NEW TRANSLATION.OF
THE BOOK OF PSALMS
AND OF
THE   PROYERBS,
WITH
INTRODUCTIONS, AND NOTES, CHIEFLY
EXPLANATORY.
BY GEORGE R. NOYES, D.D.,
HANCOCK PROFESSOR OF HEBREW, ETC., AND DEXTER LECTURER
IN HARVARD UNIVERSITY.
FIFTH EDITION.
BOSTON:
AMERICAN UNITARIAN ASSOCIATION.
1874.




Fntcred, according to Act of Congress, in the year 1866, by
THE AMERICAN UNITARIAN ASSOCIATION,
In the Clerk's Office of the District Court of the District of Massachusetts




THE PSALMS.








INTRODUCTION.
I. GENERAL CHARACTER AND VALUE OF THE PSALMS.
THE Book of Psalms has been styled by some of the German
critics, in allusion to a portion of Grecian literature, THE HEBREW
ANTHOLOGY; that is, a collection of the lyric, moral, historical,
and elegiac poetry of the Hebrews. Regarded in this light alone,
it presents a most interesting subject of literary taste and curiosity. Many of these psalms must have been composed some
hundreds of years before the period which is commonly assigned
to the origin of the Eiad of Homer. But it is not with them as
with many of the productions of the classic Muse, of which the
antiquity constitutes their greatest claim upon the attention of
the scholar, and of which the subjects possess little or no interest
for the world in its manhood. It was the privilege of the Hebrew
bards to be employed upon subjects possessing an interest as enduring as the attributes of God and the nature of dependent man.
Their poetry has the deep foundation of eternal truth. It comes,
for the most part, in language the most glowing, from the very
depths of the soul, rich in sentiments adapted to the soul's most
urgent wants.  Hence its living spirit, its immortal freshness.
Hence its power of reaching the hearts of all men, in all countries
and in all ages. Where, in the whole compass of literature, can
one find more of the "thoughts that breathe and words that burn"
tlian in the Hebrew Anthology? Then, too, what variety is there
in the subjects of these ancient compositions! How diverse the
states of heart and fortune that occasioned them! How various
the strains of joy, sorrow, gratitude, love, hope, confidence, fear,
[65




6                   INTRODUCTION.
remorse, and penitence, which come from the sacred lyre! There
is scarcely a conceivable state of the human soul, in which one may
not repair to the Psalter; as it were to a sympathizing friend.
What a sensation would be produced in the literary world by
such a collection of poetry as is presented in the Book of Psalms,
could it come recommended by the attraction of novelty! But the
truth is, that, in general, the ear is accustomed to these admirable
productions, before the mind can comprehend their meaning or
feel their beauty; so that, in maturer life, it requires no inconsiderable effort to give them that attention which is necessary for
the reception of the impressions they are adapted to impart.
Another obstacle to a proper estimate of the poetry of the Scriptures is the very imperfect translation, and wretched arrangement,
in which it has been presented to English readers. Let the lover
of poetry imagine what impressions he should receive from the
odes of Collins or Gray, cut up into fragments like the verses in
the common version of the Bible, and he may comprehend what
injustice has been done to the Hebrew poets.
The compositions in the Book of Psalms are the productions of
various authors and periods, belong to different species of poetry,
and possess various degrees of poetic merit. While some of them
present the fresh gushes of excited feeling, or the calmer expression of the sublimest sentiments, in the boldest language of poetry,
others consist only of moral maxims artificially arranged in a sententious style, or of elaborate and imitative prayers and praises,
prepared for the public worship of God.
The Psalms, says De Wette, are lyric poems. This is all that
is implied in the name which they bear.'Diatm6, from fpXAEtlv,
chordas tangere, fidibus canere, signifies the music of a stringed
instrument, the sound of the lyre; then, a song sung to the music
of the lyre. This word is used by the Alexandrian translators for
the Hebrew "iiT, as well as ba&2etv for the verb wns; but these
Hebrew words, whatever may be their etymology, have the signification of song accompanied with music. Psalter (Va2r7ptIov), the
name which, in imitation of the Greeks, we give to the collection
of Psalms, properly denotes a stringed instrument; and the appellation is to be understood in the same manner as when we give to
a collection of lyric poems the title of The Lyre. The Jews call




INTRODUCTION.                         7
the Psalms',nsth, songs of praise, and the collection Vn:,7. It~,
also, abbreviated, bI.i, an appellation which applies to a part
only of the Psalms. The term, t.h.T. or.n'nt, songs, odes,
would be more correct.
The Psalms are lyric, in the proper sense; for with the Hebrews, as in the ancient world generally, song and music were
connected, and the' titles to most tf the Psalms determine their
connection with music, though in a manner which is often unintelligible to us. These compositions deserve, moreover, the name
of lyric, on account of their character as works of taste. The
essence of lyric poetry is the immediate expression of feeling; and
feeling is the sphere to which most of the Psalms belong. Pain,
sorrow, fear, hope, joy, confidence, gratitude, submission to God,
every thing that moves and elevates the soul, is expressed in
these hymns.
In the Psalms we have merely the remains of the lyric poetry
of the Hebrews. The productions of this class were undoubtedly
far more numerous than would seem to have been the case from
these remains, and spread through a wider and niore diversified
field. The Psalter is chiefly composed of religious and devotional
hymns; but it cannot be maintained, that the lyric poetry of the
Hebrews was exclusively devoted to the service of religion and
of public worship. The supposition is sufficiently contradicted by
those invaluable examples of another species of lyric poetry, which
are preserved in other parts of the Scriptures; such as David's
elegy over Saul and Jonathan, the song at the well (Numb. xxi.
17), and especially the Song of Solomon, although the last belongs to a somewhat different branch of poetical composition. In
the Book of Psalms itself, there is one production which possesses
an altogether secular character, namely, Ps. xlv. For most of
the hymns which are extant, we are indebted probably to the religious use to which they were consecrated, rather than to any common poetical sympathy; and hence so few secular songs have been
preserved from destruction.
In respect to their contents and character, the Psalms have been
classified in the following manner: * -
* See De Wette's Commentar iber die Psalmen, p. 8. Biblical Repository for 1833, p. 448.




8                    INTRODUCTION.
I. Hymns in praise of Jehovah. 1. Generally as God of na.
ture and of man, Ps. viii., civ., cxlv. 2. As God of nature and
of Israel, Ps. xix., xxix., xxxiii., lxv., xciii., cxxxv.; cxxxvi.,
cxlvii., and others. 3. As God of Israel, Ps. xlvii., lxvi., lxvii.,
lxxv. 4. As the saviour and helper of Israel, Ps. xlvi., xlvii.,
xlviii., lxxv., lxxvi.; and of individuals, Ps. xviii., xxx., cxxxviii.,
and others.
II. National psalms, containing allusions to the ancient history
of the Israelites, and to the relation of the people to Jehovah,
Ps. Ixxviii., cv., cvi., cxiv.
111. Psalms of Zion and of the temple, Ps. xv., xxiv., lxviii.,
lxxxi., lxxxvii., cxxxii., cxxxiv.,   cxxxv.
IV. Psalms relating to the king, Ps. ii., xx., xxi., xlv., lxxii.,
Cx.
V. Psalms which contain complaints under affliction and the
persecution of enemies, and prayers for succor; the most numerous class, comprising more than a third part of the whole collection. These psalms of complaint are,-1. Personal, relating
to the case of an individual, Ps. vii., xxii., lv., lvi., cix., and
others.  2. National, Ps. xliv., lxxiv., lxxix., lxxx., cxxxvii.,
and others. 3. Personal and national at the same time, Ps. lxix.,
lxxvii., cii. From these divisions proceed still others. 4. General psalms of complaint, reflections on the wickedness of the
world, Ps. x., xii., xiv., xxxvi. 5. Didactic psalms, respecting
the condition of the pious and the godless, Ps. xxxvii., xlix.,
Ixxiii. 6. Psalms of thanksgiving for deliverance from enemies,
which also pass over into the first class, Ps. xxxiv., xl., and
others.
VI. Religious and moral psalms.   1. Odes to Jehovah with
special allusions, Ps. xc., cxxxix. 2. Expressions of religious
conviction, hope, confidence, Ps. xxiii., xci., cxxi., cxxvii.,
cxxviii. 3. Expressions of religious experience, resolutions, &c.,
Ps. xlii., xliii., ci., cxxxi. 4. Development of religious or moral
ideas, Ps. i., cxxxiii.  5. Didactic poems relating to religion,
Ps. xxxii., 1. 6. Collections of proverbs, in alphabetical order,
Ps. cxix. The few which cannot be brought under any of the
foregoing classes and divisions either constitute new ones by
themselves, or possess an intermediate character.




INTRODUCTION.                         9
It will be perceived, that, in this classification, proposed by
De Wette, no place is assigned to psalms relating to the Messiah.
This is in accordance with the opinion of the above-mentioned
distinguished commentator, and others, who reject the doctrine of
a double sense in the Scriptures, that there is not in the Book
of Psalms any prediction relating to the Messiah. The question
whether any, and, if any, how many, of the Psalms relate to the
Messiah is attended with considerable difficulty. At first view,
it would be natural to expect, that the'lyrical productions of the
Jewish poets, as well as the writings of the prophets, would contain allusions to the Messiah. But when we come to examine
those which have been chiefly referred to as containing the Messianic hopes, such as the ii., xvi., xxii., xl., xlv., Ixxii., cx., we
seem to find, on the principles of historical interpretation which
are applied to all other books, in some of them no predictions
whatever, but only references to the past or the present; in others,
only glowing anticipations, which seem to refer to the writer of
the psalm, or to Jewish kings contemporary with him. The question can be decided only by a critical examination of each psalm.
But it deserves consideration, whether Christ may not be said to
have fulfilled what is written in the Psalms concerning him, when
he filled out, or completed, what was valuable in the experience,
or precious in the hopes, of David and other servants of God,
which are the proper subjects of the Psalms.* His life and sufferings were analogous to theirs, but of a higher character and
attended with more glorious results.  It is well observed by
Stanley, in connection with other valuable remarks on the subject, " The Psalter is especially prophetic of Christ, because, more
than any other part of the ancient Scriptures, it enters into those
truths of the spiritual life, of which he was the great revealer." t
This view is confirmed by the interpretation of the Psalms which
has generally prevailed in the Christian church. The ever-recurring remark of the common expositor is, "This psalm in part
refers to David, and in part to Jesus Christ;" or, " This psalm is
fulfilled in a lower sense in David, but in a higher and better sense
in Christ." But the supposition that the psalm itself contained,
* See Int. to the Prophets, p. lxx.
t History of the Jewish Church, vol. ii. p. 161.
1*




10                  INTRODUCTION.
in the mind of the writer, more senses than one, seems to contradict all just views of the nature of language. In regard to
some of the references * made to the Psalms by Paul and Peter,
and the author of the Epistle to the Hebrews, it seems necessary
to suppose that they were not inspired as critics and interpreters,
but that they argued according to a mode of reasoning and of
interpretation which they held in common with their contemporaries, but which cannot be regarded as valid at the present day.
Now, it is an indisputable fact, that the ancient Jews, without
regard to any just laws of interpretation, without any regard to
the connection in which words stand, and especially in pursuance
of the typical or the allegorical method, applied hundreds of passages of the Old Testament to the Messiah, which no one in
modern times can suppose to relate to him.f It would be singular, therefore, if we did not find traces of the same mode of applying Scriptural passages in the writers of the New Testament.
It is probable, that, in some cases, the reference in the New
Testament to a passage in the Psalms is merely in the way of
rhetorical illustration, or of argumentum ex concessis; for instance,
in John xiii. 18; Matt. xxii, 44, &c. But this mode of explanation
cannot be applied to such passages as Acts iv. 25, xiii. 33, and
several in the Epistle to the Hebrews, without doing violence to
language.
These observations are offered for the consideration of those,
of whom I am one, who can find no psalm of which, in its primary
sense, the Messiah is the exclusive subject. Of recent orthodox
commentators, Tholuck finds only four, namely, Ps. ii., xlv.,
Lxxii., and cx., containing a direct and literal reference to the
Messiah. So also Hengstenberg applies to him only the same
psalms. It seems to me that all four plainly indicate that they
refer to kings actually living and reigning in the time of the
writers. Nor is any thing ascribed to them,, or hoped for them,
which, when due allowance is made for the language of Oriental
hyperbole, does not belong to the conception of a Jewish theocratic
king, the vicegerent of Jehovah. As the ancient prophets, such
as Isaiah, Jeremiah, Micah, &c., predict the Messiah in the char* Acts iv. 25; xiii. 33; Heb. i. 5, 6; x. 5, &c.
t See Schoettgen's Horse Hebraicae et Talmudicae, passim.




INTRODUCTION.                       Hl
acter of a perfect Jewish king, it follows, of course, that the representations of actual kings in the Psalms will resemble the Messianic predictions of the Prophets. But why some writers should
exert their ingenuity to find predictions of a future Messiah,
where there are none, it is difficult to say. If the predictions of
a Messiah in the Old Testament are regarded as a miraculous
attestation of the truth of Christianity, are not the plain and
universally acknowledged predictions of a Messianic king in the
writings of the prophets Isaiah, Micah, Jeremiah, Ezekiel, and
Zechariah, enough for the purpose?   Why multiply doubtful
cases of Messianic predictions, when there are so many beyond
doubt? Truly, it is cause for thankfulness, that God has laid the
foundations of the Christian religion deeper than some of its
friends imagine.
On the relation of the literature and history of the Jewish Commonwealth to the Christian dispensation, Dean Stanley * has a passage, which we cannot help citing for the benefit of those who
cannot have access to his expensive work:." I may be allowed to
express by an illustration the true mode of regarding this question. In the gardens of the Carthusian Convent, which the Dukes
of Burgundy built near Dijon for the burial place of their race, is
a beautiful monument, which alone of that splendid edifice escaped
the ravages of the French Revolution. It consists of a group of
prophets and kings from the Old Testament, each holding in his
hand a scroll of mourning from his writings:; each with his own
individual costume and gesture and look; each distinguished from
each by the most marked peculiarities of age and character, -
absorbed in the thoughts of his own time and country. But above
these figures is a circle of angels, as like each to each as the
human figures are unlike. They too, as each overhangs and overlooks the prophet below him, are saddened with grief. But their
expression of sorrow is far deeper and more intense than that of
the prophets whose words they read. They see something in the
prophetic sorrow, which the prophets themselves see not; they are
lost in the contemplation of the Divine Passion, of which the
ancient saints below them are but the unconscious and indirect
exponents.
* Lectures on the Hist. of the Jewish Church, part ii. pp. xii.-xv.




12                  INTRODUCTION.
"This exquisite medieval monument, expressing, as it does, the
instinctive feeling at once of the truthful artist and of the devout
Christian, represents better than any words the sense of what we
call, in theological language,' the Types' of the Old Testament.
The heroes and saints of old times, not in Judea only, -though
there more frequently than in any other country, - are indeed' types,' that is,' likenesses,' in their sorrows of the Greatest of
all sorrows, in their joys of the Greatest of all joys, in their goodness of the Greatest of all goodness, in their truth of the Greatest
of all truths. This deep inward connection between the events of
their own time and the crowning close of the history of their
whole nation, -this gradual convergence towards the event which,
by general acknowledgment, ranks chief in the annals of mankind,
-is clear, not only to the all-searching Eye of Providence, but
also to the eye of any who look above the stir and movement of
earth. It is part, not only of the foreknowledge of God, but of the
universal workings of human nature and human history. The
angels see, though man sees not. The mind flies silently upwards
from the earthly career of David or Isaiah or Ezekiel to those
vaster and wider thoughts which they imperfectly represented.'The rustic murmur' of Jerusalem was, although they knew it
not, part of' the great wave that echoes round the world.' It is a
continuity recognized by the Philosophy of History no less than by
Theology, - by Hegel even more closely than by Augustine. But
the sorrow, the joy, the goodness, the truth of those ancient heroes
is notwithstanding entirely their own. They are not mere machines
or pictures. When they speak of their trials and difficulties, they
speak of them as from their own experience. By studying them,
with all the peculiarities of their time, we arrive at a profounder
view of the truths and events to which their expressions and the
story of their deeds may be applied in after-ages than if we
regard them as the organs of sounds unintelligible to themselves.
and with no bearing on their own period. Where there is a sentiment common to them and to Christian times, a word or act which
breaks forth into the distant future, it will be reverently caught
up by those who are on the watch for it, to whom it will speak
words beyond their words, and thoughts beyond their thoughts.' Did not our heart burn within us while He walked with us by




INTRODUCTION.                       13
the way, and while He opened to us the Scriptures?' But, even
in the act of uttering these sentiments, they still remained encompassed with human, Jewish, Oriental peculiarities, which must not
be explained away or softened down, for the sake of producing an
appearance of uniformity which may be found in the Koran, but
which it is hopeless to seek in the Bible; and which, if it were
found there, would completely destroy the historical character of
its contents. To refuse to see the first and direct application
of their expressions to themselves is like an unwillingness - such
as some simple and religious minds have felt-to acknowledge
the existence, or to dwell on the topography, of the city of Jerusalem and the wilderness of Arabia, because those localities
have been so long associated with the higher truths of spiritual
religion."
The hearts of the pious for ages have felt the value of the
Psalms as helps to devotion, and many have labored for expressions in which to set forth their praise. For its truth, as well as
beauty, we quote the following description by Bishop Home, who
yet saw some things in them which modern views of interpretation
will not permit us to find: —
"In them," says he, "we are instructed to conceive of the
subjects of religion aright, and to express the different affections
which, when so conceived of, they must excite in our minds.
They are, for this purpose, adorned with the figures, and set off
with all the graces, of poetry; and poetry itself is designed yet
farther to be recommended by the charms of music thus consecrated to the service of God; that so delight may prepare the way
for improvement, and pleasure become the handmaid of wisdom,
while every turbulent passion is calmed by sacred melody, and the
evil spirit is still dispossessed by the harp of the son of Jesse.
This little volume, like the paradise- of Eden, affords us in perfection, though in miniature, every thing that groweth elsewhere,' every tree that is pleasant to the sight, and good for food;' and
above all, what was there lost, but is here restored, the tree of life
in the midst of the garden. That which we read as matter of
speculation in the other Scriptures is reduced to practice when
we recite it in the Psalms; in those, faith and repentance are described, but in these they are acted: by a perusal of the former,




14                  INTRODUCTION.
we learn how others served God; but, by using the latter, we serve
him ourselves."
"The hymns of David," says Milman, "excel no less in sublimity and tenderness of expression than in loftiness and purity
of religious sentiment.  In comparison with them, the sacred
poetry of all other nations sinks into mediocrity. They have embodied so exquisitely the universal language of religious emotion,
that (a few fierce and vindictive passages excepted, natural in the
warrior-poet of a sterner age) they have entered, with unquestioned propriety, into the ritual of the holier and more perfect
religion of Christ. The songs which cheered the solitude of the
desert caves of Engedi, or resounded from the voice of the Hebrew
people as they wound along the glens or the hill-sides of Judea,
have been repeated for ages in almost every part of the habitable
world, in the remotest islands of the ocean, among the forests of
America, or the sands of Africa. How many human hearts have
they softened, purified, exalted! Of how many wretched beings
have they been the secret consolation! On how many communities have they drawn down the blessings of Divine Providence,
by bringing the affections into unison with their deep devotional
fervor!"
Luther, in his preface to the Psalter, has the following just
remarks: "A human heart is like a ship on a wild sea, driven
by high winds from the four quarters of the world. Here rush
fear and anxiety on account of future calamity, there press affliction and sorrow, caused by present evil; here blow hope and confidence in future prosperity, there come security and joy in present
good. These high winds teach a man to speak with earnestness,
to open his heart, and pour out the bottom of it. For he who is
in fear and distress speaks of trouble very differently from one
who is in joy; and he who is in joy speaks of joy very differently
from one who is in fear. It comes not from the heart, it is said,
when a sad man laughs, or a joyful man weeps; that is, the bottom of his heart stands not open, and nothing comes forth. But
what is the greater part of the Psalter but such earnest speech in
the midst of high winds of every kind? Where do we find a
sweeter voice of joy than in the psalms of thanksgiving and
praise? There you look into the heart of all the holy as into a




INTRODUCTION.                       15
beautiful garden,- as into heaven itself. What delicate, sweet,
and lovely flowers are there springing up of all manner of beautiful, joyous thoughts towards God and his goodness! On the
other hand, where do you find more profound, mournful, pathetic
expressions of sorrow than the plaintive psalms contain P There
again you look into the heart of all the holy as into death, -yea,
as into the pit of despair. How dark and gloomy is it there, in
consequence of all manner of melancholy apprehension of God's
displeasure! So also when the psalmists speak of fear or hope,
they use such words, that no painter could so delineate, and no
Cicero or eloquent orator so describe them."
We will add two passages more from the highly valuable work
to which we have already referred: * —
" The Psalter has further become the Sacred Book of the world,
in a sense belonging to no other part of the Biblical records. Not
only does it hold its place in the liturgical services of the Jewish
Church, not only was it used more than any other part of the Old
Testament by the writers of the New, but it is in a special sense
the peculiar inheritance of the Christian Church through all its
different branches.'From whatever point of view any Church
hath contemplated the scheme of its doctrine, by whatever name
they have thought good to designate themselves, and however
bitterly opposed to each other in church government or observance
of rites, - you will find them all, by harmonious and universal
consent, adopting the Psalter as the outward form by which they
shall express the inward feelings of the Christian life.' It was so
in the earliest times. The Passover psalms were the'Hymn' of
the Last Supper. In the first centuries, psalms were sung at the
Love-feasts, and formed the morning and evening hymns of the
primitive Christians.'Of the other Scriptures,' says Theodoret
in the fifth century,' the generality of men know next to nothing.
But the Psalms you will find again and again repeated in private
houses, in market-places, in streets, by those who have learned
them by heart, and who soothe themselves by their divine melody.''When other parts of Scripture are used,' says St. Ambrose,'there is such a noise of talking in the church, that you cannot
hear what is said; but, when the Psalter is read, all are silent.
g Stanley: Lectures on the Hist. of the Jewish Church, ii. 162-4; 170-4.




16                  INTRODUCTION.
They were sung by the ploughmen of Palestine, in the time of
Jerome; by the boatmen of Gaul, in the time of Sidonius Apollinaris. In the most barbarous of churches, the Abyssinians treat
the Psalter almost as an idol, and sing it through fiom end to end
at every funeral. In the most Protestant of churches, - the Presbyterians of Scotland, the Nonconformists of England, -'psalmsinging' has almost passed into a familiar description of their
ritual. In the Churches of Rome and of England, they are daily
recited, in proportions such as far exceed the reverence shown to
any other portion of the Scriptures.
If we descend from churches to individuals, there is no one book
which has played so large a part in the history of so many human
souls. By the Psalms, Augustine was consoled on his conversion
and on his death-bed. By the Psalms, Chrysostom, Athanasius,
Savonarola, were cheered in persecution. With the words of a
psalm, Polycarp, Columba, Hildebrand, Bernard, Francis of Assisi, Huss, Jerome of Prague, Columbus, Henry the Fifth, Edward
the Sixth, Ximenes, Xavier, Melancthon, Jewell, breathed their
last. So dear to Wallace in his wanderings was his Psalter, that
during his execution he had it hung before him, and his eyes
remained fixed upon it as the one consolation of his dying hours.
The unhappy Darnley was soothed in the toils of his enemies by
the 55th Psalm. The 68th Psalm cheered Cromwell's soldiers to
victory at Dunbar. Locke, in his last days, bade his friend read
the Psalms aloud; and it was whilst in rapt attention to their words
that the stroke of death fell upon him. Lord Burleigh selected
them out of the whole Bible as his special delight. They were the
framework of the devotions and of the war-cries of Luther: they
were the last words that fell on the ear of his imperial enemy,
Charles the Fifth."
" But there are three points in which the Psalms stand unrivalled:
"The first is the depth of personal expression and experience.
There are doubtless occasions when the psalmist speaks as the
organ of the nation. But he is for the most part alone with himself and with God. Each word is charged with the intensity of
some grief or joy, known or unknown. If the doctrines of St.
Paul derive half their force from their connection with his personal




INTRODUCTION.                      17
struggles, the doctrines of David also strike home and kindle
a fire wherever they light, mainly because they are the sparks
of the incandescence of a living human experience like our
own. The patriarchs speak as the fathers of the chosen race;
the prophets speak as its representatives and its guides. But
the psalmist speaks as the mouthpiece of the individual soul, of the
free, independent, solitary conscience of man everywhere.
" The second of these peculiarities is, what we may call in one
word, the perfect naturalness of the Psalms. It appears, perhaps,
most forcibly, in their exultant freedom and joyousness of heart.
It is true, as Lord Bacon says, that,' if you listen to David's harp,
you will hear as many hearselike airs as carols;' yet still the
carols are found there more than anywhere else.'Rejoice in
the Lord.'-' Sing ye merrily.' —' Make a cheerful noise.'
-'Take the psalm, bring hither the tabret, the merry harp,
with the lute.'-' O praise the Lord, for it is a good thing to
sing praises unto our God.'-' A joyful and pleasant thing it is
to be thankful.' This, in fact, is the very meaning of the word'psalm.' The one Hebrew word which is their very pith and marrow is'hallelujah.' They express, if we may so say, the sacred
duty of being happy. Be happy, cheerful, and thankful, as ever
we can, we cannot go beyond the Psalms. They laugh, they
shout, they cry, they scream for joy. There is a wild exhilaration
which rings through them. They exult alike in the joy of battle,
and in the calm of nature. They see God's goodness everywhere.
They are not ashamed to confess it. The bright side of creation
is everywhere uppermost; the dark, sentimental side is hardly
ever seen. The fury of the thunder-storm, the roaring of the sea,
are to them full of magnificence and delight. Like the Scottish
poet in his childhood, at each successive peal they clap their hands
in innocent pleasure.  The affection for birds and beasts and
plants, and sun and moon and stars, is like that which St. Francis
of Assisi claimed for all these fellow-creatures of God, as his
brothers and sisters. There have been those for whom, on this
very account, in moments of weakness and depression, the Psalms
have been too much; yet not the less is this vein of sacred merriment valuable in the universal mission of the chosen people. And
the more so, because it grows out of another feeling in the Psalms,




t8                  INTRODUCTION.
which has also jarred strangely on the minds of devout but narrow
schools,'the free and princely heart of innocence,' which to modern religion has often seemed to savor of self-righteousness and
want of proper humility. The psalmist's bounding, buoyant hope,
his fearless claim to be rewarded according to his righteous dealing, his confidence in his own integrity, no less than his agony
over his own crimes; his passionate delight in the Law, not as a
cruel enemy, but as the best of guides, sweeter than honey and
the honeycomb,-these are not according to the requirements of
Calvin, or even of Pascal: they are from a wholly different point
of the celestial compass than that which inspired the Epistles to
the Romans and Galatians. But they have not the less a truth
of their own, a truth to nature, a truth to God, which the human
heart will always recognize. The frank, unrestrained benediction
on the upright, honest man,' the noblest work of God,' with which
the Psalter opens, is but the fitting prelude to the boundless generosity and prodigality of joy with which in its close it calls on'every creature that breathes,' without stint or exception, to'praise the Lord.' It may be that such expressions as these
owe their first impulse, in part, to the new epoch of national prosperity and individual energy ushered in by David's reign; but
they have swept the mind of the Jewish nation onward towards
that mighty destiny which awaited it; and they have served,
though at a retarded speed, to sweep on, ever since, the whole
spirit of humanity in its upward course.'The burning stream has
flowed on, after the furnace itself has cooled.' As of the classic
writers of Greece it has been well said, that they possess a charm
quite independent of their genius, in the radiance of their brilliant
and youthful beauty; so it may be said of the Psalms, that they
possess a like charm, independent even of their depth of feeling
or loftiness of doctrine. In their free and generous grace, the
youthful, glorious David seems to live over again with a renewed
vigor.' All our fresh springs' are in him, and in his Psalter.
"These various peculiarities of the Psalms lead us, partly by way
of contrast, partly by a close though hidden connection, to their
main characteristic, which appears nowhere else in the Bible with
equal force, unless it be in the life and words of Christ himself.
The'reason why the Psalms have found such constant favor in




INTRODUCTION.                       19
every portion of the Christian Church, while forms of doctrine and
discourse have undergone such manifold changes in order to represent the changing spirit of the age, is this, that they address themselves to the simple, intuitive feelings of the renewed soul.' They
represent'the freshness of the soul's infancy, the love of the soul's
childhood; and therefore are to the Christian what the love of
parents, the sweet affections of home, and the clinging memory
of infant scenes, are to men in general.'"
Perhaps the maledictions or imprecations, contained in some of
the psalms, may appear inconsistent with the views which have
been advanced. I am here willing to admit the unsoundness of
some of the explanations which have been given of these imprecations. They cannot all, as has been supposed, be regarded as
mere predictions or denunciations of the punishment which awaits
evil-doers. Some of them, at least, are wishes or prayers. See Ps.
cxxxvii. 8. But on this subject it should be remembered thatI. Many prayers against enemies, contained in the Psalms, are
equivalent to prayers for personal safety. They were composed
by the head of the nation, in a state of war, when prayer for the
destruction of enemies was equivalent to prayer for preservation
and success. So Christian ministers are accustomed to pray for
success for the arms of their country. So on our national festivals
we are accustomed to thank God that he enabled our fathers to
overcome their enemies. What is harsh, therefore, in prayers of
this kind, is incidental to a state of warfare. This explanation
will also apply to the psalms composed by David during his persecution by Saul. These prayers should never be used by private
Christians with respect to personal enemies.
II. Another consideration is, that these prayers are expressed
in the strong language of poetry; and that some of the particular
thoughts and expressions, which are connected with the general
subject of the prayer, result from an effort for poetic embellishment and effect, rather than from vindictiveness of feeling.
III. The imprecations which are not included in the classes
above mentioned are extremely few. I shall not undertake to
reconcile a part of Ps. lxix., cix., and cxxxvii., with the general
spirit of even the Jewish religion, and far less with the spirit of
Him who said, "Forgive, and ye shall be forgiven," and who




20                  INTRODUCTION.
spent his last breath in prayer for his murderers, -" Father, forgive them, for they know not what they do."
But is it strange that a human soul should be embittered by
persecution so as occasionally to utter a sentiment inconsistent
with the religion which it professes; that one, who had even
spared the life of his deadly enemy when entirely in his power,
should, under circumstances of great provocation, express personal
feelings inconsistent with his own general character, and with the
spirit of his religion? Why should not the language of David,
as well as his conduct, be sometimes inconsistent with what is
right? It must be remembered, too, that, in the Jewish religion,
the duty of forgiveness had been less insisted on, because the age
was not prepared to comprehend it. The law-was our schoolmaster to bring us unto Christ. There are no imaginable circumstances in which Christians would be justifiable in using the
language of the psalms above referred to, or similar language,
in their addresses to the God and Father of our Lord Jesus
Christ.
A writer in the Andover "Bibliotheca Sacra" * has undertaken,
if we understand him, to maintain the absolute rectitude of all
these imprecations, and their immediate inspiration by the Deity.
But if this be so, then are Christian ministers in general very
deficient in their duty, and there is far too little cursing in Christian pulpits. If the psalms in question are consistent with absolute rectitude, then our Saviour's precept to "bless them that
curse us, and to pray FOR them that despitefully use us," cannot
be; unless, indeed, to prayfor our enemies be to pray that " iniquity may be added to their iniquity," (that they may be blotted
out of the book of the living," "that there may be none to show
them compassion, and none to pity their fatherless children,"
and that " their little ones may be taken and dashed against the
stones."
It was not, I suppose, a want of common sense or of Christian
feeling, but adherence to an unfounded theory of inspiration, that
led the writer in the " Bibliotheca Sacra" to maintain a view
apparently so inconsistent, not only with the precepts and spirit of
Christ, but with the general feelings of the Christian Church.
Vol. i. p. 102.




INTRODUCTION.                      21
For the attempt to explain the imprecations of the Psalms as simple predictions, which has been made by interpreters from the
time of Augustine* to the present day, shows the uncongeniality
of such imprecations with the feelings of Christians. A recent
Orthodox commentator on the Psalms, well known by some of
his writings which have been translated in this country, adopts
substantially the view which I have given of the subject. Having
suggested every excuse for these imprecations of which the case
admits, and especially having suggested whether some of them
may not have been uttered as disinterested prayers for simple divine retribution, rather than as expressions of personal feeling and
passion, he says: "If now the question be asked, whether in no
case the unholy fire of personal anger mingled itself with the holy
fire of the psalmist, we dare not maintain such a thing even of
the apostles.t Whether in excited speech the anger be such as'worketh not the righteousness of God,'$ or such as that with
which Christ himself was animated,~ may generally be known
from the nature of the case; namely, when there is an evident
satisfaction in being permitted to be the instrument of divine retribution, or when particular kinds of retribution are prayed for with
evident pleasure, or when it is manifest that the representation
of them is connected with delight on the part of the speaker.
Thus Ps. cix. and lix. contain many expressions of a passionate
character: Ps. cxlix. 7, 8; cxxxvii. 8, 9; lviii. 10; and xli. 10, may
also have proceeded from a similar feeling. On other passages
individual feeling may decide differently." I
For all that is pure and wholesome in religion and morality,
and adapted to promote peace and good-will among men, one
would be glad to adduce all possible authority. But the solicitude
to obtain a divine sanction for hating and cursing even enemies
would be truly marvellous, did we not know to what extremes
good men are sometimes led by attachment to theory.
* Opp., vol. v. Serm. 22. So Luther on Ps. Iv.
t Acts xv. 39, xxiii. 3; Phil. iii. 2; Gal. v. 12.: James i. 20.
~ Mark iii. 5.
11 Tholuck's Uebersetzung und Auslegung der Psalmen, Halle, 1843
p. Ixiii.




22                  INTRODUCTION.
II. AUTHORS OF THE PSALMS.
The opinion has long since been exploded, that David was the
sole author of the Psalms. For the contents of some of them
prove that they were written during the captivity at Babylon.
According to the Hebrew inscriptions, which are translated in the
Common version of the Scriptures, and which form the Italic titles
in the following translation, the authors of the Psalms are Moses,
David, Solomon, Asaph, Heman, Ethan, and the sons of Korah.
But great uncertainty rests on these inscriptions, because several of them are inconsistent with the contents of the psalms to
which they are prefixed. It is, indeed, not improbable that the
name of the author was originally prefixed to his composition by
his own hand. This is said to have been the practice of the
-Oriental poets from a very remote age, as it certainly was of
several of the Hebrew prophets. If this were the case with respect to the Psalms, it is probable that many of the titles were
lost in consequence of the use made of them in public worship,
and that their place was afterwards partially supplied by uncertain tradition or mere conjecture. What is certain is, that many
of the inscriptions are at undeniable variance with the contents of
the psalms to which they are prefixed; and this fact tends to
throw discredit on those with which the tenor of the composition
sufficiently agrees. In the Septuagint and Syriac versions, the
titles in many instances vary from the Hebrew.
To DAVID the Hebrew titles ascribe seventy-three psalms,according to some editions, seventy-four. Of these, many contain
positive internal evidence of the accuracy of their titles. From his
fame as a player upon the harp when he was invited to play before Saul, from his appellation of "the sweet psalmist of Israel,"
xand from the tradition of antiquity, there can be no doubt that he
was the author of most of those which are ascribed to him, and of
some which have no title. But several of the psalms which bear
David's name cannot be his, as they contain allusions to the Babylonian captivity, and similar events belonging to a later age,
besides occasional Chaldaisms.




INTRODUCTION.                      23
" The inscriptions indicating the authorship of David," says
Eichhorn, "cannot be all right; not, however, on account of the
greatness of the number ascribed to him. Who knows not, that,
as a shepherd and in a private station, David knew no truer friend
than his harp; and that, when a king, he gloried in his songs
more than in his crown? The whole course of his life, whether
joyous or sorrowful, he introduced into his compositions. Who,
then, can be surprised at the number of psalms of lamentation
which come under his name? Who ever suffered more, or more
variously; or more undeservedly, than David? From the condition of a shepherd he raised himself to the throne. Through
what hosts of enviers and enemies must he have pressed before he
reached it! More than once was he obliged to flee from the javelin of Saul with his harp in his hand; what wonder, then, that it
sounded his terrors? How often was he compelled to rove through
the wilderness to avoid the persecution of one who should have
loved and protected him, as a member of his house and successor
to his throne! And when these dangers were past, long was it
before the dangers of his life were past. Ishbosheth contended
with him as a rival aspirant for the throne; and, until the whole
royal family was extinct, he never felt himself at rest. Then he
engaged, with various success, in war with the neighboring kings,
from Egypt to the Euphrates; and at last, after so many victories,
he was destined to find his most dangerous enemy in the person
of his own son, the rebellious Absalom. Amid so many and
bitter calamities, the number of his poetic sighs and lamentations
is not a matter of surprise. Besides, is it at all probable that the
brief chronicles of the Hebrews make us acquainted with all his
domestic afflictions through the whole course of his life? These,
however, are not less hard to be borne than public calamities." *
The characteristics of David's poetry are said, by the same distinguished critic, to be loveliness and deep feeling. With him
agrees so good a judge of poetry as the author of " The Pleasures
of Hope."  "His traits of inspiration are lovely and touching,
rather than daring and astonishing. His voice, as a worshipper,
has a penetrating accent of human sensibility, varying from plaintive melancholy to luxuriant gladness, and even rising to ecstatic
* Einleitung in das Alte Test., ~ 622.




24                 INTRODUCTION.
rapture. In grief,'his heart is melted like wax, and deep answers
to deep, whilst the waters of affliction pass over him; or his soul is
led to the green pastures by the quiet waters, or his religious confidence pours forth the metaphors of a warrior, in rich and exulting
succession.' The Lord is my rock, and my fortress, and my deliverer, - my God, my strength, in whom I will trust, -my buckler, and the horn of my salvation, and my high tower.' Some of
the sacred writers may excite the imagination more powerfully
than David, but none of them appeal more interestingly to the
heart. Nor is it in tragic so much as in joyous expression, that
I conceive the power of his genius to consist. Its most inspired
aspect appears to present itself, when he looks abroad upon the
universe with the eye of a poet, and with the breast of a glad and
grateful worshipper. When he looks up to the starry firmament,
his soul assimilates to the splendor and serenity which he contemplates. This lofty but bland spirit of devotion reigns in the eighth
and in the nineteenth psalm. But, above all, it expands itself in
the hundred and fourth into a minute and diversified picture of the
creation. Verse after verse in that psalm leads on the mind
through the various objects of nature as through a mighty landscape; and the atmosphere of the scene is colored, not with a dim
or mystic, but with a clear and warm, light of religious feeling.
He spreads his sympathies over the face of the world, and rejoices
in the power and goodness of its protecting Deity. The impression of that exquisite ode dilates the heart with a pleasure too
instinctive and simple to be described."
To MosEs only one psalm is ascribed, namely, the ninetieth.
In this beautiful elegy there is nothing absolutely inconsistent
with the supposition, that he was the author of it. Most critics,
however, have supposed it to savor of a later age. Grotius remarks, " that it was not composed by him, but adapted by the
author to the circumstances and feelings of Moses, containing
sentiments which he might have expressed." The writers of the
Talmud ascribe the ten psalms following the ninetieth to Moses;
but they do this upon the wholly unfounded supposition, that
those psalms which have no title are to be attributed to the author whose name occurs in the next preceding title. The ninety



INTRODUCTION.                      25
ninth certainly could not have been written by him, since it contains the name of the prophet Samuel, who was not born till
nearly three hundred years after the death of Moses.
Twelve psalms, namely, Ps. 1. and lxxiii.-lxxxiii., are ascribed
to ASAPH, a celebrated Levite, and chief of the choirs of Israel in
the time of David (1 Chron. xvi. 4, 5). That he was a poet, and
composed as well as sung, is evident from 2 Clron. xxix. 30:
" Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the Lord with the words of David, and of
Asaph the seer." But he could have been the author of but a
small portion of these twelve psalms. Ps. lxxiv.;, lxxvii., lxxix.,
lxxx., indisputably belong to the times of the captivity; and sevoral of the rest have with good reason been referred to the same
period. They may, however, have been written by a later poet
of the same name. Eichhorn, Rosenmiiller, and De Wette are of
opinion, that, of all the psalms ascribed to Asaph, the contemporary of David, only the fiftieth is decidedly his. This, however, is enough to place him in the number of poets of the very
first order. It is marked Dy a deeper vein of thought and a loftier
tone of sentiment than any of the compositions of David.  In
Asaph, the poet and the philosopher are combined. "He was,"
says Eichhorn, " one of those ancient wise men who felt the insufficiency of external religious usages, and urged the necessity of
cultivating virtue and purity of mind." It may well be asserted
of him, as of the scribe in the New Testament, who said that for
a man to love God with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love
his neighbor as himself, was more than all the whole burnt-offerings and sacrifices,- that he was not far from the kingdom of God.
Eleven psalms, the forty-second and forty-third being supposed
to be one psalm, -namely, Ps. xlii.-xlix., and lxxxiv., lxxxv.,
lxxxvii., and lxxxviii.,-are ascribed to the SONS OF KORAH, a
Levitical family of singers (1 Chron. vi.). In consequence of the
ambiguity of the Hebrew preposition, it has been doubted whether
the inscription is intended to designate them as the authors of these
psalms, or only as the musicians who were to perform them in the
2




26                  INTRODUCTION.
temple. The preposition, however, is the same that denotes authorship in the case of those psalms which are ascribed to David.
Heman the Ezrahite, whose name occurs in the title of one of
these psalms, may have been one of the sons or descendants of
Korah; or the mention of him in the inscription may have arisen
from the amalgamation of contradictory titles. The titles were
probably given them by some one who had learned from tradition,
that they were the productions of the sons of Korah, but had not
been informed of the names of their respective authors. It is
probable that only a few of the most distinguished sons of Korah
were concerned in their production. Whatever may be the true
explanation of their inscriptions, it is almost universally conceded
that the psalms in question were not written by David. In style
they differ materially from his. Whoever was their author, they
are not unworthy of Asaph. No psalms in the'whole collection
possess a more permanent interest. None indicate a richer imagination or a more powerful inspiration. None breathe a bolder,
freer spirit of enthusiasm, or contain more sublime and affecting
sentiments. Most of them, especially Ps. xlii., xlvi., and lxxxiv.,
belong to that order of compositions, which, having once passed
through the mind, are never forgotten; and which are most remembered in seasons when much that passes for poetry, being
weighed in the balance, is found lighter than vanity.
In the Hebrew titles, the eighty-eighth psalm is ascribed to
HEMAN, and the eighty-ninth to ETHAN, both called Ezrahites.
The persons intended were, probably, Levitical singers in the
time of David, - mentioned in 1 Chron. vi. 33, 44. But there can
be little doubt that the titles are wrong, and that these psalms
belong to a later age than that of David.
To SOLOMON only two of the psalms are inscribed, namely, the
seventy-second and one hundred twenty-seventh. But these could
scarcely have been written by him. It has been suggested, that
his name was prefixed to the latter, merely because the first verse
mentions the building of a house, which the author of the title
supposed to refer to the temple. Of the seventy-second he seems
to be the subject, rather than the author. It is not improbable,




INTRODUCTION.                      27
however, that some of the psalms were written by Solomon, since,
in 1 Kings iv. 32, he is said to have written one thousand and
five songs.
The remaining fifty-one psalms have, in the Hebrew, no titles
indicating their authors. And, from what has been said of the
HIebrew inscriptions, it follows that the authors of more than half
of the psalms are unknown to us. As to the inscriptions which
are added in the ancient versions, they are evidently the conjectures of editors and copyists. Modern interpreters, also, have
exercised their sagacity in assigning authors to the anonymous
psalms. Some suppose that many of them belong to the age of
the Maccabees. I see no improbability in the supposition that
some of them did. The book of Daniel was added to the canon
after that time; and, in all ages, religious poets are impelled to
express their feelings in hymns.  But I have not thought it
allowable to indulge in, or to follow, mere conjectures.
III. TITLES OF THE PSALMS.
Besides the names of the authors, some of the titles indicate the
species of the composition; some, the occasion and subject of it;
some refer to the leader of the choir of singers; some, to the
musical instrument to be used; and some, to the tune to which the
psalm was to be sung. Respecting the origin and antiquity of
these titles, the opinion of Rosenmiller is as plausible as any that
has been offered.' I doubt not that all the psalms once had a title containing the
name of the author, and in some instances the occasion of the
composition, as was the custom of the Arabic, Syriac, and Hebrew poets.  But those titles which relate to the air, or the
instrument to which the psalm was to be sunT, appear to have
proceeded from those who, at various periods, made use of the
psalms for public worship. Thus, in 2 Sam. xxii., which contains the eighteenth psalm, there is in the title no mention of the
leader of the music. The use of the psalms in public worship
affords a reason for the mutilation or loss of the more ancient in



28                  INTRODUCTION.
scriptions, which mentioned the name of the author and the occasion and subject of the psalm. Those who collected the psalms
at different periods undertook to supply the deficiency of titles
from their own judgment or fancy, without a due regard to manuscripts, or to the tenor of the psalm. Not a few seem to have
been added by commentators, copyists, and even readers. This
is proved by the Greek, Syriac, Arabic, Latin, and even by some
Hebrew manuscripts. In many cases, probably, a conjecture,
placed by a reader in the margin of a manuscript, was in course
of time introduced into the text. Hence it may be seen how it
happens that many of the psalms are at variance with their titles,
and could not have been written by the author to whom they are
assigned. We conclude, therefore, that all the Hebrew titles are.
not to be rashly rejected, nor indiscriminately received. But, with
the help of sound criticism and interpretation, we must distinguish
those which were given by the poet from those which were added
by a later hand."
To indicate the species of composition with respect to the sentiment, the metre, or the music to which it was adapted, the Hebrew terms Mismor, Shir, Shir-llismor, Mliismor-Shir, Maschil,
Michtam, Shiggaion, and Shir-Hammachaloth are used.
With the exception of the last term, it is doubtful whether it
can be ascertained in what respects these titles differ, and still
more doubtful, whether there are words in English to express
their difference. What is certain is, that they all denote a species of psalm, with respect to the sentiment, the measure, or the
music.  I have thought it better to translate all of them by
the next generic term which is applicable to all of them, rather
than to puzzle the English reader with the Hebrew terms Michtam and Maschil, or the barbarous English psalm-song or songpsalm.*
The title Maschil is very probably derived from the verb signifying to be wise, and hence translated by some critics a didactic
psalm. It occurs as the title of thirteen psalms. But several of
those to which it is prefixed have not the character commonly
understood by didactic, and it is not prefixed to some that have
* See Dr. Geddes's Version.




INTRODUCTION.                      29
that character. Thus it is prefixed to Ps. lv., lxxxviii., and cxlii.,
and not to the fiftieth.
Michtam is sometimes translated golden, but it is difficult to perceive any peculiar excellence in the six psalms- namely, Ps. xvi.,
lvi., lvii., lviii., lix., Ix. -to which it is prefixed, which should
gain for them the distinguished epithet of golden. According to
modern taste, there are many others far more deserving of this
appellation. The same objection may be made to the supposition,
that they derive their appellation from their being hung up in the
temple in golden letters, like the Jlaoallacat in the temple at
Mecca. Besides that there is no evidence of such a Hebrew
custom, what is there in these six psalms which should give them
such a distinction above the rest?  On the whole, there seems
to be no more probable derivation of the word than that which
makes it denote writing, that is, composition, psalm; t$:7, by
a change of the labials 5 and: being written for =h:m, which
occurs in Isa. xxxviii. 9, in the title of a song.
The hundred and forty-fifth is called Tehillah, "Praise;" and so
excellent was this psalm always accounted by the Jews, that the
title of the whole book of Psalms, Sephir Teltillim, " The Book
of Praises," was taken from it. The Jews used to say, "He
cannot fail of being an inhabitant of the heavenly Canaan, who
repeats this psalm three times a day."
Some suppose Sl7iggaion to denote a song of lamentation. But
this is very uncertain.
Fifteen psalms, cxx.-cxxxiv., are entitled Shir-Hammacialoth,
literally, Song of steps or of ascents; in the common version,'Song of degrees. By some they are termed Odes of ascension,
or Pilgrim songs, and are supposed to have derived their name
from the circumstance, that they were sung when the people
went up to worship in Jerusalem, at the annual festivals. To go
up to Jerusalem was a common expression with reference to journeys to the metropolis. Thus, our Saviour says, "Behold, we go
up to Jerusalem."  It is supposed that they travelled in the
Oriental manner, not single, but in companies, and chanted these
psalms by the way. Ps. cxx. and cxxiii., however, do not seem
suitable for such an occasion.
Others suppose them to refer to the return from the captivity,




80                   INTRODUCTION.
that return being styled an ascent or going up (Ez. vii. 9).
To this supposition it is objected, that Ps. cxxii. 1 speaks of
going up to the house of the Lord, which of course was in ruins
when they were returning from the captivity.
Others suppose the term steps to refer to a peculiarity in the
structure of some of these psalms, according to which a sentiment
or expression of the preceding verse is introduced and carried forward in the next, so that there shall be a sort of climax, or cscend.
ing series of similar sentiments. Thus, Ps. cxxi.:"I lift up mine eyes to the hills:
Whence cometh my help?
My help cometh from Jehovah,
Who made heaven and earth.
He will not suffer thy foot to stumble,
Thy guardian doth not slumber.
Behold! the guardcian of Israel
Doth neither slumber nor sleep," &c.
But this peculiarity is found in only a few of the psalms to which
the title is prefixed.
Michaelis has intimated, that the word steps may have reference
to a particular species of metre, and denote something like feet
in English. He refers to the poetry of the Syrians, in which one
species is distinguished by the term denoting steps. But what the
metre is, cannot be ascertained.
Luther, Hammond, and others suppose the word to be a musical term, denoting that these psalms are to be sung in a higher
tone of voice or key.
Other parts of the titles denote the air or tune to which the
psalm is to be sung, by referring to the first words or to the name
of psalms which are now lost. See Ps. lvii., lviii., lix. Others
relate to the instruments of music, the choir of singers, and the
leader, as may be understood from the translation and the notes.
In this connection we may say a word of the term     Selah.
Its signification is extremely doubtful. But its use is very generally admitted to have been that of a musical sign for the direction
of the singers.  But whether it denotes a pause, or slowness of
time, or a change of tune, or a repeat, equivalent to the Italian
Da capo, or a rest for the vocal performers, whilst the musicians




INTRODUCTION.                      31
were alone to-be heard, critics are divided in opinion. The last
seems the most probable opinion, namely, that the term denotes
silence! orpause! and that its use was to direct the singers who
chanted the notes of the psalm to pcause a little, while the instruments played an interlude or symphony. The meaning of other
titles is given in the Translation.
IV. THIE COLLECTION OF THE PSALMS, AND THEIR DIVISION
INTO BOOKS.
The psalms appear to have been collected at different times and
by different persons. This is manifest from the division into five
books; which is certainly as ancient as the Septuagint version.
For this version contains the doxologies which are placed at the
end of the first four books, Ps. xli. 13, lxxii. 18-20, lxxxix. 52,
cvi. 48. The cause of this division, says Jahn, may be gathered
from the character of the psalms contained in each book. Almost
all the psalms of the first book are the work of David. In the
second, there are twenty-two of David, one of Asaph, and eight
anonymous, ascribed to the Korhlites. The third contains one,
the eighty-sixth, ascribed to David, and this doubtful; the remainder are partly Asaph's, partly the work of an uncertain
author, and partly anonymous. Two only in the fourth book are
ascribed to David, and one, the ninetieth, to Moses; the others
being anonymous. In the fifth, fifteen are assigned to David, one
is ascribed conjecturally to Solomon, and the rest are anonymous.
These five books of the Psalms, therefore, are evidently so many
different collections, following each other in the order in which
they were made. The first person who began the collection put
together the psalms of David; the second, those psalms of David
which it was still in his power to glean, admitting a few others;
the third had no psalms of David in view, and when he wished to
join his own collection to the former, he added the note at the end
of the second book, "Here end the psalms of David, the son of
Jesse" (Ixxii. 20).  The fourth collected anonymous psalms, and
therefore his book exhibits only one of Ioses, the ninetieth; and
two of David, the hundred and first and the hundred and third:




82                  INTRODUCTION.
the latter of which, however, is certainly not his. The last made
a collection of whatever sacred poems he could gather: he has,
therefore, fifteen of David, and thirty anonymous. This view of
the subject readily accounts for the fact, that some psalms contained in an earlier collection again occur in a later, as the fourteenth and fifty-third, the fifty-seventh and hundred and eighth.
The age and the authors of these collections it is impossible to
ascertain. But, as in the first collection, as well as in the rest,
there are some psalms which appear to have been written during
the captivity, we may conclude that no one of them was made till
the time of the captivity. Some of the others must have been
made at different times after the return from Babylon. The last
two books are supposed by several critics of eminence to contain
psalms referring even to the times of the Maccabees.
"We must," says De Wette,* " suppose that the collection of
the Psalms was made gradually.   There is a prevailing want
of order in it; pieces of like character are not brought together;
songs of David are found scattered in all the five books; those
of Asaph are separated as widely from each other as those of the
Korahites, &c.  But again, in the midst of this disorder, we
remark a certain order: the majority of David's psalms stand,together, Ps. iii.-xli. It is so also with the songs of the Korahites, of Asaph, and the songs of degrees; a circumstance which
evinces that they have been brought together from many separate
collections. In this view, we may also account for the fact, that
one psalm occurs twice. Ps. xiv. is the same with Ps. liii. But
less satisfactorily does this account for the recurrence of separate
portions of psalms, as in the case of Ps. Ixx. and Ps. cviii.
" It is as little possible for us to know who were the authors of
the several particular collections, as who was the compiler of the
whole. It cannot be true, as many suppose, that David himself
prepared the first collection; because among the first psalms there
appear several of an altogether later date, as Ps. xiv., xliv., xlv.,
xlvi., xlviii. Besides, David would hardly have given himself
the honorable appellation of "servant of Jehovah," which is
annexed to his name in two of the titles, Ps. xviii., xxxvi. Even
Carpzov looked upon the first collection as a private undertaking.*
* As translated in the " Biblical Repository " for 1833, p. 464.




INTRODUCTION.                       33
The age of these collections may be determined with greater
certainty. The first two (Ps. i.-lxxii.) cannot have been completed until after the captivity, since pieces are found in them
which belong to the period of the captivity (Ps. xiv., xliv., xlv.);
but the collection of the whole was certainly not finished until a
considerable time afterwards, though it must have been completed
before the translation of Jesus Sirac., 130 B.C.,-as early as
which the collection of Psalms was probably translated into Greek.
As it respects the design of the collection of the psalms, it may
be remarked, that they who suppose it was made in behalf of the
musical service of the temple entertain too limited views of
the object;t besides that this supposition is irreconcilable with the
fact of its having probably originated from private collections. A
religious use, however, was undoubtedly the aim by which the
collectors were guided, at least in general. Ps. xlv., which is so
entirely secular, must be considered as an accidental exception,
unless we are indebted for its insertion to the allegorical method
of interpretation, which may also have been the means of preserving from destruction the Song of Solomon.
" In the mode of dividing and numbering the several psalms,
the Hebrew manuscripts, and the Seventy and Vulgate, occasionally differ from the printed Hebrew text. In many manuscripts,
the first psalm is numbered with the second, and, in like manner, the forty-second with the forty-third, and the one hundred
and sixteenth with the one hundred and seventeenth. On the
other hand, a new psalm is commenced with Ps. cxviii. 5; indeed,
Ps. cxviii. is divided in some manuscripts into three psalms. The
Seventy also formerly numbered the first psalm with the second;
and they still differ, in common with the Vulgate, from the ordinary
method of enumeration, after the tenth psalm; inasmuch as they
join together psalms ninth and tenth, and thus fall one number or
psalm behind the Hebrew text, as far as to the one hundred and
forty-seventh psalm, which they separate into two, and thus return
back once more to the old enumeration. They also unite Ps.
cxiv. with Ps. cxv., but immediately afterwards divide Ps. cxvi.
into two, so that this difference is cancelled on the spot. It is
* Introd. ad Libr. Can., &c., part ii. p. 107.
f Comp. Eichhorn, ~ 626.
2*




34                  INTRODUCTION.
necessary to be acquainted with this different mode of numbering,
because the Fathers quote by it. The Seventy have besides an
apocryphal psalm (cli.) on the victory of David over Goliah."
V. MEANS OF UNDERSTANDING THE PSALMS.
In order that the Psalms may be understood in the fulness of
their meaning, beauty, and spirit, the most important directions
to an English reader are these three: -
1. Gain some knowledge of Jewish antiquities. Be so familiar
with the history, the manners and customs, the climate and scenery, and the modes of thinking and feeling, of the Hebrews, that
you may receive such impressions from the sacred poetry as would
be received by an enlightened inhabitant of ancient Jerusalem.
"It is not enough," says Bishop Lowth, "to be acquainted with
the language of this people, their manners, discipline, rites, and
ceremonies; we must even investigate their inmost sentiments,
the manner and connection of their thoughts; in one word, we
must see all things with their eyes, estimate all things by their
opinions. We must endeavor as much as possible to read Hebrew
as the Hebrews would have read it."  For this object, they who
have less taste for the simple and immethodical narrative of
the sacred historians may be referred to the more elaborate, but
popular and interesting, " History of the Jews" by Milman. For
consultation, every one who wishes to understand his Bible should
own Jahn's "Biblical Archseology," which has been translated in
this country.
2. In addition to a general knowledge of the Jewish history and
antiquities, it is of great use to ascertain the subject, the occasion,
and the author of the psalm. It is true that these points can
rarely be discovered with any considerable degree of certainty.
Many of the captions prefixed to the psalms in this translation
must be regarded in the light of theories or conjectures. As such,
however, they may be regarded as useful. We may be more able
to comprehend the sentiment and feel the spirit of a psalm, if we




INTRODUCTION.                       35
only assign to it an occasion similar to that for which it was comnposed. At best, however, as has been remarked by Bishop
Lowth, "much of the harmony, propriety, and elegance of the
sacred poetry must pass unperceived by us, who can only form
distant conjectures of the general design, but are totally ignorant
of the particular application."  The following remarks of Michaelis are also highly deserving of consideration: "There arc
some," says he, " who undertake to explain the psalms from tLec
historical parts of Scripture, as if every occurrence were know i
to them, and as -if nothing had occurred during the reign of
David which was not committed to writing.   This, however,
considering the extreme brevity of the sacred history, and the
number and magnitude of the facts which it relates, must of
course be very far from the truth.  The causes and motives of
many wars are not at all adverted to; the battles that are related
are few, and those the principal.  Who can doubt, though ever so
inexperienced in military affairs, that many things occurred, which
are not mentioned, between the desertion of Jerusalem by David,
and that famous battle which extinguished the rebellion of Absalom? They who will not allow that they are ignorant of a great
part of the Jewish history will be apt to explain more of the
psalms upon the same principle, and as relating to the same facts,
than they ought; whence the poetry will appear tame and languid, abounding in words, but with little variety of description or
sentiment.
" Others have recourse to mystical interpretations, or convert
those historical passages which they do not understand into
prophecies.  Into none of these errors would mankind have
fallen but through the persuasion, that the whole history of the
Jews was minutely detailed to them, and that there were no circumstances with which they were unacquainted."
3. It is of the utmost consequence to attend to the characteristics of the language and structure of Hebrew poetry. In order
to avoid important errors, the reader of Hebrew poetry must
especially keep in mind one of its features, by lwhich it is distinguishec from the poetry of the Western world, - namely, its
boldness in the use of figurative and metaphorical language.




36                  INTRODUCTION.
Many mistakes have arisen from interpreting the language of
Eastern hyperbole in too strict a sense. As an instance of the
kind of language to which I refer, I may mention the eighteenth
psalm, from verse ninth to the eighteenth. The simple fact, that
God aided David and the Israelites in battle, is the foundation of
this magnificent description. The Supreme Being is represented
as interposing in the midst of a tempest, and the tempest itself is
described in language extremely hyperbolical. Compare Hab.
iii. 3, &c.
As an instance of error arising from the neglect of this characteristic of Hebrew poetry, it may be mentioned that several
learned critics have gravely undertaken to explain what habitation David could provide for Jehovah in a single day; that is,
before he literally "gave sleep to his eyes, or slumber to his eyelids." From inattention to the same thing, Ps. li. 5 has been made
to convey a meaning at war with the attributes of God, with common sense, and with other portions of the sacred volume.
In regard to the construction of Hebrew poetry, so far as
quantity is concerned, we are entirely ignorant. It is true, that
now and then a scholar has arisen who thought he could perceive
the measures of Greek and Latin verse in the productions of the
Hebrew poets.'Josephus, too, speaks of the trimeters and pentameters of David. St. Jerome also observes, " If any one doubt
that the Hebrews employed similar measures to those of Horace, Pindar, Alcmus, and Sappho, let him read Philo, Josephus,
Origen, and Eusebius, and find by their testimony whether my
assertion be true."  But the ears of a vast majority of Hebrew scholars have not been able to detect any such measures in
Hebrew poetry, nor to distinguish it from prose, so far as mere
sound or quantity is concerned. That, in the ancient mode of
probouncing the Hebrew language, such measures existed, it is
not necessary to deny. But, if the ears of ninety-nine in a
hundred are to be trusted, it is impossible to discover them.*
What is obvious in the sacred poetry is a division into lines of
* For a good view of this subject, see the " Introduction to De Wette's
Commentary on the Psalms," and the works to which he refers. A translafion of' it may be found in the " Biblical Repository" for July, 1833.




INTRODUCTION.                       37
nearly equal length, or containing nearly the same number of syllables, two of which lines generally form a verse, or complete a
sentence. In several compositions, the initial letters of the successive lines or stanzas follow the order of the letters of the
Hebrew alphabet. This is the case with seven of the psalms,
fo)ir chapters of the Lamentations of Jeremiah, and the last
chapter of Proverbs, from the tenth verse to the end.
But the most important feature in the construction of Hebrew
verse is as obvious in a translation as in the original. It is what
may be called a rhythm of sentiment. A period is divided into
members, generally two, but sometimes more, which, as it were,
balance each other by thought corresponding to thought in repetition, in amplification, in reply, or in contrast.
This feature of Hebrew poetry is called parallelism. The
illustration of it constitutes the great merit of Dr. Lowth. A
more complete view of its varieties has been given by De Wette
in his "Introduction to the Psalms," the greater part of which I
shall transcribe.*
But the examples I give, of course, in the language of my own
Translation.
The Hebrew rhythm- namely, the parallelism of members - is
nothing more nor less than a rhythmical proportion, and that of
the simplest sort, between the larger sections or members of a
period; the smaller being neglected. Nothing is more simple
than the symmetry, the proportion, between two parts of a whole:
the proportion between several begins to require more ingenuity and calculation. Thus, the relation between parallel lines
is the simplest that we can conceive to exist between different
lines; the triangle, the square, already begin to be more complex, and the circle is the most perfect of all figures. It might
also be remarked, that every period consisting of two propositions forms a whole, and suffices for a full expression of the voice
and satisfying of the ear; while a single proposition is insufficient
for either.  The breast is still elevated, the ear continues to
listen, and yet there is nothing more to be said, nothing more
to be heard. In fact, the parallelism of members seems to be a
* See the translation in " Biblical Repository " for 1883, p. 494. and following.




38                  INTRODUCTION.
fundamental law of rhythm. It obviously lies at the foundation
of the rhyme, where one verse is made to answer to the other.
The more complicated forms of rhyme, in the stanza, sonnet, &c.,
were invented at a comparatively later period: but even in these
the law of parallelism may still be detected; at least, the ottave
rime and the sonnet naturally fall into two divisions, each answering to the other.* In like manner, the relation of the hexameter
and pentameter is that of parallelism; and even the lyric strophes
admit, perhaps, of being referred to the same form. The relation of the strophe, antistrophe, and epode, on the contrary,
already indicates the transposition of the parallelism to the more
perfect form of the triangle.
But in what does the parallelism of members in the Hebrew
poetry consist, and how is it indicated? Here we must forget all
the demands which might be made by the delicate, musical ear of
the Greeks, so sensitive to the measure of time; or by that of the
moderns, so partial to similitude of sound. The Hebrew has
neither the one nor the other. His rhythm belonged more to the
thought than to the outward form and sound; and he therefore
indicated his rhythmical divisions by the divisions of the thought,
and the proportion of the rhythmical propositions by that of the
subject-matter.
The following circumstances contributed, perhaps, in some
measure, to the formation of this rhythm of thought. The Hebrew, and whoever like him stands at that point of intellectual
cultivation where the mind is in a condition to seize only certain
general and simple relations of things, is fond of presenting his
ideas and feelings in short sentences: these sentences are connected with each other in a manner which possesses but little
variety, usually according to the law of resemblance and contrast
(a law which readily presents itself to the observing understanding), and for the most part only in couplets, because the combination of several sentences implies already the notice of a greater
variety of relations. This speaking in short sentences is still further fav r'yd by the impassioned tone of the speaker; for, in the
* In the former, the two concluding verses are parallel to the first six,
and in the second there is the same relation between the first eight and the
last six verses.




INTRODUCTION.                         39
fulness and glow of inspiration and internal feeling, the words are
slow to adapt themselves to the thought, the speaker struggles
with language, and wrests from it nothing but single short expressions. A peculiar fondness is manifested in this style of speaking
for tautology and comparison. There is a want of versatility and
variety of expression, and yet there is a wish to express one's
self fully, and to present the subject in various points of light;
hence the same thing is often repeated in synonymous expressions
and figures. Now, if a person who speaks in this way is disposed
to introduce into his discourse a regular rhythm, a proportion
between the several propositions presents itself as a ready expedient, whose original law will be that of resemblance and
contrast, -the law by which, in other cases, one proposition is
arranged with another.
After these remarks, nothing will appear more natural than
the following form of discourse (Job vii. 1-3):"Is there not a war-service for man on the earth?
Are not his days as the days of a hireling?
As a servant panteth for the shade,
And as a hireling looketh for his wages,
So am I made to possess months of affliction,
And wearisome nights are appointed for me."
" The earth is the Lord's, and all that is therein;
The world, and they who inhabit it.
For he hath founded it upon the seas,
And established it upon the floods."
Ps. xxiv. 1. 2,where each thought is twice expressed, and after each such
repetition there is a pause.
But the parallelism of members is of different kinds. In the
first place, it differs according to the different laws of the association of thoughts.* The two principal laws of resemblance and
contrast or antithesis produce the synonymous and antithetic
parallelism, according to the terminology of Lowth; a third is
founded simply upon a resemblance in the form of construction
and progression of the thoughts, and this we may call with Lowth' This is the basis of the classification of parallelism given by Lowth,
Lect. XIX.




40                   INTRODUCTION.
the synthetic parallelism. With the synonymous parallelism belongs also the identical, or the repetition with suspense; for
example (Job xviii. 13):"His limbs are consumed,
Yea, his limbs are devoured by the first-born of death."
Under the term  "synonymous" is included also comparison,
subordination, &c. But, as we are concerned at present chiefly
with the rhythmical form, we shall venture upon another classification, and only retain the logical arrangement in the minor
divisions.
I. Thought is represented by words: hence it will frequently
happen, where there is a perfect resemblance or antithesis of
thoughts, that the words will be equal, at least in their number;
and sometimes, on account of the similar construction and position of the words, there will also be a certain resemblance
of sound. This we may call the original, perfect kind of parallelism of members, which coincides with metre and rhyme, yet
without being the same with them. Such is the kind of parallelism in which the song of Lamech is composed (Gen. iv. 23). The
translation can present nothing more than the equality in the
number and position of the words: the rhyme must be omitted:"Adah and Zillah, hear my voice!
Ye wives of Lamech, mark my speech!
For I have slain a man for my wound,
And a young man - for my hurt.
If Cain was avenged sevenfold,
Then Lamech- seventy times seven."
Here all is nearly equal, except the places marked with a dash,
where the words must be supplied from the preceding member.
Similar examples of rhyme occur in Ps. viii. 5; xxv. 4; lxxxv. 11;
cvi. 5.*  For more, see Schindler t and Leutwein.
* The references are to the verses as numbered in the Hebrew Bible, in
which the inscriptions in the Psalms to " the leader of the music," &c., are
numbered as one verse; and in which the numbering of other verses varies a
little from that of the English version.
f Tract. de Accent. Hebr., p. 81, seq.




INTRODUCTION.                        41
Verses similar in their termination, but unequal in the number
of their words, and without exact parallelism of thought, occur
in the following passage (Job x. 17): -
"Thou renewest thy witnesses against me,
And increasest thine anger toward me:
New hosts continually rise up against me."
Equality in the number of words, together with exact proportion of thought, is a case of frequent occurrence in Job; for
example (chap. vi. 5): -
"Doth the wild ass bray in the midst of grass,
Or loweth the ox over his fodder? "
Comp. chap. vi. 23; viii. 2.
We have an example of equality in words, with antithesis of
thought (Ps. xx. 9):"They stumble and fall,
But we stand and are erect."
Comp. Isa. lxv. 13.
Also in the synthetic parallelism, equality in the number of
words sometimes occurs; for example (Ps. xix. 8):" The law of the Lord is perfect, reviving the soul;
The precepts of the Lord are sure, making wise the simple."
For many examples of this case, in which the number of words
is equal, see Leutwein, p. 64, seq.
II. But this external proportion of words is not the essential
part of the parallelism of members. It may be adopted, it is
true, as a rule, that the number of words is about equal, especially in certain books, as the Proverbs of Solomon and Job; but
in the Psalms a great inequality prevails. This inequality is of
different kinds, as follows: -
1. The simple unequal parallelism, in which one of the members is too short, compared with the other; for example (Ps.
lxviii. 33):"Ye kingdoms of the earth, sing unto God;
Sing praises to the Lord."




42                  INTRODUCTION.
This construction frequently produces a grand effect; for
example, Ps. xxxvii. 13, xlviii. 5; Job xiv. 14, where the conciseness of expression adds in one case to the vividness of the
thought; in the other, to its emphasis.
Yet in these examples the inequality seems to have arisen from
the brevity of the thought: it fell naturally into these words, and
the poet let it pass. Hence, it is still not inconceivable that
there might have been a metre.    We also sometimes sacrifice
metre to conciseness of thought, to emphasis, to a pause.
2. But a still more frequent kind of unequal parallelism-viz.,
the complex -admits not of this explanation. It consists in this,
that either (ay the first member, or (b) the second member, is
composed of two propositions, so that a complex member corresponds to a simple one. This structure arises whenever, in
addition to the principal parallelism of thought, another subordinate parallelism presents itself to the poet in the full flow of his
thoughts and feelings; hence we most frequently meet with it in
lively, impassioned passages. It occurs more rarely in the booK
of Job, commonly in the speeches of Job himself, which sometimes rise to the lofty lyric style; but it is fiequently to be met
with in the Psalms. Hence there are also different kinds of
parallelism, according to the logical connection of the propositions: -
A) The synonymous; for example (Ps. xxxvi. 7):" Thy righteousness is like the high mountains;
Thy judgments are a great deep;
Thou, 0 Lord! preservest man and beast."
(Job x. 1):"I am weary of my life;
I will let loose within me my complaint;
I will speak in the bitterness of my soul."
Comp. Job iii. 5, vii. 11; Ps. cxii. 10.!) The antithetic (Ps. xv. 4):"In whose eyes a vile person is contemned;
But who honoreth them that fear the Lord;
Who sweareth to his own hurt, and changeth not."
Comp. Job x. 15; Ps. xlix. 11.




INTRODUCTION.                         43:) The synthetic (Ps. xv. 5):"He that lendeth not his money for interest,
And taketh not a bribe against the innocent, -
He that doeth these things shall never fall."
Comp. Job x. 17, xx. 26; Ps. xxii. 25, xiv. 7, xviii. 31.
3. Sometimes the simple member is disproportionably small, so
that the inequality is still more striking; for example (Ps. xl. 10):
"I have proclaimed thy righteousness in the great congregation,
Lo, I have not restrained my lips,
O Lord! thou knowest."
Sometimes a noble effect is thus produced; for example (Ps.
xci. 7): -
"A thousand shall fall by thy side,
And ten thousand at thy right hand;
But thee it shall not touch."
Comp. Cant. vi. 4.
Frequently there is a parallelism in each several proposition
and member; for example (Ps. lxix. 21):"Reproach hath broken my heart, and I am full of heaviness;
I look for pity, but there is none;
For comforters, but find none."
Here belongs also Ps. Ixix. 5:" More numerous than the hairs of my head are they who hate me without reason;
Mighty are they who seek to destroy me, being my enemies without
cause:
I must restore what I took not away."
4. Sometimes the complex member is increased to three or
four propositions; for example (Ps. i. 3):" He is like a tree planted by streams of water,
That bringeth forth its fruit in its season,
Whose leaves also do not wither;
All that he doeth shall prosper."
Comp. Ps. lxv. 10; lxviii. 31; lxxxviii. 6. This form is particularly frequent in the prophets, who, approaching, as they generally
do, nearer to prose, often allow the parallelism to flow almost




44                   INTRODUCTION.
into a free, prosaic diction. Members with three propositions
occur in Amos i. 5, ii. 14; Mic. v. 4. Indeed, no less than four
propositions sometimes form  one member, and with a grand
elfect; for example (Amos iv. 13): -
"For, behold, he formed the mountains and created the wind;
He declareth to man what is his thought;
He maketh the morning darkness,
And walketh upon the high places of the earth:
Jehovah, God of Hosts, is his name."
5. Instead of the full subordinate parallelism, we sometimes
find only a short clause or supplement, for the most part in the
second member; for example (Ps. xxiii. 3): -
"He reviveth my spirit;
He leadeth me in the paths of safety,
For his name's sake."
Comp. Ps. v. 3; xxvii. 11, 12, &c.
In these forms of parallelism, the proportion is apparently
destroyed; but it is not so, provided we suppose it to consist, not
in the number of the words and extent of the period, but in the
thoughts.  The relation between two thoughts remains essentially the same, although one of them may be more fully developed than the other. As it does not depend in the least upon the
measure of the words, a considerable inequality in these makes
no difference. It were well if we could but always forget, what
was unknown to the Hebrew, the rule which requires a measure
of time in rhythm.
III. Out of the parallelism which is rendered unequal by the
complexity of one of the members, there arises, in the case of a
still greater fulness of thought, another, in which the equality is
restored by both members becoming complex. Here richness of
matter is combined with perfect proportion of form. The modes
of combination are again the same, and accordingly we meet with
the same species of parallelism:R) The synonymous; for example (Ps. xxxi. 11):"For my life is wasted with sorrow,
And my years with sighing;
My strength faileth by reason of my affliction,
And my bones are consumed on account of all my enemies"




INTRODUCTION.                         45
Sometimes the members have an alternate correspondence; for
example (Ps. xl. 17):"But let all who seek thee
Be glad and rejoice in thee;
Let those who love thy protection
Ever say, -' The Lord be praised.'"
Comp. Ps. xxxv. 26, xxxvii. 14; Cant. v. 3; Ps. lxxix. 2;
Mic. i. 4.
A) The antithetic; for example (Ps. xxx. 6):" For his anger endureth but a moment,
But his favor through life;
In the evening sorrow may be a guest,
But joy cometh in the morning."
Comp. Ps. lv. 22.
Sometimes there is an alternate correspondence in the antithesis (Ps. xliv. 3):" With thine own hand didst thou drive out the nations,
And plant our fathers;
Thou didst destroy the nations,
And cause our fathers to flourish."
Comp. Isa. liv. 10.
A) There are also instances of this double parallelism with the
synthetic structure; for example (Cant. ii. 3):< As the apple-tree among the trees of the forest,
So is my beloved among the sons;
In his shadow I love to sit down,
And his fruit is sweet to my taste."
"As high as are the heavens above the earth,
So great is his mercy to them that fear him;
As far as the east is fiom the west,
So far hath he removed our transgressions from us."
Ps. ciii. 11, 12.
This species of double parallelism occurs with peculiar frequency in the prophets: comp. Am. i. 2, iii. 4 seq., iv. 4 seq., ix.
2 seq.; Mic. i. 4 seq., iii. 6 seq.; Nah. i. 1, ii. 1 seq.; Hab. i. 13,
16. Indeed, they were not satisfied with the latitude of this form,
but gave to one of the members, or even to both, more than two




46                   INTRODUCTION.
propositions, and sometimes as many as four; for example (Hal).
iii. 17): -
"For the fig-tree shall not blossom,
And there shall be no fruit upon the vine;
The produce of the olive shall fail,
And the fields shall yield no food;
The flocks shall be cut off from the folds,
And there shall be no herd in the stalls."
Comp. Amos ii. 9, v. 5, vii. 17; Mic. ii. 13, vii. 3; Hab. ii. 5, iii. 17.
In the better poets these subordinate propositions are short; in
the other, long, which occasions a sort of dragging; for example,
Zeph. iii. 19, 20.
Sometimes there are triplet parallelisms, both of the synonymous and synthetic class. Thus:"The floods, O Lord, lift up,
The floods lift up their voice,
The floods lift up their roaring!
Mightier than the voice of many waters,
Yea, than the mighty waves of the sea,
Is the Lord in his lofty habitation."
Ps. xciii. 3, 4.
" Thy thunder roared in the whirlwind;
Thy lightning illumined the world;
The earth trembled and shook.
Thy way was through the sea,
And thy path through great waters,
And thy footsteps could not be found."
Ps. xxvii. 18, 19.
IV. But we should entertain too narrow a view of the parallelism of members, if we supposed it to consist exclusively in
the proportion of the thoughts. For how could we dispose of the
numerous passages where this is entirely wanting, -where the
thoughts are found to correspond to each other neither by their
resemblance, nor by antithesis, nor by synthesis? The parallelism
of members assumed further a simply external rhythmical form,
such as rhyme is. Originally, and according to rule, it was expressed in the matter; but next it left its impression as a distinct
form, even where the matter did not correspond to it. The proportion grew habitual, and hence greater freedom and license in




INTRODUCTION.                         47
the thoughts were sometimes tolerated; besides, the constant recurrence of resemblance and antithesis would have been tedious
both to poet and hearer. This species of parallelism we shall call
the rhythmical, because it consists simply in the form of the period.
Examples of it occur in all the kinds.*
1) With the number of the words nearly equal; for example
(Ps. xix. 12):"By them also is thy servant warned,
And in keeping of them there is great reward."
2) With striking inequality in the number of the words; for
example (Ps. xxx. 3):"  Jehovah, my God!
I called upon thee, and thou hast healed me."
3) With a double and a simple member; for example (Ps.
xiv. 7):"Oh that salvation for Israel would come out of Zion!
When the Lord bringeth back the captives of his people,
Then shall Jacob rejoice, and Israel be glad."
It is deserving of remark, how the rhythmical parallelism
makes good its place where three parallel thoughts occur, and
there is no internal ground for dividing them into exactly two
members; for example (Ps. i. 1):" Happy the man that walketh not in the counsel of the unrighteous,
Nor standeth in the way of sinners,
Nor sitteth in the seat of scoffers."
4) With two double members; for example (Ps. xxxi. 23): —
" I said inmy distress,
I am cut off from before thine eyes;
But thou didst hear the voice of my supplication,
When I cried unto thee."
When the members of this rhythmical parallelism    are more
than double, which is sometimes the case, it approaches very near
to prose: it is too loose a form to retain an exuberant matter
* It is highly important to distinguish this sort of parallelism, in order to
avoid the mistakes which have so frequently arisen fiom the abuse of the
parallelism of members as an exegetical help.




48                  INTRODUCTION.
without passing over into the prosaic style. With good poets this
is rarely the case, but it sometimes occurs; for example, Am. vi,
10: with the later and less correct, it happens more frequently;
for example, Mal. i. 6; Zech. xiii. 3, x. 6; Zeph. iii. 8. The length
of the members contributes in a special manner to destroy the
rhythmical form. But, while this form of parallelism brings us to
the utmost limits of the province of rhythm, it also settles the question, that the parallelism of members is really a rhythmical form,
which there would be room to doubt, if we had nothing but parallelism of thoughts.
The simply rhythmical parallelism holds the most prominent
place in the Lamentations of Jeremiah. Here the parallelism of
thoughts is to be reckoned almost among the exceptions; and, when
it does occur, it is, for the most part, the subordinate parallelism
of a member by itself: in general, the rhythm alone predominates,
and that, too, with a regularity which is rare among Hebrew poets,
producing here a suitable effect; namely, monotony of complaint.
The following orders of rhythm may be traced in the Lamentations.* In chapters first and second, the verses consist of three
members, the first two of which constitute one parallel, and stand
over against the third as the second parallel. Each member has
besides a ceesura, which coincides with the sense and the accent.
Still, however, we are sometimes under the necessity of abandoning the accents, because they follow the sense; while the rhythm
is independent of the sense. According to the accents, the first
parallel is sometimes simple (for example, chap. ii. 6), yet without
a valid logical ground. The periods in chap. i. 7, and chap. ii. 19,
are distinguished by having four members. It is remarkable that
the length of these verses should so greatly exceed those which
elsewhere occur in Hebrew poetry. Lowth is of the opinion that
these long verses are adapted to lamentation, and it must be
acknowledged that they do have a tendency to produce a certain
impression of melancholy. Chap. iii. has only verses of one member, without parallelism; but this one member is rhythmically
divided in such a manner as to produce, if not a complete
rhythmical parallelism, yet a supplementary clause which conduces to repose. Here again the accents sometimes stand in the
* Comp. Lowth, Praelect. XXII. p. 257, seq.




INTRODUCTION.                      49
way; for example, chap. iii. 3, where  "M~ ~5 is not enough to
form a supplementary clause. Tiphcha, also, sometimes changes
place with Zakeph Katon, although the rhythmical caesura is always the same. Perhaps, however, every three verses are to be
considered as a rlythmical whole, since they are connected by
having the same initial letters. Chap. v. is of the same structure
with chap. iii., except that it has a real short rhythmical parallelism; which, however, the authors of the accents did not consider
as complete, and therefore have not separated with Athnach.
Chap. iv. has double parallelism, but, for the most part, simply
rhythmical.
We must notice one more exception in Hebrew      rhythm.
There sometimes occur separate propositions of a single member,
almost always introduced with design, since the poet lingers upon
the thought: we may conceive it to be accompanied with a long
pause; for example, Ps. xxiii. 1; xxv. 1. Here the poet indicates, as it were, the tone and character of the song; and, after a
pause, again collects himself. Cant. vii. 6 is beautiful:"How fair, how pleasant art thou, love, in delights! "
where the poet loses himself, as it were, in the contemplation of
beauty. In Job x. 22 the voice sinks with two parallel clauses
beautifully to repose.
" In this peculiar conformation or parallelism  of the sentences," says Lowth, "I apprehend a considerable part of the
Hebrew metre to consist, though it is not improbable that some
regard was also paid to the numbers and feet. But of this particular we have at present so little information, that it is utterly
impossible to determine whether it were modulated by the ear
alone, or according to any settled or definite rules of prosody."
"The nervous simplicity and conciseness of the Hebrew muse,"
says the poet Campbell, "prevent this parallelism from degenerating into monotony. In repeating the same idea in different
words, she seems as if displaying a fine opal, that discovers fresh
beauty in every new light to which it is turned. Her amplifications of a given thought are like the echoes of a solemn melody,
-her repetitions of it, like the landscape reflected in the stream;
and, whilst her questions and responses give a lifelike effect to her
3




50                  INTRODUCTION.
compositions, they remind us of the alternate voices in public
devotion, to which they were manifestly adapted."
The parallelism affords an important aid in interpretation; for
sometimes the meaning of one member of a verse is clear, where
that of the other is ambiguous. Thus the new translation of
Ps. xxiv. 4 is confirmed by the parallelism, though it does not
depend upon it. In Ps. Iv. 15,"May sudden death seize upon them!
May they go down. to the underworld alive! "
the second line is no doubt intended to be synonymous with the
first, and is completely explained by it.
What goes beyond this simple rhythm, in the rhythmical art of
the Hebrews, amounts to but little. Here belongs,~1. The artificial arrangement of the alphabetical psalms. Thus
Ps. xxv., xxxiv., xxxvii., cxi., exii., cxix., cxlv.; Prov. xxxi. 10,
seq. The Lamentations of Jeremiah, with the exception of the
last chapter, are alphabetically arranged by the initial letters
of the verses, and this in different ways. Commonly each verse
begins with a new letter; in Ps. xxxvii., however, only every
other verse, though with interruption and change; in Ps. cxix.
and Lam. iii., there are alphabetical strophes, as it were, - that is,
a series of verses have the same initial letters; in Ps. cxi., cxii.,
the half-verses are alphabetically arranged. This arrangement
answers for us the valuable purposes of proving the existence
of the parallelism of members, and of confirming the system of
accentuation in the division of verses and half-verses, respecting
which we might otherwise have our doubts, as well as respecting the whole law of parallelism. The alphabetical arrangement
is supposed by many* to have been intended to assist the nmemory.
Michaelis, indeed, was of the opinion, that it was employed in the
first place in the funeral dirge as an aid to the mourners, and
afterwards employed on other occasions,  Lowth supposes that
the alphabetic poetry " was confined altogether to those compositions which consisted of detached maxims, or sentiments without
any express order or connection."  I consider the alphabetic
* As Lowth, pp. 29, 259; and Michaelis on Lowth, p. 562, ed. Roseum.




INTRODUCTION.                      51
arrangement as a contrivance of the rhythmical art, an offspring
of the later vitiated taste. When the spirit of poetry is fiown,
men cling to the lifeless body, the rhythmical form; and seek to
supply its absence by this. In truth, nearly all the alphabetical
compositions are remarkable for the want of connection (which I
regard as the consequence, instead of the cause, of the alphabetical construction), for common thoughts, coldness and languor
of feeling, and a low and occasionally mechanical phraseology.
The thirty-seventh psalm, which is the most free in its alphabetical
arrangement, is perhaps alone to be excepted from this censure,
and in truth is one of the best didactic poems of the Hebrews.
The Lamentations are, indeed, possessed of considerable merit
in their way, but still betray an unpoetic period and degenerated
taste.
In many of the alphabetic pieces, we observe certain irregularities and deficiencies, which many (as Capell) have incorrectly
imputed to the transcribers, who were the least exposed to commit mistakes in these compositions, since they were confined by
the peculiar arrangement itself. In Ps. xxv. two verses begin
with X, none with =; yet the word ~,5   in the second verse
(like the interjection of the Greek tragedians Auot) might not
have been included in the verse, or (as Bengel conjectures) might
have been written in the margin, in which case the following H
would restore the alphabetical order. Also in this, and in Ps.
xxxiv., the 1 is wanting; perhaps it should be restored by the 1
in the beginning of the second hemistich of the verse commencing with M; and so also, perhaps, the jp, which is wanting in the
seventeenth verse of the former psalm, should be replaced by
the'p in.ij ~.I, at the beginning 9f the second hemistich.
On the other hand, two verses begin with I, and after the last
letter, 11, follows another t. This last we find also at the close
of the thirty-fourth psalm. Michaelis supposes the & is counted
twice, on account of its double pronunciation, as Pe and Fe.
Hasse* erected upon it a paleographical hypothesis peculiar to
himself, which is hardly capable of being sustained, and gives no
satisfactory explanation of the phenomenon to be explained.
* Eichhorn's Allg. Bibl., viii. p. 42, seq.




52                  INTRODUCTION.
According to this, the concluding I, with a softer pronunciation,
takes the place of the ~ in the Greek alphabet. The conjecture
of Bengel is no better, who supposes that 1 and t both sprung
out of the Phoenician Vau and Fau, and that the latter stands for
the former; then the supernumerary verse with b must come in
the place of 1.*  Rosenmiiller (1st edit.) considers both verses
as the additions of a later hand, by which these psalms were prepared for the public service. But this could not be the case in
respect to Ps. xxxiv. at least, as the last verse is necessary to the
concluding of the whole: the conclusion of the twenty-fifth psalm
is also very appropriate, and cannot well be dispensed with. In
Ps. xxxvii., 2 precedes I, Y is wanting, and t  is repeated.
Bengel accounts for this not unsatisfactorily from the interchangeable use of 2 and' in Chaldee. Others resort for help to
criticism. The thirty-ninth verse begins with n.'l.n., where
perhaps the 1 was not regarded. In Ps. cxlv., the verse with D is
wanting, which, according to Michaelis, has fallen out of the text.
In Lam. ii., iii., iv., t precedes Y, which Bengel explains in the
same manner as the simliar fact in Ps. xxxvii. The order only
is different: it was the custom to place letters of a similar sound
together.
Perhaps all these irregularities are to be ascribed to the negligence and unskilfulness of the poets, as we impute to the same
causes the many harsh and inelegant rhymes of our older ecclesiastical poets. The hypothesis of Bengel, that of many alphabetical psalms we have only the first imperfect sketch, amounts to
nearly the same thing. The occurrence of the same irregularities
in Ps. xxv. and xxxiv. proves their relation to each other;
and the circumstance, that int, to redeem, forms the conclusion
of both, may be regarded as a characteristic trait in these popular elegiac psalms (for such I esteem them), as tlie later Jews in
their oppression were always hoping for redemption.
2. We find in the Hebrew poetry the first beginnings of a complex rhythmical structure, similar to our strophes. In Ps. xlii.,
xliii., an odd verse (refrain) forms the conclusion of a greater
* Another explanation of this irregularity is given by Vogel in Capelli
Grit., i. p. 123.




INTRODUCTION. 5.
rhythmical period. Something of the same kind, though not
complete, occurs in Ps. cvii., where verses 1-9, 10-16, 17-32,
are separated by a nearly similar conclusion. The prophecies
Isa. ix. 7-x. 4 and Am. i. 2-ii. 16 are upon the same plan.
Gesenius (on Isaiah) supposes that the same kind of refrain is to
be found in a part of Solomon's Song. There is a singular
specimen of art in Ps. xlix., where the thirteenth and twenty-first
verses are word for word alike, except that by the change of
a single letter, -   in the one becomes 1'I1 in the other, so
that a different sense is produced where the sound is entirely
similar.
3. The rhythm by gradation, in the psalms of degrees, is a
remarkable form. It consists in this, that the thought or expression of a preceding verse is resumed and carried forward in the
next; for example (Ps. cxxi.):" I lift up mine eyes to the hills:
Whence cometh my help?
My help cometh from the Lord,
Who made heaven and earth.
He will not suffer thy foot to stumble;
Thy guardian doth not slumber.
Behold! the guardian of Israel
Doth neither slumber nor sleep.
The Lord is thy guardian;
The Lord is thy shade at thy right hand.
The sun shall not smite thee by day,
Nor the moon by night.
The Lord willpreserve thee from all evil;
He willpreserve thy life.
The Lord will preserve thee, when thou goest out, and when thou
comest in,
From this time forth for evermore."
Gesenius has pointed out the same arrangement in the song of
Deborah, and in Isa. xxvi., where verses 5, 6, read thus: —
"The lofty city he hath laid low,
He hath laid her low to the ground;
He hath levelled her with the dust.
The foot shall trample upon her,
The feet of the poor, the steps of the needy."




54                  INTRODUCTION.
A form somewhat similar to this in modern poetry is the triolet;
but it differs in making the whole composition turn upon one
principal thought.
The question whether the psalms were sung by choirs may be
distinctly answered in the affirmative, so far as it regards the
Temple psalms, and all that were destined for the public service. It is still the custom in the synagogue for the assembly to
respond as a choir to the chant of the chorister; and Miriam,
with her women, formed an alternate chorus (Ex. xv.). By supposing many of the psalms to have been sung in this way, we
shall perceive in them a greater degree of propriety, spirit, and
grandeur. Thus in that of which every other line is, "For his
mercy endureth for ever," the repetition of these words might
have had an excellent effect when sung by way of response to a
choir which sung the other line: though, to a mere reader, such
repetition may appear tedious. Ps. xxiv., cxxxv., cl., and others,
are evidently adapted to the same mode of performance. But it
by no means follows that we must divide the: psalms themselves
into choruses, as Nachtigall, Kuinoel, and others, have done in
their translations: it is probable that the chorus simply repeated.*
But even were this not the case, yet this division is a matter of
too much uncertainty to be safely attempted. It is very doubtful
whether the singing was alternate or responsive in all cases where
there is a change of the person speaking; for the Orientals are
extremely fond of such a change of the person speaking even in
poems which are not sung.t
In what way song was connected with the dance, it is impossible
to determine. Few of the psalms which we now possess probably
ever had any connection with the dance. Songs like that of the
women upon David's victory were performed dancing: it could
hardly be the case, however, that the two performances were so
connected as to resemble the music and dance of modern times.
The dance, perhaps, consisted for the most part of certain
figures, which were executed by the files of dancers, chiefly in
circles, as the Hebrew name i1~t  seems to indicate; and the
* Such is the present custom in the East. The chorus repeats the melody
in a lower key. See Niebuhr's Travels, i. 176.
t Comp. Jahn, Einleit. ins Alte Test., ii. 723.




