Paraphrase Upon the Books of the Psalms

Annotations on Psalm LXXXVII.

[ a.] V. 1. Foundation] Of the meaning of this phrase here in the front 〈 in non-Latin alphabet 〉 , no judgment can be made, till it be first resolved what is the design of this Psalm. Herein the Hebrew interpreters do in a manner concur, that it is a Panegyric on Zion: And if it be so, then probably this first verse is but a part of the title, thus, To the sons of Coreh, 〈 in non-Latin alphabet 〉 a Song-Canticle, or Canticle-Song, 〈 in non-Latin alphabet 〉 the beginning or foundation whereof 〈 in non-Latin alphabet 〉 is of, or on the hills of holiness, i. e. God's holy hills, those of Zion, whereon the Temple was built, and of which the next verse (which must then be the first of the Psalm) begins expressly, The Lord loveth the gates of Zion — Thus from 〈 in non-Latin alphabet 〉 fundavit, 〈 in non-Latin alphabet 〉 is sometimes metaphorically used for a beginning, Ezr. vii. 9. The first day of the first month, wh • ch is 〈 in non-Latin alphabet 〉 the beginning of the going up out of Babel. And to this construction here the Chaldee accord, who read it thus conjoined in the title, By the hands of the sons of Coreh was said 〈 in non-Latin alphabet 〉 the Canticle that was founded. If this will not be allowed (as indeed beside the Lxxii. and Syriac and other interpreters, Kimchi, Sol. Jarchi, and Midrasch Tehillim agree to make the first verse a part not of the title but the Psalm) then still applying the Psalm to the Temple, 〈 in non-Latin alphabet 〉 will hold good in the ordidinary notion of a foundation, thus, The foundation thereof, i. e. of the Temple, is on the holy hills; so the Jewish Arab, A Psalm which is a description of the Sanctuary, the foundations of which are in the mountain of holiness. (but then His foundation will have no sense.) To this design of the Psalm, the Hebrew writers generally agreeing, I have thought best to accord the whole interpretation of the Psalm; yet I shall not omit to advertise the reader, that 'tis not improbable the Psalm should be of another scheme, a Carmen Genethliacon at the celebrating the nativity of some eminent person, pointed out to the Jews by God (such was Hezekiah, celebrated by the Prophecy of Isaiah ch. ix. 6. To us a chi • de is born, &c.) And the use of these is known among the Jews as well as other nations, the Scripture having left us several copies of them, Hannah's hymn in the Old Testament, Zacharias', and Simeon's, and the Angels in the New. And if this should be the design of this Psalm, then 〈 in non-Latin alphabet 〉 will most probably be rendered, His original, beginning, extraction, is from the holy hills; the person whom we celebrate was borne in the royal Palace, upon the holy hill, contiguous to the Temple, nothing being more frequent in such composures then the mention of the place of his birth. If this which professes to be but a conjecture should be deemed the right, it must then be consequent, that all the Psalm have an interpretation agreeable. As when v. 4. he saith 〈 in non-Latin alphabet 〉 &c. it must then be rendered, not I will mention, but, I will attest Rahab, i. e. Aegypts, Tyres, Babels, and the Chushites Kings, confederate with this Prince (suppose Hezekiah ) who were jealous of the Assyrian greatness, and secured of so formidable an enemy by his defeat before Jerusalem, and so were fit to give the most competent account of this glorious Prince, and so to be attested to that purpose by the Psalmist. So again v. 5. if it look this way, 〈 in non-Latin alphabet 〉 must be rendered this, even this man, this notable person was born there. But the interpretation I adhere to, as most allowed, being the extolling and praising of Zion, to that sense I shall apply all the parts thereof, thinking it sufficient to have made this mention of the other.

[ b.] V. 4. Rahab] From 〈 in non-Latin alphabet 〉 to be strong, is 〈 in non-Latin alphabet 〉 the title of Egypt. The Chaldee here render it 〈 in non-Latin alphabet 〉 the Egyptians (so Psal. Lxxxix. 11. of Rahab they add 〈 in non-Latin alphabet 〉 this is Pharaoh ) the mention whereof in this place joined with Babylon, and Philistia, and Tyre, and 〈 in non-Latin alphabet 〉 or Arabia (see note c.) was designed as an instance of so many of the chief and eminentest of the heathen nations, which yet were no way able to compare with mount Zion, the subject of this present Psalm. This is here expressed by the opposition betwixt its being said of these 〈 in non-Latin alphabet 〉 this was borne there, i. e. someone particular, and perhaps contemptible, person, and men's saying 〈 in non-Latin alphabet 〉 this and that man, i. e. many eminent men, were borne in that. For 1. 〈 in non-Latin alphabet 〉 this, is but a form of contempt, either this without any addition, or this fellow, or the like; whereas 〈 in non-Latin alphabet 〉 a man is a note of some honor: and 2. 〈 in non-Latin alphabet 〉 is some one, and no more, but 〈 in non-Latin alphabet 〉 man and man, or man after man, denotes a multitude of several men, as Isa. Lxi. 7. double signifies great, and as etiam atque etiam, again and again signifies very often, and as in all languages, repetition signifies greatness of that which is spoken of, as thrice happy, &c. What sort of eminence it is that is here spoken of, and attributed to the Jews in Zion, before all other nations, cannot be obscure, when the advantages of the Jews above all others are famously known, Rom. iii. 2. where yet the oracles of God being committed to them is taken notice of as the chief. And to that the Chaldee seems to refer in this place, who in the first verse rendering the gates of Zion, the gates 〈 in non-Latin alphabet 〉 of the houses of learning, or the schools which are built in Zion (of which sort the Jewish writers tell us there were very many in Jerusalem ) implies this to be the matter of the comparison betwixt the Jews and all other nations here, that they have among them many more learned and knowing men, viz. in the ways of God, the true, most valuable learning, those that have more understanding of the divine laws than all other people in the world, according to that of the Psalmist, He hath not dealt so with any nation, and as for his judgments they have not known them, Psal. cxlvii. 20.

[ c.] Ibid. Ethiopia] 〈 in non-Latin alphabet 〉 Chushi, which is here joined with Tyre and Philistia, though it be by the Lxxii. rendered 〈 in non-Latin alphabet 〉 the people of Ethiopia (reading 〈 in non-Latin alphabet 〉 with, as if it were 〈 in non-Latin alphabet 〉 the people ) is by the Chaldee rendered 〈 in non-Latin alphabet 〉 the Chushites. Who these are there can be little doubt, if (not the authority of Philo and Josephus, and others that follow them, but) the evidence of several texts of the Scripture and the express paraphrase of Jonathan be considered. Gen. x. 6. For the Hebrew Cush that hath 〈 in non-Latin alphabet 〉 Arabia. And to that the testimonies of Scripture agree. Hab. iii. 7. Chusan (the diminutive of Cush ) is all one with Madian following in that verse; and accordingly Moses's wise Sephora the Chushite Num. xii. 1. is the daughter of the priest of Midian Ex. ii. 16. and Midian or Madaan is by Josephus and Ptolemaeus and others generally placed in Arabia, on the shore of the Red sea. So Ezek. xxix. 10. Where the total desolation of Egypt is expressed by making it desolate from Syene to Cush, setting those two as opposite points, the one on one side, the other on the other side of Egypt; and then Syene being the boundary of Egypt toward Ethiopia by acknowledgement of all, 〈 in non-Latin alphabet 〉 saith Josephus, Syene divides Egypt from the Ethiopians, it follows of necessity that Cush must signify Arabia, which borders on Egypt in the point most opposite to Ethiopia. So when Ezek. xxx. 9. immediately after the visitation of Egypt, follows, Messengers shall go from me in ships to make careless Cush afraid, this is very appliable to Arabia, to which they oft pass by ship from Egypt by the Red Sea, but not to Ethiopia, to which they cannot pass by Nile, because of the cataracts near Syene. So 2 Chron. xxi. 16. the Arabians are said to be neighbors of the Ethiopians: and accordingly when Sennacherib besieged Libna in the tribe of Judah, 2 King. xix. 9. Tirhacha King of Cush came upon him unawares, which their neighbors the Arabians might do, but the Ethiopians could not without first subduing Egypt, which lay betwixt them. So when Isa. xx. 5. Cush is said to have been the Expectation of Ashdod or Azotus v. 1. (the city of the Philistines ) this may well be understood of their neighbors the Arabians, but not of the Ethiopians so far removed from them. To these doth the learned Bochart add Isa. xviii. 1. where Egypt is by the Prophet in Jewry said to be beyond the rivers of Cush, which cannot be applied to Ethiopia, which is directly beyond Egypt. This then may be safely resolved, that Cush in this and other places must signify the inhabitants of Arabia, those that were vulgarly called Scenitae, because they dwelt in tents, called thence the tents of Chushan Hab. iii. 7. and accordingly for the tents of Kedar Cant. i. 5. the Chaldee reads 〈 in non-Latin alphabet 〉 as the sons of Cush, which dwell in those black tents, or tents of Kedar.

