Works Volume 4

Annotations on Psal. XXIII.

[ a] V. 5. Runneth over ] The LXXII. for 〈 in non-Latin alphabet 〉 exuberant, read 〈 in non-Latin alphabet 〉 , inebriating: but this is their ordinary use of the word 〈 in non-Latin alphabet 〉 , for drinking liberally, not being intoxicated or drunk. The word 〈 in non-Latin alphabet 〉 signifies moist, watered, and ( watering being a means of making ground fertile) plentiful, exuberant, and so is fitly applied to the festival cup here. But to this the LXXII. add 〈 in non-Latin alphabet 〉 ; the Latin, quam praeclarus est? how excellent is it? This they do, by taking the beginning of the next verse, and adding it to the end of this, 〈 in non-Latin alphabet 〉 , which they therefore render, how good? But that belongs to the consequent words, and so is rendered by the Chaldee 〈 in non-Latin alphabet 〉 but goodness or benignity, and so the Syriac and the Arabic; who yet finding 〈 in non-Latin alphabet 〉 , in the version of the LXXII. render that there, inebriating as pure wine, accounting that the meaning of 〈 in non-Latin alphabet 〉 , best, the wine which hath no dash of water being such. In this place the LXXII. read 〈 in non-Latin alphabet 〉 , thy cup, and from them the Arabic and Ethiopic; but the Hebrew hath 〈 in non-Latin alphabet 〉 my cup, and so the Chaldee and Syriac and Latin; and St. Jerome in his Epistle to Sunia and Fretella, saith, that in the edition of the LXXII. it was my cup, and that thy cup was an error of the Scribes.

[ a] V. 6. Dwell ] 〈 in non-Latin alphabet 〉 which the interlinear regularly renders, I shall return, from 〈 in non-Latin alphabet 〉 which is commonly taken in that sense, is by all the ancient Interpreters rendered I shall dwell, 〈 in non-Latin alphabet 〉 in the Chaldee, 〈 in non-Latin alphabet 〉 , in the LXXII. and so in the rest, from a second notion of 〈 in non-Latin alphabet 〉 to inhabit, in which we have it, Jer. 42.10. 〈 in non-Latin alphabet 〉 . We render it, if ye shall still abide, and the Chaldee 〈 in non-Latin alphabet 〉 if by dwelling ye shall dwell, and so the LXXII. 〈 in non-Latin alphabet 〉 , if ye shall surely abide, and the Arabic, if ye shall remain firm, and the Latin, si quiescentes permanseritis, if ye shall abide quiet, and so the Syriac also. Thus 2 Sam. 19.32. 〈 in non-Latin alphabet 〉 in his abiding, the Chaldee again 〈 in non-Latin alphabet 〉 in his dwelling at Mahanaim. And that thus it was taken here, is much more probable from their general consent, than that they read (as some imagine) 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 and not 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , it being ordinary for words of so near alliance, as are 〈 in non-Latin alphabet 〉 to dwell, 〈 in non-Latin alphabet 〉 to return (and I may add 〈 in non-Latin alphabet 〉 to rest ) to change significations, the one with the other, and so to signify the same thing; especially when 'tis remembered, that he that is returned to a place, is supposed to abide for some time, and so to inhabit there.

Annotations on Psal. XXIV.

[ a] V. 4. Lift up his soul ] That 〈 in non-Latin alphabet 〉 to take, to lift up, (which is used in very many senses, according to the matter to which it belongs) doth sometimes signify to swear by, there is no question. Thus 'tis in the third Commandment, and generally, when it is the taking God's name: for God's name being God himself, the taking of that is the swearing by God ; see note on Psal. 16. e. And though applied to 〈 in non-Latin alphabet 〉 the soul, it frequently in the Psalmist signifies somewhat else, lifting it up in devotion, as it were a sacrifice to God; yet the consequents here belonging evidently to perjury, and among the forms of swearing, that by the soul or life being one, ( 〈 in non-Latin alphabet 〉 Am. 6.8. God hath sworn by his life, or soul ) therefore it is here most probable to be taken in that sense, especially having 〈 in non-Latin alphabet 〉 in vain ] joined with it: which again makes it more parallel to that in the third Commandment, where by 〈 in non-Latin alphabet 〉 , (saith our Savior, Mat. 5.) perjury is denoted. The only remaining difficulty is, how the 〈 in non-Latin alphabet 〉 is to be rendered, my soul, or, his own soul. The points direct to render it, my soul ; and so the Interlinear reads, animam meam, my soul, or life, as if it were 〈 in non-Latin alphabet 〉 , making God the speaker of this verse, and then it is, God's life, or soul. But the the text writing ו not י, and the context according with it, the punctation must in reason give place; and accordingly all the ancient interpreters appear to have read it 〈 in non-Latin alphabet 〉 his soul, by that meaning his own soul, or the soul of the swearer. And thus it may probably be. And yet it is as probable also, that the Lord being formerly more than once mentioned in this Psalm, the 〈 in non-Latin alphabet 〉 his soul, or life ] may be the life of God, by whom oaths are wont to be conceived, and are then an acknowledgment of God's vindicative power, which if it be invoked 〈 in non-Latin alphabet 〉 to a vain, i. e. a false thing, is a huge degree of profaneness ; and so may here fitly be set to signify those, that are not meet to be admitted into God's holy place, where he is to be honored and worshipped.

[ b] V. 5. Righteousness ] That 〈 in non-Latin alphabet 〉 righteousness is oft taken for mercy, is frequently observed, (see note on Mat. 1. g. and Mat. 6. a.) and so 'tis most probably to be taken here, being explicative of 〈 in non-Latin alphabet 〉 blessing ] going before, as 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , (the two words for blessing) benefaction and benediction, are frequently used for works of mercy: and thus the LXXII. read it here, 〈 in non-Latin alphabet 〉 , (and the Latin, Arabic, and Ethiopic in like manner) mercy from God his Savior.

[ c] V. 6. O Jacob ] What 〈 in non-Latin alphabet 〉 Jacob is set to signify here, is uncertain. The LXXII. leaving out the affix of the former word 〈 in non-Latin alphabet 〉 thy face, and reading it only 〈 in non-Latin alphabet 〉 , the face, ] for 〈 in non-Latin alphabet 〉 Jacob ] read 〈 in non-Latin alphabet 〉 , of the God of Jacob ; and so the Latin, and Arabic, and Ethiopic: but the Syriac, thy face, O God of Jacob, as our English doth, making an unusual Ellipsis, which they supply with [ O God of. ] But it may be more probable, that Jacob is here set (as oft it is) for the children or posterity of Jacob ; as Israel the other name of Jacob, is, we know, very frequently used for the men or children of Israel, the Israelites: so the Jewish Arab here, of the family or posterity of Jacob: and then two renderings the words will be capable of. For Jacob, i. e. the children of Jacob, will be a fit appellation for those that are diligent seekers of God, truly pious men, and so may be joined with them by apposition, or as the substantive, to which that participle is to be annexed in construction, though it be placed before it: so the Jewish Arab, which seek the light of thy countenance, of the family, &c. And to this the Chaldee may seem to have looked, who, without any paraphrase, to illustrate it, or supply any Ellipsis, set it just as the Hebrew do; only instead of [ thy face ] they read 〈 in non-Latin alphabet 〉 the sight of his face. To this sense the learned Castellio reads it, thus expressly; Jacobaeorum qui sunt ejus praesentiae cupidi, the Jacobaeans or Israelites which are desirous of his presence, which love, and earnestly desire and frequent the assemblies where God hath promised to exhibit himself to those that worthily approach him. But there is also a second possible and not improbable rendering, to be fetched from the importance of the phrase [ seeking the face, ] which is no more than joining themselves to another. So Prov. 7.15. Therefore came I out to meet thee diligently, to feek thy face, &c. 'It is the speech of the whore to the lover, and signifies no more then to get into his society, to join herself to him. Now the sons of Jacob being the only people that had the knowledge of God, and that were owned by him, and that should have liberty to enter into the Temple, the holy hill, the representation of heaven, and this privilege being communicable to Proselytes, that should come and seek, and join themselves to them, and the Prophets oft foretelling, that thus the Nations should flow in to them (which was most eminently fulfilled in the Gentiles receiving the faith, and so becoming the spiritual seed of Abraham, and Jacob, the true Israelites ;) therefore this may very fitly be the rendering of the words, [ that seek thy face, O Jacob, ] that come in, and are proselytes to Israel, join themselves to them, in the worship and landing of God, and undertaking of his obedience: the seeking of Jacob's face, in this sense, being all one with being proselytes to their Jewish Religion, as the 〈 in non-Latin alphabet 〉 , coming to God, Heb. 11.6. (the periphrasis of a proselyte to Christ ) is all one with 〈 in non-Latin alphabet 〉 , seeking him diligently, in the latter part of that verse. This interpretation will be yet more commodious, if we suppose (see note d. ) this Psalm sung by way of antiphona, one chorus answering to'there. For then they to whom the answer is given, may fitly be meant by the other, in that phrase [ thy face, O Jacob; ] as those that represented the whole people, and praised God in their name.

