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Ch. XLI. 1. Canft thou draw out Leviathan with a Hook? or his Tongue with a Cord-?] Purchas fays, Ariftoteles Crocodilos negat habere linguam; at ego in omnibus linguam reperi, fed brevem, tenuem, et latam. Ezekiel calls the King of Egypt THE GREAT LEVIATHAN, that lieth in the midst of his Rivers; that is, the Crocodile. If it be objected, that the Crocodile may be taken, fo may the Whale. This is to be understood of the great Difficulty of it. Plutarch calls him aμixgotatov, xay Inpioтatov. Haffelquift confirms this, P. 216. 440. It bites off all fishing Tackle.

V. 13. OR WHO CAN ENTER INTO HIS DOUBLE BIT? His Jaws are called, duplex frænum lupatum.

V. 14. Who can open the Doors of his Face?] OTAV XAM WEGS TAS areas, oros soμa give. Achilles Tatius. ολος ςομα γινε).

V. 18. and his Eyes are like the Eyelids of the Morning.] Avaтoλnv λεγοντες, δύο οφθαλμες κροκοδειλό ζωγραφεσιν, επειδη προ παντος σώματος ζωδ οι οφθαλμοι εκ το βυθο αναφαίνονται. Horus of Hieroglyphics.

V. 19. Out of his Mouth go burning Lamps;] So Achilles Tatius of the Hippopotamus, πνέων πυρώδη καπνον, ως από πηγής πυρος. So Ovid

of the Boar;

Fulmen ab ore venit, frondefque afflatibus ardent.

So Silius Italicus of the Serpent ;

Et Stygios aftus fumanti exfibilat ore,

Terribilis gemino de lumine fulminat ignis.

V. 22. --- AND SORROW GOETH BOUNDING BEFORE HIM.] Infultare folo, et greffus glomerare fuperbos. παρα δε δειμος τε φόβος τε

Εςασαν, ιεμενοι πολεμον καταδύμεναι ανδρων. Hefiod.

V. 23. The Flakes of his Flesh are joined together &c.] So Theoc.
Σαρκι σιδαρέση, σφυρηλάτος οια Κολοσσος.

V. 26. -the Habergeon] JAVELIN,,, faculum.
V. 29. Darts are counted as Stubble,] CLUBS, M, 3, fuftis.
V. 32. One would think the Deep to be hoary] So Catullus,
Tortaque remigio fpumis incanuit unda.

N.B. The Texts which differ from the English Version are of the anonymous Author's own Tranflation: and the Verfes here produced in the Description of the Horfe are borrowed from Bochart's Hieroz. Lib. II. Cap. VIII.

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- Rather אל חק יהיה - אמר אלי וגו [

V.7. I will declare the Decree: the Lord hath faid unto me, DON I WILL DECLARE THE DECREE OF THE LORD: HE SAID UNTO ME &c. This Conftruction the Hemiftics point out.

Thou art my Son, this Day have I begotten thee. " 708 12

That this Pafiage was prophetic of the Mcfliah we [חיום ילדתיך :

have the highest Authority for believing. Acts XIII. 33. where it is applied to Chrift's Refurrection. But if the Inquiry be, in what Senfe David could be supposed to speak this of himself, the Answer is, from the special, and as it were paternal, Care, which God promised to take of him: the Time of making which Promise may be fairly faid to be the Day of God's having begotten or adopted him for his Son; which was an Act of begetting in a civil Senfe. In like manner God promises to take Solomon under his peculiar Protection. 2 Sam. VII. 14. I will be to him a Father, and he shall be to me a Son. And in this Sense it is used of David, Pf. LXXIX. 26. He shall cry unto me, Thou art my Father; and V. 27. Also I will make him my firft-born, higher than the

Kings of the Earth, as is evident from the Context. Kings in general are also faid to be Children of the most High, (Pf. XXXII. 6.) as being Objects of his more immediate Concern, on account of the general Intereft from which Notion among the Heathens we often find them called Διαχνεις.

V. 11. — and rejoice with Trembling. : bn] Rather WITH AWE, as Pf. IV. 4.

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in the בר [נשקו בר פן יאנף

V. 12. Kifs the Son left he be angry, Senfe of Son is of Chaldee Origin. To kifs implies in this Place to reverence; thus, All the Knees which have not bowed unto Baal, and every Mouth which hath not KISSED him. 1 Kings XIX. 18. So again, Let the Men that facrifice KISS the Calves. Hof. XIII. 2. See what was observed on Job. XXXI. 27. To which I would add, that Demofthenes being carried into a Temple is faid (though I cannot now cite the Place) to have killed his Hand, in token of Adoration. Thus we kiss the King's Hand; and it is customary now in many Countries to kiss the Garment of a fuperior, out of Respect.

[ ותאבדו דרך

AND

and ye perish from the Way-777 1780] Rather YE FAIL in (or, as to) THE WAY. The Words are here the fame as Pf. I. 6. only the Construction is a little varied.

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V. 2. O ye Sons of Men, how long will ye turn my Glory into Shame ?

HOW LONG fhall MY GLORY be A DISHONOUR?

