Paraphrase Upon the Books of the Psalms

Annotations on Psalm CXXII.

[ a.] V. 3. Compact] This phrase of 〈 in non-Latin alphabet 〉 associated (from 〈 in non-Latin alphabet 〉 to join or associate ) or joined to it self together, refers critically to that which the sacred story gives us of that city. The site of it was upon a very unequal ground; the low town was mean and dismantled; the castle on the hill was fortified, and held as a place of strength; which being taken by Joab, David built up the whole, and so made it one city, associated and joined together. 1 Chron. xi. 7, 8. David dwelt in the castle, and built the city round about, and Joab repaired the rest of the city.

[ b.] V. 4. Unto the testimony of Israel] 〈 in non-Latin alphabet 〉 doth literally signify, the testimonies (as that imports commands given) to Israel. So 〈 in non-Latin alphabet 〉 the verb, as it signifies to testify, is also to admonish; and so testimonies and statutes and judgments, Deut. iv. 45. are all used in the same sense, for the commands delivered by Moses from God; and so ch. vi. 20. What mean the testimonies — and frequently in this book of Psalms, God's testimonies, being that which he hath revealed, and thereby testified of his will. So when we read of the Ark of the testimony, 'tis in relation to the Decalogue which was kept in the Ark, Exod. xxv. 16. thou shalt put into the Ark the testimony which I shall give thee. And so here the testimony to Israel is the command given to that people of going up from all parts of the land to Jerusalem three times a year, to the Feasts. That is meant in the beginning of the verse, Thither the tribes go up, not to, but by, or according to the testimony to Israel, the law given to that purpose. The preposition indeed is wanting, and so must of necessity be supplied (rather than to make the testimony the notation of the place, viz. the Ark) the sense being thus most current, Whither, i. e. to Jerusalem, the tribes go up, i. e. all the Jews wheresoever inhabiting, according to the testimony, or law given to Israel (so ל imports) to give thanks unto the name of the Lord, which was the end of their going up, and of the command which required it at the festivals, the solemn times of thanksgiving. The Chaldee have another notion of it, and render it God's testifying to Israel 〈 in non-Latin alphabet 〉 &c. that his majestatick presence shall abide among them when they come to confess unto the name of the Lord. But the former rendering is more proper and agreeable. And accordingly the learned Castellio reads it, ex edito Israelites oraculo, from, or by the oracle delivered to the Israelites. The Jewish Arab reads 〈 in non-Latin alphabet 〉 and it is the place of convention to, or for Israel, taking it in the notion that the words derived from 〈 in non-Latin alphabet 〉 have.

V. 5. Thrones of judgment] That [ c.] the 〈 in non-Latin alphabet 〉 seats for judgment here signify the Sanhedrim, or highest Court of Judicature, there can be no question. These are said to sit (so 〈 in non-Latin alphabet 〉 literally imports) at Jerusalem, as being the Metropolis of Judea, & so the seat of that greatest council, as lesser cities are of the Consistories or lesser consessus, called 〈 in non-Latin alphabet 〉 judgments Mat. v. 22. The only difficulty is, whether 〈 in non-Latin alphabet 〉 the thrones for the house of David, be but another phrase to express the same thing. If it be, then the expression is poetical, to set down the grandeur of that supreme Sanhedrim, that it is a royal judicature, and so as it were the seat of the King himself; as among us the Kings-Bench is the title of our great court of judicature, where in the Kings name judgment is given to the people. But 'tis more probable, that it is added as a third argument of the glory of Jerusalem, that there is the Regal throne, where now David, as after him his successors should reside. The Chaldee read it to this sense, for interpreting the latter part of the house of the sanctuary, they say, that there are seats prepared 〈 in non-Latin alphabet 〉 &c. for the Kings of the house of David.

V. 8. Within thee] The suffix ב [ d.] is best rendered with, or of, or concerning. The Chaldee retain 〈 in non-Latin alphabet 〉 , but the Syriac read 〈 in non-Latin alphabet 〉 of thee, or on thee, the Lxxii. 〈 in non-Latin alphabet 〉 of, or concerning thee; all of them joining it with 〈 in non-Latin alphabet 〉 I will now speak peace on thee, or of thee, i. e. bless thee, and pray for all God's blessings and felicities upon thee. The Jewish Arab, I will speak of thy peace or safety.

Annotations on Psalm CXXIII.

[ a.] V. 2. Look unto the hand] What sort of looking it is which is here meant, must be judged by the 〈 in non-Latin alphabet 〉 to the hand. For indeed the original style is elliptical, and the word look is not there to be found, but is supplied by the sense, the eyes of servants to the hand of their lords, or Masters. Now of such lords it is certain, as also of the mistress of a family over the 〈 in non-Latin alphabet 〉 inferior maid-servant, that they had power not only of commanding, but of chastising; and the latter of these is more frequently expressed by the hand, the former more significantly by the eye, or tongue; the one directing, the other commanding. And so the eyes of the servant or handmaid to the hand of the lord or mistress may very fitly note the servant under chastisement turning the eyes and looking to the hand that striketh, and beseeching, importuning mercy. And this as an argument of a meek, patient, and reforming disposition. So Isa. ix. 13. it is objected unto the people, that they turned not to him that smiteth them, neither do they seek the Lord of hosts. And to this sense the context doth wholly incline it, for in the application so it lies, even so our eyes 〈 in non-Latin alphabet 〉 to the Lord our God, i. e. look, or wait, or are turned to the Lord our God, until he have mercy upon us: and then follows the importunate prayer, Have mercy upon us, O Lord, have mercy upon us; where the mercy that is waited for, and the mone and importunity for mercy, is just the description of one that is under chastisement, and so determines the sense to that.

V. 4. Those that are at ease] From [ b.] 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 to be quiet, at ease, is the noun 〈 in non-Latin alphabet 〉 used not only for quiet, secure, in the original notion, but, by metonymy of the Cause for the Effect, for insolent, scornful, because ease and security makes men such: 〈 in non-Latin alphabet 〉 , saith Aristotle in his Rhetoricks, riches and worldly felicity makes men insolent and contumelious despisers of others. The Syriac renders it 〈 in non-Latin alphabet 〉 contemners, scorners, deriders, from 〈 in non-Latin alphabet 〉 to scorn, to mock. [ c.]

Ibid. Proud] The Hebrew 〈 in non-Latin alphabet 〉 here, seems to be no simple, but compound word, made up of 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 proud, and 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to afflict, and so to signify proud oppressors. The Chaldee seem to take notice of this, rendering it by two words, 〈 in non-Latin alphabet 〉 scorners, from 〈 in non-Latin alphabet 〉 to contemn, 〈 in non-Latin alphabet 〉 and proud. The Jewish Arab reads, of mocking with, or from the armies, and contempt from the stout, or from the armies. Besides this active notion of the scorning and contempt, the passive may also be considered, for the word 〈 in non-Latin alphabet 〉 is the Epithet of excellent persons. So R. Shererah Gaon, R. Saadias Gaon &c. and the Talmudists that lived straight after the close of the Gemara, were called 〈 in non-Latin alphabet 〉 as a mark of honor; and if that were the word here, the despite of them must be despite which they suffered, and the reproach of the quiet so also, taking 〈 in non-Latin alphabet 〉 , as frequently 'tis, in a good sense; but taking 〈 in non-Latin alphabet 〉 as a compound, the high or great oppressors, it must be active despite, that which they do to others.

Annotations on Psalm CXXIV.

[ a.] V. 5. The proud waters] This verse is from the Hebrew thus literally to be rendered, 〈 in non-Latin alphabet 〉 Then had it past over our soul ( 〈 in non-Latin alphabet 〉 in the singular belonging to the 〈 in non-Latin alphabet 〉 torrent in the former verse:) then follows by opposition 〈 in non-Latin alphabet 〉 swelling, lifted up, or proud waters. The word is from 〈 in non-Latin alphabet 〉 to swell or boil as water in a pot over the fire, and from thence 'tis applied metaphorically to other things. And by comparing the Arabic, it is probable that the signification of the Root is more general, for any increase, or superabundance. The Lxxii. here render it 〈 in non-Latin alphabet 〉 , by that phrase I suppose meaning very deep waters, either unfordable, where there is no standing, or else rapid, against which there is no holding out, no resisting. The Syriac read 〈 in non-Latin alphabet 〉 copious, plentiful waters. Thus the meaning is clear, the torrent (v. 4.) had past over our soul, and that torrent farther expressed by swelling or proud, i. e. great plenty of waters breaking in, for such is a torrent. The Jewish Arab translates it, Then they had drowned us as water, and had been as a torrent over our souls. The Lxxii. here, as in the former verse, read 〈 in non-Latin alphabet 〉 , as there 〈 in non-Latin alphabet 〉 , our soul past through the water, and our soul past through the torrent; but this, I suppose, as a paraphrase, not so much to express the condition in, or under, as the escape and deliverance out of the danger: but the Hebrew 〈 in non-Latin alphabet 〉 over our soul, will not bear that. And the Chaldee and Syriac exactly follow the Hebrew.

