BERKELEY LIBRARY UNIVERSITY OF CALIFORNIA ^s. <^ ^O' V THE P S A L M S ,^ V*^ J^ rr. BOOKS OF WISDOM, AXD CANTICLE OF CANTICLES. TRANSLATED FROM THE LATIX VULGATE, DILIGENTLY COMPARED "WITH THE HEBREW AND GREEK, BEING A REVISED AND CORRECTED EDITION OF THE DOUAY VERSION, WITH NOTES, CRITICAL AND EXPLANATORY, BY FRANCIS PATRICK KENRICK, ARCHBISHOP OF BALTIMORE. Sing praises to our God, sing ye : sing praises to our King, sing je. For God is King of all the earth : sing ye wisely." — Ps. xlvi. BALTIMORE : LUCAS BROTHERS, PUBLISHERS. ^25'^'? 15^ LOAN STACK Entered, according to the Act of Congress, in the year 1857, BY THE MOST REV. F. P. KENRICK, In the Clerk's Office of the District Court of Maryland. TO HIS EMINENCE, CARDINAL NICHOLAS WISEMAN, ARCHBISHOP OF WESTMINSTER. MAY IT PLEASE YOUR EMINENCE: Availing myself of the permission which your Eminence has kindly given me, I dedicate to you the following work. It is offered to the public imder your high patronage, that the effort to illustrate the meaning of the sacred text, may be favorably regarded. — Although I cannot bring to the task the riches of Oriental literature, by which your Eminence is distinguished, I may hope to aid the student of the inspired writings, by placing before him the results of the labors of interpreters, familiar not only with the original, but also the cognate languages. These have been employed by your Eminence in your earliest literary essays, as well as in your sub- sequent works, with marked success, as even the adversaries of our holy faith have acknowledged. As we both imbibed the love of this delightful study from the parent church, at whose breasts we were nourished, it is meet that my effort should be encouraged by your sanction, since your merits have placed you among her princes. I have the honor to remain. Your Eminence's most obedient Servant, ERANCIS PATRICK KENRICK, ArchbisTiop of Baltimore. Baltimore, January, 1857. 534 GENERAL INTRODUCTION In compliance with the suggestions of one of my venerable col- leagues, I present to the public a revised edition of the Psalms, together with five other books, four of which, as they chiefly treat of Divine Wisdom, are styled Sapiential, As the Latin translation of the Psalms was made originally from the Greek, which is known by the name of the Septuagint, it is proper to give my readers some information in regard to this version. Its name arose from the account given of its origin by a writer named Aristeas, who repre- sented it as the work of seventy-two interpreters, sent from Pales- tine to Alexandria, by the high priest of the Jews, at the solicitation of Ptolemy Philadelphus, king of Egypt, influenced by the sugges- tions of Demetrius Phalereus, the keeper of the royal library. Although this story is now generally discarded, the version retains the name ; which, however, some think originated rather in the sanction given it by the Sanhedrim, or council of seventy, presiding in Alexandria over afikirs involving the interests of religion, like the assembly styled by the same name in Judea. It is certain that a Greek version of the Pentateuch was made about the year 285 before Christ. The other books of the Old Testament were translated into VI GENEKAL INTRODUCTION. the same language, not long afterwards, since this is apparent from the prologue of Jesus, son of Sirach, to the book now known by the name of Ecclesiasticus, written, as it is believed, about 230 years before Christ. The Jews, who, in great number dwelt at Alexandria, being no longer familiar with Hebrew, which was falling into disuse even in Palestine, naturally desired to have the sacred books, which continued to be read in their synagogues in the original tongues, translated into a language with which they were then conversant. Greek was most generally spoken since the time of Alexander the Great in the various kingdoms that arose on the division of his empire. The number of persons employed in this translation is- not known ; but the diversity of style bears intrinsic evidence that six or more different writers contributed to the work. The translator of the Psalms is thought to have been less successful than the author of the version of the Proverbs. Many of the ancients regarded the whole work as accomplished by a special assistance of God, and considered the Holy Spirit as guiding the pens of the translators : but moderns lijenerally reject all idea of supernatural inspiration of this version, and give it no authority beyond that which it derives from its fidelity to the original text, and from its employment by the apostles and the churches which they founded. St. Jerome appears to have been the first to disturb the belief in the extraordinary circumstances under which it w^as said to have been made ; and Louis Vivos, in the early part of the sixteenth century, in a note to his edition of St. Augus- tin's work, on the City of God, threw doubts on the whole story of Aristeas. Since his time it has been freely canvassed in all its parts. GENERAL INTRODUCTION. Vll but the fact of a Greek version having been made nearly three hun- dred years before Christ defies contradiction. The Septuagint translation was read even in the synagogues of Palestine in the time of our Saviour.^ The authority to be given to this version depends not on the com- petency of those engaged in it, or the presumed sanction of the San- hedrim of Alexandria; but on its having been employed by the apostles, and delivered by them to the churches which they founded. By comparing the passages quoted in their discourses, or writings, with the Hebrew text and with the Greek version, it is manifest that free use is made of the latter, even in places in which it deviates from the present reading of the Hebrew. During the first four centuries of the Christian religion, the Hebrew scriptures were chiefly confined to the Jews, the Septuagint being in general use in all the churches of the East : which fact can only be accounted for by the use and delivery of this version by the Apostles to the various churches. It cannot be supposed that Christ left His church without a faithful record of divine revelation during all this period : so that whatever imperfections may have been in the version, as originally made, or whatever errors may have crept into it, by the mistakes of copyists, we must regard it as substantially correct, and a faithful transcript of the divine originals. St. Jerome deserves praise for his noble and successful undertaking to furnish the church with a correct translation from the llebrew, which, whilst it served to correct the imperfections 1 Kitto, Cyclor«edia, art. Synagogue. VIU GENERAL INTRODUCTION. of the versions already in use, established their essential harmony with the text : but the Eastern portion of the church, nowise dis- turbed by this effort, has always continued to use the Septuagint as a safe standard. Nor does the West view it in any less favorable light, since Pope Sixtus V., who put in execution the decree of the council of Trent, concerning the Latin Vulgate, caused at the same time an edition of the Septuagint to be issued, on the model of the Vatican manuscript, which dates back as far as the fourth century, and w^hich is justly regarded as the most pure and precious Biblical relic of antiquity. From the facts above stated it is clear, that the divine revelation has been preserved in the church, not by means of a miraculous guardianship of the letter of the Scriptures, or of inspired versions preserved by a like providence from the least imperfection : but in the midst of all the contingencies to which books and their transla- tions are subject, by guarding the mysteries and doctrines from all adulteration, and preserving the divine books in their substantial integrity. This is the only view consistent with the known facts of history, and calculated to strengthen faith. Whoever insists that the Bible as it exists in the original texts, or in any version, is simply and purely the word of God, such as .it was recorded by the inspired penmen, without the least change, demands our belief for what un- necessarily supposes a most extraordinary and unproved interposition of Providence : but the believer can well embrace the whole revela- tion of God, acknowledge the sacred books as divinely inspired, and accept the approved translations as authentic^i because vouched for GENERAL INTRODUCTION. IX by the church, which is the pillar and the ground of truth. This is wholly independent of any mere critical question as to the accuracy of a reading, or the felicity of a translation. In regard to vernacular versions, the Church is not accustomed to give them a solemn sanction, because it is not easy to ascertain their correctness in the minute details ; and the constant changes to which living languages are exposed, may require amendments at no great distance of time. The respective prelates are left free to approve such versions as they deem faithful ; and when the approval of the Holy See is added, it is not offered as a guarantee of their exactness so much as an encouragement to the devout study of the Scriptures. Hence in France, Spain, Germany, as well as Italy, vernacular ver- sions have been made freely, and new versions substituted for others which had become antiquated in style, or otherwise unsuited to the actual state of the national literature. No restraint has ever been put on efforts of this kind, when made with due regard to the local authorities, and without prejudice to that sanction which the church has given to the Vulgate. Instances abound, in the French Bibles especially, of paraphrases and notes which mark the discrepancies of the version from the text, and often give the preference to the latter. The first council of Baltimore framed a decree for retaining the Douay version as having been approved of by the Holy See, which assertion the Sacred Congregation of Cardinals desired to be ex- punged, no record of such approval having been found. The decree itself as resting on the constant usage of the churches in which the English language prevails^ was sanctioned, with the addition made by X GENERAL INTRODUCTION. the prelates, that a most accurate edition should be published. From the many changes made in the various editions, it has been found impracticable to point to a standard that might be in all things followed ; . so that although since the council, which was held in 1829, not less perhaps than ten very large editions have been issued with permission and approval, it has not been possible to secure their entire accuracy. If this 'appear to give coloring to the charge, that Catholics have no standard version in the ver- nacular tongue, I cannot help it : but I would remind those who make it that their good fortune in having such a version is not envied by us, since it is certainly not free from imperfections as regards the readings, which it represents, and even the style, however generally excellent. Never since the beginning of the church has there been a text or a version entirely free from imperfection : but we have, even in the Douay version, a substantial representation of the sacred text, and a safe guide in faith and morals. Beyond this, the excellence of a version is a matter of taste, which it is well to consult, but which involves no loss of saving truth, and no serious hindrance to piety. Although whilst preparing the present volume, I have had the original Douay version before me, I did not care to ''substitute its antiquated phraseology for the modern style of the current editions. In some places I have ventured to depart from both, keeping, how- ever, the Vulgate always in view, and striving to translate it, in conformity with the original. Nevertheless, I present my work as a literary essay, rather than as a substitute for the Douay trans- lation, if this name be at all applicable to the modern editions. aENERAL INTRODUCTION. XI I have used the liberty enjoyed everywhere by Catholic writers to point out the approved readings, and illustrate the meaning, without disturbing the authority of the Vulgate, which in the liturgy and in all public acts admits of no deviation. I respectfully submit the whole to the consideration of my vener- able colleagues, on whose enlightened indulgence I rely for the patient examination of my suggestions, some of which may finally be found worthy of adoption. ERRATA p.A7,\.5,path,aAds. p. 87, Note 1, It, lege St. p. 95, V. 3, people, add s. Also p. 98, 6 : 117, 10 : 130, 4, 6 : 185, 3, 10, 13 : 199, 41 : 206, 4. p. 106, 2d Note, superiority to, lege over. p. 112, 3d Note, made, lege make. p. 115, 1st Note, 1st line, Maffei lege Mattel. p. 119, last Note, lege The Chaldaic version and St. Jerome. p. 131, 2d line of 1st Note, put is. p. 147, 2d Note, premuerunt, lege fremuerunt. p. 149, 1st Note after acquired, lege St. Jerome translates, d-c. p. 158, Note 2, ad lege not. p. 159, V. 5, add ? p. 166, Note 3, ear, lege near. p. 182, V. 11, dele ? p. 216, Ps. cxiv. add Heb. cxvi. p. 238, V. 4. put ref. 7 at end, and put 8 over desire.8 p. 272, V. 3, Let not thy, dele thy. p. 328, Note 32, add / p, 348, 15, give, add n. p. 366, Note 10, fallen, lege fellow. p, 375, Note 16, bubbler, lege babbler. p. 434, Note 4, er, lege after. p. 436, 10, venemous, lege venomous : Note 9, this motive, lege the. p. 452, Note 7, This, add is. p. 465, Note 6, shall, lege shalt. p. 474, Note 21, 2d line, lege so. p. 560, 24, talking, lege taking. p. 566, last line, ast, lege fast. p. 579, Note 17, tJieir, lege there. " Some mistakes in the references will easily be corrected by the reader. In a few places the names have been spelt inconsistently with the method generally adopted. The critical nature of the work mus plead for so many inaccuracies. ABRIDGMENTS. H. — Is put for the Hebrew text. S. — The Greek translation of the Septuagint. P. — The Protestant translation under King James. Pr. Ps. — The Psalter in the Book of Common Prayer, which differs from that in the Bible. H. P. — Denotes the agreement of the Protestant translation mth the Hebrew text. y._The Vulgate. S. P. — Marks the agreement of the Protestant translation with the Septuagint. The absence of these marks does not imply disagreement. D. — For the old Douay version. St. Jerome is mentioned some- times without any observation. This implies that his translation is to the same effect as the other there quoted. R. — For Rosenmiiller. R. Y. — Intimates that Rosenmiiller supports the Vulgate. ^ INDEX. PAGE. BOOK OF PSALMS, 17 PROVERBS, • 263 ECCLESIASTES, ■ .351 CANTICLE OF CANTICLES, - • 381 WISDOM, 401 ECCLESIASTICUS, • 447 THE PSALMS. W-;r\ ye . INTRODUCTION The Psalms are sacred canticles wliicli were used from ancient times by the Israelites in the >Yorship of Grod. They are generally quoted in the name of David, who is marked as the author in the inscriptions of about eighty of them ; whilst many of the rest have no name inscribed, and several bear that of Asaph, some of Heman and Ethan, two that of Solomon, and one of Moses. The names also of the sons of Core, and of others who were charged to sing them, are at the head of some. Many of the learned are disposed to receive as authentic such of the inscriptions as are found in the Hebrew text; with some exceptions, however, since the contents do not always correspond to the heading. Several inscriptions found in the Septuagint mark the occasion on which they were sung. The chief subjects of which the Psalms treat, are especially the persecutions which David suffered from Saul, and from Absalom; as also other events of his life ; with a general review of all the works of God, and His special favors to His chosen people. The calamities which the Israelites suffered, during their captivity in Babylon and in the time of the Macchabees, appear to be described in several ; which are therefore more generally believed to have been written long after the reign of David, by other inspired writers. Calmet, the learned Benedictine Commentator, refers many Psalms to the captivity; whilst Olshausen, a modern critic of considerable merit, ascribes almost all of them to the time of the Macchabees. No Christian can doubt that the sufferings and glory of Christ are portrayed prophetically in the Psalms, since this is expressly de- clared by our Lord Himself,^ and is apparent from a comparison of many passages with the gospel narrative. It is, indeed, in many places difficult to adapt the words to any event in the life of David, or to any fact of sacred history ; whilst their full meaning appears when they are referred to the great mystery of redemption. I shall, however, specially endeavor to illustrate the literal meaning, as far as it may be discoverable, in reference to the facts mentioned 1 Luke xxiv. 44. 20 INTBODUCTION. in the title : without omitting to point to the various passages of the New Testament, in which they are applied to the Christian myste- ries. The Providence of God, which overrules the counsels and views of men, has made the literary labors of Rationalistic writers, as well as of others not professing the true faith, subservient to His glory, by the homage which they have rendered to the Scriptures as pro- ductions of great literary merit and historic authority. Notwith- standing the severe scrutiny which has been from time to time insti- tuted, by men restrained by no feeling of reverence, the sacred writings are acknowledged to surpass in sublimity and beauty the most admired productions of classic antiquity. Critics admire the Psalms in particular, as alternately tender and sublime, and show *; the accuracy of their statements, and the precision and depth of the expressions. The avowal that the facts which they regdrd are his- torically true, and the sentiments pure and holy, is calculated to persuade us of the elevated character of the worship of which they f formed a prominent part. We shall therefore avail ourselves of the labors of such writers in matters of critical inquiry to ascertain the true reading, and illustrate the direct meaning, without taking them as guides in expounding prophecy. The style of the Psalms is particularly remarkable for the repeti- tion of the same idea, with some variety of expression in the second member of the sentence, and sometimes in a third member. The use of these parallelisms, which characterize Hebrew poetry, was distinctly pointed out by St. Augustin, and at a later period by Bellarmin, and subsequently illustrated by Lowth. Occasionally contrast is employed to heighten the preceding expression of some truth. The long Psalm CXVIII. consists of repetitions of the one idea, that the law of God is excellent. Sometimes a chorus is intro- duced, the band repeating the same words, whilst the chief singer varies his expressions. Several Psalms have a dramatic character, although it is not easy to fix with precision what belongs to the dif- ferent speakers. The translation of the Psalms given in the Vulgate was made ori- ^ . ginally from the Greek version of the Septuagint. It was, however, revised and retouched by St. Jerome, who, in the year 382, corrected it at Rome, and in 384 made a further revision of it at Bethlehem. The former revision is still used in the great basilic of St. Peter, whilst the latter is' generally adopted in the liturgy, being incorpo- ^l rated with the Vulgate. The difiiculty of making many changes in the Psalms, which were recited by heart, in the public offices of the INTKODUCTION. 21 church, prevented the general adoption of the version made directly from the Hebrew by this eminent doctor. Hence this is the book of ancient Scripture which in our version is found to vary most from the text. To the close adherence of the Protestant translators to the version of St. Jerome, is to be ascribed, beyond all doubt, as will appear from my notes, their great conformity to the received reading of the Hebrew. Yet even the established Church of England did not scruple to adopt in her liturgy a version of the Psalms some- what different from that contained in the Bible, and in several pas- sages agreeing rather with the Septuagint and Vulgate, than with the text. This was taken from the previous translation published in 1539, and known under the name of Cranmer's Bible. She even did not hesitate, in the Latin edition of the Book of Common Prayer, styled Liturgia Anglicana, to borrow the Psalms from the Yulgate ; and in a Greek translation of the same work, published at Cambridge in 1665, she made the like use of the version of the Sep- tuagint. It is clear, then, that the discrepancies were not regarded as essential, or of high importance. Besides, it must not be for- gotten that the quotations made by the Apostles from the Psalms, are found to agree with the Septuagint, even in passages wherein it differs from the Hebrew. This at once gives this version a high de- gree of authority, which must not easily be rejected on account of the conjectures which moderns may form of the force of certain Hebrew words or phrases. A mere version is ordinarily of less weight than the original ; but the sanction given to the Septuagint by the Apostles, who quoted it and gave it to the churches, places it in a loftier po- sition than belongs to ordinary translations. I do not mean, how- ever, to prefer it absolutely to the received text, which I readily adopt as a standard, availing myself only of this very ancient version to illustrate obscure passages, or restore the correct readings. The wisdom of the assembled Church, in the Council of Trent, in adopting, or rather retaining, the Latin version called the Vulgate, as a secure standard, was without prejudice to the text, which still serves for the elucidation of the version. Hence various Pontiffs have encouraged by their approval the labors of learned men, who have devoted themselves to the study of the original languages, and given to thp public the result of their researches. Houbigant, a French Oratorian, was applauded by Benedict XIV. in his literary efforts, which sometimes led him to hazard emendations, not lightly to be admitted. The same Pontiff and his successor Clement XIII. en- couraged a body of Capuchin Friars in France, who translated the 22 INTRODUCTION. Psalms and other Books directly from the Hebrew. Clement XIV. and several Italian bishops countenanced the labors of a Neapolitan lawyer, named Mattel, who translated the Psalms into Italian verse. The Psalms were translated into the vernacular languages at a very early period, probably to prepare the faithful for the better understanding of the divine office at which they were wont to be present. Two Anglo-Saxon versions are ascribed to Aldhelm, Bishop of Sherborn, and Guthlac, a Saxon anchorite, in the eighth century. The enlightened piety of Alfred the Great led him to undertake the same task, which, however, he did not live to accomplish. Transla- tions in the Anglo-Norman tongue appeared soon after the conquest. Metrical translations into English were made in the thirteenth cen- tury, and Richard Bolle, hermit of Hampole, turned the Psalms into English prose in the early half of the fourteenth century, adding a commentary to each verse. Two other English versions are of the same period. The translation known by the name of Douay, from the place where it was prepared by learned and holy priests, exiles from Eng- land on account of their religion, possesses, by the acknowledgment of all impartial judges, the high merit of fidelity. It is, indeed, of all the vernacular versions, that which adheres most closely to the Vulgate : which it professes to render. The controversies which raged at the time, made the authors scruple to depart in the slightest degree from the letter of the Latin version, especially as to mat- ters which were then brought into question. Hence they used the words justification and justice, in both numbers, wherever they found the corresponding Latin terms, although the English language scarcely admits the plural of these words, or the meaning which is sometimes technically attached to them in the singular number. I have ventured to depart from their example, wherever I found my- self supported in the use of a different term by the high authority of St. Jerome, who generally employs the word "prsecepta" in the various passages to which I now refer. The French translators use the term '^ ordonnanees' in the same way: the German version by Allioli, especially sanctioned by the Apostolic Nuncio, has '' gehote'' and '' satzungen:'' the Spaniards employ ""metndamientos y leyes' with the same meaning. With these examples before me, and the support of St. Jerome, I trust that the change will not appear pre- sumptuous. If any one imagine that in making it, a concession is implied to the translators of the Bible under King James, the authority of St. Jerome shows plainly the contrary : and whoever INTRODUCTION. ^^. 23 will read the notes with attention, or himself take the trouble of comparing " the authorized version" with that of St. Jerome, must perceive that they owe to this great doctor almost all that distin- guishes their version as a representation of the actual text. In what regards beauty and force of language, the praise belongs to them- selves, and I take this opportunity of acknowledging that I have freely borrowed from them whenever I conceived that their diction was purer and more felicitous than that of the Douay translators, and adapted to express the meaning of the Vulgate. It is important that all should understand that our opposition to their version does not arise from any prejudice against its literary merit, much less a'^Jnst the diffusion of the Scriptures, but merely from a disapproval of the spirit in which it was conceived and executed, of which the traces are here and there discoverable by the attentive observer. I have scarcely ventured to apply such Psalms as have no inscrip- tion to particular events in sacred history, since the most ingenious and apparently successful application of them has been from time to time combated and overthrown. It is enough for the reader to dis- cover in them a meaning expressive of hope in God, recourse to Him in affliction, supplication, gratitude and love. Each one can appro- priate to himself most of such expressions, which he will find won- derfully adapted to his own wants and circumstances. He can also, with great spiritual advantage, occasionally apply the sacred text to the Christian mysteries, even where I have offered him no aid in this higher exercise of Scriptural interpretation. The general edification of the faithful has not been my chief aim in this undertaking. I deem it important for the clergy to have within their reach a plain statement of the correct reading of the sacred text, and its direct meaning, that they may discharge the daily duty of reciting the divine office with a clear apprehension of its import, and that in their public instructions they may hazard no exposition of. obscure pas- sages, which may not be sustained by the context. Far, however, from undervaluing the deeper contemplation of the sacred text, as presented in the writings of the fathers, I appreciate it mast highly, and desire that the perusal of my scanty annotations may prepare my readers for this great study. I hope that the laity also will derive instruction and gratification from my labors, since I have endeavored to make my observations simple and plain, that all may understand the literal meaning of the sacred writers in general, and the causes of obscurity in those passages which cannot fully be elu-. cidated. My frequent references to Protestant or Kationalistic 24' INTRODUCTION. writers may startle some, who naturally expect the guidance of Catholic authority ; but in matters of verbal criticism those moderns who have treated of the Scriptures with learning and accuracy, have necessarily great weight in determining the reading, or literal mean- ing. I am conscious of ascribing no undue importance to mere secular erudition, or critical conjectures, and I receive with ujiquali- fied submission the decrees of the Council of Trent and of the Sovereign Pontiffs in regard to the Sacred Scriptures, and their in- terpretation according to the unanimous sense of the fathers, as also in reference to the authenticity of the Vulgate version. Whatever I have advanced in this work, or any other, is unreservedly subjected to the correction and censure of the Catholic church, especially of her head on earth, the Bishop of Rome. St. Basil eloquently sets forth the various excellencies of the Psalms.. Having likened all the Scripture to a repository of medi- cine for the diseases of the soul, he observes : " The Book of the Psalms comprises all that is useful in the others. It foretells the future : it commemorates the past : it lays down rules of life : it suggests measures of practical utility. In a word it is a repertory of good maxims, diligently furnishing each one with all that is use- ful. . . . The psalm calms the soul, imparts peace, restrains the tumult of the passions, softens anger, sobers wild impetuosity. The psalm establishes friendship, unites those who were divided, recon- ciles those who were at enmity : for who can still regard as an enemy him with whom he joins in the praise of God ? The psalm puts demons to flight, secures the patronage of the angels, affords protection against the terrors of night, and rest from the toils of day. It is a seciirity for children, an ornament for youth, a consolation for the aged, a most becoming vesture for women. It peoples deserts : it regulates assembled multitudes. The psalm serves as a commence- ment for beginners ; it is the means of advancing for those who progress ; it is the support of those who attain to perfection : it is the voice of the Church. It makes festivals joyful, it inspires sor- row according to God : for a psalm draws tears from a stony heart. A psalm is an angelic work, a heavenly occupation, spiritual incense. Here are found perfect instruction in divine things : the prediction of the coming of Christ in the flesh, the threat of judgment, the hope of resurrection, the fear of punishment, the promises of glory, the revelations of mysteries — all things are treasured up in the Book of Psalms, as in a great and common reservoir."^ 1 Horn. I. in Ps. I. THE BOOK OF PSALMS. iPSALM I Seatus vir. 1. Blessed 'is the man who walketh^ not in^ the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in.. the chair of pestilence :* 2. But his delight^ is in the law of the Lord, and on His law he meditateth^ day and night. 3. And he shall be like a tree'^ planted near the running waters,'^ which bringeth forth its fruit in due season : And his leaf shall not fall off: and all whatsoever he doeth shall prosper.^ 4. Not so the wicked, not so :^^ but like the dust" which the wind driveth from the face of the earth.^^ 1 The Hebrew term means praises, or canticles of praise. 2 The perfect tense, which here occurs in the text, often has an indefinite meaning, implying a habit. Allioli, in his German version, and Maitini, in the Italian, translate it in the present tense. This gsalm declares the happiness of the Tirtuous man, of the true Israelite faithful in the observance of the law. It serves as an introduction to the collection of Psalms. The degrees by which the sinner is led away from virtue, becomes habituated in vice, and a teacher of impiety, or a scoffer at religion, are well marked by the psalmist. 3 In, here is equivalent to according to. * The text means scorners. The Septuagint renders it by a plural tenn signifying pestilence. The teaching pf impious men, who scoff at virtue, is a moral plague. St. Jerome has derisorum. 6 The Hebrew term means good pleasure or delight, as it is translated by Mai'tini. See also Psalm CXLI. 6 Moses commanded Josue to have the law ever present to his mind. Job. i. 8. 7 Jeremiah employs the same similitude, xvii. 7, 8. The palm-tree, which is an evergreen, is probably meant. 8 Artificial channels, such as are made in gardens, are thought by the younger Rosenmliller, a cele- brated Orientalist of this century, to be meant by the Hebrew term. 9 Temporal success does not always attend the undertakings of just men ; but a divine blessing accom- panies them : " for those who love God, all things work together unto good." Eom. viii. 28. 10 This repetition is found in the Septuagint, and in the Syriac version, in cod. Urbenii. 11 H. " chaff." Job uses the same comparison, xxi. 28. 12 The last words are added from the Septuagint. The Pgalter in the Book of Coinmon Pray«r contaiui them. 26 PSALMII. "^ 5. Therefore tlie wicked shall not rise up^^ in the judgment :^^ nor sinners in the council of the just. 6. For the Lord knoweth^^ the way of the just : and the way of the wicked shall perish.^^ PSALM II.i Quart fremuerunt. 1. Why do the gentiles rage,^ and the people devise vain things?^ 2. The kings of the earth have risen up, and the princes have met* together, against the Lord, and against His Christ.^ 3. Let us break their bands asunder :^ and let us cast away their yoke from us. . 4. He that dwelleth in heaven shall laugh'' at them : and the Lord shall deride them. 5. Then shall He speak to them in His anger,^ and trouble^ them in His rage. 13 This marks the posture of a successful suitor at law. Rom. xiv. 4. 14 The Judgment may be understood of a just tribunal, as afterwards expressed. 15 Aj^rovingly. "^^ End in ruin. 1 This psalm is numbered first in some manuscripts, which leave the preceding without a number. Some connect this with it. 2 Martini uses the present tense. The commencement is abrupt, in lyric style. Interpreters have in vain sought in the life of David any combination of circumstances such as is here represented. The ancient Rabbins refer this psalm to the Messiah, as is gathered from the dialogue of St. Justin with Tryphon the Jew, according to the remark of Rosenmliller. Eiclihorn, a Rationalistic critic of great reputation, admits that it suits Ilim best. Hengstenberg, celebrated for his vindication of the prophe- cies regarding Christ, strongly maintains this interpretation. From the Acts of the Apostles it is mani- fest that they so understood and applied it. Herod and Pontius Pilate concurred in acts of injustice to- ward Christ our Lord. The same hostility is continued by Jews and Gentiles toward His Church. 3 They planned what they could not accomplish. 4 The Hebrew term means to found, or establish : but by reference to a cognate Arabic word, it is ex- plained as leaning on a cushion, a posture usual in familiar deliberation. It may be understood inter- rogatively : Why do the kings combine ? 6 His anointed one. 6 The parties are introduced a^ speaking, without a formal statement that such are their words. This mode of relating is admired by Longinus. On the Sublime, ch. xxvii. They purpose to break the bonds, by which the yoke is fastened on their nocks. 