Works Volume 4

Annotations on Psalm LV.

[ a] V. 4. Sore pained ] 〈 in non-Latin alphabet 〉 to grieve or be pained, is frequently by the Targum rendered trembling. And thus it must signify Psal. 96.9. 〈 in non-Latin alphabet 〉 the Targum 〈 in non-Latin alphabet 〉 co • tremiscite, we render it fear before him ; 'twere better, tremble before him, for so it would better connect with the earth, which is there spoken to. So Psal. 144.7. 〈 in non-Latin alphabet 〉 , we render it tremble thou earth — So 1. Chron. 10.3. speaking of the archers which pressed upon Saul, 〈 in non-Latin alphabet 〉 and he was greatly afraid. So the Chaldee read it, 1 Sam. 31.3. 〈 in non-Latin alphabet 〉 he feared: and so here, 〈 in non-Latin alphabet 〉 my heart trembleth within me; 〈 in non-Latin alphabet 〉 co • tremis • it, saith the Chaldee; and the Syriac more clearly 〈 in non-Latin alphabet 〉 trembling, (from 〈 in non-Latin alphabet 〉 to fear) fell upon me ; and the Arabic in like manner, my heart within me was afraid ; and the Jewish Arab Interpreter, 〈 in non-Latin alphabet 〉 trembleth. And thus the learned Castellio, Cor meum in pectore trepidat, my heart in my breast trembleth: and so it best accords to 〈 in non-Latin alphabet 〉 the terrors of death (from 〈 in non-Latin alphabet 〉 terror ) that follows in this verse, and the fearfulness, and trembling and horror in the next.

[ b] V. 6. Flee away ) The phrase 〈 in non-Latin alphabet 〉 , which literally sounds I will fly and dwell, seems to be an 〈 in non-Latin alphabet 〉 , two words to express one thing, viz. fly to a place of repose and safety: where that place was, could not be specified, for as he saith, 2 Sam. 15.20. I go whither I may ; as if he had said, I know not whither ; and v. 17. The King went forth and all the people after him, and tarried in a place that was far off, as here v. 7. I will wander afar off. And indeed this is the sum of these three verses, 6, 7, 8. I said, 〈 in non-Latin alphabet 〉 who will give me the wings 〈 in non-Latin alphabet 〉 as a dove? i. e. I resolved to fly immediately. So 'tis affirmed in the History, 2 Sam. 15.14. And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee, for we shall not else escape from Absalom, make speed to depart, lest he overtake us suddenly: which is but the plain prose of what is here put in the metrical style, as the description of his sudden and confused flight, he knew not whither; I will flee, and rest, I will wander afar, I will hasten my escape 〈 in non-Latin alphabet 〉 from the stormy wind, or wind which is raised, 〈 in non-Latin alphabet 〉 from the whirlwind, (such as carried Elias to heaven, 2 King. 2.2.) Instead of 〈 in non-Latin alphabet 〉 I will hasten my escape 〈 in non-Latin alphabet 〉 from the wind that is raised, or stormy wind, the LXXII. read in somewhat a distant manner, 〈 in non-Latin alphabet 〉 , I expected him that would save me from pusillanimity ; perhaps understanding 〈 in non-Latin alphabet 〉 wind in the notion of spirit, and then the concitation of that might pass for 〈 in non-Latin alphabet 〉 , pusillanimity. The Latin follow them, and read pusillanimitate spiritus ; but the Syriac forsake them, and read 〈 in non-Latin alphabet 〉 a tempestuous wind, or a wind that is raised (so the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 which the Chaldee useth in this place, is deduced from 〈 in non-Latin alphabet 〉 ascendit. ) As for the former part, it cannot well be deemed a version of the words, but may possibly be a paraphrase; for so he that flies from an imminent danger, though (as David here) he knows not whither, doth expect some means of deliverance, for which he thus reserves himself by flight.

[ c] V. 10. Go about ] That which removes all difficulty in this verse is, the observing who they are that are here said to encompass, or go about the city, viz. violence and strife, or rebellion, which are in the words immediately foregoing (v. 9.) said to be espied by him in the city. For these then to go about the city ( 〈 in non-Latin alphabet 〉 ) and that 〈 in non-Latin alphabet 〉 upon the walls of it, is to do as Soldiers that guard a city do, and signifies these to be their only means of preserving themselves; and then for 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 mischief and injury to be 〈 in non-Latin alphabet 〉 in the inmost part of that city, what is it, but to denote these vices to be the possessions that that other guard is set to defend? and so, in short, their securing one wickedness with another, is the clear meaning of this verse.

[ d] V. 13. Aequal ] From 〈 in non-Latin alphabet 〉 collatus, aestimatus est, is the phrase 〈 in non-Latin alphabet 〉 according to the esteeming of myself, or according to my proportion, i. e. one whom I esteemed in the same proportion and degree that I did myself. The Targum read 〈 in non-Latin alphabet 〉 who art like me, but the LXXII. most exactly, 〈 in non-Latin alphabet 〉 , but thou a man whom I love and esteem as I do my own soul ; for so that word 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 , equal to my soul or life, as in Homer, 〈 in non-Latin alphabet 〉 , equal to my head, i. e. my life ; and so the word is used by Saint Paul Phil. 2.20. see note on that place.

[ e] V. 14. Took sweet counsel ] From 〈 in non-Latin alphabet 〉 to be sweet, and the ordinary notion of 〈 in non-Latin alphabet 〉 for secret, the phrase 〈 in non-Latin alphabet 〉 will literally be read, we made our secret sweet. And so it may be an elegance, to signify the pleasure of his friendship, or of communicating secrets to him. But the Jewish Arab renders it 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 we cleaved, or joined ourselves to the company or assembly, interpreting 〈 in non-Latin alphabet 〉 to that sense of cleaving or joining to; Job 21.33. the clods of the valley shall cleave (not as we read, shall be sweet) unto him, to express the certainty of death (as v. 32. he shall be brought to the grave, and remain in the tombs ) and not the pleasantness of it: and then taking 〈 in non-Latin alphabet 〉 to signify company, as Abu Walid also doth, and puts 〈 in non-Latin alphabet 〉 company or coetus assembly, for a different signification of it from secret. And so it certainly signifies a congregation, and is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , assembly, Jer. 6.11. 〈 in non-Latin alphabet 〉 , we render it, the assembly of young men ; and so Jer. 15.17. the assembly of the mockers, where the LXXII. hath 〈 in non-Latin alphabet 〉 , the council, as that signifies the place where they meet to consult. And then the plain meaning of the phrase 〈 in non-Latin alphabet 〉 will be this, we joined ourselves together to the assembly ; and that well agrees with what here follows, we walked to the house of God in company. The LXXII. for 〈 in non-Latin alphabet 〉 seem to have read 〈 in non-Latin alphabet 〉 which we find 1 Sam. 9.12. and which the Targum uses frequently for a feast ; for as they here read 〈 in non-Latin alphabet 〉 , meats, so the Syriac have 〈 in non-Latin alphabet 〉 the same word. And even thus the sense is but little varied; for eating or sweetening a sacrifical meal together, is no more then going together to the feasts, i. e. to the public assemblies at the festival times. In the end of the verse 〈 in non-Latin alphabet 〉 may be rendered with a noise, ] and so the Chaldee seems to have taken it which reads 〈 in non-Latin alphabet 〉 with haste ; and to that agree the Jewish Doctors, who tell us men are to go in haste and with speed to the Synagogue, but return thence very leisurely. But the word signifies also in company, from 〈 in non-Latin alphabet 〉 to assemble, and in Hiphil to consent, and so it best accords with 〈 in non-Latin alphabet 〉 together ] in the former part of the verse, and accordingly is rendered by the LXXII. 〈 in non-Latin alphabet 〉 , in consent, or one mind, and the Syriac 〈 in non-Latin alphabet 〉 in concord.

[ f] V. 15. Seise ] From 〈 in non-Latin alphabet 〉 deceptus est, is 〈 in non-Latin alphabet 〉 here in the future of Hiphil, and being applied to 〈 in non-Latin alphabet 〉 death (Death shall deceive them) it may possibly signify, that they shall not live to do what they design, but death shall come and frustrate and evacuate all their contrivances, and so deceive and cheat them. And thus it were but a Poetical phrase to denote what David is said to have whether wisht, or foretold against Achitophel, 2 Sam. 15.31. O Lord, I pray thee turn the counsel of Achitophel into foolishness ; for so to deceive him, is to turn his wise counsel into folly: and this God did by sending that horrid melancholy and anguish of conscience, which was the death of him. But the Jewish Aarb suggests another sense of the phrase, rendering it, Let death forget them, viz. natural death, that so it may signify, let them not die a natural death, but, as he explains it, as Corah and his company did, and as it here follows, Let them go quick into Hades. And thus for death to deceive them ] is to come to their end before they think, and by means which they can neither foresee nor prevent. And that will be the most probable meaning of the phrase.

