Works Volume 4

Annotations of Psal. LXXIX.

[ a] V. 1. Heaps ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 oblique or crooked (or else 〈 in non-Latin alphabet 〉 being itself • heme) signifies heaps. So Mic. 1.6. I will ma • • aria 〈 in non-Latin alphabet 〉 for an heap ; the Chaldee render it 〈 in non-Latin alphabet 〉 for heaps, though here by way of paraphrase they read 〈 in non-Latin alphabet 〉 for a desolation ; and so the Syriac also 〈 in non-Latin alphabet 〉 desolate. The LXXII. here read 〈 in non-Latin alphabet 〉 , for an hoard of ripe fruit, because that is wont to be laid in heaps ; which the Latin reads, I suppose to the same sense, in pomorum custodiam, for the keeping of apples, or for a place where apples are kept. But the original seems to refer to one sort of heaps, that of graves, which are made by aggestion or casting up of earth, to cover the dead body that lies under. So Job 30.24. 〈 in non-Latin alphabet 〉 into the grave. And this is here fitly applied to Jerusalem, the stately buildings whereof underwent the same destruction with the inhabitants; it was before their dwelling place, it is now their Sepulcher, the whole city is turned into several tombs or monumental heaps. Abu Walid ascribes to the word the notion of desolations, and wastes, and so the Jewish Arab.

[ b] V. 8. Former iniquities ] 〈 in non-Latin alphabet 〉 may probably here have a special reference to those first sins, which this people had been guilty of after their coming out Egypt. Such was their Idolatry in the Golden calf. Of that God tells them Exod. 32.34. In the day that I visit, I will visit their sin upon them, viz. this sin of theirs. Accordingly the Jews have a received maxim, 〈 in non-Latin alphabet 〉 , there is no visitation, in which there is not some visitation of, or infliction for the calf. To this the Hebrew 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 head or feet ) seems to incline, and so doth the Chaldee, which renders it our iniquities 〈 in non-Latin alphabet 〉 that were from the beginning ; and the LXXII. by 〈 in non-Latin alphabet 〉 , (as that is all one with 〈 in non-Latin alphabet 〉 ▪ those that were from the beginning ) are to the same sense; and so the Syriac by 〈 in non-Latin alphabet 〉 our old sins, and the vulgars Antiquarum, their ancient sins.

[ c] V. 10. Let him be known ] That 〈 in non-Latin alphabet 〉 cognoscatur, let be known, is to be connected to the noun 〈 in non-Latin alphabet 〉 revenge, and not to the Name of God praeceding, is agreed on by the ancient Interpreters. So the LXXII. 〈 in non-Latin alphabet 〉 — And let the revenge of the blood of thy servants which is poured out be known among the heathen before our eyes. So the Syriac, 〈 in non-Latin alphabet 〉 Let the avenging or inquisition be known among the nations in our sight. And so may the Chaldee be rendered also, 〈 in non-Latin alphabet 〉 , Let the avenging of the blood of thy servants be manifested among the people, that we may see it. And so the others also.

[ d] V. 12. Reproach ] 〈 in non-Latin alphabet 〉 most fitly belongs here to the persons foregoing, viz. our neighbors, and not to the reproach, thus, Render our neighbors seven fold into their bosom, i. e. as they have dealt with us, so do thou deal with them, return to them seven fold, by way of punishment, for all their oppressions and injuries done to us: then follows 〈 in non-Latin alphabet 〉 , the reproach of them which have reproached the • e, O Lord, i. e. repay or return reproach, and (from the former words) seven times as much reproach, to them which have reproached thee, O Lord. Thus the Chaldee their 〈 in non-Latin alphabet 〉 may be rendered, who have reproached — and so the Interlinear reads probrum eorum qui affecerunt te probris, the reproach of them that reproached thee.

Annotations on Psalm LXXX.

[ a] V. 2. Before Ephraim, &c.] What is meant here by 〈 in non-Latin alphabet 〉 before Ephraim, and why Ephraim, Benjamin, and Manasseh, and no other are here named, must be learnt from the order of the Israelites march in the Wilderness, Num. 2. For there, next after the Ark, the pledge of God's special presence and assistance, did these three tribes follow, Then the Tabernacle of the congregation shall set forward, &c. v. 17. On the West side (i. e. next behind it) shall be the standard of the camp of Ephraim v. 18. and his host v. 19. And by him shall be the tribe of Manasseh v. 20. and his host, v. 21. then the tribe of Benjamin and his host, v. 22, 23. Now the returning from the captivity, the desire whereof is the business of this Psalm, being a parallel to the delivery from Egypt, God's leading them back, stirring up himself and coming to save them, is very fitly begged, and described in a style resembling the former rescue: There he was said to have shined forth, and to have risen and come, Deut. 33.2. (the Lord came from Sinai, and rose up from Seir unto them, he shined forth from mount Paran, and he came with holy myriads;) and here in like manner, the Psalmist beseecheth him that dwelleth between the Cherubims, (that sure is God in the Ark) to shine forth, v. 1. and that before these three tribes, which next followed the Ark, and to stir up himself, and come and save.

[ b] V. 5. Bread of tears ] 〈 in non-Latin alphabet 〉 will here be best rendered bread of weeping, thereby most probably signifying the bread of mourners, 〈 in non-Latin alphabet 〉 Hos. 9.4. of which it is there said, all that eat thereof shall pollute themselves, the eater was legally unclean, and so separated from the congregation; and so were they at that time, in the captivity, detained from the comforts of God's solemn worship. To which is elegantly added, that 〈 in non-Latin alphabet 〉 tears in the plural, and that 〈 in non-Latin alphabet 〉 in a treble or large measure, are the drink apportioned to these meats.

[ c] V. 9. Preparedst room ] From 〈 in non-Latin alphabet 〉 to look, to turn the face, to bow down, to look out, to look toward anything, is 〈 in non-Latin alphabet 〉 in Piel, to sweep, to cleanse, to remove filth out of the way, and so to prepare for the coming of any, to fit or provide an house, a way or path. A house, and room, Gen. 24.31. Lev. 14.36▪ a way Isa. 40.3. and 57.14. If this be applied to an house, then 'tis to sweep or cleanse, and so the Interlinear here renders it, scopasti, thou hast swept: if to a way, then 'tis to purge or prepare, Isa. 57.14. Prepare the way, take up the stumbling-block ; and so the LXXII. here, 〈 in non-Latin alphabet 〉 , thou hast made or prepared the way before it, (though the Latin rendering, dux itineris fuisti, thou wert the leader or captain of their journey, seem to have looked toward 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 a corner, and by metaphor, a captain. ) But being applied to the earth, in order to a plantation, as here, it is most fitly rendered either looking out, according to the original notion (as Ezek. 20.6. a land that I had espied for them ) or preparing beforehand, or else more probably preparing (not room, but) soil for it: and to this fitly follows, and didst cause it to take deep root, that being the proper effect of preparing the soil. To the notion of looking out, I suppose the Syriac is to be understood 〈 in non-Latin alphabet 〉 , not as the Latin Translator renders it, intuitus es illam, thou lookest on it, but as 〈 in non-Latin alphabet 〉 in Chaldee and Syriac signifies also scrutari, to search, or look out, thou lookedst out, or didst search before it, as the twelve spies were after appointed to do by Moses. The Chaldee follow the other notion of sweeping or purging out, retaining the Hebrew word, save only that by way of paraphrase they thought fit to change it from the figure of a vine to the people of Israel, and so read 〈 in non-Latin alphabet 〉 thou hast purged out (or swept) from before them the Canaanites.

[ d] V. 10. Goodly Cedar-trees ] That 〈 in non-Latin alphabet 〉 Cedars of the strong, or as the LXXII. 〈 in non-Latin alphabet 〉 , of God, signify (as mountains of God ) tall and lofty Cedars, there is no question. All the doubt is of the Syntaxis, how it lies. And of that the LXXII. give us the fairest account, reading the whole verse thus, 〈 in non-Latin alphabet 〉 , the shadow thereof covered the hills, and the branches thereof the cedars of God, i. e. covered the Cedars. This sense the Latin exactly follow, Operuit montes umbra ejus, & arbusta ejus Cedros Dei, the shadow of it covered the mountains, and the sprouts thereof (covered) the Cedars of God. And to this the Hebrew well accords, for as 〈 in non-Latin alphabet 〉 the mountains were covered with the shadow is directly equivalent with the shadows covering the mountains, so 〈 in non-Latin alphabet 〉 may best be rendered, in the same common construction, (repeating 〈 in non-Latin alphabet 〉 were covered, from the former part) and the goodly Cedars were covered with the branches thereof, and that is as perfectly equivalent to the branches covering the Cedars. The Syriac put it out of question, (and after them the Arabic) reading 〈 in non-Latin alphabet 〉 above the Cedars. Thus the Jewish Arab, Her shadow covered the mountains, and her branches the divine or stately Cedars. That the sides of hills are the most commodious places for vineyards is sufficiently known, as also that the vine hath props on which it climbs, and rests itself, and these are lower or higher according to the nature of the several soils or climates; in fertile soils, as nowadays in Lombardy, they run up the trees, and cover them. And so here in an expression of the luxuriant growth of this fruitful vine, it may not unfitly be said in poetical style to run up, and reach the tops of the tall Cedars, as Joseph is said Gen. 49.22. to be a fruitful bough, whose branches run over the wall.

