Works Volume 4

Annotations on Psal. IV.

[ a]

[ b] V. 1. Hear me. ] The Hebrew 〈 in non-Latin alphabet 〉 is certainly the Imperative, and so is used Psal. 27.7. and therefore must be rendered [ hear, or answer me ] and thus the Chaldee understood it, and paraphrase it, In time of my prayer, 〈 in non-Latin alphabet 〉 receive from me, by which also they render 〈 in non-Latin alphabet 〉 hear or hearken, in the latter end of the verse. But the LXXII. and from thence the other Antient Interpreters, seem to have read 〈 in non-Latin alphabet 〉 in the Preter tense, and so render 〈 in non-Latin alphabet 〉 , he hath heard me, and accordingly the Greek Fathers, St. Chrysostom especially, have observed God's speed in hearing the prayers of pious men, even before they have made an end of them, 〈 in non-Latin alphabet 〉 , for it is not, saith he, When, or After I had prayed he heard me, but 〈 in non-Latin alphabet 〉 , when I prayed 〈◊〉 • e present, he hath heard me already in the time past, 〈 in non-Latin alphabet 〉 , whilst thou speakest or sayest, I will say, Behold here am I, as he cites it from Isai. 58.9. concluding, that it is not our multitude of words that is wont to persuade with God, 〈 in non-Latin alphabet 〉 , but a pure soul, and the showing forth of good works. A Doctrine of most comfortable truth, but not founded in the Hebrew reading here.

[ c] V. 2. My glory. ] The Hebrew 〈 in non-Latin alphabet 〉 how long my glory into ignominy ] is elliptical, but easily supplied, and made intelligible, thus, How long will you reproach my glory, by [ glory ] meaning his regal power and majesty which God had bestowed on him. This the LXXII. render somewhat otherwise, 〈 in non-Latin alphabet 〉 , How long are ye heavy hearted, why do ye love vanity? By this phrase 〈 in non-Latin alphabet 〉 , possibly explicating (as in a periphrasis ) the great hardness of heart in Absalom and the like, who would defame so worthy a person, as David, approved and anointed by God, and would not be overcome or melted with his goodness; or perhaps reading the Hebrew somewhat otherwise than now we do, 〈 in non-Latin alphabet 〉 to which their rendering will be literal, and the variation not very great, reading 〈 in non-Latin alphabet 〉 in two words, and converting 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 ; which way soever it is, 'tis evident the vulgar Latin follow them usque quà graves cord ut quid —and the Arabic and Ethiopic to the same purpose.

[ d] V. 3. Godly. ] The acception of 〈 in non-Latin alphabet 〉 in this, and some other places, deserves here to be observed. It signifies ordinarily a pious, or charitable, and beneficent person. But when it is spoken of Man, referring to God, it notes one that hath received favor or mercy from him, and is all one with 〈 in non-Latin alphabet 〉 , one that hath found favor with God. So Psal. 16.10. Thou shalt not suffer 〈 in non-Latin alphabet 〉 him, that is so favored by thee, to see corruption. So Psal. 30.4. Sing unto the Lord 〈 in non-Latin alphabet 〉 ye that have felt his mercy and bounty. And so here David, seeing fit, in his plea against his enemies, who blasted him as a Man of Blood, and a guilty person, to insist on God's election, and advancement of him to the Kingdom, (noted by 〈 in non-Latin alphabet 〉 hath separated to a function, the Chaldee reads 〈 in non-Latin alphabet 〉 , in the same sense, as 〈 in non-Latin alphabet 〉 , in the New Test. denotes setting apart to the Apostolical Function, Act. 13.2.) and so referring to these words of God's Testimony, 1 Sam. 13.14. The Lord hath sought him a Man after his own heart, and hath commanded him to be Captain over his people, he chooses to use that more modest form of 〈 in non-Latin alphabet 〉 an Eleemosynary, or beadsman, that God hath advanced and chosen to this great dignity. This is in a like style set down, Psal. 78.70. He chose David also his servant, and took him from the sheep-fold, From following the Ewes great with young he took him, that he might feed Jacob his people, &c. and Psalm 89.20. I have found David my servant, with my holy oil have I anointed him. Of this see more Psal. 86. note a.

[ e] V. 4. Stand in awe. ] What 〈 in non-Latin alphabet 〉 signifies here might be somewhat uncertain, had not the Apostle Eph. 4. given us the meaning of it, 〈 in non-Latin alphabet 〉 denoting commotion either of the body or mind, doth in the latter acception import two things especially, fear and anger, those two principal commotions of the mind. In that of anger we have it, Gen. 45.24. where we render it falling out, or quarrelling, and 2 Kin. 19.27, 28. in both which we render it rage. So Prov. 29.9. And so Gen. 41.10. the Hebrew 〈 in non-Latin alphabet 〉 (affirmed of Pharaoh, viz. that) he was wrath, is by the Chaldee rendered 〈 in non-Latin alphabet 〉 . And this is much the more frequent acception of it in the Old Testament. And thus the Septuagint understood it here (and with them the vulgar Latin, Syriac, Arabic, and Ethiopic) rendering it 〈 in non-Latin alphabet 〉 , and from thence in the same words the Apostle makes use of the place Eph. 4.26. 〈 in non-Latin alphabet 〉 , Be angry and sin not, i. e. when ye are angry take care that ye do not sin, which that it is no allowance of 〈 in non-Latin alphabet 〉 , anger there, but only a supposing it present, and a forewarning of the dangerous effects of it, See note on Eph. 4.9. and that is more evident by comparing it with this Text, where their displeasure against God's Anointed, David, the first rise of their Rebellion, was certainly a great sin in them.

[ f] V. 5. Be still. ] The Hebrew 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 siluit, conquievit, cessavit, signifies in relation to actions as well as words, and so denotes a cessation from what they were before doing, which to those that were before about any ill, is repentance, to those which were up in arms, submission, or quiet subjection. And thus 'tis rendered here by the Septuagint 〈 in non-Latin alphabet 〉 , (and to that the vulgar agree) compunction, or contrition, as that is taken for amendment, the effect of godly sorrow, and so the Arabic more explicitly, Let it repent you, and the Chaldee, that paraphrases that part of the verse at large [ Say your prayer with your mouth, and your petition with your heart, and pray upon your bed, and remember the day of death ] instead of 〈 in non-Latin alphabet 〉 reads 〈 in non-Latin alphabet 〉 subdue, quiet, tame your desires or concupiscences, and then connects with that the substance of all the following verse thus, Subdue your concupiscences, and then it shall be reputed to you for a sacrifice of righteousness — Agreeably whereto St. Chrysostom, 〈 in non-Latin alphabet 〉 , Offer righteousness, this is the greatest gift, this is the acceptable sacrifice to God, not to slay sheep — but to do what is just; Wheresoever thou art, thou mayest offer this, thyself being the Priest, the Altar, the Knife, and the Sacrifice.

[ g] V. 5. Sacrifices of righteousness.] 〈 in non-Latin alphabet 〉 sacrifices of righteousness here do most probably signify the peace offering, or oblation of thanksgiving for deliverance. We have the phrase again, Psal. li. 19. where it is contradistinguisht to 〈 in non-Latin alphabet 〉 the holocaust. And there is reason for this appellation, because the sin was first to be atoned by the sin-offering, and thereby the person restored to some state of righteousness, ere he attempted the other. And withal, it was lawful for a Gentile worshipper, a proselyte of the gates to present a sin-offering, but the peace-offering, 〈 in non-Latin alphabet 〉 the sacrifice of praise, none but the 〈 in non-Latin alphabet 〉 proselyte of righteousness might be allowed to bring. And so it is fitly recommended here, as a consequent of reformation.

[ h] V. 6. Lift up. ] The Hebrew 〈 in non-Latin alphabet 〉 lift up, is here rendered 〈 in non-Latin alphabet 〉 , by the Septuagint, and so by the Latin, signatum est, referring to a banner, or standard, or insigne, in Greek 〈 in non-Latin alphabet 〉 , in Hebrew 〈 in non-Latin alphabet 〉 which is wont to be exalted, or lifted up, from 〈 in non-Latin alphabet 〉 evexit, exaltavit. Indeed 〈 in non-Latin alphabet 〉 the word here used is not so usual in the Hebrew tongue: but instead of it 〈 in non-Latin alphabet 〉 with ש and Ν, and so the Chaldee here hath it; And therefore the LXXII. had some ground for their change, and no doubt meant to signify by it, the great security which is enjoyed by God's favor (meant by the light, i. e. cheerfulness, pleasantness of his countenance towards us, as they that favor others, look pleasantly on them,) viz. the same that from an insigne or banner, the strongest military preparations, and thus it lies very consonant to what went before. David's visible strength, and military preparations were so small, comparatively with those of his enemies, that they that looked on, were ready to despair of victory. But as Elisha in the Mount to his unbelieving intimidated servant, shown him a vision of Horses and Chariots round about them, and so more on their, than on the enemies side, so David here to those fearful objectors opposes the favor of God, as a banner or insign, that hath a whole Army belonging to it, i. e. all security attending it.

