Works Volume 4

Annotations on Psalm LXXIV.

[ a] V. 2. The rod. ] From the notion of 〈 in non-Latin alphabet 〉 , a rod or scepter, is that other notion of it, for a Kingdom, or Empire ; and be • ng here joined with 〈 in non-Latin alphabet 〉 of thine inheritance, it signifies a nation, which through all successions, God had a peculiar right and title to.

[ b] V. 3. Lift up thy feet, &c.] What 〈 in non-Latin alphabet 〉 lifting up thy feet, here signifies, will be best learnt from Gen. 29.1. There of Jacob 'tis said, 〈 in non-Latin alphabet 〉 he lift up his feet, and went into the East Country. For 〈 in non-Latin alphabet 〉 there, the Syriac hath 〈 in non-Latin alphabet 〉 , the same word which here we have; and that 〈 in non-Latin alphabet 〉 are all one with 〈 in non-Latin alphabet 〉 feet, is evident from the scripture-use of it, Psal. 17.5. and in many other places. And then as lifting up the feet, is there in Genesis no more different from the going that follows, than opening the mouth from speaking; so God's coming, or presence, being in scripture-dialect frequently used for his inflictions of punishment, this will consequently be the meaning of the phrase here, when to it is immediately joined, 〈 in non-Latin alphabet 〉 to desolations. Abu Walid renders it, Tread hard upon thine enemies. The Jewish Arab, Shew forth thy punishment, adding in a note that the lifting up the feet implies punishment, the bringing under by force being usually expressed by treading under the feet. There is another notion of 〈 in non-Latin alphabet 〉 for a mall or hammer, Isa. 41.7 and Kimchi would have that the meaning here, 〈 in non-Latin alphabet 〉 lift up thy mall, in opposition to the axes and hammers, v. 6. and thus also Abu Walid, lift up thy dashing Instruments. And the LXXII. that read 〈 in non-Latin alphabet 〉 , lift up thy hands, come nearer that: but the Chaldee puts it out of question, 〈 in non-Latin alphabet 〉 , lift up thy goings or footsteps, i. e. come. For 〈 in non-Latin alphabet 〉 to vastations, or destructions, from 〈 in non-Latin alphabet 〉 with ש, the LXXII. as from 〈 in non-Latin alphabet 〉 with ש to lift up) read 〈 in non-Latin alphabet 〉 , upon their prides, or elations (see note on Ps. 73. ^h .) yet differ not much in the sense: God's lifting up his feet, or coming, as to act revenge upon their prides, being in effect the destroying of them. Thus Abu Walid also, because of the utter destructions which the enemy hath made, and because of all the evil that he hath done in, or on the sanctuary. And Ibn Ezra, because of the perpetual vastations, i. e. because of thine inheritance which is wast. But the Chaldee again is most express, 〈 in non-Latin alphabet 〉 to lay wast the nations, viz. those that had dealt so cruelly with Jerusalem, the Chaldeans, in revenge of whose desolations and vastations, God should now come to his desolations on them. To desolations here is added 〈 in non-Latin alphabet 〉 perpetuity, to signify final, utter desolations, confronted to the perpetuity of God's absence, v. 1. And then as the reason to excite God to this, follows, 〈 in non-Latin alphabet 〉 , &c. all evil hath the enemy done in or on thy Sanctuary. God hath deserted his Sanctuary, by the going up of the Schecina from between the Cherubims, Ezek. 10.4. and in consequence to that, the heathen people had invaded that holy place, and laid it wast: he is now besought to return, and come to them again in mercy and reconciliation to them, and in vengeance to those that in wasting them had opposed him; and this is the full importance of this verse.

[ c] V. 4. Signs ] 〈 in non-Latin alphabet 〉 signifies a sign, and from thence a standard, or ensign in Militia; and the setting up this in any place which hath been taken by arms, is a sign of that victory; and so an ensign or standard thus set up is in effect a trophee. And this gives the different renderings to the same word in this place. In the first place 〈 in non-Latin alphabet 〉 their ensigns ; but then being set up, they become 〈 in non-Latin alphabet 〉 trophees. There is another notion of 〈 in non-Latin alphabet 〉 v. 9. for such signs as diviners give, to foretell things to come; and of these Jarchi understands it, that having finished their conquest according to the auspicia or signs of soothsayers, Ezek. 21.21. The King of Babylon stood at the parting of the way to use divination, he made his arrows bright, he consulted with Teraphim, he looked in the liver ) they resolve their divinations were true, their signs 〈 in non-Latin alphabet 〉 real signs. And this is no improbable interpretation of the words.

[ d] V. 5. Famous ] 〈 in non-Latin alphabet 〉 in Niphal (from 〈 in non-Latin alphabet 〉 knew ) signifies to be known, or in the notion of Hithpael, reciprocally, to make himself known, to set himself out, to show himself: and being in the singular number, Abu Walid seems to understand it of the stroke or punishment from God. Let it be known, as the stroke of him that lifteth up axes. But it more probably connects with the enemies in the former verse, either as 'tis ordinary to change the numbers, or else as understanding each or every of them, that were before spoken of; and so this verse well connects with the former, they, or every of them, show themselves 〈 in non-Latin alphabet 〉 — as one makes to ascend 〈 in non-Latin alphabet 〉 on high, i. e. lifts up 〈 in non-Latin alphabet 〉 axes, instruments of hewing or cutting down, of excision, 〈 in non-Latin alphabet 〉 in the thicket (from 〈 in non-Latin alphabet 〉 perplexus fuit) of wood, or as the LXXII. not amiss, 〈 in non-Latin alphabet 〉 , in a cops, or wood of trees. Thus the Chaldee interprets this verse: but the LXXII. for the former part of it, so as will hardly be intelligible, 〈 in non-Latin alphabet 〉 , and they knew not as to an entrance on high, as in a wood of trees with axes ; and yet the Latin follow them, & non cognoverunt (for 〈 in non-Latin alphabet 〉 was known) and they knew not, sicut in exitu, as in the end (for 〈 in non-Latin alphabet 〉 as one that lifts) super summum on the top (for 〈 in non-Latin alphabet 〉 up, or on high ) and then in the beginning of the next verse quasi in sylva lignorum securibus — as in the wood of trees with axes. But in the former way of construction the sense is obvious, and such as well connects with that which follows, 〈 in non-Latin alphabet 〉 and now, not as a notation of time, but as an expletive, or bare copulative, which the Chaldee expressed by 〈 in non-Latin alphabet 〉 and so, as the 〈 in non-Latin alphabet 〉 , or counterpart of the similitude, as they cut down wood, so these break and cut down 〈 in non-Latin alphabet 〉 carved works from 〈 in non-Latin alphabet 〉 aperuit, in the notion of sculpture, when applied to such materials, Zach. 3.9. for which the LXXII. read 〈 in non-Latin alphabet 〉 , their doors, as in the notion of 〈 in non-Latin alphabet 〉 from the same root, that so signifies.

