Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

NEchiloth] These (by the name) seem to be [unspec 1] wind instruments, as flutes, trumpets, cornets, &c. as Neginoth are stringed instruments, Psal. 4. 1. For Chalil is a Pipe, Isa. 5. 12.

Vers. 2. my meditation] in Greek, my cry. [unspec 2] [unspec 3]

Vers. 3. Attend] or In • line, namely, thine ear, as is expressed, Ps. 10. 17. Pro. 2. 2. but often the word ear is omitted, as here, so Ps. 61. 2. and 66. 19. and 86. 6. and 142. 7, &c. will I pray] or I do pray; meaning still and usually.

Vers. 4. at morning] or, in the morning: which [unspec 4] hath the name in the original tongue, of inquiring, looking and seeking early, and is therefore used for every first opportune or fit time, both to pray for, and to receive blessings, Psal. 88. 14. and 92. 3. and 90. 14. and 143. 8. Here also the word at or in is to be supplied; as Beith a house, 2 Chron. 26. 21. for bebeith, in a house, 2 King. 15. 5. and many the like. orderly address] prepare, or settle in order; meaning either his person, as Job 33. 5. or his speeches, as Job 32. 14. look out] or espy; as he that keeps watch and ward, expecting what God will answer, as is explained in Hab. 2. 1. This noteth diligence, hope, and patience: So Mic. 7. 7.

Vers. 5. a God] or, a mighty one: in Hebrew Ael, [unspec 5] the name of God, denoting his might or puissance: which therefore the Greek sometime translateth Ischuros, Mightie, Psal. 7. 12. sometime Mighty God, Isa. 9. 6. but most commonly God: which the holy Ghost alloweth, Mat. 27. 46. and 1. 23. delighting wickedness] or, that takest pleasure in wickedness. By wickedness and evil, may here be meant also (by figure of speech,) wicked and evil persons. See Psal. 36. 12. sojourn] or, be a guest with thee, meaning that an evil man should have no entertainment to be harboured as a guest, much less to have any abiding, or settled habitation with God. Here the word with, is to be supplied; as in the like Hebrew phrase, Ps. 94. 20. Gē. 30. 20. So in Ex. 9. 16 that I might show thee; for, show in thee; as the Apostle citeth it, Rom. 9. 17. the like is in Psal. 42. 5.

Vers. 6. Vainglorious fools] or, mad boasting fools: [unspec 6] called Holelim of halal, to extol, praise, glorify: w ^ch when it is of ones self, and immoderate, is dotage, folly, and madness. Hence is the word used, for mad, or raving with folly, Eccles. 2. 2. 12. and 7. 9. and 10. 13. Isa. 44. 25. So after in Psal. 75. 5. and 10 • . 9. and 73. 3. The Chaldee calleth them mockers. that work] so the holy Ghost translateth it, Act. 13. 41. from Hab. 1. 5. The Hebrew word signifying a willing working out, perfecting and practicing: as Psal. 7. 14. painful iniquity] or, sorrowful sin, vain unlawfulness. The original word Aven, which hath the signification of pain or sorrow, is of large use, denoting all sinful and unjust affections, actions, or endeavors, which cause pain or sorrow, or be painfully done, and is applied in special to idolatry, joined with Teraphim or images, 1 Sam. 15. 22. And Beth-el, that is, God's house, is called of the Prophets Beth-aven, an Idols house, or place of iniquity, Hos. 4. 15. and 10. 5. because Jeroboam had there set up false worship, 1 Kings 12. 29. And in Isa. 66. 3. he that blesseth Aven, or an Idol, is turned in Greek, a blasphemer. Thus Poghnalei-aven, be such as work, practice, or commit idolatry, superstition, or other sin and iniquity, whereof comes sorrow, grief, misery, and at last confusion, however such evil workers do polish and trim their actions; for they shall be rejected that work unlawfulness (hoi ergazomenoi ten anomian) Mat. 7. 23. or are workers of iniquity, (hoi ergatai tes adiktas,) Luke 13. 27. as this Hebrew phrase is by the Evangelists interpreted. The phrase is taken from Job ch. 31. 3. and 34. 8. 22. The Chaldee translateth, them that do falsehood.

Vers. 7. Thou wilt bring to perdition] or wilt do quite away, wilt fordoe, or make perish. man of [unspec 7] bloods] that is, bloody man, or murderer, as the Chaldee expoundeth it, the man that sheddeth innocent blood. When blood is used in the plural number, it usually noteth murder or manslaughter, and the guilt following it: as Gen. 4. 11. the voice of thy brothers bloods crieth, 1 Chr. 22. 8. thou hast shed many bloods: so after in Ps. 9. 13. and 106. 38. and 51. 16. Somtime it signifieth natural uncleanness, as, we are borne in sin, or sin deserving death, Ezek. 16. 6. 9. I saw thee polluted in thine own bloods, &c. Hereto we may compare the Apostles speech, John 1. 13. which are borne not of bloods, &c. A man of bloods, is one that is defiled therewith, or given thereto, 2 Sam. 16. 7. Psal. 16. 9. and 55. 24. and 59. 3. and 139. 19. See the like phrase opened, Psal. 140. 12. and of deceit] that is, man of deceit, (as is expressed, Psal. 43. 1.) meaning the deceitful man, faytor, or impostor: so noting hereby the secret sinner, as by the former speech the open and violent. Deceit, dole or guile, called in Hebrew Mirmah, is named of Ramah, to heave, or cast, or shoot with bow. And as warpen bows do cast and shoot awry, and deceive the archer, Psal. 78. 57. so impostors or men of guile do first as it were lift up a man with vain hope, that being disappointed he may have the more heavy overthrow. See 1 Chr. 12. 17. Gen. 29. 25. So in another phrase, to lift up the soul, signifieth, to deceive with vain hope, Ier. 37. 9.

Vers. 8. mercy] or kindness, benignity: in Chaldee, [unspec 8] goodness. See the note on Psal. 136. 1. thy house] or edifice, named in the Hebrew of building, beith: in Greek, of dwelling, oikos: in English, of tuition, and custody, a house: of the Almein huis, which is of hu, to defend. By house here is meant God's tabernacle, called his house, 1 Chron. 9. 23. Mark. 2. 26. for the temple was not built in David's days. will do worship] or bow down myself, in sign of honor. toward the palace] for the worshippers entered not into the Sanctuary it self, but into the court-yard, and at the door offered their gifts, Psal. 116. 19. Lev. 1. 3. Heb. 9. 6. A palace (Heical) is the name of Kings houses, Psal. 45. 9. 16. Prov. 30. 28. attributed to the places where God's Majesty was said to dwell, as the tabernacle, 1 Sam. 1. 9. and 3. 3. the temple, 1 Kings 6. 17. and heaven it self, Psal. 11. 4. Mic. 1. 2.

Vers. 9. in thy justice] that is, in the religion and [unspec 9] conversation set forth in thy law, called the paths of justice, Ps. 23. 3. or, for thy justice sake. enviers] or spials, observers that pry for evil. So Psal. 27. 11.

Vers. 10. no certainty] no certain stable thing, no [unspec 10] firm truth, which one may trust unto: or no true word. his mouth] that is, the mouth of any of them; which the Chaldee explaineth thus, the mouth of the wicked men. inward part] properly, that which is nearest unto them: this the Greek translateth heart. And these in parts, are put for the thoughts, affections, purposes in them: as Psal. 49. 12. woeful evils] hawoth the original signifieth woes, sorrows, heavy annoyances, mischiefs and woeful events: so named of hoi or hovah, w ^ch signifieth woe, Ezek. 7. 26. they make smooth] or make flattering, and consequently deceitful, as the Greek translateth, w ^ch the Apostle followeth, Rom. 3. 13.

Vers. 11. Condemne them as guilty] Asham, is a [unspec 11] guilt, sin or trespass, Lev. 5. 19. whereof the word here used, is to make guilty, or damn of trespass: and so the Greek here hath it, Judge or damn, and the Chaldee, make guilty (or condemn.) And because destruction and desolation abideth such as are damned for crime, therefore is this word used also for desolating, abolishing, destroying, Ezek. 6. 6. Joel 1. 18. And so may it be here meant, punish, or make them desolate, O God. So Psal. 34. 22, 23. and 69. 6. with the multitude] or for the multitude, the many. trespasses] or seditious iniquities, defections, done purposely and disloyally, and are therefore heinous and criminal. The Greek often translateth it unlawfulness, or transgression of law, which the Apostle following, Rom. 4. 7. from Psal. 32. 1. It is more than sin, as may be gathered by Gen. 31. 36. Exod. 34. 7. and Job 34. 37. he addeth trespass to his sin. drive them away] or drive him, that is, each of them. A like phrase as was before, Psal. 2. 3. So after in verse. 12. upon them and him. turned rebellious] or turned bitter, and so are very distasteful unto thee, by reason of their disobedience and stubbornness, and consequently do provoke to bitterness and wrath, do exasperate. The Hebrew word Marah hath properly the signification of changing and of bitterness, applied to apostasy, rebellion, and disobedience, Deut. 1. 26. and 21. 7. 20. Ios. 1. 18. against thee] which the Chaldee expoundeth, against thy word.

Vers. 12. forever] or to eternity. showt] or [unspec 12] shrill out, sing joyfully, for so commonly the Hebrew Ranan signifieth; and is therefore by the holy Ghost interpreted, to be merry or joyful, Rom. 15. 10. from Deut. 32. 43. & Gal. 4. 27. from Isa. 54. 1. yet sometime this word is to showt, shrill, or cry aloud for sorrow; as Psal. 142. 7. A loud shrill noise or showting was used in thanksgivings and prayers, Levite. 9. 24. 1 King. 8. 28. Psal. 17. 1. and 118. 15. and 126. 2. and 33. 1. and thou shalt cover] or, for thou wilt cover, protect, or cast a covering over them: and this is answerable to their hope or seeking covert in God before mentioned, and signifieth a safe protection from all hurt or evil; as Exod. 33. 22. Psal. 140. 8. be glad] or leap for joy, exult. The word signifieth outward gladness in gesture and countenance. So also doth the Greek answerable hereto: that where one Evangelist writeth, Rejoice and be glad, Mat. 5. 12. another saith, Rejoice and leap, Luke 6. 23. The Chaldee here again translateth, they shall be glad in thy word.

Vers. 13. buckler] a picked shield called tsinnah, [unspec 13] of the sharp pickednesse: as another kind of Scutchion is called Magen, Psal. 3. 4. of fencing or protecting. favorable acceptation] or goodwill, gracious liking or acceptance. So the Hebrew Ratson meaneth, derived of a word which by the Apostle signifieth to accept, Heb. 12. 6. from Prov. 3. 12. and to be well pleased or delighted, Mat. 12. 18. from Isa. 42 1. So the year of acceptation is the acceptable year, Luke 4. 19. from Isa. 61. 2. and the time of acceptation, is the acceptable time, 2 Cor. 6. 2. from Isa. 49. 8 It is also interpreted will or pleasure, Heb. 10. 7. from Psal. 40. 9.