Annotations on Psal. V.

[ a] Tit. Nehiloth ] The word 〈 in non-Latin alphabet 〉 being an 〈 in non-Latin alphabet 〉 , but this one time found in the whole Bible, we can but divine at the signification of it, having no certain guide to rely on for it. Lexicographers say, 'tis an eminent Musical Instrument, and the word being of affinity both with 〈 in non-Latin alphabet 〉 a torrent, or running river, and with 〈 in non-Latin alphabet 〉 a be, it is by some deemed to have the name from the one or the other, as imitating the murmurs of either of them: Some have derived it from 〈 in non-Latin alphabet 〉 perforavit, and then it must signify a hollow wind-instrument, Thus indeed 〈 in non-Latin alphabet 〉 signifies a pipe, or flute, or timbrel, and the verb 〈 in non-Latin alphabet 〉 to play on a pipe, &c. but 〈 in non-Latin alphabet 〉 is nowhere used in this sense. The regular way of deriving it, and that which is allowed by Lexicographers, is from 〈 in non-Latin alphabet 〉 haeres fuit, baereditate aut succession accepit, and is oft rendered by the LXXII. 〈 in non-Latin alphabet 〉 ▪ dividing or distributing into parts, but most frequently 〈 in non-Latin alphabet 〉 , succeeding to by inheritance. And in this notion it may possibly signify a song or hymn, divided to be sung in parts, as in Quires it is ordinary, one sort of voices succeeding where the other ends, and so dividing it betwixt them, taking it up one from the other, the Tenor from the Trebble and the like. That in this notion the LXXII. understood it, is probable by their rendering it 〈 in non-Latin alphabet 〉 , for the inheritor, i. e. for that kind of Music that inherits, or takes up successively, one part of the quire from the other, and so the Latin, and Arabic, and Ethiopic, all which must be conceived to have rendered the phrase intelligibly, and yet 'twill be hard to assign any other sense of their rendering, [ pro eâ quae haereditatem consequitur, and de haereditate ] save this. And then the Chaldee's 〈 in non-Latin alphabet 〉 to be sung on, or by the Quires, agrees very well with it also, one part of the Choir singing one verse, the other another, and so succeeding and taking up one from the other, and dividing it betwixt them, which is the obvious notation of 〈 in non-Latin alphabet 〉 . And so this notion seems to agree to the sense of all the Antient Translators, But 'tis yet most probable, which Kimchi hath resolved on Psal. 3. that Nechiloth was the name of a tune; and then 'tis as probable, that this tune took its name from Heritage, or somewhat of that kind, in the song that was first set to that tune, and so all the Antient renderings will be salved by that means.

[ b] V. 1. Meditation. ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 gemuit, sonuit, regularly signifies sighing or cry, not a loud sonorus voice, but such as complaints are made in; so Isa. 38.14. 〈 in non-Latin alphabet 〉 I mourned, the Chaldee reads 〈 in non-Latin alphabet 〉 I sighed as a dove, and so the LXXII. here render it 〈 in non-Latin alphabet 〉 , cry, and so the Latin and Ethiopic, and Arabic; And though it signify also Metaphorically the speech not of the mouth, but of the heart, ( 〈 in non-Latin alphabet 〉 , saith Chrysostom, not the lifting up of the voice, but the disposition of the mind, as when God said to Moses, Why criest thou unto me? when he said nothing) and so is most frequently rendered 〈 in non-Latin alphabet 〉 , to meditate ; yet when it is so rendered, it is oft in the sense of speaking, as Psal. 35.28. 〈 in non-Latin alphabet 〉 , my tongue shall meditate, we rightly render it, speak of righteousness, and so Psal. 37.30. the mouth of the righteous 〈 in non-Latin alphabet 〉 , shall meditate, certainly that is, shall speak wisdom. So Psal. 71.24. Prov. 8.7. Isa. 38.14.59.3.13. and elsewhere 'tis 〈 in non-Latin alphabet 〉 , to speak, Psal. 115.7. and even 〈 in non-Latin alphabet 〉 , to cry, or roar as a Lyon doth, Isa. 31.4. and elsewhere 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 song or melody, both of them sounds uttered and not kept in the mind. And to this agrees the Chaldee also, rendering it 〈 in non-Latin alphabet 〉 either in the notion of desire, or of fremitus of making a noise, both which 〈 in non-Latin alphabet 〉 signifies in the Chaldee.

[ c] V. 4. Dwell. ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 peregrinatus est, is best rendered sojourn, or make a short abode. From hence is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 a guest, or stranger, which the Greek have transformed into 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , and it belongs to a Proselyte, one of any Heathen Nation, that lived among the Jews. Of these some renounced Idolatry, and undertook the seven Precepts of the sons of Adam and Noah, and these were 〈 in non-Latin alphabet 〉 strangers, or proselytes of the gate, and such might live amongst them, others undertook their whole Law and were Proselytes of righteousness. And to these Rules of not admitting any strangers, but on one of these conditions, the Psalmist seems here to refer. The wicked man 〈 in non-Latin alphabet 〉 is all one in effect with an Heathen Idolater; and therefore as such an one must not dwell, or sojourn among the Jews, (the Captive Slave, if after a years abode he renounce not his Idolatry, was to be slain,) so 〈 in non-Latin alphabet 〉 the wicked man shall not sojourn with thee, shall be so far from being favored by thee, that he shall not be allowed the least abode in thy presence.

[ d] V. 5. Thy way. ] The Hebrew 〈 in non-Latin alphabet 〉 must literally be rendered [ thy way before my face ] yet the LXXII. have 〈 in non-Latin alphabet 〉 , my way before thy face, and thence some learned Men are persuaded that they read otherwise than we do 〈 in non-Latin alphabet 〉 But 'tis more reasonable to believe that they did thus (by way of periphrasis, not literal rendering) endeavor to express the meaning of it, it being the prime aim of that Prayer which petitions God's clear revelation of his will, or making his way straight before us, that we might thereby be directed and assisted to walk exactly, and so approve our ways to God. This latter indeed comprehending the former, God's directing and assisting, presupposing his illuminating grace, the revelation of his will: and therefore it is duly here used by the LXXII. the more fully to express it, and the end of it. And herein the Arabic and Ethiopic and vulgar Latin, as they are wont, follow the Septuagint, and therefore our Paraphrase hath taken notice of both. In the former part of this verse the Chaldee seems to have much mistaken, reading 〈 in non-Latin alphabet 〉 my enemies, (which comes from 〈 in non-Latin alphabet 〉 observavit, because enemies are spies, and observe critically what they may find fault with) in a very distant sense, 〈 in non-Latin alphabet 〉 my praise, as if it came from 〈 in non-Latin alphabet 〉 and denoted a canticle or hymn of praise, but herein as the context doth resist, so doth not any one of the ancient versions favor them.

Annotations on Psal. VI.

[ a] V. 2. My bones. ] The chief difficulty in this verse will be removed by considering the meaning of 〈 in non-Latin alphabet 〉 which we render my bones, and so indeed it often signifies from 〈 in non-Latin alphabet 〉 robustus or fortis fuit, but not only so, but in a greater latitude, the members of the body, and then the body itself, nay the substance or being, and not only the body, as Job. 11.5. 〈 in non-Latin alphabet 〉 his bone, or body, is by the Chaldee rendered 〈 in non-Latin alphabet 〉 , himself, in opposition to his goods and family, which had been touched sharply, Chap. 1. And so among the Rabbin's 〈 in non-Latin alphabet 〉 , is oft used for ipsimet, themselves (see Note on Rom. 6. a.) It being an ordinary figure among the Hebrews, to express a thing by the names of the parts of it. Thus Psal. 35.10. All my bones shall say, Lord who is like unto thee, where certainly the bones which say, and praise God, are to signify the Psalmist himself his tongue, and heart, and every part of him. And so here being in conjunction with [ I am weak ] and my soul is sore vexed, v. 3. it is but a Poetical expression, my bones, i. e. every part of my body. Now the word 〈 in non-Latin alphabet 〉 which we render vexed, from 〈 in non-Latin alphabet 〉 in Niphal, signifies any sudden commotion, or disturbance, or trembling, and so being joined with 〈◊〉 〈 in non-Latin alphabet 〉 languishing from 〈 in non-Latin alphabet 〉 to be sick or faint (and so weak in the notion of 〈 in non-Latin alphabet 〉 , in the New Testament, See Note on Rom. viii. m. and Gal. 4. a.) it must signify a sore affliction, perhaps literally a disease, a terrible shaking fit, as of a Paralytick, and this being founded in, and so including also his sin, the malady of the soul, which is likewise called 〈 in non-Latin alphabet 〉 , weakness (see 1 Cor. 8. Note 6.) the whole verse is the doleful description of him that hath committed any wasting sin, and being cast down under God's punishments for it, is passionately suing out God's pardon, the only means possible to recover or heal him again.