[ g] V. 19. No changes ] The phrase here 〈 in non-Latin alphabet 〉 is thus literally rendered, to whom no changes to them, i. e. (according to the vulgar style among the Hebrews) they are not changed ; 〈 in non-Latin alphabet 〉 being no more than quibus, to whom, and to whom no changes no more than they are in no wise changed: and so with this coheres what follows 〈 in non-Latin alphabet 〉 — and they fear not, or have not feared God. (In both parts visibly the character of those, whom in the beginning of the verse he saith God will afflict) either they are uninterrupted in their, course, and so fear not; or they continue unchanged in their rebellion, and so fear not God : therefore God will certainly bring them down, and afflict them sore. The Chaldee here read it in the latter sense, 〈 in non-Latin alphabet 〉 — wicked men, which change not their very evil course, and fear not the sight of God, shall perish. The rendering of the LXXII. will bear either, 〈 in non-Latin alphabet 〉 , for there is no change to them, (taking 〈 in non-Latin alphabet 〉 for no more than 〈 in non-Latin alphabet 〉 , a change simply:) but the Hebrew 〈 in non-Latin alphabet 〉 are such alterations as tend to corruption ; So Job 10.17. where changes are joined with war, and both said to be against him; and so most probably it is here taken.

[ h] V. 21. Words ] The Hebrew 〈 in non-Latin alphabet 〉 divisit ] signifies also to smooth, and from thence to flatter, see Psal. 5.9. Prov. 2.16. Psal. 36.3. The LXXII. here read it in the primitive notion, 〈 in non-Latin alphabet 〉 , they were divided, and for 〈 in non-Latin alphabet 〉 butter (reading 〈 in non-Latin alphabet 〉 by anger, or perhaps in the plural 〈 in non-Latin alphabet 〉 to the same sense) they have 〈 in non-Latin alphabet 〉 , from anger. To our vulgar reading of smoother than butter ] the Chaldee exactly accords, 〈 in non-Latin alphabet 〉 — softer than the fat of cheese are the words of his mouth, and his heart like weapons of war. (So they render 〈 in non-Latin alphabet 〉 war, which the LXXII. again from 〈 in non-Latin alphabet 〉 to draw near, render 〈 in non-Latin alphabet 〉 , his heart drew near, but therein (though the Latin and Arabic agree) the Syriac depart from them.) But the noun 〈 in non-Latin alphabet 〉 his mouth is in the singular, and 〈 in non-Latin alphabet 〉 in the plural, and there is no mention of words in the Hebrew, and 〈 in non-Latin alphabet 〉 is a noun, for the prefix 〈 in non-Latin alphabet 〉 requires another punctation. And to avoid all difficulties, the readiest expedient is, to receive the LXXII. their rendering of 〈 in non-Latin alphabet 〉 , they were, or are divided. viz. the members of the wicked man there spoken of, they are at great distance one from the other; 〈 in non-Latin alphabet 〉 butter their mouth, or their mouth is butter, 〈 in non-Latin alphabet 〉 and war their heart, or their heart is war — And this seems to be the fairest rendering of it.

[ i] V. 22. Thy burden ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 dedit, if it be a noun, literally signifies thy gift, by that meaning the thing which thou desirest to have given thee; and therefore the Chaldee render it 〈 in non-Latin alphabet 〉 thy hope, or that which thou hopest to receive. The LXXII. have 〈 in non-Latin alphabet 〉 , thy solicitude, and the Apostle St. Peter follows their reading, 1 Pet. 5.5. and this very agreeably to the original. For the Hebrews generally render it by 〈 in non-Latin alphabet 〉 thy burden ; and David Kimchi in his roots gives this account of it, that the Jewish Doctors learnt the exposition of this word from an Arabian, or, as other Copies of Kimchi read, 〈 in non-Latin alphabet 〉 a Syrian Merchant, who bidding his Chapman weigh out his parcel, used this phrase, 〈 in non-Latin alphabet 〉 weigh out your burden, or lading. Here 'tis evident by the whether Syriac, or Arabic use of it, that the Hebrew word anciently signified a burden, and not only a gift: And then the burden here spoken of, that which was to be cast on God, being the burden of the mind only, that is most fitly rendered 〈 in non-Latin alphabet 〉 , care or solicitude. But some of the Jews incline to take 〈 in non-Latin alphabet 〉 here for a verb ; and then it must be 〈 in non-Latin alphabet 〉 cast or commit thyself, or thy affairs, 〈 in non-Latin alphabet 〉 upon the Lord, 〈 in non-Latin alphabet 〉 who hath given to thee: and 〈 in non-Latin alphabet 〉 in the Jewish Arab Interpreter is capable of this sense, being the same with the Hebrew, only changed י into ו.

[ k] V. 23. Half their days ] In the Jewish account threescore years was the age of a man, and death at any time before that was looked upon as untimely, and deemed and styled 〈 in non-Latin alphabet 〉 excision, of which they made 36 degrees. So that not to live out half ones days, ( 〈 in non-Latin alphabet 〉 ) is in their style to die before thirty years old.

Annotations on Psalm LVI.

[ a] Tit. Took him ] 〈 in non-Latin alphabet 〉 signifies in a latitude not only to apprehend, or take or hold as a prisoner, but simply to have, to possess, to contain, to have in ones power. Accordingly, as it is here rendered by the LXXII. 〈 in non-Latin alphabet 〉 , they had him in their power, so if we consider the story to which it refers, 1 Sam. 21. we shall find no cause to look upon David as a prisoner at the time which is here spoken of. David indeed at Gath was afraid when they told Achish, that this was the man of whom the triumphal songs were made, v. 11, 12. But it appears not, that that speech was by the speakers intended to his disadvantage, but only to represent him a considerable revolter or transfuga fled from Saul. And that nothing but kindness was finally meant him, may be gathered from v. 15. where Achish his words are, Have I need of mad men, that ye have brought this fellow to play the mad man in my presence? shall this fellow come into my house? It seems he might have been thought fit for the Kings house and presence, had he not been taken for a mad man. Which is very far from a prison being designed him. And 'tis yet farther manifest 1 Sam. 27.1. that David soon after this returned to this place to Achish King of Gath again; which is a sufficient argument, that he apprehended not any real danger, when he was there at the first. From all which 'tis consequent, that as the word 〈 in non-Latin alphabet 〉 must not be rendered in the notion of captivity, or imprisoment, so the deliverances here recounted by the Psalmist are not to be applied to his escape out of the hands of Achish, but belong to the many rescues by God afforded him from Saul's servants, and Court-Sycophants; and so though the title of the Psalm looks only on the Philistim in Gath, yet it takes in the passages following; as Psalm 34, though by the inscription it appear to have been endited, when David changed his behavior before Achish, takes in also the following story of his dismission (so 〈 in non-Latin alphabet 〉 signifies, and is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , dismissed him, by the Chaldee paraphrased, 〈 in non-Latin alphabet 〉 and he left him) and his departure, and the consequents thereof, being pen'd, as is most probable, at Adullam, or some other place of his after-flight, while he was persecuted by, and fled before Saul.

[ b] V. 1. Swallow ] From 〈 in non-Latin alphabet 〉 to draw breath, is the metaphorical use of the word for gaping after, desiring earnestly, and so 〈 in non-Latin alphabet 〉 is here used, for enemies that earnestly desire to get him into their hands. The ancient Interpreters generally render it, as if it were from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 conculcare, 〈 in non-Latin alphabet 〉 say the Chaldee, he hath trod me underfoot, and so the LXXII. 〈 in non-Latin alphabet 〉 . The same word is again repeated in the same sense v. 2. 〈 in non-Latin alphabet 〉 my observers (or those that watch as spies upon me) gape.

[ c] V. 4. In God ] That 〈 in non-Latin alphabet 〉 in Piel signifies to praise, there is no doubt; and if it do so here, it will be necessary to soften the phrase, which otherwise sounds some-what rough, and instead of 〈 in non-Latin alphabet 〉 which we render literally, In the Lord I will praise his word ] to read, The Lord his word will I praise, ] which is easily done, if only ב (as oft it is) be reckoned as a pleonasm. But the word signifies also to glory, or boast, as Psal. 10.3. the wicked 〈 in non-Latin alphabet 〉 boasts, the Targum reads, 〈 in non-Latin alphabet 〉 rejoiceth, or glories in his own hearts desire ; and this notion seems better to belong to it here, where it is joined with putting trust in God, for so to glory and boast in God, is to profess dependence on him, and none else, and so the Syriac hath distinctly rendered it 〈 in non-Latin alphabet 〉 in God will I glory. The LXXII. seems to have read 〈 in non-Latin alphabet 〉 my words ; for they render it 〈 in non-Latin alphabet 〉 , In the Lord I will praise my words, and so the Latin, and Arabic, and Ethiopic follow them, In Deo laudabo sermons meos, it will not be easy to divine with what sense. What is here said [ in God, and again in God ] is with some change repeated v. 10. 〈 in non-Latin alphabet 〉 in God and 〈 in non-Latin alphabet 〉 in the Lord. Of these two words the Rabbins observe, that 〈 in non-Latin alphabet 〉 God is 〈 in non-Latin alphabet 〉 the attribute of justice, but 〈 in non-Latin alphabet 〉 Lord, 〈 in non-Latin alphabet 〉 the attribute of compassion. And accordingly the Chaldee here reads, 〈 in non-Latin alphabet 〉 &c. in the attribute of the justice of God I will praise, or rejoice in his word, 〈 in non-Latin alphabet 〉 in the attribute of his pity, &c. i. e. whether he punish, or he pities, I will praise him, or boast or glory in him.