1 Laughter and mockery are ascribed to God after the manner of men, who laugh at tlie impotent efforts of their enemies. It is only by using human modes of speech that the judgments of the Deity, who is ever the same, without change or shadow of change, can bo understood. 8 To speak in anger, in Scriptural style, is to punish. 9 The Hebrew term, with its cognate Arabic, expresses malediction, affright, confusion, consternation. Kohler, a German critic in the decline of the last century, thinks that it here bears the milder meaning " to frighten by reproof." • PSALM II. 6. But I am appointed^^ by Him king over Sion," His holy moun- tain, proclaiming^^ His decree. ^^ 7. The Lord hath said to Me : Thou art My Son, this day have I begotten^* Thee. 8. Ask of Me, and I shall give Thee the gentiles for Thy inherit- ance, and the utmost parts of the earth for Thy possession.^^ 9. Thou shalt rule^^ them with a rod of iron, and shalt break them in pieces like a potter's vessel. 10. And now, ye kings,^^ understand : receive instructions, ye that judge the earth. 11. Serve ye the Lord with fear :^^ and rejoice unto Him with trembling.' 12. Embrace discipline,^^ lest at any time the Lord be angry, and ye perish from the just^ way. 10 p. " Yet have I set my king upon my holy hill of Zion." The Syriac, Arabic and Chaldee versions, as also those of Symmachiis, Aquila, and St. Jerome, agree with the Septuagint and Vulgate in the ren- dering of this passage : which Kohler approves. The same verb in Prov. viii. 23, is passively trans- lated. A few manuscripts also favor the reading, which the ancients represent. The precise force of the verb is stated by Olshausen to be undetermined. The moderns explain it as meaning "anointed." 11 Sion, the holy mountain, that is, the mountain on which the Sanctuary of God was erected, is iden- tical with Jerusalem, which was built on it. 12 The Hebrew term means to narrate, or announce. Isaiah li. 6. The ancients genferally, as well as the Vulgate, read it in the participle, as Michaelis, a distinguished Oriental scholar of the last century, observes. 13 The burden of the announcement was that the Son sboald reign. 1* This determines the former term to its strictest acceptation. Although an adopted child is called a son, his generation is never aflSrmed simultaneously, unless in circumstances which manifest a figura- tive meaning. The Father in declaring that He had begotten Christ to-day, intimates that He had mani- fested His generation by raising Him from the dead. See Acts xiii. 33. Heb. i. 5, v. 6. 15 The boundless extent of the Church is thus signified. 16 p, « Thou shalt break them." The Massoretic punctuation, which this version represents, is sup- ported by the Chaldean. The Syriac and Arabic, as well as St. Jerome, support the Septuagint and Vul- gate. To rule with an iron sceptre is, however, a harsh metaphor. To break a vessel with an iron bar is more natural, and in accordance with the other member of the sentence. 17 From the support which God gives to the Messiah, and the utter failure of the efforts of His ene- mies, the psalmist calls on kings and rulers generally to submit to Him. > 18 The fear of divine justice is a proper motive to determine rulers to do their duty. The powerful must be awed into submission. 1* P. " Kiss the Son." The text is more generally understood to prescribe the rendering of homage to the princfe by the act of kissing. Of this an instance is given in the person of Joseph, of whom Pliarao says : " on thy mouth all my people shall kiss," Gen. xli. 40, which, however, is translated : " at the commandment of thy mouth all the people shall obey." It may be doubted whether the act of kissing the prince in token of homage is here implied, or only obedience to his will formally expressed. Samuel is stated to have kissed Saul, whom he anointed king, 1 Kings x. 1, but this was rather an act of affec- tion than of homage, as Olshausen, a living critic, observes. Kissing of one's own hand was certainly an act of worship to idols, the kiss being as it were thrown with the hand toward them. Job xxxi. 27, 3 Kings xix. 18, Osee xiii. 2, but it does not appear that it was usual to express homage to kings by kiss- ing their hands, which is rather a modern usage. " To lick the dust" is a scriptural phrase for profound homage, which consisted in entire prostration, with a kissing of the ground on which a conqueror, or monarch had trodden. This could not be styled kissing him. See Isaiah xlix. 23. Micheas vii. 17. Ps. Ixxi. 9. The term "^3 means " son" in Chaldean, but as it has no article or pronoun affixed, or noun, it can scarcely be so understood here. St. Jerome, after Symmachus, explains it adverbially : " adore purely." The term, with certain points, means purity. The Septuagint Spa^da^c naiSsias " seize on in- 28 PSALM III. 13. When His wrath shall be kindled in a short time, blessed are all they that trust in Him.^^ PSALM III. Domine, quid multiplicati. 1. The psalm of David when he fled from the face of his son Ab- salom.^ (2 Kings XV.) 2. How, Lord, they that afilict me are multiplied P paany rise, up against me. 3. Many say to my soul :^ There is no salvation* for him in his God.^ 4. But Thou, Lord, art my protector,^ my glory, and the lifter up of my head.'^ 5. I have cried to the Lord with my voice : and He hath heard me from His holy hill.^ 6. I have slept and taken my rest :^ and I have risen up, because the Lord hath protected me. 7. I will not fear thousands^*' of the people surrounding me : -arise, 0, Lord ; save me, my God. gtrtjction," is represented by the Vulgate, which by discipline, understands moral training, or right principles of conduct. May not the original reading have been iraiSog "the son?" The verb does not favor this supposition, since it means to seize; but it was used sometimes in a mitigated sense, ex gr. for seizing on an occasion. 20 The epithet is not in the text. Herder, the distinguished scholar, who died in the commencement of this century, thinks that allusion is made to a hurricane, which raises the sands of the deserts and overwliclms travelers. 21 To resist the Messiah is to provoke the severest vengeance of God. Blessings are promised to His devout followers. 1 A Hebrew manuscript in the collection of Kennicott, the great English collator, is without this inscription, which, however, is found in most manuscripts. The Arabic and Chaldee versions, as well as the Septuagint, have it. The contents of the psalm suit the title. 2 Martini translates it in like manner : " Come mai si sono moltiplicati .'" All Israel with their whole heart followed Absalom. 2 Kings xv. 13. The persecuted monarch was a striking type of our Redeemer. 8 This is equivalent to me or of me. 4 Help, safety, deliverance. 2 Kings xvi. 7, 8. Matt. xxvi. 40, 42. 6 God in whom he trusts, and whose favorite he boasts that he is. hVd follows at the close of this Terse, as also after the fourth and last verses, and seventy times elsewhere in the Psalms. It is thought that it is a musical note. St. Jerome translates it : " semper:" " always." 6 Literally : " my shield." 7 Who exaltest me, supportest me, raisest up my drooping head. A similar phrase is used to express the relief granted to Joachin, the captive king of Judah, by Evilmerodach, king of Babylon. Jer. 111. 31. 8 Sion, the resting place of the tabernacle. 8 H. P. " I laid me down and slept." This may be understood of the rest which David and his iiEiith- fal men took, in full confidence of divine protection. 10 Myriads. P S A L M I V . 29 8. For Thou hast struck all those who are my adversaries wan- tonly :^^ Thou hast broken the teeth of sinners. 9. Salvation^^ is of the Lord; and Thy blessing is upon Thy people. PSALM .IV Cum invocarem. 1. Unto the end/ in canticles.^ A psalm of David.^ 2. When I called* upon Him, the God of my justice^ heard me ; when I was in straits Thou didst set me at liberty.^ Have mercy on me, and hear my prayer. 3. ye sons of men, how long will ye be hard hearted?^ why do ye love vanity and seek after lying ?^ 4. Know ye also that the Lord hath made His holy one^ wonder- ful :^^ the Lord will hear me, when I shall cry to Him. 5. Be ye angry,^^ and sin not : the things ye say in your hearts, be sorry for upon your beds.^^ 11 H. P. " on the jaw." ^n*? The Septuagint probably read DJnS. The actual reading, which is the same as St. Jerome had, better sustains the parallel of the >wo members of this Terse. A blow on the cbeek was deemed most insulting. Job xvi. 11. 12 Safety, protection. 1 The Hebrew term nXJD*? which is rendered by the Septuagint and Vulgate as above, is now gene- rally translated : " For the leader of the choir," whose voice directed the whole band. It occurs in Habacuc iii. 19. St. Jerome rendered it : '•' Victori :" probably meaning the succeseful aspirant after the leadership of the choir. 2 niJJJ3 This term is also found in the passage just quoted. It is understood of musical instru- ments played with the fingers. 3 Many think that this psalm, equally as the preceding, has reference to the revolt of Absalom, others explain it of the state of mind of David, when his followers, being disheartened at the burning of Siceleg, threatened to stone him. 1 Kings xxx. 6. * It may be translated : " Hear me, when I call." 6 God whose justice I adore : or God who justifieth me. 6 The metaphor is that of a man rescued from a narrow place, in which he was in the power of his enemy, and set at large. It is frequently employed by the psalmist. 7 H. P. " How long will ye turn my glory into shame ?" The Septuagint seems to have read : ^^3^ no? yj : the actual reading is riDTS*? '*']^2D. The psalmist complains that his royal state is brought low by his rebellious subjects. St. Jerome renders it after this manner : " How long, ye noble fellows, do ye shamefully love vanity ?" 8 Vanity and lying are here equivalent, as generally the meaning of parallel members is nearly the same. He expostulates with the rebels for believing injurious statements and attempting what they could not accomplish, whilst God continued to protect him. 9 The Hebrew term "IDH means " benign." The meekness of David is intimated. 10 God, by protecting his servant, rendered him an object of admiration. 11 P. " stand in awe." The Apostle quotes it according to the Septuagint, which is the custom of the sacred writers of the New Testament. Those who are greatly excited to indignation, are warned to re- strain their anger : the meaning being, when moved to anger, be careful not to sin. 12 P, " Commune with your own heart upon your bed, and be still." This is conformable to the trans- 30 P S A L M V . 6. Offer up the sacrifice of justice,^^ and trust in the Lord : many say, AVho will show us good things ?^* 7. The light of Thy countenance, Lord, is marked upon us :^^ Thou hast given gladness in my heart. 8. They abound in produce,^^ corn, wine, and oil. 9. In peace even^'^ I will sleep, and rest. 10. For Thou, Lord, only^^ hast settled me in hope. ^^ y PSALM y. * t^> Verba mea auribus. 1. Unto the end, for her that obtaineth the inheritance.^ A psalm of David. 2. Give ear, Lord, to my words, understand my cry.^ 3. Hearken to the voice of my prayer, my King and my God. 4. For to Thee will I pray : Lord, in the morning^ Thou shalt hear my voice. lation of St. Jerome. The secret sentiments and feelings which arise must be "weighed maturely, and restrained. Any excess must be mourned over in the retirement of one's chamber. 13 Sacrifice prescribed by the law. 1* Many of the followers of David demanded some token that God favored his cause. They said : Who will show us good? Who will assure us of success? 15 H. P. " Lord, lift Thou up the light of thy countenance upon us." The text is after the manner of a prayer. The prophet supplicates God to manifest His favor, which was often expressed by the image of a bright countenance. The use sometimes made of this passage to prove our innate consciousness of God's existence is not warranted by the text. 16 H. P. "Thou hast put gladness in my heart, more than in the time that their corn and their wine increased." His joy was greater than that of husbandmen reaping a plentiful harvest, or of the owners of vineyards on occasion of an abundant vintage. The Septuagint may have written KUipos, time, which was mistaken for Kapnos, fruit. Oil is not mentioned in the text. Kohler, however, thinks that it was originally expressed as one of the staple productions of Palestine. The Pr. Psalter retains it. St. Jerome translates the passage to this effect : " Thou hast given joy in my heart : their corn and their oil were multiplied in time." This may be understood, in season : or the joy may have been felt at the time of the harvest and vintage. 17 nn"" eiTi TO avTo : in idipsum. It is difficult to translate this term. "Both" may here express its meaning. The confidence of the psalmist in divine protection enabled him both to compose himself to rest, and to enjoy a refreshing sleep. 18 ma*? Kara fioms. singulariter. Martini translates it soto. God specially strengthened him in hope. 1 The original term is now understood of a musical instrument, probably of a wind instrument. Hengstenberg, however, maintains that it signifies heritages. In the mystical sense the church is she who has obtained the inheritance. 2 The Hebrew term means meditation : but it is often used for supplication, or the praise of God. It may here mean an excited state of mind. 3 The earnestness of prayer is marked by its being offered up at early dawn. The psalmist asks for guidance ^nd protection. P S A L M V . 81 5. In the morning I will stand before Thee, and will see :^ be- cause Thou art not a God that willeth^ iniquity. 6. Neither shall the wicked dwell near Thee : nor shall the unjust abide before Thy eyes. 7. Thou hatest all workers of iniquity : Thou wilt destroy alP that speak a lie. The Lord abhorreth the bloody and deceitful m^n. 8. But as for me I will come into Thy house in the multitude of Thy mercy ; in thy fear I will worship in Thy holy temple.'^ 9. Conduct me, Lord, in Thy justice : because of my enemies, direct my way in Thy sight.^ 10. For there is no truth^ in their mouth : their heart^^ is vain. 11. Theu' throat is an open sepulchre : with their tongues they deal deceitfully :" judge them,^^ God. Let them fall from their devices: according to the multitude of their iniquities^^ cast them out :^* for they have provoked^* Thee, Lord. 12. But let alP^ that hope in Thee be glad: they shall rejoice for ever, and Thou shalt dwell in them. And all they that love Thy name shall glory in Thee. 13. For Thou wilt bless the just. Lord, Thou hast crowned us^^ with Thy good wilP^ as with a shield. * The terms express the placing of oneself to take observations, as a sentinel on a watch-tower. They may here mean the laying his petition before God. 6 Delighteth in. 8 H. Kohler thinks that "all" should be in the second member of this verse, as in the Vulgate, though not in the actual reading of the Hebrew. The Arabic and Chaldee versions express it;. 7 The tabernacle was ofteu so styled. See 1 Kings i. 9. iii. 3. 2 Kings xxii. T. 8 P. " Make Thy way straight before my face." This reading is approved by St. Jerome, who under-' stands the psalmist as praying that the way of God — the path in which He wishes men to walk— should be Straight for him, that he might always pursue it. » Faithfulness. 10 Their interior is full of injustice : they are ready to inflict iojniy. 11 The Hebrew term means to speak smoothly, to flatter. 12 Infra cxxxix. 4. Rom. iii. 13. " Now we know that what things soever the law speaketh, it speaketh to them that are under the law, that every mouth may be stopped, and all the world may be made sub- ject to God." Ibid. v. 19. The psalmist expresses the prevalence of immorality among the Israelites. 13 " Destroy them." St. Augustin on this passagere marks : " it is a prophecy, not a curse, for he does not wish it to happen, but he perceives that it will take place : and it befalls them, not because he wished it, but on account of their deserts." 1* On account of them— in punishment of them. 15 Rebelled against. 1« « All" should be in the text, as KShler judges. The Syriac and Arabic, as well as the Septuagint, fexpress it. 17 The two metaphors of crown and shield are combined. 18 Gracious bounty. 7^ ■^ 32 P S A L M V I . PSALM VI. Domine, ne in furore. 1. Unto the end, in canticles, a psalm of David, for the octave.-^ 2. Lord, rebuke me not in Thy anger,^ nor chastise me in Thy wrath. 3. Have mercy on me, Lord, for I am weak : heal me, Lord, for my bones are sore.^ 4. And my soul is troubled exceedingly : but Thou, Lord, how Jong ?^ 5. Turn,^ Lord, and deliver my soul: save me, for Thy mercy's sake. 6. For in death there is no one that is mindful of Thee :*' and who shall praise Thee'' in hell ?^ 7. I have labored in my groanings, every night I wash my bed : I water my couch with my tears. ^ 8. My eye is troubled^^ through indignation : I have grown old^^ amidst all my enemies. 1 This is the first of the seven psalms which are styled penitential, inasmuch as they express suffering and sorrow. The Hebrew term rendered " octave" Is by some understood of female instrumental mu- sicians, others take it for an instrument with eight strings, in which sense it seems to be employed 1 Par. XV. 20, as Bellarmin, the learned Catholic interpreter of the Psalms, observes. Schegg, a living author, whose exposition is marked by great judgment, erudition, and piety, thinks that such an instru- ment was not as yet in use, and explains the term of the tune of the psalm. Kitto, the compiler of a Cyclopasdia of Biblical Literature, understands it of music on the lower note, or bass. 2 " When you hear mention made of the wrath and anger of God," says St. Chrysostom, you must not imagine any thing of human passion ; for the terms used are accommodated to our weakness, God being altogether free from such affections. The Scripture speaks in this way, that even the most dull may understand : as we, when conversing with barbarians, use their jargon, and when speaking to children, lisp with them, and let ourselves down to their capacity, however wise we may be." The prophet Jere- miah has a prayer like that with which this psalm commences. Jer. x. 24. 3 This is unders|ood by some of a severe malady, by others of the effects of intense grief. * The sentence is incomplete. How long wilt Thou leave me in affliction ? 6 The Hebrew term is employed to express repetition. It is equivalent to a prayer to deliver him oncQ more. In this passage it may be used in its more obvious acceptation, to implore the attention of Go4 to his supplications. 6 H. P. " There is no remembrance of Thee." Kohler prefers the punctuation which the Septuagint and Vulgate represent : but St. Jerome favors the actual reading. 7 Among the departed no one remembers God, so as to praise Him as He is praised by his servants ori earth. The state of departed souls is not one in which worship and praise are offered to Him. The psalmist speaks of that state as it was before the coming of Christ. The saints now reigning in heaveil glorify God. Bellarmin thinks that the state of the damned is meant. 8 '7lNtt>3, This denotes the region of departed spirits. "Let us imitate," cries St. Chrysostom, "this penance: for if we do not weep now, we must neces- sarily weep and howl hereafter, then, indeed, to no purpose, but now with great advantage : then with shame, now with great honor. It is good to weep always, especially at night, when no one may inter- rupt the enjoyment of this delightful exercise, and wo may indulge it freely." 10 " My eye hath grown dim through grief." St. Jerome so translates it. RosenmtUler thinks, that the eye is put for the whole countenance, and that the verb means to fade away. 11 Most of the ancient versions and interpreters have the reading of the Vulgate. The present reading is in the thirdperson ; referring it to the eye. PSALMVII. 33 9. Depart from me all ye workers of iniquity :^^ for the Lord hath beard the voice of my weeping. 10. The Lord hath heard my supplication : the Lord hath received my prayer.^^ 11. Let all my enemies be put to shame, and be very much trou- bled : let them be turned back, and put to shame very speedily.^* PSALM VII Domine Deus mens. 1. The psalm^ of David, which he sang to the Lord, for the words of Chusi, the son of Jemini.^ (2 Kings xvi.) 2. Lord my God, in Thee have I put my trust ; save me and deliver me from all them that persecute me. 3. Lest at any time like a lion he seize^ upon my soul,* while there is no one to rescue* me, or to save. 4. Lord my God, if I have done this thing,® if there be iniquity in my hands : 5. If I have made a return to them that did evils to me,'^ let me deservedly fall powerless before my enemies.^ 12 Matt. vii. 23. xxv. 41. Luke xiii. 27 13 The assurance -which David received from the prophet Nathan, that God had taken away his sin, is conforiiiable to these statements of the psalmist. !■* The text may bo understood of the repeated humiliation of his enemies. 1 The Hebrew term denotes a mournful canticle. 2 The individual here referred to is unknown. Chusai, the faithful subject of David, who joined Al>» salom, with a view to serve his sovereign effectually, and defeated the evil counsels of Achitophel, by suggesting delay, cannot be meant, since his name is written differently. 8 The term means to tear in pieces, as wild beasts tear their prey. 4 Me. 5 P. "Rending it in pieces, whilst there is none to deliver." This is conformable to the translation given by St. Jerome. The Arabic and Syriac agree with the Septuagtnt and Vulgate. Rosenmiiller admits that their interpretation is good and conformable to the force of the term in Hebrew, as well as In Syriac (see Thren. v. 8. Ps. cxxxv. 24,) although he prefers the other. Kijhler, with Michaelis, supports the Vulgate. 6 He refers to the special charge made against him. 7 P. " If I have rewarded evil unto him that was at peace with me." The learned Grotius observes that the Hebrew verb Oviy is taken for doing or performing in Isa. xliv. 26, and was hero so understood by the Syriac and Arabic interpreters. Olshausen considers that the same object is to be understood in connexion with each verb : « If I returned evil to him that did evil to me." This is comformable to the Vulgate. 8 H. "And stripped him who was my enemy wantonly." The text is explained by Kosenrailller with reference to the generous conduct of David towards Saul in the cave, 1 Kings xxiv. Michaelis favors the interpretation of the Septuagint. P. ("Yea I have delivered him that without cause is my enemy.") The Vulgate expresses his willingness to fall powerless before his enemies, if he bo guilty. St. Jerome has : " if I send away my enemies empty :" that is despoiled. 3 34 PSALM VII. 6. Let the enemy pursue my soul, and take it, and tread down my life on the earth, and bring down my glory^ to the dust. 7. Rise up, Lord, in Thy anger : and be Thou exalted in the borders^*^ of my enemies. And arise,^^ Lord my God, for the judgment which Thou hast commanded :^^ 8. And a congregation of people^^ shall surround Thee.i^ And for their sakes, return Thou on high :^^ 9. The Lord judgeth the people. Judge me, Lord, according to my justice, and according to my innocence on me.^*^ 10. The wickedness of sinners shall be brought to nought ;^^ and Thou shalt direct^^ the just : the searcher of hearts and reins is God.^^ 11. Just^'' is my help^^ from the Lord : who saveth the upright of heart. 12. God is a just judge, strong and patient :^^ is He angry every day?23 13. Unless ye be converted,^* He will brandish His sword : He hath bent His bow, and made it ready. « My glory" is taken for bis soul. The same idea is expressed in three different forms. If guilty, he consents to be trampled in the dust by his enemies. 10 P. " Because of the rage of mine enemies." He invokes God to rise in wrath, and crush the raging foe. 11 P. " Awake for me." God seems to sleep, when he leaves his servants unprotected. The construc- tion of the Hebrew text is difficult. The meaning seems to be : Awake and haste to me — to my relief. 12 As God has commanded justice to be observed by rulers, so He is implored to maintain it by timely interposition. ' 13 An assembly composed of various nations. 1* As it were to witness the divine judgment. 15 To the judgment seat. When the wicked enjoy impunity, it appears as if God had abandoned the judgment seat. 16 The psalmist was free from the guilt of disloyalty to Saul: he was also guiltlfss in respect of his rebel son, Absalom : although he was otherwise delinquent before God. Some word may be understood in the latter member of the sentence, in connexion with the proposition and pronoun, which are other" wise superfluous. Eichhorn suggests that a verb substantive be supplied. 17 This may be understood as a prediction, or a prayer. The Septuagint have: avvre'XccT-^b), to which consummabitur of the Vulgato corresponds. The Hebrew term admits this meaning; but it is more gene- rally understood in this passage as meaning to cease, and come to an end. 18 Establish, protect. 10 1 Par. xxviii. 9. Jer. xi. 20. xvii. 10. xx. 12. £0 This epithet is united with God in the text, and in the translation of St. Jerome. The Tulgate fol- lows the Septuagint. 21 H. " My shield is upon God." The construction of the Hebrew is hero unusual. God, however, is often called a shield, and reliance on Him is signified by this phrase. 22 These two epithets are not in the text. 23 p. " And God is angry with the wicked every day." He threatens the wicked at all times, although the execution of His judgments is suspended to give room to repentance. 2* H. P. " If he turn not, he will whet his sword." Some understand the latter clause of God, who prepares to punish the wicked man, obstinate in crime. — This is the version of St. Jerome: "Non con- PSALM VIII. 35 14. And in it He hath prepared the instruments of death, He hath made ready His burning arrows.^ 15. Behold He hath been in labor^^ with injustice :^ He hath con- ceived sorrow^^ and brought forth iniquity.^ 16. He hath opened a pit and dug it :^ and he is fallen into the hole he made. 17. His sorrow^^ shall be turned on his own head : and his ini- quity shall come down upon his crown.^ 18. I will give glory to the Lord according to^ His justice : and will sing to the name of the Lord Most High. PSALM VIII Domine Dominus noster. 1. Unto the end, for the presses :^ a psalm of David. 2. Lord our Lord, how admirable^ is Thy name in the whole earth ! For Thy magnificence is elevated above the heavens. vertenti gladium suum acud." The Vulgate, after the Soptnasint, presents this sense, but has in the first place the second person plural, instead of the third person singular, which is in the text. Olshausen contends that the text does not admit a change of subject. The wicked man whets his sword, when he perseveres in evil doings, and undertakes to inflict injuries on the just. 2o P. " Against the persecutors." An ancient interpreter mentioned by St. Chrysostom, renders the text, "arrows to burn," that is fiery darts, arrows pointed with inflammable matter. See Isaiah, 1. 2. Epb. vi. 16. St. Jerome gives the like version. Rosenmiiller observes that if the psalmist meant his persecutors, he would have added ^"inK or some like term. 2« The image of conception and parturition is often used to express the designs of the wicked, and their execution. Job xv. 35. Isaiah lix, 4. 27 The Hebrew term signifies vanity or iniquity. 28 Dolor in the Vulgate here signifies pain, or mischief The anxious struggles of the wicked to efiect their designs are thus designated. 29 The Hebrew term which means falaehood, is taken for a false birth, or abortion. The failure of the efforts of the wicked, which cost them so much pain, is indicated. 30 This has reference to a well-known stratagem practised in ancieat times. Pits were dug, and covered over that the enemy might fall into them. It sometimes happened that those who had dug them were driven into them by the enemy. 31 His mischievous device. 32 It shall prove his ruin, like a weight falling on the crown of his head and cmsbing him. 33 For. 1 The Hebrew term is generally thought to denote a musical instrument brought from the city of Gath, or the Gethean band of female singers. The title may be translated: "For the chief of the Gethean band." Some, however, think it marks a melody used during the vintage. 2 Admirable is equivalent to glorious. The divine glory is far greater than its display in the material firmament. 36 .PSALMIX. 3. Out of the mouth of infants^ and of sucklings Thou hast drawn praise,* because of Thy enemies, that Thou mayst confound^ the enemy and the avenger. 4. For I will behold Thy heavens, the works of Thy fingers : the moon and the stars which Thou hast set.® 5. What is man that Thou art mindful of him ? or the son of man that Thou visitest him ? 6. Thou hast made him a little less than the angels :^ Thou hast crowned him with glory and honor : 7. and hast set him over the works of Thy hands. 8. Thou hast put all things under his feet,^ all sheep and oxen : moreover the beasts also of the field : 9. The birds of the air and the fishes of the sea, that pass through the paths of the sea. 10. Lord our Lord, how admirable is Thy name in all the earth ! PSALM IX. Qmjitebor Tibi, Domine, 1. Unto the end, for the hidden things of the son.^ A psalm of David. 2. I will praise Thee, Lord, with my whole heart : I will relate all Thy wonders. 3 The power, wisdom and goodness of God are manifested in infants. The children who cried Hosanna to our Redeemer fulfilled this prediction in a special manner. Matt. xxi. 16. ■* The verb of the text might be translated : " Thou hast founded praise," The Hebrews speak of glory as of a structure. 6 Silence, strike dumb. 6 God is said to have set the moon and stars. He fixed their places and determined their orbits. The Terb "prepared''^ better corresponds with the Vulgate, which Herder follows. " Man, although made to the image of God, by reason of his immortal soul, is somewhat less than the angels, who are pure spirits with greater gifts, and who already possess heavenly glory. In a higher sense, "we see Jesus, who was made a little less than the angels for the suffering of death, crowned with glory and honor. Heb. ii. 9. 8 Animals are subjected to man, who not only uses for his service such as are naturally tame, but subdues the wild beasts of the forest, and extends his power to the birds of the air, some of which he confines in cages, others he destroys ; and to the fishes of the sea, which he catches for bis nourishment. To Christ all things are subjected : '• Thou hast put all things in subjection under His feet. For in that He subjected all things to Him, he left nothing not subject to Ilim." Heb. ii. 8. See also 1 Cor. xv. 26 Such as yield not willing homage to Christ must finally submit to His power. Phil. ii. 10. 1 Calmet conjectures that the Hebrew inscription means: "for Ben, the leader of the band of vir- gins." Gesenius, in his last edition, translates it : " with virgins' voice for the boys," i. e. to be sung by a choir of boys in the treble. Schegg follows Vatable : " For the chief singer, to the tune of ' Death to the Son.' " P S A L M I X . 37 3. I will be glad and rejoice in Thee : I will sing to Thy name, Thou Most High. 4. When my enemy^ shall be turned back : they shall be weak- ened^ and perish before Thy face. 5. For Thou hast maintained my right,"* and my cause : Thou who judgest justly, hast sat on the throne. 6. Thou hast rebuked the gentiles, and the wicked one hath per- ished :^ Thou hast blotted out their name forever and ever. 7. The swords^ of the enemy have failed forever : and their cities Thou hast destroyed.'' Their memory hath died away like a sound :^ 8. But the Lord remaineth forever. He hath prepared His throne for judgment :^ 9. and He shall judge the world with equity : He shall judge the people with justice. 10. And the Lord is a refuge for the poor :^^ a helper in time" of tribulation. 11. And let them that know Thy name, trust in Thee : for Thou hast not forsaken them that seek Thee, Lord. 12. Sing ye to the Lord, who dwelleth in Sion : declare His ways among the gentiles : 13. For seeking after their blood,^^ He hath remembered them : He hath not forgotten the cry of the poor. » Enemies. ' H. " They shall stumbla," The future may here be put for the past. * The Hebrew term means judgment ; but the sense is the justice of my cause. The psalmitt gives thanks to God for the defeat of his enemies, which he regards as a manifestation of divine justice. He represents God as seated on a tribunal, and passing sentence in his favor, which was followed by the utter discomfiture of his foes. The particular event referred to is not known : but those who were defeated, are spoken of as gentiles. 5 n. P. " Thou hast destroyed the wicked." 6 The term rendered " swords," by a slight change of punctuation may mean " desolation." The Syriac interpreter agrees with the Septuagint, to which the Vulgate is conformable. Six manuscripts in the collection of De Rossi, and seven printed Bibles, present the same reading, according to which, the swords of the enemy entirely failed to achieve victory. P. "0 thou enemy I destructions are come to a perpetual end, and thou hast destroyed cities." This translation is rejected by Olshausen, the learned German critic, as not conformable to the context. The text may be understood of the complete over- throw of the enemy : according to St. Jerome ; " The desolation of the enemy is complete." 7 God is addressed, who destroyed the cities ol the enemy, giving them over to the just vengeance of His servants. 8 H. " The memory of them hath died away." The term rendered by the Vulgate " cum sonitu," is generally taken as a pronoun, used to render the phrase more emphatic : " themselves." The same letters with different points, mean : " sound." The Septuagint and Vulgate may be understood of the enemy perishing with a violent crash, or as a sound which gradually dies on the air. 9 God is said to sit in judgment, when He manifests His justice, by rescuing His oppressed servants from their enemies. 10 This term means an afflicted and oppressed man. 11 The Vulgate, after the Septuagint, expresses the force of the Hebrew terms, which occur again Ps, x.l. Heb. 12 Searching out murder to punish it. 38 PSALM X. '^ 14. Have mercy on me, Lord : see my humiliation by my enemies. 15. Thou that liftest me up from the gates of death,^^ that I may declare all Thy praise^* in the gates of the daughter of Sion.^'^ 16.- I will rejoice in Thy salvation : the gentiles have stuck fast in the destruction^^ which they prepared. Their foot hath been caught in the very snare which they hid. 17. The Lord shall be known,^'' when He executeth judgments : the sinner hath been caught in the works of his own hands. 