Works Volume 4

Annotations on Psal. CIX.

[ a] V. 1. O God of my praise ] That 〈 in non-Latin alphabet 〉 my praise, is to be joined with 〈 in non-Latin alphabet 〉 God, is agreed on both by the Chaldee and Syriac. The only question is, whether it be to be joined by apposition, and rendered, O God my praise ; or as a genitive case, following another substantive, O God of my praise. Of either of these the word is equally capable, and the sense is either way the same, being but a compellation of God, as of him whom he is bound continually to praise and magnify, for espousing his cause and defending him. The LXXII. have joined it to the verb, and so read, 〈 in non-Latin alphabet 〉 , and the Latin, Deus, laudem meam ne tacueris — But again those words are capable of a double sense; for, my praise may either be God 's praising of David, or it may be David 's praising of God. In the first sense 'twill be, O God, be not thou silent of my praise ; whilst others reproach me, v. 2. be thou my advocate, plead my cause, proclaim and justify my innocence. In the latter 'tis, be not silent to my praising of thee, or silence not, refuse not, neglect not my praising of thee ; and the Ethiopic have put prayer for praising, and then 'tis evidently, be not silent to, but answer my prayer. But the former is the most probable way of rendering, putting it by itself, hold not thy peace, in the notion wherein God's holding his peace, keeping silence, is opposed to his interposing for the aid and defense of any. So Psal. 28.1. in the very same words 〈 in non-Latin alphabet 〉 be not silent from me (lest if thou be, I become like them that go down into the pit) i. e. interpose thine aid and strength for me. So Psal. 35.22. 〈 in non-Latin alphabet 〉 be not silent, remove not thyself from me, O God: and Psal. 50.3. The Lord shall come, 〈 in non-Latin alphabet 〉 and shall not be silent: and 83.1. in three phrases all to the same importance, 〈 in non-Latin alphabet 〉 Let not stillness or silence be to thee, 〈 in non-Latin alphabet 〉 be not silent, 〈 in non-Latin alphabet 〉 and do not thou be quiet. And so here, O God my glory, 〈 in non-Latin alphabet 〉 say the Chaldee; or 〈 in non-Latin alphabet 〉 say the Syriac, O God of my glory, my singing, my rejoicing, to the very same sense: Thou who art the only author of all the good or joyful news that I ever receive, of all the mercies, in whom I glory, rejoice and take comfort, to whom all my praises are due, do thou interpose for my rescue and relief. The Jewish Arab reads, Withhold not, or refrein not from my oppressor; Refrein not to oppose thyself against him that oppresseth and injureth me.

[ b] V. 6. Set thou a wicked man over him ] The Latin translator of the Syriac suggests here another rendering, Praecipe adversus eos iniquo, give the wicked man charge against them ; and so the 〈 in non-Latin alphabet 〉 would well enough bear, against, as well as over him. But the notion of 〈 in non-Latin alphabet 〉 in Hiphil will not accord, being in the Scripture used only in these two notions, either of disposing unto as a trust, or setting over as a praefect: and accordingly the Chaldee read 〈 in non-Latin alphabet 〉 , set over him, and the LXXII. 〈 in non-Latin alphabet 〉 , constitute over him a wicked man ; and so the Syriac 〈 in non-Latin alphabet 〉 will as readily bear, set a wicked man over him. The only difficulty will be, what 'tis to set the wicked over him: and that will best be fetched from the forementioned notion of 〈 in non-Latin alphabet 〉 , explicated by the context: That signifies to set over as a Praefect, and the context determines that Praefect to be a Judge, being the description of a Judicature, in which the person here spoken of is to be condemned and cut off. And that will sure be done, if a wicked man be set on the tribunal, before which he is accused and arraigned. In accordance with this follows, 〈 in non-Latin alphabet 〉 and let the adversary or 〈 in non-Latin alphabet 〉 , he that maintains the accusation against him, 〈 in non-Latin alphabet 〉 the accuser, say the LXXII. stand at his right hand, according to the Jewish manner in judicature, where the accuser, he that managed the plea, was set at the right hand of the accused. And then it follows, 〈 in non-Latin alphabet 〉 , when he shall come to receive his sentence, 〈 in non-Latin alphabet 〉 let him go out wicked ; 〈 in non-Latin alphabet 〉 , say the LXXII. (and so the Chaldee and Syriac also) let him go out condemned, in the notion of going out as that is opposed to standing in judgment, Psal. 1. and of wicked, as that is opposed to just in foro (justified or acquitted) for so that must signify condemned. Now it may next be demanded who this person is that is thus to be arraigned and condemned. And the story and first literal sense referring it to Achitophel or to Doeg principally, and in an inferior degree to all others, the parties whether in Saul 's oppression, or in Absalom 's rebellion, and the prophetic sense to Judas principally, and together with him to the Jews the crucifiers; 'tis yet manifest that none of these were arraigned before any human tribunal. The resolution therefore must be, that the style is here poetick as well as prophetical, and signifies their ruin as certain, and as formidable, as the arraignment, condemnation and execution of a malefactor upon earth. The tribunal also before which they are sentenced, being first that of their own conscience, remarkable both in Achitophel and Judas, which died the same death (probably that of suffocation of melancholy, see note on Matth. 27. a.) inflicted on them by their own accusing conscience; and secondly, that of God's just judicature, before which they are sure to be cast, and go out condemned. And from thence it was, that these signal judgments fell both upon Saul and Doeg, and on Absalom and his followers, in the story, and on the bloody crucifiers in the New Testament.

[ c] V. 7. His prayer become sin ] The meaning of this phrase may most probably be taken from the custom of the Jews, who at their death did out of course make this prayer, 〈 in non-Latin alphabet 〉 let my death be an expiation for all my offenses. This was likewise said by those that fell not by the hand of justice, but died natural deaths. Now he that dies in the midst of an ill attempt, and much more he that makes away himself, as Judas in a fit of suffocation probably did, by throwing himself down a precipice, his death will be so far from an expiation, that it will be sin, and a great accumulation of the other crimes. And this is an expression of a most sad deplorable condition, when (as it is Prov. 1.28. then shall they call upon me, but I will not answer ) their prayers for averting their judgment shall be of no more force than their sins would be. The Jewish Arab hath here a sense strangely different from others, And let his prayer for him be destruction to him ; understanding it of the prayer of the oppressed, which he putteth up to God for good to his oppressor, but God turneth it for destruction to him.

[ d] V. 8. Days be few] 〈 in non-Latin alphabet 〉 few, or short, or little, doth here signify the cutting him off before the natural period of his life comes. To this all the following words to the end of v. 10. belong. For when he is thus cut off, his office is void, and so ready for another ; his children have lost their father, and his wife an husband, v. 9. and his estate being forfeited to the Law as well as his life, his children and posterity are ejected out of their inheritance, and so must provide for themselves, either by wandering and begging from place to place (this is meant by 〈 in non-Latin alphabet 〉 by moving let them move, i. e. be in perpetual motion; 〈 in non-Latin alphabet 〉 , say the LXXII. let them be shaken, tost, and removed from place to place ) or by seeking out some unhabited place where they may rest and plant. The former of these is here expressed by 〈 in non-Latin alphabet 〉 let them ask or beg. And perhaps the latter may be the meaning of 〈 in non-Latin alphabet 〉 let them seek (i. e. get their subsistence, maintenance) out of places which being desolate, in no other owners hands, are alone fit to entertain and receive them. But the Chaldee interprets it of their own dwellings, 〈 in non-Latin alphabet 〉 when their desolation is come. The LXXII. read 〈 in non-Latin alphabet 〉 , let them be cast out of their ruinous dwellings, and seem to have read not 〈 in non-Latin alphabet 〉 let them seek, but 〈 in non-Latin alphabet 〉 let them be cast out, from 〈 in non-Latin alphabet 〉 which signifies to eject. And so 'tis very applicable to the Jews, whose Temple, and Jerusalem was demolished, and they driven out from the very ruins, not permitted to rebuild or inhabit there. But the common Hebrew reading is to be preferred, being witnest to by the Chaldee, 〈 in non-Latin alphabet 〉 and shall seek ; and very agreeable to the context also, which speaks of their unsettled motions from place to place, their begging and not knowing where to dwell. For by this also is very lively described the condition of the Jewish posterity, ever since their ancestors fell under that signal vengeance for the crucifying of Christ. First, their desolations and vastations in their own Country; and being ejected thence, Secondly, their continual wanderings from place to place, scattered over the face of the earth; and Thirdly, their remarkable covetousness, keeping them always poor and beggarly, be they never so rich, and continually laboring and moiling for gain, as the poorest are wont to do; and this is continually the constant course attending this people, wheresoever they are scattered. The Jewish Arab reads, Make few his days, and turn over of his age to another. Abu Walid also renders the 〈 in non-Latin alphabet 〉 his office, strangely, his treasure, or wealth. Kimchi interprets it that which is under his command, as his wealth, Wife, &c.

