the plural noun

''D, corresponds to the singular noun '; and that both of them relate, not to a plurality of persons, but to one individual, namely, the Messiah. From the consideration of two circumstances, this, we hope, will be perceived very plainly. First, the Apostles Peter and Paul used, Avith propriety, this passage of David, to teach the Jews that God had appointed the resurrection of the Messiah from the dead; but it does not, by any means, appear from their use of it, that David had written the word, of which we are speaking, in the singular number. Second, The reading 'D

is, in reality, an interpretation of the other, and might proceed from the words of the Masorites improperly understood. The note which they affixed,(7)

to the plural noun intimated, as I think, to the readers of the hymn, that the plural number was used instead of the singular: now, it is certainly not incredible that some persons might be found who considered the note as an intimation that the singular number should be substituted for the plural of the textual reading, and who substituted that number accordingly. Thus, 1 Sam. ii. 9, for 10 we should, with

out doubt, read so, because the word refers toy a word plural both in form and signification. In the same way, Habak. iii. 13, for

the reading even of Aquila, there seems to have been in some copies of an earlier age. It

is certain, at least, that Eusebius quotes the render

N

ing of the Septuagint τοῦ σῶσαι τοὺς χριστοὺς σου, the words which are found in the Alexandrine manuscript, and which lead to the belief that the noun stood, at one time, in the plural, in the original text." Thus far we have given the sentiments of Fischer. If other opinions are desired, Brunnius and Stange may be consulted; the latter of whom adduces several similar examples of plural nouns having a similar

the kings of Assyria come?" The plural is used; though, from the seventh verse of the chapter, where

מלֶךְ we find the singular

it is evident there is a re

ference, in both, to Sennacherib, one individual. We accordingly find the former words rendered in the Alexandrine version: μὴ ἔλθῃ βασιλεὺς ̓Ασσούρ. To this we may add Jerem. xlvi. 15. Ps. lxxxix. 20. Ps. lxxiv. 15. Jos. iii. 16. There is, however, no necessity for understanding the plural here, as put for the singular. The poet states it as a universal proposition, that God will not suffer his pious worshippers, among whom he reckons himself, to be overcome by afflictions, but will deliver them from such dangers as threaten their safety, or their life.

-Notam mihi facis, osten תודיעני ארח חיים .11

dis, mihi viam vitae : “Thou makest known,”shewest, to me the way of life."

66

Anciently," -as Rupert observes,—“ and in poetic language, the words meant, thou preservest my life; some may pre

fer, thou renderest me happy; or, thou teachest me how I may attain to a happy life. " or " signifies a happy life,-happiness, Prov. xv. 24, and in many other places, as 2wn, in the New Testament, for sidamovía, is put generally.-, like 2ñv, in the common usage of all languages, signifies, to pass through life pleasantly and happily,—to flourish and grow; as, for example, 1 Sam. x. 24. 1 Kings i. 25. Ps. xxii. 27; lxix. 33. 7, living, signifies prosper

ous, 1 Sam. xxv. 6. Eccles. vi. 8. In the sense ge、 nerally received: tu vitam mihi reddis,—“ Thou restorest life to me," the clause,-to say no more,-loses its parallelism, and the propriety of its poetic diction. Paulus, comparing the clause with Psalm ix. 14, renders it tu viam mihi ad vitam ostendis ;-thou bringest me back, as it were, from the gates of death: an expression which might be used by a person recovering from a dangerous disease."

Saturatio gaudii coram ,שׂבַע שְׁמְחוֹת אֶת־פָנֶיךָ

facie tua," Abundance of joy before thy face." "The meaning is, there is much joy,-much happiness, in thy worship, and in thy religion." In the ancient language, pious and religious men were said to walk before God, Gen. v. 24. Or it may signify in thy temple, for the formula, in this sense, is employed not only in reference to the priests, but also in re ference to religious worshippers in general, Psalms v. 4, 6, 8; xvii. 15; xxi. 7; xxiv. 6; xlii. 3.

My qua, Lactitia est in dextra tua in perpetu

um; "Gladness is in, or from thy right hand for ever: dgxaïxãs, for, thou pourest out upon me, thy worshipper, constant and perpetual joy. The poet, after the manner of the Hebrews, expresses the same sentiment in other words, as with thy right hand thou distributest gladness. Like the corresponding word, the term may be understood as referring to the temple, in the neighbourhood of which David had his dwelling place." Rupert.

PSALM XLV.

ARGUMENT.

10.)

In this song we have the excellencies of a certain great king extolled with due praise, and his grandeur magnificently described. After an introduction or dedication, the poet straightway proceeds to enumerate the peculiar excellencies of the royal personage, -personal beauty,-eloquence, (verse 3,) bravery,— strength of mind-love of justice and truth, (ver. 48.) Having mentioned these, and their appropriate rewards, namely, the felicity of his kingdom, and the splendour and dignity of his approaching nuptials,— he turns to the royal bride, and celebrates her grace and good fortune in suitable strains, (verses 9, He exhorts her to forget cheerfully, and without regret to renounce the household gods of her fathers, that she may thus secure the affections of the king, -and he expresses a hope that,-in this case,foreign nations would be found desirous of securing her good will, and would present her with the most splendid and valuable gifts, (verses 11-13.) Having described her beauty, and the impression made by it upon the king, she is introduced along with her companions into the palace, and thus formally declared the spouse of the prince, (verses 14-16.) The poet then