Annotations.

VPon the eight] or after the eight: meaning the [unspec 1] eight tunc, which was grave, as that which we call the base. So David fetching home God's Ark, appointed some Levites with harps upon the eighth, for the honor and service of God, 1 Chron. 15. 21. And so the Chaldee here translateth, To sing with playing upon the harp of eight strings.

Vers. 2. wrathful heat] or choler. This word noteth [unspec 2] the inward affection, as the former doth the outward appearance. David prayeth not simply against correction, (for as many as God loveth, he doth rebuke and chastise, Rev. 3. 19. but would have his nurture with moderation, lest it broke him in pieces; as Jeremiah likewise prayeth, Ier. 10. 24. So after in Psal. 38. 2.

Vers. 3. heal me] recure me. Though this may [unspec 3] have reference here to bodily sickness, Psal. 107. 18. 20. yet is it also applied to soul-sickness, and curing of it; as Psal. 41. 5. heal thou my soul, for I have sinned against thee.

Vers. 4. how long?] or till when? An imperfect [unspec 4] speech, through trouble of mind, which may thus be supplied: how long wilt thou cease, or defer to help, or, how long wilt thou afflict me? So Psal. 90. 13. The Chaldee supplieth the want thus, Let me have a refreshing.

Vers. 5. release] loosen, or deliver my soul or me; [unspec 5] meaning from death, as is expressed, Psal. 116. 8.

Vers. 6. for in the death] This doctrine King Hezekiah [unspec 6] explaineth thus; For hell shall not confess thee, death shall not praise thee; they that go down the pit shall not hope for thy truth: the living the living, he shall confess thee as I do this day: the father to the children shall make known thy truth, Isa. 38. 18, 19. So after in Psal. 115. 17, 18. • ell] or the grave, the place or state of the dead. See the note on Psal. 16. 10. confess] or, give thanks, celebrate with praise & commendation. This same word is also used for confessing of sins, Psal. 32. 5.

Vers. 7. I faint] or am over awed with my sighing; [unspec 7] the like speech Baruch useth, Ier. 45. 3. The original word Iagaghn, signifieth awing, toile, turmoile and sore labor of body or mind, and consequently fainting through weariness, and is opposed to rest or quietness, Lam. 5. 5. every night] or, the whole night. The Chaldee expoundeth it, I speak in my sorrow all the night (or every night) upon my bed. I water] that is, bathe, or dissolve into water; or I melt my bedstead. These are excessive figurative speeches, to express the greatness of his sorrow. In the Hebrew they are also in the future time, I shall melt, I shall make swim, that is, I usually melt & bathe, noting the continuance of his affliction.

Vers. 8. mine eye] This may be taken for the [unspec] whole face or visage: as in Num. 11. 7. the eye is used for the color or appearance. gnawne] in Greek, troubled. The Hebrew, Ghnashash, is to gnaw and fret, and so to make deformed and ugly, and to consume. Hereof Ghnash is a moth-worm, Ps. 39. 12. that fretteth garments. A like speech Job useth, mine eye is dimmed with indignation, Job 17. 7. but gnawne here, is a word more vehement. So after in Psal. 31. 10, 11. with indignation] for grief that I take, being provoked by the enemies.

Vers. 11. let be abashed] or, shall be abashed, The Hebrew [unspec 11] Bosh signifieth to be abashed, wax pale & wan; as when the color fadeth and withereth; and noteth both disappointment of ones expectation, Job 6. 20. and confusion or destruction, Ier. 48. 1. 20. opposed unto joy, Esa. 65. 13. let them return] or, recoil; a sign also of discomfiture and shame: so Psal. 56. 10. in a moment] or in a minute, that is, a short space, or suddenly.

Annotations.

SHigajon] An artificial song of David, or David's [unspec 1] delight. The word properly signifieth Aberration, or Ignoration; & is here, and in Heb. 3. 1. only used in the title of songs, which seem to be made of sundry variable and wandering verses, which being composed by art, cause the more delight. The Hebrew word (Shagah) whereof this is derived, is used for delight, or wandering in pleasure, Prov. 5. 19, 20. According to which we may name this song, David's delight, or solace. Or in the other signification, David's error; as setting forth the sum of his cares, which made him almost to go astray. The Chaldee expoundeth it, David's interpretation of the Law. upon the words] or concerning the words, or matters, affairs. Word, is both in Hebrew and Greek often used for a thing or matter, Exod. 18. 16. Deut. 17. 1. 1 King. 14. 13. Luk. 1. 65. Of Cush] This may be meant of K. Saul him-self, who was of Kish, and of Iemini, 1 Sam. 9. 1. called closely Cush, that is, an Ethiopian, or Blackmoore, for his black and ill conditions, his heart not being changed, as the Blackmoore changeth not his skin, Ier. 13. 22. Or else it might be one of Saul's retinue; whose name indeed was Cush, but we find no mention of him elsewhere. The Chaldee saith plainly thus, upon the destruction of Saul the son of Kish, which was of the tribe of Benjamin.

Vers. 3. Lion] called here in Hebrew, Arjch, that [unspec 3] is, a renter or Tearer; and elsewhere, L • by, that is, hearty and courageous, Psal. 57. 5. and Kephir, that is, lurking, or couchant, Ps. 91. 13. the reason of these names is shown, Ps. 17. 12. The renting Lion (Arjeh) as greedy to tear; and the lurking Lion (Kephir,) as biding in covert places. Other names are also given to this kind, as Shachal, of ramping, or fierce nature, Ps. 91. 13. and Lajish, of subduing his prey, Pro. 30. 30. my soul] that is, me, or my life. breaking] this may be referred to the Lion, breaking asunder, or renting his prey: the word also is used for breaking of yokes of affliction, that is, saving, rescuing, redeeming, or delivering; as, Psal. 136. 24. Lam. 5. 8. The Greek so turneth it here, there being none redeeming nor saving. Thus the denial none set after in the Hebrew, serveth for both words; (as after in Psal. 9. 19.) And it is the propriety of this tongue sometime to want, sometime to abound with words; as in 1 King. 10. 21. there be two denials, when in 2 Chron. 9. 20. there is but one, in the same narration.

Vers. 4. done this] which Cush accuseth me of [unspec 4] He speaketh of some common slander. injurious evil in my hands] or, in my palms, that is, bad, dishonest dealings in secret: the palm or hollow of the hand, being a place where filthiness may be hidden: the hand also is put for the actions. So Io • . 3. 8. Psal. 109. 27. and 78. 42.

Vers. 5. that had peace with me] my friend and [unspec 5] confederate. Such treachery David much blameth in his foes, that in time of peace made war, Psa. 41. 10. and 55. 13. 15. 21. yea I] Hebr. and I; which may be resolved; yea, or when I released my distresser: which may have reference to his sparing of Saul, & delivering him from death, 1 Sam. 24. 6, 7, 8. 11, 12. and 26. 9, 10, 11, &c. without cause] or without effect, and fruit in vain.

Vers. 6. my life] in Hebrew, lives; so usually called [unspec 6] for the many faculties and operations that are in life; the many years, degrees, estates thereof. The Apostles in Greek retain the singular number life, Act. 2. 28. from Psal. 16. 11. 1 Pet. 3. 10. from Psal. 34. 13. my glory] or honor; meaning either his honorable estate, renown, and posterity, as Hos 9. 11. Job 19. 9. or his soul, as Gen. 49. 6. in the dust] that is, in base estate and ignominy, as Ps. 113. 7. Job 16. 5. or, the dust of death, the grave, as Psal. 22. 16. Isa. 26. 19.

Vers. 7. in the rages] or, because of the outrages, [unspec 7] surpassing indignations, so called of the passing out of the heat and choler. wake up] or, raise up, to wit, thyself, and come unto me; for judgment thou hast commanded or appointed. It may also be read, raise up to me the judgment which thou hast commanded: so the Chaldee paraphrase here supplieth the word which, saying; Hasten unto me, (or for me) the judgment which thou hast commanded: the Hebrew it self sometime doth the like; as 1 Kin. 9. 8. this house is high, 2 Chr. 7. 21. this house which is high.

Vers. 8. for it] for the same congregations sake, w ^ch [unspec 8] cometh about thee expecting judgment. to the high place, or to the height, that is, the throne of Judgment, for throns were set high, 1 Kin. 10. 19. This word heighth is also used for heaven, Psal. 93. 4. and there God's throne is, Ps. 11. 4. The Chaldee saith, return to the house of thy divine habitation (or Majesty.)

Vers. 9. Jehovah] The Chaldee translateth it, [unspec 9] The word of the Lord shall judge, &c. judge] two words are here used in Hebrew for judging, 1 Dan, & 2 Shaphat; the first is more special to give doom or sentence in controversies: the latter more general, for judging or doing right in all causes. The Apostles express these two by one Greek word krino, judge, as Heb. 10. 30. from Deut. 32. 36. & Rom. 3. 4. from Psal. 51. 6. my justice] the justice and equity of my cause, in respect of my persecutors. So Psal. 18. 21,—25. Elsewhere he appealeth to God's justice, Psal. 35. 24. my perfection] or integrity, the simplicity of my ways, and simplicity of my heart. See Psal. 26. 1. in me] or unto me, to wit, reward thou, as the Chaldee explaineth it.

Vers. 10. for thou triest] or, he trieth. God who is [unspec 10] possessor of the reins, Psal. 139. 13. doth also try them as metal in the fire. The heart may signify the cogitations, and the reins the affections. So Ps. 26. 2. Ier. 11. 20. and. 20. 12. Rev. 2. 23.

Vers. 12. angerly threateneth] or detesteth, disdaineth [unspec 12] in wrath, namely the wicked, and menaceth their destruction. So the Chaldee paraphraseth, he is mightily angry against the wicked every day.

Vers. 13. If he] that is, If the wicked turn not, as [unspec 13] the Chaldee explaineth it, If he turn not unto his fear. The Greek translateth, if ye turn not.

Vers. 14. he worketh for the hot persecutors] or polisheth, to wit, to shoot at them that fervently persecute, [unspec 14] namely the just, as the Chaldee addeth. The Hebrew dalak, which signifieth burning, Ezek. 24. 10. is applied to hot persecution: see Psal. 10. 2. Gen. 31. 35. Lam. 4. 19.