[ d] V. 7. Lift up your heads ] Where the Hebrew hath 〈 in non-Latin alphabet 〉 lift up O gates your heads, the LXXII. read 〈 in non-Latin alphabet 〉 , which may be construed, Ye Princes lift up your gates: so the Latin render it, attollite portas principes vestras, and so the Arabic and Ethiopic, and so Apollinarius,

Annotations on Psal. XXV.

[ a] V. 3. Without a cause ] 〈 in non-Latin alphabet 〉 signifies any falseness, perfidiousness, violation of oath or league ; and not simply any kind of transgression, but those of lying, or falseness. The only difficulty is, what is meant by 〈 in non-Latin alphabet 〉 , that is joined with it, an adverb from 〈 in non-Latin alphabet 〉 inanis, or vacuus, vain, empty, or void. It is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , by the Latin supervacue, in vain, or to no purpose ; and it ordinarily belongs to those that do anything, and receive no reward or advantage by it. So Gen. 31.42. Surely thou hadst sent me away 〈 in non-Latin alphabet 〉 we render it empty, the LXXII. 〈 in non-Latin alphabet 〉 , that is, without any reward for all my labor. So Exod. 23.15. thou shalt not appear before me (i. e. before God ) 〈 in non-Latin alphabet 〉 empty, without some present to offer him. So 1 Sam. 5.3. if ye send the Ark, send it not empty, i. e. without some presents to accompany it. And thus it seems to signify here, being applied to the false perfidious persons, that had violated their faith to David. Those, if they were frustrated in their mischievous designs, if they prospered not, should be perfidious without any reward, and so be put to shame, rendered ridiculous thereby, as those that are disappointed of their expectations : and so that is the meaning of the phrase.

[ b] V. 14. The secret ] The Hebrew 〈 in non-Latin alphabet 〉 , the secret, is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , by the Latin firmamentum, the firmament or foundation, by the Arabic the strength ; all either reading 〈 in non-Latin alphabet 〉 a foundation, or else supposing 〈 in non-Latin alphabet 〉 , which is a primitive, to be derived from 〈 in non-Latin alphabet 〉 fundavit. But the Chaldee reads it in the notion of 〈 in non-Latin alphabet 〉 the secret ; which signifying a thought also, or counsel, or consultation, the Syriac read it to no ill sense, The thought of the Lord is of them that fear him, as thought signifies care, or consultation, and solicitude for or about anything, and so the thought of God, his careful providing all that is wanting for them. In the notion of a counsel or consultation we have it, Gen. 49.6. My soul come not 〈 in non-Latin alphabet 〉 into their secret, i. e. into the consultations of those brethren in iniquity. And either this notion, or that for a secret, may most fitly be retain'd in this place. If it be the secret, then 'twill be answerable to the showing or revealing, that follows in the end of the verse, 〈 in non-Latin alphabet 〉 , which is thus literally to be rendered; and his Covenant (is) to declare (viz. his secrets) to them. So the LXXII. 〈 in non-Latin alphabet 〉 , and his Covenant of declaring, or, to declare to them ; and the Latin, & Testamentum ejus ut manifestetur iis, and his Testament or Covenant is, that it, i. e. the secret preceding, be revealed to them, i. e. it is part of God's Covenant with his faithful, to reveal his will to them, and not to keep it secret, so that they may know it, and practice it, which without knowing they cannot do. See Deut. 30.11. And to this sense the Ethiopic paraphrase it, his law shall teach them. And this is no incommodious sense of these words. But then considering that this of the Psalms is a Poetical writing, in which trajections are not unusual or strange, it may I suppose, yet be more probable, that there should be place here for such an easy trajection, as we observed Psal. 2.11. and so the whole verse lie in construction thus 〈 in non-Latin alphabet 〉 . 'It is the counsel (or secret) of the Lord, and his Covenant to them that fear him, 〈 in non-Latin alphabet 〉 ad notificandum iis, to declare to them, or reveal, or let them know, i. e. to reveal his will unto them, viz. that part of his will, which is so oft mentioned in this Psalm, v. 4, 5.8, 9, 10, 12. and that which alone is useful for us to know, his will, or Commandments, wherein we are to walk, if ever we hope to be accepted by him. And this I suppose to be the fullest and clearest rendering of these words, which must be acknowledged to have some obscurity in them.

[ c] V. 16. Desolate ] 〈 in non-Latin alphabet 〉 anus, one, ] oft used for unigenitus, an only son, doth also signify a solitary and desolate person; so Psal. 68.6. God setteth 〈 in non-Latin alphabet 〉 the solitary in families, i. e. gives them children that had none. So Psal. 22.20. deliver my soul from the sword, 〈 in non-Latin alphabet 〉 my only one, i. e. my soul, which is now left destitute, from the power of the dog. and so here, as must be concluded from 〈 in non-Latin alphabet 〉 and afflicted ] which is added to it. Yet have the LXXII. rendered it in the other signification, 〈 in non-Latin alphabet 〉 , only-begotten ; and so the Arabic, only son: But the Latin more to the letter, unicus & pauper sum ego, I am alone and poor.

[ d] V. 21. Integrity ] For 〈 in non-Latin alphabet 〉 integrity and uprightess, in the abstract and singular, the LXXII. read in the concret • and the plural, 〈 in non-Latin alphabet 〉 the innocent and right: and then 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to keep or preserve, is by them rendered 〈 in non-Latin alphabet 〉 , stuck, or adhered to me, as if it were from 〈 in non-Latin alphabet 〉 colligavit, to be bound up in league with any. But the Chaldee render it clearly, Perfectness and uprightness shall preserve me. And thus also 'tis capable of two senses; one in relation to himself, the other to God. If it refer to David himself, then 〈 in non-Latin alphabet 〉 will best be rendered simplicity, that ingredient in Jacob's character, as that is somewhat inferior to goodness, which v. 8. is joined with uprightness, and both spoken of God, besides whom none is good in that sense, as Christ saith. But it may not unfitly refer to God, and then it will signify perfectness in the highest degree: and as that denotes the greatest goodness and mercy, as when Christ saith, be you perfect, as your Father in heaven is perfect, Mat. 5.48. 'tis Luk. 6.36. be ye merciful, as your heavenly Father is merciful ; and then as Psal. 23.6. we have, Surely goodness and mercy shall follow me all the days of my life, referring questionless to God's goodness, &c. so here it may well be, Perfectness and uprightness, i. e. God's perfectness and uprightness, his mercy in promising, his fidelity in performing, shall preserve me.

Annotations on Psalm XXVI.