[ e] V. 11. Catch ] The Hebrew here reads 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 which in Piel signifies concussit, exegit, and applied here to the grating creditor and usurer toward the debtors goods, is best rendered to exact, or seise on ; so the Chaldee, 〈 in non-Latin alphabet 〉 shall levy, exact, take away, gather, as the publican doth the taxes, or as the 〈 in non-Latin alphabet 〉 Luk. 12.58. doth 〈 in non-Latin alphabet 〉 exact, Luk. 3.13. and 19.23. or as the 〈 in non-Latin alphabet 〉 tormentor, Matth. 18.34. (directly answerable to the Chaldee 〈 in non-Latin alphabet 〉 exactor ) to whom the debtor there being delivered, is racked to the utmost, till he pay the last farthing. The LXXII. here read 〈 in non-Latin alphabet 〉 , the Latin, scrutetur, let him search ; either paraphrastically to express it, for so he that seises on another's goods, searches, and takes all that he can find; or else because of the affinity of 〈 in non-Latin alphabet 〉 exact with 〈 in non-Latin alphabet 〉 inquire or search. The Interlinear, that reads illaqueet, let him ensnare or catch, seems to have looked on 〈 in non-Latin alphabet 〉 to ensnare, in which sense the Chaldee took it Ps. 38.13. rendering 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 and they made snares. And thus the Jewish Arab, Let the enemy ensnare all his wealth, as a creditor or usurer, (Abu Walid, let the creditor consume or destroy all his wealth) let strangers spoil or make prey of his gain. And so 'tis ordinary for words of that affinity to have the same signification. To the sense of levying, or seising on, the latter part of this verse agrees well, 〈 in non-Latin alphabet 〉 let the strangers spoil, snatch away, pray upon his labors (from 〈 in non-Latin alphabet 〉 to snatch or prey upon) the stranger being no other than 〈 in non-Latin alphabet 〉 the asur • in the beginning of the verse, who being none of his family, to whom by inheritance his goods may come, is fitly called a stranger, especially when no Jew being permitted to lend on usury to a Jew, the usurer that lent a Jew must needs be a stranger, i. e. no Jew.

[ f] V. 13. Posterity ] 〈 in non-Latin alphabet 〉 is here best rendered, his end, or novissimum, as the Interlinear hath it▪ the last of him. So the Chaldee read 〈 in non-Latin alphabet 〉 his end, and the Syriac, being the same with the Hebrew, put only in the plural, 〈 in non-Latin alphabet 〉 is rendered, finis eorum, their end. So the learned Caste •• io • exi • eorum, their end. —The LXXII. read 〈 in non-Latin alphabet 〉 〈◊〉 his children, from another supposed notion of 〈 in non-Latin alphabet 〉 for children, because they come af • er a man. But the context inclines to the former notion, the next words affirming that 〈 in non-Latin alphabet 〉 in another, i. e. in the next generation, in the age of th • se that live af •• r him (the LXXII. again reads 〈 in non-Latin alphabet 〉 〈◊〉 generation, 〈◊〉 from 〈 in non-Latin alphabet 〉 one, not 〈 in non-Latin alphabet 〉 another) his name shall be blotted out, i. e. all those that bear his name, his children: and so the verse comprehends his own and his children's destruction, which is much more reasonable than his children's destruction, and his children's blotting out, which is no more than the former.

[ g] V. 23. Tossed up and down like the L •• usts ] From 〈 in non-Latin alphabet 〉 to move to and fro, to drive or agitate, is 〈 in non-Latin alphabet 〉 here I am tost or driven ; 〈 in non-Latin alphabet 〉 saith the Chaldee, I am carried, removed ; the Syriac 〈 in non-Latin alphabet 〉 I am shaken, or driven, or cast out, in accordance with the LXXII. who read 〈 in non-Latin alphabet 〉 , I am shaken out. The full notion of it here will be guest by the adjoining resemblance 〈 in non-Latin alphabet 〉 as the Locust. That creature hath its name from 〈 in non-Latin alphabet 〉 multiplying, because they fly in great multitudes (see Jud. 6.5. Psal. 105.34. Prov. 30.27.) and being weak and feeble creatures, they are driven by the wind, whole sholes of them together. So Exod. 10.15. the East wind brought the army of Locusts into Egypt, and so v. 19. a mighty strong West wind took away the Locusts, and cast them into the Rod sea. And to this the similitude here seems to refer. David was in his flight from Absalom, he and all that were with him; and this flight from this rebellion is poetically described by being driven as the Locusts are driven by the wind or tempest. Another possible way there is of understanding the resemblance. The Locust is but a large sort of Grasshopper, which hath no set abiding place or nest, but leaps to and fro, roves about the field: so we have the running to and fro of Locusts, Isa. 33.4. And this uncertain unsettled condition of those creatures may be proper also to express David 's condition in his flight, when he had not where to lay his head, but wandered from place to place uncertainly. But the former, that is founded in the bands of Locusts, is fitter to express David and the company with him▪ his weak fugitive army (the LXXII. reads 〈 in non-Latin alphabet 〉 in the plural, and the Hebrew word in the singular may import a plurality of them) than that which is founded in the manner of the single Locust, or Grasshopper; and so that of being tossed to and fro by a tempest, is the most probable importance of the verb 〈 in non-Latin alphabet 〉 .

[ h] V. 24. Faileth of fatness ] From 〈 in non-Latin alphabet 〉 to deny, to lie, there is also a metaphorical use of it for any kind of change or frustration or destitution. And being here applied to the flesh, it signifies a change of that ( 〈 in non-Latin alphabet 〉 say the LXXII. was changed) attenuation, emaciation, decay from the state that before he was in, or wherein healthy men are wont to be. I • is here 〈…〉 from •• le or from fatness. The word 〈 in non-Latin alphabet 〉 signifies both fat and oil, and the LXXII. render it in the second notion 〈 in non-Latin alphabet 〉 , changed for oil ; either by the confused use of prepositions ordinarily observed among them, and then for oil may be instead of from o •• or else for oil • i. e. for the loss of oil, viz. that radical moisture which resembleth oil. The plainest rendering will be, my flesh as emaciated from fatness, that which was before full and co • meant, is now fallen away, grown 〈…〉 a • o •• ted. And this very consonant to the beginning of the verse, his • ne • being weak through fasting: the feeble knees being proverbially taken notice of in Scripture, as the parts which in any weakne •• are most sensible of the weight that lies upon them, and in any great lassitude or other infirmity are the first that are wont to fall.

[ i] V. 31. That condemn his soul ] Some difficulty there is here whether 〈 in non-Latin alphabet 〉 his soul, be to be joined with 〈…〉 , and 〈◊〉 rendered 〈…〉 or lif • , or else with 〈 in non-Latin alphabet 〉 〈◊〉 our English 〈◊〉 ▪ from th • se that condemn is soul. But this is 〈◊〉 salved by leaving it indifferent in either, or both of them; it being certain, that he that delivers from the condemners of soul or life ▪ doth thereby deliver the soul or life, the deliverance being of necessity proportioned 〈◊〉 the assult. The greater question will be, what is the adequate notion of 〈 in non-Latin alphabet 〉 in this place. The word 〈 in non-Latin alphabet 〉 is ordinarily used for judging or condemning ; but it signifies also to implead, accuse, or bring to judgment, to lay any crime to ones charge; for thus 〈 in non-Latin alphabet 〉 oft signifies a controversy or question, a crime or fault, as well as punishment or judgment, or sentence in j • dicature. The Chaldee here expresses thy 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , which is indifferent to these two, judging, and contending in judgment ; from whence the Greek 〈 in non-Latin alphabet 〉 ordinarily used among the Hellenists for s •• ng or 〈◊〉 • ing, 1 Cor. •• .1. (see note on Rom. 3. • .) And to this notion of 〈 in non-Latin alphabet 〉 in this place the sense directs: For David speaking of himself and those that espoused his cause▪ under the notion of the poor ▪ and consequently of his adversaries under the notion of 〈 in non-Latin alphabet 〉 ▪ 'tis most agreeable that the word should be here taken in that notion of opposing or • suing. Thus they are formerly expressed v. 20. by 〈 in non-Latin alphabet 〉 , • y i. e. David's adversaries, plaintiffs▪ occusers ( • o that word properly signifies, 〈 in non-Latin alphabet 〉 an adversary 〈 in non-Latin alphabet 〉 i • judgment, i. e. an accuser) and by 〈 in non-Latin alphabet 〉 those that speak evil against his soul. And this verse is thus far parallel with that, in describing the persons, viz. those that design and wage evil (for so speaking is oft taken for doing) against his life ; and then that exactly agrees with this notion of 〈 in non-Latin alphabet 〉 opposers of his soul, those that contend, fight against his soul. For though it was in war, and not in judicature, that they thus contended with him, yet one of these is poetically expressed by the other, their hostile opposition by words which are only forensick. Thus the Jewish Arab reads, and will help him from those that implead him, or contend with him for his soul. And in this scheme this whole verse runs. He shall stand at the right hand of the poor, i. e. to defend and plead for him: as the accu • ser, stood at the right hand (see v. 6. note b.) so shall he stand as his advocate, to maintain him against his injurious charge, and that is to save him from those that oppose or implead his s •• l ▪ that assault him and call his life in question. The LXXII▪ here most fir • tly express the sense by 〈 in non-Latin alphabet 〉 from those that pursue my soul.

Annotations on Psal. CX.