Vers. 15. he shall be in travel] or, continually travelleth, [unspec 15] that is, taketh great pains to accomplish iniquity, as a woman with child to be delivered. molestation] or moil, misery. The Hebrew ghnamal signifieth toilsome labor and molestation, both w ^ch a man endureth himself, Psa. 25. 18. and 73. 5. and which he causeth another to endure, Psal. 94. 20. and 55. 11. And thus it is here meant, as the 17 verse showeth. bring forth a lie] or falsehood, meaning either calumny and slander of others, (which in verse 17 seemeth to be called violent wrong;) or a deceit of himself, frustrating his own expectation. This similitude of the conception, travel, and birth of sin, is memorable, mentioned also in Job 15. 35. Isa. 59. 4. I am. 1. 15. much like another simile of ploughing, sowing, and reaping iniquity, Job 4. 8.

Vers. 16. is fallen] to wit, unto his own perdition, as [unspec 16] Prov. 26. 27. Eccles. 10. 8. or, to lurk there for the perdition of others: See Psal. 10. 10. the corrupting ditch he wrought] or, pit of corruption which he made. The original Shachath signifieth corruption, Psal. 16. 10. and is applied to any pit or ditch where one perisheth and corrupteth, Psal. 57. 7. and 94. 13. and sometime the word pit is plainly added, as in Psal. 55. 24. the pit of corruption.

Vers. 17. his crown] the scalp, or heads top: meaning [unspec 17] also abundantly, and apparently in the view of all. See Esth. 9. 25. Violent wrong] The word Chamas signifieth injury done by force and rapine, violation of right and justice.

Vers. 18. sing Psalm to] or praise with Psalm, [unspec 18] and this importeth a song artificial and skillfully composed. See Psal. 3. 1.

Annotations.

GIttith] or the Gittith, which title is also given [unspec 1] to the 81 and 84 Psalms. Gath in Hebrew is a wine-press, Isa. 63. 2. It is also the name of a city of the Philistines, 1 Sam. 17. 4. A city also of the Levites was called Gath-rimmon, Ios. 21. 25. whereupon Obed-Edom the son of Jeduthun, a Levite and singer in Israel, was called a Gittite, 2 Sam. 6. 10. So by Gittith here may be meant, either such instruments as were used by the posterity of Obed-Edom the Gittite, or that these Psalms were made upon occasion of transporting God's ark from the house of that Obed-Edom, the history whereof is in 2 Sā. 6. 6. 10. 11, 12, &c. or that these Psalms were to be sung for praise of God at the Vintage when grapes were pressed. And according to this the Greek translateth it the wine-presses. Or it may be the name of some musical instrument; and so the Chaldee Paraphrast translateth it, To sing upon the harp that came from Gath.

Vers. 2. our Lord] or, our sustainers: See the note [unspec 2] on Psal. 2. 4 wondrous excellent] or wondrous ample, illustrious and magnificent. The original word signifieth ample or large, and excellent withal, clear and splendent in glory: The Greek turneth it wonderful: the Chaldee, high and landable. So in v. 10. name] this word is often used for renown or glory, Gen. 6 4 Eccle. 7. 3. Phil. 2. 9. as on the contrary, vile persons are called men without name, Job 30 8. God's name is also used for his kingdom and Gospel, Mat. 19. 29. compared with Luk. 18. 29. Mar. 10. 29. And this Psalm treateth of the spreading of Christ's Kingdom and Gospel, as after is manifested. hast given] that is, put or set; as, I have given, Isa. 42. 1. is by the Evangelist in Greek, I will put, Mat. 12. 18. and in the Hebrew text, as, he hath given thee over them for king, 2 Chr. 9. 8. for which is written in 1 Kings 10 9. he hath set (or put.) It may also import a setting sure or stablishing; as, thou hast given thy people, 1 Chr. 17. 22. that is, thou hast stablished thy people, 2 Sam. 7. 24. Here also is a grammatical change in the Hebrew; to give, for thou hast given. glorious majesty] venerable or praise-worthy glory. The word Hodh, is general for any laudable grace or virtue for which one is celebrated, reverenced and commended. above] or over, or upon the heavens. This phrase is used of God, Num. 27. 20. where he willeth Moses to give of his glorious majesty upon Joshua: and may have use in the mystical applying of this Psalm to Christ's kingdom, as Mat. 21. 26. teacheth us: heaven; being also often used in Scripture for the Church of Christ, Isa. 65. 17. and 66. 22. Rev. 21. 1.

Vers. 3. hast founded] that is, firmly decreed, appointed, [unspec] and consequently fitted and perfected, as the Greek katertiso (which the Apostle useth) signifieth, Mat. 21. 16. So in Esth. 1. 8. the king had founded, that is, decreed, appointed. See also before, Psal. 2. 2. strength] that is, strong praise, for so this word seemeth often to be used, as Ps. 29. 1. and 96. 7. and 118. 14. therefore the Greek which the Apostle followeth, Mat. 21. 16. translateth it praise. This word strength or firmness, may be taken for kingdom firmly strengthened, as in this place, so in Ps. 110. 2. and 86. 16. and 89. 11. to make cease] that is, put to silence, or do away, abolish, and destroy. So after in Psal. 119. 119. and 89. 45. and 46. 10. self-avenger] or, him that avengeth himself; the proud and mighty which will not suffer his honor or gain to be diminished. So Ps. 44. 17. This was fu • filled, when children crying Hosanna to welcome Christ, the chief Priests and Scribes disdained, & sought to destroy him: but he stopped their mouths by alleging this Scripture, Mat. 21. 15, 16. Mark. 11. 18. God's people are taught though they suffer wrong, not to avenge themselves, but to give place unto wrath, Rom. 12. 19.

Vers. 5. what is sorry man] to wit, thus think I [unspec 5] with myself, what is man, &c. Here man is called Aenosh, (the name of Adams nephew, Gen. 4. 26.) which signifieth doleful, sorry, sorrowful, wretched, and sick incurably. And this name is given to all men, to put them in mind of their misery and mortality; as Ps. 9. 21. let the heathens know that they be Aenosh. son of Adam] or, of earthly man. As before men are called Aenosh for their doleful estate by sin; so are they called Adam, and sons of Adam, that is, earthly, to put them in mind of their original and end, which were made of Adamah the earth, even of the dust, and to dust shall again return, Gen. 27. and 3. • 9. Adam was the name both of man and woman, Gen. 5. 2. and is also the name of all their children, Ps. 22. 7. and 36. 7. and 39. 6. and in many other places. See the note on Psal. 49 3. visitest him] that is, hast care of, providest for, and lookest to him. The original word thus largely signifieth, and is used indifferently for visiting with favor, as Ps. 65. 10. or with displeasure, as Psal. 59. 6. Here it is meant for good; for God's providence is singular towards man, and his visitation preserveth our spirit, Job 10. 12. Compare also herewith, Psal. 144. 3. Job 7. 17, 18.

Vers. 6. For thou madest him lesser] or, And thou [unspec 6] madest him lack; or, Though thou madest him to want a little of the God's. a little] The original word signifieth either a little while, Psal. 37. 10. or a little deal, Ps. 37. • 6. 1 Sam. 14. 29. The Greek brachuti (which the Apostle useth) also signifieth both, Act. 5. 34. John. 6. 7. howbeit, by his applying this to Christ, he seemeth to mean a little or short time, Heb. 2. 7. 9. than the God's] or than God; but by God's here is meant the Angels, as the Apostle expoundeth it, according both to the Greek version & Chaldee paraphrase. And those heavenly spirits are for their office and service called Angels, that is, messengers; but for their honorable dignity they are called God's, here & in Ps 97. 7. & the sons of God, Job 1. 6. & 38. 7. The Princes of the earth are named God's, Psal. 82. 6. how much more may the Angels be called so, that are Chief Princes, Dan. 10. 13. and crownedst him] This may be understood of man as he was first made in God's image, and Lord of the world, Gen. 1. 26. but since the transgression, it is peculiar to Christ and to Christian men that have their dignity restored by Christ. Unto him the Apostle applieth this Psalm, thus: We see Jesus crowned with glory and honor, which was a little made lesser than the Angels, through the suffering of death, that by the grace of God he might taste death for all, Hebr. 2. 9. Glory seemeth to respect inward virtues, as wisdom, holiness, &c. and Honor for his outward good estate in ruling over the creatures, as verse. 7, 8, 9. comely honor] The Hebrew hadar denoteth all honorable comeliness, honest, grave, adorned decency.

Vers. 7. all, didst thou set] in the first creation [unspec 7] God gave man rule over fishes, fowls, beasts, and all that moveth on the earth, Gen. 1. 26. but after, for his sake and sin, the earth was cursed, and he enjoyed it with sorrow, Gen. 3. 17. But the Son of man, who is heir of all things, Hebr. 1. 2. restoreth our loss, and will cause the remnant of the people, even who-soever overcometh, to inherit all things, Zach. 8. 12. Rev. 21. 7. though unto man living here in sorrows, we yet see not all things subdued, Hebr. 2. 8.

Vers. 8. Sheep and oxen] or Flocks and herds; [unspec 8] the flock comprehending both sheep and goats, Levite. 1. 10.

Vers. 9. The fowl] that is, fowls or birds; one [unspec 9] is used for many or all; so the Hebrew often speaketh of other things, as ship, for ships, 1 King. 10. 22. with 2 Chron. 9. 21. spear, for spears, 2 King. 11. 10. with 2 Chro. 23. 9. So Psal. 20. 8. and 34. 8. of the heavens] that is, of the air, for all this Outspred or firmament spread over the face of the earth, God called Heavens, Gen. 1. 17. the place also above where the Sun and stars are, be called heavens, Gen. 1. 17. and the highest place where the Angels dwell, (and God himself is said to sit in,) is likewise called heaven, Matth. 5. 9. and 24. 36. and by the Apostle named the third heaven, 2 Cor. 12. 2. So other Scriptures mention the birds of heaven, Matth. 13. 32. the winds of heaven, Dan. 7. 2. the clouds of heaven, Dan. 7. 13. the dew of heaven, Dan. 4. 12, &c. The Hebrew name Shamajim, hath the form of the dual number: but the Evangelists express it indifferently by the singular or plural; as where one saith, your reward is great in the heavens, Mat. 5. 12. another saith, it is much in heaven, Luk. 6. 23.

Annotations.

VPon Muth labben] This, if it be referred to the [unspec 1] music, seemeth to be a kind of tune like that we call the Counter-tenor. Otherwise it may be read, For the death of Labben; but who he was, is uncertain: some think it was Goliath; the Chaldee saith, for the death of the Son. It seemeth to me, as the former Psalm was of the propagation of Christ's kingdom, so this is of the destruction of Antichrists.

Vers. 2. marvelous works] or wonderful things, [unspec 2] miracles. The original word signifieth high and hidden, such as man's power cannot perform, nor reason reach unto, and therefore are admired.