18. The wicked shall be turned into hell,^^ all the nations that forget God. 19. For the poor man shall not be forgotten utterly ; the patience^^ of the poor shall not perish^*' forever.^^ 20. Arise, Lord, let not man be strengthened : let the gentiles be judged in Thy sight. 21. Appoint, Lord, a lawgiver^^ over them, that the gentiles may know themselves to be men.^^ PSALM X .1— According to the HEBREWS. 1. Why, Lord, hast Thou retired afar off? why dost Thou slight^ us in our wants, in trouble ? 13 This intimates his recovery from a dangerous sickness, or escape from some imminent danger. 14 p^ « Praise." The common Hebrew reading, which has the plural form, is deemed incorrect by Olshausen. 15 Jerusalem is called the daughter of Mount Sion, on which it was built. The Hebrews call cities " daughters." The gates of Sion are contrasted with the gates of death. 16 The image of a trap, or net, is here presented. 17 « Is known." 18 Great havoc of the heathen army is predicted. 15 " The expectation of the afflicted." An ancient Greek interpreter, quoted by St. Chrysostom, gives both versions of the first term. Patience is the result of hope. 20 The negation is not expressed in the latter member of the sentence ; but is understood. 21 Be finally disappointed. 22 The Hebrew term may be translated "teacher," or, as the Septuagint, Vulgate and Syriac versions express it, " lawgiver." It may also bo punctuated so as to mean " fear," as it is rendered by St. Jerome : '•' Strike terror into them." Both versions are given by St. Chrysostom, Olshausen prefers the reading represented by the Vulgate. 23 That, under the restraint of their teacher and lawgiver, they may become sensible of their weakness. 1 What follows is numbered as a distinct psalm in the common editions of the Hebrew text, but is presented as a continuation of the foregoing in four manuscripts of those collated by Kennicott and De Rossi. Several moderns prefer this division. 2 Despicis of the Vulgate here means to turn away from seeing. Deut. xxii. 4. Isai. Iviii. 7. Why dost Thou conceal thyself in times of trouble? The Hebrew and the Vulgate have the plural, which refers to the various occasions in which divine interposition was needed. P S A L M X . - 39 2. Whilst the wicked man is proud, the poor is burning f they are caught* in the counsels which they devise. 3. For the sinner is praised in the desires of his soul :^ and the unjust man is applauded.® 4. The sinner hath provoked the Lord : in the greatness of his wrath^ he will not seek ITim : 5. God is not before his eyes :^ his ways are defiled at all times.^ Thy judgments are removed from his sight : he will lord it over^*^ all his enemies. 6. For he hath said in his heart : I shall not be moved from gene- ration to generation :^^ I shall be without harm.^^ 7. His mouth is full of cursing, and of bitterness,^^ and of deceit : under his tongue are mischief and guile.^* 8. He sitteth in ambush with the rich^'^ in private places, that he may kill the innocent. 9. His eyes are set upon^® the poor man : he lieth in wait in secret like a lion in his den. 8 Some think that there is an allnsion to fire-pointed arrows. Ps. tU. 14. Others understand the term of heart-burnings and distress of mind, caused hy oppression. * " Let them be caught." 6 H. " The sinner boasteth oyer the expectation of his soul :" he exults in attaining to the object of his desire. The Septuagint and Vulgate understand the verb, of praise received from others, by which the sinner is encouraged in his evil pursuits. • H. " And the robber blesseth, despiseth the Lord." St. Jerome has : " the covetous man applauding himself blasphemed the Lord." The noun is employed in Ilabacuc i. 9, to mark the plundering dispo- sition of the king of the Chaldeans. It means covetous and fraudulent. The Septuagint, Vulgate, and Syriac versions explain the first verb in a passive sense, namely, " is blessed," that is, applauded. Rosen- mliller, after Schmid, understands it of bidding adieu, or forsaking. The Vulgate connects the last words ■with the following verse, and repeats the nominative: "The wicked boasteth of his heart's desire, and hlesseth the covetous whom the Lord abhorreth." A similar phrase occurs again in verse 12, where it plainly means that the wicked man despised God, as appears even from the Protestant version. 7 H. '•' According to the height of his nose." It denotes pride and self-sufiiciency. 8 The proud sinner disregards divine knowledge : he cares not to seek God. lie persuades himself that God will not seek after crime, to punish it. ' P. " His ways are always grievous." His perverse dispositions constantly defile his works, even such as appear good. Tliis, however, docs not absolutely exclude all moral virtue. Olshausen, after the Chaldean interpreter, explains the text as meaning that the ways of the wicked prosper. 10 II. P. « As for all his enemies, he puffeth at them." This denotes contempt. He feels confident of success, and is determined to crush his enemies. 11 He flatters himself that his power will be of long duration. 12 Literally : " Because not in evil." P. " For J sTiaU never be in adversity." He promises himself perpetual exemption from all misfortune. 13 Infra xiii. 3. Rom. iii. 14. « Frauds." The Septuagint read nno instead of nWID. The Hebrew term is thought to mean oppression. 1* Labor et dolor in the Vulgate express mischief and treachery. The Hebrew terms mean vexatious annoyance and malice. These are said to be under the tongue of the wicked, inasmuch as their language is marked by these characteristics. 15 The present term D^"isn means court-yards, or villages, places of ambush. The Septuagint read O^TB';?- St. Jerome had the present reading. 1' His eyes steadily regard the poor man, whom he watches, in order to destroy him. 40 ' '?^ PS ALM X. ;. ^, He lieth in ambusli that lie may catcli^^ the poor man : to catch ^- jicthp poor whilst he draweth him to himself. ^^ 10. In his net he will bring him down :^^ he will crouch and fall, > when he shall have the poor man in his power.^*^ ' 11. For he hath said in his heart : God hath forgotten ; He hath turned away His face not to see at all.^^ 12. Arise, Lord God, let Thy hand be exalted : forget not the poor. 13. Wherefore hath the wicked provoked God ? for he hath said in his heart : He will not look after it.^^ 14. Thou seest it, for Thou considerest mischief and guile :^^ that Thou mayst deliver them into Thy hands. ^* ^ To Thee is the poor man left: Thou wilt be a helper to the orphan. 15. Break thou the arm of the sinner and of the malignant : his sin shall be sought after, and shall not be found.^^ 16. The Lord shall reign^^ to eternity, yea forever and ever : ye gentiles shall perish from His land.^^ 17. The Lord hath heard the desire of the poor : Thy ear hath '' heard the preparation of their heart.^^ 18. To judge for the fatherless and for the humble, that man may no more presume to magnify^^ himself upon earth. W H. "Seize on." 18 H. " Dragging him in his net." 19 This represents the act of the persecutor falling on his victim to destroy him. 20 p. « By his strong ones." Schroeder and Eosenmiiller understand the text of lions' -whelps, which eagerly partake of the prey already seized and torn to pieces hy the lion. According to these com- mentators it may be translated: "and the wretched fall into the power of the strong ones." Schegg and Olshausen understand it of their falling into the claws of the lion. 21 It is difficult to conceive so great blindness ; but it is implied in the reckless course of the sinner. 22 The wicked man acts as if he were persuaded that God will not punish crime. The looking after it, or searching it out, is taken for the punishing of it. P. " Tliou wilt not require it." The third person is in the Syriac and in St. Jerome, as well as in the Septuagint. £3 The former term means injustice and oppression: the latter expresses the pain and affliction which result from it. They are here taken together as above explained. 24 The phrase is obscure. P. " To requite it with Thy hand." It is difficult to elicit this meaning from the text: which probably means, that God will take charge of the murderer to punish him, and of the orphan to protect him. 25 The results of his sin shall vanish : the fruits of his oppression shall not last. 20 The Lord is King. 27 The scattering and defeat of hostile forces of heathen nations is hero "meant. The particular fact alluded to is not known. 28 What their heart under divine influence sought to obtain. 29 To terrify — to make himself an object of terror. PSALM X. V . 41 iPSALM X. — Hebrew xi. In Domino confido. 1. Unto the end. A psalm of David.^ 2. In the Lord I put my trust : how say ye to my soul :^ Get thee away from hence to the mountain like a sparrow ?^ 3. For lo, the wicked have bent their bow ; they have prepared their arrows in the quiver; to shoot in the dark* the upright of heart.^ 4. For they have destroyed thy works :^ but what has the just man done V 5. The Lord is in His holy temple : the Lord's throne is in heaven. His eyes look on the poor man : his eyelids examine the sons of men.^ 6. The Lord trieth the just and the wicked : but he that loveth iniquity hateth his own soul.^ 7. He shall rain snares^*^ upon sinners : fire and brimstone and storms of wind^^ shall he the portion of their cup.^^ 8. For the Lord is just, and He loveth justice : His countenance beholdeth righteousness.^^ •;i This psalm is thought to have been composed at the commencement'of the persecution of Saul. 2 To me. 8 H. P. " Flee as a bird to your mountain." The Vulgate reading, according to which the verb and relative pronoun agree in number, is supported by many manuscripts, and preferred by several critics. Any bird may be understood. Birds are known to flee to the mountains for safety. 4 Secretly. 6 The image of an archer ready to shoot the arrow from his bow is familiar with the psalmist. 6 The text is obscure. The SjTriac and Arabic versions agree with the Vulgate. P. " If the founda- tions are destroyed, what can the righteous do ?" Some take it to be a proverbial expression, to signify that a work cannot stand when the foundations are undermined. St. Jerome renders it : leges dissipatoR sunt : " the laws are disregarded." The friends of David endeavor to persuade him that his efforts are unavailing, whilst his enemies disregard all law and social bonds. Society cannot be maintained when the great principles on which it reposes are called in question, and its chief supporters are overthrown. 1 This appears to be the continuation of their remonstrance. What can he do to repel their attacks ? 8 God looks with compassion on the oppressed. He searches with piercing eye the secrets of the op- pressor's conscience. This, though true and conformable to the Septuagint and Arabic, does not represent the meaning of the text, which is given by the ancient Greek interpreter Aquila, as St. Chrysostom remarks : " His soul hateth the lover of iniquity." The soul of God is taken for God, whose essential hatred of sin is thus forcibly expressed. 10 Apoc. XX. 9. Various punishments are represented under the images of snares, or traps, and of draughts of fire and brimstone. Michaelis informs us that the Arabians still call thunderbolts by the name of snares. 11 A scorching wind, such as prevails at certain seasons in some eastern countries, and causes great mortality. It is used as an image of divine vengeance. 12 The portion which falls to each one is represented under the image of drink at a banquet, distributed by the head of family. 13 God beholds with complacency just acts. His countenance is expressed in the plural, with the poetic suffix. 42 PSALM XI. PSALM XI.— Hebrew xii. Salvum me fac. 1. Unto the end, for the octave/ a psalm of David. 2. Save me, Lord, for there is now no saint f truths^ are de-. cayed from among the children of men. 3. They speak* vain things, every one to his neighbor : with de- ceitful lips, and with a double heart do they speak. 4. May the Lord destroy all deceitful lips, and the tongue that speaketh proud things. 5. Who say : We will use our tongues freely f our lips are our own ; who is Lord over us ? 6. By reason of the misery of the needy, and the groans of the poor, now will I arise, saith the Lord. J will set him in safety ; I will deal confidently in his regard.^ 7. The words of the Lord are pure words : as silver tried by the fire, purged from the earth,'' refined seven times. 8. Thou, Lord, wilt preserve us^ and wilt keep us from this generation^ forever. 9. The wicked walk round about ;^*' according to Thy high counsel, Thou hast multiplied the children of men. 1 An instrument of eight chords ; or to be performed to the eighth tune. 2 No good man is to be found. 3 True men— faithful men — have disappeared. St. Jerome has : "fideles." < It implies a habit. 6 So as to accomplish our designs. According to St. Jerome : " Let us strengthen our tongue." 6 That is : I will deal openly with him, manifesting to all that he is protected by Me. The text, which is obscure, implies that God will secure from danger His servant, on whom the oppressor breathes con- tempt, and against whom he threatens vengeance. P. "I will set him in safety /rom Mm that puffeth at him. Modern interpreters generally explain it to this effect : " I will set in oafety him that longeth after it." 1 P. " Tried in a furnace of earth." Olshausen understands the text, of silver flowing on the ground from the crucible. The force of the comparison is obvious. The laws and promises of God are likened to the purest metal refined from all dross. 8 n. P. " Them." The Vulgate reading, which is conformable to the Septuagint, is supported by the Arabic and by St. Jerome. Michaelis and other moderns approve it. From this perverse race. 10 The text, which is extremely obscure, is translated P. " The wicked walk on every side, when the vilest men are exalted." This translation is borrowed from St. Jerome. The learned Gesenius understands it quite differently : " The wicked drive around, as when an earthquake is felt." The Vulgate ascribes the great increase of the number of men, especially of the wicked, ta a mysterious counsel of Providence. PSALM XIII. ' ' ^- 43 PSALM XII.— Hebrew xiii. Usquequo, Domine. . 1. Unto the end, a psalm of David. How long, Lord, wilt Thou forget me entirely ?^ how long dost Thou turn- Thy face from me ? 2. How long shall I devise plans in my soul,^ witJi^ sorrow in my heart all the day ? 3. How long shall my enemy® be exalted over me ? 4. Consider, and hear me, Lord my God. Enlighten my eyes that I may never sleep in death : 5. lest at any time my enemy say ; I have prevailed against him.^ They that trouble me will rejoice, when I am moved :^ 6. but I have trusted in Thy mercy. My heart shall rejoice in Thy salvation : I will sing to the Lord, who giveth me good things : yea I will sing to the name of the Lord MostHigh.« PSAL-M XIII. — HEBREW XIV. Dixit insipiens. 1. Unto the end, a psalm of David. The fooP hath said in his heart :^ There is no God. They are corrupt, and are become abominable in their ways : there is none that doeth good, no not one.^ 1 All things are ever present to the Divine mind ; but God is said to forget, when He does not afford Buccor, The psalmist prays earnestly for immediate relief from persecution. 2 The text is in the future. 3 Through anxiety to escape from present sufferings and impending danger. * A preposition or verb must be understood to complete the sense. 6 My enemies. 6 This prayer should often be repeated by every servant of God. T The metaphor is taken from a man standing on slippery ground, whose fall would rejoice his ene- mies. Their triumph would be injurious to the cause of virtue and religion. 8 This last clause is not in the text. It is probably borrowed from Ps. vii. 17. 1 The wicked man is branded as a fool in Scripture. The text has no article; but an individual may be referred to, who, however, may be regarded as the representative of all the Impious. 2 In his mind. The heart was taken by the Hebrews for the seat of the understanding, as well as of the affections. The passions of the wicked man darken his mind, and at times dispose him to doubt of the divine existence. 3 Th^text does not contain this last clause, which, however, occurs afterwards, v. 3. - m 44 PSALM XIV. 2. The Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God.* 3. They are all gone aside, they are become worthless^ altogether : there is none that doeth good, no not one. Their throat is an open sepulchre: they use deceit with their tongues : the poison of asps is under their lips. Their mouth is full of cursing and bitterness ; their feet are swift to shed blood. Destruction and wretchedness are in their ways ; and the way of peace they know not : there is no fear of God before their eyes.^ 4. Shall not all they know that work iniquity, who devour my people as they eat bread V 5. They have not called upon the Lord : there they have trembled for fear, where there was no fear.^ 6. For the Lord is with the just generation : ye have confounded the counsel of the poor man, but the Lord is his hope. 7. Who shall give out of Sion the salvation of Israel ?* when the Lord shall bring back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. PSALM Xiy. — Hebrew xv. Domine, quis hdbitdbit. 1. A PSALM of David. ,, Lord, who shall dwell in Thy tabernacle ?^ or who shall rest on Thy holy hill? ■* This is a human but strong way of expressing the general corruption : If God were to seek out a good man, lie could not find him. Some understand the psalmist as speaking of the Babj'lonians, but St Paul applies it to the Jews. 5 The Hebrew term may mean foul, fetid. Rosen milller, however, remarks that the Septuagint have given its true meaning in this place : " good for nothing." 8 The preceding three verses are not in the text. St. Paul having quoted them with others, Rom. iii. 13, 18, some one imagined that they were all taken from one place, whereas they are found in various parts of the sacred writings. The Hebrew manuscript on which Kennicott relied was apparently tam- pered with from the same cause. St. Jerome pointed out the mistake. Praef. in Isaiam. 7 The oppressors of the people are likened to men swallowing bread. They act without remorse, as if the people of God were to serve for their support and aggrandizement. , 8 The last clause is not in the text, nor in St. Jerome, but is in Ps. Iii., which ia a repetition of this psalm. 9 This verse may have been added by an inspired writer during the captivity. The contents of the psalm may all be referred to that period. 1 This is directly referred to the priests and Levites of the Mosaic dispensation : but it may be applied to express the holiness which becomes the Christian priesthood, and that which is even essential for every one, since without it no man shall see God. PSALMXT. 45 2. He tLat walketh without blemisli, and worketh justice : 3. He that speaketh truth in big heart,^ who useth not deceit^ with his tongue : Nor doth evil to his neighbor ; nor taketh up a reproach'* against his neighbors. 4. In his sight the wicked is despised :^ but he honoreth them that fear the Lord. He that sweareth to his neighbor,^ and deceiveth not, 5. he that putteth not out his money to usury/ nor taketh bribes against the innocent: He that doeth these things shall not be moved forever. PSALM XV.— Hebrew xvi. Omserva me, Domint. 1. The inscription^ of a pillar, of David himself. Preserve me, Lord, for I have put my trust in Thee. 2. I have said to the Lord, Thou art my God, for Thou hast no need of my goods.^ s As he conceives it, in all sincerity. 8 The Hebrew term means tripping up, and is nsed to express detraction. * Doth not utter contumely. 6 The just man regards the impious with horror, and makes no account of high station or great power, when abused to the prejudice of virtue. « P. " Sweareth to his own hurt." This agrees with St. Jerome : '^ jurat ut affligat se." The text praises him, who, when he swears, does not deceive. The oath makes the engagement still more binding. Rosenmliller explains the text as meaning : "sweareth to the wicked man." A different punctuation of the letters will give the sense presented by the Septuagint and Vulgate, which is supported by the Syriac and Arabic versions, and preferred by Kiihler. 7 The Jews, although allowed to receive a surplus from the gentiles, were forbidden to exact it from their brethren. The priests and Levites were bound to give good example in this regard, as well as in every other legal observance. 1 The Hebrew term 0030 is thought to be the same as 3030, which means a writing, and is pre- fixed to the canticle of Ezechias. Isai. xxxviii. 9. Bellarmin conjectures that the Septuagint had this reading. Gesenius and other critics agree that the meaning of the two words is identical. Jahn, an emi- nent Catholic orientalist of the present century, traces the meaning to the Syriac, which uses the term for branding, or making marks. Ewald, a learned German writer of this century, explains it as a golden canticle, from an Arabic term of like sound, which means gold. 2 The text is translated by St. Jerome : " bene mihi nrni est sine Te:" I am not happy without Thee— I have no happiness but in Thee. According to the Septuagint, the psalmist declares his devotedness to God, because He is an independent Being, who stands in no need of the ofiferings, or goods of men although it be their duty to honor Him by consecrating them to His service. Pr. Ps. " My goods are nothing unto Thee." _^^- 46 * PSALMXV. 3. In the saints who are in His land, He hatli fulfilled wonderfully all my wishes.^ 4. Their infirmities* were multiplied : afterwards they hastened.^ I will not gather together their meetings for hlood-offermgs,^ nor will I make mention of their names with my lips.^ 5. The Lord is the portion of my inheritance and of my cup :^ Thou wilt restore my inheritance to me.^ 6. The lines^*^ are fallen in goodly places for me : for my inheri- tance is goodly. 7. I will bless the Lord, who hath given me understanding : more- over my reins also ha/ve corrected me even till night.^^ 8. I set the Lord always in my sight :^^ for He is at my right hand, that I be not moved. 9. Therefore my heart hath been glad, and my tongue^^ hath re- joiced: moreover my flesh also shall rest in hope. 10. Because Thou wilt not leave my soul in hell ; nor wilt Thou give Thy holy one to see corruption.^* 3 The interpretation of St. Jerome is equivalent : " As to the saints who are on earth, and the excel- lent, all my delight is in them." The psalmist took pleasure in the welfare and success of the servants of God. The Yulgate means that God wonderfully fulfilled all the wishes of David in regard to the saints. Olshausen is of opinion that th« text has suffered by the mistakes of copyists. * " Their pains." B The text may be translated: "who hastened elsewhere." It has reference to the wicked, who sepa- rating from the assemblies of the just, gathered together for the celebration of sacrilegious rites. Sor- rows await all who depart from the pure worship of God. St. Jerome translates it after this manner : " the idols of those who follow after shall be multiplied." P. '•' Their sorrows shall be multiplied that hasten after another god." 6 H. P. " Their drink-offerings of blood I will not offer." The Septuagint substitutes the assembly for the rite performed in it. Abhorrence of all wicked practices is expressed. In some instances, as in the conspiracy of Cataline, human blood was tasted out of a goblet which was handed round. 7 He will not even name the wicked, whose society he utterly abhors. 8 Under the image of an inheritance parcelled out, and of a cup of which several drank at the banquet table, God is represented as the portion of His servant. 8 H. P. " Thou maintainest my lot" — my inheritance. Olshausen suspects a change in the text. St. Jerome translates it : " Thou art the possessor of my lot." 10 The lines used by surveyors to divide possessions are here meant. The excellence of the inheritance of the servants of God is signified by these expressions. 11 He felt moved at all times to praise God for benefits received. The motion of the reins is taken for the inclination of his heart, they being conceived by the Hebrews to be the seat of the affections. The Terb may be translated: "instruct," as P. has after St. Jerome. 12 Although what precedes seems directly applicable to tlie psalmist, rather than to Christ, these words are expressly applied to Him by St. Peter: "for David said concerning Him : I foresaw the Lord always before my face." Acts ii. 25. We may conceive the psalmist in a transport of spirit, passing from the consideration of his own case to the contemplation of Christ. This sudden transition is no way strange in an inspired writer. 13 " My glory"— my soul. It is quoted after the Septuagint. Acts ii. 26. 14 St. Peter insists that this cannot be understood of David, since " he died, and was buried, and his sepulchre is with us to tliis present day. Whereas, therefore, he was a prophet, and knew that God had sworn to him with an oath, that of the fruit of his loins one should sit upon his tlirone: foreseeing he spake of the resurrection of Christ, for neither was He loft in hell, neither did His flesh see corruption." Acts ii. 29. St. Paul argues to the same effect. Acts xiii. 35. PSALM XVI. , 47 11. Thou hast made knoTvn to me the ways of life with Thy countenance ; Thou shalt fill me with joy ; at Thy right hand are delights even to the end. PSALM XVI. — Hebrew XVII. Exaudi, Bomine, jugtitiam. 1. The prayer of David. Hear, Lord, my^ justice : attend to my supplication. Give ear to my prayer, which proceedeth not from deceitful lips. 2. Let my judgment come forth from Thy countenance : let Thy eyes behold the things that are equitable.^ 3. Thou hast proved my heart, and visited it by night : Thou hast tried me by fire, and iniquity hath not been found in me :^ 4. That my mouth may not speak^ the works of men : on account of the words of Thy lips I have kept hard ways.^ 5. Perfect Thou my goings in Thy path, that my footsteps be not moved.® 6. I have cried to Thee,'' for Thou, God, hast heard me :^ in- cline Thy ear to me, and hear my words. 1 The text has not the pronoun, which, however, is in the Arabic as well as in the Septuagint, and is approvefl by Kohler. God is elsewhere said to be our justice. Jer. xxiii. 6. P. " hear the right." 2 It may be translated: "Thy eyes behold justice." The knowledge and judgment of God are neces- sarily according to justice: but the manifestation of the divine judgment is often delayed. 3 Confident of his innocence of the crime laid to his charge, namely treason against Saul, his sovereign, the psalmist states that he came forth uninjured from the divine ordeal. The examination reached even the secret dispositions of his heart, which was searched by night, when he was unawares, and as silver or gold is tried by fire; yet no guilt was discovered. * The division of verses is different in the Hebrew, which may be translated: "my thonght shall not pass the mouth." St, Jerome has "non invenisti cogitationeg meas transire os meum." This may be un- derstood of self-restraint, by which he gave no utterance to rash designs, which presented themselves to his mind. Others explain the text as meaning that the thought shall not vary from his language. The division of verses given in the Vulgate is supported by the Syriac, and adopted by Michaelis, and many moderns. P. "I am purposed that my mouth shall not transgress." Olshausen maintains that the text has suffered alteration. 6 P. "Concerning the works of men, by the word of Thy lips I have kept me from the paths of the destroyer." The text is again suspected by Olshausen. St. Jerome translates it: "ego observavi vias IcUronis." The ways of the robber were shunned by the psalmist, who, however, was for a long time a wanderer, forced to flee from place to place, like a highwayman. It may also be understood of David, as king, who watched the movements of marauders to check and punish them, in accordance with the divine law. 6 He asks divine support, lest he stumble and fall. 7 The pronoun is in the text. 8 It may be rendered in the future. His experience of divine aid already extended to him, emboldened him to cry anew for succor. 48 PSALMXVI. 7. Show forth Thy wonderful mercies f Thou who savest them that trust in Thee. 8. From them that resist Thy right hand keep me, as the apple of Thy eye. Protect me under the shadow of Thy wings : ~ 9. From the face of the wicked who have afflicted me. My enemies have surrounded my soul : 10. They have shut up their fat :^^ their mouth has spoken proudly. 11. They have cast me forth, and now they have surrounded me :^^ they have set their eyes howing down to the earth.^^ 12. They have taken me as a lion prepared for the prey ; and as a young lion dwelling in secret places. 13. Arise, Lord, disappoint him, and supplant him : deliver my soul from the wicked one ; Thy sword^^ 14. from the enemies of Thy hand. Lord divide them^^ from the few of the earth in their life :^^ their belly is filled from Thy hidden stores}^ 8 The text may be translated after St. Jerome, thus: "Display wonderfully Thy mercies, who savest those who trust in Thee, from those who rise up against Thy right hand. Keep me as the apple of the eye : under the shadow of Thy wings guard me, from the face of the wicked who attack me ; my enemies around have risen against my life." P. follows St. Jerome in substance, but connects the right hand of God with the verb to save : " savest by thy right hand." 10 Some read : " their heart." The other phrase is equivalent to closing their bowels against him, and is used to express unfeelingness and hard-heartedness. Olshausen translates it as the Vulgate does. P. "Enclosed in their own fat." This marks self-complacency, and pride resulting from exuberant health. St. Jerome has : "adipe suo concluserunt." 11 p^ « They have now compassed us in our steps." As an enemy marks the movements of his foe and endeavors to surround him. St. Jerome translates it: "Advancing against me, they have now surrounded me." The Vulgate signifies, that having forced him to flee away, they still pursued and assailed him. 12 This is the attitude of one who seeks to conceal that he is observing. 13 By Thy sword. The preposition may be understood in Hebrew. The Septuagint, however, puts the noun in the accusative, in apposition with soul. It is not easy to understand, how the soul of David can be styled the sword of God. Yet it is so in the Protestant version likewise : " which is Thy sword." St. Jerome applies it to the impious man as the instrument of divine justice : "ab impio, qui est gladius tuusJ" 1* P. "From men which are Thy hand, Lord, from men of the world, wJiich Jiave their portion in this life, and whose belly Thou fillest with Thy hid treasure : they are full of children, and leave the rest of their substance to their babes." The passage appears to Olshausen to have suffered interpolation. Some understand a preposition of agency: "by." By the hand of God, that is, by His power the psalmist asks to bo delivered from the assaults of men. The Vulgate styles them " the enemies of Thy hand," that is of the divine power. St. Jerome translates it: "from the men of Thy hand, Lord, who are dead in the deep, whose portion is in life, an(J whose belly Thou hast filled with Thy hidden treasures." 15 Men of the world, worldlings, who seek happiness in the enjoyments of life. The Vulgate styles them " few of the earth," probably because they are comparatively few who enjoy riches and pleasures. 16 The various sources, from which men derive support and enjoyment, are like the hidden stores of Divine Providence, which secretly directs and controls all things. / V) PSALM XVII. 49 They are full of children :^^ and they have left their remains to their little ones.^^ 15. But as for me I will appear before Thy sight in justice :^^ I shall be satisfied when Thy glory shall appear.^^ , PSALM XVII. — Hebrew xviii. DUigam Te, Domine. 1. Unto the end, of David the servant of the Lord, who spake to the Lord the words of this canticle, in the day that the Lord de- livered him from the hand of all his enemies, and from the hand of Saul.^ [2 Kings xxii.] 2. I will love^ Thee, Lord, my strength : 3. The Lord is my rock,^ my refuge, and my deliverer My God is my helper,* and in Him will I put my trust. My protector and the horn^ of my salvation, and my support. 4. Praising^ I will ca,ll upon the Lord : and I shall be saved from my enemies. 5. The sorrows^ of death -surrounded me : and the torrents of ini- quity^ troubled me. 17 It may also be translated : " their children shall be filled." A large family was regarded as a bless- ing from God. The rich inheritance left to the children is expressed by the Vulgate. 18 This may be understood of their children's children, to whom a remainder of the property descends. 19 The psalmist purposes to walk in the observance of the divine commandments, and hopes thereby to see the face of God in glory. *> P. "When I awake with Thy likeness." This is taken from St. Jerome. Herder observes that the context and parallelism require it to be understood of the vision of God. Rosenmiiller understands it in the same way. St. Jerome explains the awaking, as referring to the state of the soul after death, which is compared to sleep. 1 The title, together with the psalm itself, is embodied in the second book of Kings, cxxii. The Philis- tines, Syrians, Ammonites, Moabites, and Idumeans, at divers times, had attacked David. This psalm seems to have been composed towards the end of his life, after he had vanquished and subdued them. Saul, his chief enemy, is put forward prominently. 2 Tenderly. 3 " Firmamentum" of the Vulgate may bear this meaning, which is that of the text, as translated by St. Jerome. 4 Heb. xii. 13. 5 The horn is the well known imago of strength. God is here called by this figure, because He strengthened David to overcome his enemies. 8 P. "I will call on the Lord, wJio is worthy to be praised." Olshausen maintains that the text should be translated : " Let the Lord be praised ; I cried out." T H. "The bands of death." St. Jerome so translates it. Herder understands by it, "the floods of death." St. Peter seems to allude to this passage. Acts ii. 24. 8 Torrents of Belial, which means the wicked fiend, that impels men to crime. See 2 Cor. vi. 15- St. Jerome has *' torrentes diaboli." 4 50 PSALMXVII. 6. The sorrows^ of hell encompassed me : and the snares of death caught^*' me. 7. In my affliction I called upon the Lord^ and I cried to my God : And He heard my voice from His holy temple : and my cry before Him came into His ears. 8. The earth shook and trembled :^^ the foundations of the moun- tains were troubled and were moved, because He was angry with them. 9. There went up a smoke in His wrath :^^ and a fire flamed from His face : coals were kindled by it. 10. ' He bowed the heavens, and came down :^^ and darkness was under His feet. 11. And He ascended upon the cherubim, and He flew upon the wings of the ^inds.