Annotations on Psalm CXXV.

[ a.] V. 2. As the mountains] The Hebrew here is elliptical, and best supplied by adding the verb hath, thus, 〈 in non-Latin alphabet 〉 Jerusalem hath hills round about her; and this a fit expression of the safety and security of the situation, being thus guarded from winds and tempests; and this a seasonable resemblance, to express the benefit and safety which ariseth from God's protection, which incompasseth the pious man. The Lxxii. have here, by varying the punctation, made this other sense of the two first verses, 〈 in non-Latin alphabet 〉 , They that trust in the Lord are as the hill Zion; and then in another sentence, 〈 in non-Latin alphabet 〉 , He that inhabites Jerusalem shall not be shaken forever, 〈 in non-Latin alphabet 〉 — The mountains are round about it, and the Lord is round about his people. In which rendering they have made no other change (beside that of the pointing) save that for 〈 in non-Latin alphabet 〉 shall stand, they seem to have read 〈 in non-Latin alphabet 〉 the participle, standing, or dwelling, which is answerable to 〈 in non-Latin alphabet 〉 . But the Chaldee and Syriac accord to our ordinary reading and punctation.

V. 5. Turn aside unto] The Hebrew [ b.] 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 to bend, distort, pervert ) regularly signifies perverting, distorting; and being joined here with 〈 in non-Latin alphabet 〉 , which we rightly render crooked ways, it signifies a perverting those ways which are already crooked, i. e. going on still, and improving their course of impiety, instead of reforming or strengthening, growing worse and worse. And to such obdurate sinners, which daily accumulate sin on sin, the vengeance belongs which is here spoken of, viz. to be cast out, rejected from God (so 〈 in non-Latin alphabet 〉 signifies, making to go, or walk; either bidding them go, Go ye cursed into everlasting fire, or as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , to cast out and send out, is all one, 〈 in non-Latin alphabet 〉 say the Lxxii. here, he shall drive them out ) and that 〈 in non-Latin alphabet 〉 with the workers of iniquity, as when Christ saith, they shall have their portion with hypocrites, or unbelievers. The Chaldee here adds 〈 in non-Latin alphabet 〉 into hell, the place where such must expect their payment.

Annotations on Psalm CXXVI.

[ a.] V. 1. Dream] The Hebrew 〈 in non-Latin alphabet 〉 seems to be best rendered by the Chaldee 〈 in non-Latin alphabet 〉 as those that are recovered from sickness, for 'tis but a figurative signification of 〈 in non-Latin alphabet 〉 , wherein 'tis used for dreaming, Jer. xxiii. 25. and elsewhere. The word signifies originally fat or gross, and thence healthy and strong, and recovered to a firm Athletick habit of body. So Isa. xxxviii. 16. 〈 in non-Latin alphabet 〉 thou wilt recover me, as appears by what follows, and make me to live. To this sense, and not to that of dreaming, all the ancient interpreters seem to have understood it: the Lxxii. read 〈 in non-Latin alphabet 〉 , the Latin consolati, and so the Arabic and Ethiopic, as men comforted, i. e. restored to strength again (as in the place of Isaiah 〈 in non-Latin alphabet 〉 , having recovered made to live; ) not misreading it 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to spare (as some fancy) but by this of comfort, expressing health of mind, which is opposite to sorrow, and expressed by laughter and singing v. 2. In this sense the Syriac also read 〈 in non-Latin alphabet 〉 as they that rejoice. And this is most probably the meaning of it.

[ b.] V. 4. South] The Hebrew 〈 in non-Latin alphabet 〉 signifies, a dry and desert place, Jud. i. 15. Thou hast given me the land 〈 in non-Latin alphabet 〉 of dryness, a dry and a barren land, give me springs of waters. So Isa. xxi. 1. As whirlewinds in the dry ground. The Lxxii. both there and here render it 〈 in non-Latin alphabet 〉 the sauth: and so by a metonymy the word signifies, because the southern parts, by reason of the heat of the sun, are dry. But in this place the adjunct rivers doth sufficiently evidence how 'tis to be understood questionless for a dry ground, which wants 〈 in non-Latin alphabet 〉 torrents, floods to enrich it: for to those floods on a dry ground is this return to captives fitly compared. And thus the Chaldee at large paraphrases it, Lord, return our captivity as the earth is turned 〈 in non-Latin alphabet 〉 when the springs or goings out of water break out in time of dryness. Yet if by the south we understand a southern country, as Egypt and the like, which being very dry, makes use of overflowings to enrich the grounds, and in its greatest exigence, in the heat of summer, when parched and dried up, to all human expectation utterly hopeless, the melted snow of Ethiopia sends down plenty of water to it, and thence the whole country is fully irrigated, the sense will be still the same; for then the south, and dry ground, will be the same thing. To which purpose 'tis observable that Ethiopia in Scripture is called the south, 〈 in non-Latin alphabet 〉 Matth. xii. 42. the Queen of the South, i. e. of Sheba, or Meroe. And therefore Abu Walid rendering it the South, gives the reason of mentioning that especially, because, saith he, of the dryness of the region, and probability of dearth therein, did not God, when they even despair, cause waters to flow on their ground. So R. Tanchum makes either meaning to be indifferent. The Jewish Arab renders the place, Lord, turn our captivity, as pools which return to the desert.

V. 6. Pretious] The Hebrew [ c.] here reads 〈 in non-Latin alphabet 〉 . Now 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to draw, signifies a small measure, such as may readily be drawn without any assistance of wheels, &c. So the Chaldee render it, 〈 in non-Latin alphabet 〉 traham, a sledge, or a dray used for slighter purposes, and so a cart to carry seed to the fields. This is of a small sise, containing little; and accordingly Job xxxviii. 18. 〈 in non-Latin alphabet 〉 most probably signifies a little of wisdom. The copies of the Lxxii. there read 〈 in non-Latin alphabet 〉 ; it should be sure 〈 in non-Latin alphabet 〉 , a small carriage of wisdom, which is there preferred before the richest jewels. In like manner the 〈 in non-Latin alphabet 〉 or small carriage of seed is opposed to the sheaves in the plural, the (perhaps) many wagon-loads of those which are brought home in the harvest. And thus no question it is to be understood, not of precious seed, which is not so fitly opposed to the sheaves, but of the small contemptible quantity of seed that is sown, and comes back multiplied in the harvest. The Lxxii. and the Syriac and Arabic and Latin and Ethiopic do not at all interpret the word, but only read 〈 in non-Latin alphabet 〉 casting or carrying out their seed; and the rest to the same sense. But the Jewish Arab reads expressly, 〈 in non-Latin alphabet 〉 &c. and carrieth a basket of seed, or seed-lip: and so Abu Walid interprets 〈 in non-Latin alphabet 〉 for such a vessel in which the sower carrieth his seed.

Annotations on Psalm CXXVII.

V. 1. Build] The right understanding [ a.] of this Psalm, the connection specially of the three first verses of it, depends on observing the notion of 〈 in non-Latin alphabet 〉 building an house, as that is the work not of the Architect, but the Father. For so to build (from whence is the name 〈 in non-Latin alphabet 〉 a son ) is to procreate and bring up children, by which houses, i. e. families, are built up, begun, supported, and continued. So Gen. xvi. 2. 'tis Sarah's saying to Abraham, Go in unto my maid, it may be that 〈 in non-Latin alphabet 〉 I shall be built by her, i. e. I shall have children to build up a solitary childless family. To this appertains that of the midwives, Ex. i. 21. that because they feared God, he built them houses, gave them children to support their families. So Ruth iv. 11. of Rachel and Leah 'tis said, that they two 〈 in non-Latin alphabet 〉 built the house of Israel, i. e. brought all that number of children to Jacob, by which that nation (more than family) was replenished. So Deut. xxv. 9. of him that would not take his brothers wife, and raise up seed to him, the phrase is, he would not build up the house, ( 〈 in non-Latin alphabet 〉 ) of his brother. So 1 Chron. xvii 10. when Nathan tells David, that the Lord will build him an house, it is explained v. 11. I will raise up thy seed after thee, which shall be of thy sons, and I will establish his kingdom. So again v. 23, and 24, and 25. And thus I suppose it is to be taken in this place, building an house, for raising a family, begetting children, and providing riches, inheritance for them. For of these two things the erecting a family consists; 1. gathering of wealth and riches, then 2. begetting somebody to inherit it: and of both these the Psalmist here speaks distinctly in the two following verses; first of gathering the wealth, v. 2. rising early, sitting up late, eating the bread of sorrows, all which is certainly designed to that end; then of children, that they are an heritage and reward of the Lord, v. 3. and so cannot be acquired by man's solicitude, but are wholly imputable to God's blessing. As for the other branch of the first verse, that of guarding the city, it seems to be inserted as an instance to the same purpose, vulgarly understood among men: 'It is God must guard, or else watchmen will do little good; and so unless God build, all the industry of men will not be successful to it. The Lxxii. in the copies we now have for rising early, and sitting up late, read, 〈 in non-Latin alphabet 〉 , but this probably in the former part is a corruption of the Copy, to be mended thus, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 : for thus 〈 in non-Latin alphabet 〉 hastening in the morning to rise, will be exactly rendered 〈 in non-Latin alphabet 〉 . As for 〈 in non-Latin alphabet 〉 , which in sense we duly render, sitting up late, or literally, being late to rest, foreslowing of going to bed, they read 〈 in non-Latin alphabet 〉 , as if it were 〈 in non-Latin alphabet 〉 the adverb, with an affix. In both these mistakes the Latin follow the Greek copies, and read, vanum est vobis ante lucem surgere, surgite postquam sederitis, It is vain for you to rise before light, rise after you have sat. But the Syriac leave them, and read most clearly, vain are they 〈 in non-Latin alphabet 〉 that are early to rise, and late to sit down or rest, eating bread with sorrows — which is the fittest rendering of the participles in regimine. It follows 〈 in non-Latin alphabet 〉 , we render, so he gives his beloved sleep; but the Lxxii. more significantly, 〈 in non-Latin alphabet 〉 , when, or whereas, or since he, i. e. God, gives his beloved sleep, freely bestows and affords them rest and comfort of life, and withal provides as much wealth for them and their families, and indeed much more, than they that moile incessantly, and deny themselves the enjoyment of all worldly comforts most, by so doing to enrich their posterity. And that thus 〈 in non-Latin alphabet 〉 signifies, not only so (as the Jewish Arab reads 〈 in non-Latin alphabet 〉 so ) but when, may appear by the frequent use of 〈 in non-Latin alphabet 〉 for hucusque or, hactenus, for in that phrase 〈 in non-Latin alphabet 〉 must needs have the notation of time.

