Works Volume 4

Annotations on Psal. XXXII.

[ a] Tit. Maschil ] From 〈 in non-Latin alphabet 〉 to understand, is 〈 in non-Latin alphabet 〉 a wise, prudent, intelligent person. It is here, and twelve times more, used as the title of a Psalm, to denote the sort of melody, the tune to which it was set, (so saith Kimchi on Psal. 3.) known among the Hebrews by that name, from some famous song first set to that tune; either from the wisdom contained in it, as when it is styled Maschil of Heman and Ethan, Psalm 88, and 89. (those being two eminent wise men, 1 King. 4.31.) or else, as beginning with that word. The Chaldee render it 〈 in non-Latin alphabet 〉 a good understanding, the LXXII. 〈 in non-Latin alphabet 〉 , of knowledge, or understanding. More literally it signifies the concrete, the wise or intelligent ; but being added to 〈 in non-Latin alphabet 〉 to or of David, it undoubtedly signifies a Psalm of his, set to that tune, and nothing else; and so in all the other Psalms, where it is prefixed in the title. See note on Psalm 88. b.

[ b] V. 1. In whose spirit ] Where the Hebrew hath 〈 in non-Latin alphabet 〉 in his spirit, (which the Syriac, Latin and Ethiopic follow, some reading, in his spirit, some, in his heart, which is all one) the LXXII. as now we have their Translation, have 〈 in non-Latin alphabet 〉 , in their mouth, and so the Arabic also. This, 'tis possible, from the double notion of 〈 in non-Latin alphabet 〉 ; either for the spirit and soul, or else for the breath, which is the instrument of speech. But 'tis more probable that some scribe may have thus mistaken, by reason of the affinity of the words, and set 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , mouth for spirit. S. Jerome in Ep. ad Suniam & Fretill. affirms the LXXII. to have read 〈 in non-Latin alphabet 〉 , and that 〈 in non-Latin alphabet 〉 was inserted from Symmachus.

[ c] V. 4. My moisture ] The last part of this, v. 4. is so rendered by the LXXII. and Latin, &c. as hath no affinity with the Hebrew, as now we have it, and as it is understood by the Chaldee. The Hebrew hath 〈 in non-Latin alphabet 〉 . The chief difficulty is in 〈 in non-Latin alphabet 〉 . Yet that is well cleared by the Chaldee, rendering it 〈 in non-Latin alphabet 〉 my freshness, or moisture ; and so 〈 in non-Latin alphabet 〉 is best rendered from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 a dugge, or breast, (the 〈 in non-Latin alphabet 〉 , saith Abu-Walid, being pleo • astical ) and that from an old word 〈 in non-Latin alphabet 〉 to moisten (in which sense the Arabs 〈 in non-Latin alphabet 〉 ) So Num. 11.8. 〈 in non-Latin alphabet 〉 , the freshness, or juice, or fatness or moisture of oil. This, saith the Psalmist, was converted (from 〈 in non-Latin alphabet 〉 to turn) into the droughts (from 〈 in non-Latin alphabet 〉 exaruit ) of summer. So 〈 in non-Latin alphabet 〉 signifies from 〈 in non-Latin alphabet 〉 taedet, molestum est, because of the wearisomeness of summers heat. But the LXXII. seem to have misread at least three of these words. For 〈 in non-Latin alphabet 〉 is turned, they read 〈 in non-Latin alphabet 〉 , I was turned, as if it had been 〈 in non-Latin alphabet 〉 in the first person. For 〈 in non-Latin alphabet 〉 my moisture, or freshness, they read, 〈 in non-Latin alphabet 〉 , into misery, (in which sense also the Jewish-Arab takes it) as if it were 〈 in non-Latin alphabet 〉 in angustiam ( 〈 in non-Latin alphabet 〉 grief, or calamity, from 〈 in non-Latin alphabet 〉 proscidit, vastavit. ) For 〈 in non-Latin alphabet 〉 into droughts, they read 〈 in non-Latin alphabet 〉 , in being fixed or stricken into, from that old notion of 〈 in non-Latin alphabet 〉 , in which 〈 in non-Latin alphabet 〉 a sword comes from it, the instrument of transfixion ; from whence this other notion seems to have been derived, because when an arrow or the like is entered into the flesh, it causeth a burning in it. Lastly, for 〈 in non-Latin alphabet 〉 summer, they read 〈 in non-Latin alphabet 〉 , a prick or thorn, from the same theme. And by thus varying the sense in every word, they have yet given us but another expression of the same matter, fit enough for a paraphrase of the Psalmists great sorrow for sin, thus; I was turned into great misery, when the thorn entered into me, i. e. to signify the sharp sense of his transgression. The Syriac paraphrase it in a plainer manner, grief turned in my breast to the killing of me ; and the Arabic, thou hast reflected on me cares or troubles warring in my heart. But the Jewish-Arab followeth another construction; day and night thy plague is heavy upon me, 〈 in non-Latin alphabet 〉 turneth, or is turned upon me, 〈 in non-Latin alphabet 〉 to the grieving me, or, and grieveth me, 〈 in non-Latin alphabet 〉 as the heats, or hot winds of summer.

[ d] V. 6. In a time when thou mayest be found ] In this v. 6. the weight seems to be laid on 〈 in non-Latin alphabet 〉 a time of finding, a time when God will hear and grant their prayers: and that suggests another rendering of the latter part of the verse, than the ancient Interpreters have taken notice of, thus; 〈 in non-Latin alphabet 〉 but as for the inundation of many or great waters (hereby signifying the wicked man, that like a torrent breaks over the banks, transgresses the Laws, and sweeps and carries all before him) 〈 in non-Latin alphabet 〉 they will not come nigh, or at all approach unto him, i. e. to God ; they run on obstinate in their course, they care not, nor ever look after God. Thus the opposition seems to exact: and the change of the person from thee to him is no objection against it, being frequent in other places of this poetick writing. On this it regularly follows, thou art my hiding place, I desire to be in the number of the humbly pious, that make a seasonable and successful address to thee, and so to have my part in thy protection, &c. And then for all other, the obstinate, &c. I will instruct them, v. 8.

[ e] V. 7. Preserve me ] The LXXII. their reading here is very far from the Hebrew. For 〈 in non-Latin alphabet 〉 thou shalt keep, from 〈 in non-Latin alphabet 〉 , they seem to have read 〈 in non-Latin alphabet 〉 thou hast besieged, from 〈 in non-Latin alphabet 〉 , and so render it, 〈 in non-Latin alphabet 〉 , besieging me. For 〈 in non-Latin alphabet 〉 acclamations, or songs, from 〈 in non-Latin alphabet 〉 to sing for joy, they render 〈 in non-Latin alphabet 〉 , my rejoicing, as if it were 〈 in non-Latin alphabet 〉 my exultation. Then 〈 in non-Latin alphabet 〉 the infinitive, in the notion of the gerund in di, they read as in the Imperative, 〈 in non-Latin alphabet 〉 , deliver me. Lastly, 〈 in non-Latin alphabet 〉 thou shalt encompass me, they render 〈 in non-Latin alphabet 〉 , from them that encompass me, as if it were 〈 in non-Latin alphabet 〉 . Thus also the Latin, à tribulatione quae circundedit me, exaltatio mea, erue me à circundantibus me, from the tribulation which incompast me, my exaltation, deliver me from them that encompass me. And so the Arabic and Ethiopic. But the Syriac are nearest the Hebrew, 〈 in non-Latin alphabet 〉 , &c. preserve, or free me, and embrace, or encompass me with glory and deliverance ; and the Chaldee exactly according to the Original, thou shalt preserve me from tribulation, with songs of redemption shalt thou encompass me, i. e. with 〈 in non-Latin alphabet 〉 , or gratulatory songs for victory, such as the joyful matrons meeting him at his return from conquest, incompassing him, or casting themselves into a ring, chanted out unto him, 1 Sam. 18.6. one side answering the other.