[ e] V. 8. Destroy them ] 〈 in non-Latin alphabet 〉 is by all the ancient interpreters, the Syriac only excepted, rendered as from 〈 in non-Latin alphabet 〉 filius; 〈 in non-Latin alphabet 〉 their children, saith the Chaldee, 〈 in non-Latin alphabet 〉 , their kindred, say the LXXII. and so the Latin, (and Arabic and Ethiopic) cognatio eorum: yet the Syriac 〈 in non-Latin alphabet 〉 let us destroy them, deducing it, as 'tis thought, from 〈 in non-Latin alphabet 〉 vim intulit, oppressit. And thus Abu Walid deduceth it, and Ibn Ezra, as likewise Kimchi approves it. But the former seems more regularly the rendering of it, and being here joined with 〈 in non-Latin alphabet 〉 together, (their posterity at once, or together ) it is a proverbial expression, to signify utter destruction, as we know it is when they and their children at once are involved in the same calamity. The Jewish Arab follows this notion of children, or posterity, but renders it of the enemies. So that their posterity have said of us in their minds, all of them, when they have burnt up all the Synagogues of the Almighty in the land, that we do not see our signs, &c. i. e. as he gives his note, the second order or progeny of our enemies have said of us, that we have not seen our signs, &c.

[ f] V. 11. Pluck it ] From 〈 in non-Latin alphabet 〉 consumptus est, is 〈 in non-Latin alphabet 〉 in Piel, consume thou, so Psal. 59.14. 'tis twice used, 〈 in non-Latin alphabet 〉 Consume in thy wrath, consume. And so in all reason 'tis here to be rendered, and being joined with 〈 in non-Latin alphabet 〉 from within thy bosom, it must signify drawing out the hand thence to destroy: and so 'tis paraphrased by the Chaldee, draw it (i. e. thy right hand preceding) out of the midst of thy bosom, and destroy. And thus it coheres with the former part of the verse, 〈 in non-Latin alphabet 〉 why returnest thou thy hand, or recallest it into thy bosom? The Jewish Arab reads; Turn not from them thy hand, even thy right hand, but consume them out of the midst of thy house, giving a note that the house of God is called 〈 in non-Latin alphabet 〉 . For 〈 in non-Latin alphabet 〉 the LXXII. read 〈 in non-Latin alphabet 〉 , and the Latin, in finem, from the notion 〈 in non-Latin alphabet 〉 finitus est.

[ g] V. 14. The people inhabiting the wilderness ] What is here meant by 〈 in non-Latin alphabet 〉 the people of the wilderness, may seem somewhat uncertain. By Leviathan, the Whale is literally meant, but Poetically, Pharaoh, the King of Egypt, as by the Dragons, v. 13. his Army that pursued Israel. Now of these it is said, Ex. 14.30. that Israel saw the Egyptians dead on the sea shore, and then being thus made a prey to the wild-beasts and birds, 'tis not improbable that these wild beasts and birds should here be expressed by 〈 in non-Latin alphabet 〉 , the people of the wilderness, as being the only proper inhabitants thereof. That 〈 in non-Latin alphabet 〉 people, hath sometimes that interpretation in Scripture, appears by Prov. 30.25. and 26. where the Ants are styled 〈 in non-Latin alphabet 〉 , a people, and so the Coneys also. And in analogy with this interpretation it is, that God in the Prophets expresses the defeat and slaughter of an army, by making a great feast, and inviting a multitude of guests to it, Isa. 56.9. meaning Beasts and Birds of prey. But though to the bodies of the Egyptians drowned in the sea, and here meant, this interpretation of people for beasts be most agreeable, yet because Egyptians are here not named, but poetically expressed by Leviathan and the Dragons, and those are more •• oper food for men than for birds and beasts, and because the inhabitants of that desert lying by the red sea, did feed wholly on fish, and were therefore called Ichthyophagi, fish-eaters, it will be most reasonable to interpret this 〈 in non-Latin alphabet 〉 people of the wilderness, of these Ichthyophagi, near whose shore Pharaoh and his hosts were drowned. Of their feeding on the Leviathan, or Whale, when they meet with it, as well as on lesser fishes, Agatharcides tells us, cap. 20. 〈 in non-Latin alphabet 〉 , they feed and live on the whales which are cast on dry land: and so Diodorus Siculus, l. 3. 〈 in non-Latin alphabet 〉 , &c. they are fed or nourished by Whales, and other 〈 in non-Latin alphabet 〉 , fishes of a vast size, 〈 in non-Latin alphabet 〉 , which because of their greatness are hard to be taken ; answerable to the 〈 in non-Latin alphabet 〉 dragons, v. 13. Of these Ibn Ezra interprets this place, 〈 in non-Latin alphabet 〉 the inhabitants of the wilderness by the shore of the sea, the same that are mentioned by the name 〈 in non-Latin alphabet 〉 Psal. 72.9. they that dwell in the wilderness shall bow before him ; which were men sure, and not beasts, and particularly these Ichthyophagi by the red Sea, which was one of the Seas mentioned, v. 8. Of this sea Diodorus Siculus hath a remarkable passage pertinent to our present purpose, It is, saith he, a tradition among the Ichthyophagi that dwell near, which they have conserved from their ancestors, that at a certain great 〈 in non-Latin alphabet 〉 , ebb or recess of the Sea, 〈 in non-Latin alphabet 〉 , every place of that sinus was dried up, 〈 in non-Latin alphabet 〉 , the Sea departing to the other opposite parts, and then again, 〈 in non-Latin alphabet 〉 , flowing back with a huge flote, it was restored to its former course. Which certainly refers to this part of history, and sets it down most exactly according to the truth: not that the Sea so parted asunder, that the Israelites might pass from one side to the other on dry land, as over Jordan they did, (for that they did not thus pass over, but came out at the same side of the Sea that they went in; see note i.) but that as in a great ebb, (such as was never seen before, nor since) the Sea departed so far from the banks of Egypt, that the Israelites first, and the Egyptians after them, went in, and marched in the midst of the channel on dry ground, and then waters returned, Exod. 14.28. i. e. flowed back again, and drowned the Egyptians, and cast up their bodies on the shore, as the Text saith, Ex. 14.30. and thereby made the parallel more complete betwixt Pharaoh with his Egyptian Armies, and Leviathan, and the Dragons, or great fishes, which are wont to be cast upon the shore by the tides; and so the Ichthyophagi come out at set times to gather them, twice a day, saith Ag • tharcides, at the third and ninth hour, 〈 in non-Latin alphabet 〉 , when the tide comes in from the sea to the dry land. Which being considered, it now appears how far these two interpretations are from being irreconcilable, they being both most true, one in the Historical, the other in the Poetical sense. In the Historical sense, Pharaoh and the Egyptians were drowned in the Sea, then cast upon the shore, and devoured by the Beasts and Birds of the Wilderness, which must then be the 〈 in non-Latin alphabet 〉 people in the wilderness ; but this here poetically described by the Whale and other great fishes cast upon the shore by the tide, and gathered up and used for food by the Ichthyophagi, which are properly, and not poetically styled, 〈 in non-Latin alphabet 〉 the people of the wilderness. And so this is the complete importance of this verse.

[ h] V. 15. Cleave ] 〈 in non-Latin alphabet 〉 as it signifies to cleave, so also to bring forth or fetch out; expressisti, saith Seb. Castellio. It is used of Birds disclosing or hatching their young ones, Isa. 34.15. and 59.5. because that is done by the young ones cleaving, or breaking the shell with their bills. And accordingly 'tis here used of God's wonderful work, of cleaving, and so bringing or causing to break out (the LXXII. well express it by 〈 in non-Latin alphabet 〉 , the Latin by dirupisti, ) waters out of the rock, and that in such plenty that it became a river, which ran along with them in their journeying (see note on 1 Cor. 10.4.) in respect of its first coming out of the rock 'tis here called 〈 in non-Latin alphabet 〉 a fountain ; but in respect of the current, here is added 〈 in non-Latin alphabet 〉 and a flood, or torrent.

