this explanation, which Hupfeld holds to be the only one grammatically admissible, there is the obvious objection that the " poor man' would not offer gold of Sheba; rich offerings, however, would naturally be made by subjects saved from oppression. Dr Kay renders, "and He shall live; and one shall give to Him of Sheba's gold; and He shall make intercession continually for him, all day long shall he bless Him." But though it is quite possible that different subjects may be supplied for the separate clauses, the changes in this rendering appear somewhat abrupt,

16. There shall be, &c.] Or, May there be abundance of corn in the land, on the top of mountains. "Handful" in the A.V. follows a Hebrew tradition; but the meaning "abundance" given by the Syriac, and supported by Heb., Chald., and Arabic usage, is accepted by modern critics, and is better adapted to the context. The LXX. στηpiyμa is not easily accounted for. Symm. ἴχνος τροφῆς.

mountains] See v. 3. There are traces of cultivation extending up the terraced sides to the summit of the mountains of Palestine-a well-known evidence of former prosperity. Cf. 2 S. i. 21.

the fruit thereof] The ripened corn on the heights will rustle in the wind like the foliage on Lebanon. "Shake" or "rustle" is preferable to “wave;" the word denotes movement and sound.

like grass] A different word meaning grass is used v. 6; the Hebrew word in this pas

in him: all nations shall call him blessed.

18 Blessed be the LORD God, the God of Israel, who only doeth wondrous things.

19 And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.

20 The prayers of David the son of Jesse are ended.

sage includes all herbs. Cf. Job v. 25. On the rapid increase of a regenerate people in Messianic times, see Ps. cx. 3; Isai. ix. 3, xlix. 20.

17. His name shall endure] Or, "May His name be for ever." This is at once a prayer and a prophecy. Cf. Ps, lxxxi. 15, Ixxxix. 36.

his name] Or, "may His name be renewed so long as the sun shineth." The Hebrew word for "renewed" occurs only in this passage, but the meaning is not disputed; His name will produce a new progeny, will be continued by every renewed race. See Note below.

and men shall be blessed] Cf. Gen. xxii. 18, xxvi. 4. Lit. shall bless themselves. This implies a consciousness and recognition of the blessing. It is more, as Dr Kay observes, than "be blessed," in Gen. xii. 3, xxvi. 4.

all nations] Luke i. 48. 18, 19. See Ps. xli. 13.

18. who only doeth wondrous things] See Job v. 9.

collection, which contains at least sixty psalms 20. This verse marks the close of the ascribed to David, and probably bore as a formal designation, "The Prayers of David." In the next book one psalm only is assigned to David. The title David the son of Jesse recalls the last words of David, 2 S. xxiii. 1; it was evidently here, as in that passage, assumed by the king himself, both in memory of his comparatively humble origin, and of the meaning of the name Jesse, or Yishai.

N.B. The Cethib (, yanin) is preferable to the Keri (, yinnon). It is noticeable that the Rabbins took "Yinnon" to be a proper name. "Why shall Messiah be called Yinnon ? Because He shall raise those who sleep in the earth," see 'Midrash Mishle,' f. 53, 3, quoted

by Sepp, 'Leben Jesu,' Vol. VI. p. 517. They rightly apprehended the meaning of regeneration involved in the word, applying it, however, not to the creation of a new people, but to the resurrection, which our Lord calls "the regeneration," maliyyevería, Matt. xix. 28.

PSALM LXXIII.

This psalm may have been composed by Asaph, the contemporary of David, but the name appears to have been borne by some of his descendants. The indications of date are uncertain. The progress or triumph of ungodliness is a feature common to every age, nor are the complaints stronger than those found in the psalms of David. The apostasy of which the Psalmist speaks is rather moral than ceremonial; the unbelief rather of practical atheism than of heathenish superstition, The sanctuary is still standing (17), the Psalmist goes there for instruction and comfort. The belief in a future retribution is definite (24), not like that of Job, a strong aspiration, or even subjective conviction, but based on the divine promise. The language is archaic, and the style somewhat obscure, resembling to some extent the book of Job, with which the author was evidently familiar. Upon the whole it appears most probable that we have here a product of the Solomonian age, written at a season when a turbulent and corrupt nobility had the upper hand, and vicious habits were taking deep root in the nation. A few years before the death of Solomon, or the period immediately following the accession of his son, would supply abundant materials for such reflections.

LXXIII.-LXXXIX.

+ Heb. with.

A Psalm of Asaph] Literally, "to or for Asaph," as in the margin; but the word generally denotes authorship. See note on title of Ps. lxxii.

1. Truly] Or, Verily, as in v. 13. The word so rendered indicates the result of a mental struggle, it speaks of doubts satisfied, and obstinate questionings silenced. Dr Kay has "only;" but scarcely in accordance with English usage.

even to such as are of a clean heart] Or, to the pure in heart. Thus our Lord, "blessed are the pure in heart, for they shall see God." God reveals His goodness on this condition. Sin is the mist which intercepts the light and warmth of His presence. Cf. Ps. xxiv. 4.

