second brings into view another circumstance, which beautifully expresses the violent agitation of the gulf into which the leviathan precipitates himself: "He maketh the sea to boil like a pot of ointment." The sudden and violent displacing of the waters, makes the sea resemble a large caldron furiously boiling over a strong fire; or the ascending water, being mixed with sand and mud from the bottom, excited by the violent agitation, resembles in colour, and in the smoothness of its swell, a pot of ointment; than which, more striking figures can scarcely be presented to the mind. It is the opinion of ancient writers, that the crocodile exhales from his body an odour like musk, with which he perfumes the pool where he gambols; and they assign this as the reason that the turbulence of the gulf which receives him, is compared to the boiling of a pot of ointment. But admitting what so many have asserted, that the crocodile diffuses a fragrant odour around him, it can hardly be supposed that the quantity exhaled can be so great as to warrant such a comparison. The inspired writer seems to alJude, not to the ointment or its fragrance, but to the boiling of the pot in which spices are decocting, an operation which probably requires a very brisk ebullition.

Those who maintain that leviathan is the whale, demand how the crocodile, which inhabits the river, can make the sea boil? But the difficulty admits of an easy solution; the word sea, both in Hebrew and English, is often used in a restricted sense for any large expanse of water. The Jewish and Arabian writers, agreeably to this sense, frequently speak of the Nile, and its adjacent lakes, as a sea, and with great propriety, for the river itself is broad and deep, and at a certain season of the year, it overflows its banks, and covers the whole surface of Lower Egypt. The lakes which have been formed by the inundations, are of considerable depth and extent, and swarm with crocodiles; these may be called seas, with as much propriety as the sacred writers of the New Testament call the lake of Sodom the Salt Sea, and the lake of Tiberias the Sea of Galilee. The royal Psalmist, it must be admitted, mentions the sea in the proper sense of the term, as the haunt of leviathan: "So is this great and wide sea, wherein are things creeping innumerable; both small and great beasts. There go the ships: there is that leviathan whom thou hast made to play therein." But as the sea is, in that passage, opposed to the earth, it may comprehend the whole body of waters which surround and intersect the dry land, and by consequence, the proper habitation of the crocodile. This solution, however, is by no means necessary to establish the claims of this animal to the scripture title of leviathan, for it has been fully ascertained, by modern travellers, that he actually frequents the sea, although he generally prefers those rivers which are subject to annual inundations. Crocodiles, or aligators, are very common on the coast and in the deep rivers of Jamaica, though they prefer the banks of such rivers as, in consequence of frequent or periodical overflowing, are covered with mud, in which they find abundance of testaceous fish, worms, and frogs, for food. In South America, they chiefly frequent marshy lakes, and drowned savannas; but in North America, they infest both the salt parts of the rivers near the sea, the fresh currents above the reach of the tide, and the lakes both of salt and fresh water. The slimy banks of these rivers within the range of the tide, are covered by thick forests of mangrove-trees, in the entangled thickets of which the crocodiles conceal themselves, and lie in wait for their prey. According to Pinto, they abound on the coast of New Guinea; and Dampier found several on the shores of Timor, an island in the South Sea. hippopotamus is a powerful adversary to the crocodile, and so much the more dangerous, that it is able to pursue him to the very bottom of the gulf. They are so numerous in the bay of Vincent Pinçon, and the lakes which communi cate with it, as to obstruct, by their numbers, the piraguas and canoes which navigate those waters. When De la Borde was sailing along the eastern shore of South America in a canoe, and wishing to enter a small river, he found its mouth occupied by about a dozen large crocodiles. These testimonies prove, beyond a doubt, that the crocodile frequents the mouths of rivers and the bays of the sea, as well as the fresh-water stream and lake; and by consequence, the Psalmist might, in perfect agreement with the habits of that anin al, represent him as playing in the great and wude sea, while the ships pursue their way to the desired haven.-PAXTON.

The

Ver. 32. He maketh a path to shine after him; one would think the deep to be hoary.

He swims with so much force and violence near the surface of the water, that his path may be easily traced by the deep furrow which he leaves behind him, and the whitening foam he excites. The same appearance at tend the motion of the dolphin: but the long withdrawing furrow, and the hoary foam, are not confined to the sea; they are likewise to be seen in the river and in the lake; and by consequence, may characterize, with sufficient propriety, the motion of the crocodile in the Nile and its adjacent lakes.-PAXTON.

Ver. 33. Upon earth there is not his like, who is made without fear.