[ b.] V. 4. Youth] 〈 in non-Latin alphabet 〉 are questionless children of the youth, as those are opposed to children of the old age, Gen. xxxvii. 3. Of these it is frequently observed, that they are the strongest, being, as Jacob saith of Reuben, his might, the beginning of his strength. And of such it is here said, that they are like arrows in the hand of a mighty man, defend him from hostile invasions as well as weapons can. The Chaldee reads 〈 in non-Latin alphabet 〉 of the young man; Symmachus (with the Syriac) 〈 in non-Latin alphabet 〉 , of the youth; the Jewish Arab either children of youth, or children of young men, the word both signifying youth, and being likewise the plural of 〈 in non-Latin alphabet 〉 a young man; but the Lxxii. and the Latin, 〈 in non-Latin alphabet 〉 excussorum, from the original use of 〈 in non-Latin alphabet 〉 excussit, from whence indeed comes both 〈 in non-Latin alphabet 〉 an infant, and 〈 in non-Latin alphabet 〉 the age from childhood to twenty five years old. So for 〈 in non-Latin alphabet 〉 his quiver, v. 5. they read 〈 in non-Latin alphabet 〉 , his desire; but that probably by way of paraphrase, filling his quiver with children being but a poetical expression for having as many as he desires.

V. 5. The gate] 〈 in non-Latin alphabet 〉 the gate of [ c.] the city is the place of Judicature, their courts being there kept, Deut. xxv. 7. (and the places of execution a little without the gates, Heb. xiii. 12.) So Deut. xxi. 19. Zach. viii. 16. And so the Chaldee interprets here 〈 in non-Latin alphabet 〉 in the gate of the house of judgment. There contentions and suits are heard and determined, and by way of preparation to that are pleaded; and that is here meant by 〈 in non-Latin alphabet 〉 when they speak with their enemies, their accusers or plaintiffs, there. The Chaldee reads 〈 in non-Latin alphabet 〉 when they contend, or manage any suit. For to those uses men's children, as friends and assistants, are useful to their parents, as well as to repel open force or violence. The Jewish Arab reads in places of convention.

Annotations on Psalm CXXVIII.

[ a.] V. 3. Fruitful vine] In all countries the several sorts of vines have several names and appellations, among the Jews 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 &c. and one sort seems here to be known by the title of 〈 in non-Latin alphabet 〉 the fruit-bearing vine, as among us 'tis ordinary to style such a kind of fruit the great bearer. Vines, it seems, were then planted on the sides of houses, as now they are among us, and not only in vineyards, to stand by themselves; and to that also the Psalmist here refers. So likewise of Olive-plants 'tis observable, not only that tables were dressed up with the boughs of them, ramis felicis Olivae, but that in the Eastern countries they were usually planted (as in arbours) to shade the table, entertainments being made without doors, in gardens, under that umbrage, which gave all the liberty of the cool winds and refreshing blasts. An image whereof we have Gen. xviii. 4. wash your feet, and rest yourselves under the tree; and a full expression, Hest. i. 5. the King made a feast in the court of the garden of the Kings palace.

Annotations on Psalm CXXIX.

[ a.] V. 3. Plowers plowed] The meaning of the phrase 〈 in non-Latin alphabet 〉 will be discerned by two circumstances in the context, 〈 in non-Latin alphabet 〉 the back, and 〈 in non-Latin alphabet 〉 cords, in the next verse. For as 〈 in non-Latin alphabet 〉 signifies to dignity or cut the ground, and so to plough; so 'tis simply to cut, or carve, or grave. So Jer. xvii. 1. 〈 in non-Latin alphabet 〉 it is graven in the table of the heart. So Exod. xxxv. 33. 'tis cutting of stones. And being here applied to the back of captives, and cords being the instruments of it, in all reason it is to be understood of scourging, which cuts, and as it were diggs, and ploughs, and makes furrows in the flesh, and the longer the cords of the scourges are, the longer are the wounds and furrows. As for the doubling of the word, that signifies the great sharpness and severity, they scourging scourged on my back, i. e. scourged me most cruelly; in proportion to 〈 in non-Latin alphabet 〉 v. 1. which belongs to the sharpness of the affliction, the soreness of the stripes, and not to the frequency of them, which is otherwise sufficiently expressed by from my youth. Thus certainly the Chaldee understood it, who express it by 〈 in non-Latin alphabet 〉 (not as their Latin interpreter renders it, araverunt, ploughed, but as 〈 in non-Latin alphabet 〉 in Chaldee and Syriac signifies) they laid on scourging or chastisement on my body. So when 1 King. xii. 14. the Hebrew reads, my father 〈 in non-Latin alphabet 〉 chastised you with whips, as after with scorpions, the Chaldee reads in both places as here 〈 in non-Latin alphabet 〉 scourged. The Syriac also accord, reading 〈 in non-Latin alphabet 〉 they smote with rods, or inflicted stripes on my back, from the Syriac usage of 〈 in non-Latin alphabet 〉 to scourge; and proportionably for 〈 in non-Latin alphabet 〉 cords v. 4. they have 〈 in non-Latin alphabet 〉 the twigs, (from 〈 in non-Latin alphabet 〉 a twig or bough ) which is another notion of 〈 in non-Latin alphabet 〉 for boughs as well as cords, and the twigs or boughs the instruments of scourging, as well as cords. The Lxxii. for ploughing they ploughed, or scourging they scourged, read 〈 in non-Latin alphabet 〉 , the wicked framed or wrought; and for lengthening their furrows, 〈 in non-Latin alphabet 〉 , they lengthened their iniquity; and for cords, 〈 in non-Latin alphabet 〉 necks; partly by way of paraphrase, and partly with reference to the Hebrew words: by 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 , which signifies also to frame, as an artificer doth, and so to work or machinate; and by 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 , the Hebrew 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 signifying a surrow, and 〈 in non-Latin alphabet 〉 from the same root signifying affliction, or oppression also, which is oft the importance of 〈 in non-Latin alphabet 〉 iniquity (see Matth. xxiv. 12.) As for 〈 in non-Latin alphabet 〉 they are thought by some to have read 〈 in non-Latin alphabet 〉 necks or backs, from 〈 in non-Latin alphabet 〉 back in the former verse. But 'tis more probable that having taken liberty to paraphrase in the former part, they should continue to do so here also.

[ b.] V. 6. Groweth up] The Hebrew 〈 in non-Latin alphabet 〉 signifies not to grow up, but to pull up, or take out of the place. The Lxxii. rightly render it 〈 in non-Latin alphabet 〉 , the Latin evellatur, plucked up. It is used of drawing a sword, Jud. viii. 20. and xx. 15. of pulling off the shoe, Ruth. iv. 7. and here of pulling up the grass, which was the fashion before sickles and sithes were used: and to that refers 〈 in non-Latin alphabet 〉 the meter or gatherer, but especially 〈 in non-Latin alphabet 〉 v. 7. not he that bindeth the sheaves, but he that gathers the handfulls (so as the leasers did after the reapers, Ruth. ii. 3.) from 〈 in non-Latin alphabet 〉 a handful of grass or corn, which he that gathers puts into his arms, and carries in his bosom, as here 〈 in non-Latin alphabet 〉 signifies, and Isa. xLix. 22. they shall bring thy sons in their arms. The meaning of the phrase then is, that the enemies of Zion shall wither and fade away of their own accord, not need the sword of enemies to destroy them, but perish without any foreign violence, as grass on the top of an house, where it hath no mould to take good root in, it withers before it be plucked up; whereas other grass is first mowed or plucked up, and then is laid a withering. Again, the grass on the house top grows very thin, he that plucks it up will not have an armful a great while, which in the field is soon had, and accordingly is not thought capable of those 〈 in non-Latin alphabet 〉 , acclamations or salutations particularly accustomed to be given to reapers, The Lord be with you, Ruth. ii. 4. The Jewish Arab renders 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 summer, by the East wind of, or in, the summer, is withered. Abu Walid also makes mention of some who render it before the heat, from an use of the word in the Rabbins; and he likes the sense, but saith the Vowels of the word here admit it not to be taken otherwise then for a verb of the preterperfect tense, and himself interprets it, before it perfectly appear, or be come forth.