V. 10. Let all my enemies. ] All the Antient Interpreters understand this last verse of the discomfiture and confusion of David's enemies: 〈 in non-Latin alphabet 〉 saith the Chaldee, they shall be confounded ] both in the beginning and end of the verse; and the Syriac instead of the latter hath 〈 in non-Latin alphabet 〉 perish ] and the LXXII. their [ 〈 in non-Latin alphabet 〉 , let them be made ashamed ] is to the same purpose: and whereas some Copies have for 〈 in non-Latin alphabet 〉 . which might incline to the rendering it of their conversion, or repentance (whereto the Latin convertantur may seem to sound) yet Asulanus 's Impression and others have 〈 in non-Latin alphabet 〉 , let them be repulsed, and others more largely 〈 in non-Latin alphabet 〉 , let them be turned backward, and so the Arabic reads it, which must needs belong to their flight. That they put it in that mood of wishing, is ordinary with them, when yet the Hebrew is in the Indicative future sense, 〈 in non-Latin alphabet 〉 , they shall be put to shame, and so forward. And this surely best connects with the former verse, the Lord hath heard; the Lord will receive my prayer ; and then as an effect of that, All mine enemies shall be confounded, &c.

Annotations on Psal. VII.

[ a] Tit. Shiggaion ] Whence the word 〈 in non-Latin alphabet 〉 comes, or what literally it imports, will hardly be defined. The use of it here, and Hab. 3.1. (the only places where 'tis read in Scripture) giving us no farther light, than that in all likelihood it signifies a Song or Canticle. Here 'tis rendered 〈 in non-Latin alphabet 〉 , a Psalm, by the LXXII; there 〈 in non-Latin alphabet 〉 , an Ode or Song ; and so the vulgar Latin here, Psalmus David. And that so (most probably) it signifies, we may conclude from the consequent 〈 in non-Latin alphabet 〉 which he sang, the verb in the Hebrew, from whence is the ordinary noun 〈 in non-Latin alphabet 〉 a Song or Canticle. And so the Chaldee Paraphrase, 〈 in non-Latin alphabet 〉 The Interpretation of the Ode which b • song, adding by way of explication, 〈 in non-Latin alphabet 〉 when he spake a Song — But the origination of the word doth not readily give it this sense; for the Radix 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 both in Hebrew and Chaldee, signifies ignoravit or erravit ; and from thence in the place of Habakkuk, Aquila and Symmachus render it 〈 in non-Latin alphabet 〉 , ignorances, and Theodotion 〈 in non-Latin alphabet 〉 , voluntary sins; and the vulgar Latin have forsaken the LXXII. and render it ignorantiis, ignorances ▪ and the Chaldee making a long Paraphrase of it, brings it about to that sense of 〈 in non-Latin alphabet 〉 error or ignorance. Only the Arabic reteins Song or Canticle, and the Syriac leaves out all mention of it both here and there. The Hebrews conjecture is not improbable, that this word was the beginning of an old Hebrew Song, to the tune of which this was to be sung, and so was entitled by it. But because there is no such word in use among the Hebrews for anything else but a Song, and because from thence regularly comes the plural 〈 in non-Latin alphabet 〉 in Habakkuk, 'tis most probable that as 〈 in non-Latin alphabet 〉 signifies dele •• atur, is pleased or delighted: (Thus Prov. 5.19. 〈 in non-Latin alphabet 〉 we render, be ravished, the vulgar, delectare, be thou delighted, and the Syriac, be thou fed; and so Prov. 20.1. 〈 in non-Latin alphabet 〉 qui delectatur, whosoever is delighted, saith the vulgar, useth it luxuriously or voluptuously, saith the Syriac) so from thence 〈 in non-Latin alphabet 〉 may be an old word for a Song, in respect of the delight and pleasure of the Music of it. And thus Abu Walid understands it here, from the notion of delight, or rejoicing.

[ b] Tit. Cush ] What is meant by Cush the Benjamite, is made matter of question: many, from S. Jerome, applying it to Saul a Benjamite, and (as some add) the son of Kish, and the words delivered by him, 1 Sam. 22.8. (but there is great difference between 〈 in non-Latin alphabet 〉 Cush and 〈 in non-Latin alphabet 〉 Kish, and yet more between the son of Kish, and Cush himself;) and others to Chushi the Archite, (but his name is written with ח and so very distant, and was David's friend, not enemy;) others to Shimei a Benjamite, that is known to have cursed David, 2 Sam. 16. (but that was in the business of Absalom, and the time of his rebellion, to which this Psalm hath no propriety, but to the matter of Saul. ) But that which is most probable is this, that Cush was some servant of Saul, which had raised some malicious slander on David, as if he sought to take away the Kings life; and either his name Cush, or else so styled here from the name of the Nation, Ethiopia, ordinarily styled 〈 in non-Latin alphabet 〉 , because the Ethiopians being servants of all Nations, the word 〈 in non-Latin alphabet 〉 Ethiopia taken for one of that Country, as Canaan for a Canaanite, might proverbially be taken for a servant. Thus Amos 9.7. where the Hebrew reads, Are ye not to me as the sons of 〈 in non-Latin alphabet 〉 Ethiopians? the context inclines to interpret it, servants; for to that sense it follows, Have not I brought up Israel out of the land of Egypt, redeemed them thence, and so bought them to be my servants? Now that the servants of Saul are fitly called Benjamites, may appear both by Saul's being so, and their retaining to him, and by the express words 1 Sam. 22.7. Then Saul said to his servants, Hear now ye Benjamites — That someone or more of Saul's servants, to incense their Master, should calumniate David, is easily believed: And to this David refers 1▪ Sam. 26.19. in his words to Saul, If they be the children of men that have stirred thee up against me, cursed be they before the Lord — And some eminent passage to this purpose no doubt there was, though it be not set down in Scripture.

