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1. I think ir very evident, that the words ought to be COM
ftrued 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 co be understood thus, or otherwise, 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 most probable meaning of the words. To say, that the Egyptians did not rebel, is false, and therefore cannot be the meaning of the words. To say, that Moses and Aaron did not rebel seems to be foreign to the purpose of the Pfalmift : For the darkness was not sent to reduce Moses and Aaron to obedience, but Pharaoh and the Egyptians ; and therefore it is more reasonable to suppose, that these words were designed to express the obstinacy and rebellion of them, notwithstanding this Miracle, than the obedience or compliance of Moses and Aaron. "It follows in the next Verse, he turned their waters into blood; which surely was not done to convert Moses 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 occasion had
the Psalmist to say, that Mofes and Aaron rebelled not ? All which consider'd, I cannot but think, that if we bave any-where just reason to take a Sentence by way of a Question ask'd, 'tis here. Some would have it thought, that a Question by cannot be ask'd, without the prefix it, or, with the prefix 1; bar this Fancy is effectually confused by that Text, Exod.vii.26. where there is a Question ask'd, Will they not stone ws?
by 1, and x without it. 2. Questions ask'd do not always imply doubt, but either
more strongly affirm or deny. The Text last mention'd is an evident proof of this, vir: Will they not stone ws? that is, they will most certainly stone us. Thus, 2 Kings xx. 20. Are they not written? fignifies, that they were most assuredly written. So again, Gen. iv. 7. If thou dost well, shalt thou not be accepted that is, you shall most infallibly be accepted. This Text is, í suppose, another Instance of what I am now shewing: For when the Psalmist asks the Question, Did they not rebel against his word? his meaning is, They did rebel, or,
were not obedient unto his word.
either affirmatively or negatively, as the fence and oca
cleave to him : But our Translators drop the Question and turn it, Cleave to him that is wise; and yet I think that no impartial Man will accuse them of translating these words unfaithfully. But we need not insist on this, we have a moft unquestionable Authority for doing this, even that of the Holy Scripture itself, which expresses the very same thing, and upon the very same occasion, at one place by a question ask'd, ac another, affirmatively or negatively : So the words said before to be in i Kings XX. 20. Are they not written? are varied 2 Chron. xxxii. 32. they are written. And whac is put as a Question by St. Mark, chap. xi. ver. 17. Is it not written and chap. xii. ver. 24. Do ye not err? is represented affirmatively by St. Matthew, chap. xxi. 13. It is written; and xxii. 29. te do err · And, on the other side, what God said to the Prophet Isaiah, by way of affirmation, All those things hath mine hand maden chap. Ixvi. 2. St. Stephen quotes interrogatively, Hath not mine hands made all these things ? Atts vii. 5o. And since these two ways of Expression are perfectly the same, as to sence, and that the Holy Penmen use them indifferently, there can, I think, no good reason he given, why Translators should not be left to their liberty in this particular. And it is especially fit, that such Questions as are sudden and short, and placed be: tween Sentences that are negative or affirmative, fhould thus be varied by English Translators; for to People not used to such short Apoftrophes, such Quee
stions may seem abrupt. 4. And that it may appear, that our Translators did not do
this by chance, let it be consider'd, thać they do this at other places, as well as here, viz. Pfal. lvi. 13. Ixiv. 5. xxi. I. fo char they seem to have settled it as a fixt Rule of Translating.' And I submit ić to better
Judgments, whether it be not a very reasonable one. Pfal. CVI. Title, Hallelu-jah, or, Praise ye the Lord.). Which, as
Dr. Hammond intimares, was intended to signify, that the
" Chaldees Arabick, &c. do own these words, as bem
2. “ Because the beginning of this Psalm is rehearsed;
“ i Chron. xvi. 34. without any mention of these “ words, for whereas our last Translation, in the 7th • Verse of this Chapter, supplies, this Psalm; Dr. Ham. “ obferves, They Thould rather have fupply'd, these “three Psalms; for there follows a good part of the "cv, then the xcvi, and after that the beginning and « ending of this cvi, in lieu of the whole. And this, " says he, is in reason applicable to all those Psalms,
o which have Hallelu-jah in the front of them. Pfal. CVI. 27. To cast out their feed.] Ut abjiceret femen eorum,
Munster. 30. And prayed,] Oravit, Munster. And so likewise Caftellio
and Gejerus, and all the Ancients, do either turn, prayed, or which is much the same thing, made an atonement. There can be no reason to doubt, but that the Hebrew word may fignify, praying : It is very often fo render'd in the Form Hithpael, and the word í ephilla, Prayers, is allow'd co come from the Verb Pillel here used. If therefore there were no other evidence for Phineas's Praying, but this Text, yet I should think that sufficient. But there is other proof enough; for he was one among them who wept at the door of the Tabernacle, Numb. xxv.