Annotations on Psalm CXXX.

[ a.] V. 4. Feared] For 〈 in non-Latin alphabet 〉 that thou mayest be feared, our copies of the Lxxii. have 〈 in non-Latin alphabet 〉 , for thy names sake, and that joined with 〈 in non-Latin alphabet 〉 I have waited for thee, O Lord, following. But the Hebrew no way inclining to that reading of 〈 in non-Latin alphabet 〉 name, and the Latin which most commonly follows the Lxxii. reading propter legem tuam sustinuite, Domine, for thy law I have waited for thee, and the Hebrew 〈 in non-Latin alphabet 〉 (read without points) being easily mistaken for 〈 in non-Latin alphabet 〉 law, in all probability the original reading of the Lxxii. was 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , for thy laws (not for thy names) sake. But this, as it is evident, by a double mistake; one in the reading of 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , the other (whether in the Latin only, or in the Lxxii. also, 'tis uncertain) by taking that word from the end of the former, and joining it to the latter period. But without either of these, the Hebrew reading is very current, But (so 〈 in non-Latin alphabet 〉 is oft to be rendered) there is 〈 in non-Latin alphabet 〉 pardon, 〈 in non-Latin alphabet 〉 say the Lxxii. propitiation, with thee, 〈 in non-Latin alphabet 〉 that thou mayst be feared, by the fear of God signifying obedience to his laws, to which his pardoning of the frailties and slips of our lives invites and draws us, when a desperation of all mercy for such would certainly avert us from it.

[ b.] V. 6. More then they that watch for the morning] This verse is very p •• spicuous in the Original, 〈 in non-Latin alphabet 〉 li • erally my soul to the Lord, where is an Ellipsis necessarily to be supplied by riseth, or cometh, or hasteneth, or the like, 〈 in non-Latin alphabet 〉 from the watchers or warders, or guard in the morning, i. e. as early, from that time that they come or hasten to their watches: then follows again repeated 〈 in non-Latin alphabet 〉 the guard or watchers in the morning; which repetition in Hebrew Dialect signifies the daily several watchers of every morning, as 〈 in non-Latin alphabet 〉 man man, i. e. every man one after another, the Hebrews wanting forms of distribution (see note on Mar. vi. e.) And so this is the full importance of the verse, The guards every morning that hasten to their watches, are not yet earlier than I in my daily addresses to God. What these watchers or guards of the morning are, the Chaldee hath best expressed; they that observe the morning watches, say they, 〈 in non-Latin alphabet 〉 that they may offer the morning oblation; i. e. the Priests which in their turns officiated: or rather some officers of theirs, which were peculiarly appointed from a tower to expect the first appearance of break of day, the manner of which is at large described in the Talmud, Cod. Joma. The Chaldee for 〈 in non-Latin alphabet 〉 from the watchers, read 〈 in non-Latin alphabet 〉 , just to the same sense, which yet their Latin render plusquam observantes, more than they that observe. But the words do not so import, nor could it truly be said, that he waited, or observed his offices more than the Priests, or guards in the Temple did, who never mist the performing of their daily offices there. The Lxxii. read 〈 in non-Latin alphabet 〉 from the morning watch till night, by the addition of till night, thinking to supply what was wanting, and to the term from which he began his watch, adding the term to which he continued it, hereby evidencing their understanding of 〈 in non-Latin alphabet 〉 in the notion of from. And so the Syriac do also, who read 〈 in non-Latin alphabet 〉 from the watches of the morning, 〈 in non-Latin alphabet 〉 &c. and until the morning watch, i. e. from one morning watch unto another. Whereby they rightly render the former part, but observe not the elegancy in the repetition, but suppose the preposition ל to to be there wanting, which they thus supply. But the interpretation we have given is most agreeable both to the sense, which is to express his daily constant earlinesse in the service of God, equal to that of the Priests in the Temple, every morning of every day, and to the Hebrew idiom also. Of these watches somewhat hath been said note on Psal. cxix. hh. Yet in this place it will not be amiss to add a little more, what this morning watch was, or of how many hours it consisted, because in this matter, the computation of the Old and New Testament doth appear to differ. In the Old Testament we find but three watches in the night, and then each must consist of four hours. The first is called 〈 in non-Latin alphabet 〉 the beginning of the watches, Lam. ii. 19. the second, 〈 in non-Latin alphabet 〉 the middle watch (an evidence that there were but three) Judge. vii. 19. the third is 〈 in non-Latin alphabet 〉 the morning watch, Exod. xiv. 24. and accordingly here we have 〈 in non-Latin alphabet 〉 the watchers in the morning. And so in the Talmud tr. Berachoth, Rabbi Eliezer saith, 〈 in non-Latin alphabet 〉 there are three watches in the night; and so afterward R. Isaac also. And that thus the night was divided among the Grecians also, appears by Homer in the 11 ^th . of the Iliads,

Annotations on Psalm CXXXI.

[ a.] V. 2. Surely I have behaved] 〈 in non-Latin alphabet 〉 is according to sense to be rendered quin, but. The Lxxii. attending to the letter, render it, 〈 in non-Latin alphabet 〉 , if not. For 〈 in non-Latin alphabet 〉 that follows from 〈 in non-Latin alphabet 〉 to set, or dispose, the Chaldee read 〈 in non-Latin alphabet 〉 I put my hand upon my mouth (and the Lxxii. to the same sense, 〈 in non-Latin alphabet 〉 I was humbly disposed ) and so most rationally it is to be rendered, if not by force of 〈 in non-Latin alphabet 〉 , yet by virtue of 〈 in non-Latin alphabet 〉 that follows, which notes imposing silence upon himself; and then the putting preparative to that, must be the putting the hand upon the mouth: and so the Chaldees rendering may seem rather a supply of an Ellipsis, than by way of paraphrase. But there is another notion of 〈 in non-Latin alphabet 〉 to level, Isa. xxviii. 25. 〈 in non-Latin alphabet 〉 when he hath made plain the face of the ground, a scheme which the Baptist uses, for working such a temper in the heart, as is qualified for the reception of piety, Luk. iii. 5. To which that of the Lxxii. comes nearer, humility and lowliness of mind being the plain meaning of that other more poetical phrase. For 〈 in non-Latin alphabet 〉 the Lxxii. seem to have read 〈 in non-Latin alphabet 〉 , and so render it 〈 in non-Latin alphabet 〉 , but have elevated: but hereby they have varied the sense little, their if I have not humbled, but exalted my soul, being all one in effect with I have not exalted, but humbled. The similitude that follows, 〈 in non-Latin alphabet 〉 as a weanling with, or toward the mother, (so 〈 in non-Latin alphabet 〉 signifies with or toward ) is a denotation of the greatest obedience and dependence and self-denial and resignation that can be; for so the weanling, though he begin to go, and speak, and live without the teat, yet wholly depends on the mothers aide, and teaching, and provision for each of these. And so in the application, my soul is 〈 in non-Latin alphabet 〉 as a weanling with me; where yet the Lxxii. render 〈 in non-Latin alphabet 〉 as retributions, from another notion of 〈 in non-Latin alphabet 〉 to retribute, which cannot belong to that place. The Jewish Arab reads, But I have equalled my soul, and made it like to a weanling, 〈 in non-Latin alphabet 〉 that desireth after his mother, as if 〈 in non-Latin alphabet 〉 were of the same notion with 〈 in non-Latin alphabet 〉 to be like, and 〈 in non-Latin alphabet 〉 and that were much alike in signification. The sense he gives in a note, I cast my affairs on the Lord, as a child doth on his mother; and his repeating it, my soul is with me as a weaned child, is as much as to say, I have weaned it from transgressions.

Annotations on Psalm CXXXII.

