tich, blend, with the words of this line, what now stands as a third line of the stanza, thus: וסלחת לעוני למען טובך יהוה כי רב הוא 4th, The second line of the Lamed stanza is to be found in the line irregularly annexed to the Thau stanza. For, that line, as it now stands, I take to be the second line of the Lamed stanza misplaced, and mixed with some words which belong to the last line of the Thau stanza. The Lamed stanza, therefore, will stand thus: למען שמך יהוה פדה ישראל מכל צרותיו 5th, For N at the beginning of the former of the two stanzas, beginning with the word 7, read, with Houbigant and Kennicott, P, cut short.". Thus the p stanza will be restored. 6th, To the Thau stanza, add the two words 8 MÓN : of which the words n in the line, which in the present state of the text follows the Thau stanza, seem to be a corruption. The Thau stanza, with this emendation, will stand thus: תם וישר יצרוני כי קויתיך אלהי אתה [B] Ver. 14. His soul shall rest in bliss.", pernoctabit. The words seem to allude to the happy state of the good man's departed soul, while his posterity prosper in the present world; unless, indeed, the earth or the land be put mystically for the true land of promise,-the Canaan of the future life; in which case the sense will be, that both the good man himself shall rest in bliss, and his seed also,—his mystical seed, those whom he shall instruct in the way of the Lord, and bring to be his children in goodness, shall inherit the promised land of everlasting happiness. Upon mature consideration, however, I am persuaded that this verse is spoken of Messiah. I take the whole plan of the Psalm to be thus: In the first twelve verses, the man Christ Jesus, (or, in the Hutchinsonian phrase, the humanity of Christ), prays to the Trinity. In the first three, to the Word to which the Humanity was united for support. In the 4th and 5th, to the Holy Spirit to instruct and guide him. In the 6th, 7th, and 8th, to God the Father, to spare him.* The imputed guilt of man, in verse 7th, he speaks of as his own, because it was imputed to him. But what, it may be asked, were the trespasses and disobediences of Messiah's youth, which he requests may not be remembered? I agree with Mr Hutchinson, that the sins of ", may be * "If it be possible let this cup pass from me." VOL. I. the sins, Juniorum, of his younger brethren, i. e. of Christians. In the 9th, 10th, and 11th verses, Messiah celebrates the mercy of Jehovah to the faithful. In the 12th, he prays for the deliverance of the true Israel from its afflicted state. In the 18th verse, a voice of one of the angelic choir, who has observed the extraordinary piety and devotion of the man Christ Jesus, asks with admiration, what man is this who so perfectly feareth God? and prophesies, in the last line of this and in the following verse, of the bliss that awaits him; and that his seed shall inherit the earth, which will be literally fulfilled in the millenary period. In the 15th verse, the same voice declares, that the true knowledge of God is with them that fear him, who are taught by divine revelation. In the 16th verse, the humanity of Christ takes up his prayer again to the Divine Word, or perhaps to the Godhead generally, for support and deliverance, and this prayer is continued to the end of the Psalm. [C] Ver. 15. The secret of Jehovah," &c. Kęuraiwua Kuβιος τῶν φοβεμένων αὐτὸν, καὶ ἡ διαθήκη αὐτοῦ τοῦ δηλῶσαι αὐτοῖς. LXX. "The Lord is the-principle-of-strength to them that fear him, and his covenant is to reveal unto them." The latter clause seems properly rendered. But I cannot find that is in any other passage used for garaiaua, and the structure [D] Ver. 16. deserted and afflicted." Movoysving xal TwX's, LXX. Solus et pauper, Jerom. See xxii, 20. and xxxv, 17. [E] Ver. 17. Set at large." I read with Bishop Lowth, צרות לבבי הרחיב וממצוקותי הוציאני "Set at large the [sorrowful] contractions of my heart, PSALM XXVII. PRAYER OF THE CHURCH, FOR DELIVERANCE FROM THE PER SECUTION OF HER ENEMIES, AND FOR THE GUIDANCE OF GOD'S HOLY SPIRIT. Ver. 7. Hear O Lord." These words are the beginning of this elegant supplicatory ode. The six former verses belong to the preceding Psalm. Ver. 8. When thou saidst," &c. I can make nothing of this verse as the text stands. For Wp the LXX and Vulg. seem to have read TP. With this reading the sense would be, Unto thee my heart hath said, my face hath sought thee; Archbishop Secker renders, without altering the text, To thee, my heart, he hath said, seek ye my face. "Seek ye, i. e. thou, and all men," says the Archbishop. But if the Church is the speaker in this Psalm, the collective body is properly addressed in the plural imperative. I believe this rendering of Archbishop Secker's is best of all. Ver. 9. put not thy servant away in anger;" rather, "turn not away in anger from thy servant." So LXX and Vulg. -leave me not ;" rather, "dismiss me not ;"—" let not go thy hold of me." This is the proper sense of the Hebrew verb W, to set a thing loose-to let it go-to abandon it. Ver. 11. such as breathe out cruelty;" rather, “ a proclaimer of violence." That is, one who loudly taxes me with acts of violence. See 2 Sam. xvi, 5-8. Matt. xxvi, 61. Luke xxiii, 2. Compare Psalm xxxv, 11. and lv, 3. Ver. 14. Wait on the Lord," &c. Expect Jehovah ; Take courage, and let thy heart be firm,* These seem to be the words of an oracular voice. Expect, i. e. wait in hopeful expectation for. * See Psalm xxxi, 24. |