Καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, and stands not in the way of sinners, as in Heb.-Stands, i. e. as the connexion requires, literally moves or presses on, but here metaphorically acts or conducts himself. In the way, i. e. after the Hebrew idiom, after the conduct or manner of life, (comp. 1 K. 15: 26. Prov. 4: 14; and in N. T. Acts 14: 16. 2 Pet. 2: 15. Jude 11.)

Καὶ ἐπὶ καθέδρα λοιμῶν οὐκ ἐκάθισεν, and sits not on the seat of the impious, for Heb. and sits not in the circle or assembly of the impious, (comp. Ps. 107: 32.)-Дouós here is an adjective, denoting pestilential, wicked, and not a substantive denoting pestilence ; comp. 1 Sam. 1: 16, μὴ δῷς τήν δούλην σου εἰς θυγαrépa Lov, regard not thy handmaid as an impious woman.

There is no climax in this verse, but the repetition of the thought denotes intensity. Sense of the whole verse: happy the man who has no sort of intercourse with any class of wicked persons.

2. ̓Αλλ' ἢ ἐν τῷ νόμῳ κυρίου τὸ θέλημα αὐτοῦ, but in the law of Jehovah is his delight, as in Heb.-AM', for hλa 1⁄2 or älλo , other than, but; (see Kühner, § 741. 5. Crosby, § 901. 2. Comp. in N. T. Luke 12: 51. 1 Cor. 3: 5.) Kotos is used in Κύριος the Septuagint for Jehovah, as the translators, accordingto a superstition of the Jews, read Adonai, "Lord," for the proper name Jehovah. Tò éλqua avrov, his delight, comp. Is. 62: 4.

Καὶ ἐν τῷ νόμῳ αὐτοῦ μελετήσει ἡμέρας καὶ νυκτός, and in his law he meditates day and night, as in Heb.-The future here is the futurum consuetudinis; (see Kühner, § 446. 2.) 'Huiqas xai vvxzós, by day and by night, (see Kühner, § 524. 1. Crosby, § 559. These grammarians seem to regard the genitive of time and place as a sort of substratum for the action, which co-operates for its production.)

3. Καὶ ἔσται ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους Tov vdátor, for he shall be like the tree planted by the watercourses, as in Heb.-Kai, here, on account of the connexion, to be rendered for. Eulov, after the Hebrew idiom, a tree, (comp. Gen. 2:9; also in N. T. Luke 23: 31. Rev. 2: 7. 22: 2, 14. also Lat. lignum, Hor. Od. II. 13. 11.) Tàs dieğódovs rāv vdáTor, the water-courses, as it does not appear whether natural or artificial streams are intended.

Ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ, which yields its fruit in its season, as in Heb.-The future tense here is the futurum consuetudinis, comp. ueherýσa, verse 2. Kagлor didorαι,

after the Hebrew idiom, to yield fruit, (comp. Zech. 8: 12; and in N. T. Mat. 13: 8. Mark 4: 7, 8.)

Καὶ τὸ φύλλον αὐτοῦ οὐκ ἀποῤῥυήσεται, and its leaf shall not fail, as in Heb.

Καὶ πάντα ὅσα ἂν ποιῇ κατευοδωθήσεται, and all things whatsoever he doeth shall prosper, as in Heb. Karevodov ortai, shall prosper, comp. Judg. 18: 5. Ps. 37: 7.-In this last clause the metaphor evidently is dropped.

4. Οὐχ οὕτως οἱ ἀσεβεῖς, οὐχ οὕτως, not so the ungodly, not so, as in the Hebrew, except that the words repeated are added by the Greek translator for the sake of emphasis.

Αλλ ἢ ὡς ὁ χνοῦς ὃν ἐκρίπτει ὁ ἄνεμος ἀπὸ προσώπου τῆς γῆς, but they are as the chaff which the wind drives away from the face of the earth, as in the Hebrew, except that the words anò пoобάлоν is rus are added by the Greek translator, as if to complete the sentence. These words, however, exhibit the Hebrew idiom, and have the aspect of being a translation.-A , but, comp. verse 2. 'Exqinza, in the present tense in a general proposition, as we should expect.

5. Διὰ τοῦτο οὐκ ἀναστήσονται οἱ ἀσεβεῖς ἐν κρίσει, therefore the ungodly shall not stand in judgment, as in Heb.-For the sentiment, comp. Job. 5: 4, they are crushed in the gate, i. e. they cannot stand when tried. Quere. Can the Greek translator, in using araoroorza, refer to the general judgment?