[ c] V. 4. Rewarded ] This verse, by the ambiguousness of some words in it, is variously interpretable. The most literal, which I suppose is the safest rendering of it, will thus be collected. First the word 〈 in non-Latin alphabet 〉 which we render return, signifies not only to recompense, but simply to do either good or evil to any: and accordingly it is oft rendered by the Septuagint in the good sense, 〈 in non-Latin alphabet 〉 , to do, not only to repay good ; Sometimes 'tis simply 〈 in non-Latin alphabet 〉 , to work, 〈 in non-Latin alphabet 〉 , to attempt, 〈 in non-Latin alphabet 〉 , to do ; And whether it be of good or evil, the Context must direct and restrain it. So likewise 〈 in non-Latin alphabet 〉 which we render [ was at peace ] besides that vulgar signification for peace, which generally belongs to the Noun, signifies very frequently to give, and to retribute, and is then rendered in the good sense, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , to give, and recompense, very oft; and in the ill sense 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , to punish and repay, and the like; and sometimes simply to do, to perform, and is then 〈 in non-Latin alphabet 〉 , to fulfil, to perform, to do. This is observed by the great Grammarian Abu Walid, out of several examples, that both 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 have a double signification, of doing a thing first, as also by way of retribution or return, whether in good or evil; and accordingly he gives a twofold sense of these words, [If I have returned like to him that did evil to me first] and [If I have done evil to him that was at peace with me.] Thus then the sense of the former part of the verse ariseth 〈 in non-Latin alphabet 〉 If I have done evil to him that did it to me, or, If I have repaid, or returned to him that did or returned me evil, i. e. If, when to my good, or at least blameless, innocent behavior, Saul repaid nothing but evil, I have upon that provocation done or repaid injury to him. This is thus far plain, whether either or both the words be taken simply for doing, or respectively for returning, repaying of evil; for 'tis certain, when evil is returned to good, this is called repaying of evil, as much as when it is returned to evil. And thus the LXXII. understood and render it, 〈 in non-Latin alphabet 〉 , If I have repaid evil to them that have repaid evil to me ; and so the vulgar, and the Ethiopic, Si reddidi retribuentibus mihi mala, If I have returned evil to them that retributed evil to me ; both of them to the sense of repaying in each place; whereas the Syriac hath it, If I have repaid evil to him that did evil to me, and so the Arabic, If I have retributed to them that have done me evil. With this coheres (and is not with any reason to be disjoined) the latter part of the verse, 〈 in non-Latin alphabet 〉 and have, or, and if I have — 〈 in non-Latin alphabet 〉 here is an ambiguous word, oft signifying, and rendered 〈 in non-Latin alphabet 〉 , to take out, or lead out, or snatch out, and so to deliver ; but it primarily signifies detrahere, spoliare, adimere, exuere, to take off, to despoil, and so from thence is the Noun 〈 in non-Latin alphabet 〉 a garment, which is wont to be put off or changed: (The Jewish Arab. expresseth it by 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 which signifies two contraries, to put on, and to take off, or away.) In this sense the Syriac expressly use it, Act. 19.37. where 〈 in non-Latin alphabet 〉 , Church-robbers, are rendered by this word 〈 in non-Latin alphabet 〉 that robbed or spoiled the Temple, and Col. 2.8. nequis 〈 in non-Latin alphabet 〉 Let no man despoil you, (In this notion the Septuagint render it Job 36.15 〈 in non-Latin alphabet 〉 ▪ to oppress ; and thus the Chaldee understand it here, 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 pressit, afflixit) and if I have afflicted them ; and so the Syriac also, if I have oppressed: ) and thus the sense is perspicuous and current, without any disturbance or confusion, If I have returned evil to them that dealt ill with me, or if I have despoiled him that without cause was my enemy, Then — And in this peculiar notion of despoiling an enemy, in which it is most frequent, it seems to have some reference to David's dealing with Saul. In the Cave he took not from him his garment, but the skirt only; and that only as a testimony of a greater kindness, the sparing his life. In the Camp finding him asleep, he only took away his spear, and that upon the same ground; and having evidenced his integrity, returned it carefully again. The LXXII▪ have much changed this last part of the verse, rendering it, 〈 in non-Latin alphabet 〉 , Let me fall away from my enemies empty, (and from thence the vulgar and Arabic and Ethiopic have their renderings:) and unless they thought the true sense of the words sufficiently expressed in the former part of the verse, and thereupon took liberty to give a various descant upon the latter, (as the LXXII. are oft observable to do) I profess not to give an account of it. Other considerable variations they have in this Psalm: v. 6. for 〈 in non-Latin alphabet 〉 in the rages or burnings, from 〈 in non-Latin alphabet 〉 in Hithpael irâ exarsit, (and so rendered by the Chaldee 〈 in non-Latin alphabet 〉 though applied to God, and not to the enemies) the LXXII. read 〈 in non-Latin alphabet 〉 . in the ends or bounds, (taking it for 〈 in non-Latin alphabet 〉 which signifies thus, from 〈 in non-Latin alphabet 〉 transiit ) the extreme parts or borders, which being taken by an enemy, give him a great advantage over the inhabitants; as Ehud’s taking the Foords of Jordan toward Moab, Judge. 3. • 8. ( 〈 in non-Latin alphabet 〉 Foords from the same Radix ) was the sure means of subduing Moab, and destroying all the inhabitants at that time. Where yet one thing may be observed, and learnt from them, that 〈 in non-Latin alphabet 〉 being in the beginning of the verse used for in, may most probably signify so here also, and be rendered in, or over ; and so the Chaldee reads over my oppressors, and the Syriac, and Arabic, over the necks of my oppressors ; and perhaps the LXXII. were willing to express this by 〈 in non-Latin alphabet 〉 , lift up thyself in or over their bounds or borders, as a phrase to express his subduing of them; choosing purposely not to repeat the word anger or fury, because that had been sufficiently expressed in the former part, as far as referred to God, to whom the Chaldee apply it also in the latter place, and the other ancient Translators do not at all mention it. So v. 9. instead of 〈 in non-Latin alphabet 〉 the righteous Lord, they read: 〈 in non-Latin alphabet 〉 , God, and keep the other word divided to begin the next verse, 〈 in non-Latin alphabet 〉 , righteous is my help from God — So v. 11. where the Hebrew hath 〈 in non-Latin alphabet 〉 and God is angry every day, the LXXII. read 〈 in non-Latin alphabet 〉 it seems in the original notion for fortis, strong, (and so doth the Chaldee also 〈 in non-Latin alphabet 〉 in fortitudine ;) but not only so, but then again read it 〈 in non-Latin alphabet 〉 nor, and then make up this large paraphrase, instead of [ God is angry] 〈 in non-Latin alphabet 〉 ▪ and be is strong and patient, and doth not bring forth or loose anger every day ; which the Arabic follow exactly, the Syriac as far as the 〈 in non-Latin alphabet 〉 nor, is not angry every day, and the vulgar to the same sense, nunquid irascitur? is he angry every day? And considering the context, and the entire design of this and the following verses, this may well pass for a perspicuous paraphrase of it, and not any contradiction to the rational, though it agree not to the literal notion of it. So verse 12. 〈 in non-Latin alphabet 〉 if he turn not, they read in the second person plural by way of paraphrase, 〈 in non-Latin alphabet 〉 , if ye turn not ; and so the Latin and Arabic and Ethiopic. In this place Ibn-Ezra 's gloss may deserve to be remembered, who applies 〈 in non-Latin alphabet 〉 if he return not to God, referring to 〈 in non-Latin alphabet 〉 v. 7. return thou on high ; that as that belonged to God's ascending the throne of judgment, standing up to exert his vindicative justice, so his not returning here, should signify his 〈 in non-Latin alphabet 〉 , his not appearing in this manner in vengeance.

[ d] V. 9. Come to an end ] How 〈 in non-Latin alphabet 〉 is to be rendered both for the notion and sense, will deserve to be considered. The word 〈 in non-Latin alphabet 〉 complevit, finivit, used sometimes for good, sometimes for ill, must here be in the latter sense, and then must be rendered either filled up simply, or else destroyed or consumed. In the former sense the LXXII. read 〈 in non-Latin alphabet 〉 , let it be accomplisht or filled up, and so the Syriac and Ethiopic; but the Chaldee 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 agreeing in signification with 〈 in non-Latin alphabet 〉 destruxit, let it be destroyed ; and so the Latin, consumetur, shall be consumed: and both these may well have place, being one consequent to the other; when iniquity is filled up, when 'tis come to the full measure, attained its end, saith the Arabic, then God's judgments come, it shall be destroyed. But the Interlinear have another-understanding of it, Consumet malum impios, Evil shall consume the wicked ; and in consent therewith, Abu Walid observes the verb 〈 in non-Latin alphabet 〉 to be used transitively sometimes, and instanceth in this place, giving it the notion of excidere, and consumere, as well as perficere. And this rendering may deserve to be preferred before either of the former. Now for the tense it is certainly in the future, and not in the Imperative mood; yet those two are so promiscuously taken the one for the other, that the Interpreters for the most part render it in the Imperative, let it be —The thing from thence observable is, that in Sacred style, especially in the Prophetick Dialect, the use of the Imperative mood must not be always thought to denote a wish, or, when it is of ill, to be a curse, but only a prediction. And this may be of use frequently in Interpreting this Book of Psalms, wherein those many passages which in sound pass for wishes of ill, or curses, are but predictions of the ills that shall befall wicked men. To 〈 in non-Latin alphabet 〉 is here annexed the particle 〈 in non-Latin alphabet 〉 now, either as an expletive, or to denote the approach of the destruction spoken of.

[ e] V. 13. Arrows against the persecutors ] The Hebrew 〈 in non-Latin alphabet 〉 signifying two things, to persecute, and to be set on fire, (see note on Psal. 10. a.) the LXXII. renders 〈 in non-Latin alphabet 〉 here by 〈 in non-Latin alphabet 〉 , and the Latin by ardentibus, and so the Syriac (and the rest) seems to take it, 〈 in non-Latin alphabet 〉 ; I suppose it should be, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 ferbuit, ebullivit. But the Chaldee restrain it to the other notion, of persecuting, by the addition of 〈 in non-Latin alphabet 〉 the righteous, he will make his arrows against the persecutors of the righteous. And this may probably enough be resolved on as the sense of the place. And yet the words are capable of a yet farther rendering, thus; 〈 in non-Latin alphabet 〉 Sagittas suas fecit in ardentes, or in persequentes, he hath made his arrows for burning or persecuting ones, as that signifies, he hath made his arrows burning or pursuing arrows. Thus the preposition 〈 in non-Latin alphabet 〉 may either be a pleonasm, as it is not unusual; or rather may serve to help the construction of the verb, with a double accusative, as it doth Exod. 27.3. 〈 in non-Latin alphabet 〉 All the Vessels thereof thou shalt make brass. So Abu Walid thinks, and renders it, he maketh his arrows bright ; the Jewish-Arabic Translator, swiftly pursuing, persecuting arrows. And thus burning arrows, as burning darts, may well signify sharp, and terrible arrows, which yet being but made or ordained, or (in the present) in fieri, in making, or ordaining, and not yet shot or sent out of the bow, as terrible as they are, they still denote God's sparing a little longer, mean-while preparing for it, and giving fair treatable warnings, of what will come at last, if they reform not.