V. 6. When he writeth up] From [ d.] 〈 in non-Latin alphabet 〉 scripsit, descripsit, is 〈 in non-Latin alphabet 〉 here in writing, in setting down, 〈 in non-Latin alphabet 〉 in the description, or writing, say the Lxxii. To this the ensuing 〈 in non-Latin alphabet 〉 is to be annexed, as in the genitive case, the writing of the people: 〈 in non-Latin alphabet 〉 the writing of the people and Princes, say the Lxxii. and Latin, 〈 in non-Latin alphabet 〉 say the Syriac, in the book of the people. And what this signifies the Chaldee have more largely expressed by 〈 in non-Latin alphabet 〉 the book in which are written the numbrings of all the people, i. e. the roll, or matricula, wherein the names of all the inhabitants are set down. This book as appears by v. 4. must refer to the nations there named, in the view, or on the inspection of which, God, to whose eyes all men's hearts are discernible, shall count, saith the Psalmist (as before v. 4.) 〈 in non-Latin alphabet 〉 this (or this fellow) was borne there, someone pious man or servant of God in an age, in a nation, as Job and the like, Job i. 1. whereas v. 7. 〈 in non-Latin alphabet 〉 the singers 〈 in non-Latin alphabet 〉 as, or like, the minstrels, shall recite or count (so the Ellipsis must be supplied, by repeating the verb used in the beginning of the 6. verse) 〈 in non-Latin alphabet 〉 all my fountains are in thee. In which words must be explained 1. what the singers and minstrels refers to, 2. what is meant by all my fountains. For the former it is sufficiently known that the singers and minstrels joined in celebrating the praises of eminent men, as also in the service of God. And as at the removal of the Ark the singers go before, and the minstrels follow after, the singers begin and lead the tune, as the Praecentors, and the players on instruments followed after, as the quire; so here the singers are supposed to begin, and the minstrels or players on instruments, taberers tympanistae, saith the Jewish Arab, follow to the same tune, both joining in this celebration of the divine knowledge and piety of those that dwell in Zion, and the great multitude of such; which is the most probable importance of the last words whereof their Anthem consists, All my fountains are in thee. 2. Then for my fountains, it will best be explained by 〈 in non-Latin alphabet 〉 they that were from the vein or (as the Lxxii. 〈 in non-Latin alphabet 〉 ) fountains of Israel, Psal. Lxviii. 26. By vein of Israel there the people of Israel were meant, and those as numerous as the drops of water coming from a spring, or dust of any metal in a mineral vein; and so here my fountains, or springs, or flowings of water, are the great multitude of pious people, which as such are called my, i. e. God's fountains. And so these two verses 6. and 7. are but the same which had been said v. 4. and 5. only varied in the expression. The Jewish Arab reads, the singers and taberers shall describe [set forth, or rehearse] all your root, or stock, which is as a fountain to you.

Annotations on Psalm LXXXVIII.

[ a.] Tit. Leannoth] That 〈 in non-Latin alphabet 〉 signifies hollow instruments, hath been taken notice of note on Psal. Liii. a. To this our English hath joined Leannoth, as if both together, Maalath-Leannoth were a proper name. But as the former was a mistake, so the latter is a double addition to it; first in that it is joined to it, when in the original 'tis not, 2. in that the importance of it, which is plain, is not considered, 〈 in non-Latin alphabet 〉 is literally (as from the Lxxii. their 〈 in non-Latin alphabet 〉 the Vulgar and the Interlinear read it) ad respondendum, for answering, for which the Learned Castellio reads alternis, by way of answer, or alternation. This, I suppose, refers to the custom in singing their Anthems to instruments, or the conjunction of vocal and instrumental Music, mentioned note on Psal. Lxxxvii. d. where the Corabites, or singers beginning the tune, as a praecentor, the instruments follow to the very same tune, which is properly styled answering them; this being the primary use of 〈 in non-Latin alphabet 〉 (as to begin, so) to continue a song, to proceed, or go on in a tune begun by any. So 1 Sam. xviii. 7. 〈 in non-Latin alphabet 〉 and the women answered playing, and said — which phrase is expounded by the former verse, which tells us, that the women came out of all cities, singing and dancing, with tabarets, with joy, and with instruments of Music, and so their singing going first, they followed or answered their voices with tabarets and instrumental Music. Proportionable to this was the ancient Greek custom, poetically expressed by Apollo and the Muses, Apollo singing, and they following 〈 in non-Latin alphabet 〉 , answering with Musical instruments to the tune which he began. So in Homer in a funeral, there are first 〈 in non-Latin alphabet 〉 , the beginners or praecentors of the lamentations, and then 〈 in non-Latin alphabet 〉 the company stood about waiting, and 〈 in non-Latin alphabet 〉 the women came after, or answered in their moaning, this wailing bearing then proportion with the Music which was after used in their Funerals. See note on Matth. ix. h. And although the Hebrew Music be not much known or discernible to us of these times, yet perhaps some 〈 in non-Latin alphabet 〉 may be taken notice of in this Psalm, by which to judge of that which now we speak of, their alternation, or answering. For this Psalm seems to be composed of two parts, the one reaching to v. 9. the other beginning at v. 9. and continued to the end of the Psalm, and the several parts of each of these very agreeable and answering the one to the other. Thus when v. 1. the first part begins.

When v. 3. we read,

The tenth bears proportion,

Again v. 6.

And then v. 11.

So when v. 7.

The answer is in the 14, 15, & 16. v.

Lastly, as v. 8.

So v. 18.

In each of these the analogy is so very discernible in respect of the matter, that we may not unreasonably resolve that the alternation here was not betwixt the first and second verses, and so on betwixt the third and fourth, but betwixt the first and second part, and the several lesser partitions of the one and other. As when among us a tune is made up of many lines or measures, and when that is done, it begins again, and is again completed in the same number of lines or feet, and one of these is performed by vocal, and the other to the very same tune by instrumental Music. And this seems to be the scheme or sort of the 〈 in non-Latin alphabet 〉 for answering, or alternation, in this place. The Jewish Arab renders it, A Psalm with which the waiters of the sons of Korah praised [God] by playing on the tabarets, and answering with understanding (so they render Maschil) Heman the Ezrahite answering them. And he explains it in a note, that this Psalm David delivered to the sons of Korah, and the sons of Heman, there with to praise [God] commanding the sons of Korah to play on the instruments, and the sons of Heman to answer them with their voices.