[ d] V. 5. Wrest ] 〈 in non-Latin alphabet 〉 signifying first to grieve, or be in pain, is used by metonymy for any laborious framing, or forming anything. Here being applied to another's words, or speeches, it seems to note the depraving them, laboring, and using great art and diligence, to put them into such a form as may be most for the disadvantage of the speaker, turning and winding them to his hurt, putting some odious gloss upon them, and so according to sense, may most fitly be rendered depraving. This perhaps the LXXII. meant when they rendered it 〈 in non-Latin alphabet 〉 , not as that signifies detesting abhorring, but making them detestable, putting an odious, abhorred sense upon them. The Syriac here read 〈 in non-Latin alphabet 〉 , they took counsel against me, reading 〈 in non-Latin alphabet 〉 by taking counsel, laboring and industriously contriving and consulting, 〈 in non-Latin alphabet 〉 my words, by [ me ] and then supposing the preposition 〈 in non-Latin alphabet 〉 against, to be wanting, they thought fit to supply it, and thus to paraphrase this obscure phrase, and make it agree with that which follows, all their thoughts, or contrivances, are against me for evil.

[ e] V. 6. Gather ] 〈 in non-Latin alphabet 〉 that signifies to dwell or to sojourn, signifies also (in the notion of 〈 in non-Latin alphabet 〉 ) to assemble, to meet together, and so the Chaldee interpret it here, 〈 in non-Latin alphabet 〉 they shall assemble together ; but the LXXII. retaining the former notion, render it 〈 in non-Latin alphabet 〉 , they shall inhabit.

[ f] V. 7. Escape ] Of 〈 in non-Latin alphabet 〉 it is observed by Lexicographers, that as in Kal it signifies to escape or go out, so in Piel, it is used for casting out or throwing away, so saith Kimchi in his roots, (adding that the noun from thence signifies an abject vile person, Judge. 12.4, 5. and Isa. 45.20.) lo Jon. 2.10. where the Hebrew hath 〈 in non-Latin alphabet 〉 the fish vomited out Jonah, &c. the Chaldee render it 〈 in non-Latin alphabet 〉 where it evidently signifies to cast or vomit out ; so Levite. 18.25. and 28. the Chaldee useth it of the lands vomiting out its inhabitants, and so the Rabbins use 〈 in non-Latin alphabet 〉 for vomit. And then the place will be thus literally interpretable, 〈 in non-Latin alphabet 〉 for, or according to their iniquity, 〈 in non-Latin alphabet 〉 abjection, casting, or vomiting out shall be to them, i. e. they shall, as vile persons, be rejected and cast out by God. And thus the Chaldee appear to have understood it, who render it 〈 in non-Latin alphabet 〉 they shall be empty or vile ; and to this best connects that which follows in the verse, In thine anger cast down the people.

Annotations on Psalm LVII.

[ a] Tit. Altaschith ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 perdidit, is a form of deprecation [destroy not. ] It is four times used in the titles of the Psalms, in this, and the two next succeeding 58. and 59. and 75. This makes the Chaldees gloss improbable, viz. that it was composed at a time, when he said Destroy me not, for that will not fitly be applicable to any, much less to all of these. 'It is much more probable that as many other titles of the Psalms, so this was designed to denote the melody or tune to which it was set, the same that had formerly belonged to some Psalm or hymn, beginning with those words, 〈 in non-Latin alphabet 〉 destroy not.

[ b] V. 3. The reproach ] All the Antient Interpreters make 〈 in non-Latin alphabet 〉 a verb (and so sure it is of the preterperfect tense in Piel ) and apply it to God, that he shall deliver David, having shamed or reproached his enemies. So the Chaldee 〈 in non-Latin alphabet 〉 he hath reproached, the Syriac 〈 in non-Latin alphabet 〉 and he shamed or reproached. So before them the LXXII. 〈 in non-Latin alphabet 〉 , the Vulgar dedit in opprobrium, he gave to reproach, and accordingly the Arabic and Ethiopic. And in all reason • o we are to render it, rather then imagine the prefix • to be wanting. But another rendering the words are also capable of, 〈 in non-Latin alphabet 〉 he that would swallow me up hath reproachit or rail'd against me.

[ c] V. 4. My soul ] The rendering of this fourth verse will depend upon the notion of 〈 in non-Latin alphabet 〉 my soul. This, according to the most usual notion of 〈 in non-Latin alphabet 〉 signifies no more then I myself, and then it may not improbably connect with 〈 in non-Latin alphabet 〉 in the first person my soul, i. e. I lie among Lions: If not so, yet retaining the literal rendering [ my soul ] that may be taken in the vocative case, as part of a soliloquy, O my soul, I lie —In either of these renderings the following words will flow readily, 〈 in non-Latin alphabet 〉 the sons of m • n are set on fire, 〈 in non-Latin alphabet 〉 &c. their teeth are spears —

[ d] V. 8. Awake ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 is most fitly to be taken in the transitive sense for exciting or stirring up, and so awakening. So 'tis generally taken, and then 〈 in non-Latin alphabet 〉 being a noun, that signifies the dawning first light of the morning, the phrase 〈 in non-Latin alphabet 〉 will be best rendered, I will awake the morning, a Poetic strain, imitated by Ovid, and frequent among Poets, Non vigil ales ibi cristati cantibus oris Evocat auroram, The cock by his crowing calls not up the morning there.

[ e] V. 10. The clouds ] From 〈 in non-Latin alphabet 〉 comminuit, is the noun 〈 in non-Latin alphabet 〉 the heaven, from the thinness of the Substance thereof. And it seems to be taken not for the aereal part (which contains the Clouds ) but the aethereal, which comprehends the Sun, Moon, and Stars. So Psalm. 89.37. where the Moon is called the faithful witness 〈 in non-Latin alphabet 〉 in heaven. So v. 6. who in the heavens 〈 in non-Latin alphabet 〉 shall be compared unto the Lord? meaning the highest heavens, not the clouds. So Isai. 45.8. 〈 in non-Latin alphabet 〉 in the plural, Let the heavens distill righteousness, to signify not the clouds that distill the dew (as the Chaldee there understands, and renders it, 〈 in non-Latin alphabet 〉 and the clouds ) but God the Lord, that doth all these things, v. 7. so Jer. 51.9. is lifted up to 〈 in non-Latin alphabet 〉 where the Chaldee renders 〈 in non-Latin alphabet 〉 the heavens of heavens, or highest heavens. I suppose there in the notion of the highest heavens, though that phrase do not always signify so (see note on Psal. 148.4.) And so in this place 〈 in non-Latin alphabet 〉 in the former part of the verse regularly signifies the regions of the air, frequently called 〈 in non-Latin alphabet 〉 , heavens ; and then in all reason 〈 in non-Latin alphabet 〉 shall signify not the same again, but the aethereal regions, and so will best be rendered, Sky, the seat of the Stars: the Chaldee retaineth the same word, only changed into the plural, 〈 in non-Latin alphabet 〉 ▪ heavens, the Syriac also, departing from the LXXII. (which read 〈 in non-Latin alphabet 〉 ▪ clouds ) render it 〈 in non-Latin alphabet 〉 , to the heavens of heavens. The Jewish Arab renders it 〈 in non-Latin alphabet 〉 from a root differing from the Hebrew only by the change of ח into ה, 〈 in non-Latin alphabet 〉 which though not usually found applied to the heavens, yet may well signify the highest of them, properly signifying heights, as joined with the name of mountain, the heights or highest tops of the mountains, and that is the peculiar style for the athereal bodies, 〈 in non-Latin alphabet 〉 , heights, and 〈 in non-Latin alphabet 〉 , the highest, which makes it reasonable for us to render it Sky, and not Clouds.

Annotations on Psalm LVIII.

[ a] V. 2. Weigh ] All the Antient Interpreters consent to annex 〈 in non-Latin alphabet 〉 on the earth ] to the former part of the verse: 〈 in non-Latin alphabet 〉 , ye work wickedness on the earth, say the LXXII. and so the Chaldee, and Syriac, &c. by that meaning all the space that they live upon the earth in this world. Then for 〈 in non-Latin alphabet 〉 your hands, ] they generally render it so, as to go before, and govern the verb 〈 in non-Latin alphabet 〉 : so the LXXII. 〈 in non-Latin alphabet 〉 ; and the vulgar, injustitias manus vestrae concinnant, your hands weave, or frame wickedness ; the Chaldee 〈 in non-Latin alphabet 〉 your hands prepare evil ; and the rest after the same manner, (only the Jewish Arab goes the other way, reading, In the regions you weigh the injustice of your hands. ) And in case the verb (as it will bear) should be in the second person, there will yet be no reason to join 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 the iniquity of your hands: The more probable rendering will be by understanding the preposition ב ( prefixed to 〈 in non-Latin alphabet 〉 heart in the former part of the verse, and so fit to be 〈 in non-Latin alphabet 〉 , repeated here) in, or with the heart ye work wickedness on the earth, with your hands you frame or prepare violence. The word 〈 in non-Latin alphabet 〉 signifies to weigh in a balance, and to frame anything by rule and line : and in this latter sense the Chaldee understand it, rendering it by 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to prepare, or fit, or frame, anything; and herein the Latin choose to follow them (rather than the LXXII.) concinnant, they frame, which the LXXII. more loosely and paraphrastically render▪ 〈 in non-Latin alphabet 〉 , they complicate, as that signifies weaving, or texture, and so by a metaphor, framing also.

