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[קראו בשמותם עלי אדמות- ואדם ביקר בל ילין- נשמל כבהמות נדמו :

V. 10. For be seeth that wife Men die 1999 Dian montering ] Rather THOUGH HE SEE &c.

V. 11. Their inward Thought is that their Houses shall continue for ever. Obw'y pina 0212] All the ancient Versions, without Exception, read here 737, instead of Damp; which yields a much better Senfe, (and ought doubtless to be admitted)viz. Their SEPULCHRE shall be THEIR HOUSES FOR EVER, THEIR DWELLING TO ALL GENERATIONS.

they call their Lands after their own Names. (12.) Nevertheless, Man being in Honour abideth not; he is like the Beasts that perish. :] These three Hemistics ought I think to be connected into one Verse, and thus rendered THEY CALL THE LANDS AFTER THEIR OWN NAMES : BUT MAN ABIDETH NOT IN HONOUR; AS THE BEASTS PERISH, SO DOTH HE: literally, as the Beasts perish, be is made like.

V. 13. This their Wey is their Folly : — 935 503 6277 ni] Rather --- THIS THEIR PROCEEDING is FOLLY IN THEM. V. 14. Like Sheep they are laid in the Grave, Death mall feed on

:] I to be thus rendered --- THEY ARE CAST UNDER GROUND LIKE A FLOCK, WHOSE SHEPHERD IS DEATH ; i.e. like a Flock destroyed by Disease, which are buried to prevent an Infection. The Idea of Death being their Shepherd cannot I think be thought a Cata, cbress, but rather a suitable Image in this place.

and the upright Mall have Dominion over them in the Morning.

D ] very unsatisfactory. The principal Difficulty seems to me to lie in

I a , Transposition as Dan is put for nap, Verse 11. The Sense I would therefore give this Hemistic is this -- THEY GO DOWN WITH THEM ; (viz. the Flock ) THEY GO STRAIGHT TO THE SEPULCHRE. See

'90 used precisely in this Sense, Prov. IX. 15. for the Introduction of the righteous here is out of Place. This conjectural Emendation seems to me to be strengthened by the corresponding Word, 5280, in the next Hemistic.

and their Beauty shall consume in the Grave, from their Dwelling. :75 sain Syring hisab 0739] Rather -- AND THE GRAVE,

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This Hemiftic ought I think [כצאן לשאול שתו מות ירעם -: them

2

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THEIR DWELLING, SHALL CONSUME THEIR BEAUTY. Thus the Sepulchre is said V. 11, to be their. Houses for ever, and their Dwelling to all Generations. 6an, the Infinitive, seems here used for the Future, as Pf. LXX. 1. Ezek. XI. 7. &c. V. 18. Though whiles be lived be bleffed bis Soul; and Men will praise

when doeft well thyself. 9 : Y :75] Rather - Though he bless his SOUL IN His Life, AND

THEE WHEN THQU CHEEREST THYSELF; i. e. though he gratify his Desires in all the Enjoyments, which his Si“ tuation of Life affords him, and think thee right in indulging thy“ self in like manner.” This I apprehend is the true Sense of this Para fage ; for by blessing is frequently understood giving freely and bountifully to a Person ; thus, in blessing I will bless thee, i. e. « when I be" Itow good Things, I will bestow liberally on thee." Gen. XXII. 17. So also Gen. XLIX. 25. Prov. XI. 25. And a Blefing is often used for a Gift or Gratification, Gen. XXVII. 12. Judg. I. 15. 2 Kings V. 15. and vb) signifies frequently Luft, or Appetite, fee Pf. XXVI. 12. Eeel

. VI. 7, 9. &c. So that by blessing one's Soul may very aptly be understood gratifying the Appetites and Desires. gria, in bis Life, fignifies “in the Delights and Comforts of his present State,” in the same manner as Eccl. XI. 9. Rejoice, O young Man, in thy Youth, signifies, “ enjoy “ freely those Pleasures and Gratifications, which that Season of Life " offers thee;" so that the Sense in both Places nearly coincides ; for in the one it is said of a Man that he gratifies his Desires in the Comforts and Delights of Life; in the other he is bidden (ironically) to enjoy freely all the Pleasures that Youth admits of. But there is still a nearer Correspondence in the following Part in both Places, where the Words are almost the same ; for in one we read 7ab ma'o'y

, let thy Heart cheer tbee, in the other 75 g'on is, which I therefore render, when thou cheerest thyself; and both evidently denote pleasurable Indulgence. Lastly, this Interpretation most aptly suits with the Reasoning of the Context. (V. 16.) “ Be not thou concerned at the sudden In“crease of a Man's Wealth or Honour, (17.) for it will not follow “ him into the Grave, (18.) though for the present he may gratify his “ Defires in the Enjoyments of this Life, and commend others for the “ Jike Indulgence; (19.) yet after a while he shall leave all behind, « and

go where his Forefathers are gone before him.” V.19. He shall go to the Generation of his Fathers; they shall never . :)

He

- Rather [תבוא עד דור אבותיו - עד נצח לא יראו אור :

.Jee Light

HE SHALL GO TO THE HABITATION OF HIS Fathers, who SHALL NEVER see Light. 717 signifies to inhabit, Pf. LXXXIV. 10. Dan. IV. 21, 25. Thus the Grave is stiled the Land of Darkness, Job. X. 21. Pf. LXXXVIII. 12.

V. 20. Man that is in Honour, and understandeth not, ID: 8059] Rather – Man being in Honour, IF HE UNDERSTANDETH NOT, i.e. “ if he be wicked and irreligious,” which is the scriptural Sense of Folly and Want of Understanding.