[ a] V. 1. My Lord ] That 〈 in non-Latin alphabet 〉 to my Lord here, denotes the Messiah, will appear not only by our Savior and his Apostles, who insist on this Psalm above any Text in the Old Testament, (as the late Jews, and some others who are willing to be looked on as very good Christians, are most industrious to evade it) but even by the testimonies of the ancient Jews themselves, the evidence of truth breaking forth in despite of the most partial and resolved interest. Moses Haddarsan on Gen. 37.12. saith, 〈 in non-Latin alphabet 〉 &c. The Redeemer whom I will raise up from among you, shall not have a father, according to that of Zach. 6.12. behold the man whose name is the branch, and Isa. 53. he shall come up, &c. So also David saith of him Psal. 110.3. out of the womb, &c. lastly the Scripture saith of him, This day have I begotten thee, Psal. 2. So on Gen. 18. Hereafter God holy and blessed shall set the King Messias 〈 in non-Latin alphabet 〉 on his right hand, as 'tis written Psal. 110. The Lord said, &c. And to the same purpose again on Gen. 14.18. So Midrash Tehillim, on occasion of these words, I will declare the Law, &c. Psal. 2. saith, 〈 in non-Latin alphabet 〉 , &c. the affairs of the Messiah are set forth in the scripture of the Law, of the Prophets, and of the Hagiographa: In the Law Exod. 4.22. In the Prophets, Isa. 52.13. and 42.1. In the Hagiographa Psal. 110. The Lord said, and the dew of thy birth, &c. So again Midr. Tehil. on Psal. 18.35. thy right hand shall uphold me, saith, 〈 in non-Latin alphabet 〉 &c. R. Joden said that in the age of the Messiah the blessed God will set the King Messiah at his right hand, as it is written, The Lord said to my Lord. R. Saad Gaon on Dan. 7.13. he came with the clouds of heaven, saith, And this is 〈 in non-Latin alphabet 〉 Messiah our righteousness, as 'tis written, The Lord said, &c. So th • • erusalem Talmud tract. Berachoth c. 5. saith, this verse, the dew of thy birth, &c. is to be explained by Mich. 5.7.

[ b] V. 3. Thy power ] For the explicating this very obscure verse, the first thing to be taken notice of is the importance of 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 power or strength, as that signifies an army, or military forces, as we call them. The Messias in the former verses is set upon his throne for the exercise of his regal power, with a sword or scepter in his hand; and as such he is supposed to rule in the world, to go out to conquer and subdue all before him. The army which he makes use of to this end, is the college of Apostles, sent out to preach to all nations: and the time of their thus preaching is here called 〈 in non-Latin alphabet 〉 the day of his power, or forces, or army; 〈 in non-Latin alphabet 〉 in the day that he shall wage war or join battle, saith the Chaldee. In which day, saith the Psalmist, the people that belong to God, 〈 in non-Latin alphabet 〉 thy people, those that are at all affected to piety, 〈 in non-Latin alphabet 〉 , fit for the Kingdom of God, Luk. 9.16. 〈 in non-Latin alphabet 〉 , disposed, arrayed, ordered, on file for the kingdom of heaven, Act. 13. 48. all that are any way listed among God's soldiers, all these shall become 〈 in non-Latin alphabet 〉 i. e. (repeating 〈 in non-Latin alphabet 〉 again) a people of voluntary oblations (so 〈 in non-Latin alphabet 〉 signifies liberal, voluntary, spontaneous oblation, or contribution to the service of God) such as shall willingly offer up and consecrate themselves, and all that they have, to God's service, forsake all and follow Christ, bring their estates, and lay them at the Apostles feet, as we know the believers did. Act. 2. an essay of the great charity and liberality which the faith of Christ brought into the world. This they shall do 〈 in non-Latin alphabet 〉 in the beauties of holiness, or of the Sanctuary, i. e. I suppose, mystically in the Christian Church, beautified with all those graces which the spirit of Christ works in the hearts of believers. 〈 in non-Latin alphabet 〉 1 King. 7.18. signifies the Ark of the Covenant or Sanctuary, and from thence the place in the Temple where the Ark was placed was called the 〈 in non-Latin alphabet 〉 holy of holies ; and so I suppose the LXXII. understood it here, when they rendered 〈 in non-Latin alphabet 〉 of thy holies, for so the plural 〈 in non-Latin alphabet 〉 everywhere signifies the Sanctuary ; and the beauties of the Sanctuary are literally the ornaments of the Priests and Levites, their Urim and Thummim, which they have on when they carry the Ark (see note on Psal. 29. b.) But mystically these are the graces of Christ, the inward beauty or glory which shines in the Christian Sanctuary or Church, which is as it were the arena or place where these forces of God are mustered: Or perhaps in the beauties of holiness, as that signifies no more than God's sacred Majesty, in whose service they are listed, and on whose expedition engaged, according to Castellio 's reading, quo die expeditionem sacrâ o • m majestate facies, in the day when thou shalt with thy sacred majesty make thine expedition. Another sense the words may be capable of, which the comparing the mention of Zion v. 2. and beauty of holiness here suggesteth, by taking 〈 in non-Latin alphabet 〉 power, or host, or army, in the sense that frequently belongs to 〈 in non-Latin alphabet 〉 , which signifies an host in scripture, viz. the attendance on the Sanctuary, the Priests 〈 in non-Latin alphabet 〉 warring his warfare, i. e. officiating. And then 〈 in non-Latin alphabet 〉 will simply import free-will offerings, and the sense run thus, Thy people will be a free-will offering in the day of thy Assemblies in the Sanctuary, shall offer (instead of anything else) themselves lively sacrifices, holy and acceptable. And this, if accepted, need not be deemed to exclude the other rendering, but the priestly and kingly offices of Christ being both here set down in this Psalm, the words (as is frequent in these compositions) may have been purposely contrived to fit both. Then follows 〈 in non-Latin alphabet 〉 , which may perhaps be thus most literally rendered, 〈 in non-Latin alphabet 〉 thy children or progeny (so the Chaldee must understand it, when they join it with 〈 in non-Latin alphabet 〉 shall sit) 〈 in non-Latin alphabet 〉 to thee, i. e. shall be to thee, 〈 in non-Latin alphabet 〉 dew 〈 in non-Latin alphabet 〉 from the womb of the morning: i. e. according to the proportion of the dew which the morning brings forth (as it were out of its womb ) in such plenty as to cover the face of the whole earth, so shall thy children be, so numerous, the multitudes of • hose that receive the faith of Christ, this dew on the face of the earth, being like the sand of the sea and stars of heaven; by which two expressions is set out elsewhere the spiritual seed of Abraham, the multitude of believers. i. e. Over all the face of the earth, through all nations shall the Christian faith be propagated by this the Apostles 〈 in non-Latin alphabet 〉 expedition or warfare, their preaching and promulgating of the Gospel. Another possible rendering the words are capable of, thus; 〈 in non-Latin alphabet 〉 , used ten times in scripture, in all the other places expresses an immediately preceding birth, and is equivalent to as soon as born. So Ps. 58.3. the wicked are estranged 〈 in non-Latin alphabet 〉 from the womb, or birth; Ps. 22.10. I have been cast on thee from the womb, i. e. ever since my birth. Then, though 〈 in non-Latin alphabet 〉 be by many construed, from the morning, as if מ were a Praefix; yet seeing the ש hath no dagesch, others conceive it a Noun, though not elsewhere found, yet guidable by the signification of its neighbouring words, and then it will note either morning or youth. Next 〈 in non-Latin alphabet 〉 is twice used, beside this place, and signifies not children but childhood, or the first age of youth. So Eccl. 11.9. & 10. 〈 in non-Latin alphabet 〉 childhood and youth are vanity. Where 〈 in non-Latin alphabet 〉 being joined with it 'tis made more probable that here, where 〈 in non-Latin alphabet 〉 is joined with it, they should both be taken in this sense, wherein there confestly they are. If this be accepted, then the Hebrew will be thus literally rendered, 〈 in non-Latin alphabet 〉 From the womb youth is to thee, i. e. as soon as thou art born, thou enjoyest a firm and vigorous youth (increasing suddenly in wisdom and stature and favor with God and man) 〈 in non-Latin alphabet 〉 thy infancy the dew, i. e. is as the dew upon the face of the earth, in a moment spreads itself over all, is seen fallen rather than falling, is sprightly and aerial, and makes all things else so too. And then in accordance with it will be rendered what follows, Thou art a Priest forever, art never superannuated for the service of the tabernacle, like the Levitical Priests, nor ever removed from it by death. In the following words the ח in 〈 in non-Latin alphabet 〉 is by the Jewish writers, Kimchi and Ibn Ezra, allowed to be paragogical, and so 〈 in non-Latin alphabet 〉 to signify 〈 in non-Latin alphabet 〉 according to the manner or order ; which is exactly the LXXII. their rendering, 〈 in non-Latin alphabet 〉 , that is insisted on by the Apostle in the New Testament, to which also the Syriac accords, 〈 in non-Latin alphabet 〉 according to the likeness. And then it is strange the Interlinear should make it a suffix, and render it secundum verbum meum, according to my word: and yet herein some other learned men have imitated them. The Jewish Arab interpreting this whole Psalm of Abraham, as a relation of his victory over the Kings, and telling us that he was made a Priest in the place of Melchizedek, for his miscarriage in his blessing, because in it he made mention of Abraham 's name before God 's, renders the latter part of this third verse thus, and from the deep of the black sea, that thou mayest cast for thee the portions of thy children, explaining it by a Note to this purpose, he teacheth him, that they (viz. his children or posterity) shall divide the countries from the black sea to the utmost of regions, saying that he takes 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 Prov. 16.33. and 〈 in non-Latin alphabet 〉 to cast. Abu Walid expounds those words 〈 in non-Latin alphabet 〉 by from the belly or womb of the darkness, i. e. saith he, from the time that thou wert in the dark of the womb ; that the meaning might be, Prosperity hath accompanied thee from the time that thou wert in the dark of the womb, i. e. from thy first forming or creation, that is it that he saith, 〈 in non-Latin alphabet 〉 , from thy first ortus or original. And so he would have both those passages joined in their signification. In this verse the LXXII. have made many changes. First for 〈 in non-Latin alphabet 〉 thy people, they appear to have read 〈 in non-Latin alphabet 〉 with thee, and so render it 〈 in non-Latin alphabet 〉 . For 〈 in non-Latin alphabet 〉 voluntary oblations, they read▪ 〈 in non-Latin alphabet 〉 , government (not as the Latin renders them, prin ••• um, beginning) as from 〈 in non-Latin alphabet 〉 an 〈 in non-Latin alphabet 〉 or Prince, Psal. 113.8. Then for 〈 in non-Latin alphabet 〉 of the morning, they read 〈 in non-Latin alphabet 〉 , before the morning-star, omitting the word 〈 in non-Latin alphabet 〉 dew, and for 〈 in non-Latin alphabet 〉 thy progeny, they read 〈 in non-Latin alphabet 〉 , and so render it 〈 in non-Latin alphabet 〉 , I begat thee ; and so the Syriac, 〈 in non-Latin alphabet 〉 from ancient time I begat thee my son. And to this as the Latin exactly accords, ex utero ante Luciferum genui te, and the Arabic in like manner, so doth the Syriac also (save that for 〈 in non-Latin alphabet 〉 , before the morning-star, they read 〈 in non-Latin alphabet 〉 from of old ) and many of the ancient Fathers have followed them, especially Tertullian, l. v. contra Marcion. c. ix. who applies it to the nativity of Christ in the night, and that of a Virgin without the knowledge of any man, and refutes the Jews, who applied the Psalm to Hezekiah. That the Jews after Christ's time did thus apply it to Hezekiah, as the Chaldee Paraphrases understand it of David, appears evident from that Father. But before their hatred of Christ did thus engage them, some of the ancient Jews (see note a.) applied it to the Messias ; and they are followed by Isaac Benarama on Gen. 47. and the passage next following of this King being a Priest, makes it impossible, according to their own principles, to be applied to any King of the Jews, the Priesthood among them being peculiar to the Aaronical tribe. And therefore the Chaldee, which applies it to David, interprets this of his exaltation to greatness in the world to come, by way of reward to his having been an immaculate King here,

