchi has this remark upon it : " For it is in the nature of man that he sins." But it is more likely that by ^3n:i"» we must understand the matter of which man is formed ; for this seems required by the paral- lelism, as the next member says, that " God remembers we arc but dust." In this case the sense will be, that God takes into account our frail and infirm condition, and visits our ini- quities with less severity on account of our natural weakness. lOr- Many persons consider this word as of the inf. form put for the prajt. ; but the punctuation requires us to take it as the pass. part. Kal. Many liabbis therefore say that it is a verb in a passive form, but of an active signification; and they regard it as being of a class which in Latin are called deponent verbs. 16. In this verse, the Psalmist speaks with reference to the flower of the field. ITll ^3 for a wind, i, e. a wind which is a little stronger than usual, passing upon the flower, will be sufficient for its destruction ; so completely, that even the place upon which it stood will not know it again. The phrase iib^ 'ijl 13'1"'2'' is met with in Job vii. 10. It is there used for the same purpose as here; and, perhaps, it is a proverb which was employed in the times of the sacred wi'iters to cxpi'css man's mortality. 20. 'iJT ''W')}; Those doin;ri'2 As a curtain. The etvmoloffv of this word is uncertain : indeed, no root has been suggested which bears any probability of being the true one : but. from all the passages in which it is found, it seems certain that it is always employed to denote a covering of some kind. Indeed, the sense of the term is pretty obvious from Exodus xxxvi., where we find ten JT'>n^ of fine twined linen ; and afterwai'ds we find that these ri'i^rT heiwj coupled one unto another, became one tabernacle. Hence it is clear that the material of /Yi^TT* being linen, and when connected making a tabernacle, that they must have been cur- tains or awnings. Further, we learn, in a subsequent vel^^e of the same chapter, that over these curtains were other jTi>r'^* of goats' hair for the tent, or coverituf over the tabernacle. It therefore seems that the former jTi^PT' were the side coverings, or curtains of the tabernacle, and the latter the top ; and as both these pii'is, which composed the tabernacle, were called jTi>rT. it is not surprising that we find the tabernacle itself called by the same name ; and so we have in Cant. i. 5. jTiiPI^ used for z -2 35G PSALM CIV. tents. In Syriac, wc have also ^k^-^ employed by Bar Ile- brsBus, for a tabernacle. See his Chron. p. 420. 3, vnv'^i; His chambers. The root is r6v he ascended; T • -: T T and hence nh^^ is translated by the LXX. virepwov, an upper room. It seems that the word does not denote heaven, the special abode of the Deity, but rather the regions of the clouds. These the Fsalmist calls the chambers of Jehovah, the beams of which, he says, are laid in the waters ; a figure taken from architecture ; and he keeps up the idea of a building, by mentioning one of its principal constituent parts. The beams being laid in the waters shews us that the clouds must be meant, which are the watei^s above the firmament. Gen. i. 7. Hence from these God is said, in verse 13, to ivater the mountains. In the remainder of the verse the metaphor is a little altered. God, who was before said to have his resi- dence in the clouds, is now represented as making them his chariot in which lie rides, they moving along in the heavens, impelled by the force of the wind. 'i^PiD'H that ivallceth, or goeth. See Ps. xviii. 11, where we meet with an almost iden- tical expression. 4. In Mendlessohn's Beor the verse is thus explained : " He makcth the winds his messengers, and hghtnings his ministers, to punish or to do good ; for there is nothing done by accident, but all by the direction of God." In nmch the same way it is understood by Kimchi and Yarchi, as well as by Muis, Campcnsis, and others. It was, indeed, an opinion of the old Kabbis, that there were angels of air and angels of tire. The Chaldee has paraphrased the verse, on the supposition that there is an ellipsis of D before niXVn and W^. The paraphrase is as follows : ps^'pn N^tt'^^tt^ s*nn T'7 ]'?^n"ip ^nJJN* 13^7 ^irh'l'D ^J*^^? Tn wJio maketh His swift messemjcrs as ivind, IT;- T v Ills jxnverftl 7innistcrs as fiaminrj fire. In Psihn cxlviii. 8, wc have wind and storm fulfiUiiig His ivord ; the wind being PSALM CIV. 357 there described as a kind of minister or angel, supports the rab- binical interpretation of this verse. But as our passage is quoted bj the Apostle in Heb. i. 7, expressly applying the terms here employed to angels, we must, on such authority, as well as by the sense which the literal rendering of the passage af- fords, conclude that those divine beings called angels are here meant. On admitting this translation, the force which the word mn^") obtains is, I conceive, very well explained by Geier, as follows : " Nos cum Luthero inhjereraus semitae antiquse, ita ut, mentione facta ventorum, dilabatur Psaltes ad spiritus alios no- bihores ac plane immateriales, nempe angelos, de quibus enun- ciat, quod fecerit ipsos Deus riimi spiritus incorporeos ratione cssentiaB, ratione functionum vero, et prout ministrant ipsi, de- derit vim plane igneam ac flammentem.'" 5. " After that the Psalmist has made mention of things existing in the air, he proceeds to speak of the earth and the waters, and he speaks of its bases ; for it hangeth in air upon nothing." Mendlessohn's Beor. We must consider both mem- bers of this verse in no other light than a poetical account of the construction of the earth, designed to teach us in no other truth than that this our planet is made in every respect with so much perfection, like its Divine Creator, that for form and dura- biHty and material it is adapted to answer the purpose, and to last the time intended. It is strange that some divines, and those not of remote date, should think of citmg this verse as militating against the Copernican system of the earth's motion. Unhappily, there are many pious and well-meaning Christians, who seem bent on forgetting, to the great detriment of revealed religion, that the object of the Bible is to make known to us, not the truths of natural philosophy, but our moral condition. 6. tilipS Thou hast covered it. The pronominal affix T is referred by some persons to Dl'nJ^ for an antecedent ; but as Dl'nri is fem, in very many instances, and although, in verse 5, 368 PSALM CIV. we have the fern, affix n referable to y^^>, it is yet probable that y'\ii is the antecedent in this case ; and I prefer considering it as such, for it is of both genders, although more fern, than masc, and the passage thus becomes very intelligible. " Thou hast covered (it) with the deep as with a garment." The deep therefore is here to be taken as having reference to that condition of the earth which obtained at the commencement of the creation ; for the Psalmist here, and in what follows, al- ludes to the history of the creation, when the earth was covered over with a vast expanse of water, so that even the highest mountains were hidden under tliis element. 7. Tfr^"iyil~]Q At Thy rebuke, i. e. by the command of the Creator, which we read in Gen. i. 9, viz. " Let the waters under the heaven be gathered together unto one place." T[pyi blp"]p At the voice of Thy thunder, i. e. at Thy thundering voice : it is so called to denote its being loud and majestic. Thunder is, in the Psalms, often expressed by TV\7V bip ; but, as thunder is not mentioned in the Mosaic history of the creation, we con- clude the meaning of the phrase to be that above given. 8. According to the construction D'''irT and JTi^pIl may be either the nominative or accusative of their respective verbs. According to the former rendering, the first member of the verse must be in a parenthesis {the mountains ctftcend, the valleys sink down), and then the verb l^iTarT* is joined to 'iJT □"ipD"'?*^ . The meaning of the parenthesis is, that the earth underwent a great change, and that the waters which covered it were col- lected and disposed, and that then the inequalities of mountains and valleys were seen to exist on tlie surface of the earth. ]>y the waters subsiding, mountains came into view, and the valleys also, although the surface previously seemed to be sniuotli and regular ; and thus the Psalmist might correctly say, " the muuntiiins ;is(;end, &c." In this manner the expression was un- derstood by the liXX. and Vulg. The rendering is certainly PSALM CIV. 359 intelligible, and on the whole to be preferred to the other, where U^D is the subject. Dr Hammond in his note on this verse gives the following explanation : " The waters being gathered together in the ocean, are from thence, by the power of God, directed to pass through subterranean meatus to the uppermost parts of the earth, the hills and mountains, where they break forth in springs, and then by their natural weight descend, and either find, or make channels, by which they run into the ocean again." 9. b^22i Border, i.e. the shore of the sea. The waters which were gathered together by the command of God on the third day within certain limits, were not again to cover the earth so as to bring it to the state it was in previously to the said day, although they were permitted on one occasion to pass the boundaries assigned them to destroy animal life, on account of the wickedness of man. ]^2''d}'^_ bl they shall not return, viz. " to cover the earth as it was at the beginning ; and this is the meaning of pit^\" Kimchi. 10. D'^'^ro. This word may be translated rivers, or brooks, and also valleys, as being the beds of rivers and tor- rents. The former sense is preferred by Rosenmiiller ; but the parallehsm requires it to be taken in the latter, which equally agrees with the context, and is thus rendered in our version. 11. liT^rrba All the beasts of it. The afllix i is a Chal- daism. '>r\2.W*' they break, &c. when the word is appUed to thirst, it is equivalent to they quench, or allay. The LXX. here read irpoa^e^ovrai, they expect; and the Vulg. expecta- bunt, evidently mistaking the word for mttJv U^if^^ the wild asses. The Psalmist, having spoken of beasts in general, now, after the fashion of poets, descends to notice a particular species of them. AVhy D"'}<'^2 obtain especial mention here, sundry wise reasons have been given by the Rabbis ; perhaps they are intended to represent all animals which live chiefly in desert 360 PSALM CIV. places, and consequently have to endure, to a greater extent than others, the sufferings of thirst. 12. D\^DV. This word is not elsewhere found in the ■ T -: Bible, except in the Chald. part of Daniel, viz. ch. iv. 9, where it is translated houglis. Rabbi Nathan explains it by \h'^ leaves, or D''21VD houghs. The root most likely is the Syr. ]<7^v flo- ruit. Aph. frondes emisit. The LXX. have twu Trerpwv, of rocks, in wliich they are followed by the Vulg. and Syr. ; the latter having ]ja^ mountains, or rocks. It seems, therefore, that the LXX. translators must have read D"'^J2^. The form of "•S;; U'^^)l is the same as 'hn D^x'^n. '^Ip \^r\\ they give the voice, i.e. they sing. The phrase is employed in Gen. xlv. 2, to express weeping. 13. Dnn npiyD He watereth the mountains. Mountains • T 'v ; - are put, say some commentators, for the whole earth ; whilst others think that they are mentioned here because, being far removed from rivers, they have the greatest need of rain. The next hemistich, says Kimchi, expresses the same thmg as the former one, only in other words ; so that the fruit of thy works is equivalent to the rain which falls from the clouds. But in my opinion, the Psalmist in the first member speaks of the waters as necessary for drmk ; and in the second member, al- ludes to those things which arc necessary for food ; and for earth, we must understand, inhabitant of the earth. 14. I. Again, before the verb nJDtt?*' we must understand ~\Wii. 16. nin^ ""^ij? The trees of the Lord; which the next hemistich mentions to be the trees of Lebanon. They are called the trees of the Lord par excellence, as being tall and large be- yond other trees. So we have mountains of God, b^'^'iyi , in Ps. xxxvi. 7, and similar expressions elsewhere. 17. □"•:^1')2 Fir-trees. The LXX. and Vulg. read as if it were DJi'^}^2 among the head of them. 18. D"'bv"| Wild goats. Arab. Jc^. Syr. (IL-.. See Bochart, Hieroz. i. p. 915. The fern. n^j;> occurs in Prov. v. 19. For the other word D'^HSti^, some copies of the LXX. have ■)(oipoypv\\ioL^, hedge-hogs; others, Xaycooi^, hares; the former of which is followed by the Vulg. The Chald. renders it ^<''f2D conies ; and so do most interpreters. For a full investi- gation of this word, see again Bochart's work above referred to, p. 409, Leipzig edition. 19. 'iJl TWV H^ hath made the moon for certain seasons. T T This the Chald. has explained, " that by it times and feasts might be indicated." The Jews made use of the moon for jfixing the time of the Passover and other feasts. They also observed lunar years : see Ecclus. xhii. 6,7, 8. 'iJII WD^ the sun knoiveth his going down, i. e, knoweth the place and the time of his setting. 22, 23. 'iJI Vrs\T}. The day is the time appointed for man to do his work, and then it is that these beasts are ga- thered together in their hiding-places. God, in His gracious providence, having planted in them an instinctive desire of concealment from the light of day, man is enabled to engage unmolested in liis daily work. Such seems to be the sense intended by the Psalmist in these two verses. 0 362 PSALM CIV. 25. D^■T ni This is the sea. The Psalmist speaks as if the sea was before him, and that he was pointing to it with his finger. U^T in") wide of hands, " spacious of bounds," the Chald. has it. " Wide of place," says Yarchi. " Wide of banks, or shores," says AbuwaUd; and the LXX. have cupv- -^(jipo^, of wide extent. 26. ]r\'^'h Leviathan. The name of this beast we met ' tt: • with in Ps. Ixxiv. 14, where see note. 12 \Tiwb to play in it, i. e. in the sea. A like expression concerning beasts of the field is found in Job xl. 20. The playing, or making sport in the sea, we understand to be with the fishes and other living creatures inhabiting the sea. Or the allusion may be to the practice of sea-animals gambolling in the water. 27. "inVl In its time, i. e. the proper time, when they have need of it. 28. 2"ilD Good, used substantively for goodness ; or rather for good tilings, with which all animals are supphed by a liberal and gracious Providence. The LXX. have, therefore, somewhat mistaken the force of the term by translating it -vut]- arroTrjTo^. The word, perhaps, may imply an abundance, agreeably to the use of good in our language, when we sav a good deal, for a great deal. 30. ?fnn nVkirri Thou sendest forth Thy spirit ; " the same as, and He breathed into his nostrils the breath of life. l^^?*^l'; they are created in the place of those that die. Some die, and others are born to succeed ; as it is written, one generation passeth, and another cometh ; for the species continue, though individuals perish; and the Psalmist saith, tt^^nn, for those that are born, who come new into the world." Kiinchi. Tlic C'liald. luus explained Tfnn by Thy Holy ^Spirit. PSALM CV. 363 : vniS^Sv C3'»p lynin ix:tJ'i ^xip n)n'h )i)il i J" : : - : 'v |t : : • t ; • a : - v r 1 I: - a': -it : j : • '^ it : -I:- : <• - : • a :It ..... T : at't V -; tr : : • ; • |- T jTT i^)n 7 : vi^n!i npy ' 0!i nay Dnnn« yi t e : vs A ' : JT '^ ; J-T |T T : • I VT T T : ^■. V; JT ; a T I ; AT T : - V -Tl JV -; I |v JV : T • iT T : nSij; nns ^niej^*':? phS npy^S ni^^yn 10 : pnt'h i^ J.; .. t; •: I a: m-:!": t jv • '^:|— I |t ; • -. ^^i^-b^^ i:i^ o^nnn 13 : na Dn:i"i mf23 n^DX: ^nt) A ■•■ J • : ~ : "-v |T i-T; - : • at : • a- : ~ V- Iat; "t : JTT - J- • I !••- 7- V T T : - • : !iynn-Ss \x^iiST 'n'm:i iyiin-Sx 15 : D':^':'^^ nnhv ^ ,..T - _ . . . . ^T • : • "J ; • - ^"^ |. T : jv .. ?. A : - vjv- j''. Ii" >- : • v:.. ; ^- JV •■ : - n)n' r\iJ2^ mT^:i nj^ny 19 : isj^SJ HiSS hni JT : V-: • AT : i j:. <- ^-^ i : - tjt •.- ; - I" : - :~ ■ - I" A" — I" "v ~ JT : it t : viB' nb«S 22 : iJ^Jp-'?:D!i Sra in^iS piiX ix::^ 21 JTT J : ■•■ it:(- t : •• a •• : i jt j t '^* "15 npj^^i nnvD Sx-ijy^ xn*i 23 : can* vjpn )^Si^^ JT I •=-:)-: -at; • J" T : • jt- !••-: tI-: a :-; : in^a inb::yn' nx^ iey-m nsn 24 : Dri-ri5-T ""^ 364 PSALM CV. ni^ nn-^ob^ 27 : i^ nns-ne^'x nnk mv ^^^ J": - TV |T I -JT V -: I -.1- a: - ■"■•■ -m m\ mh nr\'J2'i2'm ^^n 29 : nni-ns nS -T- at: JV •■ l" V l;-T I T : V T ,....•:- •• : - : a- : : - : jt : - I j-t |tt ; tin'W^ m 32 : D':'^nrS:)!i D^ii) nhj; xn*i nax 31 JV •• : • ij-T |T : T : • • a^ jt- - tv 12m Dnjxni DJSii •Tin 33 : D^iw^:3 nnnS t^'x 1^:1 •• - :- ATT|- : T :-v (j-- |t : - : j t i-- v at t : liDDtt m pS^i nsnx Nin im 34 : oS^nii ]7 |t: • I J-: I vv; Av : - jt- -tv |t : I j- *nn 36 : nn^TiS na S:)n*-^i Dvns3 nb^y-Ss S:dn*i 35 I J— ,T T ; - J- ; - - AT : - : V ^•- T - J- sid::!! Dx^^fVn 37 : C]Jix-S:DS n^tr^sn D:^nx3 ii3 -i-b Iv jv: •• • i-v iT T : • •• AT : - : j : t I" AT •• : . J-. . j_T |.. j^ ^ . . I ^... ^TT t-r : ■■ : Iatt : [jt*!- j-t "*^ iv ••'^: jt;- v-t nn3 41 : Dy^sb* n'by nrh) iSb^ sn-^i '^x:^ 40 rhh "-■T I" • : - --T V ;v: at; j-t- - t\. t:it nnrnx n:DT ^2 42 : inj nv5^!i 'li'^n d^d ^n^rn "11^ ■■- : ■-■ "TV J' |TT > ■ - : |T "at jt- V nhii mt2 isy i'\ and do my prophets no harm. God thus addresses Abimelech in behalf of Abraham : " Now, therefore, restore the man his wife, for he is a prophet ; and he shall pray for thee, and thou shalt live." Isaac and Jacob may be considered to have been strictly prophets; the former had a prophetic dream Vol. II. A A 370 PSALM CV. at Beersheba, and the latter at Bethel. As a prophet, the latter saw the angels of God at Mahanaim. 16. ^?")p]'^ And He called. We learn here that the power of God is sufficiently great to call into existence a famine by the mere word of His mouth. So the work of creation was accom- plished; God spake, and it was done: see llag. i. 1 ; Ezek. xxxvi. 9. iy~) famine ; concerning which we read, in Gen. xli. 5G, 57 ; xlii. 1 ; xlv. 6, which oppressed not only Canaan, but also Egypt and many neighbouring countries, Dr6"ni3D xtaff of bread. Bread is called the staff of life, because it, is that especially by which the human body is nourished, and man's physical strength recruited ; and so to express the virtue of this aliment of the human frame, we have the phrase staff of bread employed figuratively, to denote bread itself. We find the same figure in two other passages, viz. Lev. xxvi. 26 ; Ps. civ. 15. 17. W''i^ A man, viz. Joseph, who is mentioned in the next hemistich. Reference is here made to Gen. xlv. 5, where Joseph says to his brethren : " Now, therefore, be not grieved, nor angry with yourselves, that ye sold me hither : for God did send me before you to preserve life." The next member of the verse alludes to the history in Gen. xxxvii. 36 : " And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh and captain of the guard." 