Works Volume 4

Annotations on Psal. LXV.

[ a] V. 1. Waiteth ] From 〈 in non-Latin alphabet 〉 siluit, is 〈 in non-Latin alphabet 〉 silence, which being applied to man toward God, generally signifies a quiet reliance and dependence on him. And thus the Interlinear rendereth here, tibi silentium laus, silence to thee is praise ; and the Chaldee accords, 〈 in non-Latin alphabet 〉 &c. Before thee praise is reputed as silence: It would rather be, silence as praise. And that thus it should signify here, the context inclines, being a solemn acknowledgment of his readiness to relieve all that come to, and wait, and depend on him. And if that be it, then the only question is, whether being join'd to 〈 in non-Latin alphabet 〉 praise, it be to be rendered without, or with a copulative. There is no copulative in the Hebrew, and therefore literally it will thus be rendered, 〈 in non-Latin alphabet 〉 Silence to thee (i. e. A quiet waiting or depending on thee) is praise. But it is so ordinary in the Psalms to omit, and yet understand, the copulative and, that there will be no reason to doubt but that so it may be here also, To thee silence and praise, O God —i. e. To thee belongeth, or is due each of these. But the Jewish Arab renders it, praise becometh thee, O God ; and Abu Walid, To thee is praise befitting, becoming, due, convenient for thee, referring 〈 in non-Latin alphabet 〉 to the theme 〈 in non-Latin alphabet 〉 to be like, or agreeable: and in this rendering all the ancients (save only the Chaldee) agree, 〈 in non-Latin alphabet 〉 , lay the LXXII. praise becometh thee; 〈 in non-Latin alphabet 〉 it is decent for thee, the Syriac, agrees to thee, the Arabic; and so the rest.

[ b] V. 5. Terrible things ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 timuit, reveritus est, signifies sometimes terrible, sometimes wonderful things, anything that exceeds either in greatness or quality. In the latter we have it, Deut. 10.21. speaking of God, he is thy praise, and he is thy God, that hath done for thee these great and terrible things ; 〈 in non-Latin alphabet 〉 , i. e. 〈 in non-Latin alphabet 〉 strong things, saith the Targum, great, exceeding, wonderful things, and those acts of mercy, and not of justice or punishment ; and so here it appears to signify, being joined with 〈 in non-Latin alphabet 〉 answering us, or granting us, in answer to our prayers, (so 〈 in non-Latin alphabet 〉 signifies to answer a request, to hear a prayer ) and with 〈 in non-Latin alphabet 〉 in righteousness, which frequently imports mercy. The LXXII. accordingly read it 〈 in non-Latin alphabet 〉 , wonderful.

[ c] V. 5. See] 〈 in non-Latin alphabet 〉 the sea is frequently set to denote the Islands that are incompast with the sea on every side, and being here opposed to 〈 in non-Latin alphabet 〉 the ends, or extreme parts of the earth, i. e. the continent, it is set to signify all the farthest distant angles or Islands of the world, and so is joined with 〈 in non-Latin alphabet 〉 , those that are far removed, and so will best be rendered to the letter, the sea of them that are farthest off, and explained by the Chaldee, who read 〈 in non-Latin alphabet 〉 and of the Islands of the sea, 〈 in non-Latin alphabet 〉 which are remote from the continent. The Syriac render the sense most fully, 〈 in non-Latin alphabet 〉 the remote nations.

[ d] V. 8. Outgoings ] From 〈 in non-Latin alphabet 〉 prodiit, processit, is 〈 in non-Latin alphabet 〉 egressio, and is ordinarily applied to the Sun, and then best rendered rising. So Psal. 19.6. 〈 in non-Latin alphabet 〉 his going forth, i. e. his rising is from the end of the heavens, i. e. extreme part of the horison. So Psal. 75.6. For promotion cometh neither 〈 in non-Latin alphabet 〉 from the going out (i. e. from the rising of the sun, the East ) nor 〈 in non-Latin alphabet 〉 from the evening, or sun-set, or west. In proportion with which place (where 〈 in non-Latin alphabet 〉 out-going, and 〈 in non-Latin alphabet 〉 evening, or sun-set, or west, are set opposite) it will be most fit to interpret the phrase here, that the out-going of the morning shall be literally the rising of the sun, or morning star, the forerunner of the sun, and by metonymy, the East, or one extreme part of the world, and again that used for the men that inhabit it; and the evening, on the other side, not the outgoing of the evening, or rising of the moon or stars, but literally the place of the suns setting, the west, and so the inhabitants of that other extreme part. And so both together be equivalent with [ those that dwell in the uttermost parts of the earth ] in the beginning of the verse

[ e] V. 9. Visitest ] That 〈 in non-Latin alphabet 〉 signifies visiting, in the notion either of mercy or punishing, and here belongs to the former in mercy, there is no question. The difficulty is in the following word 〈 in non-Latin alphabet 〉 , which from 〈 in non-Latin alphabet 〉 discurrit cum fremitu, running about with a noise, as an hungry or thirsty Lion, may signify to make thirsty. This word 〈 in non-Latin alphabet 〉 the Arabs use frequently of parched or dry ground, which opens the mouth as it were, to beg for shours. Thus a dry ground is called 〈 in non-Latin alphabet 〉 Psal. 143.6. a thirsty land. And thus the longing soul, (in the word here used) 〈 in non-Latin alphabet 〉 , is joined with the hungry soul, and by that conjunction seems to signify the thirsty soul, Psal. 107.9. The Chaldee there renders it 〈 in non-Latin alphabet 〉 empty. And thus is 〈 in non-Latin alphabet 〉 used for appetite or desire, Gen. 3.16 and Gen. 4.7. and so the verb is frequently used by the Rabbin's. And then as Ibn Ezra and Kimchi prefer this notion, so the rendering, they think, will most probably be, 〈 in non-Latin alphabet 〉 Thou hast visited in mercy, i. e. blessed the earth, or land, 〈 in non-Latin alphabet 〉 after thou hast made it dry, or thirsty, 〈 in non-Latin alphabet 〉 thou hast or dost enrich it greatly ; i. e. Thou, the same God, which hast punished and made thirsty, dost again return in mercy, and enrich it also, restorest plenty to it. Thus it was in the story after the three years famine. 1 Sam. 21.1. and is most probably the meaning of this passage; as all that follows of the plenty. But others interpret it in the notion of watering: 〈 in non-Latin alphabet 〉 saith the Jewish Arab, thou hast watered ; and to that Abu Walid inclines, and so the Chaldee, and Syriac, and LXXII. whose authority may prevail for that.

[ f] V. 9. When ] The only difficulty of this v. 9. will be removed by rendering 〈 in non-Latin alphabet 〉 for, or quandoquidem ; for thus it lies: Thou with thy divine blessing and providence 〈 in non-Latin alphabet 〉 visitest, i. e. takest care for the earth 〈 in non-Latin alphabet 〉 , all that is here below, particularly the field that bears fruits or corn, 〈 in non-Latin alphabet 〉 and waterest it (from 〈 in non-Latin alphabet 〉 , in Piel 〈 in non-Latin alphabet 〉 rigavit) 〈 in non-Latin alphabet 〉 thou inrichest it exceedingly. Then follows 〈 in non-Latin alphabet 〉 — the river of God is full of water, i. e. the clouds, which God hath prepared to be receptacles of waters, from thence, when he pleaseth, to pour down upon the earth ; they are always kept full for any uses. And hereby thou preparest their corn, by the former and the latter rain thou makest fruitful seasons, 〈 in non-Latin alphabet 〉 for so thou hast founded it, i. e. the earth ; i. e. God hath so placed the earth in the midst of waters, waters in the bowels of it, and waters in the clouds hanging over it (the keys whereof are peculiarly kept in his hand, say the Jews, as the keys of life and resurrection, see note on Act. 14.a.) that as he can, if he please overthrow and destroy it presently, as in the deluge he did, for the sins of the old world (see 2 Pet. 3.5.) so, if our provocations do not withhold his hand, he will replenish, and enrich it constantly by these means. To tis sense the ancient Interpreters agree: the LXXII. read 〈 in non-Latin alphabet 〉 , for so is the preparation, the earth was after this manner prepared ; and the Syriac, 〈 in non-Latin alphabet 〉 when thou foundest or establishedst it ; and the Chaldee, 〈 in non-Latin alphabet 〉 seeing thou hast so founded it.