^* 12. And He made darkness His covert, His pavilion^^ round about Him ; dark waters in the clouds of the air. 13. At the brightness before Him the clouds passed: hail and coals of fire.^^ 14. And the Lord thundered from heaven, and the Most High gave His voice : hail and coals of fire. 15. And He sent forth His arrows,^'^ and he scattered them '}^ He multiplied lightnings, and discomfited them. 16. Then the fountains of waters appeared, and the foundations of the world were laid bare :^^ At Thy rebuke, Lord, at the blast of the breath of Thy wrath. 8 The same Hebrew term means a rope : also pain, like that of parturition. The psalmist uses theso images to state his anguish and danger in a striking way. 10 Snares to catch him as in a noose. The laying hold of him unexpectedly is expressed by the Latin term, prcevenerunt. 11 Under the image of an earthquake, by which mountains are shaken from their bases, the wrath o God against the enemies of David is portrayed. 12 A volcano is here described as smoke issuing from the nostrilSj and fire from the mouth, the earth being likened to a foaming horse. 13 The thunder-storm is as if God descended in anger to strike the earth. kl* The phenomena which mark the thunder-storm, are likened to the course of God through th© heavens on a chariot supported by cherubs, and drawn by the wind. The Cherub was a compound figure, the mere creation of fancy, representing at once, a man, an ox, a lion and an eagle. 15 The sky covered with dense clouds is called the covert and pavilion, in which God shrouds His majesty. IS Occasional corruscations serve as tokens of the divine presence. Hail, with coals of fire, probably ajrolites, fell on the earth. 17 Thunder-bolts are as arrows shot by the Almighty. The extraordinary interposition of God in behalf of David, when engaged with the Philistines, is mentioned 2 Kings v. 24. 18 The enemies. i9 The convulsions of nature were such that the depths of the earth were laid open. "•m PSALM XVII. 51 • 17. He sent from on higli, and took me : and drew me out of many waters.^*^ - 18. He delivered me from my strongest enemies, and from them 4;hat hated me : for they were too strong for me. * 19. They prevented^^ me in the day of my affliction : and the Lord became my protector. 20. And He brought me forth into a large place : He saved me, because He was well pleased^^ with me. 21. And the Lord will reward me according to my justice ; and will repay me according to the cleanness of my hands : 22. Because I have kept the ways of the Lord ; and have not done wickedly against my God :^ ' 23. For all His judgments are in my sight, and His precepts^^ I have not put away from me. - 24. And I shall be spotless^ with Him : and I shall keep myself from my iniquity. 25. And the Lord will reward me according to my justice : &nd according to the cleanness of my hands before His eyes. 26. With the holy Thou wilt be holy -^ and with the innocent man Thou wilt be innocent : 27. And with the elect Thou wilt be elect : and with the perverse Thou wilt deal perversely. 28. For Thou wilt save the humble people ; but wilt bringdown the eyes of the proud. 29. For Thou lightest my lamp,^ Lord : my God, enlighten my darkness. 30. For by Thee I shall be delivered from temptation : and through my God I shall go over a wall.^ 20 Djivid felt as a man divinely rescued from a deluge. 21 They attacked me unexpectedly. 22 The good pleasure of God denotes His gratuitous good will and bounty. 23 Being conscious of the general correctness of his conduct, David could appeal to the divine judgment. 2* St. Jerome thus renders the text. . ' 25 The psalmist purposes to keep himself guiltless. 20 The maxim that God will treat every one according to his deserts, is herj stated in a manner adapted tp the weakness of human conceptions. The pious man, who deals compassionately with his fellow man, ■will experience the tenderness of divine mercy : the innocent and perfect man will find God fulfilling perfectly, without failure, all His engagements and promises made to His servants : the pure and clean of heart will meet with a generous rewarder : the crooked and perverse will find themselves entangled in their own meshes. Divine wisdom far surpasses human cunning ; and God may be said to outwit the crafty, when he defeats their machinations, and involves them in ruin. 27 The fiivor of God is like a shining light, which dissipates all darkness. 28 II. p. « For by Thee I have run through the troop ; and by my God I have leaped over a wall." This resembles the version of St. Jerome, who, howeven, omits mention of the troop, and uses the term " accindtis"' " girded," in its stead. The image is that of a soldier prepared for action, who rushes 52 PSALMXVII. 31. As for mj God, His way is undefiled : the words of the Lord ^re fire-tried : He is the protector of all that trust in Him. 32. For who is God but the Lord? or who is God but our God? 33. God who hath girt me with strength, and made my way blameless. 34. Who hath made my feet like the feet* of harts : and who setteth me upon high places.^^ 35. AVho teacheth my hands to war : and Thou hast made my arms like a brazen bow.^*^ 36. And Thou hast given me the protections^ of Thy salvation : and Thy right hand hath held me up : And Thy disciplined^ hath corrected^^ me unto the end :^* and Thy discipline itself shall teach me.^^ 37. Thou hast enlarged my steps under me ; and my feet are not weakened. 38. I will pursue after my enemies, and overtake them : and I will not turn back till they are destroyed.^^ 39. I will strike them, and they shall not be able to stand: they shall fall under my feet. 40. And Thou hast girded me with strength for battle : and Thou hast subdued under me them that rose up against me. 41. And Thou hast niade my enemies turn their back, and Thou hast^" destroyed them that hated me. 42. They cried, but there was none to save them : to the Lord, but He heard them not. 43. And I shall beat them as small as the dust before the wind :^ I shall bring them to nought,^^ like the dirt in the streets. throngli the ranks of the enemy, and scales the walls of their fortress, or city. The Vulgate seems to use " a tentatione," for escape from danger, which put his valor to the test. 2« 2 Kings xxii. 34. / 30 P. " So that a bow of steel is broken by mine arms." The text is explained by Olshausen, as meaning rather that God enabled him to stretch the brazen bow with his arm, whilst with his foot he held the extremity of it fast on the ground. The reading of the Septuagint, and of the ancients gene- rally, is supported by St. Jerome, whom Dathe, Kohle, and others follow. 31 Thou hast protected and delivered me. The term "shield" is used in the text. 32 Thy clemency, or Thy chastening visitation. St. Jerome has : " mansuetudo.'" 33 " Multiplied," that is, exalted me. 3* No corresponding words are in the text. The Vulgate follows the Septuagint. 35 This clause is a repetition of the preceding, and is taken from Theodotion. 38 " David did as the Lord had commanded him ; and he smote the Philistines from Gabaa until thou come to Gezar." 2 Kings v. 25. S'T H. P. "That I might destroy." 38 « As the dust of the earth." 2 Kings xxii. 43. This appears to bo the correct reading, since the wind scatters indeed the dust, but does not make it small. The other clause corresponds. 39 H. P. "I shall cast them out." The Vulgate reading is supported by 2 Kings xxii. 43, and is ap- proved by Rosenmiillcr, Olshausen, and other critics. PSALM XVIII. 53 44. Thou wilt deliver me from the strivings of the people :^ Thou wilt make me head of the gentiles.'*^ 45. A people which 'I knew not,'^ hath served me : at the hearing of the ear they have obeyed me.'^ 46. The children that are strangers^* have. lied tome: strange children have passed away,^ and have halted^ from their paths.*^ 47. The Lord liveth, and blessed be my God : and let the God of my salvation be exalted. 48. God, who avengest me, and subduest the people under me, my deliverer from my enemies. 49. And Thou wilt lift me up above them that rise up against me : from the unjust man Thou wilt deliver me. ■ 50. Therefore will I give glory to Thee, Lord, among the na- tions,^^ and I will sing a song to Thy name. 51. Giving great deliverance to His king, and shewing mercy to David His anointed : and to his seed forever. PSALM XYIII. — Hebrew xix. Coeli enarrant. 1. Unto the end. A psalm of David. 2. The heavens show forth the glory of God, and the firmament declareth the works of His hands. *o This refers to civil dissensions. *l David was not head of gentiles, unless so far as he made them respect his power as king of the Israelites. The psalm refers prophetically to Christ, and the conversion of the nations. *2 The subjection of a nation not originally dependent on the kingdom of Juda, seems to he directly meant; but the conversion of the nations is prophetically announced. *3 Pr. Ps. " As soon as they hear of me." Their prompt obedience is signified. The means whereby faith is ordinarily communicated, is also intimated : " faith Cometh by hearing." Romans x. 17. ** This may be understood of the revolt of his own subjects. Pr. Ps. " the strange children shall dissemble with me." *5 Perished like withered flowers. St. Jerome has: "^?ti alieni defiuenV P. "the strangers shall fade away." 46 *' Are horror-stricken :" have fled in fear: P. "and be afraid out of their close places." Tlie latter phrase seems to be borrowed from St. Jerome : " et contralimtur in angustiis suis." « "Their enclosures," their bounds. Fear has driven them away. The Hebrew means " even," ^N- 48 2 Kings xxii. 50. St. Paul quotes this passage to prove the gratuitous character of the calling of the gentiles to the faith. "The gentiles are to glorify God for Uis mercy, as it is written : therefore will I praise Thee, Lord, among the gentiles, and I will sing to Thy name." Romans xv. 9. -f 54 PSALM XVIII. 3. Day to day ^' utter etli speech, and night to night showeth know- ledge. 4. They are not speeches nor languages, of which the voices are not heard.^ 5. Their sound ^ hath gone forth into all the earth; and their words unto the ends of the world. 6. He hath set His tabernacle in the sun :* and as a bridegroom coming out of his bride-chamber :^ He hath rejoiced as a giant to run his course,^ 7. His going out is from the end of heaven, and his circuit even to the end thereof:'' and therq is no one that can hide himself from his heat.^ 8. The law of the Lord^ is unspotted,^^ converting souls :^^ the testimony of the Lord is faithful, giving wisdom to little ones.^^ 9. The precepts^^ of the Lord are right,^^ giving joy to hearts : the commandment of the Lord is lightsome, enlightening the eyes. I This is a Hebraism for day after day. Each day speaks after its manner, declaring the glory of the Creator. fi The meaning of the Septuagint and Vulgate seems to be, that the language of the heavens is every-' ■fl^ere beard, and cannot be misunderstood. Louis de Dieu and Rdsenmiiller explain it thus : "Without speech and without words, and without their voices being heard, their sound goeth forth to the whole earth." Although no words are uttered, they manifest the divine glory. Olshausen thinks the present reading questionable. St. Jerome has: " Non est sermo, et non sunt verba, quihus noh audiatuf vox eorum." ^3 H. P. " their line," which is understood of a measurer's rod. The Septuagint may have read D/p which is but slightly different from the present reading Dip- Pocock, however, thinks that they may have interpreted this term by a cognate Arabic word, signifying " clamor." St. Jerome and St. Chry- sostom have the Septuagint reading. Even St. Paul quotes it in this way. Romans x. 18. The Syriac and Arabic versions support this reading. 4 P. " In them hath He set a tabernacle for the sun." This is conformable to St. Jerome. God has set the sun in the heavens as in a pavilion. The text may also be understood of the extremity of the world, the sun descending apparently below the horizon, as into a tent, wherein to repose. This idea seems to have been entertained by the Hebrew writers. 5 The brilliancy of the rising sun is likened to the joyful countenance of a bridegroom coming forth fi-om the nuptial chamber. Luke xxiv. 46. Allusions to the married state are not unfrequent in scripture. c As a strong man entering on a race, the sun sets out on his daily career. 7 The circuit of the sun is described as it appears : it reaches from one extremity of the heavens to the other. 8 The heat of the sun reaches all: none can entirely escape it, although obstacles may exist to its more powerful and direct action. Of the Divine Word, who is God with the Father, it is written : '' He was the true light that enlighteneth every man that cometh into this world." John i. 9. The transition from the contemplation of the heavens to the law of God is sudden. The psalm consists of tAvo distinct parts. 10 Perfect. II The divine law, by its perfection, seems calculated to cast man into despair as being beyond his strength, yet it wins his love and obedience. 12 p_ "Making wise the simple." The single-minded man, even of limited understanding, becomes wise to salvation. Christ says : " I give thanks to Thee, Father, Lord of heaven and earth, that Thou hast' hidden these things from the wise and prudent, and hast revealed them to little ones." Luke X. 21. 13 "Justitice," here bears this meaning. i* Pure. PSALM XIX. • 55 10. The fear of the Lord is holy,^^ ensuring forever and ever : the judgments of the Lord are true, justified in themselves.^^ 11. More to be desired than gold and many pr.ecious stones : and sweeter than honey and the honey-comb. 12. For Thy servant keepeth^^ them, in keeping them there is a great rewar^. 13. Who can understand sins ? from my secret ones cleanse^^ me, Lord : 14. and from those of others spare Thy servant. If they sRall have no dominion over me,^^ then shall I be without spot : and I shall be cleansed from the greatest sin. 15. And the words of my mouth shall be such as may please : and the meditation of my heart always in Thy sight. Lord, my helper and my redeemer. PSALM XIX. -^Hebrew xx. :. Exaudiat te Dominus. '■ ♦ . «' 1. Unto the end. A psalm for David.^ 2. May the Lord hear thee in the day of tribulation: may the name^ of the God of Jacob protect thee. 3. May He send thee help from the sanctuary, anji defend thee out of Sion. 4. May He be mindful of all thy sacrifices,^ and may thy whole burnt-ofi'ering be fat."^ 5. May He give thee according to thy own heart ; and confirm* all thy counsels. 15 Clean. 18 "Altogether." 17 H. "Thy servant is enlightened by them." 18 St. Jerome translates it : " From the proud." P. " from presumptuous sins." The reading of the Septuagint was slightly different. 19 If free from such sins, he hoped to escape others. 1 It expresses the prayers of the people. David, however, may have composed it in accordance with their well-known feelings in his regard. 2 " The name" is equivalent to power, authority. The act of invoking God may also be meant by this phrase. 3 Offerings of flour and oil with incense, are meant by the Hebrew term. * The text is in the plural. A fat victim bespeaks a generous disposition on the part of him who offers it, and is consequently likely to prove acceptable. iCorapo«d on occasion of the translation of the ark from the house of Obededon to Mount Sion. jf ^T^ • !k 62 ,- PSALM XXIII. The earth is the Lord's,^ and the fullness thereof: the world and all they that dwell therein. 2. For He hath founded it upon the seas f and hath prepared* it upon the rivers. 3. Who shall ascend into the mountain of the Lord ? or who shall stand in His holj place ?^ 4. He that hath clean hands and a pure heart, who hath not taken his soul in vain,^ nor sworn deceitfully^ to his neighbor. 5. He shall receive a blessing from the Lord, and mercy^ from God his Saviour. 6. This is the generation of them that seek Him, of them that seek the face of the God of Jacob.® 7. Jiift up your gates, ye princes,^" and be ye lifted up, eter- nal" gates : and the King of glory shall enter in.^^ 8. Who is this King of glory ? the Lord strong and mighty : the Lord mighty in battle. 9. Lift up your gates, ye princes, and be ye lifted up, eternal gates : and the King of glory shall enter in. 10. Who is this King of glory ? the Lord of hosts He is the King of glory. 2 Ps. xliv. 1 Cor. X. 26. 3 Near them. The situation of the land, when the waters first sank into their beds, is probably meant. Calmet thinks that the sacred writer speaks conformably to the popular ideas of the Hebrews, who believed that the earth rested on the waters. • , * Poised and established. 6 To ^lini8ter there. 6 According to Jansen, this refers to God, whose name is profimed, when it, is falsely or rashly in- voked. Exod. XX. 7. Deut. v. 11. The soul of God means simply God. 7 Who has not attempted to deceive by swearing without any intention to fulfill his promise. 8 The Hebrew term means justice, which here corresponds with blessing in the parallel member. The reward of virtue is aptly called justice. 9 The text and St. Jerome have : " that seek thy face Jacob." Rosenmiiller thinks that Jacob is here put for his descendants, a race fearing God. The Syriac interpreter, as well as the Septuagint, under- stands by it, the God whom Jacob worshipped, and who made promises to him. Some modern critics prefer this meaning. 10 p. " Lift up your heads, ye gates." Gates in ancient times, were hoisted aloft by pxiUies and ropes. The apostrophe to them is quite appropriate on the entrance of the tabernacle into the 'city. The Hebrew term which signifies heads, means also princes, in which sense the Septuagint here under- stood it. St. Jerome refers it to the heads. 11 Ancient. 12 God was said to enter when the ark was brought in. The suitableness of the words of this psalm to describe the ascension of Clirist into heaven, must at once strike the reader. .^, PSALM XXIV. 63 '9^ PSALM XXIY. — Hebrew xxv. Ad Te, Domine, Uvavi. 1. Unto the end, a psalm of David. ^To Thee, Lord, have I lifted up my soul. 2. In Thee, my God, I put my trust ; let me not be ashamed. 3. Neither let my enemies laugh at me ; for none that wait on Thee shall be confounded. 4. Let all them be confounded that transgress wantonly.^ Show, Lord, Thy ways to me, and teach me Thy paths. 5. Direct me in Thy truth, and teach me : for Thou art God my Saviour ; and on Thee have I waited all the day. 6. Remember, Lord, Thy bowels of compassion, and Thy mer- cies that are of old. 7. The sins of my youth and my offences^ do not remember. According to Thy mercy remember Thou me : for Thy goodness' sake, Lord. / 8. The Lord is sweet and righteous : therefore He will give a law to sinners in the way.* 9. The mild He will guide in judgment :^ the meek He will teach His ways. 10. All the ways of the Lord are mercy and truth to them that seek after^ His covenant and His testimonies. 11. For Thy name's sake, Lord, Thou wilt pardon my sin : for it is great. 12. Who is the man that 'feareth the Lord ? He hath appointed him a law in the way he hath chosen.^ 1 This is one of the psalms which are called alphabetic, each verse commencing with a letter of the alphabet in succession. The order, however, is not exactly observed, since the second, sixth, and nine- teenth letters are wanting, and the first, seventeenth and twentieth are repeated. This peculiarity of Hebrew poetry seems intended to aid memory. " 2 The Vulgate is susceptible of this meaning. St. Jerome translates it "/rustra." P. "-vtithout cause." s The Soptuagint and Vulgate translate it by terms denoting ignorance, but employed by Hellenistic writers for sin in. general. St. Jerome has : " scehrum meoi-um." 4 The goodness and righteousness of God appear in His dealings with sinners. He pardons the perfi- tent, and directs him in the way of salvation. St. Jerome has : '^docebit." P. "will He teach." 6 In jiistice and righteousness. 6 P. " Such as keep." 7 God teaches and guides him. The latter member may be understood as unfolding the meaning of the former— "to whom He hath given a tow"— whom he directs "in the way he hath chosen" — the path of virtue. St. Jerome : " docebit :" P. " him shall He teach."* 64 PSALMXXV. 13. His soul shall dwell amidst pldnty :^ and liis seed shall inherit the land. 14. The Lord is a support® to them that fear Him : and His cove- nant shall be made known to them. 15. My eyes are ever towards the Lord : for He will pluck my feet out of the snare. 16. Look Thou upon me ; and have mercy on me : for I am alone, and poor.^° 17. The troubles of my heart are multiplied ;^^ deliver me from my necessities.^^ 18. See my abjection and my labor :^^ and forgive me all my sins. 19. Consider my enemies for tTiey are multiplied, and they hate me with malignant hatred.^* 20. Keep Thou my soul, and deliver me : I shall not be ashamed, for I have hoped in Thee. 21. The innocent and the upright have adhered to^^ me : because I have waited on Thee. 22. Deliver Israel, God, from all his tribulations. , , PSALM XXy. — Hebrew xxvi. Judica me, Domine. 1. Unto the end, a psalm of David. Judge me, Lord, for I have walked in my innocence '} and I have put my trust in the Lord, and I shall not be weakened.^ 8 II. " In good." St. Jerome : "in bono," "at ease." The verb expresses tarrying as in an inn for a night's lodging, and is thought by Michaelis to have reference to the state of the departed just, who are happy. 9 P. " The secret of the Lord is with them that fear Him, and lie will shew to them His covenant." This is from St. Jerome. The Septuagint may have had a reading slightly different. 10 II. P. " Afflicted." 11 P. "Enlarged." Several ancient manuscripts have : " dilatatoi sunt." Rosenmiiller, after Hensler, suggests that it be read in the imperative mood. The psalmist prays that God may relieve him from the pressure of distress. 12 " Distresses," would express the force of the text, and is not foreign to the meaning of the Vulgate. St. Jerome has : " angustiis." I have retained the common translation, because this text was quoted in this way by St. Augustine, who lays great stress on it, applying it to our sinful inclinations, M'hicli im- pose a kind of necessity, unless grace relieve us. 13 Suffering. 14 John XV. 25. 15 P. "Let integrity and righteousness preserve me." St. Jerome has : " Simplicitas et cequitas serva- bunt me." The Vulgate refers it to the men who cherish virtue. 1 St. Jerome has here and in verse ll, " simplicitate mea." 2 P. " I shall not slide." The image ofTL man, walking with firm step, is familiar to the psalmist. PSALMXXV. 65 2. Prove me, Lord, and try me : try with fire^ my reins and my heart. 3. For Thy mercy is before my eyes : and I am well pleased^ with Thy truth. 4. I have not sat in the council of deceit :^ neither will I go in with those that deal falsely.^ 5. I hate the assembly'^ of the malignant ; and with the wicked I will not sit. 6. I will wash my hands among the innocent :^ and I will compass Thy altar, Lord : 7. That I may hear^ the voice of praise ; and tell of all Thy won- drous works. 8. I love, Lord, the beauty of Thy house ; and the place where Thy glory dwelleth.^^ fc 9. Take not^^ away my soul, God, with the wicked ; nor my life with men of blood : 10. In whose hands are iniquities :^^ their right hand is full of bribes. 11. But as for me, I have walked in my innocence : redeem me,^^ and have mercy on me. 12* My foot standeth on level ground :" in the churches I will bless Thee, Lord. - . ' " 3 He appeals to the divine judgment, which, like fire, penetrates the inmost recesses. * n. P. '^I have walked in Thy truth" — conformably to the revealed will of God, in all sincerity of heart. This is the version of St. Jerome. 6 The Hebrew texm represented by "vanitaHs" in the Vulgate, means worthless, vile, wicked: men of vanity, spoken of in the text, are false men. No mention of an assembly is made in this verse, but in the following. 6 The term signifies crafty men, who conceal their foul designs, dissemblers. 7 To hate the assembly of wicked persons is to hate the wicked purposes for which they come together. ._ 8 P. « In innocence." The Idtter portion of thfs psalm is recited by the priest, whilst washing his hands at the altar, to e^pr«ss the purity which is necessary for the offering of the divine sacrifice. The washing of the hands was employed among the Jews to declare that they were guiltless of shedding blood. Deut. xxi. 6. Cause to be heard. 10 p. "The habitation of Thy house,"— the house which Thou hast chosen for a dwelling— the ark and tabernacle. St. Jerome has : " locum tabernaculi." 11 The Hebrew term means : '•' withdraw not," or gather not up. 12 A wicked design, or action. 13 Restore me to liberty. He was in straits. 14 The Hebrew term means a plain. The position expresses security. St. Jerome has : "in recto." 66 ^'^^ -PSALM XXVI. 'm^: PSALM XXVI. — Hebeew xxvii. Dominus illuminatio. 1. The psalm of David before he was anointed.^ The Lord is mj light and my salvation, whom shall I fear ? The Lord is the protector of my life ; of whom shall I be afraid ? 2. Whilst the wicked advance against me, to eat my flesh -? My enemies that trouble me, have themselves been weakened,^ and have fallen. 3. If armies in camp should stand together against me, my heart shall not fear. If a battle should rise against me, in this* will I be confident. 4. One thing I have asked of the Lord, this will I seek after : that I may dwell in the house of the Lord, all the days of my life ;^ That I may see the delight^ of the Lord, and may visit^ His temple. 5. For He hath hidden me in His tabernacle -} in the day of evils He hath protected me in the secret place of His tabernacle. 6. He hath exalted me upon a rock : and now He hath lifted up my head above my enemies. I have gone round,^ and have offered up in His tabernacle a sacri- fice of jubilation : I will sing and recite a psalm to the Lord. 7. Hear, Lord, my voice, with which I cry to Thee : have mercy on me, and hear me. 8. My heart hath said to Thee : my face hath sought Thee :^" Thy face, Lord, will I still seek. 1 " Of David." The addition is borrowed from the Septuagint. Theodoret did not find it in the Hexapla of Origen. 2 To destroy me. The phrase was employed by the Hebrews to express the attacks of slanderers, as well as of those who assailed life. 3 H. P. " Stumbled." St. Jerome has " impegerunV 4 The danger itself led him to conceive greater confidence in the divine protection. 6 To be near the tabernacle was a high privilege. • Taste His sweetness — view the beauty of His tabernacle. 7 P. "To inquire in His temple." The Hebrew term means to seek after; but, according to Rosen, miiller, it is most properly understood in this place, of visiting. 8 The tabernacle served him as an asylum, wherein he found refuge from persecution. 9 H. P. "My enemies round about me." This is the translation of St. Jerome. • 10 H. "To Thee my heart said : Seek ye the face : Thy face, Lord, will I seek." P. "When thou saidst Seek ye my face : my heart said unto Thee, Thy face, Lord, will I seek." Rosenmiiller thinks that the Septuagint had a ditTerent reading : " Face hath sought Thy face :" which, he says, is altogether to be preferred. The heart and conscience of the psalmist prompted him to seek God. St. Jerome agrees with the Vulgate. PSALM XXVII. '*:'** 67 9. Turn not awaj Thy face from me : turn" not in Tliy wrath from Thy servant. Be Thou my helper: forsake me not: do not Thou abandon me, God my Saviour. 10. For my father and my mother have forsaken me : but the Lord hath taken me up.^^ 11. Set me, Lord, a law in Thy way,^^ and guide me in the right path, because of my enemies.^^ 12. Deliver me not over to the will of them that trouble me : for unjust^^ witnesses have risen up against me ; and iniquity hath lied to itself. ^^ 13. I believe that I shall see the good things of the Lord in the land of the living.^^ 14. Wait on the Lord, act manfully: and let thy heart take cour- *ge, and wait thou for the Lord. PSALM XXVII. — Hebrew xxviii. Ad Te, Domine, clamabo. 1. A PSALM of David himself.^ To Thee will I cry, O Lord : my God, be not Thou silent^ to me :^ lest if Thou be silent* to me, I become like them that go down into the pit.^ 11 The reading which this represents is supported by the Arabic, and by St. Jerome, and is greatly preferred by Kiihler. The present reading is : " put not away Thy servant in anger." 12 This can scarcely be applied to David literally. Bellarmin thinks that he compares himself to a child forsaken by its parents. 13 Teach and direct me. 1* His enemies, who sought to force him from the right path, would be filled with confusion on seeing him divinely protected. 15 False. 18 P, " Such as breathe out cruelty." Pr. Ps. "Such as speak wrong." The Septuagint connects the first syllable of the next verse T? with the present. Houbigant translates it: "illaqueavtt iniquUas ser' " iniquity hath ensnared itself" Martini renders it : "Vimquitd sHnvento delle menzogne:" " iniquity in- vented lie^." St. Jerome renders it : "a manifest lie." 17 Heaven is properly the region of life. 1 The title in the text is simply : "Of David." 2 One who js silent when addressed, shows disregard of the petition. 3 In my regard. 4 The Hebrew term indicates inability to speak, from the mouth's being full. It is here used to express the refusal of God to grant relief. 6 Like to those who die. Death was regarded as the sinking into a pit. . 68 PSALMXXVII. 2. Hear, Lord, the voice of my supplication, when I cry to Thee : when I lift up my hands to Thy holy temple.® 3. Draw me not away together with the wicked : and destroy me not'' with the workers of iniquity : Who speak peace with their neighbor,^ but evils are in their hearts. 4. Give them according to their works,^ and according to the wickedness of their devices. According to the works of their hands give Thou to them : render to them their reward. 5. Because they have not understood^'' the works of the Lord, and the operations of His hands : Thou shalt destroy them, and shalt not build them up.^^ 6. Blessed be the Lord, for He hath heard the voice of my suppli- cation, 7. The Lord is my helper and my protector : in Him hath my heart confided, and I have been helped. And my flesh hath flourished anew:^^ and willingly will I give praise to Him. 8. The Lord is the^^ strength of His people, and the saving pro- tector^* of His anointed. 9. Save, Lord, Thy people, and bless Thy inheritance ; and rule^^ them and exalt them forever. 6 The oracle of Thy sanctuary: the place from which the will of the Deity was made known. 7 ihe verb is not repeated in the text, 8 Who salute, saying, as was usual : Peace to thee : or who make use of pacific and friendly expres- sions, wishing peace, prosperity and every blessing to their neighbors, whilst in their hearts they desire and plot evil. 9 Zeal for divine justice stimulates the psalmist to pray for their punishment. 10 Vice is usually accompanied by blindness of intellect : the truth is not wholly discerned. 11 "Building up" is a figure expressive of favor. It here means to restore. 12 n. P. " My heart greatly rejoiceth ; and with my song will I praise Him." This translation is the same as that of St. Jerome. Bellarmin conjectures that a transposition and change of words have here taken place ; which Kappell, Michaelis, Kohler and Dathe are inclined to believe, especially as the Sj'riac version supports the Septuagint and Vulgate. 13 H. P. " The Lord is their strength." Eight Hebrew manuscripts of Kennicott and all the ancient versions, except the Chaldee, support the Vulgate. Cappell and Kohler assent likewise. 14 God is styled a tower of safety for the anointed king of Uis faithful people. li' As a shepherd. St. Jerome has '^pasce eos." PSALM XXVIII. 69 PSALM XXVIII. — Hebrew xxix. ' Afferte Domino. 1. A PSALM of David, at the finishing of the tabernacle.^ Bring to the Lord, ye children of God:^ bring to the Lord young rams.^ 2. Bring to the Lord glory and honor, bring to the Lord glory to His name : adore ye the Lord in His holy court.'* 3. The voice of the Lord is upon the waters, the God of majesty thundereth : the Lord upon many waters.^ 4. The voice of the Lord is powerful : the voice of the Lord is full of majesty. 5. The voice of the Lord breaketh the cedars : yea, the Lord shall break the cedars of Xibanus : 6. And shall split them^ as a calf of Libanus : and the beloved''' as a young unicorn.^ 7. The voice of the Lord divideth the flame of fire :^ 8. The voice of the Lord shaketh the* desert : and the Lord shall shake the desert of Cades. 9. The veice of the Lord prepareth the stags,^^ and He will lay open the thickets ;^^ and in His temple all shall speak His glory .^^ 1 H. " A psalm of David." N(^thing is added. 2 P. " ye mighty." Ewald and Olshausen render it as the Septuagint, "sons of God." Princes or persons in authority are thought to be meant. 3 Two versions of the same words are given in this verse: the second being that of Origon. The Chaldee version contains both. St. Jerome has this one, only. * The text now reads : " in beauty of holiness." The reading of the Septuagint, which differs only in a letter, is supported by the Syriac and Arabic; but St. Jeroine, with other ancient authors, favors the present reading. 5 A great thunderstorm is described, the thunder being styled the voice of God, whose majesty it indicates. He speaks by the elements, and reminds us of His power to punish and destroy. His voice is on the waters, that are scattered thinly through the vast expanse above us, which, when condensed, fall in rain. Grotius thinks that the victories of David over the Syrians are here celebrated. 2 Kings viii. 6 P. " He maketh them also to skip like a calf." The lofty cedars stricken and shivered by lightning, are, by a bold image, likened to a calf skipping about. - t It is in the nominative case. 8 P. " Lebanon, and Sirion like a young unicorn." By a still bolder figure these two mountains are said to skip in the thunderstorm like a young unicorn, the lofty trees which crowned them, being shaken and split in sunder. Sirion is the name which the Sidonians gave to Hernion. Dent. iii. 9. The Septua- gint and Vulgate compare "the beloved" to the young unicorn. It is not easy to divine who is under- stood, or in what the comparison is laid. The text is thought by Olshausen to have suffered. 9 II. P. " Flames of fire" — lightning flashes. 10 The parturition of the stags is thought to be hastened by the terrors of the storm. Calmet, how- ever, questions the fact, and explains the text of bringing them forth from their hiding placei^. 11 The deepest fbrests are laid bare by the flashes. 12 " In His temple doth every one speak of His glory." 70 PSALMXXIX. 