Ver. 2.

molished,

though the earth be removed;" rather, "demade a ruin." See 27 in PARKHURST.

of the sea." D'D' into the singular

Hare would change this plural

; because the suffixed pronoun, in the next verse, is singular. But Houbigant's remark is, "nempe mutatur numerus de more mutando versu." This demolition of the earth, and tumbling of mountains into the seas, is the breaking to pieces of civil government, and the dissolution of monarchies in democracy.

Ver. 4. There is a river, the streams whereof make glad the city of God;" rather, "the River,—its streams make glad the city of God." The sense is, that during all this commotion of the waters, and tottering of the hills, the streams near the city of God, will run smooth and gentle in their channels for the refreshment of the inhabitants. The rivers and its streams are mystic. Compare Zech. XIII. But, perhaps, the river and its streams may symbolize a regular government established among the restored Jews, in opposition to the anarchy prevailing in the world at large.

-the holy place of the tabernacles of the most High." For D, in the plural, read with LXX, Vulgate, Syriac, and Houbigant, ; and render, "the most High hath sanctified his tabernacle,” Ηγίασε τὸ σκήνωμα αὑτῷ ὁ ὕψισος. LXX. Houbigant observes, that the word, for the temple or the tabernacle, is either the singular D, or the plural feminine

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is never used משכנים and that the plural masculine ;משכנות

in that sense.

Ver. 5.- right early," rather, with the margin, "when the morning appeareth." The restoration of the Jews will be one of the first things at the season of the second advent. It will be accomplished in the very dawning of that day, "when the Sun of Righteousness will rise with healing on his wings."

Ver. 6. The heathen raged, the kingdoms were moved;" rather, "The nations were in consternation, the kingdoms were in commotion," (with alarm.)

the earth melted;" rather, "fainted."

Ver. 10. Be still

in the earth." An oracular voice

utters this verse.

PSALM XLVII.

למנצח לבני קרח מזמור

A SONG OF TRIUMPH, IN PROSPECT OF THE ESTABLISHMENT

OF GOD'S UNIVERSAL KINGDOM.

Ver. 1.

all ye people;" Heb." all ye peoples."

Ver. 2. For the Lord most High," &c.; rather, "For Jehovah, the High, the Terrible, is the great King over all the earth."

Ver. 3, 4. He shall subdue,-he shall choose."

The LXX render these verbs by preterite Aorists, Taže, ἐξελέξατο.

the people," Heb.-" the peoples."

the excellency;" or, "the pride." The inheritance, chosen for him by God, is called his pride, says Archbishop Secker. See MERRICK'S Annotations. The excellency of Jacob is the Temple.

Ver. 5. God is gone up," &c.-gone up the hill of Sion. God is described as returning to his ancient seat among the chosen people. "He is gone up, with loud shouting," as from a conquest.

Ver. 6. Sing," &c. It was customary to go out to meet

kings and conquerors with songs and dances.

So Miriam

met Moses; the Jewish women Saul and David.

Ver. 7, 8. God is king," &c. The contest will be sharp and long, but it will end in the prevalence of Christianity over Atheism and Idolatry, in the victory of God over the apostate faction.-See HUTCHINSON.

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Ver. 9. The princes of the peoples."

נדיבי

" is here render

ed by xoves in the LXX, and " by ngaralo. The whole

verse may be rendered thus,

The princes of the peoples* are gathered together,

A people of the God of Abraham ; †

For the mighty ones of the earth are [become] gods,
He is exceedingly exalted.

Bishop Hare's alteration of the latter part of this verse is not to be borne. A prophecy of the final gathering together of all nations under the true God, is discernible through all the obscurity of the text as it stands; but with this subject the last distich, as amended by Bishop Hare, would have no connection.

I have sometimes thought, y 7, might be rendered, the voluntary ones of the peoples, expressing the voluntary submission of the well disposed among the heathen to the obedience of the Gospel; or, more simply, "the ingenuous of the peoples."-It is remarkable that the LXX render by here, and 7, in the 110th Psalm by ȧęx”. But the LXX might easily mistake in the interpretation of these prophetical texts, and, between the various senses of the same word, choose amiss.

*Or rather, "the voluntary ones of the people."

+ See Deut. XXXIII, 5.

PSALM XLVIII.

שיר מזמור לבני קרח

From the 12th and 13th verses of this Psalm it may be guessed, that it was composed in the reign of Uzziah. The fortifications of Jerusalem received great additions and improvement from that warlike prince, who seems to have been the inventor of balistic engines.—See 2 Chron. xxvi. Of the particular event, indeed, which gave occasion to the Psalm, -the providential deliverance of Jerusalem from a threatened siege, by a panic which seized the army of certain confederate princes when they came within sight of the town,—we find no mention, in the sacred history, in the reign of Uzziah: but we equally find no mention of any such event in any other reign.

In the reign of Asa, Palestine was invaded by a confederate army of Ethiopians and Lybians.-2 Chron. xvi, 8. But this army never came within sight of Jerusalem. Asa went out to meet the enemy, he gave them battle, in the valley of Zephatah, at Mareshah, and he drove them before him to the extremity of his country; and from that overthrow we are told they never recovered.-2 Chron. xiv.

In the reign of Jehoshaphat, the country was invaded by a