2. well nigh] An admirable description of the effects of evil influence. The Psalmist is like a man standing on slippery ground, and scarcely able to retain his footing against a rushing stream: all but borne along by the current of popular opinion.

3. envious] The cardinal temptation, Cf. Job xxi. 7, where the feeling is brought out with its results.

the foolish] The word implies empty boasting, fools exulting in their impiety. See note on Ps. v. 5. Dr Kay has "boastful."

the prosperity] Literally, "the peace." The great trial was to see the boastfulness of the wicked apparently justified by their security and success.

4. no bands] This is generally understood to mean, the wicked go through no severe struggles, mental or bodily, in their death; they die easily, without fear or pain. Thus Job xxi. 13, "they spend their days in wealth, and in a moment go down to the grave," and v. 23, “in full strength, being wholly at ease and quiet." The word occurs elsewhere only in Isai. lviii. 6. This indeed is the natural and obvious sense; but late commentators (Delitzsch, Hupfeld, &c.) object that the Psalmist would hardly begin with the death of the wicked, and they therefore suggest other renderings, such as, the wicked have no pains or affliction until their death, or not such as cause death: the objection, however, seems to

have little weight; of all trials to the observer that of a peaceful, fearless death ending a life of wickedness is the severest. It has probably caused more fallings away than any other, and would naturally present itself first to the Psalmist's spirit. See Note below.

their strength is firm] Literally, "fat," as in the margin, but "firm" expresses the real meaning; their body is sound, unbroken by disease or suffering to the very hour of death. We have "the rich man" of the parable faring sumptuously, till surprised by sudden and painless death. The word rendered "strength" occurs only in this passage. Ges. s. v. renders it "body."

5. They are not in trouble, &c.] Or, They have no part in the trouble of men, nor are they plagued with other men. Even in times of national calamities and visitations they seem exempt; famine and disease carry off the poor, while the rich oppressor is living in luxury. This points to a period of general suffering, not however of foreign invasion, when the rich are the chief losers, but rather to such a period as that described by Amos vi. 1-6, and Isai. ii. 7; such as probably preceded the death of Solomon, when the people were well-nigh exhausted by exactions, which brought about the revolution after his death.

6. a chain] The gold chain, indicating the rank of the noble, and symbolizing his pride. The original is far more striking, but quite untranslateable. Pride, so to speak, necks them, covers their neck, gives it stiffness, clings to it as a chain of massive gold.

garment] The long flowing robe bright with gorgeous colours and embroidery is an apt symbol of the luxurious nobility living on the spoils of an oppressed and plundered people. Cf. Ps. cix. 18.

7. stand out with fatness] It is strange that an image so striking and so true should have been meddled with the projecting eye of the full-fed oppressor completes the picture. Cf. Job xv. 27; Ps. xvii. 10.

they bave more than heart could wish] Or,

10 Therefore his people return hither: and waters of a full cup are wrung out to them.

II And they say, How doth God know? and is there knowledge in the most High?

12 Behold, these are the ungodly, who prosper in the world; they increase in riches.

13 Verily I have cleansed my heart in vain, and washed my hands in in

nocency,

the imaginations of their heart overflow, i. e. all their words express without restraint or shame the inward imaginings of hearts full of wickedness. Thus Hupfeld and nearly all modern critics. The word rendered "imaginations" is used of figures painted or carved on walls, especially of heathen temples (cf. Lev. xxvi. 1; Ezek. viii. 12); "idolatrous fancies" would express the true sense,

8. This verse explains the preceding sentence. It may be rendered, They sneer, and speak wickedly of oppression; they speak haughtily, lit. "from a height." There is no disguise, no hypocrisy, no shame or fear; what they think they say, they exult in their crimes: they see in them proofs of nobility, of superiority to men.

9. The boasting has two objects; against heaven it takes the form of blasphemy, against man that of threatening or calumny: "the walking through the earth" is a phrase especially used of calumny; the wicked, like Satan (see Job i. 7), go to and fro inventing and propagating slanders. Perowne says, "not against but in the heavens," but Hupfeld shews that the rendering "against," which is that of all ancient, and most modern, commentators, is probably correct.

10. Or, Therefore his (or my) people turn hither, and full waters are swallowed by them. The meaning of this striking, but somewhat obscure, passage appears to be, the people, corrupted by their example and boasts, run after them and imbibe all their principles without hesitation. The figure of drinking iniquity like water is found in Job xv. 16. Thus we read of drinking shame, suffering, and death. See Note below.

11. The result is open and avowed disbelief in God's providence. The success of wickedness, if permanent as they hold it to be, is incompatible with faith in His knowledge and power. Cf. Job xxi. 13,

12. Behold] This verse expresses the result of mere outward observation. Behold these are wicked, and (yet) prosperous