18. /^34 ^^*^^i the fetter, or chain. Rabbi Nathan says, " it is a chain for binding the feet." It occurs only here, and in Ps. cxlix. 8. yhy\ his feet. The Kri is ^by\. We do not read in the history of Joseph of his being put in chains when in prison ; yet, when wc consider that it was the ordinary mode of securing prisoners, and further, when we bear in mind the mag- nitude of the crime with which he was charged, wc may infer tiiiit such in all probability was the case, especially, as it avouUI appear fiom the context, that this verse must allude to Joseph. ili'23 Hk^jl '?X~\1. The verb being here in the fern, i^end. shews PSALM CV. 371 that the suhject is W^^, and that b^"^! is accusative. In this manner the phrase is rendered by the LXX. a'l^rjpov SirjXOev r] ^u-xij avTov, his soul passed through iron; and so the Syriac jl];<^«-^. &c. his soul went into iron; but the Chald., disregard- ing the gender, has taken it the other way : rh}^ ^n£)'^ l''\^ rT"*Ji'S32l the chain of iron luent into his soul. As for W^^, it may mean no more than the pers. pron. he; and his soul entering the iron, may simply signify that he was placed in chains ; and thus it seems to have been understood by our Translators, who have : " he was laid in iron." 19. ri^ ly Until the time, viz. when the word of Joseph came to pass ; till then he laid in prison. The word of Joseph ("nil) is that by which he explained to the royal servants in prison their dreams. That this word came to pass, we read in Gen. xli. 13 : " And as he explained to us, so it hap- pened ; me he put again in my place, but him he hanged." Then in verse 14, we are told that "Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon." ^nns^ii n'iiT' niDi< The word of Jehovah tried him. The : T T : T : - : • word of the Lord, says Hammond, is " God shewing him the meaning of those dreams ; (Gen. xh. 39 ;) God's telling him, or revealing to him, the interpretation of them ; to \6yiov tov Kvpiov, the oracle of the Lord, say the LXX." This word proved Joseph, or purified him, as the verb literally means, foi- it made him appear pure, or innocent, in the eyes of the people, who were thus assured that God was with him, and that he must therefore be a pious person, and not guilty of the crime for which he was thrown into a dungeon. 20. In the second member the verb vhw should be rc- - T peated before ^nnJil2|'l. 22. i5:^S34 y^lW "lD^*b. Hengstenberg translates theso words : " Dass er seine Fiirsteu bande mit seiner Seele ;" that A A 2 ;72 PSALM CV. he might biml his princes ivith his soul. lie observes, in the 4th part of his Commentary on the Psalms, p. 157, that " the expression is figurative, and is brought forward in allusion to verse 18, where we read his soul came to the iron ; hence we arc told, in this passage, that the soul wliich was itself bound, now binds princes." By which he means that the mind of Joseph ruled the great people of Egypt. I do not, however, tliink that tt^23 here, or in the other passage referred to, denotes the nobler part of man. In this verse, the Syriac rendering of it appears to be the true one, viz. 1^5 .> ^j,] as he tvishes, which is in some measure followed by the Chald. That t£^23 often means no more than will or pleasure, may be seen by referring to any Lexicon. The meaning of VW "'b^J^ to bind his princes, signifies to exercise control over the greatest men in the kingdom, which power was conferred on Joseph by Pha- raoh : see Gen. xU. 40 ; also verses 43, 44. The capability of binding is to be regarded as an evidence of authority ; a power of compelling obedience ; or, in default thereof, of inflicting punishment. DSfP V^pP And he taught his elders wisdom. Tliis he did not by teacliing them astrology, and such like wis- dou), but by suggesting what would conduce to the welfare of the state. 23. DHSp. Understand b prefixed. DPI V'?.'^4 ^'* ^''*^' land of Ham. As the tAvo members of the verse express sub^ stantially the same thing, we infer the land of Ham to he tin? same as Egypt. Ham, the son of Noah, was father to Mi/.raim. who is supposed to have been the founder of the Egyptians, and hence the two names of the country. Jerome, in his note on Gen. x. G, observes, that Egypt was called in his day. in tlit; Eo-yptian language, by tho name of Ilam. 24. ^HDJiin yiiK^ He made him stronger. The root U^y signifies to he strung, not only with regard t<> jthysical force, but also with respect to number : Ps. xxxviii. 20 ; xl. G ; PSALM CV. 373 Ixix. 5, &c. In German, a great number is called eine starke Anzahl, a strong number. Number seems to be referred to in this passage. 25. Ulb ^Sn He turned their heart, i. e. the hear*t of T • - T the Egyptians. The Chald. and Arab, have rendered the verb intransitively, is turned. Chrysostom says, that he turned, is the same as he permitted to turn. See his note on this verse. Eusebius observes, that God's turning the heart of the Egyptians to hate His people, was but a just punishment on the Israelites, on account of their abandoning the worship of the true God, and embracing idolatry ; but this does not ap- pear in the history. The intransitive is preferable here. Similar instances of an intransitive usage of transitive verbs are found in Lev. xiii. 3, 4, 13, 20 ; 1 Sam. xxv. 12 ; Ex. xiv. 5. It is supported by Kimchi. 27. V7TinJ>{ '''}?"^ ^''^^ words of His signs, i. e. His signs. '^'}2'1 seems to be a pleonasm, as we find it, under similar cir- cumstances, in Psalms xxxv. 20 ; Ixv. 4 ; cxlv. 5. A like usage of the singular 121 we have in Psalms xlv. 5 ; Ixxix. 9. A few persons, however, consider the expression to mean, signs commanded by God ; so Muis, in his note on this verse. The nimi^ and D'',nS,!2 allude to the miracles which were wrought in Egypt by the hands of Moses and Aaron, to induce Pharaoh to permit the departure of the Israelites from his kingdom. 28. ^lD">i7l And they rebelled not. These words can scarcely refer to Pharaoh and his subjects, because it cannot be said of them that they did not rebel ; for though, upon the plague of darkness, the Egyptian monarch said unto Moses, " Go ye, serve the Lord," yet that permission was granted only to the Israelites, whilst the flocks and herds were detained, and the permission itself was subsequently withdrawn. We are thci'cforc required to suppose that ]\loses and Aaron are meant, who executed the commands of God with respect to the plagues 374 PSALM CV. inliicted on their opponents, notwithstanding they knew tluit, in thus acting, they would incur the heavy displeasure of Pharaoh, and expose their lives to considerable danger. Some persons take the expression interrogatively, and thus make the Egyp- tians the subject, thinking such a construction more natural than the other, because that rebelling, they say, is not a term to characterize the conduct of the leaders of the Israelitish people, who never shew, according to the history, any desire to rebel but only a reluctance, arising from timidity, to execute their commission. The LXX. have left out the negative particle, and in this they are followed by the Syr., xirab., and Ethiop. 30. y")t2^ It, viz. their land multiplied exceedinghj. This verb has this sense; and so the noun is used for creeping things, because they procreate in great abundance. It cannot, there- fore, be more fitly translated, as is observed by Hammond, than by sivarming. The Chald. renders it by tt'^ri"), and the LXX. by €^rip\\fev, from the notion of the w^ord for creeping. 31. ihv, the fourth plague, of which we read in Ex. viii. T 17. D"'33 the third plague : see Ex. viii. 12 ; xiii. 14. dSi^~^D2 hi all their border. Vulg. " in omnibus finibus corum," i. e. throughout the whole country. 32. 'iJI iriD He gave hail instead of their rain. In Lcvit. xxvi. 4, we have, " And I will give you rain in due sea- son," which helps to explain the present passage. The Psalmist means that, instead of the mild, fruitful rain, which God was ac- customed to send at the usual time, lie gave heavy hail, so that. ;is we are told in the history, it " smote every herb of the Held, and brake every tree of the field :" Ex. ix. 25. There is an ellipsis of nnri before DH^Q'f'^ 33. D3Dil Their vine. This noun is sing., and to be un- (lerstood collectively the same as DfiJl in verse 20. dSiIII VV the trees of their border, i. c. those trees which were just within tiie limits of the ICgyptian territory. PSALM CV. 375 34. Here is mentioned the plague of locusts, the eighth punishment, concerning which see Ex. x. 4. 36. We have here the tenth and last plague referred to, the history of which is found in Ex. xii. 29, 30. -bf> ri^tt^J*! D3lV? The first fruit of all their strength, or substance, by which is understood, says Rosenmiiller, " the first of cattle as well as men." See Gen. xlix. 3 ; Ps. Ixxviii. 51. 37. 5]D3^ With silver. Allusion is made to the IsraeUtes' taking with them jewels of silver and jewels of gold, which they borrowed of the Egyptians: Ex. xii. 36. '^tyi's riDltt^l']">i^"! and there luas not any one stumbling among his tribes. The LXX, have rendered bw')3 by aaOevi^^, infirm, so that they un- derstood the Psalmist to say, there was no one incapable of fol- lowing the multitude, no one was prevented by disease or in- firmity from accomphshing the journey. 40. The subject to the verb bi^\i} is understood, which of course is b^?"^tt^\ Israel asked for fiesh, say the Chald. and Arab. It does not appear, from the history, that they suppli- cated God at all, but only murmured against Moses and Aaron for bringing them into the wilderness. 41. obn They walked. This is said metaphorically of waters, for designating motion from place to place. 42. n^* before D^■^l^< has the force of ivith. The Chald. T T : - reads DV ''"^ which with. The verse evidently alludes to the covenant God made with Abraham. 44. bD)f_ Labour, viz. of cultivating the land, &c. The IsraeUtes took possession of the land of Canaan, and of course possessed themselves of the benefit arising from the cultivation of it by those by whom it was previously occupied. 45. Ilk^"; Theij keep. The 3 is here retained, contrary to the general usage of verbs of this class. 376 ]^SALM CVI. tTT l|...T-;|- r ••-:•: I A" J- : • : - : -v I • : • : <■• -; ' |T : • i-'=.:iv •• -: JT - V ; — I ^... T _. J ._. . ^^ ^ I .. ... ... : ^TiJp^ nibnni D:3^Si*i nnn*! S|1d-d:3 -iyj*;i 9 JiTeyi virion 5ij^^:k*i 12 : nni: kS oni nnj< Dnnv • T AT T : • i- -:r- |T J V .. ,T V AV "IT : imv^ i^h-nS vtvf2 in:3£5^ nn;:: 13 : )rhnr\ I ^ -r • I AT <-:i- J : |T -; -^ ■* -* i t • : ;r)*i 15 : p^'tJ'^!! '^ii-^Dyi -i!inG3 n\sn ^ixnn 14 I I . ,. .. -._ AT ; • - T-:,-v J- : - • * .V J . I . - |T : - : I J T ^- _ • - ^T T v; I •■ V TV y'??^! ]*^x-nn3n n : nin^ :ynp nni6 n:nm orinj^n JriS-ij;nri} is : dt3x ni^rh]; D^rii ]rn nnw»i nin!i S:iy-ibt;^ id : own ^nSn nin'? -.■r : A- V /•• '^:|- ^-t : /•• - : t t •.■ : :3C^y S:3x nitj^' nonna Din^-nx !)T23*i 20 : n^DJ^DS ■•■ I" » ■ *• : - : AT tr- |T •• - : mxSs^ 22 :Dnv^!i niSi:i nt^'v wiy)^ Sx "in:):^ •->! ^ : •» it: • : j : »••• ' V • i ■>•■ w-y. " '% CDT^j^i'n^ n^N^^^ 23 : ^iD'D^-Sj; niNnii) on )nX3 PSALM CVI. .377 : r\'nmf2 inan yt^rh r^sh nsa if2); iS^nn nm [■ : -|- T -: i- T ; ATT : I vjv- j-''t • : <••• ij:i-i*i 25 : )iTh ^imrxS n-^itsn rns!i id«^*i 24 * : |T"- |T : • • v: •.• i at : ••• • ••• jv : -: : --v nrh ')y m') 26 : nin^ h)p:i )V^y ih cn^Sasa A" T JT jT •- '-"-' IT : |j : ' : |T / a" "t^t; Dhh^!) Qi?i3 DpT S^Snbl 27 : 131^3 Dhi« ^*3nS '•it: a- - ^:-», J--: it : • - t ,- - -, : D^ntt ^n:]T !i'?:3x*i liys ':'yiS ^nm^) 28 : ni^^nxia I- •• ,.. . . : |- ^ : *-j- : :jt-v i t -it J -.1— IT" - T I T : • - A" ■• : '^i" : '^ : — v npi)h )h :imr\) 31 : nsii^n nirvni b^s^i onra (ATT ; • V V jT •• - |T -"t 1"~ A" " :" T : -1 j;t_i_ ny^p 'b-h]i ^is^vp!!, 32 : Q^ir^j? "^"^j '^7'^ : vnsb'3 xbnn inn-ns ntjn-^3 33 : dn^:i^!i nsj';::^ ,TT : • •• -:- A •-• i : • I- |t «^:i- -.- : : arh nin' im im ^"t^v^-m )y^m-ih 34 i-T JT : V- T jv -: A-^|Tj • : -i : -n^: nnv*i 36 : Dn^b^vib nab*i cn-in ^nnynn 35 ... ; ..• .. .^ ... J ::•- ,i" : j-.t ^.■,^— a" •• - -: ..•..,. <■.•■■: - I-T \\ the Chald. retains the sing. T[2^ |Vi-l2 ^vith t/te favour of Thy people, i. e. with the thstinguished favour which Thy people have been accustomed to receive from Thee. "Cum eo favore, quo prosequi soles populum tuum." Geier. The o-enitivc TJDV is of course the object, and not the agent of this favour; in the same manner we have, in Is. xxvi. 19, the dew of herbs, i. e. the dew received by herbs. Again, Joel iii. 1 9, the violence of tlie sons of Jndah, which in our version is, the violence against the sons of Judah. See also Obadiah, ver. 2. 5. nih}"^"? To see, or that ive may see. ^''"I^ni illlDl the good of Thy chosen, i. o. the prosperity of Thy chosen. The 1 is here employed with the accusative. '•iH denotes Israel, the same as TT^^^ •'^"^^ ^^'^H? • 6. In this verse the plural number is used, which shews that the verbs in the 4th verse have the collective noun DV for their subject. Hero commences the confession of the sins of the PSALM CVf. 381 people ; from mentioning tlic remarkable ones of which the nation was guilty in the early period of its history, the verse would seem to be a sort of public formulary intended for the service of the temple. 7. Tfrili^bsi ^b''3tt^n"N'? Tliey consider not Thy wonder- ful works, i. e. those gracious helps vouchsafed to the Israelites by God when they went forth from Egypt ; these they did not sufficiently study, so as to be able to distinguish between them and the ordinary acts of providence ; that having become im- pressed with a sense of God's mercies, they might be brought to live in obedience to Him. For C "^V ^V ^^^ ^^^> or at the sea. The LXX. seem to have read DN'l'^y, from »"6^ he ascended, • : T T as their rendering is dvafiaivovTe^, going up, viz. to the Red sea, €1/ TTj epvOpa OaXdaar]. The repetition of D** is for the sake of emphasis and elegance. The expression alludes to Ex. xiv. 11, 12, whore we read that the Israelites being by the sea, and seeing the Egyptians, called out to Moses, saying, " Hast thou taken us away to die in the wilderness?" The prefix 1 before the second U^ signifies the same as the preceding b}^. So in Ezek. X. 15, we evidently have nn34 ^or nrT;3"'?J^. 8. The 1 commencing this verse is to be taken adversa- tivcly, but He saved them, notwithstanding their rebellion ; and He did so for the sake of His name \iyij IV^/ ; foi" He thus exhibited another signal instance of His power and mercy, whereby the reputation of His name was maintained. 9. "13,1(23 As in the ivilderness. The particle 2. is here to be understood as in Ps. xcv. 8. The Israehtes went through the depths as if through a wilderness, i. e. the bottom of the sea was like a dry and thirsty land : " Wie man in der Wiiste geht," as one goes in the ivilderness. Hcngstenberg, 12. ^i^DkV'l And they believed. Allusion is here made to Ex. xiv. 31 : '• They believed in the Lord, and in Moses his servant." xy^W'' they sung, viz. the song of Moses : see Ex. xv. 882 PSALM CVI. 13. ^ll^W ^inD They hastened, they forgot, i. e. thev quickly forgot, ^2^^^i'? they waited not. We read in Ex. xv. that " the Israelites went out into the wilderness of Shur, and they went three days in the wilderness, and found no water." They then came to Marah, where was plenty of water ; but it was bitter, so that they could not drink of it. Being thus disappointed in the hopes with which the first sight of these waters inspired them, instead of waiting for the counsel of ]\Ioses, they murmured against him, and said. What shall iue di^ink ? This is,' doubtless, the history to which this verse refers. The Israelites, as soon as their new trouble came upon them, forgot all the former deliverances which had been wrought for their sakes ; and they appeared to be at once prepared to break out in rebellion against God and Moses their leader. 14. This verse is supposed to allude to Xumb. xi. 4, &c. " And the mixed multitude that was among them fell a lusting : and the children of Israel also wept again, and said. Who shall give us flesh to eat?" See Ps. Ixxviii. 29. 15. ]in Leanness. This word is rendered by the LXX. 7rXr]aixovr]v, satiety ; so that unless they read a different word, we must suppose that their object was to give what they re- garded as the sense, and not as a literal translation. That satiety is more asrreeable to the first member of the verse than lean- ness, the strict meaning of l")?*) would be, is certain ; and further, it is suitable to the history in Ex. xvi. 8 : " The Lord shall f^ive vou in the evening flesh to eat, and in the morning bread to the full." This translation of the LXX. is followed by the Syr. and Vulg. ; the former having ^v-im. and the latter safu- ritatem. Gonobrard thinks that the contrary is meant of what is expressed. He observes: " contraria pro contrariis ut altuin pro profundo, obesum pro macro, creditum pro debito, vcnditio pro emptiono arujuando usurpantur per antiphrasim." Geier, in his note on this passage, states that |in cannot literally signify PSALM CVI. 883 here leanness ; but that it should be considered as used meta- phorically for great sorrow, of which leanness is one of the effects. In the 11th chapter of Numbers we have such an account of the transaction to which the passage refers, as will square sufficiently with the literal sense of this verse, and will render unnecessary the explanations above. In the 18th verse it is said, " the Lord will give you flesh, and ye shall eat ;" and in the 33rd verse the sacred writer continues to state that, " while the flesh was yet between their teeth, ere it was chewed, tlie wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague." We learn, therefore, from these passages, that the Lord granted to the IsraeUtes their request ; but yet that very gift of quails was a cause of great aflliction, for the Lord took the opportunity of visiting them for their offences, by making the flesh loathsome (ver. 20), and causmg the plague to come upon them. This visitation is expressed by |in in this verse, leanness, or wasting disease. " But sent a wasting disease against them." French and Skinner. 16. This verse alludes to the rebelhon of Korah : see Numb. xvi. "The dat. b of HWd? is in the place of the accusative." Mendlessohn's Beor. n'^TT' tt^llp holy of the Lord. Aaron is thus called because he was separated from the whole congregation of Israel, and appointed to direct the public wor- ship and to offer the sacrifices. In reference to this, Moses said to Korah, " The Lord will shew who are Ilis, and who is holy." Numb. xvi. 5. 