Paraphrase Upon the Books of the Psalms

Annotations on Psalm XXXIX.

[ a.] V. 5. Hand-breadth] 〈 in non-Latin alphabet 〉 signifies palmas, and being here applied to days of man's life, certainly denotes the shortness thereof, as it were commensurate to the breadth of the palm or hand. The copies of the LXXII. which now we have, read variously; some 〈 in non-Latin alphabet 〉 , followed by several of the ancients, others 〈 in non-Latin alphabet 〉 , without sense. But methinks there should be no doubt, but the Original rendering was 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , either of which differs very little (even but by one letter) from 〈 in non-Latin alphabet 〉 , which the Ancients most commonly retain, and is also exactly answerable to the Hebrew. For 〈 in non-Latin alphabet 〉 , saith Hesychius, those two words are Synonymas, 〈 in non-Latin alphabet 〉 , called also 〈 in non-Latin alphabet 〉 . And accordingly Symmachus renders 〈 in non-Latin alphabet 〉 as hand-breadths. The other interpreters render it paraphrastically, the Arabic, short, the Chaldee, light, the Syriac, with a measure, the Latin, mensurabiles; both these as from the Greek, taking 〈 in non-Latin alphabet 〉 for mensurabiles.

[ b.] V. 5. Mine age] 〈 in non-Latin alphabet 〉 signifies time, age, particularly this age of ours, which here we live; which belonging to the body, the Chaldee by way of paraphrase render it 〈 in non-Latin alphabet 〉 body, both here and in Job, and the Lxxii. 〈 in non-Latin alphabet 〉 substance, the Syriac life, the Arabic consistence.

[ c.] V. 6. Heapeth up] The difference of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 must here be taken notice of. The former here appears to contain all the toil of the harvest, in reaping, binding, cocking, all congestion and heaping things together, bringing them from the several places where they grow, into a cumulus: the Chaldee renders it by 〈 in non-Latin alphabet 〉 to congregate. The latter notes the stowing, or housing; laying it up, removing or carrying it out of the field, where 'tis heaped or cockt up, ready for carriage. For so 〈 in non-Latin alphabet 〉 is sometimes to lay up, sometimes to take away. And accordingly 〈 in non-Latin alphabet 〉 the feast of Ingathering, is the feast of Tabernacles, after this last part of harvest was fully ended. This then is the description of the vanity of our human estate, that when a man hath run through all the labors of acquisition, and hath nothing visible to interpose betwixt him and his enjoyments, yet even then, he is uncertain, not only whether himself shall possess it at last, but whether his heir shall do it; nay, he knows not whether his enemy may not; he cannot tell who shall gather them into the barn, or enjoy them when they are there.

V. 11. Moth] For 〈 in non-Latin alphabet 〉 as a moth, [ d.] the Lxxii. read 〈 in non-Latin alphabet 〉 as a spider, paraphrastically expressing the same thing; viz. consumption of that which is most precious; the moth so consuming the garment, and the spider his own vital faculties, when out of his own bowels he spins his web. The Chaldee reads it, like a moth broken asunder. But the phrase is in reason to be applied to the moths consuming other things, not being himself consumed, Hos. v. 12. I will be to Ephraim 〈 in non-Latin alphabet 〉 as a moth, i. e. I will consume them; Isa. L. 9. the moth shall eat them as a garment. The Syriac paraphrase it another way, thou hast made their desires fly away as chaff, by desires ] rendering 〈 in non-Latin alphabet 〉 , which signifies anything desirable, from 〈 in non-Latin alphabet 〉 desideravit; and so may here be taken for beauty, for health, for strength, for anything that is most desirable. In the end of the verse, where in the Hebrew we read 〈 in non-Latin alphabet 〉 only vanity is every man, the Lxxii. from v. 6. read 〈 in non-Latin alphabet 〉 is troubled in vain; which shows that they used this larger liberty, and kept not themselves to strict literal version. The Chaldee reads, is nothing, the Syriac, as a vapor, by way of paraphrase also; and so we know S. James, c. iv. 14. resolves our life to be a vapor. The Syriac 〈 in non-Latin alphabet 〉 notes such a vapor as comes out of the mouth in speaking.

Annotations on Psalm XL.

[ a.] V. 2. Horrible pit] From 〈 in non-Latin alphabet 〉 personuit, is 〈 in non-Latin alphabet 〉 here, a noise or loud sounding, and being applied to a pit, is a resounding pit, or a pit of sounding; it signifies the depth and watryness of it, from the conjunction of which proceeds a profound noise, or sound, when a stone, or any such thing is thrown into it. Thus the Chaldee understand it, rendering it 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 to make a tumultuous noise. The LXXII. read 〈 in non-Latin alphabet 〉 misery, and so the Latin miseriae, the Syriac, 〈 in non-Latin alphabet 〉 sadness, the Arabic, perdition; either by way of Paraphrase, to signify the miserable sad estate of him that is ingulfed in such a pit, or else referring to another notion of 〈 in non-Latin alphabet 〉 , for a vast or desolate place, ruin or perdition. But the notion of the word is best fetched from Isa. xvii. 12. where we have the 〈 in non-Latin alphabet 〉 noise of the people, 〈 in non-Latin alphabet 〉 like the noise of many waters, 〈 in non-Latin alphabet 〉 so shall they make a noise; 〈 in non-Latin alphabet 〉 saith the Chaldee, they shall sound tumultuously.

[ b.] V. 4. Maketh] For 〈 in non-Latin alphabet 〉 posuit, set, or put, the LXXII. read 〈 in non-Latin alphabet 〉 name, and so render it 〈 in non-Latin alphabet 〉 , whose hope is the name of the Lord; and so the Latin, Syriac, Arabic, and Ethiopic: and the sense is not at all wronged by it. Only the Chaldee reads 〈 in non-Latin alphabet 〉 which hath put. In the end of the verse, where the Hebrew hath 〈 in non-Latin alphabet 〉 those that decline to a lie, (for which the Chaldee hath those that speak lies ) from 〈 in non-Latin alphabet 〉 to go out of the way, the Lxxii. read 〈 in non-Latin alphabet 〉 and lying madnesses, as if it were from 〈 in non-Latin alphabet 〉 , used among the Chaldees for being mad. The Latin follow the Lxxii. insanias falsas; but the Syriac agree with the Chaldee, lying speech, and the Arabic, lying fables.

V. 5. Cannot be reckoned up] For [ c.] the Hebrew 〈 in non-Latin alphabet 〉 , which is best rendered, I cannot set in order, i. e. recount, dispose or enumerate before thee, the Lxxii. read, by way of paraphrase, 〈 in non-Latin alphabet 〉 , there is none that shall be likened to thee; perhaps from another notion of 〈 in non-Latin alphabet 〉 to compare or assimilate. So Psal. Lxxxix. 7. Who in heaven 〈 in non-Latin alphabet 〉 shall be compared, or likened to the Lord? But the clear rendering of them, and of the whole verse, lies thus; 〈 in non-Latin alphabet 〉 , Thou hast done great or many things, O Lord my God, 〈 in non-Latin alphabet 〉 thy wonders and thy thoughts to us-ward I cannot recount before thee: 〈 in non-Latin alphabet 〉 &c. I will declare, or, If, or, when I would declare and speak of them, 〈 in non-Latin alphabet 〉 they are too strong, or, according to the ordinary notion of the word in Arabic, too great, or many above numbering, or to be numbered. The Lxxii. express it rightly, 〈 in non-Latin alphabet 〉 , they are multiplied above number.

