Ver. 3. hath set apart him that is godly for himself.” Him that is godly, rather, a godly one. -for himself: Bishop Hare for reads and renders the passage thus" mirificavit Jah misericordiam suam mihi." Bishop Lowth thinks the emendation probable. It seems to me, however, that no emendation is necessary, and that Bishop Hare's is for the worse, according to the present reading of the preceding verse, which Bishop Hare retains; but if the Septuagint-reading of that verse, which Bishop Lowth approves, be adopted, then the pronoun of the third person is preferable here. Bishop Hare's alteration is justified by none of the ancient versions. The two verses, according to the Septua gint reading, are to this effect: Ye sons of men, why are ye slow of understanding? But know, that Jehovah hath set-apart for himself a-godly-one- which is very good sense, but certainly not preferable to that which the Hebrew text gives as it stands. "Jehovah hath set apart for himself a godly one," &c. Know, there is a certain godly person who has a particular interest with Jehovah, and through this interest I am heard."Set-apart." The Hebrew verb signifies to distinguish and mark one or more out of a multitude, by particular pri.vileges and prerogatives. my advice to Ver. 4. Stand in awe," rather," "Be ye angry;" or, if a low word might be used, grumble." The Hebrew verb expresses the angry murmurings of the factious and discontented. This and the following verse are addressed to the idolatrous faction, supposed to be vexed and enraged at the prerogatives of the Godly One, and to murmur at the interest of his prayers to the exclusion of all others. However you may dislike this arrangement, says the Psalmist, it is you to smother your resentment, and, if secretly you murmur, sin not; let not your dissatisfaction carry you to any acts of open rebellion. Consider the matter coolly in your own minds, in private, and be still. And when, by sober reflection, you have brought yourselves to this temper of submission, then come and offer the sacrifices of righteousness, unite with the righteous in that worship which God requires, and refractory and impious as hitherto you have been, yet, thus changed, put your trust in Jehovah. Ver. 6. and 7. lift up the light."--Thou hast put gladness." I, from a firm trust in the final deliverance, feel a secret joy, beyond any satisfaction that the worldly-minded can receive, from the annual increase of his perishable store. Jehovah, show some public signal of thy favour, that the adverse faction may no longer insult our depressed condition, as though we were abandoned of thee, and given up without help or hope to their persecution. Compare Ps. lii, 2, 3. Ver. 3. hath set apart him that is godly for himself." Him that is godly, rather, a godly one. -for himself. Bishop Hare for reads; and renders the passage thus" mirificavit Jah misericordiam suam mihi." Bishop Lowth thinks the emendation probable. It seems to me, however, that no emendation is necessary, and that Bishop Hare's is for the worse, according to the present reading of the preceding verse, which Bishop Hare retains; but if the Septuagint-reading of that verse, which Bishop Lowth approves, be adopted, then the pronoun of the third person is preferable here. Bishop Hare's alteration is justified by none of the ancient versions. The two verses, according to the Septua gint reading, are to this effect: Ye sons of men, why are ye slow of understanding? But know, that Jehovah hath set-apart for himself a-godly-one- which is very good sense, but certainly not preferable to that which the Hebrew text gives as it stands. "Jehovah hath set apart for himself a godly one," &c. Know, there is a certain godly person who has a particular interest with Jehovah, and through this interest I am heard. 66 Set-apart." The Hebrew verb signifies to distinguish and mark one or more out of a multitude, by particular privileges and prerogatives. Ver. 4. Stand in awe,” rather," " Be ye angry;" or, if a low word might be used, grumble." The Hebrew verb ex-, presses the angry murmurings of the factious and discontented. This and the following verse are addressed to the idolatrous faction, supposed to be vexed and enraged at the prerogatives of the Godly One, and to murmur at the interest of his prayers to the exclusion of all others. However you may dislike this arrangement, says the Psalmist, it is my advice to you to smother your resentment, and, if secretly you murmur, sin not; let not your dissatisfaction carry you to any acts of open rebellion. Consider the matter coolly in your own minds, in private, and be still. And when, by sober reflection, you have brought yourselves to this temper of submission, then come and offer the sacrifices of righteousness, unite with the righteous in that worship which God requires, and refractory and impious as hitherto you have been, yet, thus changed, put your trust in Jehovah. Ver. 6. and 7. ༔ lift up the light."--Thou hast put gladness." I, from a firm trust in the final deliverance, feel a secret joy, beyond any satisfaction that the worldly-minded can receive, from the annual increase of his perishable store. Ο Jehovah, show some public signal of thy favour, that the adverse faction may no longer insult our depressed condition, as though we were abar loned of thee, and given up without help or hope to their persecution. Compare Ps. lii, 2, 3. Ver. S. I will both rather, at once." I am asleep the moment I am laid down. Bp. Lowth. PSALM V. [TITLE-TO THE GIVER OF VICTORY. UPON THE FLUTES. A PSALM OF DAVID.] [A] Ver. 1. Hebrew word my sighing." I am in doubt whether the nal desire of the mind, in opposition to the words ut a prayer, utter ed sotto voce, like the private prayer usually said by every person before he take his seat in church, or for the internal motion of the mind toward God, uttered only in sighs and groans sevayμois àλæλntois, Rom. viii, 26. Jerome renders it by the Latin word murmur, the LXX. by the Greek word xęavyns; but the root describes indeed a rumination of the mind, but properly as accompanied with some external sound. It rather, I think, denotes the signification of some strong affection of the mind, in inarticulate sounds, than in words. Perhaps, therefore, the best rendering of this line would be thus: Give ear, O Jehovah, to my words, |