17. njnsri. The T of ^ii2\T^ is understood, says Mendles- sohn, to this verb. 20. D"lill3 Their glory. A few copies of the LXX. have So^au avTod, His glory, but the greater part of them have avTtov. The Syr. has .ooij-Qj] ; the Vulg. gloriatn suam. If we adopt the sing, pronoun, wo must understand the glory of 384 PSALM CVI. God, as lie exhibited it on various occasions to His chosen people. Thus we read in Ex. xxiv. 16, 17, the (jlory of tlie. Lord abode upon the mount ; the sight of tlie glory of tlie Lord was like devouring fire on the top of the mount in the sight of the children of Israel ; and in Deut. v. 24, we have also, the Lord hath shewed us His glory and His greatness, and we have heard His voice out of the midst of the fire. If the plural pronoun be preferred, and it seems tolerably certain that this is the correct reading, then the meaning is that the glory of the people of Israel is their God, in opposition to the idols of the heathen, the mere work of men's hands ; agreeably to which, we find in Deut. x. 21 : " He is thy praise, and He is thy God, that hath done for thee these great and terrible things which thine eyes have seen." The prophet Jeremiah seems to have the whole verse in view in chap. ii. 11 of his prophecy. 23. 'ijl TWD 'h'h Except Moses His chosen had stood in the breach. Moses is here mentioned in the character of a mediator, under the figure of one standing in the breach of the wall of a city made by besiegers, to oppose any fiirther hostile aggressions. The figure of a breach is frequently employed in Scripture to denote some destruction l)y God. Thus in ,Iudg. xxi. 15, God made a breach \^12 in the tribes of Israel, i.e. lie destroyed one of the tribes, viz, that of Benjamin : see also 2 Sam. vi. 8 ; Ezck. xxii. 30. Hence, in this passage we under- stand that God would have destroyed the Israelites, had not Moses stood in the breach, i.e. interceded by his prayers, just at the time when the Divine judgments were about to be ex- ecuted. The Chald. has paraphrased it thus : If Moses had not stood before Him, ^i^rii^l and prevailed in prayer, i. e. averted the destruction. 20. DuS St aw^^ And He lifted iii> His hand because V T T T • - ■ of t/iem. Tlic Chald. has added, ivith an oath, HV^IU^^. The passage refers to Numb. xiv. 30 : " Doubtless ye shall not come into the JMiul concerning which 1 swarc to make you dwell PSALM CVI. .385 therein." In allnsion to the same, we have Ps. xcv. 11 : "Unto whom I swarc in my wrath that they should not enter into my rest." Lifting up the hand is a sign of swearing. Rosen- miillcr observes: " Elevare manion, i. q. jurare, loquendi for- mula ab hominibus depromta, qui jurantes manus ad ccelum at- tollunt. tanquam monstrantes Deum, qviem in testera vocant, vol judicera a^cersentes, si fallant, vid. Gen. xiv. 22." 28. mVs hv'^ To Baal-Peor. This Baal-Peor was the f;il?se god of the Moabites : see Numb. xxv. 3. It literally means, the Lord of Peor ; and as Peor was the name of a mountain in IMoab, the Baal, no doubt, was the idol of that people, which was worshipped by them at Peor. The Vau prefixed to X}^^\ has the force of because that; the 28th verse containing the reasons which caused God's anger to arise, and induced the most High to visit them witlj heavy judgments, as stated in the next verse : see also Dcut. iv. 3. DTID TllT the i^acrificcft of the dead, I. 0. of the false gods, who are called dead, in opposition to the true and living God. Some persons think that the sacrifices here mentioned were offered for the sake of the dead. " Vir eruditissimus apud Vossium, 1, c. p. 38. per ftacrificia mortnorum intelligit victimas, qua) mortuorum gratia Jovi Stygo offereban- tur." Geier. 29. After the verb ^D"'^D'' understand some such word as 30. SSSV In the Piel. conj., bb^ signifies to judge, or separate, discern. Thus in 1 Sam. ii. 25, we have, "and the judge shall judge Mm." ')'?'?S^. In the Hithpael it usually denotes to pray ; and it is thought by some persons to have this signi- fication here, supposing the Psalmist to say, that Phinehas stood up in order to intercede with God by prayer in behalf of the people. The Chald. and Syr. have translated it in this manner. Kimchi renders it i02iyD ntt^y, and thus it is taken by our translators ; indeed, a reference to the history in Numb. xxv. 7, Vol. II. B b 386 PSALxM CVI. 8, shews that Phinehas acted in the capacity of a judge, and having punished Zimri and Cozbi with death for their guilt, the plague was stayed. 31. npl)ib )b llt*n]^T And it tvas counted to him for 'tt : • V T •• - righteousness. Dr Hammond properly observes that this ex- pression signifies something more than justifying, as being the opposite of condemning ; for thus it would denote no more than acquitting Pliinehas, who had certainly committed no offence : on the contrary, by his act an offended God was satisfied. He gives to nplit, therefore, the sense of reward, in which he is supported by the Chald,, which has O?"? for merit, Men- dlessohn also, in his Beor to Gen. xv. 6, where this phrase occurs, assigns to HpTi the meaning of merit, or reivard. The reward in this case, we learn from the history, consisted in placing the priesthood in his family ybr ever and ever, as stated in the next portion of the verse : see Numb. xxv. 13. 33. in^l. There is a doubt here whether the affix to this noun has for its antecedent bvi or Htt'D. The Chald. re- fers it to the former ; for it has, " because they rebelled against His holy Spirit." Yarchi and Kimchi thus paraphrase the first part of the verse : " Moses and Aaron provoked the Spirit of God, saying to the Israelites, Hear now, O rebels, &c. : Numb. XX. 10." By making TWD, however, the antecedent, we act more agreeably to the grammatical construction ; for it is close to inin, and it helps to explain the subsequent words KlDl^l VnStt'l. These words literally mean no more than that JMoses spake with his lips ; but if we understand the foregoing expres- sion to signify that the people provoked his spirit, then we learn that he spake binder provocation . i. e. unadvisedly^ (as our trans- lators have it) with his lips. He spoke under the influence of anger, and not as a humble and faithful servant of God. 34. This verse refers to the conduct of the Israelites after the death of Joshuii, as recorded in .ludg. ii. and iii. : for they PSALM CVIT. 387 did not according to His words (Exod. xxiii. 32, &c.) in destroy- ing the people, the Canaanites, as He had commanded, but they still remained in the land. 37. D''lt2^'? To the devils. This word is found only here and in Deut. xxxii. 17 : " They sacrificed unto devils, not to God," &c. Some persons derive it from '\W to lay waste. See Schaaf's Syr. Lexicon, under this word. Alichaelis, from jt-j to he black. Anmerk. zu Ps. cvi, p. 238. Hengstenberg, from jLs, to exercise lordship. Whichever root may be the true one, there is no doubt that DHtt' denotes false gods of some kind or another, to which human sacrifices were offered. MichaeUs in his note referred to above, remarks, " that the Canaanites, and their descendants the Carthaginians, sacrificed men, and even their dearest children, to those deities, is known, not only from tho Bible, but also from heathen annals." 43. 031)^^ ^Sb''! Anf»x: ••• ••• T ATT : (vjv : •• • : — v , ^. |.. • - •.• .. i, ■"••:• T : : • : a : - jt i- j it v • B R 2 388 PSALM CVII. D^S Sxsj;:! yVi~n 12 : ^vw ?vSv nvvi Sk-n^s AT- jT«Tiv "^j-:-- ITT I J : *:.• v-^:i- a" •• : • ... .. || . . ^..-T J-- T :k :• |j^::-- i--'^ I j- : : \r : pnr Dn^nnpia^ nig^vi •?]^n^ nx^xv u : d^'s^v -i3^-"'3 16 >ni^ onS vhixWi non nin^S nv 15 - -v 1- |T T J-: • T : : • : a : - jt i- j •Jin^iib D^SS 17 :!n/ Snn ^nn^^ riji'm ninS'i Ivjv- • •■■•:v »:.j.. . jv;- V" • : "a: j : ~ A-- T J-- T :v 'j*^::-- -.it \--'^:r '^ .... A" T : • : T :v j- : • f • i v •• 1 1 : • onS vni^SDiT non nin^'? nv 21 : nri^fiw^ ,.. . . T . . . . ^ . - JT (- J IT r : • : iii^i wvf2 nso^i nnin ^nni rarf 22 : D"t^^ |T ■ : jT ^: |- \ : ~ r at j- : • : :*:v |tt T J" '^ (• - -J-: T T : ,.. " a-t:it t-v j- ; , " .. *^.|_-^ ■•• - |T : • T : : • : a^ : j"'^:|- tv A J n- '-TV a ^:i- IT- :- at'V; - j t; a-" t:v jt |t:- ,tt : t ; - DnS -i5f3 ni.T-SN ip5;v»i 28 Vy^ann nhSBii avt j- - T A Ij*^::- "^ it - : • t t ; t ^m") n^DnS nnyo Dp* 29 •. ax^vv D,TnipV/t2,!:i •.•:iv- AT T : . t't:v Ij"t i- • i ■•• •• ii •.. : • it ; V t : ■■ ;- - I A : ■ ■ ; : : • - i" •• - in^t:»ii*i 32 : D"T5< '^^^ vhiN^sji non nin^S nv 31 II |T t /•• : • T : : • : a : ~ jt i- j n^nj ntr 33 : ^niSSn* D^Jpr 3:rit:ni Djr Snn!i J T J" r I ." ~ ; J I** : V AT i I . PSALM CVII. 389 "=■ T •• AT •• : • • :v I V jv -^ I I ^ . . . - ..,T AT : • : ^K^fbS p^? bound of affliction and iron. When two nouns in the genitive of dissimilar sense are joined together, as in this expression, one will serve as an adj. to the other. Hence, affliction and iron, are equivalent to afflicting iron. So in Ps. xxxiii. 5, we have justice and judg- ment, for just judgment. In Job xxxvi. 8, we have •»:;; "'^im in the cords of affliction, i. e. in cords greatly afflicting. Chald. " in the affliction ^*^^2 n;;^ of chains of iron." 16. -)4^ He hath broken. This verb indicates here, as elsewhere, a cessation, or abohtion of something, as in Jer. xhx. 35, the horn is said to be broken, when the war ceased. So we have to break the horns, in Dan. vii. 8, 22. Bellarmine contends for what is very improbable, viz. that this passage teaches the descent of Christ into hell ; for if the figurative interpretation, which he has put upon the whole Psalm were admissible, still it is impossible to make many parts of the preceding verses con- tiguous to this, such as, they cried unto the Lord in their trouble, and He saved them out of their distresses, vcr. 13, and, He brought them forth from darkness and the shadow of death, ver. 14, descriptive either of the character or the destiny of those who are the inhabitants of the infernal regions. 17. W'b^)^ Fools. The LXX. seem to have had another reading, for they have aj/itAa/Qeio (WTWf, He helped them; 394 PSALM CVlI. and in this they arc followed by all the other ancient versions, the Chald. excepted. There is, however, no MS. evidence to indicate the existence of any other reading than that which we now find in the Hebrew text, ^l^p because of the ivmj, or rather because of. XT}. ^^ probably pleonastic, as lpJ7 in the expression 2py h'^, which we have met with in the Psalms. 18 0*^:^23 lynn ^DN'ba Their soul abhorreth all food. T : - '• T : V T The Psalmist is spealdng of sick men, to whom the most desirable food is often abhorrent. D*^23 is, they themselves, or their ajypetite : see Job xxxiii. 20 ; also the 9th verse of this Psalm, where we have mV") W^y]- 20. After lO^Q^l understand DDN. "And He deUvereth them from their graves'' (onircn:^). This is a somewhat hyper- bolical expression, the force of which is no more than that God restoreth them to health. " He delivereth them from the de- struction which was near to them ; the expression is equivalent to rillD '''^VW in the preceding verse." Mendlessohn's Beor. This noun occurs but once in this form, viz. Lam. iv. 20. 23. D*n '^I'iV Descending to the sea. One explanation of these words is the following of Kimchi : " Passing to the sea is called descending, because the dry land is higher than the sea- shore, although the sea absolutely may be higher than the earth ;" or, as Joseph Kimchi remarks, " because the ship is deep, and one descends into it n2 IIV" The words "^wy HDl^SlD may denote the sailors, or they may refer to merchants, T T : *■ who make their voyages across the ocean for purposes of mer- chandise. 24. '''W)!D Works of viz. both creation ami providence, works both ancient and modern. They (''U^V) see beasts and fishes, shells, insects, rocks, and promontories ; they sec and experience also the el)li and flow of th(> sea. the raging of the wind anil waves : all which things they call tlw works of the Lord, a.s PSALM CVII. 395 the Supreme Director, and from which they learn the Divine power and wisdom. They hkewise experience His goodness, in an eminent degree, in being preserved from so many perils of the ocean. 25. "IDN"] And He spake. God had only to give the word, and He caused the stormy wind to stand, or arise, ac- cording to His desire. The verb lOyt is active, but some persons prefer considering it as neuter, as if it were lD)y. And God spake, and the stormy wind ariseth. The meaning in both cases is tlie same, and there is consequently no advan- tage in departing from the grammatical rendering of the expres- sion, vb^ D^i"I^T <^nd it, the stormy wind (myp nn) lifteth up its waves, viz. the waves of the sea. The subject is W in the 23rd verse, n'^^^p, although nearer to the verb, cannot, nevertheless, be the antecedent, because it is of the fem. gen. 26. 'U") ^byf". "The men of the ship go up to heaven, i. e. rise high in the air when the wave liftcth up the ship, and afterwards, because of the wave, they descend to the deep ; and from this ascending and descending the soul of the men of the ship melteth within them on account of the danger in which they arc placed.""" Kimchi. 27. ^Jinv The verb J^n is properly to celebrate a feast; and since dancing is one of the amusements of those who arc eno-aged in its celebration, we find sometimes such amusement expressed by this word ; thus in 1 Sam. xxx. 16, where we learn that the Amalekites, spread abroad upon all the earth, enjoyed themselves in eating, drinking, and dancing. Hence it came to be used for any vehement motions of the body, whether produced by joy or by fear. In the latter manner it is, doubt- less, employed in this passage, and is almost identical in its im- port with the following verb '>!^'^y. The Psalmist is describing the great fright which possesses men when on the ocean, and 396 PSALM CVII. « exposed to the dangers of the tempest ; and this he does by speaking of those effects of fear, which are usually observed in the countenance and whole body of the indi\'idual who is in a high degree under its influence. The Chald. has |^nn")^ they trembled; the Syr. the same sense. The root ^TiXV' may also be y>r\ to describe a circle ; and so our verb may indicate great perturbation of body, a reeling, as if almost equivalent to turnins: round in a circle. This root we have in Job xxvi. 10. '^y\ by^ And all their wisdom is absorbed, or stvallowed up. Their alarm is so great, that their knowledge deserts them ; they lose all self-possession, and become entirely unfit for managing the ship. 28. DHTlpiiuSD From their prison-houses, places of con- finement. By their prison-houses we understand the ship in which they were confined ; to be liberated from which, and con- sequently from the risk of a watery grave, they cried unto the Lord. 29. 'ijl Dp** He maketh the storm a calm. The LXX. have translated ilDDlb bv eis avpav into air, which of course T T :• " ' is nothing more than a comment, but is defended by Rosen- miiller in his Scholia on this passage. He observes : " Non ciiim silentium venti (Windstillc) intcUigcndum esse, docet tam res ipsa, quum, ut MichacUs monuit in Sujiplem. p. 450, nihil nautis sit tcrribilius, quam post procellam omnino ventos conti- cescere, quod graviorem procellam pnesagit. quam loca, 1 l\og. xl\. 12; Job iv. IG, (|uibus lenis aurce sibilum intelHgerc flagitat cuntcxtub." It may be that a calm presages a heavy tempest: but without discussing such a question, we nmst say that riDDT means silence ; and when employed with respect to the wind, must signify nothing more nor less than a calm. What, I aj)- prchend, we are to understand by this passage is, that God made the storm tn cease. In Matt. viii. 20 we read that our Saviour "arose and rebuked the winds and the sea. an*! there PSALM CVII. 397 was a great calm." UTVh^ their waves, viz. the waves of many waters. The antecedent is W3r\ D^O in verse 23. 30. finp The haven of. It is thus translated in most of the ancient versions. The Targumists and Talmudists use this same word in the sense of border : see Buxtorfs Lexicon. Aben Ezra also says "^u:! l/DD lO^Q, "its meaning is as border;" and thus it is understood by Rashi and Kimchi. By border, we must not understand as employed with reference to place, but that it denotes the end, or completion of their desire. God granted them the full extent of their request. 33. Db'' He placeth. The Psalmist is discoursing on the power of God in this and following verses, which is exhibited in the evils He inflicts on a land as a punishment for the wicked- ness of its inhabitants, and also in the blessings He vouchsafes, when " He turneth the wilderness into a standing water, and dry ground into water-springs ;" and so, both by the evil and the good, teaching mankind that it is He, and He alone, who ruleth the world. The changes here mentioned in the physical condition of districts and countries are the frequent effects of earthquakes. 34. The verb Dtt^** of the preceding verse is to be re- peated at the commencement of this, nn^p? into saltness, or barrenness. The word has here the force of sterility. Pliny says : *' Omnis locus, in quo reperitur sal, sterilis est, nihilque gignit." Hist. Nat. Lib. xxxi. Cap. 7. Allusion is here made to the destruction of Sodom and Gomorrah. " The whole land thereof is brimstone and salt and burning ; that it is not sown, nor beareth, nor any grass grnweth therein, like the overthrow of Sodom, and Gomorrah, which the Lord overthrew in His anger, and in His wrath." Deut. xxix. 23. The Cliald. has paraphrased this verse as follows : " The land of Israel, which bore fruit. He hath laid waste, as Sodom, which was overturned on account of the wickedness of its inhabitants." .S!>8 PSALM CVIT. 35. D"'D"DJ^J'? To pools of water, or standing water, as our Translation has it. See Gesenius's Thesaurus on this word, Tom. I, p. 20. It is probable that the passage alludes to the sojournings of the Israelites in the wilderness, when they were fed by the especial providence of God. 3C. ^{i'VI And He maketh to dwell those who before were houseless and destitute of the necessaries of life in the places mentioned in the last verse, as having been changed from sterility to fruitfulness ; He maketh these people to possess the comforts of those who inhabit the most civilized regions. They can hve together in large numbers, build houses, and make themselves a city to dwell in. IwSd habitable, i. e. a T city which is fit for habitation, or, as some suppose, a populous city. 37. ^tt^V^I And they made, viz. fruit of increase. We un- derstand, cither that the vineyards produced their regular harvest, or the persons who planted vineyards gathered the crop. The construction favours the latter sense. 39. Vjyp""! But they are minished. Some suppose the subject of this verb to be the enemies of Israel understood ; but there is certainly nothing in this passage, or the context, which would lead the reader to imagine that the Psalmist is speaking of other men than those of whom he discoursed in verses 37, 38. Schnurrer proposes to read this and the next verb, as well as ■^SJti^ in verse 40, as if they were used in relation to past cir- cumstances which had been before mentioned ; and therefore he desires to render them as pluperfects. The verse would then allude to that condition of the people described in the early part of the Psiilin : sec verses 4, 5. But it appears too great a liberty to make 1\Ei^ at least to express the tense above men- tioned ; and it is therefore more probable that the state of the people is here put forth, which followed the greatness and pros- perity they had been enjoying, and of which we have been in- PSALM CVIir. 