Works Volume 4
[ c] V. 16. Is exalted ] For the passive notion of 〈 in non-Latin alphabet 〉 , which the Chaldee follows, reading 〈 in non-Latin alphabet 〉 exalted, the LXXII. read. 〈 in non-Latin alphabet 〉 , hath exalted me, and so the Syriac and Latin and Arabic; either from the active notion of 〈 in non-Latin alphabet 〉 exaltavit, elevavit, wherein we have it v. 28. 〈 in non-Latin alphabet 〉 I will exalt thee, from which 〈 in non-Latin alphabet 〉 is the participle, and so literally signifies exalting ; or else expressing the sense by a short paraphrase, God's right hand being therefore said to be exalted, as also to do valiantly, because it had exalted him, and given him victory over his enemy.
[ d] V. 22. The stone ] The author of Historia Scholastica mentions it as a Tradition, that at the building of the second Temple, there was a particular stone of which that was literally true which is here parabolically rehearsed, viz. that it had the hap to be often taken up by the builders, and as oft rejected, and at last was found to be perfectly fit for the most honorable place, that of the chief corner-stone, which coupled the sides of the walls together, the extraordinariness whereof occasioned the speech here following, This is of the Lord, and it is marvelous in our eyes. If there were indeed any such tradition of the Jews, as he reporteth, and truth in the tradition, it were necessary to resolve that this Psalm was made at the 〈 in non-Latin alphabet 〉 or dedication and consecration of the second Temple, or on some like occasion after that. But although these two verses thus historically interpreted might incline to that date of it, (and then the gates of righteousness v. 19. would well refer to the gate of the second Atrium, the public solemn way into the Temple, by which the Jews and Proselytes of righteousness entered, the Proselytes of the gates entering only the first court) yet the rest of the Psalm is not so agreeable thereto, being much more applicable to David in respect of the difficulties which he had overcome in his way to the Kingdom. And accordingly the Chaldee interpret all the verses to the end expressly of him, 〈 in non-Latin alphabet 〉 , &c. The builders despised the youth which was among the sons of Jessai, and he deserved to be constituted 〈 in non-Latin alphabet 〉 the King and Ruler. This hath been from the Lord, said the builders; this is wonderful in our eyes, said the sons of Jessai. The Lord made this day, said the builders; let us rejoice and be glad in it, said the sons of Jessai. We pray thee, O Lord, bestow salvation now, said the builders; we pray thee, O Lord, prosper us now, said the sons of Jessai. Blessed is he which cometh in the name of the word of the Lord, said the builders; let them bless you from the house of the sanctuary of the Lord, said David. The Lord our God hath shined on us, said the tribes of the house of Judah; Bind the young lamb ( 〈 in non-Latin alphabet 〉 , the Latin absurdly renders it puerum) for a sacrifice of solemnity with chains till you have sacrificed him, and poured out his blood upon the horns of the altar, said Samuel the Prophet. Thou art my God, I will confess before thee; thou art my God, I will praise thee, said David. Samuel answered and said, Praise ye, all ye congregation of Israel, confess before the Lord that he his good, that his mercy endureth forever. This makes it not unreasonable to resolve, that the whole Psalm belongs to David, and that it was composed either by him, or by some other in commemoration of his exaltation to, and full possession of the Kingdom; which being from a very low condition, and other the like circumstances of improbability, it was very fitly resembled by this of the stone which the builders refused, &c. whether that were a story of any real passage, or whether only an emblem and parabolical expression of what was here done; and both that emblem and this real exaltation of David a most lively type of the humiliation and exaltation of the Messiah, and his ascension, and taking possession of heaven, and so is made use of Matt. 21.42. Mar. 12.10. Luk. 21.17. Act. 4.11. Eph. 2.20. 1 Pet. 2.4. and by way of Prophecy, Isa. 28.16. And to him it belongs more eminently and more completely, than to David 's person it could, the tribes of Israel and Judah being not divided before, and so not united by David ; whereas Christ of Jew and Gentile made one Church, and so was most literally the chief corner-stone, that coupled the walls and knit the building together, which cannot so literally be affirmed of David. Of this we have the confession of the Jews themselves. Sol. Jarchi on Mich. v. 2. saith, Out of Bethlehem shall come 〈 in non-Latin alphabet 〉 Messiah the son of David, 〈 in non-Latin alphabet 〉 so be (the Psalmist) saith, the stone which the builders refused, &c. (And so v. 15. the voice of joy, &c. Kimchi and Jarchi refer to the days of the Messiah, as from the stones of Israel, Gen. 29.24. they fetch their dream of their suffering Messias Ben Joseph, or Ben Ephraim. )
[ e] V. 27. Sacrifice ] The Hebrew word here is 〈 in non-Latin alphabet 〉 , which is ordinarily used for a festival, but sometimes by metonymy signifies the sacrifice used at such times. So Exod. 23.18. the fat 〈 in non-Latin alphabet 〉 , not of my feast, but 〈 in non-Latin alphabet 〉 of my festival sacrifice, saith the Chaldee. So Isa. 29.1. 〈 in non-Latin alphabet 〉 behead or kill the sacrifices. So Amos v. 21. where we read, I hate, I despise 〈 in non-Latin alphabet 〉 , it is most probably to be rendered your sacrifices: for as what follows, I will not smell in your solemn assemblies, must be understood of the smoke of their sacrifice, or their incense, 〈 in non-Latin alphabet 〉 oblation saith the Chaldee, and the LXXII. 〈 in non-Latin alphabet 〉 sacrifices, and not of the days or assemblies themselves; so the ensuing verse is express, Though you offer me burnt-offerings and meatofferings, I will not accept them. So Mal. 2.3. the dung 〈 in non-Latin alphabet 〉 (in all probability) of their sacrifices. And thus have the Chaldee rendered it in this place, 〈 in non-Latin alphabet 〉 the young lamb for a festival sacrifice. Of this 'tis here said, 〈 in non-Latin alphabet 〉 bind it with cords, as the sacrifice is wont to be when 'tis killed, 〈 in non-Latin alphabet 〉 even to the horns of the altar ; i. e. after 'tis bound, kill it, and do all other things preparatory to the offering it up, till at last you lay it upon the altar, and sprinkle the blood on the horns of it. So Kimchi and Jarchi literally expound this of bringing the sacrifice bound, till he came to the altar, 〈 in non-Latin alphabet 〉 . But the Jewish Arab will have it signify the continuance or being instant in sacrificing or bringing sacrifices. The horns of the altar were on every corner of it, Exod. 27.1. and so by sprinkling the blood on the horns of the altar, was perhaps meant the sprinkling it round about (so we know the appointment was, Exod. 29.15, 16. Thou shalt take the ram— and thou shalt take his blood and sprinkle it round about upon the altar ; so Lev. 1.5. they shall sprinkle the blood round about upon the altar. ) Or else sprinkling it on the horns was the shorter way (see Lev. 4.7, 18. and c. 8.15. and c. 9.9. and 16.18.) and was by interpretation the sprinkling it round about, every horn representing the side next that corner. But for binding the sacrifice to the horns of the altar, whilst it was killed, we find no such custom in the Law; and therefore sure the words are to be interpreted by supposing an ellipsis in them, which is to be supplied as the Chaldee hath done, bind it with bands till ye have sacrificed it, and poured the blood thereof upon the horns of the altar. But from the ambiguity of 〈 in non-Latin alphabet 〉 used frequently for a feast, the LXXII. have far departed from this sense, and read 〈 in non-Latin alphabet 〉 , appoint the feast in condensis, (the vulgar render it) in the thick boughs ; and so Hesychius, 〈 in non-Latin alphabet 〉 . But also 〈 in non-Latin alphabet 〉 signifies to hide or cover ; 〈 in non-Latin alphabet 〉 , saith he. And so the LXXII. here may have used it for the booths or tabernacles, of which the Jews had a 〈 in non-Latin alphabet 〉 or feast yearly. However though I suppose them to have receded from the true meaning of the words already shewod, yet they seem to have had a meaning very commodious to the Hosanna foregoing, v. 25. For as there was use of those acclamations at the feast of tabernacles (in the notion of 〈 in non-Latin alphabet 〉 ) so to them were adjoined branches of trees, &c. as we see in the Gospel, where they cut down branches from the trees, and strawed them in the way, and cried Hosannah. And so Neh. 8.15. Go forth and fetch Olive branches, and Pine branches, and Palm branches, and branches of thick trees ; the Hebrew reads 〈 in non-Latin alphabet 〉 , the very word which is here used for a band or cord, and is there rendered by the LXXII. 〈 in non-Latin alphabet 〉 thick wood (as here 〈 in non-Latin alphabet 〉 ) perhaps it were better rendered wood of bands, i. e. bundles of wood, for so Elias Levita tells us in his Thisbi, that to bind up Hosannahs was to bind up bundles of willow boughs, which were most used in the feast of tabernacles. And so by 〈 in non-Latin alphabet 〉 , they probably meant the feast of tabernacles, celebrated with willow boughs, with which they strawed and adorned the court of the Temple, 〈 in non-Latin alphabet 〉 , even to the horns of the altar. The Syriac here read, Bind with chains 〈 in non-Latin alphabet 〉 their Latin renders it solennitates, solemnities ; but this sure (proportionable to the notion of 〈 in non-Latin alphabet 〉 ) for the sacrifices used at those solemnities, as when eating the feast ( 〈 in non-Latin alphabet 〉 2 Chron. 30.22. a word of the same origination) must needs signify the sacrifices of the feast.
The Hundred and Nineteenth PSALM.
The hundred and nineteenth is wholly spent in consideration of the divine Law, the excellency, the necessity, the advantages of it, descanting on the several appellations of it, with frequent reflections on ourselves, by way of exhortation to a pious life, and constant adherence to God in times of distress. It is in the Hebrew Alphabetical, the eight first verses beginning with the first letter, and therefore intitled Aleph, the next eight with the second, and so called Beth, and so throughout every of the two and twenty Hebrew letters, and styled by the Masora the great Alphabet.
ALEPH.
1. BLessed are the undefiled in the [ a] way, who walk in the law of the Lord.
2. Blessed are they that keep his testimonies, and that seek him with the whole heart.
3. They also do no iniquity, they walk in his ways.
4. Thou hast commanded us to keep thy precepts diligently.
5. O that my ways were directed to keep thy statutes.
6. Then shall I not be ashamed, when I have respect unto all thy commandments.
7. I will praise thee with uprightness of heart, when I shall have learnt thy righteous judgments.
8. I will keep thy statutes: O forsake me not [ b] utterly.
BETH.
9. Wherewithall shall a young man cleanse his way? [ c] by taking heed thereto according to thy word.
10. With my whole heart have I sought thee: O [ d] let me not wander from thy commandments.
11. Thy word have I hid in my heart, that I might not sin against thee.
12. Blessed art thou, O Lord; teach me thy statutes.
13. With my lips have I declared [ e] all the judgments of thy mouth.
14. I have rejoiced in the way of thy testimonies, as much as in all riches.
15. I will meditate in thy precepts, and have respect unto thy ways.
16. I will delight myself in thy statutes; I will not forget thy word.
GIMEL.
17. [ f] Deal bountifully with thy servant, that I may live and keep thy word.
