Paraphrase Upon the Books of the Psalms

Annotations on Psalm XIX.

[ a.] V. 1. Firmament] Of the word 〈 in non-Latin alphabet 〉 which is by the LXXII. rendered 〈 in non-Latin alphabet 〉 firmament, that it is deduced from 〈 in non-Latin alphabet 〉 , which the Syriac Lu. vi. 38. set for 〈 in non-Latin alphabet 〉 to press very close, and is used in that sense, Ezek. vi. 11. and xxv. 6. and there by us rendered to stamp, i. e. to strike and press together, and that so as plates of gold &c. are, by beating and pressing, expanded to a great breadth, and that in this respect it is by an ancient Greek Interpreter (mentioned by S. Chrysostom ) rendered 〈 in non-Latin alphabet 〉 , which in Aristotle signifies 〈 in non-Latin alphabet 〉 a firm durable compression, and that this is the ground of the LXXII. there rendering it 〈 in non-Latin alphabet 〉 firmament, and others expansum, see the most learned Nicholas Fuller Miscel. l. 1. c. 6. Now as under this title the heaven is contained, Gen. 1. as appears undeniable by the Sun and Moons being created in it, v. 14. so 'tis as certain, that the air is signified by it also, by the use that is assigned it, to divide the waters from the waters, i. e. the Sea here below from the rain that is in the Clouds. Accordingly, as Josephus, in his description of the creation, Antiq. l. 1. c. 2. saith of heaven, 〈 in non-Latin alphabet 〉 , that God made it to have rain in it, to benefit the earth by the dew thereof; so Sibylla speaking of the air, saith that God mixed vapors, and rainy or dewy, i. e. watery clouds with it, 〈 in non-Latin alphabet 〉 . Thus when the rain fell that drowned the earth, Gen. vii. the windows of heaven are said to be opened, v. 11. and therefore it is so frequently called rain from heaven, according to that of Pliny, Nat. Hist. l. xxxi. Scandunt aquae in sublime, & coelum quoque sibi vendicant, The waters climb on high, and challenge the heaven also for their seat; and again, Quid esse mirabilius potest aquis in coelo stantibus? What can be more wonderful than waters standing in heaven? And thus in Scripture -style 〈 in non-Latin alphabet 〉 , the heavens, contain all those superior orbs together with the regions of the air. So saith the Author of the Questions and Answers under Justins name: 〈 in non-Latin alphabet 〉 , the Scripture calls heavens either those that are so indeed, the first heaven and the firmament, or the regions of the air (see note on Eph. vi. a.) even the lowest of those where the birds fly, which accordingly are called the fowls of heaven. And so all this is fitly comprised under the word 〈 in non-Latin alphabet 〉 ; but here (where the heavens are named before) the aery regions peculiarly; the Hebrews having no other word for the air, but either this, or 〈 in non-Latin alphabet 〉 heavens, (which also is generally derived from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , because waters are there. ] The word which nowadays they use for the air 〈 in non-Latin alphabet 〉 , being clearly taken from the Greek; when yet it cannot be questioned, but the sacred writers had some word by which they called it, viz. this of 〈 in non-Latin alphabet 〉 , which accordingly the Chaldee here render 〈 in non-Latin alphabet 〉 air.