399 formed in the verses immediately preceding. These sudden turns in a discourse are very famiUar to every student of the I'sahns. 43. ^13313^1''"! Vea, they will understand. French and Skinner. The subject is W'W\ rrrm ti^rh^ '±> pj 2 : rrh ni^?^ -r]^ i : intr nn^yx iii):3i hi^r\ rT\')V 3 1 nn^-ftj^ ni»Tx( - |T t'j-t •: v^v - TO !• : I- t:t-:i- -IT 1- |- ••. : - I: v--:!- at : a-^|T al : i t; v:iv : It : ,■■■ ■ <• ••: •i"^:|- jI: |- : 'V v- ^':' I ly':':! ^S 9 : "f^^^< ni3D p^yi n^^ r\pS^n^ <• T : • <• I"--: J ■•. I "v-: av : Ijt ; — ; ^'h I nxitj 10 : 'ppni^ mri' '^^^ riy^ onSw^^^ niij^j^s •.• - ; I -: I": --i-T V AT : • 1 v j- T |T I" : • : • ": >•• •• l : at ; - ; ;• v; -nb'y: D^ri'^wss u .• dij^ T\'^^m ^m 15^^ nim ?ij^ •■• "^M- r I" |TT t' \ :t : AT- jt:'^.- tv 400 PSALM CVITI. PSALM CVIII. nnniS Psalm is composed of portions of two precedinjij ^ Psalms, viz. of the 57th and 60th. To the fifth verse inclusive, we have Psalm 57, vv. 7 — 11, and from thence to the end, the 60th, vv. 6 — 12. The verbal variations are but few, which will be noticed below ; thev are not of more importance than those occurring in the duplicate Psalms which have already come under our observation. The title ascribes this composition to David ; but Rosenmiiller and others are inclined to the notion that it belongs to a later date, perhaps to tlie times of the ]\Iaccabees, when a Psalm like the present would be suitable for celel)rating the victories which were achieved at that period. This opinion is not at all admissible; but whatever may have been the time and occasion which gave rise to this poem, it seems certain that it was composed for the purpose of thanks- giving and triumph, and for this object the compiler removed the first verses of Psalm 60, as not being agreeable to the circumstances of the case, and sub- stituted in their place the verses of Psalm 57 above mentioned. 2. ''lb 103 Mij heart rx rir/ht. These words are re- peated in the 57th Psalm ; also the verb rr"iiy occurs twice tborc, the first time before miS; we may therefore suppose it to be understood here before this noun. If tliis supposition be not approved of, then we must understand the P.suhnist to say that he will sing and give praise unto God, not merely in form, with the mouth, hut with tlie soul, i. c. with the utmost sincerity ami z.eal. PSALM CVIIT. 401. 4. For n"in^ there is in Psalm Ivii. ''3^^*. and the Van prefixed to ^"IptJ;^ is there omitted. 5. There is one variation in this verse, viz. WDW'b^^D for D|'^li^ iyi_, the reading in the other Psalm. Both readings con- vey the same sense, viz. " that tlie mercy of God extendeth even to heaven" i. e. is very great. Hengstenberg has the following paraphrase, intended as explanatory of the expression : " His mercy is manifested here from heaven upon the children of men." 6. b))'] instead of h"^, Ps. Ivii. 12 ; and in verse 9 for the second 'h, we have 'h\ in Ps. Ix. 10. In Ps. Ix. 10, we have ''VVnAI Twb^ 'h)J Because • T : • vv : - T of me raise the shoiit of triwnph, 0 Philistia ; but in this place we find yy^-|n^^ TWnb;^ 'h^_ Over Philistia I will shout. The Syr. ]vn] / will ay, or make a noise. Ham- mond makes these different readings to harmonize in sense by giving to 'h)^ simply the meaning of over, the Yod being re- garded by him as paragogic; and by taking '•y^/'nr^n shout thou, as applicable to the congregation of Israel, or to the speaker addressing liimself, or his own soul. The Syr. ren- dering in both places being the same, supports this explanation. 11, 12. For n^iin we have ni'iiQ in Ps. Ix. 11. We T : • T have each member of this and the following verse containing a question ; but in each verse the second question may be regarded as an answer to the first. It is most probable that such construction was made with especial reference to the chanting of the Psalm in the pubhc service of the Israelites, one portion of the choir taking the first question, which was replied to by the remaining portion chanting the second, as if the meaning of these verses were. He who hath led me into Edom, is He who ivill bring me into the strong city, A wain, in the 12th verse the answer to the question. Hast not Tliou^ Vol. II. C c 402 PSALM CIX. O God, cast vs of? is made by the respondent saying, But ivilt not Thou, O God, go forth with our hosts? The first party is using the language of despondency ; whilst the second, acknowledging that God had cast them oiF in consequence of particular crimes, yet adopts the language of hope, " but wilt not Thou?" &c. : £j^-inn-Sx 'rhr\r\ ^riSx nixstn nnS m:i'i2^ \ |Tv:|v - • T • : ,•••.■: a: • j- t : - .. - . -^ ' J : • " I : • ATT j-'v T : -v ■ ' t t y- <■ ■nnn 4 : n^n o^i^n'v'n ^j^ino nj^jb' n:3n'i 3 : np^ - r |T- ,;-:iT-- at; jt:- j.. . . . " (.. ,^ " ■*" ttv J- t •■•: 1- T ■ : 'at t j" •• : jt • :v " i • : ''- > *:i- -vn* 9 : in« np^ ih^ps D^tsyx: r»^-rn^ s : nxton^ : r I"- !>"• t|-.. : A-^ : >tt ; i- ,t t -:|- iSxcj'i VJ3 lyii^ yiJi 10 : n^D^wS* imxi D^;bin* vj:: A"-: jtt '-jt '-<: ITT.- ^. : ' ,T T *t: a V -: T : •.• v 1^—: |V •■ i : t j- ;|t ; pin M^-\si non "ntj^tt iS-\n^-'7N 12 : i^r dm '■• <•."": "AT I J" \ • : - I • : j- t :D»tJ^ n»^ nhx ins nmnS innnN-\T 13 -.mn'^ |T : i-- ■• - t : A- : - : j • -:|- |- : ^*^ it {■ : n»n-Sx iDx nxtsni niT-'?iy vnhx riy 1 i^v 1.1 |T • - >- - : AT : ••• 1 -A li^; <"r • ' • W' \c> : D^^T inx,!: nn::n r^n niT-nj: rn^ 15 1" : • : I a : ••■ : -■• t • I : ■- •■■ ,t v -: " t i <-.■ -• rsn-N^ inwsnm nS^p nnxn 17 ; nnrt:^ nnS PSALM CIX. 403 x!im )ih2 rhhp ^:h') m : ^3G» pn']r\'] nbi^i J T - J - : T T I; I- : ■- IV - I J- : • - t t ; • ntDj;* m2 )h''nr\ 19 : vniavys \myi i!inp!i C3*»3 Av : - •■•jv : V ■ : it •. "^ •, I •• •■• - •. a ;|- : --i- - nin* nx^ 'Jiob' nW^ 1 mr 20 : nniin^ n^2:n nibSif AT : i" •• - : V i-' : < t iv ; ; - ,• x - •• : * "v • •• '^; T -; <:• v; rophetical of the events with which Judas was connected. My third reason is, that those denunciations of judgment upon the enemies of the speaker, which are so characteristic of this Psalm. are more consistent with the oHice of our Lord than they are with the history of David. If, for instance. rSALM CIX. 405 Absalom be the individual pointed at in the Psalm, and David the speaker, how much arc these denun- ciations at variance with the spirit which animated the conduct of David towards his rebellious son ! His affec- tion for Absalom was almost unbounded ; when he became acquainted with his son's greatest offences, when he witnessed the attempts which were made to over- throw his government, no threat of vengeance ever escaped his lips; and when tidings were brought of Absalom's death, how great was his grief, and how touching his exclamation, "Would God I had died for thee, O Absalom, my son, my son!" Again, the ap- plicability of these denunciations is equally at variance with the recorded conduct of David towards Saul. But if Christ be made the speaker, then we observe very clearly that these denunciations correspond with the fate of Judas, and of the Jewish nation in general, with the destruction of vast multitudes of the Jewish people by Titus, and with the complete dispersion of those who survived. The miserable end of Judas was but a type of what so soon afterwards befell his unhappy countrymen, who were partakers in his iniquity. How true was it that in the generation following the one in which our Lord was put to death "their name was blotted out" (v. 13); for they existed no longer as a distinct community. We believe then that there are here predicted the Divine judgments, which were executed on Judas in the first instance, and afterwards, by the Roman army, upon the whole Jewish people, for their disbelief and disobedience; and we know^ that what we find in this Psalm agrees with those denun- ciations which our Lord actually delivered when upon 406 PSALM CIX, earth concerning the destiny of Jerusalem and its in- habitants. 1. ''/Tpnri '•rr^S' God of my prmse. The first noun appears to have been sometimes read in the absolute state ; for the Laa. have o ueo^^ tyjv a'iveaiv fxov fx.^ irapaaLMTrrjar)^, O God, he not silent of my praise. The Vulg. has rendered it in the same manner. The phrase, as it stands in the Hebrew text, is capable of a double signification; for it may be either God's praising David, or David's praising God. In the one case it will be, " Keep not silent, 0 God, from praising me, whilst others are busy in casting upon me reproaches;" in the other it will be, " God is the object of my praise." Agreeably to this latter sense is Deut x. 21 : " He is thy praise, and He is thy God," &c. 2. 'i:i'| i^ For the mouth of the luicked, i. e. the wicked mouth. "V^'l and nO-)^ are both of them adjectives to '>2." Kimchi. The two verbs ^TlDB and niT are to be taken im- T T : • personally, or we must understand some such noun as D'»1"'1N* enemies. ^Il'l spake. These enemies are accustomed to speak with me, when I see them, the language of falsehood ; for they make themselves appear as if they were friends, when, in truth, they envy and hate mo. 3. nil) And words of, i. e. and with words of. The prefix 1 is here to be understood. ^JIDl!^''] and they fought against me. The weapons which the enemies brought to the combat were their own tongues, as appears from the context. See Ps. Ivii. 5. 4. ''r);inj;?"nnj^ Because I have loved. This expression, says Hengstenberg, Jinds its full truth in Christ. " Ver. 4. fand seine voile Wahrhcit in Christo." Christ's love to man was daily manifested by His miraculously heahng all the infirmi- PSALM CIX. 407 ties of the body, which was returned by man's hatred of Him, as displayed in his general conduct. Aeov yap ^e ayairav w? evepyerrjv Kai fxrj fxovov tcov acofxaTCDv, aWa Kai Ttov yj/v^^wv larpov' o'l oe diaj3o\as eppairTov Kar avrov. For it behoved Him to love as a benefactor and physician, not only of bodies, but also of souls; but they devised calumnies against Him. Eusebius. H^Sn '':3^?l But I ain (given to) prayer. When they shew their hatred to me, I pray for them. Christ, when on the cross, prayed, " Father, forgive them ; for they know not what they do." Luke xxiii. 34. 6. ytt^l vbv Ipsn Set a wicked man over him, or T T T T •• : " against him, as some persons prefer. But the force of the Hiphil of the verb is evidently to set over, as a judge, or in- spector ; in the latter of these senses it is employed in Gen. xxxix. 5 : " Potiphar appointed (TpSH) over all which he had:" see also Gen. xli. 34; 2 Kings vii. 17, &c. This notion of setting over corresponds with the next member ; for there it says, and an enemy shall stand at his right hand, which shews that the wicked man was to be appointed to act as a judge. The man at his right hand denotes an accuser, agreeably to the custom which prevailed in a Jewish court of justice, of placing the accuser at the right hand of the accused (see Zech. iii. 1) ; and hence we understand in this verse Vtiri to be mentioned as T T acting in the capacity of a judge, and jtoii^ in that of an accuser. The next question is, who is this person to be thus accused and condemned ? From this verse to the 26th the discourse is concerning an individual ; to him personally, or as the representative of a class, all the denunciations we here meet with are to be applied. The 8th verse, from being cited in Acts i. 20, shews that Judas is the individual who is there prophetically pointed at ; and therefore we infer that he is also in this and the other portions of the Psalm, either as respects himself personally, or as the representative of those who were the accusers and crucifiers of our Lord. In thus explaininj^ this 408 PSALM CIX. verse we must consider, as Dr Hamraon J observes, that the style is here poetical, as well as prophetical. The force of the passage is, that the ruin of the person is as certain and as formidable as the arraignment and condemnation and execution of a malefactor upon earth. The first tribunal before which he is sentenced is, that of his own conscience ; and it is remarkable, that in the case of Judas he died a miserable, suicidal death, beins: driven to the act by the power of an accusing conscience. The second tri- bunal is that of God, at which he and his followers are sure to be condemned. 7. "ilOSJi^ni When he is judged, viz. " before Thcc bo shall go forth condemned." Yarchi. So the Chald. " he shall return condemned,'' Tn. The Syr. has taken the expression in the same manner, except that it has the plural number ; > '^ ' -^^ fD ^clClSU —jJjZASdj ]V)n and when they are judged, they shall go forth condemned. T\'ii]^'rh iTIi;^ in^Sn^ and his prayer shall he for sin, or shall he reckoned as sin. His prayer is, says Geier, to the judge to appease him, and to turn from himself the sentence of condemnation, as Hauiau b, which only exasperated the king : see Esth. vii. 7, 8 ; but the prayer of a wicked man to God may count as sin, because it is not offered in a right spirit ; for it proceeds entirely from an hypo- critical and impenitent heart. The prayer of such a person only increases his condemnation, as we are taught in Prov. xxviii. 9, " He that turneth away his ear from hearing the law, even his prayer shall be abomination :" see also Is. i. 15 ; Ps. Ixvi. 18. " Fallor, si majus aliquod maledictum jactari possit in homine, quam ut taliter fiant ejus vota et sacrificia et orationes, ut ne- queat distingui inter ilia et crimina. Nonne summum malum et sic infectos habere fontes salutis, ut undo sperabas vitam, mortem incurras? Numquam sane Deus severior in peccatores ostenditur, quam ubi cos co devcnire permittit, ut oftendaut ipsib placatioiiis muneribus." Corderius on thi.s verse. PSALM CIX. 409 8. D^pvp Few. " His days shall bo few." Ilengstenbcrg says this word means Weniykeiten, few times, as if he con- sidered it a subotantive rather than an adjective ; but it is doubt- less an adjective belonging to TOV The expression denotes that the man here spoken of should not hve to a full age, but should meet with a premature death, either violently by the hands of others, or by his own, as was the case with Judas. An untimely death is often mentioned in the Old Testament as a punishment on men who are eminently guilty. " Bloody and deceitful men shall not live out half their days." Ps. Iv. 23. See also Prov. X. 27. This passage is applicable not to Judas only, but also to the Jews in general, for after the crucifixion of our Lord their days were few ; they were soon dispossessed of their country, and became the outcasts of the earth. lT}i^ 'nj^\ l-H'^p?! ^i-^ bishopric another shall take. St Peter in his citation of these words, at the election of Matthias, has rendered iDll^B by eTriaKOTTTJ, following the version of the LXX., which is exactly the import of the original term. " The Jews, after they had crucified the Lord of glory, were dispossessed of the place and office which they held as the church of God, and to which, with all its honours and privileges, the Gentile Christian Church succeeded in their stead, when the Aaronical priesthood was abolished, and that of the true Melchizedeck established for ever." Bishop Hornc. 10. ^y^i** yi3T And they shall move about, or wander from place to place, without any settled habitation. The LXX. have aaXevouLcvoi /ieravaaTtjTojaav, let them be shaken, removed from place to place. ^bijiW) and bey, viz. a piece of bread, says Kimchi. Vulg. et mendicent. See Lam. iv. 4 ; Prov. xx. 4 ; Ps. xxxvii. 25. DH^nilinp ^tt'")!!. The LXX. eKl3\r]9}jTwaav €K TMv olKo-rre^oov ov rS^iv, let them be cast out of their ruinous dwellings; as if they read the verb Wn_^, from W^^, to eject. The Chald. has I'lyiri'l and shall seek, viz. the necessaries of 410 PSALM CIX. life, on account of their desolate places of abode. Their habita- tions having been destroyed, they are compelled to beg their food as vagabonds upon the earth. The prefix D to the noun has the force of because of. DHTlinn, lit. their desolations, V •• : T i. e. their houses, which have been made desolate. This verse accurately describes what has been the condition of the Jews for nearly eighteen centuries, and it corresponds with that declara- tion which our Lord himself made, a short time before the close of His ministry, concerning the fate of that people, " Your house is left unto you desolate." Matt, xxiii. 38. 11. W^2'^ Shall catch, or seize on. It seems to denote to catch hy laying snares. See Ps. xxxviii. 13. This sense suits very well this passage ; for the usurer is accustomed to obtain the substance of men by. all sorts of artifices. The LXX. read i^epevvrjaciTw, let him search, as if they had in their Hebrew copies ti'pl'',, or as if they considered ti-'pi to have a hke signification with W^ll to search. The Chald. has iS2"i?p 22^1 n^b'^T by? the exactor shall exact, or take away all that he hath, wy strangers, people of other nations amongst whom the Jews have sojourned during their dispersion, "lyj"' his labour, or rather the goods and wealth which he possesses as the fruit of his labour. Ps. Ixxviii. 46 ; cxxviii. 2. 12. X^D Extending. From the context and parallelism it appears that this term denotes here the extension of especial mercy to the wicked man under the circumstances here de- scribed. So in Ps. xxxvi. 11, we have " Extend "^^D Thy mercy to them that know Thee." ]3in he that is merciful, or rather, is ivartn-hearted, as in Prov. xxviii. 8, ubl piH " he that pitieth the poor."' 1 3. "innnh? His end. It is thus rendered by the Chald. and Syriac, except tliat the latter has the plu. affix. Castcllio has exitns eorum. All tliesc renderings are strictly literal ; but the LXX. h;ivc given wliat they supposed to be the sense im- PSALM CIX. 411 plied in the term, viz. tLvu avrov, his children; because they come after a man. The meaning of the passage in both cases is in substance the same; for if we take inn^^? as his end, the Psalmist is telUng us that the end of the wicked man shall be cut off, i. e. at the end of his days his destruction shall be so complete, that no trace of his previous existence, not even his name, should be known. The sense, however, of the LXX. is to be preferred, because it will explain the plu. affix to D^, which appears in the second hemistich. If innn^ denote his posteriUj, or his children, then we understand why we have UD^ instead of ^nW ; for of course Innn^jJ is a collective noun, and so all pronouns referring to it as their antecedent would be properly in the plural, nnpn*? is an inf. for a finite tense, of which many instances have already occurred. Tarnovius observes a parono- masia between nnnJ^ and nnDH, of which many examples are given in B. Glassii Rhet Sac. 14. ~13P Shall he remembered, viz. the iniquity of his fathers, the punishment of which shall fall on him. This is ao-reeable to the sufferings recorded in the New Testament which should befall the inhabitants of Jerusalem for their iniquities, as well as for those of their ancestors. They were doomed to fill up the measure of their fathers ; " That upon you," says our Lord, addressing them, " may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar." Matt, xxiii. 