[ g] V. 10. Waterest ] In this v. 10. is set down the way by which the rain enricheth the Earth, that is prepared for corn, and makes it fruitful. First, after ploughing it comes down and moistens the earth, waters the ridges, or ground cast up; so 〈 in non-Latin alphabet 〉 signifies, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to be watered or moistened and 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 ▪ Of this saith Abu Walid, that in Arabic with th it signifies a cleft, and with t, that which the plough cleaves in the earth, a furrow. But R. Tanchum saith that with th it is indeed a cleft, by reason of something wanting to fill the place, but with t, it signifies the lines or ridges of earth betwixt two furrows. And whereas the Arabic Lexicographers (by name Al Kamus ) render it a furrow, he saith it may be so called from the efficient cause of it, because the making the furrows and turning the earth out of them, occasioneth the raising of the other. The interlinear renders it lira, the Lexicographers porca, the upper and drier ground betwixt the drains or furrows. And this, as it is laid dry, and so fitted for the receiving, and giving root to the corn, so it wants the benefit of showers from heaven to refresh it, and so God bestows them upon it. Then follows 〈 in non-Latin alphabet 〉 . That the Jewish Arab renders, the rain descends on the furrows of it. Abu Walid thinks that 〈 in non-Latin alphabet 〉 hath here the signification of abounding, increase, flourishing ; the Arabic nazeta, which answers it in the sense of descending, signifying that. Then for 〈 in non-Latin alphabet 〉 he thinks it all one with 〈 in non-Latin alphabet 〉 precedent, and so to signify, as he conceived of that, a furrow ; but still this in R. Tanchums notion of that, the mould which, by making the furrow, is cast up, which therefore Castellio reads glebas the clods, of which it is here said, that God depresseth them, so 〈 in non-Latin alphabet 〉 literally signifies, makest them to descend, the earth that is cast up in ridges sinks down and fills up the vacuities, and so is in a fitter posture for the growing of the corn, and is done by God, as here follows, 〈 in non-Latin alphabet 〉 by the shours of rain coming down, and softening and washing it down. And therefore 'tis added 〈 in non-Latin alphabet 〉 thou dissolvest it (from 〈 in non-Latin alphabet 〉 to be melted or dissolved: ) All this for the preparing the soil to the due receiving, and sending forth the corn: and then when it is above ground, 'tis called 〈 in non-Latin alphabet 〉 germen, that which is sprouted out from the earth; and then comes the latter rain, and makes that grow very prosperously: and that is the meaning of the last part of the verse, 〈 in non-Latin alphabet 〉 thou blessest that which sprouts out.

[ h] V. 11. Paths ] The clouds are here styled 〈 in non-Latin alphabet 〉 thy paths (from 〈 in non-Latin alphabet 〉 round, circular, smooth, because paths are made by cart-wheels turning round upon them) as the places whereon God is Poetically described to walk, or to be carried as in a Chariot, Psal. 18.9, to, 11. For to these it is that the dropping of fatness on the earth peculiarly belongs. The ancient Interpreters, all but the Chaldee, render this by way of paraphrase, 〈 in non-Latin alphabet 〉 , say the LXXII. thy fields shall be filled with fatness, (by the bounty of the clouds upon them;) and the Latin and Arabic and Ethiopic follow them: but the Syriac, 〈 in non-Latin alphabet 〉 and thy calves or young cattle shall be filled with grass, (as an effect of the bounty of the clouds. )

[ i] V. 12. Rejoice ] The phrase here applied to the hills, of 〈 in non-Latin alphabet 〉 they shall gird themselves (from 〈 in non-Latin alphabet 〉 cinxit) with gladness, is to be judged of by Psal. 30.2. where 'tis used and applied to men. It there signifies being clothed with a festival garment, (the girdle being that which binds the garment on us, and the girdle or garment of gladness, the festival garment ) and is figuratively used to denote God's blessings abundantly bestowed upon him. And so here, by the like figure, the hills being girded with gladness, denotes being plentifully inricht by God, or made very fruitful ; so as v. 13. their shouting for joy and singing imports. The LXXII. therefore render it very literally, and very fitly, 〈 in non-Latin alphabet 〉 , the hills shall be girt about with exultation ; and the rest of the ancients accord.

[ k] V. 13. Pastures ] The Hebrew 〈 in non-Latin alphabet 〉 , which signifies a pasture, Isai. 30.23. signifies also a ram, Isai. 16.1. And so the LXXII. here render it 〈 in non-Latin alphabet 〉 , rams, and so the Chaldee also. But the elegancy is best preserved by the former notion. The flocks of sheep being fitly styled the clothing of the pasture, which they keep warm, and much enrich by being folded on it. And with that so interpreted the analogy holds in that which follows, the valleys or ploughed lands are covered with corn, as the fields with sheep.

Annotations on Psal. LXVI.

[ a] V. 2. Make his praise glorious ] 〈 in non-Latin alphabet 〉 here the Jewish Arab renders in the notion of giving, give him glory, (and so regularly 〈 in non-Latin alphabet 〉 posuit, put ] is used for dedit, gave, and is here v. 9. joined with 〈 in non-Latin alphabet 〉 to give, as a synonym • n, and so to put to him honor ] is to give it him ; but he, as well as others, avoids making 〈 in non-Latin alphabet 〉 to be in regimine, so as to govern the noun that follows, the glory of his praise: ] for then (as in the beginning of this verse, 〈 in non-Latin alphabet 〉 the honor of his Name ) the vowel should be changed from to It is then possible that the nouns should be put by apposition; and then 〈 in non-Latin alphabet 〉 may be in the ordinary notion of put, or make,] make glory his praise, i. e. either your glory ] as Ibn Ezra would have it, make your glory his praise, let it be your glory to praise him ) or his glory,] make his glory his praise. But 'tis yet more probable, that the difficulty may be best removed by understanding a preposition in 〈 in non-Latin alphabet 〉 : the Jewish Arab supplies it by 〈 in non-Latin alphabet 〉 from, or of his praise ; it may be as fitly [ by his praise ] i. e. by your praising of him. To this sense the Chaldee may be interpreted, 〈 in non-Latin alphabet 〉 give him glory by his praise, and the LXXII. 〈 in non-Latin alphabet 〉 , give glory by his praise, or by praising him: and that seems to be the most ready rendering of it. There are several ways of giving glory to God ; one by confessing of sins, Josh. 7.19. my Son give glory to God, and make confession to him, and tell me what thou hast done ; and so 1 Sam. 6.5▪ ye shall give glory to God, peradventure he will lighten his hand, and Jer. 13.16. and elsewhere. And another by praising him, Isa. 42.12. Let them give glory to the Lord, and declare his praise ; so Rev. 2.9. when those beasts give glory and honor and thanks ; And so here, give him glory, by what means? 〈 in non-Latin alphabet 〉 by his praise, or by praising him.