[ e] V. 15. The Vineyard ] What 〈 in non-Latin alphabet 〉 here signifies, is not agreed on by Interpreters. The LXXII. read it as a verb (from 〈 in non-Latin alphabet 〉 to prepare ) 〈 in non-Latin alphabet 〉 , and thence the Latin, perfice, make perfect. But there is no appearance of truth in that. The Interlinear reads vitiarium, vineyard, either confounding it with 〈 in non-Latin alphabet 〉 a garden, as the learned Schindler conjectures, or more probably from the notion of 〈 in non-Latin alphabet 〉 for a basis, and from thence by metaphor the place of habitation, all one with 〈 in non-Latin alphabet 〉 , which being by the antecedents applied to a vine, is a vineyard. But the Chaldee render it 〈 in non-Latin alphabet 〉 a sprout, for so they evidently use that word Numb. 13.23. rendering 〈 in non-Latin alphabet 〉 ( sarmentum, or palmitem, a branch, on which was a bunch of grapes ) by 〈 in non-Latin alphabet 〉 (and so Ezek. 17.6. for 〈 in non-Latin alphabet 〉 branches, they read 〈 in non-Latin alphabet 〉 . The Syriac reads 〈 in non-Latin alphabet 〉 which from 〈 in non-Latin alphabet 〉 fundavit, is consonant to the notion of 〈 in non-Latin alphabet 〉 a basis, and applied to a vine may most fitly be rendered a root or stock, such as is wont to be planted. Thus Dan. 11.7. there shall rise from the branch of her roots, 〈 in non-Latin alphabet 〉 his basis, the Latin reads plantati • ejus, his plantation, i. e. a rooted stock fit to plant. For this we know, that a branch of a vine, being laid in the ground, will take a root to it, and so be fit to be transplanted. And accordingly Dan. 11.20 for 〈 in non-Latin alphabet 〉 there shall stand up, or rise from his basis, the LXXII. read 〈 in non-Latin alphabet 〉 , there shall rise up out of his root, (and so the Arabic also) resolving for us, that (speaking of vines or other such plants) 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 signifies a root, which root being fit for planting, must be supposed to be not a root only, but a small trunk, or stalk of the vin • with a root to it; as in that place of Daniel, c. 11.20. out of that 〈 in non-Latin alphabet 〉 root arises 〈 in non-Latin alphabet 〉 , which from the notion of 〈 in non-Latin alphabet 〉 in Piel, for propagavit, will signify the very same with, 〈 in non-Latin alphabet 〉 , which the Chaldee here useth, viz. propago, a plant, of a vine ; and so in that place of Daniel the LXXII. render it 〈 in non-Latin alphabet 〉 , a plant, and so the Arabic also. By all this it appears, that 〈 in non-Latin alphabet 〉 here having in its original notion somewhat of strength and stability, (as when it is used for a foot or basis, Exod. 30.28.31.9. Levite. 8.11. 1 King. 7.29.) and being by the context confined to vines, must signify such a slip, or young stock, or plant, as is fit to be set and grow by itself; and accordingly Abu Walid, though he be himself of opinion that 〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉 by change of נ into 〈 in non-Latin alphabet 〉 , yet confesses that the most of Interpreters take it for 〈 in non-Latin alphabet 〉 . It should probably be 〈 in non-Latin alphabet 〉 , the word which the Jewish Arab useth, and signifies a vine, or any root thereof, ( 〈 in non-Latin alphabet 〉 rather signifying the burden or fruit. ) And this being by the Masorites written with a large C signifies this eminent plant, the whole people of the Jews, whom God had chosen; and so his right hand is truly said to have planted it. And then that will direct us farther in the interpretation of the latter part of the verse, 〈 in non-Latin alphabet 〉 and the son, or, upon the son which thou hast made strong for thyself: where as 〈 in non-Latin alphabet 〉 is most probably an expletive of no signification, (or possibly refers to 〈 in non-Latin alphabet 〉 look foregoing, 〈 in non-Latin alphabet 〉 look upon ;) so 〈 in non-Latin alphabet 〉 son, in accordance with 〈 in non-Latin alphabet 〉 the root or plant of the vine, must denote the son of that plant, and that is according to the Hebrew style a bough or branch of it. So Gen. 49.22. Joseph is a fruitful 〈 in non-Latin alphabet 〉 son, i. e. bough, by a spring, whose 〈 in non-Latin alphabet 〉 daughters, i. e. branches, run over the wall ; by the same proportion as 〈 in non-Latin alphabet 〉 which signifies sucking children, from 〈 in non-Latin alphabet 〉 to suck, is here v. 11. used for branches. And then in proportion with the people being meant by the root or plant, the branch 〈 in non-Latin alphabet 〉 may signify the 〈 in non-Latin alphabet 〉 rod, or tribe of Judah, the Regal tribe of which David was, who being by God invested with power, and as his proxy and minister on earth, it is properly said, that God hath made him strong for himself. The Chaldee therefore paraphrase it 〈 in non-Latin alphabet 〉 — on the Messiah, i. e. anointed King, whom thou hast confirmed or established for thyself. And in the prophetic sense that will be farther extended to Christ the King or Ruler of his Church: and so saith Ibn Ezra, this may be understood of 〈 in non-Latin alphabet 〉 the Messiah Ben-Ephraim, others call him Ben-Joseph, who they say is to be killed in war, (being pressed by the text in Zacharias to acknowledge a suffering Messiah ) as Messiah Ben David (for they admit of two) is to conquer all the world. R. Obadiah also interprets it of the Messiah. And the LXXII. reads 〈 in non-Latin alphabet 〉 , and on the son of man, and so the Latin and Syriac, the title by which any eminent man, a Prince, is fitly expressed, (and by which Christ is so frequently called) and so most expressly v. 17. the man of God's right hand, and the son of man, not 〈 in non-Latin alphabet 〉 son simply, but 〈 in non-Latin alphabet 〉 son of man, is set to signify the King. But it is possible also, and, I suppose, more probable, that the 〈 in non-Latin alphabet 〉 or branch may be set to denote the Temple, for of that it follows immediately v. 16. It is burnt with fire, it is cut down, or as it may best be rendered, 〈 in non-Latin alphabet 〉 being cut down it is burnt with fire, the vine, when 'tis cut down, being good for nothing else, Ezek. 15.3, 4. shall wood be taken thereof to do any work, or will men take a pin of it to hang anything thereon? It is cast into the fire for fuel, the fire devoureth both the ends of it, and the midst of it is burnt; is it meet for any work? This belongs not well to the King, but agrees perfectly to the Temple at this time of the captivity. And so the phrase which thou hast made strong for thyself seems to be borrowed from Moses 's song, Exod. 15.17. where it is spoken of the Temple, Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established. And in this sense it will well agree with the 〈 in non-Latin alphabet 〉 or plant foregoing, that signifying the nation of the Jews, which God brought in and planted, in Moses 's dialect, and with which the Temple is joined, Joh. 11.48. they will take away our place and nation, by those two words there expressing more plainly what is here in poetick style, the root or plant, and branch, i. e. the whole Commonwealth of the Jews, so styled Mal. 4.1. It shall leave them neither root nor branch, People nor Temple. Of both these it here follows in the plural 〈 in non-Latin alphabet 〉 they shall perish at the rebuke of thy countenance ; i. e. If to the spoil of violent men foregoing, the boar out of the wood, and the wild beasts of the field, v. 13. thou add thine anger and inflictions, both root and branch, People and Temple shall be utterly consumed. To avert which it follows, Let thine hand be upon the man of thy right hand, and the son of man, which in all reason by the characters of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 must be interpreted of the King.

Annotations on Psalm LXXXI.

[ a] V. 2. Take a Psalm ] What 〈 in non-Latin alphabet 〉 signifies, will be discerned best from the Chaldee, who render it by 〈 in non-Latin alphabet 〉 Lift up your voice in a laud or Psalm ; so Abu Walid, sound, or sing out aloud praise, or songs of praise ; according to the notion of 〈 in non-Latin alphabet 〉 for lifting up, applied to the voice, whether in singing or weeping, which the LXXII. duly render, 〈 in non-Latin alphabet 〉 , to raise, or lift up the voice. It is also applied to speaking, as when Balaam is said to take, or lift up a parable, Num. 23.7, 18, & 24.3, 15, 20, 21, 23. So Job. 27.1. Job added 〈 in non-Latin alphabet 〉 to lift up his parable : the LXXII. render it, 〈 in non-Latin alphabet 〉 , he adding spake. So Hab. 2.6. 〈 in non-Latin alphabet 〉 they shall lift, or take up a parable. All Hebrew dialect for pronouncing, or speaking aloud, or solemnly, as here the Psalm is solemnly to be sung, and so to be lifted up. As for 〈 in non-Latin alphabet 〉 , which follows, it may perhaps be be best rendered, answer the timbrel, from the notion of 〈 in non-Latin alphabet 〉 for refer, or perhaps rather according to the Chaldee use of the word, speak, or annuntiate to the Timbrel ; as Jud. 11.40. the daughters of Israel went yearly 〈 in non-Latin alphabet 〉 to speak to the daughter of Jephtha, i. e. to annuntiate, sing songs to her, by way of lamentation ; the LXXII. render it 〈 in non-Latin alphabet 〉 , to mourn for, and so the rest of the ancient Interpreters agree: and then by analogy, this here will be singing a cheerful, as that was a doleful song. So Jud. v. 11. 〈 in non-Latin alphabet 〉 they shall rehearse, by way of Praise or Psalm, the righteousnesses of the Lord. But others derive 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 ; so doth Abu Walid, and under that root renders it strike up, or play on the Timbrel.