INTRODUCTION.                       55
step, if not perfectly artless, was free and without rule.* In
this case, the dance of the Hebrews was the same in relation to
other modes of dancing, as was their rhythm compared with the
rhythm of other nations.
The last direction in regard to the mode of using the psalms
may be given in the language of Dr. Hammond, citing the
opinion of the ancient fathers.
"Form thy spirit by the affection of the psalm, saith St.
Augustine. If it be the affection of love, enkindle that within
thy breast, that thou mayest not speak against thy sense and
knowledge and conscience when thou sayest,' I will love thee,
0 Lord, my strength!' If it be an affection of fear, impress
that on thy soul, and be not thyself an insensible anvil to such
strokes of divine poetry, which thou chantest out to others,'     Oh, consider this, ye that forget God, lest be. pluck you away,
and there be none to deliver you.' If it be an affection of desire
which the psalmist in a holy transportation expresseth, let the
same breathe in thee; accounting, as St. Chrysostom minds thee
on Ps. xlii., that, when thou recitest these words,' Like as the
hart desireth the water-brooks, so longeth my soul after thee,
0 God!' thou hast sealed a covenant, betrothed and engaged thy
soul to God, and must never have a coldness or indifferency to
hinm hereafter. If it be the affection of gratitude, let thy soul be
lifted up in praises: come with affections this way inflamed,
sensible of the weight of mercies of all kinds, spiritual and temporal, with all the enhancements that the seasonable application
thereof to the extremities of thy wants can add to thy preservations and pardons and joys; or else the reciting the hallelujahs
will be a most ridiculous piece of pageantry. And so likewise
for the petitory part of the psalms, let us be always in a posture
ready for them, with our spirits minutely prepared to dart them
up to heaven. And, whatever the affection be, let the heart do
what the words signify."
* Such is still the manner of the female dancers of the East. One of
them takes the lead, extevporizing the steps and movement, which the others
imitate, following in a circle. See Niebuhr's Travels, i. 184; Lady Montague's Letters, Let. 30. For other authorities, see Jahn's Bibl. Archbol.,
i. 1, 405.




56                  INTRODUCTION.
THE translator leaves the principles and views which governed
him in his labors to be inferred from the work itself. In one
particular, however, some may be at a loss to know the reason
for the translation which I adopt. I refer to the name of the
Supreme Being, JEI-IOVAH. As it is a proper name, and not a
mere appellative, like the terms God and Lord, perhaps the strict
rules of interpretation require that it should be always translated
by the same term. But as the same great Being is denoted,
whether his name be translated THE LORD, or JEHOVAH, I have
thought it best, in many cases, not to alter the name to which the
feelings of the devout have been so long accustomed. Where I
have used "the Lord" instead of " Jehovah," I have put the former in capital letters. The same rule has been adopted in translating the Proverbs. The word " Jehovah " is now very seldom used
in prayers or in hymns, and, of course, cannot have those devout
feelings connected with it which belong to appellations of the
Supreme Being which are habitually used. In some cases, however, the proper name of the Supreme Being - JEHOVAH - has a
significance which does not belong to any of the generic terms by
which he is denoted. In every case where any positive reason
whatever exists for retaining the proper name, I have retained it.
In all the other books of the Old Testament which I have translated, I have used the proper name, Jehovah, for the corresponding Hebrew word.
In this edition, I have carefully revised the translation by a new
comparison of it with the original, and the aid of some English
and German versions; viz., those of Hengstenberg, Hupfeld,
Hitzig, Wellbeloved, and Alexander, which I had not seen when
the former editions were printed.  I have consulted them on
the more obscure and difficult passages, and sometimes with
advantage. I have also added a number of pages to the Introduction, and some explanatory notes, which, without materially
increasing the size of the volume, will, I hope, add to its value.
CAMBRIDGE, June 28, 1866.




THE PSALMS.
BOOK I.
PSALM    I.
The happiness of the righteous and the misery of the wicked.
1   HAPPY the man who walketh not in the counsel of the
unrighteous,
Nor standeth in the wa5 of sinners,
Nor sitteth in the seat of scoffers;
2 But whose delight is in the law of the LORD,
And who meditateth on his precepts day and night.
3 He is like a tree planted by streams of water,
That bringeth forth its fruit in its season,
Whose leaves also do not wither:
All that he doeth shall prosper.
4   Not so the unrighteous;
They are like chaff, which the wind driveth away.
5 Therefore the wicked shall not stand in judgment,
Nor sinners in the assembly of the just.
6 For the LORD knoweth the way of the righteous,
But the way of the wicked leadeth to ruin.
PSALM II.
Vain attempts of the nations against the king anointed by God.
1   WHY do the heathen rage,
And the nations meditate a vain thing?
2 Why do the kings of the earth rise up,
And the princes combine together,
Against Jehovah, and against his anointed king?
3'




58                 THE PSALMS.                  [rs. In.
3 " Let us break their bonds asunder;
Let us cast away from us their fetters!"
4   He that sitteth in heaven will laugh;
The Lord will have them in derision.
5 Then shall he speak to them in his wrath,
And confound them in his hot displeasure.
6 "I myself have anointed my king,
Upon Zion, my holy hill."
7 I will declare the decree of Jehovah:
He hath said to me, "Thou art my son;
This day I have begotten thee.
8 Ask of me, and I will give thee the nations for thine
inheritance,
And the ends of the earth for thy possession.
9 Thou shalt break them with a rod of iron;
Thou shalt dash them in pieces like a potter's vessel."
10   Be wise, therefore, 0 ye kings!
Be admonished, ye rulers of the earth!
11 Be subject to Jehovah with awe,
And fear with trembling!
12 Kiss the son, lest He be angry, and ye perish in your way;
For soon shall his wrath be kindled.
Happy are all they who seek refuge in him.
PSALM    III.
Trust in God in a time of distress.
A Psalm of David, when hefledfrom his son Absalom.
1   How many, 0 LoRD, are mine enemies!
How many are they who rise up against me!
2 How many are they who say of me,
" There is no help for him with God"!      [Pause.]
3   But thou, 0 LORD! art my shield,
My glory, and the lifter-up of my head.
4 I call upon the LORD with my voice,
And he heareth me from his holy hill.      [Pause.]
5 I lay me down and sleep;
I awake, for the LORD sustaineth me.




PS, IV.]            THE   PSALMS.                    59
6 I will not fear the ten thousands of people
Who on every side set themselves against me.
7   Arise, 0 LORD! Save me, 0 my God!
For thou smitest the cheek of all my enemies;
Thou breakest the teeth of the wicked.
8 Deliverance cometh from the LORD:
May thy blessing be with thy people! [Pause.]
PSALM IV.
A prayer for deliverance from enemies; with a remonstrance to them, and
expressions of confidence in Divine aid. It may, with the last psalm,
have been occasioned by the rebellion of Absalom. But it is rather
remarkable that there is no particular allusion to the affecting circumstance of David's own son being at the head of it.
For the leader of the music; to be accompanied with stringed instruments
A psalm of David.
1   HEAR me, when I call, 0 God of my righteousness!
Thou hast helped me, when II was in trouble, 
Have pity upon me, and hear my prayer!
2   How long, 0 men! will ye dishonor my dignity?
How long will ye love vanity, and seek disappointment?
[Pause.]
3 Know ye that the LORD hath exalted one that is devoted
to him;
The LORD will hear, when I call upon him.
4 Stand in awe, and sin no more;
Commune with your hearts upon your beds, and desist!
[Pause.]
5 Offer sacrifices of righteousness,
And put your trust in the LORD!
6   There are many who say, Who will show us any good?
LORD, lift thou up the light of thy countenance upon us!
7 Thou puttest gladness into my heart,
Greater than theirs, when their corn and wine are abundant.
8 I will lay me down in peace, and sleep;
For thou alone, 0 LORD! makest me dwell in safety.




60                 THE   PSALMS.                  [rP. v.
PSALM V.
Prayer of a pious man for aid against impious, deceitful, and sanguinary
enemies. It may be referred to the rebellion of Absalom, or to the persecution of David in the court of Saul.
For the leader of the music; to be accompanied with wind instruments.
A psalm of David.
1   GIVE ear to my words, 0 LORD;
Have regard to my cry 1
2 Listen to the voice of my supplication, my King and my
God!
For to thee do I address my prayer.
3 In the morning shalt thou hear my voice, 0 LORD!
In the morning will I address my prayer to thee, and look
for help.
4 For thou art not a God that hath pleasure in wickedness;
The unrighteous man dwelleth not with thee.
5 The haughty shall not stand in thy sight;
Thou hatest all that do iniquity.
6 Thou destroyest them that speak falsehood;
The man of blood and deceit the LORD abhorreth.
7 But I, through thy great goodness, will come to thr
house;
In thy fear will I worship at thy holy temple.
8   Lead me, 0 LORD! in thy righteousness, because of
mine enemies;
Make thy path straight before my face!
9 For in their mouth there is no truth;
Their heart is malignity;
Their throat is an open sepulchre;
They flatter with their tongue.
10 Requite them, 0 God!
Let them be confounded in their devices;
Cast them out for the multitude of their transgressions;
For against thee have they rebelled!
11   But let all, that put their trust in thee, rejoice;
Let them ever shout for joy, because thou defendest them;
Let them, that love thy name, be joyful in thee 
12 For thou, 0 LORD! dost bless the righteous;
With favor dost thou encompass him, as with a shield.




Pr. VI.,vnI.]       THE   PSALMS.                   61
PSALM    VI.
A prayer of one in great distress.
For the leader qf the music; to be accompanied with stringed instruments;
to the octave. A psalm of David.
1   0 LORD! rebuke me not in thine anger;
Chasten me not in thy hot displeasure!
2 Have pity upon me, 0 LORD! for I am weak;
Heal me, 0 LORD! for my bones tremble!
3 My soul, also, is sore troubled;
And thou, 0 LORD! how long -?
4 Return, 0 LORD! and deliver me;
Oh, save me according to thy mercy!
5 For in death no praise is given to thee;
In the underworld who can give thee thanks?
6 I am weary with my groaning;
All the night I make my bed to swim,
And drench my couch with my tears.
7 Mine eye is wasted with grief;
It hath become old because of all my enemies.
8   Depart from me, all ye that do iniquity;
For the LORD heareth the voice of my weeping.
9 The LORD heareth my supplication;
The LORD accepteth my prayer.
10 All my enemies shall be ashamed and utterly confounded;
They shall be turned back, and put to shame suddenly.
PSALM    VII
Prayer against an enemy, or, perhaps, against enemies in general.
A psalm of David, which he sang to Jehovah, on account of the reproaches
of Cush the Benjamite.
1   0 JEHOVAH, my God! to thee do I look for help;
Save me from them that persecute me, and deliver me!
2 Lest mine enemy tear me like a lion;
Lest he rend me in pieces, while there is none to help.




62                 THE PSALMS.                 [rs. vn
3   0 Jehovah, my God! if I have done this, -
If there be iniquity upon my hands,
4 If I have rendered evil to my friend,
Or have despoiled him that without cause is mine enemy,5 Let my adversary pursue and take me;
Let him trample me to the ground,
And lay me prostrate in the dust!  [Pause.]
6   Arise, 0 LORD! in thine anger;
Lift thyself up against the rage of mine enemies;
Awake for me, ordain judgment!
7 Let the assembly of the nations compass thee about,
And on their account return to the height!
8 The LORD judgeth the nations;
Judge me, 0 LORD! according to my righteousness,
And requite me according to my integrity!
9 Oh, let the wickedness of the wicked be at an end;
But establish the righteous!
For the righteous God trieth the heart and the reins.
10   My shield is with God,
Who saveth the upright in heart.
11 God is a righteous judge,
And a God who is angry every day.
12 If he do not desist, He sharpeneth his sword;
He bendeth his bow, and maketh it ready;
13 He prepareth for him the instruments of death;
He shooteth his burning arrows.
14   Behold, he travailed with iniquity,
And conceived mischief,
But hath brought forth disappointment!
15 He made a pit and digged it,
And is fallen into the ditch which he made.
16 His mischief returneth upon his own head,
And his violence cometh down upon his own skull.
17 I will praise the LORD according to his righteousness 
I will sing praise to the name of the LORD most high.




IP. vni.,x.]        THE PSALMS.                     63
PSALM    VIII.
The greatness of the Creator, and his goodness to man.
For the leader of the music; to be accompanied with the gittith. A
psalm of David.
1 0 JEHOVAH, our Lord!
How excellent is thy name in all the earth!
Thou hast set thy glory above the heavens.
2 Out of the mouths of babes and sucklings hast thou
ordained praise,
To put thine adversaries to shame,
And to silence the enemy and avenger.
3   When I consider thy heavens, the work of thy fingers,
The moon and the stars which thou hast ordained:
4 What is man, that thou art mindful of him,
And the son of man, that thou carest for him?
5 Yet thou hast made him little lower than God;
Thou hast crowned him with glory and honor.
6 Thou hast given him dominion over the works of thy
hands;
Thout hast put all things under his feet,7 All sheep and oxen,
Yea, and the beasts of the forest;
8 The birds of the air, and the fishes of the sea,
And whatever passeth through the paths of the deep.
9 0 Jehovah, our Lord,
How excellent is thy name in all the earth!
PSALM IX.
A thanksgiving ode for victory and deliverance from enemies; with prayers
for future help. Supposed to have been composed after the wars mentioned in 2 Samuel, chap. viii.
For the leader of the music; to be sung in the manner or with the voice of
maidens. To the Benites, or to Ben. A psalm of David.
1   I WILL praise thee, 0 LORD! with my whole heart;
I will show forth all thy marvellous works.
2 I will be glad and rejoice in thee;
I will sing praise to thy name, 0 thou Most High!




64                 THE PSALMS.                  [rs..
3 All my enemies are turned back;
They fall and perish at thy presence.
4 For thou dost defend my right and my cause;
Thou sittest upon the throne, a righteous judge.
5 Thou rebukest the nations;
Thou destroyest the wicked;
Thou blottest out their name for evermore!
6 The enemy is fallen, - a desolation for ever!
Thou, O LORD! hast destroyed their cities;
Their memory itself hath perished!
7   The LORD reigneth for ever;
He hath prepared his throne for judgment.
8 He judgeth the world in righteousness;
He administereth judgment to the nations with uprightness.
9 Yea, the LORD is a refuge for the oppressed;
A refuge in times of trouble.
10 They who know thy name put their trust in thee;
For thou, O LORD! forsakest not them that seek thee!
11   Sing praises to the LORD, who reigneth in Zion;
Declare his doings among the people!
12 As the avenger of blood, he remembereth the distressed;
He forgetteth not their complaint.
13   " Have pity upon me, [said I,] 0 LORD!
Look upon my affliction through them that hate me;
Lift me up from the gates of death:
14 That I may show forth all thy praise in the gates of the
daughter of Zion;
That I may rejoice in salvation by thee."
15   The nations have sunk into the pit which they made;
In the net, which they hid, is their own foot taken.
16 Thus it is known that the LORD executeth judgment;
The wicked are ensnared in the work of their own hands.
[Stringed instruments. Pause.]
17 The wicked shall be driven into the underworld;
Yea, all the nations that forget God.
18 For the poor shall not always be forgotten;
The hopes of the afflicted shall not perish for ever.
19   Arise, 0 LORD! Let not man prevail;
Let the nations be judged by thee!
20 Strike terror into them, 0 LORD!
Let the nations know that they are but men!  [Pause.]




PS. X.]             THE   PSALMS.                     65
PSALM X.
A prayer against impious, deceitful, and blood-thirsty enemies.
1   WHY standest thou afar off, 0 LORD?
Why hidest thou thyself in times of trouble?
2 Through the haughtiness of the wicked the poor are in
distress;
They are caught, in the wiles which are contrived for
them.
3 The wicked boasteth of his heart's desire;
The rapacious renounceth and contemneth Jehovah.
4 The wicked [saith] in his haughtiness, " He careth not! "
All his thoughts are, " There is no God."
5 His course is always prosperous;
Far in the heights are thy judgments from him;
As for all his enemies, he puffeth at them.
6 He saith in his heart, " I shall never fall;
I shall never be in adversity."
7 His mouth is full of perjury, deceit, and oppression;
Mischief and injustice are upon his tongue.
8 He sitteth in the lurking-places of the villages;
In secret places doth he murder the innocent;
His eyes are secretly fixed upon the poor.
9 He secretly lieth in wait, like a lion in a thicket;
He lieth in wait to seize upon the helpless;
He catcheth the poor, drawing him into his net.
10 He croucheth, and lowereth himself,
And the wretched fall into his paws.
11 He saith in his heart, " God doth forget;
He hideth his face; he doth never see it."
12   Arise, O LORD! 0 God, lift up thine hand;
Forget not the distressed!
13 Wherefore doth the wicked contemn God,
And say in his heart, " He careth not for it"?
14 Thou dost see it; yea, thou beholdest malice and oppression,
And markest it upon thy hand!
The poor committeth himself to thee;
Thou art the helper of the fatherless.




66                 THE PSALMS.                 [Ps. xI.
15 Break thou the arm of the unjust and wicked man;
Seek out his wickedness, till thou canst find none!
16   Jehovah is king for ever and ever;
The gentiles shall perish out of his land.
17 Thou, O LORD! wilt hear the desires of the distressed;
Thou wilt strengthen their hearts;
Thou wilt lend a listening ear!
18 Thou wilt maintain the cause of the fatherless and the
oppressed,
That henceforth none may be driven from the land.
PSALM    XI.
An expression of trust in God, as a security from the plots and assaults of
enemies.
For the leader of the music. A psalm of David.
1   IN the LORD do I put-my trust. Why say ye to me,
"Flee, like a bird, to your mountain?
2 For, lo! the wicked bend their bow;
They make ready their arrows on the string,
To shoot in secret at the upright in heart.
3 If the pillars be broken down,
What can the righteous do?"
4   The LORD is in his holy palace;
The LORD'S throne is in heaven;
His eyes behold, his eyelids prove the children of men.
5 The LORD trieth the righteous;
But the wicked, and the lover of violence, his soul hateth.
6 Upon the wicked he will rain lightning;
Fire and brimstone and a burning wind shall be the
portion of their cup.
7 For the LORD is righteous; he loveth righteousness;
The upright shall see his face.




rs XI., III.]       THE   PSALMIS.                   67
PSALM     XII.
A prayer for protection against calumniating foes.
For the leader of the music; to the octave. A psalm of David.
1   HELP, LORD; for the godly man ceaseth;
The faithful are failing among men.
2 They speak falsehood one to another;
With flattering lips, with a double heart, do they speak.
8 May the LORD destroy all flattering lips,
And the tongue which speaketh proud things!
4 Who say, " With our tongues will we prevail;
Our lips are our reliance;
Who is lord over us? "
5   For the oppression of the poor and the sighing of the
wretched,
Now will I stand up, saith the LORD;
I will set in safety him whom they puff at.
6 The words of the LORD are pure;
Like silver purified in a furnace on the earth,
Seven times refined. 
7 Thou, 0 LORD! wilt watch over them;
Thou wilt preserve them from this generation for ever.
8 The wicked walk on every side,
When the vilest of men are exalted.
PSALM     XIII.
Supplication for deliverance from enemies, and confidence of obtaining it.
For the leader of the music. A psalm of David.
1   How long, 0 LORD! wilt thou forget me for ever?
How long wilt thou hide thy face from me?
2 How long shall I have anxiety in my soul for ever,
And sorrow in my heart all the day?
How long shall my enemy be exalted over me?
3 Look down and hear me, 0 LORD, my God!
Enlighten my eyes, lest I sleep the sleep of death;




68                  THE   PSALMS.               [PS. Iv.
4 Lest my enemy say,' I have prevailed against him!"
Lest my adversaries rejoice, when I am fallen.
5   Yet will I trust in thy goodness;
My heart shall rejoice in thy salvation;
6 I will sing to the LORD, that he hath dealt kindly with me,
PSALM XIV.
The complaint of a pious man in exile concerning the wickedness of men,
and supplication for the restoration of the Israelites from captivity.
For the leader of the music. A psalm of David.
1   THE fbol saith in his heart, " There is no God."
They are corrupt; abominable are their doings;
There is none that doeth good.
2 Jehovah looketh down from heaven upon the children of
men,
To see if there are any that have understanding,
That have regard to God.
3 They are all gone out of the way; together are they
corrupt;
There is none that doeth good- no, not one.
4   Shall not the evil-doers be requited,
Who devour my people like bread,
And call not upon Jehovah?
5 Yea, then shall they be in great fear;
For Jehovah is with the race of the righteous.
6 Ye would put to shame the counsel of the poor;
But Jehovah is their refuge.
7   Oh that salvation for Israel would come out of Zion!
When Jehovah bringeth back the captives of his people,
Then shall Jacob rejoice, and Israel be glad.




PS. xv., xvI.]      THE   PSALMS.                   69
PSALM XV.
The qualifications of an acceptable worshipper. This psalm may have been
composed when David removed the ark to the tabernacle on Mount Zion;
2 Samuel, chap. vi.
A psalm of David.
1   LORD, who shall abide at thy tabernacle?
Who shall dwell upon thy holy hill?
2   He that walketh uprightly, and doeth righteousness,
And speaketh the truth from his heart;
3 He that slandereth not with his tongue,
That doeth no injury to his neighbor,
And uttereth no reproach against his neighbor;
4 In whose eyes a vile person is contemned;
But who honoreth them that fear the LORD;
Who sweareth to his own hurt, and changeth not;
5 He that lendeth not his money for interest,
And taketh not a bribe against the innocent:
He that doeth these things shall never be moved.
PSALM XVI.
The person who is the subject of this psalm expresses his entire dependence upon God, his gratitude for Divine goodness, his satisfaction with
the condition assigned him, and his firm hopes of future protection and
favor.
A psalm of David.
I   PRESERVE me, 0 God! for to thee do I look for help.
2 I have said to Jehovah, Thou art my Lord;
I have no happiness beyond thee!
3 The holy that are in the land, and the excellent, -
In them is all my delight.
4 They who hasten after other gods shall have multiplied
sorrows;
Their drink-offerings of blood I will not offer,
Nor will I take their names upon my lips.
5 Jehovah is my portion and my cup;
Thou wilt maintain my lot!




70                   THE   PSALMS.                rPS. xvu.
6 My portion hath fallen to me in pleasant places;
Yea, I have a goodly inheritance.
7   I will bless the LORD, who careth for me;
Yea, in the night my heart admonisheth me.
8 I set the LORD before me at all times;
Since he is at my right hand, I shall not fall.
9 Therefore my heart is glad, and my spirit rejoiceth;
Yea, my flesh dwelleth in security.
10 For thou wilt not give me up to the underworld;
Nor wilt thou suffer thy holy one to see the pit.
11 Thou wilt show me the path of life;
In thy presence is fulness of joy;
At thy right hand are pleasures for evermore.
PSALM XVII.
A prayer for help against impious enemies; together with expressions of
confidence in the favor of God.
A psalm of David.
1   HEAR the righteous cause, 0 LORD!
Attend to my cry;
Give ear to my prayer from lips without deceit!
2 May my sentence come forth from thy presence;
May thine eyes behold uprightness!
3 Provest thou my heart, visitest thou me in the night,
Triest thou me like gold, thou shalt find nothing!
4 My thoughts do not vary from my lips.
As to the deeds of men,
Through the word of thy lips I have kept me from the
paths of the destroyer.
5 Support my steps in thy paths,
That my feet may not slip!
6   I call upon thee, O God! for thou wilt hear me;
Incline thine ear to me, and listen to my prayer!
7 Show forth thy loving-kindness, 0 thou that savest by thy
right hand
Them that seek refuge in thee from their adversaries!
8 Guard me as the apple of the eye;
Hide me under the shadow of thy wings




Ps. xvm.]          ~THE PSALMS.                     71
9 From the wicked who assault me,
From my deadly enemies who compass me about!
10 They shut up their hard heart;
With their mouth they speak haughtily.
11 They encompass us in all our steps;
They fix their eyes upon us, that they may cast us on the
ground.
12 They are like a lion, eager for his prey;
Like a young lion, lurking in secret places.
13 Arise, O LORD! disappoint them, cast them down!
Deliver me from the wicked by thy sword,
14 From men, by thy hand, 0 LORD! from men of the world,
Whose portion is in life; whom thou loadest with thy
-treasure;
Whose children have enough, and leave their superfluity
to their children.
15 But I through righteousness shall see thy face;
I shall be satisfied with the revival of thy countenance.
PSALM    XVIII.
For the leader of the music. A psalm of David, the servant of the Lord,
who spake to the Lord the words of this song, in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul:
And he said,1   I LOVE thee, O LORD, my strength!
2 Jehovah is my rock, my fortress, and my deliverer;
My God, my strength, in whom I trust;
My shield, my strong defence, and my high tower.
3 I called upon the LORD, who is worthy to be praised,
And was delivered from my enemies.
4 The snares of death encompassed me;
The floods of destruction filled me with dismay;
s The snares of the underworld surrounded me,
And the nets of death seized upon me.
6 In my distress I called upon the LORD,
And cried unto my God;
He heard my voice from his palace,
And my cry came before him into his ears.




72                 THE PSALiS.        [. [S. xvI.
7 Then the earth quaked and trembled;
The foundations of the mountains rocked and were shaken,
Because his wrath was kindled.
8 A smoke went up from his nostrils,
And fire from his mouth devoured;
Burning coals shot forth from him.
9 He bowed the heavens, and came down;
And darkness was under his feet;
10 And he rode upon a cherub, and did fly;
Yea, he did fly upon the wings of the wind.
11 And he made darkness his covering;
His pavilion round about him was dark waters and thick
clouds of the skies.
12 At the brightness before him, his thick clouds passed away;
Then came hailstones and coals of fire.
13 The LORD also thundered from heaven,
And the Most High uttered his voice,
Amid hailstones and coals of fire.
14 He sent forth his arrows, and scattered them;
Continual lightnings, and discomfited them.
15 Then the channels of the deep were seen,
And the foundations of the earth were laid bare
At thy rebuke, 0 LnD!
At the blast of the breath of thy nostrils.
16   He stretched forth his hand from above; he took me,
And drew me out of deep waters.
17 He delivered me from my strong enemy;
From my adversaries, who were too powerful for me.
18 They fell upon me in the day of my calamity;
But the LORD was my stay.
19 He brought me forth into a large place;
He delivered me, because he delighted in me.
20 The LORD hath rewarded me according to my righteousness;
According to the cleanness of my hands hath he recompensed me.
21 For I have kept the ways of the LORD,
And have not wickedly departed from my God.
22 For all his laws were in my sight;
I did not put away his statutes from me.
23 I was upright before him,
And kept myself from iniquity.




PS. XVIII.]        THE PSALMS.                     73
24 Therefore hath the LOrD rewarded me according to my
righteousness,
According to the cleanness of my hands before his eyes.
25 To the merciful thou showest thyself merciful;
To the upright thou showest thyself upright;
26 To the pure thou showest thyself pure,
And to the perverse thou showest thyself perverse.
27 For thou savest the afflicted people,
But the haughty countenance thou bringest down.
28   Thou causest my lamp to shine;
Jehovah, my God, enlighteneth my darkness.
29 For through thee I have broken through troops;
Through my God I have leaped over walls.
30 The ways of God are just and true;
His word is pure, tried in the fire;
He is a shield to all who put their trust in him.
31 Who, then, is God, save Jehovah?
And who is a rock, save our God?
32 It is God that girded me with strength,
And made my way plain.
33 He made my feet like the hind's,
And set me in my high places;
34 He taught my hands to war,
So that my arm bent the bow of brass.
35 Thou gavest me the shield of thy protection;
Thy right hand held me up,
And thy goodness made me great.
36 Thou didst make a wide path for my steps,
So that my feet did not stumble.
37 I pursued my enemies and overtook them,
And turned not back till I had destroyed them.
38 I smote them, so that they could not rise;
They fell under my feet.
39 Thou didst gird me with strength for the battle;
Thou didst cast down my adversaries under me.
40 Thou didst cause my enemies to turn their backs,
So that I destroyed them that hated me.
41 They cried, but there was none to help;
To Jehovah, but he answered them not.
42 I beat them small, like dust before the wind;
I cast them out as the dirt of the streets.
4




74                 THE   PSALMS.               [PS. XIx.
43   Thou hast delivered me from the assaults of the nations;
Thou hast made me the head of the kingdoms.
Nations whom I knew not serve me;
44 They who have only heard of me obey me;
Yea, men of a strange land submit themselves to me;
45 Men of a strange land fade away, like a leaf,
And come trembling from their strongholds.
46   Jehovah is the living God; blessed be my rock;
Exalted be the God of my salvation!
47 It is God who hath given me vengeance,
And subdued the nations under me;
48 He delivered me from my enemies;
Yea, thou hast lifted me up above my adversaries;
Thou hast saved me from the violent man!
49 Therefore I will give thanks to thee, 0 LORD! among the
nations,
And sing praises to thy name.
50 Great deliverance giveth he to his king,
And showeth mercy to his anointed,To David and to his posterity for ever.
PSALM XIX.
The glory of God manifested in the material creation, and in the law given
to man. Prayer for forgiveness and deliverance from temptation.
For the leader of the music. A psalm of David.
1   THE heavens declare the glory of God;
The firmament showeth forth the work of his hands.
2 Day uttereth instruction unto day,
And night showeth knowledge unto night.
3 They have no speech nor language,
And their voice is not heard;
4 Yet their sound goeth forth to all the earth,
And their words to the ends of the world.
In them hath he set a tabernacle for the sun,
5 Which cometh forth like a bridegroom from his chamber,
And rejoiceth, like a strong man, to run his course.




rs. xx.]            THE   PSALMS.                   75
6 He goeth forth from the extremity of heaven,
And maketh his circuit to the end of it;
And nothing is hid from his heat.
7   The law of the LORD is perfect, reviving the soul;
The precepts of the LORD are sure, making wise the
simple;
8 The statutes of the LORD are right, rejoicing the heart;
The commandments of the LORD are pure, enlightening
the eyes;
9 The fear of the LORD is clean, enduring for ever;
The judgments of the LORD are true and righteous altogether.
10 More precious are they than gold; yea, than much fine
gold;
Sweeter than honey and the honeycomb.
11 By them also is thy servant warned,
And in keeping of them there is great reward.
12   Who knoweth his own offences?
Oh, cleanse thou me from secret faults!
13 Keep back also thy servant from presumptuous sins;
Let them not have dominion over me!
Then shall I be upright;
I shall not be polluted with gross transgression.
14 May the words of my mouth and the meditation of my
heart
Be acceptable in thy sight,
0 LORD, my strength and my redeemer 
PSALM XX.
Prayer of a people for their king going to war. It may have been composed
when David was going to war with the Syrians. 2 Samuel, chap. viii.-x.
For the leader of the music. A psalm of David.
1   MAY Jehovah hear thee in the day of trouble;
May the name of the God of Jacob defend thee!
2 May he send thee help from his sanctuary,
And strengthen thee out of Zion!
3 May he have regard to all thine offerings,
And accept thy burnt sacrifice!           [Pause.]




76                 THE PSALMS.                [Ps. xxI.
4 May he grant thee thy heart's desire,
And fulfil all thy purposes!
5 We will rejoice in thy protection,
And in the name of our God will we set up our banners,
When Jehovah hath fulfilled all thy petitions.
6   Now I know that Jehovah helpeth his anointed;
That he heareth him from his holy heaven,
And aideth him with the saving strength of his right hand.
7 Some glory in chariots, and some in horses,
But we in the name of Jehovah our God.
8 They stumble and fall,
But we stand and are erect.
9   The LORD save the king!
May he hear us when we call!
PSALM3    XXI.
Triumphal song of a people for the victories of their king.
For the leader of the music. A psalm of David.
1   THE king rejoiceth in thy strength, 0 LORD!
Yea, he doth greatly exult in thy protection.
2 Thou hast given him his heart's desire,
And hast not denied him the request of his lips. [Pause.]
3 Yea, thou hast met him with rich blessings,
Thou hast placed a crown of pure gold upon his head.
4 He asked life of thee; thou gavest it him;
Even long life, enduring for ever.
5 Great is his glory through thine aid;
Honor and majesty hast thou laid upon him.
6 Thou hast made him blessed for evermore;
Thou hast made him glad with the joy of thy countenance.
7 For the king trusteth in the LORD;
And through the goodness of the Most High he shall
never fall.
8   Thy hand shall overtakd all thine enemies;
Thy right hand shall overtake them that hate thee.
9 Thou wilt make them like a burning oven in the time of
thine anger;
Jehovah shall swallow them up in his wrath,
And the fire shall devour them.




PS.xxII.]           THE PSALMS.                     77
10 Their offspring shalt thou destroy from the earth,
And their posterity from the sons of men.
11 For they spread a net of mischief against thee;
They devised plots against thee, but they did not prevail.
12 Therefore thou wilt cause them to turn their backs;
Thou wilt make ready thine arrows upon the strings
against them.
13   Exalt thyself, 0 LORD! by thy strength!
So will we sing, and praise thy mighty deeds.
PSALAM    XXII.
A prayer of one in deep distress on account of. his enemies; together with
expressions of confidence in Divine aid, and hopes of future prosperity,
and of the extension of the knowledge and worship of God.
For the leader of the music. To the tune of " The hind of the mornizg."
A psalm of David.
1   3Y God, my God! why hast thou forsaken me?
Why so far from mine aid, and from the words of my cry?
2 0 my God! I cry during the day, but thou hearest not;
In the night also, but I have no rest.
3 And yet thou art holy,
Dwelling amid the praises of Israel!
4 Our fathers trusted in thee;
They trusted, and thou didst save them.
5 They called upon thee, and were delivered;
They trusted in thee, and were not put to shame.
6 But I am a worm, and not a man;
The reproach of men, and the scorn of the people.
7 All who see me scoff at me;
They open wide the lips; they shake the head.
8 " He trusted in the LORD, let him help him;
Let him deliver him, since he delighted in him! "
9   Surely thou art he that didst bring me into the world;
Thou didst make me lie secure upon my mother's breast!
10 Upon thee have I cast myself from my birth;
Thou hast been my God from my earliest breath!
i1 Oh, be not far from me, for trouble is near;
For there is none to help!




78                 THE PSALMS.                [Ps. XXIL
12 Many bulls surround me;
Strong bulls of Bashan close me in on every side.
13 They open their mouths wide against me,
Like a ravening and roaring lion.
14 I am poured out like water,
And all my bones are out of joint;
My heart is become like wax;
It melteth in my bosom.
15 My strength is dried up like an earthen vessel,
And my tongue cleaveth to my jaws;
Thou hast brought me to the dust of death!
16 For dogs have surrounded me;
Bands of evil-doers have encompassed me, -
Like lions my hands and my feet.
17 I can count all my bones;
They gaze, and feast their eyes upon me.
18 They divide my garments among them,
And for my vesture they cast lots.
19 But be not thou far from me, O LORD!.0 my strength! make haste to mine aid!
20 Deliver my life from the sword;
My blood from the power of the dog;
21 Save me from the lion's mouth;
Shield me from the horns of the buffaloes!
22   I will proclaim thy name to my brethren;
In the midst of the congregation will I praise thee.
23 Praise him, ye worshippers of Jehovah!
Extol him, all ye race of Jacob,
And fear him, all ye race of Israel!
24 For he hath not despised nor abhorred the misery of the
afflicted,
Nor hath he hid his face from him;
But when he cried unto him, he heard.
25 My praise shall be of thee in the great congregation;
I will pay my vows before them that fear him!
26 The afflicted shall eat, and be satisfied;
They that seek the LORD shall praise him;
Your hearts shall be glad for ever and ever!
27 All the ends of the earth shall remember, and turn to
Jehovah;
All the families of the nations shall worship before thee!




Pr. xxni]           THE PSALMS.                     79
28 For the kingdom is Jehovah's;
He is the governor of the nations.
29 All the rich of the earth shall eat and worship;
Before him shall they also bow, who are going down to
the dust,
Who cannot keep themselves alive.
30 The future generation shall serve him;
The race which is to come shall hear of Jehovah.
31 They shall come, and declare his righteousness;
His mighty deeds to the people that shall be born.
PSALM    XXIII.God our shepherd.
A psaln of David.
i   THE LORD is my shepherd: I shall not want.
2 He maketh me to lie down in green pastures;
He leadeth me beside the still waters.
3 He reviveth my soul;
He leadeth me in paths of safety,
For his name's sake.
4 When I walk through a valley of deathlike shade,
I fear no evil; for thou art with me;
Thy crook and thy staff, they comfort me.
5 Thou preparest a table before me
In the presence of mine enemies.
Thou anointest my head with oil;
My cup runneth over.
6 Surely goodness and mercy shall follow me all the days of
my life,
And I shall dwell in the house of the LORD for ever.




80                  THE PSALMS.            [rs. xxiv., xxv
PSALM XXIV.
Iymn to Jehovah, occasioned by the introduction of the ark of the covenant
into the tabernacle, or temple.
A psalm of David.
1   THE earth is the LORD'S, and all that is therein;
The world, and they who inhabit it.
2 For he hath founded it upon the seas,
And established it upon the floods.
3   Who shall ascend the hill of the LORD?
And who shall stand in his holy place?
4   He that hath clean hands and a pure heart;
Who hath not inclined his soul to falsehood,
Nor sworn deceitfully.
5 He shall receive a blessing from the LORD,
And favor from the God of his salvation.
6 This is the race of them that seek him;
They that seek thy face are Jacob.           [Pause.]
7   Lift up your heads, O ye gates!
Lift yourselves up, ye everlasting doors,
That the king of glory may come in!
8   "Who is this king of glory?"
Jehovah, strong and mighty;
Jehovah, mighty in battle.
9   Lift up your heads, O ye gates!
Lift yourselves up, ye everlasting doors,
That the king of glory may enter in!
10   " Who is this king of glory?"
Jehovah, God of hosts, he is the king of glory. [Pause.]
PSALM XXV.
A prayer for deliverance from enemies, for instruction in duty, for Divine
forgiveness, and for a distressed nation.
A psalm of David.
1   To thee, 0 LORD! do I lift up my soul.
2 0 my God! I trust in thee; let me not be put to shame I
Let not my enemies triumph over me!
3 Yea, none that hope in thee shall be put to shame:
They shall be put to shame who wickedly forsake thee.




P. XXV.]            THE PSALMS.                     81
4   Cause me to know thy ways, O LORD!
Teach me thy paths!
5 Lead me in thy truth, and teach me!
For thou art the God from whom cometh my help;
In thee do I trust at all times!
6 Remember thy loving-kindness, 0 LORD! and thy tender
mercy,
Which thou hast exercised of old!
7 Remember not the faults and transgressions of my youth!
According to thy mercy remember thou me,
For thy goodness' sake, O LORD!
8   Good and righteous is the LORD;
Therefore showeth he to sinners the way.
9 The humble he guideth in his statutes,
And the humble he teacheth his way.
10 All the doings of the LORD are mercy and truth
To those who keep his covenant and his precepts.
11 For thy name's sake, O LORD,
Pardon my iniquity; for it is great!
12   Who is the man that feareth the LORD?
Him doth he show the way which he should choose.
13 He shall himself dwell in prosperity,
And his offspring shall inherit the land.
14 The friendship of the LORD is with them that fear him,
And he will teach them his covenant.
15 Mine eyes are ever directed to the LORD,
For he will pluck my feet from the net.
16   Look upon me, and pity me;
For I am desolate and afflicted!
17 Lighten the sorrows of my heart,
And deliver me from my troubles!
18 Look upon my affliction and distress,
And forgive all my sins!
19 Consider how many are my enemies,
And with what violence they hate me!
20 Guard thou my life, and deliver me!
Let me not be put to shame, for I have trusted in thee 
21 Let integrity and uprightness preserve me,
For on thee do I rest my hope!
22 Redeem Israel, 0 God! from all his troubles I
4*




82                  THE   PSALMS.               [.s. xxvx.
PSALM XXVI.
A prayer for deliverance from distress, with protestations of the righteousness of him who offers it. It is commonly supposed to relate to the
persecution of David by Saul.
A psalm of David.
1   BE thou my judge, 0 LORD! for I have walked in
uprightness.
I have put my trust in the LORD, therefore shall I not
fall.
2 Examine me, 0 LORD! and prove me;
Try my reins and my heart!
3 For thy kindness is ever before my eyes,
And I walk in thy truth.
4 I sit not with men of falsehood, 
And go not in company with dissemblers.
5 I hate the assembly of evil-doers,
And do not sit with the wicked.
6 I wash my hands in innocence,
And go around thine altar, 0 LORD!
7 To utter the voice of thanksgiving,
And tell of all thy wondrous works.
8 0 LORD! I love the habitation of thy house,
The place where thine honor dwelleth!
9 Gather not my breath with sinners,
Nor my life with men of blood,
10 In whose hands is mischief,
And whose right hands are full of bribes!
11 But as for me, I walk in my integrity;
Oh, redeem me, and be merciful to me 
12 My feet tread in a straight path;
In the congregation will I bless the LORD.




S. xxvII.]          THE   PSALMS.                   83
PSALM XXVII.
A pious man in distress expresses his confidence in God, and his earnest
desire for his temple. He then prays for relief in his desolate condition,
and trusts that he shall obtain it. This psalm may have been composed
on the same occasion as the last.
A psalm of David.
i   THE LORD is my light and my salvation;
Whom shall I fear?
The LORD is the shield of my life;
Of whom shall I be afraid?
2 When the wicked came upon me to devour me,
Even my persecutors and enemies, they stumbled and fell.
3 Though a host should encamp against me, my heart shall
not fear;
Though war should rise against me, yet will I be confident.
4 One thing have I desired of the LORD; that do I yet seek;
That I may dwell in the house of the LORD all the days
of my life,
To behold the grace of the LORD,
And to gaze upon his temple.
5 For in the day of trouble he will hide me in his pavilion;
Yea, in the secret place of his tabernacle will he shelter me;
He will set me upon a rock.
6 Yea, already doth he lift my head above my enemies,
who are around me;
Therefore in his tabernacle will I offer sacrifices with the
sound of trumpets;
I will sing, yea, with instruments of music I will give
praise to the LORD.
7   Hear my voice, 0 LORD 1 when I cry unto thee;
Have pity upon me, and answer me!
8 When I think of thy precept, " Seek ye my face "
Thy face, LORD, do I seek.
9 0 hide not thou thy face from me;
Cast not thy servant away in displeasure!
Thou hast been my help, do not leave me;
Do not forsake me, 0 God, my helper!
10 For my father and my mother have forsaken me;
But the LoRD will take me up.




84                 THE PSALMS.               [PS. xXVIII.
11 Teach me thy way, 0 LORD!
And lead me in the right path, because of my enemies!
12 Give me not up to the will of my adversaries!
For false witnesses have risen up against me,
And such as breathe out injustice.
13   I trust that I shall see the goodness of the LORD
In the land of the living. Hope thou in the LORD!
14 Be of good courage; let thy heart be strong;
Hope thou in the LORD!
PSALM XXVIII.
Prayer for aid, and for the punishment of enemies, with strong hopes of
being heard.
A psalm of David.
1   To thee do I cry, O LoRD! O my rock! be not silent
to me,
Lest, if thou answer me not, I become like those who go
down to the pit!
2 Hear the voice of my supplication, when I cry unto thee,
When I lift up my hands to thy most holy sanctuary!
3 Draw me not away with the impious, and with evil-doers,
Who speak peace to their neighbors, while mischief is in
their hearts!
4 Give them according to their deeds, and the wickedness
of their doings;
Give them according to the work of their hands;
Render to them their desert!
5 For they regard not the doings of the LORD, nor the work
of his hands;
Therefore will he destroy them, and not agaii build
them up.
6   Praised be the LoRD, for he hath heard the o;.j of my
supplications!
7 The LORD is my strength and my shield;
My heart trusteth in him, and he helpeth nme
Therefore doth my heart exult,
And in my song I will praise him.




P. XXIX.]           THE PSALMS.                     85
8 Jehovah is the strength of his people;
He is the protecting shield of his anointed.
9 Save thy people, and bless thine inheritance;
Feed them also, and build them up for ever 
PSALM XXIX.
The glory of God, as manifested in a thunder-storm.
A psalm of David.
1   GIVE to Jehovah, 0 ye sons of God!
Give to Jehovah glory and praise!
2 Give to Jehovah the glory due to his name;
Worship Jehovah in holy attire!
3   The voice of Jehovah is heard above the waters;
The God of glory thundereth, -
Jehovah above the great waters.
4 The voice of Jehovah is powerful;
The voice of Jehovah is full of majesty;
5 The voice of Jehovah breaketh the cedars;
Yea, Jehovah breaketh the cedars of Lebanon;
6 Yea, he maketh them to leap like a calf, -
Lebanon and Sirion like a young buffalo.
7 The voice of Jehovah divideth the flames of fire.
8 The voice of Jehovah maketh the wilderness tremble;
Yea, Jehovah maketh the wilderness of Kadesh tremble.
9 The voice of Jehovah maketh the hinds bring forth,
And layeth bare the forests;
While, in his palace, every one declareth his glory.
10 Jehovah sitteth above the flood;
Yea, Jehovah sitteth king for ever.
11 Jehovah will give strength to his people;
Jehovah will bless his people with peace.




86                  THE   PSALMIS.              [Ps. xxx
PSALM XXX.
A song of thanksgiving for deliverance from distress.
A psalm of David. To the air of songs for the dedication of a house.
1   I WILL extol thee, 0 LORD! for thou hast lifted me up,
And hast not suffered my enemies to rejoice over me.
2 0 Jehovah, my God!
I called upon thee, and thou hast healed me!
3 0 LORD! thou hast raised me up from the underworld;
Thou hast kept me alive, that I should not go down to
the pit!
4   Sing unto the LORD, 0 ye his servants!
And praise his holy name!
5 For his anger endureth but a moment,
But his favor through life;
In the evening sorrow may be a guest,
But joy cometh in the morning.
6   I said in my prosperity, "I shall never be moved!"
7 Thou, 0 LORD! by thy favor, hast made my mountain to
stand strong;
Thou didst hide thy face, and I was troubled!
8 I cried unto thee, 0 LORD!
To the LORD I made supplication:
9 "What will my blood profit thee, that I should go down
to the pit?
Can dust praise thee? Can it declare thy faithfulness?
10 Hear, 0 LORD! and have pity upon me!
Be thou, 0 LORD! my helper!"
11 Thou didst turn my mourning into dancing;
Thou didst loose my sackcloth, and gird me with gladness.
12 Therefore I will sing praise to thee, and not be silent;
0 Jehovah, my God! I will-give thanks to thee for ever!




Pa. xxI.]           THE   PSALMS.                   87
PSALM XXXI.
A prayer for deliverance, in the confident hope of being heard.
For the leader of the music. A psalm of David.
1   IN thee, 0 LORD! do I trust; let me never be put to
shame;
According to thy goodness deliver me!
2 Bow down thine ear to me; help me speedily!
Be to me a strong rock, a high fortress, for my deliverance
3 For thou art my rock and my high fortress;
Be thou also my guide, and lead me, for thy name's sake!
4 Draw me out of the net which they have secretly laid
for me,
For thou art my strength!
5 Into thy hand I commit my life;
Thou wilt deliver me, O LORD, thou God of truth!
6 I hate those who regard lying vanities,
And put my trust in the LORD.
7 I will be glad and rejoice in thy mercy,
That thou hast looked upon my trouble,
And hast had regard to my distress;
8 That thou hast not given me up to the hands of my enemies,
But hast set my feet in a wide place.
9   Have mercy upon me, 0 LORD! for I am in trouble!
My face is consumed with grief;
Yea, my spirit and my body.
10 For my life is wasted with sorrow,
And my years with sighing;
AMy strength faileth by reason of my affliction,
And my bones are consumed on account of all my
enemies.
11 I have become the scorn of my neighbors,
And the terror of my acquaintance;
They who see me abroad flee from me.
12 I am forgotten like a dead man out of mind;
I am like a broken vessel.
13 I hear the slander of many; fear is on every side;
For they take counsel together against me;
They devise to take away my life.




88                 THE PSALMS.               [PS. XXxL
14   But I trust in thee, 0 Jehovah!
I say, "Thou art my God!"
15 My destiny is in thy hand;
Deliver me from the power of my enemies and persecutors!
16 Let thy face shine upon thy servant,
And save me through thy mercy!
17 Let me not be put to shame, O LORD! for I have called
upon thee;
Let the wicked be put to shame;
Let them be silenced in the grave!
18 Let lying lips be put to silence,
Which speak proud things against the righteous,
With haughtiness and contempt!
19   0 how great is thy goodness, which thou treasurest up
for them that fear thee;
Which thou showest to them that trust in thee, before the
sons of men!
20 Thou hidest them in the secret place of thy presence from
the machinations of men;
Thou shelterest them in thy pavilion from the violence of
tongues.
21 Praised be the LoRD; for he hath shown me his wonderful
kindness,
As in a fortified city!
22 I said in my distress,
"I am cut off from before thine eyes;"
But thou didst hear the voice of my supplication,
When I cried unto thee.
23   0 love the LORD, all ye his servants;
For the LORD preserveth the faithful,
And requiteth the proud in full measure!
24 Be of good courage; let your hearts be strong,
All ye who trust in the LORD!




PS. xxxII.]         THE   PSALMS.                   89
PSALMI XXXII.
The happiness of him whose sins are forgiven. This psalm is commonly
supposed to express the feelings of David after his reproof by Nathan the
prophet. See 2 Samuel, chap. xii.
A psalm of David.
1   HAPPY is he whose transgression is forgiven, whose sin
is pardoned!
2 Happy the man to whom the LORD imputeth not iniquity,
And in whose spirit there is no guile!
3   While I kept silence, my bones were wasted,
By reason of my groaning all the day long.
4 For day and night thy hand was heavy upon me;
MIy moisture dried up, as in summer's drought.
s At length I acknowledged to thee my sin,
And did not hide my iniquity.
I said, "I will confess my transgression to the LORD;"
And thou forgavest the iniquity of my sin!  [Pause.]
6 Therefore shall every pious man pray to thee, while thou
mayst be found;
Surely the floods of great waters shall not come near him.
7 Thou art my hiding-place; thou preservest me from
trouble;
Thou compassest me about with songs of deliverance.
[Pause.]
8   I will instruct thee, and show  thee the way thou
shouldst go;
I will give thee counsel, and keep mine eye upon thee.
9 Be ye not like the horse and the mule, which have no
understanding,
Whose mouths must be pressed with the bridle and curb,
Because they will not come near thee!
10 The wicked hath many sorrows;
But he that trusteth in the LORD is encompassed with
mercies.
11 Rejoice in the LORD, and be glad, ye righteous;
Shout for joy, all ye that are upright in heart!




90                 THE PSALMS.               [PS. xxxIr.
PSALM    XXXIII.
A hymn to Jehovah as the creator and governor of the world, and the
special protector of the Jewish nation.
1   REJOICE, O ye righteous, in the LORD!
For praise becometh the upright.
2 Praise the LORD with the harp;
Sing to him with the ten-stringed psaltery I
3 Sing to him a new song;
Play skilfully amid the sound of trumpets!
4   For the word of the LORD is right,
And all his acts are faithful.
5 He loveth justice and equity;
The earth is full of the goodness of the LORD.
6 By the word of the LORD were the heavens made,
And all the hosts of them by the breath of his mouth.
7 He gathereth the waters of the sea, as a heap;
He layeth up the deep in storehouses.,8 Let all the earth fear the LORD;
Let all the inhabitants of the world stand in awe of him 
9 For he spake, and it was done;
He commanded, and it stood fast.
10 The LORD bringeth the devices of the nations to nothing;
He frustrateth the designs of kingdoms.
11 The purposes of the LORD stand for ever;
The designs of his heart, to all generations.
12   Happy the nation whose God is Jehovah;
The people whom he hath chosen for his inheritance.
13 The LORD looketh down from heaven;
He beholdeth all the children of men;
14 From his dwelling-place he beholdeth all the inhabitants
of the earth, -
15 He that formed the hearts of all,
And observeth all their works.
16 A king is not saved by the number of his forces,
Nor a hero by the greatness of his strength.
17 The horse is a vain thing for safety,
Nor can he deliver his master by his great strength.
18   Behold, the eye of the LORD is upon them that fear
him, —




PS. xxxIv.]         THE   PSALMS.                    91
Upon them that trust in his goodness;
19 To save them from the power of death,
And keep them alive in famine.
20 The hope of our souls is in the LORD;
He is our help and our shield.
21 Yea, in him doth our heart rejoice;
In his holy name we have confidence.
22   May thy goodness be upon us, 0 LORD!
According as we trust in thee!
PSALM XXXIV.
Thanksgiving for deliverance from distress, and a description of the happiness of the good and the misery of the wicked.
A psalm of David, when he feigned himself mad before Abimelech, who
drove him away, and he departed.
1   I WILL bless the LORD at all times;
His praise shall continually be in my mouth.
2 In the LORD doth my soul boast;
Let the afflicted hear, and rejoice!
3 0 magnify the LORD with me,
And let us exalt his name together!
4   I sought the LORD, and he heard me,
And delivered me from all my fears.
6 Look up to him, and ye shall have light;
Your faces shall never be ashamed.
6 This afflicted man cried, and the LORD heard,
And saved him from all his troubles.
7 The angels of the LORD encamp around those who fear him,
And deliver them.
8 0 taste, and see how good is the LORD!
Happy the man who trusteth in him.!
9 0 fear the LORD, ye his servants!
For to those who fear him there shall be no want.
10 Young lions want, and suffer hunger;
But they who fear the LORD want no good thing.
11   Come, ye children, hearken to me 
I will teach you the fear of the LORD.




92                  THE PSALMS.               [PS. xxxv.
12 Who is he that loveth life,
And desireth many days, in which he may see good?
13 Guard well thy tongue from evil,
And thy lips from speaking guile!
14 Depart from evil, and do good;
Seek peace, and pursue it!
15   The eyes of the LORD are upon the righteous,
And his ears are open to their cry.
16 But the face of the LORD is against evil-doers,
To cut off their remembrance from the earth.
17 The righteous cry, and the LORD heareth,
And delivereth them from all their troubles.
18 The LORD is near to them that are of a broken heart,
And saveth such as are of a contrite spirit.
19 Many are the afflictions of the righteous;
But the LORD delivereth him from them all.
20 He guardeth all his bones;
Not one of them shall be broken.
21 Calamity destroyeth the wicked,
And they who hate the righteous suffer for it.
22 The LORD redeemeth the life of his servants,
And none that put their trust in him will suffer for it.
PSALM XXXV.
A prayer for help against enemies; commonly supposed to relate to the persecution of David by Saul and his courtiers.
A psalm of David.
1   CONTEND, 0 LORD! with them that contend with me!
Fight against them that fight against me!
2 Take hold of shield and buckler,
And stand up for my help!
3 Draw forth the spear and the axe against my persecutors;
Say to me, "I am thy salvation."
4 May they be confounded and put to shame, who seek my
life;
May they be turned back with disgrace, who devise my
hurt!




PS. xxxv.]          THE PSALMS.                     93
5 May they be like dust before the wind;
May the angel of the LORD drive them!
6 May their way be dark and slippery,
And may the angel of the LORD pursue them!
7 For without cause they have laid for me a snare;
Without cause they have digged for me a pit.
8 May unforeseen destruction come upon them!
May the snare which they have laid lay hold on themselves,
And may they fall into destruction!
9 Then shall my soul rejoice in the LORD;
It shall exult in his protection.
10 All my bones shall say, Who, O LORD! is like thee,
Who dost rescue the afflicted from the oppressor,
The afflicted and destitute from the spoiler?
11   False witnesses have risen up;
They charge me with that which has not entered my mind.
12 They repay me evil for good;
They cause bereavement to my soul.
13 And yet I, during their sickness, clothed myself with
sackcloth,
And afflicted myself with fasting;
And my prayer was turned to my bosom.
14 I behaved myself as if he had been my friend or brother;
I bowed down in sadness, as one mourning for his mother.
1.5 But at my fall they rejoice, and gather themselves together;
Revilers whom I know not assemble themselves against
me;
They tear me without ceasing.
16 With base men who mock for their bread,,
They gnash at me with their teeth.
17   How long, O LORD! wilt thou look on?
0 rescue my life from the destruction they plot for me;
My precious life-from these young lions!
18 I will thank thee in the great assembly;
Before a numerous people I will praise thee.
19 Let not them that are my enemies wrongfully triumph
over me;
Let them not wink with the eye, who hate me without
cause!




94                 THE PSALMS.               [rs. xxxvi.
20 For they speak not peace;
They devise deceit against them that are quiet in the land.
21 Yea, they open their mouths wide against me;
They say, " Aha, aha! our eye seeth it."
22 Thou seest it, 0 LORD! be not silent!
0 LORD! be not far from me!
23 Arouse thyself; awake for my defence I
lMy God and my Lord, awake to my cause!
24 Judge me according to thy righteousness, O Jehovah, my
God!
Let them not triumph over me!
25 Let them not say in their hearts, " Aha! we have our
wish! "
Let them not say, " We have swallowed him up! "
26 May they all be confounded and brought to shame,
Who rejoice at my calamity!
May they be clothed with ignominy and disgrace,
Who exalt themselves against me!
27 Let them shout for joy, and be glad,
Who favor my righteous cause;
Let them ever say, " The LORD be praised,
Who delighteth in the prosperity of his servant! "
28 So shall my tongue speak of thy righteousness,
And daily repeat thy praise.
PSALM XXXVI.
Complaint of the wickedness of men; description of the goodness of God;
prayer for help.
For the leader of the music. A psalm of David, the servant of the Lord.
1   To speak of the ungodliness of the wicked is in my
heart:
He hath no fear of God before his eyes.
2 For he flattereth himself in his own eyes,
Till his iniquity is found out and hated.
3 The words of his mouth are iniquity and deceit;
He neglecteth to be wise and to do good.




rP. xxxvn.]         THE  PSALMS.                   95
4 He deviseth mischief upon his bed;
He persevereth in an evil way;
He abhorreth not sin.
5   Thy goodness, O LORD! reacheth to the heavens,
And thy faithfulness to the clouds;
6 Thy righteousness is like the high mountains;
Thy judgments are a great deep;
Thou, O LORD! preservest man and beast!
7 How precious is thy loving-kindness, O God!
Yea, the sons of men seek refuge under the shadow of
thy wings.
8 They are satisfied with the abundance of thy house,
And thou causest them to drink of the full stream of thy
pleasures.
9 For with thee is the fountain of life;
Through thy light we see light.
10   0 continue thy loving-kindness to them that know thee,
And thy favor to the upright in heart!
11 Let not the foot of the proud come upon me,
Nor the hand of the wicked remove me!
12   Lo! already are the workers of iniquity fallen;
They are cast down; they are unable to rise!
PSALM    XXXVII.
A didactic psalm on the rewards of the righteous and the punishment of the
wicked.
A psalm of David.
1   BE not thou angry on account of the wicked,
Nor be envious of those who do iniquity.
2 For soon shall they be cut down like grass,
And wither like the green herb.
3   Trust in the LORD, and do good;
Abide in the land, and delight in faithfulness.
4 Place thy delight in the LORD,
And he will give thee thy heart's desires.
5   Commit thy way to the LORD;
Trust in him, and he will give thee success!




96                 THE PSALMS.             [Ps. xxxvI.6 He will cause thy justice to shine forth like the light,
And thy righteousness like the noonday's brightness.
7   Hope thou patiently on the LORD,
And in him place thy trust!
Be not angry on account of the prosperous,On account of him that deviseth deceit!
8   Cease from anger; give not way to wrath;
Be not provoked, so as to do evil!
9 For evil-doers shall be rooted out;
But they who trust in the LORD, they shall inherit the
land.
10 Yet a little while, and the wicked shall be no more;
Thou mayst look for his place, and he will not be found.
11 But the meek shall inherit the land,
And delight themselves in the fulness of prosperity.
12   The wicked man plotteth against the just,
And gnasheth at him with his teeth.
13 The Lord laugheth at him;
For he seeth that his day is coming.
14   The wicked draw the sword,
And bend their bow, 
To cast down the afflicted and the needy,
And to slay the upright.
15 Their swords shall enter their own hearts,
And their bows shall be broken in pieces.
16   Better is the little of the righteous man
Than the great abundance of the wicked;
17 For the arms of the wicked shall be broken,
But the LORD will uphold the righteous.
18   The LORD careth for the life of the upright,
And their inheritance shall endure for ever.
19 They shall not be ashamed in the evil time,
And in the days of famine they shall have enough.
20   But the wicked shall perish;
Yea, the enemies of the LORD shall be consumed, like the
glory of the fields;
They shall be consumed into smoke.
21 The wicked borroweth, and repayeth not;
But the righteous is merciful and bountiful.
22 For they who are blessed by God shall inherit the land,
And they who are cursed by him shall be rooted out.




PS. XXXIIi.]        THE  PSALMS.                   97
23   The steps of the good man are directed by the LORD;
He delighteth himself in his way.
24 Though he fall, he shall not be utterly cast down,
For the LORD holdeth him by the hand.
25   I have been young, and now am old;
Yet have I not seen the righteous forsaken,
Nor his offspring begging bread.
26 He is ever merciful and lendeth,
And his offspring shall be blessed.
27   Depart from evil, and do good;
So thou shalt dwell in the land for ever.
28 For the LORD loveth righteousness,
And forsaketh not his servants;
They are preserved for ever;
But the posterity of the wicked shall be rooted out.
29 The righteous shall inherit the land,
And shall dwell therein for ever.
So   The mouth of the righteous uttereth wisdom,
And his tongue speaketh what is right.
31 The law of his God is in his heart;
His footsteps shall not slip.
32   The wicked watcheth the righteous,
And seeketh to slay him;
33 The Lord will not leave him in his hand,
Nor suffer him to be condemned, when he is judged.
34   Trust in the LORD, and keep his way,
And he will exalt thee to the possession of the land,
Whilst thou shalt see the destruction of the wicked!
35   I have seen a wicked man in great power,
And spreading himself like a green cedar;
36 But he passed away, and, lo! he was no more;
Yea, I sought him, but he was not found.
37   Mark the righteous man, and behold the upright
That posterity is to the man of peace!
38 But transgressors will all be destroyed;
The posterity of the wicked shall be rooted out.
89   The salvation of the just is from the LORD.
He is their strength in the time of trouble.
40 The LORD will help and deliver them;
He will deliver them from their enemies, and save them,
Because they trust in him.
6




98                 THE PSALMS.              [PS. xxxvn1.
PSALMI XXXVIII.
A prayer of one in deep affliction. It may have been occasioned by the
affair of Bathsheba, or by some other offence of David.
A psalm of David. To bring to remembrance.
1   O LorD! rebuke me not in thy wrath,
Nor chasten me in thy hot displeasure!
2 For thine arrows have deeply pierced me,
And thy hand hath been heavy upon me.
3 There is no soundness in my flesh, because of thine anger;
Nor rest in my bones, because of my sin.
4 For my iniquities have gone over my head;
Like a heavy burden, they are more than I can bear.
5 My wounds putrefy and are loathsome on account of my
folly.
6 I am bent; I am bowed down greatly;
I go mourning all the day long.
7 For my loins are full of burning heat,
And there is no soundness in my flesh.
8 I am weakened and bruised exceedingly;
I roar by reason of the disquietude of my heart.
9   0 Lord! thou knowest all my desire,
And my groaning is not hidden from thee!
10 My heart panteth; my strength faileth me; 
The very light of my eyes is gone from me.
11 My friends and acquaintance keep aloof from my woe,
And my kinsmen stand afar off:
12 While they who seek my life lay snares for me;
They who seek my hurt threaten destruction,
And meditate deceit all the day long
13 But I, like a deaf man, hear not;
And, like a dumb man, open not my mouth.
14 I am like one who heareth nothing,
And in whose mouth is no reply.
15 For in thee, 0 LOPD! do I put my trust;
Thou wilt hear, O Lord, my God!
16 For I have prayed, " Let them not rejoice over me;
Let them not exult at the slipping of my feet!"
17 For I am ready to fall,
And my pain doth never leave me;




Ps. xxxix.]         THE PSALMS.                      99
18 For I confess my iniquity,
And am troubled on account of my sin.
19 But my enemies flourish and are strong;
They who hate me without cause are multiplied.
20 They who repay good with evil are my enemies,
Because I follow that which is good.
21   Forsake me not, 0 LORD!
O my God! be not far from me!
22 Make haste to mine aid, 0 Lord, my salvation!
PSALM XXXIX.
Complaints of one in affliction respecting the shortness and vanity of human
life, with expressions of submission, and prayer for relief.
A psalm of David. For the leader of the music of the Jeduthunites.
1   I SAID, I will take heed to my ways,
That I may not sin with my tongue;
I will keep my mouth with a bridle,
While the wicked is before me.
2 I was dumb with silence; I spake not even what was good;
But my pain was increased.
3 My heart was hot within me;
In my anguish the fire burst forth,
And I spake with my toigue:
4   LORD, make me to know mine end,
And the number of my days,
That I may know how frail I am!.5 Behold, thou hast made my days as a hand-breadth,
And my life is as nothing before thee;
Yea, every man in his firmest state is altogether vanity.
[Pause.]
6 Surely every man walketh in a vain show;
Surely he disquieteth himself in vain;
He heapeth up riches, and knoweth not who shall gather
them.
7 What, then, 0 Lord! is my hope?
My hope is in thee!
8   Deliver me from all my transgressions;
Let me not be the reproach of scoffers t




100                 THE PSALMS.                 [Ps. XL.
9 Yet I am dumb; I open not my mouth;
For thou hast done it!
10 But remove from me thine infliction;
For I am perishing by the blow of thine hand.
11 When thou with rebukes dost chasten man for iniquity,
Thou causest his glory to waste away like a moth!
Surely every man is vanity.
12 Hear my prayer, 0 LORD!
Give ear to my cry;
Be not silent at my tears!
For I am but a stranger with thee,
A sojourner, as all my fathers were.
13 0 spare me, that I may recover strength,
Before I go away, and be no more i
PSALM XL.
Thanksgiving for past favors, resolutions of obedience to the Divine will,
and prayer for continued mercy.
For the leader of the music. A psalm of David.
1   I TRUSTED steadfastly in the LORD,
And he listened, and heard my cry.
2 IHe drew me out of a horrible-pit,
Out of the miry clay;
He set my feet upon a rock,
And made my steps firm.
3 He hath put into my mouth a new song,
A song of praise to our God.
Many shall see, and fear,
And put their trust in the LORD.
4 Happy the man who maketh the LORD his trust,
And resorteth not to men of pride and falsehood!
5   Many, 0 LORD, my God! are the wonderful works
which thou hast done;
Many have been thy gracious purposes towards us;
None can be compared to thee 
Would I declare and rehearse them, they are more than
can be numbered.




PS. XL.]            THE   PSALMS.                  101
6 In sacrifice and oblation thou hast no pleasure;
Mine ears thou hast opened;
Burnt-offering and sin-offering thou requirest not.
7 Therefore I said, " Lo, I come;
In the scroll of the book it is prescribed to me;
8 0 my God! to do thy will is my delight,
And thy law dwelleth in my heart!"
9 I have proclaimed thy righteousness in the great assembly,
Lo, I have not restrained my lips,
O LORD! thou knowest!
10 I hide not thy justice in my heart;
I declare thy faithfulness and thy salvation;
I conceal not thy mercy and truth from the great assembly.
11   Withdraw not from me thy tender mercies, 0 LORD!
May thy loving-kindness and thy truth continually preserve me!
12 For evils without number have encompassed me;
My iniquities have overtaken me;
I cannot see the end of them;
They are more than the hairs of my head,
And my heart dieth within me.
13 May it please thee, O LORD! to deliver me!
0 LORD! make haste to mine aid!
14 May they all be confounded and covered with shame
Who seek to take away my life!
Let them be driven back with disgrace
Who desire to do me injury!
15 Let them be overwhelmed with confusion
Who cry out to me, Aha! aha!
16 But let all who seek thee
Be glad and rejoice in thee!
Let those who love thy protection
Ever say, " Great is Jehovah! "
17   I am poor and afflicted, yet the Lord thinketh upon me;
Thou art my help and my deliverer;
My God! make no delay!




102                 THE   PSALMS.               [PS. XLI.
PSALM    XLI.
Prayer of one in affliction, whose enemies desired and plotted his destruction.
For the leader of the music. A psalm of David.
1   HAPPY is he who hath regard to the poor!
The LORD will deliver him in time of trouble.
2 The LORD will preserve him, and keep him alive;
He shall be happy on the earth;
Thou wilt not give him up to the will of his enemies!
3 The LORD will strengthen him upon the bed of disease;
All his bed thou wilt change in his sickness.
4   I said, 0 LORD! be merciful to me!
Heal me, for I have sinned against thee!
6 My enemies speak evil of me:
When will he die, and his name perish?"
6 If one come to see me, he speaketh falsehood;
His heart gathereth malice;
When he goeth abroad, he uttereth it.
7 All that hate me whisper together against me;
Against me do they devise mischief:
8 " A deadly disease cleaveth fast unto him;
He lieth down, and he shall never arise!"
9 Yea, my familiar friend in whom I trusted, who did eat
of my bread, -
He hath lifted up his heel against me.
10   But do thou, O LORD! have pity upon me;
Raise me up, that I may requite them!
11 By this I know that thou favorest me,
Because my enemy doth not triumph over me.
12 As for me,'thou wilt uphold me in my integrity;
Thou wilt set me before thy face for ever!
13   Praised be Jehovah, the God of Israel,
From evesting     everlastingever. Amen! Amen!




BOOK II.
PSALM     XLII., XLIII.
The aspirations of an afflicted exile after the temple and worship of God.
For the leader of the music. A song of the sons of Korah.
1   As the hart panteth for the water-brooks,
So panteth r y soul for thee, 0 God! 
2 My soul thirsteth for God, the living God:
When shall I come, and appear before God?
3 My tears have been my food day and night,
While they say to me continually, "Where is thy God? 
4 When I think of it, I pour out my soul in grief;
I-Iow I once walked with the multitude,
Walked slowly with them to the house of God,
Amid sounds of joy and praise with the festive multitude!
5   Why art thou cast down, 0 my soul?
And why art thou disquieted within me?
Hope thou in God; for I shall yet praise him,
Him, my deliverer and my God!
6   My soul is cast down within me,
While I remember thee from the land of Jordan and
Hermon,
From the mountain Mizar.
7 Deep calleth for deep at the noise of thy waterfalls;
All thy waves and billows have gone over me!
8 Once the LORD commanded his kindness by day,
And by, night his praise was with me,
Thanksgiving to the God of my life.
9 Now I say to God, my rock, Why hast thou forgotten me?
Why go I mourning on account of the oppression of the
enemy?
[103]




104                 THE  PSALMS.              [PS. XLIV.
10 Iike the crushing of my bones are the reproaches of the
enemy,
VWhle they say to me continually, " Where is thy God?"
11   Why art thou cast down, 0 my soul?
And why art thou disquieted within me?
Hope thou in God; for I shall yet praise him,
Him, my deliverer and my God!
1   Judg.e me, 0 God! and defend my cause against a
merciless nation!
Deliver me from unjust and deceitful men!
2 Thou art the God of my refuge: why dost thou cast me off?
Why go I mourning on account of the oppression of the
enemy?
3 0 send forth thy light and thy truth; let them guide me;
Let them  lead me to thy holy mountain, and to thy
dwelling-place!
4 Then will I go to the altar of God,
To the God of my joy and exultation;
Yea, upon the harp will I praise thee, O God, my God!
5   Why art thou cast down, 0 my soul?
And why art thou disquieted within me?
Hope thou in God; for I shall yet praise him,
Him, my deliverer and my God!
PSALM XLIV.
Prayer of a pious Israelite for the relief of his oppressed and persecuted
nation.
For the leader of the msusic. A psalm'o the sons of Korah.
1   0 GOD! we have heard with our ears,
Out fathers have told us,
Wha deeds thou didst in their days,
In the days'of old.
2 With thine own, hand didst thou drive out the nations,
And plant our fathers;
Thou didst destroy the nations,
And cause our fathers to flourish.




PS. XLIV.]          THE   PSALMS.                   105
3 For not by their own swords did they gain possession of
the land,
Nor did their own arms give them victory;
But thy right hand, and thine arm, and the light of thy
countenance;
For thou didst favor them!
4 Thou art my king, O God!
O send deliverance to Jacob!.
5 Through thee we may cast down our enemies;
Through thy name we may trample upon our adversaries!
6 I trust not in my bow,
Nor can my sword save me.
7 But it is thou only who savest us from our enemies,
And puttest to shame those who hate us!
8 In God will we glory continually;
Yea, we will praise thy name for ever!       [Pause.]
9   Yet now thou hast cast us off, and put us to shame;
Thou goest not forth with our armies.
o1 Thou makest us turn back from the enemy,
And they who hate us make our goods their prey.
11 Thou makest us like sheep destined for food,
And scatterest us among the nations.
12 Thou sellest thy people for nought,
And increasest not thy wealth by their price.
13 Thou makest us a reproach to our neighbors,
A scorn and a derision to those who are around us.
14 Thou makest us a byword among the nations,
And causest the people to.shake their heads at us.
15 My ignominy is continually before me,
And shame covereth my face,
16 On account of the voice of the scoffer and the reviler,
And on account of the enemy and the avenger.
17 All this hath come upon us;
Yet have we not forgotten thee,
Nor have we been false to thy covenant.
18 Our hearts have not wandered from thee,
Nor have our feet gone out of thy path;
19 Though thou hast crushed us in a land of jackals,
And covered us with thick darkness.
20 If we had forgotten the name of our God,
Or stretched forth our hands to a strange God,
5*



106                THE   PSALMS.               [PS. XLV.
21 Surely God would search it out;
For he knoweth the secrets of the heart.
22 But for thy sake we are killed all the day;
We are counted as sheep for the slaughter.
23   Awake I why sleepest thou, O Lord?
Arise! cast us not off for ever!
24 Wherefore dost thou hide thy face,
And forget our affliction and oppression?
25 Our soul is bowed down to the dust;
Our body cleaveth to the earth.
26 Arise, O thou, our strength!
And deliver us, for thy mercy's sake!
PSALM XLV.
The praises of a king.
For the leader of the music. To be accompanied with the Shoshannim. A
song of loveliness by the sons of Korah.
1   MY heart is overflowing with a good matter;
I will address my work to the king:
May my tongue be like the pen of a ready writer!
2   Thou art the fairest of the sons of men;
Grace is poured upon thy lips;
For God hath blessed thee for ever!
3   Gird thy sword to thy thigh, thou hero! —
Thy glory and ornament!
4 In thy glorious array ride forth victoriously,
On account of truth and mildness and justice;
And thy right hand shall teach thee terrible things 
5 Thine arrows are sharp;
Nations shall fall before thee;
They shall pierce the hearts of the king's enemies.
6   Thy throne is God's for ever and ever;
The sceptre of thy kingdom is a sceptre of equity 
7 Thou lovest righteousness, and hatest iniquity;
Therefore hath God, thy God, anointed thee
With the oil of gladness above thy fellows!




PS. XLVI.           THE   PSALMS.                  107
8   All thy garments are myrrh, aloes, and cassia;
From ivory palaces stringed instruments delight thee.
9 Daughters of kings are among thy chosen women;
On the right hand stands the queen
In gold of Ophir.
10 Listen, 0 daughter! consider, and incline thine ear;
Forget thy people and thy father's house!
11 For the king is captivated with thy beauty;
He is now thy lord; honor thou him!
12 So shall the daughter of Tyre seek thy favor with gifts,
The rich among the people.
13   All glorious is the king's daughter in her apartment;
Her robe is embroidered with gold.
14 In variegated garments shall she be led to the king;
The virgin companions that follow her shall be brought
unto thee.
15 With gladness and rejoicing shall they be brought;
They shall enter the king's palace.
16 Instead of thy fathers shall be thy children,
Whom thou shalt make princes through all the land.
17   I will make thy name memorable throughout all generations;
So shall the nations praise thee for ever and ever!
PSALM    XLVI.
Thanksgiving for victory over enemies, and trust in God as a national
refuge and dufnice.
For the leader of the music. Of, or for, the sons of Korah. To be suntg in
the manner, or with the voice, of virgins.
1   GOD is our refuge and strength;
An ever present help in trouble.
2 Therefore will we not fear, though the earth be chang ed;
Though the mountains tremble in the heart of the sea;
3 Though its waters roar and be troubled,
And the mountains shake with the swelling thereof.
[Pause.]
4   A river with its streams shall make glad the city of God,
The holy dwelling-place of tile Most High.




108                 THE   PSALMS.              Irs. XLVII.
5 God is the midst of her; she shall not be moved;
God will help her, and that full early.
6   The nations raged; kingdoms were moved;
He uttered his voice, the earth melted.
7 The LORD of hosts is with us;
The God of Jacob is our refuge.              [Pause.]
8 Come, behold the doings of the LORD;
What desolations he hath made in the earth!
9 He causeth wars to cease to the end of the earth;
He hath broken the bow, and snapped the spear asunder,
And burned the chariots in fire.
10 " Desist, and know that I am God;
I will be exalted among the nations, I will be exalted
throughout the earth "
11   The LORD of hosts is with us;
The God of Jacob is our refuge.
PSALM    XLVII.
A hymn of thanksgiving to Jehovah, as the giver of victory to the Israelites.
For the leader of the music. A psalm of the sons of Korah.
t1   0 CLAP your hands, all ye nations!
Shout unto God with the voice of triumph!
2 For terrible is Jehovah, the Most High,
The great king over all the earth.
3 He liath subdued nations under us,
And kingdoms under our feet;
4 He hath chosen for us an inheritance,
The glory of Jacob, whom he loved.           [Pause.]
5   God goeth up with a shout;
Jehovah with the sound of the trumpet.
6 Sing praises to God, sing praises!
Sing praises to our king, sing praises!
7 For God is king of all the earth;
Sing to him hymns of praise!
8 God reigneth over the nations;
God sitteth upon his holy throne.




PS. XLVIII.]        THE PSALMS.                   109
9 The princes of the nations gather themselves together
To the people of the God of Abraham;
For the mighty of the earth belong to God;
He is supremely exalted.
PSALM    XLVIII.
A hymn of thanksgiving for the deliverance of Jerusalem from invading
enemies.
A psalm of the sons of Korah.
1   GREAT is Jehovah, and greatly to be praised
In the city of our God, upon his holy mountain.
2 Beautiful in its elevation is Mount Zion,
The joy of the whole earth;
The joy of the farthest North is the city of the great king;
3 In her palaces God is known as a refuge.
4   For, lo! kings were assembled against it;
They passed away together.
5 As soon as they saw, they were astonished;
They were confounded, and hasted away.
6 There terror seized upon them, 
Pain, as of a woman in travail;
7 As when the east wind breaketh in pieces
The ships of Tarshish.
8 As we have heard, so have we seen
In the city of the LORD of hosts, in the city of our God;
God will establish it for ever.            [Pause.]
9   We think of thy loving-kindness, O God!
In the midst of thy temple!
o1 As thy name, O God! so thy praise, extendeth to the
ends of the earth;
Thy right hand is full of righteousness.
11 Mount Zion rejoiceth,
The daughters of Judah exult,
On account of thy righteous judgments.
12   Go round about Zion; number her towers;
13 Mark well her bulwarks; count her palaces;
That ye may tell it to the next generation!
14 For this God is our God for ever and ever;
He will be our guide unto death.




110                THE PSALMS.                [PS. XLIX.
PSALM XLIX.
The condition of the righteous and the wicked. The rich oppressor not to
be envied. The comfort of the righteous, when they are oppressed, in the
consideration that God is their fiiend.
For the leader of the music. A psalm of the sons of Korah.
1   HEAR this, all ye nations;
Give ear, all ye inhabitants of the world;
2 Both high and low, rich and poor alike I
3 My mouth shall speak wisdom,
And the meditation of my mind shall be understanding.
4 I will incline mine ear to a poem;
I will utter my song upon the harp.
5   Why should I fear in the days of adversity,
When the iniquity of my adversaries encompasseth me;
6 They who trust in their riches,
And glory in the greatness of their wealth?
7 No one can redeem his brother from death,
Nor give a ransom for him to God,
8 That he should live to eternity,
And not see the pit.
9 Too costly is the redemption of his life,
And he giveth it up for ever.
10 For he seeth that wise men die,
As well as the foolish and the ignorant;
They perish alike,
And leave their wealth to others.
11 They imagine that their houses will endure for ever,
And their dwelling-places from generation to generation:
Men celebrate their names on the earth.
12 Yet man, who is in honor, abideth not;
He is like the beasts that perish.
13 Such is the way which is their confidence 
And they who come after them approve their maxims.
[Pause.]
14   Like sheep they are cast into the underworld;
Death shall feed upon them;
And the upright shall soon trample upon them.
Their form shall be consumed in the underworld,
And they shall no more have a dwelling-place.




PS. L.]             THE PSALMS.                     11t
15 But-God will redeem my life from the underworld;
Yea, he will take me under his care.         [Pause.]
16   Be not thou afraid, when one becometh rich;
When the glory of his house is increased!
17 For, when he dieth, he will carry nothing away;
His glory will not descend after him.
18 Though in his life he thought himself happy, -
Though men praised thee, while thou wast in prosperity, -
19 Yet shalt thou go to the dwelling-place of thy fathers,
Who never more shall see the light!
20 The man who is in honor, but without understanding,
Is like the beasts that perish.
PSALM L.
The true way of serving God; or, outward forms of no avail without internal rectitude.
A psalm of Asaph.
1   THE mighty God, Jehovah, speaketh, and calleth the
earth,
From the rising of the sun to its going down.
2 Out of Zion, the perfection of beauty,
God shineth forth.
3 Our God cometh, and will not be silent;
Before him is a devouring fire,
And around him a raging tempest.
4 He calleth to the heavens on high,
And to the earth, while he judgeth his people:
5 " Gather together before me my godly ones,
Who have made a covenant with me by sacrifice!"
6 (And the heavens shall declare his righteousness,
For it is God himself that isjudge.)        [Pause.]
7   " Hear, O my people, and I will speak!
O Israel, and I will testify against thee!
For I am God, thine own God.
8 I reprove thee not on account of thy sacrifices;
For thy burnt-offerings are ever before me.
9 I will take no bullock from thy house,
Nor he-goat from thy folds;




112                THE   PSALMS.                 [Ps. L.
10 For all the beasts of the forest are mine,
And the cattle on a thousand hills.
11 I know all the birds of the mountains,
And the wild beasts of the field are before me.
12 If I were hungry, I would not tell thee;
For the world is mine, and all that is therein.
13 Do I eat the flesh of bulls,
Or drink the blood of goats?
14 Offer to God thanksgiving,
And pay thy vows to the Most High!
15 Then call upon me in the day of trouble:
I will deliver thee, and thou shalt glorify me!"
16   And to the wicked God saith,
" To what purpose dost thou talk of my statutes?
And why hast thou my laws upon thy lips? —
17 Thou, who hatest instruction
And castest my words behind thee!
18 When thou seest a thief, thou art in friendship with him,
And hast fellowship with adulterers.
19 Thou lettest loose thy mouth to evil,
And thy tongue frameth deceit;
20 Thou sittest and speakest against thy brother;
Thou slanderest thine own mother's son.
21 These things hast thou done, and I kept silence,
Hence thou thoughtest that I was altogether like thyelf:
But I will reprove thee, and set it in order before thinm
eyes.
22 Mark this, ye that forget God,
Lest I tear you in pieces, and none deliver you!
23   Whoso offereth praise honoreth me;
And to him who hath regard to his ways
Will I show salvation from God."




Ps. LI.I            THE PSALMS.                     113
PSAL3I LI.
A prayer for forgiveness of sins.
For the leader of the music. A psalm of David, when Nathan the prophet
came unto him, after his intercourse with Bathsheba.
1   BE gracious unto me, 0 God! according to thy loving
kindness;
According to the greatness of thy mercy, blot out my
transgressions 
2 Wash me thoroughly from my iniquity,
And cleanse me from my sin!
3 For I acknowledge my transgressions,
And my sin is ever before me.
4 Against thee, thee only, have I sinned,
And in thy sight have I done evil;
So that thou art just in thy sentence,
And righteous in thy judgment.
5 Behold! I was born in iniquity,
And in sin did my mother conceive me.
6 Behold! thou desirest truth in the heart;
So teach me wisdom in my inmost soul!
7 Purge me with hyssop, until I be clean;
Wash me, until I be whiter than snow!
8 Make me to hear joy and gladness,
So that the bones which thou hast broken may rejoice!
9 Hide thy face from my sins,
And blot out all my iniquities!
10 Create within me a clean heart, 0 God!
Renew within me a steadfast spirit!
11 Cast me not away from thy presence,
And take not thy holy spirit from me!
12 Restore to me the joy of thy protection,
And strengthen me with a willing spirit!
13   Then will I teach thy ways to transgressors,
And sinners shall be converted to thee.
14 Deliver me from the guilt of blood, 0 God, the God of
my salvation!
That my tongue may sing aloud of thy goodness!
15 0 Lord! open thou my lips,
That my mouth may show forth thy praise!




114                 THE   PSALMS.                [PS. LII.
16 For thou desirest not sacrifice, else would I give it;
Thou delightest not in burnt-offerings.
17 The sacrifice which God loveth is a broken spirit;
A broken and contrite heart, 0 God! thou wilt not
despise!
18   Do good to Zion according to thy mercy;
Build up the walls of Jerusalem!
19 Then shalt thou be pleased with sacrifices of righteousness,
With burnt-offerings and complete offerings;
Then shall bullocks be offered upon thine altar.
PSALM     LII.
Remonstrance against a proud and malignant enemy, and prediction of his
downfall.
For the leader of the music. A psalm of David, when Doeg, the Edomite,
came and told Saul, and said to him, David is come to the house of
Abimelech.
1   WHY gloriest thou in mischief, thou man of violence?
The goodness of God yet continueth daily.
2 Thy tongue deviseth mischief,
Like a sharp razor, thou contriver of deceit!
3 Thou lovest evil more than good,
And to lie more than to speak truth.         [Pause.]
4 Thou lovest all devouring words,
O thou deceitful tongue!
5   Thee also shall God utterly destroy!
He shall seize thee, and tear thee from thy dwelling-place,
And uproot thee from the land of the living.  [Pause.]
6 The righteous shall see and fear,
And shall laugh at him.
7 " Behold the man that made not God his strength,
But trusted in the abundance of his riches,
And placed his strength in his wickedness! "
8   But I shall be like a green olive-tree in the house of
God;
I will trust in the goodness of God for ever and ever.
9 I will praise thee for ever for what thou hast done;
I will trust in thy name, because it is good,
Before the eyes of thy godly ones!




P8. LIII., LIV.]    THE PSALMS.                      115
PSALM     LIII.
Complaint of the wickedness of men; uttered, probably, by one living under
severe oppression in a foreign land, whither he had been carried captive.
For the leader of the music. To be sung on wind instruments. A psalm
of David.
1   THE fool saith in his heart, " There is no God!"
They are corrupt; their doings are abominable;
There is none that doeth good.
2 God looketh down from heaven upon the children of men,
To see if there are any that have understanding,
That have regard to God.
3 They are all gone astray; together are they corrupt;
There is none that doeth good, no, not one.
4   Shall not the evil-doers be requited,
Who eat up my people like bread,
And call not upon God?
5 Yea! fear shall come upon them,
Where no fear is;
For God will scatter the bones of him that encampeth
against thee;
Thou shalt put them to shame, for God despiseth them!
6   0 that salvation for Israel would come out of Zion!
When God bringeth back the captives of his people,
Jacob shall rejoice, and Israel be glad.
PSALM LIV.
A prayer against enemies.
For the leader of the nmusic. To be sung on stringed instruments. A psalm
of David, when the Ziphites came and said to Saul, Doth not David hide
himself with us?
1   SAVE me, 0 God! by thy name,
And by thy strength defend my cause!
2 0 God! hear my prayer,
Give ear to the words of my mouth!
3 For enemies have risen up against me,
And oppressors seek my life;
They have not set God before their eyes.   [Pause.]




116                  THE   PSALMS.                 [PS. LV.
4   Behold! God is my helper;
The Lord is the support of my life.
5 He will repay evil to my enemies;
For thy truth's sake, O God! cut them off!
6 With a willing heart will I sacrifice to thee;
I will praise thy name, 0 LoaD! for it is good;
7 For thou hast delivered me from all trouble,
So that my eye hath looked with joy upon my enemies!
PSALM LV.
A prayer against enemies, especially against a treacherous friend.
For the leader of the music. To be sung on stringed instruments. A psalm
of David.
1   GIVE ear to my prayer, 0 God!
Hide not thyself from my supplication!
2 Attend unto me, and hear me!
I wander about mourning and wailing,
3 On account of the clamors of the enemy,
On account of the violence of the wicked.
For they bring evil upon me,
And in wrath set themselves against me.
4 My heart trembleth in my bosom,
And the terrors of death have fallen upon me.
5 Fear and trembling have seized me,
And horror hath overwhelmed me.
6 Then I say, 0 that I had wings like a dove!
For then would I fly away, and be at rest.
7 Behold, I would wander far away,
And take up my abode in a wilderness.         [Pause.]
8 I would hasten away to a shelter
From the rushing wind and tempest.
9   Confound, 0 Lord! divide their counsels!
For I behold violence and strife in the city.
10 Day and night do these go about its walls;
In the midst of it are iniquity and mischief.
11 Wickedness is in the midst of it;
Oppression and fraud depart not from its streets.




PS. LV.]           THE PSALMS.                    117
12   It was not an enemy that reviled me,
Then I could have borne it;
Nor one that hated me, who rose up against me;
From him I could have hid myself.
13 But it was thou, a man my equal,
My friend, and my acquaintance.
14 We held sweet converse together,
And walked to the house of God in company.
15 May sudden death seize upon them!
May they go down to the underworld alive!
For wickedness is in their dwellings, in the midst of them.
16   As for me, I will call upon God,
And Jehovah will save me.
17 At evening, at morn, and at noon I mourn and sigh,
And he will hear my voice.
18 He will deliver me in peace from my conflict;
For many have risen up against me.
19 God will hear me, and bring them down, -
He that hath been judge of old.            [Pause.]
Because they have no changes,
Therefore they fear not God.
20 They lift up their hands against their friend,
And break their covenant with him.
21 Their speech was softer than butter,
But war was in their heart;
Their words were smoother than oil,
Yet were they drawn swords.
22   "Cast thy burden upon the LORD, and he will sustain
thee;
He will never suffer the righteous to fall!"
23 Yea, thou, 0 God! wilt bring them down into the lowest
pit!
Bloody and deceitful men shall not live out half their days.
But I will trust in thee I




118                 THE   PSALMS.                [PS. LVI
PSALM LVI.
A prayer for help by one surrounded by enemies.
For the leader of the music. To be sung to the tune of " The dumb dove
among strangers." A psalm of David, when the Philistines took him in
Gath.
1   HAVE pity upon me, 0 God! for man panteth for my
life;
My adversary daily oppresseth me!
2 Mine enemies daily pant for my life,
And many are they who war proudly against me.
3 When I am in fear,
I will put my trust in thee!
4 Through God shall I praise his. word;
In God do I put my trust; I will not fear;
What can flesh do to me?
5 Every day they wrest my words;
All their thoughts are against me for evil.
6 They gather themselves together, they hide themselves,
they watch my steps,
Lying in wait for my life.
7 Shall they escape by their iniquity?
In thine anger cast down the people, O God!
8 Count thou my wanderings;
Put my tears into thy bottle!
Are they not recorded in thy book?
9   When I cry to thee, my enemies shall turn back;
This I know, that God is for me.
10 Through God shall I praise his word;
I shall glory in the promise of Jehovah.
11 In God do I put my trust; I will not fear:
What can man do to me?
12 Thy vows are upon me, O God!
I will render praises to thee!
13 For thou hast delivered me from death,
Yea, my feet from falling,
That I may walk before God in the light of the living.




PS. LVII.]          THE   PSALMS.                   119
PSALM     LVII.
For the leader of the music. To be sung to the tune of "Do not dest oy."
A psalm of David, when he Jedfrom Saul in the cave.
1   HAVE pity upon me, O God! have pity upon me,
For in thee doth my soul seek refuge!
Yea, in the shadow of thy wings do I take shelter,
Until these calamities be overpast!
2 I call upon God the Most High,
Upon God, who performeth all things for me;
3 He will send from heaven, and save me;
He will put to shame him that panteth for my life;
[Pause.]
God will send forth his mercy and his truth.
4   MIy life is in the midst of lions;
I dwell among them that breathe out fire;
Among men whose teeth are spears and arrows,
And whose tongue is a sharp sword.
5   Exalt thyself, O God! above the heavens,
And thy glory above all the earth!
6 They have prepared a net for my steps;
My soul is bowed down;
They have digged a pit before me,
But into it they have themselves fallen.
7   My heart is strengthened, 0 God! my heart is strength.
ened!
I will sing, and give thanks.
8 Awake, my soul! awake, psaltery and harp!
I will wake with the early dawn.
9 I will praise thee, O Lord! among the nations;
I will sing to thee among the kingdoms!
10 For thy mercy reacheth to the heavens,
And thy truth to the clouds!
11   Exalt thyself, O God! above the heavens,
And thy glory above all the earth!




