referring to Elias. Comp. Note 212. The apostle's citation is mostly from the LXX., but it is abridged and transposed, and the clause, kảyò v. differs. The final words, λαβεῖν αὐτήν, are found in Griesbach's MS. 30, which is Regius 100.

(220) This differs altogether from the LXX., which, however, seems corrupted. Like the last it is an abridged quotation.

the image of] σrýλn understood.

(221) Comp. Eccl'us 1:8.

(222) Probably our own and other translators have erred in confounding the Beelzebul of the N.T. with Baalzebub, the god of Ekron. The latter signifies, lord of flies; the former, dunghill-lord. The Jews were wont to stigmatise idols with odious names, one of the most frequent of which was bar dung, or dunghill; and, as they rightly considered the devil to be the lord of idols, they styled him at by Baalzebul, dunghill-lord.

(223) 2 KI. an hairy man] A man attired in a hairy garment, i. e. as it would seem, one of coarse hair-cloth. A garment of this kind, in imitation perhaps of the example of Elijah, came to be regarded as the distinguishing habit of a prophet. Such, in all probability, was the sackcloth of Isaiah (20:2). False prophets assumed a rough garment to deceive; Heb. a garment of hair; déppiv тpixívηv (Zech. 13:4).

MATT. and MARK.] John the Baptist, being mystically Elias, was clothed after the example of his prototype; not in the soft raiment of a courtier, but as became one who was a prophet, yea, and more than a prophet (Matt. 11:8, 9. Luke 7:25, 26).

and a leathern girdle, etc.] These words appear to be taken by both evangelists from the LXX., with a trifling variation.

(224, 225) Compare the case of the two witnesses, Rev. 11:5, 12.

...

, καὶ τίς δύναται σταθῆναι ;

... and who shall be able to stand? Comp. Mal. 3:2, and who shall stand when He appeareth?

(240) MATT. LU. the eagles] Primarily, the standards of the Roman legions which besieged Jerusalem, A.D. 70; but the full accomplishment of the prophecy is yet future. The fact that Austria, Russia, Prussia, France, and several minor states, bear the eagle for their ensign, taken in connection with the prophet's statement that all nations shall be gathered against Jerusalem to battle immediately before the coming of the Lord, Zech. 14:2, may be more significant than is generally suspected. Job 41:11. See No. 427.

(243) PSA. the heathen] The Gentiles. the people] Israel. See Acts. the kings, etc.] Comp. Psa. 48:4. against the LORD and against His Anointed] Comp. Rev. 11:15. 12:10.

ACTS. David] In some Greek copies, and in the old Latin, the Psalm has the name of David prefixed to it. Yadμòs T@ Aavid. In finem. Psalmus ipsi David.

(247) PSA. Stand in awe] In the Syriac, Ethiopic, and Arabic, this is rendered as in the LXX. Pool considers that denotes any vehement emotion of the mind, whether of grief or anger; others think the Hebrew and Greek irreconcileable, and suspect that the former is corrupted.

(250) MATT.] This quotation follows the LXX., differing from the Hebrew. (251) Psa. son of man] A name ap

(233) See No. 228.

(238) Psa. 76:7 (Heb. 76:8. LXX.

but assumed in an especial sense by the incarnate Saviour. The Psalm refers back to Gen. 1:26, 28.

Thou hast crowned] Not as with a

kingly diadem, but as with a victor's wreath. Christ is not spoken of as crowned in the former sense until the manifestation of His kingdom. Comp. Rev. 6:2. 14:14, στέφανος. 19:12, διαδήματα.

1 COR.] Partly from Psa. 110:1. No.

325.

God] ó còs, the Godhead.

HEB. world to come] The habitable world to come.

(252) PSA. 9, etc. He shall judge] The antecedent in each case is Jehovah.

(253) Here again we perceive that the Son is LORD. Comp. Lu. 1:33.

(255) PSA. 14.] Though I have inserted this passage as it stands in our ordinary printed copies of the Septuagint, there is no doubt that the portion following the 3rd verse is an interpolation (an early one) from the epistle to the Romans. The Alexandrine codex and many others omit it. In the Vatican manuscript the passage is in the margin, not in the text, and the following note is added: Οὐδαμου κεινται των Ψαλμων ποθεν δε ὁ ἀπόστολος εἴληφεν αὐτους ζηTηTEOV. (Horne, Introd. 9th ed. ii. 301.) For further information the reader is referred to Dr. Adam Clarke on Psa. 14 and Rom. 3.