[ c] V. 5. The Lord at thy right hand ] In this Psalm it is evident v. 1. that 〈 in non-Latin alphabet 〉 is the title of God the Father, and so again v. 4. and 〈 in non-Latin alphabet 〉 of the Messias God the Son, in respect of that dignity, and dominion, and regal power to which he was to be exalted at his ascension, that at the name of Jesus every knee should bow — This is expressed v. 1. by his sitting at God's right hand, for which the Apostle, 1 Cor. 15.25. reads, 〈 in non-Latin alphabet 〉 , It must be that he reign — By this 'tis evident that in this verse 〈 in non-Latin alphabet 〉 The Lord at thy right hand, must be understood of the Messias instated in his regal power at the right hand of his Father, and not of the Father, as 〈◊〉 〈 in non-Latin alphabet 〉 to back and help him, as Psal. 16.8. and elsewhere the phrase is used. For of the Son thus exalted we know it is that we read Joh. 5.22. that the Father hath committed all judgment to the Son. Agreeable to which it is that this Adonai or Lord at Jehovah's right hand here, shall strike through Kings in the day of his wrath, i. e. shall act revenges most severely on the opposers of his Kingdom; which revenges in the New Testament are peculiarly attributed to Christ, and called the coming of the Son of man, coming in the clouds, coming with his Angels, and the approaching, or coming of his Kingdom.

[ d] V. 7. Brook of the way ] 〈 in non-Latin alphabet 〉 signifies any hollow place or vale, a receptacle of waters, and from thence a small river or brook, which hath not its original from any spring, but is filled with rain-waters, and so is full in the winter, but in the summer dried up. So Gen. 26.17. 〈 in non-Latin alphabet 〉 in the valley of G • rar; Joel 3.18. a fountain shall come forth and water 〈 in non-Latin alphabet 〉 the valley of Shittim: and 2 King 3.16. make this valley full of ditches ; and v. 17. ye shall not see rain, yet that valley shall be filled with water. And being here joined with 〈 in non-Latin alphabet 〉 in the way, it seems to signify no more than those plashes of water, which in the winter are frequent in highways, from the fall of much rain. These first from the places where they are collected, (no pools on purpose provided for the receipt of waters, but every little cavity in the way, which is thus filled by rain,) and secondly, by the stagnancy or standing still of these waters, and thirdly, by the frequency of passengers fouling them, are to be concluded very unfit for the use of men, very inconvenient for drinking, and would never be used for that purpose, were it • ot by him that hath no other, or that so far intends the haste of his way, and so far despises or neglects himself, as to content himself with the worst and meanest sort of accommodation, that which will just satisfy the necessities of nature. This is most observable of soldiers in an hasty march, that are thirsty, but will not make stay at an Inn to refresh themselves with wine, or so much as go out of their way to make choice of or seek out for wholesome water, but insist on their pursuit, and satisfy their thirst at the next receptacle of waters, the next puddle or trench, or ditch, or brook they meet with. This is a sign of great alacrity in a soldier, and withal of great humility, and contempt of hardship and difficulties, of submitting to any the meanest and most servile condition: and may well here be used poetically to express the great humiliation and exinanition of the Messias, assuming the real form and all the mean offices of a servant, pursuing the work to which he was sent with all alacrity, counting it his meat (and drink) to do the will of him that sent him, and finish his work, Joh. 4.34. and in fine laying down his life, suffering as willingly a most bitter contumelious death; which being by him expressed by drinking of a cup, and that a special sort of cup, such as others would not probably be content with, ( Are ye able to drink of the cup that I shall drink of? Matt. 20.22.) and that an insupportable bitter cup, Matt. 26.39, 42. ( Father if it be possible, let this cup pass from me ) it may very fitly be extended to his death, as well as to all that was preparative and in the way to it. And to this the lifting up his head, reigning victoriously over all his enemies, being constituted Judge of quick and dead, is here justly apportioned, according to that of Phil. 2.8, 9. He made himself of no reputation, but humbled himself, and became obedient unto death, even the death of the cross. Wherefore God hath highly exalted him — Another notion there is of 〈 in non-Latin alphabet 〉 for a torrent or river, Prov. 18.4. a flowing 〈 in non-Latin alphabet 〉 torrent, or river, and so Am. 6.14. unto the 〈 in non-Latin alphabet 〉 we render it river of the wilderness. If it be here taken in that notion, then drinking of it may be a proverbial speech to express victory, as Isa. 37.25. when Sennacherib is boasting of his conquests, he thus speaks, I will enter into the height of his border, and the forest of his Carmel: I have digged and drunk water, and with the sole of my feet I have dried up all the rivers of the besieged places. Where the former part being an expression of victory and forcible seisure; and so the latter also of blocking up and close siege, the middlemost may probably be to the same sense; and the rather because of the custom of Eastern Princes, who in token of dedition exacted from subjugated Provinces Earth and Water, Judith 2.7. In reference to which, the digging up Earth and drinking Water will signify a forcible entry, a method of battery (where the milder summons have not prevailed) thereby to take livery and seism of an hostile Country. And if that be the notion here, then the phrase signifies Christ 's victory achieved by his death over Satan, Sin and Hell. Which being wrought upon the Cross, is fitly precedaneous and preparative to the lifting up of his head.

Annotations on Psal. CXI.

[ a] V. 1. Praise ye the Lord ] What was observed, and competently proved, note on Psal. 106. that Hallelujah was no part, but only the Title of the Psalm, is applicable to this also and more that follow, and is here most clearly demonstrable. For this Psalm (as also the next) is one of those that are composed with exact respect to the order of the letters of the Alphabet. And it is S. Jerome 's true observation, that this Psalm is the first which is purely Alphabetical, the 25th. and others, which are well-nigh such, failing or abounding in some Letter, whereas this, leaving 〈 in non-Latin alphabet 〉 for the Title, begins with 〈 in non-Latin alphabet 〉 , as the 112. doth with 〈 in non-Latin alphabet 〉 , and in very short metre goes on exactly according to the letters of the Alphabet, which it could not be imagined to do, if it began with 〈 in non-Latin alphabet 〉 Hallelujah.

[ b] V. 1. Uright ] Of the word 〈 in non-Latin alphabet 〉 upright, 'tis Kimchi 's observation, 〈 in non-Latin alphabet 〉 it is an appellative of Israel, as Numb. 23.10. Let me die 〈 in non-Latin alphabet 〉 the death of the upright. And so they are called by a name of much affinity with this, Jesurun, in the notion, and by analogy as in the New Testament the Christians are called Saints.