120                 THE PSALMS.                 [Ps. LVIIL
PSALM     LVIII.
An invective against wicked rulers. Prayers and hopes for their destruction.
For the leader of the music. To the tune of " Do not destroy." A psalm
of David.
1   Do ye, indeed, administer justice faithfully, ye mighty
ones?
Do ye judge with uprightness, ye sons of men?
2 Nay, in your hearts ye contrive iniquity;
Your hands weigh out violence in the land!
3 The wicked are estranged, from their very birth;
The liars go astray as soon as they are born.
4 They have poison, like the poison of a serpent;
Like the deaf adder's, which stoppeth her ear;
5 Which listeneth not to the voice of the charmer,
And of the sorcerer, skilful in incantations.
6   Break their teeth, O God! in their mouths!
Break out the great teeth of the lions, 0 LORD!
7 May they melt like waters, which flow away;
May their arrows, when they aim them, be as if cut in
pieces!
8 May they be like the snail, which melteth away as it goeth;
Like the abortion of a woman, that seeth not the sun!
9 Before your pots feel the heat of the thorns,
Whether fresh, or burning, may they be blown away!
10 The righteous shall rejoice, when he seeth such vengeance;
He shall bathe his feet in the blood of the wicked.
11 Then shall men say, "Truly there is a reward for the
righteous!
Truly there is a God who is judge upon the earth!"




PS. LIX.]           THE   PSALMS.                   121
PSALM LIX.
The contents of this psalm seem much better suited to a case of invasion
from heathen enemies, than to the case referred to in the Hebrew inscription. See ver. 5.
For the leader of the music. To the tune of " Do not destroy." A psalm
of David, when Saul sent, and they watched the house to kill him.
1   DELIVER me from my enemies, 0 my God I
Defend me from them that rise up against me!
2 Deliver me fiom the doers of iniquity,
And save me from men of blood!
3 For, lo! they lie in wait for my life;
The mighty are gathered against me,
Without any offence or fault of mine, 0 LORD!
4 Without any offence of mine, they run and prepare themselves;
Awake to help me, and behold!
5 Do thou, 0 Jehovah, God of hosts, God of Israel,
Awake to punish all the nations!
Show no mercy to any wicked transgressors!  [Pause.]
6 Let them return at evening,
Let them howl like dogs,
And go round about the city!
7   Behold! with their mouths they belch out malice;
Swords are upon their lips;
" For who," say they, "will hear?"
8 Yet thou, 0 LORD! wilt laugh at them;
Thou wilt hold all the nations in derision!
9 0 my Strength! to thee will I look!
For God is my defence;
to My God will come to meet me with his mercy;
God will cause me to look with joy upon my enemies.
11   Slay them not, lest my people forget;
Scatter them by thy power, and cast them down,
0 Lord, our shield!
12 The word of their lips is the sin of their mouth;
Let them be overtaken in their pride,
For the curses and the falsehood which they utter!
6




122                 THE   PSALMS.                 rPS. LX,
13 Consume them in thy wrath; consume them that they be
no more,
That they may know that God ruleth in Jacob,
Even to the ends of the earth!               [Pause.]
14 Let them return at evening,
Let them howl like dogs,
And go round about the city!
15 Let them wander about for food,
When they have passed the night unsatisfied!
16   But I will sing of thy power;
Yea, in the morning will I sing aloud of thy mercy;
For thou hast been my defence,
My refuge in the day of my distress.
17 To thee, O my Strength! will I sing!
For God is my defence; a God of mercy to me.
PSALM LX.
Prayer for success, and hopes of victory and conquest in a very disastrous
state of public affairs.
For the leader of the music; upon the Shushan-Eduth; a psalm of David
for instruction; when he was at strife with the Syrians of Mesopotamia,
and the Syrians of Zoba; when Joab returned, and smote twelve thousand
Edomites in the valley of Salt.
1   0 GoD! thou hast forsaken us; thou hast broken us in
pieces;.
Thou hast been angry! 0 revive us again!
2 Thou hast made the land tremble; thou hast rent it;
O heal its breaches, for it tottereth!
3 Thou hast caused thy people to see hard things;
Thou hast made us drink the wine of reeling.
4 Lift up a banner for them that fear thee,
For the sake of thy faithfulness, that they may escape!
5 That thy beloved may be delivered,
Save with thy right hand, and answer me!
6   God promiseth in his holiness; I will rejoice;
I shall yet divide Shechem,
And measure out the valley of Succoth.




PS. LXI.]           THE   PSALMS.                  123
7 Gilead shall be mine, and mine Manasseh;
Ephraim shall be my helmet,
And Judah my sceptre;
8 Moab shall be my wash-bowl;
Upon Edom shall I cast my shoe;
I shall triumph over Philistia!
9   Who will bring me to the strong city?
Who will lead me into Edom?
0o Wilt not thou, O God! who didst forsake us,
And didst not go forth with our armies?
11 Give us thine aid in our distress,
For vain is the help of man!
12 Through God we shall do valiantly;
For he will tread down our enemies.
PSALM LXI.
A prayer of an exile for help, for restoration to his native land, and for the
health and prosperity of the king.
For the leader of the music. To be sung upon stringed instruments. A
psalm of David.
1   HEAR my cry, O God!
Attend to my prayer!
2 From the extremity of the land I cry unto thee in deep
sorrow of heart;
Lead me to the rock that is high above me!
3 For thou art my refuge,
My strong tower against the enemy.
4 I shall dwell in thy tabernacle for ever;
I will seek refuge under the covert of thy wings.
5 For thou, 0 God! wilt hear my vows,
And give me the inheritance of those who fear thy name.
6  0 prolong the life of the king!
May his years extend through many generations!
7 May he reign for ever before God!
Grant that mercy and truth may preserve him!
8 So will I sing praise to thy name for ever;
I will daily perform my vows.




124                THE PSALMS'                [Ps. LXII.
PSALM    LXII.
Trust in God in circumstances of distress.
For the leader of the music of thle Jeduthunites. A psalm of David.
1   TRULY my soul resteth on God alone;
From him cometh my deliverance!
2 He alone is my rock and my salvation;
He is my safeguard, I shall not wholly fall!
3   How long will ye continue to assault a single man?
How long will ye all seek to destroy me,
Like a bending wall, or a tottering fence?
4 They study how to cast me down from my eminence;
They delight in falsehood;
They bless with their mouths, but in their hearts they
curse.
5   My soul, rest thou on God alone,
For from him cometh my hope!
6 He alone is my rock and my salvation;
He is my safeguard,-I shall not fall.
7 From God cometh my help and my glory:
My strong rock, my refuge, is God.
8 Trust in him at all times, ye people!
Pour out your hearts before him!
God is our refuge!
9   Truly men of low degree are vanity,
And men of high degree are a lie;
Placed in the balance,
They are all lighter than vanity.
10 Trust not in extortion;
Place no vain hopes. in rapine!
If riches increase, set not your heart upon them!
11 Once hath God promised, twice have I heard it,
That power belongeth unto God.
12 To thee also, O Lord! belongeth mercy;
For thou dost render to every man according to his work!




PS. LXII.]          THE PSALMS.                    125
PSALM     LXIII.
Aspirations after God, and confidence in his protection. Supposed to have
reference to the circumstances of David during the rebellion of Absalom.
A psalm of David, when he was in the wilderness of Judah.
1   O GOD! thou art my God! earnestly do I seek thee!.
My soul thirsteth, my flesh longeth for thee,
In a dry, thirsty land, where is no water!
2 Thus I look toward thee in thy sanctuary,
To behold thy power and thy glory!
3 For thy loving-kindness is better than life;
Therefore my lips shall praise thee!
4 Thus will I bless thee, while I live;
In thy name will I lift up my hands!
5 My soul shall be satisfied as with marrow and fatness,
And with joyful lips my mouth shall praise thee,
o When I think of thee upon my bed,
And meditate on thee in the night-watches.
7 For thou art my help,
And in the shadow of thy wings I rejoice.
8 My soul cleaveth to thee;
Thy right hand holdeth me up.
9 While they who seek to destroy my life
Shall themselves go down into the depths of the earth.
10 They shall be given up to the sword,
And be a portion for jackals.
11 But the king shall rejoice in God;
All that swear by him shall be honored;
But the mouth of liars shall be stopped.




126                 THE   PSALMS.          [PS. LXIV., LxV.
PSALM LXIV.
Prayer for protection from enemies. Supposed to refer to David's calumniators in the court of Saul, or during the rebellion of Absalom.
For the leader of the music. A psalm of David.
1   HEAR my voice, 0 God! when I pray!
Preserve my life from the terrors of the enemy!
2 Hide me from the assembly of the wicked, -
From the brawling crowd of evil-doers!
3 For like a sword they sharpen their tongues,
Like arrows they aim their poisoned words,
4 To shoot in secret at the upright;
Suddenly do they shoot at him without fear.
5 They prepare themselves for an evil deed;
They commune of laying secret snares:
"( Who," say they, "will see them?"
6 They meditate irimes: "Wre have finished," say they,
" our plans!"
The heart and bosom of every one ot them are deep.
7   But God will shoot an arrow at them;
Suddenly shall they be wounded.
8 Thus their own tongues shall bring them down;
All who see them will flee away.
9 Then will all men stand in awe,
And declare what God hath done,
And attentively consider his work.
10 The righteous shall rejoice, and trust in the LORD;
All the upright in heart shall glory.
PSALM LXV.
Trust in the power and goodness of God.
For the leader of the music. A psalm of David.
1   To thee belongeth trust, to thee praise, 0 God in Zion!
And to thee shall the vow be performed!
2 0 Thou that hearest prayer!
To thee shall all flesh come!




PS. LXV.]          THE PSALMS.                    127
3 My iniquities are heavy upon me;
But thou wilt forgive our transgressions!
4 Happy is he whom thou choosest,
And bringest near thee to dwell in thy courts!
May we be satisfied with the blessings of thy house,
Thy holy temple!
5 By wonderful deeds dost thou answer us in thy goodness,
O God, our salvation!
Who art the confidence of all the ends of the earth,
And of the most distant seas!
6   Thou makest fast the mountains by thy power,
Being girded with strength!
7 Thou stillest the roar of the sea,
The roar of its waves,
And the tumult of the nations.
8 They who dwell in the ends of the earth are awed by thy
signs;
Thou makest the outgoings of the morning and of the
evening to rejoice!
9 Thou visitest the earth and waterest it;
Thou enrichest it exceedingly;
The river of God is full of water.
Thou suppliest the earth with corn,
When thou hast thus prepared it.
10 Thou waterest its furrows,
And breakest down its ridges;
Thou makest it soft with showers,
And blessest its increase.
11 Thou crownest the year with thy goodness;
Thy footsteps drop fruitfulness;
12 They drop it upon the pastures of the wilderness,
And the hills are girded with gladness.
13 The pastures are clothed with flocks,
And the valleys are covered with corn;
They shout, yea, they sing for joy.




128                 THE PSALMS.               [PS. LXVI.
PSALM LXVI.
Thanksgiving to God after deliverance from great distress.
For the leader of the music. A psalm.
1   SHOUT joyfully unto God, all ye lands!
2 Sing ye the honor of his name;
Make his praise glorious!
3 Say unto God, How terrible are thy doings!
Through the greatness of thy power thine enemies are
suppliants to thee!
4 Let all the earth worship thee;
Let it sing praise to thee, let it sing praise to thy name!
[Pause.]
5   Come, behold the works of God             [
How terrible his doings among the sons of men!
6 He turned the sea into dry land;
They went through the deep on foot;
Then we rejoiced in him.
7 By his power he ruleth for ever;
His eyes are fixed upon the nations;
Let not the rebellious exalt themselves I   [Pause.1
8   0 bless our God, ye nations,
And make the voice of his praise to be heard!
9 It is he who preserveth our lives,
And suffereth not our feet to stumble.
10 Thou hast, indeed, proved us, 0 God I
Thou hast tried us as silver is tried.
11 Thou broughtest us into a snare,
And didst lay a heavy burden upon our backs;
12 Thou didst cause men to ride upon our heads,
And we have gone through fire and water:
But thou hast brought us to a place of abundance.
13   I will go into thy house with burnt-offerings;
I will pay thee my vows, 
14 The vows which my lips uttered,
Which my mouth promised in my trouble.
15 Burnt sacrifices of fatlings will I offer to thee with the
fat of rams;
Bullocks, with he-goats, will I sacrifice to thee. [Pause.]




PS. LXVII.]        THE PSALMS.                    129
6    Come and hear, all ye who fear God,
And I will relate what he hath done for me!
17 I called upon him with my mouth,
And praise is now upon my tongue.
18 If I had meditated wickedness in my heart,
The Lord would not have heard me:
19 But surely God hath heard me;
He hath had regard to the voice of my supplication.
20 Blessed be God, who did not reject my prayer,
Nor withhold his mercy from me!
PSALM    LXVII.
A hymn of praise.
For the leader of the music. To be sung on stringed instruments. A psalm.
1   O GOD! be merciful to us, and bless us,
And cause thy face to shine upon us!      [Pause.]
2 That thy doings may be known on earth,
And thy saving power to all the nations.
3 Let the nations praise thee, 0 God!
Yea, let all the nations praise thee!
4 Let all the nations be glad, and shout for joy!
For justly dost thou judge the people,
And govern the nations on the earth.
5 Let the nations praise thee, 0 God!
Yea, let all the nations praise thee!
6 For the earth hath yielded her increase,
And God, our God, hath blessed us.
7 May God continue to bless us,
And may all the ends of the earth fear him!




130                 THE   PSALMS.              [PS. LXVII.
PSALM     LXVIII.
A triumphal ode, on the occasion of the removal of the ark to Mount Zion.
For the leader of the music. A psalm of David.
1   LET God arise, and his enemies are scattered,
And they who hate him flee before him!
2 As smoke is dispersed, so thou dispersest them;
As wax melteth before the fire,
So perish the wicked before the face of God.
3 But the righteous are glad and rejoice in his presence,
Yea, they exult exceedingly.
4   Sing unto God; sing praises to his name!
Prepare a way for him who rideth through the desert!
Jehovah is his name; be joyful in his presence!
5 The father of the fatherless, and the protector of the
widow,
Is God in his holy habitation.
6 God causeth the forsaken to dwell in houses;
He leadeth forth to prosperity them that are bound;
But the rebellious shall dwell in a barren land.
7   0 God! when thou didst go before thy people,
When thou didst march through the wilderness,  [Pause.]
8 The earth quaked, and the heavens dropped at the presence of God;
This Sinai trembled at the presence of God, the God of
Israel.
9 Thou, O God! didst send a plentiful rain;
Thou didst strengthen thy wearied inheritance.
10 Thy people established themselves in the land;
Thou, O God! in thy goodness, didst prepare it for the
needy!
11 The Lord gave the song of victory
Of the maidens publishing glad tidings to the mighty host.
12 " The kings with their armies have fled, - have fled!
And the matron at home divideth the spoil.
13 Truly ye may repose yourselves in the stalls,
Like the wings of a dove covered with silver,
And her feathers with shining gold."




PS. LXVIII.]        THE PSALMS.                   131
14 When the Most High destroyed the kings in the land,
It was white [with their bones] like Salmon.
15 Ye lofty hills, ye hills of Bashan,
Ye many-topped hills, ye hills of Bashan,
16 Why frown ye, ye many-topped hills,
At the hill in which God is pleased to dwell,
In which Jehovah will dwell for ever?
17   The chariots of God are myriads, yea, thousands of
thousands;
The Lord is in the midst of them, as upon Sinai, in the
sanctuary.
18 Thou hast ascended on high,
Thou hast led captive the vanquished,
Thou hast received gifts among men,
Even the rebellious, that here thou mightst dwell, 0
LORD God!
19   Praised be the Lord daily!
When we are heavy-laden, the IMighty One is our help.
20 Our God is a God of salvation;
From the Lord Jehovah cometh deliverance from death.
21 But God smiteth the head of his enemies,
Even the hairy crowns of those who go on in their iniquity.
22 " I will bring them back," saith the Lord, " from Bashan;
I will bring them back from the deep sea;
23 That thy foot may be dipped in their blood,
That thy dogs may drink the blood of thine enemies."
24   We have seen thy procession, O God!
The procession of my God, my king, to his sanctuary!
25 The singers go before, the minstrels follow,
Amidst damsels playing on timbrels.
26 Praise ye God in your assemblies;
Praise the Lord, all ye from the fountain of Israel 
27 Here is Benjamin, the youngest, and his leaders;
The chiefs of Judah, and their band;
The chiefs of Zebulon, and the chiefs of Naphtali.
28   Thy God has ordained thy strength, [O Israel!]
Show forth thy might, 0 God! thou who hast wrought
for us!
29 Because of thy temple in Jerusalem
Shall kings bring presents to thee.




132                 THE   PSALMS.              [PS. LXIX.
30 Rebuke the wild beast of the reeds,
The multitude of bulls with the calves of the nations,
So that they shall cast themselves down with masses of
silver;
Scatter thou the nations that delight in war!
31 Princes shall come out of Egypt;
Ethiopia shall haste with outstretched hands to God.
32   Ye kingdoms of the earth, sing unto God;
Sing praises to Jehovah;
33 To him who rideth upon the ancient heaven of heavens!
Behold, he uttereth his voice, his mighty voice!
34 Give glory to God,
Whose majesty is in Israel, and whose might is in the
clouds!
35 Terrible art thou, 0 God! from thy sanctuary!
The God of Israel giveth strength and power to his people.
Praised be God!
PSALM LXIX.
Prayer for aid against enemies. Hope of deliverance, and of return from
exile.
For the leader of the music.  Upon the Shoshannim. A psalm of David.
1   SAVE me, 0 God!
For the waters press in to my very life!
2 I sink in deep mire, where is no standing;
I have come into deep waters, and the waves flow over me.
3 I im weary with crying; my throat is parched;
Mine eyes are wasted, while I wait for my God.
4 More numerous than the hairs of my head are they who
hate me without reason;
Mighty are they who seek to destroy me, being my enemies without cause:
I must restore what I took not away.
5   0 God! thou knowest my offences,
And my sins are not hidden from thee!
6 Let not them that trust in thee through me be put to shame,
0 Lord Jehovah, God of hosts!
Let not them that seek thee through me be confounded,
0 God of Israel!




rS. LXIX.]          THE PSALMS.                    133
7 For on account of thee do I suffer reproach,
And shame covereth my face!
8 I am become a stranger to my brothers;
Yea, an alien to my mother's sons.
9 For zeal for thy house consumeth me,
And the reproaches of them that reproach thee fall upon me.
10 When I weep and fast,
That is made my reproach;
11 When I clothe myself in sackcloth,
Then I become their by-word.
12 They who sit in the gate speak against me,
And I am become the song of drunkards.
13   Yet will I address my prayer to thee, O LORD 
May it be in an acceptable time according to thy great
goodness!
Hear, O God! and afford me thy sure help!
14 Save me from the mire, and let me not sink;
May I be delivered from my enemies, — from the deep
waters i
15 Let not the water-flood overfloow me;
Let not the deep swallow me up,
And letnot the pit close her mouth upon me!
16 Hear me, 0 LORD! since great is thy loving-kindness;
According to the abundance of thy tender mercies look
upon me!
17 Hide not thy face from thy servant;
I am greatly distressed, O make haste to mine aid!
18 Draw near to me, and redeem my life;
Deliver me because of my enemies!
19 Thou knowest-my reproach, and dishonor, and shame;
All my adversaries are in thy view!
20 Reproach hath broken my heart, and I am full of heaviness;
I look for pity, but there is none;
For comforters, but find none.
21 For my food they give me gall,
And in my thirst they give me vinegar to drink.
22 May their table be to them a snare;
May it be a trap to them, while they are at ease!
23 May their eyes be darkened, that they may not see;
And cause their loins continually to shake!




134                THE PSALMS.                 [rs. LX.
24 Pour out upon them thine indignation,
And may the heat of thine anger overtake them!
25 Let their habitation be desolate,
And let none dwell in their tents!
26 For they persecute those whom thou hast smitten,
And talk of the pain of those whom thou hast wounded.
27 Add iniquity to their iniquity,
And let them never come into thy favor!
28 Let them be blotted out of the book of the living;
Let not their names be written with the righteous!
29   But I am poor, and sorrowful:
May thine aid, O God! set me on high!
30 Then I will praise the name of God in a song;
I will give glory to him with thanksgiving.
31 More pleasing shall this be to the LORD
Than a full-horned and full-hoofed bullock.
32 The afflicted shall see, and rejoice;
The hearts of them that fear God shall be revived.
33 For the LORD heareth the poor,
And despiseth not his people in their bonds.
34 Let the heaven and the earth praise him;
The sea, and all that move therein!
35 For God will save Zion, and will build the cities of Judah,
That they may dwell therein, and possess it.
36 Yea, the posterity of his servants shall possess it,
And they that love him shall dwell therein.
PSALM LXX.
This psalm is a repetition of the last five verses of the fortieth psalm, with
some slight variations.
For the leader of the music. A psalm of David, for remembrance.
1   MAKE haste, 0 God! to deliver me,
O LORD! come speedily to mine aid!
2 May they all be confounded, and covered with shame,
Who seek to take my life!
May they be driven back with disgrace
Who desire to do me injury 




PS. LXXI.]          THE   PSALMS.                   135
3 May they be turned back with shame
Who cry out to me, "Aha! aha! "
4 But let all who seek thee be glad and rejoice in thee!
Let them that love thy protection ever say,
" May God be praised!"
5 But I am poor and needy;
O God! hasten to mine aid!
Thou art my help and my deliverer,
0 LORD! make no delay I
PSALM LXXI.
Prayer for assistance against enemies, and hope of deliverance. Commonly
supposed to have been composed by David in his old age, during the
rebellion of Absalom.
1   IN thee, 0 LORD! do I put my trust!
Let me never be put to shame!
2 In thy goodness deliver and rescue me;
Incline thine ear to me, and save me!
3 Be thou the rock of my abode, where I may continually
resort!
Thou hast granted me deliverance;
For thou art my rock and my fortress!
4 Save me, O my God! from the hand of the wicked,From the hand of the unjust and cruel!
s For thou art my hope, O Lord Jehovah!
Thou hast been my trust from my youth!
6 Upon thee have I leaned from my birth;
From my earliest breath thou hast been my support;
My song hath been continually of thee!
7   I am a wonder to many,
But thou art my strong refuge.
8 Let my mouth be filled with thy praise;
Yea, all the day long, with thy glory.
9 Cast me not off in mine old age;
Forsake me not, when my strength faileth!
10 For my enemies speak against me,
And they who lay wait for my life consult together:
11 i  God," say they, "hath forsaken him;
Pursue and seize him; for he hath none to deliver him' "




136                THE PSALMS.               [PS. LXXI
12 O God   be not far from me!
Come speedily to mine aid, O my God!
13 Let them perish with shame who are my enemies;
Let them be covered with contempt and dishonor who
seek my hurt!
14   But I will hope continually;
I shall yet praise thee more and more.
15 My mouth shall speak of thy goodness,Of thy sure protection all the day long;
For thy mercies are more than I can number.
16 I will celebrate thy mighty deeds, 0 Lord Jehovah!
I will make mention of thy goodness, of thine only!
17 0 God! thou hast taught me from my youth,
And thus far have I declared thy wondrous deeds;
18 And now, when I am old and gray-headed,
O God   forsake me not,
Until I make known thine arm to the next generation, -
Thy mighty power to all that are to come!
19 For thy goodness, 0 God i reacheth to the heavens;
Wonderful things doest thou!
O God! who is like unto thee?
20 Thou hast suffered us to see great and grievous troubles;
Thou wilt again give us life,
And wilt bring us back from the depths of the earth!
21 Thou wilt increase my greatness;
Thou wilt again comfort me!
22 Then will I praise thee with the psaltery;
Even thy faithfulness, 0 my God!
To thee will I sing with the harp,
O Holy One of Israel!
23 My lips shall rejoice, when I sing to thee;
And my soul, which thou hast redeemed from death;
24 My tongue also shall continually speak of thy righteousness:
For all who seek my hurt are brought to shame and confounded.




PS. LXXII.]         THE PSALMS.                    137
PSALM     LXXII.
Prayer for a righteous and prosperous reign for a king. The Hebrew title
of this psalm is ambiguous, admitting of the translation Of or For Solomon. It is, perhaps, most probable that it was prefixed by some one who
supposed Solomon to be the subject, rather than the author, of the psalm.
For Solomon.
1   To the king, 0 God! give thy justice,
And to the son of a king thy righteousness!
2 Yea! he shall judge thy people with equity,
And thine oppressed ones with justice.
3 For the mountains shall bring forth peace to the people,
And the hills, through righteousness.
4 He shall defend the oppressed of the people;
He shall save the needy,
And break in pieces the oppressor.
5 They shall fear thee as long as the sun and moon shall
endure,
From generation to generation.
6 He shall be like rain descending on the mown field,Like showers which water the earth.
7 In his days shall the righteous flourish,
And great shall be their prosperity, as long as the moon
shall endure.
8   He shall have dominion from sea to sea,
And from the river to the ends of the earth.
9 They that dwell in the desert shall bow before him,
And his enemies shall lick the dust.
10 The kings of Tarshish and of the isles shall bring presents;
The kings of Sheba and Seba shall offer gifts;
11 Yea, all kings shall fall down before him;
All nations shall serve him.
12 For he shall deliver the poor who crieth for aid,
And the oppressed who hath no helper.
13 He shall spare the weak and needy,
And save the lives of the poor.
14 He shall redeem them from deceit and violence,
And their blood shall be precious in his sight.




138                 THE   PSALMS.. PLXXII.
15   He shall prosper, and to him shall be given of the gold
of Sheba;
Prayer also shall be made for him continually,
And daily shall he be praised.
16 There shall be an abundance of corn in the land;
Its fruit shall shake like Lebanon, even on the tops of the
mountains;
And they of the cities shall flourish as the grass of the
earth.
17 His name shall endure for ever;
His name shall be continued as long as the sun.
By him shall men bless themselves;
All nations shall call him blessed.
18   Praised be God, Jehovah, the God of Israel,
Who alone doeth wonderful things!
19 Praised be his glorious name for ever!
May his glory fill the whole earth! Amen, Amen!
20   Here end the psalms of David, the son of Jesse.




BOOK III.
PSALM LXXIII.
A meditation on the ways of Providence in the distribution of happiness and
misery, or in appointing the condition of the wicked and of-the righteous.
The subject is similar to that of Ps. xxxvii., xxxix., and xlix., and of the
book of Job.
A psalm of Asaph.
1   TRULY God is good to Israel, -
To those who are pure in heart.
2 Yet my feet almost gave way;
My steps had well nigh slipped:
3 For I was envious of the proud,
When I saw the prosperity of the wicked.
4   For they have no pains even to their death;
Their bodies are in full health.
5 They have not the woes of other men,
Neither are they smitten like other men.
6 Therefore pride encircleth their neck as a collar;
Violence covereth them as a garment.
7 From their bosom issueth their iniquity;
The designs of their hearts burst forth.
8 They mock, and speak of malicious oppression;
Their words are haughty;
9 They stretch forth their mouth to the heavens,
And their tongue goeth through the earth;
10 Therefore his people walk in their ways,
And there drink from full fountains.
11 And they say, " How doth God know?
How can there be knowledge with the Most High?"
12 Behold these are the ungodly!
Yet they are ever prosperous; they heap up riches.
[139]




140                THE PSALMS.               [PS. LXXIII,
13 Verily I have cleansed my heart in vain;
In vain have I washed my hands in innocence.
14 For every day have I been smitten;
Every morn have I been chastened.
15 If I should resolve to speak like them,
Surely I should be treacherous to the family of thy
children.
16 So, when I studied to know this,
It was painful to my eyes;
17 Until I went into the sanctuaries of God,
And considered what was their end.
18 Behold! thou hast set them on slippery places;
Thou castest them down into unseen pits.
19 How are they brought to desolation in a moment,
And utterly consumed with sudden destruction!
20 As a dream when one awaketh,
Thou, O Lord! when thou awakest, wilt make their vain
show a derision.
21   When my heart was vexed
And I was pierced in my reins,
22 Then was I stupid and without understanding;
I was like one of the brutes before thee.
23 Yet am I ever under thy care;
By my right hand thou dost hold me up.
24 Thou wilt guide me with thy counsel,
And at last receive me in glory.
25 Whom have I in heaven but thee,
And whom on earth do I love in comparison with thee?
26 Though my flesh and my heart fail,
God is the strength of my heart, and my portion for ever.
27 For, lo! they who are far from thee perish;
Thou destroyest all who estrange themselves from thee.
28 But it is good for me to draw near to God;
I put my trust in the Lord Jehovah,
That I may declare all thy works.




PS. LXXIV.]         THE  PSALMS.                   141
PSALM LXXIV.
Prayer on account of the desolation of the temple, and other grievous afflictions of the Hebrew nation.
A psalm of Asaph.
1   0 GOD! why hast thou cast us off for ever?
Why doth thine anger smoke against the flock of thy
pasture?
2 Remember the people which thou didst purchase of old;
Thine own inheritance, which thou didst redeem;
That Mount Zion, where thou once didst dwell!
3 Hasten thy steps to those utter desolations!
Every thing in the sanctuary hath the enemy abused!
4 Thine enemies roar in the place of thine assemblies;
Their own symbols have they set up for signs.
5 They appear like those who raise the axe against a thicket;
6 They have broken down the carved work of thy temple
with axes and hammers;
7 They have cast fire into thy sanctuary;
They have profaned, and cast to the ground, the dwellingplace of thy name.
8 They said in their hearts, " Let us destroy them all together!
They have burned all God's places of assembly in the land.
9 We no longer see our signs;
There is no prophet among us,
Nor any one that knoweth how long this desolation shall
endure.
10   How long, O God! shall the adversary revile?
Shall the enemy blaspheme thy name for ever?
11 Why withdrawest thou thy hand, even thy right hand?
Take it from thy bosom, and destroy!
12 Yet God was our king of old,
Working salvation in the midst of the earth.
13 Thou didst divide the sea by thy power;
Thou didst crush the heads of the sea-monsters in the
waters.
14 Thou didst break in pieces the head of the crocodile;
Thou gavest him for food to the inhabitants of the desert.




142                 THE   PSALMS.             [Ps. LXXV
15 Thou didst cleave forth the fountain and the stream;
Thou didst dry up perennial rivers.
16 Thine is the day, and thine the night;
Thou didst prepare the light and the sun.
17 Thou didst establish all the boundaries of the earth;
Thou didst make summer and winter.
18   0 remember that the enemy hath reviled Jehovah;
That an impious people hath blasphemed thy name!
19 Give not up the life of thy turtle-dove to the wild beast;
Forget not for ever thine afflicted people I
20 Have regard to thy covenant!
For all the dark places of the land are full of the abodes
of cruelty.
21 0 let not the afflicted go away ashamed!
Let the poor and needy praise thy name 
22 Arise, O God! maintain thy cause!
Remember how the impious revileth thee daily!
23 Forget not the clamor of thine adversaries, -
The noise of thine enemies, which continually increaseth!
PSALM LXXV.
Thanksgiving in view of deliverance from enemies. This psalm contains no
indication of the time of its composition, except that it resembles those
which were composed in the later ages of the kingdom.
For the leader of the music. To the tune of " Do not destroy." A psalm
of Asaph.
1   WE give thanks to thee, 0 God! we give thanks to thee,
and near is thy name;
Men shall declare thy wondrous deeds!
2   " When I see my time,
Then will I judge with equity.
3 The earth trembleth, and all her inhabitants;
But I uphold her pillars."
4   I say to the proud, Behave not proudly!
To the wicked, Lift not up your horn!
5 Lift not up your horn on high,
And speak not with a stiff neck!




PS. LXXVI.]         THE   PSALMS.                   143
6 For promotion cometh neither from the east, nor from the
west, nor from the south;
7 But it is God that judgeth;
He putteth down one, and setteth up another.
8 For in the hand of the LORD there is a cup;
The wine is foaming and full of spices,
And of it he poureth out;
Even to the dregs shall all the wicked of the earth drink it.
9 Therefore I will extol him for ever;
I will sing praise to the God of Jacob.
10   "I will bring down all the power of the wicked;
But the righteous shall lift up their heads."
PSALM LXXVI.
Thanksgiving for victory over powerful enemies. This psalm probably
belongs to the same age with the preceding.
For the leader of the music. Upon stringed instruments. A psalm of
Asaph.
1   IN Judah is God known;
Great is his name in Israel.
2 In Jerusalem is his tabernacle,
And in Zion his dwelling-place.
3 There brake he the lightning of the bow,
The shield, the sword, and all the weapons of battle.
4 More glorious and excellent art thou
Than those mountains of robbers!
5 Spoiled are the stout-hearted;
They sank into their sleep;
The hands of the mighty were powerless.
6 Before thy rebuke, 0 God of Jacob!
Fell chariot and horseman into a deep sleep!
7 Thou, thou, 0 God! art terrible!
Who can stand before thee in thine anger?
8 Thou didst cause judgment to be heard from heaven;
The earth trembled and was still,
9 When God arose to judgment,
To save all the oppressed of the earth!




144                 T H E< PSALMS.           [PS. LXXVII.
10 The wrath of man shall praise thee,
When thou girdest on the whole of thy wrath.!
11 Make and perform vows to Jehovah, your God!
Let all that dwell around him bring gifts to the terrible One,
12 Who casteth down the pride of princes,
Who is terrible to the kings of the earth!
PSALM    LXXVII.
Prayer in a season of great public calamity. Consolation and hope derived
from meditation upon former favors of God to the nation.
For the leader of the music of the Jeduthunites. A psalm of Asaph.
1   I CALL upon God; I cry aloud for help;
I call upon God, that he would hear me!
2 In the day of my trouble I seek the Lord;
In the night is my hand stretched forth continually;
My soul refuseth to be comforted.
3 I remember God, and am disquieted;
I think of him, and my spirit is overwhelmed.
4 Thou keepest mine eyelids from closing;
I am distressed, so that I cannot speak!
5 I think of the days of old, 
The years of ancient times.
6 I call to remembrance my songs in the night;
I meditate in my heart,
And my spirit inquireth:
7 Will the Lord be angry for ever?
Will he be favorable no more?
8 Is his mercy utterly withdrawn for ever?
Doth his promise fail from generation to generation?
9 Hath God forgotten to be gracious?
Hath he in anger shut up his compassion?
10 Then I say, " This is mine affliction,
A change in the right hand of the Most High."
11 I remember the deeds of Jehovah;
I think of thy wonders of old.
12 I meditate on all thy works,
And talk of thy doings.




PS. LXXVIII]        THE PSALMS.                    145
13 Thy ways, O Gocd! are holy 
Who so great a god as our God?
14 Thou art a God who doest wonders;
Thou hast manifested thy power among the nations.
15 With thy strong arm thou didst redeem thy people,The sons of Jacob and Joseph.
16 The waters saw thee, O God!
The waters saw thee, and feared,
And the deep trembled.
17 The clouds poured out water,
The skies sent forth thunder,
And thine arrows flew.
18 Thy thunder roared in the whirlwind;
Thy lightning illumined the world;
The earth trembled and shook.
19 Thy way was through the sea,
And thy path through great waters;
And thy footsteps could not be found.
20 Thou didst lead thy people like a flock,
By the hands of Moses and Aaron.
PSALM     LXXVIII.
Admonition to keep God's commandments, drawn from his former dealings
toward the nation of Israel.
A psalm of Asaph.
1   GIVE ear, 0 my people, to my instruction!
Incline your ears to the words of my mouth!
2 I will open my mouth in a psalm;
I will utter sayings of ancient times.
3 What we have heard and learned,
And our fathers have told us,
4 We will not hide from their children;
Showing to the generation to come the praises of Jehovah,
His might, and the wonders he hath wrought.
5   For he appointed statutes in Jacob,
And established a law in Israel,
Which he commanded our fathers
To make known to their children;
7




146                THE PSALMS.             [rs. LXXVIII.
6 So that the generation to come might know them;
The children, which should be born, and rise up,
Who should declare them to their children;
7 That they might put their trust in God,
And not forget his deeds,
But keep his commandments;
8 And might not be, like their forefathers,
A stubborn and rebellious generation, -
A generation whose heart was not fixed upon God,
And whose spirit was not steadfast toward the Almighty.
9   The children of Ephraim were like armed bowmen,
Who turn their backs in the day of battle.
10 They kept not the covenant of God,
And refused to walk in his law;
11 And forgot his mighty deeds,
And the wonders he had shown them.
12 Marvellous things did he in the sight of their fathers,
In the land of Egypt, in the field of Zoan.
13 He divided the sea, and caused them to pass through;
Yea, he made the waters to stand as a heap.
14 By day he led them by a cloud,
And all the night by a light of fire.
15 He clave the rocks in the wilderness,
And gave them drink, as from the great deep.
16 From the rock he brought flowing streams,
And made water to run down like rivers.
17   Yet still they sinned against him,
And provoked the Most High in the desert.
18 They tempted God in their hearts,
By asking food for their delight.
19 Yea, they spake against God, and said,
" Can God spread a table in the wilderness?
20 Behold! he smote the rock, and the water flowed,
And streams gushed forth:
Is he also able to give bread?
Can he provide flesh fLr his people?"
21   When, therefore, the LOcRD heard this, he was wroth:
So a fire was kindled against Jacob,
And anger arose against Israel,
22 Because they believed not in God,
And trusted not in his aid.




PS. LXXVIII.]      THE PSALMS,                    147
23   Yet he had commanded the clouds above,
And had opened the doors of heaven;
24 And had rained down upon them manna for food,
And had given them the corn of heaven.
25 Every one ate the food of princes;
He sent them bread to the full.
26   Then he caused a strong wind to blow in the heavens,.And by his power he brought a south wind;
27 He rained down flesh upon them as dust,
And feathered fowls as the sand of the sea.
28 He caused them to fall in the midst of their camp,
Round about their habitations.
29 So they did eat, and were filled;
For he gave them their own desire.
30   Their desire was not yet satisfied,
And their meat was yet in their mouths,
31 When the wrath of God came upon them,
And slew their strong men,
And smote down the chosen men of Israel.
32   For all this they sinned still,
And put no trust in his wondrous works.
B3 Therefore he consumed their days in vanity,
And their years in sudden destruction.
34   When he slew them, they sought him;
They returned, and sought earnestly for God;
35 And remembered that God was their rock,
And the Most High their redeemer.
36 But they only flattered him with their mouths,
And spake falsely to him with their tongues.
37 For their hearts were not true to him,
Nor were they steadfast in his covenant.
38   Yet, being full of compassion, he forgave their iniquity,
And would not utterly destroy them;
Often he restrained his indignation,
And stirred not up all his anger.
39 He remembered that they were but flesh, -
A breath, that passeth and cometh not back.
40   How often did they provoke him in the wilderness!
How often did they anger him in the desert!
41 Again and again they tempted God,
And offended the Holy One of Israel.




148                 THE PSALMS.             [rP. LXXVII.
42 They remembered not his hand,
Nor the day when he delivered them from the enemy;
43 What signs he had wrought in Egypt,
And what wonders in the fields of Zoan.
44 He turned their rivers into blood,
So that they could not drink of their streams.
45 He sent amongst them flies, which devoured them,
And frogs, which destroyed them.
46 He gave also their fruits to the caterpillar,
And their labor to the locust.
47 He destroyed their vines with hail,
And their sycamore-trees with frost.
48 He also gave up their cattle to hail,
And their flocks to hot thunderbolts.
49 He sent against them the fierceness of his anger,,
Wrath, indignation, and woe,A host of angels of evil.
50 He made a way for his anger,
He spared tiem not from death,
But gave up their lives to the pestilence.
51 He smote all the firstborn in Egypt;
The first-fruits of their strength in the tents of Ham.
52 But he led forth his own people like sheep,
And guided them like a flock in the wilderness.
53 He led them on safely, so that they feared not,
While the sea overwhelmed their enemies.
54 He brought them to his own sacred border,
Even to this mountain which his right hand had gained.
55 He cast out the nations before them,          [ance,
And divided their land by a measuring-line, as an inheritAnd caused the tribes of Israel to dwell in their tents.
56   Yet they tempted and provoked God, the Most High,
And kept not his statutes;
57 Like their fathers they were faithless, and turned back;
They turned aside, like a deceitful bow.
58 They provoked his anger by their high places,
And stirred up his jealousy by their graven images.
59 God saw this, and was wroth,
And greatly abhorred Israel;
60 So that he forsook the habitation at Shiloh,
The tabernacle where he dwelt among men,




PS. LXXIX.]         THE PSALMS.                   149
61 And delivered his strength into captivity,
And his glory into the hand of the enemy.
62 His own people he gave up to the sword,
And was wroth with his own inheritance.
63 Fire consumed their young men,
And their maidens did not bewail them.
64 Their priests fell by the sword,
And their widows made no lamentation.
65   But at length the Lord awaked as from sleep,
As a hero who had been overpowered by wine;
66 He smote his enemies, and drove them back,
And covered them with everlasting disgrace.
67   Yet he rejected the tents of Joseph,
And chose not the tribe of Ephraim;
68 But chose the tribe of Judah,
The Mount Zion which he loved;
69 Where he built, like the heavens, his sanctuary;
Like the earth, which he hath established for ever.
70 And he chose David, his servant,
And took him from the sheepfolds;
71 From tending the suckling ewes he brought him
To feed Jacob his people,
And Israel his inheritance.
72 He fed them with an upright heart,
And guided them with skilful hands.
PSALM LXXIX.
Lamentation for the desolation of the city and the temple.
A psalm of Asaph.
1   0 GOD! the nations have come into thine inheritance;
They have polluted thy holy temple;
They have made Jerusalem a heap of ruins!
2 They have given the dead bodies of thy servants to be
food for the birds of heaven,
The flesh of thy holy ones to the wild beasts of the
earth!
3 Their blood have they shed like water around Jerusalem,
And there was none to bury them!




150                 THE PSALMS.                [PS. LXXX.
4 We have become the reproach of our neighbors,The scorn and derision of those around us.
How long, 0 LORD! wilt thou be angry for ever?
How long shall thy jealousy burn like fire?
6 Pour out thy wrath on the nations which acknowledge
thee not,
And on the kingdoms which call not upon thy name!
7 For they have devoured Jacob,
And laid waste his dwelling-place.
8 0 remember not against us former iniquities;
Let thy tender mercy speedily succor us,
9 For we are brought very low!
Help us, 0 God of our salvation! for the honor of thy
name;
For thy name's sake save us, and forgive our iniquities!
10 Why should the nations say, " Where is their God?"
May the revenging of the blood of thy servants, which
hath been shed,
Be manifested among the nations before our eyes!
11 Let the cry of the prisoner come before thee!
According to the greatness of thy power preserve those
that are appointed to die!
12 And return sevenfold into our neighbors' bosoms
The reproach with which they have reproached thee,
0 Lord!
13 So shall we, thy people, and the flock of thy pasture,
Give thanks to thee for ever,
And show forth thy praise to all generations.
PSALM LXXX.
Prayer for deliverance in a time of great national calamity.
For the leader of the music.  Upon the Shushan-Eduth. A psalm ef
Asaph.
1   GIVE ear, 0 Shepherd of Israel!
Thou who leadest Joseph like a flock,
Thou who sittest between the cherubs, shine forth!
2 Before Ephraim and Benjamin and Manasseh, stir up thy
strength,
And come and save us!




PS. LXXX.]          THE  PSALMS.                   151
3 Bring us back, 0 God!
And cause thy face to shine, that we may be saved!
4 0 LORD, God of hosts!
How long wilt thou be angry against the prayer of thy
people?
5 For thou causest them to eat the bread of tears,
And givest them tears to drink, in full measure.
6 Thou hast made us the object of strife to our neighbors,
And our enemies hold us in derision.
7 Bring us back, O God of hosts!
And cause thy face to shine that we may be saved!
8   Thou didst bring a vine out of Egypt;
Thou didst expel the nations, and plant it.
9 Thou didst prepare a place for it;
It spread its roots, and filled the land.
o0 The mountains were covered with its shade,
And its branches were like the cedars of God.
11 It sent out its boughs to the sea,
And its branches to the river.
12 Why hast thou now broken down its hedges,
So that all who pass by do pluck from it?
13 The boar'from the wood doth -vszes it,
And the wild beast of the forest doth devour it.
14 0 God of hosts! return, we beseech thee,
Look down from heaven, and behold,
And have regard to this vine!
15 Protect what thy right hand planted;
The brangh which thou madest strong for thyself!
16 It is burnt with fire; it is cut down;.Under thy rebuke they perish.
17 May thy hand be over the man of thy right hand,
The man whom thou madest strong for thyself!
18 So will we no more turn back from thee:
Revive us, and upon thy name alone will we call!
19 Bring us back, 0 LORD, God of hosts!
And cause thy face to shine, that we may be saved!




152                 THE PSALMS.               [PS. LXXXI.
PSALM LXXXI.
Exhortation to religious obedience. Adapted to the celebration of the feast
of Tabernacles, or, as some suppose, of the Passover. See Levit. xxiii.
4, &c., and 33, &c.
For the leader of the music. On the Gittith. A psalm of Asaph.
1   SING joyfully to God, our strength!
Shout with gladness to the God of Jacob!
2 Raise a song, and strike the timbrel,
The sweet-sounding harp, and the psaltery!
3 Blow the trumpet at the new moon;
At the full moon, also, on our festal day!
4 For this is a statute for Israel,
A law of the God of Jacob;
5 He appointed it as a memorial in Joseph,
When he went out of the land of Egypt,
Where he heard a language which he knew not.
6   "I relieved [said he] thy shoulders from their burden;
Thy hands were removed from the hod.
7 Thou didst call in trouble, and I delivered thee;
In the secret place of thunder I answered thee;
I proved thee at the waters of Meribah.     [Pause.]
8 Hear, 0 my people! and I will admonish thee!
O Israel! that thou wouldst hearken to me!
9 Let there be no strange god within thee,
Nor worship thou any foreign god!
10 I, Jehovah, am thy God,
Who brought thee out of the land of Egypt:
Open wide thy mouth, and I will fill it!
11 But my people would not listen to my voice,
And Israel would not hearken to me.
12 So I gave them up to the obstinacy of their hearts,
And they walked according to their own devices.
13   "0 that my people had hearkened to me!
That Israel had walked in my ways!
14 Soon would I have brought low their enemies,
And turned my hand against their adversaries.  [them,
15 The haters of Jehovah should have become suppliants to
And their prosperity should have endured for ever.
16 With the finest of the wheat I would have fed them,
And with honey out of the rock would I have satisfied
them."




rP. LXXXII., LxxxIII.]  T H E PSALMS.               153
PSALM LXXXII.
Against unjust Jewish magistrates; or, against tyrannical foreign kings, who
oppressed the Jewish nation.
A psalm of Asaph.
1   GOD standeth in God's assembly,
He judgeth in the midst of the gods.
2 " How long will ye judge unjustly,
And favor the cause of the wicked?          [Pause.]
3 Defend the poor and the fatherless;
Do justice to the wretched and the needy!
4 Deliver the poor and the destitute;
Save them fiom the hand of the wicked!
5 They are without knowledge and without understanding;
They walk in darkness:
Therefore all the foundations of the land are shaken.
6 I have said, Ye are gods,
And all of you children of the Most High;
7 But ye shall die like men,
And fall like the rest of the princes."
8   Arise, O God! judge the earth!
For all the nations are thy possession.
PSALM LXXXIII.
Prayer against the enemies of the Jewish nation; commonly supposed to
have been composed in the days of Jehoshaphat, when a combination of
the neighboring kings was formed against Judah.
A psalm of Asaph.
1   O GoD! keep not silence!
Hold not thy peace, and be not still, O God!
2 For, lo! thine enemies roar,
And they who hate thee lift up their heads.
3 For they form secret plots against thy people,
And consult together against thy chosen ones.
7*




154                THE PSALMS.              [PS. LXXXIII.
4 " Come," say they, " let us blot them out from the number of the nations,
That the name of Israel may no more be remembered!"
5 With one consent they consult together,
Against thee do they form a league, -
6 The tents of Edom and the Ishmaelites,
Of Moab and the Hagarenes,
7 Gebal and Ammon and Amalek,
The Philistines, with the inhabitants of Tyre.
8 The Assyrians also are joined with them;
They lend their strength to the children of Lot.
9   Do to them as to the Midlianites,
As to Sisera, as to Jabin at the brook Kison,
to Who perished at Endor,
And were trampled like dung to the earth.
11 Make their chiefs like Oreb and Zeeb;
Yea, all their princes as Zeba and Zalmunna 
12 Who say, " Let us seize on God's habitations I"
13 Make them, 0 my God! like whirling chaff;
Like stubble before the wind!
14 As fire consumeth the forest,
And as flame setteth the mountains in a blaze,
15 So pursue them with thy tempest,
And terrify them with thy storm!
16 Cover their faces with shame,
That they may seek thy name, 0 LORD!
17 Let them be confounded!
Yea, let them be put to shame, and perish 
18 That they may know that thy name alone is Jehovah;
That thou art the Most High over all the earth.




rS. LXXXIV.]        THE PSALMS.                    155
PSALM LXXXIV.
Aspirations after the worship of God in the sanctuary.
For the leader of the music. On the Gittith.  A psalm of the sons oy
Korah.
1   How lovely are thy tabernacles, 0 LORD of hosts!
2 My soul longeth, yea, fainteth, for the courts of the LORD;
3My heart and my flesh cry aloud for the living God.
3 The very sparrow findeth an abode,
And the swallow a nest, where they may lay their young,
By thine altars, 0 LORD of hosts,
My king and my God!
4 Happy they who dwell in thy house,
Who are continually praising thee!          [Pause.]
5 Happy the man whose glory is in thee,
In whose heart are the ways [to Jerusalem]!
6 Passing through the valley of Baca, they make it a fountain;
And the early rain covereth it with blessings.
7 They go on from strength to strength;
Every one of them appeareth before God in Zion.
8   Hear my prayer, 0 LORD, God of hosts 
Give ear, 0 God of Jacob!                   [Pause.]
9 Look down, 0 God   our shield,
And behold the face of thine anointed!
10 For a day spent in thy courts is better than a thousand:
I would rather stand on the threshold of the house of my
God,
Than dwell in the tents of wickedness.
11 For the LORD God is a sun and a shield;
The LORD giveth grace and glory;
No good thing doth he withhold
From them that walk uprightly.
12 0 LORD of hosts I
Happy the man who trusteth in thee 




156                 THE   PSALMS.            [PS. LXXXV.
PSALM LXXXV.
A prayer for the establishment and prosperity of the Jewish nation after
their return from captivity.
For the leader of the music. A psalm of the sons of Korah.
1   0 LORD! thou hast been favorable to thy land;
Thou hast brought back the captives of Jacob;
2 Thou didst forgive the iniquity of thy people,
And cover all their sins!                  [Pause.]
3 Thou didst take away all thy displeasure,
And abate the fierceness of thy wrath.
4   Restore us, 0 God of our salvation!
And let thine anger towards us cease!
5 Wilt thou be angry with us for ever?
Wilt thou continue thy wrath from generation to generation?
6 Wilt thou not revive us again,
That thy people may rejoice in thee?
7 Show us thy compassion, 0 LORD!
And grant us thy salvation!
8   I will hear what God the LORD will speak:
Truly he will speak peace to his people, and to his servants;
Only let them not turn again to folly!
9 Yea, his salvation is near to those who fear him,
That glory may dwell in our land.
10 Mercy and truth shall meet together,
Righteousness and peace shall kiss each other;
11 Truth shall spring out of the earth;
Righteousness shall look down from heaven.
12 Yea, Jehovah will give prosperity,
And our land shall yield her increase.
13 Righteousness shall go before him,
And set us in the way of his steps.




PS. LXXXVI.]        THE PSALMS.                    157
PSALM LXXXVI.
This psalm corresponds very well with its title. There are numerous seasons in the life of David to which it will apply.
A prayer of David.
1   INCLINE thine ear, 0 LORD! and hear me,
For I am poor and distressed!
2 Preserve my life, for I am devoted to thee!
Save, 0 thou my God! thy servant who trusteth in thee!
3 Have pity upon me, 0 Lord!
For to thee do I cry daily!
4 Revive the soul of thy servant,
For to thee, 0 Lord! do I lift up my soul!
5 For thou, Lord, art good, and ready to forgive;
Yea, rich in mercy to all that call upon thee!
6 Give ear, 0 LORD! to my prayer,
And attend to the voice of my supplication!
7 In the day of my trouble I call upon thee,
For thou dost answer me!
8 Among the gods there is none like thee, 0 Lord!
And there are no works like thy works! 
9 All the nations which thou hast made must come and worship before thee, O Lord!
And glorify thy name!
10 For great art thou, and wondrous are thy works;
Thou alone art God!
11 Teach me, 0 LORD! thy way,
That I may walk in thy truth;
Unite all my heart to fear thy name!
12 I will praise thee, O Lord, my God! with my whole
heart;
I will give glory to thy name for ever!
13 For thy kindness to me hath been great;
Thou hast delivered me from the depths of the underworld!
14 0 God! the proud have risen against me;
Bands of cruel men seek my life,
And set not thee before their eyes.
15 But thou, O Lord! art a God full of compassion and
kindness,
Long-suffering, rich in mercy and truth!




158                 THE PSALMS.       PS. LXXXVII., LXXXVIII.
Look upon me, and have compassion upon me!
Give thy strength to thy servant,
And save the s.on of thy handmaid 
17 Show me a token for good,
That my enemies may see it and be confounded;
Because thou, 0 LoRD! helpest and comfortest me!
PSALI LXXXVII.
The glory of Zion, as the source and centre of the religion of the world.
A psalm of the sons of Korah.
1   His foundation is in the holy mountains;
2 Jehovah loveth the gates of Zion
More than all the dwellings of Jacob.
3 Glorious things are said of thee,
O city of God!                              [Pause.]
4   I name Egypt and Babylon among them that know me;
Behold! Philistia, Tyre, and Ethiopia, -
They also were born there."
5 And of Zion it shall be said,
" Men of every nation were born there,
And the Most High hath established her."
6 Jehovah, when he numbereth the nations, shall write,
" These were born there! "                   [Pause.]
7 Singers as well as dancers, -
All my springs are in thee!
PSALM LXXXVIII.
Prayer of one in deep and various distress.
A psalm of the sons of Korah. For the leader of the music. Upon wind
instruments. A psalm of Heeman, the Ezrahite.
1   O LORD, God of my salvation!
To thee do I cry by day,
And by night is my prayer before thee 1
2 Let my supplication come before thee;
Incline thine ear to my cry I




PS. LXXXVUI.]       THE PSALMS.                     159
3 For my soul is full of misery,
And my life draweth near to the underworld.
4 I am counted with those who are going down to the pit;
I am like one who hath no strength.
6 I am left to myself among the dead,
Like the slain who lie in the grave,
Whom thou no more rememberest,
And who are cut off from thy [protecting] hand.
6 Thou hast placed me in a deep pit,
In a dark and deep abyss.
7 Thy wrath presseth hard upon me,
And thou afflictest me with all thy waves!   [Pause.]
8 Thou hast put mine acquaintances far from me,
Yea, thou hast made me their abhorrence:
I am shut up, and cannot go forth.
9 Mine eyes languish by reason of my affliction.
I call upon thee daily, 0 LORD!
To thee do I stretch out my hands!
10   Canst thou show wonders to the dead?
Shall the dead arise, and praise thee?      [Pause.]
11 Shall thy goodness be declared in the grave,
Or thy faithfulness in the place of corruption?
12 Shall thy wonders be known in the dark,
And thy justice in the land of forgetfulness?
13 To thee do I cry, O LORD!
In the morning doth my cry come before thee.
14 Why, O LORD! dost thou cast me off?
Why hidest thou thy face from me?
15 I have been afflicted and languishing from my youth;
I suffer thy terrors, and am distracted.
16 Thy fierce wrath overwhelmeth me;
Thy terrors utterly destroy me.
17 They surround me daily like water;
They compass me about together.
18 Lover and friend hast thou put far from me;
My acquaintances are withdrawn from my sight.




160                THE PSALMS.              [PS. LXXXIX.
PSALM LXXXIX.
Prayer for the race and kingdom of David.
A psalm of Ethan, the Ezrahite.
1   I WILL sing of the mercies of the LORD for ever;
With my mouth will I make known thy faithfulness to all
generations!
2 For I know that thy mercy endureth for ever;
Thou hast established thy truth like the heavens.
3 " I have made a covenant with my chosen;
I have sworn to David, my servant:
4 Thy family I will establish for ever,
And build up thy throne to all generations."  [Pause.1
5   The heavens shall praise thy wonders, 0 LORD!
And the assembly of the holy ones thy truth!
6 Who in the heavens can be compared to Jehovah?
Who is like Jehovah among the sons of God?
7 A God greatly to be feared in the assembly of the holy
ones,
And to be had in reverence above all who are around him?
8 0 Jehovah, God of hosts!
Who is mighty like thee, O Jehovah?
And thy faithfulness is round about thee.
9 Thou rulest the raging of the sea;
When the waves thereof rise, thou stillest them!
10 Thou didst break Rahab in pieces, as one that is slain;
Thou didst scatter thine enemies with thy mighty arm.
11 The heavens are thine; thine also is the earth;
The world and all that is therein, thou didst found them.
12 The North and the South were created by thee;
Tabor and Hermon rejoice in thy name.
13 Thine is a mighty arm;
Strong is thy hand, and high thy right hand.
14 Justice and equity are the foundation of thy throne;
Mercy and truth go before thy face.
15 Happy the people that know the trumpet's sound!
They walk, 0 LORD! in the light of thy countenance;
16 In thy name they daily rejoice,
And in thy righteousness they glory!




PS. LXXXIX.]       THE PSALMS.                    161
17 For thou art the glory of their strength;
Yea, through thy favor our horn exalteth itself!
18 For from Jehovah is our shield,
And from the Holy One of Israel is our king.
19 Once thou spakest in a vision to thy holy one,
And saidst, -" I have laid help on one that is mighty;
I have exalted one chosen from the people;
20 I have found David, my servant;
With my holy oil have I anointed him.
21 With him shall my hand be established,
And my arm shall strengthen him.
22 TIe enemy shall not have power over him.
Nor shall the unrighteous man oppress him.
23 For I will beat down his foes before him,
And overthrow them that hate him.
24 My faithfulness and mercy shall be with him,
And through my name shall his horn be exalted.
25 I will extend his hand to the sea,
And his right hand to the rivers.
26 He shall say to me,'Thou art my father,
My God, and the rock of my salvation'
27 I will also make him my first-born,
Highest of the kings of the earth.
28 My mercy I will continue to him for ever;
My covenant with him shall be steadfast.
29 I will make his family to endure for ever;
And his throne shall be as lasting as the heavens.
30 Should his children forsake my law,
And walk not in my statutes,
31 Should they break my commandments,
And observe not my precepts,
32 I will punish their transgressions with a rod,
And their iniquity with stripes.
33 But my kindness will I not withdraw from him,
Nor suffer my faithfulness to fail.
34 I will not break my covenant,
Nor alter what hath gone from my lips.
35 Once have I sworn in my holiness,
That I will not be false unto David.
36 His family shall endure for ever,
And his throne as the sun before me.




162                THE PSALMS.              [PS. LXXXLX.
37 It shall be established for ever like the moon;
Like the faithful witness in the sky."
38   But now thou forsakest and abhorrest,
And art angry with, thine anointed.
39 Thou hast made void the covenant with thy servant;
Thou hast cast his crown to the ground.
40 Thou hast broken down all his hedges;
Thou hast brought his strongholds to ruin.
41 All who pass by plunder him;
He is a reproach to his neighbors.
42 Thou hast lifted up the right hand of his enemies;
Thou hast made all his adversaries to rejoice.
43 Yea, thou hast turned the edge of his sword,
And made him unable to stand in battle.
44 Thou hast brought his glory to an end,
And hast cast down his throne to the ground.
45 Thou hast shortened the days of his youth;
Thou hast covered him with shame.
46   How long, 0 LORD! wilt thou hide thyself for ever?
How long shall thine anger burn like fire?
47 Remember how short is my life,
To what frailty thou hast created all men!
48 What man liveth, and seeth not death?
Who can deliver himself from the underworld?
49 Where, Lord, is thy former loving-kindness
Which thou didst swear to David in thy truth?
50 Remember, O Lord! the reproach of thy servants,
How I bear in my bosom the taunts of all the many nations,
51 With which thine enemies have reproached me, O LORD!
With which they have reproached the footsteps of thine
anointed i
52   Praised be Jehovah for ever!
Amen, yea, amen 




BOOK IV.
PSALM XC.
The eternity of God, and the frailty of man. Prayer for divine mercy and
forbearance.
A prayer of _Moses, the man of God.
1   LORD! thou hast been our dwelling-place
In all generations!
2 Before the mountains were brought forth,
Or ever thou hadst formed the earth and the world,
Even from everlasting to everlasting thou art God!
3 But man thou turnest again to dust,
And sayst, " Return, ye children of men! "
4 For a thousand years are, in thy sight,
As yesterday when it is past,
And as a watch in the night.
5 Thou carriest him away as with a flood;
He is a dream;
In the morning he springeth up like grass,
6 Which flourisheth and shooteth up in the morning,
And in the evening is cut down, and withered.
7 For we are consumed by thine anger,
And by thy wrath are we destroyed.
8 Thou settest our iniquities before thee,
Our secret sins in the light of thy countenance.
9 By reason of thine anger all our days vanish away;
We spend our years like a thought.
10 The days of our life are threescore years and ten,
And, by reason of strength, may be fourscore years:
Yet is the pride of them weariness and sorrow;
For it vanisheth swiftly, and we fly away.
[163]




164                THE   PSALMS.               [rs. xci.
11 Yet who attendeth to the power of thine anger?
WVho with due reverence regardeth thine indignation?
12 Teach us so to number our days,
That we may apply our hearts to wisdom!
13   Desist, 0 LORD! How long-?
Have compassion upon thy servants!
14 Satisfy us speedily with thy mercy,
That we may rejoice and be glad all our days!
15 Make us glad according to the time in which thou hast
afflicted us;
According to the years in which we have seen adversity I
16 Let thy deeds be known to thy servants,
And thy glory to their children!
17 Let the favor of the LORD our God be upon us,
And establish for us the work of our hands;
Yea, the work of our hands, establish thou it!
PSALM    XCI.
The safety and happiness of him who puts his trust in God.
1   HE who sitteth under the shelter of the Most High
Maketh his abode in the shadow of the Almighty.
2 I say to the LORD, Thou art my refuge and my fortress;
My God, in whom I trust.
3 Surely he will deliver thee from the snare of the fowler,
And from the wasting pestilence;
4 He will cover thee with his feathers,
And under his wings shalt thou find refuge;
His faithfulness shall be thy shield and buckler.
5 Thou shalt not be afraid of the terror of the night,
Nor of the arrow that flieth by day;
6 Nor of the pestilence that walketh in darkness,
Nor of the plague that destroyeth at noonday.
7 A thousand shall fall by thy side,
And ten thousand at thy right hand;
But thee it shall not touch.
8 Thou shalt only behold with thine eyes,
And see the recompense of the wicked.




PS. xcII.]         THE PSALMS.                    165
9   Because thou hast made the LORD thy refuge,
And the Most High thy habitation,
10 No evil shall befall thee,
Nor any plague come near thy dwelling.
11 For he will give his angels charge over thee,
To guard thee in all thy ways.
12 They shall bear thee up in their hands,
Lest thou dash thy foot against a stone.
13 Thou shalt tread upon the lion and the adder;
The young lion and the dragon shalt thou trample under
foot.
14   "Because he loveth me, I will deliver him;
I will set him on high, because he knoweth my name.
15 When he calleth upon me, I will answer him;
I will be with him in trouble;
I will deliver him, and bring him to honor.
16 With long life will I satisfy him,
And show him my salvation."
PSALM XCIL
Praise to God, as the righteous governor of the world.
A psalm for the Sabbath-day.
1   IT is a good thing to give thanks to the LORD,
And to sing praises to thy name, O Most High!
2 To show forth thy loving-kindness in the morning,
And thy faithfulness every night,
3 Upon the ten-stringed instrument and the lute,
Upon the harp with a solemn sound.
4   For thou, LORD, hast made me glad by thy doings;
In the works of thy hands I greatly rejoice!
5 How great are thy works, O LORD!
How deep thy purposes!
6 But the unwise man knoweth not this,
And the fool understandeth it not.
7 When the wicked spring up like grass,
And all who practise iniquity flourish,
It is but to be destroyed for ever!




166                 THE   PSALMS.             [PS. xcIII.
8 Thou, 0 LORD! art for ever exalted!
9 For, lo! thine enemies, 0 LORD 1
For, lo! thine enemies perish,
And dispersed are all who do iniquity!
1o But my horn thou exaltest like the buffalo's;
I am anointed with fresh oil.
1: Mine eye hath gazed with joy upon mine enemies;
Mine ears have heard with joy of my wicked adversaries.
12   The righteous shall flourish like the palm-tree;
They shall grow up like the cedars of Lebanon;
13 Planted in the house of the LORD,
They shall flourish in the courts of our God.
14 Even in old age they bring forth fruit;
They are green, and full of sap;
15 To show that the LORD, my rock, is upright,
That there is no unrighteousness in him.
PSALM    XCIII.
Praise of God as eternal king, the controller of all nature, and the protector
of his people.
1   JEHOVAH reigneth; he is clothed with majesty;
Jehovah is clothed with majesty, and girded with strength;
Therefore the earth standeth firm, and cannot be moved.
2 Thy throne was established of old;
Thou art from everlasting!
3   The floods, 0 LORD! lift up,
The floods lift up their voice;
The floods lift up their roaring!
4 Mightier than the voice of many waters,
Yea, than the mighty waves of the sea,
Is the LORD in his lofty habitation.
5   Thy promises are most sure;
Holiness becometh thy house, 0 LORD! for ever!




PS. xcIv.]          THE PSALMS.                    167
PSALM    XCIV.
Prayer for the punishment of the oppressors of the Jewish nation.
1   O LORD! thou God of vengeance!
0 thou God of vengeance! shine forth!
2 Rouse thyself, thou judge of the earth!
Render a recompense to the proud!
3   How long, O LORD! shall the wicked,
How long shall the wicked triumph?
4 How long shall their lips pour forth insolence?
How long shall all the evil-doers boast?
5   O LORD! they trample upon thy people,
And oppress thine inheritance!
6 They slay the widow, and the stranger,
And murder the fatherless;
7 And they say, " The LORD doth not see,
The God of Jacob doth not regard!"
8   Be instructed, ye most stupid of mankind!
O when, ye fools, will ye be wise?
9 He that planted the ear, shall he not hear?
He that formed the eye, shall he not see?
10 He that chastiseth nations, shall not he punish?
He that teacheth man knowledge, shall not he know?
11 The LORD knoweth the thoughts of men,
That they are vanity.
12   Happy the man, 0 LORD! whom thou correctest,
Whom by thy teaching thou makest wise;
13 To give him peace in the days of adversity,
Until a pit be digged for the wicked!
14 For the LORD will not forsake his people,
Nor abandon his own inheritance.
15 For judgment shall return to justice,
And all the upright in heart shall follow it.
16   Who will rise up for me against the wicked?
Who will stand up for me against the evil-doers?
17 If the LORD had not been my help,
I had well nigh dwelt in the land of silence.
18 When I think that my foot is slipping,
Thy goodness, O LORD! holdeth me up.




168                THE PSALMS.               [CP. xcv.
19 In the multitude of anxieties within me,
Thy consolations revive my soul.
20   Shall with thee be allied the throne of iniquity,
Which deviseth mischief against law?
21 They band together against the life of the righteous,
And condemn innocent blood.
22 But the LORD is my fortress,
And my God the rock of my refuge.
23 He will bring upon them their own iniquity;
Yea, through their own wickedness he will cut them off;
Yea, the LORD, our God, will cut them off.
PSALM XCV.
Exhortation to praise and obey God.
1   0 COME, let us sing to the LORD;
Let us raise a voice of joy to the rock of our salvation!
2 Let us come into his presence with thanksgiving,
And sing joyfully to him with psalms!
3   For Jehovah is a great God;
Yea, a great king over all gods.
4 In his hands are the depths of the earth;
His also are the heights of the mountains.
5 The sea is his, and he made it;
The dry land also his hands formed.
6   0 come, let us worship and bow down!
Let us kneel before the LORD, our maker!
7 For he is our God,
And we are the people of his pasture and the flock of his
hand.
0 that ye would now hear his voice!
8 " Harden not your hearts as at Meribah [the strife],
As in the day of temptation [Massah] in the wilderness,
9 Where your fathers tempted me
And tried me, although they had seen my works.
10 Forty years was I offended with that generation:
And I said,'They are a people of a perverse heart,
And who have no regard to my ways.'
11 Therefore I sware, in my wrath,
That they should not enter into my rest."




rs. xcvi.]          THE   PSALMS.                   169
PSALM XCVI.
Exhortation to the praise and worship of God. This psalm is, with some
slight variations, a part of that contained in I Chron., chap. xvi., and said
to have been composed by David on the occasion of the translation of the
ark to Mount Zion. See 1 Chron. xvi. 7, 23-33.
1   O SING to Jehovah a new song;
Sing to Jehovah, all the earth!
2 Sing to Jehovah; praise his name,
Show forth his salvation from day to day!
3 Proclaim his glory among the nations,
His wonders among all people!
4 For Jehovah is great, and greatly to be praised;
Ie is to be feared above all gods.
5 For all the gods of the nations are idols;
But Jehovah made the heavens.
6 Honor and majesty are before him;
Glory and beauty are in his holy abode.
7 Give to Jehovah, ye tribes of the people,
Give to Jehovah glory and praise!
8 Give to Jehovah the glory due to his name;
Bring an offering, and come into his courts!
9 0 worship Jehovah in holy attire!
Tremble before him, all the earth!
10 Say among the nations, Jehovah is king;
The world shall stand firm; it shall not be moved;
He will judge the nations in righteousness.
11 Let the heavens be glad, and the earth rejoice;
Let the sea roar, and the fulness thereof;
12 Let the fields be joyful, with all that is therein;
Let all the trees of the forest rejoice
13 Before Jehovah! for he cometh,
He cometh to judge the earth!
He will judge the world with justice,
And the nations with faithfulness.
8




170                 THE PSALMS.               [PS. XCVIL
PSALM    XCVII.
Praise to God as the supreme ruler, the punisher of the idolatrous enemies
of the Jews, and the rewarder of his worshippers. This psalm was probably occasioned by some victory gained by the Jews.
1   THE LORD reigneth, let the earth rejoice!
Let the multitude of isles be glad!
2 Clouds and darkness are round about him;
Justice and equity are the foundation of his throne.
3 Before him goeth a fire,
Which burneth up his enemies around.
4 His lightnings illumine the world;
The earth beholdeth and trembleth.
5 The mountains melt like wax at the presence of the LORD,
At the presence of the Lord of the whole earth.
6 The heavens declare his righteousness,
And all nations behold his glory.
7   Confounded be they who worship graven images,
Who glory in idols!
To him, all ye gods, bow down!
8 Zion hath heard, and is glad,
And the daughters of Judah exult
On account of thy judgments, 0 LORD!
9 For thou, 0 LORD! art most high above all the earth;
Thou art far exalted above all gods!
J0   Ye that love the LORD, hate evil!
He preserveth the lives of his servants,
And delivereth them from the hand of the wicked.
11 Light is sown for the righteous,
And joy for the upright in heart.
12 Rejoice, 0 ye righteous, in the LORD,
And praise his holy name!




PS. xcvIII., xcix.]  THE PSALMS.                 171
PSALM    XCVIII.
A psalm of praise to God for his mighty deeds for his people.
A psalm.
1   SING to the LORD a new song;
For he hath done marvellous things;
His own right hand and his holy arm have gotten him the
victory!
2 The LORD hath made known his salvation;
His righteousness hath he manifested in the sight of the
nations.
3 He hath remembered his mercy and truth toward the
house of Israel,
And all the ends of the earth have seen the salvation of
our God.
4 Shout unto the LORD, all the earth!
Break forth into joy, and exult, and sing!
5 Sing to the LORD with the harp,
With the harp, and the voice of song!
6 With clarions, and the sound of trumpets,
Make a joyful noise before the LORD the King!
7 Let the sea roar, and the fulness thereof;
The world, and they that dwell therein;
8 Let the rivers clap their hands,
And the mountains rejoice together
9 Before the LORD! for he cometh to judge the earth 
With righteousness will he judge the world,
And the nations with equity.
PSALM    XCIX.
Hymn of praise with reference to God's goodness to his people in ancient
times.
1   THE LORD reigneth, let the nations tremble!
He sitteth between the cherubs, let the earth quake!
2 Great is the LORD upon Zion;
He is exalted over all the nations.




172                THE PSALMS.                  [Is. c.
3 Let men praise thy great and terrible name!
It is holy.
4 Let them declare the glory of the King who loveth justice!
Thou hast established equity;
Thou dost execute justice in Jacob!
5 Exalt ye Jehovah, our God,
And bow yourselves down at his footstool!
He is holy.
6   Moses and Aaron, with his priests,
And Samuel, who called upon his name, -
They called upon the LORD, and he answered them.
7 He spake to them in the cloudy pillar;
They kept his commandments,
And the ordinances which he gave them.
8 Thou, 0 LORD, our God! didst answer them;
Thou wast to them a forgiving God,
Though thou didst punish their transgressions!
9 Exalt the LORD, our God,
And worship at his holy mountain!
For the LORD, our God, is holy.
PSALM C.
Exhortation to praise God.
A psalm of praise.
1   RAISE a voice of joy unto the LORD, all ye lands!
2 Serve the LORD with gladness;
Come before his presence with rejoicing!
3 Know ye that Jehovah is God!
It is he that made us, and we are his,
His people, and the flock of his pasture.
4 Enter into his gates with thanksgiving,
And his courts with praise;
Be thankful to him, and bless his name!
5 For the LORD is good; his mercy is everlasting;
And his truth endureth to all generations.




Ps. CI., CI.]       THE   PSALMS.                   173
PSALM     CI.
Resolution of a king to govern with justice. This psalm is supposed to have
been composed by David, when he removed the ark to Mount Zion.
A psalm of David.
1   I WILL sing of mercy and justice;
To thee, 0 LORD! will I sing!
2 I will have regard to the way of uprightness:
When thou shalt come to me,
I will walk within my house with an upright heart.
3 I will set no wicked thing before mine eyes;
I hate the work of evil-doers;
It shall not cleave to me.
4 The perverse in heart shall be far from me;
I will not know a wicked person.
5 Whoso slandereth his neighbor in secret, him will I cut
off;
Him that hath a haughty look and a proud heart I will not
endure.
6 Mine eyes shall be upon the faithful of the land, that they
may dwell with me;
He that walketh in the way of uprightness shall serve me.
7 He who practiseth deceit shall not dwell in my house;
He who telleth lies shall not remain in my sight.
8 Every morning will I destroy the wicked of the land,
That I may cut off all evil-doers from the city of the LORD.
PSALM     CII.
Prayer in affliction and for restoration from captivity. This psalm was undoubtedly composed in the time of the captivity, and probably near the
close of it, when hopes were cherished of a restoration.
A prayer of the afflicted, when in deep distress he poureth out his complaint
before the Lord.
1   HEAR my prayer, O LORD!
And let my cry come unto thee!
2 Hide not thy face from me in the day of my trouble;
Incline thine ear to me when I call;
Answer me speedily!




174                THE PSALMS.                  [Ps. CI
3 For my life is consumed like smoke,
And my bones burn like a brand.
4 My heart is smitten and withered like grass;
Yea, I forget to eat my bread.
5 By reason of my sighing, my bones cleave to my skin;
6 I am like the pelican of the wilderness;
I am like an owl amid ruins.
7 I am sleepless;
I am like a solitary bird upon the house-top.
8 All the day long my enemies reproach me;
They who rage against me curse by me.
9 For I eat ashes like bread,
And mingle my drink with tears,
10 On account of thine indignation and thy wrath;
For thou hast lifted me up and cast me down!
11 My life is like a declining shadow,
And I wither like grass.
12   But thou, 0 LonD! endurest for ever,
And thy name from generation to generation!
13 Thou wilt arise and have pity upon Zion,
For the time to favor her, yea, the set time, is come.
14 For thy servants take pleasure in her stones;
Yea, they have a regard for her dust.
15 Then shall the nations fear the name of Jehovah,
And all the kings of the earth thy glory.
16 For Jehovah will build up Zion;
He will appear in his glory.
17 He will regard the prayer of the destitute,
And not despise their supplication.
18   This shall be written for the generation to come,
That the people to be born may praise Jehovah.
19 For he looketh down from his holy height,
From heaven doth he cast his eye upon the earth,
20 To listen to the sighs of the prisoner,
To release those that are doomed to death;
21 That they may declare the name of Jehovah in Zion,
And his praise in Jerusalem,
22 When the nations are assembled together,
And the kingdoms to serve Jehovah.
23   He hath weakened my strength on the way,
He hath shortened my days.




PS. cmI.]           THE   PSALMS.                  175
24 I say, O my God! take me not away in the midst of my
days!
Thy years endure through all generations.
25 Of old hast thou laid the foundations of the earth,
And the heavens are the work of thy hands;
26 They shall perish, but thou shalt endure;
Yea, all of them shall wax old like a garment;
As a vesture shalt thou change them,
And they shall be changed;
27 But thou art the same,
And thy years have no end.
28 The children of thy servants shall dwell securely,
And their posterity shall be established before thee.
PSALM     CIII.
Praise to God for his righteousness and mercy, especially towards his people
A psalm of David.
I   BLESS the LORD, 0 my soul!
And all that is within me, bless his holy name!
2 Bless the LORD, 0 my soul!
And forget not all his benefits!
3 Who forgiveth all thine iniquities;
Who healeth all thy diseases;
4 Who redeemeth thy life from the grave;
Who crowneth thee with loving-kindness and tender mercies;
5 Who satisfieth thine old age with good,
So that thy youth is renewed like the eagle's.
6   The LORD executeth justice
And equity for all the oppressed.
7 He made known his ways to Moses,
His doings to the children of Israel.
8 The LORD is merciful and kind,
Slow to anger and rich in mercy.
9 He doth not always chide,
Nor doth he keep his anger for ever.
10   He hath not dealt with us according to our sins,
Nor requited us according to our iniquities.




176                 THE   PSALMS.               [PS. CIv.
t1 As high as are the heavens above the earth,
So great is his mercy to them that fear him.
12 As far as the east is from the west,
So far hath he removed our transgressions from us.
13 Even as a father pitieth his children,
So the LORD pitieth them that fear him.
14 For he knoweth our frame,
He remembereth that we are dust.
15 As for man, his days are as grass;
As a flower of the field, so he flourisheth.
16 The wind passeth over it, and it is gone;
And its place shall know it no more.
17 But the mercy of the LORD is from everlasting to everlasting to them that fear him,
And his righteousness to children's children,
18 To such as keep his covenant,
And remember his commandments to do them.
19   The LORD hath established his throne in the heavens,
And his kingdom ruleth over all.
20 Bless the LORD, ye his angels,
Ye mighty ones who do his commands,
H-earkening to the voice of his word!
21 Bless the LORD, all ye his hosts;
Ye, his ministers, who do his pleasure 1
22 Bless the LORD, all his works,
In all places of his dominion!
Bless the LORD, O my soul 1
PSALM     CIV.
The power and goodness of God, as displayed in the works of creation and
providence.
1   BLESS the LORD, 0 my soul 
0 LORD, my God! thou art very great!
Thou art clothed with glory and majesty!
2   He covereth himself with light as with a garment;
He spreadeth out the heavens like a curtain;
3 He layeth the beams of his chambers in the waters;
He maketh the clouds his chariot;
He rideth upon the wings of the wind.




PS. CIV.]           fHE  PSALMS.                  177
4 He maketh the winds his messengers,
The flaming lightnings his ministers.
5   He established the earth on its foundations;
It shall not be removed for ever.
6 Thou didst cover it with the deep as with a garment;
The waters stood above the mountains!
7 At thy rebuke they fled;
At the voice of thy thunder they hasted away.
8   The mountains rose, the valleys sank,
In the place which thou didst appoint for them.
9 Thou hast established a bound which the waters may not
pass,
That they may not return, and cover the earth.
10   He sendeth forth the springs in brooks;
They run among the mountains;
11 They give drink to all the beasts of the forest;
In them the wild asses quench their thirst.
12 About them the birds of heaven have their habitation;
They sing among the branches.
13 He watereth the hills from his chambers;
The earth is satisfied with the fruit of thy works!
14   He causeth grass to spring up for cattle,
And herbage for the service of man,
To bring forth food out of the earth,
15 And wine that gladdeneth the heart of man,
Making his face to shine more than oil,
And bread that strengtheneth man's heart.
16   The trees of the LORD are full of sap,
The cedars of Lebanon, which he hath planted;
17 There the birds build their nests;
In the cypresses the stork hath her abode.
18 The high hills are a refuge for the wild goats,
And the rocks for the conies.
19   He appointed the moon to mark seasons;
The sun knoweth when to go down.
20 Thou makest darkness, and it is night,
When all the beasts of the forest go forth!
21 The young lions roar for prey,
And seek their food from God.
22 When the sun ariseth, they withdraw themselves,
And lie down in their dens.
8*




178                THE   PSALMS.               [PS. cv.
23 Man goeth forth to his work,
And to his labor, until the evening.
24   0 LORD! how manifold are thy works!
In wisdom hast thou made them all I
The earth is full of thy riches!
25   Lo! this great and wide sea!
In it are moving creatures without number,
Animals small and great.
26 There go the ships;
There is the leviathan, which thou hast made to play
therein.
27 All these wait on thee
To give them their food in due season.
28 Thou givest it to them, they gather it;
Thou openest thine hand, they are satisfied with good.
29 Thou hidest thy face, they are confounded;
Thou takest away their breath, they die,
And return to the dust.
30 Thou sendest forth thy spirit, they are created,
And thou renewest the face of the earth.
31   The glory of the LORD shall endure for ever;
The LORD shall rejoice in his works;
32 He looketh on the earth, and it trembleth;
He toucheth the hills, and they smoke.
33 I will sing to the LORD as long as I live,
I will sing praise to my God while I have my being.
34 May my meditation be acceptable to him!
I will rejoice in the LORD.
35 May sinners perish from the earth,
And the wicked be no more!
Bless the LORD, 0 my soul!
Praise ye the LORD!




~". cv.]            THE PSALMS.                    179
PSALM     CV.
Commemoration of God's faithfulness and goodness to the nation of Israel
from the earliest period of their history. The first fifteen verses of this
psalm are a part of David's hymn on the removal of the ark to Zion, contained in 1 Chron. xvi. 8-22.
1   0 GIVE thanks unto the LORD;
Call upon his name;
Make known his deeds among the people!
2 Sing unto him; sing psalms unto him;
Tell ye of all his wondrous works!
3 Glory ye in his holy name;
Let the hearts of them that seek the LORD rejoice 
4 Seek the LORD, and his majesty;
Seek his face continually!
5 Remember the wonders he hath wrought,
His miracles and the judgments of his mouth,
6 Ye offspring of Abraham his servant,
Ye children of Jacob his chosen!
7 Jehovah, he is our God,
His judgments are over all the earth.
8 He remembereth his covenant for ever,
And the promise to a thousand generations;
9 The covenant which he made with Abraham,
And the oath which he gave to Isaac;
10 Which he confirmed to Jacob for a decree,
And to Israel for an everlasting covenant.
11 " To thee," said he, " will I give the land of Canaan
For the lot of your inheritance."
12   When they were yet few in number,
Very few, and strangers in the land;
13 When they went from nation to nation,
From one kingdom to another people,
14 He suffered no man to oppress them;
Yea, he rebuked kings for their sakes.
15 "Touch not," said he, "mine anointed,
And do my prophets no harm "
16   A gain, when he commanded a famine in the land,
And broke the whole staff of bread,




180                THE PSALMSS.                 LPs. cV.
17 He sent a man before them;
Joseph was sold as a slave.
18 His feet they hurt with fetters;
He was bound in chains of iron;
19 Until his prediction came to pass,
And the word of the LORD proved him.
20 Then the king sent, and loosed him;
The ruler of nations, and set him free;
21 He made him governor of his house,
And lord of all his possessions;
22 To bind his princes at his pleasure,
And teach his counsellors wisdom.
23   Israel also came into Egypt,
And Jacob sojourned in the land of Ham;
24 Where God increased his people greatly,
And made them stronger than their enemies.
25 He turned their hearts to hate his people,
And form devices against his servants.
26 Then sent he Moses his servant,
And Aaron, whom he had chosen.
27 They showed his signs among them,
And his wonders in the land of Ham.
28 He sent darkness upon them, and made it dark 
And they did not disobey his word.
29 He turned their waters into blood,
And caused their fish to die.
30 Their land brought forth frogs in abundance,
Even in the chambers of their kings.
31 He spake, and there came flies,
And lice in all their coasts.
32 Instead of rain he gave them hail,
And flaming fire in their land.
33 He smote also their vines and fig-trees,
And broke the trees of their coasts.
34 He spake, and the locusts came,
Destructive locusts without number,
35 Which ate up all the herbage in their land,
And devoured the fruits of their fields.
36 Then he smote all the first-born in their land,
The first-fruits of all their strength.




PS. CVI.]           THE  PSALMS.                  181
37 He led forth his people with silver and gold;
Nor was there one feeble person in all their tribes.
38 Egypt was glad when they departed,
For their terror had fallen upon them.
39   He spread out a cloud for a covering,
And fire to give light by night.
40 They asked, and he brought quails,
And satisfied them with the bread of heaven.
41 tIe opened the rock, and the waters gushed forth,
And ran in the dry places like a river.
42 For he remembered his holy promise,
Which he had made to Abraham his servant;
43 And he led forth his people with joy,
And his chosen with gladness.
44 He gave to them the lands of the nations,
And they inherited the labor of the peoples;
45 That they might observe his statutes,
And obey his laws.
Praise ye the LORD 
PSALM     CVI.
Commemoration of the national sins of the Jews throughout their history,
and of God's mercies to them. This is evidently a psalm of the captivity.
See verses 46, 47.
1   PRAISE ye the LORD!
0 give thanks to the LORD, for he is good;
For his mercy endureth for ever 
2 Who can utter the mighty deeds of the LORD?
Who can show forth all his praise?
3 Happy are they who have regard to justice,
Who practise righteousness at all times!
4   Remember me, 0 LORD 1 with the favor promised to thy
people;
0 visit me with thy salvation!
s That I may see the prosperity of thy chosen,
That I may rejoice in the joy of thy people,
That I may glory with thine inheritance 1




182                THE PSALMS.                 [rs. cvi.
6   We have sinned with our fathers;
We have committed iniquity; we have done wickedly.
7 Our fathers in Egypt did not regard thy wonders;
They remembered not the multitude of thy mercies;
But rebelled at the sea, the Red sea.
8 Yet he saved them for his own name's sake,
That he might make his mighty power to be known.
9 Ie rebuked the Red sea, and it was dried up,
And he led them through the deep as through a desert.
io He saved them from the hand of him that hated them,
And redeemed them from the hand of the enemy.
11 The waters covered their enemies;
There was not one of them left.
12 Then believed they his words,
And sang his praise.
13 But they soon forgot his deeds,
And waited not for his counsel.
14 They gave way to appetite in the wilderness,
And tempted God in the desert;
15 And he gave them their request,
But sent upon them leanness.
16   They also envied Moses in the camp,
And Aaron, the holy one of the LORD.
17 Then the earth opened, and swallowed up Dathan,
And covered the company of Abiram,
18 And a fire was kindled in their company;
The flames burned up the wicked.
19   They made a calf in Horeb,
And worshipped a molten image;
20 They changed their God of glory
Into the image of a grass-eating ox.
21 They forgot God, their saviour,
Who had done such great things in Egypt,
22 Such wonders in the land of Ham,
Such terrible things at the Red sea.
23 Then he said that he would destroy them;
Had not Moses, his chosen, stood before him in the breach,
To turn away his wrath, that he might not destroy them.
24   They also despised the pleasant land,
A.nd believed not his word;




PS. cvI.]          THE   PSALMS.                 183
25 But murmured in their tents,
And would not hearken to the voice of the LORD.
26 Then he lifted up his hand against them,
And swore that he would make them fall in the wilderness;
27 That he would overthrow their descendants among the
nations,
And scatter them in the lands.
28   They also gave themselves to the worship of Baal-peor,
And ate sacrifices offered to lifeless idols.
29 Thus they provoked his anger by their practices,
And a plague broke in upon them.
30 Then stood up Phinehas, and executedjudgment,
And the plague was stayed.
31 And this was counted to him for righteousness,
To all generations for ever.
32   They provoked him also at the waters of Meribah
And evil befell Moses on their account.    [strife],
33 For they provoked his spirit,
So that he spake inconsiderately with his lips.
34   They did not destroy the nations,
As Jehovah had commanded them.
35 They mingled themselves with the peoples,
And learned their practices.
36 They even worshipped their idols,
Which became to them a snare.
37 Their sons and their daughters they sacrificed to demons,
38 And shed innocent blood,
The blood of their own sons and daughters,
Whom: they sacrificed to the idols of Canaan;
And the land was polluted with blood.
39 Thus they defiled themselves with their works,
And played the harlot with their practices.
40   Then burned the anger of the LORD against his people,
So that he abhorred his own inheritance.
41 And he gave them into the hand of the nations,
And they who hated them ruled over them.
42 Their enemies oppressed them,
And they were bowed down under their hand.
43 Many times did he deliver them;
But they provoked him by their devices,
And they were brought low for their iniquities.




184                 THE  PSALMS.               [PS. Cmr.
44 Yet, when he heard their cries,
He had regard to their affliction;
45 He remembered his covenant with them,
And repented according to the greatness of his mercy,
46 And caused them to find pity
Among all that carried them captive.
47   Save us, O Jehovah, our God and gather us from among
the nations,
That we may give thanks to thy holy name,
And glory in thy praise!
48   Blessed be Jehovah, the God of Israel,
From everlasting to everlasting!
And let all the people say, Amen!
Praise ye Jehovah!




BOOK V.
PSALM     CVII.
The goodness of God to various classes of men, in delivering them from
calamities of various kinds. This psalm appears from its contents to have
been composed some time after the return from the Babylonish captivity.
1   0 GIVE thanks to the LORD, for he is good;
For his mercy endureth for ever!
2 Let the redeemed of the LORD say it,
Whom he hath redeemed from the hand of the enemy;
3 Whom he hath gathered from the lands,
From the east, the west, the north, and the south.
4   They were wandering in the wilderness, in a desert,
They found no way to a city to dwell in.
5 They were hungry and thirsty,
And their souls fainted within them.
6 Then they cried to the LORD in their trouble,
And he delivered them out of their distress.
7 He led them in a straight way,
Till they came to a city where they might dwell.
8 0 let them praise the LORD for his goodness,
For his wonderful works to the children of men!
9 For he satisfieth the thirsty,
And the hungry he filleth with good.
10   They dwelt in darkness and the shadow of death,
Being bound in affliction and iron;
11 Because they disobeyed the commands of God,
And contemned the will of the Most High;
12 Their hearts he brought down by hardship;
They fell down, and there was none to help.
13 But they cried to the LORD in their trouble,
And he saved them out of their distresses;
[185]




186                THE PSALMS.                 P. C[P. cI
14 He brought them out of darkness and the shadow of death,
And brake their bands asunder.
15 0 let them praise the LORD for his goodness,
For his wonderful works to the children of men!
16 For he hath broken the gates of brass,
And cut the bars of iron asunder.
17   The foolish, because of their transgressions,
And because of their iniquities, were afflicted;
18 They abhorred all kinds of food;
They were near to the gates of death.
19 Then they cried to the LORD in their trouble,
And he delivered them out of their distresses;
20 He sent his word, and healed them,
And saved them from their destruction.
21 0 let them praise the LORD for his goodness,
For his wonderful works to the children of men!
22 Let them offer the sacrifices of thanksgiving,
And declare his works with joy!
23   They who go down to the sea in ships,
And do business in great waters,
24 These see the works of the LORD,
And his wonders in the deep.
25 He commandeth, and raiseth the stormy wind,
Which lifteth high the waves.
26 They mount up to the heavens,
They sink down to the depths,
Their soul melteth with distress;
27 They reel and stagger like a drunken man,
And all their skill is vain.
28 Then they cry to the LORD in their trouble,
And he saveth them out of their distresses;
29 He turneth the storm into a calm,
And the waves are hushed;
30 Then they rejoice that they are still,
And he bringeth them to their desired haven.
31 0 let them praise the LORD for his goodness,
For his wonderful works to the children of men!
32 Let them extol him in the congregation of the people,
And praise him in the assembly of the elders!




