Pfal. XC. 1. Refuge.] So Hammond corrects our laft Translators. Habitaculum Refugii, Munfter.

5. Thou fcatterest.] Spargis, Caftellio.

They fade away fuddenly like the graß, 6. In the morning it is green, and groweth up.] Here we turn the fame word

fade away, in the 5th Verfe, groweth up, in the 6th; but fo does Munster too, in the firft place, mutatur; in the other, crefcit. So does Hammond, in the firft place, changed; in the other, groweth up; and he proves, that the word is capable of both fenfes, and that both belong to it in this place: So they took to fignify not properly in the first place, as it does in the fecond, but foon, or, fuddenly; as it does again, ver. 14. and in ftead of reprefenting the fimilitude in the Hebrew way, that is, without an Apodofis, viz. As the graß fadeth away fuddenly, they do it in the manner that is moft agreeable to English Ears, They fade away fuddenly like the graß.

13. Be gracious.] Placabilis efto, Munster.

17. Glorious Majesty.] Decor, Munster. Aaugóτns, Seventy. See General Note 9.

XCI. I. Dwelleth under the defence.] Remains in the protection,

Hammond.

4. Faithfulneß and truth.] Faithfulneß here is no addition to the fence: But becaufe Truth may be taken in feveral fences; Faithfulneß joined with it, fhews, that here it fignifies, fteadine in performing Promises.

8. Tea.] Utique, Munster.

9. For thou, Lord, art my hope, thou hast fet thine house of defence very high. Quoniam tu, Domine, es fpes mea, excelfum pofuifti habitaculum refugii tui, Munster. The Tig. Verfion of Leo Jud. is much to the fame purpose, only it has, in edito, in ftead of, excelfum. Dr. Hammond conftrues the Verse in the same manner, fave that he renders the most high.

XCII. 3. Upon a loud inftrument, and upon the harp.] Super inftrumento fonoro cum Cytharâ, Munfter. The Hebrew word is very variously tranflated, which we tranflate after Munster, loud inftrument. Some turn it, Melody. Hammond, Song, or, loud voice. Ainsworth, Meditation. Our laft Tranflators, folemn found. Others retain the Hebrew word, Higgaion. XCIV. 10. He that nurtureth the heathen, it is he that teacheth man knowledge, (hall not he punish? Qui gentes corrigit, quique homines fcientiam docet, nonnè is vos arguet? Tig. He that inftructs the Nations, he that teacheth man knowledge, fhall not he rebuke, or punish? Ham. Our laft Tranflators give another conftruction of these words, and fupply, Shall not

be

he know? But Dr. Hammond fays there is no need of this, and that the fence is more perfpicuous without it.

15. Until righteoufneß turn again unto judgment.] Ufque dum redeat juftitia ad Judicium.

20. As a law.] Pro ftatuto, Munster. For a law, Ainsw. XCV. 4. Corners, Penetralia, Munfter. Secret parts, Ham. XCVII. 11. There is fprung up light.] Seventy, dveleine. Munft. Sparfa eft. All three do a little abate the Hebrew Catachrefis of lights being fown. See Pfal. vi. 6.

XCIX. 1. Let the people be never fo impatient.] Ainsworth's Annotations are to the fame fence.

4. Thou hast prepared equity.] Parafti æquitatem, Munster. CI. 2. O let me have understanding.] 'Tis in the Hebrew put in the future Tenfe; but then it is to be remembred, that the Hebrews have no Potential, or Optative Mood, and therefore ufe their future Tenfe in ftead of it. See Pfal. cxix. Jod, 4, 5, 6, 7, 8. Tau, 1, 2, &c. Our Tranflators thought it more agreeable to exprefs it by way of wifh, than in a pofitive manner, and more befitting the humble Temper of David, and all good Men. The Hebrew Verb here ufed, properly fignifies, to understand, Deut. xxxii. 29. & paffim. But it may be obferved, that Verbs fignifying Action, when the future Tenfe is thus put in a Potential or Optative fence, though they are exprefs'd in Hebrew in the firft Perfon future, yet cannot be fully rendred, as to their fence, but by the English words, may I, or, let me: Therefore the Hebrew a literally, I will paß, is juftly rendred in English, Let me paß, Deut. ii. 27. And for the fame reafon our Tranflators, in ftead of faying, [I will have understanding in the way of godlineß, exprefs the fence in this manner, O let me, &c.