18. Open thou mine eyes, that I may behold wondrous things out of thy law.
19. I am a stranger in the earth; hide not thy commandments from me.
20. My soul [ g] breaketh for the longing that it hath unto thy judgments at all times.
21. Thou hast rebuked the proud [ h] that are cursed, which do err from thy commandments.
22. Remove from me reproach and contempt, for I have kept thy testimonies.
23. Princes also did sit and speak against me: but thy servant did meditate in thy statutes.
24. Thy testimonies also are my delight and my counselors.
DALETH
25. My soul cleaveth unto the dust; quicken thou me according to thy word.
26. I have declared my ways, and thou heardest me: teach me thy statutes.
27. Make me to understand the way of thy precepts; so shall I talk of thy wondrous works.
28. My soul [ i] melteth away for heaviness; strengthen thou me according to thy word.
29. Remove from me the way of lying, and grant me thy law graciously.
30. I have chosen the way of truth; thy judgments have I laid before me.
31. I have stuck unto thy testimonies; O Lord, put me not to shame.
32. I will run the way of thy commandments, when thou shalt [ k] enlarge my heart.
HE.
33. Teach me, O Lord, the way of thy statutes, and I shall keep it [ l] unto the end.
34. Give me understanding, and I shall keep thy Law; yea I shall observe it with my whole heart.
35. [ m] Make me to go in the path of thy commandments, for therein is my delight.
36. Incline mine heart unto thy testimonies, and not to covetousness.
37. Turn away mine eyes from beholding vanity, and quicken thou me in thy way.
38. Stablish thy word unto thy servant, who is [ n] devoted to thy fear.
39. Turn away my reproach which I fear, for thy judgments are good.
40. Behold I have longed after thy precepts; quicken me in thy righteousness.
VAU.
41. Let thy mercies come unto me, O Lord, even thy salvation according to thy word.
42. So shall I have wherewith to answer him that reproacheth me; for I trust in thy word.
43. And take not the word of truth utterly out of my mouth, for I have hoped in thy judgments.
44. So shall I keep thy Law continually, forever and ever.
45. And I will walk at liberty, for I seek thy precepts.
46. I will speak of thy testimonies also before Kings, and will not be ashamed.
47. And I will delight myself in thy commandments, which I have loved.
48. My hands also will I [ o] lift up unto thy commandments which I have loved, and I will meditate in thy statutes.
ZAIN.
49. Remember the word unto thy servant, on which thou hast caused me to hope.
50. This is my comfort in my affliction; for thy word hath quickened me.
51. The proud have had me greatly in derision, yet have I not declined from thy law.
52. I remembered thy judgments of old, O Lord, and have comforted myself.
53. Horror hath taken hold on me, because of the wicked that forsake thy law.
54. Thy statutes have been my songs in the house of my pilgrimage.
55. I have remembered thy name, O Lord, in the night, and have kept thy law.
56. This I had because I kept thy precepts.
CHETH.
57. Thou art my portion, O Lord; I have said that I would keep thy word.
58. I entreated thy favor with my whole heart: be merciful to me according to thy word.
59. I thought on my ways, and turned my feet unto thy testimonies.
60. I made haste, and delayed not to keep thy commandments.
61. [ p] The bands of the wicked have robbed me; but I have not forgotten thy law.
62. At midnight I will rise to give thanks unto thee, because of thy righteous judgments.
63. I am a companion of all them that fear thee, and of them that keep thy precepts.
64. The earth, O Lord, is full of thy mercy: teach me thy statutes.
TETH.
65. Thou hast dealt well with thy servant, O Lord, according to thy word.
66. Teach me good [ q] judgment and knowledge, for I have believed thy commandments.
67. Before I was afflicted, I went astray; but now have I kept thy word.
68. Thou art good, and dost good: teach me thy statutes.
69. The proud have forged a lie against me; but I will keep thy precepts with my whole heart.
70. Their heart is as fat as [ r] grease; but I delight in thy law.
71. It was good for me that I have been afflicted, that I might learn thy statutes.
72. The law of thy mouth is better unto me than thousands of gold and silver.
JOD.
73. Thy hands have made me and fashioned me: give me understanding, that I may know thy commandments.
74. They that fear thee will be glad when they see me, because I have hoped in thy word.
75. I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me.
76. Let, I pray thee, thy merciful kindness be my comfort, according to thy word unto thy servant.
77. Let thy tender mercies come unto me, that I may live; for in thy Law is my delight.
78. Let the proud be ashamed, for they dealt perversely with me without a cause: but I will meditate in thy precepts.
79. Let those that fear thee turn unto me, and those that have known thy testimonies.
80. Let my heart be sound in thy statutes, that I be not ashamed.
CAPH.
81. My soul fainteth for thy salvation: but I hope in thy word.
82. Mine eyes fail for thy word, saying, When wilt thou comfort me?
83. For I am become like a bottle in the [ s] smoke; yet do I not forget thy statutes.
84. [ t] How many are the days of thy servant? When wilt thou execute judgment on them that persecute me?
85. [ v] The proud have digged pits for me, which are not after thy Law.
86. All thy commandments are faithful: they persecute me wrongfully; help thou me.
87. They had almost consumed me upon earth; but I forsook not thy precepts.
88. Quicken me after thy loving kindness: so shall I keep the testimonies of thy mouth.
LAMED.
89. [ w] For ever, O Lord, thy word is settled in heaven.
90. Thy faithfulness is unto all generations: thou hast established the earth, and it abideth.
91. They continue this day according to thine ordinance: for all are thy servants.
92. Unless thy law had been my delight, I should then have perished in my affliction.
93. I will never forget thy precepts, for with them thou hast quickened me.
94. I am thine, save me; for I have sought thy precepts.
95. The wicked have waited for me to destroy me: but I will consider thy testimonies.
96. I have seen an [ x] end of all perfection; but thy commandment is exceeding broad.
MEM.
97. O how love I thy law! It is my meditation all the day.
98. Thou through thy commandments hast made me wiser than mine enemies; for they are ever with me.
99. I have more understanding than all my teachers; for thy testimonies are my meditation.
100. I understand more than the ancients, because I keep thy precepts.
101. I have refrained my feet from every evil way, that I may keep thy word.
102. I have not departed from thy judgments; for thou hast taught me.
103. How sweet are thy words unto my taste? yea sweeter than honey to my mouth.
104. Through thy precepts I get understanding: therefore I hate every false way.
NUN.
105. Thy word is a lamp unto my feet, and a light unto my paths.
106. I have sworn and I will perform it, that I will keep thy righteous judgments.
107. I am afflicted very much: quicken me, O Lord, according to thy word.
108. Accept I beseech thee, the freewill offerings of my mouth, O Lord, and teach me thy judgments.
109. My soul is continually in my [ y] hand; yet do I not forget thy Law.
110. The wicked have laid a snare for me; yet I erred not from thy precepts.
111. Thy testimonies have I taken as an heritage forever: for they are the rejoicing of my heart.
112. I have inclined my heart to perform thy statutes always even to the end.
SAMECH.
113. I hate vain [ z] thoughts, but thy Law do I love.
114. Thou art my hiding place and my shield: I hope in thy word.
115. Depart from me, ye evil doers, for I will keep the commandments of my God.
116. Uphold me according to thy word, that I may live; and let me not be ashamed of my hope.
117. Hold thou me up, and I shall be safe; and I will have respect unto thy statutes continually.
118. Thou hast trodden down all them that err from thy statutes; for their deceit is falsehood.
119. Thou puttest away all the wicked of the earth like [ [&]] dross: therefore I love thy testimonies.
120. My flesh [ aa] trembleth for fear of thee, and I am afraid of thy judgments.
AIN.
121. I have done judgment and justice: leave me not to mine oppressors.
122. Be [ bb] surety to thy servant for good: let not the proud oppress me.
123. Mine eyes fail for thy salvation, and for the [ cc] word of thy righteousness.
124. Deal with thy servant according to thy mercy, and teach me thy statutes.
125. I am thy servant, give me understanding, that I may know thy testimonies.
126. It [ dd] is time for thee, O Lord, to work, for they have made void thy law.
127. Therefore I love thy commandments above gold, yea above fine gold.
128. Therefore I [ ee] esteem all thy precepts concerning all things to be right, and I hate every false way.
PE.
129. Thy testimonies are wonderful; therefore doth my soul keep them.
130. [ ff] The entrance of thy word giveth light: it giveth understanding to the simple.
131. I opened my mouth and panted; for I longed for thy commandments.
132. Look thou upon me, and be merciful unto me, as thou usest to do to those that love thy name.
133. Order my steps in thy word; and let not any iniquity have dominion over me.
134. Deliver me from the oppression of man; so will I keep thy precepts.
135. Make thy face to shine upon thy servant, and teach me thy statutes.
136. Rivers of waters run down mine eyes, because they keep not thy law.
TSADDI.
137. Righteous art thou, O Lord, and upright are thy judgments.
138. Thy testimonies that thou hast commanded are exceeding righteous and faithful.
139. My zeal [ gg] hath consumed me, because mine enemies have forgotten thy words.
140. Thy word is very pure; therefore thy servant loveth it.
141. I am small and despised; yet do I not forget thy precepts.
142. Thy righteousness is an everlasting righteousness, and thy law is the truth.
143. Trouble and anguish have taken hold on me; but thy commandments are my delight.
144. The righteousness of thy testimonies is everlasting: give me understanding, and I shall live.
KOPH.
145. I cried with my whole heart; hear me, O Lord; I will keep thy statutes.
146. I cried unto thee: save me, and I shall keep thy testimonies.
147. I prevented the dawning of the morning, and cried; I hoped in thy word.
148. Mine eyes prevent [ hh] the night-watches, that I might meditate in thy word.
149. Hear my voice according to thy loving kindness, O Lord: quicken me according to thy judgment.
150. They draw nigh that follow after mischief, they are far from thy Law.
151. Thou art near, O Lord, and all thy commandments are true.
152. Concerning thy testimonies I have known of old, that thou hast founded them forever.
RESH.
153. Consider mine affliction, and deliver me; for I do not forget thy Law.
154. Plead my cause, and deliver me; quicken me according to thy word.
155. Salvation is far from the wicked; for they seek not thy statutes.
156. Great are thy tender mercies, O Lord; quicken me according to thy judgments.
157. Many are my persecutors and mine enemies: yet do I not decline from thy testimonies.
158. I beheld the transgressors and was grieved, because they keep not thy word.
159. Consider how I love thy precepts: quicken me, O Lord, according to thy loving kindness.
160. Thy word is true from the beginning; and everyone of thy righteous judgments endureth forever.
SCHIN.
161. Princes have persecuted me without a cause: but my heart standeth in awe of thy word.
162. I rejoice at thy word as one that findeth great spoil.
163. I hate and abhor lying; but thy Law do I love.
164. Seven times a day do I praise thee, because of thy righteous judgments.
165. Great peace have they which love thy Law, [ ii] and nothing shall offend them.
166. Lord, I have hoped for thy salvation, and done thy commandments.
167. My soul hath kept thy testimonies, and loved them exceedingly.
168. I have kept thy precepts and thy testimonies; for all my ways are [ kk] before thee.
TAU.