PS. cvIII.]         THE   PSALMS.                  187
33   He turneth rivers into a desert,
And springs of water into dry ground;
34 A fruitful land into barrenness,
For the wickedness of them that dwell therein.
35 He turneth the desert into a lake of water,
And dry ground into springs of water;
36 And there he causeth the hungry to dwell,
And they build a city for a dwelling-place,
37 And sow fields and plant vineyards,
Which yield a fruitful increase.
38 He blesseth them, so that they multiply greatly,
And suffereth not their cattle to decrease.
39 WIhen they are diminished and brought low
By oppression, affliction, and sorrow,
40 He poureth contempt upon princes,
And causeth them to wander in a pathless wilderness;
41 But he raiseth the poor from their affliction,
And increaseth their families like a flock.
42 The righteous see it and rejoice,
And all iniquity shutteth her mouth.
43 Whoso is wise, let him observe this,
And have regard to the loving-kindness of the LORD!
PSALM     CVIII.
Prayer for deliverance from enemies; expression of assurance of it. This
psalm is composed of parts of two other psalms; namely, Ps. lvii. Z-11,
and Ps. Ix. 5-12. It has been conjectured that it was compiled for some
public occasion in the later period of the Jewish nation.
A psalm of David.
1   0 GOD! my heart is strengthened 
I will sing and give thanks.
2 Awake, my soul! awake, my psaltery and harp!
I will wake with the early dawn.
3 I will praise thee, 0 LORD! among the nations;
I will sing to thee among the peoples!
4 For thy mercy reacheth to the heavens,
And thy truth above the clouds.
5 Exalt thyself, 0 God! above the heavens,
And thy glory above all the earth 1




188                THE PSALMS.                 [PS. Cix.
6 That thy beloved ones may be delivered,
Save with thy right hand, and answer me!
7 God promiseth in his holiness; I will rejoice
I shall yet divide Shechem,
And measure out the valley of Succoth;
8 Gilead shall be mine, and mine Manasseh;
Ephraim shall be my helmet,
And Judah my sceptre.
9 Moab shall be my washbowl;
Upon Edom shall I cast my shoe;
I shall triumph over Philistia.
10   Who will bring me to the strong city?
Who will lead me into Edom?
11 Wilt not thou, O God! who didst forsake us,
Who didst not go forth with our armies?
12 Give us thine aid in our distress,
For vain is the help of man!
13 Through God we shall do valiantly;
For he will tread down our enemies.
PSALM CIX.
Prayer against enemies.
For the leader of the music. A psalm of David.
1   0 GOD of my praise! be not silent!
2 For the mouths of the wicked and the deceitful are opened
against me;
They speak against me with a lying tongue.
3 They assault me on every side with words of hatred;
They fight against me without a cause.
4 For my love they are my adversaries:
But I give myself unto prayer.
5 They repay me evil for good,
And hatred for love.
6 Set thou a wicked man over him,
And let an adversary stand at his right hand!
7 When he is judged, may he be condemned,
And may his prayer be a crime!




PS. cix.]          THE PSALMS.                    189
8 May his days be few,
And another take his office!
9 May his children be fatherless,
And his wife a widow!
10 May his children be vagabonds and beggars,
And from their ruined dwellings seek their bread!
11 May a creditor seize on all that he hath,
And a stranger plunder his substance!
12 May there be none to show him compassion,
And none to pity his fatherless children!
13 May his posterity be cut off;
In the next generation may his name be blotted out!
14 May the iniquity of his fathers be remembered by the
LORD, 
And may the sin of his mother never be blotted out!
15 May they be before the LORD continually;
And may he cut off their memory from the earth!
16 Because he remembered not to show pity,
But persecuted the afflicted and the poor man,
And sought the death of the broken-hearted.
17   As -he loved cursing, let it come upon him;
As he delighted not in blessing, let it be far from him!
18 May he be clothed with cursing as with a garment;
May it enter like water into his bowels,
And like oil into his bones!
19 May it be to him like the robe that covereth him,
Like the girdle with which he is constantly girded!
20 May this be the wages of mine adversaries from the LORD,
And of them that speak evil against me!
21   But do thou, O LORD, my God! take part with me,
For thine own name's sake!
Because great is thy mercy, O deliver me!
22 For I am afflicted and needy,
And my heart is wounded within me.
23 I am going like a shadow;
I am driven away as the locust.
24 My knees totter from fasting,
And my flesh faileth of fatness.
25 I am a reproach to my enemies;
They gaze at me; they shake their heads.
26   Help me, O LORD, my God!
O save me, according to thy mercy!




190                THE PSALMS.                  [PS. cx.
27 That they may know that this is thy hand;
That thou, O Lord! hast done it!
28 Let them curse, but do thou bless!
When they arise, let them be put to shame;
But let thy servant rejoice!
29 May my enemies be clothed with ignominy;
May they be covered with their shame, as with a mantle!
30 I will earnestly praise the LORD with my lips;
In the midst of the multitude I will praise him.
31 For he standeth at the right hand of the poor,
To save him from those who would condemn him.
PSALM CX.
Promise to the king on Mount Zion that he should be victorious over all his
enemies, and have priestly as well as regal dignity.
A psalm of David.
1   JEHOVAH said to my lord,
"Sit thou at my right hand,
Until I make thy foes thy footstool."
2 Jehovah will extend the sceptre of thy power from Zion:
Rule thou in the midst of thine enemies 
3 Thy people shall be ready, when thou musterest thy
forces, in holy splendor;
Thy youth shall come forth like dew from the womb of
the morning.
4 Jehovah hath sworn, and he will not repent:
" Thou art a priest for ever,
After the order of Melchisedeck!"
5 The Lord is at thy right hand,
He shall crush kings in the day of his wrath.
6 He shall execute justice among the nations;
He shall fill them with dead bodies,
He shall crush the heads of his enemies over many lands,
7 He shall drink of the brook in the way;
Therefore shall he lift up his head.




Ps. cxI., CXII.]    THE   PSALMS.                  191
PSALM CXI.
Hymn of praise for God's goodness to his people in his works and word.
1   PRAISE ye the LORD!
I will praise the LORD with my whole heart,
In the assembly of the righteous, and in the congregation.
2 The works of the LORD are great,
Sought out by all who have pleasure in them.
3 His deeds are honorable and glorious,
And his righteousness endureth for ever.
4 He hath established a memorial of his wonders;
The LORD is gracious and full of compassion.
5 He giveth meat to them that fear him;
He is ever mindful of his covenant.
6 He showed his people the greatness of his works,
When he gave them the inheritance of the heathen.
7 The deeds of his hands are truth and justice;
All his commandments are sure;
8 They stand firm for ever and ever,
Being founded in truth and justice.
9 He sent redemption to his people;
He established his covenant for ever;
Holy, and to be had in reverence, is his name.
10 The fear of the LORD is the beginning of wisdom;
A good understanding have all they who keep his commandments;
His praise endureth for ever.
PSALM CXIL
The blessedness of the righteous man.
1   PRAISE ye the LORD!
Happy the man who feareth the LORD,
Who taketh delight in his commandments!
2 His posterity shall be mighty on the earth;
The race of the righteous shall be blessed.
3 Wealth and riches shall be in his house;
His righteousness shall endure for ever.




192                 THE PSALMS.               [rs. CXIII.
4 To the righteous shall arise light out of darkness;
He is gracious and full of compassion and righteousness.
5 Happy the man who hath pity and lendeth!
He shall sustain his cause in judgment;
6 Yea, he shall never be moved:
The righteous shall be in everlasting remembrance.
7 He is not afraid of evil tidings;
His heart is firm, trusting in the LORD.
S His heart is firm; he hath no fear,
Till he see his desire upon his enemies.
9 He hath scattered blessings; he hath given to the poor;
His righteousness shall endure for ever;
His horn shall be exalted with honor.
10 The wicked shall see, and be grieved;
He shall gnash his teeth, and melt away;
The desire of the wicked shall perish.
PSALM    CXIII.
Praise to God for his condescending goodness.
1   PRAISE ye the LORD!
Praise, 0 ye servants of the LORD!
Praise the name of the LORD!
2 Blessed be the name of the LORD
From this time forth, even for ever!
3 From the rising of the sun to its going down,
May the LORD'S name be praised!
4 The LORD is high above all nations;
His glory is above the heavens.
b5 Who is like the LORD, our God,
That dwelleth on high,
6 That looketh down low
Upon the heavens and the earth?
7 He raiseth the poor from the dust,
And exalteth the needy from the dunghill,
8 To set him among princes,
Even among the princes of his people.
9 He causeth the barren woman to dwell in a house,
A joyful mother of children.
Praise ye the LORD!




rs. cxIv., cxv.]    THE   PSALMS.                  193
PSALM     CXIV.
On the coming forth firom Egypt, under the guidance of God.
1   WHEN Israel came forth from Egypt,
The house of Jacob from a people of strange language,
2 Judah was his sanctuary,
And Israel his dominion.
3 The sea beheld, and fled;
The Jordan turned back.
4 The mountains skipped like rams,
And the hills like lambs.
5   What aileth thee, 0 thou sea! that thou fleest?
Thou, Jordan, that thou turnest back?
6 Ye mountains, that ye skip like rams,
And ye hills like lambs?
7 Tremble, O earth! at the presence of the Lord,
At the presence of the God of Jacob;
8 Who turned the rock into a standing lake,
And the flint into a fountain of water!
PSALM CXV.
Prayer that Jehovah would display his glory as the true God, by giving aid
to his people against the worshippers of idols.
1   NOT unto us, O LORD! not unto us,
But unto thy name, give glory,
For thy mercy and thy truth's sake!
2 Why should the nations say,
" Where is now their God?"
3 Our God is in the heavens;
He doeth whatever he pleaseth.
4 Their idols are silver and gold,
The work of men's hands:
5 They have mouths, but they speak not;
Eyes have they, but they see not;
6 They have ears, but they hear not;
Noses have they, but they smell not;
9




194                THE PSALMS.                [rs. cxvI.
7 They have hands, but they handle not;
They have feet, but they walk not;
Nor do they speak with their throats.
8 They who make them are like unto them;
And so is every one that trusteth in them.
9 0 Israel! trust thou in the LORD!
He is their help and their shield.
10 0 house of Aaron! trust ye in the LORD!
He is their help and their shield.
11 Ye that fear the LORD trust in the LORD!
He is their help and their shield.
12 The LORD hath been mindful of us; he will bless us;
He will bless the house of Israel;
He will bless the house of Aaron.
13 He will bless them that fear the LORD, both small and
great.
14 The LORD will increase you more and more,
You and your children.
15 Blessed are ye of the LORD,
Who made heaven and earth.
16 The heaven is the LORD'S heaven;
But the earth he hath given to the sons of men.
17 The dead praise not the LORD, -
No one who goeth down into silence.
18 But we will bless the LORD,
From this time forth even for ever!
Praise ye the LORD!
PSALMI CXVI.
Thanksgiving for deliverance from distress.
1   I REJOICE that the LORD hath heard the voice of my
supplication,
2 That he hath inclined his ear to me and heard me;
I will call upon him as long as I live.
3 The snares of death encompassed me,
And the pains of the underworld seized upon me;
I found distress and sorrow.
4 Then called I upon the LORD:
0 LORD! deliver me!




PS. CXYI.]          THE PSALMS.                   195
5 Gracious is the LORD, and righteous;
Yea, our God is merciful.
6 The LORD preserveth the simple;
I was brought low, and he helped me.
7 Return, 0 my soul! to thy rest!
For the LORD hath dealt kindly with thee.
8 For thou hast preserved me from death;
Thou hast kept mine eyes from tears,
And my feet from falling!
9 I shall walk before the LORD,
In the land of the living.
10 I had trust, although I said,
" I am grievously afflicted!"
11 I said in my distress,
" All men are liars."
12   What shall I render to the LORD
For all his benefits to me?
13 I will take the cup of salvation,
And call upon the name of the LORD;
14 I will pay my vows to the LORD,
In the presence of all his people.
15 Precious in the eyes of the LORD
Is the death of his holy ones.
16 Hear, O LORD! for I am thy servant;
I am thy servant, the son of thy handmaid!
Thou hast loosed my bonds.
17 I will offer to thee the sacrifice of thanksgiving,
And will call upon the name of the LORD.
18 I will pay my vows to the LORD
In the presence of all his people,
19 In the courts of the house of the LORD,
In the midst of thee, 0 Jerusalem!
Praise ye the LORD!




196                THE PSALMS.         [PS. cxvIi., cxvIII.
PSALM CXVII.
A psalm of praise.
1   PRAISE the LORD, all ye nations!
Praise him, all ye people!
2 For great toward us hath been his kindness,
And the faithfulness of the LORD endureth for ever.
Praise ye the LORD!
PSALM     CXVIII.
A psalm of public thanksgiving and triumph for deliverance from danger
and victory over enemies.
1   0 GIVE thanks to the LORD, for he is good;
For his kindness endureth for ever!
2 Let Israel now say,
His kindness endureth for ever!
3 Let the house of Aaron now say,
His goodness endureth for ever!
4 Let all who fear the LORD say,
His kindness endureth for ever!
5   I called upon the LORD in distress;
He heard, and set me in a wide place.
6 The LORD is on my side, I will not fear:
What can man do to me?
7 The LORD is my helper;
I shall see my desire upon my enemies.
8   It is better to trust in the LORD
Than to put confidence in man;
9 It is better to trust in the LORD
Than to put confidence in princes.
10   All the nations beset me around,
But in the name of the LORD I destroyed them.
11 They beset me on every side;
But in the name of the LORD I destroyed them.
12 They beset me around like bees;
They were quenched like the fire of thorns,
For in the name of the LORD I destroyed them.




rs. cxvIIm.]        THE PSALMS.                    197
13 Thou didst assail me with violence to bring me down!
But the LORD was my support.
14 The LORD is my glory and my song;
For to him I owe my salvation.
15 The voice of joy and salvation is in the habitations of the
righteous:
"The right hand of the LORD doeth valiantly;
16 The right hand of the LORD is exalted;
The right hand of the LORD doeth valiantly."
17 I shall not die, but live,
And declare the deeds of the LORD.
18 The LORD hath sorely chastened me,
But he hath not given me over to death.
19 Open to me the gates of righteousness,
That I may go in, and praise the LORD!
20 This is the gate of the LORD,
Through which the righteous enter.
21 I praise thee that thou hast heard me,
And hast been my salvation.
22 " The stone which the builders rejected
Hath become the chief corner-stone.
23 This is the LORD'S doing;
It is marvellous in our eyes!
24 This is the day which the LORD hath made;
Let us rejoice and be glad in it!
25 Hear, 0 LORD! and bless us!
Hear, 0 LORD! and send us prosperity!"
26   " Blessed be he that cometh in the name of the LORD!
We bless you fiom the house of the LORD."
27   " Jehovah is God, he hath shone upon us:
Bind the sacrifice with cords to the horns of the altar!"
28   Thou art my God, and I will praise thee;
Thou art my God, and I will exalt thee!
29 0 give thanks to the LORD, for he is good;
For his kindness endureth for ever!




198                 THE- PSALMS.              [Ps. CXr.
PSALM    CXIX.
The excellence of the divine laws, and the happiness of those who observe
them. The aim of the poet seems to have been to present these two ideas
in every possible variety of expression.
1   HAPPY are they who are upright in their way,
Who walk in the law of the LORD!
2 Happy are they who observe his ordinances,
And seek him with their whole heart;
3 Who also do no iniquity,
But walk in his ways!
4 Thou hast commanded us to keep thy precepts diligently.
5 O that my ways were directed to keep thy statutes!
6 Then shall I not be put to shame,
When I have respect to all thy commandments.
7 I will praise thee in uprightness of heart,
When I shall have learned thy righteous laws.
8 I will keep thy statutes;
Do not utterly forsake me!
9   How shall a young man keep his way pure?
By taking heed to it according to thy word.
10 With my whole heart have I sought thee;
0 let me not wander from thy commandments!
11 Thy word have I hid in my heart,
That I might not sin against thee.
12 Blessed be thou, O LORD!
O teach me thy statutes!
13 With my lips do I declare
All the precepts of thy mouth.
14 In the way of thine ordinances I rejoice
As much as in all riches.
15 I meditate on thy precepts,
And have respect unto thy ways.
16 I delight myself in thy statutes;
I do not forget thy word.
17   Deal kindly with thy servant, that I may live,
And have regard to thy word i




PS. cxIX.]          THE   PSALMS.                   199
18 Open thou mine eyes,
That I may behold wondrous things out of thy law!
19 I am a stranger in the earth;
O hide not thy precepts from me!
20 My soul breaketh within me,
On account of longing for thy judgments at all times.
21 Thou rebukest the proud, the accursed,
Who wander from thy commandments.
22 Remove from me reproach and contempt,
For I have kept thine ordinances 
23 Princes sit and' speak against me,
But thy servant meditateth on thy statutes.
24 Thine ordinances are my delight;
Yea, they are my counsellors.
25   My soul cleaveth to the dust;
O revive me, according to thy word!
26 I have declared my ways, and thou hast heard me;
Teach me thy statutes!
27 Make me to understand the way of thy precepts!
So will I meditate upon thy wonders.
28 My soul weepeth for trouble;
O lift me up according to thy promise!
29 Remove from me the way of falsehood,
And graciously grant me thy law!
30 I have chosen the way of truth,.And set thy statutes before me.
31 I cleave to thine ordinances;
O LORD! let me not be put to shame!
32 I will run in the way of thy commandments,
When thou shalt enlarge my heart.
33   Teach me, O LORD! the way of thy statutes,
That I may keep it to the end!
34 Give me understanding, that I may keep thy law;
That I may observe it with my whole heart!
35 Cause me to tread in the path of thy commandments,
For in it I have my delight.
36 Incline my heart to thine ordinances,
And not to the love of gain!




200                 THE PSALMS.                [PS. cxIx.
37 Turn away mine eyes from beholding vanity,
And quicken me in thy law!
38 Fulfil to thy servant thy promise,
Which thou hast made to him who feareth thee!
39 Turn away the reproach which I fear;
For thy judgments are good.
40 Behold, I have longed for thy precepts;
O quicken thou me in thy righteousness!
41   Let thy mercies come to me, 0 LORD!
And thy help according to thy promise!
42 So shall I be able to answer him that reproacheth me;
For I trust in thy promise.
43 O take not the word of truth utterly out of my mouth!
For I trust in thy judgments.
44 So shall I keep thy law continually,
For ever and ever.
45 I shall walk in a wide path;
For I seek thy precepts.
46 I will speak of thine ordinances before kings,
And will not be ashamed.
47 I will delight myself in thy commandments, which I love;
48 I will lift up my hands to thy precepts, which I love;
I will meditate on thy statutes.
49   Remember thy promise to thy servant,
Because thou hast caused me to hope!
50 This is my comfort in my affliction;
For thy promise reviveth me.
51 The proud have had me greatly in derision;
Yet have I not swerved from thy law.
52 I remember thy judgments of old, 0 LORD!
And I comfort myself.
53 Indignation burneth within me,
On account of the wicked who forsake thy law.
54 Thy statutes have been my song
In the house of my pilgrimage.
55 In the night, 0 LORD! I think of thy name,
And keep thy law!
56 This have I as my own,
That I keep thy precepts.




PS. cxix.]          THE   PSALXS.                  201
57   Thou art my portion, O LORD!
I have resolved that I will keep thy precepts.
58 I have sought thy favor with my whole heart;
Be gracious unto me according to thy promise!
59 I think on my ways,
And turn my feet to thy statutes;
60 I make haste, and delay not,
To keep thy commandments.
61 The snares of the wicked surround me;
Yet do I not forget thy law.
62 At midnight I rise to give thanks to thee
On account of thy righteous judgments.
63 I am the companion of all who fear thee,
And who obey thy precepts.
64 The earth, O LORD! is full of thy goodness;
O teach me thy statutes!
65   Thou dost bless thy servant, O LORD!
According to thy promise!
66 Teach me sound judgment and knowledge!
For I have faith in thy commandments.
67 Before I was afflicted, I went astray;
But now I keep thy word.
68 Thou art good and doest good;
O teach me thy statutes!
69 The proud forge lies against me,
But I keep thy precepts with my whole heart.
70 Their heart is senseless like fat;
But I delight in thy lacy.
71 It is good for me that I have been afflicted,
That I might learn thy statutes.
72 The law of thy mouth is better to me
Than thousands of gold and silver.
73   Thy hands have made and fashioned me;
Give me understanding, that I may learn thy commandments!
74 They who fear thee shall see me and rejoice,
Because I trust in thy word.
75 I know, O LORD! that thy judgments are right,
And that in faithfulness thou hast afflicted me.
9*




202                THE PSALMS.               [Ps. cxx
76 0 let thy loving-kindness be my comfort,
According to thy promise to thy servant!
77 Let thy tender mercies come to me, that I may live!
For thy law is my delight.
78 May the proud be put to shame, who wrong me without
cause!
But I will meditate on thy precepts.
79 Let those who fear thee turn unto me,
And they that know thine ordinances 
80 May my heart be perfect in thy statutes,
That I may not be put to shame!
81   My soul fainteth for thy salvation;
In thy promise do I trust.
82 Mine eyes fail with looking for thy promise;
When, say I, wilt thou comfort me?
83 Yea, I am become like a bottle in the smoke;
Yet do I not forget thy statutes.
84 How many are the days of thy servant?
When wilt thou execute judgment upon my persecutors?
85 The proud have digged pits for me;
They who do not regard thy law.
86 All thy commandments are faithful;
They persecute me without cause; help thou me!
87 They had almost consumed me from the earth;
But I forsook not thy precepts.
88 Quicken me according to thy loving-kindness,
That I may keep the law of thy mouth!
89   Thy word, 0 LORD! abideth for ever,
Being established like the heavens;
90 Thy faithfulness endureth to all generations.
Thou hast established the earth, and it abideth.
91 They continue to this day according to their ordinances;
For they are all subject to thee.
92 Had not thy law been my delight,
I should have perished in my affliction.
93 I will never forget thy precepts;
For by them thou revivest me.
94 I am thine, help me!
For I seek thy precepts.




rs. cxix.]          THE   PSALMS.                 203
95 The wicked lie in wait to destroy me;
But I will have regard to thine ordinances.
96 I have seen an end of all perfection;
But thy law is exceeding broad.
97   O how I love thy law!
It is my daily meditation.
98 Thou hast made me wiser than my enemies by thy preFor they are ever before me.                [cepts;
99 I have more understanding than all my teachers;
For thine ordinances are my meditation.
100 I have more wisdom than the ancients,
Because I keep thy precepts.
101 I have restrained my feet from every evil way,
That I might keep thy word.
102 I depart not from thy statutes,
For thou teachest me i
103 How sweet are thy words to my taste;
Yea, sweeter than honey to my mouth!
104 From thy precepts I learn wisdom;
Therefore do I hate every false way.
105   Thy word is a lamp to my feet,
And a light to my path.
106 I have sworn, and I will perform it,
That I will keep thy righteous statutes.
107 I am exceedingly afflicted;
Revive me, 0 LORD! according to thy word!
108 Accept, O LORD! the free-will offering of my mouth,
And teach me thy statutes!
109 My life is continually in my hand;
Yet do I not forget thy law.
110 The wicked lay snares for me,
Yet do I not go astray from thy precepts.
111 I have made thine ordinances my possession for ever;
For they are thejoy of my heart.
112 I have inclined my heart to perform thy statutes,
Always, - even to the end.
113   I hate impious men,
And thy law I do love.




204                 THE PSALMS.               [PS. CxIx.
114 Thou art my hiding-place and my shield;
In thy word I put my trust!
115 Depart from me, ye evil-doers!
For I will keep the commandments of my God.
116 Uphold me according to thy promise, that I may live;
And let me not be ashamed of my hope!
117 Do thou hold me up, and I shall be safe,
And I will have respect to thy statutes continually!
118 Thou castest off all who depart from thy laws;
For their deceit is vain.
119 Thou throwest away all the wicked of the earth, like
Therefore I love thine ordinances.          [dross;
120 My flesh trembleth through fear of thee,
And I am afraid of thy judgments.
121   I have done justice and equity;
O leave me not to mine oppressors
122 Be surety for thy servant for good;
Let not the proud oppress me!
123 Mine eyes fail with looking for thy help,
And for thy righteous promise.
124 Deal with thy servant according to thy mercy,
And teach me thy statutes!
125 I am thy servant; give me understanding,
That I may know thine ordinances!
126 It is time for thee, 0 LORD! to act;
For men have made void thy law.
127 Therefore I love thy commandments above gold;
Yea, above fine gold.
128 Therefore I esteem all thy precepts concerning all things
to be right;
I hate every false way.
129   Wonderful are thine ordinances;
Therefore do I observe them.
130 The communication of thy precepts giveth light;
It giveth understanding to the simple.
131 I open my mouth and pant;
For I long for thy commandments.
132 Look thou upon me, and be gracious to me,
As is just to those who love thy name!




PS. cxix.]          THE PSALMS.                     205
133 Establish my footsteps in thy word,
And let no iniquity have dominion over me!
134 Redeem me from the oppression of men,
So will I keep thy precepts!
135 Let thy face shine on thy servant,
And teach me thy statutes!
136 Rivers of water run down mine eyes,
Because men keep not thy law.
137   Righteous art thou, 0 LoRD!
And just are thy judgments!
138 Just are the ordinances which thou hast ordained,
And altogether righteous.
139 My zeal consumeth me,
Because my enemies forget thy word.
140 Thy word is very pure,
Therefore thy servant loveth it.
141 Of mean condition am I, and despised;
Yet do I not forget thy precepts.
142 Thy righteousness is everlasting righteousness,
And thy law is truth.
143 Trouble and anguish have taken hold of me,
But thy laws are my delight.
144 The justice of thine ordinances is everlasting;
Give me understanding, and I shall live 
145   I cry to thee with my whole heart;
Hear me, 0 LORD! that I may keep thy statutes.
146 I cry unto thee; save me,
And I will observe thine ordinances.
147 I come before the dawn with my prayer;
I trust in thy promise!
148 My eyes anticipate the night-watches,
That I may meditate upon thy promise.
149 Hear my voice according to thy loving-kindness;
O LORD! revive me according to thy mercy!
150 Near are they whose aim is mischief;
They are far from thy law;
151 Yet thou art near, O LORD!
And all thy commandments are truth 




206                THE PSALMS.                [rs. cxIx.
152 Long have I known concerning thine ordinances,
That thou hast founded them for ever.
153   Look upon my affliction, and deliver me!
For I do not forget thy law.
154 Maintain my cause, and redeem me;
Revive me according to thy promise!
155 Salvation is far from the wicked,
Because they seek not thy statutes.
156 Great is thy compassion, 0 LORD!
Revive thou me according to thine equity!
157 Many are my persecutors and my enemies,
Yet do I not depart from thine ordinances.
158 I behold the transgressors, and am grieved
Because they regard. not thy word.
159 Behold, how I love thy precepts!
0 LORD! revive me according to thy loving-kindness!
160 The whole of thy word is truth,
And all thy righteous judgments endure for ever.
161   Princes have persecuted me without cause;
But my heart standeth in awe of thy word.
162 I rejoice in thy word,
As one that hath found great spoil.
163 I hate and abhor lying,
And thy law do I love.
164 Seven times a day do I praise thee
On account of thy righteous judgments.
165 Great peace have they who love thy law,
And no evil shall befall them.
166 O LORD! I wait for thy salvation,
And keep thy commandments!
167 My soul observeth thine ordinances,
And loveth them exceedingly.
168 I keep thy precepts and thine ordinances;
For all my ways are before thee.
169   Let my prayer come near before thee, O LORD!
According to thy promise, give me understanding!
170 Let my supplication come before thee;
O deliver me according to thy promise!




rs. cxx., CXXI.]    THE PSALMS.                      207
171 My lips shall pour forth praise;
For thou teachest me thy statutes.
172 Mly tongue shall sing of thy word;
For all thy commandments are right.
173 Let thy hand be my help;
For I have chosen thy precepts!
174 I long for thy salvation, O LORD!
And thy law is my delight!
175 Let me live, and I will praise thee;
Let thy judgments help me!
176 I wander like a lost sheep; seek thy servant,
For I do not forget thy commandments!
PSALM CXX.
Complaints concerning enemies, especially deceivers and calumniators
A psalm of steps.
1   IN my distress I called upon the LORD,
And he answered me.
2 0 LoRD! deliver me from lying lips,
From the deceitful tongue!
3 What profit to thee,
Or what advantage to thee, is the false tongue?
4 It is like the sharp arrows of the mighty man;
Like coals of the juniper.
5   Alas for me, that I sojourn in Mesech,
That I dwell in the tents of Kedar!
6 Too long have I dwelt
Mi mn them that hate peace!
7 I am for peace; yet, when I speak for it,
They are for war.
PSALM CXXI.
Confidence of safety under the protection of God.
A psalm of the steps, or the goings up.
1   1 LIFT up mine eyes to the hills:
Whence cometh my help?




208                 THE   PSALMS.               [Ps. cxxI.
2 My help cometh from the LORD,
Who made heaven and earth.
3   He will not suffer thy foot to stumble;
Thy guardian doth not slumber.
4 Behold, the guardian of Israel
Doth neither slumber nor sleep.
5   The LORD is thy guardian;
The LORD is thy shade at thy right hand.
6 The sun shall not smite thee by day,
Nor the moon by night.
7 The LORD will preserve thee from all evil;
He will preserve thy life.
8 The LORD will preserve thee, when thou goest out and
when thou comest in,
From this time forth for ever.
PSALMI CXXII.
Hymn'of the Israelites on their journey to the festivals in Jerusalem.
A psalm of the steps, or the goings up. By David.
1   I WAS glad when they said to me,
Let us go up to the house of the LORD!
2 Our feet are standing
Within thy gates, O Jerusalem!
3 Jerusalem, the rebuilt city!
The city that is joined together!
4 Thither the tribes go up,
The tribes of the LORD, according to the law of Israel
To praise the name of the LORD.
5 There stand the thrones of judgment,
The thrones of the house of David.
6   Pray for the peace of Jerusalem!
May they prosper who love thee!
7 Peace be within thy walls,
And prosperity within thy palaces!
8 For my brethren and companions' sake will I say,
Peace be within thee!
9 For the sake of the house of the LORD, our God
Will I seek thy good!




PS. CXXIII., cxxiv.]  THE PSALIS.                   209
PSALM     CXXIII.
Prayer for the deliverance of the Jewish nation from oppression.
A song of the steps, or the goings up.
1   To thee do I lift up mine eyes,
O Thou who dwellest in the heavens I
2 Behold, as the eyes of servants look to the hand of their
masters,
And as the eyes of a maiden to the hand of her mistress,
So do our eyes look to the LORD, our God,
Until he have pity upon us.
3   Have mercy upon us, 0 LORD! have mercy upon us,
For we are overwhelmed with contempt!
4 Our soul is filled to the full with the scorn of those who are
at ease,
And with the contempt of the proud.
PSALM CXXIV.
Thanksgiving for deliverance from national calamity.
A psalm of the steps, or the goings up. By David.
1   IF the LORD had not been for us,
Now may Israel say,
2 If the LORD had not been for us,
When men rose up against us,
3 Then had they swallowed us up alive,
When their wrath burned against us;
4 Then the waters had overwhelmed us;
The stream had gone over our soul;
5 The proud waters had gone over our soul.
6   Blessed be the LORD,
Who hath not given us a prey to their teeth!
7 We have escaped like a bird from the snare of the fowler;
The snare is broken, and we have escaped.
8 Our help is in the name of the LORD,
Who made heaven and earth.




210                 THE   PSALMS.        [PS. cxxv., cxxvr.
PSALM CXXV.
Trust in Jehovah, as the perpetual protector of Israel.
A psalm of the steps, or the.goings up.
1   THEY who trust in the LORD shall be as Mount Zion,
Which cannot be moved, which standeth for ever.
2 As the mountains are round about Jerusalem,
So the LORD is round about his people,
Henceforth even for ever!
3 For the sceptre of the wicked shall not remain upon the
portion of the righteous,
Lest the righteous put forth their hands to iniquity.
4   Do good, 0 LORD! to the good,
To them that are upright in heart!
5 But such as turn aside to their crooked ways, -
May the LORD destroy them with the evil-doers!
Peace be to Israel!
PSALM CXXVL
Prayer of those who had returned from captivity for the restoration of the
exiles remaining at Babylon.
A psalm of the steps, or the goings up.
1   WHEN the LORD brought back the captivity of Zion,
We were like them that dream.
2 Then was our mouth filled with laughter,
And our tongue with singing.
Then said they among the nations,
" The LORD hath done great things for them! "
3 Yea, the LORD hath done great things for us,
For which we are glad.
4   Bring back, 0 LORD! our captivity,
Like streams in the South!
5 They who sow in tears
Shall reap in joy.
6   Yea, he goeth forth weeping, bearing his seed;
He shall surely come back rejoicing, bearing his sheaves.




rP. CXxVII., cxxvIII.]  THE PSALMS.                211
PSALM     CXXVII.
Without the blessing of God, nothing prospers.
A psalm of the steps, or the goings up. By Solomon.
1   EXCEPT the LORD build the house,
The builders labor in vain;
Except the LORD guard the city,
The watchman waketh in vain.
2 In vain ye rise up early, and go to rest late,
And eat the bread of care!
The same giveth he his beloved one in sleep.
3 Behold! sons are an inheritance from the LORD,
And the fruit of the womb is his gift.
4 As arrows in the hand of the warrior,
So are the sons of young men:
5 Happy the man that hath his quiver full of them!
They shall not be put to shame,
When they speak with adversaries in the gate.
PSALM     CXXVIII.
Blessings promised to the religious man.
A psalm of the steps, or the goings up.
1   HAPPY is he who feareth the LORD,
Who walketh in his ways!
2 Thou shalt eat the labor of thy hands;
Happy shalt thou be, and it shall be well with thee!
3 Thy wife shall be like a fruitful vine within thy house;
Thy children like olive-branches round about thy table.
4 Behold! thus happy is the man who feareth the LORD!
5 Jehovah shall bless thee out of Zion,
And thou shalt see the prosperity of Jerusalem all the
days of thy life;
6 Yea, thou shalt see thy children's children.
Peace be to Israel!




212                 THE PSALMS. [S. [P. xxx., cxxx.
PSALM CXXIX.
Grateful acknowledgment of past deliverances, and hopes of future aid, and
of the downfall of enemies.
A psalm of the steps, or the goings up.
1   MuCH have they afflicted me from my youth,
May Israel now say;
2 Much have they afflicted me from my youth,
Yet have they not prevailed against me.
3 The ploughers ploughed up my back;
They made long their furrows;
4 But the LORD was righteous;
He cut asunder the cords of the wicked.
5 Let all be driven back with shame
Who hate Zion!
6 Let them be as grass upon the house-tops,
Which withereth before one pulleth it up;
7 With which the reaper filleth not his hand,
Nor he that bindeth sheaves his bosom!
8 And they who pass by do not say,
" The blessing of the LORD be upon you!
We bless you in the name of the LORD!"
PSALM CXXX.
Prayer for forgiveness and help for Israel.
A psalm of the steps, or the goings up.
I   OUT of the depths do I cry to thee, 0 LORD!
2 0 Lord! listen to my voice,
Let thine ears be attentive to my supplication!
3 If thou, LORD, shouldst treasure up transgressions,
Lord, who could stand?
4 But with thee is forgiveness,
That thou mayst be feared.
6   I trust in the LORD; my soul doth trust,
And in his promise do I confide.




PS. cxxxi., cxxxn.]  THE PSALMS.                    213
6 My soul waiteth for the LORD
More than they who watch for the morning;
Yea, more than they who watch for the morning!
7   O Israel! trust in the LORD!
For with the LORD is mercy,
And with him is plenteous redemption.
8 He will redeem Israel
From all his iniquities.
PSALM CXXXI.
Profession of humility, contentment, and submission.
A psalm of the steps, or the goings up. Of David.
1   O LORD! my heart is not haughty, nor my eyes lofty;
I employ not myself on great things, or things too wonderful for me!
2 Yea, I have stilled and quieted my soul
As a weaned child upon his mother;
My soul within me is like a weaned child.
3 O Israel! trust in the LORD,
Henceforth even for ever!
PSALM CXXXII.
Prayer at the dedication of the temple. With ver. 8-10, compare 2 Chron.
vi. 41, 42.
A psalm of the steps, or the goings up.
1   O LORD! remember David,
And all his affliction!
2 How he sware to Jehovah,
And vowed to the Mighty One of Jacob:
3 " I will not go into my house,
Nor lie down on my bed,
4 I will not give sleep to my eyes,
Nor slumber to my eyelids,




214                THE   PSALMS.;[]s. cxxxII.
5 Until I find a place for Jehovah,
A habitation for the Mighty One of Jacob."
6 Behold, we heard of it at Ephratah;
We found it in the fields of the forest.
7 Let us go into his habitation;
Let us worship at his footstool!
8   Arise, O LORD! into thy rest,
Thou, and the ark of thy strength!
9 Let thy priests be clothed with righteousness,
And thy holy ones shout for joy!
10 For the sake of thy servant David,
Reject not the prayer of thine anointed!
11 Jehovah hath sworn in truth unto David,
And he will not depart from it:
" Of the fruit of thy body will I place upon the throne
for thee.
12 If thy children keep my covenant,
And my statutes, which I teach them,
Their children also throughout all ages
Shall sit upon thy throne."
13 For Jehovah hath chosen Zion;
He hath desired it as his dwelling-place.
14   "This is my resting-place for ever;
Here will I dwell, for I have chosen it.
15 I will abundantly bless her provision;
I will satisfy her poor with bread.
16 I will also clothe her priests with salvation,
And her holy ones shall shout aloud for joy.
17 There will I cause to spring forth a horn for David;
I have prepared a light for mine anointed.
18 His enemies will I clothe with shame,
And the crown shall glitter upon his head."




PS. CXXxII.-CXxxv.]  THE PSALMS.                  215
PSALM     CXXXIII.
Praise of unity among brethren.
A psalm of the steps, or the goings up. By David.
1   BEHOLD, how good and pleasant it is
For brethren to dwell together in unity!
2 It is like precious perfume upon the head,
Which ran down upon the beard,
The beard of Aaron;
Which went down to the very border of his garments;
3 Like the dew of Hermon,
Like that which descendeth upon the mountains of Zion.
For there the LORD commandeth a blessing,
Even life for evermore.
PSALM CXXXIV.
Exhortation to the servants of the temple to celebrate the praises of God.
A psalm of the steps, or the goings up.
1   0 PRAISE the LORD, all ye servants of the LORD,
Who stand in the house of the LORD by night!
2 Lift up your hands to the sanctuary,
And praise the LORD!
3 May the LORD, who made heaven and earth,
Bless thee out of Zion!
PSALM CXXXV.
A national psalm of praise to Jehovah.
1   PRAISE ye the LORD!
Praise ye the name of the LORD!
Praise him, 0 ye servants of the LORD!
2 Ye who stand in the house of the LORD,
In the courts of the house of our God!
3 Praise ye the LORD, for the LORD is good;
Praise his name, for he is kind!




216                THE PSALMS.              [PS. Cxxxv.
4 For the LORD chose Jacob for himself,
And Israel for his own possession.
5 I know that the LORD is great;
That our Lord is above all gods.
6 All that the LORD pleaseth, that he doeth,
In heaven and upon earth,
In the sea, and in all deeps.
7 He causeth the clouds to ascend from the ends of the earth;
He maketh lightnings for the rain;
He bringeth the wind from his store-houses.
8   He smote the first-born of Egypt,
Both of man and beast.
9 He sent signs and wonders into the midst of thee, 0 Egypt!
Against Pharaoh and all his servants!
10 He smote many nations,
And slew mighty kings;
11 Sihon, the king of the Amorites,
And Og, the king of Bashan,
And all the kings of Canaan;
12 And gave their land for an inheritance,
For an inheritance to Israel, his people.
13   Thy name, 0 LORD! endureth for ever;
Thy memorial, 0 LORD! to all generations!
14 For the LORD judgeth his people,
And hath compassion on his servants.
15   The idols of the nations are silver and gold,
The work of men's hands.
16 They have mouths, but they speak not;
Eyes have they, but they see not.
17 They have ears, but they hear not;
And there is no breath in their mouths.
18 They that make them are like them;
So is every one that trusteth in them.
19 Praise the LORD, 0 house of Israel!
Praise the LORD, 0 house of Aaron!
20 Praise the LORD, 0 house of Levi!
Ye that fear the LORD, bless the LORD!
21 Praised be the LORD out of Zion,He that dwelleth in Jerusalem!
Praise ye the LORD!




Ps. cxxxvI.]        T  E PSALMS.                   217
PSALM CXXXVI.
A psalm of thanksgiving for God's blessings to the people of Israel.
1   0 GIVE thanks to the LORD! for he is kind;
For his goodness endureth for ever!
2 0 give thanks to the God of gods;
For his goodness endureth for ever!
3 0 give thanks to the Lord of lords;
For his goodness endureth for ever!
4'To him that alone doeth great wonders;
For his goodness endureth for ever!
5 To him that made the heavens with wisdom;
For his goodness endureth for ever!
6 To him that spread out the earth upon the waters;
For his goodness endureth for ever!
7 To him that made the great lights;
For his goodness endureth for ever!
8 The sun to rule the day;
For his goodness endureth for ever!
9 The moon and stars to rule the night;
For his goodness endureth for ever!
10   To him that smote in Egypt their first-born;
For his goodness endureth for ever!
11 And brought Israel from the midst of them;
For his goodness endureth for ever!
12 With a strong hand and an outstretched arm;
For his goodness endureth for ever!
13 To him who divided the Red sea into parts;
For his goodness endureth for ever!
14 And made Israel to pass through the midst of it;
For his goodness endureth for ever!
15 And overthrew Pharaoh and his host in the Red sea;
For his goodness endureth for ever!
16 To him who led his people through the wilderness,
For his goodness endureth for ever!
17   To him who smote great kings;
For his goodness endureth for ever!
18 And slew mighty kings;
For his goodness endureth for ever 
10




218                 THE PSALMS.               [PS. cxxxvI.
19 Sihon, the king of the Amorites;
For his goodness endureth for ever!
20 And Og, the king of Bashan;
For his goodness endureth for ever!
21 And gave their land for an inheritance;
For his goodness endureth for ever!
22 For an inheritance to Israel his servant;
For his goodness endureth for ever!
23   Who remembered us in our low estate;
For his goodness endureth for ever!
24 And redeemed us from our enemies;
For his goodness endureth for ever!
25 Who giveth food unto all;
For his goodness endureth for ever!
26 O give thanks to the God of heaven;
For his goodness endureth for ever!
PSALM CXXXVII.
The sadness of the captivity at Babylon.
1   BY the rivers of Babylon, there we sat down, yea, we
wept,
When we remembered Zion.
2 We hung our harps on the willows in the midst thereof.
3 For there they who carried us away captive required of
us a song;
They who wasted us required of us mirth:
" Sing us one of the songs of Zion!"
4 How shall we sing the LORD'S song
In a strange land?
5 If I forget thee, 0 Jerusalem,
Let my right hand forget her cunning!
6 If I do not remember thee,
Let my tongue cleave to the roof of my mouth;
If I prefer not Jerusalem above my chief joy!
7   Remember, 0 LORD! against the children of Edom
The day of the calamity of Jerusalem!
Who said, " Raze it,
Raze it to its foundations!"




PS. cxxxvIII.]      THE PSALMS.                     219
8 0 daughter of Babylon, thou destroyer!
Happy be he who requiteth thee
As thou hast dealt with us!
9 Happy be he who seizeth thy little ones
And dasheth them against the stones!
PSALM CXXXVIII.
Thanksgiving for deliverance from trouble.
A psalm of David.
1   I WILL praise thee with my whole heart;
Before the gods will I sing praise to thee;
2 I will worship toward thy holy temple,
And praise thy name for thy goodness and thy truth;
For thy promise thou hast magnified above all thy name!
3 In the day when I called, thou didst hear me;
Thou didst strengthen me, and encourage my soul.
4 All the kings of the earth shall praise thee, 0 LORD!
When they hear the promises of thy mouth!
5 Yea, they shall sing of the ways of the LORD;
For great is the glory of the LORD.
6 The LORD is high, yet he looketh upon the humble,
And the proud doth he know from afar.
7 Though I walk through the midst of trouble, thou wilt
revive me;
Thou wilt stretch forth thy hand against the wrath of my
enemies;
Thou wilt save me by thy right hand!
8 The LORD will perform all things for me;
Thy goodness, 0 LORD! endureth for ever:
Forsake not the works of thine hands!




220                 THE   PSALMS.            [PS. cxxxXx.
PSALM CXXXIX.
The universal presence and knowledge of God.
For the leader of the music. A psalm of David.
1   0 LORD! thou hast searched me and known me!
2 Thou knowest my sitting-down and my rising-up;
Thou understandest my thoughts from afar!
3 Thou seest my path and my lying-down,
And art acquainted with all my ways!
4 For before the word is upon my tongue,
Behold, 0 LORD! thou knowest it altogether!
5 Thou besettest me behind and before,
And layest thine hand upon me!
6 Such knowledge is too wonderful for me;
It is high, I cannot attain to it!
7   Whither shall I go from thy spirit,
And whither shall I flee from thy presence?
8 If I ascend into heaven, thou art there!
If I make my bed in the underworld, behold, thou art there!
9 If I take the wings of the morning,
And dwell in the remotest parts of the sea,
10 Even there shall thy hand lead me,
And thy right hand shall hold me!
11 If I say, " Surely the darkness shall cover me;"
Even the night shall be light about me.
12 Yea, the darkness hideth not from thee,
But the night shineth as the day;
The darkness and the light are both alike to thee!
13   For thou didst form my reins;
Thou didst weave me in my mother's womb.
14 I will praise thee; for I am fearfully and wonderfully
made;
Marvellous are thy works,
And this my soul knoweth full well!
15 My frame was not hidden from thee,
When I was made in secret,
When I was curiously wrought in the lower parts of the
earth.




rs. CXL.]           THE   PSALMS.                   221
16 Thine eyes did see my substance, while yet unformed,
And in thy book was every thing written;
My days were appointed before one of them existed.
17 How precious to me are thy thoughts, O God!
How great is the sum of them!
18 If I should count them, they would outnumber the sand:
When I awake, I am still with thee!
19   0 that thou wouldst slay the wicked, 0 God!
Ye men of blood, depart from me!
20 For they speak against thee wickedly;
Thine enemies utter thy name for falsehood.
21 Do I not hate them that hate thee, 0 LORD?
Do I not abhor them that rise up against thee?
22 Yea, I hate them with perfect hatred;
I count them mine enemies.
23 Search me, 0 God! and know my heart;
Try me, and know my thoughts;
24 And see if the way of trouble be within me,
And lead me in the way everlasting!
PSALM CXL.
Prayer for aid against wicked enemies.
For the leader of the music. A psalm of David.
1   DELIVER me, 0 LORD! from the evil man,
Save me from the man of violence,
2 Who meditate mischief in their heart,
And daily stir up war!
3 They sharpen their tongues like a serpent;
The poison of the adder is under their lips.  [Pause.]
4   Defend me, 0 LORD! from the hands of the wicked,
Preserve me from the man of violence,
Who have purposed to cause my fall!          [Pause.]
5 The proud have hidden snares and cords for me;
They have spread a net by the way-side;
They have set traps for me.
6   I say to Jehovah, Thou art my God;
Hear. 0 Jehovah! the voice of my supplication!




222                THE PSALMS.                 [PS. CXI.
7 The Lord Jehovah is my saving strength:
Thou shelterest my head in the day of battle!
8 Grant not, 0 LORD! the desires of the wicked;
Let not their devices prosper;
Let them not exalt themselves 
9 As for the heads of those who encompass me,
Let the mischief of their own lips cover them!
10 Let burning coals fall upon them;
May they be cast into the fire,
And into deep waters from which they shall not arise!
11 The slanderer shall not be established upon the earth;
Evil shall pursue the violent man to destruction.
12 I know that the LORD will maintain the cause of the
afflicted,
And the right of the poor.
13 Yea, the righteous shall praise thy name;
The upright shall dwell in thy presence!
PSALM     CXLI.
A prayer for deliverance from enemies.
For the leader of the music. A psalm of David.
1   I CRY to thee, 0 LORD! make haste unto me!
Give ear to my voice, when I cry unto thee!
t Let my prayer come before thee as incense,
And the lifting-up of my hands, as the evening sacrifice!. Set a watch, 0 LORD! before my mouth;
Guard the door of my lips!
t Let not my heart incline to any evil thing;
Let me not practise wickedness with the doers of iniquity,
And let me not eat of their delicacies!
5   Let the righteous smite me,- it shall be a kindness;
Let him reprove me, and it shall be oil for my head;
Let him do it again, and my head shall not refuse it;
But now I pray against their wickedness!
6   When their judges are hurled over the side of the rock,
They shall hear how pleasant are my words.




PS. CXLI1.]         THE    PSALMS.                   223
7 So are our bones scattered at the mouth of the underworld,
As when one furroweth and ploweth up the land.
8   But to thee do my eyes look, 0 Lord Jehovah!
In thee is my trust;
Let not my life be poured out!
9 Preserve me from the snares which they have laid for me,
And from the nets of evil-doers!
to Let the wicked fall together into their own traps,
Whilst I make my escape!
PSALM     CXLII.
Prayer for deliverance from enemies.
A psalm of David; a prayer, when he was in the cave
1   I CRY unto the LORD with my voice;
With my voice to the LORD do I make my supplication.
2 I pour out my complaint before him;
I declare before him my distress.
3 When my spirit is overwhelmed within me,
Thou knowest my path!
In the way which I walk, they have hid a snare for me.
4 I look on my right hand, and behold,
But no man knoweth me;
Refuge faileth me;
No one careth for me.
5 I cry unto thee, 0 LORD!
I say, Thou art my refuge,
My portion in the land of the living.
6 Attend to my cry, for I am brought very low;
Deliver me from my persecutors,
For they prevail against me!
7 Bring me out of prison,
That I may praise thy name!
The righteous shall gather around me,
When thou shalt show me thy favor.




224                 THE   PSALMS.              [rS. CXLIII
PSALM     CXLIII.
A prayer for deliverance from enemies.
A psalm of David.
1   HEAR my prayer, 0 LORD! give ear to my supplications!
In thy faithfulness, and in thy righteousness, answer me!
2 Enter not into judgment with thy servant;
For before thee no man living is righteous.
3 For the enemy pursueth my life;
He hath smitten me to the ground;
He hath made me dwell in darkness,
As those that have been dead of old.
4 My spirit is overwhelmed within me;
My heart within me is desolate.
5 I remember the days of old;
I meditate on all thy works;
I muse on the deeds of thy hands.
6 I stretch forth my hands unto thee;
My soul thirsteth for thee, like a parched land.
7 Hear me speedily, 0 LORD!
My spirit faileth;
Hide not thy face from me,
Lest I become like those who go down to the pit 
8 Cause me to see thy loving-kindness speedily;
For in thee do I trust!
Make known to me the way which I should take;
For to thee do I lift up my soul!
9 Deliver me, O LORD! from mine enemies;
For in thee do I seek refuge!
10 Teach me to do thy will;
For thou art my God!
Let thy good spirit lead me in a plain path 
11 Revive me, O LORD! for thy name's sake!
In thy righteousness, bring me out of my distress!
12 And, in thy compassion, cut off mine enemies,
And destroy all that distress me!
For I am thy servant,




rP. cxLIV.]         THE   PSALMS.                  225
PSALM     CXLIV.
Thanksgiving, prayer against enemies, and supplication for blessings upon
the people.
A psalm of David.
1   BLESSED be the LORD, my rock,
Who teacheth my hands to war,
And my fingers to fight!
2 He who is my loving-kindness and my fortress;
My high tower and my deliverer,
My shield, and he in whom I trust;
Who subdueth peoples under me.
3 LORD, what is man, that thou art mindful, of him,
Or the son of man, that thou makest account of him?
4 Man is like a vapor;
His day is like a shadow that passeth away.
5   Bow thy heavens, 0 LORD! and come down;
Touch the mountains, so that they shall smoke!
6 Cast forth lightnings, and scatter them;
Shoot forth thine arrows, and destroy them!
7 Send forth thine hand from above;
Rescue and save me from deep waters;
From the hands of aliens,
8 Whose mouth uttereth deceit,
And whose right hand is a right hand of falsehood!
9   I will sing to thee a new song, 0 God!
Upon a ten-stringed psaltery will I sing praise to thee;
10 To thee, who givest salvation to kings,
Who deliverest David, thy servant, from the destructive
sword!
11 Rescue and deliver me from the hands of aliens,
Whose mouth uttereth deceit,
And whose right hand is a right hand of falsehood!
12 That our sons may be as plants,
Grown up in their youth;
Our daughters as corner-pillars,
Hewn like those of a palace!
10*




226                THE PSALMS.                [PS. CXLV.
13 That our garners may be full,
Affording all kinds of store;
That our sheep may bring forth thousands
And ten thousands in our streets.
14 That our cattle may be fruitful;
That there be no breaking in, or going out;
And no outcry in our streets.
15 Happy the people that is in such a state!
Yea, happy the people whose God is Jehovah!
PSALM CXLV.
Praise to God for his righteous and merciful government and his kind
providence.
A song of praise. By David.
1   I WILL extol thee, my God, the King 
I will praise thy name for ever and ever!
2 Every day will I bless thee,
And praise thy name for ever and ever!
3 Great is the LORD, and greatly to be praised;
Yea, his greatness is unsearchable.
4 One generation shall praise thy works to another,
And shall declare thy mighty deeds.
5 I will speak of the glorious honor of thy majesty,
And of thy wonderful works.
6 Men shall speak of the might of thy terrible deeds,
And I will declare thy greatness;
7 They shall pour forth the praise of thy great goodness,
And sing of thy righteousness.
8   The LORD is gracious, and full of compassion,
Slow to anger, and rich in mercy.
9 The LORD is good to all,
And his tender mercies are over all his works.
10 All thy works praise thee, 0 LORD!
And thy holy ones bless thee!
11 They speak of the glory of thy kingdom,
And talk of thy power;
2 To make known to the sons of men his mighty deeds,
And the glorious majesty of his kingdom.




PS. CXLVI.]         THE   PSALMS.                  227
13 Thy kingdom is an everlasting kingdom,
And thy dominion endureth throughout all generations.
14 The LORD upholdeth all that fall,
And raiseth up all that are bowed down.
15 The eyes of all wait upon thee,
And thou givest them their food in due season;
16 Thou openest thine hand,
And satisfiest the desire of every living thing.
17 The LORD is righteous in all his ways,
And merciful in all his works.
I8 The LORD is nigh to all that call upon him,
To all that call upon him in truth.
19 He fulfilleth the desire of them that fear him;
He heareth their cry, and saveth them.
20 The LORD preserveth all that love him;
But all the wicked he will destroy.
21 My mouth shall speak the praise of the LORD;
And let all flesh bless his holy name for ever and ever!
PSALM     CXLVI.
Admonition to trust not in man, but in the justice and mercy of God.
i   PRAISE ye the LORD!
Praise the LORD, 0 my soul!
2 I will praise the LORD, as long as I live;
I will sing praises to my God, while I have my being.
3 Put not your trust in princes,
In the son of man, in whom is no help!
4 His breath goeth forth; he returneth to the dust;
In that very day his plans perish.
5   Happy is he that hath the God of Jacob for his help;
Whose hope is in the LORD, his God;
6 Who made heaven and earth,
The sea, and all that is therein;
Who keepeth truth for ever;
7 Who executeth judgment for the oppressed;
Who giveth food to the hungry.
The LORD setteth free the prisoners;




228                THE PSALMS.. P. OXLVII.
8 The LORD openeth the eyes of the blind;
The LORD raiseth up them that are bowed down;
The LORD loveth the righteous.
9 The LORD preserveth the strangers;
He relieveth the fatherless and the widow;
But the way of the wicked he maketh crooked.
10   The LORD shall reign for ever;
Thy God, 0 Zion! to all generations!
Praise ye the LORD!
PSALM    CXLVII.
The power and goodness of God in nature, and in his peculiar favor to
Israel.
1   PRAISE ye the LORD!
For it is good to sing praise to our God;
For it is pleasant, and praise is becoming.
2 The LORD buildeth up Jerusalem;
He gathereth together the dispersed of Israel.
3 He healeth the broken in heart,
And bindeth up their wounds.
4 He counteth the number of the stars;
He calleth them all by their names.
5 Great is our Lord, and mighty in power;
His understanding is infinite.
6 The LORD lifteth up the lowly;
He casteth the wicked down to the ground.
7   Sing to the LORD with thanksgiving;
Sing praises upon the harp to our God!
8 Who covereth the heavens with clouds,
Who prepareth rain for the earth,
Who causeth grass to grow upon the mountains.
9 He giveth to the cattle their food,
And to the young ravens, when they cry.
10 He delighteth not in the strength of the horse,
He taketh not pleasure in the legs of a man.
11 The LORD taketh pleasure in those who fear him,
In those who trust in his mercy.
12   Praise the LORD, 0 Jerusalem 1
Praise thy God, 0 Zion 




PS. CXLVIII.]       THE PSALMS.                    229
13 For he hath strengthened the bars of thy gates;
He hath blessed thy children within thee.
14 He maketh peace in thy borders,
And satisfieth thee with the finest of the wheat.
15 He sendeth forth his command to the earth;
His word runneth very swiftly.
16 He giveth snow like wool,
And scattereth the hoar-frost like ashes.
17 He casteth forth his ice like morsels;
Who can stand before his cold?
18 He sendeth forth his word, and melteth them;
He causeth his wind to blow, and the waters flow.
19 He publisheth his word to Jacob,
His statutes and laws to Israel.
20 He hath dealt in this manner with no other nation;
And, as for his ordinances, they have not known them.
Praise ye the LORD!
PSALM    CXLVIII.
Invocation of the heavens and the earth to praise the Lord.
1 PRAISE ye the LORD!
Praise the LORD from the heavens!
Praise him in the heights!
2 Praise him, all ye his angels!
Praise him, all ye his hosts!
3 Praise ye him, sun and moon!
Praise him, all ye stars of light!
4 Praise him, ye heavens of heavens!
Ye waters, that are above the heavens!
5 Let them praise the name of the LORD;
For he commanded, and they were created.
6 He hath also established them for ever;
He hath given them a law, and they transgress it not.
7   Praise the LORD from the earth,
Ye sea-monsters, and all deeps!
8 Fire and hail, snow and vapor;
Thou tempest, that fulfillest his word I




230                 THE PSALMS.               [ps. CXLIX.
9 Ye mountains, and all hills!
Fruit-trees, and all cedars!
10 Ye wild beasts, and all cattle!
Ye creeping things, and winged birds!
11 Ye kings, and all peoples,
Princes, and all judges of the earth!
12 Young men and maidens,
Old men and children!
13 Let them praise the name of the LORD 
For his name alone is exalted;
His glory is above the earth and the heavens.
14 He exalteth the horn of his people,
The glory of all his godly ones,
Of the children of Israel, a people near to him.
Praise ye the LORD!
PSALM CXLIX.
Praise to God for national blessings, especially for success against foreign
enemies.
1   PRAISE ye the LORD!
Sing unto the LORD a new song;
His praise in the assembly of the godly!
2 Let Israel rejoice in him that made him;
Let the sons of Zion be joyful in their king!
3 Let them praise his name in the dance;
Let them praise him with the timbrel and harp!
4 For the LORD taketh pleasure in his people;
He will beautify the distressed with salvation.
5 Let the godly rejoice in their glory;
Let them shout for joy upon their beds!
6 Let the praises of God be in their mouth,
And a two-edged sword in their hand,
7 To execute vengeance upon the nations,
And punishment upon the peoples!
8 To bind their kings with chains,
And their nobles with fetters of iron;
9 To execute upon them the sentence which is written
This honor have all his godly ones.
Praise ye the LORD!




PS. CL]            THE PSALMS.                    231
PSALM CL.
Exhortation to praise God.
1   PRAISE ye the LORD!
Praise God in his sanctuary!
Praise him in his glorious firmament!
2 Praise him for his mighty deeds!
Praise him according to his excellent greatness!
3 Praise him with the sound of trumpets!
Praise him with the psaltery and harp!
4 Praise him with the timbrel and dance!
Praise him with stringed instruments and pipes!
5 Praise him with the clear-sounding cymbals!
Praise him with the high-sounding cymbals!
6 Let every thing that hath breath praise the LORD 1
Praise ye the LORD!








THE PROVERBS.








INTRODUCTION TO THE PROVERBS.
THAT part of Hebrew literature which has come down to us
under the name of the Proverbs of Solomon contains something
more than the title indicates. It is not wholly composed of short,
sententious maxims and enigmatical propositions, such as commonly receive the name of proverbs, but in part of several didactic discourses of considerable length, containing exhortations
to prudence and virtue, warnings against vice and folly, and
eulogies upon true wisdom. The first nine chapters belong to
the latter species of composition. These discourses, as well as
the proper proverbs, are expressed in the peculiar form and language of Hebrew poetry, and without doubt belong to the most
flourishing period of Hebrew literature. On the nature and history of this kind of composition, the following just remarks have
been made by Holden, in his Preliminary Dissertation to the
Proverbs: -
" Short and pithy sentences have been employed from the most
remote antiquity as the vehicle of ethical instruction, and particularly adapted to the simplicity of the early ages.  When
writings were but few, and the reasonings of systematic philosophy almost unknown, just observations on life and manners, and
useful moral precepts, delivered in concise language, and often
in verse, would form a body of the most valuable practical wisdom, which, by its influence on the conduct, must have contributed largely to the peace and well-being of society. An acute
remark, a moral adage, an admonition conveyed in a brief and
compact sentence, would arrest the attention and operate upon
the hearts of a rude people with a force of which there is no
[235]




236                 INTRODUCTION TO
example in periods of greater cultivation. Yet, in every age,
they are well fitted to impress the minds of the young and the
uninformed; and, as they are the most valuable guides in the
affairs of life, when we are called upon, not to deliberate, but to
act, not to unfold a circuitous argument, but to transact business,
all must find it highly advantageous to retain in their memories
the maxims of proverbial wisdom.
" This method of instruction appears to be peculiarly suited to
the genius and disposition of the Asiatics, among whom it has
prevailed from the earliest ages. The Gymnosophists of India
delivered their philosophy in brief, enigmatical sentences; * a
practice adopted and carried to a great extent by the ancient
Egyptians.t   The mode of conveying instruction by compendious
maxims obtained among the Hebrews, from the first dawn of their
literature, to its final extinction in the East through the power of
the Mohammedan arms; and it was familiar to the inhabitants
of Syria and Palestine, as we learn from the testimony of St.
Jerome.-    The eloquence of Arabia was mostly exhibited in
detached and unconnected sentences, which, like so many loose
gems, attracted attention by the fulness of the periods, the elegance of the phraseology, and the acuteness of proverbial sayings.~ Nor do the Asiatics 11 at present differ in this respect from
~ Diog. Laert. Prcem., p. 4, Genev. 1615.
t Jablonski, Pantheon AEgypt, Proleg., c. 3. Brucker, lib. i. c. 8.
t "Familiare est Syris, et maxime Palestinis, ad omnem sermonem suum
parabolas jungere." - Hieron., Comment. Matt. xviii. 23.
~ " Orationes autem eorum minime in partes suas juxta rhetoricme apud
Grsecos et Latinos prsecepta distributse, nec methodice concinnatTe; adeo ut
sententiarum in iis frequentium gemmme vere dispersoe, minimeque inter se
colligatae videantur, totusque sermo arena sine calce recte dici posse videatur.
In sententiarum tamen rotunditate, phrasium elegantia, ac proverbiorlm
acumine, invenies quod animum feriat."- Pococke, Specimen Historiae Arabum, p. 167, ed. White, Oxon. 1806. See Sale's Prelim. Discourse to the
Koran, ~ 1, p. 35, Lond. 1812.
II Hottingeri, Hist. Orient., lib. ii. cap. 5. Erpenii Prov. Arab. Cent. due,
Leidte, 1614. Schultens, Antholog. Senten. Arab., Lug. Bat. 1772. "Veteres Arabum sententise sunt innumeree; et permulta sunt volumina, quae
Amthal sive Sententias complectuntur." - Sir William Jones, Poeseos Asiatiae Commentarii, p. 275, ed. Eichhorn, Lips. 1777. See D'Herbelot, Biblio



THE    PROVERBS.-                    237
their ancestors; as numerous amthal, or moral sentences, are in
circulation throughout the regions of the East, some of which
have been published by Ilottinger, Erpenius, the younger Schultens, and others who have distinguished themselves by the pursuit
of Oriental learning.' The moralists of the East,' says Sir
William Jones,'have in general chosen to deliver their precepts
in short, sententious maxims, to illustrate them by sprightly comparisons, or to inculcate them in the very ancient forms of agreeable apologues. There are, indeed, both in Arabic and Persian,
philosophical tracts on ethics, written with sound ratiocination and
elegant perspicuity; but in every part of the Eastern world, from
Pekin to Damascus, the popular teachers of moral wisdom have
immemorially been poets, and there would be no end of enumerating their works, which are still extant in the five principal languages of Asia.'*
"The ingenious, but ever-disputing and loquacious Greeks
were indebted to the same means for their earliest instruction in
wisdom. The sayings of the Seven Wise Men, the Golden Verses
of Pythagoras, the remains of Theognis and Phocylides, if genuine, and the Gnomai of the older poets, testify the prevalence
of aphorisms in ancient Greece. Had no specimens remained of
Hellenic proverbs, we might have concluded this to be the case;
for the Greeks borrowed the rudiments, if not the principal part,
of their knowledge from those whom they arrogantly termed barbarians;   and it is only through the medium   of compendiousmaxims and brief sentences that traditionary knowledge can be
preserved.$  This mode of communicating moral and practical
theque Orientale, in Amthal; and Les Maximes des Orientaux, at the end
of vol. iv. [See also Arabum Proverbia, edidit G. W. Freytag, Bonnne ad
Rhenum, 1838. This work is in four volumes, octavo.]
* Disc. on the Philos. of the Asiatics, Works, vol. i. p. 167, 4to.
I Brucker, Hist. Philos., lib. ii. cap. 1. Burnet, Archleologise, lib. i.
cap. 9. Shuckford's Connections, Pref. to vol. i.
t The greatest part of Greek aphorisms have, no doubt, perished; having
fallen into neglect when the dialectic art and a systematic philosophy gained
ground among this acute and disputatious people. Eusebius, in his treatise
against Marcellus, lib. i. cap. 3, makes mention of Greek proverbs, and collectors of them. Among the Deperdita are the Kvpzat A6oat of Epicurus.




238                 INTRODUCTION         TO
wisdom accorded with the sedate and deliberative character of the
Romans; * and, in truth, from its influence over the mind, and its
fitness for popular instruction, proverbial expressions exist in all
ages and in all languages." t
The whole collection seems, in the title of the book, to be
ascribed to Solomon as the author; and, as in 1 Kings iv. 32, that
wise monarch is said to have uttered three thousand proverbs,
such has been the received opinion of the Jewish and Christian
churches.
In modern times, however, this opinion has been called in
question. The learned and sagacious critic, Grotius, advanced
the opinion, that the Book of Proverbs was not an original composition of Solomon, but a selection made by him from the proverbs
of numerous writers who lived before his time.1     This opinion
has been adopted, and maintained by a variety of arguments, by
distinguished critics in modern times. The most important consideration, however, seems to be, that it is not probable, according
to the analogy of the literature of other nations, that one man
should be the author of so much proverbial wisdom. Such proverbs, it is said, have usually been the result of the general sense
and experience of a community, and the product of a large num-Diog. Laert., lib. x. p. 724. Cicero, De Finibus, lib. ii. ~ 7; De Nat. Deor.,
lib. i. ~ 30.
* Seneca, Ep. 59. Both Suetonius (Vita Cesaris, ~ 56) and Cicero (ad
Divers., lib. ix. Ep. 16) speak of the Dicta Collectanea of Cwesar; namely,
Apophthegms collected by him; and some aphoristic sayings of the ancients
are reported by Valerius Maximus, lib. vii. cap. 2.
t Ray's Collection of English Proverbs is well known; and there is a
book entitled, Adagia, sive Proverbiorum omnium quae apud Grsecos, Latinos, Hebraeos, Arabes, &c., in usu fuerunt Collectio, fol., Erf. 1646.  Sir
William Jones mentions the precepts of Odin, written in the Runic tongue,
and the work of a Persian poet, Sheikh Attar, as instances of aphoristic
composition (Comment. de Poes. Asiat., p. 274, ed. Eichhorn, Lips. 1777).
Grotius, in his Proleg. to the Proverbs, speaks of the'Emca6yat of the Byzantine emperors.
j " Videtur hic liber esse E!6yrv optimarum sententiarum ex plurimis qui
ante Salomonem fuere scriptoribus, quales Kfioyaf multi imperatorum Constantinopolitanorum conscribi in suos usus fecere."




THE   PROVERBS.                   239
ber of minds.   Solomon may have composed a considerable
number of proverbial maxims; and other wise men of the nation,
before and after him, may have done the same. Now it is not
uncommon, when one has become distinguished for wisdom or wit
in a nation, that many things should be ascribed to him of which
he is not the author. Thus the Greeks, it is said, ascribed most
of their sententious maxims to Pythagoras; the Arabs, theirs to
Lokman and a few others; the Northern nations, theirs to King
Odin. In this way the Hebrews may have ascribed their proverbs
to their wisest king, Solomon, because it was known of him that
he had accomplished more than others in this kind of sententious
poetry. Thus the opinion may have been formed, that Solomon
was the author of the whole collection of the Hebrew proverbs.
But that he was not in a strict sense the author of all the Proverbs
has been thought probable, not only from the argument before
mentioned, but also from the character of some of the maxims,
which would come more naturally from persons in a situation in
life different from that of a king.  Chap. xxx. is expressly
ascribed to another author, namely, to Agur, the son of Jakeh.*
These arguments, however, are not in the highest degree conclusive. It is very evident that the Book of Proverbs is not a
mere collection of oral maxims, which were circulated among the
people before they were committed to writing, like Freytag's collection of Arabic, or Ray's of English proverbs. The uniformity
in the structure and expression of the proverbs shows that they
were the result of elaborate composition. They are all marked
by the peculiar characteristic of Hebrew poetry, the parallelism.
There is also such a general similarity in the diction and style of
composition in these proverbs, that it is difficult to believe, that,
in their present form, they could have been the production of a
great many authors. Many of the thoughts may have been in
circulation among the people, expressed in a different way. But
the style and the poetical form'in which they are expressed seem
to indicate, that very few authors could have had a hand in the
composition. From these considerations, and from the historical
* Some other considerations, of little weight, are adduced in De Wette's
Introduction, vol. ii. p. 543, Amer. transl.




240               INTRODUCTION       TO
tradition of the Jews, the more probable conclusion seems to be,
that Solomon was the composer of the greater part, at least, of
the proverbs ascribed to him. Of others he may have been only
the collector.
The Book of Proverbs bears evident marks of being composed
of several smaller collections, which were made at different times.
It may accordingly be divided into five distinct parts.
I. The first part consists of the first nine chapters, and contains, not what according to the common use of language are called
proverbs, but connected moral discourses in praise of wisdom, and
urging to the practice of virtue, especially the virtue of chastity.
The discourse or discourses in these nine chapters probably came
from the same author. There seems to be no sufficient reason for
rejecting the Jewish tradition, that Solomon was the author of this
part of the book. De Wette* objects that its didactic and admonitory tone, and its strict injunction of chastity, indicate a
teacher of youth, a prophet, or a priest, as the author, rather than
a king like Solomon. This objection seems to have some weight;
but whether it should be regarded as decisive against the Jewish
tradition concerning the authorship of the book is very doubtful.
Our knowledge of the intellectual habits and moral character of
Solomon at different periods of his life is too imperfect to allow
one to conclude with confidence, that he could not have been the
author of this portion of the book. Bertholdt t also suggests, that
a person whose harem was so crowded as that of Solomon would
not be likely to speak so highly of the happiness of a man with
one wife, in chap. v. 18. He suggests, also, that the warnings
against adultery, in chap. vi. 24, &c., and vii. 5-23, could hardly
have come from one to whom it was known that his mother became his father's wife by the commission of that sin. Some few
of the sentiments also, in his opinion, indicate a private person
as the author, rather than a king, such as in chap. vi. 26-31. The
reader can judge how much force there is in these arguments.
To me they seem to have but little weight. The experience of
the effects of sin and folly may suggest wise precepts, as well as
the enjoyment of the fruits of wisdom.
* Einleitung, &c., ~ 281.  f Einleitung, &c., ~ 505.




THE PROVERBS.                    241
II. The second part begins with chap. x., and extends to chap.
xxii. 17. It is of a very different character from the nine preceding chapters. It contains proverbs properly so called; sententious maxims of morality or prudence, contained commonly
in single verses, and having no connection with each other. This
portion of the book has also a separate title, manifestly indicating
that it once formed a collection by itself, independent of the first
nine chapters.
III. At chap. xxii. 17, it seems probable that another collection begins. For it is introduced by an exhortation extending
through several verses, similar to that in chap. i. 1-6. This third
portion extends from chap. xxii. 17 to chap. xxv. It seems to
be distinguished from the second part by a greater connection
between the verses, and a more negligent use of the parallelism.
IV. The fourth part of the book begins with chap. xxv. It
has a new title, or preface, setting forth that the proverbs contained in it were collected by men employed by King Hezekiah.
It extends to chap. xxx.
V. The fifth portion of the book begins with chap. xxx., and
extends to the- end. It contains some proverbial maxims of a
certain Agur, some advice addressed by his mother to a king
called Lemuel, and an alphabetical poem; that is, a poem the
lines of which begin with the different letters of the Hebrew
alphabet in regular succession, the subject of which is the praises
of a good wife.
The Book of Proverbs is, in a moral and religious point of
view, one of the most valuable portions of the Old Testament.
It gives a view of the Jewish religion and morality, as pervading
the common life of the Jews, much more favorable than that
which we receive from the accounts of the ceremonies and forms
which are elsewhere enjoined.
It is true that the religion and morality of the Book of Proverbs will not bear a favorable comparison with those of Jesus
Christ. Its morality is much less disinterested, being for the
most part founded in prudence, rather than in love. Its motives
generally are of a much less elevated kind than those which
Christianity presents. The idea of the immortality of the soul
11




242                INTRODUCTION        TO
does not appear to have dawned upon the mind of the author.
Prudential motives, founded on a strict earthly retribution, are
the principal encouragements to a life of virtue which he presents.
This is well, it is true, as far as it goes; for man should ever be
reminded of the laws of the Creator, and of the consequences
of violating them. But higher and more disinterested and affectionate motives are necessary for the formation of a perfect
character, a character which shall command our highest esteem
and love.
But the religion of the Book of Proverbs, when compared with
that of the heathen world, appears to the highest advantage.
Jehovah is there represented as the one creator of the universe,
the governor of the world, and the disposer of human destinies.
He is set forth as the first cause of all things; and man's highest
duty is declared to be that of acknowledging, in sentiment and
practice, the power, wisdom, and goodness of God in the creation
and government of mankind. He is represented as holy and
just; as knowing every thing which takes place on the earth; as
loving, commending, and rewarding piety and virtue; and as
abhorring and punishing sin and transgression.
For the ways of man are before the eyes of the LORD,
And he weigheth well all his paths." - Chap. v. 21.
"The eyes of the LORI) are in every place;
They behold the evil and the good." - Chap. xv. 3.
"The under-world, yea, the region of death, is before the LORD;
How much more the hearts of the sons of men! "- Ib. 11.
" All the ways of a man are pure in his own eyes;
But the LORD weigheth the spirit." - Chap. xvi. 2.
The incomprehensibility of God is also set forth in this book
in striking language. No human powers are capable of comprehending his nature, or understanding his works.
"I have not learned wisdom,
Nor have I the knowledge of the Most Holy.
Who hath gone up into heaven and come down?
Who hath gathered the wind in his fists?
Who hath bound up the waters in a garment?
Who hath established all the ends of the earth?
What is his name, and what his son's name, if thou knowest?"
Chap. xxx. 2-4




THE PROVERBS.                       243
The providence of God is represented as ever active and
universal. It is over all his works, and nothing takes place
which is not in accordance with his will and ordination. It is
accomplished by the almighty power of God, and no mention
is made in this book of the instrumentality of angels. Not only
the outward fortunes, but the minds of men, according to it, are
under the complete control of God.
" Trust in the LORD with all thy heart,
And lean not en thine own understanding;
In all thy ways acknowledge him,
And he will make thy paths plain." - Chap. iii. 5, 6.
"To man belongeth the preparation of the heart;
But the answer of the tongue is from the LORD." - Chap. xvi. 1.
"Commit thy doings to the LORD,
And thy purposes shall be established." -Ib. 3.
" As streams of water,
So is the heart of the king in the hand of the LORD;
He turneth it whithersoever he will." - Chap. xxi. 1.
"It is the blessing of the LORD that maketh rich,
And he addeth no sorrow with it." -Chap. x. 22.
From this last quotation, Dr. G. L. Bauer* takes occasion to
remark, that, according to this book, "blessings are granted
to God's favorites, independent of any exertions on their part."
A more superficial and unfounded remark, or more inconsistent
with the whole tenor of the book, could not have been made.
The obvious meaning of the verse is, that, while wealth, in
general, may be gained with labor by the wicked as well as the
righteous, only that wealth is free from sorrow which is gained
by means which have the approbation and blessing of the Lord.
In fact, the most prevalent idea in the whole book is that of an
exact temporal retribution to men for their good and bad deeds.
What inconceivable rashness, then, was it in Dr. Bauer to assert
the doctrine of the book to be, that blessings were granted to
God's favorites, independent of any exertions on their part!
* See Extracts from Bauer's Theology of the Old Testament, London
1838, p. 84.




244               INTRODUCTION        TO
Another important religious doctrine taught in this book is,
that the evils which afflict the righteous man are to be regarded
by him as the chastenings inflicted by God in order to promote
the moral improvement of him whom he loves.
"My son, despise not the correction of the LORD,
Nor be impatient under his chastisement!
For whom the LORD loveth he chasteneth,
Even as a father the son in whom he delighteth." - Chap. iii. 11, 12.
But the character of God, as a father seeking to reclaim the
wicked by manifestations of love, is not prominent in this book.
The doctrine of Christ on this subject is so far beyond what can
be found in the Book of Proverbs, or in any part of the Old
Testament, as to deserve the appellation of a new doctrine.
Dr. Bauer thinks that he finds in this book the doctrine, that
Jehovah predestinated men to wickedness and to punishment.
The passage on which he founds the remark is contained in
chap. xvi. 4. In the common version it is translated, " The Lord
hath made all things for himself; yea, even the wicked for the
day of evil."
Against the interpretation of this passage which makes it mean,
that the Lord made man wicked on purpose to inflict evil upon
him, the most obvious remark is, that common sense cannot
reconcile it with the strict doctrine of retribution which pervades
the Book of Proverbs. The verse seems also not only to admit,
but to require, a translation somewhat different. Thus, -
"The LORD hath ordained every thing for its end;
Even the wicked for the day of evil."
It appears to me, that, if we take into view the connection in
which the verse stands, and also the general tenor of the book
in regard to a righteous retribution, the meaning of the passage
will appear to be nothing more than this, -that God has ordained
every thing to that which answers to it, or is fit for it, and the
wicked he has ordained for the day of evil, i.e. of punishment.
There is not only a wise arrangement and correspondence in
good things, but also in evil things; for the evil of punishment
follows the evil of guilt: the evil day is appointed for the evil



THE PROVERBS.                      245
doer. The idea, that the Almighty makes men wicked for the
very purpose of inflicting evil on them, is too metaphysical for
the writer, whose maxims are drawn from common sense and
observation, and not from mystical or metaphysical musings.
The necessity of religion, which is spoken of under the name
of the fear of the LorD, is inculcated in this book in strong
and emphatic language, as the beginning of wisdom   and the
fountain of happiness. Of sacrifices and offerings very little is
said. The author insists almost exclusively upon the substantial
duties of morality and religion. He seems to rely upon obedience to God's laws, amendment of life, justice, purity, and mercy,
as the means of securing the forgiveness and favor of God,
rather than upon formal offerings for sin.
" To do justice and equity
Is more acceptable to the LORD than sacrifice." - Chap. xxi. 3.
Such are the views of morality and religion taught in the Book
of Proverbs; views which may well command our admiration,
when we consider when and where they were taught. Still, we
must remember that our duty is now to be learned from Christ,
rather than from Solomon. We must examine ourselves by the
light of the Sermon on the Mount, rather than by that of
the Book of Proverbs. A greater than Solomon is here. He is
come in his kingdom, and by his laws we are to be judged.
One interesting characteristic of the Book of Proverbs is the
frequent personification of wisdom, as an attribute of God, as
well as the guide of men, which occurs in it. She is represented
as existing prior to the creation.
"The LORD created me, the firstling of his course,
Before his works, of old;
I was anointed from everlasting,
From the beginning, even before the earth was made.
When as yet there were no deeps, I was brought forth;
When there were no springs abounding with water....
Then was I by him, as a master-builder;
I was his delight day by day,




246               INTRODUCTION       TO
Exulting continually in his presence;
Exulting in the habitable part of his earth,
And my delight was with the sons of men."
Chap. viii. 22-24, 80, 81.
Wisdom is here represented as a female and a queen, the
assistant, counsellor, and architect of the Almighty in the creation of the world out of chaos. This bold personification is
perfectly agreeable to the genius of the Hebrew poets, who represent Zion as stretching out her hands, having none to comfort
her; and the inanimate ways which lead to the temple of Jerusalem as mourning, because none came to the solemn festivals;
and all the trees of the field as clapping their hands, in token of
joy that the ransomed of Jehovah were returning to Zion.
That the representation of wisdom in the eighth chapter of
this book is a personification, and not a real person, as the Church
fathers and many in modern times have supposed, is perfectly
manifest from the connection in which it stands, and the previous
personification of wisdom as an attribute of man.  It is the same
attribute by which kings reign and princes decree justice, that
is found by all that love her, that loves them who love her,
that cries aloud to the sons of men at the corners of the streets,
which is immediately afterwards represented as the counsellor
and architect of the Deity. If, when he speaks of wisdom as the
guide and instructor of men, he does not refer to any thing
personal, we have no reason to suppose, that, when he speaks of
wisdom as the- counsellor and architect of the Deity, he meant
any thing more than that all the works of God were created by
his wisdom, and manifest its excellence.
This personification of wisdom in the Book of Proverbs is worthy of attention, as illustrating the natural origin of the doctrine
of a personal Logos, or intermediate personal agent between the
Deity and created things in the creation and government of
the world. For how easy would be the transition from a personification of wisdom, as is contained in chap. viii., to the representation of it as a real person!
A list of the principal, commentators on this book may be seen
in Rosenmuller's Scholia in Vetus Testamentum.   The latest




THE    PROVERBS.                   247
English works on the Proverbs, which I have seen, are-An
Attempt towards an Improved Translation of the Proverbs, with
Notes Critical and Explanatory, and a Preliminary Dissertation,
by the Rev. George Holden, London, 1819, 8vo; a New Translation of the Proverbs, with Explanatory Notes, by William
French, D.D., and Rev. George Skinner, M.A., London, 1831;
and the translation in Boothroyd's Version of the Bible, London,
1843. The best recent works on Proverbs, which I have examined, are the Scholia of Rosenmiiller, Leipzig, 1829; the German
Version and Commentary of Umbreit, Heidelberg, 1826; the
excellent German version of De Wette, in the fourth edition of
his Translation of the Scriptures, Heidelberg, 1858; Bertheau's
Spriche Salomo's, Leipzig, 1847; and Stuart's Commentary on
Proverbs, Andover, 1852.








THE PROVERBS.
I.
Introduction. Warning against evil company.- CHAP. I. 1-19.
1   THE proverbs of Solomon, the son of David, king of
Israel:
2 That one may learn wisdom and instruction,
And receive words of understanding;
3 That one may gain the instruction of prudence,
Justice, equity, and uprightness;
4 Which will give caution to the simple,
To the young man wisdom and discretion;
5 Let the wise man hear, and he will increase his knowledge,
And the man of understanding will gain wise counsels;
6 So as to understand a proverb and a deep maxim,
The words of the wise and their dark sayings.
7   The fear of the LORD is the beginning of knowledge;
Fools despise wisdom and instruction.
8   Hear, 0 my son! the instruction of thy father,
And neglect not the teaching of thy mother!
9 For they shall be a graceful wreath for thy head,
And a chain around thy neck.
10   My son, if sinners entice thee,
Consent thou not!
11 If they say, " Come with us,
Let us lie in wait for blood,
Let us lurk secretly for him who is innocent in vain;
12 Let us swallow them up alive, like the underworld,
Yea, in full health, as those that go down into the pit;
11               [2l49]




z50               THE PROVERBS.                [caP. I.
13 We shall find all kinds of precious substance,
We shall fill our houses with spoil;
14 Thou shalt cast thy lot among us;
We will all have one purse; "15 My son, walk thou not in their way,
Refrain thy foot from their path 
16 For their feet run to evil,
And make haste to shed blood.
17 For as the net is spread in vain
Before the eyes of any bird,
18 So they lie in wait for their own blood;
They lurk secretly for their own lives.
19 Such are the ways of every one greedy of unjust gain;
It taketh away the life of the possessor thereof.
II.
The exhortation of Wisdom to the observance of her counsels, and warning
against neglecting them. - CHAP. I. 20-33.
20   WIsDOM crieth out in the highway;
In the market-place she uttereth her voice;
21 At the head of the noisy streets she crieth aloud;
At the entrances of the gates, throughout the city, she
proclaimeth her words [saying]:
22 " How long, ye simple ones, will ye love simplicity?
How long will scoffers delight themselves in scoffing,
And fools hate knowledge?
23 Turn ye at my reproof!
Behold, I will pour out my spirit to you;
I will make known my words to you!
24   "Because I have called, and ye have refused, -
Because I have stretched out my hand, and no one hath
regarded, -
25 Because ye have rejected all my counsel,
And have slighted my rebuke, -
26 I also will laugh at your calamity,
I will mock when your fear cometh;
27 When your fear cometh upon you like a storm,
And destruction overtaketh you like a whirlwind,
When distress and anguish come upon you.




CHAP.II]           THE PROVERBS.                   251
28 Then will they call upon me, but I will not answer!
They will seek me early,
But they shall not find me!
29 Because they have hated knowledge,
And have not chosen the fear of the LORD, -
30 Because they would not attend to my counsel,
And have despised all my reproof,31 Therefore shall they eat of the fruit of their own way,
And be filled to the full with their own devices;
32 Yea, the turning away of the simple shall slay them,
And the carelessness of fools shall destroy them.
33 But whoso hearkeneth to me shall dwell securely,
And shall not be disquieted with the fear of evil."
III.
The advantages attending the pursuit of wisdom, and the evils to be avoided
by such a course. - CHAP. II.
1   On, my son, that thou wouldst receive my words,
And treasure up my precepts within thee;
2 That thou wouldst apply thine ear to wisdom,
And incline thy heart to understanding!
3 For if thou wilt call aloud to knowledge,
And lift up thy voice to understanding,4 If thou wilt seek her as silver,
And search for her as for hidden treasures, -
5 Then shalt thou understand the fear of the LORD,
And find the knowledge of God.
6 For the LORD giveth wisdom;
From his mouth proceed knowledge and understanding:
7 He layeth up safety for the righteous;
He is a shield to them that walk uprightly:
8 He guardeth the paths of equity,
And defendeth the way of his servants.
9 Then shalt thou understand righteousness and equity
And uprightness, yea, every good path.
10   When wisdom entereth into thy heart,
And knowledge is pleasant to thy soul,
11 Discretion will guard thee,
Understanding will preserve thee.




252                THE   PROVERBS.             [CHAP. IM.
12 It will deliver thee from the way of the wicked,
From the men who speak perverse things;
13 Who forsake the paths of uprightness,
To walk in the ways of darkness;
14 Who rejoice in doing evil,
And delight in the perverseness of the wicked;
15 Whose paths are crooked,
And who are froward in their ways.
16 It will deliver thee from the wife of another,
From the stranger, who useth smooth words;
17 Who forsaketh the friend of her youth,
And forgetteth the covenant of her God.
18 For her house sinketh down to Death,
And her paths to the shades of the dead:
19 None that go to her return again;
They will not attain the paths of life.
20 Therefore walk thou in the way of good men,
And keep the paths of the righteous:
21 For the upright shall dwell in the land,
And the righteous shall remain in it;
22 But the wicked shall be cut off from the land,
And transgressors shall be rooted out of it.
IV.
Exhortation to obedience, to reliance upon God, to the due payment of offerings prescribed by the law, and to patience under the divine chastisements
The inestimable value of wisdom set forth. - CHAP. III. 1-26.
1   MY son, forget not my teaching,
And let thy heart observe my precepts!
2 For length of days, and years of life,
And peace shall they multiply to thee.
3 Let not kindness and truth forsake thee;
Bind them around thy neck,
Write them upon the tablet of thy heart:
4 Then shalt thou find favor and good success
In the sight of God and man.
5   Trust in the LORD with all thy heart,
And lean not on thine own understanding;
6- In all thy ways acknowledge him,
And he will make thy paths plain.




CHAP. III.]       THE PROVERBS.                   253
7 Be not wise in thine own eyes;
Fear the LORD, and depart from evil.
8 It shall be health to thy muscles,
And moisture to thy bones.
9   Honor the LORD with thy substance,
And with the first-fruits of all thy increase;
10 So shall thy barns be filled with plenty,
And thy vats overflow with new wine.
11 My son, despise not the correction of the LORD,
Nor be impatient under his chastisement!
12 For whom the LORD loveth he chasteneth,
Even as a father the son in whom he delighteth.
13   Happy the man who findeth wisdom;
Yea, the man who getteth understanding!
14 For the profit thereof is greater than that of silver,
And the gain thereof than that of fine gold.
15 More precious is she than pearls,
And none of thy jewels is to be compared with her.
16 Length of days is in her right hand;
In her left hand are riches and honor.
17 Her ways are ways of pleasantness,
And all her paths are peace.
18 She is a tree of life to them that lay hold of her,
And happy is every one who hath her in his grasp.
19   The LORD by Wisdom founded the earth;
By understanding he framed the heavens.
20 By his knowledge the deep waters were cleft,
And the clouds drop down the dew.
21   My son, let them not depart from thine eyes;
Keep sound wisdom and discretion!
22 For they shall be life to thy soul,
And grace to thy neck.
23 Then shalt thou go on thy way securely,
And thy foot shall not stumble;
24 When thou liest down, thou shalt not be afraid,
Yea, thou shalt lie down, and thy sleep shall be sweet.
25 Be-not thou afraid of sudden alarm,
Nor of the storm that is for the wicked, when it cometh;
26 For the LORD shall be thy confidence;
Yea, he will keep thy foot from being taken.




254               THE PROVERBS.           [CHAP. III., IV.
V.
Various precepts. - CHAP. III. 27-35.
27   WITHHOLD not kindness from those who need it,
When it is in the power of thy hand to do it.
28   Say not to thy neighbor, " Go, and come again,
And to-morrow I will give to thee," when thou hast it by
thee.
29   Devise not evil against thy neighbor,
While he dwelleth securely by thee.
30   Contend not with a man without cause,
When he hath done thee no harm.
3t Envy not the oppressor,
And choose none of his ways.
32 For the perverse man is the abomination of the LORD,
But he is in friendship with the upright.
33 The curse of the LORD is upon the house of the wicked,
But he blesseth the dwelling of the righteous.
34 Surely the scorners he treateth scornfully,
But giveth favor to the lowly.
35 The wise shall obtain honor,
But fools shall bear off shame.
VI.
Exhortation to wisdom and virtue. - CHAP. IV.
1   HEAR, ye children, the instruction of a father,
And attend, that ye may learn understanding!
2 For I give you good instruction;
Forsake ye not my commandments.
3 For I was my father's son,
A tender and only child in the sight of my mother.
4 He taught me, and said to me,
Let thy heart hold fast my words;
Keep my commandments, and live.
5 Get wisdom, get understanding;
Forget not, and depart not from, the words of my mouth.
6 Forsake her not, and she will guard thee:
Love her, and she will preserve thee.