[ b] V. 3. In the new moon ] The word 〈 in non-Latin alphabet 〉 must here be rendered in the beginning of the month, that so 〈 in non-Latin alphabet 〉 , that follows, may be rendered, as it truly signifies, in the new Moon. 'It is true, that from 〈 in non-Latin alphabet 〉 new, 〈 in non-Latin alphabet 〉 doth indifferently signify the novilunium, and the first day of the month ; but here the new Moon being peculiarly expressed by 〈 in non-Latin alphabet 〉 , and that saith Ibn Ezra, because the moon is then hid (from 〈 in non-Latin alphabet 〉 texit ) to which the Chaldee accords, 〈 in non-Latin alphabet 〉 in the hidden moon ('tis strange the Latin should render it in mense qui coopertus est, when 〈 in non-Latin alphabet 〉 signifies first moon, and from thence month ) to avoid tautology, 〈 in non-Latin alphabet 〉 must be rendered the new month, i. e. the first day of the month. Thus, Num. 28.17. is rendered by the Targum 〈 in non-Latin alphabet 〉 the beginning of the month, and 〈 in non-Latin alphabet 〉 in the plural 〈 in non-Latin alphabet 〉 the beginning of the months, not of the moons. The Syriac set this down here most expressly, 〈 in non-Latin alphabet 〉 in the beginning or first of the month, and on the new moon, which meeting always together, were festival among the Jews (the Jewish Arab reads, over the sacrifice, in the days that his people keep the feast ) and so the trumpet to be sounded thereon. The LXXII. read the 〈 in non-Latin alphabet 〉 , on an eminent day, I suppose, rather by way of Paraphrase, for such it was, than by deducing the word from 〈 in non-Latin alphabet 〉 computavit, as some imagine, because the festival recurs constantly on a numbered or fixed day. Then for 〈 in non-Latin alphabet 〉 that literally is to be rendered, on the day of our feast: the LXXII. joins it with the former, and reads, 〈 in non-Latin alphabet 〉 , in the eminent day of our feast (some festival days being among the Jews more eminent than others, the first and last days of those feasts, which continued many days;) but this sure again by way of paraphrase, not of literal rendering, the preposition ל on being not taken notice of in their rendering.

[ c] V. 6. Delivered ] From 〈 in non-Latin alphabet 〉 transiit, to pass away, or over, is 〈 in non-Latin alphabet 〉 here, they passed, i. e. went out, or away, to denote an escape or deliverance. The LXXII. read 〈 in non-Latin alphabet 〉 , they served, or had served, as from 〈 in non-Latin alphabet 〉 serviit, through the great affinity betwixt the two letters ד and ר, in which also the sense is not amiss expressed, if only we read it as in the preterpluperfect tense, they had served, for that signifies that now they did not, but were delivered from it. As for 〈 in non-Latin alphabet 〉 from which they past, it signifies a pot, or other utensil made of earth, to be set over the fire to heat anything; and such it seems the Israelites were employed in making, when they were under the task-masters in Egypt.

7. Secret place ] 〈 in non-Latin alphabet 〉 is latibulum, a covering, [ d] or place to fly unto from any danger, from 〈 in non-Latin alphabet 〉 to hide, protect, or defend. And then if thunder be joined with it, 〈 in non-Latin alphabet 〉 will be either the covering of thunder, the cloud where the thunder is hid, (to which the story agrees, where God is said to have spoken from the midst of the cloud, and that with thunders, Deut. v. 22.) as Habak. 3.4. the hiding of his power, or else the covering, or hiding-place from thunder. That here it is to be taken in the second sense, will probably be concluded from a parallel place, Isa. 32.2. There 〈 in non-Latin alphabet 〉 is resolved to be the covering from rain or inundation ; so the Syriac expressly read it 〈 in non-Latin alphabet 〉 a refuge from the shower, and to the same purpose the Chaldee 〈 in non-Latin alphabet 〉 as they that hide themselves from the tempest or shower, and the LXXII. 〈 in non-Latin alphabet 〉 , he shall be hid as from driven rain or water ; in like manner as in the former part of that verse, 〈 in non-Latin alphabet 〉 is by us rendered a hiding place from wind, (the same that is elsewhere expressed by the preposition, 〈 in non-Latin alphabet 〉 a protection from inundation, Is. 25.4.) and so the Syriac reads, 〈 in non-Latin alphabet 〉 from the wind, and so all the interpreters agree there. And if they there hold, then by just analogy so it may be here, and thereto the story also well accords. The thunder was that which is set down, Exod. 19. and which is there mentioned to be so terrible on mount Sinai at the giving of the Law, that all the people that were in the camp trembled, v. 16. and removed and stood afar off, Exod. 20.18. and were afraid by reason of the fire, &c. Deut. v. 5. & v. 23. it came to pass, when you heard the voice out of the midst of the darkness, ye said, Behold the Lord hath shown us his glory, &c. Now therefore why should we die? for this great fire will consume us: if we hear the voice of the Lord anymore, then we shall die, v. 25. Go thou near and speak to us, v. 27. So the Apostle, they entreated that the word should not be spoken to them anymore, Heb. 12.19. And then as God was pleased to hearken to this request of theirs Deut. v. 28. The Lord heard the voice of your words when ye spake unto me, and the Lord said, I have heard the voice of the words of this people, they have well said, &c. (which is certainly a form of granting their requests, as well as an approbation of their promise to obey;) so here it is said, Thou calledst in trouble and I delivered thee, relieved thee from that great fear of thine. And then it follows, I answered thee in the covert from thunder, i. e. granted thy petition in delivering thee, or giving thee safety from the thunder, in that notion of answering for granting a request: Or else, I answered, i. e. I spake to thee, in the covert from thunder, because as God thus by thunder answered them here, i. e. spake to them in the words here following, v. 8. Hear O my people (according to the use of 〈 in non-Latin alphabet 〉 for speaking as well as answering, and the Greek 〈 in non-Latin alphabet 〉 , in the same sense, see Mar. 11. note a.) so did he take special care to preserve them from receiving any hurt by it ( and accordingly Moses said unto the people, Fear not— Exod. 20.20. and I stood between the Lord and you at that time, Deut. v. 5.) and so is here said to have answered them, 〈 in non-Latin alphabet 〉 in the covering, or hiding-place from the thunder; 〈 in non-Latin alphabet 〉 , in the hiding place of, or from the tempest, say the LXXII. defended them from it (when it thundered most terribly) as in a hiding-place, or safe refuge. That it belongs to this time of giving the Law is made evident by that which follows, v. 8. Hear O my people, the form of giving the Law, Deut. v. 1. and, I am the Lord thy God which brought thee out of the land of Egypt, v. 10. the very first words of the Decalogue, Exod. 20.2. This therefore of God's speaking to them at Mount Sinai, so famous for the thunders, is without question that which is intimated in this place, which way soever the interpretation lie, whether of his speaking in the place where thunder is hid, as in a repository, i. e. in the clouds, or that he answered, or spake in the covert from thunder, which by analogy with the two places in Isaiah, compared together, Isa. 32 2. and Isa. 25.4. (where for 〈 in non-Latin alphabet 〉 in one, is 〈 in non-Latin alphabet 〉 in the other) seems more probable, and so likewise by the coherence with the antecedents here, their calling and God's delivering. The only seeming objection against interpreting it of Sinai, is, that that murmuring at Meribah, Exod. 17. was before the thundering on Sinai, Exod. 19. whereas here the thunder is mentioned first, and then after that Meribah, in the end of this verse. But that will easily be answered, as by the nearness of those two passages the one to the other, so also by the liberty taken in Poems of not observing strict order in each narration, (see Psal. 83.9. where the victory over the Midianites, Judge. 7. is mentioned before that of Sisera, Judge. 4.) but especially by looking forward to v. 8. where the subject being the commands given in Sinai, and those connecting in sense to God's answering them in Sinai, in that hiding-place of, or covert from thunder, i. e. whether his speaking in the clouds, or his speaking to them in thunder, but protecting them from receiving any hurt by it, that which comes in the midst betwixt them is in all reason to be read, as in a parenthesis, to this sense, that God's having proved and found them so faulty at Rephidim, so extremely prone to infidelity and returning to Egypt, was the occasion of his giving them that Law on Sinai against other God's, &c. v. 8, 9. Hear O my people—I am the Lord — the beginning or first words of God's answering or speaking to them in Sinai out of the thunder. All this hath been said on supposition that 〈 in non-Latin alphabet 〉 thunder is to be joined with 〈 in non-Latin alphabet 〉 secret place. But the Jewish Arab gives us another rendering of it, out of the secret place, with, or by thunder. And then the secret place must refer to God, who is said to make darkness his secret place, Psal. 18.11. that is, to dwell in his infinite Majesty in heaven invisibly, and so here to give answer from Heaven by thunder. To this the Chaldee appertains, which paraphraseth it, the hidden place of the House of God's Majesty.

