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Rather BUT OF ZioN IT SHALL [ילד בה- והוא יכוננה עליון :

“respective Countries will derive no great Credit, in Comparison of " that infinitely more eminent Native of Judea, who is the Subject of “the following Verse.” V.

1.5. And of Zion it Mall be said, This and that Man was born in her : and the Highest Himself mall establish her. W87 WX 708 71957 :) ] BE SAID, THE MOST EMINENT OF Men WAS BORN IN HER; AND He, THE MOST HIGH, SHALL ESTABLISH HER. *** put in Opposition to 777 (as before explained) signifies a Man of Consequence : and, according to the oriental Phraseology, by the Reduplication, must mean the Superlative or highest Degree : or the Man, even the Man, signifies the MAN OF MEN, THE GREATEST OF ALL Men. According to this Interpretation every one will see who this eminent Personage was to be, from whose Birth Zion (used by a Synecdoche for Judea) was to acquire so much Glory. The latter Hemistic seems to me to have reference, not to God the Father, but to his Son: it appearing to be exegetical of the preceding one, and to describe His Divine, as the other does His Human, Nature.

V.6. The Lord Mall count' when he writeth up the People, that this Man was born there. : ] ther THE LORD WILL HAVE THIS RECORDED IN REGISTERING THE PEOPLE, that HE WAS BORN THERE. Genealogy, Gen. V. 1. Neh. VII. 5. 205, a Register. Ezra. II. 62. Jer. XVII. 13. Ji is used to denote this very Thing, this particular Circumstance, Eccl. VI. 9. Esth. IV. 5. &c. "This I think can possibly relate to nothing else than the Pedigree of our Lord, which had been recorded

among the Jews, and which the Evangelists have given us with the History of his Birth, &c. in the Gospels.

V.7. As well the Singers as the Players on Instruments shall be there : all my . : '

] Rather -- ALL THAT DWELL IN THEE will sING WITH THE DANCERS: literally, will be Singers, the Part. present. sbon signifies to dance in several Places; Judg. XXI. 21, 23. &c. I read Disbria, with the Chaldee and the old Versions; and consider gives as the Part. Hipbil, from 199 to inbabit ; which is here special, as in a Multitude of Places

. Here the Psalmist returns to Sion, his first Subject, from which he might be thought to have digressed, by talking of it as of a third Person ;

and

-Ra [ יהוה יספר בכטוב עמים זה ילד שם :

fignifies a ספר

and concludes with predicting the Joy which would accompany the Advent of the Desire of all Nations.

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V.5. — free among the dead ***IN Dinoa] Qu. might not the true Lection be 'neon (in Pihel) - I AM SOUGHT FOR - correrponding to 'nen, I AM COUNTED, in the preceding Verse? However I Thall consider it as the Part. present, and render — THEY SEEK

ME AMONG THE DEAD.

V.6. in the Deeps. :.715aa] All the ancient Versions, the Chaldee excepted, read abs, IN THE SHADOW of DEATH; which seems a better Sense.

V. 10. shall the dead arise 9917° D'899 ON] Rather — SHALL THE DECEASED —-. See this and the following Verses explained, Job XXVI. 5.

V. 18. Lover and Friend halt thou put far from me, and mine Acquaintance into Darkness.] These two last Words —

, order to have the Sense which our Version gives them, inust have a Verb, a Conjunction, and a Preposition supplied: they ought to be rendered --- KEEPING BACK MINE ACQUAINTANCE ; viz. from coming to see me : agreeably to V.8. gwna is the Participle Pibel. 791278, at the Beginning of the Verse, Thould be tranilated, FRIEND AND COMPANION, as Pl. XXXVIII. 11,

in ,מידעי מחשך

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V.2. For I have said innox] All the old Versions, except the Chaldee, read 70X, THOU HAST SAID: which is preferable.

V. 5. And the Heavens shall praise thy Wonders, O Lord: thy Faithfulness also in the Congregation of the Saints. — 17179 7850 Dibu 1719 : ] rendered THE SAINTS ALSO THY FAITHFULNESS IN CONGREGATION ; the Verb 971 being either understood or repeated from the preceding Member. For though it be a beautiful Image to say that the Heavens praise God, by making Men admire their wonderful Structure and stated Motions, it seems harsh to imagine them joining with Saints in Divine Worship.

THE

V. II.

[תבל ומלאה אתה יסדתם:

.: V. 8. O Lord God of Hosts, who is a strong Lord like unto thee? or to thy Faithfulness round about thee?] The latter Clause is hardly intelligible as here rendered. 7'712'30 70731287 ought to be translatedAND THY TRUTH is ROUND ABOUT THEE.

as for the World, and the Fulness thereof, thou hast founded tbem. : ' ] Rather - THE WORLD, AND ALL THAT IS THEREIN; THOU HAST FOUNDED THEM: the Words ARE Thine being understood from the preceding Clause, so Pl. XCV. 5. The Sea

The Sea is bis; for be made it: the Property of them being founded in Creation.

V. 14. Justice and Judgment are the Habitation of thy Throne: 275 7803 vw91] Rather - are the FOUNDATION, or The EstaBLISHMENT, as in the Margin ; so Prov. XXV. 5. and Isa. XVI. 5.

V. 25. I will set bis Hand also in the Sea, 17° D'a 'novi)Rather - OVER THE SEA ; fo likewife in the next Hemistic - Over THE Rivers. That is, “I will give him Power over them.” This doubtless has reference to God's Promise to the Patriarch Abraham, in regard to the Extent of the Land of Promise : hence the Sea here mentioned must mean the Mediterranean, as well as the Red Sea, and the Rivers, the Euphrates and Nile. See this point particularly examined, Par. Proph. App. No. I. P. 153. and the Reasons why the Promise was never fully accomplished.

and his right Hand in the Rivers.) So the Scythians tell Alexander in Q. Curtius, Si Dii habitum corporis tui aviditati animi parem elle voluissent, Orbis te non caperet; altera manu orientem, altera occidentem contingeres. Lib.VII. Cap. 8.