CHAr. iv.]         THE PROVERBS.                   255
7 Wisdom is the principal thing; therefore gain wisdom,
And with all thy gain, gain understanding.
8 Exalt her, and she will promote thee;
She will bring thee to honor, when thou dost embrace
her;
9 She will give to thy head a graceful wreath,
A beautiful crown will she bestow upon thee.
10   Hear, O my son! and receive my sayings!
So shall the years of thy life be many.
11 I have taught thee the way of wisdom,
I have guided thee in the right path.
12 When thou goest, thy steps shall not be confined;
And, when thou runnest, thou shalt not stumble.
13 Take fast hold of instruction; let her not go;
Keep her, for she is thy life.
14 Enter not into the path of the wicked,
And go not in the way of evil men;
15 Avoid it, pass not upon it,
Turn from it, and go away.
16 For they sleep not, unless they have done mischief;
Yea, their sleep is taken away, unless they have caused
some to fall.
17 For they eat the bread of wickedness,
And drink the wine of violence.
18 But the path of the righteous is as the light of dawn,
Which growetlhbrighter and brighter unto the perfect day.
19 The way of the wicked is as thick darkness;
They know not at what they stumble.
20   My son, attend to my words;
Incline thine ear to my sayings;
21 Let them not depart from thine eyes;
Keep them in the midst of thy heart!
22 For they are life to those who find them,
And health to all their flesh.
23 More than any thing which thou watchest, watch thy
heart;
For from it goeth forth life.
24 Put away from thee a deceitful mouth,
And remove far from thee perverse lips.
25 Let thine eyes look straight forward,
And thine eyelids be directed before thee.




256               THE PROVERBS.               [CHAP. v.
26 Give heed to the path of thy foot,
And let all thy ways be steadfast.
27 Turn not to the right hand or to the left;
Remove thy foot from evil.
VII.
Warning against unchastity. - CHAP. V.
1   MY son, attend to my wisdom,
And bow thine ear to my understanding;
2 That thou mayst keep discretion,
And that thy lips may preserve knowledge!
3 Truly, the lips of a strange woman drop honey,
And her mouth is smoother than oil;
4 But her end is bitter as wormwood,
Sharp as a two-edged sword.
5 Her feet go down to death;
Her steps lay hold of the under-world.
6 That she may not ponder the way of life,
Her paths waver when she heedeth it not.
7   Hear me now, therefore, 0 children!
And turn not away from the words of my mouth I
8 Remove thy way far from her,
And come not nigh the door of her house:
9 Lest thou give thy bloom to others,
And thy years to a cruel one;
10 Lest strangers be filled with thy wealth,
And thine earnings be in the house of an alien;
11 And lest thou mourn in thy latter end,
When thy flesh and thy body are consumed,
12 And say, " How have I hated instruction!
And how hath my heart despised reproof!
13 I have not obeyed the voice of my teachers,
Nor inclined mine ear to my instructors;
14 I have well-nigh fallen into utter misery,
In the midst of the congregation and the assembly."
15   Drink water out of thine own cistern,
And running water out of thine own well -




CHAP. VI.]        THE PROVERBS.                    257
16 So shall thy fountains overflow in the streets,
In the wide streets, as streams of water;
17 They shall belong to thee alone,
And not to strangers with thee;
18 And thy fountain shall be blessed,
Yea, thou shalt have joy in the wife of thy youth.
19 A lovely hind, a graceful doe,
Her breasts shall satisfy thee at all times,
And thou shalt be. always ravished with her love.
20 Why, then, my son, wilt thou be ravished with a wanton,
And embrace the bosom of a stranger?
21 For the ways of man are before the eyes of the LORD,
And he weigheth well all his paths.
22 His own iniquities shall ensnare the wicked;
Yea, he shall be held fast by the cords of his own sins.
23 He shall die for want of instruction;
Yea, through the greatness of his folly he shall stagger.
VIII.
Warning against suretyship, indolence, falsehood, and other vices.
CHAP. VI. 1-19.
1   sY son, if thou hast become surety for another,
If thou hast stricken hands for another,
2 If thou hast become ensnared by the words of thy mouth,
If thou hast been caught by the words of thy mouth,
3 Do this now, my son, and rescue thyself,Since thou hast fallen into the hands of thy neighbor, -
Go, prostrate thyself, and be urgent with thy neighbor!
4 Give not sleep to thine eyes, nor slumber to thine eyelids;
5 Rescue thyself, as a roe from the hand,
And as a biiJ from the hand of the fowler.
6   Go to the ant, 0 sluggard!
Consider her ways, and be wise!
7 She hath no governor,
Nor overseer, nor ruler;
8 Yet she prepareth in the summer her food,
She gathereth in the harvest her meat.




258               THE PROVERBS.               ICHAP. VL
9 How long wilt thou lie in bed, O sluggard?
When wilt thou arise from thy sleep?
10 "A little sleep,- a little slumber,A little folding of the hands to rest:"
11 So shall thy poverty come upon thee like a robber,
Yea, thy want, as an armed man!
12   A worthless wretch is the unrighteous man,
Who walketh with a deceitful mouth;
13 Who winketh with his eyes,
Speaketh with his feet,
And teacheth with his fingers.
14 Fraud is in his heart;
He deviseth mischief continually;
He scattereth contentions.
15 Therefore shall calamity come upon him suddenly;
In a moment shall he be destroyed, and that without
remedy.
16   These six things doth the LorD hate;
Yea, seven are an abomination to him:
17 Lofty eyes, a false tongue,
And hands which shed innocent blood;
18 A heart that contriveth wicked devices,
Feet that are swift in running to mischief,
19 A false witness, that uttereth lies,
And him that soweth discord among brethren.
IX.
Exhortation of obedience to parents, and warning against unchastity.
CHAP. VI. 20-VII.
20   KEEP, 0 my son! the commandment of thy father,
And forsake not the precepts of thy mother!
21 Bind them continually to thy heart,
Tie them around thy neck!
22 When thou goest forth, they shall guide thee;
When thou sleepest, they shall watch over thee;
And, when thou awakest, they shall talk with thee.




CHAP. VII.]       THE PROVERBS.                   259
23 For the commandment is a lamp, and instruction a light;
Yea, the rebukes of correction lead to life.
24 They shall guard thee from the evil woman,
From the smooth tongue of the unchaste woman.
25 Desire not her beauty in thy heart,
Nor let her catch thee with her eyelids;
26 For by a harlot a man is brought to a morsel of bread,
And the adulteress layeth snares for the precious life.
27 Can a man take fire into his bosom,
And his clothes not be burned?
28 Can one walk upon burning coals,
And his feet not be scorched?
29 So is it with him who goeth in to his neighbor's wife;
Whoever toucheth her shall not go unpunished.
30 Men do not overlook a thief,
Though he steal to satisfy his appetite, when he is
hungry;
31 If found, he must repay sevenfold,
And give up all the substance of his house.
32 Whoso committeth adultery with a woman lacketh understanding;
He that doeth it destroyeth himself;
33 Blows and dishonor shall he get,
And his reproach shall not be wiped away.
34 For jealousy is the fury of a man;
He will not spare in the day of vengeance;
35 And he will not pay regard to any ransom,
Nor be content, though thou offer many gifts.
1   My son, keep my words,
And treasure up my commandments with thee!
2 Keep my commandments and live!
Yea, my teaching, as the apple of thine eye!
3 Bind them upon thy fingers,
Write them upon the tablet of thy heart!
4 Say unto wisdom,' Thou art my sister! "
And call understanding thy near acquaintance;
5 That they may keep thee from the wife of another,
From the stranger, that useth smooth words.
6   For through the window of my house,
Through the lattice I was looking forth,




260               THE PROVERBS.              [CHAP. vu.
7 And I saw among the simple ones,
I discerned among the youths,
A young man void of understanding.
8 He was passing through the street near her corner,
And was going the way to her house,
9 At twilight, in the evening,
At midnight, yea, in the thick darkness.
10 And, behold, a woman met him,
In the attire of a harlot, and subtle of heart, -
11 One noisy and unruly,
Whose feet abide not in her house;
12 Who is now in the streets, now in the broad places,
And lurketh near every corner.
13 She caught hold of him and kissed him,
And with a shameless face said to him,
14 " Thank-offerings have been upon me,
And this day have I performed my vows;
15 Therefore came I forth to meet thee, -
Diligently to seek thy face, and I have found thee!
16 I have spread my bed with coverlets,
With tapestry of the thread of Egypt.
17 I have sprinkled my bed
With myrrh, aloes, and cinnamon.
18 Come, let us take our fill of love until the morning;
Let us solace ourselves with caresses.
19 For the good-man is not at home;
He is gone a long journey;
20 He hath taken a purse of money with him;
At the day of the full moon he will return."
21 By her much fair speech she seduced him;
By the smoothness of her lips she drew him away.
22 He goeth after her straightway,
As an ox goeth to the slaughter,
Or as one in fetters to the chastisement of the fool,
23 Till an arrow strike through his liver;As a bird hasteneth into the snare,
And knoweth not that it is laid for its life.
24   Now, therefore, ye children, hearken to me,
And attend to the words of my mouth!
25 Let not thy heart turn aside to her ways;
Go not astray in her paths 




CHAP. vmII.]      THE PROVERBS.                    261
26 For many are the wounded which she hath cast down;
Yea, countless is the number of those slain by her.
27 Her house is the way to the under-world,
Leading down to the chambers of death.
X.
The excellence of wisdom. - CHAP. VIII.
1   DOTH not wisdom cry aloud,
And understanding put forth her voice?
2 Upon the top of the high places,
By the wayside,
In the cross-ways,
She taketh her station.
3 By the side of the gates,
In the entrance of the city,
In the approaches to the doors, she crieth aloud.
4 " To you, 0 men! do I call,
And my voice is to the sons of men!
5 O ye simple ones! learn wisdom,
And ye fools, be ye of an understanding heart!
6 Hear, for I speak excellent things,
And my lips utter that which is right.
7 For my mouth speaketh truth,
And wickedness is an abomination to my lips.
8 All the words of my mouth are in uprightness;
There is nothing crooked or deceitful in them;
9 They are all plain to the man of understanding,
And right to those who find knowledge.
10 Receive my instruction, and not silver,
And knowledge rather than choice gold!
11 For wisdom is better than pearls,
And no precious things are to be compared with her.
12   "I, wisdom, dwell with prudence,
And find out the knowledge of sagacious counsels.
13 The fear of the LORD is to hate evil;
Pride, and arrogance, and the evil way,
And the deceitful mouth, do I hate.




262               THE PROVERBS.             [CHAP. VII.
14 Counsel is mine, and sound reason;
I am understanding; I have strength.
15 By me kings reign,
And princes decree justice.
16 By me princes rule,
And nobles, even all the judges of the earth.
17 I love them that love me,
And they who seek me early shall find me.
18 Riches and honor are with me;
Yea, durable riches and prosperity.
19 My fruit is better than gold, yea, than fine gold,
And my revenue than choice silver.
2( I walk in the way of righteousness,
In the midst of the paths of equity.
21 I cause those who love me to possess substance;
Yea, I fill their treasuries.
22   " The LORD created me, the firstling of his course,
Before his works, of old;
23 I was anointed fiom everlasting,
From the beginning, even before the earth was made.
24 When as yet there were no deeps, I was brought forth;
When there were no springs, abounding with water.
25 Before the mountains were settled,
Yea, before the hills, I was brought forth;
26 Ere yet he had made the land and the wastes,
And the first of the clods of the earth.
27 When he framed the heavens, I was there;
When he drew a circle upon the face of the deep;
28 When he made firm the sky above,
And the fountains of the deep rushed forth;
29 When he gave to the sea its bounds,
That the waters should not pass their border;
When he marked out the foundations of the earth, -
30 Then was I by him as a master-builder;
I was his delight day by day,
Exulting before him at all times;
31 Exulting in the habitable part of his earth,
And my delight was with the sons of men.
32   " Now, therefore, ye children, hearken to me!
For happy are they who keep my ways!
33 Hear instruction, and be wise!
Yea, reject it not I




CHAP. Ix.]        THE PROVERBS.                   263.34 Happy the man who hearkeneth to me,
Who watcheth day by day at my gates,
Who waiteth at the posts of my doors;
35 For he that findeth me findeth life,
And obtaineth favor from the LORD;
36 But he who misseth me doeth violence to himself;
All they who hate me love death."
XI.
Wisdom represented as inviting to a sumptuous feast all who need her
bounty. The different reception given to admonition by a wise man and
a scoffer. The foundation of true wisdom. Warning against the delusions of folly. - CHAP. IX.
1   WISDOM hath builded her house;
She hath hewn out her seven pillars.
2 She hath killed her fatlings;
She hath mingled her wine;
Yea, she hath furnished her table.
3 She hath sent forth her maidens;
She crieth aloud upon the highest places of the city:
4 " Whoever is simple, let him turn in hither!"
To him that is void of understanding she saith,
5 " Come, eat of my bread,
And drink of the wine which I have mingled!
6 Forsake folly, and live!
And go forward in the way of understanding!
7   "He who correcteth a scoffer
Bringeth shame upon himself;
And he who rebuketh the wicked
Bringeth upon himself a stain.
8 Rebuke not a scoffer, lest he hate thee;
Rebuke a wise man, and he will love thee.
9 Give instruction to a wise man, and he will be yet wiser;
Teach a righteous man, and he will increase his learning.
to The fear of the LORD is the beginning of wisdom,
And the knowledge of the Most Holy is understanding.
11Yea, through me thy days shall be multiplied,
And the years of thy life shall be increased.




264               THE PROVERBS.               [CrAP. X.
12 If thou art wise, thou art wise for thyself;
And if thou art a scoffer, thou alone must bear it."
13   The foolish woman is clamorous;
She is very simple, and careth for nothing.
14 She sitteth at the door of her house,
Upon a seat in the high places of the city,
15 To call aloud to those that pass by,
Who go straight forward in their ways,
16G  Whoever is simple, let him turn in hither!"
And to him that is void of understanding she saith,
17 " Stolen water is sweet,
And bread eaten in secret is pleasant."
18 But he considereth not that the dead are there,
That in the vales of the under-world are her guests.
XII.
Various unconnected Proverbs.- CHAP. X.-XXII. 16.
1   THE Proverbs of Solomon.
A wise son maketh a glad father,
But a foolish son is the grief of his mother.
2   Treasures of wickedness do not profit;
But righteousness delivereth from death.
3   The LORD will not suffer the righteous to famish;
But he disappointeth the craving of the wicked.
4   He that worketh with a slack hand becometh poor;
But the hand of the diligent maketh rich.
5   He that gathereth in summer is a wise son;
But he that sleepeth in harvest is a son causing shame.
6   Blessings are upon the head of the just;
But the mouth of the wicked concealeth violence.
7   The memory of the righteous man shall be blessed;
But the name of the wicked shall rot.
8   He who is wise in heart receiveth precepts;
But the foolish talker falleth headlong.
9   He that walketh uprightly walketh securely;
But he that perverteth his ways shall be punished.




CHAP. x.]          THE PROVERBS.                  265
10.  IIe that winketh with the eye causeth sorrow;
And a foolish talker falleth headlong.
11   The mouth of the righteous is a fountain of life;
But the mouth of the wicked concealeth violence.
12   Hatred stirreth up strife;
But love covereth all offences.
13   Upon the lips of a man of understanding wisdom is found;
But a rod is for the back of him that lacketh understanding.
14   Wise men treasure up knowledge;
But the mouth of the foolish is destruction close at hand.
15   The rich man's wealth is his strong city;
The destruction of the poor is their poverty.
16   The earnings of the righteous minister to life;
The revenues of the wicked, to sin.
17   He that keepeth instruction is in the path of life;
But he that refuseth reproof goeth astray.
18   He that hideth hatred hath lying lips;
And he that uttereth slander is a fool.
19   In the multitude of words there wanteth not offence;
But he who restraineth his lips is wise.
20   The tongue of the righteous is as choice silver;
The understanding of the wicked is of little worth.
21   The lips of the righteous feed many;
But fools die through want of wisdom.
22   It is the blessing of the LORD that maketh rich,
And he addeth no sorrow with it.
23   It is as sport to a fool to do mischief;
But a man of understanding hath wisdom.
24   The fear of the wicked shall come upon him;
But the desire of the righteous shall be granted.
25   When the whirlwind passeth by, the wicked is no more;
But the righteous is an everlasting foundation.
26   As vinegar to the teeth, and as smoke to the eyes,
So is the sluggard to them that send him.
27   The fear of the LORD prolongeth life;
But the years of the wicked shall be shortened.
28   The hope of the righteous shall be gladness,
But the expectation of the wicked shall come to nothing.
29   The way of the LORD is a stronghold for the upright,
But destruction for those who do iniquity.
12




266               THE PROVERBS.               [CIIAP. x.
30   The righteous shall never be moved;
But the wicked shall not dwell in the land.
31   The mouth of the righteous man yieldeth wisdom;
But the perverse tongue shall be cut off.
32   The lips of the righteous know what is acceptable;
But the mouth of the wicked what is perverse.
1   False scales are an abomination to the LORD;
But a perfect weight is his delight.
2   When pride cometh, then cometh disgrace;
But with the humble is wisdom.
3   The integrity of the upright shall guide them;
But the perverseness of transgressors shall destroy them.
4   Riches do not profit in the day of wrath;
But righteousness delivereth from death.
5   The righteousness of the good man maketh his way
plain;
But the wicked falleth through his wickedness.
6   The righteousness of the upright delivereth them;
But transgressors are ensnared in their own mischief.
7   When the wicked man dieth, his hope cometh to an end;
Yea, the expectation of the unjust cometh to an end.
8   The righteous man is delivered from trouble,
And the wicked cometh into it in his stead.
9   By his mouth the vile man destroyeth his neighbor;
But by the knowledge of the righteous are men delivered.
10   When it goeth well with the righteous, the city rejoiceth;
And when the wicked perish, there is shouting.
11   By the blessing of the upright the city is exalted;
But it is overthrown by the mouth of the wicked.
12   He who despiseth his neighbor is void of understanding;
A man of discernment holdeth his peace.
13   He who goeth about as a tale-bearer revealeth secrets;
But he who is of a faithful spirit concealeth a matter.
14   Where there is no counsel, the people fall;
But in a multitude of counsellors there is safety.
15   He that is surety for another shall smart for it;
But he that hateth suretyship is sure.
16   A graceful woman obtaineth honor,
Even as strong men obtain riches.
17   He that doeth good to himself is a man of kindness;
But he that tormenteth his own flesh is cruel.




cHrP~. xn.]       THE   PROVERBS.                 267
18   The wicked toileth for deceitful wages;
But he who soweth righteousness shall have a sure reward,
19   As righteousness tendeth to life,
So he who pursueth evil pursueth it to his death.
20   The perverse in heart are the abomination of the LORD;
But the upright in their way are his delight.
21   From generation to generation the wicked shall not go
unpunished;
But the posterity of the righteous shall be delivered.
22   As a jewel of gold in a swine's snout,
So is a beautiful woman who is without discretion.
23   The desire of the righteous is only good;
But the expectation of the wicked is wrath.
24   There is that scattereth, and yet increaseth;
And there is that withholdeth more than is right, yet he
cometh to want.
25   The bountiful man shall be enriched,
And he that watereth shall himself be watered.
26   Him that keepeth back corn the people curse;
But blessing shall be upon the head of him that selleth
it.
27   He, who earnestly seeketh good, seeketh favor;
But he that seeketh mischief, it shall come upon him.
28   He who trusteth in his riches shall fall;
But the righteous shall flourish as a leaf.
29   He that harasseth his household shall inherit wind;
And the fool shall be the servant of the wise.
30   The fruit of a righteous man is a tree of life;
And the wise man winneth souls.
31   Behold, the righteous man is requited on the earth;
Much more the wicked man and the sinner!
1   He who loveth correction loveth knowledge;
But he who hateth rebuke remaineth stupid.
2   The good man obtaineth favor from the LORD;
But the man of wicked devices he condemneth.
3   A man shall not be established by wickedness;
But the root of the righteous shall not be moved.
4   A virtuous woman is a crown to her husband;
But she who causeth shame is as rottenness in his bones.
5   The purposes of the righteous are just;
The designs of the wicked are deceitful.




268               THE PROVERBS.               CHrAP. XII,
6   The words of the wicked lie in wait for men's blood;
But the mouth of the upright delivereth them.
7   The wicked are overthrown, and are no more;
But the house of the righteous shall stand.
8   A man will be commended according to his wisdom;
But he that is of a perverse heart shall be despised.
9   Better is he that demeaneth himself, and hath a servant,
Than he that exalteth himself, and hath no bread.
10   The righteous man careth for the life of his beast;
But the tender mercies of the wicked are cruel.
11   He who tilleth his own land shall be satisfied with
bread;
But he who followeth worthless persons is void of under.
standing.
12   The wicked man longeth after the prey of evil-doers;
But the root of the righteous yieldeth fruit.
13   In the transgression of the lips is a dangerous snare;
But the righteous man shall escape from trouble.
14   By the fruit of a man's mouth he shall be filled with
good,
And the recompense of a man's hands shall be rendered
unto him.
15   The way of a fool is right in his own eyes;
But he that hearkeneth to counsel is wise.
16   A fool's wrath is instantly known;
But he that hideth insult is wise.
17   He that speaketh truth testifieth what is right;
But a false witness, deceit.
18   There is who babbleth like the piercing of a sword;
But the tongue of the wise is health.
19   The lip of truth shall be established for ever;
But the tongue of falsehood, but for a moment.
20   Deceit is in the heart of those who contrive evil;
But to the counsellors of peace shall be joy.
21   No evil shall happen to the righteous;
But the wicked shall be filled with calamity.
22   False lips are the abomination of the LORD;
But they who deal truly are his delight.
23   A prudent man concealeth his knowledge;
But the heart of fools proclaimeth their foolishness




CHAP. xm.]        THE PROVERBS.                   269
24   The hand of the diligent shall bear rule;
But the slothful shall be under tribute.
25   Anxiety in the heart of a man boweth it down;
But a kind word maketh it glad.
26   The righteous showeth the way to his neighbor;
But the way of the wicked leadeth them astray.
27   The slothful man shall not roast his game;
But a precious treasure to any man is he that is diligent.
28   In the path of righteousness is life,
And in her pathway there is no death.
1   A wise son listeneth to the instruction of his father;
But a scoffer listeneth not to rebuke.
2   By the fiuit of a man's mouth he shall eat good;
-- But the appetite of transgressors shall be sated with violence.
3   He who keepeth his mouth keepeth his life;
But destruction shall be to him who openeth wide his lips.
4   The appetite of the sluggard longeth, and hath nothing;
But the appetite of the diligent is fully satisfied.
5   A righteous man hateth words of falsehood;
But a wicked man causeth disgrace and shame.
6   Righteousness preserveth him who is upright in his way;
But wickedness overthroweth the sinner.
7   There is who maketh himself rich, yet hath nothing, —
Who maketh himself poor, yet hath great riches.
8   A man's wealth is the ransom of his life;
But the poor man heareth no threatenings.
9   The light of the righteous shall rejoice;
But the lamp of the wicked shall be put out.
10   By pride cometh only contention;
But with the well-advised is wisdom.
11   Wealth gotten by vanity will become small;
But he who gathereth it into the hand increaseth it.
12   Hope deferred maketh the heart sick;
But the desire accomplished is a tree of life.
13   He that despiseth the word shall be destroyed;
But he who revereth the commandment shall be rewarded
14   The instruction of the wise is a fountain of life;
By it men escape from the snares of death.
15   A good understanding winneth favor;
But the way of transgressors is hard.




270               THE PROVERBS.              [cHAP. xIV.
16   Every prudent man acteth with knowledge;
But a fool spreadeth abroad his folly.
17   A wicked messenger falleth into trouble;
But a faithful ambassador is health.
18   Poverty and shame are for him who rejecteth instruction;
But he that regardeth reproof shall come to honor.
19   The desire accomplished is sweet to the soul;
But it is an abomination to fools to depart from evil.
20   He who walketh with wise men shall be wise;
But the companion of fools shall be destroyed.
21   Calamity pursueth the wicked;
But the righteous is rewarded with good.
22   The good man leaveth his substance to his children's
children;
But the wealth of the sinner is laid up for the just.
23   There is much food from   the fallow-ground of the
poor;
But there is who is brought low for want of uprightness.
24   He that spareth the rod hateth his son;
But he who loveth him chasteneth him early.
25   The righteous man eateth to the satisfying of his desire;
But the stomach of the wicked suffereth want.
1   The wise woman buildeth her house;
But the foolish teareth it down with her hands.
2   He who walketh in uprightness feareth the LORD;
But he who is perverse in his ways despiseth him.
3   In the mouth of the foolish pride is a scourge;
But the lips of the wise preserve them.
4   Where there are no oxen, the crib is clean;
But there is great increase by the strength of the ox.
5   A faithful witness doth not lie;
But a false witness poureth forth lies.
6   The scoffer seeketh wisdom, and findeth it not;
But knowledge is easy to the man of understanding.
7   Go from the presence of a foolish man;
For thou hast not perceived in him the lips of knowledge.
6   The wisdom of the prudent is in giving heed to his
way;
But the folly of fools is deceit.




CIAP. XIV.]       THE PROVERBS.                   271
9   Fools make a mock at sin;
But with the upright is favor.
10   The heart knoweth its own bitterness,
And a stranger cannot intermeddle with its joy.
11   The house of the wicked shall be destroyed;
But the tent of the upright shall flourish.
12   There is a way which seemeth right to a man,
But its end is the way to death.
13   Even in laughter the heart is sorrowful,
And the end of joy is grief.
14   The perverse in heart- shall be filled with his own
ways;
And from himself shall the good man be satisfied.
15   The simple man believeth every word;
But the prudent looketh well to his steps.
16   The wise man feareth, and departeth from evil;
But the fool is haughty and confident.
17   He who is hasty in his anger will commit folly;
And the man of wicked devices will be hated.
18   The simple inherit folly;
But the prudent are crowned with knowledge.
19   The evil bow before the good;
Yea, the wicked at the gates of the righteous.
20   The poor is hated even by his own neighbor;
But the rich hath many friends.
21   He who despiseth his neighbor sinneth;
But happy is he who hath mercy on the poor.
22   Do not they who devise evil fail of their end?
But they who devise good meet with kindness and truth.
23   In all labor there is profit;
But the talk of the lips tendeth only to penury.
24   Riches are a crown to the wise;
But the promotion of fools is folly.
25   A true witness saveth lives;
But a deceitful witness poureth forth lies.
26   In the fear of the LORD is strong confidence;
Yea, to his children he will be a refuge.
27   The fear of the LORD is a fountain of life;
By it men escape from the snares of death.
28   In a numerous people is the glory of a king;
But the want of people is the destruction of a prince.




272               THE PROVERBS.               [CHAP. xv.
29   He who is slow to anger is of great understanding;
But he who is of a hasty spirit setteth folly on high.
30   A quiet heart is the life of the flesh;
But the ferment of passion is rottenness to the bones.
31   He who oppresseth the poor reproacheth his Maker;
But he who hath mercy on the poor honoreth him.
32   By his wickedness the wicked is thrust down;
But the righteous hath hope even in death.
33   Wisdom resteth quietly in the heart of the wise;
But in the breast of fools it will be made known.
34   Righteousness exalteth a people;
But the reproach of nations is sin.
35   The king's favor is toward a wise servant;
But his wrath is against him that causeth shame.
1   A soft answer turneth away wrath;
But harsh words stir up anger.
2   The tongue of the wise maketh knowledge pleasing;
But the mouth of fools poureth forth folly.
3   The eyes of the LORD are in every place;
They behold the evil and the good.
4   A mild tongue is a tree of life;
But perverseness therein is a wound in the spirit.
5   The fool despiseth the correction of his father;
But he that regardeth reproof is prudent.
6   In the house of the righteous is much wealth;
But in the revenues of the wicked there is trouble.
7   The lips of the wise spread abroad knowledge;
But the heart of the foolish is not sound.
8   The sacrifice of the wicked is an abomination to the
LORD;
But the prayer of the righteous is his delight.
9   The way of the wicked is an abomination to the LORD;
But him who followeth after righteousness he loveth.
10   Sore chastisement shall be to him that forsaketh the
way;
He that hateth reproof shall die.
11   The underworld, yea, the region of death, is before the
LORD;
How much more the hearts of the sons of men!
12   The scoffer loveth not his reprover;
He will not resort to the wise.




;HAP. xv.]        THE PROVERBS.                   273
13   A joyous heart maketh a bright countenance;
But by sorrow of the heart the spirit is broken.
14   The heart of the man of understanding seeketh knowledge;
But the mouth of fools feedeth on folly.
15   The days of the afflicted are all evil;
But he that hath a cheerful heart hath a continual feast.
16   Better is a little, with the fear of the LORD,
Than much treasure, and trouble therewith.
17   Better is a dinner of herbs, where there is love,
Than a fatted ox, and hatred therewith.
18   The passionate man stirreth up strife;
But he who is slow to anger appeaseth strife.
19   The way of the slothful is as a hedge of thorns;
But the way of the righteous is a highway.
20   A wise son maketh a glad father;
But a foolish man despiseth his mother.
21   Folly is joy to him who lacketh wisdom;
But the man of understanding walketh uprightly.
22   Without counsel, plans come to nought;
But with a multitude of counsellors they are established.
23   A man hath joy by the answer of his mouth;
And a word in due season, how good it is!
24   The path of life is upward for the wise,
So that he turneth away from the underworld beneath.
2.5  The LORD destroyeth the house of the proud;
But he will establish the border of the widow.
26   Evil devices are an abomination to the LORD;
But pleasant words are pure.
27   He who is greedy of gain troubleth his own house;
But he who hateth bribes shall live.
28   The heart of the righteous meditateth on his answer;
But the mouth of the wicked poureth out evil things.
29   The LORD is far from the wicked;
But he heareth the prayer of the righteous.
30   The light of the eyes rejoiceth the heart,
And good tidings make the bones fat.
31   The ear that hearkeneth to the reproof of life
Shall dwell among the wise.
32   He that refuseth instruction despiseth his own life;
But he that hearkeneth to rebuke getteth understanding.
12



274               THE   PROVERBS.           [CHAPi xvi.
33   The fear of the LORD guideth to wisdom,
And before honor is humility.
1   To man belongeth the preparation of the heart,
But the answer of the tongue is from the LORD.
2   All the ways of a man are pure in his own eyes;
But the LORD weigheth the spirit.
3   Commit thy doings to the LORD,
And thy purposes shall be established.
4   The LORD hath ordained every thing for its end;
Yea, even'the wicked for the day of evil.
5   Every one that is proud in heart is an abomination to
the LORD;
From generation to generation he shall not be unpunished.
6   Through kindness and truth, iniquity is expiated;
And, through the fear of the LORD, men depart from evil.
7   When a man's ways please the LORD,
He maketh even his enemies to be at peace with him.
8   Better is a little with righteousness,
Than great revenues without right.
9   The heart of man deviseth his way,
But the LORD establisheth his steps.
10   A divine sentence is upon the lips of a king;
His mouth transgresseth not in judgment.
11   A just balance and scales are the appointment of the
LORD;
All the weights of the bag are his work.
12   The doing of wickedness is an abomination to kings;
For by righteousness is the throne established.
13   Righteous lips are the delight of kings,
And they love him who speaketh right things.
14   The wrath of a king is messengers of death;
But a wise man will pacify it.
15   In the light of the king's countenance is life,
And his favor is a like a cloud bringing the latter rain.
16   How much better is it to get wisdom than gold!
Yea, to get understanding is rather to be chosen than
silver.
17   It is the highway of the upright to depart from evil;
He that taketh heed to his way preserveth his life.
18   Pride goeth before destruction,
And a haughty spirit before a fall.




HAP. xvii.]       THE   PROVE R BS.               275
19   Better is it to be of a lumble spirit with the lowly,
Than to share the spoil with the proud.
20   He who giveth heed to the word shall find good;
And he who trusteth in the LORD, happy is he!
21   The wise in heart shall be called intelligent,
And sweetness of the lips increaseth learning.
22   Understanding is a wellspring of life to him that
hath it.
And the chastisement of fools is their folly.
23   The heart of the wise man instructeth his mouth,
And addeth learning to his lips.
24   Pleasant words are like a honeycomb, 
Sweet to the taste, and health to the bones.
25   There is a way that seemeth right to a man,
But the end thereof is the way to death.
26   The hunger of the laborer laboreth for him;
For his mouth urgeth him on.
27   A worthless man diggeth mischief,
And on his lips there is, as it were, a burning fire.
28   A deceitful man stirreth up strife,
And a whisperer separateth friends.
29   A man of violence enticeth his aeighbor,
And leadeth him into a way which is not good.
30   He who shutteth his eyes to devise fraud, -
He who compresseth his lips, hath accomplished mischief!
31   The hoary head is a crown of glory,
If it be found in the way of righteousness.
32   He who is slow to anger is better than the mighty;
And he who ruleth his spirit, than he that taketh a city.
33   The lot is cast into the lap;
But the whole decision thereof is from the LORD.
1   Better is a dry morsel, and quietness therewith,
Than a house full of flesh-banquets with strife.
2   A prudent servant shall rule over a son who causeth
shame;
Yea, with brothers he shall share the inheritance.
3   The refining-pot is for silver, and the furnace for gold;
But the LORD trieth hearts.
4   An evil doer listeneth to mischievous lips;
And a lier giveth ear to a destructive tongue.




276               THE PROVERBS.             [CHAP. XVn
5   Whoso mocketh the poor reproacheth his Maker;
He that is glad at calamities shall not go unpunished.
6   Children's children are the crown of the aged,
And their fathers the glory of sons.
7   Excellent speech becometh not the base;
How much less lying lips the noble!
8   A gift is a precious stone in the eyes of him  who
taketh it;
Whithersoever it turneth, it hath success.
9   He who covereth an offence seeketh love;
But he who recurreth to a matter removeth a friend.
10   A reproof will penetrate deeper into a wise man
Than a hundred stripes into a fool.
11   An evil man seeketh only rebellion;
Therefore shall a cruel messenger be sent against him.
12   Let a man meet a bear robbed of her whelps,
Rather than a fool in his folly.
13   Whoso returneth evil for good,
Evil shall not depart from his house.
14   The beginning of strife is as when one letteth out water
Therefore leave off contention before it rolleth onward.
15   He that justifieth the wicked,
And he that condemneth the just,
Both alike are an abomination to the LORD.
16   Why should a price be in the hand of a fool
To get wisdom, seeing he hath no sense?
17   A friend loveth at all times;
But in adversity he is born a brother.
18   A man who lacketh understanding striketh hands,
And becometh surety in the presence of his friend.
19   He who loveth strife loveth transgression;
He who raiseth high his gate seeketh ruin.
20   He that is of a deceitful heart shall find no good;
And he that turneth about with his tongue shall fall into
mischief.
21   Whoso begetteth a fool doeth it to his sorrow;
Yea, the father of the fool hath no joy.
22   A merry heart doeth good to the body;
But a broken spirit drieth up the bones.
23   The wicked man taketh a gift out of the bosom,
To pervert the ways of judgment.




CHAP. xvIII.]     THE PROVERBS.                   277
24   Wisdom is before the face of him that hath understanding;
But the eyes of a fool are in the ends of the earth.
25   A foolish son is a grief to his father,
And bitterness to her that bore him.
26   Moreover, to punish the righteous is not good,
Nor to smite the noble for their equity.
27   He that spareth his words is imbued with knowledge;
And he that is of a cool spirit is a man of understanding.
28   Even a fool, when he is silent, is accounted wise;
He that shutteth his lips is a man of understanding.
1   He who separateth himself seeketh his own desire;
Against all sound discretion he rusheth on.
2   The fool hath no delight in understanding,
But rather in revealing his own mind.
3   When the wicked cometh, then cometh also contempt;
And with baseness, shame.
i   The words of a man's mouth are deep waters,
And the wellspring of wisdom is an overflowing brook.
5   It is not good to be partial to the wicked,
So as to overthrow the righteous in judgment.
6   The lips of a fool enter into strife,
And his mouth calleth for blows.
7   A fool's mouth is his destruction,
And his lips are a snare for his life.
8   The words of a talebearer are like sweet morsels;
For they go down to the innermost parts of the body.
9   Moreover, he that is slothful in his work
Is brother to him that is a great waster.
10   The name of the LORD is a strong tower;
The righteous runneth to it, and is safe.
11   The rich man's wealth is his strong city,
And as a high wall, in his own conceit.
12   Before destruction the heart of a man is haughty,
And before honor is humility.
13   He who answereth a matter before he hath heard it,
It is folly and shame to him.
14   The spirit of a man will sustain his infirmity;
But a wounded spirit who can bear?
15   The heart of the intelligent will acquire knowledge,
And the ear of the wise will seek knowledge.




278               THE PROVERBS.             [CHAP. XIX.
16   A gift maketh room for a man,
And bringeth him into the presence of the great.
17   He that first pleadeth his cause appeareth just;
But his opponent cometh, and searcheth him through.
18   The lot causeth contentions to cease,
And parteth asunder the mighty.
19   A brother offended is harder to be won than a strong
city;
Yea, their contentions are like the bars of a castle.
20   With the fruit of a man's mouth shall his stomach be
filled;
He shall be filled with the produce of his lips.
21   Death and life are in the power of the tongue;
They that love it shall eat its fruit.
22   He that findeth a wife findeth a blessing,
And obtaineth favor from the LORD.
23   The poor useth entreaties;
But the rich answereth roughly.
24   A man of many friends will show himself false;
Yet there is a friend who sticketh closer than a brother.
1   Better is the poor man who walketh in his integrity,
Than he who is of false lips and a fool.
2   Moreover, that the soul be without knowledge is not good,
And he that hasteth with his feet stumbleth.
3   The folly of man destroyeth his way,
And then his heart fretteth against the LORD.
4   Wealth maketh many friends;
But the poor is separated from his neighbor
5   A false witness shall not be unpunished,
And he that speaketh lies shall not escape.
6   Many are they who caress the noble,
And every one is the friend of him who giveth gifts.
7   All the brethren of the poor man hate him;
How much more do his friends go far from him!
He runneth after their words, - they are gone!
8   He that getteth wisdom loveth himself;
He that keepeth understanding shall find good.
9   A false witness shall not be unpunished,
And he that speaketh lies shall perish.
10   Luxury is not seemly for a fool;
Much less should a servant have rule over princes.




CHAP. xIX.]       THE   PROVERBS.                 2-9
11   A man of understanding is slow to anger;
Yea, it is his glory to pass over an offence.
12   The wrath of a king is like the roaring of a lion;
But his favor, like dew upon the grass.
13   A foolish son is a calamity to his father,
And the contentions of a wife are a continual dropping.
14   Houses and riches are an inheritance from fathers;
But a prudent wife is from the LORD.
15   Slothfulness casteth into a deep sleep,
And the idle person shall suffer hunger.
16   He that keepeth the commandment keepeth his life;
But he that neglecteth his ways shall die.
17   He who hath pity on the poor lendeth to the: LORD,
And that which he giveth will he repay him.
18   Chasten thy son because there is hope,
But let not thy soul desire to slay him.
19   A man of great wrath will suffer punishment;
For if thou deliver him, yet must thou do it again.
20   Listen to counsel and receive instruction,
That thou mayst be wise in thy latter years.
21   Many are the devices in the heart of a man;
But the purpose of the LORD, that shall stand.
22   The charm of a man is his kindness;
And better is a poor man than a liar.
23   The fear of the LORD tendeth to life,
And he that hath it shall abide satisfied;
He shall not be visited with evil.
24   The slothful man dippeth his hand into the dish:
He doth not bring it back even to his mouth.
25   Strike the scoffer, and the simple will become prudent;
Reprove a man of understanding, and he will discern
knowledge.
26   The son that causeth shame and disgrace doeth violence
to his father,
And chaseth away his mother.
27   Cease, my son, to listen to the instruction
That causeth thee to wander from the words of knowledge!
28   A worthless witness scoffeth at justice,
And the mouth of the wicked swalloweth down iniquity.
29   Punishments are prepared for scoffers,
And stripes for the back of fools.




280               THE PROVERBS.              [CHAP. XX
1   Wine is a mocker, strong drink a brawler,
And he that reeleth with it is not wise.
2   The terror of a king is like the roaring of a lion;
He who provoketh him sinneth against himself.
3   It is an honor to a man to cease from strife;
But every fool rusheth into it.
4   The sluggard will not plough by reason of the cold;
Therefore shall he beg in harvest, and have nothing.
5  A design in the heart of a man is like deep waters;
But a man of understanding draweth it out.
6   Many will proclaim their own kindness;
But a faithful man who can find?
7 He who walketh in his integrity is a righteous man;
Happy will be his children after him!
8   The king, sitting upon the throne of judgment,
Scattereth with his eyes all the wicked like chaff.
9   Who can say, " I have kept my heart clean;
I am free from my sin?"
o0   Divers weights and divers measures,Both of them are an abomination to the LORD.
11   Even in childhood one maketh himself known by h: 
doings,
Whether his actions will be pure and right.
12   The ear that heareth, and the eye that seeth, -
The LORD made them both.
13   Love not sleep, lest thou come to poverty;
Open thine eyes, and thou shalt be satisfied with bread.
14   "Bad! bad! " saith the buyer;
But when he hath gone his way, then he boasteth.
15   There is gold and abundance of pearls;
But the lips of knowledge are a precious vase.
16   Take his garment who is surety for another;
Yea, take a pledge of him who is bound for a stranger.
17   The bread of falsehood is sweet to a man;
But afterwards his mouth is filled with gravel.
18   Purposes are established by counsel;
Therefore with good advice make war.
19   He who goeth about as a tale-bearer revealeth secrets;
Therefore associate not with him who keepeth open his lips.
20   Whoso curseth his father or his mother,
His lamp shall be put out in midnight darkness.




CHAr. xxi.]       THE PROVERBS.                   281
21   A possession may be gotten hastily in the beginning,
But in the end it will not be blessed.
22   Say not thou, "I will repay evil;"
Wait on the LORD, and he will help thee.
23   Divers weights are an abomination to the LORD,
And a false balance is not good.
24   A man's steps are from the LORD;
How, then, can a man understand his way?
25   It is a snare to a man to utter a vow rashly,
And after vows to consider.
26   A wise king scattereth the wicked like chaff,
And bringeth over them the wheel.
27   The spirit of a man is the lamp of the LORD,
Which searcheth all the inner chambers of his body.
28   Mercy and truth preserve the king 
Yea, his throne is upholden by mercy.
29   The glory of young men is their strength,
And the beauty of old men is the gray head.
30   Wounding stripes are the remedy for a bad man;
Yea, stripes which reach to the inner chambers of the body,
1   As streams of water,
So is the heart of the king in the hand of the LORD;
He turneth it whithersoever he will.
2   All the ways of a man are right in his own eyes;
But the LORD weigheth the heart.
3   To do justice and equity
Is more acceptable to the LORD than sacrifice.
4   The lofty look, the proud heart,
The lamp- of the wicked, is ruin.
5   The plans of the diligent tend only to plenty;
But the hasty hasteneth only to want.
6   The getting of treasures by a false tongue
Is the fleeting breath of them that seek death.
7   The rapine of the wicked shall snatch them away,
Because they refuse to do justice.
8   The way of the guilty man is crooked;
But he that is pure, his doings are right.
9   Better is it to dwell in a corner of the housetop
Than with a brawling woman in a large house.
10   The soul of the wicked longeth to do evil;
His neighbor findeth no compassion in his eyes.




282               THE PROVERBS.              [CHAP. xxE
11   When the scoffer is punished, the simple is made wise 
When the wise man is taught, he receiveth knowledge.
12   The righteous man hath regard to the house of the
wicked;
He casteth the wicked headlong into ruin.
13   Whoso stoppeth his ears at the cry of the poor,
He also shall cry aloud, but shall not be heard.
14   A gift in secret pacifieth anger;
And a present in the bosom, strong wrath.
15   To do justice shall be joy to the righteous;
But destruction is for them that do iniquity.
16   A man who wandereth from the way of discretion
Shall rest in the assembly of the dead;
17   He that loveth pleasure will be a poor man;
He that loveth wine and oil will not be rich.
18   The wicked shall be a ransom for the righteous;
And in the room of the upright shall be the transgressor.
19   It is better to dwell in a desert land
Than with a contentious and fretful woman.
20   Precious treasure and oil are in the dwelling of the wise;
But the foolish man swalloweth them up.
21   He who followeth after righteousness and mercy
Shall find life, prosperity, and honor.
22   A wise man scaleth the city of the mighty,
And bringeth down the strength in which it trusted.
23   Whoso keepeth his mouth and his tongue
Keepeth his soul from trouble.
24   The proud and haughty, -scoffer is his name;
He acteth with haughty arrogance.
25   The desire of the sluggard will destroy him;
For his hands refuse to labbr.
26   The covetous man coveteth all the day long;
But the righteous man giveth, and doth not withhold.
27   The sacrifice of the wicked is an abomination;
How much more when he bringeth it with an evil design!
28   A false witness shall perish;
But a man that hearkeneth shall speak forever.
29   The wicked man hardeneth his face;
But the upright directeth his way.
30   Wisdom is nothing, and understanding is nothing,
And devices are nothing, against the LORD.




CHAP. xxII.]       THE PROVERBS.                   283
31   The horse is prepared for the day of battle;
But victory is from the LORD.
1   A good name is rather to be chosen than great riches;
And better is good-will than silver and gold.
2   The rich and the poor meet togdther;
The LORD is the Maker of them all.
3   The prudent man seeth the evil, and hideth himself;
But the simple rush on, and are punished.
4   By humility and the fear of the LORD
Are riches and honor and life.
5   Thorns and snares are in the way of the deceitful;
He that will preserve his life will be far from them.
6   Train up a child in accordance with his way,
And when he is old he will not depart from it.
7   The rich ruleth over the poor,
And the borrower is servant to the lender.
8   He who soweth iniquity shall reap calamity,
And the rod of his punishment is prepared.
9   He who hath a bountiful eye shall be blessed,
Because he giveth of his bread to the poor.
10   Cast out the scoffer, and contention will go out;
Yea, strife and reproach will cease.
11   He who loveth purity of heart,
Grace is upon his lips, and the king will be his friend.
12   The eyes of the LORD watch over knowledge;
But he overthroweth the words of the treacherous.
13   The slothful man saith, 6 There is a lion without;
I shall be slain in the streets."
14   The mouth of strange women is a deep pit 
He with whom the LORD is angry shall fall therein.
15   Folly is bound to the heart of a child;
But the rod of correction will drive it far from him.
16   He that oppresseth the poor to increase his wealth,
And he that giveth to the rich, shall surely come to want




284               THE PROVERBS.            [CHAP. XXIII.
XIII.
Other Proverbs.- CHAP. XXII. 17-XXIV. 22.
17  INCLINE thine ear, and hear the words of the wise,
And give heed to my instruction!
18 For it will be a pleasant thing, if thou keep them in thy
bosom,
When they are altogether established upon thy lips.
19 That thy trust may be in the LORD,
I have this day given to thee instruction, yea, to thee.
20 Behold, I have written to thee excellent things
Concerning counsel-and knowledge;
21 That I may make thee know rectitude, and words of truth 
That thou mayst bring back words of truth to them that
send thee.
22   Rob not the poor man, because he is poor,
Nor crush thou the destitute at the gate;
23 For the LORD will maintain their cause,
And despoil their spoilers of life.
24   Make no friendship with a passionate man,
Nor be the companion of a man prone to wrath;
25 Lest thou learn his ways,
And take to thyself a snare.
26   Be not thou one of those who strike hands, -
Of those who are sureties for debts.
27 When thou hast nothing to pay,
Why should thy bed be taken from under thee?
28   Remove not the ancient landmark,
Which thy fathers have made.
29 Seest thou a man diligent in his business?
He shall be the minister of kings;
He shall not serve obscure men.
1   When thou sittest to eat with a ruler,
Consider well what is before thee;
2 For thou wilt put a knife to thy throat,
If thou art a man given to appetite I
3 Long not for his dainties,
For they are deceitful meat.




CHAP. XXIII.]     THE PROVERBS.                  285
4   Toil not to become rich;
Cease from this, thy wisdom.
5 Wilt thou let thine eyes fly toward them? They are gone!
For riches truly make to themselves wings;
They fly away like the eagle toward heaven.
6   Eat not the bread of him that hath an evil eye,
And long not for his dainties;
7 For as he thinketh in his heart, so is he.
"Eat and drink!" saith he to thee;
But his heart is not with thee.
8 The morsel, which thou hast eaten, thou shalt vomit up;
And thou wilt have thrown away thy sweet words.
9   Speak not in the ears of a fool;
For he will despise the wisdom of thy words.
10   Remove not the ancient landmark,
And enter not into the fields of the fatherless!
11 For their avenger is mighty;
He will maintain their cause against thee.
12   Apply thy heart to instruction,
And thine ears to the words of knowledge.
13   Withhold not correction from a child;
If thou beat him with the rod, he will not die.
14 Beat him thyself with the rod,
And thou shalt rescue him from the underworld.
15   My son, if thy heart be wise,
My heart shall rejoice, even mine;
16 Yea, my reins shall exult,
When thy lips speak right things.
17   Let not thy heart envy sinners,
But continue thou in the fear of the LORD all the day
long;
18 For surely there shall be a reward,
And thine expectation shall not be cut off.
19   Hear thou, my son, and be wise;
And let thy heart go forward in the way!
20 Be not thou among winebibbers,
And riotous eaters of flesh;
21 For the drunkard and the glutton shall come to poverty,
And drowsiness will clothe a man with rags.
22   Hearken to thy father, who begat thee,
And despise not thy mother when she is old.




286               THE PROVERBS.            [CHAP. XXIv
23   Buy the truth, and sell it not;
Buy wisdom and instruction and understanding.
24   The father of a righteous man shall greatly rejoice;
Yea, he who begetteth a wise child shall have joy in
him.
25 Let thy father and thy mother have joy;
Yea, let her that bore thee rejoice!
26   My son, give me thy heart,
And let thine eyes observe my ways!
27 For a harlot is a deep ditch;
Yea, a strange woman is a narrow pit.
28 Like a robber she lieth in wait,
And increaseth the treacherous among men.
29   Who hath woe? Who hath sorrow?
Who contentions? Who anxiety?
Who wounds without cause? Who dimness of eyes?
30 They that tarry long at the wine;
They that go in to seek mixed wine.
31 Look not thou upon the wine when it is red,
When it sparkleth in the cup,
When it goeth down smoothly.
32 At the last it biteth like a serpent,
And stingeth like an adder.
33 Thine eyes will look upon strange women,
And thy heart will utter perverse things.
34 Yea, thou shalt be as one that lieth down in the midst of
the sea,
And as one that lieth down upon the top of a mast.
35 They have stricken me [shalt thou say], - I suffered no
pain!
They have beaten me, - I felt it not!
When shall I awake? I will seek it yet again.
1   Be not thou envious of wicked men,
And desire not to be with them!
2 For their heart studieth destruction,
And their lips speak mischief.
3   Through wisdom is a house builded,
And by understanding is it established;
4 Yea, by knowledge are the chambers filled
With all precious and goodly substance.




CHAP. XXIV.       THE PROVERBS.                   28T
5 The wise man is strong;
Yea, the man of understanding establisheth his strength.
6 For by wise counsel shalt thou make war,
And by the multitude of counsellors cometh success.
7   Wisdom is too high for the fool;
He openeth not his mouth at the gate.
8   He that deviseth to do evil
Shall be called mischief-master.
9   The purpose of folly is sin;
And a scoffer is an abomination to men.
10   If thy spirit faint in the day of adversity,
Faint will be thy strength.
11   Deliver thou those who are dragged to death,
And those who totter to the slaughter,-O keep them
back!
12 If thou sayst, "Behold, we knew it not " -
Doth not he that weigheth the heart observe it?
Yea, he that keepeth thy soul knoweth it,
And he will render to every man according to his
works.
13   Eat honey, my son, for it is good,
And the honeycomb, which is sweet to thy taste;
14 So learn thou wisdom for thy soul!
When thou hast found it, there shall be a reward,
And thy expectation shall not be cut off.
15   Plot not, 0 wicked man! against the habitation of the
righteous;
Spoil not his resting-place!
16 For though the righteous fall seven times, yet shall he rise
up again;
But the wicked shall fall into mischief.
17   Rejoice not when thine enemy falleth,
And let not thy heart be glad when he stumbleth;
18 Lest the LORD see, and it displease him,
And he turn away his anger from him.
19   Fret not thyself on account of evil men,
Neither be thou envious of the wicked;
20 For there shall be no posterity to the evil man;
The lamp of the wicked shall be put out.




288               THE PROVERBS.             [CHAP. xxIV
21   My son, fear thou the LORD and the king;
And mingle not with them that are given to change!
22 For their calamity shall rise up suddenly,
And their ruin, coming from them both, in a moment.
XIV.
Other Proverbs.- CHAP. XXIV. 23-34.
23   THESE also are words of the wise.
It is not good to have respect of persons in judgment.
24 He that saith to the wicked, "Thou art righteous,"
Him shall the people curse;
Nations shall abhor him.
25 But it shall be well with them that punish him,
And the blessing of -prosperity shall come upon them.
26   He that giveth a right answer
Kisseth the lips.
27   Arrange thy work without,
And prepare it in thy field:
Afterwards thou mayst build thy house.
28   Be not a witness without cause against thy neighbor,
And deceive not with thy lips.
29   Say not, "As he hath done to me,
So will I do to him;
I will render to the man according to his doings."
30   I passed by the field of the slothful,
And by the vineyard of the man void of understanding,
31 And, lo! it was all overgrown with thorns,
And the face thereof was covered with nettles,
And the stone wall thereof was broken down.
32 Then I saw, and considered it well;
I looked upon it, and received instruction.
33 "A little sleep, a little slumber!
A little folding of the hands to rest!"
34 So shall poverty come upon thee like a highwayman;
Yea, want like an armed man.




CHAP. XXV.]       THE   PROVERBS.                 289
XV.
Other Proverbs. - CHAP. XXV.-XXIX.
1   THESIS also are proverbs of Solomon, which the men
of Hezekiah, king of Judah, collected.
2   It is the glory of God to conceal a thing;
But it is the glory of kings to search out a matter.
3   As the heavens for their height,
And as the earth for its depth,
So is the heart of kings unsearchable!
4   Take away the dross from the silver,
And there will come forth a vessel for the founder;
5 Take away the wicked man from the presence of the
king,
And his throne will be established by righteousness.
6   Put not thyself forth in the presence of the king,
Nor set thyself in the place of the great;
7 For better is it that one should say to thee,
" Come up hither "
Than that he should put thee in a lower place,
In the presence of the prince whom thine eyes behold.
8   Go not forth hastily to engage in a suit,
Lest thou know not what to do in the end of it,
When thine adversary hath put thee to shame.
9   Maintain thy cause with thine adversary,
But reveal not another's secret;
10 Lest he that heareth it put thee to shame,
And thy infamy depart not from thee.
11   A word spoken in season
Is like apples of gold in figured-work of silver.
12   As a ring of gold, and an ornament of fine gold,
So is a wise reprover to an attentive ear.
13   As the cold of snow in the time of harvest,
So is a faithful messenger to them that send him;
For he refresheth the spirit of his masters.
14   As clouds and wind without rain,
So is the man that boasteth falsely of giving.
15   By long forbearing is a prince appeased;
And a soft tongue breaketh bones.
18




290               THE PROVERBS.             [CHIAP. XXVL
16   Hast thou found honey? eat what is sufficient for
thee,
Lest thou be surfeited with it, and vomit it up.
17 Let thy foot be seldom in the house of thy friend,
Lest he be surfeited with thee and hate thee.
18   A battle-hammer, and a sword, and a sharp arrow,
Is the man who beareth false witness against his neighbor.
19   As a broken tooth, and a wavering foot,
So is trust in an unfaithful man in time of trouble.
20   As he that taketh off a garment on a cold day,
As vinegar upon nitre,
So is he that singeth songs to a heavy heart.
21   If thine enemy be hungry, give him bread to eat;
And if he be thirsty, give him water to drink;
22 For thou wilt heap coals of fire upon his head,
And the LORD will reward thee.
23   As the north wind bringeth forth rain,
So a backbiting tongue maketh an angry countenance.
24   Better is it to dwell in a corner, of the housetop,
Than with a quarrelsome woman in a large house.
25   As cold water to the thirsty,
So is good news from a far country.
26   As a troubled fountain, and as a corrupted spring,
So is a righteous man falling before the wicked.
27   To eat much honey is not good;
So the search of high things is weariness.
28   As a city broken through and without a wall,
So is he that hath no rule over his spirit.
1   As snow in summer, and as rain in harvest,
So honor is not becoming to a fool.
2   As the sparrow  wandereth, and the swallow flieth
away,
So the curse without cause shall not come.
3   A whip for the horse, a bridle for the ass,
And a rod for the back of the fool.
4   Answer not a fool according to his folly,
Let thou also become like to him.
5   Answer a fool according to his folly,
Lest he be wise in his own conceit.
6   He cutteth off the feet, and drinketh damage,
Who sendeth a message by the hand of a fool.




CHAP. xxvI.]       THE PROVERBS.                 291
7   The legs of a lame man hang loose;
So is it with a proverb in the mouth of fools.
8   As he who bindeth a stone in a sling,
So is he that giveth honor to a fool.
9   As a thorn lifted up by the hand of a drunkard,
So is a proverb in the mouth of fools.
10   As an archer who woundeth every one,
So is he who hireth fools and hireth wayfarers.
1t   As a dog returneth to that which he hath vomited,
So a fool repeateth his folly.
12   Seest thou a man wise in his own conceit?
There is more hope of a fool than of him.
13   The slothful man saith, " There is a lion in the way,
There is a lion in the streets."
14   As a door turneth upon its hinges,
So doth the sluggard upon his bed.
15 The sluggard dippeth his hand into the dish;
It grieveth him to bring it again to his mouth.
16 The sluggard is wiser in his own conceit
Than seven men who can render a reason.
17   As one that taketh a dog by the ears,
So is he who, passing by, is enraged on account of the
quarrel of another.
18   As a madman
That casteth about darts, arrows, and death,
19 So is the man who deceiveth his neighbor,
And saith,'; Was I not in sport?"
20   Where there is no wood, the fire goeth out;
So, where there is no talebearer, contention ceaseth.
21   As coal is for heat, and as wood for fire,
So is a contentious man for kindling strife.
22   The words of a talebearer are like dainties;
For they go down to the innermost parts of the body.
23   As drossy silver spread over an earthen vessel,
So are warm lips and an evil heart.
24   The hater dissembleth with his lips,
And layeth up deceit within him.
25 When he speaketh fair, believe him not!
For there are seven abominations in his heart.
26 His hatred is covered by deceit;
His wickedness shall be revealed in the great assembly.




292               THE PROVERBS.            [CHAP. xxvn
27   He that diggeth a pit shall fall therein;
And he that rolleth a stone, it shall return upon him.
28   A lying tongue hateth those whom it woundeth,
And a flattering mouth worketh ruin.
1   Boast not thyself of to-morrow;
For thou knowest not what a day may bring forth!
2   Let another man praise thee, and not thine own
mouth;
A stranger, and not thine own lips.
3   A stone is heavy and sand is weighty;
But a fool's wrath is heavier than both.
4   Wrath is cruel, and anger overwhelming;
But who is able to stand before jealousy?
5   Better is open rebuke
Than love kept concealed.
6 Faithful are the wounds of a friend;
But the kisses of an enemy are deceitful.
7   He who is fed to the full loatheth the honeycomb;
But to the hungry any bitter thing is sweet.
8   As a bird that wandereth from its nest,
So is a man who wandereth from his place.
9   Oil and perfume gladden the heart;
Sweet also is one's friend by hearty counsel.
10   Thine own friend and thy father's friend forsake not;
And go not into thy brother's house in the day of thy
calamity.
Better is a neighbor that is near, than a brother far off.
11   Be wise, my son, and make my heart glad,
That I may give an answer to him that reproacheth
me.
12   A prudent man foreseeth the evil, and hideth himself;
The simple pass on, and are punished.
13   Take his garment who is surety for another;
Yea, take a pledge of him who is bound for a stranger.
14   He who blesseth his neighbor with a loud voice, rising
early for it,
It shall be accounted to him as a curse.
15   A continual dropping in a very rainy day
And a quarrelsome wife are alike.
16 He who restraineth her restraineth the wind;
And his right hand layeth hold of oil}




CHAP. xxvIII.]    THE P R 0 V E RB S.             293
17   Iron sharpeneth iron;
So one man sharpeneth the face of another.
18   He that watcheth the fig-tree shall eat its fruit;
So he that is careful for his master shall come to honor.
19   As in water face answereth to face,
So doth the heart of man to man.
20   The realms of the dead are never full;
So the eyes of man are never satisfied.
21  The refining-pot is for silver, and the furnace for
gold;
So let a man be to the mouth that giveth him praise.
22   Though thou shouldst beat a fool in a mortar,
Among bruised wheat, with a pestle,
Yet will not his folly depart from him.
23   Be thou diligent to know the state of thy flocks,
And look well to thy herds!
24 For riches last not for ever;
Not even a crown endureth fiom generation to generation.
25 The hay disappeareth, and the tender grass showeth itself,
And the herbage of the mountains is gathered in.
26 The lambs are thy clothing,
And the goats the price of thy field.
27 There is goat's milk enough for thy food,
For the food of thy household,
And for the sustenance of thy maidens.
1   The wicked flee when no one pursueth;
But the righteous is as bold as a lion.
2   Through the transgression of a land many are its rulers;
But through men of prudence and understanding the
prince shall live long.
3   A poor man who oppresseth the needy
Is a sweeping rain which leaveth no food.
4   They who forsake the law praise the wicked;
But they who keep the law contend with them.
5   Wicked men understand not equity;
But they who seek the LORD understand all things.
6   Better is a poor man who walketh in uprightness,
Than he who is perverse in his ways, though he be rich.
7   He that keepeth the law is a wise son;
But he that is the companion of prodigals bringeth shame
on his father.




294               T HE PROVE BS.           [caAP. xxVII.
8   He that increaseth his substance by usurious gain
Gathereth it for him who will pity the poor.
9   He that turneth away his ear from hearing the law,
Even his prayer shall be an abomination.
10   He that causeth the righteous to go astray in an evil way
Shall himself fall into his own pit;
But the upright shall have good things in possession.
11   The rich man is wise in his own conceit;
But the poor man, who hath understanding, will search
him through.
12   When the righteous rejoice, there is great glorying;
But, when the wicked are exalted, men hide themselves.
13  iHe that covereth his sins shall not prosper;
But he that confesseth and forsaketh them shall have
mercy.
14   Happy the man who feareth always!
But he who hardeneth his heart shall fall into mischief.
15   As a roaring lion and a hungry bear,
So is a wicked ruler over a needy people.
16   The prince who is weak in understanding is great in
oppression;
But he who hateth unjust gain shall prolong his days.
17   A man who is burdened with life-bloodLet him flee to the pit! let no man stay him!
18   He who walketh uprightly shall be safe;
But he who is perverse in his ways shall fall at once.
19   He who tilleth his land shall have bread enough;
And he that followeth after worthless persons shall have
poverty enough.
20   A faithful man shall abound with blessings;
But he that maketh haste to be rich shall not go unpunished.
21   To have respect to persons is not good;
Since for a piece of bread that man will transgress.
22   He who hath an evil eye hasteth after wealth,
And considereth not that poverty will come upon him.
23   He who rebuketh a man shall afterwards find fivor
More than he who flattereth with his tongue.
24   Whoso stealeth from his father or his mother,
And saith, " It is no transgression,"
The same is the companion of a robber.




CIIAP. XXIX.]      THE PROVERBS.                   295
25   He who is of a proud heart stirreth up strife;
But he that trusteth in the LORD shall be rich.
26   He who trusteth in his own understanding is a fool;
But he who walketh wisely shall be delivered.
27   He who giveth to the poor shall not want;
But he that hideth his eyes shall have many a curse.
28   When the wicked are exalted, men hide themselves;
But, when they perish, the righteous increase.
1   He who, being often reproved, hardeneth his neck,
Shall suddenly be destroyed, and that without remedy.
2   When the righteous are powerful, the people rejoice;
But when the wicked beareth rule, the people mourn.
3   He who loveth wisdom rejoiceth his father;
But he who is a companion of harlots destroyeth his substance.
4   A king by equity establisheth a land;
But he who receiveth gifts overthroweth it.
5   A man who flattereth his neighbor
Spreadeth a net for his feet.
6   In the transgression of a wicked man there is a snare;
But the righteous shall sing and rejoice.
7   A righteous man careth for the cause of the poor;
A wicked man discerneth not knowledge.
8   Scoffers kindle a city into a flame;
But wise men pacify wrath.
9   If a wise man contend in a cause with a fool,
Whether he rage or laugh, there will be no rest.
10   The bloodthirsty man hateth the upright;
But the righteous seek to preserve his life.
11   A fool letteth all his anger come out;
But a wise man keepeth it back.
32   If a ruler listen to words of falsehood,
All his servants become wicked.
13   The poor man and the oppressor meet together:
The LORD giveth light to the eyes of them both.
14   The king that judgeth the poor with uprightness,
His throne shall be established for ever.
15   The rod and reproof give wisdom;
But a child left to himself bringeth shame to his mother.
16   When the wicked are powerful, transgression increaseth;
But the righteous shall see their fall.




296               THE PROVERBS.             [CHAP. XXX.
17   Chastise thy son, and he will give thee rest;
Yea, he will give delight to thy soul.
18   Where there is no vision, the people become unruly;
But he that keepeth the law, happy is he.
19   A servant will not be corrected by words;
For, though he understand, he will not obey.
20   Seest thou a man hasty in his words?
There is more hope of a fool than of him.
21   He that bringeth up his servant delicately from childhood
Shall have him become a son at the last.
22   An angry man stirreth up strife,
And a passionate man aboundeth in transgression.
23   A man's pride will bring him low;
But he that is of a humble spirit shall obtain honor.
24   He who shareth with a thief hateth himself:
He heareth the curse, but maketh no discovery.
25   The fear of man bringeth a snare;
But whoso putteth his trust in the LORD shall be safe.
26   Many are they who seek the ruler's favor;
But every man's judgment cometh from the LORD.
27   As the unjust man is an abomination to the righteous,
So the upright in his way is an abomination to the wicked.
XVI.
The words of Agur. - CHAP. XXX.
1   THE words of Agur, the son of Jakeh, even his prophecy; the inspired utterance of the man to Ithiel, even to
Ithiel and Ucal.
2   Truly I am more stupid than any man;
There is not in me the understanding of a man.
3 I have not learned wisdom,
Nor have I gained the knowledge of the Most Holy.
4 Who hath gone up into heaven and come down?
Who hath gathered the wind in his fists?
Who hath bound up the waters in a garment?
lWho hath established all the ends of the earth?
What is his name, and what his son's name, if thou
knowest?




CHAP. xxx.]        THE PROVERBS.                   297
5 Every word of God is pure;
A shield is he to them that put their trust in him.
6 Add not to his words,
Lest he rebuke thee, and thou be found a liar.
7   Two things do I ask of thee;
Withhold them not from me, before I die!
8 Remove far from me falsehood and lies;
Give me neither poverty nor riches;
Feed me with the food which is needful for me;
9 Lest I be full, and deny thee,
And say, " Who is the LORD?"
Or lest I be poor, and steal,
And violate the name of my God.
10 Talk not against a servant to his master,
Lest he curse thee, and thou suffer for it.
11   There is a class of men that curse their fathers,
And do not bless their mothers.
12 There is a class who are pure in their own eyes,
And yet are not washed from their filthiness.
13 There is a class, -0 how lofty are their eyes,
And how are their eyelids lifted up!
14 There is a class, whose teeth are swords,
And their jaw-teeth knives,
To devour the poor from off the earth,
And the needy from among men.
15   The vampire hath two daughters;
"Give! give! " [is their cry.]
There are three things which are never satisfied;
Yea, four which say not, " Enough!"
16 The underworld, and the barren womb;
The earth, which is not satiated with water,
And fire, which never saith, "It is enough!"
17 The eye that mocketh at a father,
And scorneth to obey a mother,
The ravens of the valley shall pick it out,
And the young eagles shall eat it.
18 These three things are too wonderful for me;
Yea, there are four which I understand not:
1.')




298               THE PROVERBS.             [CHAP. xxx.
19 The track of an eagle in the air,
The track of a serpent upon a rock,
The track of a ship in the midst of the sea,
And the track of a man with a maid.
20 Such is the way of an adulterous woman;
She eateth, and wipeth her mouth,
And saith, "I have done nothing wrong."
21 Under three things is the earth disquieted;
Yea, under four it cannot bear up:
22 Under a servant when he becometh a king,
And a fool when he is filled with bread;
23 Under an odious woman when she becometl a wife,
And a handmaid when she becometh heir to her mistress.
24 There are four things which are small upon the earth,
Yet are they wise, instructed in wisdom.
25 The ants are a people not strong,
Yet they prepare in the summer their food.
26 The conies are a feeble people,
Yet do they make their houses in the rocks.
27 The locusts have no king,
Yet do they all go forth in bands.
28 The lizard seizeth with its hands,
And is in king's palaces.
29 These three have a graceful step;
Yea, four are graceful in their walk:
30 The lion, the hero among beasts,
Which turneth not back for any;
31 The loin-girded war-horse, the he-goat,
And a king who cannot be withstood.
32 If thou hast been foolish in lifting thyself up,
And hast meditated evil,
Put thy hand on thy mouth!
33 For, as the pressing of milk bringeth forth cheese,
And as the pressing of the nose bringeth forth blood,
So the pressing of anger bringeth forth strife.




CHAP. xxXI.]      THE   PROVERBS.                 299
XVII.
Advice given to a king. - CHAP. XXXI. 1-9.
1   THE words given to King Lemuel; the prophecy which
his mother taught him.
2   What, 0 my son! and what, O son of my womb!
Yea, what, 0 son of my vows! [shall I say to thee?]
3 Give not thy strength to women,
Nor thy ways to that which destroyeth kings!
4 It is not for kings, 0 Lemuel -
It is not for kings to drink wine,
Nor for princes to desire strong drink;
5 Lest they drink, and forget the law,
And pervert the rights of any of the afflicted.
6 Give strong drink to him whois ready to perish,
And wine to him that hath a heavy heart;
7 Let him drink and forget his poverty,
And remember his misery no more!
8   Open thy mouth for the dumb,
In the cause of every orphan!
9 Open thy mouth, judge righteously,
And maintain the cause of the poor and needy!
XVIII.
Character of a good wife. - CHAP. XXXI. 10-31.
o1    WHO can find a capable woman?
Her worth is far above pearls.
11 The heart of her husband trusteth in her,
And he is in no want of gain.
12 She doeth him good, and not evil,
All the days of her life.
13 She seeketh wool and flax,
And worketh willingly with her hands.
14 She is like the merchants' ships;
She bringeth her food from afar.
15 She riseth while it is yet night,
And giveth food to her family,
And a task to her maidens.




300              THE PROVERBS.             [CHAP. XXXI.
16 She layeth a plan for a field, and buyeth it;
With the fruit of her hands she planteth a vineyard.
17 She girdeth her loins with strength,
And maketh strong her arms.
18 She perceiveth how pleasant is her gain,
And her lamp is not extinguished in the night.
19 She putteth forth her hands to the distaff,
And her hands take hold of the spindle.
20 She spreadeth out her hand to the poor,
Yea, she reacheth forth her hands to the needy.
21 She hath no fear for her household on account of the snow,
For all her household are clothed with crimson.
22 She maketh for herself coverlets;
Her clothing is of fine linen and purple.
23 Her husband is known in the gates,
When he sitteth with the elders of the land.
24 She maketh linen garments and selleth them,
And delivereth girdles to the merchant.
25 Strength and honor are her clothing;
And she laugheth at the days to come.
26 She openeth her mouth with wisdom,
And kind instruction is upon her tongue.
27 She looketh well to the ways of her household,
And eateth not the bread of idleness.
28 Her children rise up, and extol her;
Her husband, and praiseth her, [saying,]
29 " Many daughters have done virtuously,
But thou excellest them all."
30 Grace is deceitful, and beauty vain;
But the woman that feareth the LORD, she shall be praised.
31 Give ye her of the fruit of her hands,
And let her works praise her in the gates.




NOTES TO THE PSALMS.
Ps. I.
THIS psalm sets forth, in vivid and picturesque description, the happiness of the righteous and the misery of the wicked. It is quite a
probable supposition, that it was prefixed by one of the compilers of
the Psalms (see p. 31, &c.), as an introduction to his collection. This
may be the reason, that in some manuscripts it seems not to have
been numbered with the other psalms, and in others to have been
united with the second psalm.
The promises of the Jewish religion, limited as they are to the
present world, are to be regarded as statements of what is generally
true, or of what is the tendency of piety and virtue, other things being
equal. Our Saviour, in his instructions, makes much less account of
outward good than the Jewish writers. Be had meat to give, as well
as to eat, which the world knew not of. He promises his followers
something better than length of days, or riches and honors,- a treasure which the world can neither give nor take away; namely, riches
of the soul, a heart at peace with itself and with God, a consciousness of the divine favor, and a hope extending into eternity: in a
word, spiritual and everlasting life.
1. - counsel; i.e., his purposes, plan of life.
3. - like a tree. In a country where water was scarce, and the
trees and herbs were often parched with heat, this image was more
striling than it can appear to us, who live in a climate where the trees
are usually green, wherever they stand. (See Bush's Illustrations, ad
loc.)
5. -shall not stand. This may be understood in a general sense,
that the wicked shall fall into ruin; or, in a legal sense, that they shall
fail in their cause. - in judgment; i.e., when they are judged by the
Almighty. The allusion is to those signal seasons of retribution with
which Divine Providence visits evil-doers in this world. (Comp. Isa.
iii. 14; Mal. iii. 5; Job xix. 29.) - in the assembly of the just; i.e., in
the assembly of the righteous Israelites, who are preserved and blessed
by the Almighty, the wicked shall not be found, having been separated
therefrom by the just judgments of God. (Comp. Isa. i. 24-28; iv.
2-6.)
6. - knoweth; i.e., he is well acquainted with the righteous, and
caree for them.,301




302                       NOTES.
Ps. II.
This psalm purports to have been composed by a king, soon after
his inauguration to his office. He is full of pious confidence in God
as having appointed him to his high destiny. He feels himself to be
the earthly representative of Jehovah, and regards the attempts of
subject nations to throw off his yoke as offences against his God. The
sentiments which he expresses are not very different from those which
have been entertained by modern kings and their supporters, though
the language is peculiar to a king of Israel, an Eastern monarch of a
peculiar religious faith. The young king feels sure, that the attempts
of his enemies-being offences against Jehovah as well as himself,
the anointed vicegerent of Jehovah - will be frustrated, and that he
shall be signally victorious over them all. He earnestly adnonisles
the insurgents to desist from their rebellious attempts, and put themselves under the protection of Jehovah by paying homage to his
earthly representative, before they should feel the effects of his anger.
The language of the psalm in ver. 7 evidently implies, that tlhe
writer of the psalm is the king who is the subject of it, whether it
be David or some other Jewish king. The rebellion described in it is
also represented as existing in tile time of the writer. It is only in a
typical sense, therefore, that Christ and his kingdom can be regarded
as the subject of the psalm. This has been the general opinion of the
Christian Church. Thus, the version of the Scriptures published by
Barker in 1606, before the common version, has for the caption of this
psalm, " The prophet David rejoiceth, that, notwithstanding his enemies' rage, yet God will continue his kingdom for ever, and advance
it even to the end of the world; and therefore exhorteth kings and
rulers, that they would humbly submit themselves under God's yoke,
because it is in vain to resist God. Herein is figured Christ's cingdom."
But there is no reason for supposing that the writer had in view any
kingdom but his own. (See Introduction, p. 9, &c.)
2. - Against Jehovah. The government of the Israelites was theocratic. Jehovah was regarded as king of the Jewish state, so that
the nations which combined against it are represented as combining
against Jehovah. Thus, in I Chron. xxix. 23, Solomon is said to have
sat upon the throne -of Jehovah; that is, the throne of Israel. - his
anointed king. This epithet was appropriate to every king of Israel, as
receiving from Jehovah the power and authority, of which consecration by pouring oil upon the head was the outward symbol.
4. - will laugh. This expression is designed to represent in a
lively manner the futility of exertions made in opposition to the will
of Jehovah.
7. This verse expresses the confidence of the writer, who was king
of Israel, that he was the special care of Jehovalh as king. - Thout
art my son; i.e., Thou art my favored king, dear to me as a son. The
term son of God is used in the Scriptures in different senses, - some
times denoting that one is the object of special love to God, as a son
is to a father (see Exod. iv. 22); sometimes denoting a moral resemblance to the Deity, as a son resembles his father: thus Christians are




PSALMiS.                         301
called sons of God. And sometimes the expression denotes reserm
blance to God in power and dominion: thus the term is applied to
kings. Sometimes two of these senses are united. In this verse, the
expression seems to be one both of endearment and of office. - begotten thee; i.e., made thee my favored king. (Comp. Ps. lxxxix. 26,
27; 2 Sam. vii. 14.)
8. - ends of the earth. A hyperbolical expression, denoting the
most distant lands.
11. Be subject to Jehovah; i.e., in a political sense, by submitting to
the king of Israel, his vicegerent. (See the note on ver. 2.)
12. Kiss the son. Give the sign of political subjection and homage
to the king of Israel. This must be admitted to be a very doubtful
rendering. When the Hebrew word hZ has been used to denote son in
ver. 7, it is very strange that the Chaldee PM should be used here
in the same sense, and that, too, without the article. But I cannot persuade myself, that either of the renderings which have been
proposed in its place —- whether Lay hold of instruction, according to the
ancient versions; or Lay hold of obedience or duty, according to Hitzig;
or Lay hold of purity, or WVorship purely, according to other critics —
has any better support from the usage of words, or other philological
considerations. I prefer, therefore, to retain the rendering of the
common version, which is that' of De Wette, Gesenius, Hengstenberg,. and others. (See 1 Sam. x. 1.) - lest He be angry; i.e., lest
Jehovah be angry; the pronoun here referring to the more distant
antecedent.
Ps. III.
The subject of this psalm is a pious man in eminent station, probably King David, surrounded by enemies who regarded his downfall
as certain. But he has confidence in the protection of Jehovah, and
prays to him as one who can and will deliver him. The superscription of this psalm assigns it to David, and mentions the occasion on
which it was composed; namely, his flight from his rebellious son,
Absalom. If this be correct, it is singular that there should be in the
psalm no allusion to the feelings which must have agitated the royal
parent's heart on being compelled to flee for his life from his own
son.
2. - no help, &c.; i.e., it is all over with him: God will not interfere to save him.
3. - My glory; the cause or vindicator of my glory and greatness.
- lifter-up of my head. The image may be drawn from a person sinking in deep waters; or from one whose head is bowed down, and his
eyes fixed on the ground in affliction.
4. -with my voice; i.e., probably, with my whole voice, earnestly
or aloud.
7. - smitest the cheek, &c. Images drawn from the slaying of a wild
beast.




304                        NOTES.
Ps. IV.
The occasion of this psalm was similar to that of the last. On
account of ver. 8, some suppose it to have been composed on the
evening of the day when the preceding psalm was sung.
For the leader of the music; i.e., to be used by him in public worship. (See Introduction, p. 27.)
1. - 0 God of my righteousness; i.e., vindicator of my righteous
cause.
2. - dishonor my dignity; i.e., my royal dignity, by your conspiracy
and rebellion. - seek disappointment; i.e., How long will ye seek ends
which will prove vain, and be sure to disappoint you? (Comp. lPs.
vii. 14.)
4. - upon your beds; i.e., in the season and place for independent
reflection. - desist; i.e., from your unrighteous or rebellious undertakings.
6. Offer sacrifices of righteousness; i.e., think not to please God by
sacrifices offered without pure and pious intentions. Or, Offer sacrifices which are due.
6. - Who will show, &c.; i.e., even many of my friends are discouraged, and long for the least bright interval of success.
7. - corn and wine, &c. Isa. ix. 3: " They rejoice before thee with
the joy of harvest."
Ps. V.
3. In the morning, &c. These words, being repeated in the parallel
line, are probably to be understood as referring, not to a customary
time of prayer, but to the earnestness with which the writer called
upon the Deity, and the speedy aid which he hoped to obtain. (See
Ps. lxxxviii. 13.)
4. - dwelleth not, &c.; i.e., as a guest or friend; i.e., he enjoys not
thy favor and protection. (Comp. Ps. xv. 1; Ixi. 4.)
5. -stand in thy siqht; i.e., they find no favor with thee; as explained by the parallel line, and by the preceding verse.
8. -  thy righteousness; i.e., that which thou requirest, which is
pleasing to thee. - because of mine enemies; i.e., because my enemies study to ensnare me. (Comp. Jer. xx. 10.)
9. - Their heart; literally, inward part: used to denote the seat of
the feelings, intentions, &c. (Ps. xlix. 11; lxiv. 6.) - an open sepulchre; an image of destruction, because, when a sepulchre is open, it is
for the purpose of receiving a person into it. Possibly, the danger of
falling into an opened sepulchre may be referred to.
10. - Cast them out; i.e., destroy them from the congregation of
thy people, who are favored and blessed by thee. (Comp. Ps. i. 5.)
- For against thee, &c.; i.e., by rebelling against the king of thine
appointment.




PSALMS.                        305
Ps. VI.
This psalm seems to contain nothing which indicates the occasion
on which it was composed. If it be a composition of David, it may
be referred to his situation in his flight from his son Absalom as well
as to any which the Jewish history records.
1. - not in thine anger; i.e., in measure, with kindness and moderation.
3. -  ihon long -; i.e., wilt thou be angry? or, How long wilt thou
delay to help me? The incompleteness of the sentence was designed
to be expressive of emotion.
5. For in death, &c. The poet mentions as a reason why his life
should be spared, that, in the regions of the dead, he should have no
opportunity or ability to praise God. The ancient Hebrews do not
appear to have attained to faith in a desirable immortality after death.
They supposed that the disembodied spirits of the righteous and
wicked alike went to a dark place under ground, called Sheol, where
they existed in a half-conscious, thoughtless, inactive condition. (See,
in the New Translation of Job, the remarks prefixed to chap. xii.)
6. - to swim; i.e., with tears. A hyperbolical expression to denote
the depth of his grief.
8. Depart, &c. Having made his supplication to the Deity, the
poet, after a pause, breaks forth into the language of hope and triumph.
Ps. VII.
This psalm contains the prayer of a persecuted person against his
enemies, especially against one enemy who had uttered gross calumny
against him. The inscription of the psalm sets forth, that it was occasioned by the calumnies of a certain Cush, a Benjamite. There is no
mention in the Scripture history of such a person; but it is probable
that he was one of the courtiers of Saul, who, knowing the hatred of
his master towards David, had pretended to be David's friend in order
the more effectually to secure his ruin by his calumnies.
This psalm is called a Shigqaion of David. That the term denotes
a particular species of psalm is evident. But what it is, is altogether
uncertain. (See p. 29.)
3. - If I have done this; i.e., which my enemy or the courtiers
of Saul lay to my charge. (See 1 Sam. xxiv. 10; xxvi. 9-11.)
7. - The nations. The tribes of Israel seem to be denoted; possibly,
all the nations of the world. - the height. The lofty judgment-seat of
Jehovah upon Mount Zion seems to be denoted. The judgment which
God administers is scenically represented in images borrowed from
the circumstances of Eastern tribunals, which were usually held in the
midst of large assemblies.
10. My shield, &c.; i.e., God is, as it were, the shield-bearer of the
righteous; lie defends them.
11. - angry every day, &c.; i.e., though he may seem to overlook
wickedness, yet in fact lie is constantly punishing it.




306                        NOTES.
12. If he do not desist; i.e., if the wicked man do not desist from
his purpose. - He sharpeneth; i.e., God sharpeneth.
13. - burning arrows; i.e., lightning.
14. - disappointment; or delusion, that which is false to one's expectations.
Ps. VIII.
It is a very plausible supposition, that this psalm was composed by
David while in the employment of a shepherd, before he came into
the sphere of human passions and regal cares. The images which it
contains are drawn from the starry heavens, which in his nightly
watches he had so often contemplated, and from the herds and flocks
which were his daily care.
The author of the Epistle to the Hebrews appears to apply this
psalm to the Messiah; but he could do it only in the mystical or allegorical sense. David is evidently speaking, not of any particular
man, but of mankind in general, in distinction from the glorious
works of God above them and the inferior animals below them.
1. - Thou hast set, &c. Otherwise, Set thou, &c. Otherwise, Which
glory of thine extendeth to the heavens.
2. - babes and sucklings. This phrase is supposed by most modern
critics to refer to literal babes and sucklings; the glory of God being
illustrated by the manner in which infants draw their nourishment
from the breast; or by their childish prattle, and the curious questions
which they sometimes propose. It appears to me, that the words,
being used in connection with enemy and avenger, are rather used in a
figurative sense, as when our Saviour says, "Having hidden these
things from the wise and prudent, thou hast revealed them to babes "
(Matt. xi. 25). They are terms of humility or disparagement in reference to man; perhaps such men as the author of the psalm, who were
so highly blessed as to have reason to praise God, or who were gifted
with poetic inspiration so as to be able to celebrate worthily his high
praises.
5. -than God. This is the usual meaning of the term, and is best
suited to the connection. It is so rendered in some of the English
versions previous to the common version.  The expression, a little
lower than God, probably refers particularly to man's sovereignty over
the animal creation.
6. - all things under his feet. The connection evidently limits this
expression to the lower animals, enumerated in the following lines.
Roberts observes that the expression is a common one in Hindostan.
Thus they say, "Ah! a mighty king was he: all things were under
his feet."
Ps. IX.
This psalm appears to be an ode of triumph and thanksgiving on
account of a victory, with prayers for continued aid. It evidently has
reference to foreign enemies of the whole Jewish nation. It may have




PSALMS.                          807
been composed after the wars mentioned in 2 Sam. viii., or it may
have had an occasion not recorded in the Jewish annals.
To the Benites, or To Ben. The name of an individual singer. Otherwise, On the death of Ben, or Labben. Otherwise, To the tune, "Die
for the son!"
1. - marvellous works; namely, such as are mentioned in ver. 3
and 4.
3. - at thy presence; i.e., because thou wert present, aiding me and
destroying them.
4. - upon the throne;. i.e., the seat of judgment.
6. - Their meemor q, &c. This is a hyperbolical expression, denoting
the completeness of the downfall of David's enemies.
12. - avenger of blood; i.e., of the blood of his servants and worshippers, shed by their enemies.
13. -gates of death; i.e., of Sheol, conceived of as a strong palace
under ground, with gates and bars; a conception founded on the idea
that no return from the habitation of the dead is possible. (Comp. Job
xxxviii. 17; Isa. xxxviii. 10.)
14. - in the gates of the daughter of Zion. In the gates of cities the
great multitude used to assemble. By a peculiar idiom of the Hebrew
and Syriac languages, the daughter of a city means its inhabitants.
Thus, daughter qf Tyre denotes the Tyrians (Ps. xlv. 12); daughter of
Jerusalem, the inhabitants of Jerusalem (Isa. xxxvii. 22); daughter
of my people, my countrymen (Isa. xxii. 4; Jer. iv. 11, ix. 7). The city
itself, in reference to the inhabitants personified as a virgin, is the
mother city. (See 2 Sam. xx. 19; Gal. iv. 26. See Gesen. Heb.
Lex. on ns.)
15. The answer to his prayer is now described in the ruin of his
enemies.
16. At the end of this verse occur the words, Higgaion! Selah!the meaning of which probably is, Instrumental music! Pause! i.e.,
Let the singers pause, and the instrumental music strike up.
17. - into the underworld; i.e., they shall turn back and flee from
their enemies, the Jews (comp. ver. 13), till they are destroyed, or go
down into Sheol, the receptacle of all the dead.
Ps. X.
In the Septuagint, and some other ancient versions, this psalm
forms the concluding part of the last. But the subject of it seems
to be different. Ps. ix. is a song of triumph; Ps. x., one of complaint
and distress. It seems to have been occasioned by the incursions of
foreign enemies into the land of Israel. (See ver. 16 and 18.)
1. - afar off. God is said to stand afar off, and to hide himself, when
he does not give his aid. On the other hand, he is said to be with a
person or a people, when he aids or delivers them.
3. - boasteth of his heart's desire. The meaning may be, that he
succeeds in obtaining all that he desires, or that he boasts of the success of his evil plans.
4. - He careth not; i.e., God careth not.




308                        NOTES.
5. -farfrom him; i.e., he thinks not of them.
10. - into his paws; otherwise, by his strong ones.
13. Wherefore doth the wicked, &c.; i.e., why dost thou, by suffering
the wicked to go unpunished, give him occasion to contemn thee?
14. - markest it upon thy hand; i.e., for the purpose of remembering
it. Thus, Isa. xlix. 16, "Behold, I have graven thee on the palms
of my hands: thy walls are ever before my eyes."  (See also Maundrell's Travels, p. 126, Amer. edit.)
15. - Seek out, &c. The Hebrews expressed the destruction of a
thing by the expression, to seek and not find it (Job vii. 21; Isa. xli. 12).
Ps. XI.
Of the occasions recorded in the Scriptures on which David might
have composed this psalm, the most probable seems to be his persecution by Saul. But, as the psalm is not very appropriate to that occasion, it may have been written by David or some other poet, on some
occasion which is not recorded.
In opposition to the timid counsels of dejected friends, who represented his affairs as desperate, the poet expresses a sublime confidence
in the aid which God would afford to the righteous cause, as the omniscient governor of men, the defender of the righteous, and the punisher of the wicked.
The abruptness with which the third verse commences has a fine
effect, and places in a strong light the thought, that in the most discouraging circumstances man should not despair, seeing there is a
righteous government in the heavens.
2. - bend their bow, &c. Observe the continuance of the figure
drawn from the bird flying away before the archer, ver. 1.
3. If the pillars be broken down; i.e., the distinguished supporters of
what is right in a state,-firm and true patriots. Comp. Isa. xix. 10:
"The pillars of the land are cast down,
And all who labor for hire are grieved in heart."
-can the righteous do; i.e., what else can he do but to endeavor to
escape?
6. - burning zwind; referring to the wind Samum, on which see the
note on Job iii. 5; or Robinson's Calmet, art. Wind. - portion of their
cup. It is a favorite mode of representing punishment among the Hebrews, that the wicked shall be made to drink it. (See Job xx. 23; Ps.
lxxv. 8.)
7. - see his face; i.e., enjoy his favor. When God withholds his
favor, he is said to hide hisface. (Comp. Ps. xvii. 15.)
Ps. XII.
This psalm is one of complaint on account of the degeneracy of the
times, especially of the efforts made to weaken just authority by calumny and treachery. If the psalm be a production of David, it mayt
be referred to the time of the rebellion of Absalom. Others refer it
to tile persecution of David by Saul and his courtiers.
4. -With our tongues, &c.; i.e., by uttering calumnies against the
rulers, and deceiving the people.




PSALMS.                         309
6. The words of the Lord, &c.  This refers to the promises of
Jehovah, such as that in the preceding verse.
8. - the vilest of men; otherwise, they who are a terror to men; otherwise, like exaltation is disgrace to men.
Ps. XIII.
The poet complains of being forgotten by Jehovah; looks to him
for aid; and, by the exercise of devotion, attains to peace and confidence. The psalm may be referred to the time of David's persecution
by Saul. Some of the Jewish commentators suppose the subject of
the psalm to be the whole exiled Jewish people personified.
3. Enlighten my eyes. When a person is in a faint and dying
condition, the sight seems to go from his eyes. Hence the phrase,
Enlighten my eyes, means, Restore me from my faint and languishing
condition. So in 1 Sam. xiv. 27, " He put forth the end of the rod
that was in his hand, and dipped it in an honeycomb, and put his hand
to his mouth; and his eyes were enliqhtened." (Comp. Ezra ix. 8; Ps.
xix. 8.) -forget me for ever? Understood strictly to the letter, this
line might seen to contain a contradiction; but, regarded as a poetic
expression of feeling, the meaning is, How long wilt thou deal with
me as if it was thy design to abandon me for ever, and thus deprive
me of all hope? (Comi. lxxix. 5; lxxxix. 46; lxxiv. 10.)
Ps. XIV.
In this psalm, a Hebrew poet, living in exile with his countrymen,
who experienced harsh treatment from their enemies, brings his complaint to God respecting the wickedness of men. In his melancholy
state of feeling, all appears to him to be disorder and corruption. He
represents God himself as surveying from his heavenly throne the sons
of men and their proceedings on the earth, like a watchman on the top
of some lofty tower. He is said to search diligently to find a man of
true wisdom and piety, but without success. The poet expresses the
confident expectation that these evil-doers will meet with a righteous
retribution, and sighs for the deliverance of his countrymen from
captivity.
It is probable that ver. 7 relates to the captivity at Babylon,
-rather than to the temporary expulsion of David and his followers by
Absalom. Of course, David could not have been the author of it.
This psalm we find repeated, with some alterations, in Ps. liii. The
Book of Psalms being made up of at least five smaller collections, the
compiler of the second collection inserted in it Ps. liii., either from
inadvertence, or on account of the variations in his copy of it.
1. The fool; i.e., unwise in a moral and religious point of view.
The ideas of impiety and folly were closely associated in the mind of
a Hebrew.
3. - no, not one. This is a poetical, hyperbolical way of describing
general depravity. It is the language of indignation, inspired by the
oppression of the Jewish people by their enemies. (See ver. 4.)
7. - out of Zion; i.e., from God, the supreme king of Israel, whose
earthly dwelling-place was said to be on Mount Zion.