3. From the womb ] 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , from the womb, [ b] and from the belly, are not strictly to be taken for the hour or minute after birth, as if they did actually sin, or tell lies, as soon as ever they were born ; but in that latitude that aversions (so 〈 in non-Latin alphabet 〉 signifies) and straying and speaking lies are capable of, i. e. as soon as they are by age, and understanding, and use of their faculties qualified for sinning, which is not many months after their birth, they do actually fall into sin, and accordingly grow up with it, without reformation.

[ c] V. 4. Deaf adder ] 〈 in non-Latin alphabet 〉 the deaf viper, or adder, is said to be so called, because (saith Schindler in the word 〈 in non-Latin alphabet 〉 ) being deaf of one ear, he useth to stop the other with dust, or with his tail, to avoid the force of charms or incantations wherewith he is wont to be caught. Of this art of catching Dragons in India, Philostratus gives an account in the life of Apollonius; On the mountain, saith he, 〈 in non-Latin alphabet 〉 , they are wont to hunt the dragons ; and there are three parts of the prize, when they are caught ( 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , the eyes, the skin, and the teeth, but especially the first, the apples of their eyes being 〈 in non-Latin alphabet 〉 , a stone bright as fire, 〈 in non-Latin alphabet 〉 , florid and sparkling out all manner of colors, and of secret and unspeakable efficacy, such as Gyges his ring is said to be. The hope of this gain stirs up the inhabitants to use all arts to circumvent and take them. And this is the Indian manner of it, 〈 in non-Latin alphabet 〉 — they take a scarlet coat imbroydered with golden letters, and spread it before the serpents hole, and these golden letters have a fascinating power over him, and therewith his eyes, though as hard as stones, are yet overcome and laid to sleep. And besides, 〈 in non-Latin alphabet 〉 , They have Charms of hidden wisdom (or sorcery) which they use to him, and thereby he is brought to put his neck out of the hole, and sleep upon the golden letters, and then the Indian taking that advantage cutteth off his head with an axe, and seizeth upon his prey, the stones which he finds in the head. Here is a signal testimony of the received custom of charming or enchanting of serpents, very agreeable to the expression of the Chaldee here, which stiles it the voice of enchanting words, which bind the Serpents, i. e. lay them fast asleep. For the avoiding of which danger, the deaf adder, so called, because he hears but of one ear, is supposed to stop his other ear, and so to secure himself. Whether there be exact truth in this, is not material to the Psalmists use of it, or to the explicating the meaning of this allusion, which as from a thing vulgarly believed, sets forth the matter in hand, the impersuasibleness of wicked men, who will not be wrought upon by any the wisest and divinest arts of persuasion, to forsake his course, or be won and gained and caught to virtue, but fortifies himself impregnable against all such artifices, that he can foresee likely to have efficacy upon him.

[ d] V. 5. Charmers ▪] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to murmur or whisper, signifies those that use charms. As for the other part of the verse, it will best be understood by joining the last word 〈 in non-Latin alphabet 〉 the wise, or wisard, by way of apposition to the charmers precedent; and then with that will connect 〈 in non-Latin alphabet 〉 that inchants enchantments, i. e. useth all the enchantments he is furnished with, 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 to associate ) denoting a conjurer, or enchanter, that either brings many creatures into one place by his charms, or else stills them, that they shall not hurt, by that means. And then the phrase [ enchanting enchantments ] is but ordinary Hebrew style, very frequent in all words where any 〈 in non-Latin alphabet 〉 , aggravation is to be expressed.

[ e] V. 6. Teeth ] The mention of [ teeth ] in this first place, with the relative [ their, ] looks most probably on the adders or serpents immediately foregoing, whose poison and noxious power is in their teeth, and the way to disarm a snake is to deprive him of his teeth. This they that keep them tame usually do, by putting to them a piece of red cloth in which they love to fix their teeth, and so draw them out. And breaking them is equivalent to drawing them. This mention of teeth fairly introduces that which follows concerning the Lion, whose doing mischief with that part is more violent and formidable, and so signifies the open riotous invader, the violent and lawless person, as the serpents teeth the more secret undiscernible wounds of the whisperer, or backbiter, which yet are as dangerous and destructive as the former, by the smallest prick killing him on whom they fasten.

[ f] V. 7. Run ] 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 going or going away ) will be here best joined with 〈 in non-Latin alphabet 〉 as waters, and rendered thus, They shall melt as waters depart or go 〈 in non-Latin alphabet 〉 from themselves (so the Chaldee 〈 in non-Latin alphabet 〉 they shall fall away from themselves ) this being the nature of water, when it is not coopt up in some vessel, or enclosed within banks, to run about, to depart from its own sphaerical nature, and every part to leave the other (so the Jewish Arab reads, let them be dissolved as waters, that go their way ) or when it is in a current, continually to flow, and not remain: and so the resemblance is most fit to describe the destruction which is here aboded to the wicked, by way of melting or falling asunder, which is nothing else but the departing of one part from the other, so as not to return again to their state. To this well accords the other part of this verse, He shall direct or send out his arrows, 〈 in non-Latin alphabet 〉 as if they were cut in sunder, (from 〈 in non-Latin alphabet 〉 to cut in pieces: ) i. e. when he prepares his arrows, sends out the instruments of his malice, they shall not come to their designed mark; but, as when arrows are cut in sunder, before they go out of the bow the pieces fly not out, but fall presently to the ground, so shall it be with his intended mischiefs, they shall be frustrated, disappointed utterly, unable to hurt any man. Abu Walid observes of the word 〈 in non-Latin alphabet 〉 , that it implies as much as if 'twere said, let them be cut in two like straws. And the Jewish Arab, though he interpret the former part by change of the person, [ when thou settest thine arrows to the string against them ] yet in this part he agrees, [ so let them be cut off as an ear of corn. The noun 〈 in non-Latin alphabet 〉 we have Deut. 23.26. for stalks, or ears of corn ; and if the verb may draw any signification from thence, then this will be the meaning, that their arrows, when shot, should fall asunder, like the ear from the straw, to which Job seems to refer ch. 41.27, 29. He esteemeth iron as straw, and brass as rotten wood, Darts are counted as stubble, &c. In the beginning of the verse, for 〈 in non-Latin alphabet 〉 shall melt, from 〈 in non-Latin alphabet 〉 liquefacit, the LXXII. reads 〈 in non-Latin alphabet 〉 , which is thought to signify being despised or contemned, and so to be the rendering of 〈 in non-Latin alphabet 〉 sprevit: but 〈 in non-Latin alphabet 〉 may rather be understood there for bringing to nothing, and so the vulgar Latin understood the LXXII. who read ad nihilum devenient, they shall come to nothing ; and so it is a clear periphrasis of the melting which the Hebrew designed, and fitly agrees to the resemblance of water falling on a plain, where it runs abroad, and comes to nothing.

V. 8. Snail ] What 〈 in non-Latin alphabet 〉 here signifies cannot be certainly defined, being but this once in the whole Bible. The LXXII. render it 〈 in non-Latin alphabet 〉 , as wax, and the Syriac and Latin &c. follow them. And if it be thus rendered, then the verb 〈 in non-Latin alphabet 〉 which is joined to it, must be taken in the Arabic notion of it (not unusual in the Bible) for perishing and being destroyed, or in the notion wherein 'tis used here v. 7. of waters which go from themselves, and is there a resemblance of melting. But the Chaldee may also deserve to be heard, who read 〈 in non-Latin alphabet 〉 as a reptile, or crawling, &c. which interpreting the word of some creeping thing, which is an eminent example of melting, seems to apply it to a snail, (which notion Abu Walid prefers before any) when he goes out of his shell, (to which also the [ 〈 in non-Latin alphabet 〉 walking or going out ] fitly agrees) which melts and leaves the marks thereof behind, wheresoever he goes, 〈 in non-Latin alphabet 〉 wets or moistens his way, saith the Chaldee, till at length by degrees he consumes and destroys himself. And with this agrees the latter part of the verse, that other resemblance of 〈 in non-Latin alphabet 〉 the abortive, or as the word from 〈 in non-Latin alphabet 〉 signifies, the falling fruit of a woman, meaning the child in the womb, when by the dissolving of the ligatures, by which it is knit to the womb, and by which it receives all its nourishment, it falls down, and if it continue in the womb, from that time it presently melts and consumes away, as the snail did by going out of his shell. For this the LXXII. read 〈 in non-Latin alphabet 〉 , the fire fell (and so the Latin and Syriac, &c.) reading it seems 〈 in non-Latin alphabet 〉 , and applying it to the wax precedent: As on the other side, the Chaldee, looking forward to the conclusion of the verse, of not seeing the Sun, for 〈 in non-Latin alphabet 〉 the woman, read 〈 in non-Latin alphabet 〉 the mole, and so join that with the abortive child, as an abortive and blind mole (so false conceptions, or lifeless embryons are wont to be called) which see not the Sun. But the Hebrew will best be rendered so, as the snail and the child dead in the womb may be the two resemblances to express the blasting of the wicked man's designs; and then the not seeing the Sun ] be applied only to the wicked, not either to the snail, or that fruit in the womb (though in the latter of them it certainly holds also) that he shall not see the Sun, i. e. shall not bring his designed or projected malice to light, shall be disappointed and blasted, and consumed, before he bring it forth.