169. Let my cry come near before thee, O Lord: give me understanding according to thy word.
170. Let my supplications come before thee: deliver me according to thy word.
171. My lips shall utter praise, when thou hast taught me thy statutes.
172. My tongue shall of thy word; for all thy commandments are righteous.
173. Let thine hand help me; for I have chosen thy precepts.
174. I have longed for thy salvation, O Lord, and thy Law is my delight.
175. Let my soul live, and it shall praise thee: and let thy judgments help me.
176. I have gone astray like a lost sheep; seek thy servant, for I do not forget thy commandments.
Annotations on Psal. CXIX.
[ a] V. 1. Way ] 'It is usually observed that the composure of this Psalm doth affect the frequent reflections on the Law of God in the several parts and appellations of it, and those are observable to be no less than eleven, 〈 in non-Latin alphabet 〉 , Kimchi adventures to give the critical several importance of each of these words. 〈 in non-Latin alphabet 〉 , saith he, is the 〈 in non-Latin alphabet 〉 setting down of duties, how they are to be done, as 'tis said Lev. 6.17. this is the Law of the sin-offering, &c. ( R. Gaon saith 'tis the speculative part of the Law;) 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , the rule upon which the precepts are grounded, as, Be holy because God is holy, merciful as he is merciful, (referring probably to Moses 's request to see God's way ;) 〈 in non-Latin alphabet 〉 signifies those precepts whose reason is not known, as the purification of the (legally) unclean, not wearing linsey-wolsey, and 〈 in non-Latin alphabet 〉 , the judgments that pass betwixt a man and his neighbor; 〈 in non-Latin alphabet 〉 the precepts that are for a testimony, or faederal commemoration, as Sabbath Feasts, Phylacteries, &c. 〈 in non-Latin alphabet 〉 those precepts which reason teacheth, that are as it were (according to the notion of 〈 in non-Latin alphabet 〉 ) deposited in our nature. And so on in the rest. But these without question are indistinctly and promiscuously used through this Psalm. Proportionably the practice of these commandments is expressed in as great variety, by walking, seeking, keeping, &c. Of the last of these it is not amiss to add a little in this first place, once for all. The Hebrew 〈 in non-Latin alphabet 〉 v. 2 • (as also v. 34, 69, 115, 129.) is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , by the Latin scrutantur, searching or seeking out. So again Psal. 25.10. they render it 〈 in non-Latin alphabet 〉 seek out, as here v. 22. 〈 in non-Latin alphabet 〉 I have sought, and v. 33. 〈 in non-Latin alphabet 〉 I will seek, and v. 100. And this the Hebrew well bears from 〈 in non-Latin alphabet 〉 custodivit, curavit, watching or taking care of, looking diligently after, as those that search and seek do. And so the Arab notion of the same word (which changing צ into ט they make 〈 in non-Latin alphabet 〉 ) well accords, being to behold, contemplate, consider, observe ; and so likewise the Chaldee and Syriac use 〈 in non-Latin alphabet 〉 exactly to the same sense: and so it here best accords with that which follows, seeking him with the whole heart. And this is better and with more clearness rendered observe (for that fitly signifies watching, or looking to) than keep, which ordinarily denotes no more than performing them. This is the 〈 in non-Latin alphabet 〉 diligently seeking of God, Heb. 11.6. and contains more than a resolution and purpose to obey God, a studying his precepts, seeking out means to facilitate the performance of them, and an exact care and diligence in the use of them. The word is here in the participle, and so agrees with the foregoing 〈 in non-Latin alphabet 〉 the perfect (or undefiled, 〈 in non-Latin alphabet 〉 , say the LXXII.) and 〈 in non-Latin alphabet 〉 the walkers, or they that walk. And although what follows be in the future and preter tense, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , shall seek, done, walked ; yet are they all to be rendered in Syntaxis with the former, they that seek, that do, that walk, all making up the subject to which the blessedness belongs. And so doth the Jewish Arab take them, and therefore v. 3. repeats again, and blessed he that doth not iniquity also, and hath gone in his ways or paths.
[ b] V. 8. Utterly ] The Hebrew 〈 in non-Latin alphabet 〉 here and v. 43. is literally, unto very much. So the LXXII. render it 〈 in non-Latin alphabet 〉 , i. e. to any high degree, the Chaldee 〈 in non-Latin alphabet 〉 unto all at once, but the Syriac 〈 in non-Latin alphabet 〉 forever, both referring it to the time, whereas the Hebrew seems rather to the degree, from the noun that signifies multitude, plenty, abundance. And then God's not forsaking in any eminent degree, as it contains his not forsaking altogether or forever, so it is somewhat more than that, and a greater privilege of a pious man, this, not to be forsaken in any eminent degree, than not to be forsaken eternally, whatsoever the degree be at present. v. 4. 'tis said that God hath commanded his precept to be kept 〈 in non-Latin alphabet 〉 very much, not to be heard, and talked of, but obeyed ; and here v. 8. having said, he hath decreed thus to keep them, he begs, keep me in proportion, at least forsake me not 〈 in non-Latin alphabet 〉 to any great degree.
[ c] V. 9. By taking heed ] Two difficulties there are in this place: first, how 〈 in non-Latin alphabet 〉 must be rendered; then how 〈 in non-Latin alphabet 〉 . For the first, it is in all reason, from the force of the preposition ל, and by analogy with the use of it v. 4, and 5. to be rendered, to observe, or guard, or keep, i. e. as the end of his cleansing his ways precedent, that he may do it. So the Chaldee and Syriac understood it; the former retaining the Hebrew preposition 〈 in non-Latin alphabet 〉 to observe ; the latter expressing it by 〈 in non-Latin alphabet 〉 that he may observe. And so the Jewish Arab, Behold I seek by what a man may cleanse his ways that he may keep them in or by thy precepts, 〈 in non-Latin alphabet 〉 . And though the LXXII. have 〈 in non-Latin alphabet 〉 from whence the Latin and others have their in custodiendo, in or by keeping ; yet 'tis frequently observable, that their 〈 in non-Latin alphabet 〉 is used for 〈 in non-Latin alphabet 〉 , and so is to be rendered not in, or by, but to. And so 'tis certain that every young man will have special need of some purgatives, the preventing grace of God, to purge and cleanse his ways, to work out his natural corruptions, and actual contracted pollutions (which will otherwise extremely incumber him in the course) that he may be, in any competent measure, qualified for the observing of God's commandments. For the second, 'tis very ordinary for prepositions to be redundant, and then 〈 in non-Latin alphabet 〉 will be best rendered as if it were 〈 in non-Latin alphabet 〉 thy word: so the LXXII. read 〈 in non-Latin alphabet 〉 thy words, and the Syriac 〈 in non-Latin alphabet 〉 thy commandments ; and the Latin accords with them. And so the whole verse will be best rendered as one entire question, Wherewithall shall a young man cleanse his ways, that he may observe thy word? To which question seeing there follows no distinct answer in the next words, it is to be understood as a poetick form of prayer poured out to God for that grace whereby young men may cleanse, and without which they have nothing in themselves to do it.
[ d] V. 10. Let me not wander ] The Hebrew 〈 in non-Latin alphabet 〉 is here in the conjugation Hiphil, from 〈 in non-Latin alphabet 〉 to be ignorant, or err. Now of that conjugation the Hebrews observe, that as it signifies sometimes no more than to permit, so it sometimes notes to cause, sometimes to occasion that which the verb imports. Consequently the word here taken in that form is capable of these three interpretations, to cause to err, to deceive, to seduce. So Deut. 27.18. 〈 in non-Latin alphabet 〉 he that maketh the blind to wander. And in this sense the Psalmists prayer could not probably be conceived, that God would not cause him to err, seduce him, deceive him; for whatsoever his condition were, this would not be looked on as possible for God (to deceive any, in this sense of causing to err, ) nor consequently be so solicitously averted. For though of the false Prophet Ezek. 14. it be said, if he be deceived, when he hath spoken a thing, I the Lord have deceived him ; yet the deceiving there is not the causing him to believe or foretell that false thing, but the disappointing him, doing the contrary to what he hath prophesied. He was first deceived or seduced; so the text hath it, A prophet 〈 in non-Latin alphabet 〉 when he is seduced, 〈 in non-Latin alphabet 〉 and speaketh a word ; i. e. prophesieth what he hath no commission from God to prophesy, I the Lord, saith God, 〈 in non-Latin alphabet 〉 have deceived, (or as the Chaldee 〈 in non-Latin alphabet 〉 I will make him err, and the Syriac 〈 in non-Latin alphabet 〉 I will, in the future, so the preter in prophesies is oft taken for the future) I will deceive that Prophet, i. e. I will falsify or frustrate him and his prediction, when he predicts peace, I will send destruction; for so it follows, I will stretch out my hand upon him, and will destroy him from the face of the earth: which certainly God would not do, if he had been the cause of his error, or sin of prophesying as he did. It remains then, that the Psalmists prayer is to be understood here either in the first or in the third sense. The first, that of the non-permission, is not so probable, for it is the common state of good men here to be still left peaceable, so as not to be totally restrained and hindered, (and so not permitted) to fall into sin (if it be in this sense, it must be of not being permitted to be tempted above their strength.) 'It is more probable to be understood in the third sense, of God's doing nothing that may occasion their wandering from his commandments. This God may be said to do, when he withdraws sufficient grace, leaves a man or delivers him up to himself. But that God by the tenure of Evangelical mercy will not do, unless we first leave him. And therefore the Psalmist that can say, as here he doth, with my whole heart have I sought thee, may pray in faith, found his request on God's promise, that he will not thus leave him, deliver him up to wander from his commandments. The LXXII. read here 〈 in non-Latin alphabet 〉 , the Latin, ne repellas, repel me not from thy commandments: but they sure are to be understood in this notion of the form Hiphil, abdicate me not (so 〈 in non-Latin alphabet 〉 were more fitly rendered) not, drive me not away, in that vulgar notion of repelling, but repudiate me not, forsake me not, deny me not that grace which is necessary to my adhering to thy commandments.
[ e] V. 13. All the judgments ] In this place it is observable that the Jewish Arab for 〈 in non-Latin alphabet 〉 all reads many, in relation probably to that opinion of theirs, that therefore God gave many Commandments to them, that though they did not all, by doing others they might be saved.
[ f] V. 17. Deal bountifully ] 〈 in non-Latin alphabet 〉 which signifies either to do good, or to render and return good, is here by the ancient interpreters rendered in the latter notion, the Chaldee 〈 in non-Latin alphabet 〉 retribute good, the LXXII. 〈 in non-Latin alphabet 〉 retribute, the Latin and Ethiopic follow them, retribue servo tuo, the Syriac (and with them the Arabic) 〈 in non-Latin alphabet 〉 hearken to thy servant, in the notion of answering, which is all one with that of returning. This makes it reasonable to resolve, that what follows in the verse is in sense to precede, as that to which the return is begged as a reward, though not of debt, yet of pact and mercy. And then it must not be rendered, that I may live — but simply, I will live, and keep thy word: and so indeed the Hebrew exacts, 〈 in non-Latin alphabet 〉 I shall or will live — so the Chaldee also without any addition or paraphrase, 〈 in non-Latin alphabet 〉 I will live, and the LXXII. 〈 in non-Latin alphabet 〉 I will live. Yet the Syriac have 〈 in non-Latin alphabet 〉 that I may live, and so the Ethiopic; the Arabic, that he, i. e. thy servant, may live, agreeable enough to their former rendering of 〈 in non-Latin alphabet 〉 hearken. But the Latin depart from all, and read, vivifica me & custodiam— enliven me and I shall keep thy words, a paraphrase no doubt of the Syriacks rendering, hear that I may live, for that is all one with enlivening: And the Jewish Arab, And in bounty give life to thy servant, that I may keep thy commandments. But the rendering of the Chaldee and LXXII. I have chosen to adhere to, as being most literal, and most commodious to connect with the ensuing words; and the rather, because in the next verse, where the phrase is of that scheme wherein the Syriac here taketh it, Open — that I may — the Hebrew scheme differs from what here it is, 〈 in non-Latin alphabet 〉 , not Open— I shall, but, Open, and I shall — the form, we know, that everywhere imports as we render it, that I may.