[ i] Ibid. Rivers ] What the strong rivers were which were here referred to, the Chaldee hath undertaken to specify, Arnon, and Jabbok, and Jordan. That the red sea was not in this verse referred to, is probable, because that had been before mentioned, v. 13. and that under another style 〈 in non-Latin alphabet 〉 , from that notion of 〈 in non-Latin alphabet 〉 to go back, or recede, wherein the Arabs use; and so God by his strength dealt with that, made it go back, and give place to the Israelites entering into the Channel, not so as to part asunder, for them to go quite over from one side to the other: for 1. the way from Egypt to Canaan led them not cross the red sea, 2. their journeyings set down Num. 33.6. and 8. show that as before their entering into the Sea, they were in Etham in the edge of the wilderness, so after they were come out of the Sea, they came into the same wilderness of Etham, and went three days journey in it, an evidence that the Israelites came out on the same side of the sea as they went in. That this and no more is the meaning of 〈 in non-Latin alphabet 〉 , passing through the red sea, Heb. 11.29. their walking on dry land in the midst of the sea. Exod. 14.29. see note on Heb. 11. b. But then Jordan, that was dried up, and gave them an easy passage over it, Jos. 3.16. But as for any miraculous drying up either of Arnon or Jabbok, there is no History of it in Scripture, only one intimation there is, Num. 21. that may incline us to credit the Targums tradition. For there on the mention of their remove, and pitching on the other side of Arnon, v. 13. it follows, wherefore it is said in the Book of the wars of the Lord, what he did in the red sea, and in the Brooks of Arnon. Where the comparing and joining God's miraculous works in the red sea, with those he did in the brooks of Arnon, is an indication that some such like thing was done for the Israelites at those brooks, as was before done at the red sea, viz. at the time of its receding before the Israelites. And from that book of the wars of the Lord the Chaldee by Tradition might have it.

[ k] V. 16. The light ] From 〈 in non-Latin alphabet 〉 luxit, is 〈 in non-Latin alphabet 〉 in general any lu ••• ary or receptacle of light, indifferently the Sun and the Moon, Gen. 1.16. But being joined with, and so opposed to the Sun, as here the night is to the day, it must needs signify the luminary of the night, the Moon, as the Sun is of the day: and accordingly the Chaldee renders it 〈 in non-Latin alphabet 〉 the Moon, and the LXXII. 〈 in non-Latin alphabet 〉 , and so the Syriac, 〈 in non-Latin alphabet 〉 and the Jewish Arab, Thou hast prepared the Moon with the Sun. Only the Latin reads auroram, the morning.

[ l] V. 19. Thy Turtle ] From 〈 in non-Latin alphabet 〉 the original of our Latin turtur, which is but the doubling of it, is 〈 in non-Latin alphabet 〉 here thy turtle ; which being by the Psalmist designed poetically to signify the pious, faithful servants of God, who make good their fidelity to him, which in the spiritual sense is parallel to to the purity and chastity of the turtle, the Chaldee and LXXII. have chosen to paraphrase it, the former by 〈 in non-Latin alphabet 〉 those that learn thy law, with respect to 〈 in non-Latin alphabet 〉 law, which hath such affinity with it; the other by 〈 in non-Latin alphabet 〉 , confessing to thee, as if it were 〈 in non-Latin alphabet 〉 , the letters whereof differ so little from it.

Annotations on Psal. LXXV.

[ a] V. 1. Declare ] The whole difficulty of this, v. 1. seems to be best removed by rendering 〈 in non-Latin alphabet 〉 as a participle plural in the sense of the dative case, for then that will express to whom God's name, i. e. his power is here said to be nigh, viz. 〈 in non-Latin alphabet 〉 to them that de lare (the Chaldee renders it 〈 in non-Latin alphabet 〉 ) thy wondrous works. Thus hath the learned Castellio rendered it, Cujus praesens adest nomen tua narrantibus miracula. To thee will we give thanks whose name is present at hand (so 〈 in non-Latin alphabet 〉 signifies) to them that show forth thy miracles.

[ b] V. 2. Congregation ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 condixit, signifies an appointed time or season, as well as place ; and in that former sense 'tis most commonly used either for time in general, or in special for the four seasons of the year, the months, the solemn feasts, &c. and to this sense of time, not place or congregation, the learned interpreters render it: 〈 in non-Latin alphabet 〉 time, saith the Chaldee; 〈 in non-Latin alphabet 〉 time, saith the Syriac; 〈 in non-Latin alphabet 〉 , the LXXII. and tempus the Latin; and so the Arabic and Ethiopic, and the Interlinear statutum tempus ; and Castellio, certum tempus: and then with 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 cepit, it may fitly signify the taking a fit season. And then follows the 〈 in non-Latin alphabet 〉 I will judge rectitudes, understanding it of the Lord. That the speech belongeth to God, appears by the next verse, his establishing, or supporting the pillars of the earth, preserving religious persons, who in the Hebrew dialect are frequently styled pillars: so Maimonides de Idol: of Abraham that he was 〈 in non-Latin alphabet 〉 the pillar of the world: so Gal. 11.9. those eminent Apostles, are called 〈 in non-Latin alphabet 〉 , pillars, and oft elsewhere: Which establishing and preserving of them ( 〈 in non-Latin alphabet 〉 , say the LXXII. I have set them firm and solid ) can belong to none but God; and so in the following verses, till at length, v. 7. 'tis expressly said, God is the judge, he putteth down one, and setteth up another. This is again observable, v. 10. For as here, v. 1. and 2. there is an alternation between the Psalmist and God, designed to be sung severally by several persons or chori, and so both in the first person, unto thee do we give thanks, saith one, and when I— I shall judge according to right, saith the other, ( 〈 in non-Latin alphabet 〉 the words of God, saith Kimchi ;) so again in the conclusion, I will declare, I will sing praises, saith one, and All the horns of the wicked will I cut off, saith the other; to signify to us the certain answers we may expect from God: If we adhere to him and bless him, bear thankfully and patiently what he lays upon us, he will certainly espouse our cause, defend and secure us, judge rectitudes in one place, and cut off the horns of the wicked in the other, which is but the paraphrase of his judging rectitudes (i. e. the most perfect right judgments) here, which yet he oft defers to do, till he find a fit time, either the time of wicked men's having filled up the measure of their sins, or a choice season when their oppressions grow high, and the godly are ready to sink under them, and then upon their flying to God in their trouble, he delivereth them out of their distress. Another rendering the former part of the verse is capable of taking 〈 in non-Latin alphabet 〉 in the front in the notion of although, of which there are many instances. So Gen. 47.14. 〈 in non-Latin alphabet 〉 not for, but although Manasseh was the first born, he laid his right hand on Ephraim. So Exod. 34.9. Let the Lord come among us 〈 in non-Latin alphabet 〉 not for, but although it be a stiffnecked people. See Jos. 17.18. Dan. 9.9. Exod. 13.17. Ps. 41.5. Is. 12.1. Ps. 71.15. And then 〈 in non-Latin alphabet 〉 will 〈◊〉 though I take time, i. e. delay, or make some stay, I will judge rectitudes ; according to that of our Savior, Luk. 18.7. that God will avenge his elect, though he bear or stay long ; and Habak. 2.3. The vision is for an appointed time, the 〈 in non-Latin alphabet 〉 here, though it tarry, wait for it, because it will surely come, it will not tarry. To which sense it may farther be observed, that 〈 in non-Latin alphabet 〉 hath also the notion of buying, and then buying times, is a solemn phrase, Dan. 11.9. for making delays, from whence St. Paul hath 〈 in non-Latin alphabet 〉 , redeeming the time, Eph. 5.16.