This clause Bochart renders, There is not his like upon the dust, (which is certainly the true meaning of the phrase, al aphar;) because, the crocodile is rather to be classed among reptiles than quadrupeds. His feet are so short, that he rather seems to creep than walk, so that he may, with great propriety, be reckoned among "the creeping things of the earth." But he differs from reptiles in this, that while they are in danger of being trampled upon, and bruised by the foot of the passenger, he is liable to no such accident. It cannot be said, in strictness of speech, that he is made without fear, for he is known to fly from the bold and resolute attack of an enemy; but the expression may be understood hyperbolically, as denoting a very high degree of intrepidity. The words of the inspired writer, however, are capable of another version, which at once removes the difficulty, and corresponds with the real character of the animal: He is so made, that he cannot be bruised; he cannot be crushed like a serpent, or trampled under the feet of his pursuer.-PAXTON.

Ver. 34. He beholdeth all high things: he is a king over all the children of pride.

"He beholdeth all high things;" or, as it may be translated, he despiseth all that is high; "he is a king over all the children of pride." No creature is so large, so strong, so courageous, if we can believe the oriental writers, but he regards it with indifference or contempt. Men, women, and particularly children, who incautiously approach his haunts, become a prey to his devouring maw. The camel, the horse, the ox, and other portly quadrupeds, which fall in his way, he fiercely attacks, and forthwith devours. He will even venture to encounter, and not always without success, the elephant and the tiger, when they come to drink in the stream. His first attempt is to strike them down to the ground, or break their legs with his tail, in which he generally succeeds: he then drags them to the bottom of the river; or if they are animals of a moderate size, he swallows them up entire, without taking the trouble of putting them to death. The alligator, says Forbes, sometimes basks in the sunbeams on the banks of the river, but oftener floats on its surface: there concealing his head and feet, he appears like the rough trunk of a tree both in shape and colour: by this deception, dogs and other animals fearlessly approach, and are suddenly plunged to the bottom by their insidious foe. Even the royal tiger, when he quits his covert and comes to drink at the stream, becomes his prey. From this description, it appears that no animal is more terrible than the crocodile; no creature in form, in temper, in strength, and in habits, so nearly resembles leviathan, as described by Jehovah himself, in the book of Jot, and conequently none has equally powerful claims to the name. This conclusion is greatly strengthened by several allusions to the leviathan in other parts of scripture. In the prophecies of Isaiah, he is called "the piercing serpent," or dragon: and that the prophet under that symbol refers to the king of Egypt, appears from these words: "And it shall come to pass on that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one." The prophet Ezekiel gives to Pharaoh the name of the great dragon, or leviathan: Speak and say, thus sayeth the Lord God: Behold, I am against thee, Pharaoh king of Egypt, the great dragen that lieth in the midst of his rivers: which has said, My river is

PYRAMIDS OF GIZEH-Relics of the 'spirit' of Egypt, Is. 19: 3, and of unknown 'ancient kings,' v. 11, before history began. p. 365.

mine own, and I have made it for myself." But it would certainly be very preposterous to give the name of the elephant to the king of Egypt, which is neither a native of that country, nor ever known to visit the banks of the Nile. In allusion to the destruction of Pharaoh and his army in the Red Sea, the Psalmist sings: "Thou didst divide the sea by thy strength; thou brakest the heads of the dragons in the water; thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness." But why should Pharaoh and his people be compared so frequently, and with so much emphasis, to the great dragon or leviathan, but because some remarkable, some terrible creature, infests their valley, to which that name properly applies? But no formidable beast of prey, except the crocodile, distinguishes Egypt from the surrounding regions; and since this creature is universally allowed to be extremely strong, cruel, and destructive, we must conclude it is no other than the leviathan of the inspired writers. The inhabitants of Egypt regarded the crocodile as the most powerful defender of their country, and the Nile as the source of all their pleasures and sociable enjoyments, and elevated both to the rank of deities. This accounts for the singular language of the prophet Ezekiel, and the boast which he puts into the mouth of Pharaoh: "My river is mine own, and I have made it for myself."-PAXTON.

CHAPTER XLII.

Ver. 10. And the LORD turned the captivity of Job, when he prayed for his friends; also the LORD gave Job twice as much as he had before.

Our idea of captivity seems to be principally confined to prisoners of war; but in the East, adversity, great adversity, and many other troubles, are spoken of in the same way. Thus, a man formerly in great prosperity, speaks of his present state as if he were in prison. "I am now a captive." "Yes, I am a slave." If again elevated, "his captivity is changed."-ROBERTS.

Ver. 11. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house; and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an ear-ring of gold.