V. 6. Mine ear] 〈 in non-Latin alphabet 〉 [ d.] is literally to be rendered [ thou hast bored or opened my ear ] so the Chaldee and Syriac understand it. Boring the ears, we know, was a ceremony used to a slave, that would not have his liberty, but loved his Master, and would not go out free, Deut. xv. 17. Exod. xxi. 6. and the ceremony significative; for boring of the ear signified opening it, and the opening the ear is a sign of hearkening, as that is in order to, and all one with obedience, The Hebrew 〈 in non-Latin alphabet 〉 signifies also to cut; and 'tis possible it may so signify here, the circumcising of the ear, a phrase frequent in Scripture, to denote ready and willing obedience. For this the Lxxii. read 〈 in non-Latin alphabet 〉 , thou hast prepared me a body; either from this of circumcising the ear, which denotes the fitting and preparing the whole body, or perhaps from a second notion of 〈 in non-Latin alphabet 〉 to prepare meat, to provide a feast, 2 King. vi. 23. he prepared 〈 in non-Latin alphabet 〉 great provision 〈 in non-Latin alphabet 〉 for them. But this account will not serve for 〈 in non-Latin alphabet 〉 body, which they read instead of ears: herein it is hard to define with any certainty. Only it is not improbable, that this reading of the modern copies of the LXXII. was not the original reading, but instead of 〈 in non-Latin alphabet 〉 body, 〈 in non-Latin alphabet 〉 ears. The ancient Scholiasts acknowledge this reading; and the Latin which generally follows the LXXII. in their variations from the Hebrew, doth here read, aures autem perfecisti mihi, thou hast perfected ears for me: by which they must be thought literally to have rendered the Greek 〈 in non-Latin alphabet 〉 , in the notion of 〈 in non-Latin alphabet 〉 for perficio. And that thus it was read in S. Jerome’s time, may be concluded from his Epistle ad Suniam et Fretellam, who had objected to him the most minute differences between the Latin and the Lxxii. but take no notice of any difference in this. The same reading Eusebius Caesariensis follows, and so interprets it, thou hast perfected to me ears, and obedience to thy words. See Caten. Gr. Pat. in Psal. à Dan. Barbaro, Venet. 1569. p. 463. and the Expos. Graec. Patr. in Psalm. set out by Balthasar Corderius, Tom. 1. Ed. Antwerp. p. 735. & 749. 〈 in non-Latin alphabet 〉 . Ears hast thou prepared me, thou hast required of me obedience only, for ears signify obedience. And then it is most likely, that the Apostle Heb. x. 5. reading 〈 in non-Latin alphabet 〉 , but a body thou hast prepared me, by that means to fit it more perfectly to the incarnation of Christ, the copiers of the Lxxii. here thought fit to accord it to the Apostolic style, and so put 〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉 . If then it be demanded, how it comes to pass, that the Apostle reads it with that variation, both from the Hebrew and the Lxxii. also; the answer is obvious, that the Apostle attended more to the sense, than to the words, and citing it from the Lxxii, changed it into those words which more fully and perspicuously expressed the mystery of Christ's incarnation. This the Hebrew somewhat obscurely expressed, by my ear hast thou bored, or opened, thereby noting his taking on him the form of a servant, such as had their ears bored or opened; which implies his incarnation, and withal adds to it the principal end of it, to obey and do the will of him who sent him. This was yet more obscure in the reading of the Lxxii. (that which I suppose to be theirs, for the reasons forementioned) thou hast prepared or made me ears: ] where yet ears being parts of a body, the making him them, is still the making him a body, and that in order to his hearing and observing his Fathers will exactly. But the Apostles reading, though it be far distant from the letter of the Hebrew, and in part from the Lxxii. (as I suppose it to have been originally) yet is the most perspicuous interpretation of the meaning of it; Christ's body comprehending the ears, and that assumed on purpose to perform in it the utmost degree of obedience to the will of God, to be obedient even to death, and thereby to be as the Priest, so the Sacrifice also, that of which all the sacrifices and burnt-offerings under the law were but types and shadows, and at the presence of which they were to cease, as we know they did, and as is expressed here in the following words, Burnt-offering and sin-offering hast thou not required: Then said I, Loe I come — That this whole passage is an eminent prophecy of Christ, appears by the Apostle Heb. x. 5. who makes Christ, not David, to be the speaker here; wherefore when he, i. e. Christ, cometh into the world, he saith, Sacrifice — which makes it less necessary for us in this place to seek for any first sense, wherein David might be interpreted to speak this of himself; but rather to account of it, as the great signal wonder of mercy, done by God to men, which, in the recounting of God's wonderful works and thoughts to us-ward, v. 5. he seasonably brings in by the spirit of prophecy, viz. the birth of the Messias, and the sacrifice of himself, wherein so many, even innumerable, and inexpressible mercies were comprised, and folded up. If it may be thus understood, as an instance brought in by David (prophetically) of God's wonderful mercies, then will these three verses be no more but a description of Christ's coming into the world; after which David again proceeds to the recounting of God's mercies more generally, ver. 9. But because there is no assurance of this, and the Apostles words Heb. x. 5. may refer only to the higher and Prophetick completion of the words, and yet not prejudice a first immediate sense of them, as belonging to David, it is not amiss therefore here (though not in the paraphrase) to annex that, viz. that God prefers obedience, noted, as was said, by opening the ear, before the richest oblations and holocausts; and that therefore David designs that, as his way of rendering his humblest thanks for God's mercies, by performing faithful obedience to his commands. This is the literal meaning of [Sacrifices and burnt-offerings thou wouldest not desire, mine ears hast thou opened;] the latter, that of ready willing obedience, thou hast much preferred before the former. And again to the same purpose, Burnt-offerings and sacrifice thou hast not required: Then said I, Loe, I come to do thy will, O my God, i. e. They are not sacrifices, in their greatest multitude, that God requires and expects of Kings, or such as David, as their returns for the greatest mercies; but a ready and cheerful obedience to his commands, such a discharge of the regal office, as may tend most to the honor and glory of God, such as was prescribed Deut. xvii. 16. &c. where the duties of a King are set down, and in the close of them this, of his writing him a copy of the law in a book, and reading therein all the days of his life, v. 18.19. In reference to which, as it may truly be said, In the volume of the book it is written of me, (of David, as of all other Kings, in this place of Deuteronomy; ) so may that be fitly interpreted that follows, O my God, I have delighted therein, made thy service, the study and practice thereof, the great employment and pleasure of my life: yea thy law is in the midst of my bowels; which was much more then the command of having it written in a book; I am perfect in the knowledge, and continually exercised in the practice and performance of thy commandments.

V. 7. In the Volume] From 〈 in non-Latin alphabet 〉 [ e.] to roll or fold, comes 〈 in non-Latin alphabet 〉 which Symmachus literally renders 〈 in non-Latin alphabet 〉 folding, and Theophylact on Heb. x. 7. 〈 in non-Latin alphabet 〉 a roll. The Lxxii. read 〈 in non-Latin alphabet 〉 , which must be understood in that sense, denoting the round form that a writing is in, when it is folded up (as in Architecture some round parts are called 〈 in non-Latin alphabet 〉 in the Lxxii.) and so saith Soudas, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , the word being applied to a book or writing, (as here) which some call the folding. As for 〈 in non-Latin alphabet 〉 a book, that signifies any writing among the Jews, whole custom it was to write in a long roll, (see note on Luk. iv. a.) and that folded up to preserve it: and so here 〈 in non-Latin alphabet 〉 is no more than a folded paper or parchment of writing, a roll. Now as by this phrase any kind of writing is signified, and so, as it belongs to David's person, it may fitly refer to the book of the Law, wherein the duty of Kings was set down, Deut. xvii: So it must be remembered, that in such rolls were contained their contracts, as among us in indentures; and so here the roll of the book (as it belongs to Christ) is no more but a bill or roll of contract betwixt God the Father and him, wherein is supposed to be written the agreement preparatory to that great work of Christ's incarnation, wherein he undertaking perfectly to fulfill the will of God, to perform all active, and also passive obedience, even to death, had the promise from God, that he should become the author of eternal salvation to all those that obey him.