[ g] V. 20. Breaketh ] The Hebrew 〈 in non-Latin alphabet 〉 , which is b • t once more used in the Bible, Lam. 3.16. and there signifies to break, hath in the Chaldee a metaphorical signification, for being taken up, being employed, studying, vehement desire. So when Prov. v. 19. the Hebrew hath 〈 in non-Latin alphabet 〉 , which we render being ravished with her love, the Targum reads 〈 in non-Latin alphabet 〉 being wholly taken up with it. From thence is 〈 in non-Latin alphabet 〉 a student, or scholar. And in this metaphorical (not that other literal) sense the word seems here to be used, 〈 in non-Latin alphabet 〉 my soul is wholly taken up, or employed, 〈 in non-Latin alphabet 〉 with the desire or longing it hath — The Chaldee reads 〈 in non-Latin alphabet 〉 my soul hath desired the desire, i. e. vehemently desired, the LXXII. 〈 in non-Latin alphabet 〉 , and so the Latin, concupivit desiderare, my soul hath longed to desire, i. e. hath had a longing desire ; the Syriac more clearly 〈 in non-Latin alphabet 〉 my soul hath longed and desired. All very fit and proper paraphrases to express the importance of the phrase.
[ h] V. 21. That are cursed ] The Hebrew 〈 in non-Latin alphabet 〉 is so placed, that it is uncertain whether it be joined by apposition to the proud foregoing, or begin the next sense, thus, Cursed are they that err — The former may hold, and bear this sense, that the proud, rebellious, disobedient, impenitent sinners that err from his commandments, and go on unreformed in their wanderings, are most unhappy and execrable in being such, their pride and obstinacy is the greatest curse to itself, and yet they are rebuked, certain to be severely punished by God. But all the ancient interpreters seem to have followed the other sense; 〈 in non-Latin alphabet 〉 say the Chaldee, in the same scheme as the Hebrew, and may most probably be rendered, as their Latin doth, maledicti qui oberrant, cursed are they that err ; but the LXXII. expressly, 〈 in non-Latin alphabet 〉 — Thou hast rebuked the proud, cursed are they that err — and the Syriac, Thou hast rebuked the nations or Gentiles, 〈 in non-Latin alphabet 〉 the Gentiles, 〈 in non-Latin alphabet 〉 and they are cursed which err ; and so the Latin, maledioti qui declinant, cursed are they that decline from thy commandments. And then the latter part of the verse is an exegesis of the former, the curse here the explication of God's rebuke. And though both senses are very commodious, and so are retained in the paraphrase, yet the authority of the interpreters will incline to the latter of them.
[ i] V. 28. Mel • eth ] From 〈 in non-Latin alphabet 〉 to destill or drop, Eccl. 10.18. or to weep and pour out tears, Job 10.16, 20. the Hebrew 〈 in non-Latin alphabet 〉 here is best rendered weepeth. The Chaldee render it by the cause of tears (sorrow) 〈 in non-Latin alphabet 〉 my soul was sorrowful, ( 〈 in non-Latin alphabet 〉 used by them in the notion of 〈 in non-Latin alphabet 〉 ) the Syriac to the same sense 〈 in non-Latin alphabet 〉 is troubled ; but the copies of the LXXII. which now we have read 〈 in non-Latin alphabet 〉 , and from thence the Vulgar Latins (with the Arabic) dormitavit, was drowsy. But Saint Ambrose 's reading, stillavit to which Hilary also accords) assures us the true reading was 〈 in non-Latin alphabet 〉 distilled, which was easily corrupted by the Scribes into 〈 in non-Latin alphabet 〉 , to which they might be tempted by the 〈 in non-Latin alphabet 〉 weariness, which follows, by which they rendered 〈 in non-Latin alphabet 〉 for grief, it being of the nature of sadness to make one weary of every posture. Abu Walid observes the proper notion of 〈 in non-Latin alphabet 〉 to be dropping, as when an house drops, thence, saith he, to be transferred to denote weeping, and then farther in this place to denote dissolving, flowing, or else the same with that phrase, Jer. 13.17. my soul shall weep in secret places. The Jewish Arab reads 〈 in non-Latin alphabet 〉 , which will signify being afraid, or perhaps being weak.
[ k] V. 32. When thou shalt ] The notion of 〈 in non-Latin alphabet 〉 when 'tis applied to the heart, is here critically to be observed. The word primarily signifies to dilate, and the dilatation of the heart is the constant effect of joy, as the contraction is of sorrow, Isa. 60.5. 〈 in non-Latin alphabet 〉 and thy heart shall be dilated, i. e. rejoice, as being delivered from distress or fear foregoing. Accordingly God's enlarging the heart here is rejoicing it, making it glad. This he doth by the comforts of a good conscience, that joy in the Holy Ghost, the great pleasure that results from the practice of pious duties, the transporting delights and joys of his 〈 in non-Latin alphabet 〉 gracious yoke, when by his grace we come to the experience of it. This the Chaldee and LXXII. have literally expressed by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , thou hast dilated my heart ; but the Syriac more clearly by 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to rejoice, thou hast exhilerated, or made me glad. Which rendering being in all probability the most commodious to the place, it will be fit to follow them also in the rendering of 〈 in non-Latin alphabet 〉 , not when (as we read from the LXXII. 〈 in non-Latin alphabet 〉 ) but because, or seeing that, for so they read 〈 in non-Latin alphabet 〉 because: This being not only the season, but the motive of all others most powerful and engaging to expedite running the way of God's commandments, the alacrious performance of all duty, because the performance of it is matter of such experimental delight and joy to them that are exercised therein.
[ l] V. 33. Unto the end ] The Hebrew 〈 in non-Latin alphabet 〉 as it signifies an end, so it signifies a reward. So Psal. 19.11. in the keeping of them there is 〈 in non-Latin alphabet 〉 great reward ; the LXXII. read 〈 in non-Latin alphabet 〉 retribution. And so in this Psalm v. 112. they render it 〈 in non-Latin alphabet 〉 by way of return to the rejoicing of his heart, which his testimonies yielded v. 111. And so Ibn Ezra understands it here, and so the Interlinear, reading mercede, by way of reward or return ; and so being oft turned into a preposition, rendered propter, for, it still retains this notion, by way of return, or reward, see Isa. v. 23. Gen. 22.18. And so the sense will best bear, Teach me—and I will observe it by way of return, or reward, or gratitude to thee, God's mercy in teaching, being in all reason to be rewarded, or answered by our observing and taking exact care of what he teaches. Or else, by analogy with Ps. 19.11. where the keeping his commandments brings great reward with it, it may here be rendered 〈 in non-Latin alphabet 〉 (understanding the preposition ל) for the reward, meaning the present joy of it, v. 32. not excluding the future Crown. The Chaldee here read 〈 in non-Latin alphabet 〉 unto the end (as ver. 112. 〈 in non-Latin alphabet 〉 even to the end ;) and so Abu Walid ; and the LXXII. 〈 in non-Latin alphabet 〉 altogether. The Syriac wholly omit it here, but v. 112. read 〈 in non-Latin alphabet 〉 firmly, or certainly, or in truth, i. e. sincerely: which as it is more agreeable to that place than the Chaldee to the end, which cannot probably follow 〈 in non-Latin alphabet 〉 forever, as there 〈 in non-Latin alphabet 〉 doth; so it would as fitly agree with this place, I shall observe it sincerely or firmly. But of this there is no example, nor ground in the origination of the word, which is evidently used for reward Psal. 19. but not so evidently for either an end (unless as it is used for the heel, the last part of the body, in relation to which the Jewish Arab renders it 〈 in non-Latin alphabet 〉 juxta vestigium, or e vestigio, instantly, without delay, as if his keeping it should follow on the heels, as it were, of his being taught it) or else for truth and firmness. And therefore still that of reward or return to God is the most allowable rendering of it here, and v. 112.
[ m] V. 35. Make me to go ] The Hebrew 〈 in non-Latin alphabet 〉 in Hiphil from 〈 in non-Latin alphabet 〉 to go, or tread, or walk, is to lead, or direct, or conduct in any journey. So Psal. 25.9. we render 〈 in non-Latin alphabet 〉 shall guide, and 107.7. 〈 in non-Latin alphabet 〉 he led them. And so the LXXII. rightly here, 〈 in non-Latin alphabet 〉 , Lead me, direct me, conduct me, and the Latin deduce, lead.
[ n] V. 38. Who is devoted to thy fear ] It is uncertain how 〈 in non-Latin alphabet 〉 is to be rendered, because uncertain to what 〈 in non-Latin alphabet 〉 relates, whether to thy word, or to thy servant. The Syriac joins it with the latter, thy servant 〈 in non-Latin alphabet 〉 which worships, or fears thee. But the Chaldee joins it with thy word, 〈 in non-Latin alphabet 〉 which is to the fearing, or which concerns the fearing thee. So the LXXII. leaving out the 〈 in non-Latin alphabet 〉 which as redundant, read 〈 in non-Latin alphabet 〉 , to the fear of thee. And to this the Hebrew position of the words inclines, stablish to thy servant 〈 in non-Latin alphabet 〉 thy word, 〈 in non-Latin alphabet 〉 — which is to the fearing thee: and remembering that 〈 in non-Latin alphabet 〉 word is one of the appellations of God's Commandments, those, we know; immediately tend to the fear of God. The Jewish Arab reads it, Make good to thy servant thy saying which is to the people of thy fear, or those that fear thee. But Ibn Ezra, Every decree of thine, which may bring me to thy fear.