[ e] V. 9. Strange God ] From 〈 in non-Latin alphabet 〉 known, familiar, is the word also used per antiphrasin for any forrainer or stranger, peculiarly for one that is not of the house of Israel, an alien or Gentile. So Gen. 17.12. 〈 in non-Latin alphabet 〉 a stranger which is not of thy seed; 〈 in non-Latin alphabet 〉 the son of the people, say the Chaldee, i. e. a Gentile. So Gen. 35.2. Put away 〈 in non-Latin alphabet 〉 the God's of the alien, the Gentile God; 〈 in non-Latin alphabet 〉 the Idols of the people, say the Chaldee. And so here 〈 in non-Latin alphabet 〉 any Gentile God, for which the Chaldee sets 〈 in non-Latin alphabet 〉 profane Idols.

[ f] V. 16. Finest ] The word 〈 in non-Latin alphabet 〉 signifies originally milk, and thence fat, and so its poetically applied here to wheat, as Deut. 32.14. the fat of the kidneys of the wheat, and so Gen. 45.18. 〈 in non-Latin alphabet 〉 the fat of the earth, and Num. 18.29. for which the Chaldee significantly reads 〈 in non-Latin alphabet 〉 the goodness, as here 〈 in non-Latin alphabet 〉 Good bread of wheat, the LXXII. and Syriac retaining the literal 〈 in non-Latin alphabet 〉 the fat.

[ g] V. 18. Stony rock ] That 〈 in non-Latin alphabet 〉 signifies a rock there is no question, but whether it be literally or poetically to be understood here, being joined with honey, is the only difficulty. And first it is not to be thought, that the discourse is of miraculous feeding, (then indeed there is no doubt but God could bring honey, as well as water, out of the hardest rock. ) It plainly belongs in this place to the description of the plenty of Canaan. Secondly then, if the style be in this poetical, as it was in the words immediately precedent, the fat of the wheat, it will then be neither impossible nor improbable that the rock, to which the honey here relates, should be the honey-comb, because honey out of the comb is the best ( sweeter than honey and the honey-comb, by way of ascent) as the fat of the wheat signified the best. But then thirdly, because Deut. 32.13. where honey out of the rock is again mentioned, there is added to it, Oil out of the flinty rock, it is most probable, that the word rock should be equally literal in both places, and signify that to be usual in those Countries, which is still ordinary, for Bees to breed and swarm in holes of rocks, and thence to supply them with honey in great plenty. And then why may not oil out of the flinty rock signify, that there was no rock so hard, or barren, but God would make the Olive-trees to grow there, and yield them abundance of Oil?

Annotations on Psalm LXXXII.

[ a] V. 1. The mighty ] That 〈 in non-Latin alphabet 〉 is the title of God, is sufficiently known, taken from his supreme power which he hath over all the world; And then God's standing, i. e. presiding (so 1 Sam. 19.20. Samuel 〈 in non-Latin alphabet 〉 stood presiding over them) in the congregation of God, i. e. in his own judicature (so the Jewish Arab saith, that it is the repetition of the name again, instead of the affix) or that which is erected and authorized by him, is the same which we read, 2 Chr. 19.6. He said unto the Judges, Take heed what you do, for ye judge not for men, but for the Lord, who is with you in the judgment. R. Obad. Gaon glosseth it, that God is an assistant and defender when they judge righteously, but a revenger when they pervert judgment. The Jewish Arab reads, God's command standeth, is placed in the conventions among the judges when they judge, i. e. by his commission it is that they do act.

[ b] Ibid. God's ] What 〈 in non-Latin alphabet 〉 here signifies, may be examined by the use of the word in other places. As Ps. 86.8. There is none like unto thee 〈 in non-Latin alphabet 〉 among these Elohim: where the Chaldee expressly renders it 〈 in non-Latin alphabet 〉 among the high angels. So 1 Sam. 28.13. I saw 〈 in non-Latin alphabet 〉 Elohim ascending out of the Earth: the Targum reads again 〈 in non-Latin alphabet 〉 an angel of the Lord. So here, v. 6. I said 〈 in non-Latin alphabet 〉 ye are Elohim: the Chaldee read 〈 in non-Latin alphabet 〉 as Angels. And when it there follows 〈 in non-Latin alphabet 〉 and children, or sons of the most High, they render 〈 in non-Latin alphabet 〉 and as the high angels, in the notion of sons of God, Job 1.6. and 2.1. 〈 in non-Latin alphabet 〉 the sons of God came, i. e. saith the Chaldee, in consent with all interpreters in that place, 〈 in non-Latin alphabet 〉 the assemblies of angels ] This therefore being the frequent known use or the word, and that taken from the office of angels, to be the ministers and legates and officers sent (from whence is their title both in Hebrew and Greek, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ) and commissionated by God, whose name therefore they bear; it is by the same reason of analogy applied to all Judges and Magistrates (and accordingly, Psal. 138.1. this same word is by the Chaldee rendered 〈 in non-Latin alphabet 〉 Judges, and by the Syriac, 〈 in non-Latin alphabet 〉 Kings ) administering justice to the people, in the name and by commission from God, whose 〈 in non-Latin alphabet 〉 , Ministers they are, Rom. 13.4. 〈 in non-Latin alphabet 〉 , appointed by God, v. 1. and their assembly the judicature of God, in the beginning of this verse. Among these God is here said to be the 〈 in non-Latin alphabet 〉 in the Punic notion of Suffes for a Dictator, or Supreme judge.

V. 3. Do justice ] From 〈 in non-Latin alphabet 〉 justus fuit, is 〈 in non-Latin alphabet 〉 in Hiphil, to justify, in the notion of acquitting, or absolving, and is set opposite to condemning, Deut. 25.1. 〈 in non-Latin alphabet 〉 and they shall justify, or acquit the just, and condemn the wicked. So Prov. 17.15. 〈 in non-Latin alphabet 〉 he that acquits the impious, and condemns the just. And so here 〈 in non-Latin alphabet 〉 being spoken of a Judge whose office it is to acquit or condemn, must in all reason be rendered in that notion of acquitting from the charge that injurious men lay against him.

[ d] V. 6. I said ye are gods ] These words being cited by Christ, Jo. 10.34. are introduced in this style, Is it not written in your Law? From hence the conclusion is necessary, that this Book of Psalms was among the Jews, looked on as a part of the Divine Law, in a more wide and loose notion of law ; as the writings of the Prophets, and all that were inspired by God, and bring divine authority along with them, are styled Law. To this purpose the words of Midras Tehillim are observable: 〈 in non-Latin alphabet 〉 the Psalms are thora, i. e. the Law. And to that perhaps may be referred what we find, Psal. 78.1. Hear my Law, O my people, by law meaning the same thing which in the end of the verse is called the words of my mouth, i. e. the Psalm which he is there inditing, as it follows, I will open my mouth into a parable, &c.

Annotations on Psal. LXXXIII.

[ a] V. 1. Silence ] From the two acceptions of the word 〈 in non-Latin alphabet 〉 , to be silent, and to be like, is 〈 in non-Latin alphabet 〉 here variously interpreted. The LXXII. Latin, Syriac, Arabic and Ethiopic agree to read it in the latter notion, 〈 in non-Latin alphabet 〉 , who shall be likened to thee? But the Chaldee, by reading 〈 in non-Latin alphabet 〉 hold not thy peace, determine it to the former. And so doth the Context, the verse consisting of two phrases more both to the same purpose.

[ b] [ c] V. 3. Hidden ones ] The Chaldees rendering may here deserve to be considered. Instead of 〈 in non-Latin alphabet 〉 , which we render secret ones, they read 〈 in non-Latin alphabet 〉 that are hidden in thy treasures, and so Abu Walid, those that are kept by thee. And thus 〈 in non-Latin alphabet 〉 is certainly used, Ps. 17.14. thou shalt fill, 〈 in non-Latin alphabet 〉 with thy hidden, i. e. thy treasure ; and Ezek. 7.22. They have polluted 〈 in non-Latin alphabet 〉 my treasure. And therefore in this sense it is most probable to be used in this place also. All the question is, what is meant by God's treasure ; and that is not improbably solved by the Chaldee in that place of Ezek. 7.22. 〈 in non-Latin alphabet 〉 the earth, or land of the house of my Schechinah, or habitation, the land or people of the Jews, among whom God's house or place of residence was, or rather the Temple or Sanctuary itself, (which is expressly said to be that which should be defiled, their holy places, v. 24. my sanctuary, and my house, chap. 8.6. and 9.6. and 7.) of which God was justly thought to have such a special care, and yet which was for their sins, v. 20. under the title of the beauty of his ornament, delivered up by him to be polluted▪ (And that this passage in Ezekiel may possibly be parallel, for the time, to that which is spoken of in this Psalm, see note c.) To this I suppose agrees the rendering of the LXXII. 〈 in non-Latin alphabet 〉 , thy holies, not as of persons, as the Latin sanctos tuos, but in the neuter gender, as 〈 in non-Latin alphabet 〉 , the holies, plural, do frequently signify the Sanctuary, and particularly in the places of Ezekiel forecited, c. 8.6. and 9.6. and so the Syriac, 〈 in non-Latin alphabet 〉 thy holies. And thus 〈 in non-Latin alphabet 〉 , thy secrets, seems elegantly opposed to 〈 in non-Latin alphabet 〉 foregoing, they wage their secrets against God's adyta. And to this sense will the word 〈 in non-Latin alphabet 〉 treasure be the rather interpreted, because of the great wealth in the Temple, which was that which provoked and invited the avarice of wicked men, to consult and design the invading of it. And to this sense it would be determined by v. 12. where they are introduced, saying, Let us take to ourselves the beauty or ornaments of God in possession ; but that that word 〈 in non-Latin alphabet 〉 is capable of another interpretation, see note f. But if it be taken in the Masculine for the people foregoing, in the beginning of the verse, then it must signify the people of Israel, as those which are under God's special protection, kept, and in special manner tendered by him.