[ h] V. 9. Pots ] 〈 in non-Latin alphabet 〉 signifies two things, a thorn, and a pot or vessel to be set over the fire. In the latter sense the LXXII. (though they here, and Eccl. 7.7. render it in the former 〈 in non-Latin alphabet 〉 , and Hos. 2.6. 〈 in non-Latin alphabet 〉 ) do oft take it and render it 〈 in non-Latin alphabet 〉 , cauldron, 22. times, and 〈 in non-Latin alphabet 〉 , brass-pot twice, and 〈 in non-Latin alphabet 〉 , which we render pot, 2 Chron. 4.11. and 〈 in non-Latin alphabet 〉 , a pan, Exod. 27.3. and 38.3. and Jer. 52.18. and 〈 in non-Latin alphabet 〉 a cauldron, Jerem. 52.19. And if we shall here take it in that sense, then for the pot to understand (so 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 signifies) or rather to feel the thorns, i. e. the fire that is made of thorns (a quick and scorching fire) will be no more than to be heated by a fire of thorns: That is very instantly done, the fire is instantly kindled into a great flame, and so the Cauldrons that are over it are soon heated, and what is in them, scalded by it. This resemblance therefore is fitly set to express the swiftness of wicked men's destruction, and hath the same importance, that the Greek adage, 〈 in non-Latin alphabet 〉 ▪ or the Latin, citius quam asparagi coquuntur, sooner than asparagus is boiled. (which yet is so very little while a doing.) But the LXXII. as was said, render 〈 in non-Latin alphabet 〉 here in the other notion by 〈 in non-Latin alphabet 〉 , thorns ; and so it may also signify. For thorns and briers, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , being both noxious shrubs, of the same kind, full of hooks and prickles, upon the first touch are united and claspt fast together, entangled in one another, and grow one upon the sudden, have an intimate acquaintance as it were (the importance of 〈 in non-Latin alphabet 〉 ) upon the first meeting. And in this sense there is ground also for the Proverb, especially when there is speech of divers naughty persons (as here there is) agreeing one with the other in their irregular entangling figures, i. e. in the like mischievous dispositions. And to this purpose is that adage in Aristotle, Moral. l. 7. 〈 in non-Latin alphabet 〉 , One thief, and one wolf or rapacious person knoweth another. And then it will be thus rendered, Ere your thorns understand or know the brier, ere they are combined together, where they can grow acquainted (which they usually do at their very first encounter, and can hardly be got asunder again) 〈 in non-Latin alphabet 〉 so, &c. These latter words (as the former, and in proportion with them) are also capable of a double interpretation. For if 〈 in non-Latin alphabet 〉 be taken, as most frequently it is, for vivum, living, then most probably 〈 in non-Latin alphabet 〉 must be rendered in the notion of 〈 in non-Latin alphabet 〉 horruit, or horripilavit, horror or staring of the hair, caused by fright, or of 〈 in non-Latin alphabet 〉 (changing ש into ט) carrying away with a whirlwind or tempest ; and then the latter part will be thus rendered, so shall he affright and perplex them, or so shall he hurry them away with a whirlwind, as it were alive (as when the earth swallowed up Corch) and (again) as in anger or fury. For when a man is in rage, then he hurries them away with whom he is thus displeased, and stays not first to kill, and then carry away, which requires time, but as it were alive hurries them tempestuously no man knows whither, by both these noting the swiftness and terribleness of it. And though God be not capable of such incitation, yet 〈 in non-Latin alphabet 〉 , as if he were thus in a rage or incitation, he will thus hurry them away, as it were alive. And so this may be the meaning of the phrase, if only we suppose an ellipsis of ב in before 〈 in non-Latin alphabet 〉 , and read as it were in anger, or fury ; but it is possible 〈 in non-Latin alphabet 〉 may be substantively taken, and be of some affinity with 〈 in non-Latin alphabet 〉 and then both these join together in the nominative case. To which purpose it may be considered, that Levite. 13.16. in the examination of the leper, 〈 in non-Latin alphabet 〉 signifies raw flesh, and so our old translation here took it, rendering it a thing that is raw. And then rawness and anger (in that dialect, wherein we call a sore angry, which is painful or inflamed) will signify jointly that anguish which proceeds from an inflamed wound, and thus be rendered, so shall rawness, so shall anger, or inflammation ( 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 inflammatus est) affright, or perplex them. Besides this, the Arabic notion of 〈 in non-Latin alphabet 〉 is considerable, for knowing or understanding ; and then there will be a farther elegancy, in allusion to the knowing of the briers and thorns forementioned; and the rendering thus, Ere the thorns know the briers, so shall rawness, so shall inflammation or anguish know them. And if 〈 in non-Latin alphabet 〉 will bear this sense proposed, this will be a fair and ready meaning of the passage.

[ i] V. 10. Wash his footsteps ] 〈 in non-Latin alphabet 〉 signifies primarily (from 〈 in non-Latin alphabet 〉 impulit ) an hammer, then the soles of the feet by which the earth is trodden on, or beaten: so the LXXII. (though here they read 〈 in non-Latin alphabet 〉 , hands ) render it Psal. 17.5. 〈 in non-Latin alphabet 〉 , my footsteps, where the Chaldee hath 〈 in non-Latin alphabet 〉 my feet. As for the phrase, washing their feet in the blood of the ungodly, it literally signifies the plentiful effusion of the blood of wicked men, which the godly live to see; but figuratively to refresh (as washing of feet was designed to weary travelers) to recreate, and withal to benefit and profit them (as bathing was a principal part of the ancient medicine;) and so, besides the thankful acknowledgment of God's mercy to them, in thus destroying their enemies, (which is some refreshment to those that are under their persecution) they receive profitable document also to cleave fast to God, and the practice of all virtue, which hath this assurance to be secured and remunerated in this life.

Annotations on Psalm LIX.

[ a] V. 7. Belch ] From 〈 in non-Latin alphabet 〉 scaturivit, is the same word used in a metaphorical sense, for pouring out words, as a spring doth water, and simply for speaking, as Psal. 78.2. 〈 in non-Latin alphabet 〉 I will utter dark sayings, and Psal. 19.3. night unto night 〈 in non-Latin alphabet 〉 shall utter a word, and Prov. 1.23. 〈 in non-Latin alphabet 〉 I will declare to you. And so in all reason here 〈 in non-Latin alphabet 〉 they speak with their mouths, and swords are in their lips, i. e. whensoever they speak or say anything, 'tis some bloody matter or other: and accordingly as the Chaldee retain the Hebrew word, so the LXXII. read 〈 in non-Latin alphabet 〉 , and the Latin loquentur, they will speak ; and the Syriac more expressly 〈 in non-Latin alphabet 〉 the word of their mouth a sword in their lips.