[ o] V. 48. My hands also will I lift up] 〈 in non-Latin alphabet 〉 lifting up the palms, or hands, is a phrase of various use: 1. for praying, Psal. 28.2. When I cry unto thee, when I lift up my hands toward thy holy oracle; Lam. 2.19. Lift up thy hands toward heaven; Hab. 3.10. the deep uttered his voice, and lift up his hands ; from whence the Apostle hath the phrase of lifting up holy hands, 1 Tim. 2.8. and so — ad sidera palmas, in the poets: 2. for blessing others, Lev. 9.22. Aaron lift up his hands toward the people, and blessed them ; or for praising and blessing God, Psal. 134.2. lift up your hands— and praise the Lord, and Psal. 22.4. I will bless thee, I will lift up my hands — 3. for swearing, Gen. 14.22. I have lift up my hand to the Lord — i. e. sworn; Exod. 6.8. I lifted up my hand 〈 in non-Latin alphabet 〉 , we render it, I sware to give it to Abraham — Ezek. 36.7. I have lifted up my hand, i. e. sworn, surely, &c. so Rev. 10.5. the Angel lifted up his hand to heaven and sware ; so Deut. 32.40. of God, I lift up my hand to heaven, and say, I live forever, a form of God's swearing; Psal. 106.26. He lifted up his hand against them to overthrow them in the wilderness, i. e. he sware they should not enter into his rest (see note g on that Psalm: ) 4. for setting about any action, especially of weight, Gen. 41.44. without thee shall no man lift up his hand — i. e. attempt or do anything; so Psal. 10.12. Arise, O Lord, lift up thy hand, forget not the poor, i. e. set to thy active hand to their assistance; so Heb. 12.12. lift up the hands that hang down, and the feeble knees, i. e. set actively and vigorously about the Christian task. And every of these might possibly be accommodated to this place, of lifting up his hands to God's commandments. For it may be 1. praying for God's grace to perform them: 2. blessing them as we do our daily food, or rather praising and blessing God for them, in respect of the great advantages we may reap by them; and to this the Syriac seems to have inclined, adding at the end of the verse 〈 in non-Latin alphabet 〉 and I will glory in thy faith or fidelity: 3. it may be vowing and promising under oath a constant obedience to them: or 4. it may be the setting vigorously about them. And that is the most probable meaning of it, I will lift up my hands to the practice of them.
[ p] V. 61. The bands ] The Hebrew 〈 in non-Latin alphabet 〉 a cord doth also signify a troop or company, whether of soldiers or of any other: so 1 Sam. 10.5. 〈 in non-Latin alphabet 〉 a troop of prophets, for so the Chaldee there render it, 〈 in non-Latin alphabet 〉 a company of scribes ; and so here 〈 in non-Latin alphabet 〉 a company or troop of wicked men; in opposition whereto is 〈 in non-Latin alphabet 〉 ver. 63. I am a companion engaged in another society. This farther appears by the 〈 in non-Latin alphabet 〉 that follows, men may be said to rob or plunder, but cords or bands cannot.
[ q] V. 66. Good judgment ] From 〈 in non-Latin alphabet 〉 gustavit, to taste, the noun is used for sapor, savor or taste of anything; Exod. 1 • .31. 〈 in non-Latin alphabet 〉 the taste of the manna was as the taste of a wafer — And the verb being transferred from the body to the mind ( Psal. 34.8. 〈 in non-Latin alphabet 〉 • aste— how gracious the Lord is ) the noun is so in like manner, and signifies in proportion either the outward fashion and behavior, &c. by which the mind is discerned, as meats by the taste, as in the title of Psal. 34. when David changed 〈 in non-Latin alphabet 〉 his behavior, the LXXII. read 〈 in non-Latin alphabet 〉 his countenance ; or else the inner disposition and habit of mind, rendered by them 〈 in non-Latin alphabet 〉 disposition, 1 Sam. 25.33. Other uses of the word there are for a decree, Jon. 3.7. and Dan. 3.10. but that which best agrees to it here, where it is joined with knowledge, is either 1. as our English render it, judgment, in the notion of opinion, counsel ; so the Jewish Arab and Abu Walid render it by a word deduced from 〈 in non-Latin alphabet 〉 vidit to see, and spoken of the mind, sensit, judicavit, statuit, to think, judge, or resolve ; or else 2. the habit of mind, genius, indoles, and then 〈 in non-Latin alphabet 〉 will be goodness of disposition, inclination, to which when knowledge is added, it is a special gift of God, fit to be here the matter of a prayer. The Chaldee 1 Sam. 21.13. and in the title of Psal. 34. render it 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 thy knowledge, and his knowledge or sense ; and accordingly here the Interlinear reads bonum sensum, a good sense, and the translator of the Chaldee (which here reteins the Hebrew 〈 in non-Latin alphabet 〉 ) rationem, reason. But as that notion cannot be applicable to the word in the title of that Psalm (for sure David was not really mad, and so 'twas not his sense, or knowledge, or reason, that was said to be changed there;) so it is not certain that it hath that sense in any other place of scripture. The most probable is that of Prov. 11.22. where the fair woman 〈 in non-Latin alphabet 〉 is compared to a jewel of gold in a swine's snout. Here the Interlinear reads declinans discretionem, as from 〈 in non-Latin alphabet 〉 recessit, departing from discretion, and the Vulgar Latin fatua, foolish ; but the LXXII. 〈 in non-Latin alphabet 〉 , which cannot be better rendered than of ill inclinations, disposition: and to that I suppose the Chaldee accords, and the Syriac, both retaining the original 〈 in non-Latin alphabet 〉 in their dialects, and the former reading it with 〈 in non-Latin alphabet 〉 as from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 to be corrupted or stink, the latter retaining the Hebrew 〈 in non-Latin alphabet 〉 , as that signifies perverse, contumacious, and so may best be rendered (not as the Latin of the one, foetida sensu, and of the other foetida sapore, but) of a corrupt or perverse disposition, or manners, as 〈 in non-Latin alphabet 〉 , 1 Cor. 15.33. to corrupt manners is applied to the debauching their whole habit of mind. And proportionably here 〈 in non-Latin alphabet 〉 will be the 〈 in non-Latin alphabet 〉 the good manners, there mentioned, or rather 〈 in non-Latin alphabet 〉 goodness of manners. The LXXII. have divided it into 〈 in non-Latin alphabet 〉 goodness and discipline, and the Latin follow them; and the Syriac have changed the order 〈 in non-Latin alphabet 〉 savor and goodness.
[ r] V. 70. Fat as grease ] The Hebrew 〈 in non-Latin alphabet 〉 is very differently rendered by interpreters. The LXXII. read 〈 in non-Latin alphabet 〉 , is made cheese like milk ; and the Syriac, Latin, and Arabic accord with them. And this undoubtedly by reading 〈 in non-Latin alphabet 〉 milk for 〈 in non-Latin alphabet 〉 fat ; for 〈 in non-Latin alphabet 〉 , confestly signifying incrassation, being applied to milk, it must needs signify being coagulated, or made into cheese. But the Chaldee, it is certain, read 〈 in non-Latin alphabet 〉 , and so render it 〈 in non-Latin alphabet 〉 fat. The word 〈 in non-Latin alphabet 〉 being only here found, the Jews do but by guess give the meaning of it. Ibn Ezra notes only that it is without a fellow. R. Solomon meddles not with it. Kimchi renders it to be fat, Abu Walid gives three expositions of it; 1. rendering it by the Arabic 〈 in non-Latin alphabet 〉 , and expounding it is troubled, (or corrupted, or unclean, foul, sordid and stinking (or sending up smells or fumes like that of fat stinking flesh) with unclean evil thoughts sends up, saith he, stinking fumes of evil thoughts, like burnt fat: 2. according to the Chaldee use of it, to be fat and gross: 3. 〈 in non-Latin alphabet 〉 , or, as more probably it should be written, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , which signifies to be thick and gross, or hard ; and then the two last fall in as one almost. Now for the construction, it may most probably be by understanding a preposition, not their heart is incrassate or gross like fat (for fatness can no more be said to be gross, than to be fat, being that by which other things are incrassate: ) but, either their heart is gross as fat, i. e. as if it were a mere lump of fat ; or, their heart is become gross as with fat, as Psal. 73.7. their eyes stand out 〈 in non-Latin alphabet 〉 with fat ; and 'tis ordinary in poesie for the prepositions to be omitted. Thus the translator of the Chaldee supplies the preposition by rendering it in the ablative case, incrassatus est quasi adipe, is incrassate as with fat, and so the learned Castellio, quasi obesitate obtusum est, is stufft up as with fat. And to that the Jewish Arab agrees, their hearts are stuffed up ב with fat. As for the application of this to the heart, the gross or incrassate heart is all one with the dull or stupid, as pinguis Minerva among the Latins signifies, and this from nature, the membranous lean parts being only sensitive. And thus will it stand in direct opposition to the 〈 in non-Latin alphabet 〉 good genius or disposition, v. 66. and denote the 〈 in non-Latin alphabet 〉 , the stupid incapable mind, and so in effect (although fat is the softest of any flesh) an obdurate heart, in the sense that Philoponus useth 〈 in non-Latin alphabet 〉 an incrassate spirit, and many the like expressions are used.
[ f] V. 83. Smoak ] From 〈 in non-Latin alphabet 〉 to send up smoke, or incense, or burn, Exod. 29.18. is 〈 in non-Latin alphabet 〉 smoke, Gen. 19.28. and so here a bottle 〈 in non-Latin alphabet 〉 in the smoke, a bottle of skin (such as the Jews used) hung up in the smoke, and by that means parched and dry, and so fit to express one worn out and dried up with long suspense of expectation. The LXXII. read 〈 in non-Latin alphabet 〉 in the frost, the Latin in pruina, and the Syriac 〈 in non-Latin alphabet 〉 in the frost, from some other notion of 〈 in non-Latin alphabet 〉 , of affinity with that wherein 'tis used Psal. 148.8. in company with hail and snow, probably from the manner of the generation of a frost, or congealed mist, being but a smoke out of the earth. The Jewish Arab renders it strangely, as he that wandreth, noddeth, reeleth in the smoke being amazed.
[ t] V. 84. How many are the days] 〈 in non-Latin alphabet 〉 how many days, is here most probably to be interpreted by the context, which, from the beginning of this Octonary, speaks of God's deferring his deliverance, and permitting him to wait and pray, and yet lie under his affliction. And accordingly there being an ellipsis in the words, it is in reason so to be supplied as best agrees with that sense, How many days of, or to thy servant (the word 〈 in non-Latin alphabet 〉 , without a preposition, is indifferent to either) i. e. how many days are appointed or assigned me for the continuance not of life (as How many are the days sound,) but of the pressures or afflictions that are upon me? and so it accords with when wilt thou comfort me? v. 82. and when wilt thou execute judgment (avenge or punish, or at least restrein and check my persecutors?) in the remainder of this verse. Thus 'tis frequent in the Hebrew, and among the Hellenists, for day to signify judgment, his day is coming, Psal. 37.13. (see note on Rom. 13. d Heb. 10. a .)