[ c] V. 2. Sought out] 〈 in non-Latin alphabet 〉 to seek, investigate, search, is used for meditating, studying, and from thence 〈 in non-Latin alphabet 〉 a school, or place for study of the Law, and in Arabic 〈 in non-Latin alphabet 〉 an Academy, or University ; and accordingly 1 Cor. 1.20. 〈 in non-Latin alphabet 〉 , the inquirer, is the student, he that spends his time in searching and finding out difficulties (see Note ^f . on that place:) and then 〈 in non-Latin alphabet 〉 here applied to the great works of God, may be rendered are studied, or meditated on, 〈 in non-Latin alphabet 〉 by all that have delight or pleasure in such study or meditation, sought of all that desire them, saith the Jewish Arab. But the word also signifies to be found, Isa. 65.1. I am found by them that sought me not. And then this will bear an excellent sense, frequently met with in other places, that the secret of the Lord is with them that fear him, his way is plain unto the righteous, (so Abu Walid, they are evident or plain to all that delight in them, or love them ) though the wicked shall fall therein, and the like. The next words, 〈 in non-Latin alphabet 〉 , are capable also of another rendering, in the notion of 〈 in non-Latin alphabet 〉 Eccl. 3.1. where we render it purpose, and Eccl. 5.7. where we render it matter, and the LXXII. 〈 in non-Latin alphabet 〉 , thing, in both places. And by analogy with those the phrase may here signify in all their parts, designs, or purposes, or in all their several concernments.

[ d] V. 4. Made his wonderful works to be remembered ] The most proper rendering of this verse will be pitched on by observing the notion of 〈 in non-Latin alphabet 〉 for a memorial, anything by which a man may be remembered, any name or title attributed to any for any notable action or excellency. So the LXXII. Exod. 17.14. render 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , name, and Hos. 12.5. The Lord God of hosts, 〈 in non-Latin alphabet 〉 the Lord is his memorial ; that sure is, the Lord is his name. And accordingly the Mazorites call God's name 〈 in non-Latin alphabet 〉 memorial. Accordingly 〈 in non-Latin alphabet 〉 he made a memorial, is no more than he hath made him a name ; either by common way of speaking, he hath left remembrances of himself which will continue (as Gen. 11.4. Let us make us a name, and 2 Sam. 7.9. I have made thee a great name, and v. 23. of God himself, that he went to make him a name, and to do for you great things, very agreeable to the style here, he hath made a memorial or name 〈 in non-Latin alphabet 〉 by his wondrous works, and so the Chaldee understand it here, 〈 in non-Latin alphabet 〉 he hath made him a good memorial) Kimchi reads it, a memorial of his wonders in Egypt, in giving us the Sabbath, Passover, and other feasts ; accordingly Ibn Ezra renders 〈 in non-Latin alphabet 〉 v. 5. the spoil of the Egyptians, according to the promise of God, Gen. 15.13. But it may be also interpreted more minutely and critically, he hath made him a title, a name, by which he expects to be called, viz. this which here follows, as the breviate of that by which he was pleased to proclaim himself, Exod. 34.6. 〈 in non-Latin alphabet 〉 The Lord merciful and gracious, not making this a distinct sentence from the former, but affixing it as that name which he hath made himself by his works.

[ e] V. 7. Commandments are sure ] From 〈 in non-Latin alphabet 〉 which signifies true and sure and faithful, is the Epithet of God's Commandments here 〈 in non-Latin alphabet 〉 . How it is to be rendered, will be best guest by considering the context, and the peculiar importance of the Commandments here. The former verse speaks of the heathen nations, the Canaanites, &c. who were by God's appointment rooted out of their land, and the Israelites planted in their stead. In this, saith the Psalmist, there was 〈 in non-Latin alphabet 〉 fidelity and judgment: fidelity in performing the promise made to Abraham many years before, and just vengeance on those nations for their sins, the measure of which they had now filled up. And as the ground of both these, 'tis here added that 〈 in non-Latin alphabet 〉 all his commandments — The word which we render commandments, comes from 〈 in non-Latin alphabet 〉 to visit either for good or evil, which signifies also to command, or give order. So of Cyrus, Ezr. 1.2. 〈 in non-Latin alphabet 〉 he hath charged me, and 2 Chron. 36.23. 〈 in non-Latin alphabet 〉 the Lord hath charged me, (the same Cyrus) to build him an house at Jerusalem. In this sense of the word it may here be fitly used for God's appointments and commands to the children of Israel to root out the Canaanites, and to take possession of their land, (not understanding it of the Commandments or Law of God written in their hearts, against which these nations had so unnaturally offended.) So when Joshua, Jos. 8.29. commanded to cut down the carcass of the King of Ai, &c. the Chaldee render it by 〈 in non-Latin alphabet 〉 , and frequently in the like sense. And then of these commands of God, these appointments of his, for the good of the one sort, and the punishment of the other (the LXXII. fitly render it 〈 in non-Latin alphabet 〉 , commands or expresses given by him ) the Psalmist saith, they are 〈 in non-Latin alphabet 〉 sure, firm, faithful, i. e. are most certainly performed: whensoever he gives order for the destroying of a nation, it shall certainly be performed, unless by their speedy repentance they avert it, Jer. 18.8. and so for his command of building and planting, v. 9. And this in both parts is the probablest meaning of the place, as will be guest by the ensuing verse, They stand fast forever and ever —

[ f] V. 10. Beginning of wisdom ] The word beginning is of uncertain sense. It may signify the first in time only, and so the rudiments, first foundation or ground-work, and so though the most necessary, yet the most imperfect part of the work. And if it should thus be understood here and in other places, the sense would be no more but this, that there were no true wisdom, which had not its foundation in piety and fear of God. But the word 〈 in non-Latin alphabet 〉 (as 〈 in non-Latin alphabet 〉 head ) signifies the first in dignity as well as in order or time, and is frequently used for the chief or principle of any kind. So Deut. 18.4. 〈 in non-Latin alphabet 〉 (the Chaldee read 〈 in non-Latin alphabet 〉 the head) the prime, the principal, i. e. the best, of thy corn and wine and oil, and of the fleece of thy sheep. So Amos 6.6. that anoint themselves 〈 in non-Latin alphabet 〉 with the chief of ointments, the best and most precious; and 1 Sam. 15.21. 〈 in non-Latin alphabet 〉 the first of that which was devoted, is interpreted v. 9. by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the goodness, and, all the good, as that is opposed to the base and vile in that verse. So Numb. 24. Amalek was 〈 in non-Latin alphabet 〉 first, i. e. chief, of the nations. And thus it is to be understood here, that the fear of the Lord (which signifies all piety) is the principal or chief of wisdom, as sapientia prima in Horace is the principal or most excellent wisdom ; according to that of Job chap. 28.28. Unto man he said, Behold the fear of the Lord, that is wisdom, and to depart from evil is understanding, that by way of eminence, the most excellent wisdom and understanding. The Jewish Arab reads, The first thing that wisdom gives in command is the fear of the Lord, and a goodness of understanding is to all that do that.

Annotations on Psal. CXII.

[ a] V. 8. See his desire ] The phrase 〈 in non-Latin alphabet 〉 shall see, in composition with 〈 in non-Latin alphabet 〉 on his distressers or oppressors, hath been already explained, Note on Psal. 44. c. in reference to David at that time. 'It is used again Psal. 59.10. 〈 in non-Latin alphabet 〉 God shall let me see or look on mine enemies ; and Psal. 92. 〈 in non-Latin alphabet 〉 Mine eye hath looked on mine enemies, and mine ear hath heard of them that rise up against me, i. e. seen and heard of their destruction v. 10. and so the Chaldee reads 〈 in non-Latin alphabet 〉 on the ruin — So Psal. 118.7. 〈 in non-Latin alphabet 〉 I shall look upon my haters: the LXXII. read, 〈 in non-Latin alphabet 〉 , I shall behold my enemies, i. e. having God for my auxiliary, I shall without fear look on them. Here it is applied more generally to all pious men, and must still be rendered shall behold or look upon his oppressors or distressers ; the meaning still being proportionable, he shall behold them securely, confidently look in their faces, as we say, as being now no longer under their power, being freed from their tyranny and pressures. The Chaldee, which rendered it Psal. 44. by seeing revenge, here change it into 〈 in non-Latin alphabet 〉 redemption, deliverance from his distress.

[ b] V. 10. Melt away ] 〈 in non-Latin alphabet 〉 here, from 〈 in non-Latin alphabet 〉 to dissolve or melt, being joined with seeing, grieving and gnashing with the teeth, expressions of the wicked man's envy, may be thought to belong to the same matter, consuming or melting away with grief. But the word signifying any kind of melting, consumption, or dissolution, outward of the estate, as well as inward of the mind, that particularly which is caused by putrefaction, that may as probably be the notion of it here; and so it best agrees with that which follows, the desire of the wicked shall perish. Whilst pious men thrive and prosper, wicked men decay, consume, melt away, and all their covetousness, worldly-mindedness, earnest pursuit of wealth (so 〈 in non-Latin alphabet 〉 desire imports) comes to naught and perisheth. The Syriac therefore for melting read 〈 in non-Latin alphabet 〉 shall be taken away or destroyed.

Annotations on Psal. CXIII.