[ b] V. 9. Because of his strength ] What 〈 in non-Latin alphabet 〉 here signifies, is somewhat hard to determine. 'It is literally to be rendered his strength ; yet all the ancient interpreters, as now we have them, render it, as if it were 〈 in non-Latin alphabet 〉 my strength; 〈 in non-Latin alphabet 〉 my strength, saith the Chaldee, and 〈 in non-Latin alphabet 〉 , my strength, the LXXII. and the Latin, fortitudinem meam. And so the context may be deemed to require, which joins it with 〈 in non-Latin alphabet 〉 to thee, as if it were thus to be rendered, my strength will I keep or repose with, or on thee, (taking 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 in the notion of reposuit, as it sometimes signifies) for God is my defense. This interpretation of the phrase is generally pitched on by the interpreters, save that the Syriac takes a greater liberty of paraphrase, and reads, 〈 in non-Latin alphabet 〉 O God, I will glorify thee, (upon the same account, I suppose, that Psal. 8.2. for strength the LXXII. read 〈 in non-Latin alphabet 〉 , praise) by that yet meaning to express the true power of the phrase; the reposing ones strength on God, being indeed the glorifying and blessing him for all the strength one hath. And should this be resolved on to be the sense, the words might yet remain unchanged, as our Hebrew now reads them, 〈 in non-Latin alphabet 〉 his, i. e. God's strength ; thereby meaning that strength which I have from God: in which respect God's strength and mine are all one: what is mine, as of the receiver, is his, as the donor ; and when it is given me, yet it is not so mine, as to cease to be his, but still remains much more properly his than mine, as being free to him to withdraw it when he will; his, principally and originally, and in fullness, and mine only derivatively, imperfectly, and dependently from him; I am a tenant at will, to be put out of possession when he pleaseth. And for the seeming incongruity between [ his ] and [ to the ] it is not new ; but frequent in the Hebrew, which oft pass from one tense, and from one number, and from one person, to another. The very next words are an example of it, for after God, mentioned in the second person, 〈 in non-Latin alphabet 〉 to thee, follows immediately in the third, for God is my defense. And indeed 〈 in non-Latin alphabet 〉 his strength agreeing so well with God, in the end of the verse, and the sense lying thus, God is my defense, therefore his strength will I repose on thee, i. e. on God, the appearance of incongruity will not be in 〈 in non-Latin alphabet 〉 his strength, but rather in 〈 in non-Latin alphabet 〉 to thee. But neither is that new or strange, the transition from one person to another being so very ordinary. In the next verses we have 〈 in non-Latin alphabet 〉 his mercy, with the points of 〈 in non-Latin alphabet 〉 my mercy, the chere being for the one, and the chetib for the other. And accordingly, of the Interpreters, some read the one, some the other, both certainly meaning the same thing; the Chaldee 〈 in non-Latin alphabet 〉 the God of my grace or goodness or mercy, but the LXXII. 〈 in non-Latin alphabet 〉 , my God his mercy, and so the Latin; but the Syriac in the middle between both, 〈 in non-Latin alphabet 〉 O Lord, thy grace — Thus much hath been said in compliance with the renderings of the ancient Interpreters, as we now read them. But there is another notion of the phrase, of which it is capable; as 〈 in non-Latin alphabet 〉 his strength ] may be understood of the strength or forces of Saul sent against David to watch the house, in the title of the Psalm, and as 〈 in non-Latin alphabet 〉 may be rendered I will guard, or look to, or beware of, or keep myself from, so as to avoid the danger of this strength of his, and this 〈 in non-Latin alphabet 〉 at, or with, or by flying to thee, i. e. to God, as he is 〈 in non-Latin alphabet 〉 my, i. e. David's refuge, in the end of the verse. And thus the words most probably signify, his strength I will ward, or avoid, or beware, or take heed of at thee. And if the composure seem harsh or strange, it must be imputed to the poetry, which consists principally in affinity of words or sounds, and light variations, and correspondencies observed betwixt several parts of the composure. Saul sent, 〈 in non-Latin alphabet 〉 and they guarded in the sense of besieging) the house, in the title of the Psalm, and 〈 in non-Latin alphabet 〉 I will ward (in the sense of taking heed of, or avoiding) his strength, in the end of this first part of this Psalm: And then in correspondence with it, is the conclusion of the latter part of the Psalm, very lightly varied, v. 17. Here the first part of the concluding verse runs 〈 in non-Latin alphabet 〉 , there 'tis 〈 in non-Latin alphabet 〉 . And the latter parts are of the same affinity also, 〈 in non-Latin alphabet 〉 , for God is my defense, the same in both; and only 〈 in non-Latin alphabet 〉 his mercy, changed into 〈 in non-Latin alphabet 〉 my mercy, as 〈 in non-Latin alphabet 〉 his strength, into 〈 in non-Latin alphabet 〉 my strength. Thus much being said for the confirming this interpretation, 'twill now be easy to conform the ancient interpretations to it, if only we shall suppose the true original copies of them to have been in the third; not first person, and to have been changed by scribes, on purpose to conform this ninth to the last verse. There indeed 'tis 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 my strength, and my mercy, as in the interpreters, so in the Hebrew itself: But here in the tenth verse, all copies of the Hebrew have 〈 in non-Latin alphabet 〉 his strength ; therefore 'tis reasonable to resolve, that so it was when the Interpreters rendered it, and according to that reading their interpretations (being probably by scribes corrupted) ought in reason to be restored, the Chaldee, not 〈 in non-Latin alphabet 〉 my, but 〈 in non-Latin alphabet 〉 his strength — and so the LXXII. 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 but) 〈 in non-Latin alphabet 〉 , his strength will I watch, or ward (the Hebrew 〈 in non-Latin alphabet 〉 , and Greek 〈 in non-Latin alphabet 〉 , frequently signifies cavere sibi, so to observe, as to avoid and keep out of the danger) at, or with, or by betaking myself to thee. And so in the Latin, and other translations, which are more reasonably to be accorded to the Hebrew, than the Hebrew to them.

[ c] V. 11. Slay them not ] In this place the ancients renderings are very different. The LXXII. apply the forgetting ] to the enemies, slay them not, 〈 in non-Latin alphabet 〉 , lest they forget ; and so the Latin and Syriac, ne quando obliviscantur, lest they forget. And so the Hebrew may bear; 〈 in non-Latin alphabet 〉 ] may be rendered, lest they forget my people, as well as, lest my people forget. The LXXII. indeed now read, 〈 in non-Latin alphabet 〉 , lest they forget thy Law ; and so the Arabic follow them: but that is likely to be an error of some ancient scribe, for both the Syriac and Latin, that are wont to follow the LXXII. read 〈 in non-Latin alphabet 〉 populi mei, my people. But the sense inclines the Hebrew the other way, 〈 in non-Latin alphabet 〉 lest my people 〈 in non-Latin alphabet 〉 forget: the Chaldee adds, in the former part, a word, which renders an account of the latter, slay them not suddenly lest my people forget it. One act of universal slaughter, suddenly at an end, is not apt to have such a durable impression on the beholders, as another more lingering punishment, under which men lie long, pine away and consume, as the scattering here following includes. And so this is to be resolved the due rendering of it.

[ d] V. 12. For the sin of their mouth ] The clearest rendering of this 12 ^th . verse will be by acknowledging no ellipsis in it, thus, 〈 in non-Latin alphabet 〉 the sin of their mouth, 〈 in non-Latin alphabet 〉 the word of their lips, or is the word of their lips, i. e. (according to Hebrew idiom) every word of their lips, is the sin of their mouth, so many words, so many sins; (and then follows regularly, 〈 in non-Latin alphabet 〉 and they shall be taken in their pride ; this their punishment is the consequent of that their confident habitual going on in sin. ) The Syriac have thus paraphrased it, 〈 in non-Latin alphabet 〉 the sin of their mouth, their lips have spoken, i. e. whatsoever their lips have spoken hath been sin ; but the LXXII. more literally, 〈 in non-Latin alphabet 〉 · more probably it should be read, in the nominative case, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and so in the other interpreters which follow them; the Chaldee taking the greater liberty, usual to them, of paraphrasing, instead of rendering the words, 〈 in non-Latin alphabet 〉 , &c. because of the sin of their mouth, &c. which as a paraphrase may be born, but is neither the full, nor proper rendering of it.

[ e] V. 15. Grudge ] The verb 〈 in non-Latin alphabet 〉 is equivocal, and signifies both pernoctare and querulari, to continue all night, and to growl or murmur: and in both these senses the allusion will here be proper to the returning in the evening, and making a noise like a dog, v. 14. But the construction lying thus [ they shall wander for meat 〈 in non-Latin alphabet 〉 , &c. if they be not satisfied, 〈 in non-Latin alphabet 〉 and they shall —] it will be most reasonable to render it in the notion of continuing all night, thus, they shall wander, &c. and continue all night ; and so the Chaldee and Syriac by 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 pernoctare, appear to have understood it, though the LXXII. read 〈 in non-Latin alphabet 〉 , and shall murmur.

Annotations on Psalm LX.

[ a] Tit. Shushan-Eduth ] That 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 six, signifies hexachordum, an instrument of six strimgs, see Psal. 45. a. It signifies also a flower, whether rose or lily. But here in the title of this Psalm (as also Psalm 80.) in all probability 'tis used in the same sense in the singular, as 〈 in non-Latin alphabet 〉 was in the title of Psal 45. and to that 〈 in non-Latin alphabet 〉 inclines it, the Psalm being committed to the Praefect of the Music, with directions to set it to that instrument. As for 〈 in non-Latin alphabet 〉 that follows, from 〈 in non-Latin alphabet 〉 testatus est, it may signify the Oracle, or the Ark of the Testimony, as oft it doth, and so the Hexachord of the Oracle may probably be resolved to be an instrument that solemnly waited on that. Or else, taking it in the primary sense for testifications, or commemorations, i. e. solemn thanksgivings for mercies received from God, which were wont to be performed with Music, the 〈 in non-Latin alphabet 〉 hexachord of the testimonies ] may fitly be set to signify such a Musical instrument, used in thanksgivings. Add to this, that 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 in Syriac, signifies a feast, that particularly of the Passover ; and if that may here be of any intimation, (and be not only a corruption brought in by latter times from the Hebrew 〈 in non-Latin alphabet 〉 , as some question not very probably) 'twill be no more than the festival Hexachord, or instrument solemnly used at feasts.

[ b] Tit. Return'd ] It is evident in the story 2 Sam. 8. and 1 Chron. 17. that David's victory over the Idumaeans was diverse from that over the Syrians. The Syrians came to help Hadadezer marching towards Mesopotamia, far from the borders of Edom and Arabia. And after this victory over the Syrians, 1 Chron. 18.5, 6. David ▪ returns to Jerusalem, v. 7. And then 'tis added v. 12. Moreover Abishai slew in the valley of salt eighteen thousand of the Edomites. These things therefore must be thus divided in the title of this Psalm, and the victory over the Idumaeans looked on as distinct from that over the Syrians, and 〈 in non-Latin alphabet 〉 rendered literally, and Joab returned, not when — But then whereas in that place of the story 1 Chron. 18.12. 'tis said that Abshai slew in that valley of salt eighteen thousand Edomites, and here that Joab smote Edom in the same valley twelve thousand, and 2 Sam. 8.13. that David gat him a name when he returned from smiting the Syrians in the valley of salt being eighteen thousand men, (all which may be thought to set down the same passage, but yet differ in several circumstances one from the other) this 〈 in non-Latin alphabet 〉 , or difficulty may be best salved, by interpreting these three places of three several passages in the story. For first the words 2 Sam. 8.13. may thus be understood; David when he returned from smiting the Syrians, gat him a name, i. e. by smiting increased his glory, in the valley of salt eighteen thousand men: which reading hath this to assist it, that there is a dictinctive accent in 〈 in non-Latin alphabet 〉 separating that of his smiting the Syrians, from the other passage of the eighteen thousand in the valley of salt. And indeed that the whole verse belongs not to the Syrians, but principally to the Idumaeans, appears by the next verse, And he put garrisons in Edom, &c. which must be founded in a victory over the Idumaeans (and not only of the Syrians ) foregoing. Some would have 〈 in non-Latin alphabet 〉 Syria to be there a mistake for 〈 in non-Latin alphabet 〉 Edom ; and accordingly the LXXII. read 〈 in non-Latin alphabet 〉 , Idumaea. But there is no need of that conjecture. The words duly rendered and pointed are, And David gat him a name, when he returned from smiting of the Syrians in the valley of salt, eighteen thousand men, i. e. (as the Latin supply the Ellipsis, caesis decem & octo millibus) killing eighteen thousand men. This being premised of 2 Sam. 8. the place in the Chronicles agrees with it exactly, viz. that Abishai, David's general, slew in the valley of salt eighteen thousand men. And then this in the title of the Psalm being still so different, not Abishai, but Joab, and not eighteen, but twelve thousand men, there is no reconciling them, but by distinguishing the times, viz. that Abishai killed at first eighteen thousand, and afterward they rebelling, Joab came upon them, and slew twelve thousand, which being the Edumaeans last defeat, is here mentioned in this Psalm most particularly. And thus Jarchi and R. Obadiah reconcile the difficulty.

