foundation of claim in Gods own words and then he makes use of this priviledge immediately answers the invitation in the very words wherein 't was made Thy face Lord will I seek This Castellio hath paraphrastically exprest sic animo cogito velle te tuum quaeri conspectum tuum conspectum Jova quaero I thus think in my mind that thou wouldst have thy face sought Thy face Lord I seek The Jewish-Arab hath here another construction making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my face to govern and not be governed by the verb thus My heart said of thee O my face seek him because saith he the other members are at the command of the heart to do what that bids therefore will I seek the light of thy countenance O Lord. V. 12. Such as breathe cruelty For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breathers or speakers of injury or rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying injury or rapine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe or speak the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity hath lied to or against it self and the Latine and Aethiopick and in effect the Arabick follow them How they came thus to vary from the original is not easie to resolve what is most probable may be briefly noted Near unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe or speak is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laqueus from whence is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare One of these the LXXII may have mistaken for the other So the learned Schindler supposeth them to have done Isai 42.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders all the young men have been puft at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the infinitive to be rendered in the praeter tense To this the Chaldee paraphrase seems to accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were covered with shame or confusion but the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare in their recesses where as they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a secret chamber frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the snare And herein the sense favours them there and our translation hath followed them And if as there so here they deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare then taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for iniquity in the nominative case they might thus by periphrasis express its being insnared by its lying against it self V. 13. I had fainted In the Hebrew there is an aposiopesis a figure of elegance purposely breaking off in the midst of the speech yet so as every man can foresee what kind of conclusion should follow if he did not purposely divert to the contrary As Neptune in Virgil Hes ego the beginning of a threat but then artificially breaking off into an exhortation to prevent it sed motos prastat componere fluctus but 't is your best way to quiet the waves so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except or unless I had believed to see the goodness of the Lord in the land of the living The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believe to see and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believed that I should see and so the Latine c. not at all rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless nor taking notice of the figure or manner of speech the abrupt breaking off in the midst But the Chaldee reads just as the Hebrew doth and thinks not fit to supply what is wanting but leaves it in suspence And so sure that is the fullest way of rendring it that so the figure may be discernible which consisting wholly in the breaking off or concealing somewhat is lost if the sense be made perfect by addition of any other words The only difficulty is what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of lives or of the living And the answer will be brief that though the phrase may very fitly denote where the context requires it the future age whether as that denotes the age of the Messias or the life eternal after the end of this and though there is no cause of doubt but that David believed both these yet it being the matter of the whole Psalm to express his confidence that God would not now leave him in his present distress but deliver him out of his enemies hands and return him home in safety and peace in all reason that is to be deemed the meaning of it here also as the land of the living oft signifies a prosperous life in this world but this not excluding but including also his hopes of the other which much added to his support also V. 14. Shall strengthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred he shall strengthen and may so be applied to God by way of promise that he shall strengthen his heart that waits on him But yet it is also to be remembred that the Hebrews do oft use to confound conjugations and use the active in the third person to denote the passive in some other person Thou fool this night shall they take thy soul from thee i. e. thy soul shall be taken away So 2 Sam. 24.1 And he moved David i. e. David was moved see examples in note on Luk. 16. b. and then so it may well be here be of good courage and he shall strengthen thy heart i. e. to continue the construction with the antecedents and consequents let thy heart be strengthened all the imperative wait on or expect the Lord. And thus all the antient Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengthen thy heart say the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let your heart be strengthened say the LXXII and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Latine confortetur and the Arabick so also only reading it my heart in stead of your reading the whole verse accordingly I hope So Psal 31.24 and thus in both places the Jewish-Arabick Translator renders it The Twenty Eighth PSALM A Psalm of David Paraphrase The Twenty Eighth Psalm was composed by David in time of his distress and is a fiducial prayer for deliverance 1. Unto thee will I cry O Lord my rock be not silent to me left if thou be silent to me I become like them that go down into the pit Paraphrase 1. O Lord I have no strength or power to defend my self but that which wholly descends from thee To thee therefore I make my humble and most importunate address be thou pleased to hear and answer it gratiously lest whilst I call to thee and am neglected by thee my enemies begin to insult and account of me as of a destitute lost person 2. Hear the voice of my supplications when I cry unto thee when I lift up my hands toward thy holy oracle Paraphrase 2. Lord answer my petitions
〈◊〉 〈◊〉 〈◊〉 to doe mischief And then first the notion of ו in the latter part must be observed not as a bare copulative and but as a note of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second part of a similitude so Thus v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the passing of a whirlwind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we duly render so the wicked is no more and so the Chaldee and Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Secondly to make the latter part of the verse bear analogy with the former the word mirth must be again repeated there viz. that wisedom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mirth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a man of understanding Thus the Antithesis is exact for as to a fool in the former is opposed a man of understanding in the latter so to doing mischief in the former is wisedom piety practice of vertue eschewing evil doing good in the latter and then the כ and ו as and so being exactly answerable one to the other the first word of the verse mirth is common to them both as doing mischief is mirth to one so is wisedom to the other The first part of the verse the LXXII and other ancient Interpreters competently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or in laughter a fool doth evil the latter they have not so fully interpreted for want of resuming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mirth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they but wisedom begets prudence to