[ c] V. 6. Promotion ] That 〈 in non-Latin alphabet 〉 here signifies mountains in the genitive plural, and so is governed of 〈 in non-Latin alphabet 〉 from the desert preceding, is agreed by all the ancients, and then it is to be rendered from the desert of the mountains, or the mountainous desert: so the LXXII. 〈 in non-Latin alphabet 〉 ; the Latin, neque à desertis montibus, nor from the desert mountains, the Chaldee with some change, neither from the North of the deserts, nor from the South of the Mountains ; but the Syriac expressly, 〈 in non-Latin alphabet 〉 nor from the desert of the mountains, and so the Interlinear also. And then the speech must be elliptical, and the supply of it fetched either from the precedent verse, or else rather from the subsequent, and not be promotion only, by which some interpreters render 〈 in non-Latin alphabet 〉 , as if it were the infinitive (from 〈 in non-Latin alphabet 〉 , exaltavit) exaltare, or exaltatio ; but more fully pulling down, and setting up, thus, For neither from the East (so 〈 in non-Latin alphabet 〉 literally from the going out, signifies) nor from the West, nor from the desert of Mountains, 〈 in non-Latin alphabet 〉 &c. For God judgeth — Thus the Jewish Arab, neither from the East, nor from the West, nor from the deserts and mountains cometh that unto you. The word 〈 in non-Latin alphabet 〉 here alludes to the 〈 in non-Latin alphabet 〉 ver. 7. and 〈 in non-Latin alphabet 〉 ver. 5. On this verse the Rabbins have their changes. Kimchi 's Father would have 〈 in non-Latin alphabet 〉 to be custom or impost (from 1 King. 10.28.) 〈 in non-Latin alphabet 〉 to be traffick (Ezek. 27.14.) 〈 in non-Latin alphabet 〉 to be eloquence (Cant. 4.3.) the several ways of preferment in the World. R. Obad. Gaon interprets 〈 in non-Latin alphabet 〉 the rising of the stars, 〈 in non-Latin alphabet 〉 their setting, 〈 in non-Latin alphabet 〉 the primum mobile (for so 'tis called) and so to refer to Astrological prediction • , pretended from the horoscope. But David Kimchi himself having mentioned his Fathers descant, translates it literally, neither from the East, nor from the West, &c. i. e. it is not acquired by man's diligence in going hither and thither, &c. and although he prefer the notion of exaltation, or promotion, yet he gives a note from R. Aba an ancient Rabbin, that 〈 in non-Latin alphabet 〉 in every other place of Scripture but this, signifies mountains, And then why not in this also?

[ d] V. 7. Judge ] The word 〈 in non-Latin alphabet 〉 signifies somewhat more than an ordinary justiciary among us, for to such it scarcely belongs to bestow honors, and preferments at pleasure. It is the style whereby the Captains and managers of the wars of the people of Israel were styled, Gideon, and Sampson, &c. which, as the Roman Dictators, acted in an unlimited power. These were raised up by God, when the people were oppressed, or captivated, to vindicate them to their ancient liberties; and from hence the Latin Suffes and Suffetes is derived, qui summus Poenis magistratus est, saith Livy, which was the supreme Magistrate among the Carthaginians, and to these the managery of their wars belonged, quod velut consulare imperium apud Carthaginenses erat, saith Livy, again, because the government of the Carthaginians, was as it were consular. And in this notion it is here attributed to God, as to judge rectitudes, punish and avenge them of their enemies, v. 2. (the 〈 in non-Latin alphabet 〉 here referring to the 〈 in non-Latin alphabet 〉 there) so to subdue their oppressors here (as a Captain in war) and restore to their Country again.

Annotations on Psal. LXXVI.

[ a] V. 3. Arrows ] The Hebrew 〈 in non-Latin alphabet 〉 signifies fire, Job, v. 7. where sparks that fly upward are poetically expressed by 〈 in non-Latin alphabet 〉 the sons of the fire. So Psal. 78.48. it is used not for thunderbolts or lightnings, as our margin reads, but simply for fire, shot out of the clouds, and running along upon the ground, Exod. 9.23. And from thence by metaphor it is applied to an arrow or dart, shot out of a bow, and by the swiftness of the motion supposed to be inflamed, see Cant. 8.6. where of love it is said, that 〈 in non-Latin alphabet 〉 (not the Coals, but) the arrows thereof are arrows of fire, it shoots, and wounds, and burns a man's heart, inflames it vehemently by wounding it. Here we have the word twice, and if the former of them do not signify arrows simply, it will not be found in that sense in the Bible: nor do the LXXII. render, it in the notion of an arrow, but in this place express it by a general word, 〈 in non-Latin alphabet 〉 , the strengths of the bows, referring to that which is supposed to be the cause of inflaming the arrows, the strength of the bow from which they are shot out. The Syriac in some degree of compliance with them render it 〈 in non-Latin alphabet 〉 the arms of the bow, that which the bow reacheth out as a man doth his arm, and by which, as by an arm, it reacheth to, and forcibly seizeth on that which is distant from it. The poetical expression will best be conserved by retaining some notice of the primary sense in the rendering of it, fires or lightnings of the bow, i. e. those hostile weapons which are most furious and formidable, as fire shot out from a bow.

[ b] V. 5. Found their hands ] 〈 in non-Latin alphabet 〉 may be rendered, have not found their hands, i. e. have not been able to use them for resistance, for the offending others, or even for their own defense; the Hebrew 〈 in non-Latin alphabet 〉 (as the Syriac 〈 in non-Latin alphabet 〉 by which they here render it) signifying as to find, or get, so to have in readiness, in their power, to be able to use. To this the Chaldee look in their paraphrase, 〈 in non-Latin alphabet 〉 they could not take their weapons in their hands, i. e. they could not use their hands to manage their weapons. The LXXII. have but little varied the phrase, 〈 in non-Latin alphabet 〉 , they found nothing with their hands, i. e. they were able to do nothing with them, (their vast army achieved nothing, but returned with shame of face to their own land, 2 Chron. 32.21.) Which the Latin seems to have a little mistaken, when they add the preposition in ] to what they found in the LXXII. nihil invenerunt in manibus, they found nothing in their hands ; but that still interpretable to the former sense, they found nothing, i. e. they had neither weapons nor strength in their hands, their whole Army was utterly routed and discomfited, without striking a stroke; for which the Syriac read, 〈 in non-Latin alphabet 〉 , their hands were not able, or impotent. And this well agrees to the beginning of the verse; 〈 in non-Latin alphabet 〉 they have been cut off, or perished, they are gone, saith Abu Walid, or have despoiled themselves, (the reciprocal from 〈 in non-Latin alphabet 〉 praeda • us est,) they have cast away their weapons, saith the Chaldee; 〈 in non-Latin alphabet 〉 , they were troubled, say the LXXII. as when in a Panick terror men are amazed, discomfited, throw away their weapons, and fly, and by that astonishment are like men in a sleep, their strength and sense tied up; but it more punctually refers to the time wherein the Angel smote the Assyrian Army, in the deep of the night, when they had put off their garments and weapons both, were fast asleep in their tents, and at once 85000. of them slain, Isa. 37.36. This is poetically described by sleeping their sleep ; and as is added, v. 6. 〈 in non-Latin alphabet 〉 men in a dead sleep, dura quies, ferreus somnus, an hard and thorny sleep. Were they never so strong or valiant, had they never such strength of body, skill in arms, courage of mind, and all that was necessary for a conquest, in the midst of their security, they were smitten, and so utterly vanquished, and returned re infectâ, without doing of anything.