4. I will take no wicked thing in hand.] This is the English Phrafe, fignifying the fame with that Hebrew one, I will fet no wicked thing before mine eyes. So both our Learned Paraphrafts understand it,

CII. 3. A firebrand,] Torris, Caftellio.

5. My bones will fearce cleave to my flesh.] If it be granted, that our Tranflators did here fupply, fcarce, yet 'tis no greater liberty than others have taken in other places. See General Note 6. It feems to me, that our laft Translators have supply'd this very Particle, scarce, Gen. xxvii. 34. there may be a meer expletive, as quidem in the Latin, u in the Greek, but it does not appear, that either that, or any other Hebrew Adverb has the fame fignification with our English, Scarce. And yet, perhaps, 'tis not neceffary to fuppofe, that it is fupply'd here, for it may be imported in the Verb : 'Tis true, fometimes this word fignifies to

tick close, as when 'tis used of the Leprofy, &c. 2 Kings v.27. but at other places it only fignifies, to follow clofe after, as 2 Sam. vi. 6. or, which is the fame thing, scarce to cleave, or, be join'd to: And the Noun, 1 Kings xxii. 34. turn'd, joints, and which does vifibly come from this Verb, evidently fignifies that place in Ahab's Armour, where the feveral parts did not fo perfectly meet, but that they left room for the fatal Arrow to enter; fo that this Verb may fometimes fignify to hang loofely together, or, be fcarce joined and therefore cannot, perhaps, more exactly be rendred here, than is done by our Tranflators, viz. Scarce cleave. And, I fuppofe, If the words will bear this rendition, the fence will require it. For tis evident, that the Pfalmift's leannefs, proceeded from the pining of his Flesh, by reafon of Grief or Sickness, ver. 4,6, 7, 23, 24. in which cafe, the Skin and remaining Flefh hangs loofe about the Bones, or, I will fcarce cleave to the Bones: Which feems to be the true meaning of these words. For the obferving Reader cannot but be fenfible of the Hypallage. Further, let it be confider'd, that there is no inconfiftence between our two Tranflations. Scarce, does not always deny in our Tongue, but fometimes more faintly affirms, as when St. Peter fays, that the righteous are scarce faved; he does not deny, but fuppofes that they are faved. Perhaps the words cannot better be turn'd, than by putting both Tranflations together,thus, My bones cleave, and fcarce cleave to my flesh.

CIV. 34. So fhall my words pleafe him.] Et gratum erit ei eloquium meum, Munster.

Ferrum intravit ufque in And fo both Dr. Hammond and

CV. 18. The iron entred into his foul.] animam ejus, Munster.

Mr. Ainsworth:

19. Until the time came that his caufe was known.] Ufque dum venit tempus quo innotefcebat caufa ejus, Munster. 22. To inform.] Mr. Ainsworth tranflates, to bind, which he thus explains, viz. to inform, and govern as fubjects. So that, according to him, to inform, in the Language of that Age, viz, the beginning of the laft Century, fignify'd to direct with Authority.

25. Whofe heart turned fo.] Our Tranflators take the Verb D to fignifie as an abfolute, when it is commonly active and tranfitive, (as turn is likewise in the English) than which nothing is more common in all Languages. A pious Tranflation this, in which I think it pity that none have follow'd them, to my knowledge.

28. And they were not obedient unto his word.] No Paffage in this Old Pfalter is thought fo liable to Objection as this, therefore I shall more particularly confider it.