[ a] V. 1. Slide ] The only difficulty in this verse, is, in what sense 〈 in non-Latin alphabet 〉 is to be taken. The verb 〈 in non-Latin alphabet 〉 signifies to trip, to totter, to be shaken, or moved, to be ready to fall, inconstant, or not able to stand. And it may be applied either to the subject matter of his hope, that he shall not be cast down by his enemies, forsaken by God, (and that looked on as a reward of his hope ;) and so our English understands it, and accordingly infers it with the illative, therefore: Or else it may be applied to the hope itself, or David hoping ; and then it signifies the constancy of his unshaken hope ; that however God deal with David, he will immutably trust in him. And thus I suppose it is to be understood here, if the words be simply read, as they are in the original, thus, Judge me, O Lord, for I have walked in mine integrity, 〈 in non-Latin alphabet 〉 and in the Lord I have trusted, 〈 in non-Latin alphabet 〉 I will not be shaken. Where in his appeal to God he proposeth two things to his trial ( examine me —v. 2.) 1. whether he have not continued upright before him; 2. whether he have not, and do not still constantly continue to adhere and depend on him for his protection: which being the two things to qualify a man for God: audience and acceptance, (sincerity of obedience to, and of trust in God ) he may now cheerfully appeal to him, and adventure himself to his divine examination. And thus all the ancient Interpreters seem to have understood it, none of them interposing the [ therefore, ] or varying from the simple reading, as our English doth; but, on the contrary, the Arabic interpreting 〈 in non-Latin alphabet 〉 by fearing, (which is the shaking of his hope) I have trusted in the Lord, and will not fear, ] have confined it to this sense; and so the LXXII. 〈 in non-Latin alphabet 〉 , and trusting in the Lord I will not be shaken, or as other copies read, 〈 in non-Latin alphabet 〉 , grow weak: the Latin in like manner, (and the Ethiopic) & in Domino sperans non infirmabor, and hoping in the Lord I will not be weakened, i. e. I do hope, and will continue firm in so doing. To this the learned Castellio hath expressed his sense, Patrocinare, Jehovah, qui me innocenter gero, immotam in Jehovah fiduciam habens, O Lord take my part, who behave myself innocently, having an unmoved trust in the Lord. And considering that it is here his request to God to take his part, that which follows in the rest of the period, must in reason be the recital of the qualifications necessarily required to the hearing of this prayer, rather than the inferring or concluding that God will take his part, i. e. that his prayer shall be heard. And this also appears by v. 3. where, having offered himself to God's examination, v. 2. for the truth of what he had here pretended, he specifies expressly, or instances in these two things; (only by way of 〈 in non-Latin alphabet 〉 , frequent in sacred style, the latter is mentioned first) For thy loving kindness is before mine eyes, (there is his unmoved hope) and I have walked in thy truth, (there is his integrity. )

[ b] V. 2. Try ] The Hebrew 〈 in non-Latin alphabet 〉 signifies originally so to try, as the metallist doth his gold, by dissolving and melting it. So Psal. 66.10. thou hast tried me as silver is tried ; where the Targum 〈 in non-Latin alphabet 〉 thou hast melted us as the goldsmith melts his silver. So Isa. 47.10. 〈 in non-Latin alphabet 〉 I have melted thee— I have tried thee in the crucible of affliction. And thus the LXXII. renders it here, 〈 in non-Latin alphabet 〉 , set on fire ; the Latin, Ure, burn ; and the Arabic, make to burn. And thus it specially belongs to afflictions, by which, as by fire, such trials are made.

[ c] V. 4. Dissemblers ] From 〈 in non-Latin alphabet 〉 hiding himself, is 〈 in non-Latin alphabet 〉 here, which therefore literally signifies those that hide themselves ; which because all wicked men desire to do, their actions averting and hating the light, therefore the LXXII. here render it 〈 in non-Latin alphabet 〉 , and the Latin iniqua gerentes, wicked doers, the Arabic, breakers of the Law : and so in sense it is to be rendered, but literally the secret dealers ; the greatest wickednesses being those that are most secretly contrived: and accordingly the Chaldee so paraphraseth it, they that hide themselves that they may do ill.

[ d] V. 6. I will wash ] That the future tense in Hebrew is frequently taken in the preter tense, is known to all. Here the context requires it to be so, both in v. 5. and 6. being all but an explication, or recital at large of what had been said, v. 1. viz. that he had walked in integrity. And therefore as it is, v. 3. I have walked in thy truth, and v. 4. I have not sat, and 5. I have hated ; so in all reason must the futures be rendered in the latter part of those verses, 4. and v. 5. I have not, (not I will not) go, and sit. And then by consequence so it must be in this v. 6. I have (not, will, for the future) washed my hands in innocence, and so compassed — Now for the phrase, washing hands in innocence, the LXXII. render it, 〈 in non-Latin alphabet 〉 , i. e. literally, among the guiltless ; and so the Latin render it, inter innocents, among the innocent. But this sure signifies no more than the ordinary reading of the Hebrew imports, to wash the hands in token of innocence. This we know was common aamong the Jews (from Deut. 21.6.) in any solemn business of protesting innocence, to wash the hands, as a token of it; and so Pilate did, Matth. 27. But it particularly belonged as a ceremony preparative to praying ; for unless we come pure to that work there is no hope to be heard. If I incline to wickedness in my heart, the Lord will not hear, saith David: and, surely the Lord heareth not sinners, saith the man in the Gospel that was born blind: and Isa. 1. when you make long prayers, I will not hear, your hands are full of blood; wash you, make you clean: 'Twas therefore a common usage among all the Jews, always to wash before prayers. So saith Aristeas in his History of the LXXII. 〈 in non-Latin alphabet 〉 , It is the custom for all the Jews to wash their hands, as oft as they pray to God ▪ whence the Apostle takes that phrase or lifting up holy hands, 1 Tim. 2.8. (see note ^b . on that chapter. ) So in the Yad Tephillah, c. 4. Sect. 2. The hands are to be washed before prayers. To this belongs the rule of the Jews, that everyone should wash, as soon as he rises in the morning, thereby to prepare himself for the reading of the Shemaah, and praying ; not accounting him 〈 in non-Latin alphabet 〉 pure or clean, before he hath washed his hands in water: and this in imitation of the Priests ministering in the Sanctuary, who were not to perform any sacred office till they had poured water out of the Laver, (that was set in the Temple to that purpose,) and washed their hands in it. In place of which offices of the Priest, is, say they, the reading of the Shemaah in the morning, and at other times, which belongs to all, and must be prepared for by washing. See Mr. Pococks Miscell. c. 9. This then being premised, the only difficulty remaining is, what is meant by incompassing the Altar ; this referring, no doubt, to the Priests officiating or sacrificing, at which time he was wont to go about the Altar, (as it here follows in the next verse) publishing and telling of all his wondrous works, (in order to which going about the Altar was adapted) praising of God, or praying to him. In reference to this custom of the Priests going about the Altar, it is, that the LXXII. Psal. 27.6. have these words, 〈 in non-Latin alphabet 〉 , I compassed and sacrificed in his Tabernacle a sacrifice of shouting ; and the Arabic reads 〈 in non-Latin alphabet 〉 to walk about, to perambulate, rendered by the Latin lustravi, so compassing, as in a lustration. The truth is, the Hebrew 〈 in non-Latin alphabet 〉 in that place signifies round about me, and so is most rightly rendered by the LXXII. 〈 in non-Latin alphabet 〉 , (they seem rather to have read it 〈 in non-Latin alphabet 〉 ) I compassed: Yet is that mis-rendering of theirs founded in this custom of the Priests going round the Altar, in time of his oblation: And then it being this custom of the Priests washing before his officiating, from whence came the custom of the people's washing before Prayers, the whole verse must thus be understood with reference to the Priests practice, who first washed his hands, and then offered sacrifice, and in offering encompassed the Altar. In proportion whereto David willing to express his coming with a pure heart to pray to God, doth it by this similitude of a Priest, that as a Priest washes his hands, and then offers oblation, so had he constantly joined purity and devotion together; which still belong to the two things mentioned, v. 1. and again, v. 3. as the qualifications to fit him for God's patronage. The washing hands in innocence being perfectly all one with walking innocently, v. 1. walking in thy truth, v. 3. as his Compassing God's Altar, i. e. offering up his prayer in a pious hope and reliance on God, is equivalent with trusting in him, v. 1. and having God's loving-kindness before his eyes, v. 3. And so still the decorum is observed throughout the Psalm, and concludes it again, But as for me, I will walk innocently, v. 11. (there is the former) My foot standeth in an even place, v. 12. and so steady, firm, to signify the stability of his hope, (there is the latter.)