Annotations on Psal. VIII.

[ a] Tit. Gittith. ] The Titles of the Psalms are known to have great difficulty in them, and accordingly the explications must be very uncertain. Many of them refer to the names of instruments; and divers of those may well be unknown to us. Besides, the names and titles of such kind of composures, as they are very various in all languages, so are they inexplicable to all those that are not acquainted familiarly with the Poetry and Music of each Nation. The several sorts of matter give several names to Poesies ; as Panegyric, Elegy, Hymn, and Anthem, &c. The particular matters do so in like manner; as on Cush the Benjamite, or when he fled from Absalom, &c. So again the occasions or seasons for which they were provided to be sung.

Next, the measure of the verse is considerable, from whence it is an Ode, an Epode, &c. So the Mood, either Dorick, or Ionick, &c. among the Grecians ; a Pavin, or Almain, &c. among us: So the key, a song in Gammut, in D Sol Re, and the like: And lastly the tune, of which there be innumerable names taken from the first known Ditty, that was set to each. This shows us in general how difficult, or rather impossible it must be, for those that are not acquainted with the Hebrew Poetry or Music (of which we have now small remainders ) to pass any certain judgment on those things which wholly depend on this. Accordingly so it is in the particular now before us, what is the meaning of 〈 in non-Latin alphabet 〉 here, and in some other places: The Chaldee on one side, and the LXXII. and those that follow them on the other side, have pitched on very distant renderings of it. The Hebrew 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 signifies a winepress, and from thence the LXXII. and Latin and Ethiopic have their version, 〈 in non-Latin alphabet 〉 , pro torcularibus, for the winepresses ; as if this Psalm of Thanksgiving were appointed to be used peculiarly in the Vintage, as a time wherein God's mercy to man in the fruits of the earth were to be acknowledged, and from thence, by way of ascent of the soul, his other sublimer mercies, which with the eye of faith and prophecy David saw afar off, under the times of the Gospel. But the same 〈 in non-Latin alphabet 〉 Gath is also the name of a City of the Philistines, and 〈 in non-Latin alphabet 〉 Gittite, a man of that City, and from thence the Chaldee deduceth the word, and renders it 〈 in non-Latin alphabet 〉 . This is ordinarily rendered cithara quam attulit de Gath, a Musical instrument which he brought from Gath. But of any such we find no mention elsewhere in Scripture, nor the least ground of suspicion among their writings, that Gittith should be the name of an Instrument. Kimchi, that recites the names of them, hath another notion of this. It will therefore be the more pardonable boldness to propose a slight conjecture on this paraphrase of the Chaldee; viz. that the word 〈 in non-Latin alphabet 〉 may have been by the Transcriber lightly varied from 〈 in non-Latin alphabet 〉 a strong man, or giant. Thus we have in the Targum 2 Sam. 21.20. 〈 in non-Latin alphabet 〉 a giant of Gath. And then why should not the whole Paraphrase of the Chaldee 〈 in non-Latin alphabet 〉 be rendered, the giant (i. e. Goliath) which was of Gath, or from Gath? However thus much we have gained from their Paraphrase, that 〈 in non-Latin alphabet 〉 may signify that or him, 〈 in non-Latin alphabet 〉 that was from Gath ; and then sure we may thus safely interpret 〈 in non-Latin alphabet 〉 , viz. that this Psalm was made on▪ Goliath the Philistim of Gath, or Goliath the Gittite, 2 Sam. 21.19. and 1 Chron. 20.5. set here without name, or 〈◊〉 he that was from Gath ] (though composed some time after David's encounter with him, and victory over him) that mighty Giant that proudly and scornfully defied all the host of Israel. And to this the Psalm at least in some part seems to belong, being a meditation of God's power and wisdom, in subduing the proud by weak despised Instruments, Children and Sucklings, as it were; and this enlarged, and farther considered and observed both in God's dealing toward mankind in general, and toward particular men, toward young David at this time, and toward Christ in his state of exinanition. Against this conjecture 'twill be obvious to object, 1. That two other Psalms, LXXXI. and LXXXIV. are also entitled 〈 in non-Latin alphabet 〉 upon Gittith, and yet are not either of them appliable to this matter of Goliath the Gittite ; and 2. That there also the Chaldee Paraphrase is the same; and 3. That as there we read 〈 in non-Latin alphabet 〉 cithara, so 'tis ordinarily resolved by Lexicographers, that Gittith was a Musical Instrument, and that so called from 〈 in non-Latin alphabet 〉 a Winepress, because it was used to be played on in the time of Vintage, which was a Festival time. To all this I have but one thing to say, viz. That the learned Hebrews, that set down the Music of the Ancients, do not set down Gittith for an Instrument, but much otherwise. Witness Kimchi, before named, on the third Psalm ; where having once for all, set down the Instruments of the Jewish Music, that were used in the House of the Sanctuary, Cymbals, Cornets, Trumpets, &c. he adds, that these Musical Instruments were divided into Melodies, which were known among them, i. e. there were several tunes well known among the Jews, that were skillful in that art, (to which they plaid on these Instruments ) and Gittith was one of them. Here now is evidently a great difference betwixt these Instruments themselves, and the several Melodies or Tunes that they plaid upon them; and Gittith is with him expressly the name of a Tune, and not, as was supposed from the Chaldee, an Instrument brought from Gath. Now of Tunes it is well enough known, that they take their names from the Songs which were first composed to that Tune, sometimes from the matter of the Song, and sometimes also from the first words, or else from some principal words in it. And if so, then why may not this eighth Psalm be the first which was made to this Tune, and from the matter of it be here inscribed 〈 in non-Latin alphabet 〉 upon the Gittite, or Philistime of Gath ; and then all other Psalms, afterward set to that tune, called after the name of the first, and so the Lxxxi. and Lxxxiv. be inscribed 〈 in non-Latin alphabet 〉 to signify them to be set to the same tune with this, which was made on Goliath the Gittite? If there be small probability in this, it remains that we return to that which was first said, that the difficulties of this kind are inexplicable. And this may stop, though not satisfy, our curiosities.

[ b] V. 3. When I consider. ] 〈 in non-Latin alphabet 〉 in this place is by the Chaldee rendered 〈 in non-Latin alphabet 〉 because or for, and by the LXXII. 〈 in non-Latin alphabet 〉 , because, and so in the rest of the Antient Interpreters, this being the most frequent use of it. Yet 'tis certain the Hebrew particle hath four significations; and in one of them denotes a condition (and is best rendered If ) and also time, and is fully rendered, when. So Gen. iv.12. 〈 in non-Latin alphabet 〉 the Chaldee read 〈 in non-Latin alphabet 〉 if, or, when thou tillest the ground ; and so 2 Sam. 7.1. It came to pass 〈 in non-Latin alphabet 〉 when the King sat in his house, for which 1 Chron. 17.1. they read 〈 in non-Latin alphabet 〉 , and we render, as, i. e. when he sat. And thus the context inclines it here, When I consider— What is Man. — i. e. I have then by that consideration all reason to cry out by way of admiration, What is man —And thus the Jewish Arabic Translation renders it, When I see the heavens, &c. I say, What is Man —

Annotations on Psal. IX.

