17. Nomen ejus erit in perpetuum, In conspectu solis sobolescet nomen ejus: Doxologia. 18. Laudetur Jova, Deus Israelis a seculo usque in seculum, Qui facit mirabilia solus ! 19. Laudetur nomen gloriosum ejus in perpetuum! Et repleatur gloria ejus totus terrarum orbis! Amen! Amen! 30. Finem habent preces Davidis filii Isaei. PSALMUS CX. 1. Psalmus Davidis-Dictum Jovae ad Dominum meum: Sede ad dextram meam, Donec subjecero hostes tuos scabellum pedibus tuis. 2. Sceptrum potentiae tuae emittet Jova e Sione; Imperabis in medio hostium tuorum. 3. Populus tuus erit promtissimus in die exercitus tui, in decoribus sanctitatis, Ros juventutis tuae erit tibi prae rore uteri aurorae. 4. Juravit Jova, nec promissi poenitebit, Tu sacerdos in perpetuum eris secundum rationem 5. Dominus ad dextram tuam, o rex! Contundet, die irae suae, reges hostiles. 6. Animadvertet in gentes hostiles, unaquaeque erit cadaveribus plena; Conquassabit capita super terram magnam, 7. E torrente in via bibet, Propterea exaltabit caput. PSALMORUM PRAECEDENTIUM VERSIO LATINA DATHII CUM NOTIS EJUS ANGLICE REDDITIS. PSALMUS II.(a) 1. Quare gentes tumultuantur ? Et nationes aestuant inania ?(6) 2. Conspirant reges terrae et principes conveniunt Adversus Jovam et unctum ejus. 3. Rumpamus, inquiunt, eorum vincula, Abjiciamus eorum funes→ 4. Ridet qui coelum habitat, Subsannat eos dominus. 5. Mox(c) eos iratus alloquetur Atque indignabundus perturbabit. 6. Ego(d) unxi regem meum Super Sione monte mihi sacro 7. Dicam quod res est :(e) Jova mihi dixit: Tu es filius meus: Ego 8. Roga a me. Dabo tibi gentes in haereditatem Et terrae fines in possessionem 9. Conteres eos sceptro ferreo, Ut vas fictile eos confringes10. Jam igitur, reges sapite, Admittite disciplinam, terrae judices, 11. Colite Jovam reverenter Et cum tremore dolete(g) 12. Submittite vos filio, ne, si irascatur, vos illico pereatis Etenim ira ejus brevi exardescet. Felices sunt omnes qui ad eum confugiunt.(¿) The kingdom of the Messiah, founded by God himself, stands unmoved by the attacks of enemies. (a) I am fully persuaded that this Psalm is prophetical, and celebrates the reign of the Messiah. That David was the author, appears from Acts iv. 25; but he could not write what is contained in verses 8 and 12, in reference to himself, without extraordinary presumption. The quotations from the Psalm in the New Testament, and the direct application of them to the king Messiah, cannot by any means be explained on the principle of Jewish accommodation. Acts iv. 25; xiii. 33. Heb. i. 5; v. 5. (b) p In rendering these words, I have retained the verb aestuare, as giving the proper sense of the Hebrew verb, because the Latins use it also metaphorically, to express a resemblance between the state of the mind, agitated by violent emotions, and that of water exposed to great heat, or of the sea agitated by a storm of wind. I have rendered p also according to its more ordinary signification, by inanis,—“ empty or vain," not by sputum," spittle," the sense which it bears in the Arabic language, and which is assigned to it in this passage by Venema, and several other interpreters. The former sense is most suitable to the subject of the poem. It indicates the issue of the hostile movements of the nations; and, in the opinion of Herder, is more elegant. (De Genio poeseos Hebr. p. ii.) (c) See page 80. (d) These are the words of God, in which he declares that the king, to whom the nations refused submission, was constituted by himself. From the Greek, Latin, and Arabic versions, we find that the authors had the following reading in the original : ip-013-by The Septuagint rendering is, έγω δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ. The Latin has, 66 Ego autem constitutus sum rex ab eo super Sion montem sanctum ejus." "But I am appointed King by him over Sion his holy mountain." On the other hand, the Chaldee, Symmachus, Aquila, Jerome, and the quotation of the words according to the Masoretic Text, Acts iv. 27,, exhibit the received reading of the Hebrew Text, which, besides, is confirmed by the context. In the following verse, the Messiah says:-He would explain the decree of God more accurately. If he had already spoken in the verse preceding, he could not have said this with propriety. The sudden change of persons cannot offend any person, who reflects on the numerous examples of the same thing that occur in the Psalms, and other Hebrew poetical writings. On this account, it surprises me that Koehler (in Repertorio Literaturæ Orient., p. iii.) should have approved of the reading followed by the Septuagint; especially since that of the received text, as being supported by the greater number of independent witnesses, deserves, according to the laws of criticism, to be preferred. (e) It does not appear to me that the reading of this should אֲסַפְּרָה אֶל־חוֹק,clause in the received text T: be changed in consequence of the diversity of readings which the ancient interpreters appear to suggest. The words may be explained in two different ways. "I will declare the decree," to wit, the decree of God recited in the verse preceding. verb is construed not only with the accusative - T The following placed by itself; but also with the proposition intervening, as in Gen. xl. 8.; 2 Kings viii. 4., which plainly corresponds to in this pas sage. Or they may signify, "I will declare the truth;" for in the Arabic p signifies verum, “ what is true," (cf. Golius, p. 634). This formula is thus equivalent to another, Sam. xxiii. 23.; xxvi. 4.; and stands in contrast to ,אי Ezek. vi. 10. The latter sense seems to me preferable, אלהים or אֶל ,because to make out the other must אל be supplied; which, whether read or not by Aquila, Theodotion, Sextus, and Jerome, seems to be alto |