V. 15. For a reward] For 〈 in non-Latin alphabet 〉 [ f.] for a reward, the LXXII. seem to have read 〈 in non-Latin alphabet 〉 at the heel, and so render it 〈 in non-Latin alphabet 〉 presently. As for 〈 in non-Latin alphabet 〉 it signifies their turpitude, or filthy actions, and so their shame in that sense, as it is taken for any shameful thing; for that is it which is to be rewarded with desolation.

Annotations on Psalm XLII.

[ a.] V. 1. Panteth] 〈 in non-Latin alphabet 〉 signifies to cry, and is applied to Beasts, especially to Deer, when they impatiently desire the water. This they are said to do, when they have eaten some vipers, which medicinally they are said to seek and eat, and then are inflamed thereby, and vehemently desire water to cool them. This they do again when they are • u •• ed hard that they may cool, and relieve themselves from the dogs that way. But the more prompt and ready interpretation is, that feeding in a dry and parched wilderness, they want, and ofttimes can find no water, and then go about and make a mournful noise for it. And thus is it most fitly applied to David, when in his flight from Absalom he was thus in the wilderness, destitute of the spiritual advantages of joining with the people of God in his service. The word 〈 in non-Latin alphabet 〉 must be here taken in the foeminine gender, as appears by 〈 in non-Latin alphabet 〉 following; and accordingly the LXXII. read 〈 in non-Latin alphabet 〉 in the foeminine.

[ b.] V. 4. Remember] The first words of this v. 4. are by the LXXII. literally rendered from the Hebrew. That reads 〈 in non-Latin alphabet 〉 , where the future (as oft elsewhere,) being used for the praeter tense, the rendering must be, I remembered these, and poured out my soul on myself, i. e. gave myself up into the power of my passion, let loose the reins to my grief; the word 〈 in non-Latin alphabet 〉 soul being used for the sensitive part of the man, and so for grief and passionate sorrow. And thus the Lxxii. render it, 〈 in non-Latin alphabet 〉 , I remembered these things, and poured out my soul upon me. But in the remainder of the verse there is some difference: 〈 in non-Latin alphabet 〉 in the future for praeter again, they render, 〈 in non-Latin alphabet 〉 I will pass; whereas setting down the cause of his sorrow, and the object of his remembrance, it is most reasonable to render it in the time past, for, or because I had past. Then for 〈 in non-Latin alphabet 〉 , they read 〈 in non-Latin alphabet 〉 , in the place of the wonderful tabernacle; in all probability reading 〈 in non-Latin alphabet 〉 (which is a future verb, from 〈 in non-Latin alphabet 〉 ) as if it were from 〈 in non-Latin alphabet 〉 magnificus, grandis, magnificent, great, excellent, and so wonderful. But of these words in the Hebrew if we take a closer inspection, we shall find them capable of a double rendering; and it will be very uncertain which shall be preferred. For the verb 〈 in non-Latin alphabet 〉 from whence 〈 in non-Latin alphabet 〉 comes, hath a double notion; it signifies most frequently covering, but sometimes mixing or confounding. In the former notion, it will signify the covering in the tabernacle, called (from this theme) 〈 in non-Latin alphabet 〉 the covering 2 Kin. xvi. 18. and so the Chaldee here have rendered it 〈 in non-Latin alphabet 〉 , (and the Jewish Arab Interpreter 〈 in non-Latin alphabet 〉 to the same sense) umbraculum the covering, meaning no doubt the tabernacle; and so the Syriac, 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 to cover) in thy covering: and then this is fully expressed by the LXXII. their reading, 〈 in non-Latin alphabet 〉 , in the place of the tabernacle; and their meaning is plain, I will pass, for I had past, into the tabernacle, I went with them to the house of God. But Abu Walid, mentioning the opinion of some who would here understand it in the notion of covering, rejects that, and prefers the other, of a company or multitude, or number of men: and the interpretation of the clause in his way is, When I passed in a company, or multitude, whom I set, or put forward to the house of God, i. e. whom I followed, or, drove, as it were, before me. For this he will have to be the signification of 〈 in non-Latin alphabet 〉 to put or set forward, and cause to move or go, as a nurse doth her child, (so the word is used in the Misnah) putting it forward to go. And so R. Tanchum renders the word, I caused them to go. The Jewish Arab Interpreter, in a note, saith, it implies such a putting forward or egging, as the Arabians use in their journeyings, especially by night: So, saith he, our fathers used to incite and put men forward, saying, Arise, let us go up to Zion to the Lord our God. But this word 〈 in non-Latin alphabet 〉 may likewise be compared with the Arabic 〈 in non-Latin alphabet 〉 , and then it will signify, to go hastily, and to throng. And to this agrees 〈 in non-Latin alphabet 〉 in the end of the verse, which literally signifies the feasting multitude: the Chaldee read 〈 in non-Latin alphabet 〉 &c. the tumult or noise of the people which come to celebrate the feasts at Jerusalem; but the Lxxii. 〈 in non-Latin alphabet 〉 , the noise of the feasters, from that notion of 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 to tumultuate or make a noise, which refers to the noise and stir at going up to the feast from all parts of Judea. The Jewish Arab interpreter renders it 〈 in non-Latin alphabet 〉 the multitude of such as went in devotion [to the Temple.] And so Abu Walid explains it of such as came to the house of God, taking 〈 in non-Latin alphabet 〉 in the notion wherein the Arabs usually take 〈 in non-Latin alphabet 〉 , to go in devotion, or visit some place accounted sacred. This notes the joy in undertaking the journey to God's service, and not the festivity it self, when they were come up. Their very going up was a kind o • procession, much more then their feasts themselves; in opposition to which the celebration of Idolatrous feasts is by the Jews called 〈 in non-Latin alphabet 〉 a sadness: though the heathen Tacitus make the contrary observation, (as everyone thinks fit to commend his own rites, and defame others) Romani laetos • estos{que} ritus habent, Judaei tristes sordid • s{que} The Romans have joyful and festival rites, the Jews sad and sordid.

[ c.] V. 6. Hermonites] The land of Jordan is that which lies and is enriched by that river, whose head is at the foot of Lebanon. Of Hermon, a high hill on the other side of Jordan on the east, and known by four names, see note on Psal. xxix. d. From this 〈 in non-Latin alphabet 〉 Hermonim here hath its name, and signifies the region betwixt Hermon and Tabor, and the inhabitants thereof: which being on a little rising, it may here be fitly expressed by 〈 in non-Latin alphabet 〉 from the hill of lit • leness, or the little hill, but Solomon Jarchi and Ibn Ezra render Hermonim as the common name of several hills, as the Alps in Italy, the mountains of Ararat in Asia, the mountains of the Moon in Africa. And then Missar may likewise be the name of an hill, possibly that which bordered upon Soar. Gen. xix. 30. and then Missar and Hermon will be the guesses of David's march, the length of the whole country beyond Jordan, which he traverst in his flight from Absalom, 2 Sam. xvii. 22.