35. n!3ri"^lSJ shall not he hlotted out. A phrase, although negative in terms, has yet an affirma- tive force equivalent to saying, that " the sin of his mother shall be imputed to him." 15. ^^n*" Shall he, viz. the iniquity of his fathers, and the sin of his mother. DnDI the memory of them, viz. of the wicked, Judas and the Jews. Tarnovius says, the passage treats not concerning all memorv, but only of an honourable one. 412 PSALM CIX. 16. The ■^2^^}'? stands as the cause of "iDP in verse 14; the reason of what is there asserted is, because he remembered not to shew mercy. n^j^pS is Niph. participle from nj<3 to he de- pressed, which root is also found in Ps. x. 8, 10. 17. rn^ip 1^T^^';^ And he shall love the cursinr/. Ho lovcth to bo cursed by God, and there shall come upon him that which he so earnestly desires, or a man may be said to love cursing- and hate blessing, when he himself is the cause by evil works of his being cursed, and not blessed. So in Prov. viii. 36, " all they that hate me love death," i, e. as Cornelius a Lapidc remarks on that passage, not intentionally, but consequentially. V2n N'?1 wid he vnlleth not, or hath not pleasure in blessing others, therefore it is fit that blessing should be far from him. 18. The cursing is here described as a garment wliich covers the body, as water, which immitted into the mouth fills the stomach, and as oil, which on account of its subtile nature penetrates not only the flesh and veins, but even the bones themselves. The curse that fell on the Jewish nation is thus expressed in this passage ; and no more forcible language could be employed to convey to us the strength and perfection of that curse ; but the condition of the Jews, ever since they have been living under the tlispleasure of God, shews to us that the terms here made use of, strong as they are, to predict this con- chtiou, are but barely adequate to afford us a just notion of its sad reality. 19. Before ,1103^ and nn^n^ understand ^ttij^. Cursing is here said to be as a girdle with which he should be o-irdod ; so in Is. xi. o, wo have it declared of the Messiah, that " rifht- eousness shall bo the girdle of his loins." 20. rh':^'B The reivard of. n^ys signifies both work and the reward of work. Lev. xix. 13 ; Is. xl. 10 ; xlix. 4. 21. ''J?)^i "^^V. -^o ivith me, or e.vercise with me, viz. mercy. Some such noun locu?(ts into Egypt;" and in verse 19, "a mighty strong w* ^t wind took away the locusts, and cast them into the Red sea." And thus the Messiah was persecuted, driven from place to place, so that He Himself declared, that althougli /b,re,s have holes, and the birds of t/ie air have nests, yet He had not luhere to lay His head. " Magis interim vagari cogor de loco ad locum, quemadmodum locusta saltat nunc hue, nunc iiluc, nuliam certam habens sedem." Campensis. 24. "hwii Totter, stumble, or totter from deficiency of bodily strength produced in this case from fasting. So the LXX. have ijaOeuricrav, and Vulg. infirmata sunt. The prefix D of ]D^'0 is not privative, as it is usually rendered, but causal. This force of the particle is evident from the D of U\lD being causal. The reason of the knees tottering was fasting, and again, the reason of the flesh failing was the want of oil, i. e. of the radical moisture. Those who adopt the privative signification, consider 414 PSALM CIX, ]DW to mea,n fatness. So Gesenius has translated this member of the \'erse caro mea deficit a pinguedine. Thesaurus, p. 676, Hengstenberg states that }Dli^ has never the force of ]^'] fatness. The followmg is his observation upon this word in his Com- mentar, Vierter Band, § 221. " pti^ always signifies oil, or salve, even in Is. x. 27 — nexer fatness. It appears in ver. 18 in the sense of oil, and that here especially it has this sense the context shews ; for to anoint with oil commonly stands opposed to mourning and fasting in many passages of the Old Testament as well as *in this ; as 2 Sam. xiv. 2, ' Put on now mourning apparel, and anoint not thyself with oil ;' 2 Sam. xii. 20, ' And David arose from the earth, and washed and anointed himself;' but before in ver. 16 we have, ' And David besought God for the child, and David fasted.' Matth. vi. 16, 17." Without ad- mitting that ]Dti? is not sometimes cognate in sense with ]\D1, it is obvious, for the reasons he has given, that it has here the meaning of oil, i. e. of radical moisture, when speaking of the human body, and !2 that of because. li^TO has failed. This sense suits the passage very well, although Hengstenberg, pro- ceeding with his note, says it is never so used. The truth is, that in Kal the verb is not elsewhere found, but we have this sense of it in Chaldee. 25. DiyN") l^yy Thep shake their heads in ridicule and contempt. See Ps. xxii. 8, and Matth, xxvii. 39. 31, ""lOSlE^D From those that condemn. D2tt^ signifies ordinarily to judge ; but it also denotes to accuse, to bring to judgment, to lag a crime to one's charge; and by assigning this sense to it here, it comports with ver. 20, where the persons arc spoken of as "^^IDii^ and ^1 DHl^n. Agreeably to this view is the rendering of the LXX. e/c twv KaTamcoKovTwv Triv ^v)(iii> nov from those that pursue my soul. PSALM ex. 415 ^jr\ C1V3 n::'!^ j\j^};_ 3 : '^';?'i< ^^j?;? nni jvp I "I" • : - - • T : • '^ AT '^ : i^- t - • t • t ; Vso c.i «,,•,!,>. 1 _ ir,.*ju iCta>- •'*-•' ) '^'i;;!^ Sn35 7 : nT) x^v^-hv_ mi f'ng nft' I^Vd PSALM ex. npHIS Psalm is one of the most prominent of the -■- Messianic class, not because it treats at any length of the character and office of Christ, but in consequence of the great explicitness of the language which is em- ployed. It predicts the Messiah's exaltation in heaven. His offices of King and Priest, His vast power by which He is enabled to withstand the efforts of those who oppose His authority, and the wide extension of His kingdom even to heathen countries. The great definite- ness of the description this Psalm contains of the per- sonage of whom it discourses, points its readers so un- equivocally to Christ, that most commentators who have been fond of giving a primary and lower inter- pretation of many of the prophetic portions of the Old Testament, have in this instance been compelled to 416 PSALM ex. abandon their system, and to regard this part of Scrip- ture as entirely and exclusively prophetical. Amongst them may be mentioned Dr Hammond, who at the head of his annotations has the following as his argu- ment : " The hundred and tenth Psalm was certainly composed by David, not concerning himself, and God's promising the kingdom to him after Saul, as the Chaldee suppose, but by way of prophecy of the exaltation of the Messias to His regal and (which never belonged to David) sacerdotal office ; both which are by Him exercised at the right hand of His Father, and settled on Him as the reward of His humiliation and passion." Again, Bishop Home observes, that " this Psalm ap- pertaineth literally and solely to King ]\Iessiah ;" and Tholuck calls it a Psalm " wherein David celebrates the triumph of Messiah as a priestly King." It remains for us to refer briefly to the grounds upon which this Messianic interpretation is founded. The first is the internal evidence of the Psalm, of which we shall speak in the notes. The second is the testi- mony of the New Testament, where this Psalm is referred to in several places, but especially in Matt, xxii. 42 — 45. Christ there gives to this portion of Scripture the Messianic application, which the Phari- sees, before whom it was made, in no way disputed ; on the contrary, they admitted the correctness of the application bv their inability to answer our Lord's question which was founded upon it. This circumstance shews, beyond all doubt, what was the recognized in- terpretation in that day ; for had the Psalm been under- stood in another manner by any party among the Jews, the Pharisees would unquestionably have taken advan- PSALM ex. 'il'? tage of such division of opinion, and thus have escaped from the difficulty in v^rhich they were placed by the question addressed to them. Again, the author of the Epistle to the Hebrews (i. 13) cites the first verse of this Psalm to shew that Christ was in dignity far superior to angels, because to them Jehovah had never said, " Sit on My right hand, until I make Thine enemies Thy footstool." See Acts ii. 34, 35, where St Peter quotes the same passage as prophetical of Christ's ascension into heaven. See also 1 Cor. xv. 25 ; Heb. vii. 17 ; Ephes. i. 20, &c. The evidence of the New Testament being so decisive in favour of such interpretation, it needs scarcely be observed, that it haa been universally followed by the patristric commenta- tors ; for as theirs was a spiritualizing system, we may readily suppose, that with such high authority to back them, they would not depart from it in the present instance. Again, there is another testimony deserving to be mentioned, and it is that of most of the ancient Jews ; T say most, because the Chaldee paraphrast states that David composed the Psalm concerning himself and the promise which God made to him of the kingdom after the death of Saul. However, by far the greater part of the elder Rabbis have determined that it treats of the Messiah. Thus the Midrash Tehillim in Psalm ii. on the words, " I will declare the decree," &c., saith 'iJl n'^ti^QH bu; ^r2y on onaioa The affairs of the Mes- siah are set forth in the Scrij)fiire of the Law, of the Prophets, and of the Hagio^rapha. In the Law, Ex. iv. 22; in the Prophets, Is. lii. 13, and xlii. 1; and in the Hagiographa, Ps. ex. " The Lord said unto my Lord" The editor of the Venice edition. Vol. ii. D d 418 PSALM ex. it must be stated, lias, with a true Jewisli spirit, erased the words n'^WDH bw ^r^y. Again, on Ps. xviii. 35, Thy right hand shall uphold me, the Midrash has the following note ; 'iJi ^*l'? TJi^'? nDJ^ NOn ^l-i U\D1 ni"" "'li Rabhi Joden in the name of Rahhi Kama said, that in the time to come, i. e. in the age of Messiah, the Holy One {Messed he He !) will make the King 3Ies- siah to sit at His right hand, as it is said, " The Lord said unto my Lord, sit on my right hand." R. Gaon, on Dan. vii. 13, He came with the clouds of Heaven, saith. And this is rPlL'D iDpliJ Messiah, our Righteous- ness, as it is said, " The Lord said to My Lord,'' &c. Many passages of the same character as that of the above quotations, from the Zohar and other works, are cited by Schoetgen in his Horae Talmudicse on this Psalm. Another reason may be assigned in favour of the interpretation adopted, viz. that no other character is to be found in sacred history to whom the Psalm can be applied. Aben Ezra and Kimchi have, indeed, made it to refer to David, and this application is approved of in Mendlessohn's Beor : " They are right, because it is a simple mood (iD^sn I")!) to explain this Psalm of David, for whom one of the poets composed it; and the meaning of b of 1t6 in the title is as the meaning of ^ of "h in the passage ^^^^ '»^^? ^b nDK say con- cerning me, He is my brother.'^ With respect to h, although it is well known to have the sense attached to it in the above passage, as it certainly has in many others, yet it rarely happens in the title to any Psalm that it is used in any other manner than as a sign of the genitive. As far' therefore as the title goes, the argument is against these Rabbis. But a much PSALM ex. 419 stronger objection than this exists against their view ; it is that the personage here celebrated united in him- self both the regal and sacerdotal offices, which of course was entirely contrary to the Jewish law. Besides, his priesthood was eternal, not of the order of Aaron, but of Melchizedec. Now there is no way in which we can understand that David was invested with the dignity of an everlasting priesthood ; he was certainly not at all connected with the priestly office, and so in this important respect the application of the Psalm to him must fail. This objection holds good against the opinion of those who apply it to Abraham, or Solo- mon, or Hezekiah. There can be no doubt that David was the penman of this portion of sacred Scripture, and therefore he cannot be the subject of it ; for he has not written of himself, but of another, of one who was vastly superior to himself; and as he was the most distinguished monarch that ever sat on the throne of Israel, we infer that he who, according to this Psalm, was still more distinguished, could be no less a person- age than the Messiah. The style of this Psalm, like that of the second and many others, is dramatic. Ver. 1, the author ad- dresses his hearers; vv. 2 — 4, he addresses the king; and vv. 5 — 7, Jehovah. 1. '''liab ni'n'' DJyD'h 2W sit on my right hand. To sit at the right hand of a king was the highest honour which could be conferred on any person ; but it indicated power as well as honour ; a participation in the government, such as that which is possessed by the first minister. This we learn from passages of Scripture, and also from the customs of various nations. Thus in 1 Kings ii. 19, we read that Solomon rose up to meet his mother Bathsheba, -'and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king's mother ; and she sat on his right hand." Again, in Matt. xx. 21, Salome entreats Jesus on behalf of her two sons, James and John, that he would command that her sons may sit, the one at His right hand, and the other at His left, in His kingdom. It is evident, from verses 25 — ^28, what was the nature of her request, viz. that James and John should have a share in Christ's government. Another instance of con- ferring this mark of power and dignity we have in Joseph, who was made by Pharaoh second to him in the kingdom : see Gen. xli. 40 — 44. It is evident that the power and honour to which Joseph was elevated were similar to what is implied in the ex- pression, " sit on My right hand." In illustration of the custom PSALM ex. 421 of sitting at the right hand of a king, Rosenmiiller cites a case mentioned in the Monuments of Ancient Arabian History, by Ibn- Cotaiba, which I here present to the student : " A successor to the reigning king was nominated, and designated (from the verb tJj, he came after, he succeeded), the Radaf The name, as explained by Gohus, signified second from the king ; and in the king's absence, occupying his place. It belongs to the dignity of Ridafat, of succession, to sit next to the king. The Radaf sits at his right hand. If the king drinks, the Radaf drinks before all others. If the king goes out upon an expedition, the Radaf sits on his seat, and acts in his room till he return. If the kind's servants make an excursion, the Radaf receives a fourth part of the booty." BibUcal Cabinet, No. 32, p. 267. Schnurrer observes that the expression we are considering is equivalent to '^wb ''Sp3 ^V. ^^ ««^ ^^ -% throne, at My right hand. But Rosenmiiller remarks that it was not necessary to mention the words ^l^fps b)^_, because a seat at the right hand implies a seat on the throne. We may infer from Christ's sitting at the right hand of Jehovah, that as He is deemed worthy of such honour from the Lord of heaven and earth, He is thus placed far above all human kind ; in a word, we may learn from it His Divine character; for it was evidently for the sake of teaching this truth to the Tharisees that our Lord cited this verse. 'IJI JT'W'i^ 1]^_ Until I make, &c. It is remarked by Genebrard, that the particle 1^_ is to be taken emphatically, as if it were equivalent to etiam donee, and signifies continuity; not the exception or exclusion of future time. Jehovah is therefore speaking in substance as follows : " Reign with Me even until / make Thy enemies Thy footstool ; even at the time which seems opposed to Thy kingdom, and when Thy enemies appear to reign, that is, before I have prostrated Thy enemies, and have caused them to make submission to Thee. After this subjection of Thy adversaries, it is unnecessary to say, Thou 422 PSALM ex. wilt continue to reign." If this be not the force of the passage, then we must suppose that the reign of Christ will cease when He has completely subjugated the world ; which is contrary to what we are taught elsewhere in Scripture. This particle is used in a similar manner in Ps. cxxiii. 3 ; Deut. vii. 24. dlTl stool of; Arab. *aj& to destroy, to level with the ground. 2. David having informed us of Jehovah's declaration to the Messiah, proceeds in this verse to address the Messiah him- self. Tffy ("TtSD the rod of Thy strength, or the sceptre of Thy strength, i. e. Thy powerful sceptre, the sceptre Avith which Thou rulest Thy powerful kingdom. HtSD a sceptre, synonymous with JDlti^. Ezek. xix. 10; Ps. xlv. 7. This pas- sage predicts the place from which the Gospel should be sent forth. It was at Zion that the Gospel was first preached, and it may be therefore said, that from thence Christ's authority was first proclaimed. See the note to Ps. ii. 6. So also in Is. ii. 3, it is said, that " from Zion shall go forth the law, and the word of the Lord from Jerusalem." Tfl"*}!? I']p4 '^"'l have dominion, or, ride Thou in the midst of Thy enemies. This has been literally the case in all ages of the Church. It has existed at all times in the midst of its enemies, it so exists at the present day ; even in countries where Cliristianity is professed as the rehgion of the people, the Church is surrounded by its adversaries, who are not only without, but also within its pale. Human wickedness in every form, and human passions of every kind, have united against the church ; yet in the midst of this opposition it has been preserved, exhibiting at some periods, it is true, less life and vigour than at others ; still it has survived this combination of powers to destroy it ; affording us thus an assurance that it will go on overcoming all resistance, and that its Head will eventually put all enemies under His feet. 3. This verse presents some difficulties, which have given rise to a multiplicity of interpretations. We Avill consider, as PSALM ex. 423 briefly as possible, its various portions in their proper order. mn3 ^^^ Thy peojile shall be willing, as our Translators have rendered it. jliili is literally promptitudines, readi- nesses; so that the term being plural and abstract, may be regarded as highly emphatic, as if the Psalmist said. Thy people shall he very willing. This noun also signifies volun- ^ tary oblations. Thus Luther has rendered it by williglich Opfern. In this sense it is found in many passages ; as Ex. XXXV. 29; xxxvi. 3; Deut. xxiii. 24, and several other places. It will be necessary, if this meaning be assigned to it here, to supply some such verb as ^<'»l'» : thus Campensis has : " Populus tuus spontaneas offeret et liberales oblationes tibi." Cocceius ; " Populus tuus erit voluntaria oblatio." The Psalmist, how- ever, is evidently speaking of a battle, and therefore the* admission of this meaning would be incongruous. Aben Ezra thinks that the word is to be taken here as it is in Ps. Ixviii. 