omnis homo:" all vanity, every man :" that is, every man is altogether vain. She who before, (verse 10), is styled the wife, or spouse, is here styled the daughter of the king, as if promoted to the highest dignity of royal descent. The adverb , intus, “within," in all the passages where it occurs, signifies the interior parts of buildings; 1 Kings vi. 18, 19, 27, 36. 1 Chron. xxviii. 11. Levit. x. 18. That it here signifies the interior of the palace, appears plain from the scope of the passage. The nouna, ocellata tesselata : spotted, or checquered," occurs Exod. xxviii. 11, 13, 14, 25. The whole clause, wih antisaD ia? Ex ocellatis auri vestimentum ejus: signifies, that she wore a robe interwoven with gold. Vid. Braun de vestitu. Sacerdot. Hebr.-Schroederus de vestitu mulier. Ebraear. 15. In this verse, a description is given of the queen, as splendidly adorned, and with a retinue of other virgins from the apartments of the women, לִרְקָמוֹת תּוּבַל entering into the king's chamber vestibus acu pictis adduciter regi: «In robes flowered with the needle, she is brought to the king." רְקָמוֹת Schroeder shews that the noun signifies vestes phrygionicas, sive acu pictas: "Phrygian robes, or such as were flowered with the needle." The prefix lamed indicates the state, or mode, and gives to the noun an adverbial signifi cation, as it frequently does: for example, securely, separately,—Psalm iv. 9, p justly, equally. Michaelis in Supplement. IT : ad Lexx, understands here, as signifying the : painted tapestry, or hangings, that adorned the bridal chamber. The passage has a respect to the custom prevalent, particularly among eastern nations, of introducing a spouse on her marriage, into the house of her husband, with music and an accompany בְּתוּלוֹת אַחֲרֶיהָ רָעוֹתֶיהָ מוּבָאוֹת-ing retinue T Virgines post eam, sociae ejus, adducuntur tibi: "The virgins, her companions, after her are brought to thee." This is added to shew that those virgins who accompanied the queen, were not merely attendants, but equals,-partakers of the same dignity; and, as well as the queen, to be joined to the husband in marriage. nhawa nabaan Adducuntur cum gaudiis et exultatione, introducuntur in palatium regis: "They are brought with rejoicings and exultation, they are introduced into the palace of the king." He wishes to state more fully, what had been mentioned in the verse preceding, the introduction into the palace. They were brought not forcibly, and with feelings of grief; but, on the contrary, they entered the splendid mansion of so great a monarch, with pleasure and every expression of joy. - 17. He subjoins an acclamation, a prayer for pro patrum tuorum תַּחַת אֲבתִּיךָ יִהְיוּ בָנֶיךָ,sperity loco sint filii tui! "In the place of thy fathers may thy sons be!"-May sons be born to thee, who shall equal their fathers in worth, dignity, and glory; and who may possess the kingdom during an endless תְּשִׁיתֵמוֹ לְשָׁרִים .succession of generations ! Constituas illos principes in omni terra בְּכָל הָאָרֶץ 66 May you constitute them princes over the whole land!" let them be set over the different portions of the kingdom :-let them reign and rule over the provinces, and the nations who inhabit them. nomen tuum perpetuo: "I will praise thy name for ever and ever." The noun signifies tempus vitae humanae ;-the period of hunan life; and also, all the men, collectively, who are alive at any particular period;-but it is well known when the noun is repeated, that it denotes many ages, or an indefinite period, as in Psalm x. 6; lxi. 7. The עַל־כן עמים יהוֹדוּךָ לְעוֹלָם וָעֶד song concludes T propterea laudabunt te populi in sempiternum ; "Wherefore the peoples," or nations, "shall praise thee for ever." Because I will sing thy praises, the nations moved by my songs, will also celebrate thy praise for ever and ever. PSALM LXXII. THE SUBJECT. THE poet begins with prayers to God that he would appoint, as king of his people, a wise and just prince, who would vindicate the cause of the afflicted, and restrain oppressors;-a king, under whose administration the country would enjoy abundant prosperity, (verse 1-4.) He then proceeds to describe such a king as he hoped would be given to the people, and fortells the extent, the prosperity, and the perpetuity of his government. We were of opinion at one time, that this Psalm consisted of prayers, or wishes, formed and expressed on the accession of some particular Hebrew king. Trusting to the authority of the inscription, we were disposed to think that the Psalm was composed for, or on behalf of Solomon. The preposition lamed, which, in the title of this Psalm, is prefixed to the name nh, Solomon, in other Psalms is prefixed to the : name David; and in these it always denotes that the hymn, with this title, was composed by David. We could not believe, however, that the preposition, in this case, pointed out the author of the song. From the manner in which the Psalm is composed, the rea der is led to consider it as expressing the highest hopes and expectations that a subject, or citizen, might be supposed to entertain in reference to a new king. To suppose that any king would describe, in the same terms, the splendour of his own reign,—his glory among other nations, and their admiration of him, would foretel the felicity of his subjects as the result of his own prudence and virtue,-would be to suppose the indulgence of extreme vanity. We are now fully persuaded that the blessings spoken of, and to which the poet looked forward as to be enjoyed under the king who is the subject of his song, were not to be expected under the government of any of those kings who reigned over the Hebrews. An eternal reign, (verse 5,) a profound peace, lasting as long as the world, (verse 7); a dominion extending over the whole earth, (verse 8); the veneration of all kings and nations, (verse 9); in fine, the enjoyment of these blessings by all nations, (verse 17.) These are blessings peculiar to 1 That this Psalm related to the Messiah, was perceived by the Chaldee paraphrast. He expounds the words at the begin הב "Give, O God, sentences of,-according to thy judgments to the king Messiah." The inscription prefixed to the Bong, q by עַל יָדוֹהִי ;he explains as follows לשלמה -spoken by Solomon pro * דשלמה אתאָמַר בנבואה T: phetically." R. Saadias Haggaon, on Dan. vii. 13, 14, refers this Psalm to the Messiah. Jarchi, also, says that the ancient doctors explained the words of the sixteenth verse: לימות |