[ b.] Tit. Ezrahite] Of Heman 〈 in non-Latin alphabet 〉 the Ezrahite, we have mention 1 King. iv. 31. as of a very eminent person, famous for learning, he and his three brothers, Ethan and Chalcol and Darda; for to set out the wisdom of Solomon not only above the Orientals and Egyptians v. 30. but even above all men v. 31. it is added, he was wiser than Ethan the Ezrahite, and Heman and Chalchol and Darda the sons of Mahol. Who these four learned men were, appears 1 Chron. ii. 6. where Zerah the son of Jud • h by Tamar is recorded to have five sons, Zimri, and Ethan, and Heman, and Chalcol, and Dara (for 〈 in non-Latin alphabet 〉 Dara some copies of the Lxxii. read 〈 in non-Latin alphabet 〉 , the Syriac 〈 in non-Latin alphabet 〉 Dardaa.) Hence appears the reason of their name Ezrahite, both there and here, and in the title of Psal. Lxxxix. because they were the sons of Zerah; so the Chaldee interprets it in their rendering 1 Kin. iv. 31. he was wiser than all men 〈 in non-Latin alphabet 〉 than Ethan the son of Zerah — And whereas it is said in that place 1 King. iv. 31. that they were the sons of Mahol, it must be resolved that Mahol was the name of a woman, Zerah 's wife, whose wisdom transfused to her children, seems to be the cause, that in a comparison of wisdom, her name is set down, and not her husbands, though in that other place 1 Chron. ii. his name is set down, and not hers, and so likewise in their being called Ezrahites from Zerah their father. Now that this Heman the grandchild of Judah, and Ethan his brother, both antienter than Moses, were the Authors of this and the next Psalm, inscribed 〈 in non-Latin alphabet 〉 to or of Heman, and 〈 in non-Latin alphabet 〉 to or of Ethan (as other Psalms 〈 in non-Latin alphabet 〉 to or of David, a signification of his being the Author) will not be very reasonable to define, there being in the next Psalm inscribed to Ethan, such express mentions of David, and God's oath to him, v. 3, 19, 20, 35. of God's judgments on the Egyptians, v. 10. and of all other things of a date much later than the age of Judah 's grandchild, that it is not probable that they should be so expressly prophesied of by one which is not taken notice of in Scripture as a Prophet, when neither Moses nor any other of the Patriarchs had foretold these, or any other such things so expressly. Whether this consideration were it that moved the Chaldee to inscribe Psal. Lxxxix. 〈 in non-Latin alphabet 〉 that it was spoken by the hand of Abraham, who came out of the East, as thinking this more reasonable, to attribute it to that great Patriarch and Prophet, than to Ethan, I cannot define. But that which seems to me most probable, is, that both this and the next Psalm were written by an unknown Author, and that 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 Maschil of Heman, and so likewise Maschil of Ethan, are but the names of the tune (as of Maschil hath been resolved note on Psal. xxxii. a.) to which these two Psalms were set, each of those wise men having composed a song known by that name.

V. 5. Free] From 〈 in non-Latin alphabet 〉 to free, is [ c.] 〈 in non-Latin alphabet 〉 here, free (in opposition to servitude) manumitted, set at liberty. The use of this word may more generally be taken from 2 Chron. xxvi. 21. where of Uzziah being a leper 'tis said, that he dwelt 〈 in non-Latin alphabet 〉 In an house of freedom, for he was cut off from the house of the Lord. The meaning is, that after the manner of the lepers, he was excluded from the Temple, and dwelt 〈 in non-Latin alphabet 〉 saith the Chaldee there, in some place without Jerusalem, which is therefore called the house of freedom, because such as were there were exempt from the common affairs and shut up from the conversation of men. And in proportion with these, they that are dead & laid in their graves, are here said to be free, i. e. removed from all the affairs and conversation of the world, even 〈 in non-Latin alphabet 〉 from the commandments, say the Jews, of them that are dead, Nidda, fol. 76. Thus is death described, Job iii. by lying still, and quiet, and at rest, v. 13. in desolate places, v. 14. where the wicked cease from troubling, and the weary be at rest, v. 17. where the prisoners rest together, and hear not the voice of the oppressor, v. 18. and where the servant is 〈 in non-Latin alphabet 〉 (as here) free from his master, v. 19. In this verse there seems to be a gradation. To be slain is more then to die, to be in the grave more then either, but to die by a 〈 in non-Latin alphabet 〉 to be cut off by excision, not to have 〈 in non-Latin alphabet 〉 the remembrance of blessing, to be utterly sorgot, and have no share in the world to come, which they say every Israelite hath, is the utmost pitch of misery.

[ d.] V. 10. Dead] That 〈 in non-Latin alphabet 〉 here signifies the dead, those that lie in the grave, there can be no question. The Chaldee render it 〈 in non-Latin alphabet 〉 the carcasses that are putrefied in the dust. So Isa. xxvi. 14. 〈 in non-Latin alphabet 〉 shall not rise, is but the interpretation of what went before, they are dead, they shall not live, and so v. 19. the earth shall cast out 〈 in non-Latin alphabet 〉 the dead bodies. So Prov. xxi. 16. the man that wandreth from the way of understanding shall remain 〈 in non-Latin alphabet 〉 in the congregation of the dead: the Chaldee reads 〈 in non-Latin alphabet 〉 with the sons of the earth. The same word is elsewhere used for giants, Gen. xiv. 5. and Isa. xvii. 5. which makes it probable that the word comes from a notion of the root 〈 in non-Latin alphabet 〉 not ordinarily taken notice of by Lexicographers (who generally take it for healing and curing) such as may be common to these two so distant derivatives, dead men, and giants. The giants we know are in most languages expressed by phrases taken from the bottom or bowels of the earth 〈 in non-Latin alphabet 〉 , and terrae silij, borne from, or sons of the earth: and just so the Chaldee even now rendered 〈 in non-Latin alphabet 〉 where 'twas used for dead bodies Prov. xxi. 16. which gives us reason to resolve, that the Radix originally signified something pertaining to the lower parts of the earth, and so 'twill be fitly communicated to these two, which in the notion of healing it will not be. And to this accords a notion of the word 〈 in non-Latin alphabet 〉 among the Hebrews, for metals, minerals, gold, silver, coral, &c. which are digged out of the earth, and from the very bottom of the sea, the abyss, which is very agreeable to both these notions of the word, the dead being there laid and disposed of, after their departure out of this world, their bodies in the grave, and their animal souls in Scheol, the state of separation, not otherwise capable of being described but by 〈 in non-Latin alphabet 〉 , hades, 〈 in non-Latin alphabet 〉 disappearing, the abyss, or deep; and the giants by their great strength and exercise of it (in invading and oppressing others) and by being of uncertain originals, fancied to have received their birth from some subterranean powers, and so called by that title. The Lxxii. deducing the word from 〈 in non-Latin alphabet 〉 to heal, render it here and elsewhere 〈 in non-Latin alphabet 〉 Physicians, and the Latin medici, but the Syriac 〈 in non-Latin alphabet 〉 strong men or giants.

[ c.] V. 18. Acquaintance] From 〈 in non-Latin alphabet 〉 was darkened, is 〈 in non-Latin alphabet 〉 here, an obscure dark place, an hole, or hiding -place; and then 〈 in non-Latin alphabet 〉 a dark place, or hole to my acquaintance, signifies the lying hid, and sculking of friends, hiding themselves, for fear they should be seen by him, and called to help him. The Jewish Arab reads. And mine acquaintance are become as darkness.

Annotations on Psalm XC.

[ a.] V. 1. Dwelling ] From 〈 in non-Latin alphabet 〉 to dwell, the noun 〈 in non-Latin alphabet 〉 ordinarily signifies habitation, and so the Syriac understands it here rendering 〈 in non-Latin alphabet 〉 house. But the Arabic usage of the verb in another notion, for aiding or protecting, is a sign that thus the word anciently signified; and so Deut. xxxiii. 27. the Lord 〈 in non-Latin alphabet 〉 is thy refuge, we render it, 〈 in non-Latin alphabet 〉 , shall cover thee, say the Lxxii. and so indeed every house being a covert, the notions of house and refuge will well agree: and Ibn Ezra, that resolves this Psalm was written by Moses, proves it (among other reasons) by this word being there used by Moses in Deuteronomy. And then from that signification of it there, 〈 in non-Latin alphabet 〉 may here best be rendered protector or helper; and so the Chaldee seem to have understood it, who having paraphrased the word Lord, with some reflection on that notion of the word 〈 in non-Latin alphabet 〉 in their dialect, wherein it signified the Temple, O Lord, whose habitation of the house of thy Schechina or Majestatick presence is in heaven, add 〈 in non-Latin alphabet 〉 thou hast been to us a helper. The Jewish Arab, which looks to the former notion, and renders it 〈 in non-Latin alphabet 〉 , which is a place of abode, yet gives a reason of his version in a note, to this purpose, The meaning is, Thou hast borne (or supported) us much, and held our hands (or held us by the hand) and been to us as a place to bear us in our reliance on thee. To the same purpose Abu Walid, having interpreted the word 〈 in non-Latin alphabet 〉 for an habitation, place, or place of abode, makes mention afterwards of this verse and some others, in which the word might seem not so exactly to bear that signification, and saith that it is attributed as an Epithet to God, from the notion of a place, which remaining bears or sustains him that is in it. Though God be the Creator both of place and time, and the destroyer of them, yet figuratively it is attributed to him: so that according to their understanding of it, it should be literally a place, but in signification, a support to us. Kimchi mentions another interpretation of his Fathers, who would have 〈 in non-Latin alphabet 〉 derived from 〈 in non-Latin alphabet 〉 an eye, as if it were, our respect, or whom we respect, on whom our eyes are set; but he himself puts for explication of it, 〈 in non-Latin alphabet 〉 a place and refuge. The Lxxii. both here and Psal. xci. 9. render it 〈 in non-Latin alphabet 〉 refuge, which being applied to a person, as 'tis here to God, must needs signify one, from whom he that flies to him expects help, and so [helper] will be the best rendering of it.