The custom alluded to of relations and friends giving relief to a person in distress, is practised in the East at this day. When a man has suffered a great loss by an accident, by want of skill, or by the roguery of another, he goes to his brothers and sisters, and all his acquaintances, and describes his misfortunes. He then mentions a day when he will give a feast, and invites them all to partake of it. At the time appointed they come, arrayed in their best robes, each having money, ear-rings, finger-rings, or other gifts suited to the condition of the person in distress. The individual himself meets them at the gate, gives them a hearty welcome, the music strikes up, and the guests are ushered into the apartments prepared for the feast. When they have

finished their repast, and are about to retire, they each approach the object of their commiseration, and present their donations, and best wishes for future prosperity. A rich merchant in North Ceylon, named Siva Sangu Chetty, was suddenly reduced to poverty; but by this plan he was restored to his former prosperity. Two money brokers, also, who were sent to these parts by their employer, (who lived on the opposite continent,) lost one thousand rix-dollars, belonging to their master; they therefore called those of their caste, profession, and country, to partake of a feast, at which time the whole of their loss was made up. When a young man puts on the ear-rings or turban for the first time, a feast of the same description, and for the samé purpose, is given, to enable him to meet the expense of the rings, and to assist him in future pursuits of life. When a young woman also becomes marriageable, the female relations and acquaintances are called to perform the same service, in order to enable her to purchase jewels, or to furnish a marriage portion. In having recourse to this custom, there is nothing that is considered mean; for parents who are respectable and wealthy often do the same thing. Here, then, we have another simple and interesting illustration of a most praiseworthy usage of the days of ancient Job.ROBERTS.

Ver. 14. And he called the name of the first Jemima; and the name of the second, Kezia; and the name of the third, Kerenhappuch.

To vary names by substituting a word similar in sound, is very prevalent in the East. The following extract from Sir Thomas Roe, is a striking example of this circumstance. "They speak very much in honour of Moses, whom they call Moosa calim Alla, Moses the publisher of the mind of God: so of Abraham, whom they call Ibrahim carim Alla, Abraham the honoured, or the friend, of God: so of Ishmael, whom they call Ismal, the sacrifice of God: so of Jacob, whom they call Acob, the blessing of God: so of Joseph, whom they call Eesoff, the betrayed for God: so of David, whom they call Dahood, the lover and praiser of God: so of Solomon, whom they call Selymon, the wisdom of God: all expressed in short Arabian words, which they sing in ditties, unto their particular remembrance. Many men are called by these names: others are called Mahmud, or Chaan, which signifies the moon; or Frista, which signifies a star. And they call their women by the names of spices or odours; or of pearls or precious stones; or else by other names of pretty or pleasing signification. So Job called his daughters."-BURDER.

Ver. 15. And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.

In the scriptures the word fair may sometimes refer to the form of the features, as well as the colour of the skin: but great value is attached to a woman of a light complexion. Hence our English females are greatly admired in the East, and instances have occurred where great exertions have been made to gain the hand of a fair daughter of Britain. The acme of perfection in a Hindoo lady is to be of the colour of gold!-ROBERTS.

PSALM I.

Ver. 3. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season: his leaf also shall not wither; and whatsoever he doeth shall prosper.

Dr. Boothroyd has it, "Like a tree planted by water streams;" and Dr. A. Clarke says, "The streams or divisions of waters." This probably alludes to the artificial streams which run from the lakes or wells: by the side of these may be seen trees, at all seasons covered with luxuriant verdure, blossoms, or fruit, because the root is deriving continual nourishment from the stream; while at a distance, where no water is, may be seen dwarfish and unhealthy trees, with scarcely a leaf to shake in the winds of heaven. - ROBERTS.