V. 6. Edom ] It is not resolved among Interpreters to what times this Psalm belongs, and who these several people are who are here named. And I suppose the former of these will be probably resolved on by the latter. Of Edom, and Moab, and Ammon, and Amalek, and the Philistines, and the Inhabitants of Tyre and Assur, there can be no difficulty: These evidently denote so many people, the Edumaeans and Moabites, and Ammonites, and Amalekites, and Philistines, and Tyrians, and Assyrians. Then for the Ishmaelites, they are the Arabians called Scenitae, twelve Princes according to their Nations, Gen. 25.16. And the Hagarenes, the posterity of Abraham by Cetura, (which is supposed to be Hagar, after Sarah's death) were Arabians also, and joined together with the Ishmaelites into one Nation. Then for Gebal, that was the name of a region in Arabia, if we may believe Stephanus, 〈 in non-Latin alphabet 〉 , (though out of Hecataeus he tells us, that Gabala was a City of Phoenicia, out of Strabo of Syria ) from whence we have the Giblines ( 〈 in non-Latin alphabet 〉 , saith Stephanus ) 1 King. v. 18. (mentioned as excellent artificers) and so again, Ezech. 27.9. in both which places the LXXII. read 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 . Lastly, for the children of Lot, those, we know, were Moab and Ben-ammi, and so the Moabites and Ammonites before mentioned meant thereby. Now many of these did oppose and were enemies to the children of Israel at several times, and that in a signal manner: To David, 2 Sam. 8. who there discomfited the Philistines, the Moabites, the King of Zobab, the Syrians of Damascus, the King of Hamath, the children of Ammon and Amalek, and the Edumaeans. So again in Jehoshaphat 's reign, 2 Chron. 20. and to that many circumstances of this Psalm very fully accord: For as here 'tis said, they are confederate against thee, the Tabernacles of Edom and the Ishmaelites, of Moab and the Hagarens, Gebal and Ammon; so 2 Chron. 20.1. the children of Moab, and the children of Ammon, and with them other besides the Ammonites came against Jehoshaphat to battle, a great multitude, &c. and v. 10, and 22. the inhabitants of mount Seir are distinctly named, to answer the mention of the Idumaeans and Ishmaelites. And whereas here the Auxiliary Nations are said to have been 〈 in non-Latin alphabet 〉 an arm, or help to the children of Lot, which very probably signifies the Moabites and Ammonites to have been the principal in the quarrel, this exactly accords with that story, 2 Chr. 20.1. So to the mention here, v. 12. of their design of taking the houses of God (of which see note f.) in possession, Jehoshaphat, v. 11. sets the parallel, Behold how they reward us, to cast us out of our possession which thou hast given us to inherit. Lastly, as the Psalmist by praying, v. 15. predicts God's persecuting them with his tempest, &c. so in that chapter, v. 22. the Lord set ambushments against the children of Ammon, &c. and they were smitten. And it is not improbable that Jehoshaphat, an eminent restorer of the Music of the Temple, who also indicted a Prayer upon this exigent, v. 6. &c. should likewise take order for a solemn hymn on purpose for this occasion. It is therefore very reasonable, what Kimchi positively affirms, 〈 in non-Latin alphabet 〉 this Psalm was spoken of the war which was in the days of Jehoshaphat. And herein it might not be unsafe to acquiesce. Yet the circumstances of the Psalm will also well enough agree to another interpretation, viz. to all the oppositions which had been made to this people from the beginning of their possessing of Canaan, to that of the Assyrians inclusively. For as those others, Moab and Ammon especially, had violently, but not successfully, invaded them, both in David 's and Jehoshaphat 's time, and had continually a covetous desire to get this fruitful soil into their hands, (and we read not that the Assyrians were their auxiliaries in any of those their assaults, as here is affirmed, v. 8.) so when the Assyrians at last invaded this people, and carried them captive to Assyria, 'tis evident that in doing so, they did much gratify all those other the neighbors and constant enemies of the Jews, and principally the Moabites and Ammonites. Of the Edumaeans 'tis expressly affirmed, Psal. 137.7.— the children of Edom in the day of (i. e. this heavy visitation on) Jerusalem, said, Down with it, down with it, even to the ground. So it is observable of the same Edumaeans, and of the Ishmaelites and the Hagarens (three of those which are here named) Isa. 21. the first, under the name of the desert of the Sea, v. 1. viz. in Etham, Exod. 13.20. and 15.22. Num. 33.8. the second, under that of the inhabitants of Dumah, v. 11. one of the sons of Ishmael, Gen. 25.14. the third, under the title of Arabia, v. 13. For all these having joined with the Assyrians against the Jews, are foretold there the punishments which they should meet with for it; as here, v. 9, 10, 11. is likewise foretold of them, and of the Edumaeans again upon the same account, Isa. 34.5. and 63.1. And the same must be supposed of those other people, the Moabites and Ammonites, &c. which being neighbors and enemies to the Jews, the Assyrians that came and wasted Jerusalem may not unfitly be said to have been 〈 in non-Latin alphabet 〉 an arm to these children of Lot, i. e. to have effectively performed that which they so vehemently desired, and oft attempted to do. And accordingly soon after the carrying away of Zedekiah follows the destruction of the Ammonites, and that as a punishment for their possession of the land of Israel after their ejection, Jer. 49.1. so again of the Edumaeans, v. 7. of the Syrians of Damascus, v. 23. of the Arabians, noted by Kedar, v. 28. But most expressly in the Prophecy of Ezekiel, c. 25. where first the Ammonites are to be punished for their clapping their hands, and stamping with their feet, and rejoicing in heart, with all their despite against the land of Israel, v. 6. and 10. then the Moabites, v. 8. for saying, Behold the house of Judah is like to all the heathen, i. e. for triumphing and rejoicing over her affliction: then the Edumaeans, v. 13. and lastly the Philistines, because they dealt by revenge, and took vengeance with a despiteful heart, to destroy Israel for the old hatred or enmity that was betwixt them, v. 15. And so it fared also with Tyre, Ezech. 26. Because Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people; I shall be replenished, now she is laid wast, v. 2. All which put together, 1. the conjunction of all these in this desolation of the Jews by the Assyrians, the former enmities, and frequent invasions and wars of all these against the Jews, 2. and the not only rejoicing at it, but partaking of the spoils of it, 3. the destructions which soon befell them as a punishment thereof, may serve for a key to let us in to the full importance of this Psalm, which will best be divided into these two parts, the conjunction and continual (not any one single) conspiration of the enemies of God against his people, and the destructions that at last attended them, v. 9, 10. &c.

[ d] V. 10. Endor] 〈 in non-Latin alphabet 〉 Endor is not mentioned in the story to which this passage of the discomfiture of Jabin 's host and slaughter of Sisera belongs, Judge. 4. yet appears, Jos. 17.11. to be part of the portion that fell to Manasseh. Now to this adjoined Taanach and Megiddo, as is expressed in that place of Joshua. And in Deborah 's song we find that this fight with the King of Canaan was in Taanach by the waters of Megiddo, Judge. 5.19. and so it will not be strange, that they should here be affirmed to have perished at Endor, which so near joins to those places.

[ e] V. 11. Nobles ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 voluntary, ingenuous, liberal, is the title not of Nobles only, but especially of Rulers or Princes, to whom that quality so properly belongs, and so well becomes, and bears analogy to that of 〈 in non-Latin alphabet 〉 , benefactors, Luk. 22.25. (see note c. on that Chapter.)