[ b] V. 7. Power forever ] That 〈 in non-Latin alphabet 〉 , as the English age, signifies not only time and duration, but also the men that live in any time, there is no question. And then 〈 in non-Latin alphabet 〉 must here most properly be rendered, ruling the world, or over the world ; and so the Chaldee certainly understood, who read 〈 in non-Latin alphabet 〉 which exerciseth dominion over the world: and so I suppose the LXXII. their 〈 in non-Latin alphabet 〉 , having dominion over the world, ] doth import, though the Latin hath rendered it amiss, (and against their meaning) in aeternum. The Syriac, by following the Hebrew, and rendering it 〈 in non-Latin alphabet 〉 in seculum, is capable of the right sense, he that hath dominion over the world ; the very paraphrase of 〈 in non-Latin alphabet 〉 , by which God is known in the Creed, the ruler of all things.

Annotations on Psalm LXVII.

[ a] V. 4. Govern ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 du • cit, seems here to signify, in a comprehensive latitude, all acts of conduct; as of a pastor toward his sheep, leading them into their pastures, guiding and directing men into those courses which are most eminently profitatable for them; of a General toward his Soldiers, marshalling them, and going before them, and so prospering them in their fight against all kinds of enemies; and lastly of a King, ruling and ordering his subjects, and so doth God those, that will sincerely submit to him. All which the word [ lead or conduct ] may contain under it; and so that will be the fitter, because the more literal, and withal more comprehensive rendering, and to be preferred before that of governing.

[ b] V. 6. Shall yield ] The Hebrew 〈 in non-Latin alphabet 〉 being in the praeter tense, is so interpreted by the Ancients, The LXXII. 〈 in non-Latin alphabet 〉 , the earth hath given or yielded her fruit ; the Chaldee, 〈 in non-Latin alphabet 〉 , the earth hath given ; and the Syriac in the same words, and so the Latin, Terra dedit, and the Arabic, and Ethiopic. And therefore although it be frequent, when the sense requires it, to interpret the Hebrew praeter tense in the future ; yet the sense not requiring it here, and the Interpreters according in the contrary, there will be no reason here to admit of it, but to set it, as the Hebrew lies, as an argument to infer the universal confessing, and acknowledging, and serving of God, v. 5. as it is set by S. Paul to the heathens, Act. 14.17. And then that which follows, 〈 in non-Latin alphabet 〉 , will be best rendered, in form of benediction, God bless us, even our God: and so the LXXII. read, 〈 in non-Latin alphabet 〉 , (and the Latins, Benedicat ) both here, and in the beginning of the next verse.

Annotations on Psal. LXVIII.

[ a] V. 4. Rideth upon the heavens ] From 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , ordinarily used for the evening, and from that notion of it, 〈 in non-Latin alphabet 〉 is here by the LXXII. rendered 〈 in non-Latin alphabet 〉 , and by the Latin super occasum, upon the going down of the Sun ; and accordingly 〈 in non-Latin alphabet 〉 , which the Chaldee duly render 〈 in non-Latin alphabet 〉 praise ye, from 〈 in non-Latin alphabet 〉 exaltavit, they render 〈 in non-Latin alphabet 〉 , make way, from another notion of 〈 in non-Latin alphabet 〉 for casting up a causeway. But the foeminine 〈 in non-Latin alphabet 〉 is frequently taken for a plain, and so for the desert, and accordingly the Jewish Arab rendereth it here, that dwelleth in absent or remote or secret places. But 〈 in non-Latin alphabet 〉 , in the plural, is acknowledged by the Hebrews to signify the heavens, and so in Arabic 〈 in non-Latin alphabet 〉 heaven, and peculiarly the seventh heaven. This Abu Walid saith belongs to the heavens by reason of their height or super-eminency, which signification he affirms 〈 in non-Latin alphabet 〉 to have: And then there is no need of those other descants, which from the notion of a desert apply it to the uppermost heavens, either as being plain and void of stars, and so a kind of superior desert, without anything in it, or (as the learned Grotius piously conjectures, from 1 Tim. 6.16.) because as a desert it is 〈 in non-Latin alphabet 〉 , not approachit or approachable by any. The Chaldee here explains it, 〈 in non-Latin alphabet 〉 upon the seat of his glory in Araboth, which the Latin there render coelo nono, the ninth heaven. His riding on this, as in a chariot, or horse (so 〈 in non-Latin alphabet 〉 signifies, and from thence 〈 in non-Latin alphabet 〉 a chariot ) may signify either to set it a moving, or else in a second notion of 〈 in non-Latin alphabet 〉 for dominari, gubernare, to rule or govern it. In both senses it properly belongs to God, to move the primum mobile, and so to be the author of all motion under it, and to rule and manage it also, and so all the world with it. What here follows, 〈 in non-Latin alphabet 〉 , may promptly and literally be rendered by Jah, i. e. Jehovah, his name, joining it with 〈 in non-Latin alphabet 〉 precedent, thus, exalt by his name Jehovah him that rideth — But all the Antient Interpreters render it by itself, Jah is his name, taking כ (as oft it is) for an expletive, unsignificant. 〈 in non-Latin alphabet 〉 Jah is his name, say the Chaldee; 〈 in non-Latin alphabet 〉 , the Lord is his name, the LXXII. and so the Syriac and Latin, &c.

[ b] V. 6. Solitary] 〈 in non-Latin alphabet 〉 unicus, and solitarius, signifies also desertus destitute, in the same sense as 〈 in non-Latin alphabet 〉 , 1 Tim. 5.5. she that is quite alone, is the periphrasis of the 〈 in non-Latin alphabet 〉 , a widow indeed, one that hath neither husband nor children to supply her, (and so, as it is there, must be maintained by the Church.) Now one that is thus destitute of all means of subsisting, is forced to seek abroad for relief, unless some merciful-minded person take some care of him; and he that doth so, is fitly styled 〈 in non-Latin alphabet 〉 one that makes him dwell at home, relieves him that he need not seek abroad: and this therefore is a fit title of God's in this place, joined with father of the fatherless, preceding, and bringing out the prisoners, or those that are bound in chains ; and therefore this sure is the meaning of the phrase.

[ c] V. 8. Sinai ] What 〈 in non-Latin alphabet 〉 belongs to, or how 'tis to be rendered, is matter of some question. The Chaldee read it 〈 in non-Latin alphabet 〉 just answerably to the Hebrew, and so define nothing in it; but the LXXII. (as after them the Latin) join it with 〈 in non-Latin alphabet 〉 God, foregoing, 〈 in non-Latin alphabet 〉 , from the presence of the God of Sinai, supposing God from his special exhibition of himself, in giving the Law on Mount Sinai, to be styled the God of Sinai, as from his special presence and favor to the people of the Jews, he is styled the God of Israel. But it may also be set by itself, 〈 in non-Latin alphabet 〉 this is Sinai, to denote deictically, where that shaking of the earth and tempestuous rain was heard, viz. in Sinai. And this the Chaldee and the Syriac will bear. Or lastly, by understanding the preposition 〈 in non-Latin alphabet 〉 in, or the like, it may be rendered, at the presence of God in that Sinai. Each of these is very obvious, but specially the second, and fit to be preferred before the English, which make a far greater ellipsis.