Vers. 3. in thee] the Chaldee saith, in thy word. [unspec 3]

Vers. 4. when my enemies turned] This may be taken for a sum of his praise for deliverances past, [unspec 4] or, in faith for like to come, and may be read, when my foes turn back, they shall stumble and perish. from thy face] from before thee, because of thy presence, that is, for fear of thee, and shut out from thy face or presence. So after, Psal. 68. 2, 3, 9. So the Apostle speaketh of the wicked's perdition from the face of the Lord, 2 Thess. 1. 9.

Vers. 5. done my judgment] that is, given sentence, [unspec 5] and executed according to the right of my cause: See Psal. 7. 9. The Chaldee expoundeth it, my vengeance. sitten on the throne] or set thee down on the throne, the seat of judgment or tribunal. This noteth both kingly authority, Psal. 132. 11, 12. and the acting or executing of the same, 2 Chron. 18. 18. Isaiah 6. 1. Dan. 7. 9. Rev. 20. 11.

Vers. 6. hast rebuked] with rough and severe words: but this, when God doth it, commonly importeth [unspec 6] confusion, as being to his enemies, and therefore joined with the curse, Psalm. 119. 21. and 68. 31. and 76. 7. and 18. 16. Zach. 3. 2. So else-where he saith, at the rebuke of thy face they perish, Psalm. 80. 17. wiped out] or, wiped away, as with the hand. And this wiping out the name, noteth an utter abolishing with great wrath, Deut. 9. 14. and 29. 20. Psal. 109. 13. forever and aye] or, forever and yet; or, to eternity and perpetuity. The Hebrew Ghned, yet, is added to eternity or ever, to increase the durance of it, and to note all eternities, Psal. 10. 16. and 21. 5. and 104. 5. and 145. 1, 2. taken from Moses, Exod. 15. 18.

Vers. 7. The desolations] which the enemy made in spoiling our land; or the desolate places which [unspec 7] the enemy built for himself, as in Job 3. 14. great men are said to build themselves desolate places. of the enemy] So the Greek turned it. We may also read it, O enemy, the desolations are quite ended (which thou madest;) or, are they ended? to perpetuity] or, to victory, that is, so as it continueth forever. Ever or Eternity hath the name Ghnolam in Hebrew, of being hid, and so unknown: perpetuity, Net sach, is so named of prevailing and getting victory by perpetual durance. Hereupon that speech of the Prophet, he hath swallowed up death to perpetuity, or victorious aye, I say 25. 8. is translated by the Apostle, Death is swallowed up to victory, that is, forever, as the same word in Amos 8. 7. and Lam. 5. 20. is also turned into Greek by the LXXij. Interpreters. Pulled up] a similitude taken from trees, applied here to the pulling down of cities: so planting and pulling up of a people, are set one against another, Ier. 24. 6. and 42. 10. and 45. 4. of them] twice repeated, for more vehemency; meaning, all and every of them: or, with themselves, their memory is gone: the Greek translateth, their memorial is perished with a sound.

Vers. 9. will judge] or give doom unto. Two [unspec 9] several words for judging are here used, as before, Psal. 7. 9. with righteousnesses] that is, all manner righteousness and equity, or, most righteously, most equally. See the like speech after, Psalm. 98. 9. and 96. 13. and often other where.

Vers. 10. an high refuge] in Hebrew Misgab, [unspec 10] which is, an exaltation, that is, an high place, tower, or fort to resist the enemy, Jer. 48. 1. wherein men are protected, and escape their foes invasion, Deut. 2. 36. for the oppressed] or, to the beaten down; the poor is so called, as being pownded or s • amped by the adversary. So Psal. 10. 18. and 74. 21. at times] or in seasons, that is, seasonably at all times when they be in distress. So Psal. 10. 1.

Vers. 11. that know] or that acknowledge thy [unspec 11] name: such are God's people, Isaiah 52. 6. and shall by him be delivered and advanced, Psal. 91. 14.

Vers. 12. dwelleth in Zion] or sitteth in Zion. [unspec 12] The Chaldee saith, hath placed his divine habitation (or majesty) in Zion. Sitting is often used for dwelling, as is noted, Psal. 1. 1. The word in is many times omitted in Hebrew, but necessarily to be understood, as the text it self showeth, as beth, house, for bebeth, in the house, 2 King. 14. 14. compared with 2 Chron. 25. 24. and 2 Chron. 26. 21. with 2 King. 15. 5. and 2 Chron. 34. 30. with 2 King. 23. 2. his doings] his practices, or wonted works. The original word signifieth actions done naturally, or purposely and studiously; designs, gests, or exercises enterprised advisedly, and prosecuted studiously, of natural disposition and inclination, as Prov. 20. 11. 1 Sam. 25. 3.

Vers. 13. seeketh out] or requireth bloods, that is, [unspec 13] God, who followeth, findeth out, punisheth and avengeth bloodshed or murder, according to the law, Gen. 9. 5, 6. See the Annotations there. The Chaldee expoundeth it, he that requireth the blood of the innocent, remembereth his just ones. meek afflicted] The original here hath a double reading, Ghnanaj • m, that is, afflicted, poor; and Ghnanavim, meek, modest, lowly: for affliction often causeth meekness. Therefore also Ghnani, that is, afflicted, is translated. Praus, Meeke, Matth. 21. 5. from Zach. 9. 9.

Vers. 14. from my haters] that is, which cometh [unspec 14] upon me from them. lifting up] or, ô lifter up (exalter) of me. gates of death] This noteth present peril and fear of death, as being now near at the very door or gate thereof, Gen. 4. 7. Judge. 5. 8. It noteth also power, strength, and jurisdiction which death hath; (even reigning, as the Apostle saith, Rom. 5. 14.) because Magistrates sat, and judgments were executed at the gates of cities, Deut. 22 15. Job 31. 21. Amos 5. 10, 15. So in other Scriptures the gates of death and of hell denote their peril, strength and horror, Psal. 107. 18. Isaiah 38. 10. Matth. 16. 18. Job 38. 17.

Vers. 15. gates of the daughter of Zion] these [unspec 15] are opposed to the former gates of death, and mean the public places where God's people came together at Zion gates, where God sat, verse. 12. and which he loved most, Psal. 87. 2. The daughter of Zion signifieth the Church or Congregation there gathered; as also the Chaldee Paraphrase here showeth, translating it the congregation of Zion, for every chief city was counted as a mother, 2 Sam. 20. 19. (whereupon the Apostle calleth Jerusalem, the mother of us all, Gal. 4. 26.) the villages that were near and pertained unto such cities, are called daughters, Ios. 15. 45. 2 Chron. 13. 19. Psal. 48. 12. and the inhabitants there seated, or assemblies of people resorting thither, are likewise named daughters; as being bred, borne, nourished there, and subject thereto. Such speeches are often in the Scripture, as, daughter of Jerusalem, Lam. 2. 19. daughter of Zion, Mat. 21. 5. from Zach. 9. 9. daughter of my people, Ier. 4. 11. daughter of Tirus, Psalm. 45. 13. daughter of Babel, Psal. 137. 8. and the like.

Vers. 17. Judgment he hath done] or, by the [unspec 17] judgment that he hath executed. his hands] or his palms, the wicked's own hands, called the palms or hollowes, for the secret manner of working. So Psal. 7. 4. Meditation Selah] meaning that this is a matter of deep meditation, worthy to be well minded, and spoken or sung with earnest consideration always. Some retain the Hebrew word, Higgajon Selah, for that it may import a kind of Song or tune, (as the Greek turneth it,) being found in this form, only here, and in Psal. 92. 4. The Chaldee interpreteth it, the just shall joyfully shout forever.

Vers. 18. into hell] into hell it self: for the word [unspec 18] into is in effect twice put in the Hebrew for more vehemency. forget God] the Chaldee addeth, that forget the fear of God.

Vers. 19. needy one] two names are here given [unspec 19] to the poor, Aebjon, needy and desirous, which importeth want of things needful, to be supplied by liberality, Psal. 132. 15. and 112. 9. Ghnani, poor afflicted, which need help and deliverance from vexation, as before, verse. 13. yet this precise difference is not always observed in Scripture. perish for aye] that is, shall never perish. Here the word not, set in the beginning, serveth for a denial of all that followeth, shall not be forgotten, shall not perish, or be lost; So in Job 30. 20, 25. and 31. 20. And the Chaldee here repeateth the word not, for more plainness. Contrary to this is the wicked's hope and expectation, which shall perish, Prov. 10. 28. Job 8. 13. and 11. 20. be strong] or, strengthen, confirm and harden himself, and so prevail. This is fitly opposed both to the name and nature of man, which is infirm, sorrowful, and mortal.

Vers. 21. Put a fear in them] The original [unspec 21] morah (used in this place only) seemeth to be put for Mora, which is Fear or Terror, Psal. 76. 12. these two Hebrew letters being often put one for another, as Amon, Ier. 52. 15. for Hamon, 2 King. 25. 11. Shinna, 2 King. 25. 29. for Shinnab, Ier. 52. 33. Or according to the Letters it may come of Horah, to teach, and signify a law or doctrine, and this the Greek favoreth, translating set a lawgiver (or teacher) over them. sory men] in Hebrew Aenosh, the proper name of Adams nephew, Gen. 4. 26. signifying Sorowfull; and is after commonly given to every man for his doleful state and mortality, Psal. 8. 5. and here collectively is the name of mankind.

Annotations.

THis Psalm is in the Greek version a continuance and part of the former ninth. Whereupon the count of the Psalms following, doth in the Greek books, and such as follow them, differ from the Hebrew; the 11. Psalm being reckoned for the 10. the 12. for the 11. and so forward. Yet to make up the number of 150. Psalms, they divide the 147. into two. Likewise the 114 and 115. Psalms they make one, and the 116. they part in two.

Vers. 1. wherefore dost thou stand] or, wilt thou stand? This form of expostulation implieth an [unspec 1] earnest prayer, Lord stand not far off. For questions may be resolved into plain affirmations, or denials: as where one Evangelist saith, why diseasest thou the Master, Mark. 5. 35. another saith, Disease not the Master, Luke 8. 49. See the notes on Exod. 32. 11. dost thou hide] to wit, thine eyes, as Isaiah 1. 15. or, thine ear, as Lam. 3. 56. or thyself. times in distress] that is, when we are in distress. So Psal. 9. 10. Times, may specially note troublous times. See Psal. 31. 16.

Vers. 2. he hotly pursueth] or, burn doth the [unspec 2] poor, doth broile in afflictions, is hotly persecuted. See Psal. 7. 14. The Apostle useth like speech for exceeding grief, 2 Cor. 11. 19. Who is offended and I burn not? crafty purposes] or, devices, policies; The word noting sometime good purposes, and sometime evil. See also Psalm. 26. 10. The Greek translateth, they are taken in the counsels.