[ f] V. 12. Houses ] That 〈 in non-Latin alphabet 〉 in Piel signifies to desire, and 〈 in non-Latin alphabet 〉 in Niphal, desirable, fair, beautiful (for which the Rabbin's use 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the Chaldee 〈 in non-Latin alphabet 〉 ) there is no doubt. From this 〈 in non-Latin alphabet 〉 here doth regularly come, and not from 〈 in non-Latin alphabet 〉 , and in this sense the word is used, Psal. 33.1. 〈 in non-Latin alphabet 〉 , praise is comely, 〈 in non-Latin alphabet 〉 , say the LXXII. So 93.5. 〈 in non-Latin alphabet 〉 holiness is comely for thy house, and Isa. 52.7. How 〈 in non-Latin alphabet 〉 beautiful? And so the Chaldee understands it here, 〈 in non-Latin alphabet 〉 all the bravery, or ornaments of God, from the Hebrew 〈 in non-Latin alphabet 〉 ornatus est (as Ezek. 7.20. the Sanctuary is styled 〈 in non-Latin alphabet 〉 the glory or beauty of his ornament, in the same word which the Chaldee here useth.) The Latin render them duly omne mundum ; but the Syriac seems to have misread the Chaldee, 〈 in non-Latin alphabet 〉 Cities, for 〈 in non-Latin alphabet 〉 mundum, and accordingly they read 〈 in non-Latin alphabet 〉 City. But the Jewish Arab reads, the dwelling places of God, 〈 in non-Latin alphabet 〉 , the Arabic 〈 in non-Latin alphabet 〉 , that answereth to 〈 in non-Latin alphabet 〉 in Hebrew, signifying, to dwell, and making it probable that the root in Hebrew also might have that signification. And the LXXII. seem to have expressed this notion, reading 〈 in non-Latin alphabet 〉 , altar, and so the Arabic and Ethiopic; or as other copies have it, 〈 in non-Latin alphabet 〉 , Sanctuary, which the Latin follows, and read Sanctuarium. This therefore may well be the meaning of the 〈 in non-Latin alphabet 〉 here, the Sanctuary, or Temple of God, (especially if the Psalm be understood of the Assyrian invasion, for that fell heavy on the Temple) the Hebrew 〈 in non-Latin alphabet 〉 (very easily transmuted into the Greek 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ,) that beautiful fabric, set apart to his service. There is yet another notion wherein 〈 in non-Latin alphabet 〉 is oft used for pastures, or feeding grounds, and hath frequently the addition of 〈 in non-Latin alphabet 〉 wilderness, or desert, by which title the Jews call all land that was untilled. So Joel 1.19. the pastures of the wilderness, the LXXII. read 〈 in non-Latin alphabet 〉 , the beautiful places, and Jer. 9.10. 〈 in non-Latin alphabet 〉 , the paths ; but Jer. 23.10. 〈 in non-Latin alphabet 〉 , the feeding places of the wilderness, and Joel 2.22. 〈 in non-Latin alphabet 〉 , the fields of the desert. And in this sense 'tis possible it should be here taken, in reference to the Scenitae, Arabians, and Moabites (if the Psalm belong to their war in Jehoshaphat 's time) whose wealth was their Cattle, and not being content with their own pastures, they would take these pastures and fat demeans of God into their Common. Thus the Midianites had done, Judge. 6, 5. for they came up with their cattle, and their Tents, &c. and the story of Gideon in repelling these, and taking Oreb and Zeeb, Jud. 7.25. is here mentioned, v. 11. and to the mention of them it here follows immediately, Who said, Let us take to ourselves these 〈 in non-Latin alphabet 〉 , whether beauties, ornaments, or pastures of God in possession. Which, if it belong to those Midianites in Judges, cannot be applicable to the Temple: And if it belong to the Moabites, &c. in Jehoshaphat 's time, then still this circumstance of the persons to whom 'tis applied, makes this interpretation the more probable, in case the Psalm belong to that war, wherein the Moabites and Ammonites were the principal, who probably most affected these their pastures.

[ g] V. 13. Wheel ] What 〈 in non-Latin alphabet 〉 here signifies, must be uncertain, because of the ambiguity of the word 〈 in non-Latin alphabet 〉 , which as it signifies a wheel, so it is also used for straws, stubble, dust, or chaff, &c. which, because of its lightness, is tossed and turned, and carried away by the wind, according to the primitive notion of 〈 in non-Latin alphabet 〉 to turn. In this latter sense the word is found, Isa. 17.13. as the chaff of the mountains before the wind, 〈 in non-Latin alphabet 〉 and as galgal before the whirlwind. The Chaldee there retain the very Hebrew word 〈 in non-Latin alphabet 〉 in what notion soever belongs to that word; but the LXXII. read 〈 in non-Latin alphabet 〉 , the dust of the wheel, and so the Arabic from them, and the Syriac to the same sense 〈 in non-Latin alphabet 〉 , which the translator there duly renders festuca ; and so the Syriac word signifies without any question, Mat. 7.3. where for 〈 in non-Latin alphabet 〉 , mote in thy brothers eye, they read 〈 in non-Latin alphabet 〉 . Thus Abu Walid saith that 〈 in non-Latin alphabet 〉 is here 〈 in non-Latin alphabet 〉 small motes, or pieces of anything, lying on the ground, as of straw, &c. which he saith is manifest by 〈 in non-Latin alphabet 〉 , which follows, though, saith he, some render it in the notion of wheel, by a manifest error, though an ancient one. So the Jewish Arab renders it 〈 in non-Latin alphabet 〉 as small dusts that one scatters with his hand, or scatterings of things. And thus the learned Val. Schindler understands it in this place, and then there can be no difficulty in the whole passage; 〈 in non-Latin alphabet 〉 as motes or chaff will be all one with 〈 in non-Latin alphabet 〉 as motes (the English word of great affinity with the Hebrew) and stubble, which is joined with it in Isaiah, and 〈 in non-Latin alphabet 〉 to the same sense here. In Isaiah, they will be chased as the 〈 in non-Latin alphabet 〉 of the mountains before the wind, and like the 〈 in non-Latin alphabet 〉 before the whirl-wind ; where 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 seem to differ as little as wind and whirl-wind. And here only the order inverted, and 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , make them as 〈 in non-Latin alphabet 〉 and as 〈 in non-Latin alphabet 〉 , as chaff and as stubble before the wind. And thus the rendering is very natural. And yet after all this, none of the ancient interpreters adhere to this notion, but render it in the former (as Abu Walid truly observed of the ancients) that of a wheel ; so the Chaldee with a large paraphrase to express this to be their meaning, as a wheel 〈 in non-Latin alphabet 〉 — which is turned and moved, and never stands still in a declivity. The LXXII. 〈 in non-Latin alphabet 〉 , as a wheel ; the Syriac as 〈 in non-Latin alphabet 〉 , the word which they certainly use for a wheel, Eccl. 12.6. Isa. 28.28. and Ezech. 23.24. And so the Latin, pone eos ut rotam ; and the Arabic and Ethiopic, set them as a wheel. And in reverence to this concurrent judgment of all these, together with the Interlinear and our modern translators, it will not be amiss to retain this notion of wheel, yet so as may best agree with the context, and with the mention of wheels when it is joined with chaff, &c. in other places. For the wheel was the instrument used in husbandry for the beating the corn out of the straw, and breaking the straw into small parts, 〈 in non-Latin alphabet 〉 , Isa. 28.28. the threshing-wheels of a Cart: see the manner of it largely set down in Annot. on Mat. 3.1. And then the phrase in this sense will be very intelligible and expressive also, if only we be careful to observe, that the wheel here is the instrument of breaking or threshing, and so that the words must be thus rendered, not make them, ut rotam, as a wheel, i. e. as a wheel is made, but make them, ut rota, as a wheel makes other things, i. e. as a wheel deals with the corn, so shalt thou deal with them, thresh and break them in pieces. So shall we find the phrase in that eminent place, Isa. 28.28. Corn is bruised, because he will not ever be threshing it, nor breaking it with the wheel of his cart, nor bruise it with his horsemen: where the wheel is the agent (and not the patient) that which breaks. This was needful to be advertised; because in the next word 〈 in non-Latin alphabet 〉 like the chaff or stubble before the wind, the chaff is the patient (and not the agent) that which is driven away by the wind, after the wheel hath done its execution upon the sheaves, threshed out the corn, broken the straw, for then what remains, but that the dust and chaff, and all that is good for nothing, be winnowed, and carried away with the wind? What their manner of winnowing was, is also at large set down Annotations on Matth. 3.1. And from thence this 14th. verse explained, as far as the flames setting the Mountains on fire, not burning the earth or body of the mountains, but only burning the chaff which is winnowed from the corn upon the threshing-floor, situate for that turn on some eminent place, and so making a flame upon the mountain. This being without question the meaning of that latter part of v. 14. it is most probable that it should belong also to the former. All the difficulty is in the notion of 〈 in non-Latin alphabet 〉 , which we render a wood (and may be thought to refer to fire burning wood ) but signifies any open place, where grass and trees grow, a forest, &c. so Psal. 132.6. where we render 〈 in non-Latin alphabet 〉 the wood, 'tis certain the threshing-floor of Araunah the Jebusite is meant by it, for there we know the Temple was built; and so 1 King. 7.2. we render 〈 in non-Latin alphabet 〉 forest, the house of the forest of Lebanon, Solomon's own house being near the Temple, in that tract of ground not in that wood ) called Lebanon, where the tall Cedars grew. The Chaldee there renders it 〈 in non-Latin alphabet 〉 a house of pleasure, or summer-house for the Kings, such as was wont to be in the freest and coolest air. The same is, Mic. 3.12. called, the mountain of the house, 〈 in non-Latin alphabet 〉 on the high place of the forest. And then this very well agrees to the matter in hand, the forest and the mountain being in effect as to this use, all one, both of them open places, where the wind comes and drives away the dust and chaff (especially when it is the higher part of the forest, such as that floor of Araunah was) and such as were generally set apart for this purpose. And so for the fire to burn the forest, is no more than the flames burning the mountains, both of them to express the conclusion of a threshing, when the chaff hath the fire set to it, and is burnt all up, that it be not, upon the turning of the wind, blown back on the corn again: of which see more, Annot. on Mat. 3.1. That both these verses, 13, and 14, entirely belong to this one matter, the threshing and winnowing, and burning the chaff consequent to it, appears by the 〈 in non-Latin alphabet 〉 , or application of the similitude, v. 15. so persecute them with thy tempest, and terrify them with thy storm or whirl-wind, which hath no propriety to any other notion of the words but that of winnowing.