[ v] V. 85. Proud have digged pits ] The notion of 〈 in non-Latin alphabet 〉 proud in this Psalm, for wicked, injurious men, both here, and v. 21, 51, 69, 78, 121. is here observed by the LXXII. which render it 〈 in non-Latin alphabet 〉 wicked (and so the Syriac and Latin 〈 in non-Latin alphabet 〉 and iniqui, wicked men) as Isa. 13.11. 〈 in non-Latin alphabet 〉 lawless, and 〈 in non-Latin alphabet 〉 impiety, Deut. 18.22. and frequently 〈 in non-Latin alphabet 〉 contumely, Pride being indeed the original as of all wickedness, so especially of contumely and injury. For 〈 in non-Latin alphabet 〉 they have digged ditches or pits for me, which the Chaldee and Syriac follows, the LXXII. read 〈 in non-Latin alphabet 〉 , the Latin narrarunt mihi fabulationes, they have told me vain and idle discourses ; so 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 , and the Arabic fully expresses it by words of dotage or folly, long impertinent discourses of other men's matters. The ground of their reading is visible: 〈 in non-Latin alphabet 〉 with ש from 〈 in non-Latin alphabet 〉 to speak or talk, is elsewhere duly rendered by them 〈 in non-Latin alphabet 〉 talk, 1 King. 28.27. but being here with ש from 〈 in non-Latin alphabet 〉 to decline, bend down, &c. it signifies a ditch, or pit, or declining ground, and so is used Psal. 57.6. As for 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to dig, and Psal. 7.15. joined with 〈 in non-Latin alphabet 〉 a ditch or pit (parallel to 〈 in non-Latin alphabet 〉 here) though it have no signification proportionable to that of 〈 in non-Latin alphabet 〉 telling, yet the other word being so rendered, idle talks or discourses, for pits, this was by analogy to follow; the telling being accommodated to those talks, as digging to pits. Meanwhile this rendering of the LXXII. is not very unagreeable to the sense, their telling him long and idle tales, or talking thus impertinently with him, being easily supposable (as was the Herodians and Pharisees with Christ ) to have been designed on purpose to ensnare him. What here follows 〈 in non-Latin alphabet 〉 which are not according to thy Law, (for which the Chaldee reads 〈 in non-Latin alphabet 〉 which thou hast not commanded in thy Law, and the LXXII. 〈 in non-Latin alphabet 〉 , not as thy Law, O Lord) is to be taken in the Hebrew dialect (imitated by most other languages) by the figure 〈 in non-Latin alphabet 〉 , when that is said to be not good, or not well done, which is extremely ill, when unprofitable signifies very wicked, and many the like (see note on Matt. 12. e.) for so here, not according to Law signifies extremely contrary to it, and so 〈 in non-Latin alphabet 〉 , by which the LXXII. rendered the proud here, is literally no more than they that act beside the Law (which is the style of the Syriac in this latter part of the verse) but it signifies those that do most contrary to it.
[ w] V. 89. For ever, O Lord ] The Syriac seem most fitly to have expounded these words 〈 in non-Latin alphabet 〉 For ever, O Lord, by addition or supply of 〈 in non-Latin alphabet 〉 art thou, thus, Thou art forever, O Lord, and thy word endures. This may suggest a rendering of these two verses by way of correspondence, that one may bear proportion and be directly answerable to the other; which will be, if we shall compare together the beginnings and the ends of the verses severally. The beginnings lie thus, Thou art forever, O Lord, v. 89. Thy faithfulness is 〈 in non-Latin alphabet 〉 to generation and generation, i. e. to all generations, which are exactly parallel. Then the latter parts of the verses lie thus, Thy word 〈 in non-Latin alphabet 〉 stands or is settled in the heavens, v. 89. i. e. whatsoever thou commandest in heaven, doth certainly come to pass, and Thou hast established the earth, 〈 in non-Latin alphabet 〉 and it shall stand or abide, i. e. the earth and all things in it are by thee most firmly established. And then as the parallel will be exact, so the sense will flow most currently. The parallel will be exact, for as v. 89. his word is said to stand or be settled in heaven, so v. 90. his faithfulness shall be said to abide or stand in the earth, as steadfast as the earth itself, or ever since the creation and establishment of the earth. And then the sense will be, that as God is eternal, so his word and faithfulness remains constant, and never fails in heaven above, or here below on earth, where from the afflictions of good men there is more show of objection against God's making good his promise to them. Now as his word and faithfulness, though severed in place, are to be united in sense, and signify his faithful performance of his word; so the heaven and earth are in sense to be joined also, and signify by a frequent Hebraism (see note on 2 Pet. 3. e.) the whole world, in his constant governing of which this his fidelity is as illustriously visible, as in the creation of them. Accordingly v. 91. they are joined together, They continue this day, or, They have continued to this day 〈 in non-Latin alphabet 〉 , they in the plural, and 〈 in non-Latin alphabet 〉 either adverbially, as the Chaldee read 〈 in non-Latin alphabet 〉 this day, or understanding the preposition 〈 in non-Latin alphabet 〉 until this day ; not as the LXXII. 〈 in non-Latin alphabet 〉 the day continues, but they, i. e. the heaven and the earth foregoing, and consequently all things therein comprehended, for so it follows, 〈 in non-Latin alphabet 〉 for all things serve thee.
[ x] V. 96. End of all perfection ] The word 〈 in non-Latin alphabet 〉 , which we render end, signifies limit, or boundary, or extreme part, and is most ordinarily applied to places or regions; so the LXXII. who render it 〈 in non-Latin alphabet 〉 bound. And if in this sense it be here used, then 'tis not amiss to take notice of the Syriacks rendering of 〈 in non-Latin alphabet 〉 perfection, by 〈 in non-Latin alphabet 〉 , which their Latin translator Sionita renders, regioni region, I have seen that there is a bound to every region ; for so 〈 in non-Latin alphabet 〉 which signifies a bound or end (and is here by the Chaldee used to render 〈 in non-Latin alphabet 〉 ) is there rendered a region, and 〈 in non-Latin alphabet 〉 in Arabic is space or place, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , the common style of a region. So saith Sionita in a note on this his version in the margin of his edition in quarto, Proprie terminum significat, saepe tamen pro regione seu parte mundi sumitur, It properly signifies bound, limit, yet 'tis oft taken for a region or part of the world. To this the latter part of the verse well accords, of 〈 in non-Latin alphabet 〉 the exceeding width or amplitude of God's commandments, not having such bounds as each region hath. And to this perhaps the Chaldee looked, which paraphrastically expresseth it 〈 in non-Latin alphabet 〉 of all that I have been solicitous of, or beheld. This carries that probability with it, that it deserved to be mentioned. And if it be not accepted, then still 〈 in non-Latin alphabet 〉 , in the ordinary signification of perfection or universality, as a comprehensive word, must denote the greatest latitude or amplitude, whether qualitative or quantitative, of virtue, or of space, and so still 〈 in non-Latin alphabet 〉 be the bound or utmost extent of it. The Jewish Arab renders it, To every kind an end; Abu Walid, I have seen the uttermost of every end [or uttermost extent] but the extent of thy judgment, [commandment, law, or wisdom] for that is wider and deeper, than that the uttermost of its extremity [or end] may be attained to.
[ y] V. 109. My soul is — in my hand ] The meaning of this phrase is obvious, I am in danger of my life. See Jud. 12.3. I put my life in my hands, and passed over against the children of Ammon, i. e. I fearlessly adventured my life. So 1 Sam. 19.5. he put his life in his hand, and slew the Philistines, i. e. by adventuring his own life he killed the other: and ch. 28.21. I have put my life in my hand, and hearkened to thy words, i. e. run the hazard of my life to obey thee: and Job. 13.14. Wherefore do I take my flesh in my teeth, and put my life in my hand? The only difficulty is, what is the original of this proverbial style. This Pat. Cockburne hath proposed as an instance of the interpreting scripture from vulgar speech, making this to be the meaning of it, that he hath no aid now left him but from his own hand, as being left destitute of all other help or auxiliaries. And thus indeed the place in Judges seemed to suggest, When I saw that ye delivered me not, I put my life in my hands, and passed over against the children of Ammon ; you gave me no aid, and so I was fain to go over myself without you: and so likewise of David, who without any help smote Goliath, to which there Jonathan refers, 1 Samuel 19.5. But the other places, of the witch of Endor and Job, will not bear this sense; and therefore this is not to be pitched on, but rather this. That as what is in a man's hand is easily parted with, easily lost, and as easily taken from him, so a man's life is said to be in his hand, when there is but little distance betwixt him and death: and so the Chaldee interprets it by way of paraphrase, my soul 〈 in non-Latin alphabet 〉 is in danger (from 〈 in non-Latin alphabet 〉 , which in Hebrew is to profit, but in the Chaldee language to periclitate) 〈 in non-Latin alphabet 〉 in the back of my hand, which consequently he hath no hold of, it may depart at pleasure. So the Jewish Arab thus paraphraseth it, Although my soul be as it were in my hand continually through danger. And this is the most allowable original of the phrase. The LXXII. have here varied the phrase, and read 〈 in non-Latin alphabet 〉 , my soul is in thy hands, and so the Syriac 〈 in non-Latin alphabet 〉 in thy hands ; not so probably misreading the Hebrew 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 , as expressing it by way of pious paraphrase, our lives being then certainly in God's hands, to save if he please, when they are in human sight in greatest danger, and so by every pious man to be deposited in God's hands.
[ z] V. 113. Vain thoughts ] 〈 in non-Latin alphabet 〉 is here to be taken not for the thoughts or opinions themselves, as elsewhere, Job 20.2. and 1 King. 18.21. but for the persons that think, and that not for thoughts simply, but for wicked thoughts, all the ancient interpreters agree: the LXXII. read 〈 in non-Latin alphabet 〉 , the Syriac 〈 in non-Latin alphabet 〉 , the Latin iniquos, transgressors, wicked men; breakers of the Law, saith the Arabic. The Jewish Arab reads 〈 in non-Latin alphabet 〉 hypocrites, and the Chaldee by way of paraphrase, 〈 in non-Latin alphabet 〉 those that think vain or false thoughts. Abu Walid expounds it those that have hypocrisy, and evil counsels, and deceitful cogitations. And so Kimchi saith that others interpreted it as an Adjective, though he as a Substantive, for the thoughts themselves. Sol. Jarchi interprets it of instability, hanging distracted between two opinions, betwixt God and Baal, the 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , Jam. 1. the double-minded man unstable in all his ways.
[ &] V. 119. Dross ] The Hebrew reading of this verse is much departed from by the ancient interpreters. The words are plain in the original, 〈 in non-Latin alphabet 〉 thou hast destroyed or done away, made to cease, (so 〈 in non-Latin alphabet 〉 is used Ezek. 12.23. in Hiphil, from 〈 in non-Latin alphabet 〉 to rest or cease) 〈 in non-Latin alphabet 〉 the dross, so 〈 in non-Latin alphabet 〉 signifies all the dross or refuse that goes away (from 〈 in non-Latin alphabet 〉 to recede ) and departs from the metal in the melting, and so in other things; Midr. Tehil. saith that grapes being pressed make 〈 in non-Latin alphabet 〉 , which men throw upon the ground, (and so God's judgments are deciphered in scripture by treading a winepress. ) The word seems to allude to 〈 in non-Latin alphabet 〉 foregoing v. 118. Then follows by apposition 〈 in non-Latin alphabet 〉 all the wicked of the earth. But the LXXII. render the two first words 〈 in non-Latin alphabet 〉 , I have accounted prevaricators, for 〈 in non-Latin alphabet 〉 probably reading 〈 in non-Latin alphabet 〉 those that err, and for 〈 in non-Latin alphabet 〉 I have reputed. The Chaldee read far otherwise, 〈 in non-Latin alphabet 〉 thou hast destroyed the Idols, thou hast consumed all the wicked of the earth. And the Syriac have quite omitted this verse, and in a manner repeated v. 117. instead of it.
[ aa] V. 120. Trembleth ] For 〈 in non-Latin alphabet 〉 , which notes being in horror, such as causeth the hair to stand an end (see Job 4.15.) the LXXII. here read 〈 in non-Latin alphabet 〉 (I suppose it should be 〈 in non-Latin alphabet 〉 ) evidently from another old notion of the word 〈 in non-Latin alphabet 〉 to fasten with a nail, from whence the Chaldee use 〈 in non-Latin alphabet 〉 for a nail, as we see in their Targum, Isa. 41.7. Herein the Latin follows them, and reads confige ; but the Syriac hath 〈 in non-Latin alphabet 〉 the verb, whence is the Arabic noun for an hedge-hog, whose prickles standing up are the emblem of horror; and so that sure is the meaning of the phrase, and that fitly following the destroying the dross v. 119. for that may well be the motive to this horror.