[ f] V. 8. Guide thee ] From 〈 in non-Latin alphabet 〉 consuluit, is 〈 in non-Latin alphabet 〉 here, I will counsel thee, i. e. direct, instruct, or guide thee, meaning the proud and haughty sinner, v. 6. expressed by the irregular overflowings of many waters, I will teach thee in what channel thou shalt pass, and so guide thy course. To which is added 〈 in non-Latin alphabet 〉 mine eye upon thee, by way of explication of the former, I will counsel or guide thee, so as the eye of the rider doth the horse, of the Tutor the Scholar, but especially the guide of an unknown way, who is instead of eyes, Num. 10.31. The Chaldee read, I will counsel thee, and set my eye upon thee for good : but the LXXII. 〈 in non-Latin alphabet 〉 , I will confirm, or strongly set my eye upon thee, most probably reading it 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to be firm or strong.

[ g] V. 9. Lest they come near unto thee ] The difficulty of this, v. 9. will, I conceive, be best explicated by observing the phrase 〈 in non-Latin alphabet 〉 : which is literally [ not to understand, ] being in the infinitive mood; but may best be rendered in the notion of a gerund, thus, Be not like the horse and mule, in not understanding, i. e. which understand not ; their [ not understanding ] being the thing, wherein the parallel betwixt such beasts, and obstinate men, expressed by inundation of many waters, v. 6. consists. This being observed, 〈 in non-Latin alphabet 〉 in the end of the verse, being another infinitive mood, must in reason agree with that, and in like manner be rendered, in not coming near, (so 〈 in non-Latin alphabet 〉 signifies, accessit, appropinquavit ) or they come not near, 〈 in non-Latin alphabet 〉 to thee: and then that which is between, 〈 in non-Latin alphabet 〉 with bit or bridle his jaw or mouth to be held, or must be held (as 〈 in non-Latin alphabet 〉 with an infinitive mood oft signifies, Hos. 9.13. Ephraim 〈 in non-Latin alphabet 〉 literally, ad educendum, to bring forth, but in sense as we render it, shall bring forth, ) must be understood, not as the means to keep the beast from coming to or nigh, but as the means designed to make the beast come to, but when used to an obstinate, unnurtured, unruly beast, ineffectual to that end. For it must be observed what is the use of the bit and bridle, when applied to an horse, &c. viz. to direct and guide which way the rider or leader will have him go. So Isa. 30.28. the bridle in their jaws causing them to err, is a bridle to lead them into a wrong path ; as here to lead them into a right way, v. 8. so Isa. 37.29. a bridle in thy lips to turn thee back, &c. And so Jam. 3.3. the bit in the horses mouth is to turn about their whole body. But then a sturdy, untamed, stiff-necked, or headstrong horse, will not be thus turned, or lead, or persuaded to do what you would have him; but like the undisciplinable torrent, the fury of the great waters, v. 6. that would not come nigh him, so these here, they will not come near to the owner or master. And so this is the meaning of the whole verse: some unmanaged horses and mules there are, which will not be taught or instructed, will not go or follow the way that you would teach or lead them, (and so this connects with v. 8. which hath tendered them instruction and teaching in the way that they should go, and guiding —) are so far from being guided with the Masters eye, v. 8. that his bit and bridle together, the most forcible means that are ordinarily used, for subduing or reducing them, will not work upon them, when they are a turning away and going from thee, are not sufficient to compel them to come to thee: But saith the Psalmist, be not ye like to such stiff-neckt cattle. Our English, that renders, lest they come near unto thee ] supposeth, without reason, that the use of the bridle is to keep the horse and mule from doing violence to thee, as if they were Bears and Tigers, and the like ravenous beasts. The true use is quite contrary, to make them come to thee, or go, or turn, the way that thou wouldst have them; and their not doing so (meant by 〈 in non-Latin alphabet 〉 not come near thee ) is the effect of their obstinacy and want of managery, and that is it wherein we are here forbidden to be like them. Thus I suppose the Chaldees 〈 in non-Latin alphabet 〉 is to be rendered; not, ne accedant, but, non accedent, they will not come to thee. So the Syriac expressly, Be not like the horse and mule which are not wise, (or docile) which they tame with a bridle from their youth, and they come not to him. And the LXXII. to the same effect, 〈 in non-Latin alphabet 〉 , bind their jaws with bit and bridle which come not near to thee ; and so the Latin, and Ethiopic. But the Arabic more loosely, by way of paraphrase, Be not like horse and mule, which have not understanding, and are not drawn with the bridles that are in their mouths; so do thou repress the jaws of those that come not to thee.

Annotations on Psal. XXXIII.

[ a] V. 2. Instrument of ten strings ] From 〈 in non-Latin alphabet 〉 aruit, emarcuit, to be shriveld or withered, is 〈 in non-Latin alphabet 〉 a lethern bottle, or vessel to put wine in, 1 Sam. 1.24. and from the likeness, a musical instrument, called nablium in Latin,

[ b] V. 7. As an heap ] From 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 to be moved, to fly, is 〈 in non-Latin alphabet 〉 an heap, and 〈 in non-Latin alphabet 〉 a bladder, or skin, or battle. In this place all the ancient interpreters seem to have read the latter of these 〈 in non-Latin alphabet 〉 , as a battle ; signifying the waters of the Sea to be so kept within the banks, as water is which is put into a bottle. And so in like manner it is rendered, Psal. 78.13. where yet it belongs to another matter, the receding of the red sea to the Israelites, and not the framing of the Ocean in the creation. But the modern copies of the Hebrew have in both places 〈 in non-Latin alphabet 〉 , which is best rendered, as an heap. Thus the word is used, Exod. 15.8. the floods stood up 〈 in non-Latin alphabet 〉 as an heap: where the Targum read 〈 in non-Latin alphabet 〉 as a wall ; the LXXII. 〈 in non-Latin alphabet 〉 , as a wall ; and so the Samaritan ; the Arabic, as mountains: but the Syriac, as in bottles (so as here,) but certainly amiss, as will appear from the passage of story (both there and Psal. 78. referred to) Exod. 14.22. where 'tis said, that the waters were a wall unto them. In this variety, the context here will be fittest to determine, and that may be thought in one respect to incline it in this one place to the former sense, in which the ancient interpreters read it, 〈 in non-Latin alphabet 〉 , as a bottle. For the matter in hand is the miraculous congregating of the waters in the creation, that is set down, Gen. 1.9. God said, let the waters under the heaven be gathered into one place, and let the dry land appear, and v. 10. the gathering together of the waters called he Seas. Here the one place for the waters, or the one place whereto they are confined, may be fitly compared to a vessel, or bottle, which keeps them from running over, and so severs them from dry land. And this also agrees with what here follows, he layeth them up in the deep, as in store-houses: for thus the words are to be rendered, 〈 in non-Latin alphabet 〉 giving, or he gives, or puts them, 〈 in non-Latin alphabet 〉 in the treasures of the deeps ; so the Chaldee verbatim reads it, he puts them, i. e. the waters, in the store-houses of the deeps: and so the sense exacts, the deep, or abyss (the great cavities which God created) being the place wherein the water of the Sea is put, and laid up, as in a repository storehouse, or treasury, where it is kept safe from hurting anything. Accordingly Seb. Castellio renders it, undis in cellas conditis, the waters being laid up in cellars or repositories. The LXXII. indeed read 〈 in non-Latin alphabet 〉 , the deeps in treasures ; and so the Syriac and Arabic ; but the former, that of the Chaldee, is as literal, and that which the sense exacteth, for 'tis the waters that are laid up in the deeps, and not the deeps themselves. And so still to this consideration very fitly accords the notion of 〈 in non-Latin alphabet 〉 for bottle, or other such vessel, that gathers and holds water ; and not the other of 〈 in non-Latin alphabet 〉 for an heap, which in Exodus it certainly signifies. But beside this act of God's mercy in restraining the Ocean, and so keeping it as a bottle doth, there is another act of God's providence very remarkable in the creation of the Ocean, viz. that it is demonstrably of a gibbous, circular form, and stands above the shore, which yet confines it. And this instance of providence is most perspicuously adumbrated by this scheme of an heap, viz. that it riseth into a cumulus: and to that most properly belongs the gathering here mentioned, for that any collection naturally makes an heap. And therefore it seems best not to solicit the ordinary reading, but to take it in the notion of 〈 in non-Latin alphabet 〉 an heap, which most certainly belongs to it in those other places, Exod. 15.8. and Psal. 78.13.