PSA. 14:1.] The Septuagintal addition to this verse, οὐκ ἔστιν ἕως ἑνός, is admitted by Ainsworth and some others.

PSA. 10. deceit] The LXX., for probably reading, render this, bitterness. So the Vulg. and Arab.

PROV.] The verse is in the Alexandrine and some other copies. Oi yàp πόδες αὐτῶν εἰς κακίαν τρέχουσι, καὶ ταχινοὶ (εἰσὶ) τοῦ ἐκχέαι αἷμα.

ISA.] There is a v.1., ëyvwσav.

ROM.] Ver. 10 agrees with the O.T. in sense. In ver. 11, the LXX. is quoted in an abridged form; in the next verse exactly, though it is, in the word unprofitable, less forcible than the Hebrew. The 13th verse is verbally from Psa. 5, and Psa. 140. In verse 14, the apostle cites Psa. 10 freely; the plural form is necessary to his context. Verse 15 resembles Isaiah, but agrees with Proverbs. The next two verses are from Isaiah, and the 18th from Psa. 36.

(256) glory] Lit. weight, subordinate

ly, glory; used poetically for the tongue, Psa. 30:12. 57:8. 108:1.

It

hell] sometimes denotes the grave, considered as the general receptacle of dead bodies, Gen. 42:38, not a grave, but the grave. Psa. 141:7, is but an apparent exception, the word being used poetically. Sometimes it means the place, state, or condition of departed spirits, as in this Psalm, and Job 26:6. Sometimes it signifies, or rather includes, the place of torment, Deut. 32:22. Psa. 9:17. Prov. 23:14. The term adŋs is commonly, employed by the LXX. in translating. properly denotes the hidden world, viz. the abode of souls departed; but being employed as the equivalent of the Hebrew term, its signification is sometimes modified by the context. The English word, hell, is derived from the Anglo-Saxon helan, which means, to heal, to hide, to cover; "Whence," as Cowell says, a thatcher, or slater, or tiler, who covers the roof of a house, is in the Western parts called a Hellier." As (Interpreter, voce Helowe-wall.) hades, and not heaven, was the abode of the Redeemer's soul while absent from the body, so it is the place or state in which His saints repose in peace and blessedness-present with the Lord-until the resurrection morning. The commonly received opinion that the disembodied spirits of the righteous are glorified in heaven, is repugnant to the Word of God, and has contributed, more perhaps than anything, to obscure the doctrine of the resurrection. the earlier times of Christianity, it was held by none (unless perhaps by Cyprian) but heretics who denied the resurrection of the body. The doctrine is received by Rome (having been first decreed in the Council of Florence, 1439-42); but it was rejected by some of the reformers: we may refer especially to the emphatic testimony of the martyr Tyndale.

In

(257) PSA. title.] "It must be remembered," says Dr. Davidson, "that the inscriptions of the Psalms are not of canonical authority; and we should beware of relying solely or implicitly upon them. They have been frequently disturbed by transcribers, and erroneously added in recent times." (Sacred Hermeneutics, p. 243, where a note refers to De Wette's Comm. on the Psalms, transl. in the American Bibl. Repos. for 1833, by Prof. Torrey.) In the present case the title is canonical, being taken from 2 Sam.

(259) PSA. line] It has been suggested that instead of p line, the LXX. read sound; but probably the former word may be taken to mean a string, and thence a musical sound. The Greek rendering is supported by the Chaldee paraphrase, by the Syriac and Arabic versions, by Jerome, and by the translation of Symmachus, who uses the word ἦχος.

ROM.] The material heavens declare their Maker's glory, and the stars His praise; and, as Leighton beautifully remarks, "we miss the chief benefit of those bright lamps, if we use them not to light us up to heaven." But the apostle shews that the Psalm contains a deeper mystery, and that the stars denote the church of God (see No. 38). He bringeth out their host by number; He calleth them all by names; by the greatness of His might, for that He is strong in power, not one faileth. Isa. 40:26.

(260) PSA.] "The whole Psalm," as the martyr Justin says, "is spoken of Christ." For ver. 13, see No. 233. That wonderful expression in the 16th verse, They pierced My hands and My feet, not being quoted in the N.T., does not fall within our compass. It is, however,

referred to in Note 293.

MATT.] The lamentation uttered by the Saviour on the cross differs from the Psalm only in the last word. In

שבקתני,He said עזבתני stead of

Chaldee and Syriac verb of precisely the same import, and the word now found in the Chaldee paraphrase.