10, the noun W^^ being understood before it. Thy people shall he as copious showers in the day when Thou desirest to go to battle. ^TH DV21. The noun b"*)! signifies powerj but here it denotes a battle, a military force. So the Chald. has iiyyp ^^n^^J^? Di''^ in the day that He shall wage war. Kimchi. Dm Urbrh Sti jy'W^W DIU in the day when Thou makest (or coUectest) an army to fight against them. Scliind- ler : " Quando exercitum colliges." ^Tt is found in this sense in 2 Kings xviii. 17 ; Is. xxxvi. 2. We come to the next words ;:?ip mnS, which our Translators have rendered in the beau- ties of holiness, by which is to be understood that the people dress themselves in beautiful garments, i. e. shall exhibit them- selves in splendid mihtary attire. Instead of the first of these words, some MSS. have ^"nni, so that the expression would mean, in the mountains of holiness ; or rather, in the holy mountains, by which we are to understand the mountains of Jerusalem: sec Ps. Ixxxvii. 1. Jerome found this reading; for 424 PSALM ex. his translation is, in montihus Sanctis. But the authority pre- ponderates so much in favour of the present text, that it is now universally received as the true reading. The word mn pro-' perly denotes an ornament, and is used with reference to dress ; so in Prov. xxxi. 22, lini n'v n:^^2^ her dress is splendid and ornamental; ht. are splendour and ornament. Hence ^IP *''T)^ °^^y ^® translated holy garments of an ornamental character, or holy vestments. So Gesenius, in his Thesaurus, under "lin has rendered this passage sacrce vestes ; and this I am disposed to believe is its real meaning ; for the war of which the Psalmist is speaking is, doubtless, a holy war, carried on against the world, the flesh, and the devil, by an army of priests, which army is directed by our Lord himself, whose office, as High Priest, is set forth in the next verse. It is this view which Tholuck supports in his paraphrastic exposition of the present passage : " With willing hearts all follow this king who fight under his colours. For He rules over them, because He is their priest; and by his intercession with God He has bought and consecrated them for priests ; therefore it is also mentioned of them, that they put on themselves holy ornaments, i. e. holy garments, priestly clothing. They go to the war of their God as to a holy congregation." We may remark that this phrase is explicable only on the hypothesis, that the Mes- siah is the personage here addressed ; for there is no other way in which we could comprehend what is intended by the Psalmist in speaking of soldiers putting on holy ornaments, or garments. '^rpj\ b^ ^^ "SnWD Dn-lp. There is considerable difficulty in these words in consequence of their collocation, and of the general elliptical character of the expression. A mode of taking them is suggested by Hammond, as follows: OniQ, he says, is used ten times in Scripture ; and in all the other places besides this it expresses an immediately preceding birth, and is equi- valent to, as soon as born. "int^D he proposes to take as a PSALM ex. 425 noun, signifying as "^T^u}' morning, and youth, because it is the morning of life, nnb^ denotes childhood, or the first age of youth. In Eccles. xi. 10, we have nnnc^ni nn^NT ''child- hood and youth are vanity." "Where jinnti^," he observes, " being joined with it, 'tis made more probable that here, where intt^Q is joined with it, they should both be taken in this sense, wherein there confestly they are." The rendering of the first three words in this way is, from the womb, youth is to thee, i. e. thou hast possessed from thy birth a vigorous youth. The next two words he renders, thy youth, the dew, i. e. he continues, " as the dew, which spreads suddenly over the earth is sprightly and aerial, and makes all things else so too." , This mode of interpreting the verse, although it is ingenious, is evi- dently too much of a wire-drawn character to be acceptable. SchnuiTer regards the passage as elliptical, and thinks that if it were written in full, it would stand as follows : rvr}\ '^rffT_ blQ in{i^I2 DTTl bt2D Tfb The dew of thy youth shall he to Thee greater than the deiu of the ivomb of the morning. In Ps. iv. 8 is an expression in which the eUipsis is supplied in a similar manner. See note to that verse. It is not easy to understand what meaning can be attached to these Avords according to the above resolution of them, so as to harmonize with the general tenour of the Psalm. We will therefore give another rendering, which attention to the parallelism of the two members of the verse will suggest. In reading the two lines we observe the following correspondences ; first, the noun '^Pnbl in the second evidently stands for what TfS;; does in the first ; and this shews us that the formei- of these nouns signifies thy youths, and not thy youth. So we have ->i"^ generation, for the men who live in a particular age (Ps. xii. 8); also b^ is parallel to riilli, and then the remainders of the two hues run naturally together. The rendering therefore which .is supplied by the parallelism is, " Thy young men shall go forth as dew from the womb of the 426 PSALM ex. morning." This is substantially the sense which Mendlessohn gives to the passage. His explication of the leading points of the verse is worthy of the student's notice, and I therefore give a translation of it as follows : " Aben Ezra hath said, and it is right in my eyes, that mi"I3 is a short way for nilli Dli^JS^ and the meaning is, If Thou needest to make war, Thy people shall go forth to Thee as plentiful showers. The force of the figure is, that they shall flow to Him, and hasten to serve Him, as fruitful showers do the field. A duplication of the meaning we have in the next hemistich, which is as if the Psalmist had said, -in::^D Dn"ID ^D irwib'' "f? l^^n DVI; and how beautiful is the figure which likens the act of men who flee to the battle to drops of rain, and the act of young men who are anxious to try their strength in battle to drops of dew, which are smaller and more delicate than rain." The verse, in both its portions, alludes to the promptness and zeal with which the ministers of Christ would engage in His service ; to the readiness with which they would enter upon the work of bringing mankind to believe in the religion of their Master ; a readiness and a zeal which the world witnessed in the first ages of the Christian Church. The LXX. vary from the Hebrew text ; their version is e/c yacrrpos Trpo eootjcpopov eyevvrjcja ere, from the luomb, before the star of the morning, I have begotten Thee. 4. Jehovah, it is stated in 'the commencement of this verse, hath taken an oath that the priestly character belongs to the Messiah. We are not informed, in any part of the Old Testament, when and how this oath was made ; and we believe that it is here mentioned chiefly for the purpose of giving great solemnity to the important declaration wliich immediately suc- ceeds it. The Psalmist adds, " and will not repent" {Will) J^"?!)^ an addition made to indicate the absolute character of the oath, that there shall be no annulhng, or suspension of it, in conse- quence of any altered circumstances; no change of counsel, nor of conduct in the parties concerned, shall cause any change in the PSALM ex. 427 Divine purpose, so that it may be said, Jehovah repented, as He did after He had made man, when He observed the wickedness of the human race : Gen. vi. 6. The same form of expression of an oath is used in Numb, xxiii. 19 ; 1 Sam. xv. 29. The word ")b>^^ is to be suppUed to connect this expression with the re- mainder of the verse. inb"nni' ll" : ^m n»«!i d^^by th)]h 1]^ c'^^^d s : vn^pis itt: r- ••-: IV • '^: at '^ : ri-r j- : |t i ■ Nni:3i ^np inns nSiyS n^iv i^yS nS& 1 nns 0 JT : v|t a • : /T '' ; JT- - : <- t < : -h:h niCD Sib^ -iin' n5 by all who have delight, or pleasure in them. We apprehend, however, that DrT"'^2n cannot be the plu. of the adj. \^r\ , for then the const, state should be as we find in Ps. xl. 15, viz. i^iSH. It is therefore probable that the root is the noun ^^Sn a wish, or desire. Ac- cording to this sense of the word this hemistich may be trans- lated ; " meditated on after all their desires'" (DIT'^iSn bib), i. e. as much as they desire. So in German we have nach Wiinsche, as one could wish. This, I doubt not, is the proper rendering of the expression ; but Hammond is disposed to give to ysn a meaning similar to what it has in Eccles. iii. 1, viz. purpose; and he says the phrase may signify, studied, or medi- tated on in all their purposes, or designs. See also Eccles. v. 7. 3. '^y) lin Glory and honour are His work, i. e. all the works which He hath done are glorious and magnificent. See Ps. iv. 1. PSALM CXI. 435 4. The terms constituting the second stanza are to be regarded as the nominatives to the first ; Jehovah, gracious ami merciful, hath made, &c. riWV "l^t He hath made a memorial for Himself in His wonderful works. IS): the same as \r\2\ in Numb. xvii. 5. So the LXX. in Ex. xvii. 14, render "iDr by ovotka, name ; accordingly nb)} IDT may signify He hath made Himself a name, i. e. His wonderful works will exist as memo- rials of His name. 5. 61")^. This word is usually translated prey, and the passage is thought by some to refer to the spoiling of the Egyptians by the Israehtes, mentioned in Ex. xii. 36. It is, however, more probable that ^'X^ signifies here food, and that allusion is made to the manna with which the children of Israel were fed in the wilderness : see Prov. xxxi. 15 ; Mai. iii. 10. The first hemistich is the consequence of what is stated in the second, i. e. because God remembered His covenant, therefore He gave food to them who fear Him. 6. vbVO niD The strength of His works. The first sub- stantive has the force of an adjective, as in Ps. l. 2, we have "•D^'^^bSQ perfection of beauty, for perfect beauty. So our ex- pression here is equivalent to His strong works. T'ln He hath declared, i. e. hath made manifest, or demonstrated the power of His works in the manner expressed in the next hemistich, viz. by giving to the Israelites the inheritance of the heathen. So Stephanus, virtutem operum suorum patefecit, quum dedit illis hcereditatem gentium. r\rh in giving, or when He gave. So Pagninus and Piscator have dando. 7. IDSt^D^ T^Di^ Truth and judgment. These are the characteristics of God's works, and were exhibited especially in that of driving out the Canaanites from their country, and giving it to the people of Israel. That work of Jehovah was marked by flDJ^ truth ; for it was a true and faithful fulfilment of the promise made to Abraham, and it was marked by DS'^pO E e2 436 PSALM CXI. judgment, which He executed on those heathen for their great impiety. Vl^pS ^2 all His commandments. The substantive is derived from IpS to visit, either for good or evil. Hence comes the other sense to command, and so the word D^l^'P^ signifies commandments. In this passage it may denote the command of God, or a visitation for punishing ; for as the allu- sion here is to the extermination of the Canaanites, either phrase would be suitable. D"'iD^^i sure, or faithful, i. e. God's com- mandments are certain of being performed. Whatsoever threats or promises He makes, they are sure to be executed. See Ps. xix. 8. 8. In this verse the first hemistich points to the command- ments DH'ipS, and the second to the works D'^ti^^D ; for the phrase ntt^M nI0^^2 U'W'^_ will refer more naturally to the latter than to the former of these nouns. Hence we may translate, these are established, &c., those are done, &c. 9. nns Redemption, i. e. freedom from Egyptian bondage. iTT*!! d'^IV^ TV(1 He hath commanded His covenant for ever, i. e. He hath made a covenant with His people which shall endure for ever. " Mandare (H^^), h. e. i. q. facere, sicut man- dare benedictionem, est curare eam et praestare, Ps. xlii. 9 ; cxxxiii. 3 ; Deut. xxviii. 8 ; Lev. xxv. 12." Rosenmiiller. The last words of the verse ^DW i^*T)31 W'^lp holy and reverend is His name, constitute the nominative of the sentence, ''K'^i;")^ "l/DKOn as they are called in Mendlessohn's Beor. )DW His name would be thus equivalent to He Himself 10. J^'^ti^J^I. This word may signify the first in time, and so it may denote the foundation of anything ; hence the meaning of the Psalmist here is, that the foundation of all wisdom is the fear of the Lord. But JT'li^^}"^ has also the sense of being Jirst in dignity, as well as in order of time; thus, nD3n Jl"'ti^i-■ ; ]• I ••• tt». j - i : •^le^ns rni 4 : i^h rr0 )T\\>yi\ inn!i "i^'yrp'7 3 Jj" -,, I I |- : J -; I V - at;- V di^^-kS DSij;'?-^3 6 : ^^m':i vnn^ S^S::^ nte^ A • i t'r . \' |T : • : JTT : ^•' : - : a": ~ 5^T* \h nyn r\w^i:i 7 : pnic n\n^ n^ij; n:3TS AT • J T Ti ^T : • I |- I": \- T '' •-•,••: T- AT • .1 -V I J T |T |- -/-.T I iT •:i-;^ It : -v • : " |t < <.-t <- • |t t : jv :• V -; r3C^ Dy:3i 1 nxT vsj'n 10 : nb:i3 ur\T\ iiip n5;':> jT- ~t; V ;• '^t : - • at jt "^ i- IT : I- t •• : PSALM CXIII. T'l^HIS Psalm commences with an exhortation to -*■ praise God, for reasons which are afterwards as- signed, viz. because of His condescending to oversee and direct the affairs of men ; but especially on account of the mercies which He vouchsafes to the poor and needy, many of whom, although they are destitute of this world's goods, are rich in faith, and become dis- tinguished as examples of virtue and godliness. The title of the Psalm is n^ ^bbn. 1. nTr* '•^1); Servants of the Lord. They ai-e the right- eous, Ps. cxi. 1, who fear the Lord (ver. 5), His people (ver. 6). They are Thy servants and Thy people. Neh. i. 10. PSALM CXIII. 441 2. n'in'' U\p The name of the Lord, i. e. the character of the Lord as it is developed in the Old Testament. The people of God have the privilege of knowing whom they worship ; the acts of God, as recorded in revelation, give such a definite- ness to the Divine character and attributes, that they cannot well be mistaken. The world, on the contrary, whose God is but the offspring of their distorted fancy, may be said to have a nameless God, one of whose character they possess no distinct perception. 5, 6. nydJb '^rriJiI^n. The Yod at the end of the first word V T T • • : - - is paragogic, and the n has the force of the rel. pronoun. The expression literally signifies, ivho maketh high to dwell, i. e. as our translators have rendered it, who dwelleth on high. The participle N"1"'1JD has an adverbial force in its connection with r\iv}. Cocceius has : " qui altissimam sedem occupavit." In this and the next verses Jehovah is spoken of as to His high exaltation, and then by bringing out in contrast this height with the lowliness of all creatures, the Psalmist exhibits with great force God"'s love and condescension to all in heaven or earth. He exercises a watchful providence over all His works, although there exists an infinite distance between them and their Creator. 7. nSl^J;?. The singular of this word is not found in the Old Testament, but it occurs m the Mishna, Tract, *')J^)iD Kll, Chap. v. sec. 7, and is there used in the sense of dung. Besides tliis verse, ri2*^};!l is met with in Neh. ii. 13 ; iii. 13, 14 ; xii. 31. Rabbi Nathan derives it from ^W^. In Mendlessohn's Beor it is considered to be sing., and the plu. flinStt^i^. He observes "ISy bv ]^3V '^S^ ^^"l^l and it is a duplication of the mean- ing of 12'^. Kimchi in his '?l'?DD has also taken this word as sing. Its etymology is uncertain, but the sense above suits all the passages in which it is employed. A parallel passage is found in 1 Sam. ii. 8, which is a part of a song of thanksgiving to God for the birth of Samuel. 442 PSALM CXIV. 9. JT'in n"lDV The barren woman of the house, which Yarchi considers equivalent to noitt^ il')p'}}n the barren woman who is in the house. This I apprehend is right ; and if the part, of similitude D be understood before Ui^ , the sense of the verse will be : He maketh the barren woman of the house to dwell as the joyful mother of children. As this passage follows immediately after verses 6, 7, which are almost identical with 1 Sam. ii. 8, there can be no doubt that we have here an allu- sion to Hannah. : Tj;S dyD 3pj^* n^!i Dnv»2: hi^it:^' nxv3 i nxn t]*n 3 : mh^^b hnit' )t^iph min^ nn^n 2 T TV jT- iT : : - .. T : • a :It: jt ; jt:|-p A* •■ : Jl: IT • T vv it; , . I .. .__ ^T- ibn mh D!):in ^:d D*n TiV-nx: 5 : |Nr^:3n3 nivii , , I .. .- - ^T J- T-v j|; - ' 1 I-: • '^ T : : |^>p 7 *|T r : - : • t - -at --; -v PSALM CXIV. nPHIS Psalm celebrates the exodus from Egypt of -*- the people of Israel, and refers in terms of joy to the many wonderful works which on that occasion were wrought for their sakes. It was one of the Psalms used by the Jews in their service of the feast of the Passover, and is appointed by our Church to be read on Easter Day. PSALM CXIV. 443 1. ?V^ Barbarous. The word is frequently found in this sense in Rabbinical works, and is so understood by the Chaldee paraphrast, who has '•^<■^2"^2 , and by the LXX., who have jSapfidfjov. The root of these terms is probably the Hebrew "13 out, or without, and so it signifies to a Jew any man of an- other nation. Rabbi Nathan, in his Concordance, says that TV? signifies mnj^ \\'&)1 '^'\11T^ a discourse in another language. Campensis explains T^'^ Dy by populus alterius, quam qua ipsi loquerentur, linguce. It is not met with elsewhere in the Old Testament. 2. m^n^ nn\1. VVe have in these words a disagree- T : t: T ment as to gender ; for m^ns a masc. noun, is joined to the fern, verb nPi'^n. It appears from the Chaldee, that some word such as Tyi}^ is understood, for the paraphrase is ni^lT; n"*!! ^?J^li^33 the congregation of the house of Judah. Judah represents here the whole people of Israel, as Joseph does in Ps. Ixxxi. 6. The reason assigned by Kimchi for this use of ni^n"" here is, that at the time of the departure from Egypt Judah was considered the head or chief of the tribes : see Gen. xhx. 8 — 10. This, however, is mere conjecture. If it be necessary to assign reasons for the distinction here conferred on this tribe, I should mention as one, that the ark was kept in the region occupied by the descendants of Judah ; and as another, that from him the Messiah was to spring. Wlpb for His holiness, i. e. the people were separated by God from all other nations, and consecrated as it were to Him for the sake of accomplishing certain sacred objects. This is agreeable to Ex. xix. 6, where Jehovah says to the Israelites through Moses : " Ye shall be unto me a kingdom of priests, and an holy nation." The affix l" is without an ante- cedent, but it evidently refers to God, who if not mentioned is still always present to the minds of the pious. Similar examples occur in Numb. vii. 8, 9, and Prov. xiv. 26. vm7{i^DD His 444 PSALM CXV. dominions, i. e. the districts of the twelve tribes are spoken of here as dominions belonging to Jehovah. 