[ bb] V. 122. Surety ] Of the several usages of 〈 in non-Latin alphabet 〉 interpreters have been uncertain which to take. From the notion of pleasing or being acceptable, the Chaldee read 〈 in non-Latin alphabet 〉 delight or make merry. And so the Syriac also. But the LXXII. that read 〈 in non-Latin alphabet 〉 and the Latin suscipe, seem to refer to the other notion (that in which arrhabo comes from it) of a surety, or undertaker, for that we know is the importance of suscipere. And this doth best agree with the antecedents and consequents. Leave me not to my oppressors, let not the proud oppress me ; for with both those well accords, undertake, interpose, be surety for me for good, i. e. so as to deliver me out of their hands. Abu Walid takes it in the notion of doing well to.
[ cc] V. 123. Word of thy righteousness ] The notion of 〈 in non-Latin alphabet 〉 thy righteousness, for thy kindness, charity and mercy, is very obvious (see note on Matth. 1. g.) and that agrees well with this place, where God's deliverance, in the beginning of the verse, is the thing that is waited for, and dealing with him according to his mercy, v. 124. and then 〈 in non-Latin alphabet 〉 word added to it, is no more than God's speaking mercy to him, as elsewhere speaking peace, i. e. hearing his prayers, giving him an answer of mercy. But the word righteousness may denote the rule of righteousness, the Law of God, his prescript manner of dealing with men; and then the word of thy righteousness will be the tenure of thy Law, that promises deliverance to the pious.
[ dd] V. 126. Time for thee, O Lord, to work ] The Hebrew here reads 〈 in non-Latin alphabet 〉 , which is literally time to do, or perform (so 〈 in non-Latin alphabet 〉 is facere and perficere) to the Lord. And as this is more agreeable to the sense of the ancient interpreters, than the reading it time for the Lord to work, the Chaldee being express, time to work 〈 in non-Latin alphabet 〉 the will of God, and the Syriac 〈 in non-Latin alphabet 〉 time to worship God, to which sense also the LXXII. are to be understood, 〈 in non-Latin alphabet 〉 , time to work or perform to the Lord ; so it will also best accord to the context, other men's evacuating, frustrating God's Law, by their neglecting and contemning it, being a fit motive to his servants most diligently to perform it.
[ ee] V. 128. Esteem all thy precepts concerning all things to be right ] The Hebrew 〈 in non-Latin alphabet 〉 as it signifies to be right, so 'tis also to please, or to be approved, as when a thing is said to be right in the eyes of God, i. e. to please him; and then by analogy with this sense, it signifies in other conjugations (as to correct and direct, so) to approve. And so the Syriac rightly understands 〈 in non-Latin alphabet 〉 here, and renders it by 〈 in non-Latin alphabet 〉 I have loved all thy precepts: and to the same purpose is the Chaldee 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to like, to approve. Only the LXXII. and others from them adhere to the other notion of 〈 in non-Latin alphabet 〉 , and read 〈 in non-Latin alphabet 〉 , I was directed to all thy ways. The reduplication of the universal particle 〈 in non-Latin alphabet 〉 is emphatical, all, even all, and so the plain rendering is most current, All thy commandments, even all, have I approved — The Jewish Arab reads, And therefore for all thy commandments, all of them have I sought.
[ ff] V. 130. Entrance of thy word ] 〈 in non-Latin alphabet 〉 here, from 〈 in non-Latin alphabet 〉 to open, doth regularly signify opening. The only question is, whether thy word be the agent, or the patient, that which opens, or which is opened. If we take it in the latter sense, then the opening of God's words is the explaining them; so the Jewish Arab renders, Because the opening of thy word enlighteneth, O thou that makest the simple to understand. And so the LXXII. their 〈 in non-Latin alphabet 〉 is understood both by the Latin and the Syriac; 〈 in non-Latin alphabet 〉 open thy word, and illuminate, saith the one, and declaratio verborum tuorum illuminate, the declaring of thy words doth illuminate, saith the other. But if it be in the sense of thy word being the agent, then 'tis the opening our eyes wrought by thy word ; and that seems to be the more genuine meaning of it, that God's word by opening our minds gives light to them, teacheth them those things which naturally they did not, could not know, till they were thus illuminated. And the Chaldee favors, who renders it 〈 in non-Latin alphabet 〉 the sculpture or impression of thy word illuminates ; which evidently refers to the Urim, whose name is derived from light, and therefore will with full propriety be said to enlighten ; which surely the LXXII. likewise reflected on, when they call it 〈 in non-Latin alphabet 〉 , the word by them used constantly to translate Urim.
[ gg] V. 139. Consumed me ] The Hebrew 〈 in non-Latin alphabet 〉 from which is 〈 in non-Latin alphabet 〉 here, as it signifies to consume, and so is here rendered by the LXXII. 〈 in non-Latin alphabet 〉 , hath melted me, or by melting consumed me, and by the Syriac 〈 in non-Latin alphabet 〉 cruciated me, so it signifies also to bind, press, constrain, in the notion wherein 'tis said of Paul Act. 18.5. that 〈 in non-Latin alphabet 〉 , he was constrained or pressed in spirit. Thus the Chaldee renders it 〈 in non-Latin alphabet 〉 hath constrained me. And this is the most probable acception of it, zeal having that faculty of pressing, and forcing expressions from one, either of grief, or indignation, or the like, as the occasion requires.
[ hh] V. 148. Night-watches ] The Hebrew 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to keep, guard, watch, signifies indifferently any of the three watches into which the night was divided, the evening watch, or beginning of the watches, or first watch, Lam. 2.19. the middle, or night watch, Jud. 7.19. and the last, or morning watch, Exod. 14.24. And to the last of these the context here inclines it, so as it may agree with the dawning of the morning v. 147. and be fitly joined with preventing, which sure in both verses signifies rising betimes, so it is proper to the morning, not evening watch. The Chaldee indeed gives it a greater latitude, and reads the watches 〈 in non-Latin alphabet 〉 of the morning▪ and evening both, but the LXXII. read expressly 〈 in non-Latin alphabet 〉 early in the morning.
[ ii] V. 165. Offend them ] The Hebrew here read 〈 in non-Latin alphabet 〉 , i. e. as the LXXII. literally read, 〈 in non-Latin alphabet 〉 there is no scandal to them, by scandal meaning anything that may wound, or hurt, or cause them to fall in their journey, in the threefold notion of the word 〈 in non-Latin alphabet 〉 (which the LXXII. here use, and is perfectly parallel to 〈 in non-Latin alphabet 〉 ) for a stumbling-block, and a snare, and a gall-trap. The meaning of it will be best understood, by comparing it with the like phrase 1 Joh. 2.10. He that loveth his brother abideth in light, 〈 in non-Latin alphabet 〉 and there is no scandal in him, or to him ; the light, wherein he abides, will so assist him in every part of his march, that he shall be free from those dangers which are parallel to the snares, and stumbling-blocks, and gall-traps, which they that travail in the dark are subject to. There the scandals are means of betraying the soul into sin, temptations ; and no scandal to them signifies their security from those temptations, that others so frequently are overcome by. And so here, as the great peace, in the beginning of the verse (according to the Hebrew notion of 〈 in non-Latin alphabet 〉 ) notes all manner of prosperity and felicity, that especially wherein the soul is concerned, so the no scandal to them, is the immunity from temptations and snares, i. e. from sins to which temptations are designed to bring men: and this is the security which the love of God's commandments will give men, when nothing else will. The Chaldee here read, there is no scandal to them 〈 in non-Latin alphabet 〉 in the world to come, meaning no mischief, punishment of sin, but the Syriac, there is to them no 〈 in non-Latin alphabet 〉 infirmity, sickness, disease, (the word, from 〈 in non-Latin alphabet 〉 , signifies sickness either of body or mind ) and so is most applicable to sin, the disease of the soul.
[ kk] V. 168. Before thee ] What is the meaning of a man's ways being before God, will best be judged by other parallel phrases, such are walking before God, or in his sight, and that signifies to live piously, and so as is accepted by him. And then here, though it is certain all men's actions are seen by God, and done in his sight, yet his ways being before him, will best be interpreted walking, or living piously.
The Hundred and Twentieth PSALM.
The hundred and twentieth is a Prayer against calumniators and malicious persons, and a complaint of the infelicity of such companions. It seems to have been first formed by David, in relation to Doeg, 1 Sam. 22. and to have been after made use of in relation to the Captivity, and is called a Psalm of Ascents, because it was appointed to be sung by the Levites on some place of advantage, with elevation of voice.
1. IN my distress I cried unto the Lord, and he heard me.
2. Deliver my soul, O Lord, from lying lips, and from a deceitful tongue.
3. [ b] What shall be given unto thee, or what shall be done unto thee, thou false tongue?
4. Sharp arrows of the mighty with coals of juniper.
5. Woe is me that I sojourn in [ c] Mesech, that I dwell in the tents of Kedar.
6. My soul hath long dwelt with him that hateth peace.
7. I am for peace, but when I speak, they are for war.
Annotations on Psal. CXX.
[ a] Tit. Degrees ] The meaning of this title 〈 in non-Latin alphabet 〉 a Psalm of Ascents, from 〈 in non-Latin alphabet 〉 to ascend, will I suppose best be learnt from Nehem. 9.4, &c. There we find 〈 in non-Latin alphabet 〉 the ascent or scaffold or pulpit of the Levites, some place of advantage, whereon they stood when they chaunted out the forms of Praise. Thus we find in the institution that the Levites were to stand, by David's last words, to thank and praise the Lord morning and evening, 1 Chron. 23.50. and this at the east or front of the altar, 〈 in non-Latin alphabet 〉 over against it, say the LXXII. 2 Chron. v▪ 12. (as before the Ark 1 Chron. 16.4.) i. e. probably at the East gate of the Temple, before the courts of the people ; for so saith Maimonides Cele Hammikdosh, c. 3. that at both the gates of the men's and women's court, there was a scaffold or pulpit for the Levites, where they stood, twelve at least, to make one sound, to be heard in praising and thanking the Lord, 2 Chron. 5.13. So we see it practiced in that place of Nehemiah, Jeshuah and Bani, &c. standing up on that ascent cried with a loud voice unto the Lord their God, v. 4. and again Jeshuah and Kadmiei, &c. said, stand up and bless the Lord your God forever and ever, and blessed be thy glorious name — Here is a double ascent, 1. an advantage of ground, whether as on a scaffold, or desk, or pulpit, such as is wont to be set up for such purposes of public reading, proclaiming, or other services; 2. an elevation of voice. From either or both of which, rather than from the 15 steps or stairs of the Temple, which the Talmudists have fancied, in compliance with the number of the 15 Psalms here so styled, the Psalm which is there delivered is fitly styled a Psalm of ascents. Accordingly the Jewish Arab rendereth it a Psalm of praise, with lifting up the voice, which Kimchi takes notice of, as the opinion of R. Saadiah. It may be here farther observed, that that passage in Nehemiah refers to the deliverance of that people out of the captivity of Babylon ; and 'tis not improbable, this title may have some respect to that also, the returning of the captives to their own country being not unfitly styled an ascent or coming up. Of this as Theodoret and Euthymius ▪ interpret, so 'tis certain the Syriac understand it, making the contents of this Psalm to be a prayer of the people detained in Babel, and intitling the next a Psalm 〈 in non-Latin alphabet 〉 of eduction, or ascent out of Babel, and so forward in the rest of the fifteen: and to that the Chaldee may be interpreted also, when it paraphrases it, the Psalm which was said 〈 in non-Latin alphabet 〉 upon the ascent from the abyss, thereby resembling the depth of their bottomless misery in the captivity, (though 'tis not improbable, they might refer to the wild Talmudical story of the rising up of the abyss at the building of the Temple, which with much ado was at last conjured down. ) What is here said of this, is to be applied to the rest of the 15 Psalms, which carry the same title. Not that this and all the rest were first composed on occasion either of the delivery out of the captivity, or of the captivity itself; but that being formerly made by David or others, on some other occasion, they were then used, some in their thralldom, some upon their delivery, as they were proper, and thought applicable to some part of this occasion. Ibn Ezra resolves it possible that it was no more than a Musical tone.