V.29. His Seed also will I make to endure for ever: vya ny's new] Rather --- His SEED ALSO WILL I ESTABLISH FOR EVER : Gen. XLV.7. 2 Sam. XXIII. 5.

&c. V.

37. It mall be established for ever as the Moon, and as a faithful Witness in Heaven. Zion's prva 789

:' ] Elliphs of the comparative Particle, for y, coming after such a Particle, has that Force. See Noldius 6o. §. 2.

thou hast profaned his Crown, by casting it to the Ground.] obin ought to be rendered here—THOU HAST CAST DOWN AS PROFANE, as Ezek. XXVIII, 16.

Y

as

here no

V.39.

V. 44.

does not טהר [השבת מטהרו - וכסאו לארץ מגרתה:

V. 44. Thou hast made his Glory to cease, and cast his Throne down to the Ground.

] fignify Glory: but the Words 17709 navn, as they are now read, ought to be rendered --- Thou HAST MADE him CEASE FROM HIS SPLENDOR. But I have no doubt but that instead of 1903 we ought to read yoyo, and render -- Thou HAST MADE HIS CROWN TO CEASE, &c. to which 1802, his Throne, in the next Hemistic correrponds.n is here prefixed to the Accusative, as basqyn nou Thou hast made the City an Heap, Isa. XXV. 2.

V.46. How long, Lord, wilt thou bide thyself for ever? Jall thy Wrath burn like Fire ? : Rather LORD, HOW LONG

THYSELF ? SHALL THY WRATH BURN LIKE FIRE FOR EVER ? See PC.

עד מה יהוה תסתר- לנצח תבער כמו אש חמתך :

WILT

THOU HIDE

LXXIX. 5.

Rather , I think [ימלט נפשו מיד שאול :

V. 50.

V.48. - Mall be deliver his Soul from the Hand of the Grave? : ] , I - FROM The Power.

50. ~ I do bear in my Bofom the Reproach of all the mighty People. :DDDY D'ango pina MRW ] Rather - I Bear (or literally, MY BEARING) IN MY BOSOM ALL THE REPROACHES OF the People. The Syriac and Aquila seem to have read 99 in regimine, as the Construction requires. See Pf. LV. 18. For an is the same as 249: it is as frequently written one Way as the other.

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V.2.

V. 1. Lord, thou hast been our dwelling Place – 17997 708 112 378 735] Rather - LORD, THOU HAST BEEN TO US A Refuge: as Deut. XXXIII. 27.

- even from everlasting to everlasting thou art God. byvos :48):778 by' ny] Rather, I think EVEN FROM EVERLASTING TO EVERLASTING Thou art, or dost exist. So Habakkuk, I. 12. Art not thou from everlasting, O Lord my God? So also Pf. XCIII. 2. &c. V. 3. Thou turnest Man to Destruction : and sayest, Return, ye

Children of Men. :) 4 ] DO NOT BRING MEN TO DESTRUCTION : BUT SAY, RETURN

&c.

[ אל תשב אנוש עד דכא – ותאמר שובו בני אדם :

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V.4.

-There Words I apprehend are to be con [שנותינו בהם שבעים שנה

&c. I consider byx as belonging to this Verse, and own the same as awn, which is as often written this Way as the other.

- and as a Watch in the Night. :15:52 71329] Rather, OR A WATCH OF THE NIGHT. V. 5. — they are as a Sleep :

Sleep : in the Morning they are like Grass which groweth up. :ame gong - paa y ow] Rather, I think

THEY ARE as A SLEEP IN THE MORNING; LIKE THE
GRASS which CHANGETH.
V. 10. The Days of our Years are threescore Years and ten :

]
strued as if we read 'p', instead of Dnd; the Pronouns being fre-
quently redundant in Hebrew. From what is here allerted, we may

1 think conclude that this Psalm was not written by Moses, notwithstanding the Title bears his Name. For he himself lived to the Age of 120 ; Aaron to 121; their Sister Miriam to 130; and, to mention no other, Joshua was 110 Years old when he died. And as these Ages are not mentioned as being extraordinary, it may be inferred that they were the common Period of human Life about Moses's Time. It is therefore highly probable that this Psalm could not be written more early than David's Reign, who attained only to the Age of 70: about which Time God was pleased to fix upon 70 or 80 Years for the common Duration of the Life of Man ; after having reduced it twice before, viz. from near one thousand to about three Hundred ; and from that Number to about one Hundred and twenty, as was before observed. Solon (who lived in the Time of the Babylonish Captivity) says in Herodotus, ες εβδομηκοντα ετεα κρον της ζωης ανθρωπω προτιθημι ; and dividing the Life of Man into ten Periods of seven Years each adds (according to Philo de Mundi opificio ;)

de
TI

ενατη ετι μεν δυνατα, μαλακωτερα
Προς μεγαλην αρετην γλωσα τε και σοφιη. .
Τη δεκατη δ' ατις τελεσας κατα μετρον κοιτο, ,

Ουκ αν αωρος εων μοιραν εχοι θανατά. .
V. 11. Who knoweth the Power of thine Anger? even according to
thy Fear, so is thy Wrath. : 79727 778771

] I would read here 78ty with the Syriac and Arabic Versions, thus WHO KNOWETH The Power OF THINE ANGER, AND THE TERRIBLENESS OF THY WRATH ?

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] [ מי יודע עז אפך

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