V. 3. There is no speech] The [ b.] understanding of this verse seems to depend on the notion of 〈 in non-Latin alphabet 〉 . That commonly signifies not, and is perfectly all one with 〈 in non-Latin alphabet 〉 , only with the addition of 〈 in non-Latin alphabet 〉 . Now both of these being oft used for all sort of exclusive particles, without, besides, unless, hence it is that the learned Grotius renders it in this place fine, without, i. e. without the voice or words, precedent. If this liberty may be taken, I may then propose another notion of 〈 in non-Latin alphabet 〉 lightly deduced from these. For of 〈 in non-Latin alphabet 〉 the lexicographers tell us, that in Arabic it signifies sed, but. And the Arabic being but a dialect of the Hebrew, we may thence conclude, that thus it anciently signified among the Hebrews: and if that may be admitted, then the whole verse will be thus clearly rendered, 〈 in non-Latin alphabet 〉 non sermo, not speech, i. e. they (the heavens and firmament) have no speech, 〈 in non-Latin alphabet 〉 nor words, 〈 in non-Latin alphabet 〉 but, or notwithstanding, 〈 in non-Latin alphabet 〉 their voice is, or, hath been heard; i. e. either, as 〈 in non-Latin alphabet 〉 voice frequently signifies thunder, their thunder is heard, or else more generally, they have ways to proclaim, or make known the attributes of God, though they are not able to speak. Besides this way of interpreting the verse, by this notion of 〈 in non-Latin alphabet 〉 for [but] or [yet] or [notwithstanding] another offers itself, by rendering it non, not, as it, without question, and most vulgarly, signifies. Thus, they have neither speech, nor words, their voice 〈 in non-Latin alphabet 〉 is not, or hath not been heard; yet 〈 in non-Latin alphabet 〉 their line we render it, is gone out into all the earth, 〈 in non-Latin alphabet 〉 their words to the end of the world. Which if it be accepted, we must then suppose a difference to be made by the Psalmist betwixt 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 which the Heavens are said to want, and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 which they are said to have. The three former are such as belong to men peculiarly, rendered by the Lxxii. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , talk, and words, and voices: and though the last be ordinarily used for thunder, yet taking it, by analogy with the other two, for an human voice, it may truly be said, that the heavens have none of these. But two other things there are, which are fully equivalent, if not superior, to these, and those do eminently belong to them. What 〈 in non-Latin alphabet 〉 here signifies, is a matter of some doubt. It ordinarily denotes a line, such as being joined with a plumbet, marks out anything in architecture, shows and directs what to do, how to square the timber, &c. as well as words could do. From hence also 〈 in non-Latin alphabet 〉 in Abenezra is found to signify book-learning, as when children learn one line after another. And thus it may here be understood, that the heavens direct men to the knowledge of God as evidently, as a line directs the workman in architecture: or again, that the heavens are as it were the book (to that they are compared Rev. vi. 14.) wherein God may be read by all the world; and so the lines of that book or volume are the indications of a deity, that may there be read. But beside this, the word is in Arabic found to signify vociferation or crying aloud, (see M ^r . Pocock Miscel. c. 4. p. 48.) and to this the Lxxii. refer, reading it 〈 in non-Latin alphabet 〉 a loud voice, which is more then 〈 in non-Latin alphabet 〉 voice, by which they render 〈 in non-Latin alphabet 〉 in the former verse, and generally in other places: which is an evident proof, that the Lxxii. did not here for 〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉 , as it is ordinarily imagined, for then in all reason they must have rendered it 〈 in non-Latin alphabet 〉 voices, as in the verse immediately precedent they had done. As for Cappel 's conjecture, that they deduced 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , which in Chaldee and Syriac signifies to declare, and indeed is so used here v. 2. 〈 in non-Latin alphabet 〉 showeth knowledge, there is no need of that; only it may make it more probable, that this sense of declaring, or showing, belonged originally to this word, by the near affinity of this other word, that signifies the same. Mean while it is certain, that the Apostle citing this place, reads it, as the Lxxii. did, 〈 in non-Latin alphabet 〉 , their shril or loud voice: which notion of the word 〈 in non-Latin alphabet 〉 may therefore deservehere to be prefer'd before that other of line, which belongs to it in other places, and is without any metaphor very really competible to the heavens, as they comprehend the aerial regions, in reference to the loud sounds of thunders, that oft come from thence, and declare the power of God. Then for 〈 in non-Latin alphabet 〉 , which is also attributed to the heavens, that comes from 〈 in non-Latin alphabet 〉 in Piel to say, or speak, but this, frequently, not by words, but by any other significative expressions. So Prov. vi. 13. he winketh with his eyes; he speaketh with his feet, he teacheth with his fingers: the Hebrew hath 〈 in non-Latin alphabet 〉 (such language as it seems the feet have) which the Lxxii. render 〈 in non-Latin alphabet 〉 he signifies. The same word signifies in Chaldee clamorem, a cry or loud voice, and so agrees also with the second notion of 〈 in non-Latin alphabet 〉 for a loud voice. And then we have the full and clear meaning of the place; that though the heavens and firmament have neither speech, nor words, nor voice properly so called, yet they have other ways of declaring and making known the attributes of God, whereby they speak much louder than any speaker or teacher on earth can do. This is literally true, in respect of that loud noise and roaring of the thunder; but much more so, in respect of the wonderful order, light, influences, &c. of those heavenly bodies, which so signally set out the power and wisdom of the Creator of them. This being clearly the importance of the place, the only remaining difficulty is, how that which is thus spoken of the heavens, and the loud voice and noise of them, is applicable to the Apostles purpose, to which it is cited Rom. x. 18. which is evidently to faith in Christ, v. 9. it being not obvious to discern, how the thunder, and other such language of the heavens, do reveal, or declare and preach that. To this the answers may be, 1. That as the faith of Christ is considered more generally, for the acknowledgement of the one true God of Heaven and earth, in opposition to the gentile idolatry, or moreover of the gracious goodness of God to men, (which we know was most illustriously revealed and sealed to us in Christ, and so the belief of that is in effect the believing on Christ; ) so this place of this Psalm directly belongs to it, and accordingly such arguments as these are frequently used by the Apostles of Christ, to induce that faith. So Acts xiv. 16, 17. God in times past suffered all nations to walk in their own ways; nevertheless he left not himself without witness, in that he did good, and gave us rain from Heaven, and fruitful seasons, filling our hearts with food and gladness: where it seems the rain and fruitful seasons were looked on by the Apostle, as testimonies and proofs not only of the deity, but also of the truth of that whole doctrine, which now the Apostle was about to reveal to them, and so no improper means of inducing this faith of Christ. And so Rom. 1.20. the 〈 in non-Latin alphabet 〉 , God's works or doings in the world, are looked on, as competent means to convince men of the divine essence, and attributes, and to render all idol-worshippers inexcusable. And it is not altogether improbable, that the same Apostle, which had oft used this argument to enforce belief, might, in that tenth to the Romans, in passing, touch on it, speaking v. 12. of the no difference betwixt Jew and Gentile, both of them having assurance, that if they sincerely serve and worship the true God, now revealed in and by Christ, they shall be saved; and all the question being how they shall now thus call on him without belief, believe without a preacher — the answer is given in the words of those places of Scripture, which testify this knowledge or belief to have been abundantly preached or revealed to them. And then why may not this be one inferior testimony of this kind, to prove that all sort of men, Jews and Heathens, have heard, i. e. had a competent measure of this knowledge of God's great goodness toward men revealed to them, that the Psalmist speaking of the glory of God, those glorious attributes of power, mercy, and wisdom, which are to be adored in him, and expressing poetically how the heavens declare, or set it forth, hath these words, their loud sound is gone out into all the world, and their words, or significative expressions, into the ends of the world, meaning thereby this knowledge of God, and his glories which his works of creation preach aloud to all the men in the world? This, I say, is a possible, and no very improbable meaning of the Apostle in his citation of these words. But then secondly, as the faith of Christ signifies more strictly the whole Christian saith at large, as it was now promulgated by the Apostles, and as that was founded in the preaching, miracles, death, and resurrection of Christ, and as it was opposed to the Jewish Mosaical economy, of which this was to be the reformation; so those words, being spoken literally of the heavens, are yet in a more sublime manner of allusion and accommodation appliable to the Gospel preached, as to all the world, so peculiarly to the Jews: that as the heavens &c. preached a deity, proclaimed the power and goodness of God toward men, and so their loud sound went out over all the world; so, in a much more eminent manner of completion, was this farther accomplisht in the Apostles of Christ, who had a very loud and audible voice, and that, according to Christ's appointment, was now gone out into all the world, and heard by all the nations thereof, the Jews as well as Gentiles, and indeed the Jews first, who therefore have no cause of objection against the proceeding now taken, in departing from them, and going to the Gentiles. And this indeed seems to be the best solution of the difficulty, as the words in the Apostle are an answer to the Jews objection, How shall they believe without a preacher, viz. when the Apostles forsake and give over preaching to them. And it is no news that such accommodations, and fuller completions of passages in the Old Testament as these, should thus be made use of by the Apostles, the like being frequent among the Evangelists, and some of them expressly styled 〈 in non-Latin alphabet 〉 fulfillings of prophecies, when yet the passages themselves, thus made use of, had a first and literal truth in some matter of fact far distant from thence; as when to Christ's return out of Egypt is accommodated that of Hosea concerning the children of Israel, Out of Egypt have I called my son, Mat. 11.15. (see note on Mat. 11. ^k .) Of the application of this whole passage to Christ, see more Note ^c . and ^d .

[ c.] V. 4. He set] The Hebrew reading is here most perspicuous, 〈 in non-Latin alphabet 〉 to the sun he hath set a Tabernacle there; and so the Chaldee agrees, to the sun he hath set a Tabernacle of brightness, or bright Tabernacle there. And the Translation which the Author of the Questions and Answers under Justins name mentions, under the name of 〈 in non-Latin alphabet 〉 the literal translation out of the Hebrew tongue into the Syriac, varies but little, 〈 in non-Latin alphabet 〉 , in them he set the Tabernacle of the Sun. But the Syriac, which we now have, and which seems not herein to be the literal rendering of the Hebrew, but of the LXXII (and so also the Latin, and Arabic, and Ethiopic,) give it another sense, as if God were said to set his own Tabernacle in or on the Sun, in the Heavens: In sole posuit, in the Sun he hath set his Tabernacle, saith the Latin, and Arabic, and Ethiopic, 〈 in non-Latin alphabet 〉 Upon the Sun he fixed his Tabernacle in them, saith the Syriac: and all these, as rendering the Greek, 〈 in non-Latin alphabet 〉 , which literally sounds thus; and from thence the LXXII. are supposed by many to have read the Hebrew otherwise than now we have it. But this I suppose a groundless resolution, and shall rather propose to consideration, whether their Greek version it self, being only understood according to the idiom of the Hellenists, be not exactly accordant to our Hebrew. For 1. 〈 in non-Latin alphabet 〉 in their dialect, is perfectly all one with 〈 in non-Latin alphabet 〉 to the Sun in the dative case, as 〈 in non-Latin alphabet 〉 to believe in God ] is no more than 〈 in non-Latin alphabet 〉 God ] in the dative, and many the like; and 2. 〈 in non-Latin alphabet 〉 is as frequently used for [there,] and then the LXXII. shall clearly thus be rendered, To the Sun he hath set a Tabernacle there, i. e. in them, or in the heavens; and that is all that the Hebrew as we now have it, affords. Now for the use of the word 〈 in non-Latin alphabet 〉 Tabernacle, that Author of the Questions and Answers under Justin Martyrs name, interprets it to the sense of those words of the Psalmist in another place, Psalm civ. 2. 〈 in non-Latin alphabet 〉 , he extendeth or spreadeth out the heavens like a skin, 〈 in non-Latin alphabet 〉 , for the extension of skins makes a Tabernacle. But if the whole place have a farther completion in Christ, (see notes ^b . and ^d .) then will here be an intimation of it also; Christ's incarnation Joh. 1. being thus expressed by that Evangelist, 〈 in non-Latin alphabet 〉 , the word was made flesh, and he pitched his Tabernacle or Tent among us.