[ e] V. 8. Habitation ] The Hebrew 〈 in non-Latin alphabet 〉 habitation, from 〈 in non-Latin alphabet 〉 to dwell, is here by the LXXII. rendered 〈 in non-Latin alphabet 〉 , comeliness, misreading it, as some think, 〈 in non-Latin alphabet 〉 , by inverting the letters. In another place they render it 〈 in non-Latin alphabet 〉 , a cloud, Zach. 2.13. as if it had been 〈 in non-Latin alphabet 〉 that so signifies. But • Sam. 2.29. they render it 〈 in non-Latin alphabet 〉 , eye, as if it were from 〈 in non-Latin alphabet 〉 oculus. And so probably they took it here, the eye signifying also the aspect, wherein consists the 〈 in non-Latin alphabet 〉 , or comeliness of any living thing. The Syriac here render 〈 in non-Latin alphabet 〉 ministry ; but the Chaldee 〈 in non-Latin alphabet 〉 habitation. The only question can be, whether by habitation of thy house ] be meant David's inhabiting God's house, as Psal. 27.4. One thing have I desired, that I may dwell in the house of the Lord ; or God's inhabiting it himself. And the latter seems most agreeable, so as the habitation of thy house, be the house which thou inhabitest, or 〈 in non-Latin alphabet 〉 by apposition, thy habitation-house, as we use in English a mansion-house, i. e. a place for daily habitation, such as the Temple or Tabernacle was to God, having promised to be continually present there. Answerable to which is the latter phrase in the verse, 〈 in non-Latin alphabet 〉 the place of the Tabernacle of thy glory ; so 'tis literally to be rendered ( 〈 in non-Latin alphabet 〉 Tabernacle, from 〈 in non-Latin alphabet 〉 habitavit ) and so the Chaldee reads, and so the LXXII. 〈 in non-Latin alphabet 〉 , the place of the Tabernacle of thy glory, by glory, as formerly, meaning the Ark which was placed in the Tabernacle.

[ f] V. 12. In an even place ] From 〈 in non-Latin alphabet 〉 rectus, aequus, planus fuit, is 〈 in non-Latin alphabet 〉 planicies, a plain or valley. So Deut. 3. all the cities 〈 in non-Latin alphabet 〉 of the plain, and the Chaldee 〈 in non-Latin alphabet 〉 . And then 'tis not improbable, the word may here be used for the area, or atrium, the court where the Altar stood, and so bear some analogy with the mention of the Altar, v. 6. the habitation of thy house, &c. v. 8. and with the congregation where God is praised, in the end of this verse.

Annotations on Psalm XXVII.

[ a] V. 2. Stumbled ] Though 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 be in the Praeter tense, yet 'tis usual in the Prophetick writings, that these should be taken in the future tense, when the context inclines that way. And so here it doth, being a profession of his confidence in God, that he will deliver him out of his present distresses; as both the antecedents v. 1. and consequents v. 3. make evident. And accordingly it is most probable that here thus it should be, v. 2. and so the Jewish Arab reads, they shall stumble, and fall ; and so the learned Castellio renders it, si invadant—offensuri sunt atque casuri, If they invade me, they shall stumble and fall. Though it be also possible, that it may reflect upon his past experiences of God's mercies, as pledges of his future, and then it may retain the praeter tense. And therefore I deemed it safest to take that in also in the Paraphrase.

[ b] V. 6. Joy] 〈 in non-Latin alphabet 〉 sacrifices of jubilation, are those of the solemn feasts, attended not only with the harmony and Music of the Levites, but the Hosannahs and acclamations of the people. Hence Jeremy compares the military clamours of the victorious Chaldeans in the Temple, to those that were formerly made there in the day of a solemn feast, Lam. 2.7. They have made a noise in the house of the Lord, as in a day of a solemn feast. And this is that 〈 in non-Latin alphabet 〉 or joyful sound, which they that hear, are by David pronounced blessed, Psal. 89.15. Blessed is the people that know the joyful sound.

[ c] V. 8. My heart ] For the meaning of this v. 8. little help will be had from the ancient Interpreters. The Syriac leave out a part of it unrendred, and have only thus much, My heart saith unto thee, and my face shall seek thy countenance. The LXXII. (and after them the Latin, Arabic, and Ethiopic,) instead of Seek ye my face, ] read, I have sought thy face;] 〈 in non-Latin alphabet 〉 , My heart said to thee, I have sought thy face; thy face, Lord, will I seek: and other copies with some change, 〈 in non-Latin alphabet 〉 , &c. My heart hath said to thee, I will seek the Lord; my face hath sought thee, thy face, Lord, will I seek. But the Chaldee keeps close to the Hebrew, only for [ seek ye ] reads in the singular seek thou. The full meaning of it will easily be gathered, by reflecting on God's mercy and kindness unto men, ready to defend them, if they will but call to him for his help. This is contained in this supposed speech or command of God's, [ 〈 in non-Latin alphabet 〉 , seek ye my face, ] thereby inviting all to address their prayers to him. This gracious speech of God's, David here meditates upon, and on it founds his confidence, and in his addresses to Heaven first minds God of this his command, or invitation, or encouragement to all, to seek to him, (that is the meaning of [ My soul said to thee, seek ye my face, ] laying a foundation of claim in God's own words;) and then he makes use of this privilege immediately, answers the invitation in the very words wherein 'twas made, [ Thy face, Lord, will I seek. ] This Castellio hath paraphrastically expressed, sic animo cogito, velle te tuum quaeri conspectum; tuum conspectum, Jova, quaero. I thus think in my mind, that thou wouldst have thy face sought: Thy face, Lord, I seek. The Jewish-Arab hath here another construction, making 〈 in non-Latin alphabet 〉 my face, to govern, and not be governed by the verb, thus; My heart said of thee, O my face, seek him, (because saith he, the other members are at the command of the heart, to do what that bids) therefore will I seek the light of thy countenance, O Lord.

[ d] V. 12. Such as breathe cruelty ] For 〈 in non-Latin alphabet 〉 breathers or speakers of injury or rapine, ( 〈 in non-Latin alphabet 〉 signifying injury or rapine, and 〈 in non-Latin alphabet 〉 to breathe or speak ) the LXXII. read 〈 in non-Latin alphabet 〉 , iniquity hath lied to, or against itself, and the Latin and Ethiopic (and in effect the Arabic) follow them. How they came thus to vary from the original, is not easy to resolve: what is most probable may be briefly noted. Near unto 〈 in non-Latin alphabet 〉 to breathe or speak is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 laqueus (from whence is the Greek 〈 in non-Latin alphabet 〉 ) a snare. One of these the LXXII. may have mistaken for the other. So the learned Schindler supposeth them to have done, Isai. 42.22. 〈 in non-Latin alphabet 〉 which he renders, all the young men have been puffed at, ( 〈 in non-Latin alphabet 〉 in the infinitive to be rendered in the praeter tense. ) To this the Chaldee paraphrase seems to accord, 〈 in non-Latin alphabet 〉 were covered with shame or confusion: but the LXXII. read 〈 in non-Latin alphabet 〉 , a snare in their recesses: where as they render 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 a secret chamber, frequently rendered 〈 in non-Latin alphabet 〉 , so they took 〈 in non-Latin alphabet 〉 as from 〈 in non-Latin alphabet 〉 and accordingly rendered it 〈 in non-Latin alphabet 〉 , the snare. And herein the sense favors them there, and our translation hath followed them. And if as there, so here, they deduced 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 a snare, then taking 〈 in non-Latin alphabet 〉 for iniquity in the nominative case, they might thus (by periphrasis) express its being ensnared, by its lying against itself.