[ d] V. 10. Thy Congregation ] From the word 〈 in non-Latin alphabet 〉 vixit, is 〈 in non-Latin alphabet 〉 vivus, and so 〈 in non-Latin alphabet 〉 Psal. 50.10. the living creature of the wood, and so Psal. 104.11. Psal. 79.2. And thus it may signify here, 〈 in non-Latin alphabet 〉 thy living creatures ; so the LXXII. 〈 in non-Latin alphabet 〉 , thy living creatures, and the Latin, Animalia tua, and so the Syriac, 〈 in non-Latin alphabet 〉 and thy living creatures. That desolate place, where only wild beasts before could live, was now by those showers of Manna, v. 9. enabled to sustain a multitude of other tamer living creatures, even of men and all their flocks and herds. By this style in prophetic writings the Angels are signified; see Rev. 4.6. where the 〈 in non-Latin alphabet 〉 , four living creatures full of eyes are certainly four Angels, and so the Chaldee here, having first set down from the Hebrew 〈 in non-Latin alphabet 〉 thou hast placed thy living creatures there, they add 〈 in non-Latin alphabet 〉 thou hast prepared thine hosts of Angels. And so possibly it may signify here, thine Angels have resided therein, i. e. among the people, as an exhibition of God's special presence among them, who is said to be present where his Angels appear, as oft they did among that people, at the giving the Law, in conducting them as by a cloud, and in the supplying of their wants on special occasions.

[ e] V. 11. Those that published it ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to bring good news, is certainly in the foeminine gender, and so must belong to the women who were wont to celebrate victories, or any kind of good news, with singing and Music. Thus, after the coming of Israel out of Egypt, Exod. 15.20, 21. Miriam the Prophetess the sister of Aaron took a timbrel in her hand, and all the women went out after her with timbrels and with dances; and Miriam answered them, sing ye to the Lord, for he hath triumphed gloriously, the horse and his rider hath he thrown into the sea. This therefore in all reason must be the literal notation of the verse, and accordingly God's giving the word is his affording those victories, that matter of triumph and 〈 in non-Latin alphabet 〉 to the Israelites (and not, as the Chaldee surmises, the publishing the Law by Moses and Aaron ) but hath a farther completion in the resurrection of Christ. All the difficulty is, whether 〈 in non-Latin alphabet 〉 be in the notion of the dative or the genitive case. If in the genitive case, then 〈 in non-Latin alphabet 〉 must be rendered company, great was the company of the women that thus sang ; as indeed all the women, all the female quire or congregation solemnly came out, and joined in these songs of victory, and 〈 in non-Latin alphabet 〉 an host is oft taken for the congregation or assembly in the service of God. But it may also be in the dative, and then the whole verse runs thus, God gave the word to the female nuntios of the great army, the men of Israel being the great army, and the women the singers of their victories: and thus the learned Castellio understands it, Suppeditabit Dominus argumentum nuntiis magni exercitus foeminis, The Lord shall afford matter (of triumphant song) to the women the nuntios of the great army. And thus the LXXII. may be understood, 〈 in non-Latin alphabet 〉 ( I suppose it should be 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , the Lord God shall give the word or matter to the women that Evangelize to or for the great army, i. e. which supply the office of praecones thereto, in proclaiming their victories ; though 'tis certain the Latin, that render it virtute multa, by much virtue, did not thus understand it.

[ f] V. 12. Fly apace ] This v. 12. is most unhappily transformed both by the LXXII. and vulgar Latin, so that 'tis not possible to make any tolerable sense of it. 〈 in non-Latin alphabet 〉 . Rex virtutum dilecti dilecti, & speciei domus dividere spolia. The occasions of their misrendring are discernible. For 〈 in non-Latin alphabet 〉 shall fly, from 〈 in non-Latin alphabet 〉 fugit, they deriving the word from 〈 in non-Latin alphabet 〉 rendered it 〈 in non-Latin alphabet 〉 . And so for 〈 in non-Latin alphabet 〉 habitation, or woman inhabitant, from 〈 in non-Latin alphabet 〉 habitavit, they read it as from 〈 in non-Latin alphabet 〉 , and render it 〈 in non-Latin alphabet 〉 , pulchritude: which latter, if it had been rendered in the nominative case, the beauty of the house divideth the spoil, it might have had some sense (meaning by the beauty of the house the woman in it) as the Syriac seems to have taken it. But the Chaldee for the inhabitress of the house renders 〈 in non-Latin alphabet 〉 the congregation of Israel.

[ g] V. 13. Pots ] What 〈 in non-Latin alphabet 〉 here signifies is very uncertain. The Jewish Arab, as Solomon Jarchi also, read it in that notion of limites, bounds, or ways or paths, wherein we have 〈 in non-Latin alphabet 〉 Jud. 5.16. which we there render sheepfolds, but the Chaldee renders 〈 in non-Latin alphabet 〉 bounds in the divisions of the way, the Syriac and Arabic, paths and ways, (and to this notion it is imputable that the LXXII. render it 〈 in non-Latin alphabet 〉 , inheritances, portions, because men's portions of land or possessions were thus severed from other men's, by such boundaries. ) The same word we have again Gen. 49.14. where though we read couching between two burdens, yet the Chaldee and Syriac accord in the former notion for ways and bounds ; and in that is there a fit character of Issachar, as a merchant and trafficker in the world, that he is, as a strong ass, lying down between the two ways, as being weary with hard travail, and able to go no farther. And if thus it be rendered here, it will be significant enough, to express a woeful forlorn condition, to lie down betwixt the bounds, i. e. in the high ways. But it is here by most thought to signify somewhat belonging to pots, and may be very probably the same that the Arabs call 〈 in non-Latin alphabet 〉 Athaphi, stones set in a chimny for the pot to rest on, the pots being without legs. Of these the Arabians had three, and the third being commonly (to them in the desert) some fast piece of a rock, or the like behind the pot, as in a chimney the back of the chimney itself, and that not looked on as distinct from the chimney, the other two at the sides which were loose, might fitly be here expressed in the dual number, 〈 in non-Latin alphabet 〉 : And then the lying between these will betoken a very low squalid condition, as in the ashes or amidst the soot and filth of the chimney. And this I suppose the meaning of those that render it tripodes, or chytropodes, or uneini, or cremathrae ; all belonging to this one end of setting pots over the fire, which having no legs, were thus upheld by this supply of stones or broken bricks on each side. These two renderings may seem somewhat distant, and yet considering that the Termini or bounds in divisions of ways were but heaps of stones, or broken bricks, or rabbish, the word 〈 in non-Latin alphabet 〉 , which signifies these, may well signify these supporters of the pots also, in respect of the matter of them, being such stones or broken bricks ; and accordingly the Syriac 〈 in non-Latin alphabet 〉 which is here used to render it, is by Sionita rendered scobes, brickbats ; and that is all one with the Arabic 〈 in non-Latin alphabet 〉 , with the usual change of ת into ש, and both may well be as I conceive, from the Hebrew 〈 in non-Latin alphabet 〉 (in Chaldee 〈 in non-Latin alphabet 〉 ) in the notion of contundere and confringere, to break in pieces. To this also the Chaldee here agree, which render it 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 concussit, or projeci • , broken bricks, or rubbish, that are thrown away. From this notion of 〈 in non-Latin alphabet 〉 'tis not very remote, that 〈 in non-Latin alphabet 〉 is used for a dunghill, Psal. 113.7. where the poor are said to lie, meaning the meanest and vilest place, whither all the trash and rubbish are cast out. And it may be remembered, that when Job was brought by Satan to his lowest pitch of affliction, we found him sat down among the ashes, and scraping himself with a potsherd, Job 11.8. which assures us that the ashes and potsherds, and all such kind of rubbish, lay together, and that lying or sitting down among these, was an effect of the greatest debasing and fadness. And then this is most proper for the turn here, that lying 〈 in non-Latin alphabet 〉 among the brickbats or rubbish, should be the thing meant, as an exposition of the most mean, dejected and squalid condition. As for the form of speech 〈 in non-Latin alphabet 〉 , which is rendered though ye have lien, it may be interrogative, have, or shall you lie, thus? 〈 in non-Latin alphabet 〉 &c. Ye wings of the dove which are covered with silver, and her feathers 〈 in non-Latin alphabet 〉 with the yellowness of pure gold, 〈 in non-Latin alphabet 〉 shall ye lie among the pots, or potsherds? This seems to relate to the wings of the Cherubims in the Ark, whereby God's presence was exhibited to this people; and by that it was that the Israelites were rescued out of Egypt the place of their bondage, and low despised condition. And therefore it was no more imaginable that God should permit this people of his thus to continue among the potsherds, than that the Ark of his presence should perpetually be kept in a captive or mean despised condition.