a man V. 29. The way of the Lord In this verse are several difficulties which deserve to be taken notice of First what is meant by the way of the Lord whether that which respects God or us that wherein God walks or that wherein we are appointed to walk the former is the way of his providence the latter of his commandments In this place as in most other it seems to be determined to the latter by the mention of the upright who walk in this way of the Lord and the workers of iniquity which forsake that way Secondly what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies either strength or courage or a fort or strong hold Any of these three senses it will well bear here but especially the second that of courage or fortitude if we will judge it by its opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that it signifies fear and consternation as well as destruction or confusion hath been shewed Note g. Lastly it is doubtfull whether in the second part of the verse the phrase the way of the Lord be again to be repeated or no for if it be then the rendring must be not destruction shall be but fear to the workers of iniquity and thus indeed the rendring is most literal The way of the Lord is courage to the upright but fear to the workers of iniquity by the contrary tempers of men it is of very distant and contrary effects like as when Christ is said to be for the fall and rising of many in Israel and the Gospel the savour of life to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 escapers or penitent and the savour of death to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lost or impenitent And as all the rendrings of the Ancients being literal are capable of this sense so the learned Castalio hath particularly exprest it Et integris firmamento maleficis detrimento est Jovae institutio God's law or institution is both a firmament to the upright and a loss to the evil-doers V. 5. The LXXII have in this verse much mist the sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that gathereth in summer they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been delivered or saved from the heat taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather in the notion of gathering what is designed to secure or save from mischief and that in a passive sense and then using ב according to the promiscuous acception of prepositions for from And so in the latter part of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snorting or sleeping they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasted by the wind or stricken partly from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for stupor which they elsewhere render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ectstasie partly to hold up the opposition betwixt the former and the latter part of the verse that as the wise is preserved from the scorching of the Sun so the foolish or wicked is blasted by the wind but especially because they that sleep in the harvest abroad on the ground as slothfull workers use to doe are oft blasted by some wind or vapour that comes out of the earth and so much mischiev'd Accordingly their rendring of the whole verse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise or knowing son is delivered from scorching but a wicked son is blasted by the wind in harvest V. 13. The two branches of this verse are by the LXXII and therein they are followed by the Syriack compounded into one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that bringeth forth wisedom out of his lips smites with a rod the heartless man Hereby they seem to point out what is meant by this rod viz. no other but the wise and prudent discourse of pious men which is a reproof and so metaphorically a chastisement to the impious for such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they fitly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that wants an heart Aquila Theodotion and Symmachus are more literal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the lips of the wise wisedom shall be found and the rod on the back of him that wants an heart V. 21. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall feed or teach as when Jer. L. 6. it is said their pastours i. e. teachers have seduced them they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know high things questionless mistaking ד for ר and so reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know So Hos 9.2 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed them they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know them In the latter part of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by want of heart they reade no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in want the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being omitted by some Scribe or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for folly by force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools foregoing V. 23. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessing of the Lord they adde by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the head of the just and in the end for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with it they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heart V. 24. The LXXII no way render the words which are plain yet the sense they express paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent with them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked is hurried to destruction which is exactly equivalent to his fear coming on him destruction being that which he feared and not the affection but the object being here and frequently
deliver me I shall certainly be destroyed and devoured by them Be thou therefore pleased I beseech thee thus to do hasten to my defense and rescue me from these wicked men These men I say the rich and great men of the world who have all their good things allowed them by thee in this life and so here have all riches and plenty and having a numerous posterity have wealth also sufficient not only to enjoy themselves but also to leave abundantly to their children as having no care of charity or mercy to others on which to exhaust any thing 14. From men which are thy hand O Lord from men of the world which have their portion in this life and whose belly thou fillest with thy hid treasure they are full of children and leave the rest of their substance to their babes 15. As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Paraphrase 15. Meanwhile I will adhere to thee and constantly perform my duty and thus waite till thou shalt be pleased gratiously to reveale thy self unto me not doubting but thou wilt in thy good time stir up thy power for my rescue and then I shall be abundantly provided for I shall want nothing Annotations on Psal XVII V. 1. Right O God It is not agreed among the antient Interpreters to what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness belongs and connects The Latine reads justitiam righteousness and so the Arabick and that connects it with hear Hear the Justice or righteousness or right and so Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear my just cause But the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness and then it coheres with hear again Hear in justice or righteousness O Lord. But the LXXII joyn it with Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord of my righteousness as in the beginning of the fourth Psalm where though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my righteousness not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness yet these may be all one and so the LXXII might think fit to render it more explicitely not reading otherwise than we have it but thus expressing their understanding of it whereas the Syriack more exactly joyning it as they do with Lord read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O holy Lord as Lord of righteousness is righteous Lord and righteousness in God is all one with holiness And this seems to be the fittest rendring of it according to the sense O righteous Lord or more literally but to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord of righteousness The Jewish-Arabick translator reads O Lord of Justice or equity V. 3. Thou hast tried me Some difficulties there are in this v. 3. First what is meant by trying But that is soon resolved viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies exploring such especially as is of metalls by fire Psal 66.10 and of men by temptations or afflictions Isai 48.10 and accordingly the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast cast into the fire in the same notion in which we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.12 for tribulation or affliction and that as a special season to try the sincerity of those who have in times of prosperity made greatest professions of piety but oft fail when they meet with pressures in his service This tryall as of Gold in the Fire is here thought fit to be added to that former of visiting him in the night when the eyes of men being shut out his thoughts and actions were most free and undisguised and such as come from the very heart which cannot so surely be said of his day-actions which are oft awed by the eyes of men And God by examining him by these two wayes visiting his night-thoughts and trying him by afflictions must needs know if there be any insincerity in him The next difficulty is what is the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not find and that may be discerned by remembring what was noted Psal 10. note l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sought and not found proverbially for that which was not at all but was lost or destroyed utterly In proportion with which for God to try and not find is a phrase to signifie sincerity and uprightness without any such mixture as is wont to be discovered by trying i. e. melting any metall without any dross i. e. hypocrisie in him This the LXXII have exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity hath not been found in me and to the same sence the Syriack and Arabick and Latine not much mistaking the sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity is that dross which is wont to be discovered by tentation but yet probably reading the verse otherwise than now the punctation will permit and 1. taking the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitavi from the latter part of the verse and reading it with other points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my thought which is oft used in the ill sense and so sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity Lev. 19.29 and 2. removing the other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mouth shall not transgress with which the verse concludes to the beginning of the following verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my mouth may not speak the works of men But the reading which we retein is surely the true and is so acknowledged by the Chaldee Paraphrase which explaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not find corruption renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I thought my mouth shall not transgress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have thought ill my mouth hath not transgrest This therefore being resolved to be the reading the last difficulty is what will be the meaning of the Hebrew phrase And 1. for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be oft taken in an ill sense and so understood here by the Chaldee yet 't is sometimes in a good sense as Prov. 2.11 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that verbe is by us duly rendred discretion by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good counsel and so by the Syriack a good mind and by the Arabick firm counsel and sometimes indifferently neither good nor bad and so in that place 't is rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thought simply And thus I conceive it signifies here for if it were evil as the Chaldee supposes that he thought how could he be acquitted by Gods proving of his heart where that evil thought would have been found and have accused him rather The more certain meaning then of the words will be this I have thought and my mouth shall not transgress it i. e. my mouth and thoughts shall or as the future is oft taken for the past oft for the present do go or have gone together The deceitful man or the hypocrite thinks one thing and speaks another but the sincere
wish it long continuance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ride upon the horses of the Kingdome saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or upon the word or business of truth so the phrase signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being usually taken for matter as well as words and so the Chaldee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the business the word signifies a cause depending in debate a contention and then more generally negotium tractatus and accordingly so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here understood Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he that is saith the Chaldee God shall teach thee terrible things with or by thy right hand Against this rendring there is but one objection viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the foeminine gender and so cannot so well be spoken of God Why then may it not belong to the immediate praecedents whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meekness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth that all or any of those i. e. God by them shall teach him terrible things by his right hand or as the foeminine is oft taken neutrally his riding or ingaging for the cause of these shall bring Gods blessing upon him and so cause him or teach him to do these terrible things with his right hand The LXXII indeed read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Chaldee suggests a more probable rendring V. 5. Thine arrows The fifth verse may most conveniently be read with a parenthesis Thy arrows are sharp then as an effect of that the people shall fall under thee for that is an evidence of the sharpness of arrows when men are thereby wounded and killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or upon or against the heart of the enemy of the King those being the mark against which his shafts are directed and the sharpness of them experimented upon them This our last English designed in transposing the words first thine arrows are sharp in the heart of the Kings enemies and then whereby the people fall under thee This the Jewish Arab agrees to and for taking away the harshness of the parenthesis transposeth the words in like manner thus And thine arrows being sharp fall into the heart of the Kings enemies and the nations fall under thee So the Chaldee having rendred the former part of the verse Thy arrows are brought out to slay armies the people shall fall under thee They then add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sons of thy bow i. e. the arrows in the beginning of the verse shall be sent against the heart of the Kings enemies Yet are these words capable of a rendring without either transposing or parenthesis thus Thine arrows are sharp people shall fall under thee in the midst of the Kings enemies i. e. being reached by thine arrows in the midst of thine enemies armies Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart is elsewhere used for the midst of a thing as Deut. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart i. e. the midst of heaven and Exod. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heart i. e. the midst of the sea so the heart of the earth for the midst of it And in the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proper style for middle or main body of an army V. 6. Thy throne The difficulty here is to whom this verse and the following are literally and primarily appliable And the doubt ariseth from the style which is here inhaunced from the King to God 'T is true indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used is sometimes applied to others besides God 1. to the Gods of the Gentiles who are so called Isa 35.