[ c] V. 10.] In the end of this v. 10. the LXXII. over and above what we find in the Hebrew, add 〈 in non-Latin alphabet 〉 , and frustrates the counsels of Princes ; and so from them the Latin, Arabic, and Ethiopic. But the Chaldee and Syriac have it not, but agree with our Hebrew copies, and give us reason to resolve that those Greek Translators took the liberty of Paraphrase, and kept not themselves to the strict bounds of literal interpreters.

[ d] V. 15. Alike ] For 〈 in non-Latin alphabet 〉 simul, the LXXII. read 〈 in non-Latin alphabet 〉 , the Latin, sigillatim, severaly ; they are therefore thought to have read 〈 in non-Latin alphabet 〉 unicum, separatum, and that taken adverbially. But 'tis more likely that they took 〈 in non-Latin alphabet 〉 in that sense, from the verb that signifies to make one, and so may in the adverb fitly signify, one by one ; and that is all that is meant by 〈 in non-Latin alphabet 〉 , or severally.

Annotations on Psal. XXXIV.

[ a] V. 5. They looked ] the LXXII. render the verse in the Imperative, which the Hebrew, as now we have it, doth not bear. This makes some think, that they read otherwise than now we do, not 〈 in non-Latin alphabet 〉 they looked, but 〈 in non-Latin alphabet 〉 look, or come, or address ; and so render it 〈 in non-Latin alphabet 〉 , and the Latin accedite, come ye ; and then 〈 in non-Latin alphabet 〉 being taken, as it may, in the imperative, and so rendered 〈 in non-Latin alphabet 〉 , be ye enlightened, the change will be easy from 〈 in non-Latin alphabet 〉 their faces, to 〈 in non-Latin alphabet 〉 , your faces. But it is more likely, that the LXXII. chose to render the sense, not the words, and so put it into the Imperative mood, thereby most perspicuously to express it, (and herein the Syriac, as well as the Latin and Arabic and Ethiopic follow them:) to which they might be inclined, by seeing that there was no antecedent immediately foregoing, to which the relative [ they ] should be thought to refer. Only the Chaldee adheres literally to the Hebrew, and will both of them be best interpreted by referring to the humble, v. 2. and by making David himself to be the [ him ] to whom the humble looking, and seeing how God had dealt with him, were enlightened, revived, and encouraged by that means; and so to them also may be fitly applied the sixth verse, as the speech of these humble, The poor man cried, i. e. David in his distress, and the Lord heard him, &c.

[ b] V. 10. Young Lions ] Where the Hebrew reads 〈 in non-Latin alphabet 〉 young lions, (and so the Chaldee from them 〈 in non-Latin alphabet 〉 sons of lions ) the LXXII. render 〈 in non-Latin alphabet 〉 , the rich ; and herein the Latin and Syriac and Arabic and Ethiopic follow them: not that they can be thought to have read the original any otherwise than now we do, but after their wont rendering the sense, rather than words; and so as in prophetic writings, Ezek. 38.13. 〈 in non-Latin alphabet 〉 his young lions ] is by the Chaldee paraphrased 〈 in non-Latin alphabet 〉 his Kings, so here cruel and rapacious men being compared to lions, they have chosen for [ lions whelps ] to set rich men] viz. such, whose wealth is gathered by the rapine of their parents.

[ c] V. 16. The face ] What 〈 in non-Latin alphabet 〉 faces here signifies, will be best learnt from Maimonides, More Nevoch. par. 1. c. 37. It is used, saith he, for anger and indignation: to which purpose he cites 1 Sam. 1.18. where, saith he, the phrases 〈 in non-Latin alphabet 〉 her faces were no more to her, signifies, her anger continued to her no longer: (and to this sense the Arabic renders it, her countenance was no more changed for the exprobration of her rival ] expressing it to be the passion of jealousy, and that is anger, which is there spoken of.) So Lam. 4.16. we read, the anger (it is 〈 in non-Latin alphabet 〉 faces) of the Lord divided them. So Lev. 20.5. I will set my face, i. e. my anger against that man —and so frequently elsewhere: and so, saith he, it is in this verse. Accordingly, the Chaldee read, but the countenance of the Lord is angry against them: and so the consequents enforce, to cut off — Upon the same grounds it is that 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 parts of the face, signify anger, because passion immediately discovers itself there. So Dan. 3.18. the form of Nebuchadnezzar's visage was changed ; and Gen. 2.5. Cain was very wroth, and his Countenance fell.

[ d] V. 17. The righteous cry ] The placing of 〈 in non-Latin alphabet 〉 they cried, in the beginning of this v. 17. may be worthy to be taken notice of. That it belongs to righteous, or pious men there can be no doubt; and accordingly all the Interpreters thus supply it; 〈 in non-Latin alphabet 〉 , the righteous cried, say the LXXII. and so all the rest. But how it comes to be so, when the verse immediately precedent belongs to them that do evil, is the only matter of difficulty. And the answer is obvious; that the sixteenth verse is to be read as in a parenthesis, and the word righteous (v. 15. who are there said to cry ) will be the immediate antecedent, to which [ they cried ] must necessarily refer. And therefore it will be best so to include, v. 16. and in token thereof, to affix the most literal rendering to 〈 in non-Latin alphabet 〉 They cried, and not, The righteous cried.

[ e] V. 21. Evil shall slay ] For 〈 in non-Latin alphabet 〉 shall slay, which we read from the Hebrew, the LXXII. seem to have read 〈 in non-Latin alphabet 〉 occision, for so they render it in conjunction with 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , the death of sinners is evil. But the Syriac adhere to our vulgar reading, 〈 in non-Latin alphabet 〉 Evil shall slay the wicked, by 〈 in non-Latin alphabet 〉 understanding the same that 〈 in non-Latin alphabet 〉 v. 19. had signified, i. e. afflictions, or evil of punishment: which being applied to the righteous, though in the plural, prove not ruinous or hurtful to him, the Lord delivers him out of them ; whereas here evil in the singular slays the wicked ; to signify the difference of God's economy toward righteous and wicked men. The former is permitted to fall into many pressures ; the latter is not so frequently exercised with them: yet the many that befall the one, do him no hurt, but work good for him; whereas the fewer that befall the wicked, perhaps the 〈 in non-Latin alphabet 〉 one singular affliction of his life, is the utter ruin of him.

[ f] V. 22. Shall be desolate ] 〈 in non-Latin alphabet 〉 to be laid wast or desolate] signifies also to be guilty, or culpable: accordingly 〈 in non-Latin alphabet 〉 shall not be desolate ] which the Chaldee (with the Syriac) renders 〈 in non-Latin alphabet 〉 shall not be condemned, is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , by the Latin, non delinquent, shall not offend ; but this certainly after that part of the Hellenists dialect, wherein sin signifies sometimes the punishment of sin, and accounting guilty is condemning to vengeance.