[ a] Tit. Muth-Labben. ] The Title of this Psalm (as of the former) hath been matter of much question and uncertainty, in both parts of it, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 For the former, many of the learned Hebrews incline to read it, as one word, 〈 in non-Latin alphabet 〉 . So Abu Walid, who saith that, perhaps, from that notion of the word, wherein it signifies occultari, it might be a certain way, or kind of still, hidden, or low Music or Melody. And so the Jewish Arabic Translator interprets it, an hidden low slender tune. To this the LXXII. agree, who rendering it 〈 in non-Latin alphabet 〉 , appear to have read it 〈 in non-Latin alphabet 〉 , in one word, and either 〈 in non-Latin alphabet 〉 before it, or else supplying the want of that praeposition by 〈 in non-Latin alphabet 〉 , Then for Labben, the Jewish-Arabic translator would have it to be from Ben, the name of one of the Praefects of Music, mentioned 1 Chron. 15.18. as if the Psalm were for Ben, or those belonging to Ben, to sing. And thus, it seems Kimchi 's Father took it. To this interpretation that place in the Chronicles seems somewhat favorable, where, as v. 18. of those of the second degree are reckoned Zachariah, Ben, Jaziel, Shemiramoth, Jehiel, Un • i, Eliab, Benaiah, Maasiah, &c. so ver. 20. eight of the same persons are repeated again (which number must reasonably be supposed to contain all the rest) as singers to sound with Psalteries on Alamoth, where the Hebrew 〈 in non-Latin alphabet 〉 is retained by the LXXII. 〈 in non-Latin alphabet 〉 , and most probably signifies the name of a tune known by that title: and so indeed Kimchi among the known tunes of the Hebrews names Alamoth for one. And so this is no improbable account of this title. Yet in a matter where there is not ground for anymore then conjecture, it may not be amiss to set down some other descants. First then, it will be found no news, for the ancient interpreters to put into one, those words which were, and ought certainly to be divided in the Hebrew. An example we have in this very particular, Psal. 48. he shall be our guide 〈 in non-Latin alphabet 〉 unto death. The Chaldee render, as if it were one word, 〈 in non-Latin alphabet 〉 youth, in the days of our youth: where yet the Masorites read in two words 〈 in non-Latin alphabet 〉 till death ; and so there the LXXII. render it in sense, though not in words, 〈 in non-Latin alphabet 〉 , forever, (for by that they might more probably express 〈 in non-Latin alphabet 〉 till death, than be thought to have read 〈 in non-Latin alphabet 〉 secula, as some learned men conjecture.) And thus Kimchi reports of his Father, that in his opinion Almuth were two words, yet to be read as one. And if they were two, [ 〈 in non-Latin alphabet 〉 upon the death ] then all the difficulty will be, what is meant by 〈 in non-Latin alphabet 〉 Labben. That some of the Hebrews will have read by way of Anagram, backward, 〈 in non-Latin alphabet 〉 as if it were on the death of Nabal: but that sure is but fancy, though I see it taken up by a very learned man. The LXXII. render it 〈 in non-Latin alphabet 〉 , of the son, simply: And some account may be given of that, not from those that will understand it of the death of Christ, the Son by way of eminence, but in a far different sense, so as to understand it of one whose father was not known; in which notion the Latin conceiving 〈 in non-Latin alphabet 〉 , 1 Sam. 17.4. to be literally [a man, or one of the sons ] have rendered it vir spurius, a bastard. And though the LXXII. there read in a distant style 〈 in non-Latin alphabet 〉 , a mighty or strong man, a giant ; yet I suppose this is but consequent to the same notion. For it is by the Hebrews observed from Gen. 6.2. and 4. that the giants, i. e. great or mighty men, were begotten by those unlawful conjunctions or promiscuous use of women, and so generally lived without observation of any Laws of chastity, or marriage, (which is the meaning of corruption and violence, v. 11.) and so might well be thought to be meant by that phrase [ men of the sons ] as that signifies a spurious offspring, whose father is not known (as generally 'tis observable of any giant in Scripture, that he hath no other extraction taken notice of, but either that he is a son, or of the sons of the giant, 1 Chron. 20.4. and 6. or a brother of such a man, as of Goliath, v. 5.) somewhat like this we find ii Sam. 21.16. where Ishbibenoh is said to be of the sons of the giant, and in the Chaldee 〈 in non-Latin alphabet 〉 of the sons of the strong man, without naming any father. And it is not improbable that the name itself Ishbibenob, was a light variation from that phrase 〈 in non-Latin alphabet 〉 a man of the sons, as a known title for a giant. And if this be appliable to 〈 in non-Latin alphabet 〉 Labben here, then it may signify the Giant of Gath, Goliath, and give ground of conjecture either that this Psalm was composed (though long after) in remembrance of, or reflection on Goliath ) his death, as the Chaldee, v. 5. (and Kimchi, who is not of this mind for Labben, doth yet acknowledge the matter of the Psalm to agree to Goliath ) or else was set to the tune of one that had been composed on that subject, for so Kimchi, as was said, among their known tunes, names Alamoth for one, which sure refers to this place. Besides this, one farther interpretation there is, of which the word may be deemed capable, and that concurring to the same end, to determine Goliath the person here referred to. For 〈 in non-Latin alphabet 〉 in Hebrew and Chaldee signifies inter or in medio, between, or in the middle, and may fitly denote a Champion, or Combatant, that stands forth, and is in the middle, to challenge the enemy. So 1 Sam. 17.4. when Goliath comes out to challenge the Israelitish host, it is, 〈 in non-Latin alphabet 〉 vir intermedius saith the Interlinear, a man, or one in the midst came out from the Camp of the Philistines ; and the Chaldee in like manner 〈 in non-Latin alphabet 〉 a strong man, or giant, or champion from among them. And many like passages there are in Authors, of combatants standing forth betwixt the Camps: So he whom Manlius Torquatus killed in Livy, l. 7. This Homer expresses in like style, by 〈 in non-Latin alphabet 〉 , in the midst,

[ b] V. 3. Shall fall. ] The notion of 〈 in non-Latin alphabet 〉 here is military, being spoken of enemies in war, and it refers to those that either faint in a march, or are wounded in a battle, or especially that in flight meet with gall-traps in their way, and so are galled and lamed, rendered unable to go forward, and so fall, and become liable to all the ill chances of pursuits, and, as here, are overtaken, and perish in the fall. And thus 'tis by the Chaldee 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 being lightly varied from this) impingent, stumble or light on any gall-trap, or other sort of scandal. But the LXXII. both here and in most other places render it 〈 in non-Latin alphabet 〉 , being weak, and so the Latin infirmabuntur, and the Arabic and Ethiopic all to the same sense; meaning no other then this of being galled, and so made unfit for progress: See Psal. 27.2. 〈 in non-Latin alphabet 〉 , they were weak, or wounded, or galled in their March, and then they fell, as a consequent of it. And thus must it be rendered here, not falling, but being galled and lame, praecedent to falling. And so in St. Paul, Rom. 14.21. 〈 in non-Latin alphabet 〉 , offended and made weak, are in the same sense for him that is galled and discouraged, or hindered in his Christian course. See note on 1 Cor. 8. b.

[ c] V. 6. Destructions. ] The Hebrew 〈 in non-Latin alphabet 〉 vastatus est, hath many nouns derived from it: 〈 in non-Latin alphabet 〉 desolation, destruction, and also a fight, or war ; 〈 in non-Latin alphabet 〉 a sword ; and 〈 in non-Latin alphabet 〉 a soldier. And accordingly the LXXII. render 〈 in non-Latin alphabet 〉 here 〈 in non-Latin alphabet 〉 , swords, and so the Syriac, and Latin ; the Arabic read it weapons, and the Chaldee paraphrase it by armies and Castles. But the ordinary rendering is to be preferred (though the other need not be despised) and so the sense will be, that the Philistines destructions are completed to the uttermost ; (as 〈 in non-Latin alphabet 〉 , to the end, by which the LXXII. render 〈 in non-Latin alphabet 〉 here, is duly translated, 1 Thess. 2.16.) and then that which follows, and thou hast destroyed Cities ] must not be applied to the enemy, in the beginning of the verse, but to the God of Israel, who destroyed them. And thus the Jewish-Arabic translator applies it. The enemies Country desolation hath fully seised on, made a full end of it; The People of their Cities thou hast cut off, till, or so that their memory is utterly perished.

In the end of the verse where the Hebrew hath 〈 in non-Latin alphabet 〉 with them, the LXXII. it seems read 〈 in non-Latin alphabet 〉 a noise, or tumult, and so render it 〈 in non-Latin alphabet 〉 , with a sound ; and so the Latin and Arabic and Ethiopic after them: But the Chaldee have 〈 in non-Latin alphabet 〉 from them ; and the Syriac leave it out as redundant, being contained in 〈 in non-Latin alphabet 〉 their memorial, precedent.

[ d] V. 7. But the Lord. ] The rendering of this Verse is best learnt from the Chaldee, who make three parts of it. 2. 〈 in non-Latin alphabet 〉 i. e. literally, And the Lord forever, they render, The word of the Lord forever, by way of Ellipsis, to be supplied by addition of some verb, is, or abideth forever. 2. 〈 in non-Latin alphabet 〉 he shall sit, which they paraphrase, his habitation in the highest heavens. 3. 〈 in non-Latin alphabet 〉 — he hath prepared his throne, or tribunal for justice. The two former of these the LXXII. confound, and put into one, and so the Syriac and Latin, and Arabic, and Ethiopic after them: but the more distinct reading, which the Chaldee follows, is most literal and full, and with reason to be preferred.