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods of the nations 2. to Angels Psal 86.8 Who is like to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gods the Chaldee reads among the high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels transformed by them 3. to divine and excellent men Prophets and Judges or Princes c. So Exod. 22.28 Thou shalt not vilifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods is explained by what follows nor curse the ruler of thy people and Exod. 21.6 his master shall bring him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Gods we duly render it to the Judges and Exod. 4.16 thou Moses shalt be to Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Prince saith the Chaldee And accordingly 't were not strange for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be applied to King Solomon here But the Apostle to the Hebrews c. 1.7 affirming expresly that these words are spoken to Christ the Son of God and the Targum interpreting the King v. 2. and so the whole Psalm of the Messias and so Kimchi Aben Ezra and Jarchi also It is not reasonable or safe to apply them to any other but him and so to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the principal signification wherein it is most frequently used for the one God of heaven and earth and of him to understand these two verses as also v. 11. allowing to Solomon only an imperfect limited partial sense of them as he was a type of this Messias Which may well be reconcileable with the understanding the rest of this Psalm literally of Solomon and only mystically of Christ it being not unfrequent with Prophets of the old Testament speaking of some other matter mystically referring to Christ but immediately to somewhat of present concernment to be carried by the Divine Spirit whereby they were acted to speak immediately of Christ Of this see Justin Martyr in his Dialogue with Tryphon the Jew p. 287. where he concludes from this testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was to be worshipt being God and Christ v. 11. As also S. Augustine de Civ Dei l. 17. c. 16. V. 8. Made thee glad The former part of v. 8. being read as it lies in the Hebrew Myrrhe and Aloes and Cassia all thy cloaths i. e. they are so perfumed with these odors as if they were nothing else that which follows will be clear also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the palaces of tooth thereby saith the Chaldee meaning the Elephants tooth brought from Armenia it may more probably be said from Africa with which it seems their choice rooms were beautified of this Solomons throne is said to be made 1 King 10.18 and so Ahab made an Ivory house 1 King 22.39 from which as the bridegroom passeth or from whence as he abideth therein his garments yeeld this high perfume over all the adjoyning rooms As for that which is added in the close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which they have delighted thee it must be understood according to the vulgar Hebraisme oft taken notice of see Luk. 16. note b. they have delighted thee i. e. thou art delighted or pleased with them V. 9.
or requirest of me The truth is my sins are of such a sort as for which the Mosaical law allows no reconciliation no sacrifice for such wilful sins Heb. 10.26 17. The sacrifices of God are a broken spirit a broken and contrite heart O Lord shalt thou not despise Paraphrase 17. 'T is my sincere humiliation confession and renovation which alone thou admittest and even in this foulest condition thou art mercifully pleased to have respect to them and look on them as the most acceptable oblation And whensoever that is presented to thee from an honest heart it is sure to find a welcome and hospitable reception 18. Do good in thy good pleasure to Sion build thou the walls of Jerusalem Paraphrase 18. O be thou thus merciful to me and to all that love and fear thy name and meet in the place by thee appointed for thy service defend and succour all and preserve them from falling into such wilful presumptuous sins 19. Then shalt thou be pleased with the sacrifices of righteousness with burnt-offering and whole burnt-offering then shall they offer bullocks upon thy altar Paraphrase 19. And then our sacrifices of all sorts and all that is typified by these shadows and what is much more valuable then any of these Mar. 12.33 our prayers and our praises our solemnest acts of the most ardent love and devotion and the diffusion of that in acts of charity and mercy to our brethren shall upon the altars of our very hearts be presented to thee in an humble but cheerful confidence to be accepted by thee Annotations on Psalm LI. V. 4. Clear The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily rendred mundus fuit clean or clear or pure and so the Chaldee takes it here and renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purgavit But this as the context evinces must be understood in a forensick sense as pure is all one with free from guilt and so there is a second notion of the word for overcoming meaning that sort of victory which belongs to him that carries the cause in judicature Thus the LXXII render it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and overcome and thus the Apostle takes it from them Rom. 3.4 and the Syriack there renders that of the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word which both the Hebrew and Syriack have here in this Psalm which is a sure evidence that the word here used doth certainly signifie as the LXXII rendred it and was no way mistaken by them and that very reconcileable with the notion of mundus fuit for he that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overcome in the suite or contention so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be a party in a suite is fitly said to be cleared or quitted by the Law and that is also the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justified in the forensick sense also as that is opposed to cast or condemned The only remaining difficulty is to what part of the antecedent speech this is to be connected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest be justified This say the Jews is not to be joyned to the words immediately precedent in the former part of this verse but either to the prayer Have mercy upon me v. 1. or I acknowledge my transgressions v. 3. putting the beginning of this verse Against thee in a parenthesis But the former of these hath little of probability in it and the latter which is more tolerable may very reasonably be rejected also the immediate antecedents being very fit to bear this consequence and indeed much fitter than either of those which are more remote For if in the beginning of the verse the emphasis be laid as the thrice repeating shews it ought on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee only and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy sight the importance of it will certainly be what S. Ambrose and S. Chrysostome and others have observed that David being a King was not liable to punishment from any but God and though he had in this business highly offended against others against Bathsheba and especially against Vriah whom he had caused to be made drunk and afterward slain and in the next verse confesseth the guilt of his blood and therefore must not be understood saith Chrysostome as if he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had not wronged Vriah yet could not he be impleaded or judged by man for this but only by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome Being a King I feared not him whom I wronged he being my subject could not punish me all my fear was for thee lest thou shouldest call me to account And then this most regularly introduceth this consequence for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a note of consequence only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest be justified in thy sayings or doings so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies a deed and not only a word or saying and overcome when thou contendest Thus if any other but God should implead or judge or punish me for this I should have just reason to complain God having placed me in a condition