3. ni*^ DN1 The sea saw. The Red sea saw Jehovah T T T- present to His people, and fled D^l , in terror ; i. e. it was divided into two parts so as to give a free passage to the Israel- ites. 'iJl ni!n. See Josh. iii. 3 — 16. 4. D"'")nn The mountains, viz. Sinai and Horeb, neigh- • T V bouring mountains. The verse alludes to the occurrences when Jehovah gave the law. np") leaped. Ex. xix. 18, " and the whole mount quaked greatly." 5. DTf O Sea. The prefix n here and to following nouns is vocative. A like apostrophe to inanimate things may be seen in Deut. xxxii. 1 ; 2 Sam. i. 21. 7. '•'^'irT. Kimchi says that this verb is the inf. with Yod paragogic, or the affix of the first pers., as if the Psalmist had said, the earth itself is made to tremble; but it suits better with the poetic character of the Psalm to regard it as the imper. ynj< thou earth, the whole earth with the sea, river, and moun- tains, before addressed. 8. ''iarrn Who tumeth. The Yod is paragogic. So also is the Vau oi '^y^'jJDb . |vjv V •• -^:\. It'V I -1-T V -; -ATT - y 1" " •;-'•• A"-: -i : ■•■ T». |v |TT J": ..»=..- ^^t; ih) urh ^x )];m' ih) tirh d^^tx g : ^y xSi Dn^ J ; V T I;- at; • J ; V TV •-1-: T I :* J : ■■■ t PSALM CXV. 445 n^3 10 : i^^n D3:i^!i onrj; nin^s nto3 S^5'^2J^^ 9 -. C]n!i ni,T \si* 11 : xn tD3J»^ Diiy nin^n intD!i p^^< T :v J" ;• I jT-|T vt:~- at i- J : • ' ~: v T\y' !)in:)T nin^ j2 : ^)n ci3J^!) D-iry nin^i ^ntD!i I<"t; vtt ; t ; jt- |t vt;'^v at |- J : • I "Tiv I |-:|- ;•• V I "t: a"t: • j- •.• I -t-.k A-.- •• ^: jT : |ji" ^^ I- : - '^^ •-!: - at : a- ; • D^ttsj^ n^v ninh onx Do^na 15 : n:)^i3-Syi nyh^ : D7J!j-oaS in^ pxni -t ; a" ^ : ^ jt >5ipx nin^-nra 4 : ^^n£) n^j^' e : CDpnp • : - T :j- • <• '■' • :it'^ ;- t t : [• • :at : • : v '^^nn^i 9 : 'niJ2 h^rm nv^rp ^^r^x nigp . -. A"--: J- • : - v: VI. |-- 1- : : at : j . • : 1T2 nnxn-S^ nsnn ^nix:^^ ^^^5 11 : n^^XD ^nojr I" >T T|T T A* : T : • :j-t --.k i : * t niyi^j'^-Di^ 13 : ^Sv \niS^ajn-S3 nin^S Tt^'iS-n^ 12 ' : I it'v ■ / : - t at r *• t t A : -IT 1- -T-A -^^ (tI: V JT : x- : at ••• |T--:i- t:t- at : j- r. ■_ Itt^ l '^ t; t t;. : «1p^{ nin^ D^'ni nnin nni nsis •?i'? 17 : '"ip'i^'? |t|: v jt : i" : at -jv -:-\. jI: |t i . 1 nini^na 19 : )J2Th:h «i-n^Ji d^^j'^^ nin^S n^^ is <:-: I* t: t t;-.- a---: --t r "^^ : r\'-hhn rhmy ^5:3in3 nin^ n^a IT : |- -T T I ; PSALM CXVI. nPHIS Psalm is one of thanksgiving to the Lord ■■- for some signal deliverance from danger ; and this thanksgiving is accompanied with resolutions of Vol. II. F f 450 PSALM CXVI. stricter obedience to the Divine law, and of more im- plicit trust in God's providence. It would appear, from the 3rd verse, that the circumstances which furnished occasion for the writing of this Psalm were such as ex- /posed the author to great peril ; but yet they were such as the aids of religion enabled him to meet. The man whose heart and affections are deeply imbued with love to God, and who possesses a sincere conviction of the importance of holy truth, will never exhibit those Divine principles by which he is actuated with greater advantage than when he is exposed to the test of severe affliction. Such was the case with the Psalmist when he found trouble and sorrow ; for instead of sinking into despair, or rebelling against all which he had been accustomed to cherish as sacred, he immediately called on the name of the Lord, and thus demonstrated his full belief jn the Divine power and goodness. Hammond is of opinion that it might be composed by David upon his delivery from the rebellion of Ab- salom ; but De Wette assigns to it a later period, and refers to the Chaldaisms in vv. 7, 12, 19, as evidence that it could not have belonged to an age of pure He. brew. I concur in De Wette's opinion, and think that his remark is applicable not only to this, but to many Psalms in the latter part of the Book. 1. '•JJlins. It is observed by Hammond that " one spe- cial use of IHi^ (when it stands by itself absolutely without any noun after it, as here it doth) is for wishing or desiring." In Amos iv. 5, "for so DJ^nHN* ye have desired" So Mendlessohn observes that the verb ^H^ is tvith respect to desire in any matter. HD ini V^nn b)J 2'r\i^ bV2. Such sense seems PSALM CXVI. 451 more agreeable to the context in this place, for then the ren- dering will be : / desired, or wished that the Lord would hear, &c. ''1'^T\T\ 'h')\rT\'i^ my voice, my supplications, i. e. nim sujypUmtingjvoice, as some understand. Others, my voice in my supplications, supposing the prefix 1 to be understood be- fore the second noun. Others, again, consider the ellipsis to be Vau before this noun, and so translate my voice and my sup- plications ; and lastly, there are those who think that the Yod at the end of the first noun is paragogic. The first rendering is good sense, and being strictly Hteral ought to be preferred. So Hengstenberg has meine Stimme, mein Flehen. 2. 'i:n ntSn"''3 Because He hath inclined, &c. "'O*'!'! T . • -t: therefore in my days, or during my days, &c. The second hemistich states a determination to call upon God, and this de- termination is made in consequence of God's inclining His ear, as expressed in the first. ''D'*!^ therefore in my days, i. e. therefore as long as I live, 2 Kings xx. 19. So Luther has translated it, mein Lehen lang, my life long. ^J"lp^^ / will call. The word '\'h^ is understood. 3. 'h'lU. The root is blU to hind, and in the Piel conj. to pain or torment. Gesenius, in his Thesaurus, under ^in, says : "Pi. i. q. Kal, No. 1. tor sit, inde cum tormentis et dolo- ribus enixa est."" ^in consequently signifies pain, or cable. It would seem from the verb to which it is a subject, that the latter is the more suitable sense, whilst the parallelism is in favour of the former. The former, however, is here contained / in the latter, for the expression jySD '''pin alludes to the custom V, of binding the victims for slaughter, or malefactors when taken to the place of execution ; which binding was productive of great I pain. 4. n"in"'"Dti'l^ And in the name of the Lord, i. e. in the Lord Himself Before n3i< understand "lb^?'7• T T 5. This and the verse immediately following have this ar- FF 2 452 PSALM CXVI. guraent of the Psalmist, viz. " From my own experience I can prove the truth of my statement, that God is merciful and just, and that He hears the prayers of the afflicted, and suffers not the innocent to be oppressed with impunity." See the second hemistich of Ps. cxii. 4. 6. D''i")piD my bonds. This noun is found in the raasc. plu. only twice besides this place, viz. Is. xxviii. 22; hi. 2. ^5 2 : d^^^n-'?^ inin32J^ D^irS^ rm-r\^ hhT\ \ PSALM CXVII. THIS Psalm is an exhortation to all people to praise God. It was probably a temple Psalm, which might have been sung either at the beginning or end of divine service. It might also, as is observed by Knapp, be sung at the end of certain divisions of a larger Psalm PSALM CXVIII. 455 by the choir, or by the whole people. In many editions and MSS. collated by Kennicott and De Rossi it is con- nected with the following ; a connection which in some degree meets with the approbation of Muntinghe. It is very similar to Ps. c. I • I : - JT '^ : V AT : J" : • tv ; i i : - AT • J -V -IT : IT JT : V - •».t't at • JTIt - " "V IT : I : jv ; V • -;- ^t;*! ; -v JT ; |t t a- vv -:|- nin^a nionS 3iD 9 : D^^^3 nbsD nin^s nionS y\6 s AT 1- > -:i- iTTjT - : • AT |- t -.\- "2 m DtJ^3 on^D onrS^ 10 : Dennis nb!i6 J. T . ,.. . . ^ -r : >• T 1* • : • - : • IT • -: J- T : /•• : -at; - • } - it • -; : th'^i^ *JD /iin'^ C3£^3 D^^:^p £J^iS3 !i3j;t Dnii3 o^sd 12 |T • -: J- T : ;•• : a- I j" : -: ^ •:••<- n^ n^^n nv u : ^j^itv n)n'') hbh ^^n^ni nh^ 13 AT JT ; • : j-'t mtt"^: JT i- a:* . j- . . j t D^p^i^f ^Snx!i ni;)^') nin 1 Sip 15 : n^^^^h '^"Tt') Ia- •- »"t:it: ■• : t -i i jt it it • : - '- A- *:i- I- : ■ '^ -VT- t : <•• it : : ^ppnt^ 'iihk ^niJ^i ng^ ^5?5< 28 : nst^n nijnp : non th)xh '^ y\^-'2 nin^S nin 29 I : - -IT '^ : V A • -"T i" J PSALM CXVIII. ^I^HIS Psalm is entirely one of thanksgiving. It com- -^ mences with a general exhortation to Israel to praise God ; the same exhortation is then made to the house of Aaron ; and afterwards to all who fear the Lord ; so that we see here the same party divisions of the people addressed, as we noticed in Psalm cxv, which would consequently lead us to infer that they are both the productions of the same author. With respect to this Psalm, it is the opinion of Hengstenberg, that it cele- brates the return of the Jews from the Babylonian exile, and the laying the foundation of the second Temple. He refers to Ezra iii. 11, where it is said: "And they (the priests and Levites) sang together by course in praising and giving thanks unto the Lord ; because He is good, for His mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the Lord, because the foundation of the house of the Lord was laid." As this verse contains PSALM CXVIII. 457 what may be called the chorus of the Psalm, and fur- ther, because the whole poem is adapted to the occasion spoken of in the above passage, he believes it to have been the song, which was then sung. " That it has a national reference," he remarks, " the first four verses place beyond doubt. The singular number, therefore, in the fifth and following verses can only point to the ideal person of the people, for verse 5 gives the ground for Israel praising the Lord ; but this ground must be one which would confer happiness upon the people." We will grant that the circumstances which furnished the occasion for this Psalm must have possessed a national interest, otherwise we could see no object in the exor- dium, nor in its concluding verses ; and it must also have been intended to celebrate some event which aiForded happiness to the whole community. We cannot, how- ever, concur with Hengstenberg in thinking that the speaker in the middle portion of the Psalm represents the body of the Jewish people ; there are certain pas- sages which are applicable only to an individual, and cannot be adapted by any personification to a multitude. We may mention the 17th verse as one; but especially the 18th, where the speaker says, " The Lord hath chas- tened me sore, but He hath not given me over unto death." It is more likely that it was a triumphal song, which was sung after some great victory over one or more of the heathen nations ; and in that case the speaker in the middle verses would of course be the king, or general who led the people to battle. But it is still more proba- ble that it was written for the occasion when David was to be anointed at Hebron king over the tribes of Israel (2 Sam. V.) ; for previously to his inauguration he was 458 PSALM CXVIII. subjected to many clangers, both from avowed foes as well as from Saul and his party. He was exposed to the hostility of the Philistines (1 Sam. xxix), and the Ama- lekites (1 Sam. xxx.) : from the former he escaped in safety, and the latter he overcame in battle. Again, although he had been long chosen king of Israel by God, for a considerable period he was exposed to a severe persecution ; he was obliged to flee for safety from his country, and it was not till after the death of Saul that his troubles ceased, and he ascended the throne, which had long been his by Divine appointment. To David, therefore, at Hebron, this Psalm will apply ; for he could then say, "All nations compassed me about. The Lord hath chastened me, but He hath not given me over unto death. The stone which the builders refused is become the head-stone of the corner. This is the Lord's doing ; it is marvellous in our eyes," &c. The 22nd verse is repeatedly cited in the New Testament with respect to Christ ; and hence the early Fathers have interpreted the Psalm as referable to our Lord, the spiritual David. 1. '^y\ mn. it is the opinion of Mendlessohn that the first four verses were sung in the Temple as follows : " It seems," says he, "that the first four verses were sung by two com- panies of singers ; the first verse all of them sung together, and afterwards they separated into two divisions. The first company said bi^'^'W i^T^Di^'' , and the second answered HDn ub^)h "'S; ■• T : • T - : - T : • and so of the two following verses." David here advises all the people to engage in the pious work of giving thanks to God. 5. The Psalmist in this verse mentions the cause of these praises, viz, the great and signal deUverancc lie had obtained from trouble throiiirh the gracious assistance of God. / called PSALM CXVIII. 459 upon the Lord, He answered me. This assistance was bestowed in answer to prayer ; a great encouragement to all who are bowed down by trouble or affliction, to present themselves at the throne of grace, and to supplicate the help of Him, who so freely afforded it to the Psalmist. " Too reluctant," says Luther, " is man, even in the hour of overwhelming distress, to call on God, and to cast on Him the multitude of his cares ; he finds it easier to indulge the morbidness of his thoughts, and to resign himself to despair, than to fall upon his knees, to lift up his hands and eyes towards heaven, and to lay his necessities with weeping before the most High." '^11'^ He answered me. How the Psalmist was answered, appears by the next word in^Slj viz. by setting him in a wide place. The verb n^j; is pregnant in its signi- fication, as if equivalent to, He has answered and placed. So Campensis has, exaudivit et perduxit me. Instances of such verbs we have previously met with, viz. in Ps. Ixxiv. 7, 11, 15 ; Ixxxix. 40. aniO the opposite of ")^D. The verb ini in the Hiph. conj. is used in Ps. iv. 2, to set at liberty from trouble. 6. 'b nin"' Jehovah is for me, i. e. with me, on my side. So Alexandrine : Kvpio^ efiol (iorjOo^, and Vulg. Dominus mihi adjutor : see Ps. Ivi. 10. 7. 'UT '•b il'in'' Jehovah is for me, among my helpers, i. e. He is conspicuous among my supporters. So Ps. liv. 4, "the Lord is with them that uphold my soul," ">a:^S5 '•Dpioi. See also Judg. xi. 35. ^^}')^^ / shall look upon my enemies ; I shall look on them freely without any fear. The verb ^^?^ is employed under the same circumstances in Ps. liv. 9 : "Mine eye hath looked with pleasure (^n^?")) on my enemies." See also Ps. lix. 11. 10. D''1il"'?2 All nations. The Philistines, Amalekites, &c. T " Tanta adversus me hostium, qua corporalium, qua spiritualium 460 PSALM CXVIII. qua terrcstrium, qua infernalium turba, ac si totius mundi gentes me obsedissent," Geier. Origen says, XpiaTM fxaXXov d-rro irdvTMv edvoov iroXe/xouiuevw ap/uo^ei Tavra Xe'yeii/ ; "These words agree better with Christ, who was opposed by all nations." rrin^ UW2 in the name of the Lord. By the assistance of God invoked by me, or by the command and authority of God. So 2 Sara. vi. 18, " David blessed the people in the name of the Lord." Before the particle '»3, the verb '•jinipi should be understood. The inf. nb^L occurs in the preceding verse. In favour of supplying this verb, the Chald. has Jn'^iiH'! / hoped ; which Kimchi follows in paraphrasing this hemistich. Others suppose that "'S is pleonastic. Piscator translates it but, ob- serving that it should be placed before DWl. uh'^Di^. "The language of cutting ; and it is fit that ^ should be with Tsere, according to the custom of the affix of the future." Aben Ezra. 12. DnilD "^I^^D They have surrounded me as bees, i. e. they have sm'rounded me with vehement feehngs, with a burning desire for revenge. A similar comparison is found in Deut. i. 44: see also Exod. xxiii. 28. U'^ip ::\^3 OV^. The verb here, which has ordinarily the signification of to extinguish, is in tliis passage rendered in all the old versions in the sense of to burn. Thus, the Chald. has ^'pbl ; LXX. e^endvOriaav ; Vulg. exarserunt ; and so the others. There ai-e two modes of accounting for these translations ; one is by Capellus, who sup- poses that the reading in ancient times must have been ^"li^l, i. e. the 2 has been changed hito D , and the "< into 1 ; and that these letters have been transposed. Now it is extremely improbable that any word should undergo such great changes from the carelessness of transcribers, or by any other means ; and therefore the proposed emendation should be at once dis- missed. The other mode consists in giving to the Pual conj. of this verb a sense opposite to that which it has in Kal, viz. that PSALM CXVIII. 461 of burning. In this case, the first member of the verse would speak altogether of the revenge with which the Psalmist was threatened by his enemies, and the next of their destruction. Now in the two preceding verses we observe that this arrange- ment of the subject is adopted, and so far the argument is in favour of taking O^T they burned. Indeed, without any refer- ence to these verses, it seems at first sight unreasonable to say that the adversaries of David were extinguished (i. e. destroyed) as the fire of thorns ; and for the Psalmist afterwards to state, In tlie name of the Lord I will destroy them. The main object of the metaphor, I apprehend, would be to express the quick termination of the hostility of these men, however savage ; how soon it would languish and die, as the fire of thorns, which although for a moment it makes a great crackling, and rages violently as if it would quickly consume everything near, soon ceases, and nothing remains but the ashes. The Psalmist says then. They are soon quenclied, for in the name of the Lord 1 will destroy them. This is much the better rendering, because the former is not supported by a like usage of the verb in any other passage of the Old Testament. 13. '•Sil^ni riXM Thou hast thrust sore at me. Here is a change from the third pers. to the second, and from the plu. numb, to the sing. The speaker turns to his enemies and speaks to their leader, or to each of them distributively. 14. The vowel Kametz under Resh of moi, shews that T ; • the pronominal aflSx Yod is understood. Jehovah is my strength and my song. Similar examples we have in several other places. 15. The Psalmist says here, that not only he, but the pious generally, on witnessing those benefits which God had conferred on him, rejoiced in their tents, and offered up their heartfelt thanksgivings. The latter members of this and of the following verse contain the words of those who rejoice. 462 PSALM CXVIII. 16. ilQipil Exalted. The LXX. read v'^ioae ne, hath exalted me. So the Syr., Arab., and Vulg. 17. The faith of the Psalmist in the help of God to enable him to overcome the enemies who surrounded him, and threat- ened his destruction, is here expressed. / shall not die, but live. •'3 but, as if D^^ ^3. So Ps. xiv. 5; xliv. 4, 8. 'iJT "ISDN?! and I shall declare the works of the Lord, i. e. those works by which He protects and saves His people, I will ever be mind- ful of, and publish to all mankind. 18. '^T\ msbl And He hath not given me over to death. Here we have the ground of the confidence expressed by the Psalmist in the last verse : " Because the Lord hath not given me over to death, although I have been sorely afflicted, therefore am I confident as to the issue of my present troubles." 