,Rather - O YE Sons or MEN [בני איש עד מה כבודי לכלאה

,That is [רגזו ואל תחטאו

V. 4. Stand in Awe, and fin not: "Let this strike you with Awe, and beware of offending God." The Verfion of the LXX is, Opyεade, say un aμaptavete, which St. Paul quotes: but he only ufes fuch Words as fuited his Purpose, without regarding the Original.

V. 6. There be many that fay, Who will fhew us any Good? Lord,

-Rather [רבים אמרים מי יראנו טוב - נסה וגו" .lift thou ut &c

up

Since MANY SAY, WHO WILL SHEW US ANY GOOD? LORD &c.

PSALM V.

V. 2. Hearken unto the Voice of my Cry, my King, and my God: for

הקשיבה לקול שועי מלכי ואלהי כי אליך אתפלל: .unto thee will I pray

M

Thus

Thus I think ought the Hemiftics to be divided, and rendered HEARKEN UNTO THE SOUND OF MY CRY, O MY KING: SURELY UNTO THEE, O MY GOD, WILL I PRAY. See Pf. XXVIII. 1. and XXXVIII. 21.

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V.3. — in the Morning will I direct my Prayer unto thee, and will look up. : 7578] Rather IN THE MORNING WILL I PREPARE myself FOR (or DIRECT myself UNTO) THEE, AND WILL LOOK UP. As if he had said, "I will addrefs both my "Mind and Eyes to thee." See Job. XXXII. 14. and Prov. XVI. 1.

PSALM VI.

V. 3. My Soul is alfo vexed: but thou, O Lord, how long? — wor

ונפשי

The laft Verfion is here [ נבהלה מאד - ואת יהוה עד מתי שובה:

very obfcure that which is bound up with our Common Prayer is more intelligible, by the Addition of thefe Words wilt thou punish me: the Edition of 1599 has here wilt thou delay; and others add-wilt thou be angry. But there is no Neceffity to add any Thing to the Text to complete the Sense. All that is wanting is to remove the Stop from after ny to the next Word, a. The Construction then will be this - MY SOUL IS ALSO VEXED: BUT WHEN will there be A RETURNING OF THE LORD? (or LORD.) See the fame Words thus conftrued, Pf. XC. 13. CXXVI. 4.

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WITH THE

שובה] חלצה נפשי

V. 4. Return, O Lord, deliver my Soul:- 'wo) mybn mn' (nav) According to the Interpretation juft given of the preceding Verfe, this Hemiftic must be rendered fimplyO LORD, DELIVER MY SOUL: which moreover will exactly correfpond in Number of Words to the next Hemiftic.

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V. 1.

-fave me from all them that perfecute me, and deliver me.

Rather [הושיעני מכל רדפי והצילני :

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PERSECUTETH ME &c. Which Version, befides that it is more accurate, points out the Subject of the fingular Verbs in the next Hemistic.

V.

4. If I have rewarded Evil unto him that was at Peace with me: (yea, I have delivered him that without Caufe is mine Enemy :) This

Parenthefis

Parenthesis might be fpared, if the latter Hemiftic, viz. mybnsı

were rendered thus צוררי ריקם

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For though the Future ? ואחלץ הצוררי

OR HAVE TAKEN UP ARMS WITHOUT CAUSE AGAINST MINE ENEMY. See n thus used, Numb. XXXI. 3. XXXII. 17, 20. 1,Chron. XII. 23, 24. Qu. ought not the Text to be read fometimes admits the paragogic; yet it may be more properly confidered in this Place as articular; and that, either as demonstrative, which may imply my greatest Enemy; or as indefinite, any one of mine Enemies.

V.6.

manded.

and awake for me to the Judgment that thou haft com

ועורה אלי משפט צוית :

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: MY DOWD IN ] Rather AND AWAKE; feeing THOU HAST COMMANDED JUDGMENT FOR ME.

V.7.-for their Sakes therefore return thou on high. : naw Diab mrby] Rather --- AND RETURN UNTO IT (viz. the Congregation) FROM ON HIGH, OF FROM ABOVE. The Sense of our Verfion feems directly contrary to the Intent of the Pfalmift: for if God be below, why should He be entreated to ascend up on high in order to affift the faithful? JEHOVAH is not furely, as the Syrians pretended, a God of the Hills, but not of the Valleys? 1 Kings XX. 18. The Pfalmift plainly alludes to the Shechinah, or Symbol of God's Prefence under the more immediate Theocracy, which disappeared for ever upon the full Establish

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העלו מסביב - is here conftrued as לרום .ment of the Jewith Statc Get - למשכן קרח

you up FROM about the Tabernacle of Korab, Numb. XVI. 24. See also Prov. XIV. 20. &c.

V. 8. — judge me, O Lord, according to my Righteousness, and ac

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[שפטני יהוה כצדקי - וכתמי עלי: .cording to mine Integrity that is in me

The latter Clause ought to be rendered — AND SET ME UP ACCORDING TO MINE INTEGRITY. y is here the Imperative of hy, which fuffers an Apocope on account of the Affix. I render it as Ezek. XIV.7.

[מגני על אלהים

V. 10. My Defence is of God, bey] Rather — My BUCKLER IS THE MOST HIGH GOD; for y is thus rendered, Hof. 7. and ought to be fo, 2 Sam. XXIII. 1.

XI.

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