of judging and punishing others without being my self subjected to any other humane tribunal But for all this I stand most justly chargeable and punishable by God To thee I have sinned from thee I deserve and may most reasonably expect punishment In thy sight I have done this evil i. e. so as to be most justly liable to thy vengeance though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am thus liable to thee only to none else but thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that noting this to be the natural consequence thou mightest be justified in thy doings and overcome when thou contendest or impleadest me i. e. whatsoever bill of indictment thou puttest in against me though to charge upon me the highest rebellions against thee and bring upon me the severest sentence of eternal rejection out of thy favour and presence and infliction of the direfullest torments thou art sure to overcome and cast me in the suite I have nothing in the least to pretend or plead against it The only seeming objection to this rendring is fetcht from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicavit is thought to signifie in thy judging But there is another acknowledged notion of the word in Niphal for litigare contendere causam agere to contend or plead or go to law with another and though in Kal it ordinarily signifie to judge yet 't is evident the LXXII and the Syriack took it here in the other sense and so the former renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in pleading or contending so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Hellenists dialect see note on Rom. 3. b. and not as
making known instructing in it and by secretly the inward work of Gods grace added to the outward of his law upon the heart by which he 1. assureth him of this being his will 2. incites him to the practice of it and 3. instructs him in the advantages of this obedience of this purity of the heart rejecting the first motions of lust the entertaining of which had brought this sad ruine on Davids soul ingaged him in so many sins The Fifty Second PSALM TO the chief Musitian Maschil A Psalm of David when Doeg the Edomite came and told Saul and said unto him David is come to the house of Ahimelech Paraphrase The fifty second Psalm was composed by David on occasion of the wicked fact of Doeg first in accusing then in slaying Ahimelech the High Priest with all his family destroying the whole City of the Priests called Nob. for no other crime but for a respect and charity performed by Ahimelech to David see 1 Sam. 22. It was set to the tune called Maschil and committed to the Praefect of his Musick 1. Why boastest thou thy self in mischief O mighty man the goodness of God endureth continually Paraphrase 1. It is a strange matter of pleasure and joy and boasting to a person in power to be able to mischief those that deserve it least There is not any sort of pride more irrational than that of a Doeg to have killed those whom no body else would kill 1 Sam. 22.17 This is most diametrally opposite to that which alone is just matter of joy or boasting to any being like unto God for he is most eminently good and bountiful and so continues even to those that provoke him and sin against him 2. Thy tongue deviseth mischief like a sharp rasor working deceitfully Paraphrase 2. That relation of his to Saul of Ahimelech's civility to me was most malitiously designed and the effect of it as bloody as if the tongue that spake it had been a rasor sharpened on purpose to cut the throats of a multitude of most innocent persons 3. Thou lovest evil more than good and lying rather than to speak righteousness Selah Paraphrase 3. Had it not been as easie for thee to have said somewhat that might have asswaged the Kings displeasure against his own son and me his son in law But some men are never pleased with those things which alone yield true and durable pleasure such are all acts of justice and charity and obliging those who deserve it but on the contrary are transported with any opportunity of calumniating or supplanting any be they never so innocent 4. Thou lovest all devouring words O thou deceitful tongue Paraphrase 4. And such is Doeg No such pleasure to him as to be able by one speech as by a poisonous vapor to blast a whole multitude and bring ruine to the whole family and city of the pious high Priest of God 5. God shall likewise destroy thee for ever he shall take thee away and pluck thee out of thy dwelling-place and root thee out of the land of the living Selah Paraphrase 5. As thou hast dealt with the Priests of God so shall God their just avenger deal with thee Thou hast calumniated Ahimelech then fetcht him and his from their place of abode then destroyed them from serving in the Tabernacle swept away the Priests whole family none but Abiathar escaping thy bloody hands and that much against thy will also and let none of them return to their house and not only so but hast fallen upon the whole city of Nob without any pretence of fault of theirs and put them all to the sword And God shall undoubtedly plead the cause of his innocent Priests exclude thee from the priviledge of serving God in the Tabernacle of receiving benefit by the Priestly Office first excommunicate thee then bring the same bloody desolation upon thee and all thy family and people which thou hast executed upon those 6. The righteous also shall see and fear and shall laugh at him Paraphrase 6. And all that truly fear God shall take notice of this as a judgment most just for what he hath now done to the Priests and as they shall make use of it to impress a due reverence of God and all goodness on themselves and others and a dread of offending so shall they make him a name of reproach to all posterity by that also deterring all from the like practises saying 7. Loe this is the man that made not God his strength but trusted in the abundance of his riches and strengthened himself in his wickedness Paraphrase 7. Behold the just vengeance of God upon a man that never thought of securing his greatness by Gods protections never applied himself to duties of piety or justice never imagined that they would be useful to his present security to which only he had an eye but resolved by wealth and by wicked enterprises to establish and perpetuate his greatness And now God hath refuted all his vain and false hopes and brought utter destruction upon him 8. But I am like a green Olive-tree in the house of God I trust in the mercy of God for ever and ever Paraphrase 8. Whereas I to whom his mischief was originally designed 1 Sam. 22.9 have been preserved from suffering any hurt by his malice from that time to this I have prospered and increased in strength and have not fallen into Sauls hands when he is cast out v. 5. and shall I doubt not enjoy very happily the presence of my God in the Sanctuary which prediction was eminently fulfilled when the Ark was brought into the City of David the place of his abode My condition hath been like that of the Olive-tree which is full of green leaves all the year long and so have I continued in a flourishing state whilst he is withered and cut down and eradicated out of the land of the living I am fast setled and flourish by the good providence of God over me and so through the same mercy I trust I shall do to my lives end 9. I will praise thee for ever because thou hast done it and I will wait on thy name for it is good before thy Saints Paraphrase 9. This just vengeance of God I am obliged to remember and celebrate as long as I live and what ever my distresses or dangers shall prove repose my full trust and confidence in God wait and depend on him for deliverance in his good time And indeed thus to live by faith and not by sense to keep close to this one guard and secure our tenure in Gods protections by never attempting or admitting ought which may betray and forfeit that hold but for ever constantly to depend on God in his own way is that which all pious men have experimented to be the wisest and safest course and that which will stand in more stead than all the power assisted also by all the wickedness of men Annotations on Psal LII V. 1.