[ b.] V. 2. Thou hadst formed the earth ] The phrase 〈 in non-Latin alphabet 〉 will best be rendered, and thou earth wert in travail; or, taking 〈 in non-Latin alphabet 〉 in the third person, 〈 in non-Latin alphabet 〉 being most usual in the faeminine gender, and the earth was in travail: so the Syriac sets it more plainly 〈 in non-Latin alphabet 〉 before the earth fell in travail. By this phrase is poetically meant the earth's bringing forth the mountains, when from the first round or globular form of it, some parts were lifted up above the rest, the high rising whereof became the mountains, which therefore may be called the issue of the earth: and then, as they are said to be brought forth in the former part of the verse, so by analogy the earth must be said to travail, and bring them forth. And this to express the very first minute that there was time to compute from, and so as far as our expressions can go, the infinity of God. The Jewish Arab version hath respect to another notion of the word for beginning, and renders it by 〈 in non-Latin alphabet 〉 , Before thou broughtest forth the mountains, and begannest (or first createdst) the habitable, with the rest of the earth, or else (as, being without vowels, it may be read) before the mountains grew up (or were brought forth) and the habitable with the rest of the earth began.

[ c.] V. 3. Turnest man ] The Lxxii. begin this v. 3. with 〈 in non-Latin alphabet 〉 not, either taking the Hebrew 〈 in non-Latin alphabet 〉 God from the end of v. 2. and converting it into 〈 in non-Latin alphabet 〉 not, and prefixing it to this v. 3. or else reading the Hebrew by way of interrogation, which they therefore think fit to interpret by the negative, wilt thou turn man, &c. by 〈 in non-Latin alphabet 〉 turn thou not. Which the Latin follow in the form of a prayer, Ne avertas— Turn not man to humility — The word which they render humilitatem (from the Lxxii. their 〈 in non-Latin alphabet 〉 ) is in the original 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to bruise or beat to pieces. By this, destruction, or dissolution of parts in death, and the resolution of the body to dust, may be fitly expressed; and accordingly the Chaldee read 〈 in non-Latin alphabet 〉 to death: and to that the ensuing part of the Psalm may seem to apply it, treating of short life, and speedy death; and if so, then to this sense we must also, with the learned Schindler, understand the immediate consequents, 〈 in non-Latin alphabet 〉 and sayest, Return ye sons of Adam, i. e. return to the earth, from whence Adam had his name, and from whence he first came, according to that of Gen. iii. 19. Out of the ground wast thou taken, for dust thou art, and unto dust shalt thou return. So Ps. cxlvi. 4. His breath goeth forth, he returneth to his earth. And Eccles. xii. 7. then shall the dust return to the earth as it was. But it is possible that 〈 in non-Latin alphabet 〉 may signify no more then bringing low by punishment, and that in order to amendment, according to the importance of Ps. Li. 17. and Isa. Lvii. 15. and then 〈 in non-Latin alphabet 〉 return ye sons of men must be meant of returning by repentance; and thus indeed generally the Imperative 〈 in non-Latin alphabet 〉 taken by it self signifies. To this those words of the Chaldee, which are inserted in the beginning of the second verse (but somewhat out of their place) seem to refer, 〈 in non-Latin alphabet 〉 &c. When it was revealed before thee that thy people would sin, thou preparedst repentance; according to that tradition of the Jews, that repentance was one of the seven things created before the world. And thus the Arabic reads it more expressly, in the Lxxii. their form of deprecation, Bring not men back to destruction 〈 in non-Latin alphabet 〉 since thou hast said, come back ye children of men: he that hath promised to forgive upon repentance, defeats his own act of grace, if he cut off the transgressor in his sin. Thus Jarchi interprets the bringing to destruction to be 〈 in non-Latin alphabet 〉 near to death, and the returning to be 〈 in non-Latin alphabet 〉 from evil ways. But still the context seems to authorize the former interpretation of destruction, and speedy returning to the earth, which is evidently the subject of the fifth and sixth verses. And for verse the fourth, it seems to be the preventing of an objection, ready to offer it self from the long lives of the Patriarchs, who lived near a thousand years; but those, saith the Psalmist, are in God's sight, or in respect of his infinity, but a very unconsiderable time. The number, saith Jarchi, hath a peculiar respect to Adam, to whom God had said, thou shalt die in the day that thou eatest, and yet he lived nine hundred and thirty years.

[ d.] V. 5. Carriest them away ] To set down the shortness of man's life, the comparison is here made between God and us: A thousand years, which is longer then Adam or Methuselah lived, and since those days, as long as many ages of men, bears not the least proportion with God's eternity v. 4. whereas (here v. 5.) men's years are presently at an end; 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 to overflow, and sweep, and carry away, thou (i. e. God) sweepest them away, with the same force and swiftness that a torrent carries anything before it, and there is no resisting it. And to the same purpose, in another similitude, 〈 in non-Latin alphabet 〉 a sleep shall they be, or, as 〈 in non-Latin alphabet 〉 also signifies, a dream. So the Chaldee, 〈 in non-Latin alphabet 〉 as dreamers shall they be. To this I suppose 〈 in non-Latin alphabet 〉 in the morning must be annexed (and not prefixed to the consequents) a dream in the morning, as that is all one with a dream when one awakes, Ps. Lxxiii. 20. in the notion of vanishing: as a dream, when the morning comes, and the man awakes, presently vanisheth; so shall they vanish (for to this of vanishing, and coming to naught, both here and Ps. Lxxiii. the phrase is used) no considerable matter is done by them in their lives, but a few slight actions, which have but the nature of dreams, and suddenly they die, or vanish, as at the coming of morning, this sleep, or but dream as it were of life, is at an end. Both these expressions of the overflowing, and the dream, the Lxxii. by slight changes put together into one. For 〈 in non-Latin alphabet 〉 thou overflowest them, they seem to have read with other points 〈 in non-Latin alphabet 〉 their flowings, and rendering the sense, and not the word, translate that 〈 in non-Latin alphabet 〉 , their being turned to nothing. Then for 〈 in non-Latin alphabet 〉 dream or sleep, from 〈 in non-Latin alphabet 〉 dormivit, they read 〈 in non-Latin alphabet 〉 year, and so make but one sentence of both, 〈 in non-Latin alphabet 〉 , their years are things of naught; very full to the sense, though not to the letter, and the two similitudes in the Hebrew. The same again is succinctly expressed by a third similitude, 〈 in non-Latin alphabet 〉 As grass is or shall be changed, or pass away (viz. the verdure and beauty of it.) The Hebrew 〈 in non-Latin alphabet 〉 signifies to alter the thing, or the place, to change, or to pass away. The Jewish Arab renders it 〈 in non-Latin alphabet 〉 , which in the ordinary use of the word signifies passeth away: and so is fitly applied to the grass. When that begins to fade, to lose its fresh green color, 'tis then said to change and pass away; 〈 in non-Latin alphabet 〉 pass away, say the Lxxii. and Latin, but the Chaldee 〈 in non-Latin alphabet 〉 as the grass which is cut down 〈 in non-Latin alphabet 〉 they shall be changed, i. e. lose their verdure, and wither, and so pass. To this of the grass the whole sixth verse belongs also, where we have another distant notion of 〈 in non-Latin alphabet 〉 . In the morning 〈 in non-Latin alphabet 〉 they shall flourish, 〈 in non-Latin alphabet 〉 and (not pass away, or fade, or change from better to worse, but, in a good sense) change to the better, spring, and grow, is renewed, saith Abu Walid: so that same word 〈 in non-Latin alphabet 〉 signifies also to spring, or sprout out, Job xiv. 7. There is hope unto a tree, if it be cut down, that it will sprout out again. The Hebrew hath 〈 in non-Latin alphabet 〉 , the Chaldee 〈 in non-Latin alphabet 〉 , sprout out, the Lxxii. 〈 in non-Latin alphabet 〉 reflourish. So Isa. xl. 31. They that wait on the Lord 〈 in non-Latin alphabet 〉 shall (we render it) renew their strength, but the Chaldee 〈 in non-Latin alphabet 〉 — shall add or increase in strength, and be renewed to their youth 〈 in non-Latin alphabet 〉 as a sprout that grows: and so the consequents interpret it, they shall mount up with wings as Eagles — And so sure 'tis here, 〈 in non-Latin alphabet 〉 and it shall increase or grow, saith the Chaldee. And the using it here in this so different sense from that of v. 5. is not without example, but poetical and elegant, oft observable in these books, in this very Psalm, where 〈 in non-Latin alphabet 〉 is v. 3. in the notion of a year, but v. 5. of a sleep or dream; Yet the Jewish Arab taketh 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in the same sense in both places, and thus paraphrases the whole passage, So hast thou set them, or constituted them (the years foregoing) as if they flowed, and were as a sleep, and we in our morning are as grass that passeth away. For in the morning blossoming it passeth away, and in its evening is dry, and is broken. Abu Walid rendering the latter is renewed, declareth not his opinion of the former which he subjoineth to it. And then it follows, In the evening 〈 in non-Latin alphabet 〉 it shall be cut down 〈 in non-Latin alphabet 〉 and be dried up or wither. In one and the same day it thus alters its fate, it is florid and thriving, sprouting out and growing in the morning; and before the end of that very day, it is cut down, and withers instantly.

