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THE RULER OF THEIR PEOPLE ,משל עמימו יפתחהו ,not we read
clearer, viz. THE RULER OF THE PEOPLE DELIVERED HIM: or might
, , ,
. :] If the Negative be retained, what is here faid must be understood of Moses and Aaron: but if this refer to the Egyptians, it must be omitted as in the LXX and Syriac Versions; except x 57 could be construed NEVERTHELESS, or interrogatively, thus, AND DID THEY NOT REBEL AGAINST HIS COMMAND
[ולא מרו את דבריו :
.and they rebelled not against his Word
the Participle prefent , with the LXX עלים I read [ ער יס בים סוף :
V.4. Remember me, O Lord, with the Favour that thou beareft unte thy People. Joy 193972 1971 19701 ] Rather - RememBER ME, O LORD, WITH THy Favour: or thus — with thy wonted Favour ; literally, the Favour with thee; for joy in this Place signifies literally with thee, the Verb Substantive being understood, as in this Instance, 757 1758 1717. Dy 18 : There is no Unrighteousness with the Lord our God. 2 Chron. XIX. 7.
but provoked him at the Sea, even at the Red Sea. 17014 :] I , and Arabic, and render BUT REBELLED AS THEY MARCHED BY THE RED SEA : (Exod. XIII. 18. — XIV. 11, 12.) for the present Lection of the Text is not only pleonastic, but also embarrassed by inconsistent Prepofitions as well as Persons. V. 15. And he gave them their Request; but fent Leanness into tbeir
. : fions, except the Chaldee, read 1117, or 17:17, instead of 7777, for they render the latter Hemistic thus --AND SENT ABUNDANCE TO THEIR Souls, or APPETITES.
V.10. being bound in Afli&tion and Iron. : bonan 'gy this Hendyadis the Sense is the same as if it were written afflictive Iron.
] bound in
V.26. They mount up to the Heaven, they go down again to the Depths; their Soul is melted because of Trouble.] Thus Virgil
, Æneid III. 564. Tollimur in cælum curvato gurgite, et idem
Subducta ad manes imos descendimus unda. And Ovid, de Trift. Eleg. II.
Me miserum ! quanti montes volvuntur aquarum ?
Jamjam tacturos fidera fumma putes.
Jamjam tacturas Tartara nigra putes.
Invenit ; ambiguis ars slupet ipfa malis. V.39. Again they are minished 1099] This Verse ought to be connected with the next, and 7 ought to be rendered When.
,עורה ought I think to be joined to the next Word ,אף כבורי ,Words
I will fing and give Praise, even with my Glory.] These
, I , and rendered --- AND THOU MY GLORY AWAKE : for it appears by the Syriac, Vulgate, and Arabic, that they read 177w twice.
.BUT | PRAY ,ואתפללה or ,ואתפלל Verfions feem to have read
but I give myse}f unto Prayer:, : bon 1389] All the old
, , . V. 10. Let his Children be continually Vagabonds, and beg: let them seek their Bread aljo out of their desolate Places
. - 15809 via ww y131 i ] I rendered --- LET THEM BE SOUGHT FOR (or HURRIED) OUT OF THEIR DESOLATE PLACES : Or, if we give the Verb the Sense of
LET THEM BE EXTERMINATED: 077 also in Chaldee fignifies to tread under Foot: most of the old Versions render, let them be expelled &c. 10977 is here considered as the Preter Pyhal. V. 21. But do thou for me, O God the Lord, for thy Name's Sake :
—] , O LORD MY GOD, DEAL WITH ME ACCORDING TO THY NAME:
i. e. according to thy moral Attributes of Mercy and Goodness: as Pf. VIII. 1. IX. 10. XXV. 11. &c. ,7ey is thus used, 2 Kings XXI. 6. 2 Chron. XXXIII. 6.