1. I think it very evident, that the words ought to be conftrued as a Question ask'd, Did they not rebel against his word? There is no certain way to know when any Sentence in the Hebrew is to be understood thus, or other wife, but by what goes before, and what follows: And If we may judge by the coherence, I doubt not but this will appear to be the moft probable meaning of the words. To fay, that the Egyptians did not rebel, is false, and therefore cannot be the meaning of the words. To fay, that Mofes and Aaron did not rebel feems to be foreign to the purpose of the Pfalmift: For the darkness was not fent to reduce Mofes and Aaron to obedience, but Pharaoh and the Egyptians; and therefore it is more reasonable to fuppofe, that these words were defigned to exprefs the obftinacy and rebellion of them, notwithflanding this Miracle, than the obedience or compliance of Mofes and Aaron. It follows in the next Verfe, he turned their waters into blood; which furely was not done to convert Mofes and Aaron, but Pharaoh · and his Subjects: So that if we do not read the words interrogatively, they will have no apparent connexion with what goes before, and what follows: For what occafion had the Pfalmift to fay, that Mofes and Aaron rebelled not? All which confider'd, I cannot but think, that if we have any-where just reason to take a Sentence by way of a Question ask'd, 'tis here. Some would have it thought, that a Queftion by cannot be ask'd, without the prefix, or, with the prefix 1; but this Fancy is effectually confuted by that Text, Exod.viii.26. where there is a Question ask'd, Will they not ftone us? by 1, and without .

2. Questions ask'd do not always imply doubt, but either more ftrongly affirm or deny. The Text laft mention'd is an evident proof of this, viz. Will they not stone us? that is, they will moft certainly ftone us. Thus, 2 Kings xx. 20. Are they not written? fignifies, that they were moft affuredly written. So again, Gen. iv. 7. If thou dost well, fhalt thou not be accepted? that is, you fhall moft infallibly be accepted. This Text is, Í fuppofe, another Inftance of what I am now fhewing: For when the Pfalmift asks the Queftion, Did they not rebel against his word? his meaning is, They did rebel, or, were not obedient unto his word.

3. Questions thus ask'd in the Hebrew, may fitly be turn'd, either affirmatively or negatively, as the fence and oc cafion require. Our laft Tranflators have done this, Ecclefiafticm vi. 34. for the Greek Text there ris σopòsi #gooxoλah0n]e ¿:], who is wife? or, is any one wise ?

cleave to him: But our Tranflators drop the Queftion and turn it, Cleave to him that is wife; and yet I think that no impartial Man will accufe them of tranflating these words unfaithfully. But we need not infift on this, we have a moft unquestionable Authority for doing this, even that of the Holy Scripture itself, which expreffes the very fame thing, and upon the very fame occafion, at one place by a Question ask'd, at another, affirmatively or negatively: So the words faid before to be in 1 Kings xx. 20. Are they not written? are varied 2 Chron. xxxii. 32. they are written. And what is put as a Question by St. Mark, chap. xi. ver. 17. Ís it not written? and chap. xii. ver. 24. Do je hot err? is reprefented affirmatively by St. Matthew, chap. xxi. 13. It is written; and xxii. 29. Te do err: And, on the other fide, what God faid to the Prophet Ifaiah, by way of affirmation, All those things hath mine hand made chap. Ixvi. 2. St. Stephen quotes interrogatively, Hath not mine hands made all these things? Acts vii. 50. And fince thefe two ways of Expreffion are perfectly the fame, as to fence, and that the Holy Penmen use them indifferently, there can, I think, no good reafon be given, why Tranflators fhould not be left to their liberty in this particular. And it is especially fit, that fuch Questions as are fudden and fhort, and placed be tween Sentences, that are negative or affirmative, fhould thus be varied by English Tranflators; for to People not used to fuch fhort Apoftrophes, fuch Quee ftions may feem abrupt.

4. And that it may appear, that our Tranflators did not do this by chance, let it be confider'd, that they do this at other places, as well as here, viz. Pfal. Ivi. 13. Ixiv. 5. xxi. 1. fo that they feem to have fettled it as a fixt Rule of Tranflating. And I fubmit it to better Judgments, whether it be not a very reasonable one.

Pfal. CVI. Title, Hallelu-jah, or, Praife ye the Lord.]. Which, as Dr. Hammond intimates, was intended to fignify, that the following Pfalm is a Form of Praife. He gives two very good Reafons, why it ought not to be accounted part of the Pfalm, viz.

1. “That none of the Ancient Interpreters, Greek, Syriac, "Chaldee, Arabick, &c. do own thefe words, as be "longing to the Pfalm, otherwife than by way of

Title.