[ h] V. 14. When the Almighty ] The construction of these two verses lies thus, 〈 in non-Latin alphabet 〉 O God, by scattering Kings there, or▪ when thou, O God Almighty, didst scatter Kings (such were Sehon King of the Amorites and Og King of Basan, and the Kingdoms of Canaan, Psal. 135.11.) in or on it, 〈 in non-Latin alphabet 〉 , say the LXXII. i. e. on Salmon (and Basan following) 〈 in non-Latin alphabet 〉 , thou wert white as Snow, or else thou didst snow (from 〈 in non-Latin alphabet 〉 snow ) 〈 in non-Latin alphabet 〉 on Salmon ; that is, thou didst there appear in the most shining, bright, the most white, propitious form; thy mercies made that place more beautiful, than the crown of snow doth the head of that mountain, when it melts in fertile moisture on the neighbouring valleys. Salmon is the name of a very high hill, which consequently used to have snow lying long upon it; and it is particularly specified here in opposition to Bashan following: for as Bashan was beyond Jordan, a rich and fruitful mountain, called by the LXXII. 〈 in non-Latin alphabet 〉 , a fat hill, and 〈 in non-Latin alphabet 〉 , a hill that yielded much butter and cheese ; so this was on this side Jordan, the portion of the tribe of Ephraim, see Jud. 9.40. And so by naming these two mountains, he poetically expresses first their victories, and then secondly the whole possession of the people of Israel, on this, and on that side Jordan. And then the sense lies clear, When the Kings, the Governors of those nations, were killed or put to flight by the Israelites, setting upon them in their own lands, then did God illustriously exhibit himself to them there, or on it, shined as bright, was as remarkable, as the snow on that hill used to be; and then also 〈 in non-Latin alphabet 〉 the hill Bashan, which was a gibbous protuberant hill, (so 〈 in non-Latin alphabet 〉 , an hill of gibbosites, signifies) and was formerly in the hands of the heathen King Og, 〈 in non-Latin alphabet 〉 did, as the former, Salmon, become the hill of God, i. e. was possessed by the Israelites his people.

[ i] V. 16. Why leap ye ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 occurs only here, and is by guess rendered to leap, or lift up, or exalt ones self; but may best be interpreted, not leap or hop (as an expression of joy ) but lift up or exalt yourselves, as an effect of pride. Thus certainly the Chaldee understood it, who paraphrase it thus, 〈 in non-Latin alphabet 〉 , Why do ye lift yourselves up ye high hills? 'It is not, saith God, my pleasure to give the Law upon high and supercilious or proud hills; behold Mount Sinai is a low one, and the word of God is pleased to place his Majesty on that. But the place here seems not so properly to refer to Mount Sinai, whereon the Law was given before their taking possession of Canaan, here mentioned in the precedent verses, as to Mount Zion, where David placed the Ark, and where the Temple was built. However, this seems to be the meaning of 〈 in non-Latin alphabet 〉 exalting themselves, God having not chosen any of the highest hills to build his Temple on, but this of Zion, of a very moderate sise, lower than the hill of Hermon, and at the foot of it, Psal. 133.3. Kimchi both in his roots and Commentaries thinks the interpretation of R. Hai considerable, who would have it the same in sense with the Arabic 〈 in non-Latin alphabet 〉 , which is to look after and observe. And thus the importance will be the same, What look you for, expect ye, ye high hills, to be done unto you? ye are not those which God hath chosen to beautify with his glorious presence, but Mount Zion: and so the Jewish Arab, What expect you ?

[ k] V. 17. Chariots ] 〈 in non-Latin alphabet 〉 being in the singular, and the myriads in the dual, and the iterated thousands (so 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 iteravit, is best rendered) in the plural, it follows that all those thousands and myriads of Angels (for though Angels are not mentioned, they are to be understood, as Jude 14. 〈 in non-Latin alphabet 〉 , holy myriads ) are but as it were one chariot of God's, i. e. one instrument of transporting him, or conveying him from heaven to earth, i. e. an evidence of his special presence in the Ark, (as after in the Temple, and at length in our human flesh. ) So that all that is signified by the whole verse, is this, That as God at the giving the Law on Mount Sinai did evidently exhibit himself by the ministry of his Angels, himself being invisible, and uncapable of circumscription or definition by any local dimensions; so he would exhibit himself in the Sanctuary, or place set apart for his worship, by the Angels dwelling there perpetually, (an emblem of which was the picture of Cherubims shadowing the propitiatory or covering of the Ark) and so carrying up the prayers which should be offered there, and bringing down returns to them. In which respect God is said to be 〈 in non-Latin alphabet 〉 among them, in this his holy place, i. e. among the Angels that are present there. And to that also belongs what follows, 〈 in non-Latin alphabet 〉 Sinai is in the Sanctuary, i. e. all the Angels that ministered at the giving the Law in Sinai are constantly attendant on this place of God's service.

[ l] V. 20. Issues from death ] 〈 in non-Latin alphabet 〉 must literally be rendered goings forth to death, and must signify the several plagues and judgments inflicted by God on impenitent enemies, the ways of punishing and destroying the Egyptians and Canaanites, drowning in the Sea, killing by the sword, infesting by hornets, &c. And these are properly to be attributed and imputed to God, as the deliverances of the Israelites his people in the former part of the verse. And to this sense the consequents incline v. 21. 〈 in non-Latin alphabet 〉 , &c. Even God shall wound — The Jewish Arab interprets it kinds of death, or several ways of death; R. Tanchum, causes. The LXXII. render it 〈 in non-Latin alphabet 〉 , the passages of death, the ways by which death goes out upon men to destroy them; the Latin exitus mortis, goings out of death ; the Chaldee more largely 〈 in non-Latin alphabet 〉 &c. from before the Lord death, and the going out of the soul to suffocation, do contend or fight against the wicked. The Syriac most expressly, 〈 in non-Latin alphabet 〉 the Lord God is the Lord of death ; but then adds also ex abundanti, 〈 in non-Latin alphabet 〉 and of escaping.