V. 4. For the Sun] What is here [ d.] said of the Sun, Justin Martyr in his Dialogue with Tryphon affirms to be 〈 in non-Latin alphabet 〉 , a Scripture spoken of Christ. Thus we know the title of Sun of righteousness, in the Prophecy of Malac. ii. 2. is mystically understood to denote Christ, who is that true light, which coming into the world lighteneth every man. And so that of the Bridegroom, to which the Sun is here resembled, is a signal title of Christ, in respect of his Spouse the Church: and so also that of the 〈 in non-Latin alphabet 〉 or strong, whether giant, or Champion, eminently denoting Christ, among whose titles is that of 〈 in non-Latin alphabet 〉 mighty God, Isa. ix. 6. and accordingly saith Justine, it is by the heathen Poets transformed into that fable of Hercules, 〈 in non-Latin alphabet 〉 a strong man, and one that went over the whole earth, 〈 in non-Latin alphabet 〉 , and that he was the Son of Jupiter, born of Alcmena, who died and returned to heaven again. Now of these two similitudes here used, the former, that of a Bridegroom coming out of his chamber, will not be perfectly understood, but by referring to the customs among the Jews: among whom the Bridegroom was wont to go with his Bride into a place of secrecy, called 〈 in non-Latin alphabet 〉 , as here his chuppa, or bride-chamber, there to talk with her more familiarly; and this as a ceremony of confirmation to the wedlock. Whilst he was there, no person came in, but his friends and attendants waited for him at the door, with torches or lamps in their hands: and when he came out, he was received with great joy and acclamation by all that were there. To this custom many places of the Gospels refer, especially that of Joh. iii. (see Annot. c. on that chapter) and generally Christ is the person meant by that bridegroom. Now as those bridegrooms were solemnly brought out from under the chuppah by their 〈 in non-Latin alphabet 〉 , lamp-bearers or torch-bearers; (see Mat. xxv. 1.) so when the Sun after some space of darkness comes to us, as out of his chuppah, or place whither he hath retired, not to be seen (in the morning, at the rising of the Sun, saith the Chaldee) the morning star, called Phosphorus, light-bearer, is just that 〈 in non-Latin alphabet 〉 that comes before him. And thus in the mystical sense, when after a long night of captivity, (a cessation of all sorts of Prophecies and Revelations of God to the Jews, whether by Urim and thummim, or by voice from heaven ) at last this sun of righteousness was ready to come forth, then in Zechariah, and his son John the Baptist (of whom it is peculiarly said, he was a burning and a shining lamp, ) this light from heaven, that of Prophecy, began to show it self as the Phosphorus or Daduchus, the light-bearer or torch-bearer, to bring out this bridegroom into the world, who, when he was come, should imitate the Sun in his course, enlighten and warm all the parts of the habitable world, before he set again. This, we know, Christ did, by sending out his rays (by those his Apostles are to be signified) into all the world; which makes it still the more reasonable to interpret the 〈 in non-Latin alphabet 〉 their loud voice, of the Apostles of Christ, and not only of the indications of the Deity in the creature.

V. 8. Pure] From 〈 in non-Latin alphabet 〉 the verb, [ e.] to make pure, is 〈 in non-Latin alphabet 〉 pure, and of that 〈 in non-Latin alphabet 〉 here is thought to be the feminine, and so to signify pure; so the Chaldee rendering it 〈 in non-Latin alphabet 〉 pure, and the LXXII. 〈 in non-Latin alphabet 〉 , as purity and clarity, are all one. But it is not so regular, that 〈 in non-Latin alphabet 〉 should be the feminine of 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , but rather 〈 in non-Latin alphabet 〉 , and then it may not be amiss to remember a notion of the verb 〈 in non-Latin alphabet 〉 to take food, and from thence the noun 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 esca, cibus, meat or food. So Lam. iv. 10. 〈 in non-Latin alphabet 〉 for food in the plural, the Chaldee renders 〈 in non-Latin alphabet 〉 , the LXXII. 〈 in non-Latin alphabet 〉 , for food: so Psal. Lxviii. 22. they gave me gall 〈 in non-Latin alphabet 〉 for food; so 2 Sam. xiii. 5, 7, 10. And to this sense the context seems here to incline it; First, by rejoicing the heart, precedent, which being the effect attributed to wine, 'tis agreeable that this second part of the verse should belong to meat, and the effects thereof: and so secondly it follows, it enlightens the eyes. That that is an effect of taking food peculiarly, hath been noted at large Psal. xiii. note ^a , from that passage of Jonathan, when the tasting a little honey was the enlightening his eyes; and so the phrase is used to express any refection of mind or body. And so it will be most agreeable here, the law of God, and obedience thereto, being the most proper aliment to the soul, (as it is said to be Christ's meat to do the will of him that sent him, ) and the effect thereof all manner of refreshment to the spirit; when on the other side, sin puts men into a sad, weak, famishing condition, such as the prodigal in the Gospel is described in. To this sense of 〈 in non-Latin alphabet 〉 for food the reader will be more inclined 1. by the context, v. 7. where the law of the Lord is said 〈 in non-Latin alphabet 〉 to make my soul or life return, which is the ordinary expression of foods refreshing us, when we faint with hunger. So Psal. xxiii. 3. 〈 in non-Latin alphabet 〉 he restores my soul, a consequent of the green pasture, and still waters, v. 2. he refresheth me. so 1 Sam. xxx. 12. 〈 in non-Latin alphabet 〉 and his spirit returned to him, as an effect of eating and drinking, after fasting three days. so Lam. i. 16. the comforter 〈 in non-Latin alphabet 〉 restoring or bringing back the soul, i. e. he that should refresh me. And then this restoring of the soul, and being food to it, are in effect all one. This food being as that of Paradise, without the curse annexed to it, afforded us by God without our labor, the fruit both of the tree of knowledge, and of life. 2. By the nature of the word 〈 in non-Latin alphabet 〉 , which in the notion of food is deduced from both the roots, 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , in the former as a dimensum, or portion of meat, in the latter, as 'tis purged and dressed, before 'tis fit for use.

V. 10. Fine gold] What 〈 in non-Latin alphabet 〉 signifies, [ f.] will be uncertain. The Chaldee renders it 〈 in non-Latin alphabet 〉 obryzum fine gold, or gold of Ophir: so S. Jerome conceives obryzum to signify, Ophirinum, that which comes from Ophir, which yields the finest gold. But the LXXII. render it 〈 in non-Latin alphabet 〉 precious stone, and Psal. cxix. 127. 〈 in non-Latin alphabet 〉 topaz, which is a precious stone. And this latter is very agreeable to the word, and is but a light variation of it in other languages, if we may believe Hesychius. For so he speaking of the Greek 〈 in non-Latin alphabet 〉 , which is but this 〈 in non-Latin alphabet 〉 with the Greek termination, 〈 in non-Latin alphabet 〉 , Paz is also called Topaz, and is a precious stone. Mean-while it is also clear, that it is used for fine gold also, of which the Crown is made, Psal. xxi. 3. and of which are vessels, Job xxviii. 17. and so it may be here also.

V. 11. Warned] The word 〈 in non-Latin alphabet 〉 [ g.] here used hath three significations: First, to shine, and is rendered, 〈 in non-Latin alphabet 〉 to shine forth, Dan. xii. 3. Secondly, by a metaphor to admonish and warn, and then is rendered 〈 in non-Latin alphabet 〉 , Ezek. xxxiii. 3. to signify, 〈 in non-Latin alphabet 〉 , Ezech. xxxiii. 9. to declare before hand; and Thirdly, to flourish, in the Chaldee Paraphrase Hos. xiv. 6. and Psal. xc. 6. From the second of these, most of the Antient Interpreters render it here: the Chaldee, thy servant was circumspect in them; the Lxxii. 〈 in non-Latin alphabet 〉 keeps them, and so oft elsewhere; and from them the Syriac, Latin, Arabic, and Ethiopic. But the context seems rather to determine it to the first, or (which is all one) to the third sense, the glorious and flourishing condition that is to be attained to either in this, or in another world, by this means of careful obedience unto God's commands, and by no other; for to this it follows, that in keeping of them there is great reward.