Vers. 3. praise doth the wicked] to wit, himself, [unspec 3] or his fortune, for that he hath what his soul desireth. And the soul of the wicked desireth evil, Prov. 21. 10. the covetous] or gain-thirsty, he blesseth, to wit, himself, and his fortune. The covetous hath his name of a word which sometime signifieth to pierce or wound, Joel 2. 8. And fitly is the gain-thirsty so called, both for the hurt he doth to others, whose life oft he would take away, Prov. 1. 19. and for that he woundeth himself with his greedy cark; the holy Ghost testifying that such as lust after gain, do pierce themselves thorough with many sorrows, 1 Tim. 6. 10. he despighteth] or contemptuously provoketh with evil words or carriage, and so incenseth or stirreth him to wrath. So verse. 13. The Chaldee expoundeth it thus, he that blesseth the unrighteous man, abhorreth the word of the Lord.

Vers. 4. such is the loftiness of his nose] or, according [unspec 4] to the height of his countenance, or, of his anger. The nose and casting up of it, signifieth a proud, scornful, and sometime an angry countenance; For as the highness of the heart, Psal. 131. 1. and of the spirit, Prov. 16. 18. noteth inward pride: so the loftiness of the eyes, Psal. 101. 5. and here of the nose, noteth outward pride and disdainful behavior. The Hebrew hath one word, for the nose, and for anger, (as is observed, Psal. 2. 5.) the Greek here saith, according to the multitude of his anger, meaning that whereby he persecuteth the poor. The Chaldee translateth it, in the pride of his spirit. he seeketh not] nothing regardeth or careth, to wit, for God, or his will. Or it may be translated, The wicked inquireth not into the height of his anger, that is, into God's anger, he careth not, nor feareth his wrath. in all his crafty purposes] or, be all his presumptuous cogitations; meaning that he doth not once think of God, whiles so he purposeth against the poor; or he presumeth in heart, and fain would so persuade himself that there is no God. He studieth Atheism, as Psalm. 14. 1. The Chaldee expounds it, He saith in his heart, that all his cogitations are not manifest before the Lord.

Vers. 5. His ways, &c.] or, bring forth do his [unspec 5] ways; a similitude from bringing forth children with pain, which being effected, causeth joy, John. 16. 21. Therefore here, (as in Job 20. 21.) it is used for good success and (as the Chaldee explaineth it,) prosperity. Or referring it to the poor whom he persecuteth, we may read, his ways make sorrowful, or are grievous; the Greek saith, are polluted. in all time] or, in every time, that is, always continually. So Psal. 34. 2. and 62. 9. and 106. 3. so the Apostle in Greek saith, praying in all time, that is, always, Ephes. 6. 18. like phrase is, in all day, that is, daily, Psal. 145. 2. above his sight] or out of his presence, from before him. he puffeth] that is, defieth & setteth them at naught, dominiers over them (as the Greek translateth it) as if he could overthrow them with his breath. Or he puffeth, bloweth, and consequently setteth them on fire, and consumeth them: as, scornful men puff, (that is, inflame, or as the Greek saith, burn) the city, Prov. 29. 8. So Ezek. 21. 31. The Chaldee expoundeth it, he is angry at them.

Vers. 6. I shall not be in evil:] or, that am not [unspec 6] in evil; that is, I who am not now in evil, shall never be; meaning by evil, trouble or affliction; as the Israelites saw themselves in evil, Exod. 5. 19. Or, perhaps, by evil, he meaneth sin and maliciousness, (as when Aaron said, the people were in evil, Exod. 32. 22.) and then he boasteth here of his innocence, for which he promiseth to himself a settled estate. The Chaldee giveth this sense; I will not be moved from generation to generation, from doing evil.

Vers. 7. of cursing] or, of execration or adjuration. [unspec 7] The Hebrew Alah signifieth an oath with execration or cursing, Numb. 5. 21. for cursing was added to an oath, for to confirm it the more, Nehem. 10. 29. Deut. 29. 12, 21. therefore one and the same thing is called both an oath, and a curse, Gen. 24. 8. 41. This here the Apostle calleth in Greek Ara, Cursing, Rom. 3. 14. deceits and fraud] or impostures and inward guile, that is, outward deceitful shows and promises, and privy guile lurking in the heart.

Vers. 8. in the waiting place of the villages] or, the [unspec 8] ambush of the court-yards, both which have their name in Hebrew of the grass that groweth in them, as it were grass-yards. And because such places commonly are rich men's possessions, therefore (it seemeth) the Greek translateth, in the waiting place with the rich.

Vers. 10. He croucheth] or, And he crusheth, to [unspec 10] wit, himself, lest he should be espied. See this spoken of the Lion, Job 39. 2. that fall may int ^o his strong paws a troop] or, and he falleth with his strong paws on the troop of poor. Strong paws] or, Strong members; Here wanteth a word to be supplied, as often in this and other tongues; as, a full, for a full cup, Psal. 73. 10. a new, for a new sword, 2 Sam. 21. 16. cold, for cold water, Matth. 10. 42. This want sometime the Scripture it self supplieth in reap • ting histories; as, he set in Aram, 1 Chro. 18. 6. for he set garrisons in Aram, 2 Sam. 8. 6. the first of the feast, Matth. 26. 17. for the first day of the feast, Mark. 14. 12. So after, Psal. 22. 13. and 27. 4. troop of poor] or, the weak, the poor; called here by a name that noteth their power, wealth, and faculty, to be dimmed or decayed, or, a company of obscure persons. This word is nowhere found, but thrice in this Psalm, in the eight verse before, in this, and again in the fourteenth.

Vers. 11. he will not see] or, not at all respect. [unspec 11] The like profane speeches of the wicked are set down, Psalm. 94. 7. Ezek. 8. 12. and 9. 9. Isaiah 29. 15.

Vers. 12. lift up thy hand] that is, show openly thy [unspec 12] power for help of thy people, and confusion of thy foes. Lifting up the hand is applied to the publishing and manifesting of the Gospel, Isaiah 49. 22. sometime for sign of help, Ezek. 20. 5. sometime for hurt, 2 Sam. 18. 28. and sometime for sign of an oath, as Ps. 106. 26. Deut. 32. 40. In this latter sense the Chaldee Paraphrast taketh it here, Confirme the oath of thy hand.

Vers. 14. to give it into thine hand] that is to [unspec 14] take the matter into thy hand, to menage it, or, to give with thy hand, that is, liberally to recompense the evil that is done. The Chaldee paraphraseth thus, It is manifest before thee, that thou wilt send upon the wicked sorrow and wrath, thou lookest to pay a good reward to the just with thy hand. unto thee] or, upon thee the poor leaveth, to wit, his cause, or him-self. To leave, is to commit unto ones fidelity, Gen. 39. 6. Esa. 10. 3. Job 39. 14. And so the Chaldee saith, thy poor trust in thee. See also 2 Tim. 1. 12.

Vers. 15. Break the arm] the arm noteth strength, means, power, and help, Ezek. 30. 21, 25. [unspec 15] Isa. 33. 2. Dan. 11. 6. 22. also violence, Job 35. 9. I respect of all these, the arms of the wicked men shall be broken, Psal. 37. 17. till thou findest none.] In Ier. 50. 20. the sins of God's people being sought for, are not found, because of his mercy in pardoning them: but here of the wicked they are not found, because of his judgment in consuming them, as he saith in Ezek. 23. 48. thus will I cause wickedness to cease out of the land.

Vers. 16. heathens out of his land] the land of Canaan, [unspec 16] whose people's the Lord drove out, Psal. 44. 3. and of which he said, the land is mine, Levite. 25. 23. It may also be understood of the wicked Israelites, which in conditions were like the heathens, and borne of them, Ezek. 16. 3. such were also called heathens, Psal. 2. 1. as appeareth by Act. 4. 27.

Vers. 17. thou preparest firm] to wit, by thy Spirit, [unspec 17] which helpeth the infirmities of men that know not what to pray as they ought, Rom. 8. 26. Or we may read it prayer-wise, prepare thou their heart, apply &c. for prayers are often made in faith, as if they were already done; as, where one saith, it hath pleased thee to bless, 1 Chron. 17. 27. another saith, let it please thee to bless, 2 Sam. 7. 29. thine ear the Chaldee addeth, to their prayers. The Greek thus, to the preparation of their heart thine care attendeth.

Vers. 18. that he add not] he, that is, the wicked [unspec 18] man spoken of before, verse. 15. unless we refer it to that which followeth, the man of the earth. to daunt with terror] or, to break with fear, to dismay or terrify. The word is indifferent, applied sometime to God, Psalm. 89. 8. sometime to wicked men, Psal. 37. 35. The Apostle following the Greek version, saith, be not troubled, 1 Pet. 3. 14. for, be not daunted with fear, Isaiah 8. 12. but morefully the word is opened by Paul, saying, in nothing be terrified (or daunted) of your adversaries, Philip. 1. 28. pturómenoi. sory man, out of the earth] or sory men, (Aenosh,) as P. 9 21. This may be referred to the fatherless and oppressed, whom the wicked would daunt and sk • re out of the earth, or land. Or, changing the order of the words, thus, that man of the earth (that is, earthly man,) do no more terrify the meek. The Chaldee explaineth it thus, Let the sons of men not anymore be broken (or daunted) from before the wicked of the earth.

Annotations.

A Psalm of David: I this word Psalm wanting in the Hebrew, is supplied in the Greek. So in Psal. 14. and 25. and 26. and 27. and many other. See the note on Psal. 10. 10. flee] or flit. In the Hebrew there is a double reading, flee thou, and flee ye, meaning David in special, and his retinew with him. to your mount] or, from your mount; but the Greek and Chaldee supplieth the word to. In mounts, rocks, and caves, David hid himself from Saul's persecution, 1 Sam. 23. 14. and 24. 3, 4. as a bird] This noteth his danger, who was hunted as a partrich on the mountains, 1 Sam. 26. 20. and his fear, as in Isa. 16. 2. Hereupon is that proverb, As a bird fleeing from her nest, so is a man fleeing from his place, Prov. 27. 8.

