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V. 15. - - and if I be righteous, yet will I not lift up my Head: UNT NUX X5 inp739] Rather — And if I BE RIGHTEOUS, SHALL I NOT LIFT UP MY HEAD ?

- I am full of Confusion; therefore see thou mine Affliction. you : "Y 7877.1157] I would connect this Clause with the preceding one, and suppose ning understood after 1787; in this Senle — though I be FULL OF CONFUSION, AND THOU SEE MINE AFFLICTION.

V. 16. For it increaseth: Thou hunteft me as a fierce Lion : 9781') 79n bova ] The Hemistic seems to require that these Words should be connected; which may perhaps be best done thus -While it (viz. MINE AFFLICTION) INCREASE TH, THOU HUNTEST ME &c. The Syriac seems to have read ,7818 DX, If I exalt myself

V. 22. A Land of Darkness, as Darkness itself; and of the Shadow of Death, -- nobis Sox 103 noy pog] Rather A LAND OF DARKNESS, AS THE DARKNESS OF THE SHADOW OF DEATH.

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V. 3. and when thou mockest, shall no Man make thee ashamed ? ] '

AND SHALT THOU MOCK, AND NO MAN MAKE THEE ASHAMED ?

The Words fignify literally [ ותלעג ואין מכלס

Thefe Words feem rather to fignify [ ישה לך אלוה מעונך :

V. 6. God exacteth of thee less than thine Iniquity deserveth. : ]

GOD COVERETH (literally maketh to be forgotten ) A PART OF THINE INIQUITY. Thus Blessed is be whose Sin is COVERED. Pf. XXXII. 1. and LXXXV. 2. Thou baft COVERED all their Sin. See also Prov. X. 12.

- thou shalt shine forth, thou shalt be as the Morning. :] , a directly contrary to that which the Verb qv, from which it is derived, constantly has, I cannot imagine. This particular Word occurs no where else: but by its Form must be a Noun, and signify DARKNESS: There can therefore be no Doubt, that this Hemistic ought thus to be

rendered

V. 17

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rendered THE DARKNESS SHALL BE AS THE MORNING :
That is, “ thine Affliction shall be converted into Joy.”

V. 18. yea, thou Malt dig about thee, and thou shalt take thy
Rest in Safety, : 29vn noas mooni] Rather, I think
THOU SHALT SEARCH FOR SAFETY, and BE AT Rest. Thus
700 is rendered Ch. III. 21. Deut. I. 22. Josh. II. 2,

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AND

3:

CHA P. XII.

V.

5.

He that is ready to Nip with his Feet, is as a Lamp despised in the Thought of him that is at Ease. :] Prepositions and is a Misfortune: I would therefore render literally thus --- To CALAMITY is CONTEMPT, IN THE THOUGHTS OF HIM THAT IS AT EASE, PREPARED FOR THE SLIPPING Foot; which may be thus paraphrased Calamity generally meets with

Contempt from the prosperous Man, whose Self-Conceit makes him

ready to attribute the Misfortunes of others to Want of Prudence or “ Conduct.” This was exactly Job's Case with his Friends.

V.6. and they that provoke God are secure; - paneb minust 5x] These Words signifý literally AND there is SECURITY TO THEM THAT PROVOKE GOD.

. :977) There is no Occasion to supply any Word in the Version, for was expresses the Idea, which is supposed to be wanting to complete the Sense; 10x signifying Prosperity. Sec Instances of the 5 prefixed to the Accusative Case in Noldius. These Words

may

therefore be rendered --- INTO WHOSE HAND GOD BRINGETH PROSPERITY.

V. 17. He leadeth Counsellors away Spoiled, 5510 D'Syy7:599] It
would be more accurate to render --- HE LEADETH COUNSELLORS
TO BE SPOILED. For 5590 is here the Supine, so likewise V. 19.
V. 18. He looseth the Bond of Kings, and girdeth their Loins with a

. :] Qu.
this Verse to be thus rendered --- HECHASTISETH KINGS; He
LOOSETH AND GIRDETH THE ROPE UPON THEIR LOINS? For

the

לאשר הביא אלוה .into cobole Hand God bringetb abundantly

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9u . ought not [מוסר מלכים-פתח - ויאסר אזור במתניהם: .Girdle

the same Mode of Expression (viz. the Participle) is used fix Times in the foregoing and subsequent Verses. Or thus (in order to preserve the Uniformity of the Hemistics ) - HE LOOSETH THE BOND OF KINGS, AND GIRDETH THE GIRDLE UPON THEIR LOINS. Ву loosing the Bond, or Band, may be meant “ depriving them of their

Strength ;” a Girdle being used figuratively to denote STRENGTH, and so translated at the 21st Verse (where what is rendered, weakeneth the Strength, is literally, looseth the Girdle) and Isa. XXIII.10. and the not having the Girdle of their Loins loosed (Ísa. V. 27.) is descriptive of “ Persons in full Vigour and Strength.” According to this Interpretation, when it is said, as an Instance of God's Power, that he looseth the Band of Kings, it may be meant thereby, " that he taketh away

their mighty Power ;” which the next Hemistic may be understood to intimate was “ His original Gift.”

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Rather YoUR [ זכרניכם משלי אפר - לגבי חמר גביכם: .of Clay

V. 13:

V. 12. Your Remembrances are like unto Ashes, your Bodies to Bodies of . :O) — ] REPETITIONS OF WISE SAYINGS are as ASHES, YOUR SUBLIME Things as HEAPS or CLAY. The in gas is here comparative, as Jof. VII. 5. 1 Sam. XXV. 37. And obwoy must have the sense here given it; for it is never used but in Niphal to denote Likeness.