10. The Lord maketh the flood to dwell :^^ and the Lord shall sit King forever. 11. The Lord will give strength to His people : the Lord w^ill bless His people with peace. PSALM XXIX. — Hebrew xxx. Exaltdbo Te, Domine. 1. A PSALM of a canticle,^ at the dedication of David's house.^ 2. I will extol Thee, Lord, for Thou hast lifted me up :^ and Thou hast not made my enemies rejoice over me. 8. Lord my God, I have cried to Thee, and Thou hast healed me."* 4. Thou hast brought forth, Lord, my soul from hell :^ Thou hast saved me^ from them that go down into the pit.'' 5. Sing to the Lord, ye His saints : and give praise^ at the re- membrance of His holiness. 6. For wrath is in His indignation f and life in His favor.^*' In the evening weeping shall have place,^^ and in the morning gladness. 7. And in my abundance^^ I said : I shall never be moved. 8. Lord, by Thy favor, Thou hast given strength to my beauty .^^ 13 p. <'The Lord sitteth upon the flood." St. Jerome translates this clause in the same way as tho Vulgate. TJie flood may be said to dwell in the atmosphere, when it is spread as vapor over the expanse. It dwells on the earth, when it descends in showers. 1 H. P. '' A psalm and song." 2 It may have been composed on occasion of the erection of the altar on the threshing floor of Oman, the Jebusite, after the cessation of the pestilence. 1 Par. xxii. 3 The term is used of drawing up water from a well. * This may have reference to the cessation of the pestilence. 6 P. " Thou hast brought up my soul from the grave." The Hebrew term is understood of the region of departed spirits. The saving from death was like recalling a soul from the world of spirits. 6 P. '• Thou hast kept me alive" — saved me from death. 7 Who die. 8 See Ps. xcvi. 12. They should call to mind and celebrate with gratitude Ilis merciful interposition. « P. " nis anger endureth but a moment." The Syriac and Arabic versions here and in Ps. xxiv. 20, read as the Vulgate and Septuagint. St. Jerome, with the Chaldee interpreter, favors the text. 10 The Hebrew implies approval and favor. 11 The text signifies that weeping will lodge, as a traveller who next morning is to depart : it soon gives place to joy. 12 "Tranquillity" — secure and prosperous state. 13 p_ "Thou hast made my mountain to stand strong." The difference in the reading is reduced to a letter closely resembling another ^lin'? ^"^in'?. A manuscript quoted by Kennicott and the Syriac and PSALMXXX. 71 Thou didst turn away Thy face from me, and I became troubled.^* 9. To Thee, Lord, will I cry : and I will make supplication to my God. 10. What profit is there in my blood, whilst I go down to corrup- tion V' Shall dust praise Thee, or declare Thy truth ? 11. The Lord hath heard,^^ and hath had mercy on me : the Lord is become my helper. 12. Thou hast turned for me my mourning into joy :^^ Thou hast cut my sack-cloth,^^ and encompassed me with gladness : 13. To the end that my glory^^ may sing to Thee, and I may not regret :^^ Lord my God, I will give praise to Thee forever. PSALM XXX. — Hebkew xxxi. In Te, Domine, speravi. 1. Unto the end, a psalm of Bavid, in an ecstacy.^ 2. In Thee, Lord, do I hope, let me never be confounded ; de- liver me in Thy justice. 3. Bow down Thy ear to me, make haste to deliver me. Be Thou unto me a God, a protector, and a house of refuge to save me. 4. For Thou art my strength and my refuge ; and for Thy name's sake Thou wilt lead me,^ and nourish me. Arabic versions support the Septuagint and Vulgate : but St. Jerome favors the text. The mountain serves as an image of royal power. The beauty of a king is the splendor of his throne. 1* In punishment of his vain-complacency, David was scourged with pestilence. Being panic-stricken, he cried for mercy. 15 p te rpQ ^jjy pj(. ?> jjg expostulates with God on the uselessness of his death. 16 This sentence is now punctuated in the imperative mood. *' Hear, Lord," &c. P. ' 17 The Hebrew means a dance. 18 Mourners put on sack-cloth, and neglected the ordinary girdle, being unprepared for active duties. When they laid aside the sack-cloth, and put on the robe and girdle, they returned to the joys and duties of life. 19 Glory here means the soul ; although the pronoun is not added in the text, as is usual. 20 H. P. « and not be silent." 1 No mention of ecstacy occurs in the Hebrew title. Theodoret testifies that it was wanting in some copies of the Septuagint. It is also wanting in sef eral ancient copies of the Vulgate. It has reference to the extraordinary state of feeling mentioned in v. 22. 2 The Hebrew term means to lead, as animals are ]fid to water. 72 PSALMXXX. 5. Thou wilt bring me out of this snare, which they have hidden for me ; f6r Thou art my protector. 6. Into Thy hands I commend my spirit :^ Thou hast redeemed me, Lord, the God of truth. 7. Thou'' hatest them that regard vanities wantonly.^ But I hope in the Lord : 8. I will be glad and rejoice in Thy mercy. For Thou hast regarded my humiliation,^ Thou hast saved my soul out of distresses.'' 9. And Thou hast not shut me up in the hands of the enemy :^ Thou hast set my feet in a spacious place.® 10. Have mercy on me, Lord, for I am afflicted : my eye is troubled with wrath,^'^ my soul and my belly : 11. For my life is wasted with grief: and my years in sighs. My strength is weakened through poverty :^^ and my bones are sore.^^ 12. I am become a reproach among all my enemies, and very much to my neighbors ; and a terror to my acquaintance. They that saw me without fled from me : 13. I am forgotten as one dead, out of mind.^^ I am become as a broken vessel : 14. For I have heard the contumely of many that dwell round about :^* While they assembled together against me, they plotted to take away my life. 3 The psalmist commended his life to the divine guardianship. Our Lord used the same words to ex- press his resignation and self-abandonment to the will of Ilis heavenly Father. Luke xxiii. 46. * H. P. " I have hated." Kennicott mentions one manuscript which has the second person. Kohler and Olshausen observe that this reading, which was that of most of the ancient versions, and is sup- ported by modern expositors, sets forth the contrast. The psalmist hopes in God, and is thus dis- tinguished from the followers of vanity. 5 H. P. " Lying vanities." The term rendered vanity, implies wickedness. The false deities maybe meant. 6 Affliction. 7 H. P. " Thou hast known my soul in adversities." This implies that relief was given him. St. Jerome has : " Thou hast known the troubles of my soul." 8 Thou hast not put me in his power. The recovery of entire liberty is signified by this familiar metaphor. 10 Jra in the Vulgate often expresses grief. 11 n. P. " Because of mine iniquity." St. Jerome so translates it. The punctuation, however, which gives the meaning of the Vulgate, the same as that of the Septuagint, Syriac and Arabic versions, as alsp of Symmachus, is preferred by Michaclis and Kohler. 12 The Hebrew term means consumed, as clothes are moth-eaten. 13 " Out of mind." I borrow this translation from the Protestant version. As a dead person, who has passed away from the remembrance of his dearest friends. 1* That tarry, or dwell around. U. P. " fear on every side." PSALM XXX. 73 15. But I put my trust in Thee, Lord : I said, Thou art my God. 16. My lot^^ is in Thy hands. DeKver me out of the hands of my enemies, and from them that persecute me. 17. Let Thy face shine upon Thy servant; save me in Thy mercy : 18. Let me not be confounded, Lord, for I have called upon Thee. Let the wicked be ashamed, and be brought down to hell :^^ 19. Let deceitful lips be struck dumb : Which speak iniquity^^ against the just, with pride and insult.^^ 20. how great is Thy sweetness, Lord, which Thou hast hidden for them that fear Thee ! < Thou hast wrought^^ for them that hope in Thee, in the sight of the sons of men.^^ 21. Thou shalt hide them in the secret of Thy face,^^ from the disturbance^ of men. Thou shalt protect them in Thy tabernacle from the strife of tongues. 22. Blessed be the Lord, for He hath shown His wonderful mercy to me in a fortified city. 23. But I said in the transport^ of my mind '^ I am cast away from before Thy eyes. Therefore Thou hast heard the voice of my prayer, when I cried to Thee. 24. love the Lord, all ye His saints : for the Lord will main- tains^ truth, and will abundantly repay ^ them that act proudly. 15 n. p. " My times." The yarious events of life. Bellarmin and Grotius conjecture that a change ac- cidently occurred in the Greek, kXtipoi being substituted for KUipoi. The Psalter used in St. Peter's church, as also St. Jerome's, has : '• Umpora mm." 16 P. " Let them be silent in the grave." The text may be translated : " let them be silent unto the region of death." Bellarmin thinks that the Septuagint, which the Vulgate and Syriac versions fbllow, read differently. Others take the Hebrew verb to be pregnant, so that it may be rendered : let them be struck dumb, and carried ofiF to the region of the dead. 17 Lying. 18 Perversity— malicious falsehood. 19 Proudly and insultingly. ' 20 A noun may be understood, such as goodness, mercy. 21 God sometimes glorifies His servants before men, giving them extraordinary marks of favor and protection. 22 As in a most retired and secure place, like the inner part of the palace of kings. 23 The Hebrew term occurs only in this place, and is of uncertain meaning. 24 In my perplexity. 25 H. P. "Nevertheless." 2« Preserve and guard the faithful. St. Jerome has : "Jideles servaV 27 Punish. The adverb " abundantly" is connected in the Greek, as also in the Latin version used by St. Augustin, with the following participle. The excess of pride and presumption is marked. 74 ^'PSALMXXXI. 25. Do ye manfully, and let your heart be strengthened, all ye that hope in the Lord. PSALM XXXI. — Hebrew xxxii. > Beati quorum. 1. Of David himself,^ understanding.^ ' Blessed are they whose iniquities are forgiven, and whose sins are covered. 2. Blessed is the man to whom the Lord hath not imputed sin,^ and in whose spirit there is no guile. 3. Because I was silent, my bones grew old ; whilst I cried out^ all the day long. 4. For day and night Thy hand was heavy upon me : I am turned in my anguish, while the thorn is fastened.^ 5. I have acknowledged my sin to Thee,^ and my injustice I have not concealed. I said I will confess against myself my injustice to the Lord ; and Thou hast forgiven the wickedness of my sin.^ 6. For this shall every one that is holy^ pray to Thee in a season- able time. 1 The pronoun is not in the text. 2 H. '• A psalm of understanding." Ths Greek is in the genitive. The Hebrew term is thought to denote an instructive poem. Twelve psalms have a similar inscription. This is the second of those psalms which are styled penitential. 3 Whom God has not charged with sin. St. Paul uses this text to show that justification is gratui- tous: "David also termeth the blessedness of a man to whom God reputeth justice without works." Rom. iv. 6. No man is entitled to justification. Pardon of sin is an act of Divine mercy, for which, however, grace must dispose the sinner, by moving him to faith and compunction. 4 David in silence thought on the enormity of his sin, which he afterwards loudly lamented. His delay in repenting was for him a subject of deep regret. 6 H. P. " My moisture is turned into the drought of summer." This signified that grief had drained off his natural vigor, and left him parched and withered. The Septuagint and Vulgate, according to the ancient readings, (which are in the accusative case) uf raXatniopiav cerumnam, ;ncant that the thorn of divine chastisement turned his life into wretchedness. St. Jerome translates the passage: ^^versatus sum in miseria mea, cum exardesceret aestas." Conversion from sin is not spoken of in the text. 6 Isa. Ixv. 24. 7 The punctuation which yields this meaning is approved of by CappoU and Houbigant. Kohler, after Buxtorf, remarks thiat the ordinary construction is favourable to the actual reading. 8 David, on acknowledging his sin, received from Nathan the assurance that God had taken it away. 9 Every pious person. The mercy of God to the penitent excites the admiration «nd thanksgiving of every well disposed mind. ^* PSALMXXXII. 75 Yet in a flood of many waters,^ they shall not come nigh unto him. 7. Thou art my refuge from the trouble which hath encompassed me : my joy, deliver me from them that surround me.^^ 8. I will give thee^^ understanding, and I will instruct thee in this way, in which thoii shalt go : I will fix my eyes^^ upon thee. 9. Be not as the horse and mule, that have not understanding. With bit and bridle bind fast their jaws, who come not near unto^* Thee. 10. Many are the scourges^^ of the sinner, but mercy shall encom- pass him that hopeth in the Lord. 11. Be ye glad in the Lord, and rejoice, ye just, and glory, all ye right of heart. PSALM XXXII. — Hebkew xxxiii. JSxtdtaU justi. 1. A PSALM of David.^ Rejoice in the Lord, ye just : praise becometh the upright.^ 2. Give praise to the Lord on the harp ; sing to Him with the psaltery, the instrument of ten strings. 3. Sing to Him a new canticle, play well unto Him with a loud noise. 4. For the word of the Lord is right, and all His works are done with faithfulness.^ 10 The just man praj's that when calamities, like a deluge, overwhelm the land, he may be spared, or at least supported, that he may not sink. The waters shall not reach him. 11 H. P. "Thou shalt compass me about with songs of deliverance." In thanksgiving for his deliver- ance, he sings the praises of his Divine Benefactor, by whose mercies he finds himself surrounded. The Arabic agrees with the Septuagint and Vulgate. 12 God addresses His servant. Some, however, think that the psalmist himself here speaks, 13 II. P. " I will guide thee by my eye." St. Jerome has "cogitabo de teoculo meo." Olshausen thinks that the text has suffered alteration. It may mean that God directs by His counsel His servant, on whom He fixes His eye, as if with deep interest in his happiness. 14 p a -Whose mouth must be held in with bit and bridle, lest they come near unto thee." Grotius, in close accordance with the Vulgate, interprets it: •' with bit and bridle bind fast their jaws, because they do not come near to thee." 15 "Sorrows." 1 There is no title in the Hebrew. 2 For the upright praise is comely. It becomes them especially to praise God. . « Done in sincerity and rectitude. 76 PSALMXXXII. 5. He lovetli mercy and judgment ; the earth is full of the mercy of the Lord. 6. By the word of the Lord the heavens were established : and all the host* of them by the breath of His mouth.^ 7. He gathereth together the waters of the sea, as in a vessel f He layeth up the depths in storehouses. 8. Let all the earth fear the Lord, and let all the inhabitants of the world be in awe of Him. 9. For He spake, and they were made : He commanded, and they were created.'' 10. The Lord bringeth to nought the counsels of the gentiles ; and he defeateth the devices of nations, and casteth away the coun- sels of princes.^ 11. But the counsel of the Lord standeth forever : the thoughts of His heart to all ages.^ 12. Blessed is the nation whose God is the Lord : the people whom He hath chosen for His inheritance. 13. The Lord looketh from heaven : He beholdeth all the sons of men. 14. From His habitation^'' which He hath, made. He looketh^^ upon all that dwell on the earth. 15. He who hath made the hearts of every one of them : who un- der standeth all their works. 16. The king is not saved by a great army : nor shall the giant^^ be saved by his own great strength. 17. Vain is the horse for safety : neither shall he be saved by his great strength. ^^ 18. Behold, the eyes of the Lord are on them that fear Him : and on them that hope in His mercy. 19. To deliver their souls from death :^* and feed them in famine. 4 "Virtus" here, as often elsewhere, means host. 6 The breath of the mouth of God is the same as His word : both expressions marking His power. 6 H. P. "As an heap." The other reading represented by the Vulgate, which differs only in a letter, is supported by St. Jerome, and the learned Grotius, as also by Olshausen and other critics, on the au- thority of the ancient versions, and from the context. 1 H. P. " And it stood fast." The order and stability of creation proceed from the divine will. — Judith xvi. 17. 8 The last member of this verse is wanting in the text: it was probably added by way of explanation. 8 The divine counsels are unchangeable : they cannot be defeated. 10 H. P. " From the place of His habitation." He is said to dwell where He manifests His presence. 11 The habitual action of the Deity is stated. 12 The strong man. 13 The strength of the horse will not secure the escape of the rider. 14 H. P. " To keep them alive." PSALMXXXIII. 77 20. Our soul waiteth for the Lord ; for He is our helper and protector. 21. For in Him our heart shall rejoice : and in His holy name we have trusted. 22. Let Thy mercy, Lord, be upon us, as we have hoped in Thee. ' PSAL-M XXXIIL — Hebrew xxxiv. Benedicam Dominum. 1. For David, when he changed his countenance before Achime- lech, who dismissed him, and he went his way.^ (1 Kings xxi.) 2. I will bless the Lord at all times. His praise shall be always in my mouth. 3. In the Lord shall my soul glory ;^ let the meek hear q-nd rejoice. 4. magnify the Lord with me : and let us extol His name to- gether. 5. I sought the Lord, and He heard me ; and He delivered me from all my troubles. 6. Come ye to Him, and be enlightened :^ and your fa^jes shall not be confounded. 7. This poor man* cried, and the Lord heard him, and saved him out of all his troubles. 8. The angel of the Lord shall encamp round about them that fear Him, and shall deliver them. 9. taste, and see that the Lord is sweet : blessed is the man that hopeth in Him. 10. Fear the Lord, all ye His saints : for there is no want to them that fear Him. 1 Hia name was Achis. Abimelech, which means father and king, seems to have been the general appellation of the Philistine rulers. Nothing in this, psalm is peculiarly suited to the fact stated in the title. 2 This is the force of the verb as here used : in its simpler form, it means to praise. 3 H. P. " They loolied unto Him, and were lightened." The Chaldee version renders it in the past tense : the other ancient versions have the imperative. St. Jerome has : ^'Aspicite ad eum et conftuite.' " Look to Him, and come forward." * The psalmist speaks of himself as of a third person. The Hebrew term means an aflQicted or oppressed man. 78 PSALMXXXIV. 11. The rich^ have wanted, and have suiFered hunger: but they that seek the Lord shall not be deprived of any good. 12. Come, children, hearken to me : I will teach you the fear of the Lord. 13. Who is the man that desireth life ; who loveth to see good days?« 14. Keep thy tongue from evil, and thy lips from speaking guile. 15. Turn away from evil, and do good: Seek peace, and pur- sue it. 16. The eyes of the Lord are upon the just,'' and His ears unto their prayers. 17. But the countenance of the Lord is against them that do evil things ; to cut off the remembrance of them from the earth. 18. The just^ cried; and the Lord heard them, and delivered them out of alt their troubles. 19. The Lord is nigh unto them that are of a contrite heart: and He will save the humble of spirit. 20. Many are the afflictions of the just f but out of them all will the Lord deliver them. 21. The Lord keepeth all their^^ bones : not one of them shall be broken. 22. The death of the wicked is very evil :^^ and they that hate the just shall be guilty. ^^ 23. The Lord will redeem the souls of His servants : and none of them that trust in Him shall offend.-^^ PSALM XXXIV. — Hebrew xxxv Judica, Domine, nocentes me. 1. Of David himself.^ , ^ 5 " Lions"— proud and fierce men. St. Jerome supports the text. Luke i. 53. 6 "Who lovetli days" — long life — "to see good" — to enjoy happiness. St. Jerome translates it in the same way as the Vulgate. 7 Eccl. XV. 20. Heb. iv. 13. 8 The nominative is wanting in the text. 9 The text has the singular number. - 10 His, w H. P. " Evil shall slay the wicked." This is the translation of St. Jerome. 12 p. "Be desolate " The Hebrew term means " perish ;" which best suits the context. 13 The same term is here employed. I H. "Of David." PSALMXXXIV. 79 Judge^ Thou, Lord, them that wrong me : overthrow them that fight against me. 2. Take hold of arms^ and shield ; and rise up to help me. 3. Draw out the spear, and stop^ the way against them that per- secute me : say to my soul : I am thy salvation,^ 4. Let them that seek my life be confounded® and put to shame. Let them that devise evil against me be turned back and con- founded. 5. Let them become as dust'^ before the wind : and let the Angel of the Lord chase^ them. 6. Let their way be dark and slippery : and let the Angel of the Lord pursue them. 7. For without cause they have hidden their net for my destruc- tion :^ without cause they have upbraided^'' my soul. 8. Let the snare^^ which he knoweth not come upon him : and let the net which he hath hidden catch him : and into that very snare^ let him fall. 9. But my soul shall rejoice in the Lord : and shall be delighted in His salvation.^^ 10. All my bones shall say : Lord, who is like to Thee ? Who deliverest the poor from the hand of them^* that are stronger than he : the needy and the poor from them that strip him.^^ 11. Unjust^® witnesses rising up have charged^'' me with things that I knew not.^^ 2 P. " Plead my catise, Lord, with them that strive with me : fight against them that fight against me." A twofold image is presented, namely, a trial, and a combat. The psalmist implores God to act as his advocate, and defender. 8 The text expresses two kinds of shield, a larger and a smaller one. * It means to hlock up the way, or otherwise prevent the advance of the enemy in pursuit. St. Jerome has "prmoccupa ex adverso." 6 Thy deliverer. ■ 6 Infra xxxix. 15. I Chaff. 8 The Latin term means to straiten, which may be understood of reducing to straits, by pressing on them. The text means to drive forward and disperse. St. Jerome has: "impeUat:" P. "chase them." 9 H. " They have hidden thsir net for me in a pit." It alludes to the usual stratagem in catching beasts. The net was spread over the pit, so as to catch the beast, whose weight instantly precipitated it into the pit ; or it was concealed beneath, to prevent escape. 10 i- They have dij;ged for my soul." Their plots for his destruction are signified by the same metaphor. The Septuagint laid aside the figure, and explained it of reproaches and false charges. St. Jerome has : ''foderunt aninue mece." II H. P. " Destruction." 12 Mem. 13 In being delivered by Him Irom danger. 1* The text is in the singular. 15 Violent and iniquitous man. 16 False. W Literally: " have asked me." The questions put to a criminal on trial are equivalent to charges. The psalmist was traduced when his motives were questioned, and his conduct inquired into wantonly. 18 Of which he was utterly unconscious. 80 PSALMXXXIV. 12 They repaid me evil for good : to the desolation^^ of my soul. 13. But as for me, when they were troublesome^^ to me, I was clothed with hair-cloth. I humbled my soul with fasting :^^ and my prayer was turned into my bosom.^^ 14 As a neighbor and as an own brother, so did I act :^^ as one^* mourning and sorrowful, so was I humbled. 15. But they^^ rejoiced against me, and came together : scourges^^ were gathered together upon me, and I knew not. , 16. They were separated, and they repented^'^ not : they tempted^^ me, they scoffed at me with scorn : they gnashed upon me with their teeth. 17. Lord, when wilt Thou look upon^^ me ? Rescue Thou my soul from their malice : my only one from the lions.^*^ 18. I will give thanks to Thee in a great church: I will praise Thee among much^^ people. ^.9. Let not my enemies wrongfully^^ rejoice over me : they hate me without a cause,^ and wink with the eyes. 20. For they speak indeed peaceably^* to me: and in the excite- ment of the land,^^ speaking they devise guile. 19 The Hebrew term means orphanage, or loss of children. It hera implies mental desolation. 20 n. P. "When they were sick." The psalmist represents himself as sympathizing in their afflictions, and putting on the garment of mourners. St. Jerome has : "cum injirmarer ab eis :" when I was weakened by them." 21 Fasting was usual with persons in deep affliction. 22 The text alludes to the attitude of afflicted persons in anxious prayer, with their head inclined towards the bosom, and their arms folded. Martini translates it in the past tense. It is difficult to give the meaning by a literal translation. 23 II. " As a neighbor, as a brother to me, I walked." The psalmist acted as if the enemy were his neighbor, or brother — his devoted friend. 24 II. "As a mother mourning, bowed down I walked lowly." His sorrow resembled that of a mother grieving for the loss of an affectionate son. St. Jerome so renders it. 23 II. "In my halting." P. "In mine adversity." The term may be understood of bodily infirmity, or of any misfortune. 26 n. " The strikers." P. "the abjects." The term is understood of vile men who lash others with their tongue. See Job xxx. 8. St. Jerome has "percutientes" 27 H, P. " They did tear me, and ceased not." This is explained of malignant assaults on character. The Vulgate may be understood of their continuance in evil doing, without remorse, after their iniquitous assembly had been broken up. St. Jerome has " scindentes et non tacentes." 28 II. p. "With hypocritical mockers at feasts they gnash over me with their teeth." His calumniators united with parasites in mocking him. 29 H. P. "Lord, how long wilt Thou look on ?" 80 The powerful and ferocious. 31 H. " Strong." 32 Falsely. 83 John xv. 25. 34 They saluted me insincerely, and affected to wish well to me. The Septuagint read ""^ instead of the present reading N*?? which is a negation. They did not salute him : they had no kind word for him. St. Jerome had the present reading. 35 It is difficult to give the meaning of the Vulgate. It may signify that even those who professed good will, partook of the general excitement against the servant of God, and adopted stratagems to de- stroy him. The text is extremely obscure, and the expositions of the ancient interpreters are discordant. PSALMXXXV* 81 21. And they opened their mouth wide against me : they said : Aha ! Aha ! our eyes have seen it.^ 22. Thou hast seen, Lord, be not Thou silent : Lord, depart not from me. 23. Arise, and be attentive to my judgment f^ to my cause, my God and my Lord. 24. Judge me, Lord my God, according to my justice ; and let them not rejoice over me. 25. Let them not say in their hearts: Aha! Aha! it is as we wished :^ neither let them say : we have swallowed him up.^^ 26. Let them who rejoice at my misfortunes, blush and be ashamed together. Let them who speak proudly^^ against me, be covered with confu- sion and shame. 27. Let them who are well pleased with my justice,^^ rejoice and be glad : and let them say always : The Lord be magnified :^ who de- light in the peace^ of His servant. 28. And my tongue shall speak^ of Thy justice, Thy praise all the day long. PSALM XXXV.— Hebkew xxxvi. Dixit irtjustus. 1. Unto the end, of the servant of the Lord, David himself.^ 2. The unjust hath said within himself,^ that he would sin : the fear of God is not before his eyes. The moderns favor the P. yersion : " they devise deceitful matters against them that are quiet in the land." St. Jerome has : "m rapinaferrce rerfta /rattdwZenta coTionnani.*" "whilst plundering the land they plan deceitful actions." 36 They rejoice m witnessing the downfall of the servant of God. 37 To my just cause. 33 " It is to our mind." 39 A familiar expression to signify utter destruction. 37. * PSALM XXXVII. 87 10. Lord, all my desire is before Thee : and my groaning is not hidden from Thee. 11. My heart is troubled, my strength hath left me : and the light of my eyes itself is not with me. 12. My friends and my neighbors have advanced against me, and stood :^ And they that were near me stood afar off: 13. and they that seek after my life^ use violence.^ And they that design evils for me, speak vain things, and study deceits all the day long. 14. But I as a deaf man, heard not: and as a dumb man, not opening his mouth. 15. And I am become as a man that heareth not, and that hath no reproofs in his mouth. 16. For in Thee, Lord, have I hoped : Thou wilt hear me, Lord my God. 17. For I said:^ Lest at any time my enemies^'' rejoice over me, and whilst my feet slip, they glory over me. 18. For I am ready for scourges :^^ and my sorrow is continually before me. 19. For I will declare my iniquity ; and I will be thoughtful of my sin. 20. But my enemies live, and are stronger than I: and they that hate me wrongfully^^ are multiplied. 21. They that render evil for good oppose^^ me, because I follow goodness. 22. Forsake me not, Lord my God ; do not Thou depart from me. 23. Attend unto my help, Lord, the God of my salvation. 8 H. P. "Stand aloof from my sore;" shunning him aa infected. The Vulgate may be understood of their advancing towards him, and then suddenly stopping on seeing his sufferings. Jt. Jerome has : " gnasi contra lepram meam steterunt." 7 Lit. "My soul." 8 Ensnared me, caught me as in a noose. 9 A prayer to God for aid is implied. 10 " Enemies" is not in the text: but is in the Arabic. 11 H. P. "I am ready to halt." His misery is thus expressed. Ps. xxxiy. 15. St. Jerome translates it ^'plagas." 12 P. "Are lively." D>>n. The Septuagint read DJH, which is preferred by Olshausen and others. It means wantonly, and corresponds better with the other clause. 13 This is the force of the Hebrew, as rendered by St. Jerome. PSALM XXXVIII PSALM XXXVIIL — Hebrew xxxix. Dixi, custodiam. 1. Unto the end, for Idithun himself,^ a canticle of David. 2. I said : I will take lieed to my ways, that I sin not with my tongue. I have set a guard^ to my mouth, when the sinner stood against me. 3. I was dumb and was humbled, and kept silence from good things ;^ and my sorrow was renewed. 4. My heart grew hot^ within me, and in my meditation a fire shall flame^ out. 5. I spake with my tongue :^ Lord, make me know my end. And what is the number of my days : that I may know what re- maineth'' for me. 6. Behold, Thou hast made my days of short measure f and my substance^ is as nothing before Thee. And indeed all things are vanity, every man living. 7. Surely man passeth as an image, yea, and he is disquieted in vain. He storeth up : and he knoweth not for whom he gathereth^^ these things. 8. And now what is my hope ? is it not the Lord ? and my reli- ance^^ is on Thee. 9. Deliver Thou me from all mine iniquities : Thou hast made me a reproach of the^^ fool. 1 Idithun presided over the singers of the family of Merari. 1 Par. yi. 44: xxvi. 1. It appears that this psalm was given to them to sing. 2 A muzzle. 3 He abstained from saying even that which was good and suitable. Olshausen interprets the phrase of being silent altogether. 4 Excited. 5 Whilst musing on the insults of his enemy, a fire of wrath was enkindled. St. Ambrose, however, explains the text of holy love enkindled by meditation. 6 This seems to imply a deviation from his original purpose to observe entire silence. 7 What space of life remains. Rosenmuller admires the Vulgate version of this passage. 8 As the palm of the hand. The Hebrew term means age, or space of life. " 10 H. P. " He knoweth not who shall gather them." 11 Siibstantia in theVulgate, as also subsistentia, is used for the Greek term virSaracis. The Hebrew term means reliance. St. Jerome has : " prcBStolatio mea :" "my expectation." 12 H. P. "Make me not a reproach of the foolish :" the object of the contempt and triumph of the wicked man. .This is the translation of St. Jerome. PSALM XXXIX. 89 10. I was dumb, and' I opened 'not my mouth, because Tbou bast done^^ it. 11. Remove Thy scourges from me. Thy strong band^^ bath made me faint under rebukes : 12. Tbou bast corrected man for iniquity. And Tbou bast made bis life^^ to waste away like a spider :^^ surely in vain is any man disquieted.^^ 13. Hear my prayer, Lord, and my supplication : give ear^^ to my tears. Be not silent, for I am a stranger witb^^ Tbee, and a sojourner, as all my fathers were. 14. forgive me,^*' that I may be refreshed before I go hence, and be no more. PSALM XXXIX. — Hebrew xl. 1. Unto the end, a psalm of David himself. 2. With expectation^ I have waited for the Lord : and He was attentive^ to me. 3. And He heard my prayers,^ and brought me out of the pit of misery,^ and the deep mire.* 13 The psalmist ascribes his humiliation to God, whose judgments in permitting the insults of the wicked, he adores. Herder renders it : "Thou wilt do all for me:" and explains it as an abandonment of his interests to God, in the confidence of divine favor. 14 The blow. It signifies slapping, or striking to and fro. 15 " What is desirable of him" — ^hia beauty, strength, and vigor. 18 A moth. 17 H.P. " Surely every man ia vanity." Conturbabur of the Vulgate has no corresponding term in the text. 18 By enallage the sense of hearing is put for sight. See Exod. xx. 18. It may be directly referred to the prayer which^was accompanied with tears. 19 Before. 20 "Look away from me that I may compose myself." The latter term means to assume a serene air. He desires that God would cease to regard him in anger. 1 H. " Waiting I have waited." The repetition of the verb is a well-known Hebraism. The psalmist speaks in the person of Christ, as is evident from the use made of this Psalm by St. Paul. Heb. x. 6. 2 He bent the ear towards me, as one listening attentively. 3 P. " Heard my cry." The text unites this clause with the preceding verse. * H. " Pit of noise." St. Jerome has : "tie lacu sanitus" jaa of the rush of waters, which is here taken to denote ruin. P. " horrible pit." 6 The image of a man stuck fast in the miry bottom of a pit, whom rushing waters threaten to over whelm, represents the state of humiliation to which Christ was reduced hy suffering. 90 PSALMXXXIX. And He set my feet upon a rock,^ and directed my steps. 4. And He put into my mouth a new canticle, a song to our God J Many shall see, and shall fear :^ and they shall hope in the Lord. 5. Blessed is the man whose trust is in the name^ of the Lord : and who hath not had regard to vanities^^ and lying follies. ^^ 6. Thou hast multiplied Thy wonderful works, Lord my God ; and in Thy thoughts^^ there is no one like to Thee.^^ I have declared, and I have spoken : they are multiplied beyond number.^^ 7. Sacrifice and oblation^^ Thou didst not desire : but Thou hast pierced^^ my ears. Burnt-offering and sin-offering Thou didst not require: 8. then said I : Behold, I come. In the head of the book^'' it is written of me^^ 9. that I should do Thy will : my God, I delight in it,^^ and Thy law in the midst of my heart. 