19. plii"''"lVti^ Gates of righteousness. These are called upon by the Psalmist to open to him that he may enter the sanctuary, and offer his thanksgiving unto the Lord. " The gates of the sanctuary were called the gates of righteousness ; because there was the well of righteousness for Israel." Heng- stenberg. 22. We have here a figure employed, from which we learn that some one who was poor and despised by men, was after- wards exalted to the highest possible position. To any person, indeed, whose history accords with what is implied in the terms of the metaphor, this verse is applicable. It is apphcable to David, for he sprung from a humble family ; was rejected by Saul and his party in his claims to the throne ; and yet, sub- sequently, became the sovereign of Judea. The Chald. para- phrase of this and the remainder of the Psalm shews that it was thus understood by the Jews of the period in which it was made. The paraphrase runs in this manner : " The builders despised the youth who was of the sons of Jesse, but he was worthy of being appointed king and ruler. This hath been of the Lord, PSALM CXVIII. 463 saith the builders ; It is wonderful to us, said the sons of Jesse. The Lord made this day, said the builders; Let us rejoice, and be glad of it, said the sons of Jesse." There are other inter- preters, as Kimchi, who are of opinion that the stone represents Israel ; which, although despised by all other people, was never- theless the nation chosen by God. It would, however, be more in accordance with similar figures employed in Scripture, to compare the Israelitish nation not to a stone of a building, but to the building itself. But, although the metaphor may be adapted to the history of David, or even of the nation which he ruled, it is certain that a much more complete application of it may be found in our Lord ; and so He Himself applies it in Matt, xxi. 42 ; and the passage is further cited for the same purpose in the Acts and the Epistles. The Jews rejected his mission, yet He succeeded in establishing His church, whilst He Himself, saith Bishop Home, " is the main support of the edifice, and a centre of union for Jew and Gentile, the two parts of which it consisted ; that this was the work of God, and the admiration of man." Many of the Jewish Rabbis themselves consider Messiah to be the subject of this passage. The comment of Yarchi on Mic. V. 2, is. Out of Bethlehem shall come Dl ]1 T\^tJ^ Messiah the son of David ; as the Psalmist saith, the stone which the builders refused, &c. Kimchi, at the commencement of his Commentary on this Psalm, observes : h)^ O D^(!2l^^^ ti^**! ~)DX2 rT'tl^Dn JlID** And there are those that say that it (this Psalm) is said of the days of the JSIessiah. 24. The day on which this triumph was accomplished, whether that when David was anointed king at Hebron, or when our Lord rose from the dead, is here for the sake of emphasis called the day which the Lord hath made. 25, 26. In these two verses we have the language of joy and exultation, which they used who spoke the latter member of the 24th; hence the word "ib^^ should be supphed before ^^3^^, beginning the 25th verse. There is no doubt, as is ob- 464 PSALM CXVIII. served by Rosenmiiller, that this is the passage from whence the joyful exclamation was taken, which was shouted by the multi- tude who accompanied our Lord on His journey to Jerusalem. Matt. xxi. 9. The word 'Qaawa, used by them, is a contraction of the two Hebrew terms i«}3 n>?''li'in . T T • 27. mn^ bi^. The logical copula is here understood. The Lord is God, ^^b IH^}, and He hath shined upon us. Et T VT- illuxit nobis. Pagninus. J^"^")D^? hind the sacrifice. The word jn is ordinarily used for a festival; but it sometimes denotes the sacrifice which is offered on such occasions. In Exod. xxiii. 18, we have ""iin my festival sacrifice, i^yn ripp3. Again, in Is. xxix. 1, we have !|2pr D"'iin the]i kill the .sacrifices : see also Amos v. 21 ; Mai. ii. 3. This sacrifice was to be bound, T\Di^, enjoins the Psalmist, even to the horns of the altar. The Chald. has rendered the whole passage as follows : " Bind a lamb for the festival sacrifice with cords, until ye have sacrificed it and sprinkled the blood upon the horns of the altar." It seems to be necessary to supply some such word as ^J^">im after >')Di^, and then the sense would be the same as the Chald., which is doubtless the correct one ; for as to binding the sacrifice to the horns of the altar, (supposing ly to be equivalent to b prefixed to m^l)^) after the animal was killed, we do not find any such custom in the Mosaic law. The LXX., preferring to take jn as denoting a feast, have deviated from the Hebrew, and have (TvarvcraaOe ioprtjv ev toi^ TrvKa^ovai, appoint a feast in the thick (boughs). This last word TrvKou^ovai, may have been in- tended by the LXX. to denote the tabernacles, which were made of boughs, and of which there was a feast once a year. The sense of this translation accords very well with what goes before ; still it is certainly not the one which the original text contains. PSALM CXIX. 465 at; - J -:|T 1 |-i I : :• <•• t : at |" r-: \ : ^i<» nb^S "rinps nnn:; nn^^ 4 : i^^n v:]nn!i I : / : • I ■••i-._ • -r }■ • T -\. |TT ;t T : • • • " : A ■• 1 IT Mi"\ / : • T T : , • — :v- i •• : : • ■ : T : at- ••• j : I : v I r-- : • t ;• • t: Iivt : • ; • A :t '^-v. ■-: j-.- Tini^iS ^'^JS^ ^3^3 11 : Yfl^V^P '^If!^'^"^^?^ ^'^^H. ; Yi>!n 'J'l.^'? hin^ nriK y\yi 12 : *^V^*?'^'^ ^^ 1^-^^ T^-^^^ *^")n3 14 : "^i^s-^DiDty^ h'£ msD ^pstrs 13 : Trin'iH ntD^ii^T nn^b^t< Ttn^psa 15 : ])n-h2 '^p ^nbei^ hb^ 17 : T\yi nssj^k ih v'^vmi^ rr\pn:i ic *3bp inpn-':'X pN;n oi^ n^i. 19 : ^nninp nix'^sii I" T : 1 ;VT : • V AT-; 1- : j- : - jt:,x I |v ; • hvf^ h^ 22 : T^ii^*D^ d^jb'n cnn^x dht nnvii ^i ^3 nnb ^ntr^ 0:1 23 : ^nn^'j '?imv ^3 t^31 nsnn J- -Ti a : IT <- ■ ;|TT I jV f" ^ ^T JT;-/ '?^>* WV_^^ TC^J?"^^ '^4 • Ti?-'^^ ^T' 1^^^ ^1?"^^ ; Ttnrns '^'fi ^2rs:i nsyS npni 25 : ^mv 'T|nip3-'^'l^ 27 : Yl'p.n '^n^'? '^?V_^\ '^^.^^^ '^T^. 2G Vol. II. G g •^QG PSALM CXIX. ob*p nm^ ^cj^fij nsh^ 28 : '?i^nixSsi3 nn^m) o^nn ■' AT • • :-v -it; |T I iv : : • : t • t ; ■/,■• ■ —. '. ^J3n ^mr\) '^i^p ion "^psif-^n;:! 29 : ^;^.?13 'r\p:i'i 31 : ^nnsr Ti^tofie^b ^n^ini nj^2:« 'ni'i 30 n|nyxT Yitn "^l^ nin; oiin 33 : 's'? ^'nnn : :i^r^^^ >^l^pP^] ^^^)^ ^y^\ '^^'^D, 34 : nj:5j^, -S^{ '^h'^n 36 : ^nvsn b-*3 "Ti'mi^ n^n^s *j:)nnn 35 ' ■»^ " • : |TT , . I Av : • r : :-v i::gn 39 : "^^i^y^ ^^i< 'IP'^^^ 1'^?^'^ ^1?? 38 : '>!n ^nn«n nan 40 : D^niD "Ti^tostrxD ^3 ^mj* nsj^'s^ ^riisnn n)n' ^"jDn ^j^jn^j 41 : *yn "j|n|T7v:3 T^P^'^ ^jnnbi-^3 -inn ^^-ih hj^ni 42 : "^rn^i^^ ^^invp^ *n iJjp-15; ^lg^:-nn•^ '>s>p Siri-Sxi 43 : ^;i?7^ : t:;.!^ qSij;^ n^bn ^'^innin ny^m) 44 : ^r\Sn;_ '^igasj'^'? n'lTii^) 46 : 'Win nnps ^3 nnnni nn^nnxi 45 jt: - -:i- • : itt I j-.i-.. • v ^tt :it }r : - ■_ ■■• : ^" ^nnn^^ "itJ'x n^nivD-Sx ^sn j^jtki 48 : 'mn^< n^'x -i^5< Sif nnnyS nnn-niT 49 : n\'5nn nn^^xi jv -: ^- }/,■■■•.-: ;T T T : p ||v.. : t j- t : • :|T- j| : |t: - v ^-.t : j- t tj-.- j . ,t ; - . • : -T-:v jt't ;- |TV : vit t : ^t "^ )•• | ^v t ; • PSALM CXIX. 467 nn!i ^'pn h-vn nn^^sr 54 : "^nnin ^iijf D^ys^-iD J": II---. t' IT -iv li" T I •• : A'T :i- l|-.- T 1 T : : ■.- T AT : ; I : • t :j- - • :<-t |t : U- : •.• • :|TT I jv|-.. • V- A- T- : |T i aS-S:3n -Ti^iia ^n^^n 58 : '?in3^ ib^h 'r\im n)n' A" T : |j-.-T • J- • Ir-T : , -. • • :-t ,t -. -h^ '^n n^m) o-n 'r\2m 59 : 'fini^xs 'm - : - T f t|t at t : • ■./- • liv T : • : • -t I r-- : • : • • : AT : - : • j : • : -v I i" i" -ni^fn 62 : WD^ ^ I ;■•■ : • *t : : ••■ : ...--. n:)m) ^'^s^m pnr^3 hit ^np* 75 :'n':?n^ '?imS T ••:••• I a"t : ■ I ••■-'-■ • ^ :»^ • *; j-t • :it- jI :it ;- ^^y 78 : *yc^'y25^' "Tinnin-^s n^nt^i 'ri^ttpn o^xn^ 77 J •• T^ •-. "^-.r I : |T 1- A--: i--: I r.—.r ■ a -, G G 2 468 PSALM CXIX. : ^:ix:njn ^nxs nb'^S' Ttnn^^^S 'y^v '^^ 82 : 'nSn^ •(■•":r : *~ T • Ia" t : • : - "^v j t • : it- IT - • :iT T J I |v •.. A I- : J : • -rv r dm ^^-^5 85 : ^^m ^3iin ns^vn ^n» 'ri^nv-^tj^ ^ri!iTj;-{- : ••■ I T •" :v I- : T : ^•ip ^S 95 : 'm^i rn)ps^ '2 oj^^sj'in ^jx-'ttS 94 'n'Hi rh^p\-h:h 96 : pnns •^i^hni; ^ji!in*S dwi • J- T T : -v T 1: l|T : V \ :■ '^■- "A": ~ : 7 • t ; Ia-t I • : ^- T |T I : jI:it: • vtt ; ) l^- V I A" : ■ •■'••:-: - : i -v r t r j- - t •?I^hnv '3 ^nSsb^n nsS^s-S^DX: 99 : h-i^'n th)vh I " :•■ J' ■:/,-■.■ i~ : ~ : t • i- ->t ' ; : *rinv^ Y^I-l"?^ 'r' W^^^ ^')p.P 100 : 'j^' nm li-.T : ; : ••• 1*^ - : at: - • j- t ^ t,. -j t • ^^Sx:3-nto 103 :')mn nns-^3 ^nno-N^ TtDStr^/t: 100 J : : ■ - ■ IT ■• T - |- • :at I I ;vt : • • ~ PSALM CXIX. 469 Ia-- t :,.;-: " lv|T - X • <"x : '?Ip'^^f ^toBtJ'X: ib^^ nf^'i^H) ^nj^at^'J loe : 'nynh ll|v : • i- : : • : • ta-|--:|t •":>-:• i- t r : • *5 nb"TJ 108 : V^^^ '^'^ n'l''^' ^i<^"'Ty '^'^V^ 107 •I J : • I ivT : • •/•■- T : a : - • y —a~ yf2n ^3:)i ^tj^s:i 109 : '^na'? "tj^dss:^^:!! nin^ xrn^fi A- T J- - : J- : - "I": - I i" t ; • at : jt •• : '^h pw-^JD D^iy^ Tj^nnv ^n'^m 111 : ^n^^n kS ^3:i^!i nno lu : ^nnnx ^mini ^nxiib' D^fij;D 113 T : V : A' •• : ■'■•■• -■ • : it • I : it : • t ^t ... . . _ . A-: I--: -"I : IT : • : u- : x it •.-; , ; • : T^n Yi?.ri? ^l^^) ^VS^^] '^yj? in : '7:?iJ^^ DU^D 119 : nn^^nn ip^-'2 mnJ2 u'm-h^ nhn us • • ^^"^ |T . : - |vV I- Ma--. I" a- T T • TV ^n^sj^j; 121 : ^ni- T I -a "^ l|V T I AT |- nptj^ nnx-S3 ^m25^'^ Sb n^ips-Ss 1 p-Sj; 128 : is^i l-.jv -V T • :at- 4 "la- T U" '^ IT • 470 PSALM CXIX. : ^2J^s:i dnn^i \i'hv Tt^nnj; nixSs 129 : 'n^^^b^ ns^mn) ^nivs ^3 131 tO'^ns) P^ "i'5<^ '?inn'^-nn3 130 tat: vit . :<-Tv J- !• T : I ;• •• -x li-.x : i t332J^;bi ^:i3ni ^^.s*-nJ3 132 : 'r\:i^' 'rj^ni^^^S ^5 '^-^oh^n-hn) '^n']^^^^ 150 '^j;3 133 : '^^f 'JHwS^ : y;].^P^ ni;?5Sj^'Ki ™ p?^y^ '^7^, 134 : ])i<-h^ ti'p-'h^ 136 : '^'l^p-^^ '™^i 1^35?? 1^? T?l? 135 nr^^^ pn^f 137 : '?iniin n^ssj^-^'? Sj; 07 ^ly )T :■■.{•■■ I AV T" I ■•■'■•■ T • -v I |VT ; • TT : AT : : n5f Tinni !inn2^"^5 'n^^p ^Jr^na^f 139 : tx;^: ITT I jVT ; v ; |x (• A' T : I • •:*-:• i : n^j;^ 141 : ^n^^{ 'ji'iij;! liSp ^n^^s^ nsin^ i4o pnjf ;T[ri|T7^ 142 : ^rin;;^ i• t|: t I V I |- T I :iT : - AT • ■ J T : -tv PIi- : • : yi hh^ iim2 -rinipx-Sj; ^;)j« w 162 -. '^7 V^^ 164 : TO^^J ^niin nnj^n^^^i^ ^m;?!?^ ij^^^ 163 '^nih n-i DiSsj^ 165 : '^ip^^f ^dsej^^ Sj; '?i^nSVn dva J--: I : TV J T ll|v : • i" : : • - i a* . i I : r— : I T I Av T" • : -V jt : |t • i t I >••• : • : r^^:i ^:3nTSo o ^fi^nnyi ^jn^ps ^nn^s?^ 168 l|v:v a- T : T V I A" I": ' " > '^ • n t i^bn 170 : '^T^in ^nin3 mn^. '?i;^fi'? ^riji ^npri 169 \n|)25^ n^j^sn 171 : '^^'"^^ "^^^P^^ 11^?^ 'P?'^^ \3 \nnp« '^i^'? IJ?5 172 : Yipj? '^5'?'?^ '•? ^^J^^ •Tin^pfi ^3 ^J-iTj;'? '?in^-\in 173 : P^^ T^^VP"'^? I jv I • V ■\": T : /I :|T |- : i i- i a- . t 'r\yT\ 176 : '^I'^IVl "^ta^s:^?^ '^^7'^^'^ V^^'V^ ^5 •ITT a !•-•:• ,• Ia'-:^ U"- ■• V J" : 472 PSALM CXIX. PSALM CXIX. WE find in this Psalm an encomium pronounced on the Divine law, with an exhortation to obey its or- dinances. There are also scattered over all its parts many petitions to God, as well as the expression of various emotions of the soul, affording its readers the most ample instruction in all matters pertaining to religious expe- rience. Whoever reads the Psalm with attention must observe in it one great characteristic, and that is, how decisive are its statements that in keeping the command- ments of God nothing can be done by human strength ; but that it is He who must create the will for the per- formance of such duty. The Psalmist entreats the Lord to open his eyes that he may behold the wondrous things of the law, to teach him His statutes, to remove from him the way of lying, to incline his heart unto His testimonies, and not to covetousness, to turn away his eyes from beholding vanity, and not to take the word of truth utterly out of his mouth. Each of these pe- titions shews how deeply impressed he was of his entire helplessness as regarded himself, and how completely de- pendent upon God he felt himself for any advancement he could hope to make in the knowledge of the truth. All his studies in the Divine law, all his aspirations after holiness of life, he was well assured could never meet with any measure of success, except by the grace of (xod preventing and co-operating, implanting in him a right desire, and acting as an infallible guide, whereby alone he would be enabled to arrive at the proper sense of Holy Scripture, as well as to correct principles of action in his daily walk before God and man. PSALM CXIX. 473 Most commentators, both Jewish and Christian, ascribe the authorship of the Psalm to David ; but the evidence for the determination of this point is small, consisting chiefly in the style being in a certain degree similar to that of some Psalms which are universally allowed to have been written by David. We have, for instance, the first two verses, commencing with the rather uncommon word "'"i.li'J^, which also begins the first Psalm, and is found in the last verse of the second, of both of which David was unquestionably the author. The Psalm is also free from those Chaldaisms which abound in most of the later compositions. It is considered probable that he wrote it at the time he was an exile among the Philistines (1 Sam. xxvii.) ; or at all events when he was a young man, before he had obtained the kingdom, and when he was oppressed and persecuted by Saul and his party. Those passages which indicate that the Psalm might have been written at such a period, and under such circumstances, are vv. 9, 23, 46, 141, and 161. Rudinger has stated as his opinion that it was composed in the time of Antiochus, but he has brought forward no par- ticular reason for fixing on so late a date; and considering that the canon of Jewish Scripture had then been long completed, his hypothesis is quite inadmissible. A pecu- liarity of this Psalm is its length, together with its formal arrangement. It consists of 176 verses, and is divided into twenty-two portions of 8 verses each. In the first portion each verse commences with the letter J^ ; in the second each verse begins with the letter 1, and so on through the twenty-two portions; the verses in the last, of course, commencing with the letter il. Kimchi, after mentioning the alphabetical order of the Psalm, proceeds 474 PSALM CXIX. to make the following statement : "]")! tt/** p"iD2"i pIDS h^y\ Mi "im ^^* ni'^Di^ m^ m^io ^^? amps ii< nnv ^^^ nmn 1^< • niinn bs ^pbn on m^Dn nbt^i D^-^in ^^? pi)i )ii losii^D "And in every verse is (to be found) "jn waij, or miJ^ law, or iinv testimomj, or cnpS precepts, or miiD command- ment, or HT'Dh? z(;or^, or "im speech, or "^im^ jiidgment, or pi:!i righteousness, or Cpin decrees, /hid these words are (denote) //^^ divisions of the whole law."' Kimchi however is not quite correct, for the 122nd verse does not contain any one of these terms, although I believe it is the only exception to the truth of the above re- mark. 1. X^l. Kimchi has undertaken to give the particular sense and value of each of the terms above mentioned, of which ■]*)T is one. Of this, he says that it is the rule of the com- mandments r\W2iT\ \\p**T^ ; as, he holy, because God is holy ; merciful, because He is tnercifid. Hence by the rule of the commandments, he doubtless means the motive for keeping them. But as for many of the above words, such as min, DITV, OmpS, m^D, J02li^D, D'^pin, &c,; notwithstanding the distinc- tions he has drawn, they are without question used promiscuously in this Psalm. 2. '•1^3. This word is rendered here and in verses 34, 69, 115, 129, by the LXX. e^epevvwvrefi, by the Vulg. scrutantur. Supposing this sense to be implied in the idea of keeping, the literal signification of the Hebrew verb "I2i3, they probably traced it as follows : to keep is to watch, or take care of to look diligently after, as they who search for any- thing. To keep the statutes of God, watchfulness of one's self is requisite ; and searching out the full design and requirements of the Divine laws is also essential for that class of persons avIio in this passage are denominated T*niy '•"IJiil. The noun my, says PSALM CXIX. 475 Kimchi, signifies a testimony and commemoration, as the sab- bath, feasts, phylacteries, &c. 3. Before the particle ih, the pronoun "^Wii is understood, as well as '^IWii at the commencement of the verse. 4. Iiit2 Exceedingly, i. e. with great diligence or earnest desire, as is evident from t|ie general tenour of the verse, in which we are commanded to keep God's precepts, to render a strict and ready obedience to them, and not that partial attention which indolent and indifferent multitudes are wont to believe is sufficient. 5. 'hni^. This particle occurs here, and in 2 Kings v. 3, only. Kimchi says, JISJDID c)'"?^^m ntl^D bn^T T^^D, " it is of the meaning, and Moses prayed, and the Aleph is paragogic." So also Rabbi Nathan in his Concordance. Hence, considering it as a noun with the affix of the 1st pers. plu., it may be trans- lated my -prayers ; which in the position it here occupies would be equivalent to saying, utinani, O that. J. D. Michaelis, in the Supplement to his Lexicon, has given a less probable sense of the term, by referring it to the Arabic ^ suavis, dulcis fuit. 6. ?^< Then. The sense of this verse and the preceding is as follows : " When my ways are estabhshed for keeping Thy statutes, then I can look upon all Thy commandments without being ashamed. This is the fruit of a constant observance of Thy laws, that I shall not incur any shame or confusion such as they experience who are prone to neglect their duty, in conse- quence of being led astray by the enticements of the flesh or the world. I shall then act upon the conviction that Thy com- mandments are good, and that to do them is most conducive to my benefit." 7. nb '^\12'*1 With uprightness of heart, i. e. as Cam- pensis observes, pectore candidissimo. ''"|Pp4 ^^ ""^V learning, or, when I shall have learned. 47G PSALM CXIX. 8. IHD 1^7. The LXX. render these words, ews a?i^"'?^^, that the sense may be: "I will observe Thy sta- tutes ; but do not Thou forsake me very much, so that I shall not be able to keep them." Kimchi takes I'HD ly with ibJi^J^, and refers to verse 4. He considers the Psalmist to say that he would keep strictly the statutes, i. e. with all the powers of mind and body, if God would not forsake him, but rather assist him in his attempts to obedience. Such rendering violates en- tirely the arrangement of the text. 9. nB2 In ivhat, or tvherewithal, &c. The second mem- ber of this passage 'iJl "liDtii':' is by some persons considered as a part of the question with which the verso commences ; and by others, as an answer to it. The latter is the preferable mode. As to the former, it does not appear agreeable to the context to introduce a question to which no answer follows, and which stands by itself without any apparent object. With respect to the expression ^"1113 ")1DD^, the prefix h forms the gerund, so ~)iDii^7 is in keeping. But what is the thing which is to be kept ? The LXX. suppose the 3 of ^"1113 to be pleonastic, and have rendered the word accusatively, viz, by Tov