אדם ביקר

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לא על זבחיך אוכיחך

[ ועולתיך לנגדי תמיד : Rather [ ועולתיך

V.8. I will not reprove thee for thy Sacrifices, or thy Burnt Offerings, to have been continually before me.

" : ]

]

I WILL NOT REPROVE THE E ON ACCOUNT OF THY SACRIFICES; FOR THY BURNT OFFERINGS are CONTINUALLY BEFORE ME.

V. 10. — and the Cattle upon a thousand Hills. : 58 minna nuana] All the ancient Versions seem to have read '9581, viz. THE CATTLE UPON MY HILLS, AND THE Oxen.

V. 13. Will I eat the Flesh of Bulls, or drink the Blood of Goats? ] The Heathens thought that their Deities were nourished by the Smoke or Steam of their Sacrifices. See Lucian de Sacrificiis ; and Aristophanes. But Euripedes says,

Δεται γαρ ο θεος, απερ ες' οντως θεος,

ρυδενος αοιδων οιδε δυς ηνοι λογοι. V. 22. - left I tear you in Pieces, — 978X yo] All the ancient Versions, except the Chaldee, read 9709 V. 23.

- and to him that ordereth his Conversation aright, will I shew . : ] I 797 to signify the same as 7572 in the Way, or by those Means : thus Dw or 1700 is used, Exod. XVI. 33. and XXX. 18. I would therefore render AND IN THAT WAY WILL I SHEW HIM THE SALVATION OF God.

LEST HE TEAR.

PSALM

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V.4. Against thee, thee only have I finned : — Non 7735 75] ther AGAINST THEE PERSONALLY HAVE I SINNED.' See gras used in this Sense, Gen. XLIII. 32. Zech. XII. 12, 13. For David could not mean that he had finned only against God in the Matter of Uriah the Hittite : but that abstractedly and apart from the Injury done to others, his Sin contained an immediate Offence against the Majesty of the supreme Governor of the World, and the Authority of his Laws; so THAT (proceeds he) THOU ART. JUST IN THY SENTENCE (meaning that which God had just pronounced against him by Nathan the Prophet, 2 Sam. XII. 11,12.) and PURE (or UNBLAMEABLE) IN THY JUDGMENT.

V. 5. Bebold I was shapen in Iniquity, &c.] So Tully fimul atque editi in lucem et fufcepti sumus, in omni continuo pravitate versamur, ut pæne cum lačte nutricis errorem fuxilè videamur. Tusc. Disp. Lib. III. Cap. i.

V.6. - and in the hidden Part thou shalt make me to know Wisdom. : ] this Place, ought it not to be so rendered in the Text, and the literat Version to be put in the Margin?

V. 12. — and uphold ma with thy free Spirit. :330DN 12'73 77194) Rather AND LET A FREE SPIRIT UPHOLD ME.

V. 19. with burnt Offering, and whole burnt Offering : ] Though these two Words Soba and 59 signify the same Thing, it would I think he better to render them as in the old Version by OBLATION and BURNT OFFERING.

certainly fignifies THE HEART in סתם As [ובסתם חכמה תודיעני :

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V.1, the Goodness of God endureth continually. :D1050 98. 7Dn) Qu. would not - THE GOODNESS OF God is EVERLASTING, be better? V.2. Tby Tongue deviseth Mischief : like a sharp Razor, working

. ] THOU DEVISEST MISCHIEFS; THY TONGUE, LIKE A SHARP RASOR, WORKETH DECEITFULLY.

Rather [הוות תחשב- לשונך כתער מלטש - עשה רמיה: deceitfully

V.4. Thou lovest all devouring Words, – yha 9927 by nanx] Rather PERNICIOUS WORDS.

V.9. - and I will wait on thy Name ; — 700 771781] -71 ought I think to have here the Sense of the Arabic Verb og', To call upon.

PSALM. LIII.

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and render thus ,הבישתה in lieu of הובישו תהה and ,חנך of

5.

There were they in great Fear, where no Fear was: for God bath scattered the Bones of him that encamped against thee, thou haft put them to Shame, because God bath despised them. N's nno 17010 DV :-- ) I read here with all the old Verfions, (except the Chaldee) qin, instead

, , , WHERE NO FEAR IS, THEY FEAR GREATLY; BECAUSE GOD HATH BROKEN THE BONES OF THE ÎMPIOUS MAN: THEY ARE GREATLY CONFOUNDED, BECAUSE GOD HATH REJECTED THEM: or, THEY WITHER AWAY TO NOUGHT, BECAUSE GOD HATH CAST THEM OFF : making way the Root. non is not strictly perhaps an Hebrew Word, but Chaldee ; though won, Confufion, is manifestly derived from it. The 7 and 7 are so like, that the Mistake is easily accounted for. By this Interpretation the Difficulty arising from the Enallage of Persons is surmounted.

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V.1. - and judge me by thy Strength. :'37'77 70712227) Rather -- AND PLEAD THOU MY CAUSE WITH THE STRENGTH: as Prov. XXXI. 9. or, with the Common Prayer Version, AND AVENGE

ME &c.

V.7

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- and mine Eye bath feen his Desire upon mine Enemies. :']

AND MINE EYE OVERLOOKETH (i.e. DESPISETH). MINE Enemies: thus 787 fignifies, Job.XL.12. XLI.34.

PSALM LV. V.6. - O that I bad Wings like a Dove ! ] So Sophocles, Æd. Col. Ειτ', αελλαια ταχυρ

Αιθεριας

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