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diff --git a/42445-h/42445-h.htm b/42445-h/42445-h.htm index 94e13ad..d6252cd 100644 --- a/42445-h/42445-h.htm +++ b/42445-h/42445-h.htm @@ -3,7 +3,7 @@ <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> <head> - <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> <meta http-equiv="Content-Style-Type" content="text/css" /> <title> The Expositor's Bible: The Psalms, Volume 1 by A. Maclaren--A Project Gutenberg eBook. @@ -126,47 +126,7 @@ ul.corrections { </style> </head> <body> - - -<pre> - -Project Gutenberg's The Expositor's Bible: The Psalms, Vol. 1, by A. Maclaren - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Expositor's Bible: The Psalms, Vol. 1 - Psalms I.-XXXVIII. - -Author: A. Maclaren - -Editor: W. Robertson Nicoll - -Release Date: March 31, 2013 [EBook #42445] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK EXPOSITOR'S BIBLE *** - - - - -Produced by Douglas L. Alley, III, Colin Bell and the -Online Distributed Proofreading Team at http://www.pgdp.net -(This file was produced from images generously made -available by The Internet Archive) - - - - - - -</pre> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 42445 ***</div> <p><span class="pagenum"><a name="Page_i" id="Page_i">[Pg i]</a></span></p> @@ -1494,9 +1454,9 @@ implies another reading of Hebrew text. None of the various proposed translations—<i>e.g.</i>, <i>Worship purely, Worship the chosen One</i>—are without objection; and, on the whole, the supposition of textual corruption seems -best. The conjectural emendations of Grätz, <i>Hold fast +best. The conjectural emendations of Grätz, <i>Hold fast by warning</i>, or reproof; Cheyne's alternative ones, <i>Seek -ye His face</i> ("Book of Psalms," adopted from Brüll) or +ye His face</i> ("Book of Psalms," adopted from Brüll) or <i>Put on [again] His bonds</i> ("Orig. of Psalt.," p. 351, adopted from Lagarde), and Hupfeld's (in his translation) <i>Cleave to Him</i>, obliterate the reference to the King, @@ -1934,7 +1894,7 @@ treasure is not lost; therefore this conviction, which has flamed up anew since the moment before when he prayed, brings with it the assurance that He "hears when I cry," as he had just asked Him to do. The -slight emendation, adopted by Cheyne from Grätz and +slight emendation, adopted by Cheyne from Grätz and others, is tempting, but unnecessary. He would read, with a small change which would bring this verse into parallelism with xxxi. 22, "See how passing great @@ -2584,7 +2544,7 @@ the prayer is put first, and its plea second; in the last the order is reversed, and so the whole is, as it were, enclosed in a circlet of prayer. Two words make the petition in each clause, "Have mercy on me, -Jehovah" (tastelessly corrected by Grätz into "Revive +Jehovah" (tastelessly corrected by Grätz into "Revive me"), and "Heal me, Jehovah." The third petition is daring and pregnant in its incompleteness. In that emphatic "And Thou, Jehovah," the psalmist looks @@ -3675,7 +3635,7 @@ the less comprehensive acts of judgment thinly sown through history, when God has arisen to smite some<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span> hoary iniquity or some godless conqueror. Such acts are premonitions of the future, and every "day of -the Lord" is a miniature of that final <i>dies iræ</i>. The +the Lord" is a miniature of that final <i>dies iræ</i>. The psalmist probably was rather thinking of other acts of judgment which would free him and his people from hostile nations, but his hope was built on the great truth @@ -4096,7 +4056,7 @@ earth; but the one says, "because He is at my right hand," and the other trusts in himself. "To all generations I shall not be in adversity" (R.V.). The Hebrew is gnarled and obscure; and attempts to amend the text -have been made (compare Cheyne, Grätz <i>in loc.</i>), but +have been made (compare Cheyne, Grätz <i>in loc.</i>), but needlessly. The confidence has become almost insane, and has lost sight altogether of the brevity of life. "His inward thought is that he shall continue for ever" @@ -5037,7 +4997,7 @@ sure that God's cause is ours before we can be sure that ours is His; we must be very completely living for His honour before we dare assume that His honour is involved in our continuing to live. As Calvin says, -"Cum eo nobis communis erit hæc precatio, si sub Dei +"Cum eo nobis communis erit hæc precatio, si sub Dei imperio et auspiciis militamus."