[ h.] V. 13. Presumptuous] From 〈 in non-Latin alphabet 〉 ebullivit, intumuit, to boil, to swell, is 〈 in non-Latin alphabet 〉 proud or insolent, one that on set purpose, deliberately commits any ill, and also the action that is so committed. This the Lxxii. render 〈 in non-Latin alphabet 〉 , and the Latin, ab alienis, from strangers, or strange sins, or other men's sins; most probably misreading the word 〈 in non-Latin alphabet 〉 , and taking 〈 in non-Latin alphabet 〉 from strangers, for it.

[ i.] V. 14. Let the words] The Hebrew 〈 in non-Latin alphabet 〉 in the future is literally to be rendered, shall be, and so the Lxxii. and Latin read it, 〈 in non-Latin alphabet 〉 , et erunt; and the words shall be 〈 in non-Latin alphabet 〉 , ut complaceant, such as shall be acceptable before God, or in his sight, or, more expressly, an acceptable sacrifice. So 'tis used Exod. xxviii. 38. Lev. xxii. 20, 21. Isa. Lvi. 7. Jer. vi. 20. in all the places where it occurs. And to this sense the context confines it, speaking of that abstinence from all willful known presumptuous sins, which is required of all men to make their prayers, or any other their best performances or sacrifices, acceptable before God; according to that of the Apostle, exhorting to lift up clean or holy hands, 1 Tim. ii. 8. and the Prophet Isa. i. 16. Wash ye, make ye clean: till then surely God heareth not sinners— John ix. 31.

Annotations on Psalm XX.

[ a.] V. 3. Accept] The Hebrew 〈 in non-Latin alphabet 〉 signifies pinguis fuit, was fat, or, was made fat, and so 'tis rendered here by the Lxxii. 〈 in non-Latin alphabet 〉 let thy holocaust be made fat, i. e. (as fat and good sacrifices are wont to be) accepted: so the Latin, pingue fiat. But the word hath yet a farther notion: for 〈 in non-Latin alphabet 〉 signifies ashes, Lev. i. 16. Jer. xxxi. 40. and from thence the verb 〈 in non-Latin alphabet 〉 incineravit to turn to ashes; which for God to do to a sacrifice, (to send fire from heaven, and burn it to ashes, 1 Kings xviii. 38.) is a sure token of his accepting the sacrifice, and him that offers it, as there he did Elijah: and accordingly in Arabic 〈 in non-Latin alphabet 〉 hath the notion of receiving or accepting, as is to be seen in Alkamus. And thus, I suppose, it is taken in this place; the Lord consume to ashes thy burnt offerings in token of accepting them. Thus 〈 in non-Latin alphabet 〉 remembering ] in the beginning of the verse, being, as here, applied to sacrifices, is taken in a peculiar notion, so as to include acceptance.

[ b.] V. 5. Set up our banners] The word 〈 in non-Latin alphabet 〉 is questionless from 〈 in non-Latin alphabet 〉 to lift up a banner, (so 〈 in non-Latin alphabet 〉 signifies) and this as a token of military courage, going out alacriously to battle. Thus the Chaldee renders it, we will display our banners; but the Lxxii. 〈 in non-Latin alphabet 〉 , we shall be magnified, and so the Latin, Syriac, Arabic, and Ethiopic. This is generally thought to proceed from their mis-reading the word, inverting or transposing the letters, and reading 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 magnus fuit, was great. But it may also well be, that they thus thought fit to paraphrase the word in the true reading; for so displaying or setting up of banners is a mode of triumph and military magnificence, and so seems to be used here.

[ c.] V. 7. Trust] It is not certain what the verb is, that is to be supplied in the former part of this v. 7. That there is an ellipsis is manifest, yet none of the ancient interpreters have supplied it, but read just as the Hebrew doth, some in chariots, and some in horses, but we —Our English, as being directed by the sense, putteth in [trust,] some trust in chariots — But the surest way will be to let the beginning of the verse depend on that verb which follows in the end of it, for so certainly it lies: some do recount, or make mention of their preparations for the war, their chariots or horses, how strong or well provided they are in these; but we will recount the name of the Lord, as depending only on his blessing, or prospering hand. And if the preposition [ב in ] seem to resist this, the account is obvious, that the same is also prefixed before 〈 in non-Latin alphabet 〉 name, and indeed seems to be superfluous (as oft it is) in both places; and then being left out in the rendering the latter part of the verse, we will remember the name —there is little reason it should be conceived to have any weight in the former part of it, (but either be rendered in all the three places, or equally be omitted in all the three.) And then the sense will be clear; some make mention of their chariots, and some of their horses; but we will make mention of the name of the Lord our God: or, some recount their chariots—but we will recount the name of the Lord our God, and thus the Jewish Arabic translator interprets it. For 〈 in non-Latin alphabet 〉 we will recount, or remember, the Lxxii. read 〈 in non-Latin alphabet 〉 , we will be magnified, or we will triumph, the same word that they had used v. 6. instead of lifting up banners; which makes it the more probable, that in both places they chose to paraphrase, rather than render the Hebrew, and did not mis-read the Hebrew, as there it is thought, but here it is not pretended. The Latin use the like liberty, and from 〈 in non-Latin alphabet 〉 (another reading of the Lxxii.) read invocabimus, we will call upon the name of the Lord. But the Syriac, Ethiopic, and Arabic follow the Lxxii. in their former reading.

V. 9. Save Lord] The rendering [ d.] of this last verse is very uncertain among interpreters. The Chaldee, free from all ambiguity, render it, Lord, save us, O strong King, receive our prayer: and so the Syriac, The Lord shall save us and our King shall hear us: but both these add the Pronoun 〈 in non-Latin alphabet 〉 us, above what we read in the Hebrew. The Lxxii. on the other side render, 〈 in non-Latin alphabet 〉 , O Lord, save the King, and hear us —and the Latin, Arabic, and Ethiopic follow these, and so Apollinarius,

〈 in non-Latin alphabet 〉 — O eternal God, save the King, and hear when —Here the Lxxii. adhere exactly to the Hebrew in the first part, 〈 in non-Latin alphabet 〉 Lord save the King; but in the second render it, as if it were 〈 in non-Latin alphabet 〉 in the second person, which they render 〈 in non-Latin alphabet 〉 hear us; whereas the Hebrew reads 〈 in non-Latin alphabet 〉 in the third person, let him hear us. This Joseph Scaliger will have understood of King David himself, by way of 〈 in non-Latin alphabet 〉 , taking it for granted, that as the people prayed to God for the King in the five first verses of the Psalm, so the King answers them v. 6, 7, 8. and then that the people again in the beginning of the last verse wish, or pray, that the King may answer them as he had done in those three verses, i. e. that he might be victorious, and so be able to answer them in that Eucharistical manner. But there is neither need nor ground for this fancy. For 1. the whole Psalm is equally sung by the people, some part of it by way of prayer for the King particularly, the rest for themselves going out to battle with him, and so imbarkt in one common concernment. And 2. if the former part be a prayer to God for the King, (as the whole precedent Psalm will enforce, especially v. 1. The Lord hear thee —) then certainly the latter part must also concern God, as the hearer of prayers, (his known peculiar style; ) and setting it, as the Hebrew doth, in the third person, 'tis most formally a prayer to God, and as much so, as if it were in the second, as v. 1. The Lord hear thee, in the third person, is certainly a prayer to God to hear. And for the transition from the second to the third person, 'tis very ordinary in Hebrew; and the account of it may here be very reasonable, that having prayed solemnly for David, Lord, save the King, (which sure our Liturgy hath from hence) the whole congregation joins in the 〈 in non-Latin alphabet 〉 , of confidence, that their prayer shall be heard, as in an Amen, (of which that is the full importance) the Lord shall hear us when we call upon him. And so this seems to be the undoubted meaning and rendering of the verse; a prayer for the King in both parts, in the one by name, in the other comprehensively. And that makes it more probable, that the Lxxii. should by way of explication put both in the second person, (as fittest for the petitionary address) than that they mis-read the Hebrew, the sense of which they retained so perfectly. From this form of acclamation to, and prayer for the King, and the like, Psalm cxviii. 25. is the Hosannah taken, Mat. xxi. 9. being but a corruption of the Hebrew, 〈 in non-Latin alphabet 〉 , Save ] here, or 〈 in non-Latin alphabet 〉 save now, or, save I pray ] in that other Psalm. See note a. on Mat. xxi.