V. 7. Deep] 〈 in non-Latin alphabet 〉 is an abyss, or [ d.] deep pit, a place of much waters; sometimes the whole globe of earth and sea, Gen. 1.2. sometimes the whole body of waters here below, Gen. vii. 11. Prov. viii. 24; and frequently the bo • tome of the sea, styled 〈 in non-Latin alphabet 〉 the Abyss, Luk. viii. 31. Here it signifies literally a multitude of waters, either all breaking out of the earth, called the fountains of the great deep Gen. vii. 11. (see the Targum on Eccl. i. 7.) or else some pouring down out of the clouds (see note on Psal. xxix. 3.) some rising out of the earth: so saith the Chaldee, 〈 in non-Latin alphabet 〉 , the superior abyss calls unto the inferior abyss. Instead of calling some render meets; so Symmachus, 〈 in non-Latin alphabet 〉 , one deep met another: and that notion the Jewish Arab interpreter embraces, 〈 in non-Latin alphabet 〉 deep meeting deep. And this no doubt may go for a significant paraphrase of it, and hath foundation in the affinity betwixt 〈 in non-Latin alphabet 〉 to meet, and 〈 in non-Latin alphabet 〉 to call. But the literal notation of 〈 in non-Latin alphabet 〉 is certainly that of calling; and that is retained by the Chaldee, and Syriac, and the Lxxii. and the rest of the ancient interpreters: and the expression is poetical, their meeting together is, as it were, calling to, and answering one the other. And thus, we know, it was in the deluge (to which this probably refers) Gen. vii. 11. the same day were all the fountains of the great deep broken up, and the windows or floodgates of heaven were opened. This their breaking out at the same time from both places, from above and from below, seems to be the fullest meaning of the abyss calling to, and answering one the other. And that which is supposed to begin, and so to call the other, is the Superior, that from the clouds (so saith the Chaldee:) and this calling is by means of the water-spouts, so the clouds are poetically styled 〈 in non-Latin alphabet 〉 thy (i. e. God's) spouts ( 〈 in non-Latin alphabet 〉 a pipe or spout, from whence is Assinarus the name of a river in Thucydides l. vii. descending from a steep place in a deep channel ) The Lxxii. read 〈 in non-Latin alphabet 〉 thy cataracts, pouring down of waters from a much higher place to a low, from the top of an hill or house; that as, when it rains apace, that which falls on the top of the house, being conveyed thence by spouts, (domatum fistulas, S. Jerome calls them) comes pouring down upon the ground, and makes a great noise in falling, (so Kimchi explains it, as the water from the house top flows down by the pipe, and causeth a great sound by its descent ) and much increases the flood of water that was below: so God pouring out rain from the clouds, as by those spouts from the top of the house, first makes a great noise, then much increases the water which was formerly below, and makes the springs and brooks to rise, as it were in answer to this voice of the clouds, which by this means call upon them, and rouse them up. This makes it necessary to render 〈 in non-Latin alphabet 〉 by the voice of the water-spouts, as the instrument by which the superior abyss calls to the inferior; as one calls, or signifies his pleasure, or summons another by a pipe. 'It is true, the fountains in the earth, the meatus by which the waters pass into the sea, are by the Targum Eccl. i. 7. styled 〈 in non-Latin alphabet 〉 the water-pipes of the abyss; and that may seem to determine the phrase here to these inferior waters. But 'tis as sure, that any other course of waters may be so called also; and so this opening of the windows of heaven, the cataracts from the clouds, that superior abyss, as here the Chaldee understands it. And this is a most poetical expression of miseries flowing in one upon another, some from God, and some from men; God's punishments for sin inviting as it were, and calling out the infernal spirits, and the malice of men here below, which seeing God displeased, and so being permitted by him to be executioners of his wrath, break out violently upon him. And the same is farther expressed by the two words in the remainder of the verse. All 〈 in non-Latin alphabet 〉 thy collisions or fractures ] from 〈 in non-Latin alphabet 〉 to break, i. e. all the effects of thy displeasure, which come like waves of the sea, raising themselves, and then breaking and pouring out upon me. This the Lxxii. read, 〈 in non-Latin alphabet 〉 not in the notion of that word, which the vulgar understand it in, when they render it excelsa tua, thy high things; but as that word oft signifies wavering, and being driven uncertainly (see note on Luk. xii. ^a ) and those we know are compared to the waves of the sea, driven by the winds and tost, Jam. i. 6. The Syriac render it 〈 in non-Latin alphabet 〉 thy tempests, from 〈 in non-Latin alphabet 〉 to break; and so also the Arabic, thy tempests. The other word 〈 in non-Latin alphabet 〉 is best rendered by billows, from 〈 in non-Latin alphabet 〉 to roll or tumble together in an heap, as the sea doth its billows: and so the Lxxii. express the meaning by 〈 in non-Latin alphabet 〉 , which signify these. To this the 〈 in non-Latin alphabet 〉 following will be most fitly annexed, All thy collisions and rollings on me. And then 〈 in non-Latin alphabet 〉 will stand by itself, and be best rendered passed by, or over, without doing me any harm at all. So Psal. xLviii. 4. The Kings of the earth were assembled, they passed by together, without any hostile attempt; as farther appears there, v. 5. they were troubled and hasted away. And thus the word 〈 in non-Latin alphabet 〉 is most frequently rendered 〈 in non-Latin alphabet 〉 , passing over, or by. And then the following verse, In the day commanded the Lord his benignity] connects very perfectly with it, as the account, why the collisions and rollings on him, the sea foaming and making a noise, did yet pass over, and not drown or hurt him, viz. because God day and night continually protected him.

[ e.] V. 8. • he Lord] For the understanding of this v. 8. and connecting it with the antecedents and consequents, the frequent observation of the future tense being used for the praeter, will be most useful, and indeed perfectly necessary. For the former verse being in the first part of it a sad description of his miserable estate, and the effects of God's displeasure toward him, and the latter part of it (as hath been shown) a thankful acknowledgement of his deliverance from all the mischievous effects of it; this v. 8. will be a fuller declaration of this mercy of God, to whom only the deliverance was due, In the day commanded the Lord — Not, The Lord will command his loving kindness — but more fitly and literally, 〈 in non-Latin alphabet 〉 In the day time commanded the Lord his loving kindness, i. e. God was thus pleased to deal with me, all the day long to send out (so 〈 in non-Latin alphabet 〉 signifies to dispense, to confer) benefits and mercies on me, and in the night his song was with me; every day I received, and every night I made acknowledgment of his mercies to me: and my prayer to the God of my life, i. e. I still looked upon God as one that savoured me, and constantly preserved me, and poured his benefits upon me, and so prayed to him with all joy and cheerfulness and alacrity, and as it follows v. 9. I will say unto God, My rock, why hast thou forgotten me? And this seems to be the clearest meaning of this place; though the learned Castellio, having rendered 〈 in non-Latin alphabet 〉 obruunt overwhelm, v. 7. hath accordingly affixt another interpretation to these verses, solebat Jova &c. Nunc mihi— God was wont to confer his benefits in the day time, &c.— Now I must thus make my complaint unto my God.