10. I have declared Thy justice in a great church : lo, I will not restrain my lips : Lord, Thou knowest it. 11. I have not hid Thy justice within my heart : I have declared Thy truth and Thy salvation. 6 His resurrection may be thus represented. 7 A canticle of thanksgiving and praise to His Father, who recalled Him to life. 8 The sight of the Saviour triumphant over death was calculated to awaken fear and confidence. » The text does not mention "the name." P. "that maketh the Lord his trust." 10 p, a The proud," 11 Those who turn aside to falsehood. The man is blessed who does not look to proud and false men. for help, but confides in God. 12 p, « Thy thoughts which are to us-ward," that is, for our benefit. Thy beneficent counsels and merciful acts. St. Jerome has : "pro nobis." 18 Nothing can be compared to Thee. The Hebrew term is used for comparing. Ps. Ixxxviii. 7. Isai. xl. 18. P. " they cannot be reckoned up in order to Thee." St. Jerome has: ^' Non invenio ordinem coram te." 1* I will declare and proclaim Thy wonders, which it is impossible fully to enumerate. 15 Bloody victims and flour offerings. 1' Perfecisti of the Vulgate is probably put by mistake for perfodistt. The text has reference to the piercing of the ear, which was a sign of dependence and subjection: on which account the servant who chose to remain in perpetual bondage, had his ear bored to the door of his master's house. Exod. xxi. 6. As this usage was peculiar to the Jews, the Septuagint interpreters are thought to have substituted a phrase deemed by them equivalent : "Thou hast fitted for me a body." This intimates the readiness of Christ to fulfil the will of his Father by suffering. St. Paul quotes the passage after this manner, and reasons on it accordingly. The other reading is, nevertheless, found in some ancient copy of the Septua- gint and in some Greek commentators. 17 In the roll, or volume. This may be taken as a reference in general to the ancient Scriptures, which all point to Christ, or to a special compact with His Father represented after a human fashion. 18 Concerning me. There is a stop here in the text, which may be understood thus : " Behold, I come to do Thy will : it is so written concerning me in the book." ' w "I delight to do Thy will." PSALMXL. 91 I have not concealed Thy mercy and Thy truth from a great council.^" 12. Withhold not Thou, Lord, Thy tender mercies from me : Thy mercy and Thy truth have always upheld^^ me. 13. For evils without number have surrounded me : my iniqui- ties^ have overtaken me, and I am not able to see. They are multiplied above the hairs of my head ; and my heart hath forsaken me. 14. Be pleased, Lord, to deliver me :^ look down, Lord, to help me. 15. Let them that seek after my life to take it away, be con- founded^* and put to shame together. Let them that desire evils to me be turned backward, and put to shame. 16. Let them that say to me : Aha ! Aha ! immediately be filled with sh^me. 17. Let all that seek Thee rejoice and be glad in Thee : and let such as love Thy salvation^ say always : The Lord be magnified. 18. But I am needy^^ and poor : the Lord is careful for me. Thou art my helper and my protector : my God, delay not. PSALM XL. — Hebrew xli. Bealut qui intdligit. 1. Unto the end, a psalm of David himself.^ 2. Blessed is he that understandeth^ concerning the needy and poor '} the Lord will deliver him in the evil day. 20 Church. The same Hehrew termifl used here as in v. 10. 21 It is in the future in the text. 22 Christ having assumed the expiation of our sins, regarded them as ffis own. 23 Infra Ixix. 1. 2* Supra xxxiv. 4. 25 Glory. 26 An afflicted man. 1 The pronoun is not in the text. 2 Practically manifesting his understanding and feeling by acts of beneficence. 3 The text has but one term in this place. We know of no circumstance in the life of David, to •which it may be specially referred. The fathers explain this psalm of Christ, who mmself applied to Judas a remarkable passage of it. The opening verse resembles the words of Christ: "Blessed is the man who shall not be scandalized in Me." Matt. xi. 6. 92 PSALMXL. 3. The Lord preserve* him, and give him life, and make him blessed upon the earth : and deliver him not up to the will of his enemies. 4. The Lord help him on his bed of sorrow: Thou hast turned^ all his couch in his sickness. 5. I said : Lord, be Thou merciful to me : heal my soul, for I have sinned^ against Thee. 6. My enemies speak evil against^ me : when shall he die, and his name perish ?^ 7. And if he^ come in to see me, he speaketh vain things :^^ his heart gathereth together iniquity to itself. ^^ He goeth out and speaketh^^ to the same purpose. 8. All my enemies whisper together against me : they devise evils for me. 9. They send forth an unjust word^^ against me : shall he that sleepeth^* rise again no more ? 10. For even the man of my peace,^^ in whom I trusted, who ate my bread, hath greatly supplanted me. 11. But Thou, Lord, have mercy on me, and raise me up again: and I will requite them.-^^ 12. By this I know that Thou hast a good wilP^ for me : because my enemy shall not rejoice over me. * This verse may be translated in the future tense. 6 This may mean the making of the bed for the comfort of the sick person, as a mother waits on a sick child, or a nurse on a patient. : It may also be understood of the turning np, and removal of the hed, which was usually like a coverlet, and was folded up on the restoration of the eick to health. 7 " To me." They expressed to others their anxiety for his death. 8 His enemies desired that no trace of him might remain. 9 Judas, under the guise of friendship, approached Christ, and narrowly observed Him, with a view to betray Him. 10 Deceitfully. 11 Whilst he had kind words on his tongue, malignant desires and designs were nurtured in his breast. 12 " In idipsum," in the Roman edition of the Vulgate, is separated from the preceding, verse, with which the Septuagint unites the corresponding phrase: £^1 rd dvTo. The Hebrew has "IH^ at the begin- ning of the following verse, which seems preferable. 13 St. Jerome translates it: "verbum diaboli infundebant \sibi : quidormivit non addet tit resurgat." Some take this verse to contain an imprecation : May an evil thing befall him. Others understand it of an actual malady, whose fatal issue they foretell. "A word of Belial has issued out regarding him, and he that lieth shall rise no more." 14 Some translate it: when he lieth down, may he not rise again? Fears of his recovery are expressed. 15 My familiar and bosom friend. This is applicable to Judas, whom our Lord, for our example, treated familiarly, although he knew his false heart. " I know whom I have chosen : but that the Scripture may be fulfilled : He that eateth bread with Me, shall lift up his heel against me." John xiii. 18. 18 The vengeance which should fall on the Jews, after the resurrection of Christ, is here foretold. 17 The term signifies good pleasure, approval, complacency. ** PSALM XLI. 93 > • 13. But Thou liast upheld me by reason of mj innocence ;^^ and Thou hast established me in Thy sight forever. 14. Blessed be the Lord, the God of Israel, from eternity to eter* nity. So be it. So be it.^^ PSALM XLI.— Hebrew xlii."! Qwmadnwdum desiderat. 1. Unto the end, understanding for the sons of Core.^ 2. As the hart panteth after the water-brooks, so my soul panteth after Thee, God. 3. My soul thirsteth after the strong living God :^ when shall I come and appear before the face of my God ? 4. My tears are my food^ day and night, whilst it is said to me daily : Where is thy God ? 5. These things I remember, and pour out my soul in me ;* for I went^ over into the place of the wonderful tabernacle, even to the house of God, With the voice of joy and praise; the noise of one feasting.* 6. Why art thou sad, my soul ? and why dost thou trouble me ? Hope in God, for I will still give praise to Him : the salvation of my countenance,'' 7. and my God.^ 18 The perfect innocence of Christ entitled Him to glory, to which Ke acquired a new title by suffering. 19 This Terse is in the nature of a doxology, terminating the first book of Psalms. See also Ps. Ixxi: Ixxxviii: cv. 1 A band of musicians. 1 Par. ix. 19 : xxTi. 12, 2 n. P. "My soul thirsteth for God, the living God." The Vulgate, after the Septuagint, renders *?*< as an epithet of God, according to its derivation, which implies strength and power. 3 Sorrow took away his appetite. 4 He was overwhelmed with the thought. 5 P. " I had gone with the multitude." The Hebrew term "jDa does not occur elsewhere, and is of doubtful origin and meaning, as Olshausen remarks. The Septuagint seem to have read : MOD tabemade. The Syriac version has " sanctuary." The verb expresses the solemn march, as in a procession. The remembrance of religious solemnities, which were no longer practicable, produced distress of mind. 6 P. « With a multitude that kept holyday." The Vulgate speaks Of the festive rejoicing, which was a part of the solemnity, St. Jerome has : ^\multitudinis festa celebrantis." 1 God, by affording relief, spreads joy over the countenance. 8 In the Roman edition [of the Vulgate these three words stand by themselves, to show that the division in the text is different. The Septuagint unites them with the preceding verse : the text joins the two last words with what follows, omitting^the conjunction. Rosenmiiller regards the Septuagint read- ing as undoubtedly correct, Olshausen also adopts it. 94 . PSALMXLII. My soul is troubled within myself : therefore will I remember Thee from the land of Jordan and Hermoniim,^ from the little hill.^*^ 8. Deep calleth on deep at the noise of Thy flood-gates. All Thy waves and Thy billows have passed over me." 9. In the day-time the Lord hath commanded His mercy :^^ and a canticle to Him in the night. With me is prayer to the God of my life, 10. I will say to God : Thou art my support.^^ Why hast Thou forgotten me ? and why go I mourning, whilst my enemy afflicteth me ? 11. Whilst my bones are broken,^* my enemies who trouble me have reproached me. Whilst they say to me day by day : Where is thy God ? 12. Why art thou cast down, my soul ? and why dost thou dis- quiet me ? Hope thou in God, for I will still give praise to Him : the salvation of my countenance, and my God. ^ ,|^. PSALM XLII. — Hebrew xliii. .j|j^ , Judica me, Deus. 1. A PSALM of David.^ Judge me, God, and distinguish^ my cause from the nation that is not holy :^ deliver me from the unjust and deceitful man. 2. For Thou art God, my strength: why hast Thou cast me off? and why do I go sorrowful, whilst the enemy afflicteth me. 9 Most interpreters think that this was the place of his exile. Olshausen maintains that the people in exile recall to mind these places as beautiful, having dear associations connected with them. St. Jerome marks Hermoniim as near Endor, to the west of the Jordan. Ep. xiv. Others take it to be the same as Hermon, east of the Jordan, on the confines of Syria. 10 Probably one of the group. 11 The Psalmist represents himself under the image of a man over whom breakers rush, one after the other. Thus one calamity succeeds another. 12 God wills His mercy to be celebrated day and night. 15 H. P. " My rock." This is the translation of St. Jerome. 1* This may refer to actual violence, or to pain of mind affecting the body. Rosenmliller vindicates the translation of the Septuagint and Vulgate. 1 There is no title in the text. 2 The Hebrew term means to argue, plead, defend. ' This seems to regard a heathen nation that oppressed the Israelites. It may refer to the Baby- lonians. PSALMXLIII. 95 3. Send forth Thy light and Thy truth : they have conducted* me, and brought me unto Thy holy hill, and into Thy tabernacles. 4. And I will go in to the altar of God, to God who giveth joy to my youth.^ 5. To Thee, God my God, I will give praise upon the harp : why art thou sad, my soul ? and why dost thou disquiet me ? 6. Hope in God, for I will still give praise to Him : the salvation of my countenance and my God. PSALM XLIII.— Hebrew xliv. Deus, auribus nostris. 1. Unto the end, for the sons of Core, for understanding. 2. We have heard with our ears,^ God : our fathers have de- clared to us.^ The work Thou hast wrought in their days,^ and* in the daj^s of old. 3. Thy hand^ destroyed the Gentiles, and Thou plantedst them :^ Thou didst afflict the people, and cast them out : 4. For they got not the possession of the land by their own sword; neither did their own arm save'' them : But Thy right hand and Thy arm,^ and the light of Thy counte- nance :^ because Thou wast gracious^*^ to them. 5. Thou Thyself art my King" and my God : who commandest the saving^^ of Jacob. * The text may be translated in the future. The captives hoped to return to their country, and enjoy the consolations of worship. 5 The two terms of the text signify joy, and are used to express it more fully. The second term is, however, understood of youth by the Syriac and Arabic interpreters, as well as by the Septuagint, St • Jerome takes both terms in the same sense: '^IceUUcb et exultationis." 1 This is a Hebrew form of speech, not destitute of force. 2 What they heard from their fathers. 8 The wonders wrought in their favor. 4 The conjunction is better omitted. It is not in the text, or in St. Jeroma. 6 Literally : " Thou, Thy hand, didst drive out ;" the preposition with is understood. 6 See JoBue ii 9. The relative has "our fathers" for its antecedent. Reference to the remoter noun is not unfrequent in the sacred writings. 7 Give them victory. 8 The power of God invisibly working in behalf of the Israelites is expressed by these terms. . » Divine favor cheered and animated the Israelites, as if God smiled on their efforts. 10 God graciously regarded them. 11 Monarchs themselves must acknowledge God for their King, since He is King of kings. 12 The text, which is plural, may be rendered " triumphs." i^ PSALM XLIII. 6. Througli Thee we will push down our enemies with the horn :^^ and through Thy name we will despise them^* that rise up against us. 7. For I will not trust in my bow : neither shall my sword save me. 8. But Thou hast saved us from them that afflict us : and hast put to shame them that hate us. 9. In God shall we glory all the day long : and in Thy name we will give praise forever. 10. But now Thou hast cast us off, and put us to shame : and Thou, God, wilt not go out with our armies.^^ 11. Thou hast made us turn our back to our enemies : and they that hated us, plundered us.^*^ 12. Thou hast given us up like sheep to be eaten :^^ Thou hast scattered us among the nations. 13. Thou hast sold Thy people for no price :^^ and there w^s no reckoning in the exchange of them.^^ 14. Thou hast made us a reproach to our neighbors, a scoff and derision to them that are round about us. 15. Thou hast made us a by-word among the gentiles ; a shaking of the head^^ among the people. 16. All the day long my shame is before me : and the confusion of my face hath covered me, 17. At the voice of him that reproacheth and revileth me ; at the face of the enemy and persecutor. 18. All these things have come upon us, yet we have not forgotten Thee : and we have not been false to Thy covenant.^^ 19. And our heart hath not turned back : neither^^ hast Thou turned aside our steps from Thy way : 13 The verb expresses the action of a horned animal, striking with its horns. 1* It signifies to trample down. 15 To lead them to victory. God is conceived as accompanying the army, when victory awaits them. "0 God" is not in the text. It is borrowed probably from Ps. lix. 12.: evil. 12. 16 The text has: "for themselves;" but these words are redundant in English. 17 The text has: "for food." It means that they were left in prey to the enemy to bo slaughtered unresistingly, and, as it were, devoured. This refers probably to the calamities endured under Nabu- cbodonosor. Several understand the psalm of the times of the Macchabees. 18 The captives were sold as slaves, at the lowest possible valuation, so great was their number.^ Moses foretold that the Israelites would be offered for sale to the Egyptians, and no purchaser would be found. Deut. xxviii. 68. 19 Tills may be understood of a sale by auction, or of a sale so low that the proceeds added scarcely anything to the wealth of the vendor. Reckoning, or " advance," corresponds with the original term. Olshausen understands it of a very low ransom. 20 As in derision. 21 This expresses exactly the force of the original. The Latin : " inique non egimus," may admit this translation. 22 Tlie negation is omitted in the text, but plainly understood, as in many similar cases. Ps. ix. 19 : Xxxiv. 19 : xxxvii. 2 : Ixxiv. 6. God is said to do that which takes place under the control of His provi- dence. The Hebrew is rendered by St. Jerome : " Our steps have not turned away from Thy path." PSALM XLIV. 97 20. For Thou hast humbled^^ us in the place of affliction i^* and the shadow of death hath covered us. 21. If we have forgotten the name of our God, and if we have spread forth our hands^^ to a strange God : 22. Shall not God search out these things ? for He knoweth the secrets of the heart. Because for Thy sake we are killed all the day long i^^ we are counted as sheep for the slaughter. 23. Arise, why sleepest Thou,^ Lord ? arise, and cast us not off forever. 24. AVhy turnest Thou Thy face away ? and forgettest our want and our trouble ? 25. For our soul is humbled down to the dust : our belly cleaveth to the earth. 26. Arise, Lord, help us : and redeem us for Thy name's sake.^^ PSALM XLIV. — Hebrew xlv. Erudavit cor meum. 1. Unto the end, for them that shall be changed,^ for the sons of Core, for understanding : A canticle for the beloved.^ 2. My heart sendeth forth^ a good word :^ I speak of my works for the King.^ My tongue ^s^ the pen of a scrivener that writeth swiftly. 23 The original term expresses entire prostration with the crushing or breaking of the tones. 24 The term generally signifies crocodiles, or sea monsters; hut here is thought to mean wolves, or other wild beasts. 25 This is the attitude of supplication or offering. 26 This is applied by St. Paul to the sufferings of the faithful for Christ. Kom. viii. 36. Constant or frequent sufferings are like to a dying state prolonged. 27 This is a bold metaphor, representing the divine patience and forbearance. 23 " For Thy mercy." St. Jerome, Aquila and Symmachus support this reading of the text.| 1 Some understand the term to mean an instrument of six chords. 2 A lovely canticle, or a canticle concerning loved objects. Mattei regards the psalm as dramatic, sup- posing its parts to be distributed among several, who address one another. 3 His heart impels him to give utterance to his thoughts. 4 Matter, or subject. 5 The good subject is no other than works of the king, which regard him especially. The language can Bcarcely be applied to Solomon, or any earthly prince. 6 The particle of comparison is often omitted in Hebrew. The strength of the inspiration is expressed by the rapidity with which the psalmist composes his canticle. 7 98 P S A L M X L I V . 3. Beautiful above the sons of men : grace is poured abroad on Thy lips 'J therefore^ hath God blessed Thee forever. 4. Gird Thy sword upon Thy thigh, Thou most mighty, 5. With Thy comeliness, and Thy beauty^ set out, proceed pros- perously,^" and reign. Because of truth and meekness and justice : and Thy right hand shall conduct Thee wonderfully." 6. Thy arrows are sharp : under Thee shall people fall, into the hearts^^ of the king's enemies. 7. Thy throne, God, is forever and ever '}^ the sceptre of Thy kingdom is a sceptre of uprightness. 8. Thou lovest justice and hatest iniquity : therefore God,^* Thy God hath anointed Thee w^ith the oil of gladness above Thy fellows. 9. Myrrh and stacte and cassia perfume^^ Thy garments, from ivory houses '}^ out of which^'' 10. the daughters of kings have de- lighted Thee in Thy glory.^^ The queen stood on Thy right hand in gilded clothing^^ surrounded with various ornaments.^^ 11. Hearken, daughter,^^ and see, and incline thy ear : and for- get thy people, and the house of thy father. 7 The charms of His words were added to the comeliness of His appearance : " Never did man speak like this man." John vii. 46. 8 Because. 9 The text unites these words; with the preceding verse, and repeats the last words at the beginning of this verse. 10 The original terms signify to ride triumphantly. The psalmist bids the warrior mount his war- chariot, and advance to certain victory. Kings newly created were wont to ride on horseback in state. The triumphs of the Messiah are represented under this image. 11 In the palaces or towers of this great city the power of God is displayed. He will protect it.. The combined forces of Ammonites, Moabites and Syrians attacked Josaphat. II Par. xx. 1, 2, 23. " P. " They passed by." They soon dispersed. 8 An Eastern wind. 9 The Hebrews, as St. Jerome informs us, took ships of Tharsia in a general sense for large vessels,, such as those usually sailing to that port. 10 From ancient tradition and prophetic oracles. U P. " Wo have thought of" The Hebrew means : " we conceive,"^-contemplate. St. Jerome Ivas r " oisUmavimus" 12 The lesser cities; or simply the Jewish females who sang in the temple. 13 There is no preposition in the text. In of the Vulgate seems eq^uivalent totZe, of. St. Jerome transi* latea it : " numerate turves ejus" PSALM XL VIII. 103 14. Set your hearts on her strength :^* and distribute her houses,^^ that ye may relate it in another generation. ^^ 15. For this is^'' God, our God unto eternity, and forever and ever : He shall rule us^^ for evermore.^^ PSALM XLYIII. — Hebrew xlix. Audite hcec omnes gentes. 1. Unto the end, a psalm for the sons of Core. 2. Hear these things, all ye nations : give ear all ye inhabitants of the world. ^ 3. All ye that are earth-born,^ and ye sons of men :^ both rich and poor together. 4. My mouth shall utter wisdom ; and the meditation of my heart* understanding. 5. I will incline my ear to a parable :^ I will open my proposition^ on the harp. 6. Why shall I fear in the evil day V the iniquity of my heel shall encompass me.^ 1* Pay attention and see her strength. i» Mark distinctly her palaces, towers and ramparts. The Hebrew term, which is not found elsewhere, is thought to imply detailed inspection of them, ic To record it for the admiration of posterity. 17 God, who is worshipped in Sion, is our God. 18 Conduct, guide. 19 The present reading is unto death : niO~7]7- Rabin Ezra explains it aa meaning eternally, which supposes a different reading: Bychy- This is approved of by Rosenmliller, and partially by Olshausen. 1 This is a grand exordium. 2 Of low birth. 3 Of noble birth. * The thoughts of his heart, to which he means to give utterance, are replete with instruction. 5 Ps. Ixxvii. 2 : Matt. xiii. 35. The psalmist may be conceived as listening to inspiration ; or a choir may be supposed to respond to the invitation to hear. 6 Enigma — mysterious saying. 7 n. P. " In the days of evil." St. Jerome has also the plural. The psalmist asks himself why should he entertain fear, even in the worst of times, whilst his enemies, however wealthy^and powerful, are but mortal. 8 P. "When the iniquity of my heels shall compass me about?" This clause is united with the pre- ceding in one sentence, so that it determines the evil days to be those in which the iniquity of his heels compasses him about. The Vulgate separates them, and puts this clause aCBrmativcly. St. Jerome puts two distinct notes of interrogation. Rosenmiiller explains it in this way: "the iniquity of those who lie in wait for me, shall encompass me." The term which signifies heel, with different punctuation means to supplant. The secret efforts of his enemies for his overthrow may be alluded to. Although this might be an occasion of fear, yet his confidence in divine protection supported him. 104 PSALM XLVIII. 7. They tliat trust in their own strength,^ and glory in the multi- tude of their riches. ^^ 8. A brother redeemeth not/^ man^^ shall not redeem :^^ he shall not give to God his ransom.^* 9. And the price of the redemption of his^^ soul i^*^ and he shall labor forever,^^ 10. and shall still live unto the end.^* 11. He shall not see destruction,^^ -yvhen he shall see the wise dying : the senseless and the fool shall perish together :^ And they shall leave their riches to strangers : 12. and their sepulchres^^ shall be their houses forever. Their dwelling places for all generations :^ they have called their lands by their names.^^ 13. And man when he was in honor did not understand :^^ he is compared to senseless beasts, and is become like to them.^^ H, P. " Wealth." St. Jerome translates it in substance like the Vulgate : '•foriitudine Siia." 10 Ills enemies relied on their power and wealth to accomplish his destruction. 11 The nearest relative— a brother — cannot save his brother from death by any amount of money. 12 A nobleman. 13 The negation must be understood to be repeated, as is often the case. The Vulgate may thus be translated: "a brother doth not redeem; no man shall redeem," St. Jerome has simply: "a man redeeming shall not redeem a brother." P. " None of them can by any means redeem his brother." St. Basil supports this reading. 1* To rescue him from death. 15 H. "Their." 16 P. "And the redemption of their soul is precious." A greater amount was required than it was possible to give : in other words, no ransom was accepted. St. Jerome translates it: " there is no price for the ransom of their soul." 17 P. "And it ceaseth forever." St. Jerome : "sed quiescet in scecula." St Chrysostom quotes a similar version of an ancient interpreter, and explains it of the rest of the just Baan from his labors. Rosen- miiller explains the text of the rich man, who desists from all attempts to purchase exemption from death, knowing that it cannot be purchased. 18 The preceding verse is enclosed in parenthesis in P., so that this is made to appear the object of the ransom, namely, to live always and escape death : which interpretation is supported by Rosenmiiller. It may also be referred to the just man, who, although he cannot escape death, finds in it rest from his labors, and lives forever. 19 " The pit." It also signifies corruption or destruction. The just man shall not experience the unhappy end of sinners. 20 The wise and holy, as well as the stupid and sensual, are subject to death. 21 p, i( Their inward thought is." The Hebrew term for sepulchre, by a transposition of letters, means the interior, which is the received reading. An ancient Greek interpreter, mentioned by St. Chrysos- tom, so understood it. St. Jerome gives the same translation. St. Chrysostom explains it of the furni- ture and wealth in their houses: but the moderns understand it of their thought, which is, that their possessions are lasting. Ewald and other moderns prefer the reading of the Septuagint, which gives a more connected meaning, as Olshausen observes. 22 As if they should live always to enjoy them. 23 Marking them as their own. 24 II. P. " Nevertheless, man being in honor abideth not." The Syriac interpreter, as well as the Septuagint, had a reading slightly different p?^ ^3^, which is followed by Ewald, and is found in the last verse. This ascribes man's downfall to his want of intelligence, and consequent depravity. The text represents him as subject, like the beasts, to the necessity of death, however honored and wealthy he may be. 85 In his death man is like the brute beast ; but his spirit survives. P S A L M X L V 1 1 1 . 105 14. This their way is their ruin ',^ and afterwards^ they shall de- light in their sayings.^^ 15. They are laid in helP^ like sheep : death shall feed upon them. And the just shall have dominion over them in the morning :^^ and their help^^ shall decay in hell from their glory.^^ 16. But God will redeem my soul from the power of hell,^ when^ He shall receive me. IT. Be not thou afraid when a man shall be made rich, and when the glory^ of his house shall be increased. 18. For when he shall die, he shall take nothing away ; nor shall his glory descend with him. 19. For in his lifetime his soul will be blessed ;^ and he will praise thee when thou shalt do well to him.^'' 20. He shall go into the generations^^ of his fathers : and he shall never see light.^^ 21. Man when he was in honor, did not understand : he hath been compared to senseless beasts, and made like to them. 28 H. P. " This their way is their folly." The Hebrew term rendered by the Vulgate scandalum, may be rendered folly, as it is by St. Jerome. 27 H. P. " Their posterity." 28 « ApproTe their sayings." Notwithstanding the evidence of blasted hopes presented by their death, their children adopt the same views, and use the same boastful language. " Their mouth" is put in the text for their language. 29 Mowed down by death. Death is represented as a shepherd who gathers the sheep into the fold. 80 The just shall soon tread on the graves of the wicked. The morning is here taken for a short time, at an early period. The term rendered : " shall have dominion," in the Protestant version, as well as in ours, may be taken for treading on their graves. The phrase is employed to show the vanity of the pride of the rich. 31 "Their figure." — St. Jerome. Their beauty, splendor, glory. 32 p, H. " From their dwelling." St. Jerome so understands it. They exchange their magnificent dwellings for the gloom of the grave. Olshausen maintains that the text has suffered alteration, so that the meaning of this passage cannot be ascertained. 83 The psalmist feels confident that God will favor and protect him. Although mortal, he might hope to escape a sudden or violent death. Christ alone could say^ that God His Father would rescue Him from the power of hell, by granting Him to triumph over death, and receiving Him in glory. 34 « For," 35 Wealth. 36 P. " He blessed his soul:" he took complacency in himself, and flattered himself. 37 H. P. "Men will praise thee, when thou dost well to thyself." St. Jerome had the same reading. One or two manuscripts give the reading of the Septuagint and Vulgate. Men extol the prosperous man, who lives sumptuftusly. Olshausen regards the text as obscure. 88 The text is in the singular number. 39 He shall not return to life. This does not exclude the existence of departed spirits in a different state from the present. 106 PSALM XLIX. PSALM XLIX. — Hebkew l. Deus deorum, 1. A PSALM for Asaph. ^ The God of gods,^ the Lord hath spoken, and He hath called the earth,^ From the rising of the sun to the going down thereof: 2. Out of Sion the loveliness of his beauty.'* 3. God shall come manifestly :^ our God shall come, and He shall not keep silence. A fire shall burn before Him ; and a mighty tempest^ shall he round about'^ Him. 4. He shall call heaven from above, and the earth to judge His people.^ 5. Gather ye together His saints to Him, who seal His covenant by sacrifices.^ 6. And the heavens shall declare His justice : for God is judge. 7. Hear, My people, and I will speak : Israel, and I will testify to^^ thee : I am God thy God. 8. I will not reprove^^ thee for thy sacrifices : and^^ thy burnt- offerings are always in My sight. 9. I will not take calves out of thy stalls :^^ nor he-goats out of thy flocks. 1 He was one of the chief chanters. 1 Par. xxv. 2 There is but one God, who, as St. Chrysostom remarks, is here styled God of gods, to intimate His infinite superiority to all that were so called. As the term was also applied to judges, it may be under- stood with reference to them. God, whose justice they dispense, is infinitely elevated above them. — P. after St. Jerome, has : " The mighty God, even the Lord, hath spoken." 3 As Judge, He summons all the inhabitants of the earth before His judgment seat. 4 Is. ii. 3. The manifestation of His presence and power in the earthly Jerusalem was a type of His future glory in judgment. 5 To judgment. H. P. "God hath shone." A verb is wanting to make the preceding sentence perfect. 6 The lightning flashes and the thunderstorm are usually employed by the psalmist to express the terrors of Divine Majesty. 7 The description given by our Lord of the prelude of the last judgment corresponds with this state- ment. 8 Heaven and earth — angels and men — are to witness the judgment. 9 The text means to strike a covenant, and confirm it by the ofiering of sacrifices. Tlie pronoun is throughout this verse in the first person in the Hebrew. P. " those that have made a covenant with Me by sacrifice." St. Jerome: " qui feriunt pactum meum in sacrificio." 10 Against, "Inte:" St. Jerome. 11 I will not complain of the neglect to offer them, 12 "For." The conjunction has oftsn the force of a causal particle. 13 The Hebrew term which signifies house, was applied to the stalls of animals. PSALM XLIX. 107 10. For all the, beasts of the woods are Mine ; the cattle on the hills, and the oxen.^* 11. I know all the fowls of the air ;^^ and the beauty of the field^® is Mine. 12. If I were hungry, I would not tell thee : for the world is Mine, and the fullness thereof. 13. Shall I eat the flesh of bullocks ? or shall I drink the blood of goats? 14. Ofier to God the sacrifice of praise,^'' and pay thy vows to the Most High. 15. And call upon Me in the day of trouble. I will deliver thee, and thou shalt glorify Me. ^ 16. But to the sinner God hath said : Why dost thou declare My precepts, and take My covenant in thy mouth ? 17. Seeing thou hast hated discipline,^^ and hast cast My words behind thee, 18. If thou didst see a thief, thou didst run with him : and thou hast been partaker with adulterers. 19. Thy mouth hath abounded with evil, and thy tongue hath framed deceits. 20. Sitting thou didst speak against thy brother, and didst lay a stumbling-block^^ for thy mother's son :^^ 21. these things hast thou done and I was silent. Thou thoughtest unjustly^^ that I am like to thee : I will reprove thee, and set^ them before thy face. 22. Understand these things ye that forget God : lest He seize^ on you, and there be none to deliver you. 1* St. Jerome : "pecudes in montibus millium :" " cattle on a thousand hills." The same term, with diflTerent punctuation, means thousand, or ox. The Syriao version agrees with the Septuagint and Vul- gate. Olshausen finds difficulty in either interpretation, and suggests a different reading. 15 The text has : " birds of the mountains." Manuscript No. 40, Kennicott, has the Vulgate reading, which Herder adopts. IS So the Septuagint and many of the ancients translated the term, which, however, is elsewhere taken for a wild beast, Ps. Ixxix. 14. I have translated mecum mine, after Martini, mia. 17 " Sacrifice praise to Qod." The inadequacy of animal sacrifices is clearly intimated. God at all times required the homage of the mind and heart— praise and worship. The praise of God is called sacrifice, because it implies the recognition of the Divine Sovereignty. 