[ b] V. 3. Given to thee ▪] The Hebrew reads 〈 in non-Latin alphabet 〉 what shall give to thee, the nominative case being reserved to the end of the verse▪ 〈 in non-Latin alphabet 〉 deceitful tongue, thus, What shall a deceitful or false tongue give thee? i. e. profit thee? and so again more explicitly, 〈 in non-Latin alphabet 〉 and what shall the deceitful tongue add to thee? i. e. what advantage shall it bring thee? Thee, i. e. the person who converseth with such, i. e. the Psalmist here. Thus the Chaldee understood it, 〈 in non-Latin alphabet 〉 &c. What shall the detractor give thee, or what shall the delator add to thee by a false tongue? The Syriac more plainly, 〈 in non-Latin alphabet 〉 , What shall deceitful tongues give thee, or add to thee? so the Jewish Arab, He shall say to him that hath it, what is that with thee, or that thou hast, and what shall a deceitful tongue add to thee? i. e. what shall a man gain by such a conversation, by living among deceitful malicious men? Even 〈 in non-Latin alphabet 〉 arrows of the strong man, the military man or giant, such as men use in war, on purpose to mischief, and so are 〈 in non-Latin alphabet 〉 very sharp, and not only so, but to make them enter the more certainly, and pierce the deeper, and burn together as they wound, they are heat red hot, and that in the scorchingest fire, such as is that which is made of the coals of Juniper, saith S. Jerome, of which others have affirmed, that being once on fire they will keep the fire a year together without going out. And so saith Kimchi 〈 in non-Latin alphabet 〉 they are very hot and will not be quenched, who adds that these coals keep fire in them when they appear dead: and so indeed in nature, the coal that lasts long alive, must cast thick ashes about it (and then it will seem dead, the life not discovering itself through the ashes ) otherwise the sulphurous parts, wherein fire consists, will presently get out. Thus is this instrument of the deceitful persons punishment adapted to his sin, and is an emblem of him, the concealing hatred being as destructive as the long burning of it, the ashes, as the coals of Juniper. And so this question and answer being a poetical description of the mischief of such company, that which follows, v. 4. Woe is me that I sojourn, or dwell among such, doth exactly accord with it.
[ c] V. 5. Mesech ] The Hebrew phrase 〈 in non-Latin alphabet 〉 which we render as if Mesech were the name of a place, seems best to be expounded v. 6. by 〈 in non-Latin alphabet 〉 I have a long while dwelt, for so 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 to draw or protract, seems to signify adverbially long. So the LXXII. 〈 in non-Latin alphabet 〉 , my sojourning is lengthened, to which as the Latin and Arabic, so the Syriac accords, 〈 in non-Latin alphabet 〉 my perigrination is protracted, so Aquila 〈 in non-Latin alphabet 〉 , I was a stranger a long time, and Symmachus 〈 in non-Latin alphabet 〉 , I have protracted sojourning. Thus to protract and prolong are the same in all languages, and so is 〈 in non-Latin alphabet 〉 frequently used in that sense of protracting, Prov. 13.12. Psal. 36.11. and 85.6. and 109.12. and oft elsewhere, from whence is 〈 in non-Latin alphabet 〉 a space, and so here adverbially, or for 〈 in non-Latin alphabet 〉 for a space, i. e. a long time. The Chaldee indeed take it here for a people, rendering 〈 in non-Latin alphabet 〉 with the Asiaticks, and from them the latter Jews understand it of Tuscany, and so of Italy and the Roman Empire, as Kedar following they interpret of the Saracens, or Turks. But as all the other ancient Interpreters depart from the Chaldee, so Kimchi hath receded from this invention of his fellow Jews, and renders the place, woe is me 〈 in non-Latin alphabet 〉 that my captivity is very much lengthened, drawn out, or protracted. Should it be otherwise interpreted, the conjecture of the learned Bochart would be worth remembering, that 〈 in non-Latin alphabet 〉 in Chaldee and Syriac signifies a skin, and so 〈 in non-Latin alphabet 〉 in Hesychius out of Nicander, 〈 in non-Latin alphabet 〉 , a fleece or skin ; from whence saith he, Mesech might be the name of a city, so called not from Mesech the son of Japheth, but from the skins with which the Arabes Scenitae covered their tents, mentioned in the end of the verse. But it is no less probable, that in the notion of skins, it should be here joined with 〈 in non-Latin alphabet 〉 tents, which were thus covered with skins ; and if we deduce it from 〈 in non-Latin alphabet 〉 to draw, it may signify a draw-wagon, or traha, and the barbarous nations that were not by agriculture fixed to one place, dwelt as well in their wagons as tents: either way it well agrees with Kedar, i. e. the progeny of Kedar, the son of Ishmael, Gen. 25.13. those barbarous people of Arabia, that were called Scenitae, because they continued in tents, without houses, and so the Chaldee reads it 〈 in non-Latin alphabet 〉 the Tabernacles of the Arabians. To whom, as being a barbarous unhumane people, the Psalmist here compares those malicious deceitful men among whom he dwells. If (because the time of consigning the Canon of Scripture, soon after the Captivity, will not permit it to be spoken literally) we shall interpret the Psalm prophetically to look upon Antiochus, the analogy would well hold, for he is in Scripture expressed as by Gog, so by Mesech, and described by Daniel as a flatterer, a speaker of lies, a worker of deceit, and forecaster of evil devices, &c. and then the 〈 in non-Latin alphabet 〉 enemies of peace, would be those sworn enemies of Jerusalem, both the inhabitants of Asia minor, and the confederate Arabians. The Jewish Arab reads, a people that is after the way or sect or manner of Mesech. David Kimchi, though in his Comment, as was said, he expound it of the protraction of his sojourning, yet in his Roots saith, it is the name of a nation mentioned in the Law, viz. Gen. 10.2.
The Hundred and Twenty First PSALM.
The hundred twenty first is a repose in God, and a confident expectation of succor and safety under his protection.
1. I Will lift up mine eyes unto the hills from whence cometh my help.
2. My help cometh [ a] from the Lord, which made heaven and earth.
3. He will not suffer thy foot to be moved; and he that keepeth thee will not slumber.
4. Behold he that keepeth Israel shall neither slumber nor sleep.
5. The Lord is thy keeper, the Lord is thy shade upon thy right hand.
6. The sun shall not smite thee by day, nor the moon by night.
7. The Lord shall preserve thee from all evil; he shall preserve thy soul.
8. The Lord shall preserve thy [ b] going out and thy coming in, from this time forth and even for evermore.
Annotations on Psal. CXXI.
[ a] V. 2. From the Lord ] The Hebrew is 〈 in non-Latin alphabet 〉 from with or before, the Lord ; which the Jewish Arab read 〈 in non-Latin alphabet 〉 from at, or with the Lord. The LXXII. read only 〈 in non-Latin alphabet 〉 before the Lord ; but the Chaldee and the Syriac agree in 〈 in non-Latin alphabet 〉 from before, or from the sight or presence of the Lord, referring hereby more generally to the good Angels (styled the Angels of his presence, those that stand before the Lord, and always behold the face or God, and where they appear, there God is said to be in a peculiar manner) by whose ministry mercies and deliverances are solemnly conveyed to godly men; or rather to Christ incarnate, with whose Humanity the Deity being inseparably united, God is always present with him, and through him with us, for whom sitting at God's right hand, he constantly maketh intercession: But more immediately referring to the Ark of God, where he is pleased to exhibit his presence, and audience to the prayers of his servants, who there address them to him; which being placed on mount Zion, that sure is the meaning of 〈 in non-Latin alphabet 〉 to the hills, v. 1. to which as they then came when they could to offer up their prayers, so when they were hindered and detained from that personal address, they yet turned their faces, and lift up their eyes that way, as here it is said. See Dan. 6.10. This for the full and ultimate importance of the words. But for the immediate sense of them, the scheme seems to be military. The besieged person daily looks to the hills, to see if any relief be coming from any quarter, any signal by fire or the like, giving intelligence of succor approaching; so saith Ibn Ezra as men do in a siege, and so Kimchi also. And then by this scheme the Psalmist expresses his own repose to be in God, that dwelleth above in heaven, and presentiates himself to his servants in Zion ; Our help cometh from a place higher than any earthly hill, from a more sure deliverer.
[ b] V. 8. Going out and coming in] 〈 in non-Latin alphabet 〉 going and coming, or going out and coming in, being, as here, used by itself, without any addition, hath a different importance from what it hath when it is used with 〈 in non-Latin alphabet 〉 before the people, 1 Sam. 18.13. and the like. For then it imports governing or ruling only. So v. 16. all Israel and Judah loved David, because he went out and came in before them. So Act. 1.21. all the time that Jesus went in and out among us, i. e. taught us, ruled us his disciples here on earth. But in this place, without that addition, it signifies more generally, doing anything of what sort soever, all actions being comprehended under one of these two sorts, going out to more public, and coming in to more private affairs; or again, going out to begin, coming in at the end of the work. The Chaldee here paraphrase it, by going out 〈 in non-Latin alphabet 〉 (a corruption of the Greek 〈 in non-Latin alphabet 〉 ) to affairs, to negotiation, and coming in 〈 in non-Latin alphabet 〉 to the study of the Law.
The Hundred and Twenty Second PSALM.
The hundred twenty second is an expression of great joy for a return to the benefits of God's public service, together with a prayer for continuance of those peaceable opportunities. It was first composed by David, probably after his return from his flight from Absalom, and solemnly sung by the Levites upon the return from the Captivity, (see note on Psal. 120. a. )
1. I Was glad when they said unto me, Let us go into the house of the Lord.
2. Our feet shall stand in thy gates, O Jerusalem.
3. Jerusalem is built as a city that [ a] is compact together.
4. Whither the tribes go up, the tribes of the Lord, [ b] unto the testimony of Israel, to give thanks unto the name of the Lord.
5. For there are [ c] set thrones of judgment, the thrones of the house of David.
6. Pray for the peace of Jerusalem; they shall prosper that love thee.
7. Peace be within thy walls, and prosperity within thy palaces.
8. For my brethren and companions sakes I will now say, Peace be [ d] within thee.
9. Because of the house of the Lord our God, I will seek thy good.
Annotations on Psal. CXXII.
[ a]