[ e] V. 13. I had fainted ] In the Hebrew there is an aposiopesis, a figure of elegance, purposely breaking off in the midst of the speech; yet so as every man can foresee what kind of conclusion should follow, if he did not purposely divert to the contrary. As Neptune in Virgil, Hes ego —the beginning of a threat, but then artificially breaking off into an exhortation to prevent it,— sed motos prastat componere fluctus, but 'tis your best way to quiet the waves: so here, 〈 in non-Latin alphabet 〉 , except, or unless I had believed to see the goodness of the Lord in the land of the living — The LXXII. render it 〈 in non-Latin alphabet 〉 , I believe to see (and so the Syriac 〈 in non-Latin alphabet 〉 I believed that I should see, and so the Latin, &c.) not at all rendering 〈 in non-Latin alphabet 〉 unless, nor taking notice of the figure, or manner of speech, the abrupt breaking off in the midst. But the Chaldee reads just as the Hebrew doth, and thinks not fit to supply what is wanting, but leaves it in suspense. And so sure that is the fullest way of rendering it, that so the figure may be discernible; which consisting wholly in the breaking off, or concealing somewhat, is lost, if the sense be made perfect by addition of any other words. The only difficulty is, what is here meant by 〈 in non-Latin alphabet 〉 the land of lives, or of the living. And the answer will be brief, that though the phrase may very fitly denote (where the context requires it) the future age, whether as that denotes the age of the Messias, or the life eternal after the end of this; and though there is no cause of doubt, but that David believed both these; yet it being the matter of the whole Psalm to express his confidence, that God would not now leave him in his present distress, but deliver him out of his enemies hands, and return him home in safety and peace; in all reason that is to be deemed the meaning of it here also, as the land of the living oft signifies a prosperous life in this world, but this not excluding, but including also his hopes of the other, which much added to his support also.

[ f] V. 14. Shall strengthen ] 〈 in non-Latin alphabet 〉 is literally to be rendered, he shall strengthen, and may so be applied to God by way of promise, that he shall strengthen his heart that waits on him. But yet it is also to be remembered, that the Hebrews do oft use to confound conjugations, and use the active in the third person, to denote the passive in some other person: Thou fool, this night shall they take thy soul from thee, i. e. thy soul shall be taken away: So 2 Sam. 24.1. And he moved David, i. e. David was moved, (see examples in note on Luk. 16. b.) and then so it may well be here, be of good courage, and he shall strengthen thy heart, i. e. (to continue the construction with the antecedents and consequents) let thy heart be strengthened, (all the imperative) wait on, or expect the Lord. And thus all the ancient Interpreters render it: 〈 in non-Latin alphabet 〉 strengthen thy heart, say the Chaldee; 〈 in non-Latin alphabet 〉 , let your heart be strengthened, say the LXXII. and so the Syriac 〈 in non-Latin alphabet 〉 and Latin, & confortetur, and the Arabic so also, (only reading it, my heart, instead of your, reading the whole verse accordingly, I hope —) So Psal. 31.24. and thus in both places the Jewish-Arabic Translator renders it.

Annotations on Psalm XXVIII.

[ a] V. 1. Lest if thou ] The Hebrew idiom is here observable. The words are literally thus, 〈 in non-Latin alphabet 〉 Lest thou be silent, or, hold thy peace from me, (from 〈 in non-Latin alphabet 〉 siluit ) 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 to speak by parable. ) Yet here the adverb 〈 in non-Latin alphabet 〉 hath no influence on that which immediately follows, for thus the sense bears not, [ be not silent, lest thou be silent ;] but on that only which is farther off, [ lest I be likened —] that in the midst being only taken in, in passage to the latter, and is best rendered in sense, left thou being silent, or lest whilst thou art silent, I be likened. (This idiom frequently occurs in the sacred writings, and will be useful to be remembered from hence.) The LXXII. render it literally, as it lies in the Hebrew, 〈 in non-Latin alphabet 〉 , lest thou be silent to me, and I be likened ; and so the Latin and Syriac also, and so it must be rendered; the other by [ if, or, whilst ] being the paraphrase, and not the version, and so used only by the Chaldee, which professeth paraphrasing.

[ b] V. 2. Oracle ] From 〈 in non-Latin alphabet 〉 to speak is 〈 in non-Latin alphabet 〉 , used for the place wherein the Ark was, the holy of holies in the Temple, and so proportionably in the Tabernacle, before the Temple was built: so styled not only from the Decalogue, or ten 〈 in non-Latin alphabet 〉 words, which were put into the Ark ; but specially because from the midst of the Cherubim, God was wont to give answer to the Priest, when he inquired of ought, and so to speak there. From this use of it 'tis ordinarily styled the Oracle, 1 King. 6.5, 16, 19, 20, 22, 30. and 8.6, 8. in all which the LXXII. retain the Hebrew word, and render it 〈 in non-Latin alphabet 〉 : and so 2 Chron. 3.15. and 4.20. and 5.6, 8. only here they render it 〈 in non-Latin alphabet 〉 , not as the Latin takes it in the notion of Templum, but as 〈 in non-Latin alphabet 〉 may best be rendered the Tabernacle, (of the notion of 〈 in non-Latin alphabet 〉 see note on Act. 19. e.) or Sanctuary, a part of that, as in the Christian Church 〈 in non-Latin alphabet 〉 is but a part of the 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , by which words 〈 in non-Latin alphabet 〉 , the whole Church or Temple is signified) and that part particularly, 〈 in non-Latin alphabet 〉 , in which the table of the holy mysteries is set, called also the 〈 in non-Latin alphabet 〉 , or altar-place, as we learn from the Scholiast of Nazianzen 〈 in non-Latin alphabet 〉 . This therefore is the meaning of 〈 in non-Latin alphabet 〉 thy holy Oracle, in this place, (so Symmuchus and Aquila read it, 〈 in non-Latin alphabet 〉 , oracle ) the Tabernacle, or Sanctuary wherein the Ark was placed, toward which they used to pray, and expect God's answers from thence, viz. the granting of their prayers: as when in matters of doubt they sought to the oracle for the resolution of it, the Priest solemnly gave them responses from thence, called also 〈 in non-Latin alphabet 〉 , oracles, answerable to the origination of 〈 in non-Latin alphabet 〉 here, from 〈 in non-Latin alphabet 〉 to speak, (see note on Rom. 3.1.)

V. 3. Draw ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 that signifies both to draw and apprehend, will be best rendered here, seize not on me, as he that seizeth on any to carry or drag him to execution. The Syriac reads 〈 in non-Latin alphabet 〉 Number me not with the wicked, seeming to transfer the phrase 〈 in non-Latin alphabet 〉 Psal. 26.9. hither, for so that is to be rendered, number not my soul with sinners. In like manner the LXXII. which there read 〈 in non-Latin alphabet 〉 , destroy me not together with — do here, after they have literally rendered the Hebrew by 〈 in non-Latin alphabet 〉 , draw not together, add, 〈 in non-Latin alphabet 〉 , and destroy not together ; hereby evidencing, 1. that the phrase here, and [ number not] Psal. 26. are all one; and 2. that the meaning and full importance of both is, destroy me not with the wicked, or in such manner as the wicked are destroyed.

[ d] V. 4. Desert ] From 〈 in non-Latin alphabet 〉 to retribute, or render, 〈 in non-Latin alphabet 〉 here must most probably be rendered, their retribution, or rendering, i. e. according as they have rendered to others. In v. 3. 'tis said, they speak peace to their neighbor, but imagine mischief, i. e. design the hurt of them that are their neighbors, and deserve no ill of them, and to whom they profess great kindness. This therefore is their 〈 in non-Latin alphabet 〉 their rendering, as much unkindness and rudeness as can be, and that as little expected from them. And then for God to render them their rendering, (which the LXXII. exactly translate 〈 in non-Latin alphabet 〉 , render to them their retribution, and so the Chaldee and Latin) is to deal the like measure to them, to bring mischiefs on them unexpectedly ; and this, as the clear explication of what is in the beginning of the verse, give them according to their deeds — And thus it belongs to David's argument to God in the whole Psalm, that he should not be used as wicked men are used, that as he hath dealt unkindly, or treacherously with none, so he should not be forsaken by God, when he stands in most need of the completion of his promise to him.

