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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. 5. ]
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.
Kopl 3. Early in the morning.] This is the whole sence of that
Phrase, I prevented the dawning of the morning, if Dr. Hamm. were a competent Judge ; for he, in his Paraphrafe, only says, early in the morning. They avoid the repetition of the word prevent. See Note on Pfal.lxxxviii.13. And tho'the Verb D?? be repeated in the Hebrew, for the sake of the Poe
try, yet there is no necessity for it in the English. Ress. As thou art wont. ] Vowo? signifies, according to
Exftom, or, according to judgment. 'Our last Translators turn
Stanza, ver. 4. in the same fence.
ftrued the whole Verse thus, Great peace is to the lovers of
Which they varied into this plain and good English fence. CXX. 3. With hot burning coals. ] I suppose the full force of
this Metaphor is as effe&tually express'd by this Version, as if they had kept to the Letter of the Hebrew, and said, Goals of Juniper ; but with this difference, that not one in a thousand had known, why Coals of funiper, rather than of any other Wood; whereas every one understands the meaning of hot burning coals. Who ever blamed our last Translators, or any other, for nor translating literally those words, Psal. Ixviii. 30. The beasts of the Cane, or, Reed, &c? and why should it be a faule co strip the Text of its Figure
and Veil in one place, and not in another? CXXI. 6. So that the Sun fall not burn thee by day, nor the moon
by night.] Here we have an instance how unagreeable Ca. tachrefes, or whatever looks Figurative, and out
of the com-
Trist. lib. 3. El. 2.
Virgil says, the cold Northwind burns, ..---- Bored penetrabile frigus adurit.
These were Poets : But Xenophon, writing in Greek Prose, fays, Η ο χιων καιει των κωών τας είνας. περί κωfy: Snow burns the Nostrils of the Dogs. And why not the Moon, even in December or January, burn, as well as the Northwind or Snow? And even the Vulgar amongst us say, when they undesignedly tread in cold Water, that chey have scalded their Feer. Whether this be a Catachrefis, or Antiphrafis, it is by the same Figure that the Moon is said to burn, even upon the supposition that the malignity of her Influences proceed from Cold. And indeed the Latins express’d any kind of Hurt by this word :---- Calceus urit, says Hrace of a pinching Shoe.
Vrit enim campum Lini Seges, urit avena.
Virg. Geo. I.
Sowing of Oats or Flax burns or hurts the Ground.
So that all Grecians and Latinişts ought to be Advocates for this Tranflation, especially since the Greeks turn the Hebrew ne by ougreuocl : And this was the received sence of it amongst the main Body of Christians throughout the World, when this Tranflation was made. It was against their fettled Rule of making every thing more plain, and less Figurative, to use the word Smite, which cannot be used either of the Sun or Moon, but only in a metaphorical sence, whereas the Sun does burn, according to the most proper and narural signification of that word. And after all that some unphilosophical Men have fancied to the contrary, I am persuaded, that those who are competent Judges will allow, that whatever Influence the Moon has upon our Bodies must be the effect of Hear, that feeble Heat which is convey'd to us by her Rays, or rather by the Rays of the Sun reflected from her Body: For I suppose 'cwill be no Paradox to say, that the Moon has Hear, in the same fence, and to the farde degree that she has Light. And he was 2 Philosopher, as well as Poer, who called the Moon, as well as Ştars, Fires :
Velut inter ignes Luna minores, Tho', after all, 'tis sufficient, by the Rules of Rhetorick, that a Verb or Participle fic one of the several Substantives
joined in the fanic Sentence with it, tho'it have no agree ment with the others. Virgil uses this Sylleplis, Æn. l. 7.
Ipfe Quirinali lituo, parvâque sedebat.
He late girt with an Augurs Staff, and a small Robe. Moses speaks by the fame Figure, when he fays, Exod.xx.18) All the People saw the thunder, and lightning, and the noise
of the trumpet. CXXIV. 4. The deep waters of the proud.] We construed, The
deep waters, the proud men had, &c. putting proud in appofition with Waters, and then varied it, tbe deep waters of the
proud. So we translate Vrbs Roma, the City of Rome! CXXV. 3. The rod of the ungodly cometh not into the lot of the
righteous.] It ought to be observed, that the word 'n. here turned rest by our last Translators, signifies, to take comfortable rest, or, refreshment, or, to be at ease after long toil and labour, Gen. v. 29. Job iii. 13. Isai. xiv. 3. Our Translators thought that this would seem somewhat harm to English Readers, who are unaccustomed to such ways of speaking, therefore, in stead of saying, The rod of the ungodly shall not take ease, rejt, comfort, or, refreshment, they say only, it mall not come, or, invade, &c. Munster turns the word much to the same purpose, dimittitur ; and the Seventy, consel. The Vulgar comes nearest to those who understand here a lasting rest, viz, The Lord Mall not leave, &c. And as for those who are lo unreasonably hard upon our Translators, because they use a word which does not necessarily imply a long abode or continuance, let them consider, that neither the Hebrew word , nor the English, rest, por any word of equal force with that, does necessarily import a long duration : And even if you take rest for remaining, neither will this much mend the matter ; for there is a rest, a stay, or remaining at a place for a Day, an Hour, a Minute. Sometimes indeed it must be acknowledged, thac the word rest does imply a long stay, namely, by reason of some words going before or after, or from the nature of the thing spoken of: And so does, come, too; for when we pray thar God's Kingdom may come, we do not mean, that it may appear, and presently vanim; but that it may continue for ever.
And when it is said of Abrahan and his Family, that they came into the land of Canaan, Gen. xii. 6. we do not thereby understand, that they came to make a Vifit, and away again, but to take poflellion of it for themselves and their pofterity. And the Latin, Advent, does not fignify Guest, but one that comes into another country, there to