18 Correction, restraints. 19 Gesenius understands by it a stone to trip him up, or a trap to catch him. Some translate it reproach, calumny. The term does not occur elsewhere. 20 Uterine brothers were more attached to each other. 21 It is marked as an adverb in the Roman edition of the Vulgate. 22 « Thy sins," understood. 83 The text is in the first person. The verb signifies to seize with violence. 108 PSALM L . 23. The sacrifice of praise shall glorify Me : and there^* is the way by which I will show him the salvation of God. PSALM L. — Hebrew li. Miserere. 1. Unto the end, a psalm of David, 2. when Nathan the prophet came to him, after he had sinned with Bethsabee. (2 Kings xii.) 3. Have mercy on me, God, according to Thy great^ mercy. And according to the multitude of Thy tender mercies blot out my iniquity. 4. Wash me yet more^ from my iniquity, and cleanse me from my sin. 5. For I know my iniquity, and my sin is always before me. 6. Against Thee^ only have I sinned, and I have done evil before Thee : that Thou mayst be^ justified in Thy words, and mayst over- come^ when Thou art judged.^ 7. For^ behold, I was conceived in iniquities,^ and in sins did my mother conceive^ me. 8. For^^ behold. Thou lovest truth :^^ the secret and hidden things of Thy wisdom Thou hast made manifest to me.^^ 24 St. Jerome hag ^'qui ordinat viam." The change of a point q^ has given occasion to this differ- ence of interpretation : " he that sets the way," is taken for him who determines on the right path. Man manuscripts have "schin." The Syriac interpreters support the Vulgate reading, which even Luther adopted." - • ■ i The epithet is not in the text. 2 The text contains two verbs : " multiply, wash me :" P. " wash me thoroughly," 3 The offence against God constitutes the malice of sin, and makes the personal wrong involved in the act, almost disappear, in comparison of the insult to the divine majesty. A king, like David, not subject to any civil tribunal, felt that in sinning, he had exposed himself to divine justice only. This psalm is generally believed to have reference to his sin with the wife of "Uriah. 4 The text may be rendered: "wherefore Thou wilt be justified." The Septuagint and Vulgate, with which the^Protestant version agrees, specify the result, as If it were the end had in view, as is familiar with Hebrew writers. God is said to be justified, when the justice of His judgments is made manifest. 5 H. P. " Be clear." This is equivalent to being acquitted. Men seem to arraign God, when they call in question His decrees. 6 H. P. "When Thou judgest." The Vulgate follows the Septuagint, which is even quoted by St. Paul, Rom. iii. 4. He proves that God never fails to fulfill His promises, and is therefore triumphant in every scrutiny to which His measures are subjected. 1 No corresponding tei"m is in the text. 8 H. P. " Shapen in iniquity." RosenmliUer maintains that the psalmist states this circumstance in extenuation, on account of his innate propensity to sin. 9 The same interpreter supports the Vulgate meaning. 10 « For" is without warrant in the text. The ancient interpreters freely added conjunctive particles. 11 H. P. "In the inward parts." The Hebrew term is thought to mean "the reins." God loves sincerity. 13 H. P. "In the hidden part Thou shalt make me know wisdom." The Septuagint unites the two PSALM L . 109 9. Thou wilt sprinkle me with hyssop/^ and I shall be cleansed : Thou wilt wash me, and I shall be made whiter than snow. 10. To my hearing Thou wilt give joy and gladness :^^ and the bones that are humbled^^ shall rejoice. 11. Turn away Thy face from my sins, and blot out all my ini- quities. 12. Create a clean heart in me, God : and renew a right spirit within me.^® 13. Cast me not away from Thy face ; and take not Thy holy Spirit from me. 14. Restore to me the joy of Thy salvation, and strengthen me with a perfect^'^ spirit. 15. I will teach the unjust Thy ways : and the wicked shall be converted to Thee. 16. Deliver me from blood,^^ God, Thou God of my salvation : and my tongue shall extol Thy justice. 17. Lord, Thou wilt open my lips : and my tongue shall declare Thy praise. 18. For if Thou hadst desired sacrifice, I would indeed have given it : with burnt-offerings Thou wilt not be delighted. 19. A sacrifice^^ to God is an afflicted spirit: a contrite and humbled heart, God, Thou wilt not despise. 20. Deal favorably, Lord, in Thy goodwill with Sion ; that the walls of Jerusalem may be built up.^ 21. Then shalt Thou accept the sacrifice^^ of justice, oblations and whole burnt-ofi'erings : then shall they lay calves upon Thy altar. terms, and understands them of secret and hidden things. God gives \risdom to His worshipers, who worship in spirit and truth, and imparts to them true knowledge. Divine mysteries are concealed from the proud, and revealed to lowly and childlike worshipers, 13 Lev. xiv. 6 : Numbers xix. 18. This alludes to the legal rite of purification. God bestows far higher purity of soul. 1* The assurance of pardon follows penance. 15 Bruised and crushed. 10 " Within my bowels." 17 P. " With Thy free spirit." St. Jerome uses : "potenti." 18 From the guilt of blood-shed — the death of Uriah. I9jll. P. "Sacrifices." 20 This marks the time of the captivity. Some think that it was added by an inspired writer at that time. Others conjecture tliat the whole psalm was then composed, and explain it witliout reference to the actual title. 81 " Sacrifices of justice," prescribed by the law, and accompanied with suitable dispositions. 110 PSALM LI. PSALM LI. — Hebrew lii. Quid gloriaris. 1. Unto the end, understanding for David, 2. When Doeg the Edomite came and told Saul -} David went to the house of Achimelech. (1 Kings xxii. 9.) 3. Why dost thou glory in malice, thou that art mighty in ini- quity V 4. All the day long^ thy tongue hath devised injustice :* as a sharp razor, thou hast wrought deceit.^ 5. Thou lovest malice more than goodness ; and iniquity^ rather than to speak righteousness. 6. Thou hast loved all the words of ruin,^ deceitful tongue. T. Therefore will God destroy thee forever : He will pluck thee out, and remove thee from thy dwelling-place : and thy root out of the land of the living. 8. The just shall see and fear, and shall laugh at him, and say :^ 9. Behold the man that made not God his helper;^ But trusted in the abundance of his riches, and felt strong^^ in his vanity.^^ 10. But I, as a fruitfuP^ olive-tree in the house of God,^^ have hoped in the mercy of God forever, yea forever and ever. 11. I will praise Thee forever, because Thou hast done it '}^ and I will wait on Thy name, for it is good in the sight of Thy saints. 1 H. P. " And said unto him." This is found in St. Jerome likewise. 2 H. P. "Thou mighty one." The Septuagint added the qualification: "in iniquity." St. Jeromo also connects it with the adjective, "in malitia potens," but not with the verb : "gloriaris." The reading of the Septuagint seems to have arisen from the Hebrew term nj;"13> being alternately referred to the two words in the midst of which it is placed. 3 H. " The mercy of God all the day." So, likewise, St. Jerome. The psalmist relies on it for hia protection against the machinations of Doeg. 4 Iniquities — wrongs. St. Jerome has : " insidias." 6 The malignant tongue, like a sharp razor, inflicts a dangerous wound. 6 Falsehood. Doeg stated a fact, but intimated a falsehood, namely, that Achimelech had combined with David against Saul. 7 P. "All-devouring words," directed to ruin others. 8 "And say." These words have been inserted by the Septuagint, to introduce the remarks which follow. ^ His strength and refuge. 10 St. Jerome has : "confortatus est." P. " was strengthened." Olshausen remarks that he was not in reality strengthened, although he conceived himself to be strong. 11 The Septuagint means folly. P. has : " wickedness." St. Jerome translates it : " in insidiis suis," which may mean stratagems against just men, schemes of aggrandisement. 12 Green. 13 David hopes to prosper before God, in His house, like an ever green olive tree. 1* This may refer to the protection already afforded him. It may also be translated in the future, and express confidence that God will come to his relief. PSALM LIII. Ill PSALM LII.>— Hebrew liii. Dixit insipiens. 1. Unto the end, for Ma^leth,^ understanding^ to David. The fooP said in his heart : There is no God. 2. They are corrupted, and become abominable in iniquities : there is none that doeth good. 3. God looked down from heaven on the children of men, to see if there were any that did understand, or did seek God. 4. All have gone aside, they are become worthless together : there is none that doeth good, no not one. 5. Shall not all the w^orkers of iniquity know, who eat up my people as they eat bread ? 6. They have not called upon God : there have they trembled for fear, where there was no fear. For God hath scattered the bones* of them that please men : they have been confounded, because God hath despised them.^ 7. Who will give out of Sion the salvation of Israel ? when God shall bring back the captivity of ^ His people, Jacob shall rejoice, and Israel shall be glad. PSALM LIII. — Hebrew liv. Beus, in nomine tuo. 1. Unto the end, in canticles,^ understanding for David. 2. AYhen the men of Ziph had come, and said to Saul : Is not David hidden with us ?^ (1 Kings xxiii. 19 : xxvi. 1.) 1 A musical instrument, or a tune. 2 This is in the genitive, as appears from the Greek. 3 This psalm is a repetition of Ps. xiii., with some variations, which may be accidental. * God breaks in pieces the bones of enemies encamped around His servant. The term is understood by the Syrian interpreter, as well as by the Septuagint, of those who studied to please men. Some think that the reading was originally the same in both psalms. A different event from that which is originally regarded, may have led to variations which now exist. 5 n. P. " Thou hast put them to shame, because God hath despised them." David covered his enemies with confusion by an entire defeat, because they were objects of divine displeasure. " They have been confounded," is conformable to the Septuagint, which Dathe follows. 6 The captives. This plainly has reference to the captivity. If the psalm was composed by David this verse must have been added. Otherwise we may consider it as composed during the captivity. 1 Rather, on stringed instruments. 2 The men of Ziph, although of the tribe of Juda, acted as strangers and enemies. 112 PSALM LIV. 3. Save me, God, by Thy name, and judge me in Thy strength. 4. God, hear my prayer : give ear to the words of my mouth. 5. For strangers have risen up against me : and the mighty^ have sought after my life ; and they have not set God before their eyes. 6. For behold, God is my helper : and the Lord is the protector of my soul. 7. Turn back evils upon my enemies : and cut them off in Thy truth.* 8. I will freely^ sacrifice to Thee, and will give praise, God, to. Thy name : because it is good : 9. For Thou hast delivered me out of all trouble : and my eye hath looked down® upon my enemies. PSALM LIV. — Hebrew lv. Exaudi, Deus. 1. Unto the end, in canticles, understanding for David. 2. Hear, God, my prayer, and despise not my supplication: 3. Be attentive to me, and hear me. I am grieved in my exercise ;^ and am troubled, 4. at the voice of the enemy, and at the tribulation of the sinner. For they have cast iniquities^ upon me : and in wrath^ they were troublesome* to me. 5. My heart is troubled within me : and the fear of death is fallen upon me. 6. Fear and trembling are come upon me ; and darkness^ hath covered me. 7. And I said : Who will give me wings like a dove, and I will fly and be at rest ? 3 H. p. " Oppressors." St. Jerome has : "/ort&s." 4 According to the promise of protection which God had made to His servant, and His threats against the wicked. 5 He purposes to make free offerings, not enjoined in the law. •5 As a conqueror surveys the prostrate enemy. 1 St. Jerome has : " in meditatione mea." P. " I mourn in my complaint." Olshausen thinks that its exact meaning cannot he determined. 2 H. P. "Iniquity." They charged him with crime, and acted unjustly towards him. The singular number is found in St. Jerome, and in some ancient copies of the Vulgate, as also in various commenta- tors. 8 P. « Made a noise, St. Jerome agrees with the Vulgate. * H. P. "They hate me." ^ The consequence of terror. PSALM LIV. 113 8. Lo, I have gone*' far off flying away ; and I abode in the wil- derness. 9. I waited for him that hath saved me from pusillanimity of spi- rit/ and a storm. 10. Cast down,^ Lord, and divide their tongues ; for I have seen iniquity and contradiction in the city. 11. ^Day and night shall iniquity surround it upon its walls ; and in the midst thereof are labour/^ 12. and injustice." And usury and deceit have not departed from its streets. 13. For if my enemy ^^ had reviled me, I would verily have borne with it. And if he that hated me had spoken great things against me : I would perhaps have hidden myself from him. 14. But thou a man of one mind :^^ my guide, and my familiar : 15. Who didst take sweet meats^^ together with me : in the house of God we walked with consent.^^ 16. Let death come upon them, and let them go down alive into hell:^^ For there is wickedness in their dwellings : in the midst of them. 17. But I have cried to God : and the Lord will save me. 18. Evening and morning, and at noon I will speak and declare,^'' and He will hear my voice. 19. He will redeem my soul in peace from them that advance^^ against me : for among many they were with me.^^ 6 The text is in the future. P. "Lo! then would I wander far off." St. Jerome has: ^^ut procul abeam." 7 H. P. "I would hasten my escape from the windy storm and tempeet." This .is conformable to the translation of St. Jerome. The Septuagint understood the first term of dejection of spirit, from a cognate word in Arabic 8 " Sink them" better expresses the force of thcjVulgate and Septuagint. P. " destroy." Olshausen translates it : " root out." 9 P. "Day and night they go about it upon its walls." The citizens indulge and display tlieir excesses constantly, eyen in times of danger. 10 Mischief. ii Fraud. 12 From the contemplation of the disorders common in the city, the psalmist passes to exhibit the special perfidy of Achitophel, who was a striking image of Judas. 13 Almost as myself, treated with unbounded confidence. 1* H. " Sweet counsel." St. Jerome : " we had a sweet secret together." The Septuagint understood it of agreeable society. 15 In the concourse, or crowd. P. "in company." St. Jerome : "in terrore." 16 From the individual whose perfidy he has described, he returns to consider the multitude. 17 Meditate and cry out. 18 The Latin interpreter often uses these terms to signify hostile approach. Martini renders them " coloro che mi assaliscono." P. " He hath delivered my soul in peace from the battle that v;as against me." Olshausen takes this to be the force of the term. God rescued His servant from his enemies j^nd gave him peace. 19 St. Jerome translates it : " adversum me." Martini: "controdime." The assailants were numerous. 114 PSALM LV. 20. God shall hear, and the Eternal shall humble them. For there is no change with them,^ and they do not fear God : 21. He hath stretched forth His hand to repay.^^ They have defiled His covenant: 22. they are divided by the wrath of His countenance ;^ and His heart hath drawn near.^ His words are smoother than oil, and the same are darts. 23. Cast thy care upon the Lord,^^ and He shall sustain thee ; He shall not sufier the just to waver forever. 24. But Thou, God, shalt bring them down into the pit of destruction. Bloody and deceitful men shall not live out half their days : but I will trust in Thee, Lord. PSALM LV. — Hebrew lvi Miserere met Deus. 1. Unto the end, for a people that is removed at a distance from the sanctuary :} for David, for an inscription^ of a pillar, when the Philistines held him in Geth. 2. Have mercy on me, God, for man hath trodden me under foot :^ all the day long he hath afflicted me, fighting against me. 3. My enemies have trodden on me all the day long ; for they are many that make war against me. 20 Their evil dispositions are unchanged. 21 P. " He hath put forth his hands against such as be at peace with him : he hath broken his covenant." This agrees with St. Jerome's version. It is understood of the wicked man. The Septuagint and Vul- gate refer the former clause to God, and intimate, that He has interposed to inflict punishment. 22 St. Jerome translates it : "his mouth is smoother than butter." P. "Ilie words of his mouth were smoother than butter." It is easy to perceive in the Hebrew the origin of the different transla- tion given by the Septuagint, with which the Syriac version agrees : " they were disturbed by the wrath of His countenance." 2a p. "War was in his heart." The same Hebrew term, with different points, means to draw nigh, and to make war. Tlie latter signification is more suitable here, and is adopted by St. Jerome. 21 Matt. vi. 25. Luke xii. 22. 1 Pet. v. 7. 1 Literally: " On the silent dove of those who are afar oif:" which some understand of David, others, of the people in captivity. Aben Ezra regards the words as the commencement of a canticle, to the tune whereof this psalm was composed. 2 A poem, or writing, 3 H. " Hath panted for my ruin." Modern philologists so interpret this term. P. " would swallow me up." St. Jerome agrees with the Vulgate. PSALM L V. 115 • 4. From the height* of the day^ I shall fear ; but I will trust in Thee. 5. In God I will praise my words f in God I have put my trust : I will not fear what flesh can do against me. 6. All the day long they detested'' my words : all their thoughts were against me unto evil. 7. They assemble and hide themselves :^ they watch my heel.^ As they^^ have waited for my soul/^ 8 for nothing shalt Thou save them :^^ in Thy anger Thou shalt break the people in pieces.^^ God, 9 I have declared to Thee my^* life : Thou hast set my tears in Thy sight,^^ As also in Thy promise :^^ 10. Then shall my enemies be turned back.i7 In what day soever I shall call upon Thee, behold, I know Thou art my God.^^ 11. In God will I praise the word; in the Lord will I praise His speech.^^ In God have I hoped : I will not fear what man can do to me. 12. Upon me,^° God, are vows to Thee, which I will pay, praises to Thee. 13. Because Thou hast delivered my soul from death, my feet 4 D11D P. "0 Thou Most High." MafiFei takes it in the same sense. St. Jerome explains it adverbially: " they fight against me most highly." Kosenmiiller refers it to the haughty disposition of the assailants. Olshausen suspects a change to have taken place in the reading. 6 "Ah altitudinedid:" noon maybe so called. It is difficult, howoTer, so to understand the text, which St. Jerome translates thus : " in whatsoever day I shall be afraid, I will trust in Thee." 6 " His word" — The promises of God. 7 P. "Wrest." 8 They assemble secretly. St. Jerome has: " ccmgrqiabuniur absconditf." 9 They observe his footsteps, as hunters intent on game. 10 In the text this is joined with the preceding verse. The enemies assemble secretly, and lie in wait; to supplant and destroy him. 11 To wait for his soul is a Hebraism for plotting against his life. 12 It may be rendered: "on account of iniquity is there an escape for them?" P. "shall they escape by iniquity ?" St. Jerome translates it : " None of them will escape." Olshausen observes that Ewald has doubtless given the true meaning : "deal with them according to their malice." 13 P. " Cast down." Overthrow them. 14 p a Thou tellest my wanderings." St. Jerome has: "secretiora mea numerasti." All his sufferings whilst fleeing from his persecutor, were known to God, his protector and avenger. The meaning of the noun is doubtful, and Olshausen suspects that the text has suffered change. 15 H. P. " Put Thou my tears into Thy bottle."— like precious liquor to be preserved. The ancient ver- sions generally have : " in Thy sight." The terms of the tw^o members of the sentence contain a literal allusion, which favors the reading of the text. 16 H. P. "Are they not in Thy book ?" All things are recorded in the divine register : all is present to the mind of God. The Vulgate refers it to the reward which God has promised to His servants. 17 In confusion. is Protector. 19 The same sentiment is repeated in each member of the verse, with a change of the Divine Name, Elohim being used in the first place, Jehovah in the second. 20 On the psalmist lay the obligation of fulfilling the vows which he had made. 116 PSALM L V I . from falling :^^ that I may please in the sight of God, in the light^^ of the living. PSALM LVI. — Hebrew lvii. Miserere mei, Deus. ' 1. Unto the end, destroy not/ of David, for an inscription^ of a pillar, when he fled from Saul into the cave. (1 Kings xxiv.) 2. Have mercy on me, God, have mercy on me : for my soul trusteth in Thee. And in the shadow of Thy wings^ will I hope, until iniquity^ pass away. 3. I will cry to God the most High ; to God who hath done good to me.^ 4. He hath sent from heaven, and delivered me^ : He hath made them a reproach that trod upon me.'^ God hath sent His mercy and His truth, 5. and He hath delivered my soul from the midst of the young lions :^ I slept troubled. The sons of men, whose teeth^ are weapons and arrows : and their tongue a sharp sword. 6. Be Thou exalted, God, above the heavens : and Thy glory above all the earth. 7. They prepared a snare for my feet : and they bowed down my soul. They dug a pit before my face : and they are fallen into it. 21 The text is in the interrogative form : " Hast Thou not preserved my feet from falling?" 22 The light of those who enjoy life is contrasted vi^ith the darkness of the tomb. _ ^ 1 This appears to be the tune to which it was sung. 2 A composition of high import. 3 As it were, covered and protected, * Violence, by which injustice was sustained. St. Jerome has; "insidice" B My benefactor, who fulfills all my desires, and crowns all my undertakings with success. 8 P. " Save me from the reproach of him who would swallow me up." 7 The text, which is obscure, may be translated : " reproach of my persecutor :" which may be under- etood, of saving him from the disgrace and ruin which his enemy designed to bring upon him. The Septuagiut and St. Jerome understand the latter term of one who tramples under foot. The moderns explain it of one who pants for revenge. The Vulgate means that God brought disgrace on the persecu- tors of the psalmist: which coincides with the interpretation of St. Jerome: "exprobrabit conculcantibus me." 8 H. " My soul is among lions, and I lie even among them that are set on fire." The psalmist com- pares his danger to tliat of a man sleeping among lions. His enemies burned for his destruction. 9 The teeth of men are here used for their malicious speech. PSALM LVII. IIT 8. My heart is ready, God, my heart is ready: I will sing, and rehearse a psalm. 9. Arise, my glory ;^^ arise, psaltery and harp : I will arise early. 10. I will give praise to Thee, Lord, among the people : I will sing a psalm to Thee among the nations : 11. For Thy mercy is magnified^^ even to the heavens ; and Thy truth unto the clouds. 12. Be Thou exalted, God, above the heavens ; and Thy glory above all the earth. PSALM LVII. — Hebrew lviii. JSi vere utiqtte. 1. Unto the end, destroy not, for David, for an inscription of a pillar. 2. If in very deed ye speak justice :^ judge^ right things, ye sons of men. 3. For in your heart ye work iniquity : your hands forge injustice in the earth. 4. The wicked are estranged^ from the womb, they go astray* from the womb: they speak lies. 5. Their madness^ is according to the likeness of a serpent ; like the dead asp that stoppeth her ears, 6. Which will not hear the voice of the charmers ; nor of the wizard that charmeth wisely.® 10 The soul is understood. The psalmist addresses also his musical instruments, after the manner of poets. 11 Is great. 1 The term which precedes justice in the text means silent, and is employed probably because justice appears speechless when oppression prevails. "Is justice truly dumb? Speak, judge righteously, ye sons of men." The text is suspected by Olshausen, and other critics. St. Jerome agrees with the Vulgate. 2 P, " Ye weigh the violence of your hands." The deliberate perpetration of wrong is meant. St. Jerome has : " iniquitates manus vestrce appendimt" 8 In order to represent early depravity, the psalmist says, that even from their coming forth from the womb, the wicked were estranged from virtue. * " They go astray as soon as they be born, speaking li«s." P. 5 P. " Poison." St. Jerome agrees with the Vulgate. 6 The popular belief of the stratagem by which the asp defends herself against enchantments, is used by the sacred writer to illustrate the refusal of the wicked to yield to divine influence. The cor- rectness of this persuasion is not proved by this allusion to it. 118 PSALM LVIII. 7. God shall break in pieces their teeth^ in their mouth : the Lord shall break the great teeth of the lions. 7. They shall come to nothing, like water running down : He hath bent His bow till they be weakened.^ 9. Like wax that melteth^ they shall be taken away : fire^*^ hath fallen on them, and they shall not see the sun. 10. Before your thorns become a briar ;" he swalloweth them up, as alive, in his wrath. 11. The just shall rejoice when he shall see the revenge :^^ he shall wash his hands^^ in the blood of the sinner. 12. And man shall say : since indeed there is fruit to the just ; there is indeed a God that judgeth them on the earth. PSALM LVIII.— Hebrew lix. Eripe me. 1. Unto the end, destroy not, of David, for an inscription of a pillar, when Saul sent and watched his house to kill him.^ (1 Kings xix.) 2. Deliver me from my enemies, my God ; and defend me^ from them that rise up against me. 3. Deliver me from them that work' iniquity, and save me from bloody men. 7 They who aro poisonous like serpents, and close their ears to admonition like asps, are also furious as lions : but God breaks down their power. ' 8 p. " When he bendeth Ids bow to shoot his arrows, let them be as cut in pieces." According to the ancient versions, God levels His arrows against the wicked in punishment of their sins. Gesenius under- stands the text of the wicked, who aim their darts at the just, but without effect, as if the darts were blunted, or failed to reach. Olshausen considers the construction very hard. P. " As a snail whicJi melteth." It is known to melt away by the application of salt. St. Jerome uses the term "vermis" apparently for a snail. 10 St. Jerome, whom the moderns here follow, understand the text of the untimely birth of a woman. P The Syriac and Septuagint explain it of fire, the Hebrew terms closely resembling each other. :ii Before the maturity of the thorn bushes. St. Jerome has : antequam crescant spince vestrce in rhamnum." P. "before your pots can feel the thorns he shall take them away as with a whirl- wind, both living, and in His wrath." The suddenness of divine vengeance is likened to a whirlwind? Bweeping away the lighted brambles with the ashes, from ^beneath a pot in the desert, before the fire had warmed the meats. See also Eccl. vii. 7. 12 This supposes the justice of his overthrow. The just man adores the severity of God's judgments. 13 H. "Feet." The Hebrew means "steps," and alludes to a conqueror walking over the slain. 1 Several interpreters explain this psalm without reference to any fact in the history of David. Ols- hausen understands it as a prayer of the Israelites in the time of the Maccabees, when suffering from the Syrian kings. 2 Eaiso mc above them. PSALM LVIII. 119 4. For behold, they have caught my soul :^ the mighty have rushed in* upon me : 5. Neither is it my iniquity, nor my sin,^ Lord ; without iniquity have I run,^ and directed my steps. 6. Rise up^ Thou to meet me,^ and behold : even Thou, Lord, the God of hosts, the God of Israel. Attend to visit^ all the nations : have no mercy on all them that work iniquity. 7. They shall return at evening,^® and shall suffer hunger like dogs ; and shall go round about the city, 8. Behold, they shall speak with their mouth,^^ and a sword is in their lips :^^ for who, sat/ they, heareth us ?^^ 9. But Thou, Lord, shalt laugh at them :^* Thou shalt bring all the nations to nothing.^^ 10. I will keep my strength^^ to Thee : for Thou art my protec- tor : 11. My God, His mercy shall prevent me. 12. God shall let me look upon my enemies :^^ slay them not, lest at any time my people forget. ^^ Scatter them by Thy power ; and bring them down, Lord, my protector. 13. For the sin of their mouth, and the word of their lips '^ and let them be taken in their pride. 3 H. p. " They lie in ambush for my soul." This is the rendering of St. Jerome. 4 H. P. "Are gathered against me." St, Jerome has the same. 6 These words are joined with the preceding Terse in the text. The psalmist denies having given any provocation. 6 H. P. " They run and prepare themselves without my feult." ' H. P. "Awake." So it is rendered by St. Jerome. 8 For the purpose of succor. 9 To punish, 10 Foiled in their attempts, the wicked return from the ambuscade, and in the darkness of night go about, howling like dogs, indulging in jeers and shouts, at a time when good citizens are in repose. 11 P. " Belch out." Incoherent and irregular sounds are meant. 12 Their tongues wound character: they are bold and reckless in their assertions. 13 They fancy that no one who can punish them, hears them, forgetful that God is everywhere present. 1* God views the boasting of the wicked with supreme scorn. 15 p. "Thou shalt have all the heathen in derision." St. Jerome has: " suhsannabis.^' 16 P. " Because of his strength I will wait upon Thee." Rosenmiiller and Eichhorn prefer the Vulgate reading, which is supported by the Syriac and Chaldaic versions, and by many manuscripts. The psalmist ascribes his strength to God, and praises Him for it. To Jceep here means to refer and direct. St. Jerome has: "servaho." 17 As from a lofty and secure position. The Hebrew verb with the preposition 2 means to see with satisfaction. The enemies of the psalmist were seen fallen and prostrate. St. Jerome has: "Deus ostendit mihi insidiatores meosJ' 18 The psalmist wills not that they be exterminated, lest the people in security forget their Divine Deliverer. 19 The Vulgate supposes some verb or preposition to be understood The Chaldaic and St. Jerome ver- sion have: "On account of the sin of their mouth and the word of their lips, let them be taken in their pride: " that is, let them be overtaken by divine justice, and punished, as their pride deserves. 120 PSALM LIX. And for their cursing and lying they shall be talked of^^"^ 14. when they are consumed ; when they are consumed by Thy wrath,^! and they shall be no more. And they shall know that God will rule Jacob, and all the ends of the earth. 15. They shall return at evening, and shall suffer hunger like dogs ; and shall go round about the city.^^ 16. They shall be scattered abroad to eat, and shall murmur, if they be not filled.^^ 17. But I will sing of Thy strength ; and will extol Thy mercy in the morning.^* For Thou art become my support, and my refuge in the day of my trouble. 18. Unto Thee, my helper, will I sing ; for Thou art God, my defence ^ my God, my mercy. PSALM LIX. — Hebrew lx. Deus, repuUsti nos. 1. Unto the end, for them that shall be changed,^ for the inscrip- tion of a pillar, of David himself^ for doctrine,^ 2. when he set fire^ to Mesopotamia of Syria* and Sobal; and Joab returned and slew of Edom, in the vale of the salt-pits, twelve thousand men.^ 20 H, p. « Which they speak." Their boastful and profane speeches call for punishment. Others shall relate with horror their evil speeches. Noldius supports this meaning, which is that of the Septuagint and Vulgate. 21 The text is in the imperative : St, Jerome translates it : " consume them in wrath, consume them that they may not be." P. 22 The seventh verse is repeated, which declares the rage of the wicked at being frustrated in their designs. This is now stated to add to the pain of their punishment. 23 Whatever success they may have had in plundering and licentiousness, they are dissatisfied, when their wishes have not been fully gratified. The term rendered "murmur," elsewhere signifies to pass the night, but here has the other meaning. See Numbers xiv. 27, 29. 21 The psalmist proposes to praise God from early dawn. 1 An instrument of six chords is now understood by the Hebrew term. 2 Instruction. 8 '• Fought with." 4 The text has : " Syria of the two rivers, and Syria of Soba." The former is Mesopotamia, the latter near Aleppo. See 2 Kings, viii, 3. 5 Eighteen thousand of the Edomites fell at that place by the valor of the troops under Abisai. Joab being commander in-chief is mentioned by the psalmist. Probably twelve thousand fell in an engage- ment in which he commanded, and six thousand under Abisai ; or those slain in flight may have made up the number. A mistake of copyists may also account for it. As it is not certain that the inscriptions PSALM LIX. 121 3. God, Thou hast cast us off, and hast destroyed^ us ; Thou hast been angry, and hast had mercy on us J 4. Thou hast shaken the earth, and hast troubled it : heal Thou the breaches thereof, for it shaketh.^ 5. Thou hast shown Thy people hard things ; Thou hast made us drink the wine of sorrow.^ 6. Thou hast given a warning^*^ to them that fear thee ; that they may flee from before the bow ;^^ That Thy beloved may be delivered : 7. Save me with Thy right hand, and hear me. 8. God hath spoken in His sanctuary :^^ I will rejoice, and I will divide Sichem ; and will mete out the vale of tabernacles.^^ 9. Galaad^* is mine, and Manasses^^ is mine : and Ephraim is the strength of my head.^^ Juda is my King :^^ 10. Moab is the pot of my hope.^^ Into Edom will I stretch out my shoe :^^ to me the foreigners^** are made subject. ^^ of the psalms, even such as are found in the Hebrew, are of divine authority, some do not deem it neces. sary to account for the apparent discrepancies. Several think that this psalm was composed on a different occasion fronl that here specified. See 1 Par. xviii. 12. '- 6 Divided, *• scattered " P. St. Jerome : " scidisti." t H. "Restore to us our lost strength." St. Jerome has: " convertisti nos." P. "0 turn Thyself to us again." RosenmlUler observes that no similar passage, having this reflective force, can be pointed out. 8 An earthquake, whose consequences are seen in various fissures and splits of the ground, is used as an Image of a severe visitation of God, 8 Producing stupor. St. Jerome : " vino consopiente." 