[ c] V. 8. Feared ] What is meant by the earths fearing here, must be judged by proportion with the judgments being heard from heaven in the former part of the verse. In the history, 2 Chron. 32.21. the Angel of the Lord wrought that great execution on the Assyrians Army. Now the descent of an Angel, when he came commissioned for any act of power, was generally furnished by God with some sensible attestation from nature, thunders and earthquakes, neither of which would probably be wanting in so eminent a work as the slaughter of eighty five thousand. Of the thunder there can be no doubt, the judgments being heard from heaven, refers to 〈 in non-Latin alphabet 〉 , which indifferently signifies voice, and thunder, which is a vocal, and so audible judgment, coming out of the air, which in scripture is styled heaven. And then for the earthquake, that that is signified by the 〈 in non-Latin alphabet 〉 the earths fearing, may be guessed from 1 Sam. 14.15. There was trembling in the host, in the field, and among all the people, the garrison and the spoilers they also trembled, and the earth quaked, so it was a very great trembling, or a trembling of God. Here a trembling of God, or such as is caused by the appearance of Angels sent by God, is made up not only of the trembling of men, but of the earth itself. And so Matth. 28.2. at the appearance of Angels there was a very great earthquake. And this to very good purpose, that they that opposed God's people might evidently perceive that it was not chance, or ordinary sickness, or sudden infection, that cut them off, but the displeasure of an omnipotent Deity. Now because among us trembling is an effect of fear, and where trembling is visible outwardly, fear is supposed to be within, therefore it is here an easy poetick figure, to express an earthquake by the fearing of the earth. And then that which follows, 〈 in non-Latin alphabet 〉 and was still, as it is elegantly opposed to the trembling, or fear forementioned, so it imports the effect of this earthquake to the children of Israel, this short commotion gave rest and quiet to the land: as Jud. 3.30. 〈 in non-Latin alphabet 〉 (just the same phrase as here) the land had rest eighty years, and so ch. 5.31. and 8.28. and in several other places, the land had rest, or the country was in quiet. And so in St. Paul, 〈 in non-Latin alphabet 〉 , rest ] is quiet from the persecutors of the Christians▪ (see note on Heb. 3. c.) Abu Walid, from its conjunction with 〈 in non-Latin alphabet 〉 fearing here, would make it one of those which have contrary significations, and so to signify here stirred or moved. But the Jewish Arab renders it, some of the people of the earth feared, and some were still, i. e. saith he, the oppressors feared, and the oppressed had rest.

[ d] V. 10. Restrain ] What 〈 in non-Latin alphabet 〉 signifies here, is not agreed among the Interpreters, the word signifying 1. to gird, and 2. to restrain. In the notion of restraining it will have a very commodious sense, applied to Sennacherib to whom this Psalm belongs. For as by the slaughter of the eighty five thousand in his army, he was forced to depart, and dwell at Nineveh, 2 King. 19.36. so after his return thither, there be some remainders of his wrath on the Jews that dwelt there. We may see it, Tob. 1.18. If the King Sennacherib had slain any, when he was come and fled from Judea, I buried them privily, (for in his wrath he killed many) &c. This was the racemation, as it were, or gleanings of his wrath, and this was restrained by God; for he soon falls by the hands of his sons Adramelech and Sharezer, as he was worshipping in the house of Nisroch his God, 2 King. 19.37. And to this sense Kimchi interprets it, thou shalt so repress the malice of our enemies, that the other nations shall not dare to fight against us: so likewise Ibn-Ezra. And thus it must be, if the remainder of wrath, be man's wrath, as the former part of the verse inclines it, Surely the wrath of man, &c. But 〈 in non-Latin alphabet 〉 in the primary notion signifies girding, or putting on, araying ones self; cinxit, accinxit, praecinxit. Girding, we know, signifies putting on, and is applied to garments, ornaments, arms; 〈 in non-Latin alphabet 〉 Gird thy sword upon thy thigh, Psal. 45.3. and frequently elsewhere: and so girding with gladness, is putting on festival ornaments. And agreeable here in a poetical phrase, thou shalt gird on the remainder of wrath, parallel to putting on the garments of vengeance for clothing, Isa. 59.17. will signify God's adorning and setting out himself by the exercise of his vengeance, vulgarly expressed by his wrath, and the word 〈 in non-Latin alphabet 〉 wrath, most fitly used with reflection on 〈 in non-Latin alphabet 〉 the wrath of man in the beginning of the verse. Mans wrath is the violence and rage and blasphemy of the oppressor, upon the meek or poor man foregoing. This begins, goes foremost, in provoking God; and then 〈 in non-Latin alphabet 〉 the remnant or second part of wrath is still behind for God, and with that he girds himself, i. e. sets himself out illustriously and dreadfully, as with an ornament, and as with an hostile preparation, in the eyes of men. And so in this sense also it is agreeable to the context. The wrath of man, Rabshake's railings and blasphemies, 〈 in non-Latin alphabet 〉 shall confess or praise thee, as being brought down by God, and signally refuted by him, (for then after so eminent a vindication of God's honor, his opposition and reproaches did but illustrate that glory which he endeavored to ecclips, and become a kind of confession to him.) One of the Targums read 〈 in non-Latin alphabet 〉 they shall convert, and confess to thy name, and praise thee, in reference to other men that look on, and admire, and give honor to God, who thus seasonably interposes, and girds on the remainder of wrath, comes in opportunely to rescue the oppressed, and execute judgment on the oppressor. And so in either sense the parts of this verse are perfectly answerable the one to the other. To this latter rendering of 〈 in non-Latin alphabet 〉 the Chaldee inclines us, paraphrasing it by 〈 in non-Latin alphabet 〉 thou hast girded on, or prepared, or made ready the remainder of fury (meaning God's fury) for the destroying of the nations. And so the Interlinear, residuum irarum accinges, thou shalt gird on thee the residue of wraths ; and Castellio, exuberantibus furoribus decoraris, thou art adorned with exuberant furies, in the notion of an ornament or festival garment; to which also if the LXXII. refer by their 〈 in non-Latin alphabet 〉 , the remnant of wrath shall celebrate to thee a feast, it will be hard to guess what they meant by it. This the Latin render from them, reliquiae cogitationis diem festum agent tibi, the relics of thought (so interpreting 〈 in non-Latin alphabet 〉 ) shall keep an holy-day to thee.

[ e] V. 12. Cut off ] 〈 in non-Latin alphabet 〉 spirit, seems here to denote the proud, and cruel and fastuous spirit of oppressing Nimrods (such Sennacherib was) lifted up with the successes of their impiety; so the Chaldee 〈 in non-Latin alphabet 〉 he shall repress the grossness, or elation, or pride of the spirit of the great ones (so 〈 in non-Latin alphabet 〉 signifies, the same phrase by which they paraphrase the pride of the countenance, Psal. 10.4.) And God's cutting it off, bringing it low, (so 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 minuit, signifies) is his not only repressing, and not permitting it to proceed farther, but his inflicting severe punishments upon it, cutting off the tyrant in his bloody pursuits, as it fared with Sennacherib (see note d.) The LXXII. as we now read it, having 〈 in non-Latin alphabet 〉 , taking away the spirits of Princes, may be thought by spirits to signify no more than their lives: but the Latin reading spiritum in the singular, and so the Syriac 〈 in non-Latin alphabet 〉 ; spirit, show that 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 is the right reading; and then nothing hinders, but that they might take it in this sense for pride and elation of spirit, which as it may be taken away by other means of humbling, beside that of death, so it is then surely subdued and brought low, when it brings destruction on him in whom it is. Abu Walid here renders 〈 in non-Latin alphabet 〉 shall exalt, and hinder the enemies from them ; and so Kimchi in his Roots shall exalt them, and strengthen them. But withal he saith, it may be interpreted, shall cut off, or bring low, the radical signification being, as he resolves, the notion of hindering, keeping in, or restraining.