Annotations on Psalm XXXV.

[ a] V. 3. Stop ] It is uncertain what 〈 in non-Latin alphabet 〉 here signifies. The Chaldee reads 〈 in non-Latin alphabet 〉 shut ] in the Imperative mood, and the LXXII. 〈 in non-Latin alphabet 〉 , shut up. But if this be the right rendering, and it be applied to that which went before, [ draw forth, i. e. unsheath, (so the Chaldee read) the lance or spear, ] it must then be the direct contrary, viz. shut it up again: and to apply it to anything else, (as our English applies it to the way, and so supposes an ellipsis, and then supplies it thus, [ stop the way ] &c.) the context gives us no reason. The Syriac reading (for the lance ) the sword, render, unsheath, and make it shine ;] and that agrees well to it when it is drawn, but hath no affinity to the notion of the Hebrew 〈 in non-Latin alphabet 〉 occlusit, coercuit. The Arabic therefore reads, repel them, as from the notion of coercere, to repress, or repel. But then they take no notice of 〈 in non-Latin alphabet 〉 in occursum, which follows, (and will not be reconciled with this rendering) but without it read 〈 in non-Latin alphabet 〉 repel them that persecute me. In this uncertainty the learned Schindlers observation deserves to be heeded, that the accent Tiphcha joins 〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉 lance ] praecedent, in the construction, and then being a substantive it must be taken for a sort of weapons; and so it appears to signify a sort of sword called from hence 〈 in non-Latin alphabet 〉 , and ordinarily spoken of by Herodotus and other Historians among the Persians: of which saith Hesychius, 〈 in non-Latin alphabet 〉 , 'tis a little axe with one edge ; and Soudas, 〈 in non-Latin alphabet 〉 , an axe, used, saith he, without s. in Xenophon joining 〈 in non-Latin alphabet 〉 , a Persian bow and quiver and sagari, 〈 in non-Latin alphabet 〉 , such as the Amazons have, adding, that it signifies an instrument to open a vein, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , hand-weapons. To these acceptions of the word Hesychius and Phavorinus add, 〈 in non-Latin alphabet 〉 , a plough, that part which cuts the earth, and is like to the Persian acinaces, or short swords, scimitars. And so this is by much the most probable meaning of the word, and rendering of the place; draw forth the lance and short sword, 〈 in non-Latin alphabet 〉 in occursum, to meet my persecutors. To this agrees Kimchi, both in his Comment, and in his Dictionary, making it a sort of weapon ; and so Abu Walid before him.

[ b] V. 4. Let them ] That 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 erubuit, is in the future tense, there can be no doubt: and then the most regular rendering will be not, let them, but, they shall blush ; and so in the rest that follow, 〈 in non-Latin alphabet 〉 they shall be put to shame, from 〈 in non-Latin alphabet 〉 pudore affecit. And so the whole Psalm, instead of so many forms of execration, or imprecation against enemies, shall be really no more than so many testimonies of his assured confidence, that God, that hath made him such sure promises, will make them good to him, in his preservation, and that disappointment and discomfiture of his enemies. And according to this measure, all the other Psalms which seem to be filled with curses against his and God's enemies, ought to be understood, and accordingly are explicated in the Paraphrase.

[ c] V. 7. Net in a pit ] 〈 in non-Latin alphabet 〉 is literally, the pit of their snare, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 inclinavit, signifying a pit very frequently, though the LXXII. here render it 〈 in non-Latin alphabet 〉 , corruption, as Psal. 16.10. they do (as from 〈 in non-Latin alphabet 〉 corruptus fuit ;) and 〈 in non-Latin alphabet 〉 being the known word for a net, or snare, or toil, to catch beasts or birds, or fish in; and not improbably from it the Latin rete. This the LXXII. here render 〈 in non-Latin alphabet 〉 , a ginn, or snare ; and so the Syriac and Latin and Arabic. And then the whole phrase denotes the manner of toils among the Jews; digging a hole, and slight covering it over, and hiding it, and setting a snare in it, that they that (not seeing) pressed the clod, and fell therein, might be caught, and held from getting out again. To this also belongs 〈 in non-Latin alphabet 〉 , that follows, from 〈 in non-Latin alphabet 〉 to dig: which the Chaldee therefore renders Paraphrastically 〈 in non-Latin alphabet 〉 they ensnared, or laid wait for ; but the LXXII. from another notion of 〈 in non-Latin alphabet 〉 exprobravit, render it 〈 in non-Latin alphabet 〉 , reproached ; and so the Latin and Arabic from them.

[ d] V. 12. Spoiling ] The word 〈 in non-Latin alphabet 〉 orbitas, deprivation, most frequently applied to loss of children, and so here rendered by the LXXII. 〈 in non-Latin alphabet 〉 , childlessness, being applied, as here it is, to the soul, signifies the loss or deprivation of life; the soul being then deprived, when it is by death separated from the body, the only companion which it hath. And accordingly, as the Chaldee renders it more literally, they seek to deprive my soul, so the Syriac expresseth the sense more paraphrastically, they destroyed my soul from among men ; and so the Arabic, they destroyed my soul, i. e. endeavored to do so. But the Latin from the LXXII. read, sterilitatem, barrenness ; and the Ethiopic, they deprive my soul of the births thereof.

[ e] V. 14. Behaved myself ] From 〈 in non-Latin alphabet 〉 to walk, is, 〈 in non-Latin alphabet 〉 here in Hithpael, I have walked, or made myself to walk, the mourner discovering his passion as by his dress, so by his gate: Thus Ahab walked sofuly, and Isaiah expresseth mourning by bowing down the head like a bulrush. This the LXXII. according to their wont render 〈 in non-Latin alphabet 〉 , I pleased. So Gen. v. 22, 24. and 6 9. and 17.1. and 24.40. and 48.15. Psal. 26.3. and 115.9. they render the same word: and from them the Apostle, Heb. 11.5. But here the context confining the discourse to mourning, wearing sackcloth, and fasting, going before, v. 13. and bowing down, and mourning, following after, it is in reason to be taken in that sense: (and so 'tis expressly used, Psal. 38.6. I walked mourning, and so Eccles. 12.5. the mourners are said to go about the streets) I walked 〈 in non-Latin alphabet 〉 as if (it were) a friend or brother of mine (that had fallen into some mischief. ) But then in that which follows, 〈 in non-Latin alphabet 〉 I bowed down as a mourner bewailing his mother, or as the Jewish Arab, joining 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 , as a mourning mother, expressing, saith he, his sorrow by the sorrow of a mother for her child, (which indeed is the fittest instance of a passionate sorrow) the LXXII. have omitted the word mother, and render it 〈 in non-Latin alphabet 〉 , as one mourning, and sore lamenting, so was I humbled or bowing down: And thus the Syriac and Arabic and Latin follow them. But the Chaldee read the mother with the Hebrew, as a mourner that mourneth for his mother.

[ f] V. 15. In mine adversity ] From 〈 in non-Latin alphabet 〉 latus, a side, is 〈 in non-Latin alphabet 〉 inclinatio ad latus, going down on one side, being lame, falling, calamity, adversity ; and so 〈 in non-Latin alphabet 〉 will best be rendered, at my fall, (see Psal. 38.17.) the Chaldee read, in my tribulation, the Syriac, in my suffering, but the LXXII. 〈 in non-Latin alphabet 〉 , against me.