[ e] V. 14. Daughter of Zion. ] The word daughter, applied to a city or nation, signifies the people or inhabitants of it, the city being as it were the parent from whence they spring; and accordingly the Chaldee here expresses it by 〈 in non-Latin alphabet 〉 the assembly of Zion, from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 congregavit.

[ f] V. 20. In fear. ] 〈 in non-Latin alphabet 〉 here is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , a Law-giver ; and so the Syriac and vulgar and Ethiopic follow them, and the Arabic with a little change, a doctor or teacher of the Law, probably referring to 〈 in non-Latin alphabet 〉 a doctor or teacher, coming regularly from 〈 in non-Latin alphabet 〉 docuit. The Chaldee render it 〈 in non-Latin alphabet 〉 fear, as if it were 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 timuit. And so between these, the generality of interpreters is divided. If the former be accepted, the sense will well bear it, thus; Set them a teacher, an instructer, that, as it follows, they may know themselves to be but men, learn humility and piety by this means, and God's judgments or punishments may be this teacher: as 1 Tim. 1.20. delivering to Satan to be buffeted, and afflicted by him, is 〈 in non-Latin alphabet 〉 , that they may be taught not to blaspheme. If it be the second, then 'tis; Put them in fear —i. e. bring them to the acknowledgment and fear of thee, and that by thy punishments also. But 'tis sure the Hebrew 〈 in non-Latin alphabet 〉 according to its punctation here signifies a Razor ; so Judge. 13.5. 〈 in non-Latin alphabet 〉 and a razor, 〈 in non-Latin alphabet 〉 say the Chaldee, shall not come upon his head, and 1 Sam. 1.11. in like manner. Now this in the Prophetick style is frequently used for the execution of God's vengeance: See Is. 7.20. The Lord shall shave with a razor that is hired, even the King of Assyria, and Ezek. 5.1. take thee a barbers razor, thereby to signify God's judgments upon Jerusalem. And this, and nothing but this, is the importance of the word, thus pointed ; and then it will fitly be rendered, in prophetic dialect, set them, or thou wilt set them a razor, bring some sharp punishment upon them, that so they may know themselves to be but men.

Annotations on Psalm X.

[ a] V. 2. Persecute ] 〈 in non-Latin alphabet 〉 signifies two things, (as was said note on Psal. 7. e.) to persecute, and to be set on fire: and though we render it in the former sense, and so apply it to 〈 in non-Latin alphabet 〉 the wicked, in the active sense, [ the wicked persecutes the poor ] yet the ancient Interpreters generally render it in the passive, and apply it to 〈 in non-Latin alphabet 〉 the poor, that in the pride of the wicked he is set on fire, i. e. brought into great tribulation ; 〈 in non-Latin alphabet 〉 , say the LXXII. in the sense that S. Peter uses 〈 in non-Latin alphabet 〉 , 1 Pet. 4.12. for a great persecution and affliction, that fell on godly men. And thus the sense will very well bear it in this place, and the matter be little varied, which way soever the rendering be; it being all one, whether the wicked in his pride persecute the poor, or the poor be persecuted, and afflicted, and oppressed in, or through the pride of the wicked. The Chaldee exactly follows the Hebrew, and is as ambiguous as that, but is translated in the passive sense.

[ b] V. 3. Blesseth ] Some incertainty there is in rendering this latter part of the third verse. The LXXII. besides that they take 〈 in non-Latin alphabet 〉 the wicked from the beginning of the next verse, and join it with this, [ 〈 in non-Latin alphabet 〉 , the wicked hath provoked the Lord ] they also render 〈 in non-Latin alphabet 〉 passively, 〈 in non-Latin alphabet 〉 , is blest, and 〈 in non-Latin alphabet 〉 , the injurious ; and so the Syriac and Latin. But the Chaldee varies from them, and keeps nearer the Hebrew. The chief difficulty is in the rendering of 〈 in non-Latin alphabet 〉 ; which though in Kal it signifies to bless, yet in Piel, as here 'tis used, it is observed sometimes to signify in a contrary sense, to curse, or blaspheme. So evidently Job 1.5. Peradventure they have sinned 〈 in non-Latin alphabet 〉 and cursed God in their heart ; the Targum read 〈 in non-Latin alphabet 〉 and provoked God: so again v. 11. and c. 11.5. and 9. Curse God and die: so 1 King. 21.10. of Naboth, 〈 in non-Latin alphabet 〉 Thou hast blasphemed, or cursed God, 〈 in non-Latin alphabet 〉 saith the Targum, Blasphemed before God: and so again v. 13. And thus the Arabic word to bless, as Mr. Pocock cites it out of Nehayah, signifies also to reproach or rail at; and many other words of contrary significations are noted by him, Not. miscell. ch. 2. And so most reasonably it must signify here; and then the meaning will be clear 〈 in non-Latin alphabet 〉 in the Nominative Case, as in the beginning of the verse 〈 in non-Latin alphabet 〉 had been, and no ellipsis to be supplied, save only of the copulative [and] (which is much more frequent and easy than what is necessary to the common way of interpreting it) thus, 〈 in non-Latin alphabet 〉 and the covetous (or in the LXXII. their rendering 〈 in non-Latin alphabet 〉 , the injurious, or oppressor) blasphemes 〈 in non-Latin alphabet 〉 and provoketh the Lord.

[ c] V. 4. Seek ] What 〈 in non-Latin alphabet 〉 here signifies is matter of some question. The Syriac renders it 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to search or examine ; the Latin renders it perpendere, to perpend or weigh, the Chaldee 〈 in non-Latin alphabet 〉 which signifies to require, (and thus it is used in the notion of avenging or punishing, Gen. 9.5. and here v. 13.) the LXXII. 〈 in non-Latin alphabet 〉 , and so the Latin to seek, the Arabic to search. It signifies also to interrogate, in order to learning, so to ask, as when we consult, or take anything into serious care or consideration ; and then if the 〈 in non-Latin alphabet 〉 be applied to the wicked, (as generally the Translators apply it) the rendering must be, the wicked in the haughtiness of his looks will not consult, or search after, or consider God. And then the chief difficulty will be in the latter part of the verse, 〈 in non-Latin alphabet 〉 i. e. literally, No God all his thoughts: which being elliptical, must be supplied either by addition of [is in] God is not in all his thoughts ; so the Syriac understands it, 〈 in non-Latin alphabet 〉 No God in all his thoughts, and to the same purpose the LXXII. and Latin, and Arabic, 〈 in non-Latin alphabet 〉 , God is not before him: or else by the addition of [ sees or knows] God sees not all his thoughts or devices, (And thus the Chaldee expounds it, but yet with a farther addition, (necessary to connect it to the former words) 〈 in non-Latin alphabet 〉 and will say in his heart, All my devices are not manifest before the Lord: ) or yet more promptly, and with less change, There is no God, are all his thoughts ; so the Jewish-Arabic seems willing to supply it, rendering it, In all his thoughts he saith there is no God ; and this is agreeable to Kimchi and others. In this variety of conjectures how the ellipsis may be best supplied, it may not be amiss to propose another rendering of the whole verse, by addition but of one word in the beginning, viz. [ saith ] (than which no word almost is more frequently understood) thus, The wicked in the elation of his countenance (as that is an indication of his heart, and therefore the Chaldee reads 〈 in non-Latin alphabet 〉 in the pride of his spirit) saith, 〈 in non-Latin alphabet 〉 God shall in no wise (so the double negative 〈 in non-Latin alphabet 〉 signifies) require (in the notion of punishing ) or (in the other vulgar notion) consider all his devices. Thus the words flow very naturally, and the ellipsis is much more intelligible, and easily supplied, than any other way: and to this sense the context inclines; Thy judgments are far out of his fight, v. 5. and he hath said in his heart, God hath forgotten, he hideth his face, he will never see it, v. 11. and this the interpretation of his blaspheming God, foregoing v. 3.