[ a.] V. 1. Afflictions] The signification of 〈 in non-Latin alphabet 〉 in this place is worth the considering. The Lxxii. render it 〈 in non-Latin alphabet 〉 meekness, the Syriac 〈 in non-Latin alphabet 〉 humility, meekness, lenity, but the Chaldee 〈 in non-Latin alphabet 〉 affliction. The original 〈 in non-Latin alphabet 〉 signifies especially two things, to speak or answer, and to be afflicted, humbled, or deprest. The context referring to David's oath or vow to God, of preparing a place for the Ark, which it seems was under vow, though it be not mentioned in the story, may seem to incline it to the former signification, of speaking or making promise to God, Remember David and all his speeches, how he sware unto the Lord — But the ancient interpreters authority may be preferred for the latter rendering; yet not for that of afflictions (for what reference could those have to his vow of preparing a place for the Ark, or of building the Temple?) but of humility, meekness, or pious affection to God, which excited him so to swear. And this the rather, because when he had built himself a palace, 1 Chron. xv. 1. it appears by the context, that he did not bless it, ch. xvi. 43. nor consequently live in it (for that he might not do till it were blest) until he had first prepared a place, and brought up the Ark to it. So again when he designed to build a temple for it, the first proposition which he made to Nathan to this purpose, was introduced with a consideration and speech of great humility, 2 Sam. vii. 2. See now I dwell in a house of Cedar, but the Ark of God dwelleth within curtains. He was so humble, that he could not dwell in his house till the Ark of God was brought to Zion, nor then could he think meet to be himself in so stately a palace, whilst the Ark of God was but in a plain tent or tabernacle. But especially this humility of David's is discernible in the passage recited, 1 Chron. xvii. 16. &c. where upon God's promise to him, that he would build up his house, establish his family in the Kingdom, he came and sat before the Lord, and said, Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? and so on in a speech of greatest humility and meekness, and fit here to be commemorated in the beginning of this Psalm, which belongs not only to the preparing a place for the Ark on David 's part, but also to God's promise of establishing the Kingdom on his seed, v. 11, &c.

V. 6. Heard of it] The chief [ b.] difficulty in this Psalm is, what is here meant by hearing of in Ephratah. And first, it is certain that Ephratah is Bethlehem, Mich. v. 2. secondly, 〈 in non-Latin alphabet 〉 signifies we have heard it, rather then we have heard of it. And then it may be interpreted, that in the procession of the Ark through the tribe of Judah, being returned from the Philistines, we heard the joyful acclamations which accompanied it in Bethlehem; this not only when 'twas placed in Kiria • h Jarim, but when 'twas settled at Jerusalem; Bethlehem, as Ibn Ezra saith, being but three miles from Jerusalem. And in accordance with this sense, Kimchi, Jarchi and Ibn Ezra agree to interpret the fields of the wood 〈 in non-Latin alphabet 〉 to be Jerusalem, as in the prophets frequently the Temple is called 〈 in non-Latin alphabet 〉 the wood. And to this inclines the correspondence between 〈 in non-Latin alphabet 〉 we found it, v. 6. and 〈 in non-Latin alphabet 〉 till I find out a place for the Lord, an habitation, &c. v. 5. This seems the most probable meaning of this passage, the difficulty of which the learned Castellio hath remarked with this note, Hujus loci sententiam non intelligo, I understand not the meaning of this place. Some probability there is, that the fields of the wood should be the house of Aminadab in the hill of Kiriath-Jarim, so called because it was a city in a woody place, 1 Sam. vii. 1. from whence David and all Israel resolved solemnly to fetch it, & brought it to the house of Obed-Edom v. 13. And then hearing of it at Ephratah must signify hearing it much talked of when he dwelt at home, in his fathers house at Bethlehem. But the former is the more obvious interpretation. The Jewish Arab is obscure, and probably corrupted, yet the words seem thus to sound, And we, behold, heard it in the grass or pastures of multitude, abundance or plenty, and we found it between the desert and the wood.

V. 15. Provisions] The Hebrew [ c.] 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 to hunt, signifies any victuals that is taken with hunting, and absolutely flesh, food, provisions for a journey: so Ios. ix. 11. take in your hands 〈 in non-Latin alphabet 〉 provision for your journey. The Lxxii. renders it literally 〈 in non-Latin alphabet 〉 , not in the notion of hunting, but to signify that which is hunted, and so taken; as among us venison, the English of venatio, is the flesh which is thus caught. But this word 〈 in non-Latin alphabet 〉 was it seems mistaken, and by transcribers disguised into 〈 in non-Latin alphabet 〉 widow, and so by the Latin rendered viduam, and so transfused into many other interpretations.

V. 16. Salvation] What 〈 in non-Latin alphabet 〉 [ d.] salvation here imports, will be best judged by Ps. cxvi. There the taking the 〈 in non-Latin alphabet 〉 cup of salvations v. 13. is expounded v. 14. by paying his vows unto the Lord, those oblations which he had vowed, as his 〈 in non-Latin alphabet 〉 expressions of thankfulness for God's deliverances (as Ps. L. 14. offering of thanksgiving and paying of vows are put together) and in plain terms v. 17. the sacrifice of thanksgiving. Accordingly, as the Lxxii. rendered 〈 in non-Latin alphabet 〉 the trespass-offering or peace-offering, Lev. vii. by 〈 in non-Latin alphabet 〉 sacrifice of salvation, v. 1. so they vary the style, and read 〈 in non-Latin alphabet 〉 sacrifice of praise, v. 2. and 〈 in non-Latin alphabet 〉 sacrifice of saving praise, v. 3. (see Note on Heb. xiii. e.) The Chaldee Psal. cxvi. read 〈 in non-Latin alphabet 〉 the cup of redemptions, i. e. such a cup, as they that have received any redemption or deliverance, are wont to take, to express their thankfulness (the 〈 in non-Latin alphabet 〉 cup of blessing in the Christian style) and so here 〈 in non-Latin alphabet 〉 the garments of redemption, were such literally as the Priests use in time of sacrifice, when they are solemnly to acknowledge any deliverance or mercy received from heaven, or more probably a Poetical, or Rhetorical scheme, such as Isa. Lix. 17. righteousness as a breastplate, and the helmet of salvation, and Eph. vi. 14, 17. and 1 Thess. 5.8. And accordingly to the Priests being clothed with salvation is here annexed, her saints shall sing aloud with joy.

[ e.] V. 17. Lamp] The notion of 〈 in non-Latin alphabet 〉 lamp here will be discerned by considering the double property of a lamp or candle; 1. that it shineth, 2. that from that, when it is near spent, another may be lighted, and burn afresh, and so the light be, from one to another, perpetually kept in. For by this double resemblance a succession of Kings in a family is lively expressed. Of David himself it is said 2 Sam. xxi. 17. thou shalt go no more with us to battle, that thou quench not the light of Israel: and of the succession 1 King. xi. 36. Unto his son will I give one tribe, that David my servant may have a light or lamp allway before me in Jerusalem; and again ch. xv. 4. for David's sake did the Lord give him a lamp in Jerusalem, to set up his son after him. And so here 〈 in non-Latin alphabet 〉 a lamp to mine anointed, is a royal seed or posterity to rise up instead of David, and sit upon his throne. The same was before meant by the budding of the 〈 in non-Latin alphabet 〉 horn of David. The horn is proverbially the regal dignity, and the budding thereof, the bringing forth successors to the Kingdom. The same is again repeated v. 18. upon him, i. e. his posterity, shall his crown flourish; where for 〈 in non-Latin alphabet 〉 his crown, the Lxxii. read 〈 in non-Latin alphabet 〉 , not his but my, and taking 〈 in non-Latin alphabet 〉 in the notion of separation or sanctification, read 〈 in non-Latin alphabet 〉 my holiness. That this doth mystically refer to Christ, the Jews confess. So saith R. Saadiah, The lamp is the King which illuminates the nations; and Kimchi, that the horn of David is the M • ssias. To whom it is farther agreeable, that he is said 〈 in non-Latin alphabet 〉 to flourish or bud forth, which is another of his titles, and to that 〈 in non-Latin alphabet 〉 may possibly be added also.

Annotations on Psalm CXXXIII.