310                        NOTES.
Ps. XV.
It has been commonly supposed, that this psalm was composed by
David on the occasion of the removal of the ark of the covenant to
Mount Zion, and the consecration of the new tabernacle, as recorded
in 2 Sam. vi. 12, &c. But it is also appropriate to religious worship on
any occasion.
1. — abide,-dwell. These terms probably have reference to the
circumstance, that a Jewish worshipper, coming from a distant part
of Palestine, would tarry some time in Jerusalem, for the purpose of
worship.
8. - his neighbor; i.e., any one, according to Hebrew usage.
4. - to his own hurt; literally, to do hurt or injury; i.e., to do that
which may in its consequences be hurtful to himself. The object of
the injury, in this case, is so self-evident, that the writer did not think
it necessary to express it. Otherwise, sweareth to his neighbor, &c. So
the Sept.
6. - be moved; i.e., he shall stand firm, safe, secure from all misfortune.
Ps. XVI.
In this psalm, David, being in circumstances of danger, looks to God
for help. He acknowledges that all his happiness is in God; expresses his feeling of dependence upon him, his hatred of idolatry, and
his determination not to adopt any heathenish customs; avows his
satisfaction with the outward condition assigned him, his confidence
in Divine aid to deliver him from the danger of death, and his hopes
of future protection and favor.
Nothing can be more evident than that David is the subject of the
psalm throughout. For the writer constantly uses the first person, and
gives no notice that he writes in the name of any other person. But
on account of the use which is made of the psalm by the apostles Peter
and Paul, in Acts ii. 25 and xiii. 34, it has commonly been supposed to
refer in the literal sense to David, and in the mystical or typical sense
to Christ. They who have no belief in a mystical sense of Scripture
must suppose an error of interpretation on the part of the apostles.
The view of Hengstenberg, however, may be true, that David composed the psalm to express the sentiments of others as well as bimself.
"The psalmist has presented here a mirror in which all pious
men may recognize themselves, a pattern after which they might
conform themselves; not as if for that purpose he transported himself
into a situation and frame of mind quite foreign to himself, but only
that he, drawing from the source of his natural experience, just extended his consciousness so as to embrace that of the pious at large.
This supposition is raised into certainty, when we ascertain the correct
reading in ver. 10 to be " thy holy ones." - Comment. ad loc.
2. - beyond thee; i.e., thou art the only source of my happiness.
No other gods, and no practices disapproved by thee, can confer happiness.




PSAL rS.                          311
4. -drink-offerings of blood. It is uncertain whether this expression is to be understood as signifying blood which the heathen
actually mixed in their libations when they bound themselves to the
commission of some dreadful deed; or whether their libations are figuratively called offerings of blood, to denote the horror with which the
writer regarded them. - take their names; i.e., of worshippers of
idols. I will have no intercourse with them.
5. - my portion and my cup. An image drawn from a festive entertainment. The meaning is, I am indebted to Jehovah for all that I
have. He is my patron and benefactor.
7. - admonisheth me. In the stillness of the night, the season of
reflection as well as of repose, my heart admonishes me to remember
and praise God.
8. - I shall not fall; i.e., into ruin; or, I shall not waver, or lose
my confidence.
9. - my heart, - my spirit, -my flesh.  These three terms are only
an emphatic way of denoting the whole person. Thus Ps. lxxxiv.
2:"My soul longeth, yea, fainteth, for the courts of the Lord;
My heart and my flesh cry aloud for the living God."
So in Ixiii. 1:" O God! thou art my God: earnestly do I seek thee!
My soul thirsteth, my flesh longeth for thee."
The expression, Mjy flesh dwelleth in security, therefore means, I dwell
in security. The Hebrew expression, rendered dwell in security, is the
same which is used in Deut. xxxiii. 12, translated in the common
version, "The beloved of the Lord shall dwell in safety by him."
So in Judg. xviii. 7, " How they dwelt careless, after the manner of
the Zidonians."  In Jer. xxiii. 6 and xxxiii. 16, "Israel shall dwell
safely."  See also Deut. xxxiii. 28; Judg. viii. 11. To dwell in security, then, means to be safe fiom calamity, or to be fearless of calamity. It
cannot mean to hope for an escape from one which has already overtaken
a person.
10. - give me up to the underworld, 5iiRi., to Sheol, not in Sheol.
To express the latter meaning, the preposition. would have been
used. (Comp. in the original Ps. xlix. 10; Job xxxix. 14.) The expression, Thou wilt not give me up, or leave me, to the underworld, means,
Thou wilt not suffer me to be brought to the grave, or to a premature
death, by the enemies which threaten me. - thy holy one. The received text of the Hebrew reads, thy holy ones. Many critics prefer
the latter reading as the more difficult one; i.e., the least likely to
have been designedly put into the text by transcribers. On account
of the parallelism and the reading of the ancient versions, I prefer the
singular, thy holy one, referring to the writer of the psalm. - to see the
pit; i.e., to die. That this is the proper translation and sense of the
phrase is obvious from the following passages, where the same term,
Btl, is used. Ps. xlix. 9:" That he should live to eternity,
And not see the pit."




312                        NOTES.
Ps. vii. 15; Job xxxiii. 24, 28, 30; Prov. xxvi. 27; Ezek. xix. 4, 8.
See also Gesen. Lex. on the word:i,77. There can, in view of He- T
brew usage and of the connection, be no reasonable doubt that I have
translated the verse correctly, and that the meaning is, Thou wilt not
suffer me to come to a premature grave by the hands of my enemies.
(Comp. xlix. 16.) As Jehovah by the voice of religion had guided
the poet in early life, he is confident, that, being delivered from his
present dangers, he shall experience the same guidance in the time to
comre.
11. -path of life, &c.; i.e., Thou wilt show me the means of preserving my life, or of obtaining deliverance and happiness; thou hast
in thy gift fulness of joy and perpetual pleasures. "Life stands immediately opposed to the death from which the psalmist hopes, in ver.
10, to be preserved; and improperly would several here give to life
exactly the signification of salvation."-Hengstenberg.
It may be remarked, that the most distinguished scholars, such as
Hammond, Grotius, Le Clerc, Calvin, and others, suppose that David
is the subject of the psalm throughout. So the authors of the common version, as appears from its caption to this psalm. It was only in
a mystical sense that they applied it to Christ. For a more critical
examination of this psalm, see Christian Examiner for July, 1834,
p. 347, &c.
Ps. XVII.
The subject of this psalm is very similar to that of the last. A pious
man, in circumstances of distress, looks to God for help, and makes
solemn protestations of his innocence to the Searcher of hearts. He
urges his requests with earnestness, on account of the general wickedness of his adversaries, as well as their deadly enmity towards himself.
He sets forth the prosperous outward condition of his enemies, but
congratulates himself on having a superior happiness in communion
with God, and hopes of his favor.
1. - lips without deceit. This probably refers rather to the general
sincerity of his language than to the sincerity of this particular
prayer.
2. - my sentence; i.e., of acquittal; my justification. - behold upriqhtness; i.e., have regard to my uprightness in relation to that with
which I am charged by my enemies.
3. -in the night; i.e., when secret plans are usually adopted by
those who wish to escape detection. -find nothing; i.e., nothing of
evil; no dross. Literally, Provest thou my heart, visitest thou me in the
night, triest thou me like gold, thou wilt find nothing.
6. - in thy paths; i.e., in obedience to thy precepts.
8. - shadow of thy wings; i.e., as the bird gathers her brood under
her wings. (Comp. Matt. xxiii. 37.)
10. - their hard heart; literally, their fat. Fat, according to Hebrew usage, denotes that which is inert, unfeeling.
14. - men of the world; i.e., who love the world, in distinction
from the religious, the spiritually-minded. - -Whose portion is in life;




PSALMS.                         313
i.e., whose most valued good is in life. Whether the term in l!fe is
spoken of in contrast with the life after death, or whether a mere
worldly life is spoken of in contrast with a life of religion and communion with God, is doubtful. IHengstenberg says, "That Vl~ by
itself can denote the earthly life as opposed to the eternal, is destitute
of all proof." If the doctrine of immortality is alluded to, the psalm
could hardly have been written by David. (See Ps. vi. 5.) In Ps. xvi.
2, occurs the sentiment, " I have no happiness beyond thee;" and in
xvi. 5, "Jehovah is my portion and my cup." Perhaps it is most
probable, that it is with such a portion that a "portion in life" is contrasted. (See the note on Ps. xlix. 15.)
15. - shall see thy face; i.e., enjoy thy favor; hold intimate communion with thee. (Comp. Isa. xxxviii. 11.) - with the revival of thy
countenance; literally, with the awaking of thine image. The word t-li h,
image, similitude, or mnanifestation, is used in Numb. xii. 8, where it is
said, "And the similitude of the Lord shall he behold." In this verse
it is parallel with I nT, thy face, and seems to be synonymous with it.
The Septuagint, Syriac, Arabic, Ethiopic, and Vulgate versions construe the line substantially as I have done.  So Drs. Hammond and
Geddes. Otherwise, I shall be satisfied, when I awake, with thy countenance. But this is not a natural construction. If it be admissible, the
meaning of when I awake may be, when I awake in the morning, after
the composition of the psalm, or every morning; or, when I awake
from my present state of adversity; or, when I awake from the sleep
of death. I consider the last as the least probable.
Ps. XVIII.
The subject and design of this psalm are sufficiently evident from
its inscription; and from 2 Sam. xxii. 1, &c. It was probably written
by David, near the close of his reign, in view of the experience of his
whole life.
2. - my strong defence; literally, my horn of defence, or safety. The
horn is often used by the Hebrews as a symbol of strength or power,
tle image being drawn from animals which use their horns for defence
or assault.
4. - snares of death, -floods of destruction. We are not to suppose
that death was conceived of as a mighty hunter, or of "the floods of
destruction" as corresponding to the Acheron of the Greek poets.
These conceptions cannot be shown to have prevailed among the Hebrews. Snares and floods are often used as images of danger and
overwhelming calamity.
6. - his palace; i.e., from heaven. (See xi. 4.)
7, &c. This magnificent theophany is to be regarded as a poetic
fiction in the Oriental hyperbolic style. It is doubtful, whether, in the
description from ver. 7 to 15, any thing of an historical nature is intimated, except that God gave remarkable success to the means which
David employed for his deliverance. It is possible that the idea is
conveyed, that God helped David in battle by means of a thunder14




314                         NOTES.
storm. But it is more probable, that the storm is introduced only to
heighten the grandeur and impressiveness of the theophany. (Comlp.
Ps. cxliv. 5, 6; Ilab. iii. 4, 5, 6.)
8. A smoke went tup, &c. An image of anger, borrowed from the
circumstance, that animals, when enraged, breathe hard, so that in
cold weather their breath ascends like smoke.  (Comp. Job iv. 9.)
- Burning coals; i.e., lightning.
9. - bowed the heavens, &c. In a storm, the sky seems to come
down lower. The thick and dark clouds are in fact near us.
10. - rode upon a cherub. Jehovah is elsewhere represented as on
a throne borne upon cherubs; i.e., beings of a celestial nature, having a form composed of the figures of a man, an ox, a lion, and an
eagle, -symbols of strength and wisdom. In this passage, however,
the cherubs seem to be a personification of the thunder-clouds and
the wind.
15. -foundations of the earth. The expression seems to be equivalent to the channels of the deep; i.e., the bottom of the sea, in the parallel
line.
19. - a large place; i.e., freedom from the danger and distress, -
the opposite of straits.
26. - thou showest thyself perverse. See the note on Prov. iii. 34.
28. - my lamp to shine. See the notes on Job xviii. 6; xxix. 3.
30. - his word is pure, &c.; i.e., His promise, when tried, will stand
the test.
33. — like the hind's; i.e., in swiftness. Swiftness of foot was a
great qualification of an ancient warrior.  (Comp. 1 Chron. xii. 8;
2 Sam. i. 23.)  So an epithet of Achilles in Homer is 7r66ar GCKv, the
swift-footed.
34. - bow of brass. It is probable that the bow was actually of
brass or bronze; i.e., of copper tempered with another metal, which
came into use before iron or steel. (See Hesiod, *Epya  ca t'Htspa,
v. 149, &c.; Lucret. De Rer. Nat., lib. v., v. 1282; Herod., i. 25.)
Ps. XIX.
The theory which is adopted by Davidson, that this psalm consists
of two, arbitrarily put together by the collector, does not recommend
itself to my judgment or taste.
2. Day uttereth instruction, &c.; i.e., every day hands down to the following day, and every night to the following night, the knowledge of
God's glory.
3. They have no speech, &c.; i.e., their speech is not that of the
human voice; they utter no articulate sounds. Their language is a
silent but real language. Mr. Addison has adopted this meaning in
his versification of the psalm:"What though in solemn silence all
Move round this dark terrestrial ball?
What though no real voice nor sound
Amid their radiant orbs be found?
In reason's ear, they all rejoice,
And utter forth a glorious voice;
For ever singing, as they shine,' The hand that made us is divine.'5




PSALMS.                         315
There is another mode of rendering, which seems to be that of the
Septuagint and Vulgate; and which is admissible, though less probable.
It is no speech nor language,
Of which the voice is not heard;
Their sound goeth forth to all the earth,
And their words to the end of the world."
4. In them, referring to the heavens, may allude to that part of them,
near the horizon, where the sun was supposed to have his tabernacle
or pavilion, into which he retired after his journey through the heavens in the day, and from which lie came forth fresh and vigorous in
the morning.
5. - like a brideqroom?.  The allusion is to the joyous, youthful
freshness of the bridegroom. Some, however, suppose it to be to the
freshness of his dress. -a strong man; or hero. It is to be recollected that swiftness of foot was one of the greatest recommendations
of a hero of antiquity. (See the note on xviii. 33.)
7. - reviving the soul; literally, brinlgilg back the soul or spirit, when
it is drooping, and, as it were, leaving the body. (See Lali. i. 16;
Ruth iv. 15.)
8. - are puoe; i.e., free from error and imperfection. - enlightening the eyes. This expression is nearly equivalent to rejoicing the heart,
in the parallel line. (See the note on xiii. 3.)
9. The fear of the Lord; i.e., the precepts inculcating fear or reverence.
12. Who knoweth, &c.; i.e., who can estimate the number and magnitude of his own sins? - secret faults; i.e., those of which I am
unconscious; those which escape the detection of conscience, blinded,
as it often is, by error, passion, and sin.
13. - presumptuous sins; i.e., those committed knowingly, deliberately, and with a high hand. As the word sins is supplied, some translate fi'om the presumptuous; i.e., the proud.
Ps. XX.
6. Now I know, &c. This is evidently sung by a different choir
from that which sung ver. 1-5 and ver. 9. Some suppose that David
himself is the speaker; others, another choir representing another portion of the people.
Ps. XXI.
This is a psalm of thanksgiving, which some suppose to be on account of the victory prayed for in the preceding psalm. Others think
it may have been written after the victory over the united hosts of the
Syrians and Ammonites. (See 2 Sam. chap. xii.) The psalm evidently
appears, from ver. 1-6, to relate to a king then living; and the opinion
that it relates to the Messiah is without the slightest foundation.
4. - enduring for ever. A hyperbolical expression for very long
(Comp. ver. 6; Dan. ii. 4, iii. 9; 2 Sam. vii. 13.)
8. Here the king is addressed by another choir.




316                        NOTES.
Ps. XXII.
In this psalm, a pious Israelite makes his supplication to God in the
midst of great distress, on the borders of despair. God had heard his
ancestors when they cried for help, but himself he allowed to be
reduced to the utmost contempt on account of his religion (1-9).
Yet he retains his confidence in God, and prays for help, enumerating the dangerous and fierce enemies which encompassed him
(12-18), repeating his supplications (19-21). And now, as in several of
the psalms which begin with lamentation, the poet rises to the confidence, that he and his companions in religious fidelity, though at present afflicted and depressed, will one day greatly prosper; and that the
true religion will have an extensive triumph.
The psalm is ascribed to David; and, if this ascription be correct,
the occasion of its composition was probably the same withl that of Ps.
v., vi., xii., and similar psalms. But the psalm is not very descriptive
of any circumstances in the life of David which are recorded in the
Jewish history. It may be said, however, that the Jewish history is
very brief, and that many seasons of distress may have occurred to
David which have not been recorded.
One reason for doubting whether the psalm relates to the circumstances of David is, that the persecutions which the writer suffers
seem to have been occasioned by his religion; and that, in the latter
part of the psalm, the relief which the writer and his brothers in
affliction are to experience is connected with the flourishing state of
the true religion. But the difficulties of David with Saul and with
his son Absalom do not appear to have arisen from his religion. It
is not improbable, thereibre, that the psalm was written by some
Jewish prophet, who, with his followers, was exposed to contempt on
account of his adherence to Jehovah and his religion, in the midst of
idolatry and vice. In the case of Jeremiah (i. 17-19; ix. 1-6; xi.
18-23; xv. 15-21), we have an instance of a prophet in circumstances
very similar to those described in this psalm, and using similar language.
The psalm has been supposed by many interpreters to refer to the
sufferings of Jesus and his subsequent exaltation. A decisive objection to this opinion is, that the writer is introduced praying in the
first person, and describing his past and present condition.  If
the writer had intended his language to refer to a person who was
to live many hundred years after the composition of the psalm, he
was bound to inform us of it in some way. In the absence of such
information, we are bound to believe that the writer of the psalm is
the subject of it. Besides, it appears to me that the spirit of the psalm
bears no great resemblance to the spirit of Jesus. There is no spirit
of martyrdom in it. He speaks of impending death in a very different
manner from that in which Jesus spake of his. As to the expressions which are cited in the Gospel of John (chap. xix. 24), "They
divide my garments among them, and for my vesture they cast lots,"
these are evidently statements of matters of fact, -of what had hap.
pened to the writer of the psalm, and not predictions of the future.
There is nothing in the New-Testament application of them incon



PSALMS.                         317
sistent with this view. As to the typical or mystical sense which has
been assigned to this and other psalms, it seems to be beyond the
province of the interpreter. T]here are no human means by which to
ascertain it. None but the Divine Spirit can be sure what it is. As
has been well observed by Ernesti, in his Principles of Biblical Interpretation,? " Nor, in searching for this typical sense, is there
need of the care and talents of an interpreter. For it is revealed by
the information and testimony of the Holy Spirit, beyond whose
showing we should not in this matter attempt to advance."
The view of Hengostenberg, in his Commentary on the Psalms,
appears to me deserving of consideration. I quote him the more
readily, because he stands at the head of the Orthodox school in Germany.   ie minaintains, that, though David wrote the psalm, he did
not, in all its circumstances, intend to describe his own personal experience, but that of an ideal righteous man, in the manner of many of
our modern hymns.    "In this interpretation," says he, "justice is
done to the truth which lies at the foundation of every one of the
existing views; while, at the same time, the difficulties which stand
in the way of every one of them are avoided. David composed the
poem for the use of the church, on the groundwork of his own experience. How the righteous man in this world of sin must suffer
much; and how the Lord, when it comes to the last extremity, gloriously delivers him; and how his sufferings, through the manifestation
of the Divine glory in his deliverance, and in his victory over an ungodly world, subserve the honor of God and the sanctifying of his
name, and accelerate the approach of his kingdom, - this is the theme.
Evermy particular riqghteous man might appropriate to himself the consolation of this psalm, might expect in his own experience the realization of the hopes expressed in it, in so far as the reality in him corresponded to the idea, in so far as he imbodied in his own person the ideal
righteous man. That, according to this view, justice is done to all the
references which occur in the New Testament to our psalm is clear
as day, and becomes particularly obvious when we direct our attention
to the other quotations from the psalms in the history of our Saviour's
sufferings. Not one of them refers to a psalm which directly and
exclusively is of a Messianic import." -" The psalm would have been
fulfilled in Christ, even though the passers-by had not shaken the head,
or the mockers quoted its very words; even though there had been
no dividing of his garments or casting lots upon his vestures." (Comment. ad loc.)
The hind of the morniig. This was probably the name of some other
poem or song, to the measure of which this psalm was sung or chanted.
Compare the expression, the song of "the bow," in 2 Sam. i. 18. The
phrase probably denotes the morning sun scattering his first rays upon
the earth; as the Arabian poets call the rising sun the gazelle, comparing his rays with the horns of that animal. Quotations to this
effect may be seen in Rosenmiiller ad loc.
1. -forsaken mne. The meaning is explained by the parallel line,
VWhy so far from mine aid, &c., and by Ps. x. 1. It is equivalent to the
Vol. i. p. 25, Engl. translation.




818                        NOTES.
question, Why am I left without any visible means of escaping with
my life?
2. - have no rest; i.e., from my fears, anxieties, and persecutions.
3. - art holy; i.e., not approving the wickedness of my enemies.
(Comp. Jer. xii. 1.) Otherwise, And yet thou art the Holy One; i.e., the
peculiar God of the Jewish nation.
6. - a worm; i.e., weak, despised, trampled on, as a worm.
12. -bulls,-bulls of Bashan, &c. These are images of mighty
and fierce enemies.
14. - poured out like water. To melt, or be dissolved, was an image
of fear and consternation with the Hebrews. (Comp. Josh. vii. 5.)
15. iMy strength, &c. Sadness and sorrow have quite dried up my
vital moisture; I have scarce strength enough left to complain, but
am just on the point to expire, and to be laid in my grave.
16. -dogs; i.e., my enemies, greedy and fierce as dogs. -my
hands and my feet.  I am  now  satisfied that the rendering, bound,
which in the former edition I adopted from De Wette and Ewald, is
not supported by the Arabic word to which they refer. But whether
the term n"ec  should be rendered, with the Vulgate, Like a lion, or
lions, my hands and mny feet, as Gesenius decides, or,,They have pierced,
&c., according to the common version, admits of considerable doubt.
That the enemies should surround his hands and his feet, like a lion, is
not a very natural expression. But it may mean that they followed
him, with special reference to those parts of his body which might
help him to escape. On the whole, the reading.    d. and.~1
T        TT
seem to have no sufficient support; and;h.  is inadmissible.
"T T
17. - my bones; i.e., on account of my emaciation.
18. They divide my garments, &c. The sense may be, My enemies
are so sure of my death, that they proceed to divide my garments, as
if I were dead; or, My enemies look on me as their prey, and divide
my possessions, even my garments, among themselves.
20. - the sword; i.e., the danger of death. - My blood; literally,
my darling; a poetic name, to denote the life.
22. - my brethren; i.e., in country and religion.
26. The afflicted shall eat, &c.; i.e., the oppressed countrymen of
the poet, who had shared his dangers and sufferings, shall partake of
the festal sacrifices, and share his joy and gladness.
27. - the ends of the earth; i.e., the inhabitants of the most distant
lands.
29. - the rich, &c. These, with the poor in the next line, are mentioned as composing the whole of mankind.   (Comp. Ps. xlix. 2.)
- eat and worship; i.e., keep the festivals and worship. - going down
to the dust; i.e., ready to sink into the grave on account of extreme
want and misery.
31. -his righteousness; i.e., in granting protection and deliverance
to the writer of the psalm. (See ver. 24.)




PSALMS.                         319
Ps. XXIII.
This psalm, which needs no analysis, was not probably written during the royal poet's pastoral life, but after he had become acquainted
with adversity, and had been surrounded by enemies, whom, however,
he had probably subdued. (See ver. 5.)
3. - reviveth my soul; i.e., refreshes me when drooping and faint.
ing with fatigue, distress, &c. - in paths of safety, &c. The allusion
is still kept up to the sheep or flock, who are led, not over mountains,
or through bushes and stony places, but in plain and safe paths.
4. - a valley of deathlike shade, &c. The allusion is still to the flock;
and the meaning is, that, if, like the flock, the poet should stray into
some gloomy valley as dark as death, he should fear no evil, being
under the care of the heavenly Shepherd.
5. Here the image is changed. The blessings received by the poet
are so great as to be compared to a feast. - anointest, &c.  To the
abundance and luxury of a feast it belongs, according to the customs
of the East in ancient and modern times, to pour fragrant oil on the
guests. (Comp. Matt. xxvi. 7; Amos vi. 7.)
6. — I shall dwell, &c.; i.e., released from the dangers and toils
of war, I shall have abundant opportunity to worship thee in the
sanctuary; or perhaps, in a figurative sense, I shall enjoy the most
intimate communion with thee. (See xvi. 8, &c.)
Ps. XXIV.
In this psalm, it is set forth that Jehovah, the maker of heaven and
earth, has yet a chosen dwelling-place upon the earth, where he is to be
worshipped by the pure and righteous. This glorious heavenly king
of.the Jewish nation is represented as entering the sanctuary, which is
personified and exhorted to receive him worthily.
It is commonly supposed that the occasion of it was the transfer of
the ark of the covenant to the tabernacle on Mount Zion, as related in
2 Sam. vi. 1, &c. But it seems more probable to me, that the psalm
was written after the time of David, and that the gates which are so
strikingly personified in the seventh verse are the gates of the temple.
In this case, we may suppose the psalm to have been sung at the consecration of the temple, and the removal of the ark to it. There can
be no doubt that this is one of the psalms which were sung responsively
by several choirs of singers.
5. - Andfavor. There can be no doubt that pC?2 is often used
TT:
in the sense of favor or kindness, considered as the consequence or
reward of righteousness. (See Gesenius and First ad verb.) This
rendering is also supported by the Septuagint and Vulgate, and the
parallelism.
6. They that seek thy face are Jacob; i.e., the true Jacob, or Israel of
God. (Comp. Isa. xlix. 8; and Introduction to Prophets, p. lvi.)
7. Lift up your heads, &c. Here, by a highly poetical conception, the
gates even of the splendid temple of Solomon are represented as being




320                        NOTES.
too low for the entrance of the symbol of the King of kings. They
are commanded to elevate and expand themselves for his admission,
or to assume an attitude suited to the grandeur of the occasion.
Ps. XXV.
This is the first of the alphabetic psalms, each verse beginning with
a letter in the order of the Hebrew alphabet.
4. - thy ways; i.e., those which are acceptable to thee.
5. - thy truth; i.e., the true righteousness or piety which thou
requirest.
7. - of my youth; i.e., when, through want of knowledge and consideration, or strength of appetite and passion, one is most prone to go
astray.
10. - his covenant; i.e., his laws, to the observers of which he has
covenanted peculiar protection and favor.
11. -thy name's sake; i.e., in order to manifest thy goodness and
mercy, as in ver. 7.
14. The friendship; i.e., intimate converse, confidential intercourse.
(Comp. Job xv. 8; Jer. xxiii. 18, lxxix. 4.)
Ps. XXVI.
3. - before my eyes; i.e., in my thoughts continually.
6. - wash my hands in innocence; not <"I perform the ceremony of
washing my hands in testimony of my innocence," but " I keep myself innocent." (Comp. lxxiii. 13.) - go around thine altar; i.e., bring
offerings, and frequently appear around thine altar for the purpose of
thanksgiving.
8. - thine honor dwelleth.  This may mean, "where thy glorious
presence is found;" or' where thy wisdom, goodness, and mercy are
manifested in hearing prayer, accepting worship," &c.
Ps. XXVII.
4. - the grace orfavor of the Lord. See xc. 17; Zech. xi. 7.
5. - in his pavilion, -secret place of his tabernacle. These are metaphorical expressions, denoting simply the sure protection and safety
which would be afforded by God.
10. -my father, &c. Figurative expressions to denote extreme
desertion.   take me up; i.e., under his protection, and be my
patron.
Ps. XXVIII.
2. - most holy sanctuary; namely, that part of the tabernacle or
temple called the holy of holies.
5. - doings of the Lord; i.e., in his moral government of the world,
such as the punishments which he often inflicts on evil-doers.




PSALMS.                         321
Ps. XXIX.
1. - sons of God; angels, or the inhabitants of heaven, seem to be
denoted. (See Ps. lxxxix. 6.)
2. - holy attire; in allusion to the garments worn by priests. (See
Exod. xxxix. 1.)
3. The voice of Jehovah; i.e., the thunder. A personification. - the
great waters; i.e., the waters above the firmament. (Comp. ver. 10,
civ. 3; Gen. i. 7.)
6. - Sirion; another name of Hermon. See Deut. iii. 9.
9. - the hinds, &c.; i.e., through terror. (Comp. 1 Sam. iv. 19.)
- in his palace; i.e., in heaven.
Ps. XXX.
7. - made m/y mountain strong. This may be a metaphorical expression, meaning, thou hast placed me in safety. (Comp. xxvii. 1.) Or,
less probably, my mountain may mean ily power, my greatness.
9. - dust; i.e., my body, turned to dust;
11. - sackcloth; the garment of mourning. (Comp. 2 Sam; iii. 31;
1 Kings xx. 32.)
Ps. XXXI.
The occasion of this psalm seems to be altogether uncertain. "It
is a mixture of prayers and praises, and professions of confidence in
God, all which do well together and are helpful to one another. Faith
and prayer must go together. He that believes, let him pray; and lie
that prays, let him belieVe; for the prayer of faith is the prevailing
prayer."
6. - lyinq vanities; i.e., idols. (Deut. xxxii. 21; Jer. ii. 5, x. 15.)
12. - lice a broken vessel; i.e., neglected and despised as worthless.
15. - destiny; literally, times; i.e., what takes place in times; namely,
events, fortunes, destinies. So we speak of good times, bad times,
&c.
20. - secret place, &c. (See the note on xxvii. 5.)
21. - As in a.fortfied city; i.e., I have been protected by him as
effectually as I could have been by a fortified city.
Ps. XXXII.
2. - no guile; i.e., He does not dissemble with God in his acknowledgment of sin and profession of penitence.
3. - kept silence; i.e., did not acknowledge my sins to God. - my
bones. Comp. Prov. xvii. 22.
4. - My moisture; i.e., vital moisture, life-blood.
6. -floods of great waters.  An image denoting overwhelming
calamities.
14*1




322                        NOTES.
9. - Because they will not come near thee. The meaning is, Be ye not
distrustful of God, and unwilling to approach him in confidence and
obedience, like the horse and the mule, who will not come near the
owner to observe his directions, unless they are forced by the bridle
and curb.
Ps. XXXIII.
2. - harp, -psaltery. Both these instruments seem to have been
harps of different species.  It is not known in what respects they
differed.
17. The horse, &c. Comp. Prov. xxi. 31.
Ps. XXXIV.
This is the second alphabetical psalm. (See the Introduction.) The
Hebrew inscription assigns an occasion for the composition of the
psalm.  But it is not very consistent with this inscription, that
the psalm should contain no definite allusions to the circumstances of
David, and that it should contain so much of a merely didactic nature,
drawn from the general experience of human life. It is also doubtful
whether any of the alphabetical psalms belong to so early a period as
that of David.
5. -shall have light; i.e., your countenances shall be brightened
with joy. (See the note on xiii. 3.) - be ashamed; i.e., through disappointment, or failure of your expectations.
6. This afflicted man. The poet points to himself, as an instance
of one delivered from trouble.
7. - angels of the Lord. Comp. Gen. xxxii. 1, 2; 2 Kings vi. 17.
10. Young lions. It is doubtful whether this is to be understood in
a literal or a figurative sense. According to the former, the meaning
will be, that even young lions, with all their strength, cannot always
procure food for themselves; according to the latter, young lions will
mean powerful and rapacious men, who are often reduced to want.
Perhaps the last is preferable, though the first is adopted by several
critics. (Comp. xxxv. 17, lviii. 6; Jer. ii. 15.)
20. - all his bones; an emphatic expression to denote the whole
man. (Comp. xxxv. 10.)
21. -destroyeth; because he has none to deliver him, like the
righteous.
Ps. XXXV.
One opinion in regard to the occasion of this psalm is mentioned in
the text. Another is, that it relates to the enemies of David who
sided with Absalom. Perhaps the most probable supposition is, that
the occasion of the psalm is unknown.
5. - MIay the angel of the Lord drive theim; i.e., so that they shall
stumble and fall. Probably the writer conceived of the angel as a
person employing the elements, or human means, to inflict punishment
on his enemies.




PSALMS.                         323
12. - bereavement; i.e., They cause me to feel myself deprived of
all which can support or delight my soul; as a mother who is deprived
of children.
13. - turned to my bosom; i.e., I prayed with my head bent towards
my bosom. This was a posture in prayer said to be common among
the Orientals. (Comp. 1 Kings xviii. 42.) In Lane's Modern Egyptians (vol. i. p. 109), a Mahometan posture in prayer somewhat similar is represented.
19. - wink with the eye. The parallelism seems to show that this
was a token of triumph.
20. - not peace; i.e., what is injurious and destructive.
21. - seeth it; i.e., what we have long wished for concerning our
enemy.
22. - be not silent; i.e., do not refuse to answer my prayer.
Ps. XXXVI.
It seems to me to be idle to think of finding in the history of David
an occasion for a psalm having so general a subject as this.
1. To speak, &c. The translation of this difficult passage which
I have adopted, is substantially that of Luther, Le Clerc, Gesenius,
and De Wette. Somewhat similar commencements of poetical compositions may be seen in xlv. 1, ci. 1; Isa. xlv. 1. If we might adopt
a various reading, which is found in most of the ancient versions, the
rendering might be, The wicked hath an oracle or inspiration' of ungodliness in his heart. On the whole, it seems best to adhere to the Hebrew
text.
2. - in his own eyes; i.e., the wicked flatters and beguiles his own
conscience.  -found out and hated. Literally, to the finding out of his
iniquity, the hating. To find out iniquity, seems, according to Scripture usage, to carry with it the idea of retribution.  (See Gen. xliv.
16.) As there are nearly as many expositions of ver. 1 and 2 as there
are commentators, of course their meaning must be considered
doubtful.
6. - a great deep. This expression seems here to refer to the
extent and all-pervading character of the Divine judgments, rather
than to their unsearchableness or mysteriousness.
8. - abundance of thy house. The world full of the riches of God's
bounty seems here to be figuratively represented as a father's house
filled with wealth.
9. - of life; i.e., of happiness.  - Through thy light, &c.; i.e.,
through thy favor we enjoy happiness or prosperity. (Comp. iv. 6;
Esth. viii. 16; Isa. lix. 9.)
11. - remove me; i.e., compel me to wander from my house, city,
country, &c.
Ps. XXXVII.
This is the third of the alphabetical psalms. (See pp. 47, 48.)
3. - Abide in the land, &c.; i.e., do not forsake the land in despair,




324                        NOTES.
on account of the oppression which you are obliged to endure
(Comp. x. 18.) -delight in, or feed on. Comp. Prov. xv. 14.
9. - inherit the land. This expression seems here, and in ver. 11,
to denote a quiet, undisturbed possession of the country, unmolested
by oppressors. In other passages it may have a figurative sense.
13. - his clay; i.e., of punishmient. (Comp. ver. 36; Job xviii. 20.)
18. -their inheritance shall endure fbr ever; i.e., in the land of
Canaan, as in ver. 11, 27, 29. They shall never be driven from the
land. If the phrase be used in a figurative sense, it is plain, from
the connection, that it must denote temporal blessings.
21. The woiclced borroweth, &c. It is probable, from the connection,
that the meaning of this verse is that the wicked is continually borrowing, without having the means to repay, while the righteous has
the ability to be generous. (Comp. )eut. xxviii. 12.)
37, 88. Comp. Prov. xxiii. 18; xxiv. 14, 20; v. 4; Job xlii. 12.
Posterity. Thllis meaning seems to be favored by the following verse,
where the term n'n.I, again occurs. To say that the end of the wicked
shall be cut off' seems incongruous. The term certainly has the meaning "posterity " in Amos iv. 2, ix. 1; Dan. xi. 4. The Septuagint
version, a remnant, eyKara2uetlua, is to the peacefid man, also supports it.
Some translate tie line, That a future, or hereafter, i.e., a happy one,
is to the man of peace. But this does not so well suit ver. 88. The
principal objection to the translation of the common version is, that
neither Hebrew grammar, nor usage, will allow J.i. to be rendered, of
that man, in such a connection.
Ps. XXXVIII.
The opinion of some commentators, that this and other psalms
represent the condition of the whole Jewish nation, under the image
of a single man in distress, seems to me to carry very little probability with it.
3. - no soundness in my flesh. A condition of distress is probably
represented figuratively by disease.
4. - gone over my head, &c.; i.e., the consequences of my sins have
overwhelmed me like a flood of waters.
14. - is no reply; i.e., who is able to give no answer, or reproof,
to those who upbraid him.
18. For I confess, &c. He gives a reason why he hopes to be
heard; namely, that he has experienced great sorrow and pain on account of his sins.
Ps. XXXIX.
2. - even what was good; i.e., lest I should say something wrong,
I resolved to say nothing either good or bad.
3. - the fire burst forth. The fire of discontent and complaint
seems to be intended. Dr. Henry thus correctly comments upon it:




PSALMS.                         325
"Binding the distempered part did but draw the humor to it. He
could bridle his tongue, but could not keep his passion under."
6. -in a vain show; literally, in an image; i.e., as Dr. Hammond
remarks, "Our life is but a picture or image, shadow or dream of
life; it vanisheth in a trice."
8.- all my transgressions; i.e., from my distresses, the consequences of my transgressions.
Ps. XL.
In this psalm the writer gives fervent thanks to God for some
great deliverance which he'had experienced, and for many general
mercies. He expresses also the feeling, that the best acknowledgment which he can make to God is, not by sacrifices, but by obedience
to his law. The latter part of the psalm contains a prayer for deliverance from evils and dangers which still encompassed the writer.
It is so plain that the writer of the psalm who begins in the first
person, " I trusted steadfastly," &c., is the subject of it throughout,
that it is surprising that any one, who rejects the typical or allegorical mode of interpretation as unfounded, can suppose the psalm
to relate to any other person except the writer of it.  The psalm
contains no prophecy of any kind, but only thanksgiving for the past,
a description of the present, and prayer for thle future. The author
of the Epistle to the Hebrews, adopting an erroneous translation of
the Septuagint version, namely, "A body thou hast prepared for
me," instead of, " Mine ears thou hast opened," applies ver. 6-8 to
the Messiah. But he does this according to the typical or allegorical
mode of interpretation which he employs elsewhere in the Epistle,
and which was regarded as valid by his contemporaries. It is only
in this typical sense, that the great mass of Christian interpreters
have supposed the psalm to. relate to the Messiah. In its primary
sense, they have supposed David to be the subject of it throughout.
Hengstenberg observes (Comment. on Psalms, p. 65), "The direct
Messianic exposition, which was very wide-spread in former times,
las but a weak foundation in the quotation of ver. 6-8 in Hebrews, chap. x.  And affirmations such as that put forth by the
author himself (i.e., Hengstenberg), at the beginning of his career,-'There can be no doubt, that he who acknowledges the Divine
authority of the Epistle to the Hebrews must decide for the Messianic exposition,'-lose all meaning when a deeper insight has been
obtained into the way and manner in which the New Testament, and
especially the Epistle to the Hebrews, handles the declarations of the
Old Testament."
The last five verses are found repeated as the seventieth psalm,
which was probably an extract from this for purposes of religious
worship.
6. - Mine ears tlou i hast opened. This may mean, Thou hast
revealed to me the truth, that sacrifices and oblations are not acceptable to thee, except as they are expressive of inward feeling, of an
obedient will, and the devotion of myself to Gold or, Thou hast




326                        NOTES.
inclined me to obey thy commands. As one's ears are opened, or
attentive, either to receive information, or to listen to commands as a
servant. In 1 Sam. ix. 15; xx. 2, 12, 13; xxii. 8, 17, the expressions,
lhe had told in his ear," "will show it me," are, in the Hebrew,
1I~n-L,5) or A" t, "he had uncovered," or "will uncover his,
or my ear." (Comp. Isa. 1. 4, 5.) In Ruth iv. 4, "I thought to advertise thee," is, in the original, "I thought to uncover thine ear."
(Comp. Job xxxiii 16; xxxvi. 10.) On the whole, the first meaning
seems best supported by analogous phrases and by the connection.
7. Therefore I said; i.e, since thou dost not desire offerings, but
obedience, I said to myself, or purposed. A very common Hebrew
idiom. - Lo, I come; i.e., instead of bringing sacrifices and offerings, I come and personally devote myself to thy service; I stand
ready to do thy will. So Le Clerc, " Venio, ut tibi parerem."  Some
critics find a difficulty in making the phrase "I come" mean so
much as I come in the way of obedience. It is true, there is no instance
of phraseology precisely similar. But the connection is very much in
favor of this meaning, and it is difficult to conceive what other meaning David could have had, when he said, " I come." We may even
suppose ver. 8 to be the completion of the thought, which he may not
have fully expressed in tile words "I come."  That is, supposing
that he intended to say, I come to do thy will,. the parenthesis " In the
scroll of the book it is prescribed to mle " being introduced, instead
of closing the sentence in form, he closes it virtually by the exclamation, "0 my God! to do thy will is my delight," &c. Lengerke says,
"I come;" i.e., to thy house (ver. 7).  I appear in thy presence,
(xlii. 4); or, to the altar of God (xliii. 4), not with offerings, but prepared to do thy will. - In the scroll of the book; i.e., the book of the
law, of the well-known Oriental form. Some understand the phrase
to denote the book of the divine purposes.  But it does not seem
agreeable to the phraseology of the Scriptures that any one should
say of himself, that it was written in the Divine mind that he
should be obedient to the will of God.  The connection in this
passage rather points us to the book-roll of the divine law. - it is
prescribed to me. The same Hebrew expression is used in 2 Kings
xxii. 13, translated in the common version, "Our fathers have not
hearkened unto the words of this book, to do according unto all that
which is written concerning us," where the meaning evidently is,
" prescribed to us."  Hengstenberg observes (p. 72), "The parallel
passages, as also the connection, decide against the expositions of the
Messianic interpreters,'It is written of me.' "  (Comp. Esth. ix. 23;
Prov. xxii. 20; Hos. viii. 12.) Another translation of ver. 7 is given
by Gesenius and Ewald, as follows: -
" Then I said, Lo, I come
With the scroll of the book which is prescribed to me."
That of De Wette is, "Lo, I come with the scroll of the book written
in my heart;" a free rendering for "written upon me."  But if, by
"coming with the scroll of the book," we understand, with Ewald,
that the poet came into the temple before God with the book of the
law in his hands, this would be a mere symbol, as much as the offer



PSALMS.                         327
ing of sacrifices, and might be performed without true obedience,
The translation, or rather paraphrase, of De Wette strikes me as quite
forced.
12. - My iniquities have overtaken me. Some who apply the whole
psalm exclusively to the Messiah, being pressed with the difficulty
which this line presents, translate, " My distresses have overtaken me."
But there is no clear case in the Scriptures, in which I1, though a
word of very common occurrence, denotes distress or calamlity, except
in passages where, by synecdoche of the effect for the cause, it (1enotes that distress which is the consequence of sin. If, therefore, we
do not translate the line, My iniquities, &c., we must translate My punislhments, or My distresses, the consequences of my sins. 2 Sam. xvi. 12
may seem to be an exception. But why may not David have regarded
the rebellion of Absalom as a punishment for his sins? The new
translation, therefore, which Professor Stuart* proposes, does not remove the difficulty.
Ps. XLI
This psalm is commonly supposed to have been composed by David
during the rebellion of Absalom. A dangerous sickness, as well as
the reproaches and persecution of domestic enemies, seems to have
been the occasion of it.
1. - the poor. The poet is led to make this commendation of kindness to the afflicted, in consequence of having felt the want of it.
3. - all his bed, &c.; i.e., thou wilt change his bed of sickness into
a bed of health.
4. - sinned against thee; i.e., I am suffering on account of my sins
against thee.
8. - cleaveth, &c.; i.e., in its consequences; in the miseries which
are upon him.
9. - who did eat of my bread. If the same sentiment prevailed
among the Hebrews, which prevails at the present day among the
Bedouin Arabs, of sacred regard to the person and property of one
with whom they have eaten bread and salt, the language is very forcible. -lifted up his heel; a metaphor drawn from the horse, which
attacks with its heels. This language may well have been used by
our Saviour, in John xiii. 18, in the way of rhetorical illustration or
emphasis.
13. This doxology was, in all probability, placed here by the collector of this first book of forty-one psalms. (See p. 31, &c.)
Ps. XLII., XLIII.
These two psalms undoubtedly form but one composition. They
have one subject, and are written in the same style. The concluding
verse or refrain is the same that occurs in Ps. xlii., and which is rei lExcursus to Hebrews, p. 594.




328                        NOTES.
peated after every five verses.  In forty-six Hebrew manuscripts,
there is no separation between the two psalms. For beauty of imagery,
depth, and naturalness of religious feeling, and the very striking manner in which the voice of religion in the poet's inmost soul is heard
in the refrains, stilling the tempest of anxiety and grief caused by his
situation, this psalm is so admirable that it probably has no superior
in any language. It seems to have been written in exile, among enemies of the Jewish nation and religion.
1. As the hart, &c. " In the East, where streams are not common,
and where the deer are so often chased by their savage cotenants of
the forest and the glade, no wonder that they are often driven from
their favorite haunts to the parched grounds. After this, their thirst
becomes excessive; but they dare not return to the water, lest they
should again meet the enemy. When the good Ramar and his people
went through the thirsty wilderness, it is written,'As the deer cried
for water, so did they.' In going through the desert yesterday, my
thirst was so great, I cried out like the deer for water." - Roberts's
Illustrations.
2. - the living God; in contradistinction from the idol gods, by the
worshippers of which the poet was surrounded. - appear before God;
i.e., in his house of worship. The Hebrews attached an importance
to the place of worship almost beyond the conception of Christians at
the present day.
5. - I shall yet praise himn, &c.; i.e., I shall yet be delivered or restored, and thus have cause to praise him.
6. - of Jordan. This may mean the land beyond the Jordan, or
the land lying near the sources of the Jordan.
7. Deep calleth, &c.; i.e., one billow calleth for another to follow
close upon it; i.e., one trouble comes upon me after another in quick
succession. -waterfills, &c.  The irresistible and overwhelming
calamities which came upon the poet are denoted.
8. - his praise was with me; i.e., on account of the happy condition
in which I found myself. - God of my life; i.e., the Preserver of my
life.
XLIII. 3. - thy light and thy truth; i.e., thy favor and thy faithfulness. (See xxxvi. 9 and the note.)
Ps. XLIV.
This psalm is supposed by Calvin and many modern interpreters
to have been composed in the time of the Maccabees (see 1 Mace.
chap. i.; 2 Mace. chap. v.), a supposition to which there seems to be no
valid objection, and which is as well suited to the contents of the psalm
as any which has been made.
12. - sellest, &c. This language is probably figurative, denoting,
Thou deliverest thy people into the hands of their enemies, without
promoting thine own interest or honor.
22. -for thy sake; i.e., for no other reason than our attachment to
thy service and worship. (Comp. 1 Macc. chap. i.)
25. - bowed down, - cleaveth, &c. These are images denoting extreme depression and sorrow. (Comp. cxiii. 7; Lam. ii. 10; Job ii. 8.)




PSALMS.                         329
Ps. XLV.
This ode appears to have been composed by some courtly lard on
the occasion of the king's taking to himself a queen. There seems
to be no objection to the prevalent opinion, that it was composed on
the marriage of Solomon with a daughter of tle king of Egypt, as
recorded in 1 Kings iii. 1. It has been objected, that the ascription
of warlike qualities to the king is inconsistent with this supposition.
But has it been the custom of poet laureates, or even of writers of
dedicatory epistles to kings, to confine themselves to strict history, in
setting forth the praises of their patrons? We must also recollect
that Oriental usage allows a much higher degree of exaggeration than
that of the Western world. The application of the ode to Solomon
as its subject is, however, matter of conjecture, favored by the fact
that Solomon is known to have married a foreign princess. But it
may have been composed in honor of several of the Jewish kings.
The ode begins with a sort of prooemium, having some resemblance
to a poet's address to his Muse (ver. 1). The king is then praised for
his personal beauty and graceful speech (ver. 2); for his military qualifications (ver. 3-5), and the stability and rectitude of his government
(ver. 6, 7); for the splendor of his dress, and the magnificence of his
establishment, especially for the beauty and high birth of the members of his harem, among whom the queen is pre-eminent (ver. 8, 9).
Then follows an appropriate apostrophe to the queen (ver. 10-12), and
a description of her splendid dress and retinue (ver. 13-15), and of her
future happiness as the mother of a long line of kings and princes
(ver. 16). Finally, the poet expresses his conviction, that he, by his
poem, shall preserve her name and fame to all coming generations.
In this general account of the ode, most Christian interpreters
agree. But it has been maintained, that there is a sense in which the
language is applicable to Jesus Christ. Thus, the English version
most in use before King James's has the following caption to the
psalm: " The majesty of Solomon, his honor, strength, beauty, riches,
and power are praised; and also his marriage with the Egyptian,
being an heathen woman, is blessed, if that she can renounce her people and the love of her country, and give herself wholly to her husband. Under the which figure, the wonderful majesty and increase of
the kingdom of Christ, and the Church, his spouse, now taken of the
Gentiles, is described."
The arguments by which the application of the psalm to our
Saviour has been defended are the same as those which have been used
in relation to the Canticles, and may be answered in the same way.
(See the Introduction to Canticles.)
The unknown author of the Epistle to the Hebrews, who delights
in mystical or allegorical interpretations, has applied two verses of this
psalm to Jesus Christ. But it by no means follows that he would
have applied the whole of it to him. The allegorical interpretation
knows no laws. All the acknowledged laws by which the meaning
of language is obtained, lead to its absolute and entire rejection.
With respect to the application of ver. 6 and 7 by the author
of the Epistle to the Hebrews, it was made according to a mode




330                        NOTES.
of interpretation which was regarded by his contemporaries as valid,
but which can have no force with a logical interpreter of the present day. It seems that the Jews do not regard the province of
inspiration as extending to matters of interpretation. Thus, Maimonides,* giving the sentiments of the Jewish doctors or wise men,
says, "In disquisition and reasoning, and judgment in the law,
prophets are on a level with other wise men of equal abilities who are
not endued with the spirit of prophecy. If a thousand prophets, all
equal to Elijah and Elisha, should offer an interpretation of any precept, and a thousand and one wise men should give a contrary interlretation of it, we are bound to abide by the opinion of the thousand
and one wise men, and to reject the opinion of the thousand illustrious
prophets." It appears to me that this distinction is just. Infallible
inspiration will assert, not argue. When one undertakes to argue, lie
refers the matter, by the very nature of the process, to the reason and
judgment of him whom he addresses.
Shoshannim. Musical instruments, probably so called from their
resemblance in form to lilies. - lovely song; otherwise, love-sonq, epithalamium.
1. - is overflowing; literally, bubbles up or boils over with a good
matter; more strictly, good discourse. But this word is not applicable
to a poem. Literally, my work, like the Greek 7ro^rua, poem or song.
Otherwise, I will say, lMy work is for the Icing. - like the pen of a ready
writer; i.e., I compose as fast, perhaps as finely, as an expert penman
can take down words with his pen or reed.
2. Personal beauty was regarded by the ancients as an important
accomplishment in a hero. Thus, David, in 1 Sam. xvi. 12, is praised
for his beauty. So in Homer, Agamemnon, Achilles, Hector, &c.
3, 4, 5. Instead of promising to the king in general terms prosperity
and-victory, the poet, in a vivid and picturesque way, represents him
as arming for the conflict, and going forth among the nations, adorned
with all the regal virtues, and achieving the most splendid victories.
6. Thy throne is God's; i.e., is upheld and prospered by God. God
has placed thee upon it, and he will have it under his peculiar care.
(Comp. ii. 6, 7; cxi. 2.) So, in Ps. civ. 16, trees of the Lord denote
trees planted and nourished by God. This translation and exposition,
as given by Gesenius in his Hebrew Thesaurus (p. 98) and his Hebrew
Grammar (~ 141), I regard as on the whole the most probable. It is
also the translation of the Jewish critic, Aben Ezra, who refers to
Chron. xxix. 23, Then Solomon sat on the throne of the Lord, &c. That
the term God should be applied to Solomon or a Jewish king is a supposition which is not wholly without support from Hebrew usage.
Thus, when the witch of Endor sees Samuel, she says,' I see a God
Uh,.t~, rising out of the earth."  But it seems to me more probable
that it is used in the same sense as in ver. 7, and in the psalms generally. If any prefer the rendering of the common version, the meaning will be, " Thy throne, O mighty king! " &c. The supposition, that
the king who is the subject of the psalm is addressed as the Supreme
* Porta Mosis, Pococke's Works, vol. i. p. 18; also Allen's Modern Judaism, D. 27




PSALMS.                          331
Being, is repelled by the connection in ver. 7,* where he is represented
as anointed, &c., above his fellows; and by the whole contents of the
psalm. Whatever may be the true interpretation, this cannot be. A
translation of the line somewhat different is given by De Wette and
Hupfeld; namely, -
"Thy throne of God shall stand for ever; "
i.e., thy throne, given and upheld by God, &c. Another well-known
construction is that of Griesbach, in Heb. i. 8, and others," God is thy throne for ever and ever; "
i.e., God is the support and foundation of thy throne. But as sceptre
is the subject, not the predicate, of the proposition in the parallel line,
it seems more natural to regard throne as the subject, not the predicate,
in this. -for ever anevever. This is a common Oriental idiom to express long duration. (See lxi. 5, xxi. 4, with the note; 2 Sam. vii. 13;
1 Chron. xvii. 11-14.)
7. - anointed thee with the oil of gladness; i.e., has given thee great
joy or prosperity. (Comp. xxiii. 5; Isa. lxi. 3.) The image seems to be
borrowed from the use of fragrant oil at feasts and similar occasions.
- above thy fellows; i.e., above other kings.
8. - ivory palaces; i.e., adorned or bordered with ivory.
9. - thy chosen women; literally, thy precious or dear ones; evidently
in reference to other members of the harem, as distinguished from the
queen.
10. - Forget thy people; i.e., dispel the regret which you may have
on leaving your nation and the house of your father.
12. - daughter of Tyre; i.e., the Tyrians. (See the note on ix. 14.)
16. Instead of thy fathers, &c. As you part from royal parents, you
shall be the mother of royal children.
Ps. XLVI.
2. - though the earth be changed; i.e., though the earth become sea,
and the sea land.
4. A river, &c.; i.e., of Jerusalem, the city of God. We need
not inquire what particular river or streams are meant. A gentle
river with its streams seems to be used as an image to denote the
peaceful state of Jerusalem, as contrasted with a condition of war and
commotion.
5. -full early; literally, before morning appears; i.e., with the utmost readiness, as a person who means to accomplish a favorite object
rises early for it. (Comp. Jer. vii. 13, 25. )
6. - He uttered his voice, &c. The meaning seems to be, that the
inhabitants of the earth melted, as it were, with terror at the sound
of his voice, and were wholly discomfited.
* This is admitted by Stuart on Hebrews, p. 294.




332                        NOTES.
Ps. XLVII.
4. -an inheritance; i.e., the land of Palestine, called " the glory
of Jacob" in the next line, and "the glory of all lands" in Ezek.
xx. 15.
5. - goeth up withl a shout, &c. This alludes, probably, to the carrying of the ark in solemn procession to Mount Zion, on its return from
some war to which it mav have been carried. (Comp. 1 Sam. iv. 3-5;
2 Sam. vi. 15, xi. 11.)
9. The princes of the nations.  It seems most agreeable to the
phraseology to understand this of the nations mentioned as subdued
in ver. 3. Otherwise, leaders of the tribes of Israel have been supposed to be denoted.
Ps. XLVIII.
The most common and the most probable supposition respecting
the occasion of this psalm is, that it was composed in reference to the
victory obtained by Jehoshaphat over the combined forces of the Moabites, Ammonites, and Edomites, as recorded in 2 Chron. chap. xx.
Others have referred it to the deliverance from the invasion of Sennacherib.
2. - of the whole earth. This must be regarded as the hyperbolical
description of a Hebrew poet, ascribing his own patriotic feelings to
the inhabitants of foreign lands. -  The joy of the farthest North. This
rendering is more favored by the parallelism than the translation commonly given to the line, and at least as much by the grammatical
construction.  It is adopted by De Wette, Tholuck, and Gesenius.
(See Ges. Thesaur. on  ~.)
7. - as when the east wind, &c., referring to ver. 4-6. - ships of
Tarshish; i.e., which, sailing probably from Phoenicia to so distant a
place as Tarshish in Spain, would be the largest and strongest of
ships.
8. - have heard; i.e., from our fathers.
10. — of righteousness; manifested in the punishment of the enemies of thy people; equivalent to righteous judgments in the next verse.
11. - dauhters of Judah.  Itmay be considered as doubtful,
whether this phrase denotes the lesser cities of Judah in comparison
with the metropolis, or the female minstrels who celebrated the victories of the Jews. (See lxviii. 11.)
Ps. XLIX.
The subject of this didactic psalm is substantially the same as that
of Ps. xxxix., lxxiii., and in fact of the whole Book of Job. Itis designed to meet the doubts which arise in the mind on the contemplation of the manner in which good and evil are distributed in the
world; the wicked often enjoying prosperity, and the righteous su j
fering adversity. In this psalm, spiritual good, internal peace, a sense




PSALMS.                          333
of the friendship of God, and confidence in his protection, are set
forth as more than a balance for all the advantages of prosperous wickedness.
It is observable.that wealth alone is mentioned as the evidence of
the prosperity of the wicked. It is not improbable, therefore, that the
poet was one of many who were suffering under the oppression and
extortion of rich and powerful enemies; possibly foreign enemies,
enemies of the Jewish nation.
1. liear this, &c. The poet begins with the solemn dignity of a
prophet summoning the whole world to listen to a lesson of religious
wisdom which concerns every class of men.
4. - incline mine ear. This may mean that the poet would give
close attention to what he was about to sing upon the harp; or that
he would listen in order to receive what should be suggested to his
soul, as other poets are said to listen to the Muse.
9. - the redemption of his life; i.e., from death. I have reversed
th.e order of the eighth and ninth verses for the sake of clearness.
11. - men celebrate, &c.; more literally, Mlen call upon their names, &c.
12. - man, who is in honor, &c.; i.e., possessed of dignity, wealth,
&c.
13. - the way, &c.; i.e., of thinking and acting. (See ver. 11.)
14. Like sheep; i.e., huddled together into the lower world, as
sheep into a fold. - Death shall feed upon them; i.e., consume them;
or Death shall feed them; i.e., be their shepherd, rule them. The term
M.) admits of either rendering. - trample upon them; i.e., on the
graves of those whom they feared when alive.
15. - will redeem my lif fromn the underworld, &c. This language is
in itself ambiguous; it being. doubtful whether the meaning is, that
God would lengthen out the life of the writer, and not suffer him to
go down to a premature grave, while his insidious adversaries were cut
off, like slaughtered beasts; or whether the meaning is, that God
would restore him to life after he was dead and buried. Similar language is found in Hosea xiii. 14, -
I will ransom them from the power of the grave;
I will redeem them from death;
0 death! where is thy plague?
0 grave! where is thy destruction?
Repentance is hidden from mine eyes."
In this passage from Hosea, the meaning is, that God was willing to
save the nation of Israel from temporal destruction. So in Ps. lxxxix.
48, we read, -
" What man liveth, and seeth not death?
Who can deliver himself from the underworld? "
In these lines, too, the meaning is, that no one can help dying and
going down to the grave. These passages seem to favor the opinion,
that by God's redeeming the poet's life from the underworld is meant,
that God would not permit him to go down into it prematurely, and
not that he would raise him from the dead. It appears, too, from ver.
6, that he was in danger from insidious foes; so that the thought is
agreeable to the connection, that God would not suffer these foes to
bring him to a premature grave. Hengstenberg says, "According




334                        NOTES.
to the connection and the contrast, the redemption of the soul of tile
righteous from Sheol can mean nothing but deliverance from immediate danger."
On the other hand, the course of remark which the poet pursues
might lead us, from our Christian point of view, to the idea of imnortal felicity, as the great distinction between the good and the bad.
The poet himself says, in ver. 10, that the wise die some time or
other, as well as the foolish. But we must remember, that thoughts
which are familiar to us might not be in the mind of a Hebrew writer
of that age. In the Book of Job, of Ecclesiastes, of Proverbs, and
other books of the Old Testament, we might expect the doctrine of
a blissful immortality to be brought in, to account for the sufferings
of the righteous. But we do not find it. (See the Introductions to Job,
Ecclesiastes, and Proverbs.) If the doctrine were known to the
writers of'the Psalms, we might expect it to be stated more distinctly,
and to occupy an important place in the minds of the writers. On the
whole, therefore, it seems most probable that faith in a happy immortality is not what is expressed by the writer in this verse, but only
confidence of deliverance from the danger of death. Inward, spiritual
good, the friendship of God, and trust in him at all times, appear to
have constituted, in the mind of the poet, the distinction between the
righteous and the wicked, however improbable it may seem at first
view to a Christian that those who had attained such elevated religious
sentiments in other respects should be destitute of faith in a desirable
immortality of the human soul. (See the note on vi. 5. See also a
good discussion of the subject in Hengstenberg on the Psalms, vol. iii.
pp. lxxxi.-lxxxix., English translation.) - take me under his care.
For a similar use of r5, see lxxiii. 24; Deut. iv. 20.
17. - carry nothing away."Linquenda tellus, et domus, et placens
Uxor; neque harum, quas colis, arborum
Te, prseter invisas cupressos,
Ulla brevem dominum sequetur."   Hor. Carm. ii. 11.
Ps. L.
The sublime theophany with which this psalm is introduced (ver,
1-6) is to be regarded as a poetical representation, the meaning of
which is, that the sentiments, promises, and denunciations which follow have the sanction of Divine authority. The mode of representation is designed to arrest the attention of the reader.
1. - calleth the earth; i.e., summons the inhabitants of the whole
earth as witnesses.
2. - perfection of beauty. See xlviii. 2; Lam. ii. 15. -shineth forth;
i.e., appears in splendor.
3. - will not be silent; i.e., his approach is manifested by thunder.
(Comp. Exod. xix.)
4. - the heavens,- the earth; i.e., calls the inhabitants of them to
be, as it were, witnesses of proceedings in court.
5. - my godly ones, &c.; they who profess to be my godly ones, and
have bound themselves to worship and serve me by a covenant confirmed




PSALMS.                         335
by the blood of sacrifices, wishing that they might be dealt with like
the victims, if they did not fulfil their engagements.
11. -before me; i.e., I know them, as in the preceding line, and
consequently have them ready at my service.
20. Thou sittest; i.e., in company with others, in public places.
- thine own mother's son. Polygamy being allowed among the Hebrews, they who were born of the same mother were in a more intimate relation to each other than they who had only the same father.
21. - I kept silence; i.e., did not make known my displeasure by
the infliction of punishment. - set it in order; i.e., the sin which
God reproves.
Ps. LI.
The inscription assigns the occasion on which this psalm was composed; namely, the sin of David in relation to Bathsheba and Uriah.
There would be no good reason for questioning the correctness of this
inscription, were it not for the last two verses, which seem to imply a
later age than that of David. Hence it becomes necessary to question
the correctness of the inscription, or the genuineness of the last two
verses. As these verses do not seem to have any connection with
the general subject of the psalm, perhaps the latter alternative is preferable.
3. - ever before me, i.e., my guilt haunts me night and day, reproaching me with ingratitude to God.
4. Against thee, thee only. The writer, if David, had deeply injured
his fellow-man. But he felt his guilt most deeply in relation to God,
to whom, as being king, he was alone accountable. He had been
guilty of ingratitude to his infinite benefactor, who had raised him
from obscurity to a throne; so that his feeling of ill-desert in relation
to man was, as it were, swallowed up by his sense of guilt in relation to
God. In the hyperbolical language of strong emotion, he therefore
says, "Against thee, thee only, have I sinned."
5. Behold! I was born in iniquity, &c. It has been doubted whether
the iniquity mentioned in this verse was that of the writer, or of the
writer's mother. Eminent critics are divided in opinion on the subject.
In the Book of Job we read, -
" Man, that is born of woman,
Is of few days and full of trouble."
" What is man, that he should be clean,
And he that is born of woman, that he should be innocent? "
But, in these passages of Job, the being born of woman is mentioned
by way of lightening human guilt, and'showing that man was more
worthy of Divine compassion on that account. But in this psalm the
writer seems deeply humbled with a sense of his actual guilt, and
ready to exaggerate rather than to lessen it. It seems better suited to
this state of feeling, that the poet should be speaking of his own personal iniquity, rather than that he should be exaggerating his low
condition by representing that he was born of sinful parents. This
consideration would alleviate instead of incr-asing his guilt. It ap.




336                        NOTES.
pears to me, therefore, rather more probable that to be born in iniquity,
and conceived in sin, means to be born a sinner, but not in a strict
metaphysical sense. The writer is a poet, using the hyperbolical language of strong emotion. Under a deep sense of guilt, he expresses
the thought, that he had not only been a great sinner on particular occasions, but an habitual sinner; that he had sinned against God a long
time, even from his youth, so that he might say that he was, as it
were, born in iniquity and conceived in sin. (Comp. xxii. 9, 10,
lviii. 3; Isa. xlviii. 8; Job xxxi. 18.) So when we hear it said that
one is born a poet, an orator, a mathematician, &c., we do not think of
understanding the language to the letter.
6. - wisdom; i.e., moral strength, moral and religious principle.
10. - steadfast mind; i.e., moral strength, fixed purposes in that
which is good.
12. - a willing spirit. It seems to be doubtful whether this phrase
denotes the Divine spirit freely bestowed, or the willing, ready, free
spirit of David, when he should obtain forgiveness of sin, and relief
from fear, anxiety, &c. I prefer the latter, as the term " willing" is
nowhere else ascribed to the spirit of God, and as there is no pronoun
or article prefixed to refer the term to God. So in ver. 10 he had
asked for a steadfaist spirit. (Comp. Exod. xxxv. 5.)
13. - thy ways; i.e., the ways which thou approvest; thy precepts.
Ps. LII.
1. Why gloriest, &c.; i.e., why do you anticipate success in your
evil designs against me, from whom the favor of God is never withdrawn?
8. - like a green olive-tree, &c.; i.e., I shall flourish and prosper, and
be under God's special protection, like an olive-tree planted in the
courts of God's house.
Ps. LIII.
See the notes on Ps. xiv.
Ps. LV.
The occasion of this psalm is not indicated with any degree of
certainty. It is most commonly referred to the rebellion of Absalom.
10. - these; i.e., violence and strife.
15. - alive. Comp. Numb. xvi. 33.
19. -no changes; i.e., because they have uniform success, they
persist in their designs, without fear of God.
Ps. LVI.
The dumb dove, &c. This appellation was probably given to the
Hebrew nation, while exiled in a foreign land; and may have been




PSALMS.                           837
the title to a song. (Comp. lxxiv. 19, and the paraphrase of the Septuagint.) Some critics, not thinking the Jewish inscription of this psalm
well suited to its contents, have supposed that it was composed by some
exile in Babylon.
4. - his word; i.e., his promise.
8. —,my wanderings; i.e., in order to escape my pursuers. (See
ver. 1.) - into thy bottle. As this figure is rather harsh, in itself considered, some suppose that there is an allusion to a custom, similar to that
which prevailed among the Romans, of collecting tears occasioned
by the loss of a deceased person into a glass vial, which was deposited
in the sepulchre of the dead. (See Adam's Antiquities, p. 483.) 1)e
Wette refers to the traveller Morier, as showing that traces of this
custom exist among the Persians. - in thy book; i.e., as it were, in a
register, for remembrance.
Ps. LVII.
- to the tune of "Do not destroy;)" i.e., of some psalm which began
with those words. There is much reason to doubt whether the Jew.ish inscription, assigning the occasion of this psalm, be correct.
4. -whose teeth; an expression suggested by the term lions, to
which ferocious men are compared in tile former part of the verse.
5. - above the heavens, &c.; namely, by displaying thy goodness in
relieving me from my distress.
6. - My soul is bowed down; i.e., I despair of escaping the plots
and snares of my enemies; or, perhaps, in a physical sense, "I am
brought low " by their artifices.
7. - is strenqthened; i.e., has gained courage, firmness, confidence,
in contradistinction to a desponding, trembling heart. (See cxii. 7.)
8. - my soul; literally, my glory; i.e., my dearest, most glorious
part; like eiubv Oik2ov 7rop in Homer.  Other instances of a similar use
of the word are in vii. 5, xvi. 9; Gen. xlix. 6. -wake with the early
dawn; otherwise, wake the early dawn.
Ps. LVIII.
If the Jewish inscription of this psalm be correct, it may be referred
to the times of Saul. But the contents of it favor the opinion of several critics, that it is the production of some unknown author in private
life.
1. - mighty ones. Disregarding the Hebrew points, I read l.-it or
t^.
2. - weigh out;.i.e., from what should be scales of justice ye weigh
out violence instead of equity.
3. - The wicked, - The liars. The connection seems to show that
the writer is speaking of particular persons; namely, of corrupt
judges and magistrates, and not of the wicked and liars in general.
5. - the voice of the charmer. See the note on Eccl. x. 11.
8. - the snail, which melteth away, &c. Allusion is here made to the
15




338                        NOTES.
slimy track which the snail leaves behind, and which the writer regarded as consuming its life.
9. -feel the heat of the thorns. This proverb seems to be borrowed
from the fires which in the East used to be lighted in the open air for
culinary purposes. The fuel would sometimes be blown away by a
sudden gust of wind, before it had answered its purpose. The defeat
of the plans of the wicked, before they were executed, would thus be
represented.
Ps. LIX.
6. Let them return at evening, &c.; i.e., at the close of the day, which
they have spent in vain in lying in wait for me, let them return from
their employment. - howl like doqs; i.e., which in the East, often
having no owner, go about the city howling with hunger for whatever
may be cast about the walls of a city. (See ver. 15.)
7. - who - will hear; i.e., God will not hear, nor punish. (Comp.
x. 11.)
11. Slay them not, &c.; i.e., put not an end to them by sudden destruction, but by lingering misery, so that they may be an example of
infamy which may not be forgotten.
12. This seems to be a proverbial expression, denoting that all their
words were sinful.
Ps. LX.
- Shushan-Eduth. This term seems to denote a musical instrument; but why it received its peculiar appellation, "lily of testimony,"
is a difficult question. The instrument may have been of the form of
a lily, and called lily of testimony from its consecration to the testimony, or revelation, of God. - Joab returned, &c. See 1 Chron.
xviii. 13. Dr. Geddes remarks on the Jewish title to this psalm:
"Whoever undertakes to reconcile the title of this psalm to any part
of David's history will find it a hard attempt. It is, indeed, by some
[such as Venema, Dathe, and Houbigant] supposed to have been
written by David, not during his war with the Syrians, but in the beginning of his reign. But this hypothesis to me appears at least
equally unfounded. David was successful in all his wars, and never
could say what is here put in his mouth. But when, then, was the
psalm most probably composed? IPlainly, after some great disaster
had befallen the hosts of Judah; and I can find no period so proper as
at the commencement of the reign of Hezekiah. See his speech to
the priests and Levites, 2 Chron. xxix. 5." Others refer the psalm
to the time of the Maccabees.
3. - the wine of reeling; a common image in the Scriptures to denote the reception of punishment from God, which causes him on
whom it is inflicted to reel like a drunkard.
6. God promiseth, &c. " This is a beautiful transition. The psalmist is already certain that his prayer has been heard; and, instead
of continuing his plaintive expostulations, breaks forth into joyful




PSALMS.                          h 9
exultation, in the hope that he shall not only be rescued from his present enemies, but shall also recover the ancient territories that had been
wrested from the house of I)avid, both within and without the limits
of Israel."- Geddes. - measure out; i.e., as a conquered land, for
distribution among his followers.
7. - my helmet; the chief defence of me and my kingdom. - my
sceptre; i.e., the seat of my government, the sceptre being the badge
of government.
8. Moab shall be my wash-bowl; i.e., shall be in the most abject subjection, and used for the meanest services. - cast my shoe. It was
considered the lowest menial office of a servant to bear the shoes of
his master, when he had taken them off. (Comp. Matt. iii. 11.)
Ps. LXI.
This psalm is usually referred to the time of the rebellion of
Absalom. But it is doubtful whether the psalm was composed by
David.
2. - the rock that is high above me; i.e., grant me safety and deliverance, greater than I can attain by my own strength.
5. - And give me the inheritance, &c.; i.e., a residence in, or dominion over, the holy land, the land of Israel.
7. - before God; i.e., under God's protection; as it were, under
his eye.
Ps. LXI.
If this psalm be a composition of David, it may most probably be
referred to the time of Saul's persecution.
3. - Like a bending wall, &c.; i.e., with rude violence, and with
confidence of overthrowing one in so dangerous a condition.
9. - are vanity, - are a lie; i.e., they disappoint expectation; they
cannot afford the help which one needs.
10. -in extortion; i.e., in what is obtained by extortion; viz.,
wealth.
11. Once, -twice. The Hebrew way of expressing that a thing is
done repeatedly. The design is to impart solemnity and importance
to the truth declared in the next line.
12. - belongeth mercy; i.e., not only power, as in the preceding line,
but mercy or goodness in delivering and blessing those who trust in
thee, and in punishing their wicked enemies.
Ps. LXIII.
2. Thus, &c.; i.e., with such earnest desire. - thy power and thy
glory; i.e., the symbols of them.
10. - a portion for jackals; i.e., because they shall have no burial.
11. - swear by himn; because it is implied that they who swear by
the true God reverence and worship him.




840                        NOTES.
Ps. LXIV.
4. - without fear; i.e., of God, or of punishment.
5. - will see them; i.e., the snares, and so escape them.
7. - will shoot, &c.; i.e., in the midst of their secret plans which lo
man can detect, God shall discover, disappoint, and destroy them.
8. -flee away; i.e., in horror of their exemplary punishment.
Ps. LXV.
This psalm contains nothing from which we can infer, with the least
confidence, the author, the occasion, or the time of the composition. It
is well suited for public worship on any occasion.
8. - awed by thy signs; i.e., the operations of God, which most
clearly manifest his agency; such as are enumerated in the following
verses. - outgoinys.of the morning, &c.; i.e., the east and the west, the
places whence the morning and evening go foith. The inexactness in
ascribing going forth to the evening arises from connecting morning
and evening together.
9. - The river of God, &c.; i.e., the source whence God supplies
the rain.
11. Thou crownest; i.e., makest it rich and beautiful. - drop fruitfulness; i.e., wherever thou goest, blessings spring up.
Ps. LXVI.
This psalm was evidently written after some great national deliverance. But whether it relates to the time after David's peaceable
establishment on the throne, or to the time after the destruction of
Sennacherib's army, or to the time after the return from the captivity
at Babylon, it is difficult to decide.
3. - are suppliants to thee; i.e., to thy chosen people, of whom thou
art the supreme king. (Comp. xviii. 44.)
11. - a snare; i.e., into danger or distress.
12. - to ride upon our heads. This image seems to be borrowed
from a man riding at full speed upon a horse, who is supposed to lean
forward over the head of the horse.
17. - And praise is now, &c.; i.e., on account of the deliverance
which I have experienced.
Ps. LXVIII.
From the contents of this psalm, it seems probable that it was composed on the occasion of the return of the ark of the covenant from some
victorious war, and its reconveyance to Mount Zion. (See xlvii. 5,
and the note.) Dr. Geddes thinks that it may have been composed
"after David's signal and repeated victories over the combined forces




PSALMS.                           341
of the Edornites, Ammonites, and Syrians, when the ark was brought
back in triumph -to Jerusalem." (See 2 Sam. viii.-xii.) I cannot,
with De Wette, see any decisive traces of a later period.  It has
been suggested that it may have been occasioned by one of the contests with nations east of the Jordan, in the time of Jehoiakim, mentioned 2 Kings xxiv. 2.
2. - the wicked. By this term are probably here denoted the idolatrous enemies of the Israelites, who were, in general, worshippers of
the true God.
4. - Prepare the way, &c. See Isa. xl. 3, and the note. - rideth
through the desert. See xvii. 10, and the note.
8. - This Sinai, &c. The pronoun is used for emphasis, as if the
ipoet pointed to Sinai with his hand.
9. - a plentiful rain. This probably refers to the miraculous supply
of manna. - wearied inheritance; i.e., the people of Israel.
11. - the song of victory (comp. Hab. iii. 9); i.e., occasion for it by
giving victory. If it be objected, that it is incongruous that tidings
should be brought to the conquering host, the answer is that the female
minstrels celebrated the tidings of victory in song. In reference to the
rendering of the common version, it seems to me improbable, that
there should be a mighty host, =SZ, of female messengers. (Comp.
Exod. xv. 20; 1 Sam. xviii. 6.)
13. - repose yourselves in the stalls, &c. The meaning of this difficult verse, which seems as probable as any, is, that those who had
been engaged in war might now, on their return, enjoy peaceful repose
amid their flocks and herds, having enriched themselves with spoils
of gold and silver. (Comp. Judg. v. 16; Gen. xlix. 15.)
14. - like Salmon; i.e., when this mountain was covered with snow.
16. Why frown ye, &c.; i.e., through envy on account of the peculiar
honor conferred upon Zion.
17. The chariots of God, &c. A figurative description of the majesty of God, and his power to deliver his people. - in the sanctuary.
The sanctuary is here regarded as a second Sinai.
18. -on high; i.e., upon Mount Zion. Comp. Ps. xxiv. in reference to the conveyance of the ark of the covenant to Mount Zion
after a victory obtained by the Israelites. - received gifts, &c.; i.e.,
presents from conquered enemies, who were made to pay tribute.
(Comp. 2 Sam. viii. 6.) - even among the rebellionts; i.e., among the
Israelites, who had often proved rebellious. (Comp. Numb. xxxv. 34.)
Otherwise, Thou hast received gifts among men, even the rebellious, that
thou mayst dwell, viz. in heaven, as Lord God.  Otherwise, and the
rebellious shall dwell with thee, 0 Lord God!
22. I will bring them back; i.e., the enemies, as the connection shows.
(Comp. Amos ix. 1, 2, &c.)
26. -from the fountain, &c.; i.e., who originate from him.
28. - Show forth thy might; i.e., by continuing and strengthening
the power of Israel.
30. - wild beast of the reeds. This, at first view, may seem most
naturally to refer to the crocodile or the river-horse as the emblem
of Egypt. But, as the Egyptians were not at war with the Israelites
when the psalm was probably written, and as Egypt is mentioned in




38-2                       NOTES.
ltie next verse as about to be a worshipper of Jehovah, Lowth and
ethers have supposed the lion to be referred to, as the emblem of Syria.
- bulls with the calves, &c.; i.e., powerful nations and those of inferior
strength; or bulls may denote commanders, and calves common soldiers. - masses of silver, &c.; i.e., as a tribute.
31. -outstretched hands; i.e., either in supplication, or in bringing
presents to the temple.
83. - ancient heaven, &c.; i.e., which he built and inhabited of old.
(Comp. xviii. 10.)
34. -  Whose majesty, &c.; i.e., who manifests himself as the
mighty ruler of Israel, and who thunders in the clouds.
35. -from thy sanctuary. Comp. xx. 2.
Ps. LXIX.
From ver. 33-36, it seems highly probable that this psalm was
written during the captivity at Babylon. From ver. 6 it may be inferred that the author was a prophet, or some person of great distinction. Some suppose that the whole Jewish nation is represented by
the writer as an individual. It appears to me, that his language would
have been different, had this been his design.
4. - I must restore what I took not away. This seems to be a proverbial expression denoting the infliction of a penalty, or extortion of
property, in relation to the innocent.
5. - thou knotwest my offences, &c.; i.e., that I am not an offender.
This verse is not a confession of sin, but a protestation of innocence.
The writer maintains that he is a sufferer, not for his sins, but for his
piety. (See ver. 7, &c.)
6. - through me, &c.; i.e., when I, thy pious worshipper, am seen
to be a prey to my enemies.
8. - a stranger, &c.; i.e., on account of being changed in appearance through grief and suffering.
9. - consumeth me; i.e., proves my destruction.
12. - sit in the gate. It is well known that the gates of cities in the
East were places of public resort for business, conversation, &c. (See
Jahn's Archmol., ~ 180.)
21. -gall. The meaning of the original term, OlN., is altgether
uncertain. From the common meaning of the term, as denoting the
head, Gesenius conjectures that it was the poppy, referring to papaveris capita in Livy. Others suppose it was the hemlock.
22. May their table, &c.; i.e., that in which they find their enjoyment.
26. - talk of the pain, &c.; in derision.
31. bullock; i.e., offered in sacrifice.
Ps. LXXI.
7. - a wonder to many; i.e., on account of my extraordinary calamities.
20. - bring us back from the depths of the earth; i.e., from the extreme
miseries in which we are involved.




PSALMS.                        343
Ps. LXXII.
On account of the power and greatness ascribed to the king who is
the subject of this psalm, some have supposed that the Messiah is denoted. -It appears to me, that, if we make due allowance for the
hyperbolical language of Hebrew poetry, and that which was and is
applied to monarchs in the East, the psalm contains nothing that the
poet may not have said in reference to Solomon, or any other Jewish
king. (See note on ver. 8. Comp. what is promised to D)avid in Ps.
lxxxix.) The contents of the psalm agree very well with the Jewisl
conceptions of the Messiah. But there seems to be no evidence that
the writer had him in view. If this had been the case, would he not,
like the prophets when they speak of the Messiah, have introduced
him in the beginning of the psalm as one who was to be raised up by tlhe
Deity at some future time'? (Comp. Isa. ix. xi.; Jer. xxiii. 5, 6, xxxiii.
14, 15, 16.) Would ver. 1 have been what it is, if the king were
already living and reigning? The most prevalent opinion in the Christian Church has been, that Solomon is the immediate subject of the
psalm, and that only in a mystical or typical sense the Messiah is
shadowed fortll. Thus the caption of the common version is, "David
praying for Solomon showeth the glorious and blessed state of his
kingdom (as typifying Christ's) in its duration, largeness, and graciousness."
1. - the king,-the son of a king. The same person is denoted by
both expressions. May the king, who is also the son of a king, &c.
The repetition is agreeable to the nature of the Hebrew parallelism.
8. - the mountains shall bring forth peace, &c. Here the mountains
and the hills of Palestine, i.e., the whole land, are said to bring forth
peace like the natural productions of the earth; i.e., abundantly.
6. - mown field. See the note on Isa. xxvi. 19.
8. -from sea to sea; i.e., from the Mediterranean to the farthest
known sea on the east; namely, the Indian Ocean. - the river; i.e.,
the Euphrates. The meaning of the verse is, that the dominion of
the great king shall be unlimited. Burder quotes, from Mr. Hugh
Boyd's account of his embassy to Ceylon, a passage which shows the
adulation which is paid to an Eastern monarch, his courtiers addressing
him in the language, " that the head of the king of kings might reacl
beyond the sun," "that he might live a thousand years," &c. He
also quotes from Davy's Account of Ceylon the following language, as
addressed to the king: " Increase of age to our sovereign of five thousand years! Increase of age, as long as the sun and moon last! Increase of age, as long as heaven and earth exist!"
10. - Tarshish in Spain is probably mentioned as the most distant
place in the west, and Sheba in Arabia and Seba in Ethiopia as the
most distant places in the east and south.
16. - on the tops of the mountains; i.e., where corn might be least
expected to grow. - shake like Lebanon; be tall and luxurian t, waving
with the wind, like trees on Mount Lebanon.
17. - By him shall men bless themselves; i.e., they shall say, May
God make us as happy as that great king! " In thee shall Israel




344                        NOTES.
bless, saying, God make thee as E hraim and as Manasseh! " (Gen.
xlviii. 20.)
18. Ver. 18 and 19 do not belong to the psalm, but were probably
added by the collector of Ps. xlii.-lxxii., as a doxology at the end of
his book. Ver. 20 was without doubt added by the same person.
Ps. LXXIII.
The subject of this psalm is similar to that of Ps. xlix. It may also
be compared with Ps. xvi., xvii., xxxvii., xxxix., and the whole Book
of Job. It sets forth the exercises of a pious mind in view of the manner in which happiness and misery are distributed in this world, or in
view of the prosperity of the wicked, when compared with the poet's
own sufferings. Notwithstanding all the difficulties which the subject
presents to the poet's mind, he begins with confidence in God, and
ends with it. Spiritual good, fellowship with God, a sense of his favor,
and confidence in his guidance and blessing, are to him more than a
compensation for all the outward prosperity of the wicked, which is
of short duration and ends in destruction. There is the same doubt,
whether the doctrine of immortality be contained in this psalm, as in
respect to Ps. xlix. It may be here observed, that this psalm, with Ps.
xvi., xvii., xlix., contains the strongest intimations of the doctrine
of immortality which can be traced in any of the psalms. If it be
not found in these four, it is found in none of them.
This psalm, like Ps. xlix., may have been composed in. a depressed
state of the Jewish nation, perhaps during the captivity, when the
author, with other pious Israelites, was suffering oppression from the
enemies of his nation. It is true, that there was an Asaph, the contemporary of David. (See 2 Chron. xxix. 30.) But nothing obliges
us to consider that Asaph as the author.
1. - to Israel. This term seems to be used here for the true Israel,
the "pure in heart," mentioned in the parallel line. (Comp. Isa. xlix.
3; Rom. ix. 6.)
2. -gave way; i.e., I began to doubt respecting the goodness and
justice of God.
6. - as a collar, or neck-ornament. A lifted-up or stiff neck was
with the Hebrews a sign of pride. Hence pride is said to encompass
their necks. (See Ixxv. 5.)
9. - to the heavens. A strong hyperbolical expression to denote
proud speaking. A similar one is found in the parallel line.
10. - his people; i.e., the people of God. - drink from fidl fountains; i.e., become corrupted by the evil ways of the prosperous
wicked.
15. - to the famnil of thy children; i.e., the true Israel, the devoted
worshippers of God, ver. 1.
17. - the sanctuaries of God; i.e., the holy places of the temple,
where he sought the will and purposes of God, and learned them.
Some suppose that by sanctuaries of God are denoted the sacred recesses of the Divine mind. This seems to me very admissible.
20. - when thou awalcest, &c. The Hebrew verb, like the English,
being used both in a transitive and intransitive sense, there is here




PSALM IS.                       345
an ambiguity. The meaning may be, when thou awakest the wicked
from their dream of uninterrupted prosperity and enjoyment, or, in
the intransitive sense, when thou awakest to action or to judgment; as
in xxxv. 23. -   vain show; i.e., their unsubstantial greatness and
prosperity. The original term is the same which is thus translated in
xxxix. 6.
21. - pierced in niy reins; i.e., pained and vexed, as in the parallel
line, with the prosperity of the wicked.
24. - receive me in glory; i.e., receive me with honor under his
protection, and set me fiee from reproach, danger, and distress.
(Comp. xlix. 15.)  Others understand it, Thou wilt receive me into
heaven after death. But, if this, were the writer's meaning, it is remarkable that it is not expressed more distinctly, and that the same
sentiment is not expressed oftener and more prominently in other
psalms. It is also to be observed, that temporal ruin seems in ver. 27
and other parts of the psalm to be contrasted with the blessedness of
the righteous. If the psalm was written during the captivity, or in the
Maccabaean age, one cannot be confident that the writer does not here
allude to the doctrine of the soul's immortality; still less can he be
confident that he does make such an allusion.
Ps. LXXIV.
It appears from the contents of this psalm, that it could not have
been written before the desolation of the city and temple of Jerusalem
by the Chald2eans; and of course it could not have had for its author
Asaph, the contemporary of David. Some suppose that the psalm
refers to the calamities occasioned by Antiochus Epiphanes, as recorded in 1 Macc. chap. i. So Venema and Rosenmiiller. This seems
the most appropriate reference on many accounts, nor do any considerations in relation to the completion of the canon of Scripture forbid
it. It is also favored by ver. 9, where it is said, " There is no prophet
among us."  But Jeremiah lived after the destruction by the Chaldamans. On the other hand, if ver. 6, 7 imply that the temple was
destroyed and burned, they are inconsistent with the supposition that
the invasion of Antiochus is referred to. There is no reason to believe that he burned or destroyed the temple. Rosenmiiller thinks
that these verses only imply that the temple was injured by fire and
profaned.
4. -  Their own symbols, &c.; i.e., the symbols of their own religion, in place of the "signs" of the covenant between God and us;
namely, the sacrifices and other religious symbols. (See 1 Macc. i.
43-59; Joseph. Ant. xii. 5, 4.)
9. - our signs. See the note on ver. 4.
11. -fr-Zo thy bosom. "This word,"'says Roberts, "does not
always, in Eastern language, mean the breast; but often the lap, or
that part of the body where the long robe folds round the loins. Thus,
in the folds of the garment, in front of the body, the Orientals keep
their little valuables; and there, when they are perfectly at ease, they
place their hands."
13. - the sea-monsters, &c.; i.e., Pharaoh and his hosts.
15~




346                       NOTES.
14. - the crocodile; the well-known emblem of Egypt.
19. - wild beast; i.e., the ferocious enemy.
20. - thy covenant; i.e., by which thou didst promise the land of
Canaan to thy people. - darkplaces, &c.; i.e., caverns, probably, which
abounded in Palestine.
Ps. LXXV.
1. - and near is thy name; i.e., upon our lips; we frequently praise
it. Others understand "thy name " to be a redundant expression for
"thou," and that the meaning is, Thou art near us, or helpest us.
2. When I see, &c. In ver. 2, 3, and 10, the Deity is introduced nas
speaking; the poet speaks in the remaining verses. What is represented as said by the Deity may have been sung by a different choir,
in response to the remainder of the psalm.
4. - horn; a metaphor drawn from an animal which lifts up its
horns when excited.
10. - lift up their heads. Literally, their horns, as in ver. 4-5.
Ps. LXXVI.
4. - mountains of robbers, &c.; i.e., Thou hast displayed thy power
and glory, by enabling thy people to overcome the enemies which
have occupied the fastnesses in the mountains, and there deposited
their prey.
Ps. LXXVII.
3. I remember God, &c.; i.e., how kind he has been in former
times; but I am troubled the more, when I compare his former favor
with my present misery.
6. - my songs in the night, &c.; i.e., in commemoration of the former
favors of God.
10. - A change in the right hand of the Most High; i.e., The right
hand of the Most High, which has been exerted in my favor and
against my enemies, has been withdrawn from me. Or we may
translate, A change is in th\ right hand, &c.; i.e., the right hand of
God can change my affliction into prosperity. But we might have
expected some adversative particle before " A change," &c., if the latter were the meaning.
16-19. In these verses the passage through the Red Sea is poetically described.
17. -thine arrows; i.e., the lightnings.
Ps. LXXVIII.
In this didactic psalm, there seem to be no indications of the period
in which it was written. Only from ver. 9 and 67 we may infer with




PSALMS.                          347
considerable confidence, that it was not written till after the separation
of the ten tribes.
25. - the food of princes; i.e., excellent food.
49. - A host of angels of evil.  It seems doubtful, whether the
plagues of Egypt are here personified as messengers of evil, or
whether personal angels are represented as the ministers of, God in
producing these plagues. The latter supposition is most agreeable to
the representation of the later Jewish writers.
50. - made a way, &c.; i.e., gave it free course.
57. - like a deceitful bow; i.e., which sends the arrow in a false
direction, so that it does not hit the mark.
58. - high places; i.e., places of worship for idols.
61. -his strength -his glory; i.e., the ark of the covenant. (See
1 Sam. iv. 21, 22.)
63. -  did not bewail them; i.e., in the midst of the general terror
and calamity, they had no time to give to the customary lamentations
for the dead.
72. He fed them; i.e., ruled over them.
Ps. LXXIX.
This psalm seems to have been written on the same occasion as
Ps. Ixxiv.
2. -food for the birds, &c. See ver. 3.
5. -for ever?  See note on xiii. 2.
11. - appointed to die; i.e., destined to death by their enemies; literally, sons of death.
Ps. LXXX.
This psalm seems to contain nothing which determines the calamitous time in which it was composed.
Shushan-Eduth. See note on the caption of Ps. Ix.
1. - sittest between the cherubs. This may mean that God sits or
rides on a throne borne by living cherubs. (Comp. xviii. 10 and the
note.) Or it may refer to the images of cherubs which were over
the ark of the covenant, where God was supposed to manifest himself.
(See Exod. xxv. 22.)
5.- bread of tears; i.e., grief comes daily, while in consequence
of our affliction we forget to take our ordinary food.
11. -the sea; the Mediterranean. - the river; the Euphrates.
13. The boar, &c. This is to be considered as a part of the imagery.
We need not inquire who is denoted by the boar.
15. - madest strongfor thyself; i.e., raised up to be a great nation to
accomplish thine own purposes.
16. - they perish; i.e., the Israelites.
17. - over the man, &c.; i.e., the people of Israel collectively. - of
thy right hand; i.e., which thy right hand has established.