V. 9. As a tale ] 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 [ e.] to speak, and that either with the tongue or heart) signifies either a thought or speech, and being here used to express the shortest duration imaginable, it may most probably signify a thought, as that which alone is quicker than a word is spoken. When the Latins would express the greatest swiftness, they do it by dicto citius, and this Castellio hath chosen to make use of here, finimus annos nostros dicto citius, we end (so 〈 in non-Latin alphabet 〉 literally signifies) our years sooner than one can speak; and that sure is as soon as one can think. If this be not it, then it must be remembered that 〈 in non-Latin alphabet 〉 signifies also gemitus and halitus, a sigh and a breath, and accordingly the Chaldee render it here, 〈 in non-Latin alphabet 〉 as the vapor or breath of the mouth in winter; agreeable to which is the definition of our life in Saint James c. iv. 14. What is our life? It is even a vapor, that appears for a little while, but afterward vanisheth. The Lxxii. here read 〈 in non-Latin alphabet 〉 , our years as a spider have meditated; and the Latin, sicut aranea meditabuntur, or (as the conformity with the Greek exacts) meditabantur did meditate, reading for the noun 〈 in non-Latin alphabet 〉 the verb 〈 in non-Latin alphabet 〉 , and for 〈 in non-Latin alphabet 〉 by a light change of מ into ט, 〈 in non-Latin alphabet 〉 which the learned Schindler mentions (from 〈 in non-Latin alphabet 〉 to spin ) as all one with the Chaldee 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 a spider. For this the learned Hugo Grotius hath a more remote conjecture, supposing them for 〈 in non-Latin alphabet 〉 to have read 〈 in non-Latin alphabet 〉 , the word which is used for a spider Prov. xxx. 28. But besides that 〈 in non-Latin alphabet 〉 is very distant from 〈 in non-Latin alphabet 〉 (nothing but מ common to them) there would, in that supposed reading, be nothing to answer the Greek 〈 in non-Latin alphabet 〉 , and though that also may be conceived to have been by them added by way of supply to an Ellipsis (as sometimes it is) yet still that makes the conjecture the more remote, which hath two such difficulties in it. Meanwhile their meaning, in these words, though somewhat obscure, may probably be this, Our years as a spider have meditated, or exercised themselves, or been employed, viz. in weaving such webbs as the next broom sweeps away; our age is spent in fruitless slight labors, which presently come to nothing. And so this they might take for no inconvenient paraphrase of our years as a breath, or thought, which they found in the Hebrew, referring the 〈 in non-Latin alphabet 〉 we have finished or ended to the former part of the period.