better be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may bring an understanding heart so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an understanding spirit Exod. 28.3 and Isai 11.2 and in many other places and then by that will be signified that knowing the terribleness of Gods wrath the want of which was matter of complaint v. 11. And so this is a facile and obvious rendring of these two verses Yet it is not amiss to mention other descants The Jewish Arab seems not to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. for wrath but according to an Arabick use of that word for consideration and so goes in his interpretation far different from others thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And who knows the power of thy wrath so as to consider thy fear As the number or according to the numbring of our age which is known that we might bring an heart of wisdome or wise heart Adding in a note that the meaning is that our days are numbred and known and if we did continually know or acknowledge the power of thy wrath and punishment as we acknowledge that our days and ages are fading we would come before thee with a wise heart and by repentance turn unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seems to take not for the Imperative but for the preterperfect tense passive Abu Walid takes that in another sense and thus interprets it According to the measure of our age so discipline or chastise us exceed not measure in chastising us because our age is short c. and he compares it with Job 7.19 How long wilt thou not depart from me nor let me alone c. But this Kimchi in his Roots seems not to like of R. Moses mentioned by Aben Ezra thus makes the meaning He that knows the force of thy wrath and knows how to number our days the truth is known to him The Ninety First PSALM The ninety first Psalm is a meditation of the special security of the truly pious man who relies on God alone for it together with all other blessings of this world as the reward of his firm adherence to God 'T is affirmed by the Chaldee and LXXII and Latine to have been composed by David in reference perhaps to Gods being intreated for the land and removing the pestilence 2 Sam. 24.25 just as it was seizing on Jerusalem see note b. and hath its most eminent completion in the Messias 1. HE that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty Paraphrase 1. He that adheres to God that seeks and expects all his safety from his sole protection and accordingly qualifies himself for a capacity of that keeps in those ways to which God hath promised his safeguard shall be sure never to fail of receiving it His tenure cannot fail as being founded on so sure a title as is the promise of him that hath all power and dominion over all creatures in the world and can certainly and as undoubtedly will perform whatsoever he hath promised 2. I will say of the Lord he is my refuge and my fortress my God in him will I trust Paraphrase 2. This general never-failing axiom gives me confidence chearfully to repose my whole trust and affiance in God as the most sacred inviolable sanctuary the most strong provided impregnable fort the supreme and divine power that governs and over-rules the whole world and hath by his promise obliged himself never to destitute me that thus hang on him 3. Surely he will deliver thee from the snare of the fouler and from the noysome pestilence Paraphrase 3. In this safeguard I shall be secured from those dangers that are in the eye of man most unavoidable the most secret ambush that is most cunningly laid and the most killing poyson that propagates it self most insensibly 4. He shall cover thee with his feathers and under his wings shalt thou trust his truth shall be thy shield and buckler Paraphrase 4. For as an Eagle or other bird doth with her wings protect and secure her feeble young ones from all approaching dangers and to that safeguard they confidently resort without seeking or solliciting any other from whence and by analogy with which it is that in the Holy of holies the Cherubims with their wings overshadow the mercy-seat to signifie Gods gratious care and protection over all that there address themselves to him so shall God guard and defend me and in his protection will I repose all my hope and trust the power of the Almighty being abundantly sufficient and upon his promise given his fidelity ingaged to afford his continual defense to all that are thus qualified for it 5. Thou shalt not be afraid for the terror by night nor for the arrow that flieth by day 6. Nor for the pestilence that walketh in darkness nor for the destruction that wasteth at noon-day Paraphrase 5 6. To this it is consequent that I have no cause to apprehend with terrour either the most secret or the most open dangers the most unavoidable evils that can threaten destruction or mischief to me either by night or day 7. A thousand shall fall at thy side and ten thousand at thy right hand but it shall not come nigh thee Paraphrase 7 Those judgments which seise on multitudes of wicked men on every side of me shall like the plagues that swept away the Egyptians but past over the Israelites or the plague that slew seventy thousand from Dan to Beersheba but fell not on Jerusalem be forbidden to seise on me 8. Only with thine eyes shalt thou behold and see the reward of the wicked Paraphrase 8. All the sense of evil which I need fear is in its seising on others not on my self the beholding the untimely deaths of many others such as is by the law denounced to ungodly men but in time of epidemical diseases oft seises upon others as well as them 9. Because thou hast made the Lord which is my refuge even the most High thy habitation Paraphrase 9. I have placed all my affiance in the Lord and thereby secured my self of all the protection and safeguard that the Omnipotent Monarch of heaven and earth can bestow on me 10. There shall no evil befall thee neither shall any plague come nigh thy dwelling Paraphrase 10. By strength hereof no kind of mischief shall by any mishap befal or approach me 11. For he shall give his Angels charge over thee to keep thee in all thy ways Paraphrase 11. God having set a guard of his about me given charge to the holy Angels that always attend and execute his commands that as long as I cleave fast unto him they shall secure me from all manner of evil that his providence shall permit to approach me 12. They shall bear thee up in their hands lest thou dash thy foot against a stone Paraphrase 12. When any such approacheth those holy officers of his shall be ready with their aid