Annotations on Psalm XXI.

[ a.] V. 2. Request] The Hebrew 〈 in non-Latin alphabet 〉 signifies to espouse, Deut. xxi. 7. he that 〈 in non-Latin alphabet 〉 hath espoused a woman; so Exod. xxii. 15. 〈 in non-Latin alphabet 〉 a virgin espoused, and Deut. xxii. 23. 〈 in non-Latin alphabet 〉 . And so the Chaldee 〈 in non-Latin alphabet 〉 in the same sense. And if from that root came the noun 〈 in non-Latin alphabet 〉 here with ש, it would elegantly be rendered the espousal of his lips, i. e. his most important considerable desire, which he had set his heart upon, and so often beg'd of God. What that was, appears v. 3. setting the crown upon his head, settling him peaceably in the throne. Thus Cant. iii. 11. Solomon's day of Coronation is called poetically the day of his espousals, and the day of the gladness of his heart, i. e. the day that he desired so earnestly, set his heart on, and was so glad when it came. But if the roots be distinguished by the position of the point over ש, then as the word 〈 in non-Latin alphabet 〉 , is not else-where to be met with in Scripture; so there may be place for conjecture, that 〈 in non-Latin alphabet 〉 had originally the same sense, that now 〈 in non-Latin alphabet 〉 in Chaldee and Syriac hath for effudit, pouring out. For the Lexicographers (that render it elocutio and expositio, and yet produce no other place but this, wherein they pretend it to do so) are well reconcilable with this, and so are most of the ancient Interpreters, though they have rendered it variously; the LXXII. 〈 in non-Latin alphabet 〉 the will, or as other copies 〈 in non-Latin alphabet 〉 the prayer of his lips, that which the lips pour out in prayer; and the Chaldee 〈 in non-Latin alphabet 〉 the interpretation or exposition of the lips, agreeable to the Arabic notion of 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 ) for indicium. But the Syriac have 〈 in non-Latin alphabet 〉 the preparation of his lips, that which he hath first prepared in the heart by meditation, and then poured out at the lips.

[ b.] V. 2. Preventest] From 〈 in non-Latin alphabet 〉 the word 〈 in non-Latin alphabet 〉 in Piel hath several significations; ordinarily to prevent or anticipate, but withal to meet. Deut. xxiii. 4. 〈 in non-Latin alphabet 〉 we render, they met you not with bread and water; and so the Chaldee renders it 〈 in non-Latin alphabet 〉 occurrerunt me, and the LXXII. 〈 in non-Latin alphabet 〉 : so Nehem. xiii. 2. they met not — so Isa. xxi. 14. we read they prevented not; it should be, they met not with bread him that fled: In all which the LXXII. read 〈 in non-Latin alphabet 〉 to meet. So Mich. vi. 6. wherewithal 〈 in non-Latin alphabet 〉 shall I meet the Lord? and again 〈 in non-Latin alphabet 〉 shall I meet him with burnt-offerings? we read, come before; which if it be in the notion of preventing, certainly belongs not to that place. And thus it most probably signifies here, thou shalt meet him with benediction of good, as when Melchizedek met Abraham, and brought forth bread and wine, and blessed him: So God's coming out to meet us with blessings is a very proper expression of his bounty in obliging and loving us first; as Job xLi. 2. who 〈 in non-Latin alphabet 〉 hath begun any kindness to me, obliged me first, and I will repay him? The rendering of Castellio is here most perspicuous, and fully expressive of the sense, eum egregiis affecisti beneficiis, thou hast bestowed most eminent favors on him.

[ c.] V. 11. Intended] The Hebrew 〈 in non-Latin alphabet 〉 from whence is 〈 in non-Latin alphabet 〉 here, signifies two things; 1. to incline or decline, and 2. to stretch out, extend, distend. But how in either of these notions it shall be joined with 〈 in non-Latin alphabet 〉 here, it will not be easy to judge. The LXXII. render it in the former notion, 〈 in non-Latin alphabet 〉 , they bowed down evil things on thee; and the Latin, declinaverunt in te mala; and the Syriac seems to accord, rendering it 〈 in non-Latin alphabet 〉 and the Arabic, they bowed down. If this be the notion of the word, then it will best be rendered, they wrested, or perverted evil things against thee, (as Exod. xxiii. 2. 〈 in non-Latin alphabet 〉 to decline, and 〈 in non-Latin alphabet 〉 to pervert, is used, and again v. 6. 〈 in non-Latin alphabet 〉 thou shalt not pervert ) i. e. by perverting or distorting thy words, framed accusations, calumnies (which are styled 〈 in non-Latin alphabet 〉 evil or wicked words or things Matth. v.ii.) against thee. In the second notion it is ordinarily applied to lines & curtains; and then to spread evil against any, may be a phrase taken from the spreading of nets, (as Ps. CXL. 5. they spread a net with cords ) for the insnaring of any. But the Chaldee, which render it by 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 which signifies first to beat out and compresse, and thence to machinate, contrive, or forge in the brain (in which sense it best agrees with imagining, that follows) make it probable to be taken from the Metallists, who beat out, and so extend or distend their metals, and so frame them into any fashion: from whence, by an easy metaphor, it may be drawn to that of designing, or forging any evil against another.

V. 11. Make them turn their [ d.] backs] That 〈 in non-Latin alphabet 〉 signifies a shoulder or shoulder-blade, there is no question, Scapula, that part of the body which from the neck reacheth on both sides, before, and behind, to the arm. But what the meaning is here of the Poetical phrase 〈 in non-Latin alphabet 〉 thou shalt set them a shoulder, is not so easy to resolve. The Chaldee reads it, Thou hast set them to thy people 〈 in non-Latin alphabet 〉 one shoulder. The sense of it seems to be best fetched from that which follows, 〈 in non-Latin alphabet 〉 to thy strings, from 〈 in non-Latin alphabet 〉 nervus, a bow-string, Psal. xi. 2. The LXXII. seem not to have understood it, rendering it 〈 in non-Latin alphabet 〉 in thy remainders, as if it were from 〈 in non-Latin alphabet 〉 reliquus fuit. But sure it signifies the strings of a bow, as the instrument of shooting or wounding: and then whether we join that to the praecedent words, Thou shalt set them a shoulder for thy bow-strings, ] or to the subsequent words, Thou shalt set them a shoulder, with thy bow-strings thou shalt prepare against the face of them, ] the latter part must have some influence on the former; and then either way, the setting them a shoulder ] will be either the setting them in array, drawing them up in a full and fair battalio, that so his arrows may freely play upon them, which in the end of the verse are said to be prepared against the face of them; or, to the same sense, thou shalt make them as one neck (so the Jewish Arab. renders it) for slaughter. Somewhat parallel to this we have Hos. vi. 9. where it is said of the Priests 〈 in non-Latin alphabet 〉 they killed shoulderw-ise, or by the shoulder. The Chaldee render it 〈 in non-Latin alphabet 〉 one shoulder, in the same words, as here they use to expound 〈 in non-Latin alphabet 〉 shoulder: which shows it to be a proverbial form, to signify sure, and uniform slaughter. This the learned Castellio saw, and paraphrastically, but very significantly, expressed; Nam tu eis pro scopo collocatis, rectâ in eos tuis nervis collineabis, For thou shalt set them as thy butt or mark, and with thine arrows aim straight at them. And this sure is the perspicuous meaning of this dark place. For the soldier in procinctu, both in the ancient and modern wars, was, and is wont to oppose only the shoulder to the enemy, that being the most commodious posture both for defense and offense. Thus the Phalanx was drawn up; thus our stand of pikes are accustomed to charge; thus the Archers draw the bows, the Musketiers give fire; so the swordmen receive the enemy, covering the left shoulder with the buckler, and they that use no buckler, yet stand upon a guard of like nature, and hold it for a rule, never to leave open the whole body to the opposite. All which gives the account clearly, why the phrase of setting them a shoulder ] is here used, because that was the military posture. Abu Walid interprets it, thou shalt set them as one side, or on one side, viz. to deal with them all alike, comparing the use of it here with that in Hosea c. vi. 9.