Vers. 3. For the foundations] or the things set up. The original word Shathoth signifieth things orderly [unspec 3] set and disposed, and may be applied to many things; as in buildings, to the foundation; in hunting, unto nets or snares; in the common-wealth, unto constitutions or positive laws; in wars, unto engines or leagers, as Psal. 3. 7. in the mind of man, unto purposes, plots, deliberations; in religion, unto faith, which is the foundation and beginning of the hypostasis, or the hypostasis (that is, the subsistence and expectation) of things hoped for, Hebr. 3. 14. and 11. 1. According to all, or most of these, may this sentence be applied, either to the plots, purposes, snares, set for David's ruin, but pulled down by the Lord; or to Saul's estate and kingdom which seemed settled, but by the Lord was overthrown; or, to David's estate and faith, which the enemies boasted to be come to naught. The Greek version of the Lxx. translateth thus, for the things that thou hast perfected, they have destroyed. are cast down] or, shall be broken down, destroyed. The Chaldee giveth this interpretation, For if the foundations be destroyed, why doth the just do innocence?

Vers. 4. Palace of his holiness] or, his holy palace [unspec 4] or Temple, which here may be taken for very heaven, as also in Hab. 2. 20. for the holy places made with hands, were antitypes (or answerable similitudes) of the true Sanctuary, Hebr. 9. 24.

Vers. 5. prove the just] or try them; by the [unspec 5] persecution of the wicked, as well as by other afflictions, Psal. 66. 10, 11, 12. his soul] that is, God's soul doth hate. This is attributed to God after the manner of men; as he is also said to have eyes, hands, ears, &c. So Levite. 26. 11. my soul shall not loath you.

Vers. 6. snares] hereby is often meant in Scripture, [unspec 6] strange, sudden, and inevitable judgments, Job 22. 10. and 18 9, 10. Isa. 8. 14. and 24. 17, 18. The Chaldee expounds it, He will send down the rain of vengeance on the wicked that breathe fire, &c. fire and brimstone] such was the wrath that fell on Sodom and the cities by it, Gen. 19. 24. and was threatened unto Gog, Ezek. 38. 22. and figureth the vengeance of eternal fire, Jude 7. Rev. 20. 10. wind of burning storms] or, of blasting tempests, that is, a horrible blasting whirlwind. David felt such from his persecutors, Psalm. 119. 53. and here they feel such from God, for persecuting him. Jeremiah applieth this word to the burning storm of hunger, Lam. 5. 10. but it is properly a hideous burning tempest, rushing out of the darksome cloud; such as the Evangelist calleth •• emos tuphonicos, a smouldry burning wind, named in Greek Euroclydon, Act. 27. 14. the portion of their cup] that is, the due measure of their punishment. See Psal. 75. 9 and 16. 5.

Vers. 7. loveth justices] that is, all manner justice, [unspec 7] both to punish the evil, and preserve the good, both just causes and persons. his face] or their faces, in mystery of the holy Trinity; as often in the Scripture. See Psal. 149. 2. The Hebrew here may be Englished, the face (the aspects) of them, or of him: See the note on Psal. 2. 3. will view the righteous] usually vieweth the right. And this noteth the manifesting of God's care and favor towards the righteous, both cause and person. The Greek translateth, His face seeth righteousnesses: the Chaldee thus, The just shall see the sight of his face.

Annotations.

Vers. 1. upon the eight] which the Chaldee expoundeth, [unspec 1] upon the eight stringed harp: See Psal. 6. 1.

SAve] or help. This word is largely used, for [unspec 2] all manner saving, helping, delivering, preserving, &c. as to help or defend from injury, Exod. 2. 17. 2 King. 6. 26, 27. to deliver from all adversities, Psal. 34. 7. as from sickness, Mat. 9. 21. Mark. 6. 56. from drowning, Mat. 8. 25. from shipwreck, Act. 27. 31. from hands of enemies, Psal. 18. 4. Jude 5. from sin, Mat. 1. 21. from death, Mat. 27. 40. from wrath, Rom. 5. 9. and infinite the like. And is not only a helping in trouble, but a riddance out of it, as one Evangelist saith, Let us see if Elias will come and save him, Mat. 27. 49. another saith, if Elias will come and take him down, Mark. 15. 36. the faithful are diminished] or faiths, fidelities are ceased. The original word is used both for true and faithful persons, 2 Sam. 20. 19. and for truths or fidelities, Isaiah 26. 2. The Greek translateth, the truths.

Vers. 3. false vanity] or vain falsehood; in Greek, [unspec 3] vain things. This word (shav) noteth vanity both of words and deeds, Exod. 20. 7. Ier. 2. 30. and often that which is also false, Exo. 23. 1. as that which Moses in Exod. 20. 16. calleth witness of falsehood, (Sheker,) relating it he calleth false vanity, (Shav) Deut. 5. 20. with his next friend] or his neighbor, his friend with whom he is associate. Sometime this word is used for a special friend, 2 Sam. 13. 3. Psal. 35. 14. Prov. 17. 17. but often generally for a neighbor, or next, as the New Testament translateth it in Greek, Mat. 19. 19. from Levite. 19. 18. And who is our neighbor, our Lord teacheth us, Luke 10. 29,—36. with lip of flatteries] that is, smooth deceitful speeches, as the Greek translateth, deceitful lips, a lip being sometime put for a speech or language, Gen. 11. 1. Of such deceivers, that had taught their tongues to speak lies, Jeremiah also complaineth, Chap. 9. verse. 4, 5. a heart and a heart] that is, a double heart, and deceitful. So stone and stone, Ephah and Ephah, Deut. 23. 13. 14. meaning double and deceitful weights and measures. The men of Zabulun are commended for that they were not thus of a heart and a heart, 1 Chron. 12. 33. The Greek translateth, with a heart and a heart he speaketh evil things.

Vers. 5. our lips are with us] or, are ours, that is, we have skill, power, and liberty to speak; who shall [unspec 5] control us?

Vers. 6. I will rise up] the Chaldee addeth, will [unspec 6] rise up to judgment. set in salvation] that is, deliver out of all misery, and safely settle in health and prosperous estate. he shall have breathing] or, he (meaning God) will give breathing, or respiration to him, that is, to every poor man, (as after in verse. 8.) or, he will breath out, that is, speak plainly to him. The Greek, changing the person, translateth parrhesiásomai, that is, I will speak plainly with him. So it noteth the bold assured comfort which God by promise giveth to the afflicted, whose faithful word is therefore commended in the verse following. This word sometime is used for plain and confident breathing out, or uttering of the truth, Habak. 2. 3. Prov. 12. 17. Or we may understand it of the wicked, thus, I will set in salvation him whom he puffeth at, that is, whom the wicked boldly defieth, (as this word was used before, Psal. 10. 5.) or, whom he hath ins • ared. The Chaldee expoundeth it, I will appoint salvation for my people, but against the wicked I will testify evil.

Vers. 7. The sayings] or, the words, promises. [unspec 7] tried] examined, fined, as in fire. The like praise of God's pure word is in Psalm. 18. 31. and 119. 140. Prov. 30. 5. a subliming furnace of earth] This furnace, called Ghnalil, a sublimatorie, of subliming or causing to ascend upward, is the best and choicest vessel for trying and subliming of metal, called therefore in Greek Dokimion, a Trial. And the Apostle hath the like word for a Trial of faith, better than gold, 1 Pet. 1. 7. seven times] or seven fold, that is, many times, fully and sufficiently. Seven is a perfect number used for many, 1 Sam. 2. 5. Prov. 24. 16. and 26. 25.

Vers. 8. preserve him] that is, everyone of them: [unspec 8] so before in the end of the sixth verse, and often in the Scripture, like sudden change of number may be observed. It may also be read prayer-wise, keep them, preserve him. The Greek changeth person also, saying, wilt keep us, and preserve us. from this generation] that is, from the men of this generation; as when Christ said, Whereto shall I liken this generation? Mat. 11. 16. he meant, Whereto shall I liken the men of this generation? Luke 7. 31. The like may be seen in Mat. 12. 42. compared with Luke 11. 31. The original word Dor, that is, generation, race or age, hath the signification of durance, or durable dwelling and abiding, Psal. 84. 11. and so noteth the whole age or time that a man dureth in this world, Eccles. 1. 4. and so consequently for a multitude of men that live together in any age, as here, and Deut. 1. 35. and in many other places.

Vers. 9. vileness] or, vile luxuriousness, riotize. [unspec 9] The word Zulluth here used, is derived from Zolel, that is, a rioter, glutton, or luxurious person, Deut. 21. 20. Prov. 23. 21. and consequently one vile, contemptible and naught worth, opposed unto the precious, Ier. 15. 19. And here vileness or riotize may either be meant of the vice it self, or of vicious doctrine, opposed to God's precious word, before spoken of, verse. 7. or a vile and riotous person may so be called, for more vehemency sake, as Pride for the proud man, Psalm. 36. 12. The Greek translateth thus; according to thine highness, thou hast much increased (or made abundant) the sons of men. The Chaldee thus; the wicked walk round about, as an horsleech that sucketh the blood of the sons of men.

Annotations.

HIde thy face] that is, withdraw thy favorable [unspec 2] countenance and comfort; which the Chaldee expoundeth, the brightness of thy face. This is contrary to the lifting up of the light of God's face, Psal. 4. 7. and importeth trouble and grief, and is caused by sin, and is the cause of many adversities and discomforts, Deut. 31. 17. 18. Isa. 59. 2. Ezek. 39. 23, 24, 29. therefore this Prophet doth often complain hereof, and pray against i • , Psalm. 30. 8. and 104. 29. and 88. 15. and 69. 18. and 102. 3. and 143. 7. and 27. 9.

Vers. 3. set counsels] that is, consult and devise [unspec 3] with myself how to escape. by day] that is, daily; in Greek, day and night.

Vers. 4. lighten my eyes] that is, make them see clear, and consequently, make me joyful; for, the [unspec 4] light of the eyes rejoiceth the heart, Prov. 15. 30. Or, keep me alive: which sense the words following seem to imply, and the like speeches in Prov. 29. 13. Eccles. 11. 7, 8. The eyes are said to be enlightened, when penury, sorrow, sickness, or other affliction whereby they were dulled, is done away, and the senses by some means refreshed, 1 Sam. 14. 27. 29. Esr. 9. 8. also when ignorance is by God's Word and Spirit done out of the mind, Psal 19. 9. Ephes. 1. 18. See also Psal. 38. 11. left I sleep] or, that I sleep not the death, meaning the sleep of death, that is, lest I die. For death is often called sleep in the Scripture, Psal. 76. 6. Job 3. 13. and 14. 12. Act. 7. 60. and 13. • 6. the sleep of e • ernitie, Ier. 51. 39. The Chaldee paraphraseth thus, Enlighten mine eyes in thy Law, lest I sin, and sleep with them which are guilty of death.

Vers. 6. But I,] or, And I, as for me. bounteously [unspec 6] rewarded.] The original word Gamal signifieth to give one thing for another; as prosperity, after one hath been in adversity, &c. And though it be sometime used for rewarding evil for good, Psal. 7. 5. or evil for evil, Psalm. 137. 8. yet from God to his people, it commonly signifieth a bountiful • rewarding of good things, instead of evil, which we rather do deserve. So Psal. 116. 7. and 119. 17. and 142. 8. and 103. 2. 10. The Greek translateth dealt bounteously; the Chaldee, rewarded me good.