V. 28. Let them curse, but bless thou :- han anat 1997 155px ] Doctor Sykes (in his Comment on the Epistle to the Hebrews) takes occasion from this Verse to conclude, that all the bitter Imprecations of this Psalm from V.6. are spoken against David by his Adversaries : because one Person only is the Subject; and because it cannot be supposed that an inspired Prophet could be so devoid of Charity, as to utter such Curses. "I wilh I could acquiesce in this Interpretation : but it is fraught with insuperable Difficulties. For V. 20, may be thought to give a fatal Blow to this Hypothesis : for that Verse seems to make the Composer of the Pfalm the Speaker throughout. Besides, could that Objection be removed here, it would still remain triumphant in many other Psalms, and Parts of the Old Testament. The common Opinion is, that these Imprecations are prophetic Denunciations of God's Judgments upon impenitent Sinners. This in some Cases may be true : but surely it cannot be so in all those Parts, where they are announced by the Imperative ; where the Author imprecates, not against God's Enemies, not against the Enemies of the State, but against his own Enemies. The most probable Account of this Matter in my humble Opinion is this, that God Almighty (though in a particular Sense the God of Abraham and bis Offspring ) did not interpose by his Grace, or act upon the Mind of his peculiar People, not even of their Prophets, in an extraordinary Manner, except when He vouchsafed to suggest some future Event, or any other Circumstance that might be for the public Benefit of Mankind. In all other respects (I apprehend) they were left to the full Exercise of their Freewill, without Control of the Divine Impulse. Now God had abundantly provided, in that Çode of moral and ceremonial Institutes which he had given his People for their Law, that the poor, the fatherless, the Widow, and Stranger should be particularly regarded ; whence they ought to have learnt to be merciful as their Father in Heaven is merciful: and it must be confessed that we sometimes find such Behaviour and Sentiments in the Jews with respect to their Enemies as may be deemed truly Christian. See Pf. XXXV. 13; 14. &c. But, in that very System of Laws, it was also for wise Reasons ordained that they should have no Intercourse with the Seven Nations of the Canaanites; but should absolutely exterminate. them; whence they unwarrantably drew this Inference, that they ought to love their Neighbours ; but HATE THEIR ENEMIES, as our
Lord declares, Matt. V.43. From these devoted Nations they extended the Precept to the rest of Mankind, that were not within the Pale of their Church ; nay sometimes to their own domestic Enemies, those of their own Blood and Communion, with whom they were at Variance. Hence therefore the horrid Picture which is drawn of that Nation by the Greek and Roman Authors: from whom I forbear to bring any Instances, as they are well known; and so numerous, that they might fill a Volume.
How far it may be proper to continue the Reading of these Psalms in the daily Service of our Church, I leave to the Confideration of the Legislature to determine. A Christian of Erudition may confider those Imprecations only as the natural Sentiments of Jews, which the benign Religion he professes abhors and condemns : but what are the illiterate to do, who know not where to draw the Line between the Law and the Gospel? They hear both read, one after the other, and I fear too often think them both of equal Obligation; and even take Shelter under Scripture to cover their Curses. Though I am conscious I here tread upon slippery Ground, I will take Leave to hint, that, notwithstanding the high Antiquity that fanctifies as it were this Practice, it would in the Opinion of a Number of wise and good Men be more for the Credit of the Christian Church to omit a few of those Psalms, and to substitute fome Parts of the Gospel in their stead. See Les Sentimens des Theologiens de Hollande; attributed to Le Clerc in his younger Days.
Sit thou at my Right Hand.] So Callimachus says of Apollo in his Hymn, V. 29.
δυνα γαρ, επει Διι δεξιος ησου
Ευ μεν Αρισαγοραν δεξα τεον ες θαλαμος,
εταιρες αγλαω σκαπιρω πελας. . Nem. Od. XIJ.
,a Import as pav: both signify primarily a Shoot or Branch of a Tree; whence they came to be used for a Tribe, (illuing out from a Patriarch, as a Branch from it's Stock ;) for any Rod, or Staff'; and hence they
Rather , I think [נדבת ביום חילך
have an appropriate Signification, viz. that particular Staf or SCEPTRE, used by a Sovereign Magistrate in Token of his Supreme Authority. The Context in this place clearly points out that this latter Sense is that which ought to be received. V. 3. Thy People shall be willing in the Day of thy Power, 799
] , I WITH THEE Thall be FREEWILL OFFERINGS &c.
in the Beauties of Holiness - opona] IN THE GLORIOUS SANCTUARY, the Words signifying literally in the Glories of the Sanctuary.
from the Womb of the Morning : tbou bast the Dew of thy Youth.
] I old Versions 7'77759; and, supposing that before 75 has dropped out, render --- I HAVE BROUGHT THEE FORTH OUT OF THE WOMB Before the MORNING BROUGHT ON THE Dew. The Prepofition, prefixed to no fignifies before. See Noldius 4, 5. 75is in Hiphil (though defective for 757, or rather 7e59). as 2 Kings VI. 19. XXV. 20. &c. The Meaning of the Words thus interpreted is obvious. God is the Speaker, the Messiah is the Person addressed ; and the Sentence relates to the latter's Existence long hefore the Creation. of any Being. It is remarkable that none of the old Versions, except the Chaldee, take any Notice of either 50. Or 75...
V. 5. The Lord at thy right Hand Mall strike
pno ). · Rather, I think, in two Sentences, thus — The Lord is AT THY RIGHT HAND; HE WILL STRIKE · V. 6. he shall fill the Places with the dead Bodies : be shall wound
. :– ] thing and pro being both Participles, the Verse I think ought to be thus rendered --- He wilL JUDGE AMONG (i.e. RULE OVER) THE NATIONS, after BEING SATISFIED WITH DEAD BODIES, and HAVING WOUNDED MANY A CHIEF UPON THE EARTH: because the Exercise of his Dominion is consequent upon his Conquest. The, Verb so is thus used, Eccl. I. 8. VI. 7. Ifa. XXXIV. 6. and I here read D), with all the ancient Versions.
V.7. He shall drink of the Brook in the Way: 760 7772 Snup] As Torrents or the overflowing of Rivers frequently denote in the Scripture Language AFFLICTIONS (PT. XVIII. 4. CXXIV. 4, 5. CXLIV. 7..
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