[ f.] V. 10. Threescore years ] In this verse what is said of the age of man, that it is but 〈 in non-Latin alphabet 〉 seventy, or at most 〈 in non-Latin alphabet 〉 eighty years, is thought by most to belong to later ages than that of Moses, by whom the Psalm is supposed to have been composed. The period of life is indeed by Solon thus set, 〈 in non-Latin alphabet 〉 , the term of a man's life is seventy years, saith Herodotus of him, L. 11. and so Laertius in his life, 〈 in non-Latin alphabet 〉 , Solon saith seventy years are the term of man's life. But in Moses 's time it was sure much larger, Moses himself was cxx. years old, and his eye was not dim, nor his natural force or vigor abated, Deut. xxxiv. 7. and was eighty years old when God made him Captain of his people, as Aaron likewise was eighty three before he was made High Priest, Exod. vii. 7. which is evidence enough, that that age of eighty was not an extreme decrepit age at that time. This hath made many resolve that this Psalm was of a far later date than that of Moses. But with how little reason they have thus resolved, will soon be made manifest, and the difficulties of this verse sufficiently cleared, by remembering the subject matter of the whole Psalm, the afflictions, and shortness of life, not absolutely to all at that time, but peculiarly 〈 in non-Latin alphabet 〉 to them that are there spoken of; 〈 in non-Latin alphabet 〉 to or among them saith the Syriac, 〈 in non-Latin alphabet 〉 the Lxxii. the Latin in ipsis, in or among them, i. e. to the children of Israel in the desert, when for their murmurings and other provocations which they were guilty of, God's wrath and oath was gone out against them, that of all that were numbered of them at their coming out of Egypt, not one, save only Caleb and Joshua Numb. xiv. 29, 30. Deut. i. 35. no not Moses himself Deut. xxxii. 52. Numb. xvii. 13. should enter into Canaan. This oath of God's was to be exactly performed in the space of forty years (whilst they wandered in the Wilderness from place to place, without any house or city to dwell in) the whole number of those that were then numbered, all the males from twenty years old and upward that were able to go forth to war, except only those two, were consumed. How great that number was, appears by the list appointed to be made Numb. i. 3. six hundred thousand, and three thousand and five hundred and fifty, Numb. i. 32. Of this number then, all that were but twenty years old were ('tis evident) cut off before they exceeded the sixtieth year of their age; of all that were but thirty years old, none out-lived the seventieth year; of all that were forty, none, save only those two out-lived his eightieth. And of these that exceeded not forty, and were not under twenty at the coming out of Egypt, who consequently, all but two, died before they attained to eighty years, certainly the number must be very great, probably near three hundred thousand, it being unlikely, that the number from forty to the age of discharge from war, should do much more than equal that from twenty to forty; and consequently the reason of the complaint very considerable in that age, beyond any other age of those times, that without any Epidemical disease, so vast a number should die before eighty years old. This I suppose the meaning of the addition here 〈 in non-Latin alphabet 〉 and if in vigor, fourscore years. 〈 in non-Latin alphabet 〉 is a strong man, and 〈 in non-Latin alphabet 〉 ordinarily used for a warlike person, and 〈 in non-Latin alphabet 〉 2 King. xviii. 20. strength for war; and the prime age for such was about or under forty years old. Those then that at their numbering were not above forty years old, might possibly live to fourscore, but falling (all but two of them) in the Wilderness in the forty years space, they cannot be imagined to have survived that age. And for all others, those under twenty years old, that were not numbered at the coming out of Egypt because of their youth, the next part of the period seems to belong to them, 〈 in non-Latin alphabet 〉 and the strength of them is labor and sorrow. By 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 strong) Abenezra and Rabbi Solomon understand the strength of youth, i. e. of the best of man's age, the strength, or firmness that is in, or to a man in those days. And thus it may signify Synecdochically (as by the Youth of the nation we mean in ordinary style) those under twenty years old. The Lxxii. reads 〈 in non-Latin alphabet 〉 , which the Latin renders, Quod amplius eorum, the overplus of them, taking 〈 in non-Latin alphabet 〉 in the notion of 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 multitude; so Abu Walid, reading 〈 in non-Latin alphabet 〉 , doth yet render it, the overplus, what exceeds of them. And thus the sense will well bear, the overplus of them, that is the youth that were not numbered; and to this the Chaldee and Syriac seem to refer, who both render it 〈 in non-Latin alphabet 〉 and the increase of them, not plerique ipsorum, the most of them, as the translator of the Syriac renders, but the increase of them, i. e. of the Israelites, viz. their little ones Num. xiv. 31. which God there promised to bring into the land of Canaan, when all that were numbered, should fall in the Wilderness, v. 29, 30. Of these therefore it is added, that though they were not so short-lived, yet for that while they had little comfort of their lives; though they survived and entered into Canaan, Numb. xiv. 31. yet all the space of the forty years in the Wilderness, it was most true of them what here follows, their life for that space was 〈 in non-Latin alphabet 〉 hard travail or moil, the Lxxii. duly renders it 〈 in non-Latin alphabet 〉 lassitude or wearisome toil; 〈 in non-Latin alphabet 〉 and sorrow or labor, 〈 in non-Latin alphabet 〉 say the Lxxii. dolor the Latin, both joined to express the wearisomeness of their tedious desert-marches. This later passage seems to be here set in a parenthesis (to give some account of the over-plus, those that were not numbered, as well as the former words did of those that were) for not to them, but the former belongs the conclusion of the verse, with the causal particle in the front; 〈 in non-Latin alphabet 〉 — for it is suddenly cut off, and we flee away; so to all them it was that were numbered at the coming out of Egypt, save only to Caleb and Joshua, in the space of forty years their carcasses fell all and every of them in the Wilderness, and so they were 〈 in non-Latin alphabet 〉 mowed grass, or stubble, cut up by the roots, (so the word signifies from 〈 in non-Latin alphabet 〉 to pluck up ) and like stubble before the wind, or a rolling thing before the whirl-wind Isa. xvii. 13. they fled away. The Jewish Arab reads, when the harvest is nigh, we flee, so taking it from 〈 in non-Latin alphabet 〉 . If it be deduced from 〈 in non-Latin alphabet 〉 it may then be compared with the Arabic 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 to pass along, and so R. Solomon renders it by 〈 in non-Latin alphabet 〉 . But to the rest this cannot be applied, who did survive in Canaan, and were not thus cut off. This the Lxxii. have much transformed, 〈 in non-Latin alphabet 〉 , and so after them the Latin, for mansuetude is come upon us, and we shall be stricken. How they came thus to render the words, is not, that I find, taken notice of by any. That which seems to me most probable is, that the Greek copies are corrupt, and that their original reading was, not 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , as now we have it, but 〈 in non-Latin alphabet 〉 , it is early gone and we shall be smitten. For so 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , which signifies to cut off, signifies also to pass and go away, and so might probably be rendered 〈 in non-Latin alphabet 〉 is gone away; and 〈 in non-Latin alphabet 〉 celeriter quickly, might as fitly be rendered 〈 in non-Latin alphabet 〉 early, as that is frequently used for quickly (see v. 14.) and so the Chaldee here adds in the end of the verse, 〈 in non-Latin alphabet 〉 in the morning, to express the swiftness of the flight. And then for 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to flee, they seem to have deduced it from 〈 in non-Latin alphabet 〉 to smite, changing the ע into נ, and so to have rendered it 〈 in non-Latin alphabet 〉 and we shall be smitten,

[ g.] V. 11. Thy fear] All difficulty will be removed from this verse, if only the כ in 〈 in non-Latin alphabet 〉 may be taken, as an expletive, unsignificant, for then the words will lie plainly thus, who knows the power of thy anger, 〈 in non-Latin alphabet 〉 and thy terror or terribleness of thy wrath? Thus the Syriac have taken it, rendering 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 and the terror. Thus to know the force and terror of God's wrath, is to discern the cause of it, our sins, and to be truly affected with it, so as to prevent it by seasonable reformation. This is the interpretation of knowledge in Scripture-style, as 'tis used for spiritual prudence, and practice proportionable to our knowledge. And this the Chaldee have paraphrastically and more largely expressed, 〈 in non-Latin alphabet 〉 — Who is he that knoweth to avert the strength of thy anger, but the just who fear thee and appease thy fury? The rendering the particle כ as, or according to, seems not here so facile or agreeable; for by that according to thy fear, signifying our fear of God, 'tis certain that God's wrath is not proportioned to our fear of him. And that our fear of God should signify our want of that fear, to which only his wrath is apportioned, is very remote and without example. Ibn Ezra would have it to signify the same with those words of the Law, Levite. x. 3. I will be sanctified in all them that come nigh me, viz. that God's anger is increased according to our knowledge of him, and so Jarchi, and Kimchi. But seeing the knowledge of God is oft separated from obedience to him, but the fear of God in the sacred style is not so separable, and therefore they that know God, and so only approach him, may incur his highest displeasure, but they that fear God cannot be imagined to do so; therefore I cannot adhere to that notion. Yet if the former shall seem remote, then I shall propose this third, that the phrase 〈 in non-Latin alphabet 〉 as thy fear thy wrath, shall bear proportion with that way of speaking Jud. viii. 21. 〈 in non-Latin alphabet 〉 as a man, his strength; which proverbial for me may probably have been transferred to other things, and then the meaning here may be, that God's wrath is equal to what men fear or apprehend of it; God affrights not with vain, empty terrors, but will really inflict on impenitent sinners to the utmost of his threats, or of what they can apprehend, or expect. This may not improbably be the meaning of the phrase. Yet the context seems better to accord with the other, the prayer following, So teach us, being fitly opposed to the former complaint, that no man takes notice, or lays to heart the terribleness of God's wrath, in cutting off so many daily before their eyes. And therefore of that only I have taken notice in the paraphrase. For indeed that which follows in our books, as the beginning of v. 12. 〈 in non-Latin alphabet 〉 to number our days, will best be adjoined to this v. 11. and so the Lxxii. join 〈 in non-Latin alphabet 〉 — (only for 〈 in non-Latin alphabet 〉 our days, they seem to have read 〈 in non-Latin alphabet 〉 thy right hand, and so render it 〈 in non-Latin alphabet 〉 .) If thus we set it, the sense will be most current in the first way of interpretation, Who knows the power of thine anger, &c.— to number, i. e. so knows the power of God's anger, and terror of his indignation, as thereby to be moved, or to learn to number his days, i. e. to look upon his life as short and fading (for so we number that which is short, pauperis est numerare pecus, the poor man, that hath but a few cattle, may number them, the flocks of the rich are innumerable) and accordingly to spend it the more to his eternal advantages. The asking the question 〈 in non-Latin alphabet 〉 Who knows? signifies a strong negation, and complaint, that no man knows, they fall every day, and no man considers it so (in the example of others ) as to number his own days, or apply it to his own benefit or amendment. And then follows a prayer to God 〈 in non-Latin alphabet 〉 Do thou so teach us or make us know, that we may apply — or as that phrase may better be rendered, 〈 in non-Latin alphabet 〉 that we may bring an understanding heart; so 〈 in non-Latin alphabet 〉 an understanding spirit Ex. xxviii. 3. and Isa. xi. 2. and in many other places: and then by that will be signified that knowing the terribleness of God's wrath, the want of which was matter of the complaint, v. 11. And so this is a facile and obvious rendering of these two verses. Yet it is not amiss to mention other descants. The Jewish Arab seems not to take 〈 in non-Latin alphabet 〉 v. 11. for wrath, but (according to an Arabic use of that word) for consideration, and so goes in his interpretation far different from others, thus, 〈 in non-Latin alphabet 〉 &c. And who knows the power of thy wrath, so as to consider thy fear? As the number (or according to the numbering) of our age which is known, that we might bring an heart of wisdom, or wise heart. Adding in a note, that the meaning is, that our days are numbered and known, and if we did continually know (or acknowledge) the power of thy wrath, and punishment, as we acknowledge that our days and ages are fading, we would come before thee with a wise heart, and by repentance turn unto thee. 〈 in non-Latin alphabet 〉 he seems to take not for the Imperative, but for the preterperfecttense passive. Abu Walid takes that in another sense, and thus interprets it, According to the measure of our age, so discipline (or chastise) us, exceed not measure in chastising us, because our age is short, &c. and he compares it with Job vii. 19. How long wilt thou not depart from me, nor let me alone, &c. But this Kimchi in his Rootes seems not to like of. R. Moses, mentioned by Ibn Ezra, thus makes the meaning, He that knows the force of thy wrath, and knows how to number our days, the truth is known to him.