Annotations on Psalm LXXVII.

[ a] V. 2. My sore ran ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 pretraxit, extendit se, being here applied to 〈 in non-Latin alphabet 〉 my hand, will most probably be rendered, was stretched out, or stretched itself ; and to that best agrees 〈 in non-Latin alphabet 〉 and remitted not, gave not over, fell not down from 〈 in non-Latin alphabet 〉 remissum esse. 'It is true when it is joined with any fluid thing, it signifies to flow, or run about, as of water, tears, wine, or blood, but here with the hand (if that be the meaning of 〈 in non-Latin alphabet 〉 ) the stretching out is the most proper notion of it: and though the LXXII. for 〈 in non-Latin alphabet 〉 seem to have read 〈 in non-Latin alphabet 〉 over against him, yet they have sufficiently expressed the sense, and restrained it to the notion of 〈 in non-Latin alphabet 〉 for my hand, 〈 in non-Latin alphabet 〉 , I sought him with my hands by night toward him. The Chaldee having taken 〈 in non-Latin alphabet 〉 by itself, and given it a paraphrase remote enough 〈 in non-Latin alphabet 〉 prophecy rested upon me (from one use of the word 〈 in non-Latin alphabet 〉 spoken of God, for the Spirit of God, 2 King. 3.15.) do also paraphrase 〈 in non-Latin alphabet 〉 by the eye dropping of tears ; but the Syriac reading 〈 in non-Latin alphabet 〉 as if it had been 〈 in non-Latin alphabet 〉 his hand, convert it to another matter. 'It is true 〈 in non-Latin alphabet 〉 signifies many things besides an hand, particularly a stroke, or hurt, or wound that befalls any, but this sure respecting him that strikes or inflicts it, whose hand or stroke it is said to be, not his who is stricken by it. So Deut. 32.36. where their hand is thus interpreted by the Chaldee, 'tis 〈 in non-Latin alphabet 〉 the stroke of the hater, and Exod. 24.11. where the not laying the hand, is by the Chaldee rendered not hurting, and so 〈 in non-Latin alphabet 〉 interpreted by 〈 in non-Latin alphabet 〉 hurt ; yet the 〈 in non-Latin alphabet 〉 his hand or hurt, is not there applied to the patients, but to the agent, God. And Abu Walid, who renders it here a wound or stroke in respect to the sufferer, mentions it as a distinct signification from what it hath in other places. And so still it is most reasonable to understand it in the ordinary sense, 〈 in non-Latin alphabet 〉 my hand, and then 〈 in non-Latin alphabet 〉 must be the extending, holding out, or up, the hand, by which prayer is fitly expressed, whereof that is the solemn gesture.

[ b] V. 3. And was troubled ] 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 sonuit, fremuit, cannot better be rendered than by, I made a noise, which following the remembering of God, and the other phrases v. 1. and 2. of crying, and stretching out the hand, must needs be understood of the voice of his prayers very importunate in God's ears, (and either very loud or very moanful) or, as 'tis used Psal. 39.6. very unquiet, and clamorous in God's ears: and then follows to the same matter, 〈 in non-Latin alphabet 〉 I will or did meditate, either answerable to the remembering God in the beginning of the verse, or else in the notion of praying, as Psal. 55.17. it was rendered by the Chaldee 〈 in non-Latin alphabet 〉 I will pray: and here 〈 in non-Latin alphabet 〉 I will speak before the Lord : and lastly, 〈 in non-Latin alphabet 〉 my spirit was involved, anxious, troubled ; the Syriac render it 〈 in non-Latin alphabet 〉 was wrapped, caught into an ecstacy, as it were, exagitated, or disturbed. And so every part of this verse is an expression of the Psalmists devotion, in the day of his trouble, v. 2. but not of his affliction itself.

[ c] V. 4. Eyes waking ] 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 custodivit ) signifies watches, or vigils, whether the spaces into which the night was divided, the first, second, or third watch, or the office of watching for such a space. Here it seems to be taken in the latter sense, for the office of guarding, watching over ; and then 〈 in non-Latin alphabet 〉 joined with it, holding the watches (parallel to 〈 in non-Latin alphabet 〉 , keeping the watches, Luk. 2.8. is the executing of that office.) This is here poetically spoken of God, that he holds the watches of the Psalmists eyes, i. e. sees and knows how they are employed, every minute of the night. And this is here used but as a preface to introduce what follows in the rest of the Psalm, which is made up of the meditations which he had on his bed, and in which he spent the night, supposing God to be present to them. 〈 in non-Latin alphabet 〉 saith he, I was in perturbation, agitated, disquieted, 〈 in non-Latin alphabet 〉 and spake not vocally, but as in a deep meditation: 〈 in non-Latin alphabet 〉 I recounted or thought on the years that were past —