[ g] V. 15. Abjects ] From 〈 in non-Latin alphabet 〉 percussit, is 〈 in non-Latin alphabet 〉 any base or vile, or wicked person. So the Chaldee here renders 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 wicked men ; and so the Arabic, in the sense that Deut. 25.2. of a wicked man 'tis said, if he be 〈 in non-Latin alphabet 〉 filius percussionis, a son of beating, i. e. worthy to be scourged, a vile person. The LXXII. here render it 〈 in non-Latin alphabet 〉 , (as if it were from 〈 in non-Latin alphabet 〉 flagella) scourges, i. e. men fit to be scourged ; and so the Latin, flagella, I suppose in this figurative use of the word. In the end of the verse 〈 in non-Latin alphabet 〉 they tare, or used me reproachfully, (Abu Walid conjectureth it to signify speaking lies, or false things) and ceased no • ] is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , they were divided, (the passive for the Active) 〈 in non-Latin alphabet 〉 , and had no compunction ; for which the Arabic, they repented not. All the difficulty is, to what belongs 〈 in non-Latin alphabet 〉 and I knew not, in the midst. And the resolution will be most reasonable, that we learn the meaning of it from v. 11. where the same phrase is used for those accusations, whereof he was no way conscious. Thus 〈 in non-Latin alphabet 〉 fitly signifies to know ] having oft the notion of being conscious of. So 1 King. 2.44. Thou knowest all the evil, 〈 in non-Latin alphabet 〉 which thy heart knows, i. e. is conscious of. And so here, the abjects gathered themselves together against me, laid reproachful things to my charge, tare my good name and ceased not, used me most contumeliously, and did so continually ; and all this was without any cause or provocation on my part, I knew not, I was not conscious, or guilty of anything; just as v. 2. without cause they hid their pit, without cause they digged for my soul.

[ h] V. 16. In feasts ] From 〈 in non-Latin alphabet 〉 to bake, comes 〈 in non-Latin alphabet 〉 a cake, 1 King. 17.12. and so here it may signify a cake, or any kind of meat, as that which Parasites and trencher-friends, buffones and scoffers desire to gain, by scoffing at others, and making mirth: a meals -meat is their best reward. This verse the LXXII. seem to have rendered only Paraphrastically ; for 〈 in non-Latin alphabet 〉 with the hypocrites of mockings, or hypocritical mockers (or jesters) for a cake, reading, 〈 in non-Latin alphabet 〉 , they tempted me, they jeered or laugh • at me ; and so the Latin, Arabic, and Ethiopic: but the Chaldee, nearer the original, with words of flatteries jeering and deriding ; where the words of flattery seem to be set to interpret 〈 in non-Latin alphabet 〉 . For those that flatter, according to the notion of 〈 in non-Latin alphabet 〉 , • able-friends, or Parasites, do it on purpose to gain some such reward ; and nothing more common with such kind of flatterers, than by deriding and scoffing of others to entertain them who give them their meat: and therefore as 〈 in non-Latin alphabet 〉 , a word of the same origination, signifies both a cake and a jeer ; so those that gibe for a cake may here be thought fit proverbially to express those that scoff, and jeer, and reproach causlessly, in the former verse, and accordingly they are here styled 〈 in non-Latin alphabet 〉 the very word from which our English knave seems to be deduced. It signifies simulatores, men that act parts, and personate, and particularly delators, whisperers, backbiters ; and with 〈 in non-Latin alphabet 〉 subsannationum (from 〈 in non-Latin alphabet 〉 irrisit ) added to it, it signifies that sort of delators, that do it by way of jeer or derision. As for the preposition 〈 in non-Latin alphabet 〉 , which begins the verse, it is best rendered cum, with, as that signifies like them, or after the manner of them; Impurorum helluonum ritu, saith Castellio, after the manner of such. Another possible notion of 〈 in non-Latin alphabet 〉 the learned Mr. Pocock hath suggested to me from the Arabic use of the word for perverse, or crooked ; as if it were mockers of perverseness, i. e. perverse mockers.

[ i] V. 20. Speak peace ] In this verse the LXXII. have much departed from the Hebrew, as now we have it. For 〈 in non-Latin alphabet 〉 they speak not peace, they read, 〈 in non-Latin alphabet 〉 , they speak indeed peaceable words to me, evidently reading 〈 in non-Latin alphabet 〉 to me, for 〈 in non-Latin alphabet 〉 not ;] which both the Chaldee and Syriac retain, though the Latin and Arabic, following the LXXII. leave it out. Then for 〈 in non-Latin alphabet 〉 and against the quiet of the land, from 〈 in non-Latin alphabet 〉 , quievit, which the Chaldee accordingly renders, against the righteous of the earth being quiet in the age, they read 〈 in non-Latin alphabet 〉 ▪ in anger ; not imsreading it 〈 in non-Latin alphabet 〉 anger, as some think, but taking 〈 in non-Latin alphabet 〉 in that notion of anger, or commotion, as sometimes it is acknowledged to signify. The Latin follow them herein, but then add terrae, of the earth ; which makes it probable, that so the LXXII. also read, 〈 in non-Latin alphabet 〉 , but that Scribes deceived by the affinity of 〈 in non-Latin alphabet 〉 (the last syllable of 〈 in non-Latin alphabet 〉 ) to 〈 in non-Latin alphabet 〉 , chanced to omit it: however the Arabic and Ethiopic herein follow them, though the Latin do not.

[ k] V. 25. So would we have it ] the phrase of saying to their souls 〈 in non-Latin alphabet 〉 , as a token of joy or satisfaction, is very ordinary. The LXXII. have literally rendered it by saying to their soul, 〈 in non-Latin alphabet 〉 , well, well ; the Chaldee paraphrastically, our soul is glad ; the Syriac, our soul is at rest (agreeable to that of 〈 in non-Latin alphabet 〉 , soul take thy rest, Luk. 12.19.) The clear meaning of it is, their applauding themselves in their doings, and the prosperousness thereof, rejoicing and triumphing therein.

Annotations on Psalm XXXVI.

[ a] V. 1. My heart ] For 〈 in non-Latin alphabet 〉 my heart, the Syriac reads 〈 in non-Latin alphabet 〉 his heart, The wicked man thinks wickedness in his heart ; and the LXXXII. 〈 in non-Latin alphabet 〉 , within himself, as reading 〈 in non-Latin alphabet 〉 his heart. But the Chaldee accords with our reading of the Hebrew, in the middle 〈 in non-Latin alphabet 〉 of my heart ; and so we have all reason to continue it. And the meaning of it, though somewhat Poetically expressed, will not be obscure. For wickedness, by a prosopopoeia, is made to speak and declare what are the thoughts of that man wherein it is, viz. that he hath no fear of God before his eyes (i. e. I suppose in Hebrew style, before God's eyes ; as to fear before him, to do evil in his eyes, and many the like phrases are obvious.) This, saith the Psalmist, it declares, in the inner part of my heart ; not to my ears, but to my understanding: it saith it in my heart, i. e. gives me reason so to resolve and conclude it.