848                        NOTES.
Ps. LXXXI.
- the Gittith; a musical instrument of the nature of the lyre, deriving its name from Ja_, to strike.
5. - language which he knew not. (Comp. cxiv. 1.) In the original,
there is a change in the pronoun, which it is not well to imitate in
English. Otherwise, The voice of one I know not I hear, in reference
to the following language of the Deity.
6. -from the hod; i e., something used in carrying bricks or mortar. But it appears, from the use of the word in other passages, to
have been more like a basket than a modern hod.
7. - in the secret place of thunder, &c.; i.e., enveloped in the dark
thunder-cloud. (Comp. xviii. 11; Nahum i. 3; Exod. xiv. 24, 25.)
10. - Open wide, &c.; i.e., I will satisfy your desires of good, however large they may be.
Ps. LXXXII.
1. - God's assembly; i.e., the assembly of Israel, of which God
was the supreme king.    Otherwise, the assembly of the angels.
- in the midst of the gods; i.e., kings or earthly magistrates. Otherwise, angels.
2. -favor the cause, &c.; be influenced in your judgment by the
outward condition of the parties rather than by the merits of the
case.
5. -foundations, &c.; i.e., the land is threatened with ruin.
6. - said, Ye are gods; i.e., exalted you far above the condition of
common men to one resembling that of God, by investing you with
your dignity, as kings or magistrates.
Ps. LXXXIII.
1. - keep not silence; i.e., hear our prayer.
3. - thy chosen ones; literally, thy hidden ones; i.e., hidden, as it were,
in God's house.
9. - to the Miidianites. See Judg. chap. vii. - Sisera, -Jabin, &c.
See Judg. chap. iv.
11. See Judg. vii. 25R, viii. 5, &c.
12. - God's habitations; i.e., the land of Palestine.
Ps. LXXXIV.
This psalm, which bears considerable resemblance to Ps. xlii. and
xliii., may have been composed on the same or a similar occasion.
3. The very sparrow, &c. By this language the poet expresses the
hardship of his own condition, when prevented by exile or a similar
hindrance from visiting the temple of God.




PSALMS.                          349:
5. - In whose heart are the ways, &c.; i.e., who loves the ways
which lead to the house of God.
6. - through the valley of Baca, &c. Baca was probably a dry, bar.
ren, desolate valley; a vale of tears, or of weeping, according to the
primary meaning of the term. But they who had their hearts set on
Jerusalem and the temple would pass through it as joyfully as if it
were filled with streams. Or, Wherever they go, blessings accompany
them.
7. -from strength to strength; i.e., they shall continually increase in
strength.
9. - of thine anointed; i.e., the king of the nation. In praying for
the nation, the poet does not forget to pray for the king.
Ps. LXXXV.
7. - thy salvation; i.e., thy help, which gives deliverance.
8. I will hear, &c. The poet, having made his prayer, represents
himself as listening to the voice of Jehovah, as to an oracle, and receiving a favorable answer.
10. Mercy and truth, &c.  The whole verse means, that mercy,
fidelity, righteousness, and prosperity shallflourish and abound where
they have been wanting; the representation being drawn from the
meeting of friends who have been long absent.
11. Truth shall spring out of the earth, &c.  The meaning of this
verse is commonly supposed to be, that truth or uprightness shall
flourish among men, like plants that spring out of the earth; and that
the righteousness, i.e. the mercy, of God will be manifested in blessings upon the righteous community. But it may be doubted whether
the poet intended to express any other idea than the universal prevalence of truth and righteousness, representing the one as springing
ont of the earth like plants, and the other as showing itself in the skies
like the sun.
13. - go before him; i.e., as the leader or forerunner in a military
march. - set us in the way of his steps; i.e., the way in which God
walks, and wishes man to walk. Hitzig, relying on an Arabic root,
renders points to the way, &c., which gives the same general sense.
Ps. LXXXVII.
This psalm, which could not have been written before the time of
Hezekiah, may be illustrated by those passages in Isaiah which
predict a time when the religion of Jehovah, made known to the Israelites, shall be the religion of the world. (See Isa. chap. ii., xi.,
xix., xl.-lxvi.)  Without predicting a personal Messiah, it may be
called, in one sense, Messianic, setting forth in a highly lyrical spirit
the glorious Messianic future which is described by the prophets.
1. His foundation; i.e., that which God has founded; namely, the
city of God, Jerusalem (ver. 3), or that of Zion (ver. 1), regarded as
the representative of Jerusalem.
4. I name Egypt, &c.  Jehovah is here introduced as speaking.
- They also were born there; i.e., The inhabitants of Egypt, Babylon,




350                        NOTES.
&c., shall be regarded as citizens of Jerusalem, professing the religion
and acknowledging the government of tile nation chosen by God.
The same thoughts are expressed in the next two verses, in which the
poet is the speaker.
7. Sinqers as well as dancers, &c. The meaning seems to be, that
all the ministers of joy, of which singers and dancers are mentioned
as an example, and all the springs or sources of happiness, are to
be found in Jerusalem, the capital city of the world, " the joy of the
whole earth."
Ps. LXXXVIII.
This psalm is most generally supposed to have been written in the
time of the captivity. But it does not seem to afford sufficient indication, that it was designed to express the afflicted condition of the
whole Jewish nation, as some critics have supposed.  The terms
Mahalath Leannoth, which appear in the inscription in the common
version, mean to be sung to, or accompanied with, wind instruments.
6. - left to myself: The common meaning of I tr, free, is not to be
lost sight of. But the connection seems to demand the secondary
sense, which I have given it; i.e., free from protection, or destitute
of it. Otherwise, free, &c.; i.e., from the cares and troubles of life.
7. - all thy waves. Comp. xlii. 7, and the note.
8. - I am shut up; i.e., by calamity, distress, &c., as by prison
walls.
10-12. The meaning seems to be, Do good to me now, while I am
in life; for, after I am dead, there will be no opportunity for it.
(Comp. vi. 5.) -place of corruption, - land offorgetfilness; i.e., Sheol,
the common receptacle of all the dead. (See Job xxviii. 22.)
Ps. LXXXIX.
As this psalm contains no allusion to the destruction of the city
and temple of Jerusalem, it was probably written in some calamitous
period of the Jewish nation before the captivity. But whether it was
written by Hezekiah or by some one for him, or after the defeat and
death of Josiah, or at some other period, there seem to be no sufficient means of ascertaining.
5. The heavens, &c.; i.e., the inhabitants of heaven, the angels, as
appears from the parallel line.
6. - sons of God; i.e., inhabitants of heaven, angels.
8. — is round about thee; i.e., encircles thee; is the element il
which thou dost exist.
10. Rahab; a significant appellation of Egypt, referring to her
pride and fierceness, as of a huge sea-monster.
12. - Tabor and Hermon. One being in the west and the other in
the east from the place where the poet wrote, these mountains are
probably used to denote the west and the east, as is made probable
by the parallelism. - rejoice in thy name; i.e., in thee, as their Creator, according to the parallelism.




PSALMS.                          351
15. - know the trumpet's sound; i.e., calling them to the festivals,
offerings, &c., especially the sabbath.  (See Lev. xxiii. 24; Num.
x. 10.) - in the light of thy countenance; i.e., shall enjoy thy favor.
(Comp. iv. 6.)
17. - our horn exalteth itself; i.e., we are confident, courageous,
victorious.
18. - our shield; i.e., our king, as in the parallel line. (Comp. ver.
3, 4.) Otherwise, For to Jehovah belongeth our shield, &c.
19. - in a vision, &c. See 2 Sam. vii. 4-17.
24. - through my name; i.e., through me.  -his head; literally,
his horn.
25. I will extend his hand; i.e., his power, dominion.  By "the
sea" and "the rivers," the Mediterranean and the Euphrates are
probably denoted.
27. - my frst-born. This phrase is well explained by the parallel
line. All kings, according to the conceptions of the Hebrews, might
be called sons of God. (See Ixxxii. 6.) An eminent king of Israel,
distinguished above other kings, would, according to the same phraseology, be called the first-born son of God.
37. -Like the faithful witness, &c.; i.e., the moon, as in the
parallel line. The moon, by its everlasting duration, would be a good
witness of the Divine fidelity in the performance of his promise.
Others suppose the rainbow to be denoted.
38. The poet now contrasts with the great, promises, which have
been recited, the present condition of the nation, when its king, one
of the successors of David, was deprived of his throne, or had lost
his power.
47. - To what fiailty, &c. The poet urges the shortness of life as
a reason why God should show mercy speedily, before the opportunity
should pass away.
50. - the reproach of thy servants; i.e., the Israelites.
Ps. XC.
If the title of this psalm be correct, it was written by Moses in
view of the calamities, and especially the peculiar waste of life, in the
passage through the wilderness; and is illustrated by Num. chap. xiv.
But it is the opinion of some eminent critics, such as Grotius,
Kennicott, Geddes, and others, that the psalm was rather composed in
the time of the captivity. Whichever supposition be adopted, the
reader must remember that it was written in peculiar circumstances
of calamity, and that parts of it do not apply to all men in all conditions.
1. - dwelling-place; i.e., our home or refuge, to which we look.
2. - art God; i.e., mighty and wise to govern, protect, and bless
by thy providence.
3. - to dust. See Gen. iii. 19.
4. - a watch in the night. The Hebrews in the more ancient times
divided the night into three watches; in the time of Christ, into four.
A watch in the night, therefore, denotes the space of three or four
hours.




352                        NOTES.
9.   like a thought; i.e., as swiftly as a thought passes the mind.
A similar expression occurs in the Greek poet Theognis: -
Ahi/a t)OTE v6rlua 7rap6pXerat ayoyZaogS'i;.
10. - the pride of them-; i.e., that of which they can be most proud;
the best and most flourishing part of them, to which we attach the
greatest value.
11. - thine anger, &c.; i.e., which is manifested in the vanity and
shortness of life.
12. - to number our days; i.e., to consider how few they are.
13. Desist; i.e., from thine anger.  (Exod. xxxii. 12.)  - How
long —; i.e., wilt thou be angry? (Comp. vi. 3, and the note.)
16. - thy deeds; i.e., of mercy to us.
Ps. XCI.
2. - sitteth under the shelter, &c.; i.e., he who resorts to God by faith,
trust, and holy communion. - Maketh his abode, &c.; i.e., shall find
protection,
8. - only behold; i.e., thou shalt look on, in perfect security, while
punishment is inflicted on the wicked.
9. - thy refuge. In the Hebrew, my refuge. Hence the Septuagint
translates the line, Because thou, 0 Lord! art my refuge; supposing that
a different-person, or singer, was to recite it. I cannot think the couplet was intended to be divided in this way.  Whether the conjecture
of Lowth * is to be adopted, or some accidental change of the person
of the pronoun on the part of the writer is to be supposed, I believe
that I have given tile true meaning of the verse. Hupfeld supposes
an ellipsis of "thou hast said." Because [thou hast said,] 0 Lord! &c.
Ps. XCIV.
This psalm seems to have been composed in a season of national
calamity. Some refer it to the time of the captivity; others, to that
of the tyranny of Antiochus Epiphanes.
10. He that chastiseth nations; He that brings punishment and ruin
on whole nations, shall he not punish your oppressors in particular?
11. That they are vanity; i.e., that men are vanity; i.e., weak, without power to accomplish their proud purposes.
15. -judgment shall return to justice, &c.; i.e., however much the
judgments of God may seem to depart from justice, while the wicked
prosper and the righteous are afflicted, they shall at last return to a
strict conformity to it, so that all the upright shall approve of them.
20. - throne of iniquity, &c. Comp. 1 Macc. chap. i.
23. - their own iniquity; i.e., the destruction which they plotted
against others.
* Lecture XXVI.




PSALMS.                         853
Ps. XCV.
This psalm seems to have been composed to be used in the public
worship of God, and perhaps on some festival occasion, such as that of
the feast of tabernacles.
3. - over all gods; i.e., all the pretended gods of the Gentiles.
7. -flock of his hand; i.e., which his hand leadeth.
8. The Supreme Being is now introduced as speaking. - Jeribah.
(See Exod. xvii. 7.) Probably both Meribah and ifassah were intended
as proper names, with distinct reference, however, to their signification
as appellatives.
11. - I sware, &c. See Num. xiv. 21-23; xxxii. 10, &c. - my
rest; i.e., the land which I had destined for their resting-place.
Ps. XCVI.
This psalm corresponds to a part of one which is recorded in 1 Chron.
chap. xvi., as having been sung on a different occasion. Perhaps it was
used on the dedication of the second temple, after the return from the
captivity at Babylon. It is entitled in the Septuagint version, "An
ode of David, sung when the house of God was built, after the captivity."
5. - idols; possibly qodli7gs, little idols. See Ftirst's Lexicon on
\., a term of contempt.
6. - his holy abode; i.e., in heaven. (See cii. 19.)
11-13. The whole creation is called upon to rejoice on account of
the coming of Jehovah to reign. But, as Jehovah is at all times the
ruler of the world, his coming to reign must be understood in a peculiar sense; and this sense, according to the conception of a Jewish poet
of that age, can be no other than that of the extension of the Hebrew
theocracy over the heathen nations. God would judge the world,
when the heathen nations were punished through the Jews, were
brought under their dominion, and adopted their religion, having renounced their own false gods. (Comp. ii., ixxxvii., lxxxix., xcvii., cx.,
and various passages in the prophets.)
Ps. XCVI1.
2. Clouds, &c. Comp. xviii. 11; lxxxix. 14.
6. The heavens, &c.; i.e., the whole universe, the heavens and the
earth, acknowledge and proclaim him the righteous and terrible judge.
(Comp. 1. 6.)
7. - all ye qods, &c. The connection shows that heathen gods are
denoted. Though they have no real existence, they are figuratively
represented as bowing down before the majesty of Jehovah. (Comp.
Num. xxxiii. 4.) The inability of the heathen gods to protect the
nations which worshipped them is probably alluded to. (Comp. Isa.
chap. xlvi.)
11. Light is sown, &c. Though prosperity may be absent for a time,
like seed which is hidden in the ground, yet in due time it shall spring
up like seed.




354                        NOTES.
Ps. C.
8.- It is he that made us, &c. In this connection, these words
probably refer not so much to the fact that God created all mankind,
as to that of his having constituted the Jews a people, and framed their
national polity. (Comp. cxlix. 2; Deut. xxxii. 6.)
Ps. CI.
1. -of mercy and justice; i.e., which it is my resolution to practise, rewarding the good and punishing the wicked.
2. -  When thou shalt come to me; i.e., to prove me, or to aid me.
Otherwise, }When wilt thou come to me? i.e., to bless me.
3. -before mine eyes, &c.  I will not propose to myself any
wicked scheme.
6. - dwell with me; i.e., as my ministers and counsellors, as is intimated in the parallel line.
Ps. CII.
3. - burn; i.e., with pain.
6. - like the pelican; i.e., I take no delight in society, but seek for
solitary places like the pelican. - like the owl; i.e., in my doleful
lamentations. Some think the pelicanus onocrotalus is denoted; a meaning which is favored by the etymology of the Hebrew term.
7. - a solitary bird; referring probably to some bird of night, like
the owl, in reference to the writer's sleeplessness, mentioned in the
preceding line.
8. - curse by me; i.e., in imprecating curses either upon themselves
or upon others, they refer to me, as an example of extreme misery.
(Comp. Jer. xxix. 22; Isa. lxv. 15.)
9. - ashes like bread, &c.; through grief I lie down in ashes, and
neglect to take my food. (See xlii. 3; Job ii. 8; Ezek. xxvii. 30.)
10. - lifted me up, &c. This may mean, that he was lifted up as
by a whirlwind, in order to be dashed to the ground; or, that he was
raised to an exalted station, and then cast down from his eminence.
Perhaps the first is preferable.
11. -a declining shadow; i.e., which continually becomes fainter
and fainter, and soon vanishes away. (Comp. cix. 23.)
13. - the set time, &c. Comp. Jer. xxv. 12, 13; xxix. 10.
14. - in her stones; i.e., her scattered stones and her solitary dust
are more precious to thy worshippers than the goodliest palaces in
Babylon.
16. - in his glory. The meaning may be, that he shall be worshipped with the ancient ceremonies upon Zion, which seems to be
favored by the parallel line; or, that the glorious power and goodness
of God shall be manifested in behalf of Israel.
17. - the destitute; i.e., the Israelites, as a people.
18. This shall be written; i.e., the interposition of God in delivering
bis people and building,up Zion.




PSALMS.                         355
20. - doomed to death; a figurative expression, denoting the threatened extinction of the Jewish nation and name.
22. When the nations are assembled, &c. When the Jewish nation,
after the return from exile, shall have extended its dominion and its
religion over the nations of the world. (See the note on xcvi. 11, &c.;
Isa. xlv. 14, lxi.; Joel iii.)
23. - b the way; i.e., of life, the passage through life.
24. - /yLy years endure, &c. The unchangeableness and eternity
of God seem to be introduced with reference to the thought expressed
in ver. 28; namely, that Israel should yet abide before God in the
promised land.
Ps. CIII.
5. - like the eagle's. "It has been a popular opinion, that the eagle
lives, and retains its vigor, to a great age; and that, beyond the common lot of other birds, it moults in its old age, renews its feathers, and
is restored to youthful strength again. Whether the notion is in any
degree well founded or not, we need not inquire. It is enough for a
poet, whether sacred or profane, to have the authority of popular
opinion to support an image introduced for illustration or ornament.
See Isa. xl. 31. Aristot. Hist. Animal., lib. ix. c. 33. Plin. Nat.
Hist., lib. x. c. 3. Horus Apollo, lib. ii. c. 92." - Harris.
12. - our transgressions; i.e., the punishment due for our transgressions.
14. - ourframe; i.e., of what materials we are formed.
21. - Ye, his ministers, &c.; i.e., his ministering spirits in heaven,
angels.
Ps. CIV.
1-4. The imagery is borrowed from the splendor of Oriental monarchs, setting forth how far Jehovah surpasses them in those things in
which their magnificence is usually displayed; namely, in robes, tents,
palaces, chariots, and servants.
3. -in the waters; i.e., the waters above the firmament, and which
rest upon it as a solid support. (See Gen. i. 7.) These waters above
the firmament are, as it were, the foundation of the dwelling-place of
God. - clouds his chariot. Comp. xviii. 11; xxix. 3.
4. -winds his messengers, &c. He makes the winds and lightnings,
which bid defiance to human control, to obey and serve him, as if enAowed with intelligence. (Comp. cxlviii. 8; Job xxxviii. 35.)
6, 8. Comp. Gen. i. 2, 9. - The mountains rose, the valleys sank,
&c.; i.e., in consequence of the receding of the waters, the mountains
are poetically represented as rising out of the waters, &c. So Luther,
Hupfeld, and Hitzig. Otherwise, They go up the mountains, they go
down the valleys, &c.; i.e., The waters, excited by thy rebuke, dash up
the mountains, and again sink powerless into the valleys.
11. - the wild asses; i.e., which, being very wild, and living in the
most solitary deserts, might be thought specially liable to suffer from
the want of water




356                        NOTES.
13. -fruit of thy works; i.e., of the clouds.
16. The trees of the Lord, &c.; i.e., the wild trees of the forest,
which were not planted by man, and receive no culture from him.
18. - the conies. See the note on Prov. xxx. 26.
19. - to mark seasons, &c. See Gen. i. 14; Ecclus. xliii. 6, 7.
26. - the leviathan, &c. In Job xli. 1, &c., the leviathan denotes
the crocodile. But the term was probably applied to other huge sea
monsters.
30. - thy spirit, &c.  Comp. xxxiii. 6; Gen. ii. 7; Eccl. xii. 7;
Job xxxiii. 4.
32. - it trembleth, &c. Earthquakes and volcanoes may be alluded
to in this verse.
Ps. CV.
The first fifteen verses of this psalm are a part of the hymn said to
have been given by David to the singers, on the removal of the ark
to Zion, which is contained in 1 Chron. chap. xvi. It is the conjecture
of Dathe, that some poet, after the return from the captivity at Babylon, adapted these fifteen verses, with an addition of his own, to the
dedication of the second temple; as the same or some contemporary
poet had adapted another fi-agment of the same hymn, namely, Ps.
xcvi., to a similar purpose. I)e Wette supposes the hymn in Chronicles to have been compiled from the two psalms.
11. - the lot, &c.; i.e., the assigned portion of the earth.
14. - rebuked kings, &c. See Gen. xii. 17; xx. 1-7.
15. - anointed, - prophets, &c.; i.e., Abraham and the patriarchs.
19. - the wuord of the Lord, &c.; namely, that which Joseph uttered
respecting the future.
25. He turned their hearts, &c. The more God blessed the Israelites
and increased their numbers, the greater was the jealousy of the
Egyptians, which at length settled into confirmed hatred. The Hebrews were accustomed to attribute to the direct agency of God what
took place under his permission, foresight, and providence. (Comp.
Matt. vi. 13.)
32. -flaming fire; i.e., lightning.
34. - Destructive locusts, &c. Undoubtedly a species of locust, different from that in the preceding line, is denoted. The Hebrew term
comes from a root signifying to lick up, or devour.
37. - silver, &c. See Exod. chap. xii.
40. - bread of heaven; i.e., the manna.
44. - the labor; i.e., the fruits of the labor.
Ps. CVI.
3. -practise righteousness at all times. The general sentiment of
this verse is probably expressed with reference to the unhappy condition of the Jewish nation in consequence of their wickedness.
5. - thy chosen; i.e., the Israelites, called the inheritance of God
in the next line but one.
7. - rebelled, &c. See Exod. xiv. 11, 12.




PSALMS.                          357
12. - sang his praise. See Exod. xv. 1, &c.
13. - waited not for his counsel; i.e., did not wait patiently to see
what were the designs of God, and how he would accomplish them.
14, 15. See Num. chap. xi. -      leanness. This is probably a
figure for want and misery in general.
16, 17. See Num. chap. xvi.
19. See Exod. chap. xxxii.
20. — their God of glory; literally, their glory.
23. - in the breach. This figurative expression refers to the breach
made by an enemy in the walls of a fortified city. One stands in the
breach for the purpose of opposing the enemy, and preventing the destruction of the city. (See Exod. chap. xxxii., xxxiii.)
24. See Num. chap. xiii., &c.
27. Comp. Num. xiv. 28-30; Lev. xxvi. 33; Deut chap. xxviii.
28. - Boal-peor. See Num. chap. xxv.
32. See Num. chap. xx.; Deut. i. 37.
36. - they became; i.e., the heathen. - a snare; i.e., caused their
ruin.
37. - to demons. So the Septuagint translates the term.tEi, in
this verse and in Deut. xxxii. 17. From the etymology of the term,
we may infer, perhaps, that it denotes malignant spirits; but it is not
necessary to suppose that precisely the same notions were entertained
of demons in the time of this composition, as in that of the New Testament. The worship of Moloch is probably referred to.
39. - played the harlot; i.e., left the true God to worship false
gods. - with their practices; i.e., the practices of the heathen.
Ps. CVII.
In this national psalm of thanksgiving, the reader will observe the
art of the poet in dividing it into strophes, or divisions, closing with a
form of thanksgiving as the burden of the song. In ver. 1-3 the subject is stated, and then follow the strophes, closing with ver. 8, 9; 15,
16; 21, 22; 31, 32; 43.
4. - in a desert. This may refer to the literal fact, that many of
the Jews fled from the Chaldaeans through the desert to Egypt, &c.;
or it may be a figurative expression, referring to the miseries of exile.
10. - darkness and the shadosw of death; i.e., in the profound darkness of a gloomy dungeon. - in affliction and iron. This may be a
hendyadis for afflictive iron; or the meaning may be, that they were
bound by their affliction, no less than by heavy chains. Perhaps the
language of the whole verse figuratively describes the misery of the
exile in Babylon.
20. - sent his word; i.e., commanded.
25-27. The classical reader may be pleased by comparing with
this description of a storm that of Ovid, Trist. lib. i. Eleg. 2:"Me miserum, quanti montes volvuntur aquarum!
Jamjam tacturos sidera summa putes.
Quantse diducto subsidunt Eequore valles!
Jamjam tacturas tartara nigra putes.
Rector in incerto est. nec quid fugiatve petatve
Invenit; ambiguis ars stupet ipsa malis."




358                        NOTES.
83-86. This language seems to have special reference to the depopulation of Palestine, and the subsequent restoration of the Jews.
Ps. CIX.
If this psalm was written by David, the curses contained in it have
probable reference to his enemies at the court of Saul. (Respecting
these imprecations, see pp. 19-21.) The following remarks of the Rev.
l)r. French,- Master of Jesus College, Cambridge, England, and Mr.
Skinner, a Fellow of the same college, agree very well with mine,
though I cannot think that the spirit even of the Jewish religion fully
justifies these imprecations: "It may be observed, with reference
to the imprecations found particularly in this psalm and in Ps. lxix.,
that the morality which they breathe does not ill accord either with
the general character of the Mosaic dispensation, or with the state of
religious knowledge to which the Jewish nation had attained. The
love of our enemies was a duty first distinctly and positively inculcated
by the Divine Author of the Christian faith. This pure and sublime
doctrine did not form a part of the law delivered to the Jews because
of'the hardness of their hearts.'
" Let it not be urged, that it would have been better, if the sacred
volume had nowhere exhibited the'holy men,' who were of old, thus
betraying, even in their intercourse with God, a deep resentment of
the unprovoked injuries which they were continually suffering from
the wicked. These very passages of Scripture convey an useful and
a very important lesson. For they teach Christians, in the most forcible manner, the value of those pre-eminent advantages which are enjoyed by them under the gospel."
6. - a wicked man over him; i.e., as a judge to hear his cause.
- over him. This may refer to the principal enemy of David, or possibly to his enemies collectively; as the plural occurs in ver. 15.
- an adversary, &c.; i.e., to accuse and plead against him in court.
7. - his prayer, &c. There is some doubt, whether this expression
denotes a petition for pardon to a human judge, or prayer to God.
The parallel line favors the former supposition; the use of the word,
translated prayer in other passages, the latter.
8. - take his office; i.e., which is vacated by his death.
10. — fom their ruined dwellings; i.e., going forth from them.
16. - the poor man, &c.; such as the poet.
20. - wages. Literally, work, and hence wages, the consequence of
work.
23. - shadow. See the note on cii. 11. - cast out as a locust. An
image of destruction, drawn from locusts, which are driven by winds,
or by noises, fires, &c., made by men, from the fields into the water or
waste places.
31. - at the right hand, &c.; i.e., as his advocate.
* See the note on this psalm in their " New Translation," &c.




PSALMS.                          359
Ps. CX.
The difficulties relating to particular portions of this psalm have
been, in good measure, removed by modern investigation. But it is
still an unsettled question among critics, who is the principal subject
of the psalm, or who is meant by "my lord," in the first line,-"Jehovah said to my lord;" or, more literally, " Tile oracle," or " solemn
declaration, of Jehovah to my lord." There are three opinions upon
the subject.
I. Christian interpreters generally, until within a comparativcly
recent period, have supposed Jesus Christ to be the person addressed
in the first line, and that the psalm predicts in figurative language his
glorious condition after his resurrection, and the triumphs of him and
his religion over all opposition. In favor of this opinion, it is alleged
that David is said in the Jewish inscription to be the author of the
psalm, and of course could not acknowledge a common Jewish king
as his lord. But especially the use made of the psalm by our Saviour,
in Matt. xxii. 43-45, and by the apostles, in Acts ii. 34, 1 Cor. xv.
25, Heb. i. 13, x. 13, is urged as decisive of the question.  Some
expressions in the psalm are also said to be more applicable to Jesus
Christ than to a common Jewish king. In illustration of these views,
see Christian commentators generally.
II. Some modern critics, such as Rosenmuller and Kuinol, and
some Jewish critics in ancient and modern times, have supposed the
future Messiah, according to the Jewish conceptions of him, to be
the subject of the psalm; while they maintain that its representation
of him as a temporal king, a warrior, a conqueror, and shedder of
blood, is inconsistent with any thing which we know of Jesus of Nazareth.
III. Other critics, such as Herder,* Geddes, De Wette, Ewald,
Hitzig, and Bleek, maintain that the psalm relates to a Jewish king,
living in the time of the writer, - either David or some other Jewish
king; and that it expresses the sanguine hopes of some Jewish poet in
favor of his sovereign, whom he is disposed to eulogize in the language of exaggeration which was commonly applied to Eastern monarchs. In behalf of this opinion, it is urged, that the ascription of the
psalm to David, as its author, by some unknown hand, is of little or
no weight, when it is considered that several of the titles of the psalms
must be acknowledged to be erroneous; that the first line of it evi,
dently supposes the person who is called "my lord" to be living on
earth in the time of the writer, and cannot refer to the distant future,
and, finally, that the attributes of a common Jewish king are all that
the writer does in fact express in the language which he has used.
In regard to the use made of the psalm by Christ and the apostles, it
is also said, that they may have argued ex concessis; i.e., from the acknowledged opinions of their opponents or contemporaries, without
vouching for their correctness; or that they may have made use of
the psalm to express ideas for which it was not originally designed.
* Spirit of Hebrew Poetry, vol. ii. p. 282, &o., Amer. transl.




360                       NOTES.
understanding it in a typical or allegorical sense, like portions of
many other psalms.
Without going into a discussion of the difficult subjects connected
with the question of the application of the psalm, I shall endeavor to
give the meaning of its language according to what must have been
-the conceptions of the writer. (See the Introduction, pp. 9-11.)
1. - Sit thou at nzy right hand; i.e., Be associated with me in the
government of my people; be next in honor to me. The language
is borrowed from a king commanding his son to sit with him on his
throne. (Comp. 1 Kings i. 13, 17.) Jehovah was regarded as the
supreme king of the Jewish nation, and Mount Zion as the seat of his
government. Thus, in cxlix. 2, "Let the sons of Zion be joyful in
their king!" cxxxiv. 3, "May the Lord, who made heaven and earth,
bless thee out of Zion!" cxxxv. 21, " Praised be the Lord out of Zion,
he thatdwelleth in Jerusalem!" cxxxii. 13, "For Jehovah hath chosen Zion; he hath desired it as his dwelling-place." Jehovah being
thus, in a peculiar sense, the supreme king of Israel, the throne of
Judea was called the throne of Jehovah (see 1 Chron. xxix. 23), and
the human king of Israel is said to sit on the throne of Jehovah, i.e.,
at the right hand of Jehovah, the supreme king of Israel, as his
vicegerent, participating in the government of his people. So in Zech.
xiii. 7, "Awake, O sword! against my shepherd, even against the man
who is my fellow, saith Jehovah of hosts." A common appellation of
kings in ancient times was that of shepherds; and Jehovah being regarded as the supreme king of Israel, his shepherd or earthly king is
styled the fellow or associate of Jehovah in the government of his people. To be the fellow or associate of Jehovah amounts to the same
thing as to sit upon his right hand.  In Josepilus, vi. 11, 9, Jonathan is said to sit on the right hand of the king, and Abner on
the left. Roberts, who was a missionary in Hindostan, says, "The
host always places a distinguished guest on his right hand." Rosenmuller quotes from an ancient history of Arabia, " The Radaf," i.e.,
the one second in rank to the king, "sits at his right hand." The
language, " Sit thou at my right hand," amounts to the same thing as
that in ii. 7, " Thou art my son," &c., on which see the note. - thy
footstool; i.e., completely subdue them. (See Josh. x. 24, 25.) The
particle until does not imply that the king was not to sit at the right
hand of God after his enemies were subdued. The expression is similar to that which we use when we say, "I hope you will be well, or
behave well, till I return." (See I Tim. iv. 13.)
2. Rule thou; implying strong prediction. - in the midst of thine
enemies; i.e., shalt control them, have them in subjection.
3. - be ready; i.e., willing and prompt to go to war with thee.
- when thou musterest thy forces; literally, in the clay of tlhy host. - in
holy splendor; i.e., equipped in the best or choicest manner. So the
Median soldiers are called " sanctified ones;" i.e., set apart for the war
against Babylon, Isa. xiii. 3. So in Jer. vi. 4, " Sanctify war against
her," li. 27. - like dew, &c.; i.e., numerous as the drops of morning
dew. Perhaps at the same time their freshness may have been had in
view.
4. -a priest for ever; i.e., during thy whole life. (Comp. Exod.
xxi. 6; Deut. xv. 17; 1 Sam. i. 22; and the note on xlv. 6.) The




PSALMS.                          361
greatness of the promise consists in the circumstance, that the sanctity
of the priest would be united with the dignity of the king in the great
personage to wlhom it is given; thus making him in a higher degree
the object of the divine care and favor. (Comp. Zech. vi. 13.) - the
order of ]lMelchisedeck; i.e., in the same way as Melchisedeck united the
dignity of a priest and a king. (See Gen. xiv. 18.)
5. The Lord is at thy riqht hand. To be at one's right hand is not
the same thing as to sit at one's right hand. It means, to be one's defender, ready to assist him. (See xvi. 8; cxxi. 5.) I understand, therefore, The Lord, as denoting the Supreme Being, and that the king who
is the subject of the psalm is here addressed. Otherwise, with a
change of the vowel-points, tile line might be rendered, llMy lord at thy
right hand [0 Jehovah!] shall, &c.
7. He shall drilec of the brook, &c. Iere, I suppose, by a sudden
change of person, which is not uncommon in Hebrew poetry (see
civ. 9, 10), the king, who was addressed by the poet in ver. 5, is introduced in the third person, as pursuing his enemies, and as refreshing
and strengthening himself for such pursuit by drinking water from
a brook which he finds in the way.
I have thus, without entering into an examination of various opinions, given what seems to me the literal meaning of the language of
the psalm. Whether the warrior-king whom it describes is to be regarded as a tenporal king of Israel, or only as an image or type of
Christ in his triumphant state in heaven, the language being understood in a figurative or allegorical sense, is a question which must be
decided in view of all the considerations which were glanced at in the
introduction to the notes on this psalm.
Ps. CXI.
This is one of the alphabetical psalms, in which each half-verse
begins with a different letter, according to the order of the Hebrew
alphabet. (See p. 47, &c.)
1. -assembly,-congregation, &c.; i.e., of righteous Israelites, assembled in the temple.
2.- Sought out, &c.; i.e., as being worthy of regard and admiration.
4. -a memorial, &c.; i.e., in his dealings with the Israelites, as
recorded in their history.
9. - redemption, &c.; i.e., from Egyptian slavery.
Ps. CXII.
This is an alphabetical psalm of the same kind as the last. (See the
remarks on Ps. i.)
3.- His righteousness shall endure; i.e., the consequences or reward of it.
4. - He is gracious, &c. It is doubtful, whether this is said of the
righteous man, or of God. From ver. 4 of the last psalm, which
seems to have had the same author as this, the last is the probable
meaning.
16




362                        NOTE S.
6. -be moved; i.e., he shall stand secure from  destructive (cal
lamity.
9. - His horn, &c. An emblem of power and authority, borrowed
from animals whose strength was in their horns.
Ps. CXIV.
In this psalm, the subject of which is the deliverance of the Israelites from Egyptian bondage, the principal idea is, that all obstacles,
even those presented by nature itself, must give way before the power
of Jehovah. "This psalm," says Herder, "is one of the finest odes
in any language. The abrupt brevity with which each particular is
expressed, the astonished admiration ascribed to the sea, to the Jordan, to the mountains and hills, and repeated in the interrogatory form;
the sublime explanation, that it all proceeded from a single glance
of Jehovah, who looked upon them from the clouds, a look which converted rocks and stones to streams and living fountains, -all these
give us, in the compass of this little ode, the substance of a long
description." It may have been designed for the celebration of the
feast of the passover.
2. - his sanctuary; i.e., the people set apart, and, as it were, consecrated, to be his peculiar people. - his dominion; i.e., the people
of which he was king in a peculiar, theocratic sense.
Ps. CXV.
This psalm seems to have been composed when the nation was in
distress, or in great danger, on account of foreign enemies. But it is
idle to undertake to conjecture the particular occasion of it.
1. Not unto us, &c.; i.e., HelI) and deliver us, if not on our own
account, yet on account of the honor of thy own name, and of thy
promises to the patriarchs. (Comp. Ezek. xxxvi. 22.)
8. - like unto them; i.e., equally without power and worthless.
17. The dead praise not, &c. See the note on vi. 5.
Ps. CXVI.
There have been many conjectures in relation to the time and
occasion of the composition of this psalm. On account of some
Chaldee idioms which occur in it, I think the opinion of Dr. Hammond the most probable; namely, that it was written by some pious
Israelite after the return from the captivity at Babylon.
3. - pains of the underworld.  The literal meaning probably is,
straits of the underworld. The meaning of the whole verse is, that the
writer was in imminent danger of death.
7. Return -to thy rest, &c.; i.e., be again tranquil, after thy anxiety
and agitation.
9. - walk before the Lord; i.e., aiming to serve him and do his will.
10. I had trust, &c.; i.e., I did not cease to place confidence in God&
- although I said; or, whien I used to say.




PSALMS.                          363
11. - All men are liars; i.e., disappoint the hopes that are placed it
them. All reliance on human aid is vain.
13. - the cup of salcation, &c.; i.e., of thanksgiving for the deliverance which I have obtained from God. It seems to have been customary, after offering a sacrifice for some great deliverance, to make a
feast, at which the host would take a cup of wine, and, having partaken of it, pass it round to his guests. (Comp. Matt. xxvi. 27.)
15. - the death of his holy ones; i.e., he preserves their lives. He
considers their death too costly to be suffered for any light reason.
16. - the son of thy handmaid; i.e., thy servant or slave, as in the
parallel line. The children of a female slave belonged of right to
her master.
Ps. CXVIII.
This psalm was probably composed to be sung on the occasion of
the deliverance of some king of Israel from  the dangers of war.
Different parts of it were probably to be performed by separate choirs
of singers, representing the king, the priests, and the people. The
author and the date of the composition, as well as the particular king
who is the subject of it, are wholly unknown. It is probable, however, that it was composed after the erection of the temple, and of
course was not a production of David.  Some apply the psalm to
Hezekiah, after his deliverance from sickness, and fiom the invasion of
Sennacherib. Some suppose that it was sung at the dedication of the
second temple, after the return from the captivity; some, that it
relates to the time of the Maccabees, when Simon was made governor
of the Jews. (See 1 Mace. chap. xiii., xiv.) Another opinion is, that it
is not an individual, but the whole people of Israel personified, that is
introduced as giving thanks for deliverance. We cannot find in the
psalm sufficient reasons to justify this view. In the Lamentations of
Jeremiah, and in Isaiah, chap. xl.-lxvi., there appears, however, to be
such a personification of the Jewish people. But some indications in
the particular passage in which such a use of language is alleged
seem necessary to justify the opinion. Some of the ancient Jews,
perhaps those who lived in the time of Christ, regarded the psalm as
prophetic of the Messiah, and some suppose that Christ and the apostles regarded it as such. (See Matt. xxi. 42; Acts iv. 11.) But the
most common opinion of interpreters is, that those verses are quoted
only by way of accommodation, or rhetorical illustration; or, at least,
are applied to Jesus in a mystical or allegorical sense.
13. Thou didst assail, &c. An address to his enemy.
19. - the gates of righteousness; so called because the righteous
enter them for worship.
22. The stone which the builders rejected, &c.; i.e., he whose claims
were disregarded and despised by the chief men of the nation has
now attained to the highest dignity among his people. As was
intimated in the introduction to this psalm, history does not seem to
supply us with the means of determining who is meant by the stone
which the builders rejected. Venema and Rosenmll ller refer it to
Simon, whose history is recorded in 1 Macc. chap. xiii., xiv.; De
Wette and Tholuck, to the whole Jewish people.




364                         NOTES.
24. - which the Lord hath made, i.e., so happy and distinguished.
26. - that cometh in the name of the Lord. This language seems to
be more applicable to a prince than to the whole people.
27. - to the horns of the altar; i.e., in order to be sacrificed.
Ps. CXIX.
This is another of the alphabetical psalms, but of a different structure from any of the preceding.. It is divided into as many sections,
of eight verses each, as there are letters in the Hebrew alphabet;
namely, twenty-two, -all the lines of the first section beginning with
the first letter of it, Aleph; of the second with Beth; and so to the last
in the order of the alphabet. From the structure and character of the
psalm, it is generally supposed to have been written in the later period
of the Jewish nation.
7. - righteous laws. The Hebrew term _tn'2t denotes sometimes
T'
the law; sometimes the sentence or jiludgment for or against; sometimes
the execution of the pezalty, the bestowuent of the reward. In this psalm it
is often difficult to decide which is meant.
19. I am a stranger, &c. As a stranger wandering in a foreign land
feels the need of the guidance of friends, so man, a stranger in the
earth, needs the guidance of God.
25. - to the dust; i.e., of death. (See the parallel line, and xxii. 15;
vii. 5; xliv. 25.) - thy word; i.e., thy promise.
26. I have declared my ways, &c.; i.e., I have made known to thee my
affairs, my purposes, my condition, and my dangers; and have sought
thine aid.
27. - thy wonders; i.e., of thy love. (See ver. 18.)
32. - enlarge my heart; i.e., increase my intelligence (see 1 Kings
iv. 29); or, grant me deliverance from trouble.  (See Isa. lx. 5.)
42. - him that reproacheth me; i.e., on account of my reliance on
thee.
43. - take not the word of truth, &c.; i.e., do not deal with me so that
I shall be ashamed to mention thy word or thy promise, in which I
have often gloried, respecting the deliverance which thou givest to
the righteous, and the punishment which thou inflictest on the wicked.
54. - have been nmy song; i.e., the subject of my song or rejoicing.
- house of my pilgrimage. This expression may refer to the exile in
Babylon, or to human life in general.
56. - as my own; i.e., my peculiar happiness. (Comp. Rev. ii. 6.)
79. - turn unto me; i.e., unite themselves with me, and rejoice in
my deliverance. (See ver. 74.)
83. - a bottle in the smoke; which, being made of skins, became
shrivelled by smoke.
84. How many are the days, &c.; i.e., How short is my life.
89. - like the heavens. Comp. Jer. xxxi. 35, 36; Luke xxi. 33.
91. They continue; i.e., the heavens and the earth.
108. — fee-will offering, &c.; i.e., my prayers which I freely offer.
118. - their deceit is vanin; i.e., their deceitful plans shall be unsuccessful, and disappoint their expectations.
127. Therefore; i.e., because I am thy servant, ver. 125.




PSALMS.                         365
139. IMy zeal consumeth me; i.e., I burn with indignation.
142- - everlasting righteousness; i.e., never to be dispensed with, or
made void.
148. - anticipate the niqht-watches,'&c.; i.e., I am awake before the
watchmen announce the night-watches, and need no warning from
them.
175. - thy judgments; i.e., in my favor. (See ver. 149, 156, and the
note on ver. 7.)
Ps. CXX.
It seems probable that this psalm was composed by one living in
exile, though not in Mesecl and Kedar; for these places were at an
immense distance from each other. Mesech was a barharous country
in the North, between Iberia, Armenia, and Colchis; and Kedar was
a district in Arabia. The terms are used figuratively to denote barbarous countries, as we should speak of living among Turks or Hottentots. For what may be said on the appellation, " A pstbl of steps,"
which is given to this and the fourteen following psalms, see p. 30.
3. - what advantage, &c.  The sense of the verse is, that the
deceitful tongue does not profit, but rather injures, him that employs it.
4. - Like coals of the juniper; which was thought by the ancients
to have great heat, and to retain it long. (See Iarris's Nat. Hist.,
p. 237, &c.) But there is great reason to doubt whether the juniper is
the plant referred to in this passage. It is more probable that the
broom is the plant denoted, the Arabic name of which, according to
Dr. Robinson, is the same as the Hebrew, and the roots of which are
regarded by the Arabs as yielding the best charcoal.  (See Ges.
Thesaur., on Dn, and Robinson's Biblical Researches in Palestine,
vol. i. p. 299. I retain the term juniper, instead of broom, from rhetorical considerations. Ver. 3 and 4 may be rendered, What will he
[God] give to thee, and what will he do to thee, thou false tongue? [He will
give thee] sharp arrows of the mighty man, with coals of the juniper.
Ps. CXXI.
This psalm seems to have been composed by a poet who was exiled
from Jerusalem, if not from Palestine. If written by D)avid, it may
refer to the time of the rebellion of Absalom.
1. - to the hills; i.e., of Palestine, on which God, as the king of
Israel, was regarded as having his peculiar abode. (Comp. xiv. 7,
cxxxiv. 3, cxxxv. 21; 1 Kings viii. 42-44.)
6. - Nor the moon by night. We have no evidence, except what is
implied in this passage, that the Jews ascribed any noxious influences
to the moon. Perhaps, therefore, the verse may mean nothing more
than that no injury should be received by day or by night. It is not
impossible, however, that injury received from passing  le night in
the open air may have been ascribed to the moon.




366                        NOTES
Ps. CXXII.
It is not probable that this psalm was written by David. (See ver.
8 and 5.)
3. -joined together; i.e., wholly built up, without vacant spaces.
Ps. CXXIV.
4. - over our soul; i.e., would have destroyed us.
Ps. CXXV.
It appears from ver. 3, that this psalm was composed at a time
when Palestine was oppressed by foreign enemies, or in great danger
from them.
3. - the portion of the righteous; i.e., the land of Israel.  (See cv.
11.) — Lest the righteous, &c.; i.e., lest the Jews be tempted by
idolatrous oppressors to renounce the worship and service of Jehovah.
5. - their crooked ways; i.e., of the heathen oppressors, or evildoers, mentioned in the next line.
Ps. CXXVI.
1. - that dream; i.e., we could scarcely believe our senses, that so
great and glorious an event had taken place.
4. - Like streams in tre South. The streams in hot countries, especially in the southern deserts, dry up in the summer months, but
return after the periodical rains. (See the note on Job vi. 15, &c.) The
land of Palestine, deprived of its inhabitants during the captivity,
might be compared to one of these deserts forsaken by its streams;
and the return of the exiles in crowds to their native land might be
compared to torrents of water returning in the season of rain.
5, 6. These verses are well paraphrased by Patrick: " Then this
small handful of people, who are come to plant themselves here again,
and have laid the foundation of the temple with a great mixture of
sadness and tears (Ezra iii. 12), shall shout for joy to see so great an
increase, and this pious work by their help brought unto perfection;
just as we behold the poor husbandman, going to and fro with a little
seed, which in a scarce year he throws with a heavy heart into the
ground, returning again and again from the field with songs of joy in
his mouth, when the harvest comes to reward his past labors with a
plentiful crop of corn."
6. - his seed; Literally, his seed-cast; i.e., such a burden of seed
as is fit to be cast or scattered lengthwise. In English, the idea is sufficiently expressed in his seed.
Ps. CXXVII.
1. - build the house, &c. There seems no good reason for referring
this to the temple. The expression is rather proverbial, referring to
houses in general.




PSALMS.                         367
2. - bread of care; i.e., earned by anxious labor. — in sleep.
This is an hyperbolical expression to denote, that, what others aim to
gain by wearisome efforts, God gives to the righteous without any
such painstaking, as it were, while they sleep. (Comp. Matt. vi. 34.)
Probably nothing more is expressed than the sentiment of ver. 1;
namely, that without the blessing of God nothing prospers.
4. - of young men. In reference, not only to their vigor, but to
their capacity to help their parents a long time.
5. - speak with adversaries in the gate; i.e., contend at law with
them.   Possibly, but not so much in accordance with usage: when
they have something to say with their enemies in the way of fighting.
Ps. CXXVIII.
2. - eat the labor; i.e., the fruits of the labor, &c. Thou shalt not
sow, and another reap. (Comp. Lev. xxvi. 16; Deut. xxviii. 33.)
3. -fruitful vine. The fruitfulness of the vine is the only point
of comparison. - within thy house; where tile customs of the East
required the matron to be a great part of the time.
5. - out of Zion, &c. See the note on ex. 1.
Ps. CXXIX.
This psalm, which recounts the many past afflictions of the Jewish
nation, and the deliverances which God had afforded it, and closes with
imprecations against its enemies, was probably written soon after the
return from the captivity.
2. - fronm my youth; i.e., from the time of the bondage in Egypt.
(Comp. Hos. ii. 15, xi. 1.)
3. -plobughed sup, &c. A figurative expression to denote stripes,
and this to denote oppression in general.
4. - cut asunder the cords; i.e., delivered from servitude.
6. - grass upton the housetops. The roofs of the houses being flat
and often covered with earth, grass wofild spring up on them, but
would soon perish with the heat of the sun. (See Jahn's Archaeol.,
~ 34.)
8. - The blessing, &c. This appears to have been a usual salutation in time of harvest. (See Ruth ii. 4.)
Ps. CXXX.
This psalm appears to have been written by one who was suffering,
in common with his countrymen, under the pressure of some great
national calamity. No period seems more suitable for such a prayer
than the time of the captivity.
3.- treasure up, &c.; i.e., in thy memory, for the purpose of
strictly punishing them.
4. - That thou mayst befeared. Hope of mercy leads to the reverence and love of God. Despair would engage one for ever in a course
of sin. Before the prodigal can return to his father, he must feel sure
that he has a father to whom he can return.




368                        NOTES.
8. - From all his iniquities; i.e., from the consequences, or pnnishment, of them.
Ps. CXXXI.
This psalm may have been composed by David, when he was accused of aiming to deprive Saul of his throne. On account of the
accusations of Sanballat, it may have been used by the Jews after
the captivity.
2. - Like a weaned child; i.e., I commit myself to thy care, acquiesce in my condition, and submit to be disposed of as thou pleasest,
as a weaned child resting his head on his mother's breast.
Ps. CXXXII.
6. - heard of it at Ephratah, &c. Ephratah probably here denotes
the country of Ephraim, in which was Shiloh, where the ark of God
remained several years. The fields of the forest probably refer to Kirjath-jearim, where the ark was kept a long time. (See 1 Sam. vii.
1, 2.) The meaning, in connection with what follows, seems to be,
that, having heard of the ark in different and distant places, and as
removed fiom place to place, they might now rejoice that it had a
settled abode.
15. - bless her provision, &c. To Zion, regarded as representing
the nation, abundance and prosperity are promised.
16. - clothe her priests with salvation; i.e., cause them to give continual thanks for salvation granted to the people.
17. - horn for David; i.e., in his posterity. - a light, &c. This
was an emblem of splendor and prosperity. (See xviii. 28; Job xxix.
3, and the note.)
Ps. CXXXIII.
2. - precious perfeme, &c. (See the note on Eccl. vii. 1.) — the
border of his garments; i.e., as seenis probable, the upper border, which
went round his neck.
3. Like the dew of tIermon. In a country where little or no rain
falls, except at particular seasons, the dew is most grateful to the
parched hills. It also descends in abundance. "We were sufficiently
instructed by experience what the holy psalmist means by the dew of
Hermon, our tents being as wet with it as if it had rained all night." -
Maundrell's Journey, &c., p. 97, Amer. edition. - life for evermore.
Here life, being parallel with blessings, signifies prosperity, happiness.
Ps. CXXXIV.
1. - by night. It was the duty of the priests and Levites to serve
in the temple day and night. The service by night is mentioned in
particular, as being more arduous. (Lev. viii. 35; 1 Chron. ix. 33.)
2. - to the sanctuary. See xxviii. 2.




PSALiMS.                         369
Ps. CXXXV.
7. -for the rain; i.e., to accompany it.
13. -   emorial; i.e., that by which God is brcught to mind;
namely, his perfections continually displayed in fresh deeds of omnipotence and love. (See Exod. iii. 15.)
Ps. CXXXVII.
This beautiful psalm was probably written very soon after the captivity in Babylon, while the memory of the sufferings and indignities
connected with it was fresh in the mind of the author.
5. - her cunning. In this connection, skill in playing on the harp
seems to be referred to. Otherwise, Let my richt hand forget me.
6. - my tongue cleave, &c.; i.e., refuse its office in singing.
7.- children of Edom; who had shown great hostility to the
Israelites, and joined with the Chaldmans in effecting the destruction
of Jerusalem. (Comp. Ezek. xxv. 12; Obad. 10.) Respecting the
imprecations in ver. 7-9, with which the patriotic can in some degree
sympathize, but which the Christian can scarcely approve, see
p. 9, &c.
8. — thou destroyer! Itake'-.i to be a noun. (See De Dieu, in
Poole's Synopsis.) Otherwise, the desolated! or, who art to be destroyed!
Ps. CXXXVIII.
This psalm is commonly supposed to refer to the circumstances of
David, when, after the death of Saul, he was established on the throne.
The term   e,^r   temple (ver. 2), seems to point to a later age than
that of David.
1. - Before the gods; i.e., before the kings of the earth, or (see
ver. 4) the angels of God; otherwise, before God.
2. - thy promise above all thy name; i.e., thou hast fulfilled thy
promise, and more than fulfilled it; and hast done more than has ever
been said or conceived of thee.
6. - knoweth fiom qfar; i.e., takes cognizance of them for the purpose of punishment.
8. - Forsake not the works of thine hands; i.e., complete what thy
hands have begun.
Ps. CXXXIX.
It appears, from ver. 19-24, that this admirable psalm, to attempt
to set forth the excellence of which by descriptive epithets would be
folly, was in some degree occasional. The author seems to have been
led to the composition of it by false charges against the uprightness of
his intentions, and the sincerity and purity of his course in respect to
the worship and service of Jehovah.  On account of the reference
to idolatry, and certain Chaldaizing forms which occur in it, some
critics refer the psalm to a later age than that of David.
16




370                         NOTES.
4. For before the word, &c. So the Chaldee in Buxtorfs Bible. So
Dr. Watts,D' He knows the words I mean to speak,
Ere from my opening lips they break."
There is thus some expansion of the thought expressed in ver. 2 and 3.
Otherwise, as in the common version, For there is not a word, &c.; i.e.,
thou knowest every word which I utter, as well as every act which
I perform.
5. - layest thine hand upon me; i.e., hast me completely in thy
power.
9. - wings of the morning; i.e., if I could move as swiftly as the
rays of the morning sun, which in an instant go from one end of
heaven to the other.
15. - curiously wrought in the lower parts of the earth. This language
seems to amount to the same tiling as that in ver. 13, Thou didst weave
me in my mother's womb; i.e., in as dark a place as the lower parts of the
earth.' (See Ges. Lex. on:p_).
17. How precious to me are thy thoughts; i.e., How valuable in themselves, or how highly valued, precious in the contemplation, are thy
purposes of wisdom and goodness, as displayed in the formation and
care of man! It appears to me that De Wette and Gesenius unnecessarily depart from the common meaning of the term   wj, when
they ascribe to it here the meaning incomprehensible, inconceivable.
18. -  When I awake, I am still with thee; i.e., I am still engaged in
meditating upon thee, and what thou hast done.
24. - way of trouble, &c. That ==Y means pain or trouble, there
can be no doubt. (See Isa. xiv. 3; 1 Chron. iv. 9; and Gen. iii. 16,
without regard to the vowel-points.) That it may denote sin, or
idolatry, cannot be proved. - the way everlasting; i.e., the way which
does not end in trouble and ruin, as in Ps. i. 6. Or, in the ancient wcay;
i.e., the good old way of the worship of Jehovah, sanctioned by the
patriarchs Abraham, Isaac, and Jacob. (Comp. Jer. vi. 16.)
Ps. CXL.
This psalm is commonly supposed to have been composed by David
in reference to the persecution of Saul and his courtiers.
3. - sharpen their tongues like a serpent.  Perhaps there may be
reference to the serpent's putting out his forked tongue, and moving it
rapidly, so as to appear to sharpen it.
Ps. CXLI.
If this psalm was written by David, it may have had the same
general occasion as the last. But it seems to'contain no special allusions to the circumstances of David.  It is most probable that the
author and the occasion of the psalm are unknown.
4. - eat of their delicacies; i.e., associate with them at their sumptuous feasts, where their evil designs are discussed. Or, the expres



PSALMS.                         371
sion may be a figurative one to denote participation in their cherished
designs.
5. - oil for my head; as grateful as perfumed oil, which was poured
on the head of guests. (See cxxxiii. 2, and the note. Comp. Prov.
xxvii. 6; Eccl. vii. 5.) - But novw I pray against their wickedness; i.e.,
but now, when I experience treatment the reverse of what is right
and kind, I am impatient under it, and pray against my enemies who
inflict it. (See Doderlein's Scholia ad loc.) The pronoun their refers
to the enemies of the poet, whom he mentions in the next verse.
6. - over the side qf the rock; according to an ancient mode of punishing malefactors. (See 2 Chron. xxv. 12.) - Then let them hear my
words, &c. "But how," asks Rosenmiiller, "could they hear his
words, after being thrown from the rock?" But this question makes
no allowance for the language of passionate emotion, which will not
bear a strict analysis. St. Paul says that he delivered Hymeneus and
Alexander to Satan, that they might learn not to blaspheme. An unpromising teacher! we might say, in the spirit of Rosenmiilier's question. Besides, we suppose that the words, let them hear, refer to the
survivors, the people warned by the fate of the judges or rulers.
7. Our bones are scattered, &c.; i.e., the bones of our countrymen,
friends, or followers. This may be understood as a. literal description
of what had been done by the enemies of the writer, or as a metaphorical description of the low condition to which he and his followers
were reduced.
Ps. CXLIL
According to the Hebrew inscription, this psalm was composed by
David to express the feelings which he had while in the cave of Adullam (I Sam. chap. xxii.), or in that of Engedi (1 Sam. chap. xxiv.).
Some suppose this title to have been a conjecture of the person who
placed it there, founded on ver. 7, Briny me out of prison, &c.
7. - out of prison; i.e., out of my distress.
Ps. CXLIII.
This psalm, if composed by David, may refer to his distress during
his persecution by Saul, or during the rebellion of Absalom. This is
one of the psalms which some Jewish and some modern critics suppose to be designed for the use of the whole people, personified as a
single individual in distress. Without doubt, many of the psalms
were designed for the use of the whole people of Israel, like Christian
~hymns for the use of a congregation. But whether there is a personification of the people in the psalms of complaint is very doubtful.
Such a view needs more positive support than we find in those
psalms.
3. - in darkness; i.e., in hopeless calamity. (See the next verse.)
Ps. CXLIV.
This psalm, if composed by David, seems to refer to a time when
he was established on the throne, but was yet exposed to many dan



872                        NOTES.
gers from his own rebellious subjects and from the Philistines and
other foreign enemies. It contains so many verses borrowed from
other psalms, that there is considerable plausibility in the conjecture
of l)e Wette, that it was composed, or rather compiled, long after the
age of David.
3. Comp. viii. 4.
5. Comp. xviii. 9.
6. Comp. xviii. 14.
7. Comp. xviii. 16.
12. - Grown up in their youth. It is somewhat doubtful, whether
this line belongs to sons or to plants. The expression in their youth, in
the Iebrew, is not applied to plants, but only to persons, and thus
favors the former application. On the other hand, it may be said tlat
the term youth may be used metaphorically. - Hewn, &c., probably
elegantly sculptured, and possibly referring to the Caryatides, or col
umns representing female figures.
14. - breaking in; i.e., of enemies into the walls of our cities
- going out; i.e., in flight, or into captivity; or, perhaps, sallying forth
to attack an enemy.
Ps. CXLV.
This is another of the alphabetical psalms, constructed like the
twenty-fifth and thirty-fourth. (See p. 47, &c.) The ancient Jews
had so high an opinion of its excellence, that they used to say, that a
man could not fail to be a child of the world to come, who would repeat this psalm three times every day.
1. - the king; i.e., the true king, the king of kings.
Ps. CXLVI.
This is a psalm of solemn praise to God, designed probably for public worship in the temple. It is a very ancient opinion, that it was
composed after the return from the captivity, being ascribed in the
Septuagint version to Haggai and Zechariah.
8. - openeth the eyes of the blind. This is probably a figurative
expression, denoting that the Lord restores from distress to prosperity, when there are no hopes from human aid. (Comp. Isa. xxxv. 6;
xlii. 7.)
9. - he maketh crooked; i.e., defeats their designs; prevents them
from attaining the object at which they aim.
Ps. CXLVII.
This psalm appears, from ver. 2, in connection with 13 and 14, to
have been composed after the return from the captivity.
3. - the broken in heart; an instance of which is his restoring those
who were exiles at Babylon.
10. - in the legs of a iman; i.e., not in infantry more than in cavalry
le needs neither the one nor the other. Otherwise, legs of a man may
denote swiftness of foot, which was considered a great accomplishment
in an ancient warrior.




PS ALMS.                        373
15. - His word runneth very swiftly; i.e., that which he commands is
speedily effbcted.
18. He sendeth forth his word; i.e., gives command.
Ps. CXLVIII.
1. -fr-om the heavens; i.e., ye angels who are from the heavens, in
contradistinction from things on the earth, ver. 7. - in the hezqhts;
i.e., the heavens.
2. - all ye his hosts; i.e., of angels. (Comp. 1 Kings xxii. 19.)
4. - Ye waters, &c. Comp. civ. 3; Gen. i. 7.
9. - all cedars; which are mentioned in particular as representing
all wild trees.
14. - near to him. Comp. Dent. iv. 7.
Ps. CXLIX.
This psalm contains no indications of the time when it was composed. The conjecture of Theodoret, that it was written after the
return from the captivity, when the nation was established, and had
obtained considerable success over their enemies, seems to be as plausible as any.
1.- a new song. The epithet new seems to denote nothing more
than that the psalm had not been before sung, implying, perhaps, that
there was new occasion to sing the praise of God.
2. - in him that nade him; i.e., as a nation. (.Comp. Deut. xxxiii.
6
4. - with salvation; i.e., deliverance from their enemies, or victory
over them. The distressed probably denote here the people of Israel,
mentioned in the parallel line.
5. - in their glory; i.e., the glorious condition in which God, their
king, has placed them.
6. - a two-edlged sword, &c. Comp. ii., cx., &c.; Neh. iv. 13, &c.
9. - which is written. This may refer to the command given to the
Israelites to destroy the nations of Palestine, in I)eut. chap. vii., or,
more probably, to what is written in the book of the Divine Mind, and
referred to in ii., ex., &c. (Comp. lvi. 8; cxxxix. 16; Jude, ver. 4;
Rev. xiii. 8; xx. 15.)
Ps. CL.
It may be supposed that the first and last lines of this psalm were
sung by the whole company of singers, and that the other lines were
sung responsively by different portions of it.
1. - in his sanctnary; i.e., in the temple. - in his glorions firmament; i.e., in heaven, referring to the angels.
5. - cqmbals, &c. For what information may be had respecting
the musical instruments of the Hebrews, see Pfeiffer on the Music of
the Ancient Ilebrews, translated in the Biblical Repository for October,
1835; Jahn's Archetology, ~ 92-96.








NOTES ON THE PROVERBS.
CHAP. I.
1-6. These verses seem to be designed as a preface, pointing out
the object and use of the Book of Proverbs.
2. -wisdom -instruction. It is impossible to give to these and
similar terms a precise definition, which shall apply to all cases in
which they are used. For their meaning is more or less extensive
and general, according to the connection in which they stand. It
may be said, however, that the term rendered wisdom, in its most
common use in this book, denotes a general knowledge of all those
subjects, divine and human, which ought to engage the mind of man;
and especially that which may be applied to the conduct of life. It
has so extensive a signification, however, as to denote the attributes
of God manifested in the creation of the world. The term rendered
instruction more commonly denotes that knowledge or education
which relates to morals and manners; but the particular meaning and
application of both these terms can be learned only from the context
in the passages in which they occur. The same remark applies to the
terms understanding, cknowledge, and some others, which are sometimes
interchanged with the terms above mentioned. Especially, the connection must show when any of these terms relate to religious subjects, when to moral conduct, and when to knowledge in general.
- words of understanding; i.e., which come from the intelligent, and
tend to make the hearer intelligent.
3. - instruction of prudence; i.e., such instruction as tends to make
one prudent. -justice, equity, uprightness. These terms denote the
same thing, and are heaped together in order to give weight to the
sentiment.
4. - to the simple; i.e., to him who, by reason of inexperience, is
liable to be imposed upon. We have an illustration of the kind of
simplicity referred to in this proverb in the term young man, in thie
parallel line.
5. The wise man, &c. The maxims in this book are designed not
only for the inexperienced and ignorant: he that is wise already will
not lose his labor in reading it, but will become still wiser.
6. - deep maxim - dark sayings; i.e., such pointed, concise, figurative, or enigmatical sentences and maxims as are contained in the
Book of Proverbs. The Hebrew term.'517n seems here to denote,
~T' ~375
[s75]




376                       NOTES.
not an interpretation, but a thing to be interpreted, i.e., a deep maxim. The
Septuagint has OKOTrewlv a60yov. Hodgson renders the term a mystery.
7. The fear of the Lord. This expression, according to Scripture
usage, evidently has no exclusive reference to the emotion offear, but
to all those sentiments which man ought to entertain towards God.
- beginninq of knowledge. The Hebrew term sometimes denotes tie
first of its kind, the most excellent part. Hence, the line may be rendered, "The fear of the Lord is the perfection of knowledge;" and
so some critics have rendered it: but as in chap. ix. 10 a different
Hebrew word is used, which must be rendered bec/iriniu, I prefer to
understand the line as conveying the idea, that religion is the beginning or foundation of all valuable knowledge, without which men
remain ignorant and foolish, however great their attainments in
merely human knowledge. The religious man only will become wise.
- Fools; i.e., impious fools. The idea of impiety was often associated
with the Hebrew term.
8. Hear. This expression implies attention and obedience. It is
the opposite of neglect, in the parallel line. - 0 my son! Tile Hebrews and other Orientals addressed their pupils, hearers, or readers,
by the endearing appellation of son. The terms dear reader, friend,
&c., in some modern books, correspond to it.
9. - graceful wreath - a chain, &c.; i.e., they shall, being followed,
add more to thy beauty, and win more approbation and favor for thee
from God and good men, than any ornaments which thy parents can
place upon thy head or around thy neck.
11. - innocent in vain; i.e., to whom innocence is no protection.
12. Let us swallow them up alive, &c.; let us inflict sudden and unexpected destruction upon them, as surely as Sheol devours the unresisting dead.
14. - thy lot; i.e., though thou art young, thou shalt have an equal
share in the plunder with us veterans of the trade. Thou shalt draw
lots with us, whenever we determine, by casting lots, to whom any.
portion of the plunder we have gained shall belong. (See Ps. xxii.
18.) - one purse; containing the money we obtain, of which all shall
have a right to the same share.
17. For as the net is spread ini vain. Comparing vii. 23, the meaning
may be, that it is spread in vain to the silly bird which sees the net,
and does not take warning from it; and that the exhortation is, not to
be so headstrong and incautious as the silly birds, who use to run into
the net, although they see the fowler laying it before their eyes.
Some, however, refer the words in vain to the fowler, and suppose the
meaning to be, that the fowler loses his labor who sets his net while
the bird is looking on, because the bird, perceiving the danger, will
not come to the bait, but rather fly away; and that those who are not
warned by the evil consequences of wickedness, which the writer sets
forth, are even sillier than the birds. While plotting destruction for
others, they are blind to the retribution which is sure to fall upon
themselves.
19. It talceth away the life, &c.; i.e., it brings sudden and violent
death upon those who lhave gained possession of it.
20. In opposition to the enticements of the wicked, wisdom is now




PROVERBS.                         877
personified as a teacher, preaching to the sons of men. It is evident from this description, as well as from chap. viii. and ix., that a
practical regard to God and duty, as well as a speculative knowledge
of divine and human things, is included in the author's idea of wisdom. The circumstance, that wisdom, personified as a teacher, is
represented as proclaiming her lessons in the streets, highways, &c.,
is supposed by some to denote, that in active life only is that rich
fountain of experience from which wisdom is derived. But it may be
doubted whether this particular idea was in the author's mind. I
rather suppose, that, having personified wisdom as a teacher, he
represents her as giving her lessons where it was customary for
teachers and philosophers in ancient' times to give their lessons. If
the language implies any thing more, it is, that the lessons of wisdom
are within the reach of all, presenting urgent claims to their attention.
Bishop Patrick paraphrases ver. 20 thus: "Let me advise you,
therefobre, rather to hearken to the manifold instructions of wisdom,
whose most excellent counsels you cannot but be as well acquainted
withal as you are with that which is proclaimed in the open streets;
for you hear them in the plain dictates of your own consciences, in
the laws of God, in the mouth of his prophets and ministers, in the
admonitions and examples of good men, and in the course of his providence and wise government, which call upon you more earnestly and
loudly than these seducers to follow and obey themn."
22. - simple ones - simplicity - scoffers -fools. If by these different terms the author refers to different classes of persons, - which
may be doubted,-t the first class may denote the wicked through
inexperience, weakness, and credulity; the second, open scoffers at
religion and virtue; the third, hardened, irreligious, and vicious men,
who are yet self-satisfied, and regard themselves as wiser than persons
of an opposite character.
23. -pour out. The mouth of wisdom is represented as a fountain
copiously pouring forth its streams. - my spirit; i.e., my mind.
24. - stretched out ay hand. It is more agreeable to usage to
understand this as a beckoning gesture, inviting the hearer to come,
than as one designed to enforce the language of the speaker, or to
offer assistance. (See Isa. xiii. 2, and lxv. 2.)
28. - early; literally, in the morning; i.e., with great earnestness
and diligence; as those who rise early in the morning for any object
are in earnest about it. The meaning of the whole verse is, that the
despisers of wisdom will not be able to escape fiom the calamity in
which they are involved.
31. - eat of the fruit, &c. " Therefore, as it is just that men should
reap what they sow, and eat such fruit as they plant, so these men
shall suffer the punishments whiclh their wicked doings naturally produce; nay, be glutted and surfeited with the miserable effects of their
own counsels and contrivances."- Patrick.
32. - the teuring away of the simple; i.e., from duty and wisdom.
"For let them alone, and they need nobody but themselves to destroy
them; their escaping dangers only making them more audacious to
run into them." -Patrick.




878                        NOTES.
CHAP. II.
3. - if thou wilt call aloud, &c.; i.e., if thou wilt, as it were, give
her a strong and pressing invitation to come and take possession of
thy soul.
5. Then shalt thou understand, &c. In chap. i. 7, he represents religion as the condition of attaining true wisdom. Here he represents
religion as the effect of a sincere and earnest search after wisdom.
6. For the Lord giveth wisdom. And let no one doubt that he will
find true wisdom, if he seek for it in the right way; for God gives it
to such as diligently seek for it. (Comp. Job xxxii. 8, xxxviii. 36;
Dan. ii. 21; James i. 5, 17.)
9. Then shalt thou understand, &c. This verse is connected in sense
with ver. 5; ver. 6-8 being parenthetic.
10. - wisdom entereth - knowledge is pleasant, &c. The language in
this verse seems to be borrowed from the entertainment of guests.
Wisdom then enters the heart, as her habitation, and is pleasant to
one; i.e., is cherished by him as his dearest friend, when it is not
merely speculative, but a living, practical principle.
16. - wife of' another; i.e., the adulteress, who is here not a foreigner (comp. ver. 17). It is commonly said that the adulteress is
called a strange woman, because that class of people were usually women
of foreign origin. It is probable, however, that the term itself often
denotes simply one of a strange family, one not belonging to the
family of the tempted person.
17. -friend of her youth; i.e., the husband to whom she was united
when young. - covenant of her God; i.e., the marriage covenant, in
contracting which, God was called to witness by the parties. (Comp.
Mal. ii. 14.)
18. - shades of the dead. t'tl", literally, the weak; the shades or
ghosts of the dead, which the ancient Hebrews represented as dwelling together in Sheol, destitute of blood and animal life, and therefore
weak and languid, like a sick person (Isa. xiv. 10), but yet having
some faculties, such as perception and memory.
19. - return again; - paths of life. The image of the preceding
verse seems to be continued; and the representation is, that it is as
difficult for one who has become intimate with an adulteress to recover
from the moral and temporal ruin in which he involves himself, as it
is for one who has gone down to the place of the dead to return to the
land of the living.
21. - dwell in the land. To dwell till death in the land of Israel,
the glory of all lands, the land of many promises, and not to be driven
from it into a foreign country, was considered an inestimable blessing
by every true Hebrew. Hence, it was used as an image of the highest
good. It is often difficult, as in this passage, to decide whether the
expression is to be understood in a literal or a figurative sense. In
Matt. v. 5, occurs the figurative use of the expression.




PROVERBS.                         379
CHAP. III.
2. -peace; i.e., prosperity, satisfaction, that which is the object of
every one's desire and pursuit, and that which he wishes for his
friend.
3. - kindness and truth. On account of the latter clause of the
verse, I understand these words as denoting the duties of humanity,
sincerity, and justice in man. Others, on account of the use of the
terms in other passages to denote the favor of God, and his faithfilness to his promises, understand them in the same sense here; and
suppose the pronoun them, in the next line, to refer back to precepts in
ver. 1. - around thy neck; i.e., let them never be forgotten or neglected, as you cannot fail to see and care for the ornamental chains
which you wear around your neck.
5. - lean not, &c.; as one leans upon a staff. The precept in this
line is limited and explained by the preceding parallel line. It is, that
no one should trust to gain the ends which he seeks, or to obtain happiness, by his own sagacity and wisdom, without the Divine blessing;
that the favor of God is more essential to a happy life than any
labored plans which the human understanding can devise.
8. - thy muscles; which, with the bones mentioned in the next line,
were meant to denote the whole body. - moisture to thy bones; the
bones being supposed to be dried up in sickness. (See xvii. 22; Job
xxi. 24; Ps. cii. 3.)
9. Honor the Lord, &c.; i.e., obey the directions of the law by
bringing thy oblations to the house of God, and offering the first-fruits
of the harvest and the vintage, in token of thy gratitude and
dependence.
18. - tree of life; i.e., a tree, the fruits of which lengthen life. It
is also probable that the expression has reference to the tree of life in
paradise (Gen. ii. 9, iii. 22), here used as the emblem of constant and
durable happiness.
20. - deep waters were cleft; i.e., separated into two masses, one
above and the other beneath the firmament, according to the account
in Gen. i. 6, 7. With the mass of waters above the firmament were
supposed to be connected the clouds which drop down the dew.
22. — life to thy soul; i.e., these precepts, being observed, will give
thee animation, cheerfulness, and vigor, when other things fail thee.
- grace to thy neck; i.e., they shall be ornamental to thee, and secure
thee favor and admiration more than the neck-chain which is worn to
adorn the body. (Comp. i. 9.)
25. - storm; the same word which is used in chap. i. 27.
34. - treateth scornfidlly. I suppose this means simply, that God
will punish the scorners, without reference to any particular mode of
punishment. So, in the New Testament, we read, "If any man corrupt the temple of God, God will corrupt him;" as it stands in tlle
original. (1 Cor. iii. 17.) The particular expressions used, having
reference to the sin which is punished, are merely for strength and
emphasis. A similar use of threatening language is very common in
conversation.
35. - bear off; i.e., they shall take it up, and bear it off, as their
portion. Otherwise, shame shall bear off fools; i.e., sweep them away
like chaff.




380                        NOTES.
CHAP. IV.
1. - of a father. See the note on i. 8.
4. - and live. An emphatic expression, and sufficiently agreeable
to the English as well as the Hebrew idiom, for "thou shalt live," i.e.,
live happily.
7. - principal thing; i.e., the most excellent of all possessions.
9. See the note on i. 9.
12. - goest, - runnest; "if thy actions and designs have no other rule,
thou shalt be at ease, and free fronm those straits and difficulties which
others meet withal; and, in case thy business shall require haste, this
will be the safest, as well as the most inoffensive (if not the shortest),
way to accomplish thy ends."
13. - thy life; i.e., thy most precious treasure, - that upon which
all happiness depends.
16. - caused some to fall; i.e., to stumble and fall over the stumblingblocks set in their path. The expression in this verse may denote
that the wicked rest not till they have brought some one to ruin by
plunder, &c.; or till they have seduced some one to become a partaker
of their wickedness. The former meaning seems to be most favored
by the connection.
17. - bread of wiccedness, - wine of violence; i.e., obtained by dishonesty and rapine, and not by honest labors. Others understand the
verse as denoting, that it is very agreeable to the wicked, like bread
and wine to them, to do mischief:
18. - light of dawn; i.e., it is full of brightness and joy. Their
way shines to themselves, in the joy and comfort of it; before others,
in the lustre and honor of it. It is a growing light: it shines more and
nore, not like the ligllt of a meteor, which soon disappears, or that
of a candle, which burns dim and burns down; but like that of the
dawn, which is soon followed by that of the rising sun, which will
arrive, in the end, at the perfect day. The light of the dayspring
will at length be noonday light, and it is this to which the righteous
are pressing forward.
19. - at what they stumble; i.e., like travellers in a dark and dangerous road, they are in constant danger of falling into ruin.
21. - in the midst of thy heart; i.e., as a most precious treasure,
which is kept, not in an outer apartment, but in the innermost recesses
of the house.
22. - health; more literally, healing.
23. -For from it goeth forth life. I understand this line to mean,
that as natural life, man's most precious possession, depends upon
the heart, so his true happiness, his well-being, depends upon a wellregulated mind and well-regulated affections. (See ver. 13.)
25. Let thine eyes look straight forward. The phraseology of this
verse is borrowed from a traveller who keeps fixed in the direction of
the road, and does not allow his eyes to wander on one side and the
other, lest by so doing he should stumble over a stone, or fall into a
hole. The precept points out the necessity of being on our guard
against the seductions of the wicked, of directing all our actions by a
good intention to a right end, and of not allowing the mind to be
diverted from it by any temptations.
26. - be steadfast; i.e., not turning, now in one direction, now in
another. The thought is expressed more clearly in the next verse




PROVERBS.                         881
CHAP. V.
2. - lips may preserve knowledge; i.e., not only lay up wisdom fof
thyself, but be ready to impart it, as thou shalt have opportunity.
4. But her end is, &c.; i.e., the end to which she leads her victims.
5. - the underworld. The meaning is, that the harlot, quickly and
surely, leads those who follow her to death.
6. -ponder the way of lfe; and so turn to it from the way to Sheol.
Her paths are unsteady and vacillating, while she is unconscious of it;
i.e., she is so absorbed and bewildered in her vacillating course of
life, that she fails to ponder the path of safety and happiness.
9. - thy bloom; i.e., the beauty and strength of thy body. - thy
years i.e., thy life.. - others, &c. The plural may be used as referring, not only to the harlot, but to her base attendants and children.
- a cruel one. This may refer to a cruel master to whom lie might be
sold for the crime of adultery.
11. - thy flesh and thy body are consumed; i.e., well-nigh consumed;
when thou art reduced to a mere skeleton.
14. In the midst of the congregation, &c.; i.e., so as to be a public
example and a shameful spectacle to all men. Some suppose that the
line has reference to condemnation for adultery in court, or to stoning
in the midst of a multitude.
15. Drink water, &c.; i.e., be faithful to thine own marriage bed.
Similar images occur in Num. xxiv. 7; Ps. Ixviii. 26; Cant. iv. 12;
Isa. xlviii. 1; Hos. xiii. 15; Sirach xxvi. 12.
16. - thyfountains, &c.; i.e., thy children which shall be numerous.
(Comp. Num. xxiv. 7; Isa. xlviii. 1.) I see no sufficient reason for
altering the Hebrew text by conjecture, so as to make another meaning, by the insertion of a negative, according to a few manuscripts of
the Septuagint.
17. - thee alone; i.e., thou mayst be confident that the children
of your wife are truly yours; whereas the children of harlots are of
uncertain paternity. (Comp. Sirach xxvi. 19-21.)
18. — thy fountain; i.e., thy wife. - shall be blessed; i.e., have a
numerous offspring. (Comp. Ps. cxxviii. 3.)
19. A lovely hind, a graceful doe.  The Arabs have the proverbial
expression, "More beautiful than the ibex, or mountain-goat." (See
Bochart, tom. ii. p. 899.) It appears also from Bochart, that the ibex
was domesticated for amusement, as a lovely creature which they
delighted to adorn with chains, garlands, &c. Roberts, ad loc., says,
" The hind is celebrated for affection to her mate; hence, in the East,
a man, in speaking of his wife, often calls her by that name."
(Comp. Cant. ii. 9, &c.)
21. - the eyes, &c. The most secret sins, such as that condemned
in this chapter, are known to God, as well as the most public transgressions.
22. - ensnare - cords, &c. The image is borrowed from the condition of a wild beast or bird, caught in the nets of the hunter. The
inevitable miseries or punishment of transgression are set forth. It
brings a man into captivity to misery.




382                        NOTES.
CHAP. VI.
1. - stricken hands. This expression denotes the same thing as
the expression become a surety, in the parallel line. If, by giving thy
hand to a creditor in presence of the debtor, thou hast become responsible for the debt of the latter.
2. - ensnared. Comp. ver. 5.
3. -fcllen into the hands, &c. This may denote that the surety has
placed himself at the mercy of the debtor, who, by neglect or misfortune, may expose him to the payment of the debt; or at the mercy of
the creditor. From what follows, the first seems the more probable
explanation. - prostrate thyself, &c.; i.e., earnestly entreat the debtor,
for whom you have become bound, to pay the debt, and thus release
you from the obligation which you have assumed.
5. - as a roe. The comparison may refer to the anxiety and the
efforts of the roe or gazelle to extricate itself, or to the speed with
which it runs away. The fleetness of the animal is proverbial in the
countries which it inhabits. (See Robinson's Calmet, art. Antelope.)
7. - overseer, &c. The diligence of the ant is the more remarkable, as it has no overseer to exact its labor. It is worth mentioning,
that Aristotle, having spoken of cranes, bees, and ants as living in a
political state, says that the two former lived under a ruler, the latter
not.
8. - in the summer her food; as a provision for winter. The illustration is borrowed from what was a universal notion in ancient
times respecting the ant. But the ant is now supposed to pass the
winter, in cold climates, in a torpid state.
10. A little sleep, &c. This verse is to be regarded as the expostulation of the sluggard, when called upon to leave his bed.
11. - like a robber; i.e., swiftly, unexpectedly, irresistibly. (Comp.
ver. 15.)
12. A worthless wretch; literally, a man of Belial. An expression
denoting mingled abhorrence and contempt; the most reproachful epithet which one Hebrew could apply to another.
13. - winketh with his eyes; who intimates, by signs with the eyes,
hands, or feet, the base designs which he is afraid or ashamed to
express in plain words, or which he wishes to conceal from persons
who are present. - Speaketh with his feet, - teacheth with his fingers.
Roberts, in his Illustrations (p. 366), observes, " When the Easterns
are in their houses, they wear no sandals, so their feet and toes are
exposed. When guests wish to speak with each other so as not to
be observed by the host, they convey their meaning by the feet and
toes. Does a person wish to leave a room with another, he lifts
up one of his feet; and, should the other refuse, he also lifts up a
foot, and then suddenly puts it down on the ground." -" When merchants wish to bargain in presence of others without making known
their terms, they sit on the ground, have a piece of cloth thrown over
the lap, and then put each a hand under, and thus speak with their
fingers. When the Brahmins convey religious mysteries to their
disciples, they teach with their fingers, having the hands concealed in
the folds of their robes."




PROVERBS.                         383
16. - six - seven. This mode of enumeration is found in other
parts of the Old Testament, as also in the sententious compositions of
the Arabs and Persians. (See Ros. ad loc. Comp. xxx. 18, 29; Job
v. 19; Eccl. xi. 2.)
17. Lofty eyes; i.e., pride, haughtiness.
21. - around thy neck. See i. 9, iii. 3, and the note.
22. - they shall guide; i.e., the commandment and the precepts,
ver. 20.
23. - to life; i.e., to true, solid, lasting happiness; so misery is
expressed by the term death.
25. - catch thee, &c.; i.e., suffer not thyself to be caught in the nets
of her wanton eyes. Perhaps the eyelids in particular are mentioned,
because it was the custom in the East to paint them. (See note on
Jer. iv. 30.)
26. - precious life; i.e., shortens life by starvation, in reference to
the parallel line; or by the jealousy of the husband (see 33-35), or in
some other way.
30. - overlook; i.e., do not-let him go unpunished, though he may
plead an excuse, which the adulterer cannot. The thief had no food,
and stole some; the adulterer had a wife, or might have had, and yet
corrupted his neighbor's wife.
35. - content; to remit the penalty of death. (See Lev. xx. 10.)
CHAP. VII.
3.- upon thy fingers; like a ring, which is not out of sight, and
which is kept with the utmost care.
4. Say unto wisdom, &c.; be as well acquainted, as familiar, with
wisdom as with a beloved sister. (Comp. Job xvii. 14.)
8. -her corner. The expression here probably denotes the house
of the harlot, as is suggested by the parallel line; and not merely her
temporary station, as in ver. 12.
11. - unruly. The term is applied in Hos. iv. 16 to an untamed
heifer.
14. - have been upon me; i.e., a vow to pay them has been upon
me.   These thank-offerings, or peace-offerings, consisted of oxen,
sheep, or goats, which were offered in acknowledgment of some blessings received. Considerable portions of these victims used to be
returned by the priests to those who offered them, and afforded materials for a feast, to which they used to invite their neighbors and
friends.
17. - sprinkled, &c.; i.e., with the liquid extract of the spices mentioned.
22. - as one infetters to the chastisement of thefool. " One in fetters"
corresponds to the ox in the parallel line, and denotes the unresisting
spirit and the forgetfulness, or disregard of consequences, with which
the young man follows the allurements of forbidden pleasure. Otherwise, as fetters, &c. For a defence of the version which I have
adopted, I refer to Buxtorf's Lexicon, or Gesenius's Thesaurus, on the
term dS.'...




384                        NOTES.
CIAP. VIII.
1. - wisdom. It is difficult to conceive that any one who attends
to what is said of wisdom in the Book of Proverbs, and compares this
chapter with chap. i. 20, &c., iii. 13, 20, and ix. 1-6, should fail to perceive that the author personifies the attribute of wisdom; that he
represents wisdom as a female and a queen, dispensing her rewards to
those who gain her acquaintance, and the assistant of the Almighty
in the creation of the world. Respecting the theory, that the author
describes a real person, the Messiah, or Jesus Christ, it is sufficient to
say, that there is no proof of it, either in this book or in any part of the
Old or New Testament; and of course it devolves upon those who maintain that any thing more than the attribute of wisdom is described to
prove it. For what the author professes to describe is wisdom. (Comp.
Job xxviii. 25-28.) Adam Clarke remarks on this verse:-" Here
wisdom is again personified; but the prosopopceia is carried on to a
greater length than before, and with much more variety. It is represented in this chapter in a twofold point of view: 1. Wisdom, the
power of judging rightly, implying the knowledge of divine and
human things. 2. As an attribute of God, particularly displayed in
the various and astonishing works of creation. Nor has it any other
meaning in this whole chapter, whatever some of the Fathers may
have dreamed, who find allegorical meanings everywhere."
2. - top of the high places; where heralds often made their proclamations. (Comp. Luke xii. 3.)
9. -  to the man of understandi&ng; i.e., who does not, like a fool,
despise instruction.
12. - dwell with prudence; i.e., between wisdom and prudence there
is an intimate union. Those who have wisdom will have sound discretion in the conduct of life.
13. In connection with the discourse in praise of wisdom, this
verse seems to mean, that with true wisdom is connected that fear
of God which leads to holiness of life; in other words, that the wise
man will manifest his religion in his life. (Comp. 1 John iv. 20.)
14. Counsel; the capacity of managing difficult affairs, and bringing them to a successful issue. - I have strenkjth. So Eccl. vii. 19,
" Wisdom strengthens the wise more than ten mighty men," &c.
15. - kings reign; i.e., the thrones of kings can be securely established, and the regal duties successfully discharged, only upon the principles of true wisdom.
17. I love them, &c. The lovers and seekers of wisdom shall attain
it, and the blessings which it confers.
18. - are with me; i.e., in order to be bestowed upon those who seek
and find me. (Comp. iii. 16.)
22. - created me, &c. Created, or formed, is the primary meaning
of the verb tit. (See Gesenius's Thesaurus.) It is so translated by
the Septuagint, Chaldee, and old Syriac versions. Thus also in Gen.
xiv. 19, "The most high God, who made heaven and earth," the same
word is used. So also in Deut. xxxii. 6," Is he not thy father, that
created thee?"  So Ps. cxxxix. 13, " Thou hast created my reins."