[ m] V. 27. Their rulers ] 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 dominatus est, is here by contraction from 〈 in non-Latin alphabet 〉 their ruler, and being applied to Benjamin, hath respect to Saul, who was of this tribe, the first King that was placed over that people. Which gives the first place to that tribe in this enumeration, so saith the Targum, Benjamin was little among the tribes, which first descended into the sea, therefore at first he received the Kingdom ; as the second is given to Judah (who, saith the Chaldee, received the Kingdom next after them ) in respect to David. As for Zebulon and Naphtali, why their names are here added, rather than any of the other tribes, the reason may perhaps best be taken from what we find prophesied of those two Gen. 49. and Deut. 33. and Jud. 5. by Jacob, and Moses, and Deborah, that learning and knowledge should be most eminent in those two tribes. Of Naphtali 'tis said Gen. 49.21. Naphtali is a bind let loose, he giveth goodly words ; and of Zebulon Jud. 5.14. they shall handle the pen of the writer. Whence it is thought to be, that Isa. 9.1. the comparison is made between the knowledge which should be after Christ's coming in the regions where he preached, and Zebulon and Naphtali on the other side, because those were the most learned tribes, and yet should now be obscured and far outgone by those to whom Christ was first preached.

[ n] V. 27. Their counsel ] The Hebrew 〈 in non-Latin alphabet 〉 signifies a stone, but is here used in a metaphorical sense for a ruler or governor, as a foundation-stone, which supports the whole building, may fitly be applied to a commonwealth, and then signify the Prince thereof. Thus 'tis certain the LXXII. understood 〈 in non-Latin alphabet 〉 , who render it 〈 in non-Latin alphabet 〉 , their governors ; and the Syriac in like manner, 〈 in non-Latin alphabet 〉 their Sultans of rulers; Abu Walid, their assembly ; the Jewish Arab, 〈 in non-Latin alphabet 〉 their captains, or leaders. The Chaldee are willing to refer it to three stones, by which, say they, they of that tribe overthrew their enemies.

[ o] V. 30. Rebuke ] Of 〈 in non-Latin alphabet 〉 Kimchi and Ibn-Ezra observe, that as when it is in construction with 〈 in non-Latin alphabet 〉 , it signifies to rebuke, so without it, as here, it is to destroy, the most real and sharp way of rebuking: so Psal. 9.5. where 'tis interpreted by 〈 in non-Latin alphabet 〉 destroying that follows. Then for 〈 in non-Latin alphabet 〉 that signifies a congregation, and so is here interpreted by 〈 in non-Latin alphabet 〉 an assembly that follows. Then for 〈 in non-Latin alphabet 〉 arundo a reed, the Latin canna, it is taken for an arrow or a lance, or perhaps a spear, and so the 〈 in non-Latin alphabet 〉 the company of the reed, will denote a military company of archers, or lances, or spear-men. Then in the next words all difficulty will be removed, if by 〈 in non-Latin alphabet 〉 we understand not a company of bulls or beasts, but of men which behave themselves like bulls 〈 in non-Latin alphabet 〉 among the calves of the people, i. e. behave themselves toward other men as bulls in the fields do toward lesser or younger cattle. For then that will denote the most lofty Princes, which fight and disturb and tyrannize over all their neighbor-nations, and by force endeavor to propagate their Empire and Dominions, and will not be restrained within any bounds. And to this belongs that other part of the character, that they are 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 conculcavit) trending 〈 in non-Latin alphabet 〉 , upon pieces of silver: the Syriac render it 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 operuit, obduxit, covered with gold, to denote those that covet the wealth of the world, and get it, and yet never have enough of it, that disturb all men's quiet to get themselves possessors of it, and then are not satisfied with it, till they are covered over with it, tread on it, &c. (and so out of that insatiate desire, delight in war, as it follows.) Abu Walid interprets this parcel of the period, by giving ב the notion of ob or propter, because of, [goes about, or treads it about, because of pieces of silver ; probably he means because they abound with pieces of silver, or perhaps that they may get pieces of silver.

Annotations on Psal. LXIX.

[ a] V. 4. Would destroy ] From 〈 in non-Latin alphabet 〉 succedit, to cut short, is 〈 in non-Latin alphabet 〉 here, those that cut me short, i. e. oppress or persecute me: the LXXII. render it so, and join it with 〈 in non-Latin alphabet 〉 falsely, 〈 in non-Latin alphabet 〉 , they that persecute me unjustly.

[ b] V. 10. My soul ] The word 〈 in non-Latin alphabet 〉 signifying the sensitive soul or animal faculty, which in fasting or abstinence is afflicted, 'tis ordinary in scripture to describe bodily fasting by afflicting the soul, which is more than simply fasting. So the Chaldee renders it, exactly according to the Hebrew, 〈 in non-Latin alphabet 〉 , and I wept in the fasting of my soul. The LXXII. paraphrase it by 〈 in non-Latin alphabet 〉 , and I bowed down my soul by fasting.

[ c] V. 12. Gate] 〈 in non-Latin alphabet 〉 the gate, is frequently taken for the place of judicature, which was wont to be in the gate of the city. So Deut. 25.7. Let his brothers wife go up to the gate to the Elders ; the Chaldee read, to the gate 〈 in non-Latin alphabet 〉 of the house of judgment. So Ruth 3.11. all the 〈 in non-Latin alphabet 〉 gate of my people ] is by the Chaldee rendered, all that sit in the gate of the Sanhedrim: and so Ruth 6.1 Boaz went up to the gate, i. e. to the gate of the house of the judgment of Sanhedrim. So Hest. 2.19, and 21. Mordecai sat in the Kings gate, ] is by some learned men understood of his sitting in the Sanhedrim, which the King instituted. And so in all reason it is to signify here, and denotes the solemnest and gravest Senators; as after, the more unworthy, the drunkards, &c.

[ d] V. 18. Good ] The word 〈 in non-Latin alphabet 〉 in this, as in many other places, signifies abundance of goodness or mercifulness. So in St. Paul Rom. 5.7. 〈 in non-Latin alphabet 〉 , a good man, in opposition to 〈 in non-Latin alphabet 〉 , a righteous man,] is a merciful-minded man in a high degree, above the proportion of 〈 in non-Latin alphabet 〉 , mercifulness, which is oft expressed by 〈 in non-Latin alphabet 〉 , righteousness. Accordingly the LXXII. here render it 〈 in non-Latin alphabet 〉 , bountiful or gracious, and so the Latin benignae. And to this is proportionable what follows, the multitude of thy tender mercies.

[ e] V. 22. That which should have been for their welfare ] What 〈 in non-Latin alphabet 〉 ad paces, for prosperities, here signifies, may perhaps best be learned from the Chaldee Paraphrast, who explains it by 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 mactavit) their victims or sacrifices, frequently called peace-offerings, and so here abbreviated into 〈 in non-Latin alphabet 〉 for peace, as sin-offerings are styled 〈 in non-Latin alphabet 〉 , of, or for sin ; and though the word, when it is used for peace-offerings, is without ו, and vowel'd with י, yet is 〈 in non-Latin alphabet 〉 peace scarce ever found in the plural, as here, but in the notion of peace-offerings. And besides, the preposition prefixed ל (wherein the poetry of the verse seems to consist, almost all the words beginning with ל being rendered of, or for, accords well, Offerings of, or for, peace. To this the context also agrees, joining the table and these peace-offerings in the same sense, to denote a sacrifical feast, of which the 〈 in non-Latin alphabet 〉 , or portions were wont to be the furnishing of a feast for the Sacrificers. Abu Walid reads, to those that are in peace, i. e. as he saith, to themselves, who have long been secure and safe from the turnings of the world, let their table be now a trap and snare to them. The LXXII. read 〈 in non-Latin alphabet 〉 , and for a retribution, in the same sense as 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , for a snare, and a stumbling-block. The account of which is to be taken from the distant notions of 〈 in non-Latin alphabet 〉 , (noted Psal. 7. note c.) for returning evil, as well as good, (and accordingly the Jewish Arab, as there Psal. 7.4. so here interprets it by those that are contrary to me, or oppose themselves against me. ) From the version of the LXXII. when St. Paul cites this verse Rom. 11.9. he only reads, let his table be made a snare, retaining the sense completely in that variety of words; the true notion of 〈 in non-Latin alphabet 〉 being contained in the mention of the table, as the sacrifice is oft comprehended under the mention of the Altar. That this and the following verses are to be understood in the future sense by way of prediction, and not as an imprecation, see Saint Augustine de Civ. l. 17. c. 19. Haec non optando sunt dicta, sed optandi specie, prophetando, These things are not said by way of wishing, but under the show or scheme of wishing, by prophecy. And indeed the Hebrew 〈 in non-Latin alphabet 〉 is in the future, and is most fitly rendered, shall be. And so doth the Jewish Arab Interpreter observe, that such seeming imprecations, as here and elsewhere occur in this book of Psalms, are not so much 〈 in non-Latin alphabet 〉 by way of imprecation, as 〈 in non-Latin alphabet 〉 by way of Prophecy, or prediction of what in God's just judgments would certainly befall these.