[ d] V. 5. Grievous ] 〈 in non-Latin alphabet 〉 is here by the Chaldee rendered 〈 in non-Latin alphabet 〉 are prospered, as if it were from 〈 in non-Latin alphabet 〉 to be strong, or prosper, by the LXXII. 〈 in non-Latin alphabet 〉 , are polluted, or profaned, as from 〈 in non-Latin alphabet 〉 to violate or pollute, or profane, and so the sense will well enough bear; His ways are always polluted, or defiled, as the Atheists always must be, who considers not, nor dreads God's judgments. But the radix 〈 in non-Latin alphabet 〉 , from whence it regularly comes, signifies properly to be tormented, after the manner especially of women in labor, and accordingly 'tis frequently used for bringing forth: so Isai. 54.1. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are words of the same importance as travailing and bearing ; so Jer. 4.31. 〈 in non-Latin alphabet 〉 , as of one that travaileth ; so Psal. 29.9. The voice of the Lord, or thunder 〈 in non-Latin alphabet 〉 makes to bring forth (speaking of the hinds, which are said to bring forth with difficulty, and to do it with more ease, when being frighted with thunder, their wombs open ;) and so very frequently in other places, where the LXXII. render it 〈 in non-Latin alphabet 〉 , to be in travail ▪ And thus it seems to learned men to signify in this place. See Schindler Pentagl • tt. p. 539. D. who renders it parient, enixe urgebunt vias suas, they shall painfully, industriously urge, or press their own ways, (so we had 〈 in non-Latin alphabet 〉 , travailing with iniquity, Psal. 7.14.) or rather in the singular of the person, his way • shall travail or bring forth at every season; [his ways] in opposition to [ God's ways or judgments ] following, which are said to be far above, not considered by him. In this verse the punctation may possibly lie thus, Thy judgments are far above; over against, or before him ( 〈 in non-Latin alphabet 〉 ) are all his enemies, (his eyes and thoughts pursue them only) he puffeth (breatheth out threatenings and reproaches) at them. This way the Hebrew suffixes do more clearly answer one the other.

[ e] V. 6. For I shall never ] The particle 〈 in non-Latin alphabet 〉 which ] doth also sometimes signify quod, in the notion of quia, because ; and so our ordinary rendering supposes here, and takes 〈 in non-Latin alphabet 〉 evil, not for sin, but punishment ; and then 〈 in non-Latin alphabet 〉 is not amiss translated, [ for not in evil, i. e. for I shall not be in evil, or adversity. ] But all the ancient Interpreters understand both 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 otherwise. The Chaldee join it with the former part of the verse, thus, I shall never be moved 〈 in non-Latin alphabet 〉 from doing evil. The LXXII. and Latin and Arabic all seem to design the same sense, 〈 in non-Latin alphabet 〉 , I shall not be shaken or moved—without evil ; and the Syriac by way of Paraphrase, 〈 in non-Latin alphabet 〉 ; he meditates mischief. All which inclines us to understand 〈 in non-Latin alphabet 〉 in the notion of ut, that, in which 'tis frequently used, Gen. 11.7. 〈 in non-Latin alphabet 〉 (as here) ut non, that they hear not, and in many other places: and then the meaning will be perspicuous, he saith in his heart, I shall or will by no means be moved forever and ever, that not (i. e. so as not to be) in mischief, or so as not to be doing some ill, (as 〈 in non-Latin alphabet 〉 Exod. 32.22. signifies being set on wickedness, the same▪ that 〈 in non-Latin alphabet 〉 , 1 Joh. 5.19.) which there the Chaldee have fully paraphrased, I shall never be removed from doing ill, and the LXXII. more briefly, and imperfectly, [without ill] which yet is equivalent to [ that not with ill ] and so to be interpreted, which the Syriac meant to express more fully, [they imagine evil] meditate evil, i. e. evil, and nothing else, have no kind of check in so doing.

[ f] V. 7. Cursing ] The Verb 〈 in non-Latin alphabet 〉 signifies to swear, (and sometimes to forswear ) but so to swear, as was usual among the Jews, with imprecation joined with it, (as when Matth. 26.74. 'tis said of Peter that he cursed and sware, i. e. sware with an imprecation ) praying for evil against themselves in case they sware false. And in this sense the Noun is here taken, for that oath with imprecation ; and being rendered [ cursing ] it is not malediction, or ex • oration of others, but of himself, in case he performed not his oath: and 〈 in non-Latin alphabet 〉 deceit joined with it, (which the LXXII. render 〈 in non-Latin alphabet 〉 , bitterness, as if it were 〈 in non-Latin alphabet 〉 which signifies that, and the rather because 〈 in non-Latin alphabet 〉 following was sufficient to express deceit ) denotes the perjury, and so really imprecating all curses on themselves, which in order to gaining to themselves, and oppressing of others, they are without any regret frequently guilty of.

[ g] V. 7. Vanity ] The Hebrew 〈 in non-Latin alphabet 〉 signifies not only sorrow, and hard travail, or labor, from whence the LXXII. render it 〈 in non-Latin alphabet 〉 here, but also violence, rapine, injury, iniquity, Joh 11.14. Prov. 30.20. and Psal. 5.5. and so 'tis to be rendered in this place, and the Greek 〈 in non-Latin alphabet 〉 to be understood in that notion, wherein 〈 in non-Latin alphabet 〉 , wicked, doth come from it, meaning primarily him that doth 〈 in non-Latin alphabet 〉 infer, injures, oppresses any other. See Matth. 5.39. Note g.

[ h] V. 8. Villages ] 〈 in non-Latin alphabet 〉 a Court, open without walls, signifies also a Village, as that differs from a walled Town, and City, and so also any place, without dwelling or building in it, a field, &c. and in Arabic green grass ; and so Psal. 103.15. the life of a man is 〈 in non-Latin alphabet 〉 as the herb or g •• ss. And this is more proper for the turn in this place, speaking of ambushes, or laying of wait, for which the Villages (in our ordinary use of the word for little Towns ) are not so commodious as the green grass, wherein one may lie and be hid, or the fields, which are far from any houses. The LXXII. read here 〈 in non-Latin alphabet 〉 , with the rich, reading (as 'tis most probable) 〈 in non-Latin alphabet 〉 , with the change of two letters 〈 in non-Latin alphabet 〉 . into others of a near sound with them, 〈 in non-Latin alphabet 〉 .

[ i] V. 8. Privily set ] 〈 in non-Latin alphabet 〉 signifies to hide, or lay up in secret ; but withal to watch, or insidiously to lay wait. So Prov. 1.11. 〈 in non-Latin alphabet 〉 we render it, let us lay wait for blood. So Psal. 56.7. 〈 in non-Latin alphabet 〉 we render, they hide themselves, but the sense directs to this end of hiding, to lay wait. And so here undoubtedly it signifies, as both the antecedents and consequents demonstrate. The LXXII. render it 〈 in non-Latin alphabet 〉 , and so the Latin and Syriac, noting the intentness of his looking, or watching, as for a spoil or prey ; the Arabic, shall look upon, or observe ; and so belong to the same sense, which the Chaldee more fully express by 〈 in non-Latin alphabet 〉 insidiabitur, lie in ambush, or secretly observe.

[ k] V. 10. He croucheth ] This passage may a while deserve to be examined, as it lies in the ancient interpreters. And 1. 〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉 comminnit, contrivit: the Chaldee read 〈 in non-Latin alphabet 〉 conteret, and the interlinear atteret ; but both seem to use it in the reciprocal sense. But tis possible it should be rendered transitively, and he teareth him in pieces, and so connect, and be joined with the end of the former verse, as the expression of Lion-like cunning, and cruelty there described, thus, [ he catcheth the poor by drawing him into his n • t, and rends him into the smallest pieces. ] Thus the LXXII. seem to have understood it, rendering it 〈 in non-Latin alphabet 〉 , he shall humble (as from 〈 in non-Latin alphabet 〉 humiliavit) him, i. e. the poor, and joining it with 〈 in non-Latin alphabet 〉 , in his net, in the former verse; and the Syriac leave it out, as being before sufficiently expressed by catching him in his net : whereas they that with the Chaldee set it at the beginning of this tenth verse, do 1. omit the copulative ו unrendred, or turn it into a jod ; 2. understand it in the neutral sense, he croucheth, as from 〈 in non-Latin alphabet 〉 , which indeed may be so taken, but is not received by the Chaldee, or Interlinear, (the chief fautors of that interpretation) both which take it in the notion of 〈 in non-Latin alphabet 〉 conterit ; 3. are fain to insert a ו copulative before the next word, and render 〈 in non-Latin alphabet 〉 , and humbled himself. ] All which are removed, and the matter laid clear and current in this uniting, and rendering of it, [ he doth catch the poor by drawing him into his net, and teareth him in pieces. ] And then the tenth verse will be perspicuous also, 〈 in non-Latin alphabet 〉 , he shall stoop, (so 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , curvatus est, most properly signifies,) 〈 in non-Latin alphabet 〉 and fall: thus the LXXII. render it, 〈 in non-Latin alphabet 〉 , he shall stoop and fall ; and the Syriac, 〈 in non-Latin alphabet 〉 be humbled, and fall ; and the Latin, inclinabit & cadet, he shall bend himself and fall ; and so the Arabic and Ethiopic ; and so the similitude with the Lion inclines it, who lies down, is couchant, or, as in the Apologue in Horace, Ep. l. 1.1. feins himself sick,