[ a.] V. 3. Zion] It is here thought very difficult to resolve what is the meaning of the phrase 〈 in non-Latin alphabet 〉 which descended on the hill of Zion. For if it be spoken of the dew of Hermon foregoing, then 'tis not imaginable how that should descend on the hills of Zion, Zion being very distant from Hermon, Zion at Jerusalem, and Hermon on the other side of Jordan, on the utmost part of Canaan toward the East, and so opposed to Tabor, Psal. Lxxxix. 12. as East to West. This hath put some learned men on a conjecture, that 〈 in non-Latin alphabet 〉 Zion here should be changed into 〈 in non-Latin alphabet 〉 Schion, which is another name of Hermon. But this is not found in any ancient or later copy, nor yet favored by any of the ancient Interpreters, who uniformly read it Zion, and not Schion; nor hath any the least ground, but that of the nearness of the words, and the conceited difficulty of the matter, that the dew of Hermon should descend on Zion at that distance. But for these, 1. It is most unsafe to use that liberty of conjecture, thereby to change words at pleasure into any that have affinity with them. 2. By this conjecture the difficulty is but changed, not taken away; for it would then be still difficult, and but little more reasonable, to suppose that the dew of Hermon should be said to descend from Hermon upon Schion, i. e. upon it self, then that it should from Hermon descend upon the most remote mountain. 'It is therefore most seasonable to take notice of that which hath here occasioned the difficulty, or seeming improbability of interpreting the words of Zion at Jerusalem. The similitude in the former verse of the ointment falling directly and by descent from the head to the beard, hath led men to conceit a falling of that in like manner from a higher to a lower place; which indeed cannot in any sense be applied to mount Hermon and the hills of Zion, whereas in the truth this of the dew, were the hills never so near and subordinate one to the other, would still be a similitude unfit for that turn: for dew is not like rain, which streams down from hills to valleys, or from an higher to a lower hill, but remains in the place where it falls, be it high or low. The dew therefore in this place may possibly be set to express only the plenty of that which is spoken of (as elsewhere the dew of the morning is proportionable to the sand of the sea in respect of the numerousness, see note on Psal. cx. a.) and the blessing and refreshing quality thereof, & so to usher in God's commanding a blessing and life for evermore, in the end of the verse. If that may be allowed, then the clear way of understanding this passage is, either to sever and read by it self 〈 in non-Latin alphabet 〉 as the dew of Hermon, i. e, as the dew that lies thick and numerous on the hill called Hermon, and then again to repeat, as the dew which fell on the hills of Zion; or else, joining them together, to read by apposition, 〈 in non-Latin alphabet 〉 that descends or falls, i. e. as the dew that falls upon the hills of Zion. Thus 'tis certain, that as the dew falls on Hermon, so it falls on the hills of Zion, yea and at the same time; and though not the same individual drops, yet the same specifical dew, with the same blessing, refreshing quality, and in the like plenty on the one and on the other. And therefore though the literal rendering of the Hebrew be, As the dew of Hermon which fell on the hills of Zion; yet our English, to avoid the mistake to which those words are subject, have not done amiss to make that supply as of an Ellipsis, adding and as the dew, above what is in the Original: without which addition yet the words may very intelligibly be rendered, As the dew of Hermon, which (dew) falls on the hills of Zion, so they be taken in this sense which we have here expressed, the dew which lies in great abundance on Hermon, and yet falls in the like plenty on hills very distant, those of Zion also. Or if we desire to make the resemblance and correspondence between the ointment and the dew more complete, it may be observed that Hermon, called 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , from its high top still covered with snow, was one of the greatest land-marks of Palestine. Now of such hills we know, that the mist or dew of them is rain in lower places, there being no more ordinary indication of future rain, in all countries, than when the high hills are capit with a cloud of dew. And so to say this dew of Hermon, or that first formature of rain, which was on the top of that but as a dew, should after fall in shours of rain on the adjacent country, will be very intelligible. And then for the choice of Zion for the other term on which the rain is here supposed to fall, there is this reason of analogy, that the 〈 in non-Latin alphabet 〉 which we render skirts of Aaron's garment, is by Kimchi and Jarchi affirmed to be the upper part, the collar of his garment, it being neither useful, nor convenient, nor consequently probable, that the anointing should be so liberal as to run over all his clothes: and then Zion, by being thus lower then Hermon, will bear a fit analogy with that.

Annotations on Psalm CXXXIV.

[ a.] V. 1. Stand] 〈 in non-Latin alphabet 〉 ye that stand seems here to have a critical notation, for Ibn Ezra observes that the High priest only sat in the Temple, the rest ever stood; which seems to have been imitated in the Primitive Christian Church, that the Bishop should sit, and the inferior Clergy stand.

[ b.] V. 2. In the Sanctuary] The Hebrew 〈 in non-Latin alphabet 〉 signifying holiness as well as the holy place, the Temple or Sanctuary, may here be taken in the former sense, the latter having been sufficiently expressed, v. 1. by the house of the Lord (to which also the Lxxii. adds there, above the Hebrew, 〈 in non-Latin alphabet 〉 , in the courts of the house of our God. ) For the Priests (which are here spoken to) before their officiating, which is here expressed by lifting up their hands, were obliged to wash their hands, and that washing is styled 〈 in non-Latin alphabet 〉 sanctification: (see note on Joh. xiii. b. and on Psal. xxvi. d.) And to this refers the lifting up holy hands, 1 Tim. ii. 8. the bringing this purity to our offices of devotion. Of the Priest we read in Joma c. iii. § 3. that the High Priest on the day of Expiation washes five 〈 in non-Latin alphabet 〉 and ten 〈 in non-Latin alphabet 〉 sanctifications, i. e. five washings of his whole body, and ten washings of his hands and feet. And so here lifting up the hands 〈 in non-Latin alphabet 〉 in or with holiness, or sanctification, will be the lifting up these holy hands, qualifying themselves thus for the discharge of their office, which was signified by their washing before their officiating. The Lxxii. indeed read 〈 in non-Latin alphabet 〉 to the sanctuary, but the Syriac 〈 in non-Latin alphabet 〉 , either to holiness (as their Latin read ad sanctitatem ) or to the sanctuary, and so the Jewish Arab; but the Chaldee, to secure this sense, reads 〈 in non-Latin alphabet 〉 , in, or with, holiness to the holy place.

Annotations on Psalm CXXXV.

[ a.] V. 14. Judge] The Hebrew 〈 in non-Latin alphabet 〉 ; from 〈 in non-Latin alphabet 〉 , signifies frequently not only to judge, or give sentence of punishment, but to contend in judicature; and that again, not only as an accuser or Plaintiff, in the notion of 〈 in non-Latin alphabet 〉 (answerable to it) for suing 1 Cor. vi. 1. but also as Defendant or Advocate; and so 'tis to plead, or take ones part, and patronize his cause, and so to bring sentence of mulct or punishment against the adversary. In this notion of defending or pleading for, 〈 in non-Latin alphabet 〉 is oft used: see Psal. vii. 8. x. 18. xxvi. 1. xxxv. 24. xLiii. 1. Lxxii. 4. And so is 〈 in non-Latin alphabet 〉 also: so Gen. xxx. 6. 〈 in non-Latin alphabet 〉 God hath judged me, saith Rachel, and heard my voice, i. e. taken my part, given me a son, whose name therefore she called Dan, a word from this theme. So Deut. xxxii. 36. whence this whole verse is verbatim taken. In like manner the nounes, both 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , being joined with 〈 in non-Latin alphabet 〉 doing, are not so fitly rendered doing judgment, as pleading a cause. So Psal. cxL. 12. I know that the Lord 〈 in non-Latin alphabet 〉 will plead the cause of the afflicted, and again, 〈 in non-Latin alphabet 〉 the right of the poor. And so Ps. ix. 4. 〈 in non-Latin alphabet 〉 thou hast pleaded my right and my cause: to which is there added, thou sattest in the throne judging right; not as the same again, but differing from it, as the part of a judge doth from that of an advocate, the Psalmist there signifying that God had taken both parts, first contended for him, then judged the controversy on his side, defended him, and so pleaded his cause, and overthrown his enemies, which was the passing of right judgment for him; for that seems to be the full importance of that Verse. And so, we know our Savior is both our Advocate, and our Judge; and herein our happiness consists, that he which is our Judge, is our Advocate also. Then for 〈 in non-Latin alphabet 〉 , that may be either from 〈 in non-Latin alphabet 〉 to grieve, and then 'tis duly rendered, will repent himself; or else from another, if not contrary, notion of the same word, for taking comfort, and so by the Lxxii. 'tis rendered 〈 in non-Latin alphabet 〉 shall be comforted, and so by the Syriac, takes comfort; but by the Latin, deprecabitur. This rendering of the Latin, as it may seem to be an imitation of the Greek 〈 in non-Latin alphabet 〉 , but not in the notion of being comforted, but entreated, and so to be in a passive (though unusual) sense, deprecabitur, shall be deprecated; yet doth it well sort with the former notion, that of repenting: for so God is said to do, when he is entreated for his people, and removes their punishments from them. So the Jewish Arab understood it, who renders it, will spare or pardon his servants. And to this notion of repenting the context both here, and Deut. xxxii. 36. (where we have the same words) inclines it, viz. God's repenting himself of his anger, of which we often read, i. e. returning to mercy and favor toward those with whom he was formerly displeased; and so the whole verse shall signify God's returning from punishing, to assisting and taking the part of his people: and that the Chaldee hath of all others best expressed by 〈 in non-Latin alphabet 〉 he shall return in mercies or compassions toward his just servants. And then pleading for, and such returning, do perfectly accord.

[ b] V. 17. Neither is there any breath] That 〈 in non-Latin alphabet 〉 signifies a nose, is unquestionable; and that it so signifies here, is first the affirmation of the Chaldee, who render it 〈 in non-Latin alphabet 〉 nostrils, and so of the Arabic also, which thus interprets it, and transcribes the following verse also from Ps. cxv. and herein recedes from the Lxxii. contrary to their use. And secondly, when 'tis considered that here it comes in conjunction with mouths, and eyes, and ears, there will be less doubt of this rendering. And thirdly, when 'tis evident, the foregoing verses do clearly answer the fourth and fifth and part of the sixth verse of Psal. cxv. and there follows 〈 in non-Latin alphabet 〉 a nose to them, or, they have a nose, and they smell not, there will remain no question but so it is to be rendered here also, 〈 in non-Latin alphabet 〉 , a nose, i. e. a nose they have, they have no breath in their nostrils ( 〈 in non-Latin alphabet 〉 having no peculiarity to signify the mouth in distinction from the nose ) their no breath being fairly equivalent to no smelling, no 〈 in non-Latin alphabet 〉 , by which they should 〈 in non-Latin alphabet 〉 smell.