Hold

your Peace, let me alone, a 1970] The Words fignify literally --- HOLD YOUR TONGUES FROM ME, viz. do not interrupt me. V. 14. and put my Life in mine Hand?

] This Phrase occurs in several Parts of Scripture; and always fignifies to expose one's Life to imminent Danger. The Ground of it seems to me to be this; that, as q' the Hand is often used by a Metaphor for Power, a Person is said to put bis Life in his Hand, when he is “re“ duced solely to his own Power, or Agency, for the Preservation of it.” Or the putting of any Thing valuable into one's Hand may signify, exposing it to Danger; on this Account, because it is then ready to be snatched away by any one that is stronger; whereas a Treasure locked up, and kept in a retired Place, is not so easy to be come at, nor affords the like Temptation. This Expression has been thought to be an Hebraism :

but

[ ונפשי אשים בכפי :

but it is found, and used in the fame Sense, in the best Greek Writers; thus Titus addresses the Jews –ω ταλαιπωροι, τινι πεποιθότες και 8 νεκρες μεν υμων ο δημος, οιχεται

δημος, οιχεται δε ο ναος, υπ' εμοι δε η πολις, ΕΝ ΧΕΡΣΙ ΔΕ ΤΑΙΣ ΗΜΑΙΣ ΕΧΕΤΕ ΤΑΣ ΨΥΧΑΣ, αθ' υπολαμβανετε δεξαν ανδρειας το θαναταν και Jofeph. de bello Jud. Lib.VI. Cap.VI. Huds. p.1285. It is also found in a Fragment of Xenarchus the Poet, preserved by Athenæus, Lib. XIII; where, speaking of those who courted the Athenian Matrons, he says

AS 87' idev es', sI'opcor Iday ore Ows,
Αα δε τε τρεμαινοντα και φοβεμενον
Δειδιοτα, ΕΝ ΤΗ ΧΕΙΡΙ ΤΗΝ ΨΥΧΑΝ ΕΧΟΝ-

TA, &c.

Rather [כי עתה אחריש ואגוע :

V.27

V. 18. Behold now I have ordered my Cause: uw now x3 1737] The LXX, Syriac, and Arabic, seem to have read "OVO MY Cause. The next Word beginning with a might occasion the Omission.

V. 19. – for now, if I hold my Tongue, I shall give up the Ghoft. : ]

FOR SHALL I NOW HOLD MY TONGUE, AND GIVE UP THE Ghost ? i.e. “ die without clear“ing my Character.” g here seems to be interrogative (as well as causal) as Prov. XXX. 4. Isa. XXIX. 16.

thou settest a Print upon the Heels of my Feet. "ogromny sy :] ]

THOU ENGRAVEST UPON THE SOLES of my FEET, viz. the Marks of thy Displeasure. Alluding perhaps to the Custom of beating Slaves upon the Soles of the Feet. See Taylor.

V. 28. And be as a rotten Thing consumeth, &c.] As this Verse is quite unconnected with what precedes, and the Pronoun has no Antecedent, I cannot but suspect that it has, by the Negligence of the Transcribers, got out of its Place, and ought to have come after the next Verse, i.e. the first Verse of the next Chapter, where it would suit admirably well.

CHAP. XIV.

Rather [כשכיר יומו :

V.6. - till he shall accomplish, as an Hireling, bis Day. 17375 m : ]

TILL HE SHALL BE SATISFIED, LIKE AN Hireling, with his Day. For 750 never signifies to accomplish.

Or

Or might not my be rendered, so far as, thus TURN FROM HIM THAT HE MAY REST, SO FAR at least AS TO BE SATISFIED, LIKE AN HIRELING, with his Day, or CONDITION ; though it be none of the best ?

V.21. but be perceiveth it not of them. : 1705 pra: *59] Rather

BUT HE DOTH NOT ATTEND TO THEM.

CH A P. XV.

V. 20. and the Number of his Days is hidden to the Oppressor. ] Here and in the preceding Verse seem to be plain Allusions to the Sanctions of the Mosaic Law. For no other Institution ever insured Long Life, and other temporal Blessings, to the Observers of it. See Ch. V. v. 26.

V.23. He wandereth abroad for Bread, saying, Where is it? 773 178 Onbb 897] Rather - HE WANDERETH ABROAD for Bread WHEREVER it is; viz. to be found.

V. 26. He runneth upon him, even on his Neck ; -78999 vb page] In our present Version it is not clear whether God, or the Wicked Man, is here the Aggressor: from the Construction the latter might seem moft probable ; but from Reason, it must be the former. I would therefore, with our old Version, supply - Therefore God, and thus render the other Words WILL ATTACK HIM ON THE NECK. V. 28. And be dwelleth in defolate Cities,

] This Verse ought I think to be expressed by the future Tense, as the two following Verses are; being rather a Judgment denounced against the wicked Man, than a Description of the State he is in.

V. 32. It shall be accomplished before his Time :-xhon 107 nba ] If the next Hemistic be construed first, the Sense will be clearer, and there will be a proper Antecedent to thon: thus AND HIS BRANCH SHALL NOT BE GREEN : IT SHALL HAVE AN END BEFORE ITS TIME.

[ וישכן ערים נכחדות

C H A P.

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