[ e] V. 7. With my song ] In this place the Hebrew being very perspicuous, and void of ambiguity, the LXXII. (and from them the Syriac, Latin, Arabic, and Ethiopic) have very far departed from it. The account of it is very hard to be given, unless we suppose them to have read the words otherwise placed, than now they are. We now read 〈 in non-Latin alphabet 〉 and my heart exults, and in my song I will praise him: but the LXXII. 〈 in non-Latin alphabet 〉 , and my flesh hath reflourished, and from my will I will confess unto him. Here the only way of according this vast difference seems most probably this; to suppose 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 transposed, 〈 in non-Latin alphabet 〉 set fore-most, and lightly changed into 〈 in non-Latin alphabet 〉 , and my flesh, which being joined with 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 was merry, (and being applied to plants, flourished, or look green, and so metaphorically applied to a body, when it returns to • erdure again) ariseth that part of their rendering, 〈 in non-Latin alphabet 〉 , my flesh reflourished. And then 〈 in non-Latin alphabet 〉 the heart being not unfitly taken for the will, the other two words 〈 in non-Latin alphabet 〉 with my heart will I praise him, will be naturally enough rendered 〈 in non-Latin alphabet 〉 , from my will I will confess to him ; 〈 in non-Latin alphabet 〉 in Hiphil, which we render praise, ordinarily signifying to confess, and that oft taken in the notion of praising.

[ f] V. 8. Saving strength ] From 〈 in non-Latin alphabet 〉 was strong, and 〈 in non-Latin alphabet 〉 strength, is 〈 in non-Latin alphabet 〉 a strong place, or fortification. So Jud. 6.26. build an altar in the top of this (rock, we read but in the margin) strong place. So Dan. 11.7. and shall enter 〈 in non-Latin alphabet 〉 into the fortress or strong hold ; and so it signifies here, and with 〈 in non-Latin alphabet 〉 salvations added to it, must be rendered, the fortress or strong hold of deliverances.

Annotations on Psalm XXIX.

[ a] V. 1. Ye mighty ] From 〈 in non-Latin alphabet 〉 fortitude is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 powerful, strong, of which see note on Psal. 22. a. And though that word come to signify many other things, yet in the plural 〈 in non-Latin alphabet 〉 is sure the compellation of Princes, under the phrase of [ son of the potent or strong. ] Thus is Nebuchadonozar called 〈 in non-Latin alphabet 〉 the Prince of the Nations, or the strong among the Nations, Ezek. 31.11. Thus 〈 in non-Latin alphabet 〉 the Princes, we render, the mighty men of Moab, Exod. 15.15. and those particularly, in the number of those to whom David is supposed to speak in this Psalm, after his subduing them, 2 Sam. 8. so again, 2 Kin. 24.15. 〈 in non-Latin alphabet 〉 the mighty of the land. The Chaldee paraphraseth this by 〈 in non-Latin alphabet 〉 the assembly of Angels, sons of God ; taking 〈 in non-Latin alphabet 〉 for Angels. The Syriac read 〈 in non-Latin alphabet 〉 , which is rendered filios arietum, young rams, in that notion of 〈 in non-Latin alphabet 〉 for a ram ; though as 〈 in non-Latin alphabet 〉 in Hebrew, so in Chaldee, and Syriac and Arabic, 〈 in non-Latin alphabet 〉 is the m • le of any sort. The LXXII. at least these Copies which we have of their Translation, do (as it is not unusual in other places) render the words twice; first in the vocative case, by way of compellation, 〈 in non-Latin alphabet 〉 , sons of God, and then in the accusative, 〈 in non-Latin alphabet 〉 , young rams, as doubtful which was to have place, and therefore setting down both of them: and in this the Latin and Arabic and Ethiopic follow them. But the plain simple rendering it by [ ye mighty, or ye Princes ] is most to be allowed of; and to those this Psalm is an invitation, that they will, being subdued by God's power, come into the acknowledgment and worship of him.

[ b] V. 2. Beauty of holiness ] Where the Hebrew reads 〈 in non-Latin alphabet 〉 in the glory, or beauty of holiness, from 〈 in non-Latin alphabet 〉 to honor, or beautify, the LXXII. read 〈 in non-Latin alphabet 〉 , in his holy court, as if it were from 〈 in non-Latin alphabet 〉 penetrale, thalamus, area, a closet, a marriage-chamber, a court ; and so the Latin and Syriac follow them, and the Arabic, in his holy habitation : but the Chaldee have 〈 in non-Latin alphabet 〉 in the splendor, or beauty of holiness, or in the holy beauty or majesty (as v. 4. the LXXII. render the same word 〈 in non-Latin alphabet 〉 , majesty ;) meaning thereby either the Ark, which the Priests and Levites with their Urim and Thummim carried, and where God was gloriously present, as in the place of his worship, (see Ps. 110. note a. ) or else the sacred majesty of God himself, sacrâ praeditum majestate Jovam, saith Castellio, Jehovah endued with a sacred majesty, the God of heaven and earth, so glorious in all his attributes, that all, even heathen men, ought to give all glory and honor to him. This glory he here calls 〈 in non-Latin alphabet 〉 the honor of his name, by which his attributes are to be understood, his power and dominion over all, &c. which for these heathen Princes to acknowledge, is in effect to become his proselytes, and servants.

[ c] V. 3. The voice of the Lord ] That 〈 in non-Latin alphabet 〉 voice, in Scripture-style frequently signifies thunder, there is no question; and then there will be small cause of doubt, but that 〈 in non-Latin alphabet 〉 the voice of the Lord here signifieth the same, when in the next words it follows, the God of glory thundereth. For this Psalm being plainly an acknowledgment of God's majestic presence, and his thunders being in those days, 1. the instruments signally to attest that, (as to Joshua in the first conquest of Canaan, to Samuel against the Philistines, 1 Sam. 12.15. and to David also against the same enemies, which therefore is called God's rebuking the heathen) and 2. the ordinary means of conveying God's oracles to them, which therefore were styled 〈 in non-Latin alphabet 〉 the daughter of thunder, and 3. the ceremony of God's giving the law from Sinai ; it was very fit in this Psalm to make a peculiar elogy of this Majestick meteor, which is done throughout the Psalm. By analogy herewith, the waters upon which this voice is said to be, and the many waters from which, in the next words, he is said to thunder, or to be upon them when he thunders, and the water-floods, upon which he is said to fit, v. 10. are still those waters ( Gen. 1.) above the firmament, the clouds ; agreeably to Psal. 18.11. He maketh darkness his secret place, with dark waters and thick clouds to cover him: At the brightness that was before him the clouds passed, (these watery clouds) hailstones and coals of fire (the thunder shafts:) The Lord also thundered, &c. And these opinions and doctrines of the Jews might move the heathens, to think that they did adorare nubes, & coeli numen, adore the clouds, and that Deity of heaven, which is thus described in their Prophets to sit and dwell there.