[ b] V. 2. He flattereth ] The construction of this v. 2. which is somewhat perplexed, may best be cleared by observing the notion of 〈 in non-Latin alphabet 〉 , which we render, flattereth, in the beginning. 〈 in non-Latin alphabet 〉 as it signifies to divide into equal parts, so also it signifies laevigare, to smooth (and so in speech to flatter ;) and so in Hiphil it is here taken, and being applied to sin, whether 〈 in non-Latin alphabet 〉 in the former verse, or 〈 in non-Latin alphabet 〉 in this verse, it signifies to put a soft, and smooth, and fair guise on it, as if there were nothing course or rough, nothing amiss in it. Next then, it must be considered to whom 〈 in non-Latin alphabet 〉 to him, refers; which, by reason of the double antecedent, the wicked, and God, may seem uncertain, but is by our English referred to the wicked himself. But the design of the verse being to prove, that the wicked hath no fear of God before his eyes, and that, as was said, before God's eyes, it will be most reasonable to interpret 〈 in non-Latin alphabet 〉 of God, he hath smoothed his sin to him, i. e. to God, made it appear very fair and smooth ; but this not really, but 〈 in non-Latin alphabet 〉 in his own eyes, to his own thinking. And thus certainly the LXXII. understood it, who render it paraphrastically 〈 in non-Latin alphabet 〉 , he hath dealt deceitfully before him, i. e. God, hath endeavored to cheat God, and give him a very fair gloss, and smooth appearance of his sin. And then follows 〈 in non-Latin alphabet 〉 when his sin is ready to be found out, to bs hated ; so 〈 in non-Latin alphabet 〉 signifies, see Jos. 2.5. 〈 in non-Latin alphabet 〉 when the gate was ready to be shut: the Syriac renders it most fully, when the time was come that the gate is shut in the evening ; and the Arabic, when the gate was to be shut, for it follows, they went out. This is a most perspicuous rendering of those words. The LXXII. have followed the letter very close, 〈 in non-Latin alphabet 〉 , literally rendering the two infinitives by infinitives, but omitting only the preposition 〈 in non-Latin alphabet 〉 in both places, and supplying it by the article 〈 in non-Latin alphabet 〉 , and so leaving it free to be rendered as 〈 in non-Latin alphabet 〉 imports, when his sin is ready to be found out, meaning still when God is ready to punish, i. e. to find out, and hate their iniquity.

Annotations on Psalm XXXVII.

[ a] V. 3. Dwell ] The latter part of this v. 3. is variously interpreted. And first for 〈 in non-Latin alphabet 〉 , all the ancients agree to render it in the Imperative, inhabit the land, or dwell in it. And then all the difficulty is, whether this imperative have not the sense of a future, (as oft it hath.) If so, then our English hath rightly rendered it, so shalt thou dwell ; and so the LXXII. which render this imperatively, 〈 in non-Latin alphabet 〉 , inhabit the land, render the next word 〈 in non-Latin alphabet 〉 and feed, 〈 in non-Latin alphabet 〉 , and thou shalt be fed. And thus it will bear a probable sense; Trust in the Lord, and do good; dwell in the land, i. e. by way of promise, thou shalt dwell in the land, and be fed, i. e. provided for, 〈 in non-Latin alphabet 〉 (adverbially) constantly, continually: as v. 27. Do good, and dwell for evermore. But I suppose, the imperative sense may also very fitly be retained, and the force of it be discerned, either first, by taking it by itself, (as if the precept were therein terminated, viz. in their dwelling in the earth ) in respect of those many commands, given to the Jews, of not going down into Egypt, of not mixing, or conversing with any heathen ; by force whereof this of dwelling in the land must be looked on as a strict duty: or Secondly, by joining it with (and making it preparative to) the latter ; which that it may be perspicuous, we must next examine the meaning of 〈 in non-Latin alphabet 〉 . And here for 〈 in non-Latin alphabet 〉 feed, the Syriac rendering 〈 in non-Latin alphabet 〉 , and seek, seems to have read, with the change of a letter, ב for 〈 in non-Latin alphabet 〉 seek ; and then the sense is obvious, Seek truth. Nay 〈 in non-Latin alphabet 〉 in Kal frequently signifies to love, to be a friend, see Psal. 13.20. and 28.7. and 29.3. Judge. 14.20. and then 'tis, love, or be a friend, or companion of truth. But all the other Interpreters adhere to our Hebrew reading, and the notion of feeding: the LXXII. Latin, and Arabic, agree in 〈 in non-Latin alphabet 〉 , thou shalt be fed ; and the Chaldee, that renders it 〈 in non-Latin alphabet 〉 and be strong in the faith, did most probably mean by that paraphrase to express it, food being the means of strength. Then for 〈 in non-Latin alphabet 〉 . The • ou • signifies either faith, or fidelity, or certitude and constancy. The LXXII. it seems take it to signify riches, as being the things that worldly men most trust in ; and so they render it 〈 in non-Latin alphabet 〉 , with the wealth thereof, as taking 〈 in non-Latin alphabet 〉 for an affix, or pronoun, and 〈 in non-Latin alphabet 〉 as all one with 〈 in non-Latin alphabet 〉 mammon, riches. And thus also the Latin, and Arabic read from them. But there is no ground for this rendering. The only probable account is, that, if 〈 in non-Latin alphabet 〉 be taken for feeding, and 〈 in non-Latin alphabet 〉 not taken adverbially, then, as a noun, it here signifies, as ordinarily it doth, faith, so as to accord with trust in the beginning of the verse: and then understanding (as 'tis frequent) the preposition ב, the plain rendering is, 〈 in non-Latin alphabet 〉 and feed in faith ; so as Hab. 11.4. the just shall live 〈 in non-Latin alphabet 〉 in his faith. To live in, or by his faith, is to spend his life, and order his actions according to the rule of faith, the will and pleasure of God ; which is the norma or square of a just man's life and actions. And thus to feed, and live, is all one: and so to feed in, or by his faith, to keep faithfully to the commands and will of God, as sheep, that keep in the fold, as the shepherd would have them. And then hereis another probable sense of these two last branches put together: Dwell in the land, and feed in faith, i. e. all the time that thou livest on the earth, dwell and feed in faith, continue in faith, and affiance, and adherence to God, fall not off from him into any evil course, whatever the temptations may be. Another not improbable way of interpreting the place may possibly be fetched from the use of 〈 in non-Latin alphabet 〉 among the Arabs, for observing, or keeping a command, or covenant, &c. as also to observe what will come of a thing: and then 〈 in non-Latin alphabet 〉 will be, keep truth, or faith, adhere constantly to it ; or again, observe what will come of it, what will be the end of it.

[ b] V. 5. Commit ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 volvit, is literally, roll ; see note on Psal. 22. ^f . And so here it clearly signifies, Roll thy way on God, divolve all thy concernments on him. But the ancient Interpreters generally render it, as if it were 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to reveal: so the Chaldee, Manifest thy way to the Lord ; the LXXII. 〈 in non-Latin alphabet 〉 , reveal ; and so the Latin and Arabic; yea, and the Jewish Arabic translator, Discover to him thy occasions, or matters, or needs, but gives no account of his thus rendering of 〈 in non-Latin alphabet 〉 . But the Syriac read 〈 in non-Latin alphabet 〉 direct thy way before the Lord.

[ c] V. 7. Rest ] 〈 in non-Latin alphabet 〉 signifies to be silent, and our English dumb seems to be deduced from thence; and the silence in this place appears to be that, which is contrary to murmuring or complaining. The Chaldee render it 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 siluit, quievit, tranquillus fuit ; the LXXII. 〈 in non-Latin alphabet 〉 , be subject, by way of paraphrase, the absolute subjecting and submitting ourselves to God's will, being the full importance of this silence. As for 〈 in non-Latin alphabet 〉 that follows, from 〈 in non-Latin alphabet 〉 in the notion of 〈 in non-Latin alphabet 〉 expectavit, (and accordingly the Chaldee render it 〈 in non-Latin alphabet 〉 expect ) the LXXII. render it 〈 in non-Latin alphabet 〉 , deprecate, as from 〈 in non-Latin alphabet 〉 , which thus signifies; and because the praying to God is not only reconcilable with patient expecting, but withal is the ground thereof, (we have no reason to expect any relief, which we do not pray for from God) therefore, I suppose, the LXXII. moved also with the affinity of the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , chose to explicate it by this paraphrase: and the Syriac do more than imitate them, rendering 〈 in non-Latin alphabet 〉 be silent, by 〈 in non-Latin alphabet 〉 seek or ask from ] as well as the other by [ pray,] Ask of the Lord, and pray before him.