We see no reason to suppose, with many commentators, that allusion is had to any particular species of tree, as, for example, the palm, the olive, or the pomegranate, each of which has been conceived to be intended, from its peculiar adaptedness to represent the permanent and prolific nature of the good man's happiness. It is indeed said of the righteous, Ps. xcii. 12, that "he shall flourish like the palm-tree; he shall grow like a cedar in Lebanon;" but it will answer all the demands of the passage to understand it of any tree advantageously situated, and evincing a vigorous and thrifty growth. In the arid climes of the East, the trees, unless sustained by artificial irrigation, are apt to lose their verdure during the sultriness of the summer months—a fact which affords an interesting clew to the imagery here employed. Although the word "rivers" is adopted in our authorized translation, yet it is by no means an adequate representative of the original. the term thus rendered, from to divide, to sunder, to split, properly signifies divisions, partitions, sections; i. e. branching cuts, trenches, or water-courses, issuing either from a large body of water, as a lake, a pond, a river, Ps. xlvi. 4; or from a well or fountain-head, Prov. v. 16. Job xxvi. 6; and alludes to the methods still practised among the oriental nations, of conveying water to gardens and orchards. This was by means of canals or rivulets flowing in artificial channels, called DD divisions; i. e. cuts or trenches, which distributed the water in all directions. The whole land of Egypt was anciently sluiced in this manner, by innumerable canals and water-courses, designed to convey the fertilizing waters , of the Nile over every part of the valley through which it ran. Maundrell (Trav. p. 122) speaks of a similar mode of irrigation in the neighbourhood of Damascus: "The gardens are thick set with fruit trees of all kinds, kept fresh and verdant by the waters of the Barady. This river, as soon as it issues out of the cleft of the mountain before mentioned, into the plain, is immediately divided into three streams, of which the middlemost and largest runs directly to Damascus, through a large open field called the Ager Damascenus, and is distributed to all the cisterns and fountains in the city. The other two, which I take to be the work of art, are drawn round, the one to the right, the other to the left, on the borders of the gardens, into which they are let out, as they pass, by little rivulets, and so disposed all over the vast wood; insomuch that there is not a garden, but has a fine, quick stream running through it." The same traveller describing, p. 89, the orange garden of the emir of Beyroot, observes, that "it contains a large quadrangular plot of ground divided into sixteen lesser squares, four in a row, with walks between them. The walks are shaded with orange-trees of a large spreading size. Every one of these sixteen lesser squares in the garden was bordered with stone; and in the stone-work were troughs, very artificially contrived, for conveying the water all over the garden; there being little outlets cut at every

tree for the stream, as it passed by, to flow out and water

it." A striking allusion to trees cultivated in this manner

occurs Ezek. xxxi. 3, 4:"Behold, the Assyrian was a cedar in Lebanon, with fair branches and with a shadowing shroud, and of a high stature, and his top was among the thick boughs. The waters made him great, the deep set him up on high, with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field." So Eccl. ii. 6, "I made me pools of water to water therewith the wood that bringeth forth trees." To the same purpose, Prov. xxi. 1, "The king's heart is in the hand of the Lord, as the rivers of waters, (pe divisions of waters;) he turneth it whithersoever he will;" i. e. as these fertilizing rivulets, the work of art, are conducted forward and backward, to the right hand or the left, diverted or stopped at the will of him who manages them, so is the heart of kings, and, by parity of reasoning, of the rich and mighty of the earth, swayed at the sovereign disposal of the Lord of all creatures. He, by the course of his providence, and by the inward promptings of his Spirit, can turn the enriching tide of their bounty in any direction he sees fit, whether to bless the poor with bread, or to supply the means of salvation to the destitute.-BUSH.

Ver. 4. The ungodly are not so: but are like the chaff which the wind driveth away.

We must recollect here, that in the East the thrashing. floors are places in the open air, (Gen. 1. 10,) on which the corn is not thrashed, as with us, but beaten out by means of a sledge, in such a manner that the straw is a the same time cut very small. "When the straw is cut small enough, they put fresh corn in the place, and after ward separate the corn from the cut-straw, by throwing it in the air with a wooden shovel, for the wind drives the straw a little farther, so that only the pure corn falls to the ground." (Thevenot.) -ROSENMULLER.

PSALM II.

Ver. 1. Why do the heathen rage, and the people imagine a vain thing?

The Hebrew word which Luther has translated heathen, (gojim,) signifies, in fact, people in general; but it is used in the Old Testament, for the most part, and by the later (and even modern) Jews, exclusively of other nations who are not Jews, and that with a contemptuous and odious secondary meaning. Other nations, also, have similar names for foreigners, and for such as are not of their religious faith. Thus the Greeks and Romans called them Barbarians, that is, properly, inhabitants of the desert. The Arabs called them Adschem, by which they mean, first, their neighbours the Persians, and then all foreigners in general. The Mohammedans call all the people of the earth, who do not believe the pretended divine mission of Mohammed, Kuffar in the plural, Kafar in the singular, and by a corrupted pronunciation, Gaur, (Giavur,) which signifies unbelievers and infidels. Hence the name Kaffers, which the inhabitants of the southeastern coast of Africa received from the Mohammedan Arabs.-ROSENMULLER.

Ver. 9. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.

"Begone! wretch," says the infuriated man, " or I will dash thee to pieces as a kuddam,” i. e. an earthen vessel.ROBERTS.

The rod, in remote antiquity, was a wooden staff, not much shorter than the height of a man, with golden studs or nails, or sometimes ornamented at the top with a round