</p> <p>The storm has all rolled away in the third strophe, @@ -7633,7 +7593,7 @@ king, expressed in these psalms, fits no reign in Judah so well as the bright noonday of David's, when "whatever the king did pleased all the people." Cheyne, indeed, would bring them down to the Maccabean<span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span> -period, and suggests Simon Maccabæus as the ruler +period, and suggests Simon Maccabæus as the ruler referred to. He has to put a little gentle pressure on "king" to contract it to fit the man of his choice, and appeals to the "good old Semitic sense" of "consul." @@ -7847,7 +7807,7 @@ is the "king"? The superscription points to David. Conjecture has referred to Hezekiah, principally because of his miraculous recovery, which is supposed to be intended in ver. 4. Cheyne thinks of Simon -Maccabæus, and sees his priestly crown in ver. 3. +Maccabæus, and sees his priestly crown in ver. 3. But there are no individualising features in the royal portrait, and it is so idealised, or rather spiritualised, that it is hard to suppose that any single monarch was @@ -8814,7 +8774,7 @@ ignore the possibility of many sorrows and the certainty of some. Hope has ever something of dread in her eyes. The road will not be always bright and smooth, but will sometimes plunge down into grim -cañons, where no sunbeams reach. But even that +cañons, where no sunbeams reach. But even that anticipation may be calm. "Thou art with me" is enough. He who guides into the gorge will guide through it. It is not a <i>cul de sac</i>, shut in with precipices @@ -12266,7 +12226,7 @@ who takes the path of trust and has his supreme desires set on God, and who looks to Him to give what he himself cannot wring out of life, will get first his deepest desires answered in possessing God, and will then find -that the One great Good is an encyclopædia of separate +that the One great Good is an encyclopædia of separate goods. They that "seek Jehovah" shall assuredly find Him, and in Him everything. He is multiform, and His goodness takes many shapes, according to the curves @@ -12622,7 +12582,7 @@ that picture of flight in the dark, on a slippery path, with the celestial avenger close on the fugitives' heels, as when the Amorite kings fled down the pass of Beth-horon, and "Jehovah cast great stones from -heaven upon them." Æschylus or Dante has nothing +heaven upon them." Æschylus or Dante has nothing more concentrated or suggestive of terror and beauty than this picture.</p> @@ -12911,7 +12871,7 @@ steep them in the light of God is unnatural, or that the original connection of the two parts of this psalm is an artificial supposition. Besides this, the closing section of prayer is tinged with references to the first -part, and derives its <i>raison d'être</i> from it. The three +part, and derives its <i>raison d'être</i> from it. The three parts form an organic whole.</p> <p>The gnarled obscurity of the language in which the @@ -13011,7 +12971,7 @@ energy to one, for which there is no name but energy, all the adorable glories of God pass into one, which He has bidden us call love. "Thy loving-kindness is in the heavens," towering on high. It is like some Divine -æther, filling all space. The heavens are the home of +æther, filling all space. The heavens are the home of light. They arch above every head; they rim every horizon; they are filled with nightly stars; they open into abysses as the eye gazes; they bend unchanged @@ -13556,7 +13516,7 @@ points to the same sense here, and the juxtaposition of the two ideas in the refrain leads us to expect to find the prediction of ver. 2 followed by its companion there. On the whole, then, to understand ver. 3 <i>b</i> as promise -seems best. (So LXX., Ewald, Grätz, etc.) What, +seems best. (So LXX., Ewald, Grätz, etc.) What, then, is the meaning of its last words? If they are a continuation of the promise, they must describe some blessed effect of trust. Two renderings present themselves, @@ -13748,7 +13708,7 @@ settle the reference of the ambiguous pronouns "he" and "his" in ver. 23 <i>b</i>. God delights in the good man's way (i. 6), and that is the reason for His establishing his goings. "Quoniam Deo grata est piorum via, -gressus ipsum ad lætum finem adducit" (Calvin). That +gressus ipsum ad lætum finem adducit" (Calvin). That promise is not to be limited to either the material or moral region. The ground tone of the psalm is that the two regions coincide in so far as prosperity in the @@ -14703,384 +14663,6 @@ asceticism, will be widely acceptable."</p> </ul></div> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of The Expositor's Bible: The Psalms, -Vol. 1, by A. Maclaren - -*** END OF THIS PROJECT GUTENBERG EBOOK EXPOSITOR'S BIBLE *** - -***** This file should be named 42445-h.htm or 42445-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/2/4/4/42445/ - -Produced by Douglas L. 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