Annotations on Psalm XXII.

[ a.] Tit. Aijeleth] For the meaning of the title of this Psalm, 〈 in non-Latin alphabet 〉 the LXXII. may first be considered, which render it 〈 in non-Latin alphabet 〉 , and the Latin pro susceptione matutina, for the morning help. This is by the Learned Grotius thought to proceed from their reading the Hebrew otherwise than now we have it; not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 which v. 20. is by them rendered 〈 in non-Latin alphabet 〉 help. But that is a very remote conjecture, the words having no affinity in sound or writing. It is more probable, that from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 robur, strength, which is made use of for the aid and relief of others (as in that v. 20. 〈 in non-Latin alphabet 〉 thou art my strength, hasten unto my help ) they deduced the word 〈 in non-Latin alphabet 〉 , and took it in the notion of relief, and so render it, 〈 in non-Latin alphabet 〉 help. Upon this conceited notion of 〈 in non-Latin alphabet 〉 it is that Psal. cvii. 17. where the Hebrew hath 〈 in non-Latin alphabet 〉 fools, they transforming 〈 in non-Latin alphabet 〉 fool into 〈 in non-Latin alphabet 〉 robur, do consequently render it 〈 in non-Latin alphabet 〉 , he helped them, the Latin suscepit, and the Syriac 〈 in non-Latin alphabet 〉 helped, or strengthened: and then joining 〈 in non-Latin alphabet 〉 , of the morning, with it, as denoting the hast or earlinesse of the help, they render it 〈 in non-Latin alphabet 〉 , for morning, or speedy, or early help. From this notion of 〈 in non-Latin alphabet 〉 for strength, the Chaldee also paraphrase it, 〈 in non-Latin alphabet 〉 &c. for a strong or powerful oblation, perpetual for the morning; perhaps from 〈 in non-Latin alphabet 〉 a ram (such as were usually offered in sacrifice ) pitching on the notion of oblation. But the notion which the ancient fathers, and from thence the interlinear, and most modern translations have pitched on, is that of 〈 in non-Latin alphabet 〉 an hind: so Prov. v. 19. in the form wherein here 'tis 〈 in non-Latin alphabet 〉 an hind, and so frequently 〈 in non-Latin alphabet 〉 an heart, or stagge, Psal. xLii. 2. Gen. xLix. 21. Psal. xviii. 34. Cant. ii. 7. And this beast being generally taken notice of for swiftness of foot, (as in that Psal. xviii. 34. thou hast made my feet like hinds feet, in respect of his flight to some place of safety, in the following words, 〈 in non-Latin alphabet 〉 swift as the hind saith the Chaldee) it is therefore here set to denote David in time of his flight from his persecutors; and the rather, because 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 signifies also a Prince, Ezek. xxxi. 11. 〈 in non-Latin alphabet 〉 the Prince of the Nations, Nebuchadnezzar, and Ezek. xv. 15. 〈 in non-Latin alphabet 〉 say the Lxxii. the Princes of Moab: and so 2 King. xxiv. 15. we render the mighty of the land, the Chaldee 〈 in non-Latin alphabet 〉 the Princes, and so Isa. Lxi. 3. And thus the title belonging primarily to David in time of his persecution, it very fitly also belongs to Christ at his crucifixion, he being that Hart, and that Prince, which was then pursued to death, and slaughtered by the Jews; and the Psalm following in many passages more literally belonging to Christ than to David himself, in the first completion.

[ b.] V. 2. My God] In this verse the LXXII. their rendering is observable. First, for the Hebrew 〈 in non-Latin alphabet 〉 My God my God, they read 〈 in non-Latin alphabet 〉 , God my God, look on me; and so the Latin: the Arabic and Ethiopic add [my] in the first place, My God, my God, look upon me; the Jewish Arabic, my strong God, my potent God. Here 'tis evident, as oft in other places, that they gave a double signification of the latter 〈 in non-Latin alphabet 〉 ; first as reading it 〈 in non-Latin alphabet 〉 my God, and then again 〈 in non-Latin alphabet 〉 to me, which they chose to paraphrase by 〈 in non-Latin alphabet 〉 look, or give heed to me. But our Savior's reciting these words upon the cross, is an evidence, that this was not the Hebrew reading, but only the descant of the LXXII. Then in the end of the verse, for 〈 in non-Latin alphabet 〉 my roarings, from 〈 in non-Latin alphabet 〉 rugivit, they read 〈 in non-Latin alphabet 〉 my errors, my incogitances, (as from 〈 in non-Latin alphabet 〉 ignoravit, peccavit ) 〈 in non-Latin alphabet 〉 , and the Latin delictorum meorum, of my faults; and so the Syriac 〈 in non-Latin alphabet 〉 of my follies, and the Arabic in like manner. And this is a mistake also. But then thirdly, where the Hebrew hath 〈 in non-Latin alphabet 〉 which taking 〈 in non-Latin alphabet 〉 adverbially (as oft it is) is literally rendered thus, the words of my roaring are far from my help, i. e. from helping me; the LXXII. have followed this construction, 〈 in non-Latin alphabet 〉 — the words — are far from my deliverance, or, from delivering me; and so the Latin, (and Ethiopic) longe à salute mea verba—the words are far from my salvation. And to this the Chaldee agrees, 〈 in non-Latin alphabet 〉 far from my redemption are the words of my cry: and so the learned Schindler renders them, as an instance of the adverbial use of 〈 in non-Latin alphabet 〉 , procul à salute meâ verba rugitus mei, the words of my roaring are far from my help; and Seb. Castellio to the same purpose, only continuing the interrogation from the beginning of the verse, cur à meis verbis querulis remota salus est? why is deliverance removed from my complaining words? And thus in all reason are they to be rendered, to denote the ineffectualnesse of his complaints, or how little help they brought him. The other rendering puts in [ו and] where the Hebrew hath it not, and joins together 〈 in non-Latin alphabet 〉 deliverance, and 〈 in non-Latin alphabet 〉 words, which cannot well join in sense; whereas this is most simple, only understanding the verb [are] which is seldom expressed in these writers. Only one thing may deserve to be added from the Jewish-Arabic, who as he concurs in this latter part of the verse, [my words, and my groaning far from my help,] so he puts the whole verse in form of deprecation, not of complaint, expressing the interrogation, why, as usually he doth, by the negative, Forsake me not, so as that my words and my groaning be far from my help:] and that sure is the adequate importance of them.

[ c.] V. 2. Silent] The Hebrew 〈 in non-Latin alphabet 〉 signifies rest or quiet; either of the tongue only, and then 'tis silence, or of the whole body. And so here it is most probable to be taken, to answer the former part of the verse: There 'twas, I cry in the day time, 〈 in non-Latin alphabet 〉 and thou hearest not; and here, and in the night, (repeating 〈 in non-Latin alphabet 〉 I cry ) 〈 in non-Latin alphabet 〉 and not, i. e. there is not any quiet to me, i. e. no answer to those prayers of mine which were addrest for quiet or deliverance from my persecutors: and therefore the Syriac, by way of Paraphrase, render it, thou attendest not to me, and so the Arabic also. As for the LXXII. their rendering 〈 in non-Latin alphabet 〉 , which the Latin follows, & non ad insipientiam mihi, and not for folly to me, it will be hard either to give any intelligible account of the meaning of it, or of 〈 in non-Latin alphabet 〉 being rendered by it; unless as Exodus xv. 16. 〈 in non-Latin alphabet 〉 still as a stone ] signifies senselesseness, so here 〈 in non-Latin alphabet 〉 were thought to signify senselessnesse, and accordingly, without care of the sense, thus rendered 〈 in non-Latin alphabet 〉 by them.