V. 11. My countenance] 〈 in non-Latin alphabet 〉 here [ f.] my countenance, may possibly have this difference from 〈 in non-Latin alphabet 〉 his countenance, v. 6. (which the Chaldee there renders the redemption 〈 in non-Latin alphabet 〉 which is from before him ) that David first mentions the salvations of God's countenance, i. e. his saving power and providence, and then closeth the Psalm by applying it to himself, and acknowledging the particular mercy of his deliverance. Yet considering that all the Ancients versions, the Chaldee only excepted, seem to have read 〈 in non-Latin alphabet 〉 my countenance ( 〈 in non-Latin alphabet 〉 , faciei mei, my face ) in both places, and that these words are the burden as of this, so of the following Psalm, and that as the sense is the same in other words, so in all likelihood the two Psalms did correspond in this; therefore 'tis not improbable, that the old reading was here in both places 〈 in non-Latin alphabet 〉 , my countenance, as it is in both places of the following Psalm.

Annotations on Psalm XLIII.

[ a.] V. 4. Exceeding joy] The chief difficulty of this Psalm is, how the 〈 in non-Latin alphabet 〉 is to be rendered. As for 〈 in non-Latin alphabet 〉 that in Hebrew denotes commotion, and generally any kind of commotion, (as Abu Walid tells us, see note on Psal. ii. k.) whether of joy or sorrow. It is certain it most frequently signifies exultation and joy: and so it must be thought to do as oft as it is joined with 〈 in non-Latin alphabet 〉 rejoicing, by any conjunctive particle, as Psal. XLV. 15. with gladness and rejoicing shall they be brought; and so 'tis there rendered by the Lxxii. 〈 in non-Latin alphabet 〉 ; who yet in this place have rendered 〈 in non-Latin alphabet 〉 much otherwise, 〈 in non-Latin alphabet 〉 , God that makes merry my youth: and therein the Syriac, Latin, Arabic, and Ethiopic follow them, and only the Chaldee otherwise, 〈 in non-Latin alphabet 〉 from whom is the joy of my exultation. Of this rendering of the Lxxii. the account is ordinary, that they took 〈 in non-Latin alphabet 〉 in a notion wherein tis used in Arabic, for age or generation. So in their rendering of Psal. Lxxix. 13. we will show forth thy praise from generation to generation, 〈 in non-Latin alphabet 〉 . So Gen. iii. 9. Noah was upright in his 〈 in non-Latin alphabet 〉 generation. So Psalm cxii. 2. 〈 in non-Latin alphabet 〉 the generation of the just shall be blessed. And Mat. 1. These are 〈 in non-Latin alphabet 〉 the generations. And then tis conceived that in this notion of generation, as that signifies the whole age and course of a man's life, the Lxxii. taking the word, thought fit to render it 〈 in non-Latin alphabet 〉 my youth, viz. the former part of my age. But the word 〈 in non-Latin alphabet 〉 in Arabic signifies also a fat well-grown youth; and the Arabic being but a dialect of the Hebrew, and the word 〈 in non-Latin alphabet 〉 evidently thus signifying in the Arabic, 'tis most probable that thus it did signify originally in the Hebrew, and the Lxxii. their thus understanding it, and rendering it 〈 in non-Latin alphabet 〉 youth, is a fair evidence for it. And if indeed it thus did signify in the Hebrew, then there is all reason to understand it so here, and to render it 〈 in non-Latin alphabet 〉 the joy of my youth, i. e. of my whole course of life, from my youth till now, and to make that the title of God, that he hath always been such to David, i. e. the only author of joy and rejoicing ( 〈 in non-Latin alphabet 〉 ) that ever David had. And thus the rendering is more literal, than either to read it, the God of my joy and gladness (for there is neither any reason to make the former word to be in the genitive case, nor is there any ו conjunction between them, and the Chaldee, that alone differs from the Lxxii. yet read it in this other form, from whom is the joy of —) or God, my exceeding joy. If this notion of 〈 in non-Latin alphabet 〉 be not accepted, it may then be, as our English margin hath it, God the gladness of my joy, i. e. he that is the great author of all the joy I have. But if it may here be taken in the notion of the other contrary passion, or commotion, that of sorrow, then 〈 in non-Latin alphabet 〉 will be he that maketh glad my sorrow, or turneth my commotions into joy.

V. 4. The harps] Of 〈 in non-Latin alphabet 〉 it may [ b.] here be observed, that being among the Grecians used in sadness only, (and so defined by Hesychius, 〈 in non-Latin alphabet 〉 , a musical instrument, a mournful harp, and from thence 〈 in non-Latin alphabet 〉 , to mourn and wail, and 〈 in non-Latin alphabet 〉 , wailing and mournful ) 'tis yet among the Hebrews generally a cheerful, joyful music, so Gen. xxxi. 17. and 2. Chron. x. 28. Job xxi. 12. and xxx. 13. and frequently in these Psalms, see Psal. xxxiii. 2. Lxxi. 22. Lxxxi. 3. xcii. 4. cxxxvii. 2. cxLix. 3. Is. v. 12. xxiv. 8. Ezek. xxvi. 13. and 1 Mac. iii. 5.

Annotations on Psalm XLIV.

V. 2. Cast them out] The word [ a.] 〈 in non-Latin alphabet 〉 from whence 〈 in non-Latin alphabet 〉 comes doth generally signify misit and emisit, sending, and sending out, or setting free and at liberty, which we call manumission, and in that notion the word is elsewhere used: and though by the Lxxii. in this place, and one more Ex. xii. 33. it be rendered 〈 in non-Latin alphabet 〉 to cast out, in the notion of 〈 in non-Latin alphabet 〉 , which is of such affinity to it, that, as Abu Walid observes, Jer. xxxviii. 6. and 11. they are used promiscuously for the same; yet in many hundred places, they render it elsewhere by 〈 in non-Latin alphabet 〉 to send, as in some hundreds more by 〈 in non-Latin alphabet 〉 to send out; by which also Aquila renders it here. And to this the Syriac accords, whether we read with the ordinary Copies (for then the rendering is not literal, but by way of paraphrase) thou hast afflicted the kingdoms 〈 in non-Latin alphabet 〉 and hast established them, or, which is much more probable, and the change very easy, but of a point, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to send, and thou didst send them out. And to this agrees the form of God's mandate for the bringing out of the Israelites, Exod. v. 1. 〈 in non-Latin alphabet 〉 thus saith the Lord, let go, or send out, or manumit my people, &c. and therefore in all reason this is to be resolved the meaning of it in this place. And in that one other place where the Lxxii. render it 〈 in non-Latin alphabet 〉 , it evidently signifies (as by our English 'tis rendered) sending out, Ex. xii. 33. The Egyptians were urgent upon the people, that they might send them out of the land in haste. The undoubtedness of this interpretation will be assented to, if the latter part of the verse be compared with the former. In the former 'tis expressly said, 〈 in non-Latin alphabet 〉 thou hast cast out the nations, 〈 in non-Latin alphabet 〉 and hast planted them; sure not the same whom he had cast out, but, as the Chaldee paraphrases, (the people of Canaan in the former, and) 〈 in non-Latin alphabet 〉 the house of Israel in the latter: and then by proportion, in the second part, as 〈 in non-Latin alphabet 〉 thou hast a • flicted the nations ] belongs to the Egyptians; so must 〈 in non-Latin alphabet 〉 and thou hast sent them out ] belong to the Israelites: and if the 〈 in non-Latin alphabet 〉 by thy hand ] in the beginning of the verse, be (as reasonably it may) applied to all that follows in the verse, then 'tis literally, thou hast manumitted them, i. e. set at liberty the Israelites. And so that is the full meaning of it.