10 H. P. "A banner." The term is used in regard to Core and his companions, whose sudden death became a sign, or warning. Numb. xxvi. 10. It is here thought to mean a standard erected to en- courage the people in their contest with the enemy. St. Jerome, however, translates it signum. 11 p_ a fpjia,t it may be displayed because of the truth." Symmachus, as also the Syriac interpreter and St. Jerome, support the Vulgate version, which Dathe and Michaelis adopt. The Syriac inserts a negation. The standard was a mark of divine favor : yet it did not avail the people, since they had to flee in confusion from the battle field, before the arrows of the enemy. The Hebrew ^JSD can scarcely be rendered : " because of. " 12 p, "Holiness." Bucer translates it: "sacrario suo;" which Olshausen prefers. St. Jerome has: '' sanduario suo." 13 The divine decree gave to David the dominion of Sichem, to the west of the Jordan, and of the vale of Socoth, or tabernacles, to the east. St. Jerome calls it Soccoth: P. Succoth. Abner, the general of the army of Saul, had constituted Isboseth king in those places (2 Kings ii. 8, 9.) on which account they are here specified. i* Half the tribe of Manasses occupied Oalaad. 15 The portion occupied by the other half-tribe bore their name. 16 The support of my crown. The tribe of Ephraim having 20,800 men bearing arms, submitted to David. 1 Par. xii. 30, 31. 17 The term means lawgiver, as it is translated by St. Jerome, and P. ; but it is also taken for a prince or chieftain. Gen. xlix. 10. Judges v. 14. 18 St. Jerome explains the term of a wash-pot, a vase for washing the feet. It denotes abject dependence. The Septuagint gave to it a meaning like that of a cognate term in Chaldaic, which signifies to hope. 19 This implies the^extension of dominion. The placing of the foot on the territory was an act of occupation. 20 The text has Philistia, which the Septuagint and Vulgate often translate foreigners. St. Jerome has : "mihi Palaestina foederaia est." 21 Rosenmiiller suggests a slight emendation of the text, by which it would read : "My jubilation is on Philistia." This is expressed in Ps. cvii. 10. 122 PSALM LX. 11. Wlio -will bring me into the strong citj'i^^ who will lead me into Edom ? 12. Wilt not Thou, God, who hast cast us off ?2^ and wilt not Thou, God, go out with our armies ? 13. Give us help from trouble : for v,ain is the salvation^* of men. 14. Through God ^ we shall do mightily: and He shall bring to nought^^ them that afflict us. PSALM LX. — Hebrew lxi. Exaudi, Deus. 1. Unto the end, in hymns^ of David. 2. Hear, God, my supplication : be attentive to my prayer. 3. To Thee have I cried from the ends^ of the earth ; when my heart was in anguish,^ Thou hast exalted me on a rock.^ Thou hast conducted me ; 4. for Thou hast been my hope ; a tower of strength against the face of the enemy. 5. In Thy tabernacle I shall dwell forever : I shall be protected under the covert of Thy wings. 6. For Thou, my God, hast heard my prayer :^ Thou hast given an inheritance to them that fear Thy name.^ 7. Thou wilt add days to the days of the king ; his years even to generation and generation.^ 8. He abideth forever in the sight of God ; His mercy and truth who shall search ?^ 9. So will I sing a psalm to Thy name forever and ever : that I may pay my vows from day to day. 22 Bosra, city of Idumea. 23 Notwithstanding a temporary withdrawal of divine favor, the psalmist anticipates speedy succor and victory. 24 The Hebrew term denotes every aid and blessing. Vain is all hope, which centres and ends in man. 25 H. P. " Tread down." St. Jerome : " conculcdbit." 1 On the Neginath, probably a musical instrument. 2 The remote parts of the earth. The psalm may have been composed in exile. 8 Wrapped up in gloom. 4 P. " Lead me to the rock which is higher than I." The division of the verses is somewhat different in the Hebrew. 6 « My vows." Prayer is understood by synecdoche, as Rosenmiiller remarks. H. P. "The heritage of those that fear Thy name." The prefix for the dative is not in the text. The translation of St. Jerome agrees with the Vulgate. ^ A long reign of an earthly king can scarcely be understood. The reign of Christ literally corresponds with the words of the psalmist. 8 H. P. "0! prepare mercy and truth, which may preserve Him." These attributes support the throne of the Messiali. St. Jerome has : " misericordia et Veritas servdbunt eum." PSALM LXI. 123 PSALM LXI. — Hebrew lxii. Nonne Deo. 1. Unto the end, for Idithun,^ a psalm of David. 2. Sliall not my soul be subject to God?^ for from Him is my sal- vation. 3. For He is my God^ and my saviour : He is my protector ;^ I sliall be moved no more.^ 4. How long do ye rush in^ upon a man V ye all kill,^ as if ye were thrusting down, a leaning wall, and a tottering fence.^ 5. But they have thought to cast away my price :^° I ran in thirst :" they bless with their mouth, but curse with their heart. 6. But be thou, my soul, subject to God : for from Him is my patience.-^^ 7. For He is my God and my saviour : He is my helper, I shall not be moved.^^ 8. In God is my salvation and my glory : He is the God of my help,^* and my hope is in God. 9. Trust in him all ye congregation of people :^^ pour out your hearts before him : God is our helper forever.^^ 1 One of the three masters of music in the temple. 1 Par. vi. 44. *7JI seems to be put by mistake for 7 which is at the head of Ps. xxxviii. 2 P. " Truly my soul waits upon God." The psalmist encourages himself to await patiently the divine deliverance. The term means silence, and expresses submission with hope of succor. "Altamen apud Deum silebit anima mea." St. Jerome. 8 P. "My Rock." 4 My refuge. 6 P. '' I shall not be greatly moved." He feels confident that he shall not be much affected by the efforts of his enemies, since God is his protector. 6 P. "How long will ye imagine mischief against a man." St. Jerome : " Vsquequo insidiamini C(m- tra virum ? Others translate it " Why do ye cry out ?" The shout of assailants is meant. Kcililer adopts this meaning, and approTets of the translation of the Septuagint as identical. 7 The Hebrew term means a man distinguished by birth or station. 8 P. " Ye shall be slain, all of you." It is taken actively by St. Jerome, as well aa the Vulgate. Olshau- sen thinks it may here mean to overthrow, or break down. The comparisons are founded on theii- idea of the prince, whose overthrow seemed to them easy and certain. St. Jerome puts them in the nominative, so that he likens them to a leaning wall that threa- tens to bury the bystanders beneath its ruins. 10 p. "They only consult to cast Him down from His excellency." The original term regards the dignity of the prince. Honorem meum was in the ancient version, as appears from St. Augustin. 11 P. " They delight in lies. " St. Jerome translates in the same way. The verb, with different punctuations, may mean to run, but the term for thirst is quite unlike that for lies. Their vain attempts to effect his overthrow, are thus designated. 12 P. « My expectation." On him I wait and depend. The same translation is given by St. Jerome. 13 The third verse is repeated, with the exception of the concluding adverb. 14 p, « The rock of my strength." 15 p_ "Trust in Him at all times, ye people." This is the translation of St. Jerome. 16 Selah is here translated " forever." 124 PSALM LXII. 10. But vain are the sons of men/^ the sons of men are liars in the balance :^^ that by vanity they may together deceive.^^ 11. Trust not in iniquity^^o and covet not robbery i^i if riches abound, set not your heart upon them. 12. God hath spoken once,^^ these two things have I heard, that power belongeth to God, 13. and mercy to Thee, Lord ; for Thou wilt render to every man according to his works.^^ PSALM LXII. — Hebrew lxiii. Deus Deus mens, ad te. 1. A Psalm of David, when he was in the desert of Edom.^ 2. For Thee my soul hath thirsted; for Thee my flesh,^ how much! 3. In a desert land, and where there is no way, and no water :^ so in the sanctuary* have I come before Thee,^ to see Thy power and Thy glory .^ 4. For Thy mercy is better than life -J Thee my lips shall praise. 5. Thus will I bless Thee my life long ; and in Thy name I will lift up my hands. ^ 6. Let my soul be filled as with marrow and fatness: and my mouth shall praise Thee with joyful lips. 17 P. "Surely men of low degree are vanity." St. Jerome calls them "sons of Adam." Plebeians are sometimes full of pretension, without possessing real merit. 18 p, "Men of high degree are a lie." Nobles are often false: their boasting is vain. St. Jerome con- nects with this clause : " in deceitful scales." 19 p^ II To lyQ iai(j jq tijg balance, they are altogether lighter than vanity." The high and low are fri- volous and vain. It is a strong expression of human vanity. The Vulgate represents them as combin- ing to^deceive, but proving false and deficient. St. Jerome adopts the same view : " they act fraudulently together." 20 Violence. 21 Any unjust acquisition. 22 Of old on Sina. 23 Matt. xvi. 27 : Rom. ii. 6: 1 Cor. iii. 8 : Gal. vi. 5. 1 H. P. " Judah." It is not known that David was ever in a desert of Idumea ; but he passed a long time in the mountains of Juda, on the confines of Idumea. 2 P. « My flesh longeth for Thee." This is conformable to the translation of St. Jerome. 3 The text connects this with the preceding verse. 4 others translate it "in Cades," a desert of Judea. The same Hebrew letters, differently punctuated' will bear either meaning. St. Jerome and the Vulgate agree.] 6 Have I contemplated. 6 P. "Inadryandthirsty land, where no water is." St. Jerome has the like translation. f The Hebrew has the plural. 8 In prayer. PSALM LXIII. 125 7. IP I liave remembered Thee upon my bed, I will meditate on Thee in the morning :^^ 8. Because Thou hast been my helper. And I will rejoice under the covert of Thy wings : 9. My soul hath stuck close to Thee : Thy right hand hath upheld me.^^ 10. But they have sought my life in vain, they shall go into the lower parts of the earth :^^ 11. They shall be put to the sword,^^ they shall be the portions of foxes.^* 12. But the king shall rejoice in God, all they that swear by Him^' shall be praised: because the mouth of them that speak wicked things^^ is stopped. PSALM LXIII. — Hebrew lxiv. Exaudi, Deus, orationem. 1. Unto the end, a psalm of David. 2. Hear, God, my prayer, when I make supplication to Thee : deliver my souP from the fear of the enemy. 3. Thou hast protected me from the assembly^ of the malignant; from the multitude of the workers of iniquity. 4. For they have whetted their tongues like a sword ; they have bent their bow a bitter thing,^ 5. to shoot in secret the undefiled. 6. They will shoot at him on a sudden, and will not fear : they are resolute in wickedness. They have talked of hiding snares ; they have said : Who shall see them ? This does not here imply doubt. 10 P. " In the night watches." "Per singulas vigiliaa." St. Jerome. 11 Life. 12 The region of the dead. 13 This is the force of the original and Vulgate. 11 Their bodies shall be the prey of ravenous animals. 15 It is an act of homage to invoke God as the Mitness of truth, when the circumstances are sufficiently important to require this appeal. 16 P. " Lies." The impious are confounded when God is acknowledged and worshipped. 1 P. " My life." St. Jerome : « vitam meam. 2 P. " From the secret counsel." The plot: "consilio maUgnorum,." St. Jerome. 3 P. '^Even bitter words." The Hebrew term for word often denotes thing; but it may be here taken as it sounds, for bitter language, which is compared to an arrow shot from a bow. " Verbum amarissi- mum." St. Jerome. 126 PSALM LXIV. 7. Tliey have searched after^ iniquities : they have failed^ in their search. Man shall come to a deep heart :^ 8. and God shall be exaltedJ The arrows of children are their wounds :^ 9. and their tongues against them are made weak.^ All that saw them were troubled ;^^ 10. and every man was afraid. And they declared the works of God : and understood His doings. II. The just shall rejoice in the Lord, and shall hope in Him : and all the upright in heart shall be praised.^^ PSALM LXIV. — Hebrew lxv. Te deed. 1. To the end, a Psalm of David.^ The canticle of Jeremias and Ezechiel to the people of the captivity, when they began to go out. 2. A hymn, God, becometh Thee^ in Sion : and a vow shall be paid to Thee in Jerusalem. 3. hear my prayer :^ all flesh shall come to Thee. * The original term means to dig out, as persons searching for water. Here it is taken for plotting against the innocent. 5 The term was taken by the Septuagint for failing. St. Jerome understood it in the same manner. P. " They accomplish a diligent search." 6 The Vulgate may be understood of the deep thoughts and contrivances of the wicked, which God defeats and overrules by His wisdom and power. Ps. "They imagine wickedness and practise it; that they keep secret among themselves, every man in the deep of his heart.'' Ad, before cor altuvi, seems to be a mistake for et, which corresponds with the Hebrew, and is the general reading of the ancient Latin manuscripts. P. "Both the inward thought of every one of them, and the heart is deep." St. Jerome: " cogitatione singulorum, el corde prof undo." 7 H. P. " God shall shoot at them with an arrow," The Syriac version agrees with the Septuagint and Vulgate. St. Jerome gives a version conformable to the present text, but connects 'siidden' with ' arrow :' jaculo repeniino. 8 P. " Suddenly shall they be wounded." The term which signifies suddenly differs but slightly from that which means 'children, or simple' persons, as the Septuagint renders it. St. Jerome : "inferentur plagae eorum." 9 P. "They shall make their own tongue to fall upon themselves." Their evil speeches turn to their ruin. Corruent in semetipsos Unguis suis." St. Jerome. 10 p. « Shall flee aAvay." St. Jerome likewise, n P. " Shall glory." "Exultabunt." St. Jerome. 1 The Hebrew title ends here. The Septuagint may have added the rest, believing the psalm to suit the people, when returning from captivity, conformably to the predictions of Jeremiah and Ezechiel. There is great variety in the heading of the psalm in the Latin manuscripts. 2 a xo Thee silence praise." St. Jerome thus translates the text. The meaning of which seems to be that we must, in silence, await divine succor, and gratefully acknowledge it when received. 3 H. P. "0 Thou that hearcst prayer." PSALM LXIV. 127 4. The words of the wicked* have prevailed against^ us: and Thou wilt pardon our transgressions. 5. Blessed is he whom Thou hast chosen, and taken to Thee : he shall dwell in Thy courts. ^Ye shall be filled with the good things of Thy house ; holy is Thy temple, 6. wonderful in justice.'' Hear us, God our saviour, w7io art the hope of all the ends of the earth, and in the sea afar off. 7. Thou who preparest^ the mountains by Thy^ strength, being girded with power : 8. who troublest^*^ the depth of the sea, the noise of its waves. The gentiles shall be troubled,^^ 9. and they that dwell in the uttermost borders shall be afraid at Thy signs :^^ Thou shalt make the outgoings of the morning and of the evening to be joyful :^^ 10. Thou hast visited the earth, and hast plentifully watered it ; Thou hast many ways enriched it. The river of God is filled with water. Thou hast prepared their food :^* for so is its preparation. 11. Fill up plentifully the streams^^ thereof, multiply its fruits ;^^ it shall spring up and rejoice in its showers.^'' 12. Thou shalt bless with Thy goodness the crown of the year;^^ and Thy fields shall be filled with plenty. * II. "Words of iniquities." So it is translated by St. Jerome. P. "Iniquities." The Septuagint understood it of the malicious charges of enemies; it may be understood simply of his own offences, 5 H. P. "Against me" they provoked chastisement. St. Jerome has the singular. <> There is no conjunction in the text. 7 II. P. "J5j/ terrible things injustice wilt Thou answer us." St. Jerome: ^'terribilis injustitia exaudi nos." The psalmist confides that, in answer to his prayers, God will punish his enemies by an awful display of justice. 8 P. « Setteth fast." 9 II. P. "By his strength." St. Jerome has Jiis. Kohler prefers the reading of the Septuagint. , 10 p. « Which stilleth." The second person is more suitable to the context. 11 n. P. "And the tumult of the people." These words are connected with the preceding verse. St. Jerome has : " multitudinem gentium" 12 The wonderful manifestations of divine justice. 13 The term signifies division, and is used of channels, or streams of water. Here it is applied to tor- rents of rain. 11 H. P. " Corn." Abundant rain in due season prepares the corn for the support of life. 15 P. "Ridges." Olshausen conjectures that the Hebrew term was popularly used for w^ater courses. 18 H. P. " Thou settlest the furrows thereof." Sulcos was in the version used by St. Augustin. St Jerome translates in the same way. The effect of the rain showers on the earth is indicated. 17 H. P. " Thou makest it soft with showers. Thou blessest the springing thereof." St. Jerome gives the same meaning, but in the imperative mood. 13 H. P. "Thou crownest the year with thy goodness." The Septuagint refers the blessing to the year, but the other reading is simpler. St. Jerome : " vdlvdur annus in honitale Tua." 128 PSALM LXV. 13. The beautiful places of the wilderness shall grow fat :^^ and the hills shall be girded about with joy. 14. The rams of the flock are clothed,^*' and the vales shall abound •with corn : they shall shout, yea, they shall sing a hymn. PSALM LXV. — Hebrew lxvi. Jubilate Deo. 1. Unto the end, a canticle of a psalm of the resurrection.^ Shout with joy to God, all the earth, 2. sing ye a psalm to His name ; give glory to His praise. 3. Say unto God, How terrible are Thy works, Lord ! in the greatness of Thy strength Thy enemies shall lie^ to Thee. 4. Let all the earth adore Thee, and sing to Thee : let it sing a psalm to Thy name. 5. Come and see the works of God : wlio is terrible in his counsels^ on the sons of men. 6. Who turneth the sea into dry land,^ in the river they shall pass on foot : there shall we rejoice in Him. 7. Who by His power ruleth forever : His eyes behold the nations ; let not them that provoke^ Him be exalted in themselves. 8. bless our God, ye gentiles ; and make the voice of His praise to be heard, 9. Who hath kept me in life :^ and hath not suffered my feet to be moved. 10. For Thou, God, hast proved us : Thou hast tried us by fire, as silver is tried. 19 H. p. " Thy paths drop fatness. They drop upon the pastures of the wilderness." The fertility even of places before like a desert is described. 20 p. " The pastures are clothed with flocks." The same term means pastures and rams. The great number of the flocks is set forth, as an evidence of the divine blessing. 1 No mention of the resurrection is made in the Hebrew. 2 This is the literal version of the original term. It seems here to imply forced homage— false pro- fessions of voluntary submission, 3 The term means "work," The conduct of God towards men is full of terror, inasmuch as lie pun- ishes the wicked. * This may be rendered in the past tense. It alludes to the miraculous passage of the Red Sea and Jordan. 6 The words qui exasperant in the Vulgate correspond with the Hebrew term for rebels. 6 Preserved my life. This noun is plural in Hebrew. PSALM LXVI. 129 11, Thou hast brought us into a net, Thou hast laid afflictions on our back :^ 12. Thou hast set men^ over our heads.^ We have passed through j&re and water, and Thou hast brought us out into refreshing places.^*^ 13. I will go into Thy house with burnt-offerings : I will pay Thee my vows, 14. which my lips have uttered. And my mouth hath spoken, when I was in trouble. 15. I will offer up to Thee holocausts full of marrow, with burnt- offerings of rams : I will offer to Thee bullocks with goats. 16. Come and hear, all ye that fear God : and I will tell you what great things He hath done for my soul. 17. I cried to Him with my mouth : and I extolled Him with my tongue. 18. If I have looked at^^ iniquity in my heart, the Lord will not hear me.^^ 19. Therefore hath God heard me,^' and attended to the voice of my supplication. 20. Blessed be God, who hath not turned away my prayer, nor His mercy from me. PSALM LXVI.— Hebrew lxvii. Deus misereatur. 1: Unto the end, in hymns,^ a psalm of a canticle of David.^ 2. May God have mercy on us, and bless us : may He cause the light of His countenance to shine upon us, and may He have mercy 7 H. p. " Upon our loins." RosenmuUer observes that the back, or shoulder, is meunt, as in 3 Kings, XX. 31. The laying of heavy burdens on slaves is alluded to. 8 Tlie Hebrew term signifies a man of low condition. » H. P. " Caused men to ride over our heads." The breaking in of young horses is used as an image of subjection to the oppressor. Mattel thinks that the text reffers to the drawing of the Egyptian chariots by the Hebrews. 10 A luxuriant place. 11 Approvingly. 12 P. « The Lord will not hear me." Conscious of hia sincere hatred of sin, he does not ask to be heard on any other condition. 13 Because he was not conscious of guilt, God heard hfm, and was propitious. 1 A musical instrument. 2 The common Hebrew text has not the name of David, which, however, is found in some manuscripts n. 89, 214. Kennicott's collection. It is not in St. Jerome's version. ' This repetition of the prayer for mercy is not in the text, or in St. Jerome. 9 130 PSALM LXVII. 8. That we may know Thy way upon earth : Thy salvation in all nations. 4. Let people praise Thee/ God : let all people^ give praise to thee.^ 5. Let the nations be glad and rejoice; for Thou judgest the' people with justice, and directest the nations upon earth. 6. Let the people, God, praise Thee: let all the people give praise to Thee : 7. the earth hath yielded her fruit. May God, our God, bless us, 8. may God bless us : and may all the ends of the earth fear Him. PSALM LXVII. — Hebrew lxviii. Exurgat Deus. 1. Unto the end, a psalm of a canticle of David himself.^ 2. Let God arise, and let His enemies be scattered: and let them that hate Him flee from before His face.^ 3. As smoke vanisheth, so let them vanish^ away : as wax melteth before the fire, so let the wicked perish at the presence of God.* 4. And let the just feast,^ and rejoice before God: and be delighted with gladness. 5. Sing ye to God, sing a psalm to His name: make a way for Him who ascendeth to the west :^ the Lord is His name,^ * The conversion of all nations is plainly contemplated. 1 " Himself" is not in the text. * Thetse words were pronounced by Moses, on the lifting up of the ark, at the moving of the camp : Numbers x. 36. This psalm is thonght to have been composed on occasion of the removal of the taber- nacle fromtlie house of Obededom to Mount Sion. 2 Kings vi. 12. St. Augustin applies it to Christ rising from the tomb. "It has already been accomplished: Christ, who is above all tilings, God blessed forever, has arisen, and His enemies, the Jews, are scattered throughout all nations." In Uc. » H. P. " So drive them away." St. Jerome and the ancient versions generally agree with the Vulgate, which Michaelis prefers. * The Psalmist prays that the enemies of God may be scattered, and may utterly vanish, as the smoke which di-^solves into thin vapor, and the wax which melts before the fire. 6 The text makes no mention of banqueting. P. "Be glad." St. Jerome: "laetentur." * H. '• Who rideth through the deserts." St. Jerome: "aseendenti per deserta." God is represented as a leader borne forward on a chariot, at the head of the people, who advance through the deserts of Sinai. The Septuagint took the noun for " the west," which is expressed in Hebrew by a word somewhat similar. The Rabbins take it for the heavens; as also P. "who rideth upon the heavens." ' The Septuagint and Vulgate give the true meaning of the Hebrew, as Glans, Gesenius and Eosen- miiller agree, the preposition 3 serving to mark the attribute, according to Arabic usage. St. Jerome has: '■in Domino nomen ejus." P. "By His name Jah." This ia literal, but does not express the true force of the phrase. PSALM LXVII. 131 Rejoice ye before Him: hut the wicked shall be troubled at His presence,^ 6. He is the father of orphans, and the judge of widows. God is in his holy place :^ 7. God who maketh the solitary dwell in families.'*' Who bringeth out with strength" those that were bound: He causeth likewise those that rebel to dwell in sepulchres.'^ 8. God, when Thou didst go forth in the sight of Thy people, when Thou didst pass through the desert: 9. The earth was moved, and the heavens dropped at the presence of the God of Sinai,'^ at the presence of the God of Israel. 10. Thou didst send Thy inheritance a free rain,'* God: for'* it was weakened, but Thou hast strengthened it.'^ 11. In it shall the animals dwell ;'^ in thy sweetness, God, Thou hast provided for the poor. 12. The Lord shall give the word to them that announce good tidings'^ with great power.'^ 8 This clause is wanting in St. Jerome, as well as in the text. It is found in the ancient psalters, bat probably another version of the words which precede. » H, P. " A father of the fatherless, and judge of the widows is God in His holy habitation," God, i^^ His sauctuary, manifests Himself to be the Father of orphans, protecting them, and the Judge of widows, avenging the wrongs inflicted on them. 10 St. Jerome translates it: ^' solitarins." It has reference to the Israelites in the desert, who, al- though in great numbers, were lonely, because not in a fixed habitation. The Septuagiut ixovorpuzov^ means persons of lonely habits; and the Vul^iate uniusmoris was employed to represent the Greek term. r. "God settcth the solitary in families." The psalmist praises the divine goodness, which gave a home iU the promised land, to those who had so long wandered through the wilderness. 11 St. Jerome translates this passage as the Vulgate. P. " In chaius." Micliaelis and Olshausen under- stand the term of abundance. The leading of the people to a land of plenty seems to be meant. They had been bondmen in Egypt. 12 p, ''The rebellious dwell in a dry land." St. Jerome, "the unbelievers dwelt in droughty places." The punishment of the murmurers, who were prostrated in the desert, is alluded to. The Vulgate requires a verb to be understood : •' He causeth, likewise, those that rebel to dwell in sepulchres." He strikes them dead. 18 The text presents Sinai separately : " at the presence of God, Sinai at the presence of the God of Israel." This monntain appeared to be shaken at His presence. This juissage is taken from the canticle of Debora : Judges V. 45. Menochius approves of this punctuation. St. Jerome translates it: "At Thy presence, God, that is in Sinai." 1* Seasonable supplies of rain, when the land was parched with drought, deserved grateful acknow- ledgement. 16 The conjunction heretas the force of a causal particle. !<* Thou didst refresh and renew it. IT In the promised land the herds were numerous, and the pastures plenty. The people enjoyed security. 18 The p'^almist passes to a new theme, and celebrates victories obtained through divine favor. The Hebrew term, which is feminine, denotes females who announce glad tidings. St. Jerome renders it: annunciatricilms fortitudinU plarimce. As Maria, the sister of Moses, with a female troop, celebrated the passage of the Red Sea, so choirs of females were wont to sing the achievements and triumphs of warriors. i» The Hebrew terms 3T NJX mean a great army, Bucer thinks that these female heralds are Called " of the great army," whose exploits they celebrate. St. Jerome styles them : '■'■fortitudinis magncB," with reference, perhaps, to the burden of their song, namely, the great bravery and succe.^s of the army of God's people, P. "Great was the company of those that published it." Olshausen adopts this view, 132 PSALM LXVII. 1 3. The king of armies is of the beloved, of the beloved f^ and the beauty of the house shall divide the spoils.^^ 14. When ye sleep in the midst of your borders,^^ i/e shall be as a dove, whose wings are covered with silver, and her pinions with flaming gold.^^ 15. When He that is in heaven^* judgeth^^ kings in her, they shall be white as snow on Selmon. 16. The mountain of God, is a rich mountain.^^ A high^*^ mountain, a rich mountain. 17. Why regard^^ ye high mountains with jealousy ?^ This is the mountain in which God is well pleased to dwell : for there the Lord shall dwell forever.^" although the Hebrew cannot easily be nnderstood of a band of female singers. 6vvaiiCL iroWfj of the Sep- tuagint may be taken in apposition with rats evayyeXi^Ofihoig but virtute multa of the Vulgate marks rather the earnestness and power with which the heralds celebrated the victory. 20 St. Jerome translates this text thus : "The kings of the armies will be joined in alliance: they will be joined in alliance." P. " Kings of armies did flee apace." It seems to have reference to the kings' who, with Sisara, fought near Mageddo. Judges v. 19. The flight of the princes on the defeat of Senna, cherib, may be, also, prophetically described: Isaiah xxi. 8, 9,-«nd xxxiii. 23. The Vulgate may mean that the King of armies is with the beloved— the very much loved Prince : the repetition being equivalent to a superlative. 21 H, P. " She that tarried at home divided the spoil." The Septuagint and Vulgate may be so under- stood: "to the beauty of the house it belongeth to divide the spoils." The Psalmist probably alludes to the deed of Jahel, who pierced with a nail the head of Sisara, as he lay sleeping in her tent. It thus fell to her to consummate the victory over the combined armies of the hostile kings. 22 St. Jerome translates it : inter medios terminos. Aquila uses the same term as the Septuagint, here, (jnd in Gen. xlix. 14; Jud. v. 16, understanding by it a portion of land. Oakelos and the Chaldean inter- preter agree in this view, which Rosenmiiller adopts. The singers contemplate the return of the vic- torious army, and their peaceable enjoyment of their respective possessions. 23 The fruits of their industry and the spoils of war so enrich them, that they are compared to a dove basking in the rays of the sun, which silver over her wings, whilst her back glitters like gold. From the term being used in the canticle of Debora, in reference to the tribe of Ruben, who remained ,with their flocks, when the other tribes went to war, this fact seems to be alluded to by the psalmist. I borrow the translation of the last clause from Lecser. 24 Michaelis supports this version, and rejects the common one: "The Almighty." St. Jerome has rohif,S!tissimus. 25 G. £»' ™ 6iaaT€}s^eiv y, "dum discernit." The French and Italian versions render this by "exer- piseth judgmept." II. P. "When the Almighty scattered kings in it, it^was white as snow in Salmon.S The beauty of a snow-white mountain is used to represent the glory of the victory. Olshausen says that the bodie? pf the slain gave the battle-field this appearance. Others think that the season at which it was gained is referred to, with a view to heighten the merit of the achievement. 26 p, « The hill of God is as the hill of Bashan ; ^n high hill as the hill of Bashan." Basan, (as the Vulgate spells it,) which signifies rich, or fertile, is the name of a mountain. Interpreters are divided in opinion, whether it should be here taken as a proper name. The psalmist passes to describe Mount Sion. Such transitions are not unfrequent in lyric poetry. The procession may be conceived as having reached it. ■27 p, Coagtdatug. V. Lit. "curdled." Lceser has "many peaked," which better expresses the Hebrew. 28 Suspicamini of the Vulgate corresponds to the Hebrew term, which is rendered by Simonis, in his Lexicon: invidiose ohservatisf St. Jerometranslates it : "Why do ye' contend against?" P. "Why leap ye, ye high hills?" 29 The Hebrew may be rendered in the vocative case: "ye rich mountains, why do ye look jealously? &c." The psalmist, in order to extol the privileges of Sion, addresses the richest mountains, as envious of her. SO Its great excellence is derived from the fact of its being the dwelling of God— the place chosen by Him to receive worship, and dispense blessings. PSALM LXVII. 133 18. The chariot of God^^ is attended by ten thousands i^^ thou- sands of them that rejoice:^ the Lord is among them in Sinai, in the holy place ?^* 19. Thou hast ascended on high,^ Thou hast led away captives ;^ Thou hast received gifts for men:^'^ Yea for those also that do not believe, that the Lord God dwelleth therein.*^ 20. Blessed be the Lord day by day : the God of our salvation will make our journey prosperous.^^ 21. Our God is the God of salvation; and of the Lord, of the Lord**' are the issues of death. *^ 22. But God shall break the heads^ of His enemies : the hairy crown of them that walk on in their sins. 23. The Lord said: I will turn e^€W'*^ from Basan,** I will turn them into the depth of the sea ; 1 The ark. A procession for placing it on Sion is described. 32 Decern millibus multiplex. The Hebrew term expresses iteration, or a multiplication of numbers. 83 The Septuagint thus translates the term which is now believed to express iteration. P. "Even thousands of angels." St. Jerome : "miUia dbundantium." ^* As formerly on Mount Sinai, now on Sion. 35 This may be understood of the procession to Mount Sion and the enthronement of the ark ; which, however, scarcely corresponds with the magnificence of the description : the full meaning being only displayed in the ascension of our Lord. *• The Hebrew phrase is thus rendered by Leeser. No captives are known to have walked in the triumphal procession of the ark: but Schegg infers from this passage that some of the Jebu8ites,who refused to believe that God had chosen Sion for His abode, were made slaves, and led in the procession. A sublimer triumph, the object of prophecy, was present to the mind of the psalmist. ^ H. "In man." P. "For men." The gifts made by a conquered people, or the men themselves, delivered over as bondmen, may be primarily meant. St. Paul applies the passage to the gifts bestowed by Christ at His ascension : " Ascending on high. He led captivity captive : He gave gifts to men." Eph. iv. 8. The change of phrase may be accounted for, inasmuch as the psalmist contemplates Christ re- ceiving the free homage of men, whilst the apostle regards the gifts of His grace, whereby they were gained to His worship, and the order established in the church to render them perpetual. '8 The text is obscure: "And even the rebellious to dwell, Lord God." It may mean that the gifts were presented by those who had rebelled and resisted with greatest obstinacy, who, in the end, them- selves became obedient. The latter clause may depend on the verb : " Thou hast ascended." God went up the Mount to make it His dwelling. 39 The term originally signifies to lay a burthen. St. Jerome translates it: "portabit nos:" "He will carry us." Rosenmuller thinks, that it means to give aid.