[ c] V. 4. Truth ] For 〈 in non-Latin alphabet 〉 , which the Chaldee paraphrases by 〈 in non-Latin alphabet 〉 the truth of Abraham, the LXXII. read 〈 in non-Latin alphabet 〉 , a bow, reading, it seems, 〈 in non-Latin alphabet 〉 a bow: And then to fit the verse for that sense, they render 〈 in non-Latin alphabet 〉 (which from 〈 in non-Latin alphabet 〉 , signifies the lifting up or displaying the 〈 in non-Latin alphabet 〉 insigne precedent) by 〈 in non-Latin alphabet 〉 , to fly from, in a sense wherein that word is not found; and yet in all this the Latin and Syriac, &c. and some latter learned Interpreters have chosen to follow them, as if 〈 in non-Latin alphabet 〉 were the truer reading. The word 〈 in non-Latin alphabet 〉 doth here surely relate to 〈 in non-Latin alphabet 〉 of the preceding verse, to which 〈 in non-Latin alphabet 〉 hath so near a literal affinity, as in like manner 〈 in non-Latin alphabet 〉 answers to 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 alludes to 〈 in non-Latin alphabet 〉 : the poesie consisting in such analogies and allusions, as everywhere is observable, and particularly in the next verse, where 〈 in non-Latin alphabet 〉 thy beloved ] secretly alludes to David's name, from 〈 in non-Latin alphabet 〉 dilectus.

[ d] V. 6. Divide Shechem ] Of Shechem and the valley of Succoth, or booths, so called from Jacob's making booths and feeding his cattle there, see Gen. 33.17, 18. By these are meant Samaria ; and David's dividing or meting them out, is a phrase to express his dominion over them, it being part of the regal power to distribute his Province into cities and regions, and place Judges and Magistrates over them. To these the addition of Gilead (which contains the whole region of Bashan, &c. on the other side of Jordan ) and then the mention of Manasseh and Ephraim, are designed, as by so many parts, to denote the Kingdom of Israel, or ten tribes ; and their being his, and the strength of his head, notes him to be the Lord over them, and to make use of their strength in his wars, for the defending, or enlarging his dominions. And then [ Judah 〈 in non-Latin alphabet 〉 is my law-giver ] as it refers to Jacob's prophecy of the scepter and law-giver not departing from Judah, denoting that to be the royal tribe; so by it is signified the Kingdom of Judah, (under which Benjamin is comprehended) that David is possessed of that also. After which follows [ Moab is my wash pot, ] the Moabites are subjected to me. The wash-pot, we know, is a mean part of household-stuff, for the use of the feet, (so the Syriac read 〈 in non-Latin alphabet 〉 of my feet ) the lowest part of the body: and so is a fit title for the Moabites, 2 Sam. 8.2. where 'tis said, he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive: i. e. he divided them into three parts, two of which he destroyed, and the third he kept alive to be his subjects and trib • ta • ies, as there it follows; the Moabites became David's servants, and brought him gifts. Then [ Over Edom will I cast my shoe ] the LXXII. read 〈 in non-Latin alphabet 〉 , extend my shoe, and so the Latin extendam, as when the Master •• aches put his shoe to 〈◊〉 meanest servant, to be untied, and taken off by him; from whence the Syriac 〈 in non-Latin alphabet 〉 I will loose or untie: unless perhaps their truer reading were 〈 in non-Latin alphabet 〉 ini • ciam, I will cast • ▪ for so sure the Hebrew 〈 in non-Latin alphabet 〉 is to be rendered, I will cast my shoe, as that is an emblem of subjugating, or bringing down under the feet. So of the Edumaeans we find, 2 Sam. 8.14. He put garrisons in Edom, throughout all Edom put he garrisons, and all they of Edom became David's servants. Abu Walid would have 〈 in non-Latin alphabet 〉 here to signify a fetter, I will cast my fetter, or chain on him ; and so Kimchi in his roots, though in his Comment here he interpret it in the notion of a shoe. Lastly, 〈 in non-Latin alphabet 〉 Over Philistia give a shout ; for so from 〈 in non-Latin alphabet 〉 to sound a trumpet, or give a shout, is 〈 in non-Latin alphabet 〉 in Hithpael in the Imperative mood; and being in the faeminine gender must refer either to his soul, shout O my soul, or, as the Chaldee paraphrase it, to the congregation of Israel, and so is but a form of 〈 in non-Latin alphabet 〉 , or celebrating a victory, such as he had over them 2 Sam. 8.1. for 〈 in non-Latin alphabet 〉 , is not to be rendered over me, but simply over, and so joined with 〈 in non-Latin alphabet 〉 over Philistia: so the Chaldee, 〈 in non-Latin alphabet 〉 over the Philistines ; and the LXXII. paraphrase it to this sense, 〈 in non-Latin alphabet 〉 , the Philistines are subjected to me ; the Syriac more literally, 〈 in non-Latin alphabet 〉 Over Palestine will I shout. And so Psal. 108.9. where the latter part of this Psalm is again met with, 'tis 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , I will shout over Philistia.

V. 9. Who will bring ] This Psalm is made up of two parts. The former part of it, for the three first verses, is the recounting of their own weakness, when for their sins they were by God left to themselves. And the latter, in the five next verses, is the commemorating of their great successes and victories, by means of God's favor and aids. And these two next verses are, as it were, the recapitulating of both, and so contain their own absolute impotence to go on to any farther victory, unless God, who once forsook, be now pleased in a special manner to aid them. And 'tis poetically contrived by way of question, 〈 in non-Latin alphabet 〉 who shall lead me —i. e. it is not possible for me by my own strength, or with any human aids whatsoever, to enter any one place of strength, (the Chaldee names Tyre ) to conquer Id ••• a • , unless God interpose in my behalf, assist and prosper my attempts. It follows therefore, v. 10. 〈 in non-Latin alphabet 〉 shalt not thou, O Lord? (i. e. None can except thou dost.) Thou 〈 in non-Latin alphabet 〉 which hast, or hadst forsaken us: 〈 in non-Latin alphabet 〉 , say the LXXII. qui rep • listi no • , say the vulgar, thou which formerly hadst cast us off for some •• me; not complaining that he now doth so (that is quite contrary to the drift of the whole Psalm) but affirming and concluding from their improsperousness, when formerly he did forsake, that none can now aid successfully but he. And then concluding with confidence of his favor 〈 in non-Latin alphabet 〉 and wilt thou not, (i. e. certainly, O Lord, thou wilt) go out with our hosts? 〈 in non-Latin alphabet 〉 ; and wilt thou not go forth ? say the LXXII. And so this well accords with the contexture and design of the Psalm, to magnify God's aids, and the consequent thereof, all manner of good success and prosperity.

Annotations on Psalm LXII.