[ d.] V. 4. O thou that inhabitest] 〈 in non-Latin alphabet 〉 to inhabit, signifies also to remain, or persevere: so Psal. cii. 13. thou, O Lord, 〈 in non-Latin alphabet 〉 shalt remain, or continue forever. And in this sense it will be best taken here, 〈 in non-Latin alphabet 〉 but thou remainest, or perseverest holy, (the derelictions in the former verses do not tempt him to doubt of it) 〈 in non-Latin alphabet 〉 the praise of Israel; or, O thou, the praises, or which art the praises of Israel, i. e. the object of all their praises; or yet more simply, (without the least ellipsis to be supplied) But thou remainest holy, the praises of Israel. The LXXII. retain the construction in the latter part, reading 〈 in non-Latin alphabet 〉 , and so the Latin, Laus Israel, the praise of Israel, and the Arabic, the glory of Israel, (as in Simeon's song Luk. ii. 32. Christ is said to be the glory of thy people Israel, in whom they should rejoice or glory: ) only in the former part they have somewhat varied, 〈 in non-Latin alphabet 〉 , But thou dwellest in thy holy place; which yet rightly considered, is but a Paraphrase of the sense in which we render it; for God's dwelling in heaven ] is but a phrase to express his faithfulness and mindefulness of his promise, his not being changed, and that is it which is meant by his persevering holy. The Chaldee have a little farther receded, but thou art holy who establishest the world for the praises of Israel ] with reference, perhaps, to the fancy of the Jews, that the world was created for their sakes and their laws; this Paraphrase of theirs being not free from sundry of their dreams. Yet may these words bear no ill sense, and God's making and establishing the world for the praises or glory of Israel ] signify his great care, and kindness, and consequently fidelity in performing all his promises to his people. The Syriac differ from all the former, making the whole verse but a compellation of God, in these titles, Thou, O holy, and who sittest in Israel thy glory.

V. 6. A worm] These three [ e.] verses, though they have a first sense historically verified in David, at the time of his flying from his enemies, yet are they, in a much higher, and also more literal sense, fulfilled in Christ upon the cross. And 1. the word 〈 in non-Latin alphabet 〉 worm, is thought to have a special energy in it, to denote that kind of worm, which is begotten of a grain of coccus, or coccinele, a red berry, that yields the scarlet juice, with which they dy cloth of that color, and which is full of those red worms. So Isa. i. 18. though your sins be as scarlet, the Hebrew hath 〈 in non-Latin alphabet 〉 as a worm, viz. this scarlet-worm. So Lam. iv. 5. they that are brought up on 〈 in non-Latin alphabet 〉 , we rightly render it scarlet. And if it be twice dipt with it, then 'tis a darker and richer color, Num. iv. 8. and is rendered purple by the Chaldee. And thus is it a sit title for Christ upon the cross: a worm, in that he is despised, and trodden on, and oppressed by the Jews; and more peculiarly this scarlet worm, which being pressed, yields this rich juice, ( viz. his blood) of which this royal scarlet or purple garment is made, wherein we may appear before God. In token of which he was arrayed in a scarlet robe, Mat. xxvii. 28. at this time peculiarly of his crucifixion. In the next place, when he is here styled the reproach of men, and despised of the people, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , to scorn or set at naught, and so by the LXXII. rightly rendered 〈 in non-Latin alphabet 〉 , one set at naught by the people, this is but parallel to that other praediction, signally pointing at his crucifixion, Isa. Liii. 3. he is despised and rejected of men — and farther paralleled in the story, when they rejected him, and chose Barabbas, Matth. xxvii. 21. when they mocked him, v. 29. spit on him, v. 30. and mocked him again, v. 31. Then for the rest of the words, All they that see laugh me to scorn — they are exactly fulfilled Mat. xxvii. 39. they that passed by, reviled him, wagging their heads, and saying— he trusted in God, let him deliver him now if he will have him, v. 43. As for the phrase 〈 in non-Latin alphabet 〉 , it may best be rendered, they put out the lip, from 〈 in non-Latin alphabet 〉 emisit, dimisit, laxavit, noting that way of mocking, by the distortion of the mouth or lip; and so it agrees with laughing to scorn ] praecedent, and shaking the head ] subsequent: so the Syriac renders it, they moved their lips; the Chaldee, 〈 in non-Latin alphabet 〉 they cut with the lip, as a paraphrase to express reproaching or abusing; but the LXXII. only 〈 in non-Latin alphabet 〉 , (and so the Latin, Arabic, and Ethiopic) they spake with their lips, as from the notion of 〈 in non-Latin alphabet 〉 for opening, which applied to the lips, denoteth speaking with them.

V. 8. Trusted] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 and [ f.] 〈 in non-Latin alphabet 〉 volvit, devolvit, roll or devolve, is used for committing, intrusting anything to another, casting ones self on God, which is the phrase used Psal. LV. 22. cast thy burden upon the Lord. So Psal. xxxvii. 5. 〈 in non-Latin alphabet 〉 roll thy ways upon the Lord, i. e. commit them to him, cast them on him; farther expressed by the next words, trust also in him — The LXXII. have rendered it according to sense 〈 in non-Latin alphabet 〉 , He hath hoped, and so the Latin, and is fully rendered, Matth. xxvii. 43. 〈 in non-Latin alphabet 〉 he hath confided; so also the Syriac here, and the Arabic by two words, he hath believed and confided. 〈 in non-Latin alphabet 〉 is the imperative mood, and so may fitly be rendered, trust in God, (as a form of reproach:) so 'tis rendered Psal. xxxvii. 5. But it may possibly be the praeter tense in Kal also, as a contraction of 〈 in non-Latin alphabet 〉 , as that may, by analogy with some other words, be used for 〈 in non-Latin alphabet 〉 .

V. 8. Delighted] 〈 in non-Latin alphabet 〉 voluit, [ g.] willed, is frequently used for complacuit, delectatus est, being delighted or pleased with, when it hath the preposition ב following it. And accordingly so the LXXII. their [ 〈 in non-Latin alphabet 〉 will in ] must be rendered taking pleasure in; and so must the phrase be rendered Mat. xxvii. 43. 〈 in non-Latin alphabet 〉 , not, if he will have him, but, if he love him (so 〈 in non-Latin alphabet 〉 signifies also) if he delight, or have pleasure in him. And thus it peculiarly belongs to Christ, of whom 'tis testified by God at his baptism, Matth. iii. 17. This is my beloved son in whom I am well pleased.

