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s sent Joab and his servants against the enemy, but remained himself “ at Jerusalem :" where he committed those foul acts of adultery and murder recorded in that same chapter. However, God was reconciled to him : and Joab meantime prosecuted the war with his common ability. He had already taken the strongest part of the chief city of the Ammonites, Rhaba ; when, all danger now being over, he begs that David may come in person, and enjoy the victory. See 2 Sam. 19. 26–28. But how is the last line to be understood; namely, that David's people, from their affection to hasten to his aid, were like the dew of bis youth? I answer: The poet here had the same idea with the author of Proverbs 19. 12. where “the king's favour is like dew upon the grass.” The favour and benevolence of David's people towards him is then fitly compared to a seasonable salutary dew: and it is called the dew of bis youth, for two reasons : ist, because dew has a more speedy and sensible influence on young plants of every kind: and 2dly, because the dew of benevolence now promised to him, is equal to that which the same people had testified in the days of his youth ; when, after his victory over the Philistine, they sang : “ Saul hath slain his thousands : but David his ten thousands.” It was this peculiar favour of the people that begot Saul's jealousy. See : Sam. 18. 5, 6. and 22. 14. Also 2 Sam. 3. 17. where Abner confesses that the generality of the people wished David to be their king.Ver. 7. Here I fairly confess that I am greatly puzzled; be. cause I can make no tolerable sense of the original without totally deviating from almost every interpretation that has yet been given of it. It is commonly and literally rendered “ He shall drink of the brook in the way: therefore shall he lift up his head.” But who is he who drinks of this brook, and, in consequence of that draught, lifts up his head? It is David, say some commentators, who, fatigued by the slaughter of his enemies, refreshes himself by a transi. tory draught from the first brook that comes in his way; and then prosecutes his journey with new alacrity. No, say the Christian expositors, it is Jesus CHRIST, whose frugal, simple, and painful life may be fitly called drinking out of a brook; which in Scripture language denotes dolours and afflictions ! To some modern critics neither of these explanations is satisfactory: they think that Jebovab is here the antecedent; and indeed the context would, at first sight, seem so ta point. In this hypothesis, then, the torrent out of which he, Jebovab, drinks, is a torrent of hostile blood. This seems harsh (say their opponents), and degradingly unworthy of God.- Not more harsh or unworthy (it is replied) than what is elsewhere said of the same Jehovah; or rather, what he is made to say of himself : “ Mine arrows I will make drunk with blood, and with flesh my sword shall be satiated.” Deut. 32. 42.--They also urge Ps. 58. and Ps. 68. 24. where the righteous is made to “ bathe his feet in the blood of the wicked,” and “tinge them with the blood of his enemies.” There appears, however, to be a considerable difference between the two metaphors; and I cannot think the idea of drinking human blood, much less of making God drink it, could enter into the mind of any Israelite; to whom the eating even of the blood of beasts was strictly forbidden. On the other hand, I cannot think that either David or Jesus is the antecedent to the verbs in this comma. I think the nominative to both is the chief of the Ammonites, just before mentioned, or in his name, perhaps, the whole inhabitants of Raba; who deeming themselves secure by the river that surrounded their city, both as being a barrier, and a reservoir of water, raised high their beads, and despised David's armies. But Joab having got possession of the city of waters, they soon fell victims to the rage of the enemy, who took a signally cruel vengeance on them indeed! See 2 Sam. 12. 31. This is a long note ; but I see not how I could have shortened it, without the omission of something necessary for the elucidation of my version.

commonly proces the original, rally, but in

PSALM CXI.-al. CX. This and the two following psalms are canticles of praise ; having each of them at its head two Hebrew words in one, which we , commonly pronounce Hallelujah. But the present and the next psalm have, in the original, a peculiarity of their own. The stanzas are arranged alphabetically, but in a different manner from those of the preceding alphabetic psalms. Each hemistich or half verse begins by a different letter, according to the order of the Hebrew alphabet ; only the last two verses contain six letters instead of four. Yet these two verses might just as well have made three ; and then the whole of both psalms would be regular. In both I have placed the letters of the Hebrew alphabet before their corresponding English hemistichs, leaving the verses as they are.

PRAISE JEHOVAH. 8. I will praise Jehovah with mine whole heart :

. in the convened assembly of the righteous. 2. Great are the works of JEHOVAH ! 7. exquisite to all who delight in exploring them. 1. Glorious and decorous is every work of his : 9. and his justice is ever consistent. 5. Memorable he maketh his wonders : n. Gracious and compassionate is Jehovah : 2. A booty he giveth to those who revere him: 5. óf his covenant he is ever mindful. 3. His mighty power be showed to his people ; 5. by giving them the heritage of nations. ♡. The works of his hands are verity and justice: 2. infallible are all his precepts : D. for ever firm and permanent: y. because made with truth and rectitude. 9. When to his people he sent redemption, 3. his covenant he sanctioned for ever. 5. Holy and venerable is his name. 7. The sum of wisdom is, to revere JEHOVAH: 10 v. all are highly prudent, who act thus : n. their praise shall be perpetual.


PRAISE JEHOVAH. X. HAPPY the man, who revereth JEHOVAH : 2. and in his precepts placeth his chief delight,

2 2. Powerful, on the earth, shall be his seed :

. 7. for blessed shall be the race of the just. 3 7. Wealth and affluence shall be in his house ; : ,

9. and permanent the meed of his righteousness.

5. From darkness, light riseth to the righteous, : 1. to the kind, the compassionate, and the just : 5 0. Lucky shall be the man, who hath pity, and

who manageth his affairs with judgment:
5. for never shall such a one stagger,

5. Everlasting shall be the memory of the just : 7 p. of evil fame he shall not be afraid.

3. With a firm heart he trusteth in JEHOVAH:
D. his heart being steady, he shall not fear;
y. until he see his enemies punished:
3. Because he giveth liberally to the poor,
3. the meed of his justice shall be permanent :
. his horn shall be honourably exalted :
7. The wicked shall see-and be grieved,
W. shall gnash with his teeth, and pine away :
n. for perishable is the hope of the wicked.


PRAISE-ye servants of JEHOVAH
praise ye JEHOVAH's name.
Blessed be the name of JEHOVAH,
from now-to-all eternity!
From the rising, to the setting sun,
praised be the name of JEHOVAH !

High above all nations is JEHOVAH !


higher than the heavens his glory!
Who is like to Jehovah-our God?
who, though dwelling so high,
yet stoops down, to behold con
what passeth in the heavens, and on the earth!

The poor he raiseth from the dust;
and from the dunghill exalteth the beggar,
to seat him among the great ones;
among the very chiefs of his people !
The housewife, that was barren, he maketh
a joyful mother of children!


NOTE. Ver. 9. The words praise Jebovah at the end of this psalm are in Sep. Syr. Vulg. and Arab. placed at the head of next psalm : where, perhaps, they formerly stood.

WHEN Israel came forth from Egypt;
the house of Jacob, from a strange-tongued nation :
Judah became a consecrated people ;
Israel JEHOVAH's domain.

The sea saw his power, and fled :
the Jordan backward recoiled!
the mountains skipped, like rams;
and, like lambs, the smaller hills !

Why fleddest thou, O sea ! Jordan! what made thee récoil? Mountains ! why skipped ye like rams? why, like lambs, ye smaller hills ? The earth trembled at the presence of JEHOVAH ; at the presence of the God of Jacob;

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