[ d] V. 7. Fret ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 or the quadriliteral 〈 in non-Latin alphabet 〉 to envy, to contend, to emulate, to strive to be like or equal to, will here be best rendered, emulate, or envy not, so as to be incited to do what the wicked do, by seeing how well they prosper. Thus the LXXII. render it 〈 in non-Latin alphabet 〉 , envy or emulate not; so the Syriac, Latin, Arabic, and Ethiopic. The Chaldee also to the same sense, 〈 in non-Latin alphabet 〉 provoke not, instigate not thy self at the wicked, who succeeds in his way, the man that executes or performs the counsel of the wicked. And that this of envying, or emulating so, as to be stirred up (by way of emulation ) to do the like, is here meant, appears farther by v. 8. where the same word is used again with this addition, 〈 in non-Latin alphabet 〉 to do evil also: 〈 in non-Latin alphabet 〉 , say the LXXII. so as to commit wickedness ; and the Chaldee, be not incited or instigated that thou do evil ; and the Syriac, emulate him not to commit iniquity ; and the Arabic most expressly by way of Paraphrase, imitate not the evil man. And thus it was before, v. 1.

[ e] V. 20. Fat ] From 〈 in non-Latin alphabet 〉 pretiosum, is 〈 in non-Latin alphabet 〉 here, as the precious, i. e. the fat, 〈 in non-Latin alphabet 〉 of rams, or lambs; the fat being most precious, and most useful in the sacrifices, and that which is burnt, and, as here it follows 〈 in non-Latin alphabet 〉 is consumed in, or into smoke. Thus 'tis ordinary in Scripture to resemble wicked men, both in themselves, and in their punishments, to sacrifices, or holocausts, utterly burnt, or destroyed before the Lord. The sacrifice is first fatted, and then slaughtered and killed before the Lord: and so are wicked men permitted to prosper in this world and grow rich, and proud, and then they are cut off, and destroyed utterly and eternally. The Chaldee, that render it here, the glory of the rams, add by way of paraphrase; which are first fatted, and then their throats are cut ; adding, so shall the wicked fail, and be consumed in the smoke of hell. And the Syriac in like manner, not by literal rendering, but by way of Paraphrase, The enemies of the Lord being fatted, are consumed, and go away like smoke. The LXXII. render it 〈 in non-Latin alphabet 〉 as soon as they are glorified and exalted ;] taking 〈 in non-Latin alphabet 〉 in the notion of being honored, and for 〈 in non-Latin alphabet 〉 of rams, reading 〈 in non-Latin alphabet 〉 , as from 〈 in non-Latin alphabet 〉 exaltatus fuit, and 〈 in non-Latin alphabet 〉 servile. And thus also the Paraphrase is good; as soon as they are honored and exalted, 〈 in non-Latin alphabet 〉 , they fail, or consume as smoke: and so the Arabic, when they are glorious and lifted up, they utterly fail, as smoke when it consumes. Other interpretations are given by the Hebrews. Abu Walid, and Ibn Ezra mention the grass of the pastures, or wood, [or bushes ] of the fields, which being burnt, are turned into smoke. The Jewish Arab reads, like the heavy [clouds ] of the meadows (as 〈 in non-Latin alphabet 〉 is by Abu Walid and R. Tanchum interpreted, thick, heavy, involved clouds, Zach. 14.6.) which seeming to lie heavy over the earth, suddenly turn into smoke, and vanish. This seems to have pleased R. Sol. Jarchi.

[ f] V. 22. Blessed ] 〈 in non-Latin alphabet 〉 the blessed of him, is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , in the active, they that bless him, according to the liberty that they frefrequently take of paraphrasing (instead of literal rendering) and taking in words of affinity, in order to that. And thus the sense well bears; God's blessings generally belonging to those that are liberal, and such being said to bless God, because their liberality is an act of acknowledgment or thanksgiving, and what they do to his poor servants, he accounts as done to himself. But the Chaldee and Syriac read it in the passive, the blessed of God, or those that are blessed of him.

[ g] V. 24. Cast down ] 〈 in non-Latin alphabet 〉 is variously interpreted. The LXXII. read 〈 in non-Latin alphabet 〉 , which the Latin rightly renders, non collidetur, he shall not be dashed to pieces, as many things are by falling: but the Arabic, he shall not be troubled, as if they read it 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , which thus signifies: but the Syriac more singly, he is not hurt ; the Chaldee by way of Paraphrase, if he fall into infirmity, he shall not dy. The Hebrew 〈 in non-Latin alphabet 〉 signifies in Niphal either simply to be thrown, or else to be cast away, as when Jon. 1.5. the wares in the ship are cast into the Sea, or Jonas himself, v. 12. and 15. and so it may signify here, viz. so to fall, as to be cast away, or lost by the fall ; but more probably, (and with more propriety to the mention of falling ) to be thrown (as that notes a real passive, together with the effect thereof, thrown) to the ground, so as to be dashed in pieces by the fall: and to that the LXXII. incline.

[ h] V. 25. Righteous ] That 〈 in non-Latin alphabet 〉 righteous, frequently in sacred style signifies a charitable or merciful man, hath oft been observed, (see note on Mat. 1.9.) And that here it must be taken in that sense, appears by the context, v. 21. the righteous showeth mercy, and giveth, and v. 26. He is ever merciful and lendeth — and then there, as here, after all his profusion, his seed is blessed. But this must be taken with one caution, that this of alms-giving is but a part of the righteousness mere meant, not the whole of it; the word, as it oft signifies the alms-giver, so oft signifying other parts of our duty to God, and Man, and ourselves, and all of them comprehended under it. And so the full importance of it here must be, he that to the other parts of a pious and good life, is observed to superadd (see v. 27.) a special degree of mercifulness and communicativeness to them that want, though of all other virtues that be most probable to diminish the possessions, yet it is the Psalmists observation, that he never saw any man impoverished by the most liberal practice of it, but, on the contrary, that his seed is blessed, his posterity is the more prosperous and flourishing by it.

[ i] V. 28. For ever ] In this place there is a concurrence of two things, which cast some suspicion on the Hebrew text, which now we have, as if it were some way altered from what the original copies read. For 1. this being an Alphabetical Psalm, as it is acknowledged, it is yet manifest, that the letter 〈 in non-Latin alphabet 〉 is omitted: 2. the LXXII. in this place put in two words, which are not found in our Hebrew; some copies read them 〈 in non-Latin alphabet 〉 , the blameless shall be avenged, and so the Arabic, others, 〈 in non-Latin alphabet 〉 , but the wicked shall be persecuted, and so the Latin, injusti punientur, the unjust shall be punished. And then 'tis the conjecture of some, that 〈 in non-Latin alphabet 〉 being the Hebrew word for unjust, began that verse, and then there is the 〈 in non-Latin alphabet 〉 that was wanting. But then 1. it is certain, that neither the Chaldee nor Syriac acknowledge any such insertion, but follow our Hebrew herein exactly: 2. that far less change will afford us the 〈 in non-Latin alphabet 〉 which we want, to complete the alphabetical order of the verses; viz. by reading 〈 in non-Latin alphabet 〉 forever are they kept, without the preposition ל, (which elsewhere is omitted ) and then beginning the division with that 〈 in non-Latin alphabet 〉 , which is in 〈 in non-Latin alphabet 〉 . And this is the most probable account to be given of this difficulty