Annotations.

THe fool] Nabal (which hath the signification [unspec 1] of jading, dying, or falling away, as doth a leaf or flower, Isa. 40. 8. 1 Pet. 1. 24.) is a title given to the foolish man, as having lost the juice and sap of wisdom, reason, honesty, godliness; being fallen from grace, ungrateful, and without the life of God; as a dead carcass, (which of this word is called Neba • ah, Levite. 11. 40.) and therefore ignoble, and of vile esteem; opposed to the noble man, Isa. 32. 5. The Apostle in Greek turneth it imprudent or without understanding, Rom. 10. • 9. from Deut. 32. 21. saith in his heart] that is, mindeth, and persuadeth himself in secret. So Psalm. 10. 4. and 53. 2. no God] the Chaldee expoundeth it, no power (or dominion) of God in the earth. they have corrupted] marred, to wit, themselves; therefore the Greek saith, they are corrupted; the Chaldee saith, corrupted their works. This word is used for corruption both of religion and manners, by idola • ry and other vices, Exod. 32. 7. Deut. 31. 29. Gen. 6. 12. And that which he spake before as of one man, he now applieth to all mankind. made abominable] or made l • athsome, to wit, their action or themselves; as the Greek faith, they are abominable, or become loathsome. So in 1 King. 21. 26. The Chaldee interpreteth, they abhor good. practice] meaning their evil actions: therefore in Psal. 53. 2. it is gnavel, evil; which here is gnal • lah, action.

Vers. 3. All is] or the all, that is, the whole [unspec 3] universal multitude is departed; all in general, and everyone in particular, as is expressed, Psalm. 53. 4. become unprofitable] or fit for no use; so the Apostle expresseth it in Greek: the word here used, being rare, and taken from Job 15. 16. and betokeneth a thing loathsome, stinking, and so unfit for use.

Vers. 4. Do they not know?] meaning, doubtless [unspec 4] they know, and cannot plead ignorance. A question hath often the force of an earnest asseveration. eat my people] that is, the poor, as is added for explanation in Exod. 22. 25. for God's people commonly are the poorer sort, I am. 2. 5, 6. Luke 6. 20. and such are eaten or devoured of the wicked, Psal. 79. 7. who eat their flesh, and flay off their skin, and chop them in pieces as flesh for the cauldron, Mic. 3. 3. as they eat bread] the word as seemeth here to be understood; or without it, we may read, they eat bread, that is, are secure, and without remorse, do give themselves to eating and drinking. So eating of bread is used for banqueting, Exod. 18. 12.

Vers. 5. There dread they a dread] that is, they [unspec 5] are sore adread, or fear a great fear, as Luke 2. 9. So, hath sinned a sin, Lam. 1. 8. that is, hath grievously sinned. And by there, he meaneth the suddenness of it, as also in Psal. 36. 13. or, there, that is, in their heart and conscience. The Greek translateth, they dreaded with fear, where no fear was: the Chaldee, they feared with a false fear, with which it was not meet to fear. because God is] this may be taken as a cause of their foresaid fear, as Saul was afraid of David, 1 Sam. 18. 14, 15. or it is an opposition to their dread, but God is in the just generation, and therefore they dread not, but are defended from the siege of their enemies, as Psal. 53. 6. The Chaldee saith, because the word of the Lord is in the generation of the just.

Vers. 6. ye would make abashed] that is, ye reproach [unspec 6] it, and would confound, frustrate, and bring it to nothing. So abashing and shame is often used for frustration of ones purpose and hope, Psal. 6. 11. because Jehovah] or, but Jehovah is his shelter and hope, therefore he shall not be abashed, Psal. 25. 3. Contrariwise, the wicked shall be abashed, because God refuseth them, Psal. 53. 6.

Vers. 7. Who will give] or, O that some would give! it is a form of wishing often used in the Scripture, [unspec 7] as Ps. 55. 7. Deut. 5. 29. Job 6. 8. out of Zion] this is meant of Christ the salvation of God to Israel, who was expected out of Zion; as it is written, the Redeemer shall come out of Zion, and shall turn away impieties from Jacob, Rom. 11. 26. returneth the captivity] that is, bringeth again those that were led captives: according to the promise, Deut. 30. 3. and this was performed by Christ, Luke 4. 18. Eph. 4. 8. Captivity, or Leading away, is here used for the people led away; as another word of like signification is so used, Ezek. 11. 24, 25. So Psal. 126. Jacob, Israel] that is, God's people, the posterity of Jacob, who also was called Israel. (So Aaron is put for his posterity, the Aaronites, 1 Chron. 12. 27. and 27. 17. and David, for his children, 1 Chron. 4. 31.) Jacob is a name that noteth infirmity; for he strove for the first birth-right, but obtained it not, when he took his brother by the heel in the womb; and thereupon was called Jacob, Gen. 25. 22, 26. But Israel is a name of power and principality; for after he had wrestled with the Angel, behaved him-self princely, wept, prayed, and prevailed, his name was changed from Jacob to Israel, as a Prince or prevailer with God, Gen. 32. 24, 26, 28. Hos. 12. 3, 4. Therefore is the name Israel given to all God's people, even the Gentiles also that have Jacob's faith, Gal. 6. 16. as long before Iether, who was by nature an Ismaelite, 1 Chron. 7. 17. was for his faith and religion called an Israelite, 2 Sam. 17. 25. It may also be observed, how in this word ISRAEL are contained the first letters of the names of Abraham and Sarah his wife, of Isaac and Rebekah his wife, of Jacob and of both his wives, Leah and Rachel: all which persons (except Rachel,) were also buried together in one cave, Gen. 49. 29, 31.

Annotations.

IN thy tent] or pavilion, called in Hebrew Ohel, [unspec 1] of spreading over. God caused an habitation to be made in the wilderness, wherein he dwelt among men, Exod. 26. Psal. 78. 60. that mansion, made of ten curtains, he called Mishcan, an Habitacle, or Tabernacle, Exod. 26. 1. Psal. 26. 8. over which, other curtains were made and cast for a covering, called Ohel, a Tent or covering, Exod. 26. 7. Hereupon the whole place is called sometime Ohel, a Tent, sometime Mishcan, a Tabernacle. To this Tent all God's people were to come for his public worship, Lev. 17. 4, 5. Deut. 12. 5, 6. It was a moveable place, and so differed from an house or settled habitation, 2 Sam. 7. 1, 6. 1 Chron. 17. 5. yet for the use, it is sometime called a house, as is noted on Psal. 5. 8. mountain] the mount Zion, whereof see Psal. 2. 6. The Chaldee calleth it, the mount of the house of thy holiness.

Vers. 2. walketh perfect] that is, leadeth his life [unspec] perfect, entire, simple, sincere, and unblemished. It noteth the integrity that is before God, in heart and spirit; according to the covenant, walk before me, and be perfect, Gen. 17. 1. and, thou shalt be perfect with Jehovah thy God, Deut. 18. 13. Mat. 5. 48. Therefore this perfectness must first be in the heart, Psal. 119. 80. then in the ways, Psal. 18. 33. and 119. 1. worketh] or effecteth justice; this is wrought by faith, Hebr. 11. 33. and such a man is acceptable to God, Act. 10. 35.

Vers. 3. Slandereth not] or defameth not, backbiteth [unspec 3] not. This word Ragal, (from whence Regel, a foot, is derived) properly noteth a going to and fro, prying and spying, and carrying tales and rumors, and is used for defaming, or calumniating by craft and guile, 2 Sam. 19. 27. and here generally for all busy, crafty, deceitful or malicious abuse of the tongue: which the Greek expresseth by using fraud or dole. taketh not up a reproach] or layeth not on, or beareth not a reproach. This importeth both the first raising, and the after receiving and reporting of a reproachful tale, Exod. 23. 1. Levite. 19. 16. The like phrase is used sometime for bearing or suffering reproach, Psal. 69. 8. Ezek. 36. 15. that sense is not amiss here; beareth not reproach upon his neighbor, that is, suffereth not his neighbor to be reproached: as else-where he saith, bear not sin upon thy neighbor, or suffer him not to sin, Levite. 19. 17.

Vers. 4. In whose eyes an abject] or, In his eyes [unspec 4] a reprobate is contemned. The order also may be changed thus, in whose eyes the contemptible (or vile person, as Dan. 11. 21.) is rejected. See examples of such carriage, 2 King. 3. 14. Esth. 3. 2. Luke 23. 9. The Greek translateth it, an evil doer is set at naught before him: the Chaldee thus, He that is despised in his own eyes, and contemned. sweareth to his hurt,] or to his evil, his hindrance, or to afflict himself. Which may be understood of oaths to men, turning to his own loss and damage, which yet he keepeth; or of oaths to God, vowing to afflict himself, by abstinence. The Hebrew word which signifieth evil, is often used for affliction; as in Ruth. 1. 21. the Almighty hath done evil unto me, that is, hath afflicted me. Otherwise if we understand it of doing evil to another, the meaning is, sweareth to do evil, but doth not recompense it; that is, performeth it not: for the word change, here used, sometime signifieth recompense, as Job 15. 31. compare this place with the Law for swearing to do evil, or good, Levite. 5. 4. The Greek translateth sweareth to his neighbor: for rangh, evil, reading reangh, a neighbor: this sense is good. And rangh, though not usual, may be taken for a neighbor here, and in Prov. 6. 24.

Vers. 5. money] Hebr. silver, that is, money usually [unspec 5] made of silver. to biting usury] or with biting, that is, usury, fitly so called, because it biteth and consumeth the borrower and his substance. See the notes on Exod. 22. 25. be moved] or shaken, removed. And commonly it implieth in it some evil to the thing moved, Psalm. 38. 17. and 94. 18. and 13. 5. and 60. 4. and often in the Psalms; therefore the just have this privilege of God, never to be moved, Psal. 55. 23. Prov. 10. 30. and 12. 3.

Annotations.

MIchtam of David:] David's jewel, or not able [unspec 1] song. Cethem is fine glistering gold, Psal. 45. 10. of that this Michtam may be derived, for a golden jewel: and so note the excellency of this Psalm. The like title is before the 56. 57. 58. 59. and 60. Psalms. Preserve me O God.] Christ speaketh this Psalm by David his figure, as we are taught in the New Testament, Act. 2. 25, 31. and 13. 35. and here is handled his mediatorship, death, resurrection and ascension. in thee] Chaldee, in thy word.