[ h.] V. 12. Strong bulls] The notion of 〈 in non-Latin alphabet 〉 here must be resolved by the context. The word 〈 in non-Latin alphabet 〉 signifies strong, and is sometimes applied to God, Psal. cxxxii. 2; sometimes to Angels Psal. Lxxviii. 25. 〈 in non-Latin alphabet 〉 the bread of the strong, we duly render Angels food, from the LXXII. who read 〈 in non-Latin alphabet 〉 , sometimes to men, Isa. x. 13; sometimes to horses, Jer. viii. 16. and xLvii. 3; and sometimes to bulls, when in conjunction with bullocks, Isa. xxxiv. 7. Psal. Lxviii. 30. and here in this place, 〈 in non-Latin alphabet 〉 bullocks immediately foregoing. So Psal. L. 13. speaking of sacrifice, the flesh of the 〈 in non-Latin alphabet 〉 must be the flesh of bulls or oxen. To this it is not amiss to add, that Jer. xLvi. 15. the LXXII. for 〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉 . The words indeed relate to the Egyptians, whose God Apis was, and as a God, may be so called from 〈 in non-Latin alphabet 〉 , which oft signifies God, the ב, as it is ordinary in several languages, being changed into π, and the ד into ς, as in 〈 in non-Latin alphabet 〉 martyr, 〈 in non-Latin alphabet 〉 celer, and many others, those letters are permutabiles. But that God of the Egyptians was originally an ox, or bull; and then why may it not be thus lightly changed from Abir, a bull? And then as 〈 in non-Latin alphabet 〉 signifies a bull also (and in Chaldee 〈 in non-Latin alphabet 〉 from whence the Greek and Latin 〈 in non-Latin alphabet 〉 and taurus ) why may not that praefixt to 〈 in non-Latin alphabet 〉 make 〈 in non-Latin alphabet 〉 , and that be lightly changed into Serapis, the other title of the Egyptians God, which also is no more originally but a bull, or ox? But this by the way. This therefore being clear, the rendering of 〈 in non-Latin alphabet 〉 must be simply bulls, and with 〈 in non-Latin alphabet 〉 joined with it, bulls of Bashan; which being a rich and fruitful place, and the cattle thereof great, and strong and fat, as the inhabitants giants, Deut. iii. 13. and formidable, Num. xxi. 34. they are here fitly set (Poetically) to express potent enemies, and proud insulters; as the Kine of Bashan, Amos iv. 1. are imperious women. This the LXXII. renders 〈 in non-Latin alphabet 〉 , fat bulls, without mention of Bashan; either as reading for it 〈 in non-Latin alphabet 〉 , which signifies fat, or rather thus paraphrastically expressing Bashan, the cattle whereof were fat above any others.

V. 14. Out of joint] 〈 in non-Latin alphabet 〉 signifies [ i.] dividing, parting, dissolving, dispersing, and in Hithpael reciprocally dispersing or parting themselves, so as one leaves or goes from the other. So Job iv. 11. the Lions whelps 〈 in non-Latin alphabet 〉 , we render, are scattered abroad, LXXII. 〈 in non-Latin alphabet 〉 , have left one another, in the notion of dispersing. And so all the ancients render it here: the Chaldee 〈 in non-Latin alphabet 〉 were dispersed; the LXXII. 〈 in non-Latin alphabet 〉 , and so the Syriac, and Latin, and Ethiopic, were dispersed; the Arabic, dissolved: and this not to denote dislocation of bones, but their parting one from another, as in a consumption of the whole body, which is here described in this, and the rest of the verse; which is the thing which is here represented, and by it the lowness of his present condition, or outward estate.

[ k.] V. 15. Pierced] The double reading of the Hebrew here is commonly taken notice of, 〈 in non-Latin alphabet 〉 they pierced, and 〈 in non-Latin alphabet 〉 as a Lion; and the Chaldee hath put them both together, 〈 in non-Latin alphabet 〉 biting me as a Lion. But 'tis evident, the LXXII. read it in the former notion only, and so render it 〈 in non-Latin alphabet 〉 they pierced my hands and my feet; and so the Latin, Syriac, Arabic, and Ethiopic. Of these readings the enquiry must be, 1. what force they have in the first intention of the words, as they concern David; and 2. what is to be said of them in reference to the Prophetick sense, completed in Christ. For the former, if we stand to the present Hebrew-reading, 〈 in non-Latin alphabet 〉 as a Lion, the sense will run thus, the assembly of the wicked hath enclosed me as a Lion, both my hands and my feet, i. e. I am brought into a condition perfectly helpless, as when a Lion hath one in his power, and is about to seize on him; neither my hands nor my feet can stand me in any stead, the former to resist, or the second to fly: where 〈 in non-Latin alphabet 〉 to enclose ] is of the same importance with 〈 in non-Latin alphabet 〉 , so oft used in Scripture, for such an inclosure, as puts one into the power of another. But if the other reading, 〈 in non-Latin alphabet 〉 they pierced, be admitted, the same total impotence is still discernible. To be bound hand and foot ] is the proverbial style of Scripture, for one that is delivered up to utter ruin; but to be nailed, or pierced, or fastened hand and foot, is a much higher expression of the same thing, both in respect of the certainty, and sharpness of the ruin. 'It is easier to untie a knot, then loosen what is nailed, and 'tis more painful to be pierced, then only restrained from liberty. And so in either of the readings the sense holds fitly to David's person, as being in a sore distress, and sad condition. Next then, to consider the place in relation to Christ, prophetically described upon his cross; many conjectures of learned men are obvious on this place, but none more worthy to be hearkened to, than our two learned Countrymen, both exquisitely skilled in the Oriental languages, Mr. Nic. Fuller, and Mr. Ed. Pocock. From the Collections of the former we learn, that both from the little Masoreth, and from Rabbi Jacob son of Haym, and from his own ocular experience of many copies, Joan. Isaac Levita hath demonstrated 〈 in non-Latin alphabet 〉 they pierced ] to be the reading in the text or chetib, and the other 〈 in non-Latin alphabet 〉 as a Lion, only in the Margine, or chere. And this farther manifested by the rendering of Aquila, one very favorable to the Jewish interest, who rendered it as a verb, not as a substantive, and so only according to the textual, not the marginal reading. From the latter we have a more particular, literal, minute account of the word it self: 〈 in non-Latin alphabet 〉 , they pierced, either from 〈 in non-Latin alphabet 〉 , or from 〈 in non-Latin alphabet 〉 , as that is found in the Arabic (and so probably in Hebrew anciently) to be all one with 〈 in non-Latin alphabet 〉 sodere, to dignity, or pierce, and from whence is Alcaur, the digging of the earth, and Cawar, hastâ confodere, to run through with a spear. Or if it be read, as in their margin, 〈 in non-Latin alphabet 〉 , then also is his conjecture very ingenious, that it be taken for the participle present in Kal in the plural number, from 〈 in non-Latin alphabet 〉 , and from thence 〈 in non-Latin alphabet 〉 , of which he brings many examples. To this he addeth also, that the Chaldees paraphrastical rendering (which from the likeness of the word 〈 in non-Latin alphabet 〉 , as a Lion, took occasion thus to express the notion of the participle, and therein the manner of their savage usage) was the original of that double reading of the Hebrew; and indeed not an effect, but the cause of it. As for those who suspect our reading as a falsification of the Christians, besides many other evidences of conviction, he there gives us the testimony of David Kimchi; who taking notice of the Christians reading in this place, different from the Jews, doth not accuse them of any fraud, as elsewhere he doth Psal. cx. and probably would have done, if he had not known that they had herein followed the most emendate copies.

V. 21. Hast heard me] From [ l.] 〈 in non-Latin alphabet 〉 to speak, or answer, or hearken to another, is the word 〈 in non-Latin alphabet 〉 here, thou hast heard, or answered me. This verb the LXXII. read, as if it were a noun from the other notion of 〈 in non-Latin alphabet 〉 afflixit, and so read 〈 in non-Latin alphabet 〉 my affliction or humiliation, (and from them the Syriac and Latin &c.) as if it were 〈 in non-Latin alphabet 〉 my affliction.

[ m.] V. 24. Affliction] 〈 in non-Latin alphabet 〉 from the praecedent 〈 in non-Latin alphabet 〉 may signify affliction, or low estate: but all the ancient interpreters render it in the notion of prayer, and the like; the Chaldee 〈 in non-Latin alphabet 〉 the prayer, the LXXII. 〈 in non-Latin alphabet 〉 prayer, the Latin deprecationem, and so the Arabic, and the Syriac 〈 in non-Latin alphabet 〉 the cry; and so the not despising or abhorring or casting out ] will best agree with it, and the subsequents also, when I cried unto him he heard: And so the word will well enough bear, from 〈 in non-Latin alphabet 〉 to speak, as that is here applied to 〈 in non-Latin alphabet 〉 the poor, of whom the wise man saith, the poor man speaketh supplications.