Lichfield.
What is there _unintelligible_ in the authorised translation of Psalm
cxxvii. 2., "He giveth His beloved sleep?" It is a literal translation of
three very plain words, of the simplest grammatical construction, made in
accordance with all the ancient versions. A difficulty there does indeed
exist in the passage, viz. in the commencing word [Hebrew: KN]; but this
word, though capable of many _intelligible_ meanings, does not enter into
the present question. Since the great majority of critics have been
contented to see no objection to the received translations, it is perfectly
allowable to maintain that the proposed rendering makes, instead of
removing, a difficulty, and obscures a passage which, as generally
understood, is sufficiently lucid. Hengstenberg's difficulty is, that the
subject is not about the _sleep_, but the _gain_. But is not sleep a gain?
Can we forget the [Greek: hupnou doron] of Homer? that is, sufficient,
undisturbed sleep, rest. Hengstenberg's remark, that all, even the beloved,
must labour, is a mere truism. The Psalmist evidently opposes excessive and
over-anxious labours, interfering with natural rest, to ordinary labour
accompanied with refreshing sleep. The object of his censure is precisely
the [Greek: merimna] which forms the subject of our Lord's warning; who
censures not due care and providence, but over-anxiety. Burkius rightly
remarks, that [Hebrew: SHN'] is antithetical to _surgere, sedere, dolorum_.
Hammond observes, with far more clearness and good sense than Hengstenberg,
"For as to the former of these, wicked men that incessantly moil, and
cark, and drudge for the acquiring of it, and never enjoy any of the
comforts of this life, through the vehement pursuit of riches, are
generally frustrated and disappointed in their aims: whereas, on the
contrary, those who have God's blessing thrive insensibly, become very
prosperous, _and yet never lose any sleep in the pursuit of it_."
Bishop Horne agrees; his remarks having evident reference to Hammond's. So
Bishop {642} Horsley, more briefly, but with his usual force: "You take all
this trouble for your security in vain, whilst He gives His beloved sleep."
Dr. French and Mr. Skinner adhere to the same sense in their translation,
and pertinently refer to Psalms iii. and iv., in which the Psalmist, though
beset by enemies, lies down and takes his rest, defended by God his Keeper.
So far, indeed, from seeing anything unintelligible, I see no obscurity,
either of expression or connexion, in this view, but very great obscurity
in the double ellipsis now proposed. In the received translation we have a
transitive verb, and a noun, obviously its accusative, according to the
natural sequence and simple construction of the Hebrew language. In the
proposed rendering we must understand an accusative case after _giveth_
(i.e. _bread_, as Rosenmueller and others observe), and a particle before
_sleep_. The transitive verb has no subject; the noun nothing to govern it.
We must guess at both.
As for the alleged instances of ellipses, I maintain they are not
analogous. I cannot call to mind any which are; and if any of your
correspondents would show some they would do good service. Hengstenberg's
examples of [Hebrew: TSRB], [Hebrew: BQR], &c. are surely not in point. We
have a similar ellipsis, often used in idiomatic English, _morning_,
_noon_, and _night_; but who would say _sleep_, instead of _in sleep_, or
_while asleep_? The ellipses in the Psalms, in the Songs of Degrees
themselves, are very numerous, but they are of a different nature; and
neither the position nor the nature of the word [Hebrew: SHN'] warrants
that now defended, as far I can remember.
May I remark, by the way, that the Psalm falls rather into three strophes
than into two. The first speaks of the raising up of the house, and of the
city (an aggregation of houses), protected by the Almighty. The last is in
parallelism to the first, though, as often happens, expanded; and speaks of
the raising up of the family, and of the family arrived at maturity, the
defenders of the city, through the same protecting Providence. The central
portion is the main and cardinal sentiment, viz. the vanity of mere human
labour, and the peace of those who are beloved of God.