6, 7. and 'tis not reasonable to suppose, that they came to the place of Publick Worfhip meerly to weep. And we may be sure, that Phined, being a Priest, had Tome share, if not the principal, in their Publick Devotion. Further, "ris exprelly said, that Phineas made an atonement, Numb. xxv. 13. Now, we know what was meant by Moses's making an atonement in the like case, namely, his praying, that God would forgive the people's fin, Exod. xxxii. 30, 31, 32. The very same word is used in the Hebrew in both places, viz. 2; and therefore, no doubt, Phineas's Atonement chiefly consisted in the zealous Intercellion he made, as we are sure that of Moses did. I will not deny, but the execution which Phineas did on Zimri and Cosbi, may be included in the atonement which he made: Dut I think it may fafely be afferred, that Prayer
at least one principal part of his Atonement; and that therefore our Translators, and these Great Men, who go along with them, are not to be blamed on this account. 'Tis evident that Bishop Coverdale thus translated the Hebrew word with mature deliberation : For in his first Edition he turn'd it; executed justice, wherein he is followed by Niatthews's Bible : Bur upon his second and better Thoughts, he changed it for prayed, as it still remains,
Pfal. CVII. 40. Though he suffer them to be evil intreated through
tyrants.] The Translators, I suppose, construed the words thus, Pouring ill treatment upon them, from Princes or Tyrants, supplying, on them, and turning 7y from, as is not unusual: And the words being thus construed, they curn'd into this current English. By 112 rendred by others contempt, they understood, whatever can render men contemptible in the Eyes of the world, as Banishment, Imprisonment, &c. or, as Ainsworth expresses it, a contemptible estate. in a Verb nearly ally'd to this Subftantive, commonly fignifies to rob, or spoil, or use ill : And the very Verb 12 may properly be turned, rob or wrong, Prov. xiv. 21. Isai. xlix. 7. Nor did our Translators take too great liberty, when in stead of saying, he pours ill treatment upon them, they say, he suffers them to be evil intreated. For in the same manner most "Translators, for those Hebrew words, Prov. X. 3. God will not famis, or, Starve the soul of the righteous, give us the same sence that our last Translators have done, viz. God will not suffer the foul of the righteous to famish. And fo Ainsworth himself varies that Text, Exod. xxii. 18. Thou Malt not suffer a witch to live, which is expresly in the Hebrew, Thou Malt not make a witch to live. By translating the words thus, we have made the connexion more clear and close than in the common way
of rendring these words; and on this account have as much the advantage of other Translators, as they here have of us,
if the words be considered apart, and by themselves. CX, 3: The dew of thy birth is of the womb of the morning.] Ab
utero auroræ eft tibi ros nativitatis tuæ, Munfter. CXI. Title. Hallelu-jah, or, Praise ye the Lord. This is one of
the Alphabetical Psalms which must therefore begin with the Letrer X; therefore Praise ye the Lord cannot be the beginning, but the Title of the Psalm ; but 17713 I will praise, or give thanks, which does begin with that Letter.
So Hammond and Bp. Patrick. CXII. Title. Hallelu-jah. This is a Pfalm of the same fort with
the CXI. and therefore, for the same reason, must begia:
with 90 Blessed. CXVIII. S. At large.) In latitudine, Munfter. The Hebre
word 277 comes from 2777 which fignifies to - at large, i Sam. ii. 1. The word Jy signifies boch
hear and answer, and by turning the words in this plain ra. tural manner, we have no occasion to make any Supplenic!!.
in this Verse. 26. We have wished you good luck, ye that are of the house of !!
Lord.] Fausta vobis ominamur, Jovæ Domestici, Castelli,
Pfal.cxix. Aleph 8. Thy Ceremonies.] Ceremonias tuas, Munfter
PN is said to signify a Law, for which there is no reason
but the will of the Lawgiver. Beth 1. By ruling himself after thy word.] Exequendis verbis
tuis, Caftellio. Gimel s. Thou hast rebuked the proud, and cursed are they which,
&c. Dr. Hammond prefers this construction of the words before that of the other Translation, as being agreeable
all the ancient Interpreters. Daleth 5. And cause thou me to make much of thy lato.] Et gra.
ta fit mihi Lex tua, Munfter. He 6. That I may fear thee.] Dr. Hammond takes the words
in the same sence. Cheth S. The congregations,] yang signifies not only a Troop
or Band of Armed Men, but a Company. So 'tis translateds I Sam.x, s, 1o. speaking of Prophets or Students. Here he
probably means Saul's Counsellors. Teth 6. As fat as brawn. The Hebrew Way is allow'd to im
port hardnes, as well as fatnes; and denotes the obstinacy as well as folly of David's Enemies. No Translation, that I have seen, does so exprelly render the fence of this word, and that by giving us an Engliso Phrase for a Hebrew one, which is the most elegant way of translating, when the
Languages will allow of it. Lamed 8. I see that all things come to an end.] Omnis rei finem
vidi, Piscator. Omnium rerum interiturarum finem vidi,
Castellio. pun 2. And am Stedfastly purposed.] Et mecum conftitui, Munt. Samech 1. Them that imagine evil things.] Ham. Those that
think evil. Ainsworth, in his Annotations, thus explains the Hebrew word, Vein thinkers, Persons distracted with their own Cogitations, uncertain, wavering like the tops of Trees, which is indeed the full import of the word. Cogitantes mala, Munst. 5. My delight shall be.] Delectabor, Munst. I shall delight
my self, Ham Ain 2. Make thou thy servant to delight in that which is good.]
Dulce fac fervo tuo id quod bonum est, Munfier, Vatablus. Oblecta servum tuum bono, Pagn. 7. Precious stone.] Gemmam, Munster. Topaz, Ham. Pe 2. Goeth forth, ) or, appeareth ; fo che Verb from whence ang comes is rendred by our last Translators, Cant. vii. 12. Ostium eloquiorum fuorum lumen præbet, Munst. 3. Drew in my breath.] Attraxi spiricum, Munft. 8. Mine eyes gush out with water.] Here the Hebrero Hyperbole is somewhat leffen'd. See Psal. vi. 6. Iviii. 8, doc.