Οὐδὲ ἁμαρτωλοὶ ἐν βουλῇ δικαίων, nor sinners in the assembly of the righteous, as in Heb.-Boví, here in the sense of council, assembly; (comp. Ps. 89: 7. 111: 1. 1 Mac. 14: 22.) For the sentiment, comp. Ex. 12: 19, that soul shall be cut off from the congregation of Israel.

6. Οτι γινώσκει κύριος ὁδὸν δικαίων, for Jehovah knows the way of the righteous, as in Heb.-Knows, i. e. after the Hebrew idiom, approves or regards, (comp. Am. 3: 2. Nah. 1: 7; and in N. T. John 10: 14, 15. Rom. 7: 15. 2 Tim. 2: 19.) ‘Odós, here after the Hebrew idiom, plans, purposes.

Καὶ ὁδὸς ἀσεβῶν ἀπολεῖται, but the way of the ungodly shall perish, as in Heb.-The way of the ungodly shall perish, i. e. after the Hebrew idiom, the purposes of the ungodly shall be frustrated.

Sense of the whole verse: Jehovah knows and approves the purposes of the righteous, therefore they prosper; but he knows and disapproves the purposes of the ungodly, therefore they shall be frustrated.

PSALM 11.

Verse 1. Ivarí ¿qqúaşav ¿ovη ; why do the nations rage? as in the original Hebrew.-Ivari for iva ri yérra, that what may be? why? (see Kühner, § 842. 1. Crosby, § 765. a. comp. 1 Mac. 2: 7, 13; and in N. T. Mat. 9: 4. Acts 4: 25.) 'Egovažav, rage; comp. 2. Mac. 7: 34. 3 Mac. 2: 2. "Eov, nations, scil. not Jewish.

Καὶ λαοὶ ἐμελέτησαν κενά ; and why do, the peoples meditate vain things? as in Heb.

2. Παρέστησαν οἱ βασιλεῖς τῆς γῆς ; why do the kings of the earth set themselves? as in Heb.

Καὶ οἱ ἄρχοντες συνήχθησαν ἐπιτοαυτό; and why are the rulers assembled together? for Heb. why do the rulers take counsel together? the Greek translator being led to this rendering of the verb by the word following.

Κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ, against Jehovah and against his anointed, as in Heb.

3. Διαρρήξωμεν τοὺς δεσμοὺς αὐτῶν, let us break asunder their bonds, as in Heb.

Καὶ ἀποῤῥίψωμεν ἀφ' ἡμῶν τὸν ζυγὸν αὐτῶν, and let us cast of their yoke from us, a fair translation of the original Hebrew.

4. Ὁ κατοικῶν ἐν οὐρανοῖς ἐκγελάσεται αὐτούς, he that duells in the heavens shall laugh at them, as in the Hebrew, except that κατοικῶν is used for καθίζων, to avoid the gross anthropomorphism; (comp. Ps. 9: 11; and in N. T. Acts 7: 48. 17: 24.)-Ev ovgarois, in the heavens, plural in imitation of the He

brew.

Καὶ ὁ κύριος ἐκμυκτηριεῖ αὐτούς, and Jehovah shall scoff at them, as in Heb.

5. Τότε λαλήσει πρὸς αὐτούς ἐν ὀργῇ αὐτοῦ, then shall he speak unto them in his wrath, as in Heb.

Καὶ ἐν τῷ θυμῷ αὐτοῦ ταράξει αὐτούς, and he shall ver them in his anger, as in Heb.

For analogous instances of anthropopathism in N. T. comp. Rom. 2:8. 9: 21. Heb. 3: 11. 4: 3. Rev. 15: 1.

6. Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ, but I have been constituted king by him, for Heb. but I have anointed my king, in order to avoid the abrupt change of person in the original.

Ἐπὶ Σιών ὄρος τὸ ἅγιον αὐτοῦ, upon Mount Sion, his sanctuary, a fair rendering of the Hebrew without the vowel points.

Zor, the Greek translator being accustomed to represent the Hebrew Tsade by the Greek Sigma.

7. Διαγγέλλων τὸ πρόσταγμα κυρίου· κύριος εἶπε πρὸς μέ, declaring the decree of Jehovah; Jehovah has said to me. Here the participle is employed instead of the finite verb in the Hebrew, on account of the change in the preceding verse; and the name of the deity is repeated for the sake of perspicuity.