[ d] V. 10. My infirmity ] This v. 10. may perhaps be best rendered, if it be taken as the conclusion of the sad hopeless thoughts, set down v. 7, 8, 9. There by way of question his spirit had seemed to say, that there would never be any end of the present afflictions, that God's mercies were forgotten, and his promises cassate, as if the decree were gone forth, God's oath in his wrath, a final irreversible sentence, of which he would not repent, saith Rasi: And in the same tenor 'tis here added, I said 〈 in non-Latin alphabet 〉 this my disease (so the Syriac render it, 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 agrotavit, and so both 〈 in non-Latin alphabet 〉 in Hebrew, and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , primarily signify) this my wound, or this my dejection, saith Abu Walid, or perhaps this my desertion. (for 〈 in non-Latin alphabet 〉 is used by the Arabs also for desertus fuit, being put away, as in divorce, Mat. 19.7.) 〈 in non-Latin alphabet 〉 . Here the word 〈 in non-Latin alphabet 〉 is capable of several interpretations, either for changes, or years. In the first sense it will be 〈 in non-Latin alphabet 〉 a change, or changes (from 〈 in non-Latin alphabet 〉 mutavit) of the right hand of the highest, not a mutability in God's counsels, or providence, but a varied punishment sent by him, 〈 in non-Latin alphabet 〉 a repeated blow or plague, saith the Syriac; and so sure the Chaldee understood it, who render it thus, 〈 in non-Latin alphabet 〉 and I said, 〈 in non-Latin alphabet 〉 this disease 〈 in non-Latin alphabet 〉 a mutation, or, is a mutation 〈 in non-Latin alphabet 〉 of the strong right hand of the most High, a varying of his inflictions, not any inconstancy in his providence and counsels. If it be that, it must be by way of interrogation, And I said this is my infirmity, What? shall the right hand of the most high change? But it may be taken also in the second notion for years, as 'tis evidently used v. 5. and from that verse the sense reacheth down to this place, after this manner, I have considered the days of old, 〈 in non-Latin alphabet 〉 the years of ages, viz. of the several ages, wherein our nation hath been retrenched, and by degrees prepared for this final deportation under Zedekiah, as 1. the captivity of the tribes beyond Jordan, and Galilee, 2 King. 15. then of the remainder belonging to the Kingdom of Samaria, 2 King. 17. and lastly of Judah, both to Pharaoh Necho, the Egyptian King, and then to Nebuchadnezzar in his first and second war, 2 King. 23. and 24. In relation hereto the Psalmist asks v. 7. 〈 in non-Latin alphabet 〉 will the Lord cast off for ages, i. e. for several ages, will he be favorable no more? and so on in divers phrases v. 8. and 9. and then v. 10. And I said this my disease or desertion, 〈 in non-Latin alphabet 〉 is the years of the right hand of the most high, i. e. my captivity is lasting, my sufferings many, the measure of their duration, as the years of eternity. This latter sense seems somewhat more consonant to the genius of these writings, wherein it is customary for the verses to refer by several characters, and allude to each other, and so in likelihood this is the importance of 〈 in non-Latin alphabet 〉 . But the former also will well enough be born; and in either of them this verse very fitly concludes the first part of this dialogue, which all inclined to the sad part of the reflection. And then v. 11. follows the second part of it, of a quite contrary resolution, to the end of the Psalm, I will remember the works of the Lord, surely I will remember, 〈 in non-Latin alphabet 〉 from the ancient of thy wonders, i. e. I will take up another Epoch, that of all the miraculous deliverances of our nation, when first brought out of Egypt ; I will put the Lord in mind of all his former mercies, and by that recognition endeavor to persuade him to a repetition of them; which belongs clearly to that new matter. The LXXII. for 〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉 , now I began, as from one notion of 〈 in non-Latin alphabet 〉 in Hiphil coepit ; and herein the Latin follow them; but the Syriac, as was said, forsake them, and adhere to our rendering of that word, my infirmity. Abu Walid, who renders 〈 in non-Latin alphabet 〉 this my disease, or my dejection, being cast down or wounded (as coming, saith he, either from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ) and 〈 in non-Latin alphabet 〉 years, will have the whole passage run thus, And if I say this my prostration or distress or suffering shall be for the remainder of time perpetual; I call to mind thy former benefits to us, and my hope is strengthened, and despair ceaseth, making this sadder part an introduction to the more cheerful. And so the Jewish Arab, And when I say this is my dejection, prostration, and the space [or duration] of the plague [or punishment] of the most High, I remember, &c.

Annotations on Psal. LXXVIII.

[ a] V. 8. Stubborn and rebellious ] The difference and distinct importance of thete two words, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , may be here observed, the former fitly rendered by the LXXII. 〈 in non-Latin alphabet 〉 , crooked, or perverse, those that the New Testament dialect styles 〈 in non-Latin alphabet 〉 , disobedient, those against whom God's oath was, that they should not enter into his rest, Heb. 3.19. the murmuring Israelites, who were all excluded Canaan. Then for 〈 in non-Latin alphabet 〉 , that is the actual Apostate, the LXXII. render it 〈 in non-Latin alphabet 〉 , provoking, from whence the Apostle hath his 〈 in non-Latin alphabet 〉 , Heb. 3.16. Some when they had heard provoked, i. e. apostatized in heart, and desired to cast off all obedience to God's Law, referred to v. 12. 〈 in non-Latin alphabet 〉 , in apostatizing from the living God to their Egyptian Idols. Thus is Apostasy styled 〈 in non-Latin alphabet 〉 , the gall of bitterness, Act. 8.23. 〈 in non-Latin alphabet 〉 , a root of bitterness, Heb. 12.15. And accordingly 〈 in non-Latin alphabet 〉 , so frequently discoursed of by the Talmudists, are 〈 in non-Latin alphabet 〉 , Apostates. In the end of this verse, where the Hebrew hath 〈 in non-Latin alphabet 〉 and we, with the Chaldee and LXXII. render, whose spirit was not steadfast with God, the Syriac read 〈 in non-Latin alphabet 〉 and confided not in the God of its spirit, rendering 〈 in non-Latin alphabet 〉 by a masculine verb: and thus indeed the sense will very well bear, and the change of genders is not unusual, and God is frequently known by that title, the God of the spirits of all flesh, see Num. 16.22.

[ b] V. 9. Carrying bows ] Of the Ephraimites 'tis here said that being armed, 〈 in non-Latin alphabet 〉 shooting with bows, from 〈 in non-Latin alphabet 〉 to cast, or dart, or shoot, they turned back in the day of battle. Of their being archers we have an intimation Gen. 49.24. where in Jacob's blessing of Joseph, the father of Ephraim, it is said, his bow abode in strength, &c. But of their cowardly flight, the Scholion of Kimchi may deserve to be considered, 〈 in non-Latin alphabet 〉 , this was done, saith he, in the wilderness, in the desert it was that they were put to flight, 〈 in non-Latin alphabet 〉 &c. and although the story be not mentioned in the law, or books of Moses, yet it is written in the books of the Chronicles, viz. 1 Chron. 7.21. where on occasion of Zabad the Ephraimite, and Shutelah, and Ezer, and Elead, it is added, whom the men of Gath that were born in that land slew, because, &c. and Ephraim their father mourned many days, and his brethren came to comfort him. The manner of this relation shows, that it was a very sad and considerable slaughter, and the greatness of it Kimchi collects probably, by comparing the sum of the Ephraimites, Num. 2.19. when they came out of Egypt ; with that of them in the plains of Moab, Num. 26.37. In the former, the host of the Ephraimites was 40500, in the latter but 32500, eight thousand short, whereas in that space the other tribes were considerably increased. And to this flight, and defeat, and slaughter, an effect of their cowardice and unbelief, and want of dependence on God, the Psalmist here refers most probably.

V. 12. Zoan ] 〈 in non-Latin alphabet 〉 , Numb. 13.22. though it be not set down in the story in Exodus, is twice specified by the writer of this Psalm, here, and v. 43. as the scene wherein the wondrous works were wrought on Pharaoh by Moses ; either because really the first and principal of the miracles were shown Pharaoh there, this city being the seat of the King, and a most ancient city, as appears by the expression used of Hebron, Num. 13.22. where to set out the antiquity of that city, where Abraham the tenth from Noah dwelt, 'tis said, that it was built seven years before Zoan in Egypt ; or perhaps only in poetical style, as the field or country of Zoan, is all one with the land of Egypt, foregoing. Thus in other prophetic writings, when judgments are threatened, instead of Egypt sometimes we find Zoan alone, Isa. 19.11. where the Princes of Zoan are all one with the wise Counselors of Pharaoh : sometimes the Princes of Zoan, with the addition of some other city, as v. 13. the Princes of Zoan, the Princes of Noph, i. e. again, the Counselors of that Kingdom, which, as it there follows, have seduced Egypt, brought the whole nation to ruin. So Isai. 30.4. where they send to Egypt for relief, 'tis said their Princes were at Zoan, their Ambassadors at Hanes. But elsewhere, Ezek. 30.13. &c. we have a larger enumeration of many cities of Egypt, Noph, Pathros, Zoan, No, Sin, Aven, Phibeseth, Tehaphnehes, all to express the same thing, the land of Egypt, (after the manner of the Hebrews) by someone or two, or more cities of it. For Zoan the Chaldee and LXXII. and Latin read 〈 in non-Latin alphabet 〉 Tanis, which certainly is but a light change from 〈 in non-Latin alphabet 〉 , the צ, as 'tis ordinary, being turned into T, and the ע left out. Of this saith Stephanus Byzant. 〈 in non-Latin alphabet 〉 , it is the name of a great city of Egypt.