[ a] V. 5. Dwelleth on high ] The Syntaxis in this place is very poetical, and a very discernible 〈 in non-Latin alphabet 〉 in it. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are acknowledged to be in exact opposition one to the other, the first from 〈 in non-Latin alphabet 〉 high, is exalting himself, the latter from 〈 in non-Latin alphabet 〉 lowly, humbling himself. And proportionably 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in heaven and earth must be opposed also, and the one joined with his exaltation as the term of that, and the other with his humiliation as the term of that: and then the like decorum being observed betwixt dwelling, and seeing or beholding (the higher being proper for the habitation, but the lower being accommodated to the works of his providence, signified by seeing ) the construction will be regularly thus, who is like unto Jehovah our God, who exalteth himself 〈 in non-Latin alphabet 〉 to heaven 〈 in non-Latin alphabet 〉 to inhabit or dwell there, and yet humbleth himself (at the same time) 〈 in non-Latin alphabet 〉 to the earth 〈 in non-Latin alphabet 〉 to see, behold, or order all things therein by his providence and his grace? An observation which hath always had truth in it from the beginning of the world, but then most signally, when the Messias, the supreme God of heaven, came to visit us here on earth in so great humility. Of this kind of composition there want not examples: see Cant. 1.5. I am black, but comely, as the tents of Kedar, as the curtains of Solomon ; i. e. black as the tents of Kedar, but fair as the curtains of Solomon. So Deut. 32.42. I will make my arrows drunk with blood, and my sword shall devour flesh, with the blood of the slain and of the captives: where the sense exacts this other placing, I will make my arrows drunk with blood, the blood of the slain, and my sword shall devour the flesh of the captives — So Rom. 1.12. the righteousness of God is revealed 〈 in non-Latin alphabet 〉 from faith to faith, i. e. the righteousness of God by faith is revealed to faith, or that men might believe: see Note b. on that Chapter. To this sense I conceive all the ancient translators had respect, the Chaldee rendering it 〈 in non-Latin alphabet 〉 who exalted his habitation that he may dwell, and lets down his eyes that he may see in heaven and in earth ; but the LXXII. more expressly, 〈 in non-Latin alphabet 〉 , who dwelleth in the heights, and beholdeth the things that are below in the heaven and in the earth ; and so the Syriac, who sitteth on high, and beholdeth or looketh 〈 in non-Latin alphabet 〉 on that which is deep or low (not as the Latin reads coelum & terram, the heaven and earth ; but) 〈 in non-Latin alphabet 〉 &c. on heaven and earth. In all which renderings the letting down the eyes, the beholding the things that be low or deep, cannot be common to the heaven and earth, but is proper to the earth in opposition to heaven. For as for the notion of 〈 in non-Latin alphabet 〉 for the regions of the air, it cannot probably have place here, anymore than v. 4. where his glory is said to be above the heavens, to express the infiniteness of it, by its superiority to the highest of all creatures, which consequently must be resolved to be the highest heavens, and not the air, which is much inferior to them. If this should seem to be too unusual and violent an hyperbaton, then the meaning must be, that although God be high in his throne of glory, yet he condescends to the managery of the whole fabric, stoops down to behold the things on earth, and by as great a condescension, looks on those in heaven ; his glory therein approving itself to be above the heavens, because his beholding the transactions there is a descending or looking down.

[ b] V. 9. Keep house ] The word 〈 in non-Latin alphabet 〉 house, is sometimes best rendered family: so Gen. 7.1. Go thou and all 〈 in non-Latin alphabet 〉 thy family into the Ark. So Exod. 1.21. God made for the midwives, 〈 in non-Latin alphabet 〉 families, 2 Sam. 7.11. God shall make 〈 in non-Latin alphabet 〉 a family, i. e. give thee children. And so here speaking of God's mercy to the poor and lowly, and instancing in 〈 in non-Latin alphabet 〉 the barren, childless woman, 〈 in non-Latin alphabet 〉 settling her an house, must be giving children, and so will most intelligibly be rendered, settleth the barren in a family, ; and then to it will best accord what follows, 〈 in non-Latin alphabet 〉 a joyful mother of children, there being no such matter of joy to a barren woman, as that of having children. The Jewish Arab quite leaving out 〈 in non-Latin alphabet 〉 in his translation, renders it, and that maketh the barren woman a joyful mother of children ; as thinking it included in the sense. A phrase very nigh unto this we had Psal. 68.7. 〈 in non-Latin alphabet 〉 , where the speech being of solitary persons, widows, &c. and 〈 in non-Latin alphabet 〉 signifying adverbially, at home, the rendering was somewhat to differ from this, as the sense did.

Annotations on Psal. CXIV.

[ a] V. 1. Of strange language ] The Hebrew 〈 in non-Latin alphabet 〉 is by the Chaldee here rendered, 〈 in non-Latin alphabet 〉 barbarous, and so by the Greek 〈 in non-Latin alphabet 〉 . The word among the Greeks and Latins comes from the Hebrew 〈 in non-Latin alphabet 〉 extra, redoubled, and so signifies to a Jew any man of any other nation, and so fitly answers to 〈 in non-Latin alphabet 〉 a stranger or alien.

[ b] V. 2. His sanctuary ] The word 〈 in non-Latin alphabet 〉 will literally be rendered to or for his holiness, and being joined with 〈 in non-Latin alphabet 〉 was will signify, that Judah, the people of the Jews there spoken of, was made use of by God on, or among, them to demonstrate his holiness, in the notion wherein oft it is taken for the keeping his promise sacred or inviolate; as when Psal. 111.9. speaking of the firmness and immutability of his Covenant, it is added, 〈 in non-Latin alphabet 〉 holy (as in another respect, reverend) is his name. The meaning then is, that Judea was a special instance of his holiness, or performing his promise made to Abraham long before. And then in proportion, that which follows must be understood, 〈 in non-Latin alphabet 〉 Israel was his power, i. e. Israel was an instance of his power, in his acting for Israel he declared his omnipotence most signally; the LXXII. literally render it 〈 in non-Latin alphabet 〉 his power, but the Syriac 〈 in non-Latin alphabet 〉 his praise or glory, i. e. in dealing with whom he set forth his glory. In this, as in the former verse, the expression is poetical. In the first verse, as Israel and the house of Jacob are the same thing in several names, so is Egypt and the barbarous people. And here, as Judah and Israel are all one (the separation being not made at that time, which is here respected) so 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 his holiness, or to his holiness, and his power, are jointly attributed to the same subject, Judah and Israel ; not that the holiness of God was shown in one, and the power in the other. Another interpretation the words are capable of, that as Judah marched out of Egypt, the cloud which went before the host abode upon them, and that presentiating Almighty God, and still consecrating and making holy the place of his abode, may found that speech, that Judah was his sanctuary, or place of his residence. And then, as Psal. 136.9. the moon is said to be 〈 in non-Latin alphabet 〉 for a dominion in the night, i. e. in an active sense to rule, and govern ; so the meaning of Israel 's being his dominion here may be, their being impowered as a Prince by God, to go out with an high hand, executing justice on their enemies.

[ c] V. 4. Mountains ] Though the earthquake at the giving the Law were so remarkable, that there can be no doubt of the fitness of accommodating this skipping of the mountains to it; yet 'tis not amiss to mention the interpretation of Kimchi, who applies it to the striking the rocks in Rephidim and Cades, which also hath this probability, that Naturalists observe that earthquakes sometimes make eruptions of water.

[ d] V. 8. Standing water ] The 〈 in non-Latin alphabet 〉 is best rendered a lake of water, to note the abundance of it; accordingly the Chaldee renders it 〈 in non-Latin alphabet 〉 into a river, : and so the Psalmist expressly describes the gushing out of the waters from the rock, that they ran in dry places like a river, Psal. 105.41.

Annotations on Psal. CXV.

[ a] V. 1. Not unto us ] 〈 in non-Latin alphabet 〉 is literally to be rendered not with us, in the notion wherein that is said to be with us which we have, or is in our power: as 〈 in non-Latin alphabet 〉 Psal. 73.25. who is with me? or, whom have I in heaven? and Gen. 33.9. 〈 in non-Latin alphabet 〉 enough with me, or I have enough.

[ b] V. 4. Idols ] The Hebrew 〈 in non-Latin alphabet 〉 signifies literally grievances ; and 'tis usually observed that the Jews imposed names of ill omen on the heathen Deities: so the feasts dedicated to them in their idiom are proportionably 〈 in non-Latin alphabet 〉 mourning, 〈 in non-Latin alphabet 〉 fear, and 〈 in non-Latin alphabet 〉 contrition. But the word 〈 in non-Latin alphabet 〉 which signifies to be sad and anxious, signifies also by Metonymy, to form or frame anything very diligently (applied to God's framing of us, Job 10.8. and to enemies distorting and depraving others words, Psal. 56.5.) And in that notion of it also may be deduced 〈 in non-Latin alphabet 〉 here, the simulacra, idols or Images of the Gentiles, which being consecrated by their Priests, and thereby thought to be animated by those whose images they are, thenceforth are worshipped as God's. So when 2 Sam. 5.21. we read that the Philistines left there 〈 in non-Latin alphabet 〉 their images, 1 Chron. 14.12. it is 〈 in non-Latin alphabet 〉 their God's. So S. Augustine De Civit. Dei l. 8. c. 23. tells us of the Theology of the heathens, received from Trismegistus, that the simulacra or statues were the bodies of their God's, which by some magical ceremonies or 〈 in non-Latin alphabet 〉 were forced to join themselves as souls, and so animate and enliven those dead organs, to assume and inhabit them. So saith Minutius, Isti impuri spiritus sub statuis & imaginibus consecratis delitescunt, those impure spirits lie hid under the consecrated statues or images ; and again, rapiunt ad se daemonia & omnem spiritum immundum per consecrationis obligamentum, they catch and force to them the devils, and every unclean spirit, by the band of consecration (the spirits are supposed to be annexed and bound to them by their magical rites and ceremonies.) So Arnobius cont. Gent. l. 6. Eos ipsos in his (signis) colitis, quos dedicatio infert sacra, & fabrilibus efficit inhabitare simulacris, the heathens in the images worship those which the dedication or consecration brings into them, and causes to dwell in their graven images. And so Proclus de Sacrif. & Mag. mentions it as their common opinion, that the God's were by their favor and help present in their images. And therefore the Tyrians fearing that Apollo would forsake them, bound his image with golden chains, supposing then the God could not depart from them. The like did the Athenians imagine, when they clipt the wings of the image of Victory; and the Sicilians in Cicero de Divin. who complain that they had no God's in their Island, because Verres had taken away all their statues: and so we know Laban, when he had lost his Teraphim, tells Jacob Gen. 31.30. that he had stolen 〈 in non-Latin alphabet 〉 his God's. And so of the Golden calf, after the feasts of consecration, proclamation is made before it, These be thy God's, O Israel. But this of the animation and inspiriting of images by their rites of consecration being but a deception and fiction of their Priests, the Psalmist here discovers it, and assures all men, that they are as inanimate and senseless after the consecration as before, bare silver and gold, with images of mouths and • ars, &c. but without any power to use any of them, and consequently most unable to hear, or help their votaries.