Υιός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε, thou art my son, this day I have begotten thee, as in Heb.

8. Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, ask of me, and I will give thee the nations for thy inheritance, as in Heb.-Inheritance. i. e. after the Hebrew idiom, portion, comp. in N. T. Acts 7: 4. Heb. 11: 8. Thy xλngovouíav cov, for the use of the article here, see Kühner, § 494, Crosby, § 706. Καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς, and the ends of the earth for thy possession, as in Heb.—Tǹ xaráoxɛoív oov, for the use of the article, see as above.

9. Ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, thou shalt rule them with an iron rod, for Heb. thou shalt break them in pieces with an iron rod; the Greek translator having read from to feed or rule, instead of from to break in pieces; comp. Rev. 2: 27. 12: 5. 19: 15; all of which follow the Septuagint in this respect.

Ὡς σκεύος κεραμίως συντρίψεις αὐτούς, as a potter's vessel thou shalt break them in pieces, as in Heb. comp. in N. T. 2: 27.

10. Kai viv fasihɛis obveze, now therefore, ye kings, be wise, as in Heb.-Kai vvv, now therefore, comp. Gen. 11: 6.

Παιδεύθητε πάντες οἱ κρίνοντες τὴν γῆν, be instructed, all ye that judge the earth, as in Heb.

11. Δουλεύσατε τῷ κυρίῳ ἐν φόβῳ, serve ye Jehovah with fear, as in Heb.

Καὶ ἀγαλλιᾶσθε αὐτῷ ἐν τρόμῳ, and rejoice in him with trembling, as in the Hebrew, except that the dative of the pronoun is very happily supplied; (comp. Ps. 35: 9; and in N. T. Luke 1: 47.)-For this softened use of zoóuos, comp. in N. T. 1 Cor. 2: 3. 2 Cor. 7: 15. Eph. 6:5. Phil. 2: 12. in all which passages the external sign or exhibition is used for the internal feeling.

12. Δράξασθε παιδείας, μή ποτε ὀργισθῇ κύριος, receive instruction, lest Jehovah be angry, for Heb. embrace the son, lest he be angry.-The translator here appears to have been stumbled by the unusual word son; and to have added Jehovah from necessity to complete the sense.

Καὶ ἀπολεῖσθε ἐξ ὁδοῦ δικαίας, ὅταν ἐκκαυθῇ ἐν τάχει ὁ θυμὸς avrov, and ye perish from the righteous way, when his anger shall be suddenly kindled, a fair translation of the Hebrew, except that the word righteous is added to make out the sense.From the righteous way, i. e. from the way of the righteous, the translator probably having in mind Ps. 1: 6. On the anthropopathism, comp. verse 5.

Μακάριοι πάντες οἱ πεποιθότες ἐπ' αὐτῷ, blessed are all they that put their trust in him, in full accordance with the Hebrew. The pronoun, however, in the Greek version, refers to Jehovah, while in the Hebrew the reference is doubtful.-Maxάgio has the collocation of the predicate adjective, see Ps. 1: 1, above. The participle of the second perfect has the force here of the present, (see Kühner, § 439, Crosby, § 367. comp. in N. T. Heb. 2: 13.)

ARTICLE X.

DOMINICI DIODATI, I. C. NEAPOLITANI, DE CHRISTO GRÆCE LOQUENTE EXERCITATIO.

Translated by O. T. Dobbin, LL. B. of Trinity College, Dublin.

CONTINUED FROM PAGE 222.]

15. The Jewish kings who followed, greatly favored Hellenizers and Hellenism.

To crown our argument, we are now to show that the Jewish kings themselves who reigned after this period, were enamored of the Greeks and cherished Hellenism with zealous care. In the first place, John, son of Simon Maccabeus, hired Greek soldiers at his own expense." *To his Hebrew appellation, John, he added the Greek Hyrcanus ('Toxavós), which gave its name to the tower he built and called Hyrcanium (Texávior). He first professed the Stoic and afterwards the Epicurean philosophy, by being first a Pharisee, and after that a Sadducee.†

56.

*Joseph. in Antiq. lib. 13, c. 8, p. 658; De B., l. 1, c. 2, p.

† Joseph. in Antiq. lib. 13, cap. 10, § 6, p. 663.