[ b.] V. 3. Light of thy countenance] 〈 in non-Latin alphabet 〉 the light of thy faces, seems here to be set to signify the majestatick presence of God, his visible presiding in their militia; for so the matter spoken of exacts, and the mention precedent of thy right hand, and thine arm. And accordingly the Chaldee render it 〈 in non-Latin alphabet 〉 , the light of the splendor of thy glory, by God's glory ordinarily signifying the special presence of God (his Schechinah mentioned by them v. 10.) however evidenced or testified; and that is frequently the interpretation of 〈 in non-Latin alphabet 〉 faces, even when it is rendered 〈 in non-Latin alphabet 〉 by the Lxxii. so Gen. iii. 8. the faces, i. e. presence of the Lord, as we render it; so Gen. iv. 16. Cain went out from the faces, we duly read, from the presence of the Lord; and often elsewhere. And so here v. 24. the hiding his faces, is by the Chaldee rendered, the taking away 〈 in non-Latin alphabet 〉 the Schechinah or majestatick presence of his glory. And so that will be the best rendering here, the light of thy presence, (as God, we know, testified his presence to the Israelites by a light shining cloud going before them, and conducting them) and not the light of thy countenance, as that is all one with his favor; the mention of that following in the next words, as the original, and reason of this his shining presence, and not as the thing it self.

V. 8. Boast] 〈 in non-Latin alphabet 〉 in Piel signifying [ c.] to praise or celebrate, 〈 in non-Latin alphabet 〉 is regularly to be rendered here [We have praised.] And the preposition ב prefixed to 〈 in non-Latin alphabet 〉 makes no difference, being many times a pleonasine; and then 〈 in non-Latin alphabet 〉 , the future from 〈 in non-Latin alphabet 〉 , will be best rendered in the future, we will confess thy name forever, by the former signifying what is past, as the pledge and pawn of his future mercies, whereon he is resolved to depend for the future. And thus in both parts the Syriac renders it, we have praised, and, we will confess.

V. 12. Nought] 〈 in non-Latin alphabet 〉 signifies [ d.] wealth, or any kind of valuable possession, and so fitly follows 〈 in non-Latin alphabet 〉 i. e. literally [and hast not multiplied] but it must best be rendered [and hast not gained] or made advantage, or increase, as men are wont to do by the sale of those things that are any way valuable. The Roman copies of the Lxxii. read (as 'tis evident S. Augustine did) 〈 in non-Latin alphabet 〉 , and there was no multitude in their jubilations, and Asulanus 's copy reads yet worse, 〈 in non-Latin alphabet 〉 . But it is apparent, both by the Latin, which reads in commutationibus, and so by the Syriac also, that the true reading was 〈 in non-Latin alphabet 〉 , according to their use of 〈 in non-Latin alphabet 〉 for a price. The plain meaning is, that as things that are useless and burthensome, are not sold for any valuable price, but allowed to be taken away by any that will have them; so are they dealt with by God at this time, not regarded by him, and so permitted to be conquered, and carried away captive by everyone that will assault them. The Arabic here hath, contrary to use, rendered it with some difference from the Lxxii. thou hast diminished the multitude of their numbers; seeming thereby to refer to the first captivity in Egypt, where servitude increased their numbers, they multiplied in children, as their task-masters increased their tale of brick: But here their captivity is not thus recompensed, but the contrary is the effect of it.

Annotations on Psalm XLV.

[ a.] Tit. Shoshannim] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 Six, in all probability signify instruments of six strings. The Chaldee render it 〈 in non-Latin alphabet 〉 the assessors of the Sanhedrim, as if it were from 〈 in non-Latin alphabet 〉 , a title of the doctors of the Jews. The Lxxii. render 〈 in non-Latin alphabet 〉 , and seem to refer to the custom of alternate singing (of which we have spoken on Psal. xxiv. ^a .) one verse by one, another by the other part of the quire; which alternation as it is not unfitly expressed by 〈 in non-Latin alphabet 〉 , so it might by them be thought to be noted by this word, deduced by them, as also by the Chaldee, from 〈 in non-Latin alphabet 〉 to change or vary. Of the sons of Coreh see Psal. xLii. 1. of Mas hill see Psal. xxxii. note a. As for 〈 in non-Latin alphabet 〉 in the foeminine plural from 〈 in non-Latin alphabet 〉 beloved, it must signify the female or virgin friends, they that had the same respect to the Bride, as the friends of the bridegroom had to him, John iii. 29. (see note b. on that chapt.) These are the attendants of the solemnity, and their chief business is to increase and engage the love of the Bride to her husband: And in their persons this Psalm is indicted, as if it were spoken by them, and so is called 〈 in non-Latin alphabet 〉 a canticle of these beloved, or friends of the Bride, the Bride-maids; the Lxxii. read 〈 in non-Latin alphabet 〉 , for the beloved, and so the Latin, as if it were 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 .

[ b.] V. 1. Inditing] That 〈 in non-Latin alphabet 〉 , used only in this one place in Scripture, signifies ebullivit praefervore, to boil or seeth out through excess of heat, is agreed by all: The Lxxii. render it 〈 in non-Latin alphabet 〉 , the Latin eructavit, the style ordinarily used of a spring or fountain; and so the Jewish Arab Interpreter renders it by 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 which belongs to the springing forth of water, originally, but is applied to any new invention, or good thing, produced by the mind. So Abu Walid also would have it rendered, that so first his heart sent forth, and then his tongue uttered what that produced or dictated. He observes also the affinity of 〈 in non-Latin alphabet 〉 with the Arabic 〈 in non-Latin alphabet 〉 , wherein the radicals are the same, only transposed, which signifies to swell forth or distill, as water out of an hill or rock. And indeed 〈 in non-Latin alphabet 〉 in Arabic, without transposition, signifies motion or commotion; and so Kimchi renders the Hebrew word. And thus the word is deemed applicable to speech, which is thus sent out from the heart at the mouth, and is produced by the heat or motion of thoughts or meditation; my heart was hot within me, and the fire kindled, and at last I spake with my tongue. But it is not improbable, that the metaphor should here be taken from boiling over the fire in a pot or pan, which is the way of dressing or preparing of meat. So the word signifies, and is by the Chaldee rendered 〈 in non-Latin alphabet 〉 ferbuit, calefactus est: and from that notion of it we have 〈 in non-Latin alphabet 〉 , a frying-pan, Lev. vii. 9. that wherein the mincha or meat-offering was dressed with oil, v. 10. And to this it very well agrees, that a sacred hymn prepared by a Prophet, first composed by the spirit in his heart, then readily brought forth by his tongue, (which in that respect being here compared to the pen of a ready writer, agreeth also with another notion both of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 for making hast ) should be here expressed by a peace-offering, or sacrifice of thanksgiving, dressed with oil over the fire, whether fried or boiled, (the ebulliency denoted in 〈 in non-Latin alphabet 〉 being equal in both of them) and then by the sacrificer presented to God, Lev. ii. 8. as this here is to the King in the next words. so that not questioning the original notion of the word for ebullivit, we may yet best express the metaphor here by preparing, which is a general word, common to the dressing of meat or offering, and to the composing of any hymn, which is the spiritual oblation, and is here part of the nuptial festival, composed for the celebrating of it. As for 〈 in non-Latin alphabet 〉 by the LXXII. 〈 in non-Latin alphabet 〉 , verbum bonum in the vulgar, the good word, or speech, or matter, it will by analogy signify a festival hymn, as 〈 in non-Latin alphabet 〉 signifies laetus, as well as bonus, and 〈 in non-Latin alphabet 〉 a good day, is a festival day, a day of rejoicing, and the feast being a marriage feast 〈 in non-Latin alphabet 〉 a good or festival hymn will be distinctly an Epithalamium. And then that which followeth 〈 in non-Latin alphabet 〉 , will be best literally rendered, my composures will I deliver, or recite to the King, (so the Chaldee exactly in the same form, reading only 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 which is the same, any kind of works, or composures. )