[ d] V. 18. Lust] 〈 in non-Latin alphabet 〉 the soul is generally set to signify the sensitive or animal faculty, as that is distinguished from the spirit, the upper or rational faculty. And so here, when their wants were abundantly supplied, and yet they remained unsatisfied and querulous, it is fitly said, that they demanded meat 〈 in non-Latin alphabet 〉 for their souls ; i. e. not for their real wants, which they might rationally desire to have supplied, but for their fancies, their sensitive and carnal appetites, not restrained by reason. Thus the Jewish Arab took it, rendering it 〈 in non-Latin alphabet 〉 without need. And this in the story Num. 11.4. is called 〈 in non-Latin alphabet 〉 lusted a lust, and so here v. 29, 30. and accordingly in sense it is not unfitly here rendered by our English, meat for their lust.

[ e] V. 25. Angels ] The word 〈 in non-Latin alphabet 〉 strong or robustuous, is appliable to any creature that is such, oxen, horses, soldiers, and may here not improbably refer to the Israelites groundless complaint against the Manna, as thin light food, assuring us that it was meat for the healthiest appetite, noble food, saith the Jewish Arab ; and accordingly they were sed with it (as athletae) to saturity, as it follows in this verse; and v. 31. the wrath of God fell on the fattest of them, their murmurings being most inexcusable. But besides this the word being used first of God, may be here secondarily applied either to heaven, or therein to the Angels, and so it is taken by all the ancient Interpreters; 〈 in non-Latin alphabet 〉 , the bread of Angels, say the LXXII. and all the rest accord; the bread of heaven, saith Abu Walid, and Kimchi. As for the meaning of the phrase 〈 in non-Latin alphabet 〉 bread of Angels, (who we know neither eat nor drink) the Chaldee gives a full account of it, 〈 in non-Latin alphabet 〉 the food that descends from the dwelling of Angels, and so it signifies no more than 〈 in non-Latin alphabet 〉 wheat or corn of heaven, v. 24. only 〈 in non-Latin alphabet 〉 corn relates only to the matter of it, whereas 〈 in non-Latin alphabet 〉 adds the dressing of it, which without question is the importance of the Hebrew 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 praeparavit, and accordingly is rendered by the author of the book of Wisdom, 〈 in non-Latin alphabet 〉 , c. 16.20. bread prepared from heaven, as an explication of 〈 in non-Latin alphabet 〉 , the food of Angels preceding there. Of this 'tis here said 〈 in non-Latin alphabet 〉 , which is capable of a double interpretation; either that man eat that food which was brought by Angels, as a special dignity to the murmuring Israelites, to be so royally attended; or else that as 〈 in non-Latin alphabet 〉 signifies quilibet, everyone, and is rendered 〈 in non-Latin alphabet 〉 , Isai. 36.16. so here everyone did eat, in reference to the great abundance of this manna, as it follows, he sent them meat to the full.

[ f] V. 34. When he slew them ] The full and clear importance of these 6. verses from the beginning of verse 34. to the end of verse. 39. will be best fetched from the various acception of the particle י, which is sometimes copulative, and then must be rendered and ; sometimes is the note of an 〈 in non-Latin alphabet 〉 , introducing the latter part of a disjunctive or comparative speech, and then is sometimes best rendered yet, sometimes than. If the period begin with 〈 in non-Latin alphabet 〉 when, or if, then ו that introduceth the latter part must be rendered then: If the period being begun thus consist of many members, one involved in the other by way of parenthesis, and ו be still continued as the means of connecting them, then they will best be rendered by though and yet. And so it is most probably here. For there being very many parts of this period, each of them begun with ו, the context directs to carry the sense suspended for the four former verses 34, 35, 36, 37. and to begin the 〈 in non-Latin alphabet 〉 , v. 38. after this manner, 〈 in non-Latin alphabet 〉 — If, or, when he killed them, 〈 in non-Latin alphabet 〉 and they sought him, and returned — 〈 in non-Latin alphabet 〉 and remembered — 〈 in non-Latin alphabet 〉 though they flattered him with their mouth, 〈 in non-Latin alphabet 〉 and with their tongues lied unto him, 〈 in non-Latin alphabet 〉 and their heart was not right with him, 〈 in non-Latin alphabet 〉 and they were not faithful in his Covenant: 〈 in non-Latin alphabet 〉 (there the 〈 in non-Latin alphabet 〉 will best begin) Yet he being merciful, or compassionate, forgave their iniquity — 〈 in non-Latin alphabet 〉 and remembered that they were but flesh — And then here is a full and excellent description of God's 〈 in non-Latin alphabet 〉 , longsuffering to a provoking nation, not cutting them off presently in every of their rebellions; because if he doth thus, there is a total dispatch or end of them, ( 〈 in non-Latin alphabet 〉 the animal spirit, or breath in their nostrils being once taken away, returneth not again:) but often chastising them, destroying some for their murmurings and provocations, and upon the but seeming reformation of the rest, though he see it be not sincere, yet interposing mercy and compassion, not proceeding to utter destruction of them, but still giving them time to repent sincerely, at least permitting them to live, and beget others that may be more tractable and obedient, and capable of the promised Canaan. And this exactly was the course taken by God with the people of Israel, punishing the provokers, and not permitting any of them to come into Canaan, but yet taking them away by such degrees, that their sons came up in their steads, and at length possessed that which was justly denied their Fathers.

[ g] V. 45. Divers sorts of flies ] From 〈 in non-Latin alphabet 〉 miscuit, is 〈 in non-Latin alphabet 〉 here, and Exod. 8.21. and Psal. 105.31. the title of one of the plagues that fell on the Egyptians ; and it is not certain what is meant by it. The Chaldee read 〈 in non-Latin alphabet 〉 a mixture of living creatures of the wood, the Syriac 〈 in non-Latin alphabet 〉 mixture (from 〈 in non-Latin alphabet 〉 miscuit ) which the interpreter rendering muscas caninas, did certainly but divine, and take his rendering of the Syriac from the LXXII. For thus do our copies of the LXXII. read, 〈 in non-Latin alphabet 〉 , the dog-fly, or terrible bitting fly. But S. Jerome ad Suniam & Fretellam saith, it is to be read 〈 in non-Latin alphabet 〉 , from whence the Latin hath coenomyiam, a • Aquila 〈 in non-Latin alphabet 〉 . The word, I suppose, comprehends all creatures of equivocal generation, which so frequently change from reptil to flying, and back again, that they are more fitly expressed by some common word as mixtures, or the like, than of animals of any distinct species, unless it be that of insectiles, of which every year seems to bring forth variety; of which Ulysses Aldrovandus hath written very accurately.

[ h] V. 46. The Caterpillar ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 consumpsit, signifies any kind of vermin that consumes or devours the fruit of the ground, and is here set not a several species from the locust following, but (by the figure 〈 in non-Latin alphabet 〉 , two words to signify one thing) to join with that, and signify the consuming locust, or the locust which is such a consumer (just as v. 47. two words are used to signify but one thing, the plague of the hail, see note g.) For beside the locust Exod. 10.4. there is no several plague to which this of the consumer can be affixt. The LXXII. render it 〈 in non-Latin alphabet 〉 , and the Latin arugo, because as the rust eats and consumes metals, so the locust doth corn or fruits, Exod. 10.5.

[ i] V. 47. Frost ] 〈 in non-Latin alphabet 〉 signifies hail, or congealed rain, so doth 〈 in non-Latin alphabet 〉 also, saith Kimchi, •