(264) See also the sections numbered 229, xx (p. 283), and G (p. 287). (265) PSA.] Comp. Psa. 50:12,... ・for the world is Mine, and the fulness thereof.

תבל ומלאה :

...

...

ἐμὴ γὰρ ἐστιν ἡ οἰκουμένη καὶ τὸ πλήρωμα αὐτῆς.

(266) PSA.] This Psalm is commonly supposed to refer to our Lord's ascension; but another interpretation, and, as I believe, a sounder one, applies it to the inauguration of His kingdom.

1 COR.] Even when crucified He was the Lord of glory: He was indeed the King of glory, but His manifestation as such being yet future, that title is not used.

(272) See also No. 1, and section Y, p. 293. Comp. Prov. 8, Wisdom; also Heb. 11:3, the worlds (alovas) were framed by the Word (phpari) of God.

(274) 1 PET.] Cited somewhat freely, and with a change of person.

(275) JOHN.] We may, perhaps, safely regard the Saviour's words as referring to all the passages indicated.

(277) A similar expression occurs in the apocryphal book of Enoch (6:9); The elect shall possess light, joy, and peace; and they shall inherit the earth.

(279) PSA. Mine ears hast Thou opened] This has been regarded as referring to the law of servitude, Exod. 21:6. Deut. 15:17; but the words may denote the opening of the ears to hear (see Isa. 50:5). It is, however, probable that the present Hebrew text is corrupted, and that instead of D'N ears, it was originally 1 N then a body. This is the opinion of Dr. Kennicott, who remarks that the letters are either identical or very much alike; and that this would be the case with the concluding letter in particular, if in a manuscript the line on which it was written happened to be blacker than ordinarya frequent cause of error. The root,

, means as well to prepare as to dig, pierce, or open. All known MSS. of any

authority concur in the present reading, which is also supported by the Syriac, Chaldee, and Vulgate. The Ethiopic version nearly agrees with the LXX. The Arabic has both readings: a body hast Thou prepared Me, and Mine ears hast Thou opened. Some think that the corruption has taken place in the Septuagint, supposing that ωτία has been changed into σώμα. This opinion seems to be refuted by St. Paul's context, ver. 10, where he refers to the word σῶμα.

HEB.] Cited from the LXX., with some slight variations.

(281) JOHN] This differs from the LXX.

(283) Psa. Thy throne, O God] German expositors have laboured hard to overthrow the received explanation of No this passage, but without success. other interpretation can be sustained by a grammatical investigation of the Hebrew. Apart from this, Paul's quotation is enough to fix the meaning. Dr. Davidson (Sac. Herm. p. 20) rightly characterises the proposed rendering, God is Thy throne, as "harsh and incapable of vindication." ó eòs is a vocative, the usual Septuagintal form.

God..hath anointed Thee] As the oil of gladness is the Holy Spirit, we have here a distinct reference to the three persons of the Blessed Trinity. Comp. Note 473.

Thy fellows] Thy fellow men.

(286) PSA. be clear] To be clear in judgment is to overcome, as the word is rendered by the LXX.

(290) PSA. Thou hast received] This differs from Paul's quotation, which, however, agrees with the Chaldee, Syriac, Arabic, and Ethiopic. It is supposed that the Hebrew was originally

חלקת as at present, but לקחת not

Possibly, however, the LXX. understood the former word to mean brought. Such appears to be its meaning in some other places.

EPH.] The N.T. reading is strengthened by the context: He gave some, apostles, etc. The 9th verse may properly be rendered thus: Now that expression, He ascended, what is it...? See No. 365.

(291) Misnumbered.

(293) It is a favourite statement with German teachers and their followers in this and other countries, that the evangelists were ever seeking, in their Master's acts and sufferings, the fulfilment of prophetic declarations; and, some add, that they were not over scrupulous in finding what they sought. Our present section refutes the calumny. The gall and the vinegar were foretold by David in terms the most distinct: yet the evangelists, while they record the event, are silent as to the prophecy. So with respect to that wonderful prediction in Psalm 22:16, they pierced My hands and My feet. In describing the crucifixion of our Lord, the evangelists are altogether silent as to the piercing of His hands and feet; the fact that they were pierced is only mentioned incidentally (Lu. 24:40. Jo. 20:25).

(294) PSA. and that which should have been for their welfare] Rendered by the LXX. καὶ εἰς ἀνταπόδοow. Horsley approves the rendering. This is one of the Psalms denomi

nated imprecatory. "Hæc non optando sunt dicta," says Augustine, "sed optandi specie, prophetando, predicta" (De Civ. Dei. xvii. 19). Yet we object not to a stronger view, since the destruction of all God's enemies is equally implied in the petition which we daily offer, Thy kingdom come, Thy will be done on earth.