Annotations on Psalm XCI.

[ a.] V. 5. Night] In this verse, saith the learned Joseph Scaliger, Ep. ix. is an enumeration of the several sorts of evils that human life is subject to, and those distinguished by the several parts of the natural day, by the vicissitude of which our time and whole age is made up. The parts, saith he, are sour, midnight, and midday, the beginning of night, and beginning of day. The two former here expressed by 1. 〈 in non-Latin alphabet 〉 night, 2. 〈 in non-Latin alphabet 〉 midday; the two latter by 1. 〈 in non-Latin alphabet 〉 duskyness or twilight, (sit to denote the evening which is such) and 2. 〈 in non-Latin alphabet 〉 interaiu, the daytime. To these four, saith he, are appointed four sorts of evils, 1. 〈 in non-Latin alphabet 〉 fear, terror, consternation, (those dangers or evils, that falling out in the night, are by the darkness and solitude of that much improved, as sudden assaults, or fires &c.) 2. 〈 in non-Latin alphabet 〉 the arrow flying by day, (any disease or open assault, any calamity that usually befalls men) 3. 〈 in non-Latin alphabet 〉 the pestilence, (any infectious disease, that invisibly diffuseth it self, and can no more be prevented than an assault in a mist or twilight. ) 4. 〈 in non-Latin alphabet 〉 a wasting slaughter, (when with all the advantages that midday can give to an open assault of overpowering enemies, an utter desolation and spoil is wrought.) This the Lxxii. renders 〈 in non-Latin alphabet 〉 , a midday accident and devil; for which Scaliger there professes to know no reason, (it is no doubt according to their custom of taking one word for some other that hath affinity with it, for 〈 in non-Latin alphabet 〉 reading 〈 in non-Latin alphabet 〉 , which they render elsewhere 〈 in non-Latin alphabet 〉 , Psal. cvi. 37. and Deut. xxxii. 17.) But after all hi • care in approving this his Critical observation, he hath not made it probable that 〈 in non-Latin alphabet 〉 in the daytime should have any propriety to the morning, the fourth part of his 〈 in non-Latin alphabet 〉 , (not otherwise accounted for) which indeed upon all occasions is opposed to 〈 in non-Latin alphabet 〉 the night, and never to the crepusculum, or evening. 'It is therefore much more probable, (and agreeable to the practice of poetick writers) that the two latter, the darkness and noon-day, should be but an explication of the two former, by night and by day, and so but the two known parts of the 〈 in non-Latin alphabet 〉 be referred to, the night and the day; and proportionably the evils here mentioned by the Psalmist will be at most but of two sorts, the night terror being no more then the pestilence that walketh in darkness, and the arrow that flieth by day the same thing with the destruction that wasteth at noon-day. But indeed both these in effect but one, the destroying angel, which by the pestilence swept them away both by night and day: and accordingly the Chaldee interpret the terror by night, the fear 〈 in non-Latin alphabet 〉 of the devils that walk in the night; the arrow by day, the arrow 〈 in non-Latin alphabet 〉 of the Angel of death; the destruction that wasteth at noon, 〈 in non-Latin alphabet 〉 , a company or troop of devils; all three, as well as the pestilence, named, to signify the destroying angels, instruments of those Epidemical diseases sent from God. That the Psalmist here principally pitcheth on this instance of pestilential diseases, or destroying angels, may probably be in reference to that plague, which for the sins of the people first 2 Sa. 24.1. and then for David 's sin in numbering the people, fell upon Israel; and destroyed seventy thousand from Dan to Beersheba, v. 15. but when it was ready to fall on Jerusalem, the angel stretching out his hand upon that to destroy it, v. 16. the Lord repented, and said to the angel that destroyed, It is enough, stay now thine hand; and the Prophet Gad coming to David, and directing him to rear an altar, and offer burnt-sacrifice to God in Araunahs threshing floor v. 18. (the place where the Angel stood 1 Chr. xxi. 15.) upon the humiliation of David and the Elders of Israel 1 Chr. xxi. 16.) and calling upon God, and offering burnt-offerings and peace-offerings, v. 26. God was entreated, and propitiated, and the plague was stayed, and fell not on Jerusalem at all. On this occasion it follows, that David sacrificed there on that threshing-floor of Araunah; (the tabernacle and the altar of burnt offering, which Moses made in the Wilderness, being at this time in Gibeon v. 29.) and so designed that place for God's house ch. xxii. 1. and there the Temple was afterwards built by Solomon, 2 Chron. iii. 1. This then being so remarkable a passage of God's providence, and mercy in sparing Jerusalem, when seventy thousand were slain in other places round about it, it might very fitly be refer'd to by the Psalmist, as a signal instance of God's mercy, and care, and remarkable preservations over his people, and an evidence that there is no means of security, no way to avert or remove any, though but temporal evils, disease, and the like, but that one of applying ones self to God by humiliation, and reformation, and sacrifice, i. e. solemn intercession: and then as when Saint James, ch. vi. 14. gives the like directions in time of sickness, and promiseth that the prayer of faith shall save the sick, and the Lord shall raise him up, it is not yet to be imagined, that no such person, which observed such directions, should ever die, but that generally this should be a successful way, and that no means should have that assurance of being effectual as this; so in this Psalm, the promises of immunity from dangers, pestilential diseases, &c. made to those that remain in the protection of the most High, v. 1. i. e. to pious men in the use of these means, thus adhering to, and not departing from God, are not so to be interpreted, that no pious man shall die of any Epidemical disease, anymore then that he shall not die at all, but that this of adherence and address to God with humiliation and intercession, is the only means either to preserve single persons, or multitudes, whole nations at once; which is the full importance of Solomon 's prayer at the dedication of the Temple, 1. Ki. viii. 31. &c. which may be taken as a comment on this Psalm: whereas wicked men, that have no right to any part in this promise, are to expect excision, whole multitudes of them together, thousands and ten thousands v. 7. and that as the just reward of their impiety, v. 8.