Vers. 2. Thou hast said] he speaketh this to him-self; [unspec 2] Thou ô my soul sayest: so the Chaldee Paraphrase explaineth it; and the Greek to make it plainer, translateth, I have said. Or, it may be spoken to the Spouse or Church of Christ. my good not unto thee] understand, extendeth not, or pertaineth not to thee, or is not for thee; which the Greek expoundeth thus, of my goods thou hast no need. For, if man be just, what giveth he to God: or what receiveth he at his hand? Job 35. 7. The Chaldee saith, my good is not given but of thee.

Vers. 3. To the Saints] to wit, my good extendeth, as else-where Christ saith, for their sakes sanctify I [unspec 3] myself, that they also may be sanctified through the truth, John. 17. 19. are in earth] such is the meaning of the Hebrew phrase, in earth they; the relative being put for the verb, which sometime the Hebrew it self explaineth: as, he not the King of Israel, 1 King. 22. 33. for, it was not the King, 2 Chro. 18. 32. so he overseer, 2 King. 25. 19. for, was over-seer, Ier. 52. 25. and sundry the like. excellent] or noble, glorious, wonderful: an honorable title givē to Christians. See Ps. 8. 2. The Chaldee addeth, excellent in good works. all my delight in them] or, in whom all my pleasure is; Heb. Chephtsibam, that is, my pleasure in them; so in Isaiah 62. 4. the Church is called Chephtsi-bah, that is, my pleasure in her.

Vers. 4. Their sorrows shall be multiplied.] This is meant of Idolaters, who hastily endow. that is, offer [unspec 4] sacrifice to another God, and so increase their griefs; which may be understood of afflictions, or of grievous idols: for the Hebrew ghnatsabim, sorrows, is often used for idols, as in Psal. 115. 4. and so the Chaldee Paraphrast taketh it here, saying, the wicked multiply their idols, and after they hasten to offer their gifts. Accordingly the sense may be this, They whose grievous idols are multiplied, they that endow another God; I will not pour out their oblations, that is, I will not partake with them, or be a mediator for them. endow another] or hasten to another. A similitude from dowries given in marriages, meaning gifts and oblations hastily brought for divine worship. poured out oblations] or shed-offerings; effusions properly, put by figure of speech for effused or poured out liquor, commonly called Drink-offerings, which were wont to be poured out upon the sacrifices, and by God's law were to be of wine or Shecar, Numb. 15. 5, 7, 10. and 28. 7. but among idolaters were of blood. The Chaldee giveth this sense, I will not receive with favor their drink-offerings, nor the blood of their sacrifices. take up their names] that is, not mention or speak of them, according to the law, Exod. 23. 13. Ios. 23. 7.

Vers. 5. of my part] or, of my partage, that is, of the inheritance parted, shared, and diealt unto me. So [unspec 5] the Greek turneth it, of mine nheritance. The word is generally used for lands, cities, goods, spoils, &c. that are shared out. And this here hath reference to the law of the Priests, which had no part among the people, for that the Lord was their part and inheritance, Numb. 18. 20. The Lord is his people's part, Ier. 10. 16. and 51. 19. and again, his people are called his part, Deut. 32. 9. my cup] that is, measure and portion of joys or afflictions, Psal. 23. 5. and 11. 6. my lot] this also is used for an inheritance obtained by lot, Ios. 18. 11. Judge. 1. 3. The Apostle calleth Christ's Church by this name, 1 Pet. 5. 3. The Greek translateth, thou art he that restorest mine inheritance to me.

Vers. 6. The lines] or Cords, such were used in [unspec 6] measuring of lands or heritages, Psal. 105. 11. and 78. 55. 2 Sam. 8. 2. and figuratively a line is put for the portion measured, Jos. 17. 5, 14. 〈◊〉 is fair for me] or, which is fair unto me, that is, which pleaseth me well.

Vers. 7. counseled me] given me counsel by his [unspec 7] word and Spirit, touching my sufferings, and the glory that shall follow, 1 Pet. 1. 11. Luke 24. 25, 26. God is wonderful in counsel, and excellent in work, Isaiah 28. 29.

Vers. 8. I have proposed] or equally set: the Greek [unspec 8] (which the Apostle followeth) saith, I beheld before, Act. 1. 25. he is at my right hand] The word is is supplied, Act. 2. 25. For God to be at the right hand, is powerfully to assist and comfort: as on the contrary, for Satan to be there, is greatly to resist and annoy, Psal. 109. 6. Zech. 3. 1. I shall not be moved] or, that I be not moved, Act. 2. 25.

Vers. 9. my glory] This by the Apostle is applied [unspec 9] to the tongue, Act. 2. 26. which is the instrument wherewith we glorify God. See Psalm. 30. 13. and 57. 9. Gen. 49. 6. dwell in confidence] or, abide with hope, that is, boldly, safely, and securely; meaning that his flesh (his body) should abide (or rest) in the grave, with sure hope of rising again from death the third day.

Vers. 10. my soul] The Hebrew Nephesh, and [unspec 10] Greek Psuchee, which we call soul, hath the name of breathing or respiring, and is therefore sometime used for the breath, Job 41. 12. it is the vital spirit that all quick things move by; therefore beasts, birds, fish and creeping things, are called in Scripture, living souls, Gen. 1. 20. 24. And this soul is sometime called the blood, Gen. 9. 4. because it is in the blood of all quick things, Lev. 17. 11. it is often put for the life of creatures; as, keep his soul, Job 2. 6. that is, spare his life: a righteous man regardeth the soul of his beast, Prov. 12. 10. that is, the life: so to seek the soul, is to seek ones life, to take it away, Psal. 54. 5. Mat. 2. 20. It is also many times used for ones self; as, Job justified his soul, that is, himself, Job 32. 2. Take heed to your souls, that is, to yourselves, Deut. 4. 15. so Gen. 19. 20. Luke 12. 19. And thus it is put for the person, or whole man; as, give me the souls, that is, the persons, Gen. 14. 21. so an hungry soul, Psal. 107. 9. a full soul, Prov. 27. 7. a weary soul, Prov. 25. 25. eight souls, 1 Pet. 3. 20. seventy five souls, Act. 7. 14. and many the like. It is used also for the lust, will or desire, as Psal. 41. 3. Exod. 15. 9. for the affections of the heart, Psal. 25. 1. for the body of man that hath life and sense, Psal. 105. 18. and 35. 13. and finally it is sometime a dead body or corps, Numb. 5. 2. and 9. 10. and 19. 11. 13. though this be figurative and very unproper, for at ones death the soul goeth out, Gen. 35. 18. The word being thus largely used, is to be weighed according to the matter and circumstances of each text. For this here in the Psalm, compare it with the like in other places, Psalm. 30. 4. and 116. 8. and 89. 49. and 88. 4. and 94. 17. Christ gave his soul for the ransom of the world, and poured it out unto death, Isa. 53. 12. Matth. 20. 28. John. 10. 11, 15, 17. and 15. 13. to hell] or in hell, in deaths estate, or deadly-hed. This word hell properly signifieth deep, whether it be high or low; and though by custom it is usually taken for the place of devils and damned wights; yet the word is more large: and as heaven is not only the dwelling place of God and his Saints, but generally all places above us, where the stars, the clouds, the winds, the birds, &c. are, as is shown, Psal. 8. 9. so hell is all places beneath. Wherefore it may in this large sense serve to express the Hebrew word Sheol here used; which Sheol is a deep place, Job 11. 8. Prov. 9. 18. and said in Scripture to be beneath, Psal. 86. 13. Deut. 32. 22. Isa. 14. 9. as heaven is above, and it, with the Greek word haides, is opposed to heaven, Psal. 139. 8. Amos 9. 2. Mat. 11. 23. it cometh of Shaal, to crave, ask, or require, because it requireth all men to come unto it, and is never satisfied, Psal. 89. 49. Prov. 30. 15, 16. and 27. 20. It is a place or estate which all men, even the best, come unto; for Jacob made account to go thither, Gen. 37. 35. and Job desired to be there, Job 14. 13. (for he knew it should be his house, Job 17. 13.) and our Lord Christ was there, as this Psalm with Act. 2. 31. showeth; and Solomon telleth, that all go thither, Eccles. 9. 10. It is usually joined with grave, pit, corruption, destruction, and the like words pertaining to death, with which Sheol or haides is joined as a companion thereof, Rev. 1. 18. and 6 8. Dathan and Abiram, when the earth swallowed them up, are said to go down quick into Sheol, Numb. 16. 30, 32, 33. Jonah in the Whales belly, was in the belly of Sheol, Ion. 2. 3. and other holy men that were delivered from great miseries and perils of death, are said to be delivered from Sheol or hell. Psal. 86. 13. and 30. 4. and 18. 6. and 116. 3. and those that are dead, are gone to Sheol, Ezech. 32. 21. 27. And as death is said figuratively to have gates, Psal. 9. 14. so Sheol, haides, hell, hath gates, Isa. 38. 10. Mat. 16. 18. and a soul, Isa. 5. 14. and a hand, Psal. 49. 16. and 89. 49. and a mouth, Psal. 141. 7. and a sting, which by Christ is done away, 1 Cor. 15. 55. so that as he was not left to Sheol, but rose from death (from the heart of the earth, Matth. 12. 40.) the third day: so all the Saints shall likewise be delivered from Sheol, or haides, Psal. 49. 16 Hos. 13. 14. and it with death shall be abolished, Rev. 20. 14. So by the Hebrew word Sheol, the Greek haides, and our English hell, we are to understand the place, estate, or depth of death, deadlihed. See the Annotations on Gen. 37. 35. And these words, thou wilt not leave my soul to hell, teach us Christ's resurrection; as if he should say, thou wilt not leave me to the power of death or grave to be consumed, but wilt raise me from the dead, as the words following, and the Apostles explanation do manifest, Act. 2. 24. 31. and 13. 34, 35. thou wilt not give] not grant, or suffer. An Hebrew phrase often used, as, I gave thee not to touch her, Gen. 20. 6. God gave thee not to hurt me, Gen. 31. 7. he will not give you to go, Exod. 3. 19. So Psal. 55. 23. and 66. 9. and 118. 18. and many the like. to see corruption] that is, to feel corruption, or, to corrupt, to rot. As to see death, is to die, Psal. 89. 49. Luke 2. 26. Joh. 8. 51, 52. so, to see evil, Psal. 90. 15. and to see good, Psal. 34. 13. is to feel and enjoy it, and to see the grave, Psal. 49. 10. corruption] the Hebrew Shachath properly signifieth corruption or rottenness; and is so to be taken here, as the Apostle urgeth the force of the word, Act. 13. 36, 37. David saw corruption, but he whom God raised up, saw not corruption. Yet often the word is used for a pit or ditch, wherein carcasses do corrupt. See the note on Psal.