〈◊〉 〈◊〉 from the evil days i. e. from persecution see Ephes 5.16 which God gives to good men is to continue till the pit be digged up for the ungodly i. e. till the measure of their sins be filled up and so destruction be ready for them whereas the contrary to this is evident that either the destruction of the wicked is first and the quiet and rest of the good oppressed by them a natural effect of that and so subsequent to it or that both of them are of the same date at once tribulation to them that trouble you and to you who are troubled rest 2 Thess 1.6 7. And this is evidently the meaning of it here and so will be discerned if only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred dum whilst as it is elsewhere used Jon. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst I was Job 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst he was speaking for then thus it will run very fitly That thou mayst give him rest whilst the pit is digged V. 15. Vnto righteousness The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness for charity and mercy hath oft been observed only the Emphasis of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto here offers it self to consideration which will best be exprest by even unto as when Gen. 14.23 we read from a thred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to a shooe latcher and Gen. 7.23 Every living substance was destroyed from man to beast to creeping things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad saith the Interlinear and even to the fowls of heaven which were in least danger to be destroyed with water And thus here it seems to import that the present rigour of their enemies shall by Gods judging or taking their part not only be removed but be even converted into the greatest mercies Thus in every revolution of state it is ordinary none are so likely to escape and be favoured by the conquerer as they that were opprest by the former government And so was it to the Jews of the Captivity of whom the learned Jews understand this Psalm when the Persian executes judgment on the Babylonian when the sacrilegious drunken Tyrant is taken in his city as in a pit or snare v. 13. the Jews then are no losers by their former oppressions but receive preferments in the common-wealth Dan. 6.5 and licence to return to their own countrey And the same observation held both in the destruction of the Jewish and Heathen enemies of Christ the Christians were not only freed from their persecutions but became most flourishing And this is the full importance of judgments returning even to righteousness God not only pleading their cause and delivering them which is meant by judgment but even converting their former sufferings into their greatest advantages To this is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after it all the pure in heart What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may be learned from Jud. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after thee Benjamin i. e. saith the Chaldee Saul the son of Benjamin succeeded Joshuah noted before by Ephraim And so after this all the upright in heart i. e. to this shall immediately succeed the flourishing prosperous condition of all pious men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be redeemed saith the Chaldee but it is somewhat more they shall return to a flourishing condition and so this very fitly agrees to what went before and is as the proof of it The severity of their enemies is turned into mercy and then follows the prosperity of all pious men V. 19. Delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look upon with delight is in Piel doubled and used for looking kindly and lovingly imbracing and making much of doing any thing that is grateful to another So the Chaldee understood it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make much of so they use the word Prov. 29.21 for that which we render delicately bringeth up And hence it is that the LXXII render it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have loved i. e. behaved themselves in a loving manner so as they which love are wont to do Isa 11.8 it is used for playing or sporting dealing friendly and with confidence with any and Isa 66.12 for being dandled on the knees like a child by the nurse or parent and by analogy with all these being here applied to Gods consolations it will most significantly be rendred have cherished or refresh't caressed or gratified my soul The Ninety Fifth PSALM The Ninety Fifth Psalm is an invitation to all to bless and praise the Name of God and to live obediently before him 'T is affirmed to be written by David Heb. 4.7 and may probably have been fitted by him among others here put together for the solemnity of bringing the Ark to the place of Gods rest v. 11. and is by the Jews confest to refer to the duties of the Messias as we see it applyed Heb. 3. 4. 1. O Come let us sing unto the Lord let us make a joyful noise to the rock of our salvation Paraphrase 1. The Lord of heaven is he from whom all our deliverance and strength doth come see note on Psal 89. l. O let us uniformly joyn in praising and glorifying his Name 2. Let us come before his presence with thanksgiving and make a joyful noise unto him with Psalms Paraphrase 2. Let us make our daily constant addresses to him with all the acknowledgments and expressions of thankful hearts 3. For the Lord is a great God and a great King above all Gods Paraphrase 3. As to him that is the supreme God of heaven and earth the only super-eminent Monarch over all powers and dignities the Angels his ministers in heaven and the mightiest Princes his vicegerents upon earth 4. In his hands are the deep places of the earth the strength of the hills is his also Paraphrase 4. The bowels and bottom of the earth are in his disposal and what is emblematically intimated by them the meanest and lowest men or creatures on the earth are particularly respected and ordered by his providence in all that befals them here and so likewise the loftiest and stoutest hills and the mightiest men in the world are bounded and governed by him 5. The sea is his and he made it and his hands formed the dry land Paraphrase 5. It is he that framed the whole Orb of the sea and dry land and contrived them so the one in the bowels of the other that neither should incommodate the other but both together make up an useful globe for men and all other creatures to inhabit 6. O come let us worship and bow down let us kneel before the Lord our Maker Paraphrase 6. O let us joyntly adore and praise and pray unto him and make the members of our bodies partners and witnesses of the real devotion of our hearts joyn inward and outward reverence