V. 9. That 〈 in non-Latin alphabet 〉 thou must here [ b.] in the beginning of the verse be understood of God, is most evident, and so the rendering clear 〈 in non-Latin alphabet 〉 for thou, O Lord, art my hope; and so all the ancient Interpreters have understood it: 〈 in non-Latin alphabet 〉 — thou thyself, O Lord, art my trust, say the Chaldee; and the Lxxii. exactly accord, 〈 in non-Latin alphabet 〉 , thou, O Lord, art my hope — and so the Syriac and Latin &c. But then that which follows, 〈 in non-Latin alphabet 〉 the most High hast thou set or made thy help or refuge, is a part of a soliloquie between the Psalmist and his own soul, i. e. himself. And though the Chaldee feigning the Psalm to be (instead of a soliloquie) a Dialogue betwixt David and Solomon, understand this, as the former part of the verse, of God also, that he hath set the house of his Majesty on high, and so the Syriac also, thou hast set thy house on high; yet the Lxxii. and Latin, not discerning two persons in the Psalm (beside God) but only the Psalmist and his own soul, have agreed to understand it of the soul making God her refuge, 〈 in non-Latin alphabet 〉 , altissimum posuisti refugium tuum, thou hast set, or made, the most High thy refuge. And indeed in this manner hath the whole Psalm proceeded, sometimes in the first person, ver. 2. 〈 in non-Latin alphabet 〉 I will say of the Lord, He is my refuge — then in the second person ver. 3. Surely he shall deliver thee — i. e. thee, my soul, which is in effect myself: and so the most perspicuous way of paraphrasing the whole Psalm is, by understanding it throughout in the same, i. e. first, person; but that so, as to extend it as appliable to all other pious men, as well as the Psalmist, (according to the general aphorism in the first verse, He that dwelleth —) and in a most eminent manner to the Messiah, to whom the devil applies it Matth. iv. 6. If thou be the son of God &c. for it is written (ver. 11, & 12. of this Psalm) he shall give his Angels charge concerning thee, and in their hands shall they bear thee up, lest at any time thou dash thy foot against a stone. And so saith Ibn Ezra of the last verse, and show him my salvation, it refers 〈 in non-Latin alphabet 〉 to the days of the Messias. And so R. Gaon, and Kimchi also. And so especially the latter part of the Psalm, though in a lower sense it may agree to David, yet hath its fuller completion in Christ. The Jewish Arab takes the whole Psalm for a Colloquie, or discourse by David directed to a Godly man: and therefore as he reads the first verse of the Psalm, O thou that sittest under the covert of the High, &c. I say of the Lord &c. v. 2. so he renders this ninth verse, Because thou hast said to the Lord, Thou art my refuge, and hast made the High thy habitation.

Annotations on Psalm XCII.

[ a.] V. 7. When the wicked] The 7. and 8. verses are so to be joined together, and read as in one period, and affixt to v. 6. that they may set down the error that is there imputed to the ignorant or inconsiderate wicked man; he thinks well of his own condition, measuring by his present successes, and atheistically despising any future account that he shall be concerned in: and this is the error noted v. 6. and refuted in the two following verses; 〈 in non-Latin alphabet 〉 in the wicked's springing or sprouting out like grass, or flower of the field, or when, or that, or how the wicked do spring 〈 in non-Latin alphabet 〉 — and all the workers of wickedness do flourish, 〈 in non-Latin alphabet 〉 to their destruction, or that they may be destroyed forever; 〈 in non-Latin alphabet 〉 say the Lxxii. that they may, this being the event and consequent of their flourishing like grass, for so, we know, the flourishing of that abodes its sudden perishing, either by excision, or natural decay (which is not true of the flourishing of palms and Cedars v. 12.) 〈 in non-Latin alphabet 〉 and, or but thou, Lord, art most high — They flourish, and thereby do but accelerate their ruin, and over and above, make it more sad when it comes, but God remains just and magnified in these strange turns of his providence. The Jewish Arab here refers the sixth verse to what precedes ver. 5. reading it, How great are thy works, O Lord, and thy thoughts &c. And man is more foolish then that he should know them all, and more brutish then that he should understand it; and then begins a new sentence with the seventh verse.

V. 9. Scattered] From 〈 in non-Latin alphabet 〉 partitus [ b.] est, whence both the Latin partiri, and the English part, (in the notion of dividing or separating ) is deduced, is 〈 in non-Latin alphabet 〉 here in Hithpael, which the Interlinear renders segreg • buntur, shall be parted or separated. And thus it may possibly be a judicial phrase, to denote the discrimination that is made betwixt men, as betwixt the sheep and the goats, Matth. xxv. 32. All the nations shall be gathered together or assembled before him (as a Judge ) and 〈 in non-Latin alphabet 〉 he shall separate them one from another, as the shepherd 〈 in non-Latin alphabet 〉 separates the sheep from the goats. For this interpretation we have the authority of the Chaldee which paraphrase it by 〈 in non-Latin alphabet 〉 &c. in the world to come they shall be separated from the congregation of the just. And in this sense, if it be admitted, it will be all one with what is said in more words, Psal. i. 4. The ungodly are not so, but — and the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous, v. 5. as that signifies condemnation, rejection, perishing, v. 6. and so 〈 in non-Latin alphabet 〉 (as in the Jewish, so) in the Christian Church, hath been always used to signify the censures. But the Lxxii. render it by 〈 in non-Latin alphabet 〉 , shall be scattered, and the Syriac 〈 in non-Latin alphabet 〉 shall be dispersed: we have the word, Ps. xxii. 14. my bones are out of joint, parted asunder; but here being somewhat beyond perishing, it seems to be the scattering of enemies in a route, which have been worsted in battle, and so this may be pitched on as the more probable rendering.

[ c.] V. 10. Anointed] From 〈 in non-Latin alphabet 〉 perfundere, is 〈 in non-Latin alphabet 〉 here I am anointed; and so the Chaldee and Syriac appear to have read it. The Lxxii. seem to have read it as from 〈 in non-Latin alphabet 〉 senuit, and so render it 〈 in non-Latin alphabet 〉 , my old age, and so the Latin and Arabic: and then for 〈 in non-Latin alphabet 〉 with fresh or green oil, the copies which we now have of the Lxxii. read 〈 in non-Latin alphabet 〉 , which the Latin render in misericordia uberi. But as the Syriac, so the Arabic and Ethiopic depart here from the Latin, and assure us that the Lxxii. wrote not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 oil. Now as there were many uses of oil, some vulgar among the Jews (see Mat. vi. note i.) others were extraordinary, the ceremony of inauguration to some office of dignity; so it might here be uncertain to which of these the phrase belonged, did not the context determine it, and the conjunction of anointing with exaltation, 〈 in non-Latin alphabet 〉 the exalting of the horn, 〈 in non-Latin alphabet 〉 as of an Unicorne, is questionless the advancing to Regal Monarchick power, of which that horn of an Unicorne is a most significant Emblem: and then the anointing with fresh or rich oil, adjoined to it, must in all reason be applied to the same matter, and denote the inauguration to the Regal power; and then as the Chaldee confirm this, 〈 in non-Latin alphabet 〉 , thou hast magnified, i. e. exalted or inaugurated me with the oil of exaltation or inauguration (anointing by them being still expressed by exalting ) so the very reading of the Lxxii. (though varied from the Hebrew) may bear a commodious sense, and that which sufficiently expresses the true meaning, 〈 in non-Latin alphabet 〉 , my old age shall be in fat oil, i. e. the latter part of my age shall be advanced to regal power. What is primarily meant by this, or so as might be applied to the Psalmist's time which wrote it, cannot easily be determined, because the writer of the Psalm is not resolved on among the Jews: the Rabbins saying it to have been made by Adam presently after the creation, before the Sabbath, and so the Chaldee paraphrase, and Kimchi; but others, as Ibn Ezra, saying that all from the XC. to CI. were written by Moses. Which though it be readily refuted from Samuel's being mentioned Ps. xcix. yet may have truth to this, as to some others, particularly the XC. and then that being accepted that Moses was the author of the Psalm, and the title of the Psalm being A Psalm or Song (a joyful Eucharistical celebration) 〈 in non-Latin alphabet 〉 for the day of Sabbath, designing it to be used on their Sabbath-days, and probably referring to that Sabbath, that rest, which was by Moses promised the people of the Jews, Deut. xii. 9, 10. this may most fitly be resolved on as the primary sense of it, that God would bring his people the Jews at length, after a wilderness of troubles and many enemies, to rest in Canaan, and establish them a Kingdom in peace. But the more eminent, and that as (or more) literal sense of it, pertains to the Christian Church, first Christ, then Christians. Christ the Messias, after his being persecuted and crucified, was to be raised and inaugurated to his spiritual Kingdom, and that commencing in the destruction of his enemies the Jews;