[ h] V. 18. Whose name is Jehovah ] The construction of the words in the close of the Psalm lies most probably thus, 〈 in non-Latin alphabet 〉 , and they shall know, i. e. it shall be known by this means, 〈 in non-Latin alphabet 〉 thou art thy name Jehovah, i. e. that thou art what thy name Jehovah imports ; and what that is, is expounded in the remainder of the verse, 〈 in non-Latin alphabet 〉 — thou only the high over all the earth, that being indeed the meaning of Jehovah, the infinite, eternal, and so only supreme power over all the world. But it is possible that before 〈 in non-Latin alphabet 〉 thy name, some preposition (as 'tis ordinary) is understood, and so it will be rendered more expressly, to the same sense, that thou, according to thy name Jehovah, art only, &c. Or because 〈 in non-Latin alphabet 〉 name is among the Rabbins ordinarily used for God himself, therefore it will not be remote from Hebrew style, if 〈 in non-Latin alphabet 〉 be resolved to signify no more than Jehovah, and then this will be the rendering, that thou, Jehovah, art alone the most High —

Annotations on Psalm LXXXIV.

[ a] V. 3. Cryeth out ] From 〈 in non-Latin alphabet 〉 to cry aloud, vociferate, or jubilate, is 〈 in non-Latin alphabet 〉 here, and it is used either for grief, but especially for joy and exultation: the LXXII. fitly render it by 〈 in non-Latin alphabet 〉 , exceeding joy. And being here joined with 〈 in non-Latin alphabet 〉 to, it hath a special notation, such as is taken from the custom of Mariners, or Soldiers, or husbandmen; the first of which when they loose from land into the ocean, set sail with a shout ; the second when they assault their enemies, encourage one another with a shout, when they have gotten the victory, express their joy with a shout ; the third when they conclude their harvest, do it with a shout, called therefore proverbially ( Isa. 9.3.) the joy in harvest: And so when they went up to the feasts at Jerusalem, they went with an holy jubilation, or shout. And this seems to be the full importance of the phrase in this place, My heart and my flesh, my rational, and even carnal sensitive faculties shout to the living God, are ardently desirous of thus going up to the Sanctuary, are ready with their 〈 in non-Latin alphabet 〉 , ovations, and vociferations (when they be allowed that favor) to go up to the presence of this living God, the joy of their very life, whose gracious assistance and exhibition of himself is the only tenure they have in all kind of prosperity.

[ b] V. 5. Hearts ] The difficulties of this verse may possibly be removed by remembering the notion of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , not only for the heart, but by metaphor (being oft applied to those things that have no heart ) for the middle. So 〈 in non-Latin alphabet 〉 Jon. 2.3. not into the heart, but the midst of the Seas. So Deut. 4.11. the mountain burnt with fire to the 〈 in non-Latin alphabet 〉 (not heart, but) midst of heaven, 2 Sam. 18.14. Absalom was alive 〈 in non-Latin alphabet 〉 in the midst of the Oak. So Jer. 51.1. inhabitants of the 〈 in non-Latin alphabet 〉 (not heart, but) midst of them that rise up against me. And if 〈 in non-Latin alphabet 〉 may thus, with the learned Grotius, be rendered here in the midst of them, then the passage will be clear, Blessed is the man 〈 in non-Latin alphabet 〉 , literally strength, or (as the LXXII. and Syriac and Latin 〈 in non-Latin alphabet 〉 —) help to him in thee, i. e. which hath in thee strength, help, or protection, being allowed liberty (as the former part of the Psalm determines the sense) to resort to God's Sanctuary, which is sometimes called 〈 in non-Latin alphabet 〉 , and from whence that protection and aid in all exigencies may be had. Then follows to the same sense 〈 in non-Latin alphabet 〉 paths, or highwayes, fosseways, or causeys (from 〈 in non-Latin alphabet 〉 to raise, or pave a way with stone) 〈 in non-Latin alphabet 〉 , ascents, i. e. ways of going up to the Sanctuary, in the midst of them, i. e. who have such highways, free liberty to go up to the holy assembly in the midst of them ; or (if 〈 in non-Latin alphabet 〉 must signify their hearts ) who take care and look to the maintenance of these causeys, in order to the sacred assemblies, which they that are deprived of that privilege of going up to them most sadly bemoan the want of. When Jerusalem became the Metropolis of Judea, the roads to it, upon civil grounds, were to be made large and passable; but when the Temple was built there, and by the Law the whole nation obliged thrice every year to resort thither, this was now, upon weightier reasons, to be provided for. Especially considering that Judea was a mountainous, uneven Country, where the brooks in the valleys upon any fall of rain were apt to swell, so as to be hardly passable. And therefore among the causes for a 〈 in non-Latin alphabet 〉 intercalation of a month, and alteration of the seasons of the festivals thereby, the chief that are set down by Maimonides, are 〈 in non-Latin alphabet 〉 because 〈◊〉 ways, (when in respect of them occasion requires it,) 〈 in non-Latin alphabet 〉 and because of the bridges. And the same Maimonides tells us, Hilch. Roths. c. 8. that for the maintenance of the ways every year at the 15. of the Month Adar, Commissioners were sent out to look to the repairs of bridges, causeys, &c. This makes it not unreasonable to suppose that the ways to the Temple should here be mentioned, in reference to those sacred solemnities, as when Lam. 1.4. 'tis said, The ways of Zion mourn, because none come to the solemn feasts. And then as it is a felicity to have the use of these ways, so must it also have been an act of piety in any to take care of them, that they might be serviceable to this end, for themselves and others. And to this purpose also the next verse will be best interpreted: see note c. Abu Walid seems to take 〈 in non-Latin alphabet 〉 for strengths, and interprets it of strong and firm resolutions. Kimchi in his roots renders it high praises. The Jewish Arab expresses the whole passage by 〈 in non-Latin alphabet 〉 whose hearts are sincere.

6. Valley of Bacha ] From 〈 in non-Latin alphabet 〉 flevit, [ c] is 〈 in non-Latin alphabet 〉 weeping, and in Arabic 〈 in non-Latin alphabet 〉 . And from this notion of the word the LXXII. read 〈 in non-Latin alphabet 〉 , the valley of weeping, and the Vulgar, Lachrymarum, of tears ; and the Chaldee seems to follow that sense. Our later interpreters here make use of the notion 〈 in non-Latin alphabet 〉 for a Mulberry-tree (and the Jewish Arab telling us in a note that it is a valley in Syria Damascena, yet renders it 〈 in non-Latin alphabet 〉 , as much as to say, the valley of Plumb-trees ) so 2 Sam. v. 23. over against 〈 in non-Latin alphabet 〉 the mulberry-trees ; and so again, v. 24. where the Chaldee reads 〈 in non-Latin alphabet 〉 trees. The use of the word must probably be deduced from the sort of the soil where mulberry-trees grow. For of them it is observable that they use to grow (not in dry and waterless soils, as vulgar Interpreters would fancy, but) peculiarly in low grounds or valleys (non temere in montibus, saith Pliny, l. 16. c. 18.) in a fat and moist soil, say the Herbalists. And so, if that were the rendering here, the passing through the mulberry valley would fitly signify passing through a low and wet and moist place, which according to the notion of 〈 in non-Latin alphabet 〉 is by us called, a weeping ground. The Syriac here read, 〈 in non-Latin alphabet 〉 , which will best be rendered, they passed through, or by, or into profound weeping ; yet thereby meaning not tears from men's eyes, so probably as waters overflowing the ground by which they past, for so Job. 28.11. 〈 in non-Latin alphabet 〉 he bindeth the floods from weeping, is by us duly rendered from overflowing. So again, Job. 38.16. we have 〈 in non-Latin alphabet 〉 (from the same theme) the Interlinear reads fletus maris, the weeping of the sea: It signifies most probably the waters that distill from thence (as tears from the eyes) and pass by secret meatus in the earth. The LXXII. reads 〈 in non-Latin alphabet 〉 , the spring of the sea. And then by analogy with these, we shall best render the Hebrew 〈 in non-Latin alphabet 〉 through the valley of weeping, or the moist and weeping valley. And to make or turn that into a spring (so 〈 in non-Latin alphabet 〉 signifies, they make it a well, or turn it into a spring ) is by casting up earth and trenching it (as the Fens with us are drained) to render it a spring, the water whereof having gained a regular course, becomes a stream, passable in the deep of winter, when, as here it follows, the rain covers or fills the pools. So those words will best be rendered 〈 in non-Latin alphabet 〉 yea, or though, or even where the rain covers the pools. The ambiguity of the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 have caused very various renderings of these words. But as 〈 in non-Latin alphabet 〉 from one notion of 〈 in non-Latin alphabet 〉 in Hiphil, for teaching, signifies a law-giver, and so is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , so from another notion of it for watering, it certainly signifies rain, so Joel 2.23. he will give 〈 in non-Latin alphabet 〉 the rain, and again, 〈 in non-Latin alphabet 〉 the early and latter rain ; and so in proportion with the valley, and the weeping, or wateriness foregoing, it must be thought to signify here. And so likewise as 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 benedixit, signifies benediction, and is rendered by the LXXII. 〈 in non-Latin alphabet 〉 , blessing ; so not only the Chaldee 〈 in non-Latin alphabet 〉 , but with the same points as here, the Hebrew 〈 in non-Latin alphabet 〉 is used for a pool, Jud. 1.15. give me 〈 in non-Latin alphabet 〉 not a blessing, but the pool, for thou hast given me a south land, or dry land ; and so it there expressly follows, give me also 〈 in non-Latin alphabet 〉 springs of waters. And so this well connects with the former part of this verse, they shall make the mulberry-valley, or weeping-valley a spring, drain it and make it passable in a channel or water-course, and that even after the fall of the greatest rains, when the pools are swollen and filled highest; this being the benefit of the fosse-ways, forementioned, v. 5. This is the most probable interpretation of the verse, in perfect accord with the former, and the design of the Psalm in magnifying the felicities of those that are allowed the liberty of the sacred assemblies at Jerusalem. And to the same sense follows in the next verse, 〈 in non-Latin alphabet 〉 they shall walk or proceed from valley to valley (so 〈 in non-Latin alphabet 〉 signifies 1 King. 21.23. 〈 in non-Latin alphabet 〉 in the valley of Jezreel: so in the Targum, Isa. 28.2. 〈 in non-Latin alphabet 〉 the valley of fatness ) or perhaps from trench to trench (for so 〈 in non-Latin alphabet 〉 , Psal. 122.7. is rendered by the Interlinear, in antemurali tuo, in thy trench, without the wall: so Lam. 2.8. Nahum. 3.8.) expressing the convenience of their journey through all those most suspected, and naturally impassable places, by the help of trenches, or by means of these fosse-ways, till at length 〈 in non-Latin alphabet 〉 the God of God's shall appear, or be seen, or beheld in Zion, i. e. shall show or reveal himself graciously to them there; or as Jehovah jire signifies, Gen. 22.8. shall provide, and take care of them, as he will be sure to do of all faithful servants of his, that address themselves to him there, in his Temple or Sanctuary.