PROVERBS.                         385
The meaning created, orformed, seems also to be confirmed by ver. 25,
Before the hills, I was brought forth."  (See also the Son of Sirach,
chap. xxiv. 9.1 At the time when wisdom, in this passage, was regarded
as a real person, and not a mere rhetorical personification of an attribute, there was a controversy between the Arians and Athanasians,
whether the term in question should be rendered created or possessed.
Some of the latter contended, that eCTieC was a corrupt reading of the
Septuagint for i/rcr7/aro; and some, that the passage related to the human nature of Christ. Since the true view has prevailed, that wisdom
is only personified, the rendering created, or formed, has been regarded
as more agreeable to the connection. - the firstling of his way; i.e., the
first production of his operating, creative energy; i.e., when Jehovah
went forth, or proceeded, to create the world, when he commenced his
way, course, or process of creation, I was his first production. He caused
me to proceed from himself to be his assistant in producing a wellordered world out of chaos. In Job xxvi. 14, xl. 19, the term  y,,
way, in the plural, denotes the works of God. The termfirst has reference to time chiefly, but has connected with it the idea of superiority
or excellence. It is the same term which is used in Gen. xlix. 3,
"Reuben, thou art my first-born, the firstling of my strength."  It is
also the term which is applied to the first-frzuits offered in the temple
(Lev. ii. 12, xxiii. 10; Deut. xviii. 4, xxvi. 10). The term is also used
to denote the chief of its kind, dropping the idea of priority in time.
Thus, the river-horse is called the chief of the works (literally, ways)
of God. As to the plain, literal meaning of the verse, and of the following passage, it is simply that wisdom was exercised, or put forth,
as the antecedent condition of the production of the world, or that the
world was made by the wisdom of God, as in Jer. li. 15, "He established the world by his wisdom, and by his understanding he spread
out the heavens."  (So Prov. iii. 19; Ps. civ. 24; Job xxviii. 25-28.)
God's putting forth of wisdom being regarded as antecedent in time to
the actual creation of the visible world, the author, who had previously represented wisdom as having length of days in her right hand,
and in her left hand riches and honor, here, by a bold figure, personifies
wisdom as being formed to be the assistant, counsellor, and, as it were,
architect of the Deity, in the formation of the world out of chaos. This
bold personification is perfectly agreeable to tile genius of the Hebrew
poets, who represent Zion as "stretching out her hands, having none
to comfort her;" the inanimate ways which lead to the temple, as
"mourning because none came to the solemn feasts," and the trees of
the field as " clapping their hands," in token of joy when the ransomed
of Jehovah returned to Zion. (See the note on ver. 1.) The design
of the author is to give the very highest praise of wisdom, by representing it as not confined to common affairs, not even to the office of kings,
and as not being of modern or human origin; but that it was older
than the creation, and that without its aid the Almighty formed no
part of his works. The eulogies upon law by Cicero and Hooker proceeded from a similar train of thought. See Cicero de Legibus, lib.
ii. cap. 4, and Hooker's Ecclesiastical Polity, at the end of book 1,
where we read, "Of law there can be no less acknowledged than
that her seat is the bosom  of God, her voice the harmony of the
17




886                        NOTES.
world: all things in heaven and earth do her homage, the veiy least
as feeling her care, and the greatest as not exempted from her power;
both angel anad men, and creatures of' what condition soever, though
each in different sort and manner, yet all with uniform consent, admiring her as the mother of their peace and joy."  The writer's idea of
the creation of wisdom belongs merely to the rhetorical personification
of it. Before we can conceive of wisdom as waiting upon the Deity
as a person, we must suppose her created. But the simple idea on
which the personification was founded is, that the exercise of wisdom
by God preceded the creation'of the world, as the condition of its
order and beauty.
23. - anointed. Wisdom is the most ancient queen in the world.
God himself anointed her as such, before the origin of the visible
world.
27. -  drew a circle, &c.; i.e., by causing the apparently concave
surface of the sky to form a curved boundary to the waters which
surrounded theearth, according to the opinion of the ancients. (Comp.
Job xxvi. 10.)
29.- border; i.e., the shore of the sea. -foundations. The earth
is here represented as a house or building having foundations, &c.
30. - as a master-builder. This meaning of the term ~12~, I regard as, on the whole, better supported by usage (comp. Cant. vii. 2),
and by the scope and connection of the passage, than the meaning
foster-child, which is preferred by some critics. The termination of
the Hebrew term is masculine, for which an obvious reason may be
given, if it denotes an artist or architect, and none if it denote a foster
child. It appears most consistent with the general design of the passage, or with what we must suppose to be its literal meaning, to
understand wisdom to be represented as the counsellor, as it were, the
architect of the'Deity, in the formation and furnishing of the world.
As to the term exult, which, according to a more literal translation
would be play, sport, or dance, which is thought to be more favorable to
the renderingfoster-child, I suppose it refers to the exultation of wisdom in the abundant and, as it were, lavish manifestation of her skill,
and the ease with which she exercised it; perhaps it may even refer
to the pleasure with which the Deity is represented as looking upon
the work of each day of creation. "And God saw that it was good."
In the Book of Job, to denote the terrible nature of the crocodile, it is
said, "In his neck dwells strength, and terror dances before him."
The rendering master-builder, or architect, is favored by the Septuagint
and Vulgate, 6ipy6fovaa, cuncta componens.  Luther also renders the
term werkmeeister, master-worlkman.
31. Exulting, &c.  This verse is well paraphrased by Patrick.
" More particularly I displayed my skill in the vast variety of creatures wherewith I have beautified this earth wherein you dwell, which
afford a most delightful spectacle unto me and unto all wise observers,
who may see, that, above all the rest, my principal thoughts were fixed
upon the children of men (Gen. i. 26), in whom I delighted exceedingly, beholding them made in the image of God and after his likeness, capable to converse with me."
34. - watcheth day by day at my gates. I suppose the language to be




PROVERBS.                         387
borrowed from the practice of those persons in the East who waited at
the doors of rulers or persons of eminence, in order to be admitted to
their presence, or to speak to them as they came out, and thus gain
the favors which they had in view. Others suppose the language to
be borrowed from the case of a lover, waiting at the door of his mistress; or of scholars at the door of a school.
35. -findeth life; i.e., the greatest blessing, true happiness.
36. - love death; i.e., behave as though they courted their own
destruction.
CHAP. IX.
1. - builded her house. By a personification somewhat different
from the preceding, wisdom is represented as a queen, having built a
splendid palace, and prepared a rich feast, to which she invites the
sons of men, who will receive no less life, vigor, strength, and joy
from her instructions than the body does, when it partakes of a liberal
and most delicious feast. - seven pillars.. Seven was regarded as the
full, perfect, and sacred number, not only by the Hebrews, but by
the Arabians and Persians.
2. - mingled her wine; i.e., either with spices, to make it strong and
well flavored, as in chap. xxiii. 30; or with water, to make it more
refreshing and wholesome.
3. - maidens. Wisdom being represented as a female, of course
her attendants are maidens. - She crieth aloud; i.e., by means of her
messengers.
7. - shame; -a stain; i.e., by being the object of the scoffer's reproaches and maledictions. It is the part of an enlightened conscience
and a sound judgment to decide when admonition may be offered with
the prospect of doing good. (Comp. Matt. vii. 6.)
12. - bear it; i.e., the consequences or punishment of thy scoffing.
13. The foolish woman. This may be intended as a personification
of folly, so as to form a contrast with the preceding personification of
wisdom. But as the term woman is expressly mentioned, and as the
description, especially in ver. 17, 18, compared with chap. ii. 18, v. 5,
is that of a harlot, and as in this book the transition is frequent from
discoursing of wisdom to warning against harlots (see chap. ii. 16;
v. 3; vii. 5), it is more probable that a literal harlot, rather than a personification of folly as a harlot, may be here intended.
17. - bread, &c. Comp. chap. xxx. 20.
18. - the dead are there; i.e., the shades, or ghosts. (See chap. ii. 18,
and the note.) The foolish man does not consider, that, by entering
the house of the harlot, he joins himself to the company of the shades
in the underworld; i.e., he brings destruction upon himself.
CHAP. X.
1. The Proverbs, &c. With this chapter begins the collection of
proverbs properly so called; i.e., aphorisms following each other without connection.  Hence the new title, the preceding part being regarded as an introduction to the proper proverbs. Perhaps, foo, thev
may have once existed in a separate collection.




388                         NOTES.
2. Treasures of wickedness; wealth gained by unjust means. Ill got,
ill spent.  -  righteousness delivereth, &c. Some, without necessity,
understand this term  as referring particularly to beneficence, as it
sometimes does.
3. - craving; i.e., the avaricious desires of those who make haste
to be rich, even by unjust means.
5. - gathereth; i.e., the fruits of the earth. - son causing shame;
i.e., one who disgraces himself and his family by his folly, and the
poverty and misery which are the consequences of it.
6. - of the just; i.e., on account of the good which is done by them.
-concealeth violence; while the wicked, by hypocritical professions
or studied silence, conceal the injury which they intend to inflict.
7. - rot; and, of course, be offensive and loathsome.
8. - ihefoolish talker; i.e., who is so full of his own talk as not to
listen to the advice of the wise. -falleth headozw; i.e., involves himself in danger and trouble.
9. - perverteth his ways; i.e., turns aside from the right way into
crooked by-paths; i.e., practises deceit and fraud.
10. - winketh with the eye, &c.; i.e., the silent language of knavery
is as pernicious as the undisguised perpetration of it. (See clap. vi.
13, and the note.)
11. - fountain of life; i.e., utters what is useful and wholesome to
himself and others. (See ver. 6, and the note.)
12. - covereth all offences; i.e., overlooks, puts them out of sight, or
forgives them.
13. The drift of this proverb seems to be, that the wise man is prudent in his words, and receives no blows; whilst the foolish man, by
imprudent speeches, provokes and receives chastisement.
14. - treasure up; i.e., do not let out every thing without regard
to time or place, but reserve it for a fit opportunity; while the fool seldom opens his mouth but it proves a swift mischief to himself.
15. - strong city; i.e., in certain circumstances, wealth may purchase safety, while the poor man cannot avoid destruction.
16. - to life; i.e., to true happiness. - to sin; which implies guilt
and punishment, or ruin.
18. - hideth hatred; i.e., by friendly deportment to the object of
hatred. Disguised hatred and open slander are both condemned.
21. -feed many; i.e., strengthen and nourish them for the enjoyment of true happiness by their discourses.
23. - hath wisdom; i.e., which keeps him from mischief, and makes
him rather find happiness in doing well.
24. The fear of the wicked; i.e., that which he fears.
25. -  VWhen the whirlwind; i.e., when the punishment due to the
wicked comes like a whirlwind. - everlasting foundation; i.e., he is
safe from the whirlwind: his happiness is secure.
26. - sluggard; a dilatory, faithless agent or messenger causes
the utmost vexation, by keeping his employers in suspense and
anxiety.
29. The way of the Lord, &c. By this phrase is commonly meant the
way in which the Lord requires man to walk.    But it also means
the way in which God walks; i.e., his providence or government.
Either meaning is admissible here. Perhaps the latter is preferable;




PROVERBS.                          389
in wlich case, the second line might be rendered, But destruction for
them. that do iniquity.
30. - the land. See chap. ii. 21, 22, and the note.
31. - yieldeth wisdom; i.e., abundantly and constantly: therefore he
shall not be cut clown, but be cherished and prosper; while he who
uses his tongue perversely shall be cut down like a tree that cumbers
the ground.
CHAP. XI.
2. - humble is wisdom. If we interpret this in connection with
the parallel line, the idea is, that the humble man is wise, inasmuch
as he escapes the pain and shame which often follow pride.
4. - the day of wrath; i.e., the time when God brings judgments
or punishment upon men for their sins.
6. - mischief; i.e., which they design for others. Otherwise, But
the treacherous are ensnared in their own desires.
7. - the expectation, &c.; i.e., death utterly destroys all his plans
and projects; whatever hle expected to accomplish.
11. - blessing of the upright; their words, their wise counsels and
admonitions, which operate as a blessing.
12. - despiseth his neighbor, &c. " It is a great weakness to speak
contemptuously of any man, or to render him ridiculous (for no man
is so mean but he is sensible.of despisal, and may find ways to show
Isis resentment); therefore a thoroughly prudent person, whatsoever
lie thinks of others,- says nothing to their reproach." - Patrick.
16. Beauty and gracefulness of manners are to women what
strength and valor are to men.
17. - He that doeth good to himself; i.e., he who enjoys the bounties of Providence freely is likely to be generous to others; while lie
who denies himself the common enjoyments, and even necessaries, of
life is likely to be cruel to others. (Comp. Sirach xiv. 5, 6.) On
the ground of grammatical construction, either rendering is allowable.
It is a proverb against asceticism.
18. - deceitful wages; i.e., which disappoint his expectations, or
even bring pain instead of pleasure.
"Ye plough wickedness, ye shall reap wretchedness;
Ye shall eat unlooked-for fruit." -Hos. x. 13.
21. From generation to generation; literally, hand to hand. That I have
given the true meaning is probable from the parallel line, and from
the circumstance, that a similar phraseology is in use among the Persians, as has been shown by Schultens ad loc. See also Gesen. Thesaurus on  ^.
22. -jeivel of gold.  The Hebrew ladies wore rings suspended
from the nostril by a hole bored through it; a. custom which still prevails in the East. (Isa. iii. 21; Ezek. xvi. 12.) Paul Lucas, as quoted
by Bishop Lowth, speaking of a village a little this side of the Euphrates, says, " They have almost all of them the nose bored, and
wear in it a great ring."  - without discretion. Probably a dissolute
woman is intended. " She may have the ornament; her mien may be
graceful, and her person attractive; but, without the matchless jew 1




390                        NOTES.
of virtue, she is like the swine, with a gem in his nose, wallowing in
the mire.'The most beautiful ornament of a woman is virtue.' Tamul proverb." -Roberts.
23. - desire of the righteous, &c.; i.e., the desires and expectations
of the righteous shall not be disappointed, but shall terminate in good;
while the expectation of'the wicked shall end in their punishment or
ruin. (Comp. Job xi. 20.)
26. - keepeth back; i.e., in order to obtain an exorbitant price for
it in a time of scarcity. -selleth it; i.e., at a reasonable price,
without taking advantage of the necessities of the people.
27. - seeketh favor; i.e., by seeking to do good, he shall obtain
favor. - seeketh mischief; i.e., to do mischief:
28. -shall fall; as a withered leaf. - as a leaf; i.e., a verdant
leaf, receiving its proper nourishment from the tree.
29. - harasseth his household, &c.; i.e., by exacting of them excessive labor, refusing them proper food, and treating them with unkindness and severity, thus alienating their affections, and rendering them
careless of his interest. - inherit wind; i.e., find nothing but disap-'pointment and vanity.
30. The fruit, &c.; i.e., that which a righteous man says and does,
or the influence which goes from him, becomes a principle of moral
life and happiness to others. - winneth souls; i.e., the wise man captivates others by his wisdom, and leads them to imitate him.
31. Behold, the rirlhteous, &c.; i.e., they are punished for those occasional offences which through infirmity they commit: much more
shall the habitually wicked be punished for the sins which they commit, not through infirmity, but with a high hand.
CHAP. XII.
1. - loveth correction; he who is not only willing to receive instruction, but even admonition and rebuke, shows that he is a true lover
of knowledge, by accepting the terms, however unwelcome, by which
alone it can be obtained.
3. - root of the righteous, &c.; i.e., " But the righteous, like a tree
that hath taken a deep root in the earth, though shaken by storms and
tempests, shall remain unmovable, in a flourishing state."- Patrick.
4. - virtuous woman, &c.  See chap. xxxi. 10-31. "A wife that
strenuously employs herself in her domestic affairs, and can prudently
command her own passions and desires, is a singular ornament and
honor to her husband, who may well glory in his happiness; but she,
whose laziness or lasciviousness or other infamous quality makes him
hang down his head for shame, is an incurable grief and vexation,
consuming him and all that he hath."-Patrick.
6. The words of the wicked, &c. This sentiment may have particular reference here to high dignitaries, attendants at the courts of
princes, &c.
7. - house of the righteous, &c.; i.e., his family shall be established
in durable succession.
9. - demeaneth himself, &c.; i.e., he is far happier who makes no
show in the world, but has a competent estate, so as to be able to
maintain a servant, than he who appears in great splendor and pomp




PROVERBS.                         891
abroad, but wants bread to eat when he is at home. The first line
may, though less probably, be rendered, iHe that demeaneth himself, and
is a servant to himself.
10. - the life of his beast; implying that he attends to his food, rest,
&c.; much more to the welfare of his servants, dependants, &c. - tender mercies; literally, the bowels of the wicked; i.e., which in others ate
the seat of pity, in him are hardened and shut up, and only stir him
up to cruelty. Instead of that mercy which is natural to other men,
he has nothing but cruelty. (Comp. 2 Cor. vi. 12.)
11. - tilleth, &c.; an example of any honest'employment. —.followeth, &c.; i.e., but he that is idle, falling into the company of loose
and wicked persons, will find, at last, that he wants not only bread,
but understanding.
12. - prey of evil-doers; literally, net; i.e., what is caught in a net,
prey; here, such prey, or unlawful gain, as is obtained by evil-doers.
-yieldethfruit; both for his own use, and that of others.
13. In the transgression of the lips is a danglerous snare; i.e., he who
seeks to injure another by false and malicious speeches will be sure to
bring himself into difficulty and trouble by such a course; while the
man of truth and sincerity escapes such evils.
14. By the fruit, &c.; i.e., he that employs his mouth with rectitude and benevolence shall be satisfied with the fruit or happy consequences of such a course; and, for whatever good a man effects with
his hands, he shall receive an ample reward.
15. - owns eyes; i.e., a fool is so conceited, that lie consults nobody but himself; for, whatever he does, in his own opinion he is
always in the right: but a wise man will not rely upon his own judgment alone, but, suspecting himself; will make use of the sound advice
of other men.
16. - instantly knovwn; i.e., he cannot defer showing his resentnients; like a brute, he immediately manifests it by his looks, words,
and actions. - hideth insult; i.e., overlooks it, bears it with patience,
as beneath his resentment; or, as some suppose, seems to take no notice of it at the time, because he designs afterwards to revenge it.
17. He that speaketh the truth, &c.; i.e., he who is accustomed to
speak truth in common conversation may be depended upon as a witness in court.
18. - babbleth, &c. This remark seems to refer to that sort of
persons who deeply wound the feelings of others by thoughtless,
unguarded remarks, without respect to persons, times, and places.
- is health; i.e., tends to promote mental peace and happiness.
19. The lip of truth, &c. This verse probably denotes, not merely
that falsehood is speedily detected, wlilst the truth is established, but
rather that the speaker of truth shall be establisl-ed in peace and
happiness, while the liar shall be brought to ruin. (boe chap. x. 31.)
20. Deceit, &c. It has been inferred from the antithetic line in
this verse, that by deceit is intended self-deception or disappointment.
But, as the term is connected with the adjunct in the heart, I think it
better to understand it in the most obvious sense, of deceit practised
towards others, which will not terminate in the joy which is promised, in the next line, to those who counsel peace, but rather in vexa
tion of spirit.




892                        NOTES.
23. - concealeth his knowledge; i.e., is not ostentatious of it, displays
it only at a proper season, is modest; but a fool publishes his ignorance, as if he were ambitious that every one should know how great
a fool he is.
26. - showeth his neighbor the way. This reading was adopted by
Geier, John Taylor in his Concordance, and some other of the older
critics. Though not so strongly supported by usage as is desirable, it
has as good a claim on this ground as the common version, and affords
a better sense. It is adopted by Gesenius, De Wette, Ewald, Flirst
in his Concordance, and Bertheau.
27. - will not roast his game. This is probably a proverbial expression, meaning that the slothful man will not enjoy the fruit of the
labors which he does perform: less probably, that he will not catch
his game, and so have none to roast.
28. - life; - death. It is evident that these terms are used metaphorically to denote true happiness, and ruin or misery.
CHAP. XIII.
2. -fruit of a man's mouth, &c. He that makes a good use of his
mouth in speaking of others, giving good advice, or making wise observations, will reap the benefit of it himself. - appetite, &c.; i.e., the
wicked shall suffer the violence which they meditated against others.
3. - openeth wide; i.e., speaks rashly and inconsiderately; lets out
every thing which comes into his head.
5. - causeth disgrace and shame; i.e., by uttering falsehoods, he
often brings undeserved reproach and shame on others.
7. - hath nothing, &c. " You will be deceived, if you judge of men
by the outward appearance; for there are those who have the vanity
to make a great show in the world, when they are not worth a
farthing; and others who are so cunning as to dissemble their vast
estates under the garb of poverty."-Patrick. Under the despotic
governments of the East, where property is insecure, there exist many
motives for the concealment of it. (Comp. chap. xii. 9.)
8. - the ransom of his life. This line may be understood in different senses, as denoting either the inconvenience or the value of
wealth. According to the first, the meaning will be, that wealth has
not so great an advantage over poverty as is sometimes thought,
since it sometimes exposes its possessor, by means of false accusers
or thieves or tyrants, to the peril of his life, which lie is obliged to
redeem by the sacrifice of his riches, while no one thinks it worth
while to bring accusations against the poor. Or the line may point
out the value of wealth; namely, that it enables its possessor to preserve his life when in imminent danger. The parallelism seems to
favor the first meaning.
9. - shall rejoice; i.e., shine with a bright, cheerful light, like that
of the sun, as described in Ps. xix. 5; i.e., their prosperity shall be
great and lasting.
10. By pride, &c. " They that have a high conceit of themselves,
and will yield to none, declare their folly, in that they can do nothing
without strife and contention." -Patrick.
11. Wealth gotten )y vanity, &c.; i.e., without effort, by luck, irreg



PROVERBS.                         393
ularly. - gathereth into the hand; i.e., by regular labor gets it, as it
were, by the handful.
12. - tree of life. See chap. iii. 18, and the note.
13. - the word; i.e., of God. But it is uncertain whether it refers
to the written word, or to the admonition of the prophets of God.
- be rewarded. Otherwise, be in peace.
15. A good understanding; i.e., rnanifesting itself in inoffensive
words and virtuous actions. - is hard; i.e., instead of winning fkvor,
it provokes the enmity and opposition of men, and thus leads to vexa
tion and misery.
16. - acteth with knowledge; i.e., with due deliberation, undertaking
only what he understands. - spreadeth abroad his folly; i.e., by rashly
and inconsiderately undertaking things beyond his strength, which of
course do not succeed. His folly is thus made known to all.
17. -  into trouble; i.e., receives punishment for his perfidy- or
negligence.  - is health; i.e., by accomplishing the objects of his
mission, procures safety and benefit both for himself and for him that
sent him.
19. - an abomination, &c.; i.e., this is the case, although the sure
consequence of continuing in their wicked course is disappointment
and failure.
22. -for the just; i.e., in the course of Providence is transferred
from the families of the wicked to those of the good.
23. - fallow-ground of the poor. A poor man often grows rich by
hard labor on new or fallow ground, which requires extraordinary
tillage; and there are those who, despising labor, lose large estates
by dishonest attempts to increase them.
CHAP. XIV.
1. — wise woman, &c.   "By a prudent wife, one pious, industrious, and considerate, the affairs of the family are made to prosper,
debts are paid, portions raised, the children are well educated and
maintained, and the family has comfort within doors and credit
without. Thus is the house built. She looks upon it as her own
to take care of, though she knows it is her husband's to bear rule in
(Esth. i. 22); while a foolish woman, the reverse of her that has
been described, will as certainly be the ruin of her house as if she
plucked it down with her own hands." -Henry.
2. - in uprqihtness, &c. " By this we may know a man that has
grace and the fear of God reigning in him; he zalkls in his upriqhtness,
he makes conscience of his actions, is faithful both to God and man,
and every stop he makes, as well as every step he takes, is by rule:
here is one that honors God. But, on the contrary, he that is perverse
in his ways, that wilfully follows his own appetites and passions, that is
unjust and dishonest, and contradicts his profession in his conversation, however he may pretend to devotion, heis a wicked man, and
will be reckoned with as a despiser of God himself." -Henry.
3. - a scourge of his pride. " A fool is so insolent, that he boldly
calumniates and wounds the reputation of others, though it come
home at last with a terrible back-blow upon himself; but wise men
17*




394                       NOTES.
are careful of their words, not to offend, much less abuse, the meanest
person; and thereby they remain in safety."-Patrick.
4. - no oxen; i.e., employed in agriculture by the husbandmart.
- the crib is clean. This is a satirical way of saying that the barn is
destitute of fodder; there is a scarcity of provision. So cleanness of
teeth denotes a scarcity, in Amos iv. 6. " This shows the folly of those
who addict themselves to the pleasures of the country, but do not
mind the business of it; who, as we say, keep more horses than kine,
more dogs than swine: their families must needs suffer by it."
5. A faithful witness, &c. "A person of integrity will not be prevailed withal, either for fear or favor, to justify the least untruth; but
a man of no conscience, who hath accustomed himself to lying, cares
not how many falsehoods he testifies, which lie utters without any
difficulty." -Patrick.
6. - scoffer -  an of understanding. By scoffer seems to be denoted a frivolous, superficial, irreverent inquirer, one inclined to turn
serious things into ridicule; and by man of understandiyq, a man who
has correct feelings as well as a sound mind. In order to arrive at
truth, we must seek it with right views, dispositions, and feelings.
7. Bertheau supposes the meaning to be somewhat sarcastic.
When thou hast gone to a foolish man to learn any thing, thou hast
gone to the wrong door. There is no knowledge there to be had.
8. - his way, &c.  "The greatest cunning and subtlety that a
truly wise and good man studies is to understand what lie ought to
do and what to avoid, upon all occasions; but all the skill of wicked
men, such is their folly, lies in cheating tricks, and in devising arts
of circumvention and deceit." —Patrick. Possibly the meaning may
be, that the foolish man allows himself to be deceived.
9. - make a mock, &c. Bad men make no account of injuring
their neighbors, and therefore incur general hatred; while upright
men, by being careful not to do wrong to any one, obtain general
favor. This proverb, like many others, is somewhat enigmatical;
the evil consequence of the course of conduct mentioned in the first
line being implied in what is said of an opposite course of conduct in
the parallel line.
10. The heart, &c. Every one has griefs and joys, the causes of
which he cannot make known so as to secure the complete sympathy
of others. Men should be slow, therefore, in passing censure upon
their neighbors on account of their feelings of grief or joy.
12. - a way, &c. " Examine every thing strictly and impartially,
and be not led merely by the appetite; for that makes many actions
seem innocent, which, in the issue, prove deadly destructive." —
Patrick.
13. Even in lauqhter, &c. This proverb may denote that men sometimes put on the appearance of joy, while their hearts are full of pain,
which still.recurs after all the efforts to disguise it. Or, the meaning
may be, that immoderate joy leaves the heart sad, and that sorrow
treads so close upon the heels of joy, that it may be said to follow it
immediately.
14. - with his own ways; i.e., with the fruit, or evil consequences,
of his course of life. -fromn himlself; i.e., from his works; from his
temper of mind, course of life, and the natural consequences of it.




PROVERBS.                         395
15. - to his steps: i.e., proceeds cautiously, examining before he
trusts, and considering well before he does as lie is advised.
16. -feareth; i.e., the consequences of transgression, especially
when lie is reminded of them by a friend. - is haughty; when he is
warned, &c.
18. - inherit folly; i.e., they retain it as their inheritance or portion; that in which they delight.
19. - bow efore the good; i.e., however prosperous and insolent for
a time, they are often reduced to the necessity of seeking the favor of
the good in a humble manner. - at the gates; i.e., as suppliants.
22. -fail of their end  literally, go astray, wander.
23. - labor, &c. Working without talking will make men rich;
but talking without working will make men poor.
24. - is folly; i.e., their high honor or station is only a source of
folly, or the means of making it more conspicuous.
25. -lives; i.e., which are endangered by false accusation.
- lies; although they thereby endanger the lives of the innocent.
26. - confidence; ground of confidence, security; parallel with
refuge. - his children; i.e., the children of him who fears God, the
antecedent to his being implied in the expression, the fear of Jehovah.
(Comp. chap. xix. 23.)
28. - inuierous people, &c.; the true glory of a king consists not in
his personal splendor, his palaces, treasures, pomp, &c., but in a
numerous people, which he cannot have without good government.
30. A quiet heart, &c. " There is nothing conduces more to health
and happiness than a quiet, gentle, and contented mind; but envy,
and such like fretful passions, is as miserable a torment and consuming
disease as rottenness in the bones."
31. - reproacheth his Mlakcer; because he is alike the Creator of the
rich and the poor. (Comp. Job xxxi. 15; Prov. xxii. 2.)
32. - is thrust down; i.e., is ruined, perishes. Or the phrase may
figuratively denote the state of the sinner's mind, when he falls into
trouble; that he is utterly cast down, or reduced to despair: while
the righteous, in the deepest trouble, even in death, has hope in God.
83. - it will be made known; i.e., what little may be there, as it were
by mere accident. " He that is truly wise hides his treasure, so as
not to boast of it, thougl he does not hide his talent, so as not to
trade with it. If fools have a little smattering of knowledge, they
take all occasions, though very foreign, to bring it in by head and
shoulders."-Henry. Jarchi quotes from the, Talmud the proverb,
" A small piece of money thrown into an empty pitcher makes a loud
sound; while one that is full of money makes no sound."
34. - is sin; i.e., caused by sin.
35. - causeth shame; i.e., who by ill management brings reproach
upon his prince.
CHAP. XV.
2. - knowledge pleasing; by taking due care when and what, and
to whom and how, he speaks.   - poureth fbrth; i.e., inconsiderately
and at random utters thoughts which amount only to folly.
4. - tree of life. See the note on chap. iii. 18. -wound in thl
spirit; i.e., breaks the heart, as we say.




396                       NOTES.
6 - much wealth. " A truly just and merciful man is verj rich,
whether he has little or much, because he is well contented, and what
he has is likely to continue in his family; but there is much disquiet
and trouble in the greatest revenues of the wicked, which can neither
stay long with him, nor give him satisfaction while he enjoys them."
7. - is not sound or stable; i.e., has not stability or strength enough
to be relied on for good counsel.
8. The sacrifice of the wzicked. " Even wicked men bring God sacrifices to stop the mouth of conscience, and to keep up their reputation
in the world, as malefactors come to a sanctuary, not because it is a
holy place, but because it shelters them from justice; but their sacrifices are not offered in sincerity, nor from a good principle: they
dissemble with God, and in their conversations give the lie to their
devotions; and, for that reason, they are an abomination to him, because
they are made a cloak for sin." But " God has such a love for
upright, good people, that, though they are not at the expense of a
sacrifice, their prayer is a delight to him." The verse is a caution
against resting in mere ceremonial worship without moral virtue.
(Comp. Ps. 1.)
10. -forsaketh the way; i.e., the way of rectitude; the way prescribed by God.
12. - to the wise; lest he should receive rebuke.
13. - spirit is broken; which will be manifested in a wo-begone
countenance, as is implied by the parallel line.
14. -feedeth upon folly; vain and foolish things are meat and drink
to them.
15. -afflicted; i.e., in spirit. A melancholy spirit renders the
brightest day dark. The mind gives to outward objects their color
and complexion.
19. - the slothful, &c. "A slothful man, when he has any thing
to do, feigns to himself most grievous difficulties, which he fancies
or pretends are impossible to be overcome; but those very things
seem easy to the industry of honest-hearted men, who go on smoothly
in their business, and conquer all impediments." -Patrick.
20. - despiseth his mother; and thus makes her sad, as is implied
by its connection with the preceding line.
21. Folly is joy, &c.; i.e., it is his delight to do foolish and wicked
actions. - walketh uprightly; and finds his joy in it, as is implied by
the parallelism.
23. - by the answer of his mouth; i.e., by giving good advice, when
asked.
24. - is upward, &c. The wise pursue a path insuring to themselves a continuance of life and happiness, which, being directly
opposed to the path leading down to the grave, is said to be an upward
path.
25. - the proud. Those who imagine themselves independent of
Providence are contrasted with those who have no support but Providence.
26. -pleasant words; which aim at the benefit, not the injury, of
others. - are pure; and therefore acceptable to Jehovah.
27. " He that is so greedy of money that he cares not how he gets
it, instead of raising his family, confounds it; but he that hates bribes




PROVERBS.                         397
and all unlawful ways of gain shall prosper and continue it."Patrick.
28. -poureth out; abundantly, hastily, and without consideration
of consequences.
29. -farfrom? the iickced; i.e., so as not to listen to their cry, nor
to afford them aid, when they call upon him.
30. - 2liqht of the eyes, &c. This may mean bright, smiling eyes,
equivalent to tile light of the countenance (xvi. 15; Job xxix. 24; Ps.
iv. 6). Some suppose it to mean the sunlight, according to Eccl. xi. 7;
others, that it denotes what is seen by the eyes, such as a beautiful
garden, a flowing stream, &c. I hesitate between the first and the
third meaning.
31. - reproof of life; i.e., reproof which leads to a happy life, salutary reproof:
33. - guideth to wisdom. Comp. chap. i. 7; ix. 10.
CHAP. XVI.
1. - preparation of the heart, &c.; i.e., when man has thought what
to utter and in what order, still, after all, it depends upon God
what language shall come from his tongue. Man proposes, God disposes. Or, the answer of the tongzqe may denote the answer of God to
the voice of prayer.
3. Commit thy doings, &c.; consider the event of every thing which
you undertake as depending upon God's providence,
4. -Jbr its end; i.e., object, or purpose. Otherwise, for his purpose; the pronorinal suffix being applicable to the Lord, or to every
thinq. According to the rendering in the text, the meaning will be
substantially the same as that assigned to the verse by Grotius:
" God has ordained every thing to that which answers or is suited to
it; and the wicked he has ordained for the day of evil, i.e., of punishment.   There is not only a wise arrangement or correspondence in
good things, but also in evil things; for the evil of punishment follows
the evil of guilt: the evil day is appointed for the evil-doer."  Some
understand the last line as denoting that wicked men are appointed to
punish others, as in Isa. x. 5, 6. The idea which some have drawn
from the passage, that God makes men wicked on purpose to punish
them, is too metaphysical for the writer, and too gross for any writer.
God made man upright: he makes himself wicked, and is justly
appointed to punishment for his wickedness.
5. From generation to generation. See Gesenius ad verb. I.
6. - kindness and truth; i.e., exercised by men (comp. chap. iii. 3;
xx. 28), and here used in opposition to sacrifices and ceremonies, by
which the corrupt Jews supposed they might secure the favor of
God.
9. - deviseth his way; i.e., if a man lay his plans with never so
much care, lie cannot insure success to them. This is at the disposal
of God. (Comp. ver. 1, and Jer. x. 23.)
10. A divine sentence.  The writer's aim seems to be to procure
a religious respect for the sentence of the king, as being the minister




398                        NOTES.
of God, and as placed above ordinary motives to give a wrong judg.
ment.
11. - his worck; made by his direction and appointment, so that
no man can corrupt or alter them without violating his authority and
incurring his displeasure. (See the note on chap. xx. 10.)
12. - to kicngs; i.e., to those worthy of the name.
14 - messengqers of death. The expression may be derived from
the custom of Oriental despotism. " When the enemies of a great
man in Turkey have gained influence enough over the prince to procure a warrant for his death, a capidgy, or executioner, is sent to him,
and shows him the order he has to carry back. his head: the other
kisses it, and freely gives it up." — Thevenot. (Comp. 1 Kings ii. 25 
Matt. xiv. 10.)
15. - light of the Icing's countenancef i.e., his smiling, favorable
countenance refreshes and invigorates. - latter rain; which falls in
the spring, not long before the time of harvest, in Palestine, and
refreshes the parched fields, and brings to maturity the harvest.
17. It is the highway, &c.; i.e., in departing from evil, they find a
smooth and pleasant path.
20. -giveth heed; so  i.'72.  is used in xxi. 12; Ps. xli. 2.
This rendering is preferred by Mercier and several of the older critics
in Poole's Synopsis.  Otherwise, he who is prudent in a matter, &c.
-to the word; tihe commands of God. (Comp. chap. xiii. 13; Ps.
cxix. 105.) This rendering is made probable by the parallelism.
21. "He whose mind is well furnished with wisdom cannot but
win a great reputation, and be highly esteemed for his prudent counsels and resolutions; but, if he have the powerful charms of eloquence
also, to convey his mind delightfully unto others, it will add a greater
value to his wisdom, and make it more diffusive and instructive unto
the world."- Patrick.
22. - their blly; which brings its punishment with it, or close behind it. The painful consequences of their folly is the only way to correct them. Otherwise, the instruction of fools is folly; i.e., when they
undertake to give instruction, they only teach folly. Chastisement
is the primary, and instruction the secondary, meaning of b-r2(Comp. xxiii. 13.)
23. The heart; considered aS the seat of the understanding, as it
was regarded by the Hebrews.
24. Pleasant words, &c. Agreeable discourse is both delightful and
salutary.
26. — his mouth; i.e., the craving of his appetite. (Comp. Eccl.
vi. 7.)
27. - diqgeth mischief; a metaphor derived from the practice of digging pits to entrap wild animals. - a burnigfir e; which consumes
the reputation of his neighbor. (Comp. James iii. 6.)
30. - slhtteth his eyes, &c.; i.e., in order to think more intently and
closely.  Compression of the lips indicates firmness of purpose.
- hath accomplished, &c.; i.e., he has as good as accomplished it,
because it is certain that he will execute his purpose. Tie design of
the proverb is to intimate, that such a shutter of the eyes a'd conpresser of the lips is to be suspected and guarded against.




PROVERBS.                         399
32 - the niqhty; warrior, or hero.
33. -The lot, &c. "Acknowledge the Divine providence in all things,
even in those which seem most casual; for though men cast the lots
into the lap of a garment or into a hollow vessel, and thence draw
them out again, yet it is the Lord who directs entirely in what order
they shall come forth, and so determines the matter in doubt according
to his pleasure." - Patrick.
CHAP. XVII.
1. -flesh-banquets; literally, slaughterings.
2. - ruleth over, &c.; i.e., is sometimes appointed by the father as
the guardian of unworthy children, or placed at the head of the concerns of the household.
5. - the poor. See the note on chap. xiv. 31.
7. Excellent speech, &c. Perhaps, lordly, or imperious. -the base;
A5. This meaning seems more appropriate than fool. The same
word is translated vile person in the common version in Isa. xxxii. 5.
- the noble; i.e., in birth, manners, character. So in ver. 26.
8. - precious stone, &c.; i.e., " A gift is so tempting, that it can no
more be refused than a lovely jewel by him to whom it is presented;
and, such is its power, it commonly prevails over all men, despatches
all business, carries all causes, and, in a word, effects whatsoever a
man desires." -Patrick.
9. - covereth an offence, &c.; i.e., lie that takes little notice of an
offence against himself, or soon forgets it, seeks and courts the love of
the offender. But lie who continually recurs to an offence committed
by a friend against himself alienates him.
11. - cruel messenger. See the note on xvi. 14.
12. - a fool in his folly; an unreasonable, bad man, when his ungovernable passions and appetites are most excited.
14. The beqinning, &c. " One hot word, one peevish reflection, one
angry demand, one spiteful contradiction, begets another, and that a
third, and so on, till it proves like the cutting of a dam: when the
water has got.a little passage, it does itself widen the breach, bears
down all before it, and there is then no stopping it, no reducing it."
- Henry. - rolleth onward; i.e., like water from a breach in a dam.
(See Fiirst's Lexicon on 5.)
16. - seeing that sense, &c. The idea is, that wealth cannot obtain
wisdom, when natural ability is wanting.
17. - born a brother; i.e., becomes a brother; a true friend will
in adversity show himself to be as valuable and dear as a brother.
(Comp. xviii. 24.) Otherwise, a brother is bornfor adversity; i.e., though
a true friend shows his love in all circumstances, yet a brother is
peculiarly to be relied on in adversity, when common friendship may
fail.
18. - striketh hands. See the note on chap. vi. 1.
19. - raiseth high his gate; i.e., the gate of his house; i.e., is proud
and ostentatious, carries his head too high, as we say. - seeketh ruin;
because he thus makes himself odious to God and man; or, because he
involves himself in ruinous expenses.




400                        NOTES.
21. Th/e fool, &c.; i.e., a son who becomes impious and wicked.
23. -out of the bosom; i.e., in secret (comp. chap. xxi. 14), being
secretly conveyed from the bosom of the giver to his own.
24. Wisdom, &c. See chap. xiv. 6. - ends of the earth; i.e., wander far and wide without discovering wisdom.
26. - to punish the righteous; as was and is practised in the regions
of Oriental despotism. -for their equity; it may be, in the administration of justice, or in suppressing disturbances. Some recent critics
have rendered  u$" ~Y, beyond riqht. It seems to me very doubtful
whether usage sanctions this meaning.
27. -a cool spirit; i.e., not easily excited, not forward and hasty
to utter whatever comes into one's head.
CHAP. XVIII.
1. - He who separateth himself; i.e., so as to despise the ways and
opinions of others, or who lives a life of seclusion. - seeketh his own
desire; i.e., indulges his own wayward fancy, and obstinately pursues
his own way. - rusheth on; nothing is too wise and good for him to
oppose; whatever any one may urge against his opinions and plans,
with never so much reason, he opposes it, and obstinately maintains
his own prejudices.
2. - in understanding; i.e., in acquiring sound knowledge. - revealing, &c.; i.e., in giving utterance to all his thoughts, and thus
exposing his folly.
3 - cometh also contempt; i.e., contempt is the companion of the
wicked man; he is treated with contempt. (Comp. chap. xi. 2.)
Some understand the verse as pointing out the danger of bad company, and the reproach which a bad man brings upon those who
admit him into their society.
4. — man's mnouth; i.e., a wise man's, as is to be understood from
the parallelism.
5. This proverb is directed against the venality of judges, which is
common in the despotic countries of the East.
6. - calleth for blows; i.e., he invites blows upon himself by his
rash and provoking speeches.
8. - like sweet morsels.  This meaning, adopted by Schultens,
Gesenius, and De Wette, seems to me rather the most probable.
Fiirst, in his Lexicon, on Vii, proposes oracular, mysterious words, like
those of a magician. This proverb seems to point out the danger of
slanderous stories, inasmuch as they are swallowed with avidity, and
remembered by those to whom they are related.
9. Idleness is as bad as wastefulness.
13. - hath heard, &c. Comp. Sirach xi. 8.
14. -his infirmity; a manly spirit will sustain one under bodily
infirmity; but when the mind itself has lost its courage, and is cast
down and oppressed with grief, how hopeless is the case!
17. - searcheth him through; examines into the truth of his allegations. One tale is good till another is told.
18. - parteth asunder the mighty; i.e., mighty combatants, or liti



PROVERBS.                         401
gants, so that they shall no more contend, but go each to his own
business.
19. - bars of a castle; i.e., it is easier to break the bars of a castle
than to remove the obstructions which lie in the way of a hearty
reconciliation.
20. " The tongue is so hard to govern, and so much depends upon
it, that we ought to take as great care about the words we speak as
we do about the fruit of our trees, or the increase of the earth, which
we are to eat; for, according as they are wholesome and good, or
unsavory and bad, so will the pleasure or the pain be wherewith we
shall be filled." -Patrick.
21. - love it; i.e., love to talk much.
22. - a wife; i.e., a wife indeed, a good wife. — from the Lord.
It is probably implied, that, in consequence of the difficulty of discerning the true character, human skill and care are of less avail in the
acquisition of a good wife than of other blessings. (Comp. xix. 14.)
24. - will show himself false, or base (see Fiirst's Lexicon, on
Ad"d); i.e., he who professes to be the friend of everybody will be the
true friend of nobody. No dependence can be placed upon him when
tried. Otherwise,-will come to ruin; i.e., he will be ruined in consequence of neglect of business, and of his expensive mode of living.
Comp. xxi. 17.)
CHAP. XIX.
1. - of false lips.; i.e., who has acquired wealth by falsehood and
fraud.
3.- destroyeth his way; i.e., brings him to ruin. - against the
Lord; as the cause of the evils which he has brought upon himself by
his own folly.
4. - is separated. This is the literal rendering. The poor man
finds himself solitary and alone, because he is forsaken by his neighbor.
7. - runneth after their words; he calls to mind the former professions and promises of his friends, and reminds them of them; but
finds that words are wind, that leaves no trace behind.
8. - loveth himself; i.e., is a truer lover of himself, or promotes his
true interest more, than he who is bent upon mere outward good.
10. Luxtry, &c. Comp. chap. xxvi. 8; xxx. 22. This verse seems
to denote that a noble mind is required in a noble condition. A foolish, knavish, ill-behaving person becomes more ridiculous, the more
splendid the style of living which he adopts. - a servant, &c.; as
sometimes happens under the despotisms of the East.
12. - roaring of a lion; i.e., inspiring terror. - dew upon the grass;
i.e., refreshing and invigorating.
13. - a continual cropping; i.e., from the eaves of a house. Her
contentions are continually renewing themselves; there is no cessation. (Comp. chap. xxvii. 15.)
14. See the note on chap. xviii. 22.
15. - deep sleep; makes a man neglect his affairs, as if he were
asleep, so that he comes to want.




402                        NOTES.
18. - to slay him; i.e., use moderate punishment. Punish to correct, not to kill.
19. - aqain; when you have helped him out of one danger, it will
not be long before his violent temper will involve him in new trouble.
21. - devices.  Understand, from the parallel line, "which are
often disappointed."
22. The charm of a man; i.e., that which makes him loved. Otherwise, The desire of a man, &c.; i.e., the will is to be taken for the deed
of kindness. - a liar; i.e., one who promises favors which he does
not mean to bestow.
24. - the dish; i.e., he-is too lazy to eat. Allusion is made to the
manner in which the Orientals help themselves to their food. (Comp.
Matt. xxvi. 23.)
25. Strike the scoffer, &c. Severe punishment may do no good to a
derider of religion, but it tends to warn and reclaim the incautious
persons whom he has injured. Reproof will be sufficient to correct
those who are well disposed.
27. - instruction. Beware of those who, professing to instruct or
reprove you, would draw you away from the plain, established principles of virtue.
28. - swalloweth down, &c.; i.e., it is agreeable and pleasant to
them. (Comp. Job xv. 16.)
CHAP. XX.
1. - reeleth; literally, wandereth; i.e., from the path.
2. - terror of a king; i.e., the terror inspired by the wrath of a
king.
5. - like deep waters; i.e., hard to come at.
6. -faithful man; i.e., in connection with the parallel line, one
who comes up to his professions of kindness; who will be true to a
friend in his distress. (Comp. chap. xix. 22.)
10. Divers weights, &c.; i.e., one to show, another to weigh with.
11. - will be pure, &c.; i.e., when he becomes a man. "The man
and child an individual make."
12. - the Lord made them; and of course can himself see the actions
of men. (Comp. chap. xv. 8; Ps. xciv. 9.)
13. Open thine eyes; i.e., awake early.
15. - gold, &c.; i.e., the ability to discourse with true wisdom is
more valuable than the largest treasure of gold or jewels.
16. - garment, &c.; i.e., trust no one who is so inconsiderate and
rash as to make himself responsible for a stranger, but obtain from
him immediate security.
17. - of falsehood; i.e., obtained by dishonest means. Figuratively,
all things obtained by injustice may be here denoted, which, though
they may please a man in the beginning, will bring pain and sorrow
in the end.
20. - His lamp, &c. See the note on Job xviii. 6; xxix. 3.
24. -his way; to what the way which he takes will lead. A
man's enterprises succeed not as he desires and designs, but as God
disposes and directs. (Comp. chap. xvi. 9; Jer. x 23.)




PROVERBS.                         403
26. - the wheel, &c. See Amos i. 3, and the note.
27. - laip of the Lord; i.e., lighted up by him, which takes full
cognizance of the most secret thoughts.
30. - remedy for the bad man; i.e., effectual means to reclaim him.
-reach to the inner chambers; i.e., not mere superficial touches.
CHAP. XXI.
1. As streams of water; which husbandmen or gardeners conduct
over their fields or gardens. - heart of the king; not only the hearts
of other men, but even the hearts of kings, who are more absolute and
uncontrollable than other men. The application of this proverb seems
to be uncertain. It may be designed to show that the power of kings
to do evil is limited; that the people cannot be oppressed by them
more than God sees fit; or to show that a religious reverence is due to
the determinations of kings. Harmer and some others suppose the
verse to relate particularly to the bounty of a king. "Which way
soever'the heart of a king turneth, it conveys riches, just as a watering canal doth plenty; and let it be remembered that the Lord turns it
whithersoever he will, and makes whom he pleases the favorite of
princes."
4. - lamp. This appears to be a metaphor, denoting the splendor
and prosperity on account of which the wicked man has lofty looks
and a proud heart. (See the note on Job xxix. 3.) - ruin; otherwise, sin; which implies guilt and ruin, so that the bad man will not
long enjoy his splendor. (See xx. 20.)
5. - the active, &c. " He that to prudent counsels and contrivances
adds an honest diligence is likely to grow rich; but he that acts inconsiderately in his business, or greedily catches at every advantage,
whether by right or wrong, or undertakes more than he can manage,
out of an eager desire to grow rich presently, is most likely to be
a beggar." - Patrick.
6. -fleeting breath; which is breathed forth from the lips, and
immediately disappears. (Comp. chap. xiii. 11.) -seek death; i.e.,
seek that which will prove their destruction. (See chap. viii. 36.)
7. - snatch them away; i.e., shall prove their own ruin. (Comp.
Ps. vii. 16.)
8. - guilty man. See Gesenius on'I1. - is crooked; i.e., he uses
immoral means for the attainment of his end.
9. - a large house; literally, a house offellowship; i.e., large enough
to contain more families than one. Or the meaning may be, a common
house; i.e., one occupied by more than one family.
10. The design of this proverb seems to be to give a caution against
having any close connection with a wicked man, since he will spare
neither friend nor foe who stands in the way of his designs.
11. See the note on chap. xix. 25.
12. He casteth, &c. By the pronoun He we may, with the common
version, understand God. I should think it contrary to usage (uuss
loquendi) to make l~   mean the righteous One; i.e., God. It seems,
indeed, to belong to the Deity rather than to a man "to cast the wick



404                        NOTES.
edl headlong into ruin."  But the righteous man, being regarded as a
judge or magistrate, may possibly be said to do it.
16. -the dead; more literally, shades, or ghosts. "By the term
t)9), which denotes languid,feeble, the ancient Hebrews refer to the
shades, manes, or ghosts of the dead, whom they supposed to be destitute
of blood and animal life, and therefore weak and languid, like a sick
person (Isa. xiv. 10); but yet not wholly without some faculties of
mind, as, for example, memory. Isa. xiv. 9; Ps. lxxxviii. 11; Prov.
ii. 18, ix. 18; Isa. xxvi. 14, 19."- Gesenius.
18. - ransom. Comp. chap. xi. 8; Isa. xliii. 3, 4.
20. - swalloweth them up; i.e., wastes by extravagance and dissipapation what lie ought to reserve for a future day.
22. Comp. Eccl. vii. 19; ix. 18.
24. - scoffer is his name; i.e., he is deserving of the severest condemnation, and exposes himself to punishment from God.
25. - destroy him; i.e., his indolent wishes, which lead to no exertion, prey upon his health; or, his wishes for ease make him neglect
the means of support, and thus cause his death.
26. The covetous man,; literally, covetousness.
27. - an abomination. See the note on chap. xv. 8. - with an
evil design; i.e., when he is meditating some particular evil design, and
wishes to. hide it.
28. - that hearkeneth; i.e., to wholesome admonition; or, possibly,
that testifies to nothing which he has not heard or seen. - shall
spleak for ever; i.e., when liars are cut off, he shall live, and be allowed
to deliver his testimony as long as he lives.
29. - hardeneth his face; " Here is, 1. The presumption and impudence of a wicked man. He hardens his face; brazens it, that he may
not blush; steels it, that he may not tremble when he commits the
greatest crimes: he will have his way, and nothing shall hinder him.
(Isa. lvii. 17.) 2. The caution and circumspection of a good man:
he does not ask,'What would I do? what have I a mind tot and
that I will have;' but,'What should I do? What does God require
of me? What is duty? What is prudence? What is for edification?' And so he does not force his way, but directs it by a safe and
certain rule." - Henry.
CHAP. XXII.
1. - good-will; an interest in the affections and esteem of all about
us. (Comp. Luke ii. 52; Phil. iv. 8.)
2. - meet together; i.e., the world does not consist of all rich, or all
poor; but they are mingled together as the'members of the same civil
community. - the Malcer of them all; and therefore they are under
obligation to exercise respect and good-will toward each other. (Comp.
chap. xiv. 31; Job xxxi. 15; Mal. ii. 10.)
5. -far from them; i.e., from the society of the deceitful.
6. - in accordance with his way; i.e., the calling, trade, or business
for which he has a turn or bent; possibly to which he is destined by his
parents. This is the literal meaning of the Hebrew')   3',5
One is loth to part with the familiar paraphrase of the common ver



PROVERBS.                        405
slon. But the difficulty is, that, though the Scriptures very often
speak of the way of a person, the phrase never denotes the way in
which he ought to go, as a matter of moral and religious obligation, but
only that in which he goes, or chooses and delights to go.
7. The rich, &c. The point of this proverb, probably, is the unexpressed consequence which is to be drawn from it; namely, that a
man should by industry and frugality acquire property, and thus possess the glorious privilege of being independent.
8. - is prepared; i.e., made ready for him. For this meaning of
the Hebrew term, comp. 1 Sam. xx. 7, 9; xxv. 17.
11. - loveth purity, &c. He that has a sincere and upright heart
will utter, not flattery, but his honest convictions; so that his discourse
will be agreeable, and gain the favor of a good king.
12. - watch over knowledge; i.e., men of knowledge, in opposition to
false pretenders. The providence of God watches over such men,
and prospers the advice they give; whilst the words or vain and
deceitful counsels of the dishonest will come to nothing.
14. The m2outh; by which they allure, and persuade the thoughtless to sin and ruin.
16. - giveth to the rich; either as a bribe or in expectation of receiving some return. Some other versions of the preceding verse
have been given, thus: -
" There is that oppresseth the poor, - to make him rich;
There is that giveth to the rich, - only to his poverty."
i.e., the oppressor of the poor sometimes gathers property, which he
loses, and which goes to the benefit of the poor. And so what is
given to the rich is often lost by injustice or dissipation, leaving him
poorer than before. (So Umbreit ) Otherwise thus: He who oppresseth the poor to increase his riches, giveth to the rich,.only to his own want.
By gi;in.q to the rich, in this last rendering, is meant giving to himself,
who is rich. (So Bertheau.)
17. The passage from ver. 17 to 21, instead of consisting of proverbs, is an exhortation to the study of wisdom, and is to be regarded
either as an epilogue to the division from chap. x. to this place, or as
an introduction to the collection from ver. 22 to chap. xxiv. 22. The
proverbs from chap. xxii. 22 to chap. xxiv. 22 differ from the preceding in being more in the way of exhortation or admonition, and less
sententious; most of them requiring more than one verse, and some
of them, three, four, or more, for the expression of the sentiment.
18.- established upon thy lips; i.e., if they be, as it were, at your
tongue's end, ready to be applied to the various exigencies of life.
21. - that send thee; i.e., show yourself capable and trustworthy to
them that employ thee in any business of which they expect an
account of thee.
22. - because he is poor; i.e., do not take advantage of his poverty
and his inability to resist thee. - at the gate; i.e., in a court of law.
(See the note on Job v. 4.)
25. - take to thyself, &c.; i.e., acquire such a disposition and character as shall involve you in difficulties. - a snare; i.e., that which
will prove a snare.
26. See the note on chap. vi. 1.




406                        NOTES.
27. -thy bed, &c.; i.e., why should you expose yourself to such a
state of things, that, if you are unable to pay your bonds, the creditor
may take from you every thing, so that you shall not even have a
bed upon which to lay your head?
28. - landmark. Comp. Deut. xix. 14.
29. — obscure. This is the metaphorical term of the original to
denote persons in humble station.
CHAP. XXIII.
2. - thou wilt put a knife to thy throat, &c.; i.e., thou wilt bring thyself into great danger, if by thy unrestrained appetite thou seize upon
every thing, even what may have been reserved for the particular use
of the king, or if thou incur his displeasure by gluttony and intemperance.
3. - deceitful meat; i.e., the friendship of rulers and great men,
however agreeable and flattering, is very uncertain and unstable, nay,
even deceitful; since experience proves that they who are familiar
with princes are in a situation of great danger.
4. - thy wisdom; i.e., that sort of wisdom which consists in laboring to be rich, and supposing that riches are all that is wanting to
happiness.
6. - that hath an evil eye; i.e., an avaricious, sordid disposition.
7. - as he thinlceth in his heart, &c.; i.e., his true character is displayed
in what is passing in his mind, rather than in what he utters with his
lips. -is not with thee; i.e., his invitation is not cordial. It was
given from ostentation, or for ambitious and selfish purposes.
8. - vomit up; i.e., when you have discovered his illiberality and
selfishness, or perhaps ill treatment, you will feel such disgust as to
wish that what you have swallowed could be thrown up on his table.
-pleasant words; i.e., whatever compliments, courtesies, or agreeable
discourse you may have bestowed upon your entertainer.
9. Speak not, &c.; i.e., for the purpose of admonition or direction.
10. - enter not; i.e., either to reap their crops, or perhaps, rather,
to possess their lands.
11. - their avenger; i.e., though they may have no human guardians or friends to oppose thee, they have in heaven a vindicator,
or avenger, who is able and willing to defend their rights, or punish
their infringement. On the term avenger or vindicator, see the note on
Job xix. 25.
13. - he will not die; i.e., he will escape the ruin which is the consequence of wickedness.
17. - envy, &c.; i.e., let not the view of their present prosperity
excite thee to envy them, and to approve and imitate their evil
courses.
18. - a reward; i.e., for them that persevere in the ways of religion and virtue.
19. -go forward in the way; i.e., not follow devious and crooked
courses.
20. - riotous eaters, &c. Otherwise, prodigal of their fesh; i.e., waste
away their bodies by sensual indulgence.




PROVERBS.                         407
23. Buy the truth; spare no pains nor cost to obtain the knowledge
of what is true and right, and hold it fast.
27. - deep pit; - narrow well; from which one can with difficulty
escape, when he has fallen into it.
28. - lieth in wait. See chap. vii. 12. - increaseth; i.e., to the
number of those whom she has already made her prey.
29. - without cause; i.e., not in the just and necessary defence of
himself or his country.
30. - go in; i.e., to the place where mixed wine is kept. - mixed
wine; i.e., spiced, strong wine.
34. - midst of the sea; i.e., in a ship in the midst of the sea. - top
of a mast. As the comparison holds good in several particulars, there
is some doubt as to that which was intended by the poet; whether he
refers to the stupidity and senselessness of danger which are the consequence of intoxication, or to the giddy feelings of the persons intoxi-:ated, when their heads swim, and they feel as if they were tossed
about by the rolling waves of the sea.
35. Here the drunkard is represented as using the language which
corresponds to his senselessness and stupidity. "I cannot deny that
I expose myself by my drunkenness to various abuses and. injuries.
But I was not sensible of them at the time, nor do I now feel much
harm from them." -    When shall I awake? i.e., oh that I could
rouse myself from my state of languor and stupidity! I would again
seek wine.
CHAP. XXIV.
1. - envious of wicked men; let it not disturb thy tranquillity to see
men thrive who are bent upon wickedness. - to be with them; i.e., as
a companion and a partaker of their profitable crimes. (Comp. chap.
xxiii. 17.)
5. - is strong. Comp. Eccl. ix. 14-16.
6. Comp. chap. xx. 18.
7. - too high; i.e., so that he cannot attain it, and is ashamed to
speak at the gate, i.e., in the place of judgment, or in public.
8. - deviseth to do evil, &c.; i.e., a contriver of unjust, malicious
plans shall be hated  (comp. chap. xiv. 17), and branded with an
odious name.
9. - is sin, &c. The meaning of this verse seems to be, that the
purpose of evil, before it breaks forth into action, is sinful in the sight
of God; but that the bold and obstinate offender is not only offensive
to God, but odious to men.
10. -faint, &c.; i.e., when courage or hope is lost, all is lost.
12. - we knew it not; it is no excuse to say, that you are ignorant
of tle guilt or innocence of the accused, or that you knew not but
that he was justly condemned, unless you have taken all possible pains
to discover the truth in relation to the case.
13. Eat honey; this is said merely to illustrate the following verse
by an implied comparison.
16. -fall seven times; i.e., though he repeatedly fall into calamities, -fall into mischief; and not rise again.
17. Rejoice not, &c. Comp. Job xxxi. 29.




408                       NOTES.
18. - turn away his anger, &c.; perhaps, and inflict it upon thee.
20. - lamp. See chap. xx. 20, and the note.
21. - and the king; whom the Orientals regarded as the vicegerent
of God, standing in a near and peculiar relation to him, called his son,
&c. - given to change; fond of revolution, disobedient and rebellious
subjects, disorganizers.
22. - coming fr'om both; namely, God and the king. -in a moment.
See the note on Job ix. 5; or Gesen. Lex. on SpU.
23. These also are words of the wise. These words probably have
relation to chap. xxii. 17, and intimate that the proverbs from ver. 23
to the end of this chapter are an appendix to those mentioned in chap.
xxii. 17.
26. -giveth a right answer; i.e., the judge who gives correct decisions; perhaps, others who give a good answer. - Kisseth the lips;
i.e., gains good-will, makes himself beloved.
27. - build thy house; " do every thing in order; and first mind
those things which are most necessary, contenting thyself with a
little hut in the field, till thou hast gotten an estate by a careful ilhprovement of thy pasturage and thy tillage; and then it will be timely
enough to build thee an house, and to bring a wife into it."- Patrick.
29. Comp. chap. xx. 22.
CHAP. XXV.
1. - men of Hezekiah; i.e., literary men whom Hezekiah appointed
for the purpose. The title in which these words are contained is prefixed to the collection of proverbs extending to chap. xxx., which
the learned men of Hezekiah copied from larger collections, or from
books in which they were scattered.
2. - to conceal a thing; to hide from human eyes the reasons of his
purposes and proceedings. - search out a matter; i.e., when they
decide and decree nothing until they have made the most careful
examination, so as to be able to give the clearest reasons for their
proceedings.
3. - unsearchable; men in general are unable to penetrate the purposes and designs of kings.
4, 5. "You cannot have a pure silver vessel, till you have purified the silver; and no nation can have a king a public blessing, till
all bad counsellors, wicked and interested ministers, and sycophants,
are banished from the court and cabinet."
6, 7. Comp. Luke xiv. 10.
8. Go notforth) &c.; i.e., to the gates where the courts of law were
usually held.
9. - another's secret; not even the heat of contention with an opponent will justify the revelation of his secret which may have been
intrusted to you.
11. - in figured-work, &c. The illustration seems to be borrowed
from a rich garment, on which were embroidered apples of gold
among silver figures. (So Bertheau.)
13. - cold of snow, &c. There can be little doubt that the use of
snow in cooling drinks is referred to.




PROVERBS.                         409
14. -falsely boasteth of giving; i.e., makes many promises of what
Bie will give which he never performs.
15. - breaketh bones; i.e,melts the heart as hard as a bone; as we
say, as a stone.
16. This-verse may bp regarded as a separate precept, inculcating
moderation, especially rl -jhings which are pleasant, or merely as an
illustration of ver. 17.
18. A battle-hawmmer. &c.; i.e., equally pernicious and destructive.
20. -- vinegar ypo:e nitre; which causes it to effervesce, and, as it
were, irritates it. Nitre here probably denotes a mineral alkali, the
natron of the moderns, or Egyptian nitre, which, being mingled with
oil, is still used for soap.
22. - coals of fire upon his head. This expression seems most
naturally to denote that which causes the most intense pain, that
which is insupportable. The meaning seems to be, that, by returning
good for evil, the evil-doer will be overwhelmed with remorse and
shame.
23. - brigeth forth rain; covers the face of the sky with black
clouds, full of rain; so a backbiting tongue causes indignation in him
who is slandered, which may be the cause of punishment to the slanderer.
26. - troubled fountain, - corrupted sprinqg. It is as melancholy and
discouraging a circumstance to see a good man, who is the source of
much good to his fellow-mnen, fall into ruin through the arts of the
wicked, as it is to the weary, thirsty traveller to find a fountain or a
spring trampled upon and polluted, so as to be unfit for use. It seems
to be more agreeable to the use of the word t). to understand it as
denotingfidllin into ruin or calamity, not voluntarily succumbing, and
yielding to the persuasions of the wicked. Possibly, however, it may
mean to vacillate, in a moral sense.
27. - So the search of high things is weariness.  High things, a
rendering based on a disregard of tile Hebrew points, may denote
difficult questions respecting Providence, or other subjects of human
investigation; in which case, the meaning will be similar to that
of the observation in Ecclesiastes, that much study is a weariness
of the flesh. Or, high things may denote worldly honors; in which
case, the line will relate to the cares and vexations which attend the
pursuit of honor. In the original, there is, I think, a sort of play upon
words, using the same word twice in the line with an altered signification. The word rendered high things denotes hzih, honorable, glorious,
and also heavy. An imperfect imitation of the line in English would
be, The search of weighty things is weighty; weighty being understood,
in the first case, in the sense of important, and, in the second, in that
of heavy. The verse is rendered in the sense which I have assigned
to it by Coverdale: "Like as it is not good to eat much honey, even
so he that will search out high things, it shall be too heavy for him."
The supply of a negative, as in the common version, appears to me to
be inadmissible. Gesenius, transferring a Hebrew letter from the end
of one word to the beginning of another, translates, So the search of
glory is without glory. But this negative use of h in such a position is
hardly justified by usage.
18




410                        NOTES.
CHAP. XXVI.
1. - snow, &c.; i.e., unseasonable and incongruous. -fool; i.e.,
one who by his folly or wickedness, or both united, makes a bad use
of power.
2. - shall not come; shall not take effect, or fall upon him against
whom it is uttered, but be dispersed into the air, as the birds mentioned fly away, no one knows whither.
4. - according to hisfolly. Some suppose the meaning of ver. 4 and
5 to be, that, according to circumstances and the nature of his folly,
a fool should or should not receive any answer. It seems to me that
the meaning is best elicited by understanding the phrase according to his
folly in different senses. In the first case, Answer not in the manner o/'
the fool; in the second, Answer him in the manner which his folly demands.
"If the fool boast of himself, do not answer him by boasting of thyself. If he rail and talk passionately, do not thou rail and talk
passionately too. If he tell one great lie, do not thou tell another to
match it. If he calumniate thy friends, do not thou calumniate his.
If he banter, do not answer him in his own language, lest thou be like
him." - Henry. But answer in such a manner as his folly demands,
as is adapted to expose it and convince him of it, alid leave him
nothing to say for himself, lest he be wise in his own conceit.
6. - he cutteth of the feet; i.e., he fails in the object of the mission,
as surely as if he should cut off the feet of the persons sent.
7. - hang loose; like a bucket in a well, and serve no purpose.
The rendering which I have adopted seems best supported. (See
Gesenius ad verb.) For a different rendering, see Fiirst's Lexicon on
T T
8. - bindeth a stone, &c.; i.e., it is as absurd to expect any good
consequence from bestowing honor on a fool as to expect a stone to
do execution when it is bound to the sling. Otherwise, as he who putteth
a purse of gems on a heap of stones; i.e., honor is as ill placed in his
hands as gems upon a heap of common, worthless stones.
9. - a thorn, &c. He injures himself and others by the ill use he
makes of it, as one would by brandishing a thorn-bush up and down,
at random.
10. As an archer, &c. The meaning seems to be, that the man who
hires fools or chance wayfarers does as careless and inconsiderate a
thing as the archer who should shoot at random at everybody and
every thing.
12. - of a fool; i.e., who may become sensible of his folly, and
willing to receive instruction.
13. - lion, &c. He is frightened from real duties by fancied difficulties.
14. -  turneth, &c.; i.e., backward and forward, without leaving
them; so the sluggard lies in his bed on one side till he is weary of
that, and then turns to the other, but still is in his bed.
16. The sluggard, &c. Taking no pains to inform himself, and of
course ignorant of the difficulties which attend an opinion or a determination, he takes himself to be wiser than others.
17. - a dog by the ears; i.e., he incurs much danger, without neces



PROVERBS.                         411
sity, or the possibility of advantage. Travellers in the East speak of
the wild and fierce character of the dogs in that region.
18. As a madnman; as dangerous and as much to be shunned as a
madman. Otherwise, as a jester, &c.
22. See chap. xviii. 8.
26. Though he may for a time conceal his malicious feelings, yet
the time will come when his malice shall be publicly known, and receive the punishment which it deserves.
27. - cldqeth a pit; i.e., lays a plot for the injury of another. The
metaphor is drawn from the practice of hunters, who used to dig deep
pits, and thlen cover them with bushes, earth, &c., that wild beasts
might fall into them. - rolleth a stone; i.e., up a steep place in order
that it may crush another.
23. - those whom it woundeth;, i.e., because the slanderer is conscious
of having incurred the enmity of the slandered.
CHAP. XXVII.
3. - afool's wrath. See chap. xvii. 12.
4. - overwhelming; literally, an oveoflowing. -  jealousy. Comp.
chap. vi. 34, 35. These proverbs apply with still greater force to
Oriental countries than to our own.
5. - love kept concealed; i.e., wich does not manifest itself in giving needful reproof, and in care for the moral welfare of a friend.
8. As a bird, &c. As a bird that forsakes its nest exposes itself
to danger, and cannot easily settle again, so he whose levity or discontent makes him rashly leave his country or trade or office, wherein
lie was well placed, too often undoes himself, but rarely mends his
condition.
10. And go not into thy brother's house; i.e., by fidelity in friendship,
acquire such faithful friends, that it shall not be necessary to repair to
a brother.
11. - that reproacheth me; i.e., with want of care for my child, on
account of his unworthy conduct.
12. Comp. chap. xxii. 3.
13. See chap. xx. 16, and the note.
14. To him; i.e., who blesses his neighbor, &c. His neighbor will
regard this kind of blessing as no better than a curse. He will suspect the sincerity of it. There is an Italian proverb, " He who praises,you more than he was wont to do has either deceived you, or is about
to do it."
15. Comp. chap. xix. 13, and tile note.
16. - oil, &c.; which is too slippery to be held fast. So the quarrelsome wife cannot be restrained. X p, to meet, to come Upon; in this
case, to take hold of.
17. - sharpeneth the face; i.e., the looks, the countenance. This
may be understood as expressing the idea, that by conversation and
discussion one man may quicken and invigorate the mental faculties
of another. But there is considerable reason for supposing that the
face is here regarded as the seat of anger; in which case, to sharpen the
face will denote to inflame the anger. (Comp. Job xvi. 9, and the note.)




412                        NOTES.
19. So doth the heart of mnan to man. These words have been understood in various ways. They are commonly understood as denoting,
that as there is a resemblance between the face of a man and the reflected image of it in the water, so there is a resemblance between one
man's heart and another's, so that in many cases we may judge of others
by ourselves. Otherwise, as the water is a looking-glass, in which we
may see our faces by reflection, so the heart or conscience is a mirror,
in which the character of the man may be discerned. Otherwise, as
every man will find reflected in the water such a countenance, whether
sour or smiling, as lie brings when he looks into it, so he ought To
expect no other dispositions and feelings from others than those which
he exercises toward them. Love wins love, &c.
20.. - the eyes of man. The eyes here denote not merely curiosity,
but the desires generally. (Comp. Eccl. i. 8; iv. 8.)
21. So let a man be; i.e., let him take care not to be deceived by flattery, but consider who it is that gives praise, what may be the motive,
and how far it is deserved.
23-27. " These verses recommend the advantages of private life.;
and show that diligence in rural employments, and the plenty obtained by it, are more conducive to true happiness than the unstable
and uneasy, though splendid, possessions of wealth and authority.
24. - riches. The term here seems to denote that kind of wealth
which may be treasured up, such as money, garments, &c., in distinction from herds, lands, &c. - the crown; i.e., royal or princely dignity.
26. - the price of thy field; i.e., that with which you may purchase
land,
CHAP. XXVIII.
1. " An evil conscience makes men timorous and cowardly, like a
faint-hearted soldier who runs away at the appearance of an enemy,
and never so much as looks back to see whether he pursue him."
- Patrick.
2. - transgression; perhaps rebellion; - many are its rulers. This
may denote rulers following each.other in rapid succession, and by continual revolution; or rulers exercising authority at the same time, in
rebellion against the legitimate king. - the prince. This word is implied in the parallel line.
3. Is a sweeping rain; which, instead of refreshing the corn, as gentle showers do, beats it down and lays it flat, so that it can never recover, and a famine comes upon the land. " This is especially true in
the East. There places are often sold by the needy government to
the highest bidder, who, not knowing how soon another may bid higher
for his place, makes the most of his time to remunerate himself, unscrupulous as to the means."
4. - praise the wicked; i.e., their conduct encourages and virtually
commends the wicked.
5. - understand not equity; i.e., discern not, or feel not the force of,
moral distinctions; their consciences are weak or dead; their corruptiions blind their eyes, and fill them wvith prejudices; and, because they




PRO VERBS.                         413
do evil, they hate the light. - all things; i.e., relating to equity or
moral conduct.
8. Gathereth it for him, &c.; i.e., by the wise retributions of Heaven,
it passes into the hands of one who will make a good use of it. (Comp.
chap. xiii. 22; Job xxvii. 17.)
9. - turneth away his ear, &c. He that refuses to hearken unto God
and to obey his laws deceives himself, if he thinks by his prayers to
please him, and make amends for his crimes; for God will be so far
fiom hearkening to him, that he will abominate such prayers as tend
to nothing but to make God a partner with him in his sins.
11. - will search him through; i.e., he look through all his vain show,
and easily discover and make it appear what he really is.
12. - rejoice; i.e., in the possession of authority and high station,
as is suggested by the antithetical line.  great gloryingy; i.e., instead
of hiding themselves, as in the antithetical line, men go about exulting in
their safety, wealth, and prosperity. -  hide themselves; from a feeling of gloom, and from regard to their safety, they conceal themselves,
their wealth, ornaments, &c..13. - covereth his sins. See Ps. xxxii. 3-5.
14. -feareth always; namely, to displease God, or to incur the evil
consequences of sin. (Comp. chap. xiv. 16.)
15. - a needy people; who have little to satisfy his cupidity, and from
their weakness are sure to be oppressed by him.
16. - great in oppression; and thus has a short reign, as is to be
understood from the antithetical line.
17. - stay him; i.e., to afford him aid, or prevent his fleeing into the
grave. The idea seems to be that the murderer deserves death. - the
pit; i.e., the grave.
18. -at once; i.e., suddenly and unexpectedly.
19. - bread enough; -poverty enou.qgh. This rendering imitates the
pointed correspondence or rather identity of the Hebrew words.
20. -faithful manz; i.e., to his promises, engagements, &c. - maiceth
haste to be rich; i.e., not being a faithful man, as in the antithetical
line.
21. -for a piece of bread, &c. Though at the first the partial judge
could not be bribed without a great sum of money, yet, when he has
once vitiated his conscience and accustomed himself to take bribes, he
will at last sell a decision for the smallest advantage.
22. - evil eye; i.e., a sordid, covetous, uncharitable disposition.
(Comp. chap. xxii. 9; xxiii. 6.)
24. - no transgression; under the plea, perhaps, that all will be his
at last. - is the companion of a robber; i.e., deserves to be classed with
robbers.
25. - strife; which involves him in expense and losses, as is to be
inferred from the antithetical line.
26. - his own understanding. Comp. chap. iii. 5-7. -: is a fool;
his self-confidence and rashness lead him into misfortunes, from which
he who walketh wisely is delivered.
27. - hideth his eyes; i.e., turns them away froni the petition and
miseries of the poor. - many a curse; i.e., from God. (Comp. chap.
iii. 33; Mal. ii. 2.)
28. Comp. ver. 12.




414                        NOTES.
CHAP. XXIX.
1. - hardeneth his neck; i.e., continues refractory or disobedient;
a metaphor drawn from stubborn oxen, which refuse to submit to the
yoke.
2. - are powerful;  t, though it does not signify to be in authorT T
ity in the sense of ruling, does sometimes mean to be great in power
or influence. (See Job xxxiii. 12.) This meaning suits the connection better than the rendering increase. (Comp. xi. 10; xxviii. 12, 28.)
3. - rejoiceth his father; i.e., by his success in life, as is implied in
the antithetical clause.
4. - receiveth gfts; i.e., as bribes.
5. -for his feet; i.e., of his neighbor.
6. - there is a snare; in which he will be caught, and brought to
ruin.
7. - discerneth not knowledge; i.e., he has no true knowledge; lie is
not imbued with the principles of equity, and pays no regard to them
in his decisions.
8. Scoffers, &c.; i.e., they who deride religion and positive laws.
- aflame; excite tumults and commotions.
9. Whether he rage or laugh, &c.; i.e., whether he take the serious
or the jocular way of dealing with him, whether he be severe or
pleasant with him, there will be no end to the controversy; the fool
will answer, object, excuse, &c., and have the last word. Or the
meaning may be, that the fool may rage or laugh without coming to a
settlement of the dispute.
10. - hateth the upright; who disapprove and oppose his evil designs.
11. -  his anger; so the Septuagint, Syriac, and Chaldaic; more
literally, his spirit, as it is rendered in chap. xxv. 28, where a similar
sentiment is expressed.
12. - listen; i.e., lend his ear to calumniators and flatterers. This
verse is well explained by Ecclus. x. 2: "As the judge of the
people is himself, so are his officers; and what manner of man the
ruler of the city is, such are all they that dwell therein."
13. The poor man and the oppressor, &c. Comp. chap. xxii. 2, which
contains a similar sentiment. - enlighteneth, &c.; he is the author of
light and life to both.
18. - no vision; i.e., prophetic vision, or all that instruction which
it was the office of a prophet to give to the people.
19. - by words. " A slave, and he that is of a servile nature, is not
to be amended by reason and persuasions, no, nor by reproofs or
threats; for though he hear, and understand too, what you say, yet
he will not obey till he be forced to it by blows."- Patrick.
20. Comp. chap. xxvi. 12. " Seest thou a man that is forward to
speak to every matter that is started, and affects to speak first to it,
to open it and speak last to it, to give judgment upon it, as if he were
an oracle? There is more hope of a modest fool, who is sensible of
his folly, than of such a self-conceited one." - Henry.
21. - become a son; le will presume upon the indulgence of his




PROVERBS.                         415
master, take the liberties of a son, conduct himself as if he one day
expected to be master.
23. Comp. chap. xv. 33; Matt. xxiii. 12.
24. - hateth himself; i.e., by bringing ruin upon himself, he acts as
though he hated himself. - maketh no discovery; i.e., he heareth the
curse imprecated upon him as a witness, if he do not speak the truth;
but, rather than acknowledge his own participation in the theft, he incurs the guilt of perjury. (Lev. v. 1.)
26. - every man's judgment, &c. This may denote that the sentence
which the ruler gives concerning any man's cause depends upon God,
who turns the hearts of rulers as the rivers of water are turned.
(Comp. chap. xvi 33; xxi. 1.) Or, more generally, that every man's
condition and success in life depend more upon the favor of God than
upon the favor of a ruler.
CHAP. XXX.
1. " This chapter contains a new collection of pithy sayings,
which some fancy to be Solomon's, and therefore translate the two
first words thus:' The words of the collector or gatherer.' But why
Solomon should call himself by this name, and also, instead of the
son of David, style himself the son of Jakeh, seems to me unaco
countable. And therefore it is most reasonable to follow our translation, and to look upon this chapter as a fragment of some wise
sentences delivered by one whose name was Agur, and his father's
name Jakeh; unless we will conceive that this son of Jakeh (whoever
he was) had gotten the name of collector, because, though he was a
very wise man, yet he composed nothing himself, but only gathered
out of other wise men's works such instructions as he thought most
profitable, and comprised in a few words a great deal of sense."Patrick.  Or, if the name Agur be regarded as symbolical, like
Koheleth, the Preacher, it may denote an assembler, one of the assembly,
i.e., of wise men. (Comp. Eccl. xii. 11.) Ithiel, a name denoting
God-with-me, and Ucal, denoting powewfl, were, no doubt, sons or disciples of Agur.
Hitzig and Bertheau, who are followed by Professor Stuart, have
adopted a new division of the Hebrew words of this verse, according
to which the sense will be very different. Thus: The words of Agur,
the son of her whose domain is llassa. I have wearied myself for God; 1
have wearied myself for God, and have failed. I cannot persuade myself,
that Ai'K2 o n-2,, literally, the son, her obedience Massa, could have
been used by the writer to express the meaning, the son of her whose
domazin is Massa. In regard to the latter clause, which those critics
read thus, )n1 -'I     N ) %     L>, and translate, I have wearied
myself for God; I have wearied myself for God, and have failed; -I do
not believe the writer would have used. 5.u.~, without an' intervening preposition to denote, I have wearied myself for God. It would
rather be, 0 God! Neither does the phrase, I have wearied myself for
God, appear to me a natural one to'express the meaning, I have
wearied myself in searching out the nature or providence of God.
Neither is the meaning, I have failed, in the sense in which those




416                       NOTES.
critics understand the expression, well supported by Hebrew usage.
(See the Lexicons on',3.) As to the rendering which I have adopted,
it is indeed singular that the three expressions, "the words," " the
prophecy," and "the inspired utterance," should be used to denote
the same thing. Possibly N;hi or B1 may be a gloss introduced
into the text from the margin.
2. - more stupid than any man, &c. It has been supposed, that the
professions of ignorance, in ver. 2 and 3, are by way of reply to his
disciples Ithiel and Ucal, who may have ascribed to him extraordinary
knowledge, or have come to him with hard metaphysical or theological questions. But it is quite as probable that Agur speaks of his
acquired knowledge and attainments with such humility, by way of
contrast with the word of God (ver. 5); i.e., that truth which comes
by inspiration, or which God has.spoken or may speak by his prophets.
(Comp. Amos vii. 14, 15; Jer. i. 6; Job xxxii. 7, 8.)
3. -  visdoim; i.e., philosophy; that wisdom that comes by study
and by the instruction of the learned. - knvwledqe of the Most H1oly.
Comp. chap. ix. 10. The meaning seems to be, that he had not a
knowledge of the deep things of God, his purposes, the ways of providence, &c. (Comp. Job xi. 7.) It may have been part of the design
of this profession of ignorance to rebuke some of the author's contemporaries, who may have made great pretensions to knowledge
of things human and divine.
4. The design of the questions in this verse seems to be to illustrate man's ignorance of the works and the ways of God; to show
that God alone is wise, and that man must depend upon him for
instruction. (Comp. Job xxxviii.-xli.) No one was entitled to trust
or boast of his knowledge of God acquired by his own faculties,
unless he could show that he had obtained it by ascending to
heaven, &c.; or unless he manifested his wisdom and power by doing
such wonderful things as ascending to the skies, holding the wind, &c.
Roberts quotes as Orientalisms still in use, " Yes, you are quite sure;
you know all about it! Have you just returned from the heavens i"
- " Truly he has just finished his journey from above; listen, listen
to this divine messenger!"  " Our friend is about to do wonderful
things: he has already caught the wind; he has seized it with his
hand." (See Roberts's Illustrations, ad loc.) - W11/hat is his name 
i.e., by what name is the wise man, the philosopher called, who can
do or explain these things? - his son's vame; i.e., either, what is the
name of one of his disciples, or of one of his kindred, -his son. It
is an emphatic way of declaring that no one ever heard of such a person. (Comp. Amos vii. 14.)
5. Every word of God; i.e., every declaration, promise, and precept. - pure; i.e., free from error and imperfection.
6. Add not, &c. Comp. Deut. iv. 2.
8. -falsehood and lies. These words may refer to the errors of
idolatry, and to false religious opinions, so as to have some relation to
what precedes. (Comp. Jer. xviii. 15.) Others suppose the expressions to refer to the outside show, the deceitful promises, of mere
wealth, station, pleasure, the "lying vanities of life," so as to have
some relation to what follows respecting a state of' mediocrity.




PROVERBS.                         417
9. -violate the name, &c.; viz., by a false oath. (Comp. Deut.
viii. 11, &c.) It has been observed that the danger of perjury was
greater among the Jews than with us, as their custom or law tendered
an oath to persons suspected or accused of theft, to clear or pnrge
themselves. (See Exod. xxii. 8-11.)
10. Lest he curse thee, &c. The consideration of the temptations of
poverty reminds the author of the condition of the poor slave, who
was probably often accused upon light grounds, and thus tempted to
perjure himself, or incur the vengeance of a too rigorous master.
It is also intimated that the curse imprecated by the slave upon such
a careless, inconsiderate informer might take effect, not being causeless.
11. In this and the following verses, the author points out four
vices, which were probably the prevailing vices of his time, as especially to be detested and avoided; namely, ingratitude (especially
filial ingratitude), hypocrisy, pride, and oppression or extortion.
13. - lofy are their eyes, &c. Comp. chap. vi. 17, xxi. 4.
15, 16. After the mention of four detestable things, four insatiable
things are enumerated, either as curious in themselves, or as illustrating the insatiable desires of man. Gesenius, Fiirst, and others
suppose that an imaginary female spectre is here denoted, which sucks
human blood and is insatiable, like El Ghuile of Arabian superstition in
the Thousand and One Nights.
17. - shall pick it out, &c.; i.e., they shall come to an infamous and
miserable end, their dead bodies being unburied, and left to be a prey
to the ravens which frequent the brooks that run in the valleys; and
to the young eagles, which shall pick out those eyes in which their
scorn and derision of their parents were wont to appear.  Roberts
observes that the eye is the first and favorite part attacked by birds of
prey, as is seen in the numerous bodies which various Eastern superstitions cause to be exposed to birds and beasts. " The crows shall
one day pick out thy eyes," is no uncommon imprecation in the East.
19. - track of an eagle, &c. "As, when a bird hath flown through
tlie air, there is no token of her way to be found, but the light air,
being beaten with the stroke of her wings, and parted with the violent
noise and motion of them, is passed through, and therein afterward no
sign where she went is to be found." - Wisdom v. 11. - upon a rock;
which receives no mark from   the passing of a serpent over it.
- a ship, &c.; that passes over the water, and leaves no trace of the
keel in the waves. (See Wisdom v. 10.) - track of a man, &c.
The first three things are designed as comparisons to illustrate or
satirize the last; namely, criminal intercourse with a maiden, with
which no one is acquainted but the lovers; while she is reputed a
virgin, and conceals her wickedness with so much art, and assumes
such an appearance of chastity and modesty, that it is as impossible
to discover that a man has had an improper connection with her,
as to discover tracks left by an eagle in the air, &c.
20. Such; i.e., to be discovered with equal difficulty. -She
eats, &c.; i.e., she conceals her criminal intercourse by a ready falsehood, as one would do, who, desiring to conceal that he has eaten any
thing, should wipe his lips and deny it,
22. - a servant when he becbmneth a king, as sometimes happens untder
18*




418                        NOTES.
the despotic governments of the East, is of all others most insolent,
imperious, and cruel. There is a German proverb, " No razor shaves
closer than when a boor becomes master."  -filled with bread. This
may refer to a conceited fool, whose manners in his prosperity none
can bear; or to a bad man, in whose hands wealth is the instrument
of oppression and mischief.
28. - when she becoineth a wife. An ill-natured woman, when she
gets a husband, being elated with her new dignity, displays all those
ill humors which for her own ends she formerly concealed. She is
then puffed up and imperious, and becomes intolerable to her own
family, and to her relations and neighbors. - heir to her mistress; i.e.,
succeeds to the place of her mistress by the marriage of her master.
This great and sudden change makes her intolerably proud, scornful,
and insolent.
24-28. The four following animals may be mentioned merely as
curious in natural history, as the three in ver. 29-31. Or, if they are
designed to teach a moral lesson, it may be "that we should not
admire bodily bulk or beauty or strength, or value persons for that;
but judge of men by their wisdom and conduct, their industry and
application to business, which are characters that deserve respect.
2. To admire the wisdom and power of the Creator in the smallest
and most despicable animals, in an ant as much as in an elephant.
3. To blame ourselves, who do not act so much for our own interest
as the meanest creatures do for theirs." - Henry. Umbreit supposes
the verses to contain a satirical reflection upon the speculating philosophers of the time. Instead of Yet are they wise, instructed in wUisdom,
he renders, Yet are they wiser than the wise; i.e., the learned men.
25. - their food. See chap. vi. 8, and the note. Comp. Virg. lEn.,
iv. 402.
26. The conies. The shaphan, for which we have no English name,
probably does not denote the coney or rabbit. The most satisfactory
statement on the subject is in Wilson's Lands of the Bible, &c., p. 27,
&c. Dr. Wilson gives what he says is an exact representation of it
in the natural attitude. He says, "The preparer of the skin mis.
took it for a rabbit, though it is of a stronger build, and of a duskier
color, being of a dark brown. It is entirely destitute of a tail, and has
some bristles at its mouth, over its head, and down its back, along the
course of which there are traces of light and dark shade. In its short
ears, small, black, and naked feet, and pointed snout, it resembles the
hedgehog." (See also Kitto's Cyclopaedia on the word shaphan.) 
27. - go forth in bands; i.e., as a well-ordered host to war. (See
Joel ii. 4-8.)
28. - lizard.  This small animal is mentioned as frequenting
houses by several writers quoted by Rosenmiiller. " Quid, cum me
domi sedentem stellio muscas captans, vel aranea retibus suis implicans, sepe intentum  facit?"  Augustin. Confess., lib. x. cap. 35.
" Sub noctem conspicitur exigua quadam lacerta secundum muros
reptans et muscas captans." Bellonius, Observ., lib. ii. cap. 15.
- seizes; its prey, such as flies, spiders, &c. - in kings' palaces; in
pursuit of its prey, it is permitted to go into the palaces of kings; or
it has such ingenuity that it enters them with impunity.
31. The loin-girded war-horse; literally, the loin-girded; an epithet




PROVERBS.                         419
which most probably denotes the horse, as equipped for war, with
girths and buckles around the loins, a species of ornament frequently
seen in the bas-reliefs of Persepolis, as Gesenius observes. By others,
the epithet is supposed to refer to the greyhound, or the zebra, or the
cock. - who cannot be withstood; i.e., marching forward like a hero,
putting down all his enemies. By resorting to the Arabic sense of
Sr.~._, we may obtain the meaning, in the midst of his people; i.e.,
surrounded by them, and surveying them with pride and confidence,
and walking before them with an air of majesty. (See Ges. Lex. on
t2'i~b.) But this resort to the Arabic word for "people," especially
with the Arabic article prefixed, seems unjustifiable.
32. - lifting thyself up; i.e., either in pride or passion or preparation to do an injury. - hand on thy mouth; i.e., be silent; do not say
a word, much less do any thing toward the accomplishment of it.
33. - the pressing of anger. This verse I have rendered literally.
The design of it evidently is to inculcate forbearance, composure,
quietness, in opposition to the hasty expression of anger, and the
utterance of provoking language. Instead of giving way to anger,
the effort should be to repress it. (Comp. chap. xvii. 14.) Or, instead
of provoking the anger of another by reproaches, we should endeavor
to repress it by mildness.
CHAP. XXXI.
1. Lemuel. This may have been the name of some Arabian or
Edomitish king. There is no evidence that it was one of the names
of Solomon; nor has any good reason been assigned why his appropriate name should not have been given him, if he was intended. The
name denotes either God-with-them, or of or from God.
2. - son of my womb; very dear to me, as my own son; not merely
mine by adoption. - son of nmy vows; for whom I made so many
prayers and vows, if I might but see thee come safe into the world,
and grow up to be a man, and sit upon a throne.
3. - thy strength. The original term denotes, not only strength of
body and mind, but resources, treasures, &c. - thy ways; i.e., thy
course of life. - that which destroyeth kings; i.e., an improper and excessive intercourse with women, which has frequently led to the overthrow of the most powerful monarchs, especially in the countries of
the East.
4. - to drink wine; i.e., to drink it to excess. It is of more importance for kings to be sparing in the use of wine than for the miserable;
because by its influence the former forget justice to others, whilst the
latter forget their own misery.
6. Give strong drink, &c. If the liberal use of wine and strong
drink is to be allowed to any, it is to the poor and miserable rather
than to rulers. - ready to perish is to be understood, not in a strict
sense, but as denoting an unfortunate, poor, miserable man (see ver.
7); though the Jews say that on this verse was founded the practice
of giving a stupefying drink to condemned prisoners when they were
going to execution, as they did to the Saviour.




420                         NOTES,
8. — for the dumb; i.e., for those who, througlh incapacity, like
orphans, or through fear of powerful opponents, are unable to defend
their own cause..10-31.. It seems probable that this description of a good wife is not
a continuation of the discourse of Lemuel's mother, nor a description
of the wife of a king, but rather a distinct composition, and perhaps by
a different hand. It consists of twenty-two verses, beginning with the
letters of the Hebrew alphabet in consecutive order; the first with
Aleph, the second with Beth, &c., whence Doderlein calls it the
golden A B C for wives. Henry. calls it the looking-glass for ladies,
into which they should look, and by which they should dress themselves.
10. - capable woman. The term capable expresses the idea of the
original better than virtuous. A capable as well as a virtuous woman
is denoted, as is evident not only from the original term >e., strength,
i.e., capacity, but from the description which follows. The objection
to the term virtuous is, that it makes the idea of chastity too prominent.
The passage is a delineation of the ideal of a Hebrew housewife.
11. - trusteth, &c.; i.e., for the prudent and faithful management
of all his domestic affairs. - of gain; i.e., by her industry and economny her husband is enriched with provision for the family.
12. All the days of her life; i.e., not at first only, or now and then,
by fits and starts, but constantly and perpetually.
13. - wool and flax. It is wvell known that the most noble females
among the Hebrews, Greeks, and Romans were engaged in labors of
this kind. - worketh willingly, &c.; more literally, worketh with the delight
hof her hands; she makes it appear that her work is not her drudgery,
but her delight.
14. - bringeth herfood, &c.; by the sale of her homespun commodities, she procures provision from distant places.
16. By her industry and economy, she not only provides for the
household, but even adds to her husband's possessions.
17. - girdeth her loins; i.e., what she does she does with all her
might. (See the note on Job xii. 21.)
18. - her lamp is not extinguished, &c.; she continues her labors
beyond the close of the day. Of course the expression is not to be
understood to the letter. (Comp. Virg. AEn. viii. 407, et seqq.) Umbreit, who often strains his ingenuity to find a new meaning, supposes
the expression to be an image of prosperity, as in chap. xiii. 9; xx. 20.
19. - the spindle. It is said to have been common in the East to
draw the thread from the distaff' with one hand, and to twirl the
spindle with the other.
21. - clothed with crimson; i.e., not only protected from the cold,
but even splendidly arrayed. (Comp. 2 Sam. i. 24.)
23. - known in the gates, &c. This may mean that he is distinguished by the richness of his dress, which his wife has provided for
him by her industry. (Comp. Horn. Odys., vi. 60, &c.) Or that the
husband is freed, by the industry and good management of his wife,
from all cares but those of public business.
24. - linen garments; probably a linen under-garment.  Adam
Clarke observes: "Some such garments as these are still worn by




PROVERBS.                         421
ladies in India and China, and are so thin and transparent, that every
part of the body may be seen through them. I have many representations of persons clothed in this way before me, both of the Chinese,
the Hindoo, and the Malabar ladies." (See also Gesenius ad verb.)
- girdles. Girdles were sometimes of so rich a texture as to be con
sidered a valuable present.
25. Strength and honor are her clothing; i.e., her greatest ornaments,
however, are her strong and active mind, her honorable conduct, and
her good name. - she laugheth, &c.; i.e., she lives in tranquillity ot
mind; she has no concern about want or trouble in future time.
26. - with wisdom; she is neither silent through ignorance or sullenness, nor yet full of vain and unprofitable gossip. Her conversation
is wise and instructive. - kind instruction; she is ever ready to give
instruction or advice, and that not with the authority of a dictator, but
with the affection of a friend.
27. - ways of her household; she carefully oversees the domestics
and laborers of her family, so that they shall have their allotted work,
and attend to it with diligence. - bread of idleness; i.e., gotten without labor. In connection with the preceding line, the sense may be,
that her living is earned by her domestics, whom her activity stimulates to diligence.
29. Many daughters; i.e., many women. (Comp. Gen. xxxiv. 1;
Ezek. xxx. 18.)
30. Grace; i.e., gracefulness, elegance of form and manners. - deceitful; i.e., it disappoints expectation, being of short duration, or
unable to give the permanent satisfaction which the husband promised
himself from it. - vain; i.e., like a breath, a vapor, a mist, -perishing, soon gone.
31. -fruit of her hands; i.e., the praise which she has well earned
by her labors. - the gates; i.e., the places of public concourse.
THE END.