[ c.] V. 4. And in thy Majesty] The fourth verse is literally to be rendered, 〈 in non-Latin alphabet 〉 and prosper with thy honor or majesty, i. e. we wish it long continuance, 〈 in non-Latin alphabet 〉 ride upon the horses of the Kingdom; saith the Chaldee, 〈 in non-Latin alphabet 〉 , for or upon the word, or business of truth — so the phrase signifies, 〈 in non-Latin alphabet 〉 being usually taken for matter, as well as words; and so the Chaldee here, 〈 in non-Latin alphabet 〉 for the business: the word signifies a cause depending in debate, a contention, and then more generally negotium, tractatus; and accordingly so must 〈 in non-Latin alphabet 〉 be here understood. Then follows 〈 in non-Latin alphabet 〉 and he, that is, saith the Chaldee, God shall teach thee terrible things with, or by thy right hand. Against this rendering there is but one objection, viz. that 〈 in non-Latin alphabet 〉 is in the foeminine gender, and so cannot so well be spoken of God. Why then may it not belong to the immediate praecedents, whether 〈 in non-Latin alphabet 〉 righteousness, or 〈 in non-Latin alphabet 〉 meekness, or 〈 in non-Latin alphabet 〉 truth, that all or any of those, i. e. God by them, shall teach him terrible things by his right hand; or, as the foeminine is oft taken neutrally, his riding or engaging for the cause of these shall bring God's blessing upon him, and so cause him, or teach him to do these terrible things with his right hand? The Lxxii. indeed read 〈 in non-Latin alphabet 〉 . But the Chaldee suggests a more probable rendering.

V. 5. Thine arrows] The fifth [ d.] verse may most conveniently be read with a parenthesis; Thy arrows are sharp (then as an effect of that, [the people shall fall under thee] for that is an evidence of the sharpness of arrows, when men are thereby wounded and killed ) 〈 in non-Latin alphabet 〉 in or upon or against the heart of the enemy of the King; those being the mark against which his shafts are directed, and the sharpness of them experimented upon them. This our last English designed in transposing the words, first, thine arrows are sharp in the heart of the Kings enemies] and then [whereby the people fall under thee.] This the Jewish Arab agrees to, and for taking away the harshness of the parenthesis, transposeth the words in like manner, thus; And thine arrows being sharp fall into the heart of the Kings enemies, and the nations fall under thee. So the Chaldee, having rendered the former part of the verse, [Thy arrows are brought out to slay armies, the people shall fall under thee] They then add 〈 in non-Latin alphabet 〉 and the sons of thy bow, i. e. the arrows in the beginning of the verse, shall be sent against the heart of the Kings enemies. Yet are these words capable of a rendering, without either transposing, or parenthesis, thus; Thine arrows are sharp, people shall fall under thee, in the midst of the Kings enemies, i. e. being reached by thine arrows in the midst of thine enemies armies. Thus 〈 in non-Latin alphabet 〉 heart, is elsewhere used for the midst of a thing; as Deut. iv. 11. 〈 in non-Latin alphabet 〉 the heart, i. e. the midst of heaven, and Exod. xv. 8. 〈 in non-Latin alphabet 〉 in the heart, i. e. midst of the sea, so the heart of the earth, for the midst of it. And in the Arabic, 〈 in non-Latin alphabet 〉 ] which signifies the same with the Hebrew 〈 in non-Latin alphabet 〉 ] is the proper style for middle or main body of an army.

[ e.] V. 6. Thy throne] The difficulty here is, to whom this verse and the following are literally and primarily appliable. And the doubt ariseth from the style, which is here inhaunced from the King, to God. 'It is true indeed, 〈 in non-Latin alphabet 〉 which is here used, is sometimes applied to others besides God: 1. to the God's of the Gentiles, who are so called Isa. xxxv. 18. 〈 in non-Latin alphabet 〉 the God's of the nations: 2. to Angels, Psal. Lxxxvi. 8. who is like to thee 〈 in non-Latin alphabet 〉 among the God's? the Chaldee reads, among the high 〈 in non-Latin alphabet 〉 , the Greek 〈 in non-Latin alphabet 〉 Angels, transformed by them: 3. to divine and excellent men, Prophets, and Judges, or Princes, &c. So Exod. xxii. 28. Thou shalt not vilify 〈 in non-Latin alphabet 〉 the God's] is explained by what follows, nor curse the ruler of thy people; and Exod. xxi. 6. his master shall bring him 〈 in non-Latin alphabet 〉 to the God's; we duly render it, to the Judges; and Exod. iv. 16. thou (Moses) shalt be to Aaron 〈 in non-Latin alphabet 〉 for a God, 〈 in non-Latin alphabet 〉 for a Prince, saith the Chaldee. And accordingly 'twere not strange for 〈 in non-Latin alphabet 〉 to be applied to King Sololomon here. But the Apostle to the Hebrews c. 1. 7. affirming expressly, that these words are spoken to Christ the Son of God; and the Targum interpreting the King v. 2. (and so the whole Psalm ) of the Messias, and so Kimchi, Ibn Ezra, and Jarchi also; It is not reasonable or safe to apply them to any other but him; and so to take 〈 in non-Latin alphabet 〉 in the principal signification, wherein it is most frequently used for the one God of heaven and earth, and of him to understand these two verses, as also v. 11. allowing to Solomon only an imperfect, limited, partial sense of them, as he was a type of this Messias. Which may well be reconcilable with the understanding the rest of this Psalm literally of Solomon, and only mystically of Christ; it being not unfrequent with Prophets of the Old Testament, speaking of some other matter mystically referring to Christ, but immediately to somewhat of present concernment, to be carried by the divine spirit, whereby they were acted, to speak immediately of Christ. Of this see Justin Martyr in his Dialogue with Tryphon the Jew, p. 287. where he concludes from this testimony, 〈 in non-Latin alphabet 〉 , that he was to be worshipped, being God and Christ, v. 11. As also S. Augustine de Civ. Dei. l.xvii. c. xvi.

V. 8. Made thee glad] The former [ f.] part of v. 8. being read, as it lies in the Hebrew, Myrrh and aloes and Cassia all thy clothes, i. e. they are so perfumed with these odors, as if they were nothing else; that which follows will be clear also, 〈 in non-Latin alphabet 〉 from the palaces of tooth, thereby, saith the Chaldee, meaning the Elephants tooth brought from Armenia, (it may more probably be said from Africa ) with which it seems their choice rooms were beautified (of this Solomon's throne is said to be made, 1 King. x. 18. and so Ahab made an Ivory house, 1 King. xxii. 39.) from which as the bridegroom passeth, or from whence, as he abideth therein, his garments yield this high perfume over all the adjoining rooms. As for that which is added in the close, 〈 in non-Latin alphabet 〉 , with which they have delighted thee] it must be understood according to the vulgar Hebraism, oft taken notice of (see Luk. xvi. note b.) they have delighted thee, i. e. thou art delighted or pleased with them.