Annotations on Psalm CXXXVII.

[ a.] V. 3. Wasted us] The Hebrew 〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉 to take, or lift, or carry up, and from thence the noun 〈 in non-Latin alphabet 〉 is an heap, from that notion of elevating or raising; and from thence it is conceived by some learned men, that the verb here signifies laying wast, demolishing, and so turning cities into heaps, but without any example of such signification. Others would have it a participle, and so to signify their harps lifted, or hanged up, v. 2. But the ancient Interpreters all accord in a facile interpretation, and that which agrees with the ordinary use of the word, for taking, or carrying up, as that is appliable to deportation or carrying up of captives from their own to another country. The Chaldee reads it 〈 in non-Latin alphabet 〉 they that carried us away, from 〈 in non-Latin alphabet 〉 to spoil, or prey on, and carry away (so that word is used Ezek. xxvi. 12. 〈 in non-Latin alphabet 〉 , we read, they shall make a prey of, but the Chaldee there 〈 in non-Latin alphabet 〉 , and they shall carry them away: ) but the Lxxii. more expressly, 〈 in non-Latin alphabet 〉 , they that led or carried us away, and the Syriac 〈 in non-Latin alphabet 〉 and they that subdued us, (so 〈 in non-Latin alphabet 〉 is rendered by the Lxxii. 〈 in non-Latin alphabet 〉 subdued, Psal. xLvii. 3.) or, as the Syriac use is, carried us away. And so the Latin, qui abduxerunt nos, they that carried us away, and the Arabic, they that snatched us, or forcibly carried us thither. And thus it agrees well with 〈 in non-Latin alphabet 〉 they that took us captive, 〈 in non-Latin alphabet 〉 , they that captivated us (so 〈 in non-Latin alphabet 〉 signifies) in the beginning of the verse. The Jewish Arab read 〈 in non-Latin alphabet 〉 they that hanged us up, as Buxtorf in his Hebrew Concordance, Suspensores nostri. Abu Walid mislikes that it should be from 〈 in non-Latin alphabet 〉 an heap, and would have ח not to be radical, but the Root to be 〈 in non-Latin alphabet 〉 , and so the meaning to be, and, or when, or seeing our mournful cry is to them joy, or rejoicing. Ibn Ezra seems to dislike this (cited from Moses Hace. ) and proposes two other conjectures: as 1. that 〈 in non-Latin alphabet 〉 might in Hebrew signify to destroy, or pull down; 2. (which he saith is the opinion of some) that 〈 in non-Latin alphabet 〉 should be all one with 〈 in non-Latin alphabet 〉 , by change of letters, they that spoiled us.

[ b.] V. 5. Forget her cunning] In the Hebrew there is no more but 〈 in non-Latin alphabet 〉 let my right hand forget, which the Chaldee render 〈 in non-Latin alphabet 〉 let me forget my right hand, and the Syriac 〈 in non-Latin alphabet 〉 &c. let my right hand forget me, but the Lxxii. 〈 in non-Latin alphabet 〉 let my right hand be forgotten. And thus it may well be, to express the great and fresh memory and care he hath of Jerusalem, that that shall certainly be the last thing which the Psalmist, or the Levites in the Psalm, will forget. But the conjunction here between the right hand and the tongue v. 6. as the two instruments of Music, the one to play, as the other to sing, do rather incline it to be interpreted by supply of an Ellipsis, let my right hand forget, i. e. forget to play, as my tongue to sing, v. 6.

V. 6. Above my chief joy] The Hebrew [ c.] 〈 in non-Latin alphabet 〉 head is frequently used for the beginning of anything, and not only for the principal part of it. Gen. ii. 10. four 〈 in non-Latin alphabet 〉 heads are four beginnings, 〈 in non-Latin alphabet 〉 say the Lxxii. of rivers. So here the Chaldee 〈 in non-Latin alphabet 〉 the beginning, and so the Lxxii. 〈 in non-Latin alphabet 〉 in the beginning of my mirth. And 〈 in non-Latin alphabet 〉 I will lift up, or advance, Jerusalem in the beginning of my mirth, is to make that the prime or chief ingredient in their rejoicing, the principal subject of their hymns.

V. 8. Art to be destroyed] 〈 in non-Latin alphabet 〉 [ d.] from 〈 in non-Latin alphabet 〉 to lay wast, or destroy (in Paul instead of Poel, which is frequent) may be rendered vastatrix, destroyer. So the Chaldee, 〈 in non-Latin alphabet 〉 the waster, or spoiler; and so the Syriac in the same word. Only the Lxxii. reads 〈 in non-Latin alphabet 〉 , which as it signifies miserable, so it signifies vile and wicked also: and so even the Hebrew, if taken in the passive, will be but answerable to 〈 in non-Latin alphabet 〉 perditus, wretched, wicked, and so fit to be destroyed. The Jewish Arab reads O thou spoiled; and so 'tis agreeable to the custom of the Eastern people, by way of omen or presage, to put with the name of a city an Epithet of Preserved, or guarded, if they wish well to it: and so 'tis proportionable it should be in the contrary signification, if they wish ill to it, to speak of that as done, which they wish to be done.

Annotations Psalm CXXXVIII.

[ a.] V. 1. God's] Of the notion of 〈 in non-Latin alphabet 〉 first for Angels, then for Magistrates, Judges, Kings, somewhat hath been said, Note on Psal. Lxxxii. b. Now to which of these it shall be applied in this place, is not agreed among the ancient Interpreters. The Chaldee reads 〈 in non-Latin alphabet 〉 Judges, the Syriac 〈 in non-Latin alphabet 〉 Kings, the Jewish Arab, the Nobles, but the Lxxii. (and the Arabic and Ethiopic and Latin follow them) 〈 in non-Latin alphabet 〉 angels. And considering that in the next words v. 2. he mentions worshipping toward the 〈 in non-Latin alphabet 〉 (not temple, if it were, as the Title directs, composed by David, but) palace of holiness, i. e. the Sanctuary, where the Cherubims of glory, representations of Angels, shadowed the mercy-seat, Heb. ix. 5. and that in that house of God, and house of prayer, the Angels were present, according to that of Saint Chrysostom, 〈 in non-Latin alphabet 〉 , thou singest and chantest with the Angels, and on this place, 〈 in non-Latin alphabet 〉 , I will strive to sing with the Angels, contending with them in this holy strife and emulation, who shall praise him loudest, joining in quire with the supernal powers; 'tis not improbable that this should be the notion of the word in this place, and so singing praises to God before the Angels, be the praising him in the Sanctuary appointed for his worship, and where by his Angels he is present to his worshippers. So Eccles. v. 6. Say not before the Angel, viz. the Angel that is present in the house of God v. 1. So Agrippa (in Josephus de Bell. Jud. l. ii. c. xvi.) speaking to the people near the Temple, saith, 〈 in non-Latin alphabet 〉 , I call your Sanctuary to witness, and the holy Angels of God, those that are there present,) Angelus orationis, saith Tertullian de Orat. the Angel of prayer ) which the Jews still believe to be present with them, and meet them, and praise God with them in their Synagogues; and of which that speech heard in the Temple, before the destruction of it by Titus, is most probably to be understood, Migremus illinc, Let us depart thence. The Lxxii. render 〈 in non-Latin alphabet 〉 before, by 〈 in non-Latin alphabet 〉 over against, referring probably to the way of alternate singing, one part of the quire singing over against and answering the other, singing together by courses, Ezra iii. 11. and that S. Chrysostom's 〈 in non-Latin alphabet 〉 contention, and 〈 in non-Latin alphabet 〉 emulation, and 〈 in non-Latin alphabet 〉 joining in quire with the Angels, seems to refer to. In the end of this first verse the Lxxii. add, above what is in the Hebrew, 〈 in non-Latin alphabet 〉 , because thou hast heard all the words of my mouth, which the Latin affix to the first part of the verse, Confitebor tibi, Domine, in toto cord meo, quoniam audisti verba oris mei, I will confess to thee, O Lord, with my whole heart, because thou hast heard the words of my mouth. But this is sure some Scholion, which crept from the margin into the text, and is not owned either by the Chaldee or the Syriac.

