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Και εν όδω αμαρτωλών ουκ έστη, αnd 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.)
Και επί καθέδρα λοιμων ουκ εκάθισεν, αnd 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.)- Aoquós here is an adjective, denoting pestilential, wicked, and not a substantive denoting pestilence ; comp. 1 Sam. 1: 16, un dos tnv doúlny oov kis Ivyaréqu lomuhv, 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' ή εν τω νόμω κυρίου το θέλημα αυτού, but in the law of Jehovah is his delight, as in Heb.— Al', for anda n or iro Ý, other than, but ; (see Kühner, 9 741. 5. Crosby, § 901. 2. Comp. in N. T. Luke 12:51. 1 Cor. 3:5.) Kúpios is used in the Septuagint for Jehovah, as the translators, accordingto a superstition of the Jews, read Adonai, “ Lord,” for the proper name Jehovah, Tò gél.qua avrov, his delight, comp. Is. 62: 4.
Και εν τω νόμω αυτού μελετήσει ημέρας και νυκτός, and in his law he meditates day and night, as in Heb.—The future here is the futurum consuetudinis; (see Kühner, § 446. 2.) 'Hurgas xoù vvxrós, 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. Και έσται ως το ξύλον το πεφυτευμένον παρά τας διεξόδους tõv ústrov, 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. Súlov, 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 diódovş rör idétor, the water-courses, as it does not appear whether natural or artificial streams are intended.
“Ο τον καρπόν αυτού δώσει εν καιρώ αυτού, which yields its fruit in its season, as in Heb.—The future tense here is the futurum consuetudinis, comp. ueletýcsi, verse 2. Kaprov didoval, after the Hebrew idiom, to yield fruit, (comp. Zech. 8: 12; and in N. T. Mat. 13: 8. Mark 4: 7,8.)
Και το φύλλον αυτού ουκ απορρυήσεται, αnd its leaf shall not fail, as in Heb.
Και πάντα όσα αν ποιή κατευοδωθήσεται, αnd all things whatsoever he doeth shall prosper, as in Heb. Karevodojítetui, shall prosper, comp. Judg. 18: 5. Ps. 37: 7.—In this last clause the metaphor evidently is dropped.
4. Ούχ ούτως οι ασεβείς, ούχ ούτως, 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' ή ως ο χνούς ον εκρίπτει ο άνεμος από προσώπου της γης, 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 úno potonov rīs rñs 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. -"AX ñ, but, comp. verse 2. 'Expintei
, in the present tense in a general proposition, as we should expect.
5. Διά τούτο ουκ αναστήσονται οι ασεβείς εν 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 eroothcortai, refer to the general judgment ?
Ουδε αμαρτωλοί εν βουλή δικαίων, nor sinners in the assembly of the righteous, as in Heb.—Bovhí, here in the sense of councii, 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 οδόν 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.) 08ós, here after the Hebrew idiom, plans, purposes.
Και οδός ασεβών απολείται, 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.
Verse 1. Ινατί έφρύαξαν έθνη ; why do the nations rage ? as in the original Hebrew.-Ινατί for ίνα τι γένηται, that what may be ? why? (see Kühner, $ 842. 1. Crosby, $ 765. a. comp. 1 Mac. 2: 7, 13 ; and in Ν.Τ. Μat. 9: 4. Acts 4: 25.) 'Εφρύαξαν, τage ; comp. 2. Μac. 7: 34. 3 Μac. 2: 2. "Έθνη, nations, scil. not Jewish. .
Και λαοί έμελέτησαν κενά και αnd why do, the peoples meditate vain things? as in Heb.
2. Παρέστησαν οι βασιλείς της γης και why do the kings of the earth set themselves ? as in Heb.
Και οι άρχοντες συνήχθησαν επιτοαυτό και αnd 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.
Κατά του κυρίου και κατά του χριστού αυτού, against Jehovah and against his anointed, as in Heb.
3. Διαρρήξωμεν τους δεσμούς αυτών, let us break asunder their bonds, as in Ηeb.