[ g.] V. 9. Thy honorable] From 〈 in non-Latin alphabet 〉 pretiousus, honorabilis fuit, is 〈 in non-Latin alphabet 〉 honor, glory, splendor; and so here in the plural, 〈 in non-Latin alphabet 〉 in or among thy splendors, thy honors, thy ornaments, i. e. thy magnificent train. The Lxxii. renders it 〈 in non-Latin alphabet 〉 in thy honor, to this sense clearly.

[ h.] V. 13. Of wrought gold] Of the difference between 〈 in non-Latin alphabet 〉 here and 〈 in non-Latin alphabet 〉 in the next verse, this only need be observed: that the former signifies ocellare, to work a garment full of eyes, which eyes being here of gold, are probably such as are with us called oes, as being of the form of an eye; the latter is to paint with a needle, i. e. to work upon cloth &c. divers colors and figures, to imbroider with several coloured silks, thereby imitating the various plumes of birds, from whence those artificers are called plumarij. (See the learned Nic. Fuller Miscell. l. 1. c. 20.)

Annotations on Psalm XLVI.

[ a.] Tit. Alamoth] This Alamoth we find mentioned 1 Chron. xv. 20. where in bringing up the Ark from Obed-Edom, the singers Heman, Asaph and Ethan, i. e. these sons of Corah here mentioned, were appointed to sound with Cymbals of brass, and Zechariah &c. with Psalteries on Alamoth, and Mattathias &c. with harps on the Sheminith, or the eighth to excel, or oversee (see note on Psal. iv. ^a .) what it is, Chimchi informs us upon Psal. iii. the name of a tune, or melody, or musical key, to which this Psalm was set, and to be sung by the sons of Corah. And considering that Psal. ix. intitled 〈 in non-Latin alphabet 〉 , it is not improbable that this should refer to that, and being set to the same key or tune, be said to be a song 〈 in non-Latin alphabet 〉 upon this tune, so called, and vulgarly then known by that title. The Lxxii. referring to the notion of the theme 〈 in non-Latin alphabet 〉 occultavit, render it 〈 in non-Latin alphabet 〉 , for the hidden; and the Latin, pro arcanis: and the rest of the ancient Interpreters take the same course; the Chaldee referring it to Coreh, and those that were hidden, i. e. swallowed up, by the earth with him, whilst these sons of Coreh escaped; as if the mention of the sons of Coreh in the title, by whom this song was to be sung, referred the whole Psalm to that story. Accordingly verse 2. when the Hebrew reads, Though the earth be removed, they paraphrase it [When our Fathers were changed from the earth.]

[ b.] V. 5. Right early] What 〈 in non-Latin alphabet 〉 is referred to, and how 'tis to be rendered, is not agreed on by interpreters. 'It is ordinarily joined in construction with 〈 in non-Latin alphabet 〉 , and is then to be rendered with it, in, or at the mornings appearing. And this will certainly be the sense of it, if we compare it with other places, where the same phrase is used; as Ex. xiv. 27. the sea returned to his strength, 〈 in non-Latin alphabet 〉 at the appearing of the morning, we render, when the morning appeared, the Lxxii. 〈 in non-Latin alphabet 〉 toward day. So Jud. xix. 26. we read in the dawning of the day, the Lxxii. 〈 in non-Latin alphabet 〉 , early in the morning. Thus also 〈 in non-Latin alphabet 〉 Gen. xxiv. 63. at the appearing of the evening, or at eventide, and Deut. xxiii. 12. When evening cometh on, or looketh toward. And being here spoken of God's aids afforded to his people, it may either allude to that deliverance, Exod. xiv. 27. where at the appearing of the morning the sea returned for the drowning of the Egyptians; or else be a proverbial speech, for an opportune and seasonable deliverance, because that then afforded to the Israelites was such, as [in the mount it shall be seen] is proverbially used in this sense. Ibn Ezra seems to like the rendering it 〈 in non-Latin alphabet 〉 every day, i. e. as oft as the morne appears; and so the Jewish Arab interpreter, according to the return or course of the day daily. But the Syriac, according to the notion of it in those other places, Exod. xiv. &c. express it clearly to be 〈 in non-Latin alphabet 〉 in the time or season of the morning; and so the Chaldee, by their paraphrase, [the Lord will aid her with the justice of Abraham who prayed 〈 in non-Latin alphabet 〉 in the morning season] appear to have understood it; and so Kimchi, at the approach of the morning of deliverance, after the night of affliction. Which well accordeth with the style of S. Paul Rom. xiii. 12. 〈 in non-Latin alphabet 〉 , the night is gone over or past, and the day approacheth, meaning the night of persecution, and the day of relief or rescue, 〈 in non-Latin alphabet 〉 their deliverance, v. 11. The copies of the Lxxii. vary in this place; some read 〈 in non-Latin alphabet 〉 , which the Latin seem to have read, and render, mane diluculo, in the morning at the dawning of light, and perhaps our English from thence have their [right early,] but the Roman, 〈 in non-Latin alphabet 〉 with his countenance. But indeed neither of these seem to be their original reading, but a third composed between both these 〈 in non-Latin alphabet 〉 , by his countenance in the morning, as rendering 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 adverbially, in the morning; by this means probably applying it to God, that he would help her by his countenance, or by looking upon her: but that would better answer 〈 in non-Latin alphabet 〉 then 〈 in non-Latin alphabet 〉 , which here we have, and therefore the rendering will still be most proper [at the mornings appearing, or] when the morning appeareth.

V. 9. Chariot] From 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 [ c.] round or circular; and from thence 〈 in non-Latin alphabet 〉 a wheel, and by Synecdoche a Chariot, Num. vii. and Gen. xLvi. But it signifies also a shield or buckler, as being round also; and so 'tis rendered by the Chaldee here, 〈 in non-Latin alphabet 〉 round shields, and by the LXXII. 〈 in non-Latin alphabet 〉 shields. And so it is most probable, being joined here with bow and spear, weapons of war, the military Chariots, which alone can be thought to be respected here, being constantly expressed by another word, 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 .

Annotations on Psalm XLVII.

[ a.] V. 3. He shall subdue] 'It is so frequent for the future to be used in the preter tense, and the matter doth so signally direct it to do so here v. 4. and 5. that it is strange any interpreters should retain the future sense in their rendering. The place belongs evidently to God's giving the land of Canaan to the Israelites, and that sure was past at the writing of the Psalm; and accordingly the Lxxii. render it in both verses, 〈 in non-Latin alphabet 〉 he hath subdued v. 3. and 〈 in non-Latin alphabet 〉 he hath chosen v. 4. There is nothing then of farther difficulty to be here explicated, unless it be, that 〈 in non-Latin alphabet 〉 excellence, magnificence, pride, from 〈 in non-Latin alphabet 〉 being high or excellent, doth here denote that excellent portion, that fat and fruitful land, which God had chosen for the Israelites to possess, they and their posterity; but especially the place of God's public worship among them, which is styled the excellence of their strength, that which secured to them all their victories over their enemies, and the desire of their eyes, Ezek. 24.21. a privilege which of all others ought to be most precious, and desirable to them.

[ b.] V. 7. With understanding] 'It is ordinarily resolved that 〈 in non-Latin alphabet 〉 here signifies with understanding: 〈 in non-Latin alphabet 〉 with a good understanding, saith the Chaldee; 〈 in non-Latin alphabet 〉 , intelligently, say the Lxxii. and sapienter, wisely, the Latin. But the word being a noun, is not elsewhere to be found adverbially, and is therefore by the interlinear rendered intelligens. But neither will that without much streining be fitted to accord with 〈 in non-Latin alphabet 〉 sing ye, in the plural. It is not therefore improbable, that