[ f] V. 26. They talk ] The Hebrew 〈 in non-Latin alphabet 〉 in this place seems to be best rendered by the LXXII. 〈 in non-Latin alphabet 〉 , they added to. So the Syriac, Latin, Arabic, and Ethiopic read also: and this agreeably enough to the Theme, 〈 in non-Latin alphabet 〉 , which signifies to number, and of that we know addition is one sort. And accordingly the learned Castellio reads, sauciorum tuorum numerum adaugentes, increasing the number of thy wounded.

[ g] V. 27. Add iniquity ] That 〈 in non-Latin alphabet 〉 to give, signifies also to permit, appears by Esth. 9.13. 〈 in non-Latin alphabet 〉 let it be given to the Jews, i. e. permitted them. So Exod. 12.23. and shall not suffer (the Hebrew hath 〈 in non-Latin alphabet 〉 give) the destroyer to come in ; the Chaldee read 〈 in non-Latin alphabet 〉 permit, and the LXXII. 〈 in non-Latin alphabet 〉 , to the same sense. So Psal. 16.10. Thou shalt not suffer ( 〈 in non-Latin alphabet 〉 again, give) thy holy one to see corruption. And so 〈 in non-Latin alphabet 〉 give wickedness, is no more than permit: for so 'tis ordinary with God, as a punishment of some former great sin or sins, though not to infuse any malignity, yet by withdrawing his grace, and delivering them up to themselves, to permit more sins to follow, one on the heels of the other, and so to be so far from reforming and amending, as daily to grow worse and worse, to be more obdurate, and so finally never to enter into God's righteousness, i. e. into that way of obedience required by him, and which will be accepted by him, or (as 〈 in non-Latin alphabet 〉 in the notion of mercy may signify, being applied to God) into his mercy, so as to be made partakers of it.

[ h] V. 28. Book of the living ] The phrase 〈 in non-Latin alphabet 〉 the book of the living, is to be interpreted, according to the custom of those times, of a register of names of those who live in any kingdom. Thus Luk. 2.1. we have the 〈 in non-Latin alphabet 〉 , the inrolling of all in the Emperors dominions: and accordingly 〈 in non-Latin alphabet 〉 is ordinarily taken for a catalogue, and the catalogue of the living, is the number of those that are alive at any time, who when they die, their names are blotted out, and so are no longer written in this book or catalogue of the living. See Psal. 139.16. where God's book is this rigister, or censual book, or roll, where all that are born are enrolled: so Exod. 32.32. blotting him out of God's book, is no more than dying, instead of the people.

Annotations on Psalm LXXI.

[ a] V. 15. The numbers ] 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 numeravit, regularly signifies numbers, and so the Chaldee renders it 〈 in non-Latin alphabet 〉 the numbers of them ; and Symmachus accordingly, 〈 in non-Latin alphabet 〉 , I know not how to number. The LXXII. now read 〈 in non-Latin alphabet 〉 , I know not tradings, negotiationes saith the Roman Psaltery. But the Latin, reading literaturam, makes it more probable that the more ancient reading of the LXXII. was not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 . The Syriac retain the Hebrew 〈 in non-Latin alphabet 〉 the numbers thereof, and is not so well rendered by the Latin, Scripturam. The elegancy is here observable, 〈 in non-Latin alphabet 〉 my mouth shall number or recount thy righteousness, 〈 in non-Latin alphabet 〉 though I know not the number of them, they being so numerous that 'tis not possible to count them.

[ b] V. 16. I will go] 〈 in non-Latin alphabet 〉 to go, or go in, signifies (among many other things) the administration of any public office; See Numb. 27.16, 17. where to go out and 〈 in non-Latin alphabet 〉 to go in before them, is to govern the people, and so oft elsewhere: and so also of more private actions, Deut. 28.6. Thou shalt be blest 〈 in non-Latin alphabet 〉 in thy going out, i. e. in all thy undertakings. And thus (without the addition of going out ) it is here used for any action of his life.

[ c] V. 21. Comfort ] 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 conversus fuit, doth regularly signify shalt return ; so all the ancient Interpreters seem to understand it, (and not in the notion of circuivit:) 〈 in non-Latin alphabet 〉 , thou hast returned and comforted, say the LXXII. and so the Latin reversus, the Chaldee, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to return.

Annotations on Psalm LXXII.

[ a] V. 3. Righteousness ] 〈 in non-Latin alphabet 〉 in this place is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , in righteousness, and so joined in construction with 〈 in non-Latin alphabet 〉 , shall judge, in the beginning of the next verse; and so it must be, if the ב have any signification. But it is not unusual for this and other prepositions to be used as expletives ; and accordingly the Chaldee retains it here ( 〈 in non-Latin alphabet 〉 ,) whilst yet both the Syriac and Latin leave it out, and read 〈 in non-Latin alphabet 〉 , thy righteousness, and justitiam righteousness. And so the sense is most perspicuous.

[ b] V. 5. They shall fear thee ] For 〈 in non-Latin alphabet 〉 they shall fear or reverence thee, The LXXII. seem to have read 〈 in non-Latin alphabet 〉 and he shall prolong (his life ) and so render it 〈 in non-Latin alphabet 〉 , he shall endure as long as the Sun ; and so the Latin, & permanebit cum sole, and he shall abide with the Sun. But the Chaldee adhere to our reading of the Hebrew, and render it both by 〈 in non-Latin alphabet 〉 they shall fear from, or be afraid of thee ; and again, by 〈 in non-Latin alphabet 〉 they shall pray before thee, and so the Syriac, 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 to fear or adore ) which the Interpreter renders, adorabunt te, shall adore thee. Then for 〈 in non-Latin alphabet 〉 with the Sun, 〈 in non-Latin alphabet 〉 and before, or in the presence of the Moon, ] the Chaldee seems to give the true notion of it, 〈 in non-Latin alphabet 〉 with the ascending of the Sun, and 〈 in non-Latin alphabet 〉 before, or in the presence of the light of the Moon, i. e. by day and by night, continually, 〈 in non-Latin alphabet 〉 generation of generations, i. e. either in the nominative case, generation of generations shall fear thee, or supplying the want of the preposition▪) throughout all generations. And so the primary literal meaning is, that all posterity shall revere Solomon continually, esteem of him as of the wisest and justest Prince. But the more sublime (and that as literal) sense belonging to Christ (of whom Solomon's wisdom and prosperous government was a type) will be this. That both by day and night all generations shall adore Christ, pray to him, and perform solemn service to him, and through all ages never cease to do so, while (as the Jewish Arab renders it) the Sun endureth.