[ d] V. 6. Lebanon ] Two things are here to be observed of Lebanon. First, that it was a very high mountain, and seems thence to have taken the name from 〈 in non-Latin alphabet 〉 white, in respect of the snow (mentioned on Lebanon, Jer. 18.14.) that is always, even in the summer, white on the top of it. Thus saith Saint Jerome on Jerem. 50.4. Nix de Libani summit atibus deficere non potest, nec ullo, ut ominis liquescat, solis ardore superatur: Snow cannot fail on the lops of Lebanon, nor is it by any heat of the Sun overcome that it should melt. The Chaldee Paraphrase, Cant. 4.11. useth the word 〈 in non-Latin alphabet 〉 Olbanem, in the same notion, from 〈 in non-Latin alphabet 〉 Olben, which is the Syriac formation of 〈 in non-Latin alphabet 〉 white. And with this the name of the Alps, those very high hills, seems to have affinity. Album, saith Festus, quod nos dicimus, à Graeco, quod est 〈 in non-Latin alphabet 〉 , est appellatum, Sabini tamen Alpum dixerant; unde credi potest nomen Alpium à candore nivium vocitatum. The word Album, white, is from Alphon, a Greek word, which the Sabines called Alpum; whence the name of the Alps may be believed to come, so called from the whiteness of the snow. And so the Etymologicum; 〈 in non-Latin alphabet 〉 , from the multitude of the white snow the name of the Alps is taken. Thus in Crete the tops of Mount Ida, a very high mountain, are called 〈 in non-Latin alphabet 〉 , white, on the same account, saith Theophrastus de hist. Plaut. l. 4. c. 1. 〈 in non-Latin alphabet 〉 , on the top of them there never wants snow. The second thing to be noted of this high hill, is, the situation of it, that it is in Syria: 〈 in non-Latin alphabet 〉 , saith Stephanus, Libanus is a mountain of Syria, So Strabo, l. 16. There are, saith he, two mountains that inclose Coelo-Syria, Libanus and Antilibanus; Damascus is in Libanus, Zidon in Antilibanus. By both these put together we may conclude, what is poetically here meant by the mention of Libanus, viz. the Kings, or chief cities of Syria, first slaughtered in great multitudes, and then subdued by David, 2 Sam. 8.6. With this is joined Syrion, verse. 6. another high mountain, known also by the name of Hermon, and Shenir, Deut. 3.9. (which Hermon the Sidonians call Syrion, and the Ammonites call it Shenir.) So Cant. 4.8. from the top of Shenir and Hermon. From Shenir it is that the Syriac here call it Sinir: of this St. Jerome de Loc. Hebr. tells us also, as of Lebanon, that it was so high a mountain, that Snow was to be found on it in the summer ; and therefore the Chaldee, Deut. 3.9. call it 〈 in non-Latin alphabet 〉 , the mount of snow, and so also Cant. 4.8. but here 〈 in non-Latin alphabet 〉 the mountain producing fruit in respect of the great fertility of the valleys, which was caused by the snow-water that came down from it. The snow of this mountain, saith S. Jerome, de loc. Heb. was carried to Tyre, and sold there for the cooling of their wines, and was much desired for the deliciousness thereof ; and in that respect possibly may by the LXXII. be here rendered 〈 in non-Latin alphabet 〉 , the beloved (and thence by the Latin, and Arabic, and Ethiopic;) or rather because 〈 in non-Latin alphabet 〉 might by them be deduced from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in the notion of looking earnestly upon, as on ones most beloved, from whence 〈 in non-Latin alphabet 〉 Jeschiron or Jeschuron (the title of Israel ) being by some learned men deduced, and convertible into 〈 in non-Latin alphabet 〉 , by transposition of from the middle to the beginning of the word, is by the LXXII. rendered (as Syrion here) 〈 in non-Latin alphabet 〉 , the beloved, Isa. 44.2. and Deut. 32.15. This mountain was near unto Libanus, Pameadi imminens, saith St. Jerome's, hanging over the City Pameas (or Paneas, called 〈 in non-Latin alphabet 〉 by Ptolemee ) and placed at the root of Libanus. And that gives an account of the conjunction of it here with Lebanon, and being all one with Hermon and Zion, by all which 'tis called by the several nations bordering on it, the Amorites, &c. and having on the top of it, saith St. Jerome, Templum in • igne quod ab Ethnicis cultui habetur, a famous Temple used for their worship by the Heathens, it is here poetically set to denote the heathen nations lying next that mountain on the east of the holy land, (Hermon mons Amorrhaeorum, saith St. Jerome, &c. ) As for 〈 in non-Latin alphabet 〉 he made them leap, from 〈 in non-Latin alphabet 〉 to leap or dance (agreeable to Psal. 114.4. the mountains 〈 in non-Latin alphabet 〉 skipped like rams, &c.) the LXXII. that render it, Psal. 114. 〈 in non-Latin alphabet 〉 , leaped, do yet here render it 〈 in non-Latin alphabet 〉 , shall beat to powder, reading it, saith the Learned Schindler, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 used in that sense, he should have said from 〈 in non-Latin alphabet 〉 (which is a little more remote, 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , as well as 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 ) for that is it which he renders contudit, contrivit, beating to p • wder, from Job 40. But to me it seems more probable, that they should use this word rather to paraphrase, than to translate the Hebrew; meaning thereby to signify the putting those nations to flight, dissipating and subduing and so beating them small, as when an Army is routed, it is beaten to pieces.

[ e] V. 8. Kadesh ] The wilderness of Kadesh was a • ast deset in Arabia, in part whereof the Israelites wandered so many years, that part wherein is the city of Kadesh. Of that City it appears by Numb. 20.16. that it is situate in the utmost of the borders of the Edomites. (The wilderness of Zin in which that is, v. 1. and • 27.14. is this wilderness of Kadesh, Numb. 33.36. Zin which is Kadesh. ) It borders also upon the Moabites ; and accordingly, Jud. 11. from Kadesh the Israelites are said to have sent (as to the Edomites, v. 17. so) to the King of Moab, in the end of the verse, for his consent to pass through their land ; and neither of them consenting, they went along through the wilderness (this wilderness of Kadesh, or Zin, called also here by the Chaldee, Recham ) and comp • st the land of Edom, and of Moab, and pitched on the other side of Arnon, the border of Moab, v. 18. This wilderness therefore of Kadesh is here very fit to signify poetically the Kings or people both of the Edomites and Moabites, both which were terribly shaken, i. e. subdued by him, 2 Sam. 8. Moab he smote— casting them down to the ground, and so the Moabites became David's servants, v. 2. and he put garrisons throughout all Edom, and all they of Edom became David's servants, verse. 14.

[ f] V. 9. To calve ] As 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to be moved, or shaken with griefs or fear, signifies the subduing and subjecting the Moabites, v. 8. so from that there is another Synecdoebical signification of the word, for pangs of travail or bringing forth ; and so in Hiphil 〈 in non-Latin alphabet 〉 signifies to force, or make bring forth: and in this notion the Chaldee understands 〈 in non-Latin alphabet 〉 here, applied to the Hinds, that the voice of the Lord, i. e. the thunder, makes them bring forth their young ones. For thus it is observed of that beast, that through the hardness of the womb they bring forth with much difficulty; but that the noise of thunder affrighting them, the womb opens, and they bring forth presently. This seems to be the meaning of the LXXII. also, that render it 〈 in non-Latin alphabet 〉 , preparing the binds, viz. to bring forth. This is here set poetically to express the great consternation that the Moabites and Edomites (intimated in the former verse) were in.

[ g] V. 10. The flood ] That 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 to wither, signifies a flood of waters, or deluge, that lays all wast, is certain. Such was that in Noah's time, vulgarly, and by way of eminence thus styled, 〈 in non-Latin alphabet 〉 the deluge: and of that the Chaldee understands this place, God, say they, 〈 in non-Latin alphabet 〉 in the generation of the deluge sat in judgment, and the LXXII. 〈 in non-Latin alphabet 〉 , God shall make the deluge to be inhabited, or make the world habitable after it: 〈 in non-Latin alphabet 〉 called back the deluge, saith the Syriac; restrained it, saith the Arabic (rendering 〈 in non-Latin alphabet 〉 sits, in the notion of 〈 in non-Latin alphabet 〉 habitavit. ) And thus it may properly be understood here, (the only place where the word is used, save in the story of Noah ) as reflecting on the great judgments of God on the old heathen sinful world, which he still continues (although not in the same way of execution) upon the heathen Princes, David's and his enemies. But it is also possible, that as [ waters ] and many waters ] signify no more then the clouds, (see note c.) so here the flood, which is still but a multitude of waters, may be taken for those waters above the firmament, the clouds, or watery meteors, which when they were let loose upon the old world, the windows of heaven were said to be opened. But these withal very fit, poetically to signify the armies of David and God's enemies, which also, if not represt lay wast as a flood, and come in like a deluge. So a flood of mighty waters signifies, Isa. 28.2. and the enemies coming in like a flood, Isa. 59.19. See Jer. 46.7, 8. and 47.2. Dan. 9.26. and 11.22. Am. 9.5. Nah. 1.8. And in the like, though nor the same style, David speaks of his enemies, Psal. 6 • .2. and Psal. 124.4. And then God's sitting on them, will be his judging and executing punishments upon them, i. e. these heathen people here formerly mentioned.

Annotations on Psal. XXX.