[ d] V. 11. Door-keeper ] From 〈 in non-Latin alphabet 〉 threshold is 〈 in non-Latin alphabet 〉 to sit, or lie at, or on the threshold, when one is not admitted into the house, in a vile and abject condition. The LXXII. here renders 〈 in non-Latin alphabet 〉 , to be cast down in the house of God, to lie as a Lazar at the door, or as the 〈 in non-Latin alphabet 〉 , in the ancient Church, which lay prostrate without the door of the Church, to beseech the prayers of them that enter there, being themselves unworthy to be admitted thither. The Targum reads 〈 in non-Latin alphabet 〉 to cleave to the house, i. e. to lie fastened to the door of the house, which is not the office of the Nethinim or door-keepers, that were admitted in, but the condition of the vilest person that is shut out of the Temple, only is admitted to lie and beg mercy at the entrance into it. And this the Psalmist much prefers before any the most flourishing worldly condition of those that are kept at a greater distance from it.

Annotations on Psal. LXXXV.

[ a] V. 2. Forgiven the iniquity ] 〈 in non-Latin alphabet 〉 , literally thou hast born, or taken away iniquity, is by the Chaldee rendered 〈 in non-Latin alphabet 〉 pardoned, (and so by the Syriac) by the LXXII. 〈 in non-Latin alphabet 〉 , remitted. And this, with all that follows, of covering their sin, taking away his wrath, &c. a lively expression of what went before, v. 1. the bringing back their captivity. It is a maxim among the Jewish Doctors, that Captivity is one way of expiation, and so to return from thence was a sure indication that the sin, for which it was inflicted, was remitted, or done away. This, saith Abarbanel, was obumbrated in the Azazel, or scape-goat, which, as the other that was slain, was a sin-offering, as appears, Lev. 16. v. 5. He shall take—two kids for a sin-offering — And then the confessing the sins over him, mentioned, v. 21. ( Aaron shall lay both his hands on the head of the live goat, and confess over him all the iniquities of the children of Israel, &c. putting them on the head of the goat: And the goat shall bear upon him all their iniquities into a land of separation, v. 22.) shows that they were to carry their sins with them into the land of their captivity, meant by the 〈 in non-Latin alphabet 〉 the land of separation, that land, whatsoever it was, whither the divine providence had designed their deportation. From whence therefore being now returned, their sins for which they were thus punished, are supposed to be left behind them, no more to be laid to their charge, if their return to their former sins do not cause them to be called to remembrance. Thus indeed they did, as appears by the books of Ezra, chap. 9.1. and Nehem. chap. 5. and chap. 13. and that gave sufficient occasion as for the Fast, Ezra 9.3. and Nehem. 9.1. so for the earnest deprecations here following in this Psalm, v. 4.

[ b] V. 8. Not turn to folly ] For 〈 in non-Latin alphabet 〉 and they shall not, or, and let them not return to folly, (which the Chaldee and Syriac render to that sense) the LXXII. have 〈 in non-Latin alphabet 〉 , and to them that turn their heart to him, and the Latin, & ad eos qui convertuntur ad eor, and to them that are converted or returned to their heart. This they seem to have drawn from some affinity of the Hebrew words, which with some light changes produce this, reading for 〈 in non-Latin alphabet 〉 not, 〈 in non-Latin alphabet 〉 to, and so joining it in construction with 〈 in non-Latin alphabet 〉 (twice foregoing;) and for 〈 in non-Latin alphabet 〉 to folly, 〈 in non-Latin alphabet 〉 the heart, Selab: which because it still makes an imperfect sense, and to them that turn the heart, Selah : they have therefore supplied the seeming Ellipsis▪ the LXXII. by addition of 〈 in non-Latin alphabet 〉 , to him, i. e. to God, the Latin by inserting ad before cor▪ returning to the heart, which is a phrase to signify repentance or resipiscence, growing wise again (and so better agrees with the Hebrew, which indeed signifies, not returning to folly. ) That they thus did read the Hebrew words, is not so likely, as that by occasion of this affinity of phrases they thus thought fit to paraphrase the Hebrew, which is not unusual with them in other places. And in this place, though the words be quite changed, the sense doth not suffer much by this paraphrase, this being on both sides the condition of God's removing his judgments, that they which receive them be sincerely penitent, and then they will not return again to the folly of their former ways of sin.

[ c] V. 10. Mercy and truth] 〈 in non-Latin alphabet 〉 truth, from 〈 in non-Latin alphabet 〉 fidus fuit, is frequently used for fidelity, and is all one with 〈 in non-Latin alphabet 〉 , in the passive sense for faithfulness, and in that notion doth well agree with 〈 in non-Latin alphabet 〉 righteousness in the latter part of the verse (and is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , righteousness, Gen. 24 49. Isa. 39.19.) as 〈 in non-Latin alphabet 〉 mercy, and 〈 in non-Latin alphabet 〉 peace (all prosperity given us by God) are in effect all one also. And then the meeting of these pairs, mercy and truth, or fidelity, and (by way of 〈 in non-Latin alphabet 〉 , very frequent in Scripture) of righteousness and peace, will signify the performance on God's part proportionable to the qualification on ours: where truth or fidelity is made good towards God, there mercy will undoubtedly be had from him; where righteousness on our part, there peace on God's, i. e. all the felicity and prosperity imaginable. This rendering of the place is most agreeable to the matter here in hand, the confidence that God will pardon their sins which unfeignedly return to him, v. 7, 8, 9. And to the same purpose is that which follows, v. 11. As truth or uprightness (sincere reformation) springs out, and ascends from the earth, the hearts of men, the proper soil for it to grow in; so shall 〈 in non-Latin alphabet 〉 righteousness in the other notion, very frequent, that for mercy (and to pass from one notion of a word to another is an elegance, and no rarity in these writings) look down from heaven, as the Sun doth upon the World, when it sheds its influences upon it, and cherishes the germina or sprouts, all productions of the earth here below. And so again, v. 12. to the Lord's giving 〈 in non-Latin alphabet 〉 the good, indefinitely, i. e. all good things, is annexed, our land shall give 〈 in non-Latin alphabet 〉 . The word signifies from 〈 in non-Latin alphabet 〉 in Hiphil, produxit, all the sorts of fruits which the earth brings forth, and by analogy with v. 11. where Truth was to sprout out of the earth, must signify that sort of fruit or productions, i. e. truth, or sincerity of obedience to God; and so that again (by way of regressus, naming that first which had been last, and that last which had been first) is all one with v. 11. in the notion we have assigned it. And once more, v. 13. Righteousness, in the notion of v. 10. uprightness and fidelity, 〈 in non-Latin alphabet 〉 shall go, or walk 〈 in non-Latin alphabet 〉 before his face, i. e. the face of God, mentioned in the former verse; 〈 in non-Latin alphabet 〉 and he, i. e. God, shall set 〈 in non-Latin alphabet 〉 his feet 〈 in non-Latin alphabet 〉 to the way, 〈 in non-Latin alphabet 〉 , into the way, say the LXXII. i. e. shall follow after, where righteousness goes before ; having such a Prodromus or Usher, to prepare the way before him, God will solemnly and in state come on in the Procession, as Psal. 89.14. mercy and truth are said to go before the face of God, as Heralds to engage his following after. The Chaldee read 〈 in non-Latin alphabet 〉 shall set him 〈 in non-Latin alphabet 〉 in a good way, i. e. set him at liberty, in a prosperous condition, rescue, and return the captivity of them that walk uprightly before him. All these but various expressions (as in a Poem it is ordinary) of the same thing, God's never failing to return in mercy to them that sincerely convert to him by repentance. The Jewish Arab reads this last verse in another sense, They that seek equity or justice, shall walk before him, and shall set their steps in his ways ; as likewise before, v. 10. the people of goodness and truth have met together, &c. But the former sense is more probable.

Annotations on Psalm LXXXVI.

[ a] V. 2. For I am holy ] The meaning of 〈 in non-Latin alphabet 〉 which we render, for I am holy, may deserve to be examined. The Chaldee directly follow the Hebrew words, and are to be interpreted by them, and give no help toward the understanding them. The LXXII. read