[ c] V. 7. Speak they ] What 〈 in non-Latin alphabet 〉 here signifies, will be concluded by the context, which immediately before had mentioned their having mouths and not speaking. Here therefore (as there the proper action of the mouth was speech ) the proper action of the throat or larynx seems to be intended, and that is to breath. So when Psal. 90.9. he saith, we consume our days, 〈 in non-Latin alphabet 〉 , the Targum reads, 〈 in non-Latin alphabet 〉 as a vapor, i. e. breath of the mouth in winter. If it be not this, then sure 'tis an inarticulate sound, contradistinct from speaking. So Kimchi and Ibn Ezra state it, and quote Isa. 38.14. where the word is applied to the murmuring of the dove.

[ d] V. 9. Trust thou ] For 〈 in non-Latin alphabet 〉 in the imperative, trust thou, the LXXII. appear to have read 〈 in non-Latin alphabet 〉 in the praeter tense, and so render it 〈 in non-Latin alphabet 〉 hath hoped, and so in v. 9, and 10. And so the Syriac 〈 in non-Latin alphabet 〉 they of the house of Israel trust. And if that were the true reading, the sense would well accord, in opposition to what went before. The idol-worshippers, that hope in their gods, are most senseless persons, lose all their prayers that are poured out to them, receive no aid or relief from them; but the house of Israel trust in the Lord of heaven, make their addresses to him, and they receive the benefit of their trusts and prayers, 〈 in non-Latin alphabet 〉 he is their help and their shield, he actually defends and assists them, when they thus depend on him. But the Hebrew reading is to be adhered to, and the sense is the same either way. The Jewish Arab altering the signification from the imperative, paraphraseth, and as the house of Israel hath trusted in the Lord, because he, &c. v. 12. so the Lord will be mindful of us, and will bless us, &c.

Annotations on Psal. CXVI.

[ a] V. 1. I love the Lord ] For the right understanding of the two first verses, we must observe one special use of 〈 in non-Latin alphabet 〉 (when it stands by itself absolutely without any noun after it, as here it doth) for wishing or desiring. So Amos 4.5. for so 〈 in non-Latin alphabet 〉 ye have desired. So Jer. 5.31. my people 〈 in non-Latin alphabet 〉 wished, desired it so. Thus 〈 in non-Latin alphabet 〉 , by which the LXXII. render it in all these places, signifies in Greek to desire ; 〈 in non-Latin alphabet 〉 , saith Phavorinus. Hence 〈 in non-Latin alphabet 〉 , 'tis a verb of wishing. And then 〈 in non-Latin alphabet 〉 will be best rendered, I wisht that the Lord would hear ; and so I suppose the LXXII. meant by 〈 in non-Latin alphabet 〉 , I desired that (not because) he will or would hear. Accordingly the Syriac renders it 〈 in non-Latin alphabet 〉 , and the Chaldee 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , which is of the same importance with 〈 in non-Latin alphabet 〉 , I wisht that the Lord would hear. So the Jewish Arab, I desire not but that the Lord would hear my voice, and my supplication, and that he would hearken unto me when I call, in or by reason of what I find (or meet with) in my days. And then v. 2. follows currently, 〈 in non-Latin alphabet 〉 that he would incline his ear to me ; the Syriac reads, 〈 in non-Latin alphabet 〉 , and that he would incline his ear to me, in conjunction with the former verse. Then follows 〈 in non-Latin alphabet 〉 and in my days will I call, by days, I suppose, signifying calamities, as Psal. 31.12. his day is coming, i. e. his distress, 〈 in non-Latin alphabet 〉 the day of his calamity, saith the Targum. So Obad. 12. the day of thy brother is the time of their being carried captive, v. 11. So the day of Jerusalem, Psal. 137.7. So Isa. 13.22. 〈 in non-Latin alphabet 〉 his days shall not be removed far, his time is come, is the time of his contrition, saith the Targum. The Syriac indeed leave out the ד there, as redundant, and read 〈 in non-Latin alphabet 〉 in the (not my) day wherein I call him. In which also they depart from the Hebrew punctation of 〈 in non-Latin alphabet 〉 . Without either of those changes the rendering will be most facile, I wished or desired that the Lord would hear 〈 in non-Latin alphabet 〉 my voice ; or perhaps the voice (so 〈 in non-Latin alphabet 〉 may be rendered, the ד being oft redundant, and so both the Syriac and the LXXII. understands it, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the voice ) 〈 in non-Latin alphabet 〉 of my supplications, in the genitive case; or by apposition, my voice, my supplications, that he would incline his ear unto me, In my days will I invoke or call upon him. The rendering these verses in the praeter sense, he hath heard, he hath inclined, is quite contrary to the following verses, which mention the distresses as approaching, and growing still more and more upon him, v. 3, 4. To what times this refers, and what were those his days must be uncertain, and only matter of conjecture. 'It is ordinarily thought to be a Psalm of David, and then it most probably belongs to the time of his flight from Absalom, to which his haste, or speed, or flight, ver. 11. probably determines it; and then ver. 14, 18, 19. must refer to his return to the sanctuary at Jerusalem, after the quelling of that rebellion: and to this, as being the most received sense, I have set the paraphrase. Yet some indications there are which make it probable to have been written after the Captivity (and then the days here must be like the day of thy brother, and of Jerusalem forementioned, denoting the Captivity, and so their flight also v. 9. their being carried captive, and v. 14, 18, 19. the celebrating of their return to the service of God in the Temple) viz. the Chaldee idiom observable v. 7. in the words 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and v. 12. in 〈 in non-Latin alphabet 〉 , where the Chaldee or Syriac suffix 〈 in non-Latin alphabet 〉 is visible.

[ b] V. 13. Cup of salvation ] 〈 in non-Latin alphabet 〉 the cup of deliverances, for which the Chaldee read 〈 in non-Latin alphabet 〉 the cup of redemptions. This was either more solemn in the Temple, by the Priest, or more private in the family. The former the drink-offering, or strong wine poured out in the holy place, Numb. 28.7. Of this R. Sol. Jarchi interprets it, 〈 in non-Latin alphabet 〉 , &c. I will bring the drink-offering of praise which I vowed. And to this of the Temple the Praise may most reasonably be applied, because, as the Jewish Doctors tell us, 〈 in non-Latin alphabet 〉 the Levites repeat not the song of the oblation, but only over the drink-offering. Yet there was also the more private in their families, the cup of thanksgiving or commemoration of any deliverance received. This the master of the family was wont to begin, and was followed by all his guests. S. Paul calls it 〈 in non-Latin alphabet 〉 , the cup of blessing, that which was drank as a symbol of thanksgiving and blessing, and had forms of commemoration and praise joined with it; and so by the Fathers, Justin Martyr, &c. (used of the Sacrament) is called 〈 in non-Latin alphabet 〉 , the wine that hath thanksgiving said over it. The use of it was either daily after each meal, or more solemn at a festival. In the daily use of it, they had this form, 〈 in non-Latin alphabet 〉 , Blessed be our God the Lord of the world, who hath created the fruit of the vine. But on festival days there was joined with it an hymn proper for the day (as upon the Passover, for the deliverance out of Egypt ) as we see, Matt. 26.30. where the Paschal commemoration or postcoenium, advanced by Christ into the Sacrament of his blood, was concluded after the Jewish custom, with an hymn. And so here with the cup of salvation is joined 〈 in non-Latin alphabet 〉 , a calling upon the name of the Lord. And both the more private and the solemn performance of this, with all the magnificent rites of solemnity belonging to it, is called the paying of vows to the Lord, that thanksgiving and acknowledgment which men in distress may be supposed to promise, upon condition of deliverance, or if they promise not, are however bound to perform, as a due return or payment for their deliverance.

V. 15. Precious ] The notion of 〈 in non-Latin alphabet 〉 in this place for rare or precious, must be so taken, as not to signify that which is spoken of to be desirable to, or in the presence of the Lord, for it is the life, not the death of his servants, that is precious in that sense to God the preserver of their lives. But for their death to be precious is in effect no more, than that it is so considered, rated at so high a price by God, as that he will not easily grant it to any one that most desires it of him. Absalom here hostilely pursued David, and desired his death, he would have been highly gratified with it, taken it for the greatest boon that could have befallen him: but God would not thus gratify him; nor will he grant this desire easily to the enemies of godly men, especially of those that commit themselves to his keeping, as David here did, and therefore is called God's 〈 in non-Latin alphabet 〉 (see note b. on Psal. 86.) for to such his most signal preservations do belong peculiarly. The Jewish Arab here reads, Precious with the Lord 〈 in non-Latin alphabet 〉 the putting to death his saints, or giving up to death.