[ a] Tit. Dedication ] The word 〈 in non-Latin alphabet 〉 is generally used in the Titles of Psalms, to denote the Author to be David, and so here may best be joined in construction, a Psalm of David. Then 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 being join'd, and made one word by Maccaph, will be a dedicatory song. All the difficulty is concerning 〈 in non-Latin alphabet 〉 the house. For from 〈 in non-Latin alphabet 〉 to initiate, to instruct, and, by a metaphor, to dedicate a house, is 〈 in non-Latin alphabet 〉 the initiation, dedication, either the consecration of an holy house, or Temple, or the dedication, i. e. initiation, or entering on a common house new built, when the owner comes first to dwell in it: For this was wont to be observed and celebrated, as a day of solemnity and festivity; so we see ( Deut. 20.5.) care taken for him that hath built a new house, and hath not dedicated it, that he shall be permitted to return from the battle, as he that hath betrothed a wife, and not taken her, or planted a vineyard, and not eaten of the fruit of it, custom among the Jews having made everyone of these a solemn time of rejoicing. When a man first eats in a new house, say the Jews, he makes a feast and rejoiceth himself. And thus, I suppose, it was with David. When he was quietly seated in the Kingdom of Israel, as well as Judah, and after his taking of Zion, and dwelling in the fort, and calling it the City of David, and building round about from Millo and inward, 2 Sam. 5.9. at length we read that Hiram King of Tyre sent Messengers to David, and cedar trees, and Carpenters and Masons, and they built David an house, v. 11. And this being finished, this Psalm may reasonably be thought to have been fitted by him for a festivity, at the 〈 in non-Latin alphabet 〉 , (as the LXXII. render it) the dedication of his house. Thus the succeeding Church of the Jews have made use of this thirtieth Psalm, at the first enjoyment of the fruits of the earth, according to that festival manner prescribed Deut. 26.10. Maimonides tells us, this Psalm was repeated by the Levites, in the Court of the Sanctuary, over those that brought their baskets on their shoulders. And the 〈 in non-Latin alphabet 〉 or dedication of an house was of the same kind, in a solemn and religious manner of entering on the possession of it. And 'tis not impossible that such days might be kept yearly, as the Natales of men and of cities were; and then here will be place for the conjecture of those, which apply this Dedicatory Psalm to David's victorious return from the danger of Absalom's rebellion. To this the m • ter of the Psalm fitly agrees, see v. 1, 2, 3, 5, 〈◊〉 And the building of a Royal Palace having been the effect of his establishment in his Kingdom, 2 Sam. 5. 'tis not unlikely the festival remembrance of it should be in a special manner observed, after such an interruption as this rebellion gave it. The Chaldee indeed read 〈 in non-Latin alphabet 〉 the house of the Sanctuary, and to that the Emphasis in the Hebrew 〈 in non-Latin alphabet 〉 the house, inclines, as if David had built some such house as he designed, 2 Sam. 7.2. But we know he was not permitted by God to do it, v. 5. but the dignity was reserved for Solomon, v. 13. Then indeed at the building of the Temple there was a feast, and song of dedication. Nay, four such we find mentioned among the Jews: the first at the building it by Solomon, in Autumn, 1 King. 8.63. the second in the Spring, at the re-edifying it by Zerubbabel, Ezra 6.16. the third of the Altar, when Judas Maccabaeus repaired it, after Antiochus 's profanation, in the Winter, Joh. 10.22. and the fourth at Herod's building the second Temple. But this of David's here cannot be thought (by way of prophecy) to respect that, unless, as Kimchi fancies, taking order for the future building of the Temple, 1 Chron. 28.9. and giving a model of it to Solomon, he gave him also this Psalm for the dedicating it, together with the silver and gold and brass, and other materials for that sacred work. This conjecture of his was not unfit here to be mentioned. But the Psalm more probably belongs to his own house, which he built new at his being peaceably settled in the Kingdom of Israel, as well as Judah, and, as 'tis probable, celebrated with an Anniversary ever after.

[ b] V. 5. Moment ] From 〈 in non-Latin alphabet 〉 subito motus est, is 〈 in non-Latin alphabet 〉 a moment: but the LXXII. read it 〈 in non-Latin alphabet 〉 , anger, either because that is a sudden commotion of the soul, or else taking it for 〈 in non-Latin alphabet 〉 anger ; (so the Syriac reads 〈 in non-Latin alphabet 〉 in his anger, in the latter part of the verse) meaning, I suppose, the effects of his anger, chiding, increpation, (as the Syriac 〈 in non-Latin alphabet 〉 is rendered) or other such punishments: for otherwise that there should be 〈 in non-Latin alphabet 〉 , anger in his anger, would have no great sense in it; and yet thus hath the Latin rendered it, ira in indignatione ejus.

[ c] V. 7. My mountain ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 mountain ) is literally strength in or on my mountain, referring possibly to Zion the hill of David, since the time of the Arks being placed there. For thus is 〈 in non-Latin alphabet 〉 in both the notions, both for praise and strength, applied to the Schechinah, or presence of God in the Ark or Temple; Psal. 96.6. strength and beauty are in his Sanctuary, and Psal. 132.8. the Ark of thy strength. And then the setting or establishing strength on that mountain, may be the placing of the Ark there. But the LXXII. for mountain read 〈 in non-Latin alphabet 〉 , beauty or comeliness: either reading 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 which signifies that, or else from the affinity of these words both in sound and signification, ( 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 mountain and glory ) they thought fit to take in the sense of the one, the more fully to paraphrase the other. And thus if applied only to David's person, the sense will bear, being in the Hebrew figurative, 〈 in non-Latin alphabet 〉 Thou hast set or established strength on my mountain ; but in the LXXII. more clear, 〈 in non-Latin alphabet 〉 (it should be, I suppose, 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , thou hast afforded strength to my beauty, made my splendor (or prosperous state v. 7. firm and durable: which may probably enough be the entire meaning of the phrase, without referring to the Ark ; yet was it not amiss to mention the other in the Paraphrase, as the means of his conceived safety.

[ d] V. 10. Hear ] For 〈 in non-Latin alphabet 〉 hear thou, the LXXII. read 〈 in non-Latin alphabet 〉 hath heard, and so for 〈 in non-Latin alphabet 〉 be thou, 〈 in non-Latin alphabet 〉 thou hast been ; and so convert the petition of David, into a report of God's having granted it, which is the subject of the next verse.

[ e] V. 11. Dancing ] From 〈 in non-Latin alphabet 〉 to bore, is 〈 in non-Latin alphabet 〉 a pipe, or hollow musical instrument, ordinarily used in singing or dancing, and from thence 〈 in non-Latin alphabet 〉 here for dancing. So the Chaldee renders it, 〈 in non-Latin alphabet 〉 into dancing, and so the Interlinear: and though the copy of the LXXII. anciently, as well as now, read it 〈 in non-Latin alphabet 〉 , into joy, and so is followed by the Latin, Syriac, and Arabic; yet the conjecture of our learned Country-man Mr. Nic. Fuller is very probable, that their original reading was 〈 in non-Latin alphabet 〉 , to dancing, not 〈 in non-Latin alphabet 〉 , to gladness, the Hebrew word thus exacting, and the conjunction with 〈 in non-Latin alphabet 〉 , wailing and lamentation not unfitly agreeing thereto, for to that is opposed, and properly succeedeth dancing, see Matth. 9.17. To this is here added 〈 in non-Latin alphabet 〉 , literally, thou hast opened my sackcloth. For in time of mourning the manner was to gird it on, so 2 Sam. 3.3. Rend your clothes, and gird you with sackcloth, Joel 1.13. Gird yourselves and lament — and so Isa. 32.11. gird upon your loins. Instead of that melancholy cincture, gladness here becomes a cincture, as if sorrow, like a conquered enemy, were to be carried in triumph, adding to the glory of the victory, and taken in as an ingredient in our joy.

[ f] V. 12. My glory ] What is here meant by 〈 in non-Latin alphabet 〉 glory, is somewhat uncertain. The Chaldee render it 〈 in non-Latin alphabet 〉 the honorable of the earth, that they may praise thee ; the Syriac read it, as after the verb of the first person, 〈 in non-Latin alphabet 〉 I will sing to thee glory ; but the LXXII. 〈 in non-Latin alphabet 〉 ▪ that my glory may sing, and so the Latin, Arabic, and Ethiopic) in the notion of glory, for the tongue or heart of man, praising God, as elsewhere, and here the context directs to interpret it.