[ c] V. 9. Dwell in the wilderness ] From 〈 in non-Latin alphabet 〉 a dry or desert place, is 〈 in non-Latin alphabet 〉 here, the inhabitants of the desert: such were the Ethiopians and others, and therefore the LXXII. have chosen to paraphrase it, 〈 in non-Latin alphabet 〉 , the Ethiopians, as v. 10. for 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 they read, 〈 in non-Latin alphabet 〉 , Arabians and Sabaeans ; by the former Scheba, with ש, noting the inhabitants of Arabia Felix, from whence comes Gold, v. 15. by the latter, with ם, all the whole Region of Arabia, Madiam, and Epha, (saith S. Jerome ) which is called Saba, the Queen whereof came to Solomon, 1 King. 10.1. and is called the Queen of the South, Mat. 12.42. because Arabia Felix reacheth to the South, and belongs to the Ethiopic Sea, and torrid Zone, and so is styled the Queen of the South, from the ends of the earth.

[ d] V. 12. Crieth ] 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 clamavit, signifies him that cries: But the LXXII. from 〈 in non-Latin alphabet 〉 rich or powerful, read 〈 in non-Latin alphabet 〉 , from the powerful ; but this perhaps by way of Paraphrase, because the oppression of such is it that causeth the poor to cry.

[ e] V. 16. Handful ] 〈 in non-Latin alphabet 〉 a small quantity of corn (from 〈 in non-Latin alphabet 〉 minutus est ) is in all the copies of the LXXII. rendered 〈 in non-Latin alphabet 〉 , and from thence by the vulgar Latin firmamentum, by the Arabic and Ethiopic in like manner, without any mention of corn or anything to render 〈 in non-Latin alphabet 〉 . The Chaldee read 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 , which signifies both fulcivit and comedit ) the food or fulciment of bread, i. e. bread for food, or for refection and strengthening ; and the Syriac 〈 in non-Latin alphabet 〉 plenty of corn ; all varied much from the literal importance of the Hebrew. The reason of this variation as to all those that follow the LXXII. is evidently the same, either having an eye to the Chaldee 〈 in non-Latin alphabet 〉 in the notion of fulcimentum, as that agrees with the phrase elsewhere used, the staff of bread ; or more probably a mistake in the copies of 〈 in non-Latin alphabet 〉 , firmamentum, for 〈 in non-Latin alphabet 〉 , a handful, for so 〈 in non-Latin alphabet 〉 regularly signifies, and so 〈 in non-Latin alphabet 〉 a hand, 1 King. 18.44. is rendered by the Chaldee 〈 in non-Latin alphabet 〉 the palm of the hand, and so in Syriac 〈 in non-Latin alphabet 〉 is the sole of the foot, and among the Rabbin's is applied both to hand and foot, 〈 in non-Latin alphabet 〉 the palm of the hand, 〈 in non-Latin alphabet 〉 the sole of the foot. This therefore is the most probable meaning of the place, 〈 in non-Latin alphabet 〉 there shall be a handful of corn, and that sown (so 〈 in non-Latin alphabet 〉 in the earth, noteth) 〈 in non-Latin alphabet 〉 on the head, i. e. top of the hills, the most stony, dry, and barren plat; and yet 〈 in non-Latin alphabet 〉 the fruit thereof, that which comes from this handful, in this barrenaest soil, 〈 in non-Latin alphabet 〉 shall shake like Libanus, i. e. like the trees of Libanus, whose tallness causeth a great noise, when they are shaken with the wind. And this resemblance signifies the great growth of this corn, which makes it liable to the wind, and being shaken by it, it makes a noise like the tallest trees on the top of an hill. An excellent poetical description of the greatest plentifulness, when a handful of corn sown on the barrennest soil, shall yet bring forth so prosperously. And this the Chaldee and Syriac were, it seems, willing to express by periphrasis, and not literally, and so only mention▪ the one, the bread that comes from it, for food, the other, the plenty of the corn, without mention of the small proportion of the seed it springs from. This R. Obad. Gaon applies to the Messias (as Ibn Ezra, Midras Tehilin and he, do the whole Psalm ) saying that he is the 〈 in non-Latin alphabet 〉 , beginning like an handful of wheat, but afterwards shall grow into a multitude, like the herb of the field: see Jo. 12.24. Abu Walid in his rendering it may seem singular, unless the like mystical use be made of it: He makes the words thus to sound, He shall be a pure piece of justice upon the earth, or there shall be, or let there be from him, absolute justice in the earth: Upon the top the mountains let his fruit increase, (viz. his children or progeny) like Lebanon, i. e. as the trees of Lebanon, which proverbially signify a great multitude. The Jewish Arab renders it to this purpose, God make him as fruitful corn in his country on the top of its mountains, and make him rich fruit, as Lebanon, &c. taking 〈 in non-Latin alphabet 〉 (as Abu Walid doth) for [ let him be ] or [ he shall be, ] not [ there shall be ;] and rendering 〈 in non-Latin alphabet 〉 , let him be rich, as if it were 〈 in non-Latin alphabet 〉 by transposition of letters, but that Abu Walid rejects.

[ f] V. 17. As long as the Sun ] What 〈 in non-Latin alphabet 〉 before, or at the faces, or in the presence of the Sun, ] signifies, will be learnt from what was said, note b. of 〈 in non-Latin alphabet 〉 before, or in the presence of the Moon (i. e. in the night time, ) and proportionably to continue 〈 in non-Latin alphabet 〉 before the Sun, must be to live, to survive, to flourish in opposition to perishing, which is expressed by not seeing the sun. And this is appliable to names, to memories, as well as to persons: the names of good men 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 a son) shall descend upon their children, i. e. continue successively before the Sun, i. e. live, and prosper ; and the names of evil men die and perish. The LXXII. literally enough, render it, 〈 in non-Latin alphabet 〉 ▪ shall continue before the Sun ; and so the Syriac, 〈 in non-Latin alphabet 〉 is before the Sun. But the Jewish Arab, in agreement with his notion of v. 5. till the heavens vanish.

[ g] V. 17. Men shall be blessed] 〈 in non-Latin alphabet 〉 they shall be blessed in him, ] is no more than, men shall bless themselves in him, i. e. when they will bless any man, they shall use this form, let him be blessed as Solomon was. Thus we see the phrase explained, Gen. 48.20. In thee shall Israel bless, saying, God make thee as Ephraim ; where to bless in any man, or any name, ] is to pray that he may be as that man, wise as Solomon, a peaceable and happy ruler as Solomon, &c. (see more of this phrase note on Gal. 3. c.) The interpreters generally join it with the nominative case that follows, [ all nations shall be blessed in him ;] and so it may well be: but it may also be set absolutely, they shall be blest, i. e. men shall bless themselves in or by him, and then, 〈 in non-Latin alphabet 〉 all nations shall bless him, or proclaim him blessed. The Chaldee renders it 〈 in non-Latin alphabet 〉 all nations shall be blessed in his righteousness, or purity; merito, saith the Latin interpreter of the Targum, which though it have a primary sense in application to Solomon, thus; All nations shall bless themselves in this or the like form, God make thee as pious, just, blameless, excellent a person as Solomon was; yet it must be allowed a much more eminent notion, in reference to Christ, that all Christians shall desire to imitate his divine patterns, and bless and pray for one another, in that form, God indow thee with some degree of those virtues, which were eminently observable in Christ.