Annotations on Psal. CXVII.

[ a] V. 1. Nations ] That 〈 in non-Latin alphabet 〉 all the nations here, and in the next word, 〈 in non-Latin alphabet 〉 all people, signify in the greatest latitude all the nations and people of the Gentile world, even 〈 in non-Latin alphabet 〉 , the whole creation, and 〈 in non-Latin alphabet 〉 , the whole world, Mar. 16.15. appears both by Matt. 28.19. where parallel to those phrases in S. Mark is no more than 〈 in non-Latin alphabet 〉 , all the nations here; but especially by Rom. 15. where for a proof of God's purpose that the Gentiles should be received into the Church, and join with the believing Jews in one consort of Christian love and faith, and praise God together in the same congregation, the proof is brought as from several other texts, so from these words in this Psalm. And this not only by express citing v. 11. And again, Praise the Lord all ye nations, and laud him all ye people, but also in the front of the testimonies by the phrases 〈 in non-Latin alphabet 〉 , for the truth of God, v. 8. 〈 in non-Latin alphabet 〉 , for the mercy or pity (of God) v. 9. both which are here mentioned v. 2. For thus the discourse there lies, Christ was a minister of the circumcision, i. e. was by God appointed an instrument of the Jews greatest good, preaching the Gospel first to them, calling them to repentance, &c. and this for the truth of God, i. e. to make good God's fidelity or performance of covenant to them, 〈 in non-Latin alphabet 〉 , to confirm the promises made to the fathers, i. e. to Abraham, &c. 〈 in non-Latin alphabet 〉 , and that the Gentiles for his mercy might glorify God : where though this preaching the Gospel to the Gentiles was a work of mercy, not so much as promised to or looked for by them, and so there is nothing but 〈 in non-Latin alphabet 〉 , pity, compassion toward them; yet is this an effect of that ministry of Christ, which was 〈 in non-Latin alphabet 〉 , for the truth of God, i. e. a completion of that promise made to Abraham, that he should be the father of many nations, which had never its perfect completion till the Gentiles came, and sat down with Abraham, became sons of this faith of Abraham, in this kingdom of heaven, the Church of Christ. And exactly to this sense the second verse of this Psalm is to be understood, as the reason why all the Gentile world is to praise and magnify the name of God, 〈 in non-Latin alphabet 〉 &c. because the mercy of God is strong upon us, 〈 in non-Latin alphabet 〉 , was confirmed say the LXXII. and Latin, and the Syriac 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 grew strong, was in full force upon us, i. e. all that mercy which is promised to Abraham for his spiritual as well as carnal seed, is fully made good 〈 in non-Latin alphabet 〉 upon us (in which respect those words Rom. 15.8. 〈 in non-Latin alphabet 〉 — to confirm the promises of the fathers, may reasonably be thought to refer to these words in this Psalm, the making good of God's mercy to us, being, as in words, so in sense, parallel to confirming the promises to the Fathers) and the truth of the Lord endureth forever, i. e. God's fidelity, which consists in an exact performance of his promise, endureth to the end of the world ; because though the Jews for their unbelief were cut off, yet the Gentiles, the seed of Abraham 's faith, were grafted in, and so God's promise of making him a father of many nations fully performed in the vocation of the Gentiles, at the time of the Jews obduration and apostasy. Thus much is manifest; yet perhaps it may be farther observable, that the 〈 in non-Latin alphabet 〉 strong here attributed to the mercy of God, is the known title of the Messias, Isa. 9.6. For though the late Jews have endeavored to interpret that place of Hezekiah, whom they there style 〈 in non-Latin alphabet 〉 the Lord of eight names, Talmud, tract. Sanhedr. c. Chelek ; yet the Targum and others have resolved it to belong to the Messiah, and so 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 to be two of his names. And so indeed the mystery of our Redemption is to be looked on as an eminent exertion of the power of God, Act. 2.33. the Incarnation is showing strength with God's arm, Luk. 1.51. and the Angel that brings the news of it, and (as the Jews tell us) hath his name correspondent to the employment he manages, is Gabriel, from this word 〈 in non-Latin alphabet 〉 strong. And so above all, the power was remarkable in his Resurrection, which was wrought by God's right hand, Act. 2.33. and v. 31. to this add that 〈 in non-Latin alphabet 〉 , which follows, is taken notice of to be another of the names of the Messiah ; and the Midrasch Tehillim observes, that that word comprehends all the letters in the Alphabet, א the first, מ the middlemost, and ת the last, as Rev. 1.8. he is called Alpha and Omega, the first and the last, the beginning and the end.

Annotations on Psal. CXVIII.

[ a] V. 12. Quenched ] 〈 in non-Latin alphabet 〉 , which from 〈 in non-Latin alphabet 〉 to be extinguished, or go out, is regularly interpreted, quenched, is yet by the ancient interpreters far otherwise rendered. The Chaldee read 〈 in non-Latin alphabet 〉 burning, and the LXXII. 〈 in non-Latin alphabet 〉 were on fire, the Arabic inflamed, and the Latin exarserunt, they burnt or flamed ; which makes it probable, that as many other words in the Hebrew language are used in contrary senses (see Mr. Pocock in his Miscellany notes cap. 2.) so 〈 in non-Latin alphabet 〉 , which signifies in other places passively to be consumed or extinguished, may signify here, as an 〈 in non-Latin alphabet 〉 , to flame, or in an active sense, as in Arabic 'tis used, violently to break in or set upon, as in war or contention, when men violently rush one on another. So R. Solomon on the place, notes the signification of 〈 in non-Latin alphabet 〉 to be sudden leaping, used therefore of fire and water, for their sudden leaping out of their place, and then applied to fire, it will be flaming. And thus it best agrees with that which follows, as fire among the thorns, for 'tis certain that flames violently: and thus it best connects with the antecedents, the other example of their coming about him like bees, with which 'tis joined without any note of disjuction. This I say, because all the ancient interpreters, except the Syriac, agree in this rendering; and the Syriac retaining the Hebrew word 〈 in non-Latin alphabet 〉 , must be interpreted to the same sense that shall appear to belong to the Hebrew, and by the addition of the copulative and, doth rather incline to this sense, They came about me like bees, and they — If this be not it, then the meaning of those interpreters must be supposed to be, that as the fire among thorns is soon extinguished by the consumption of the thorns, so for the time that it burns, it flames extremely; and so the similitude of his enemies is supposed to hold in the burning, as well as the extinction, (and so 'tis observed of the bees that they die, or lose all vigor, when they sting, animasque in vulnere ponunt ) and then still this divolves to the same effect or purpose. But for the notation of the word itself, that 'tis here used in the sense of flaming, and not being extinguished, one farther argument may be drawn from the whole contexture, specially from the phrase 〈 in non-Latin alphabet 〉 in the name of the Lord, and the 〈 in non-Latin alphabet 〉 which follows, both thrice repeated in the same manner v. 10, 11, 12. thus, All nations compassed me about; 〈 in non-Latin alphabet 〉 in the name of the Lord, 〈 in non-Latin alphabet 〉 therefore (so saith the Chaldee, and so 〈 in non-Latin alphabet 〉 oft signifies) I will destroy them. That the words are to be rendered by supply of an ellipsis from v. 9. I will trust in the name of the Lord, rather than by reading 〈 in non-Latin alphabet 〉 in construction before in the name of the Lord, and so rendering it for in the former, and but in this verse, we are taught by the Chaldee, who thus render that verse, All people compassed me about; I trusted in the name of the word of the Lord, 〈 in non-Latin alphabet 〉 therefore I shall cut them off. And so again v. 11. They compassed me about, they compassed me about; In the name of the word of the Lord 〈 in non-Latin alphabet 〉 I trusted, therefore I shall cut them off. And then in all reason so it must be here, v. 12. In the name of the Lord I trusted, therefore I shall destroy them. And if so it be, then the former part of the verse, if it go on in the same scheme with the former two verses, must most probably set down the enemies besieging, and assaults only, leaving their destruction to the last words of the verse, as in the two former it was; and then 〈 in non-Latin alphabet 〉 must signify they were inflamed, or burnt, as the fire among the thorns, or else it will not belong to that sense. The other rendering is pressed with diverse, but especially with this inconvenience, that after he hath said they are quenched or extinct, he is supposed to add, that he will destroy them, which cannot in propriety belong to those that are extinct, i. e. destroyed already. And whereas our English endeavors to help that, by rendering 〈 in non-Latin alphabet 〉 for in this verse, whereas it was rendered but v. 10. and 11. first there is no appearance of reason for that change, but to answer this objection, to facilitate this rendering, (of which the principal doubt is;) and secondly, it doth not perform what it pretends to, for it cannot be any reason (so for notes) of their being extinct already▪ that he will, or hath confidence that he shall destroy them. If therefore the notion of quenching be still retained, it must be by taking the praeter tense in signification of the future, thus, they compassed me like bees, they shall be extinct — So the Jewish Arab takes it, If or though they compass, &c. certainly they shall be extinguished — making 〈 in non-Latin alphabet 〉 a particle of asseveration, as Abu Walid notes.

[ b] V. 13. That I might fall ] The full importance of 〈 in non-Latin alphabet 〉