V. 2. Magnified thy word] For [ b.] word here the copies of the Lxxii. which now we have and which S. Jerome, S. Augustine, S. Hilary, S. Chrysostom and Theodoret used, read 〈 in non-Latin alphabet 〉 , thy holy; which therefore the Latin joining with 〈 in non-Latin alphabet 〉 , name, read, magnificasti super omne, nomen sanctum tuam, thou hast magnified thy holy name above all; and so the Arabic, thy holy name above all things. But in all probability 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 being so near, the true original reading of the Lxxii. was 〈 in non-Latin alphabet 〉 word or speech, by which they render the Hebrew 〈 in non-Latin alphabet 〉 no less than five and twenty times, and never by 〈 in non-Latin alphabet 〉 , save in this one place. However it be, the Syriac as well as Chaldee adhere to the Hebrew, and read the one 〈 in non-Latin alphabet 〉 thy word, the other 〈 in non-Latin alphabet 〉 the words of thy praise. All the difficulty will be, what is meant by God's magnifying his word. His word, being here annexed to loving kindness and truth, must needs be that part of his word to which these two are applicable, i. e. his promise, the matter whereof is mercy or loving-kindness, and in the performance of which is truth or fidelity. And then to magnify this word of promise seems to signify two things; 1. the making very great and excellent promises, and then 2. the performing them most punctually, (and so that double meaning of the phrase will be perfectly answerable to the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 benignity and fidelity foregoing:) and the doing it 〈 in non-Latin alphabet 〉 above all his name, is promising and performing most superlative mercies, above all that is famed or spoken or believed of God. This will be yet more manifest, if we render the 〈 in non-Latin alphabet 〉 twice used in the former part of the verse, not for (proportionably to the Lxxii. their 〈 in non-Latin alphabet 〉 with the Dative case) but above (proportionable to their use of it with an Accusative) as in this place it is acknowledged to signify. For then thus it will run, I will worship &c. and praise thy name above thy loving-kindness, and above thy truth; i. e. 'twill be too low, too short a compellation, to call thee merciful or veracious, or style thee after any other of thy Attributes, thou art all these, and more then so, thou hast magnified thy word, given and performed most glorious promises, above all thy name, above all that men have apprehended or spoken of thee. The Jewish Arab reads, I will give thanks unto thy name for thy bounty and beneficence, seeing thou hast magnified above all thy Attributes, (or thy description, or whereby thou art described) thy word. And in this sense, though not from the importance of thy word for the eternal Word, or Son of God, this Verse and Psalm may reasonably be interpreted of God's mercies in Christ, so far above what could be famed, or said, or believed, or apprehended of him.

V. 5. Ways] What is here meant [ c.] by in the ways of the Lord hath some difficulty. 〈 in non-Latin alphabet 〉 hath many significations. 1. Its local importance for a way by which we pass, and then the ways of the Lord, will mean the coming to worship at Jerusalem, foretold in several of the Prophets; and then singing there will be very proper, because in the march to Jerusalem at the solemn feasts, the people were accustomed thus to entertein themselves with singing the praises of God. 2. 'It is taken for the Law, as was observed on Psal. cxix. Note a. and in that sense it will well cohere with the end of the foregoing verse, the Kings &c. shall praise thee, when they hear the words of thy mouth; Yea they shall sing in the ways of the Lord, rejoice and praise his name, and solace themselves in the Law of God. 3. 'It is taken for the manner of God's dispensations, his nature, and Attributes, and dealing with men, according to the request of Moses, that God would show him his way, Exod. xxxiii. 13. And this also will be a convenient rendering in regard of the subsequent verses, though the Lord be high, yet hath he respect to the lowly, &c. And the full sense will be compounded of all these, that in the serving of God, in considering his dealings to us, and performing obedience to him, they shall rejoice, and bless his name and cheerfully entertein themselves.

[ d.] V. 7. The wrath] Of the notion of 〈 in non-Latin alphabet 〉 for a nose see Psal. cxxxv. Note b. and so the Interlinear renders it here, super nasum upon the nose; so the Chaldee, 〈 in non-Latin alphabet 〉 thou shalt put thy hand upon the nose. Thus in our common speech, to lead one by the nose, imports a perfect rule over him that is so dealt with; and in a like proverbial speech, to put a hook into the nostrils signifies restreining of the insolent, Isa. xxxvii. 29. And so it will fitly signify here, 〈 in non-Latin alphabet 〉 thou shalt put thy hand upon the nose of mine enemies, repress, and turn them which way thou pleasest. The Jewish Arab reads 〈 in non-Latin alphabet 〉 , which, according to the common use of the word, signifies in our English usual expression, in spite of the nose of mine enemies.

V. 8. Perfect that which concerneth [ e.] me] The Hebrew here read 〈 in non-Latin alphabet 〉 shall perform for me; so Psal. Lvii. 2. the Lord 〈 in non-Latin alphabet 〉 which performeth for me. The Chaldee here express it by way of paraphrase, 〈 in non-Latin alphabet 〉 &c. the Lord shall repay evil to them for me, and so the Lxxii. 〈 in non-Latin alphabet 〉 , Lord, thou shalt repay or retribute in my stead: and so the word 〈 in non-Latin alphabet 〉 will possibly bear, being interpretable either to a good or ill sense, but here by the context inclined to the ill sense, punishing the enemies foregoing, as in that other place Psal. lvii. 2. 'tis by the Lxxii. rendered in a good sense, 〈 in non-Latin alphabet 〉 doing good to him. But the word 〈 in non-Latin alphabet 〉 in the close, from 〈 in non-Latin alphabet 〉 to slacken or let go, either what we hold in our hand, or are in pursuit of, makes it probable that 〈 in non-Latin alphabet 〉 is here to have its primary notion of perfecting, performing or making good, according to that frequent form of prayer, that God will perfect the work of mercy begun, or taken in hand by him. Abu Walid explains it, by shall perfect or complete his goodness on or towards me, and saith that 〈 in non-Latin alphabet 〉 here signifies 〈 in non-Latin alphabet 〉 on me, or towards me.

Annotations on Psalm CXXXIX.

[ a.] V. 3. Compasseth my path and my lying down] For 〈 in non-Latin alphabet 〉 my lying down, from 〈 in non-Latin alphabet 〉 recubuit, our copies of the Lxxii. read 〈 in non-Latin alphabet 〉 , and from thence the Latin funiculum meum, my cord. But the Chaldee reteins the Hebrew, with an addition of 〈 in non-Latin alphabet 〉 lying down to study: and the Syriac 〈 in non-Latin alphabet 〉 which the translater renders my path, may more fitly be rendered my rest, my vacancy; for there appears no reason why for lying down they should render path, when 〈 in non-Latin alphabet 〉 immediately precedent had signified that. The Lxxii, as now we have them, read 〈 in non-Latin alphabet 〉 : but 'tis the conjecture of the learned Hugo Grotius, that they read not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 , not cord, but lying down, and that the affinity caused the change of one into the other, and then the Latin following the corrupted copies, render 〈 in non-Latin alphabet 〉 funiculum. The greater difficulty is how 〈 in non-Latin alphabet 〉 is to be rendered. The Chaldee certainly mistake it, rendering it 〈 in non-Latin alphabet 〉 art become strange, as if it were from 〈 in non-Latin alphabet 〉 strange; but the Syriac 〈 in non-Latin alphabet 〉 thou knowest, and the Lxxii. 〈 in non-Latin alphabet 〉 thou hast sought out and investigated, and so the Latin and Arabic, (though the Jewish Arab, deriving it against analogy of Grammar from 〈 in non-Latin alphabet 〉 a span, render it, thou hast as it were spanned. ) And this comes nearest the sense of it; for the Hebrew 〈 in non-Latin alphabet 〉 as it signifies to disperse & dissipate, so 'tis peculiarly taken in the sense of fanning or ventilating. So Jer. iv. 11. 〈 in non-Latin alphabet 〉 to fan, and so Jer. Li. 2. 〈 in non-Latin alphabet 〉 and they shall fann them. And then as fanning is designed to the separating and discriminating the good corn from the chaff, so the word is here used in the metaphorical sense for searching, examining, as sifting, ventilating, winnowing doth oft signify. As for the supposed use of the word for incompassing, it is nowhere met with in Scripture, nor pretended by Lexicographers, save only in this place whereof the question is, and so that deserves not much to be considered.

V. 5. Beset me] The Hebrew [ b.] 〈 in non-Latin alphabet 〉 signifies 1. to press, afflict, distress, 2. to besiege, 3. by pressing to form or frame anything. The Lxxii. taking it in the last sense render 〈 in non-Latin alphabet 〉 here, 〈 in non-Latin alphabet 〉 , thou hast formed me, (and so the Syriac, 〈 in non-Latin alphabet 〉 thou hast framed me; and so the Latin and the Arabic, thou hast coagulated me ) and to that purpose join the 〈 in non-Latin alphabet 〉 behind and before, to the former part of the period, thus, 〈 in non-Latin alphabet 〉 , thou, O Lord, knowest all things, the last and the first. But the Chaldee confirm our punctation and reading of the period out of the Hebrew, only with this change, v. 4. that they render 〈 in non-Latin alphabet 〉 not for but when, When there is not a word in my mouth, and then suppose the 〈 in non-Latin alphabet 〉 all to belong to all that is within, i. e. to all the thoughts of the heart. And truly that is a very probable interpretation,