[ k] V. 35. Great power ] From 〈 in non-Latin alphabet 〉 , timuit, is the noun 〈 in non-Latin alphabet 〉 formidable, terrible: The Interpreters generally render it by way of Paraphrase ; the Chaldee 〈 in non-Latin alphabet 〉 , strong, powerful ; the Syriac, boasting ; the LXXII. 〈 in non-Latin alphabet 〉 , exalted above measure, and so the Latin and Arabic. But in that which follows, they use greater liberty. The Hebrew hath 〈 in non-Latin alphabet 〉 spreading himself as an indigena flourishing: for so 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 effudit, signifies in Hithpael, to dilate and spread itself ; 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , ortus fuit, is indigena, born or sprung up in that place where he continues, and is here generally thought to be limited by the adjunct 〈 in non-Latin alphabet 〉 flourishing, to the notation of a tree, 〈 in non-Latin alphabet 〉 ▪ a tree sprung up in the place, saith the Chaldee, any green root, or flourishing plant, saith Abu Walid, and the Jewish Arab, that springs in a moist fruitful place. And this, I suppose, because trees, &c. that grow where they first sprang up, without removing to any other place, do thrive and prosper fastest. And accordingly 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 to be green, signifies it well provided with leaves, and so with verdure. And that perhaps is the reason, why some late Interpreters have rendered it a bay tree, because that, with some others, is all the year long green. But the truth is, after all this, the rendering it a tree, hath no certain foundation. 〈 in non-Latin alphabet 〉 signifies a free-born person, or citizen, as that is opposed to a stranger, Lev. 23.42. every 〈 in non-Latin alphabet 〉 in Israel, i. e. Israelite born, 〈 in non-Latin alphabet 〉 saith the Chaldee, Indigena in Israel. So Lev. 24.16. 〈 in non-Latin alphabet 〉 as well the stranger as he that is born in the land, &c. 19.34. 〈 in non-Latin alphabet 〉 the stranger shall be as one born among you; 〈 in non-Latin alphabet 〉 , a native, say the LXXII. and the word is never pretended to be used in Scripture, elsewhere, for any but a man, a native Israelite. That it should signify a tree here, Interpreters have been induced to resolve, from the Epithet 〈 in non-Latin alphabet 〉 adjoined to it. But sure that is of no force, being elsewhere applied to Nebuchadnezzar the King, Dan. 4.4. I Nebuchadnezzar was at rest in my house, 〈 in non-Latin alphabet 〉 and flourishing in my palace. As for 〈 in non-Latin alphabet 〉 spreading, which is also appliable to a tree, neither is that of any force, in the Targums judgment, which renders it by no more then 〈 in non-Latin alphabet 〉 strong. As for 〈 in non-Latin alphabet 〉 (following in the next verse) that is rather a prejudice to the notion of a tree, for a tree doth not use to pass by. And indeed, when the most flourishing tree dies, it yet remains in the earth, and cannot be said to pass away, &c. until it be cut down, and carried away root and all. And in brief, they that resolve 〈 in non-Latin alphabet 〉 here to be a tree, pretend not to know or determine what tree it is. It may therefore be competently probable, that it signifies here, as in all other places, a native Israelite: for such had many advantages, above a stranger, to secure his own being, and that of his posterity. For his estate could never be sold out-right; and as long as he had any brother or kin alive, he could never be without hope of issue, his next of kin was to marry his wife, and raise up seed to him that died without any. Whereas the stranger on the other side had no such privilege, but was subject to usury, and all exactions. In these respects it is very reasonable thus to interpret David here, that being to express the sudden and miraculous decay of an ungodly person, that was most unlikely for such a fate, he should instance in a native Israelite, which was provided for, and secured by such privileges, and moreover was 1. 〈 in non-Latin alphabet 〉 spreading, had many children, and branches of kindred, a numerous family, or, as the Targum renders it, 〈 in non-Latin alphabet 〉 strong, and so vital ; 2. 〈 in non-Latin alphabet 〉 very fresh and flourishing ; and notwithstanding all these advantages of stability, past by as a shadow, and left no memorial, or footstep behind him of his being. For all this the LXXII. hath 〈 in non-Latin alphabet 〉 , exalted as the Cedars of Libanus ; and so the Latin, Arabic, and Ethiopic. This learned men suppose to be by their reading 〈 in non-Latin alphabet 〉 cedar, for 〈 in non-Latin alphabet 〉 indigena, and 〈 in non-Latin alphabet 〉 Lebanon, for 〈 in non-Latin alphabet 〉 green. But I rather believe, that according to their w • nt, they choose thus to paraphrase the darker expression ; and the rather, because of this affinity of the words, which is frequently observed to have had force with them. And so the Syriac, that follows not them, doth yet use this other paraphrase, extol themselves as the trees of the wood ; without question reading as we now-read, but taking this liberty of expressing the sense by other not very distant words.

[ l] V. 36. Passed ] The LXXII. here read in the first person, I passed by, where the Hebrew hath 〈 in non-Latin alphabet 〉 he passed by: and the Syriac, as well as Latin and Arabic, follow the LXXII. But the Chaldee adhere to the Hebrew, 〈 in non-Latin alphabet 〉 and he passed, or failed from the age or world, (according to the usual notion of 〈 in non-Latin alphabet 〉 in Arabic,) and loe he was not —

[ m] V. 37. Mark ] This v. 37. is somewhat ambiguous in the Original, and so is very distantly rendered by the ancient Interpreters, from that which our English and late Interpreters give it. By the Chaldee, Keep Integrity, and respect uprightness, or straightness, for the end of a man is peace. Where 'tis evident, that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , which are, as we render them, concretes, the perfect man and the upright, are by them rendered in the abstracts, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 integrity and uprightness. And so the LXXII. (and Ethiopic) 〈 in non-Latin alphabet 〉 , innocence and rectitude ; and the Syriac, perfection, or integrity, and rectitude ; the Latin, simplicity and equity ; the Arabic, mansuetude and rectitude. And so in like manner for 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 observe and see, they read, keep and see to, 〈 in non-Latin alphabet 〉 in the Chaldee, keep and respect; 〈 in non-Latin alphabet 〉 , in the LXXII. custodi & vide, in the Latin, &c. and the Hebrew words indifferently bear these. Again, for 〈 in non-Latin alphabet 〉 the last part of or to that man is peace, which the Chaldee also retain, the LXXII. read 〈 in non-Latin alphabet 〉 , there is a remnant to the peaceable man ; and so the Latin and the Ethiopic: but the Syriac, with some change, there is a good end to men of peace ; and the Arabic, there shall be an end to the peaceable. Here 'tis also clear, that the LXXII. from 〈 in non-Latin alphabet 〉 after, take 〈 in non-Latin alphabet 〉 for a remainder; and so again, v. 38. and so Psal. 109.113. 〈 in non-Latin alphabet 〉 they render 〈 in non-Latin alphabet 〉 , his children: and then 〈 in non-Latin alphabet 〉 will well bear, the man of peace. And so still there is nothing strange in that rendering; though that which our English hath given be most literal, and regular to the Hebrew, and the context, the whole Psalm being made up of observations of this kind, how in the end wicked men come to ruin, and good men to prosperity.

[ n] V. 38. Together ] From 〈 in non-Latin alphabet 〉 to unite, and 〈 in non-Latin alphabet 〉 one, is 〈 in non-Latin alphabet 〉 , sometimes rendered together, sometimes, at once ; and that when applied to destruction, &c. denotes utter destruction ; because he that is destroyed at once, is so destroyed, as that there is nothing behind ▪ nothing wanting, to final and total destruction. The LXXII. render it 〈 in non-Latin alphabet 〉 , at once. Thus Psal. 19.9. when God's judgments are said to be righteous, 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 , at once, say the LXXII.) the meaning is, they are so righteous, as nothing can be added thereto.