[ a] V. 3. Imagine mischief ] 〈 in non-Latin alphabet 〉 is but this once used in the Scripture, and so will not easily be interpreted, but either by the notion which we find put upon it by the ancient Interpreters, or else by the Arabic use of it. The Chaldee render it 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to tumultuate. To this also the Syriac agrees, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to stir up, instigate, incite, or provoke. The LXXII. likewise read 〈 in non-Latin alphabet 〉 , which the Latin well render irruitis, rush in upon ; and so all consent to render it, How long will ye raise tumults, use violence, &c. The Arabic word is by Golius rendered valide conculcavit, injustus fuit, violentum imperium exercuit, any kind of violence or injustice. Then for 〈 in non-Latin alphabet 〉 against a man, that sure is but a Poetical expression for against me, i. e. David the speaker, against whom the neighbouring nations raised war, and his own subjects Rebellions. Thus doth Christ oft speak of himself, under the title of the Son of Man, in the third person, and St. Paul, 2 Cor. 12.2. 〈 in non-Latin alphabet 〉 , I knew a man, i. e. undoubtedly himself. Then 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to kill, though by the Interlineary it be rendered interficiemini, in the passive Pual, yet it may more regularly be read, as in Piel actively, only changing the point, for. And for that we have sufficient ground, the Eastern Jews reading it with Pathach, as in Piel. And then it will agree with the foregoing 〈 in non-Latin alphabet 〉 raising tumult or war against him, which sure was designed to that end of killing him; and to that best agrees the following resemblance, 〈 in non-Latin alphabet 〉 , as a bending wall, for that is ready to fall upon and kill any that comes under it, but cannot so well be a resemblance of being killed: and so again 〈 in non-Latin alphabet 〉 a partition, or sept of wood, or stone, 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 driven out, or ready to fall, that may well be looked on as very dangerous to all that come near it, and therefore generally is avoided (men go far from the reach of it) and so is a fit resemblance to signify him that is ready to kill another. And thus the Chaldee understand it 〈 in non-Latin alphabet 〉 will ye become homicides? so the LXXII. 〈 in non-Latin alphabet 〉 , and the Latin interficietis? will ye kill, or murder? and so the Syriac, 〈 in non-Latin alphabet 〉 that ye may kill, as a bending wall— making that the designed end of their tumultuating. This whole passage is thus rendered by Abu Walid. First, 〈 in non-Latin alphabet 〉 he compares with the Arabic 〈 in non-Latin alphabet 〉 with t, not with th, which signifies to multiply words, and so he would have it, according to the use of it in that tongue, to signify speaking much against, backbiting, diffaming, spreading evil reports of, lashing out with your tongues against, for hurt: And the meaning of the whole passage he gives, either according to the reading of Ben Naphtali taking 〈 in non-Latin alphabet 〉 actively, how long will ye prate, or speak evil against men? ye would kill them, all of you, like a bending wall, or t • ttering fence, viz. inclining [or bending, putting yourselves forward] with wrong and injustice toward them, and hard words, and false accusations, as a wall ready to fall, incline, to do hurt ; or, according to Ben Asher, taking it passively, How long will ye speak evil of men, to do mischief? ( be ye all of you slain, in a parenthesis, by way of imprecation) as a bending wall, and fence ready to fall, and do mischief. What he thus observes of 〈 in non-Latin alphabet 〉 with t, not th, may have place also with the word as we have it; for the root with ת th, also in Arabic signifies mentiri, to lie, and confusion, injustice, violence, which as well agree to his sense, as that of the root with t.

Annotations on Psal. LXIII.

[ a] V. 1. Longeth ] 〈 in non-Latin alphabet 〉 is not elsewhere used in the Bible: 'tis here by the Chaldee paraphrastically rendered 〈 in non-Latin alphabet 〉 desireth, by the Syriac 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 intuitus est, expectavit, expecteth. The LXXII. read 〈 in non-Latin alphabet 〉 , as if it were 〈 in non-Latin alphabet 〉 quantum. The fullest rendering of it may be had from the Arabic use of it, among whom, saith Golius, 'tis used not only for the dimness of the eyes, (which the Arabic Grammarians especially interpret of one born blind ) but also for faintness: so when Kamus explains it by changing of color, mutabit colorem, and abiit, vel defecit intellectus, his understanding was gone, or failed ; both which change of color, and failing of understanding, are tokens of faintness, and being in ill condition for want of due nourishment. And so it will here most fitly be rendered (with analogy to the thirsting of the soul foregoing) my flesh fainteth in a dry and thirsty land, &c. But from that other signification of blindness or dimness, it may also here be taken according to that translations use mentioned by Alzamach-shari, of being in a maze, erring, so as not to know whither to go, or what to do. The Jewish Arab here renders it 〈 in non-Latin alphabet 〉 , which agrees with 〈 in non-Latin alphabet 〉 in the notion of changing color, growing wan, as also of great anguish, being sick at heart.

[ b] V. 2. Sanctuary] 〈 in non-Latin alphabet 〉 holiness ] is evidently used for the Ark or Sanctuary, 1 King. 8.8. compared with a Chron. v. 9. And therefore the thing so vehemently here desired by David, is to see (and serve God) in the Sanctuary : And the same is the importance of seeing 〈 in non-Latin alphabet 〉 thy strength and glory, for so both those words are used for the Ark, Psal. 78.61. he delivered his strength into captivity, and his glory into the enemies hand.

[ b] V. 10. Fall ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 fluxit, effusus est, signifies in Hiphil, they shall cause to be poured out, or shall pour out.) The word is ordinarily applied to water, 2 Sam. 14.14. Lam. 3.49. But here, by the immediate mention of the sword, it is restrained to the effusion of blood, and being in the third person plural, in the active sense, it is after the Hebrew idiom, to be interpreted in the passive sense, they shall pour out by the hand of the sword, ] i. e. they shall be poured out by the sword, the hand of the sword being no more than the edge of the sword. As for that which follows, 〈 in non-Latin alphabet 〉 , it may possibly be rendered the portion of foxes they shall be, i. e. they shall be that which so frequently befalls foxes, viz. hated and pursued, and destroyed ; that which befalls that subtle and noxious creature, shall befall them, to perish by their wickedness; or they shall be in the same condition with them, driven forth into desolate places, such as foxes use to walk in: so Lam. v. 18. the mountain of Zion is laid desolate, the foxes walk on it ; so Jarchi here interprets it; and so the phrase is used, Mat. 24.51. 〈 in non-Latin alphabet 〉 — he shall set him his portion with hypocrites, assign him the same condition that such have. But the portion of foxes ] may more probably signify the prey of those wild creatures, there being a sort of larger foxes in those countries, called usually Jackales. which feed on dead men, and will dig them out of their graves to eat them; and so to be left unburied, or buried at large in the field, will be to be made a portion for such beasts. The Syriac that reads 〈 in non-Latin alphabet 〉 meat to, or for the foxes, understood it thus, and the LXXII, and vulgar, 〈 in non-Latin alphabet 〉 , partes vulpium erunt, the foxes portions shall they be, i. e. cast out for these wild beasts to feed on. The Jewish Arab hath another understanding of these two verses; those that seek after my soul to destroy it shall go down into the lower parts of the earth, i. e. seek into holes and caves after my soul, descend in their search after it under the mountains of the earth, intending to draw it out to the edge of the sword, and make it a portion for foxes.

[ d] V. 11. Sweareth ] 'Twas an ordinary token of respect to Kings, for their subjects in swearing to mention their names: so 1 Sam. 1.26. and 20.3. and 2 Sam. 15.21. and in several other places. And 'tis Solomon Jarchie 's gloss, that this is meant here.

Annotations on Psalm LXIV.

[ a] V. 3. Bend ] From 〈 in non-Latin alphabet 〉 to go, is the same word used for extending, sending out, directing, making to go ; and so is applied sometimes to grapes or olives in a press, and then signifies to squeeze out the juice, by beating, or treading them, Isa. 63.2. 〈 in non-Latin alphabet 〉 , that treads or presses in the wine-press, and in many other places; sometimes of corn in the floor, and then 'tis to thrash, Jer. 51.33, sometimes to a way (whence the known 〈 in non-Latin alphabet 〉 a way) Psal. 107.7. 〈 in non-Latin alphabet 〉 and led or directed them. But most especially 'tis used of a bow, or arrows: if of 〈 in non-Latin alphabet 〉 a bow, then 'tis to bend it; if of 〈 in non-Latin alphabet 〉 arrows, then 'tis not so properly to shoot, as to prepare or direct them. So Psal. 58.7. 〈 in non-Latin alphabet 〉 he directeth, or prepareth his arrows ; so here, 〈 in non-Latin alphabet 〉 they direct, or aim, or make ready their arrows, 〈 in non-Latin alphabet 〉 a bitter word, i. e. a calumniating speech, to be sent, as it were a dart, or arrow, out of the mouth. Parallel to which is that of Jer. 9.3. where being applied to the tongue, as to a bow, that shoots out lying words, as arrows, it must be rendered bend ; but here applied to words, as arrows, direct, and not bend. To this accord Abu Walid, and R. Tanchum, who from the use of the word, render it, who set their arrows on the string, not shooting as yet, but setting them ready to shoot. And thus it best agrees with what follows, v. 4. that they may shoot in secret, &c. The LXXII. for 〈 in non-Latin alphabet 〉 arrows, read 〈 in non-Latin alphabet 〉 , as if it were 〈 in non-Latin alphabet 〉 a bow, and generally join it with 〈 in non-Latin alphabet 〉 , bent, (and the Chaldee, according to the nature of a Paraphrast, join bending the bow, and anointing the arrows. But the Syriac herein follow them not, but read, they whet their tongue as a sword, and their speech as 〈 in non-Latin alphabet 〉 an arrow ; for so sure 〈 in non-Latin alphabet 〉 signifies, where that which is proportionable to whetting the sword, is preparing or setting upon the string the arrows by way of preparation for shooting.

[ b] V. 4. Fear not ] It is not easy to resolve what is the Importance of 〈 in non-Latin alphabet 〉 and they shall not fear. For though the joining it with 〈 in non-Latin alphabet 〉 precedent, seems regular, they shall shoot, and not fear ; yet the context seems not to agree to that. The design of the place is to express calumniators and whisperers, who shoot poisonous words, like darts, v. 3. and shoot them in secret, and suddenly, in the beginning of the verse: and to that best agrees the interpreting it of those that are thus secretly and suddenly shot at by them, that they do not fear. But then this agrees not with the Syntaxis, for those were in the former part of the verse mentioned in the singular number