ROM.] The apostle quotes the LXX. freely; his enlargement-perhaps we should say, double translation-only renders it more emphatic.

(295) MATT. LU.] From Paul's citation of the preceding context (No. 294) we learn that the prophecy has a special reference to the majority of Israel: the language of the evangelists may shew that what David terms their habitation, is the temple.

ACTS] The passage is here quoted in the singular, with reference to Judas, "the great leader of the Jewish apostasy."

(296) REV. 13:8] This should certainly be rendered, whose names were not written, from the foundation of the world, in the book of life of the Lamb slain. The most ancient MSS. read, [every one] whose name was not written. Irenæus has, cujus nomen. Comp. 17:8.

REV. 22:19.] The marginal reading is, on critical grounds, undoubtedly the

true one.

(297) MATT.] It is remarkable that the former part of this quotation literally accords with the LXX., and that the latter portion altogether differs; not indeed in sense, but verbally.

(301) See Eze. 23:4, Aholibah; margin, That is, My tabernacle in her.

(302) Psa. pour out] Comp. Psa. 69 : 24. Jer. 6:11. Eze. 7:8, etc., and Rev. 16:1.

that have not known Thee] A phrase used with reference to the heathen. Comp. Gal. 4:8. Believers are said to have known God, or rather to have been known of God, Gal. 4:9. Nominal Christians are spoken of as professing that they know God, Tit. 1:16; as saying, I know Him, 1 Jo. 2:4. The Lord Jesus shall be revealed...in flaming fire taking vengeance on them that know not God, viz. the heathen, and on them that obey not the gospel,- another class. 2 Thess. 1:7, 8.

(303) JOHN.] An argument à fortiori; yet not an express avowal of Divinity.

(305) See also Nos. 183 and 491.

(307) See also No. 339, and the passages there cited; likewise 2 Sam. 7:13, and numerous other places.

(309) PSA.] Under the former dispensation the enquiry was a proper one; but it has no legitimate place amongst Christians. There are few more decided indications of the fallen condition of the church than the general admission that death is certain.

(311) It may be that these scriptures, taken in connexion with others, and particularly with the ordinance of the sabbath, countenance the ancient and widely spread opinion (traceable amongst Pagans, Jews, and Christians) of the seven ages of the world.

(312) MATT. LUKE.] Satan's omission has been often noticed: the prevalent opinion respecting his intention is perhaps questionable.

(313) Compare No. 553; also Isa. 17: 12, 13.

(314) 1 COR. of the wise] What the O.T. states of men generally, the N.T. affirms of a particular class. But in some MSS., and in the Vulg. and Copt., the quotation agrees with the O.T.

(315). The differences from the LXX. are but slight; perhaps merely various readings.

(316) Comp. Joel 2:10. Nah. 1:5.

(320) PSA.] Compare Isa. 51:6. The reading ἀλλάξεις, which is found in the Alex. ed., seems the true one.

(321) PSA. spirits] Rather, winds. a flaming fire] Angels are here compared to the lightning.

HEB.] The apostle's application of the text must be considered as fixing the meaning of the Hebrew, which is in itself ambiguous. The sense approved by the apostle agrees with the Chaldee paraphrase, and very remarkably with No. 485.

(322) PsA. Praise ye the LORD] There is considerable difference between the Hebrew and the Greek copies of the Psalter as to the use of the word Hallelujah. In the latter (ed. Vat.) it is often regarded as the title of the Psalm; never as final. The difference between the copies is for the most part one of division only.

(325) HEB. 10. for ever, sat down] This passage was for many years mispointed in our English Bibles, but is now happily corrected.

(326) PSA.] The in '77 is an interpolation. As to other corruptions in the Hebrew of this Psalm, see Dr. Randolph, pp. 41, 48.

HEB. 5. called of God] Not in the way of vocation, but of address.

(336) ЕPH. apostles and prophets] The prophets here spoken of are those of the Christian dispensation: this might be proved by many arguments, which space forbids us to adduce. Compare 1 Cor. 12:28. Eph. 3:5. 4:11.

Rev. 18:20.

(337) MATT. 11. LUKE 7. He that should come] ó épxóμevos, He that is coming; a name applied to the expected Messiah, and perhaps referring to the Psalm here indicated. Compare Heb. 10:37. Rev. 1:8. Also No. 603.