Και απορρίψωμεν άφ' ημών τον ζυγόν αυτών, αnd let us cast of their yoke from us, a fair translation of the original Hebrew.
4. Ο κατοικών εν ουρανούς εκγελάσεται αυτούς, he that dwells in the heavens shall laugh at them, as in the Hebrew, except that κατοικών is used for καθίζων, to avoid the gross anthropomorphism; (comp. Ps. 9:11; and in N. T. Acts 7: 48. 17: 24.)-Εν ουρανοίς, in the heavens, plural in imitation of the Hebrew.
Και ο κύριος εκμυκτηριεί αυτούς, αnd Jehovah shall scot at them, as in Heb.
5. Τότε λαλήσει προς αυτούς έν οργή αυτού, then shall he speak unto them in his wrath, as in Heb.
Και εν τω θυμώ αυτού ταράξει αυτούς, αnd he shall ver them in his anger, as in Heb.
For analogous instances of anthropopathism in N. T. comp. Rom. 2: 8. 9: 21. Ηeb. 3: 11. 4: 3. Rev. 15: 1.
6. Εγώ δε κατεστάθην βασιλεύς υπ' αυτού, but 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.
'Επί Σιών προς το άγιον αυτού, upon Mount Sion, his sanctuary, a fair rendering of the Hebrew without the vowel points.Elov, the Greek translator being accustomed to represent the Hebrew Tsade by the Greek Sigma.
7. Διαγγέλλων το πρόσταγμα κυρίου" κύριος είπε πρός 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 εί σύ, εγώ σήμερον γεγέννηκά σε, thou art my son, this day I have begotten thee, as in Heb.
8. Αίτησαι παρ' εμού, και δώσω σοι έθνη την 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. Tiv xangovouiæv gov, for the use of the article here, see Kühner, § 494, Crosby, $ 706.
Και την κατάσχεσίν σου τα πέρατα της γης, αnd the ends of the earth for thy possession, as in Heb.—Thy zatíonesiv gov, for the use of the article, see as above.
9. Ποιμανείς αυτούς εν ράβδω σιδηρά, 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 yn from 797 to feed or rule, instead of eyrn from s to break in pieces ; comp. Rev. 2: 27. 12:5. 19: 15; all of which follow the Septuagint
in this respect.
Ως σκεύος κεραμίως συντρίψεις αυτούς, ας α potter's vessel thos shalt break them in pieces, as in Heb. comp. in N. T. 2: 27.
10. Kai vŭv Bugilεīs súvete, now therefore, ye kings, be wise, as in Heb.—Kui vùv, now therefore, comp. Gen. 11: 6.
Παιδεύθητε πάντες οι κρίνοντες την γην, be instructed, all ye that judge the earth, as in Heb.
11. Novietoare ro xvoim év póßm, serve ye Jehovah with fear, as in Heb.
Και αγαλλιάστε αυτή εν τρόμο, αnd 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 zgoạos, 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 οργισθή 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 a son ; and to have added Jehovah from necessity to complete the sense.
Και απολείσθε εξ οδού δικαίας, όταν εκκαυθή εν τάχει ο θυμός avrov, and ye perish from the righteous way, when his anger shall be suddenly kindled, a fair translation of the Hebrew, ex. cept 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 οι πεποιθότες επ' αυτώ, 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.-Maxcovoi 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 Kübner, § 439, Crosby, § 367. comp. in N. T. Heb. 2: 13.)
('ONTINUED FROM PAGE 22.] § 15. The Jewish kings who followed, greatly favored Hel
lenizers 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 ('Tgxavós), which gave its name to the tower he built and called Hyrcanium (* Toxévior). He first professed the Stoic and afterwards the Epicurean philosophy, by being first a Pharisee, and after that a Sadducee.f
* Joseph. in Antiq. lib. 13, c. 8, p. 658; De B., l. 1, c. 2, p. 56.
† Joseph. in Antiq. lib. 13, cap. 10, § 6, p. 663.