〈◊〉 〈◊〉 and the Latin salvavit sibi hath saved for him the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chaldee hath relieved or redeemed him This being here applied to God that his right hand and holy arm hath relieved him helped him brought him salvation or deliverance though by some figure it may be interpreted of God's relieving his people and setting forth himself victorious in the eyes of men yet most literally it belongs to the prophetick sense accomplisht in the resurrection of Christ for then in an eminent manner did the divine power called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. God's right hand and God's fidelity in making good his promised relief he will not leave my soul in hades fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holy arm bring him i. e. Christ relief in raising his dead body out of the grave and exalting him personally to God's right hand in heaven and this peculiarly seems to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull things the complication of miracles which are here mentioned in the beginning and are the matter of the solemn thansgiving in the ensuing Psalm V. 8. Clap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hands is here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rivers as an expression of great joy The whole heathen world are here exprest by the several parts of this visible globe Sea and World and Rivers and Hills as before by Earth and Sea and Field and Trees Psal 96. see Note d. and so the joy that is here attributed to each of these being the joy of men in the world is fitly described by those expressions of joy which are frequent among men yet so as may have some propriety to those inanimate parts of which they are literally spoken In triumphs and ovations it is ordinary among men to make a loud and vehement noise and the roaring of the sea is not very unlike that and so likewise the mugitus which hath sometimes been heard to break out from hills in an earthquake and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a loud noise is here applied to the sea v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry vehemently to the hills v. 8. And so the clapping of the hands being a token of delight and approbation and the striking or dashing of the water in a river being for the noise of it a resemblance of that the rivers are here said to clap their hands The Chaldee saith Schindler explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall strike or play on the timbrels with the hand but sure that is a false reading of the Chaldee the more emendate Copies reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the rivers clap their hands together c. and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hand The same phrase is used of trees Isa 55.12 and there both Chaldee and LXXII agree in the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall clap the hand or applaud with the boughs the clashing of boughs together in the tree being a like sound to that of clapping of hands The Jewish Arab reads And let the people of the rivers strike or clap their hands and the people of the mountains all of them cry aloud or shout The Ninety Ninth PSALM The ninety ninth Psalm anciently attributed to David seems first to refer to his quiet establishment in that Throne to which God had chosen him but prophetically also as the former to the kingdom of the Messias 1. THE Lord reigneth let the people tremble he sitteth between the Cherubims let the earth be moved Paraphrase 1. The omnipotent God of heaven that God that hath promised to be present in his sanctuary and appointed the Cherubims to be placed covering the propitiatory thereby to denote his presence there to all that seek him and pray to him hath at length been pleased to shew forth his power in behalf of his servant David hath discomfited the Canaanites and Jebusites and other his heathen enemies and now quietly seated him in his throne a lively image of his erecting the Messias's kingdom in mens hearts and so shall firmly continue in despite of all commotion or opposition whatsoever The gates of hell shall not prevail against the Church the spiritual kingdom of Christ here 2. The Lord is great in Zion and he is high above all people Paraphrase 2. And herein hath God magnified himself in the â—ight of all the people round about the God that is worshipt and presentiates himself in the Ark now placed in Zion is discerned even by heathen men to be far too strong for any nation to resist or oppose 3. Let them praise thy great and terrible name for it is holy Paraphrase 3. This they now are forced to acknowledge to dread his power and vengeance and confess that it is most justly evidenced on them to the subduing of them and magnifying his people This was more eminently fulfilled in the conversion of the Gentiles to Christ 4. The King's strength also loveth judgment thou doest establish equity thou executest judgment and righteousness in Jacob. Paraphrase 4. All the strength and ability that David hath had to bring him to this height and peace and stability he hath received wholly from God and that God which hath thus holpen him hath done it to this great end to punish sin and set up all manner of vertue casting out and destroying the detestable idolaters severely visiting their unnatural sins upon them and by excellent Laws and Rulers after his own heart indeavouring to advance the practice of all purity and justice and charity among the Jews 5. Exalt ye the Lord our God and worship at his footstool for he is holy Paraphrase 5. O let us all make our humblest united approaches unto him and as they that petition a Prince on earth use to cast themselves prostrate at his feet so let us be prostrate in his sanctuary see v. 9. that place of his peculiar residence where we are appointed to assemble and let us there uniformly adore and praise and magnifie him for this signal act of his glorious goodness and mercy toward us and offer up our prayers and supplications unto him as to one that never fails to make good his promise of hearing and answering the prayers of his faithfull servants which are ardently addrest to him 6. Moses and Aaron among his priests and Samuel among them that call upon his name they called upon the Lord and he answered them Paraphrase 6. Thus hath he constantly dispensed his mercies to his people at the prayer of those holy men whom he hath set over them Three eminent instances there are of it recorded One Exod. 32.11 when at the prayer of Moses God was propitiated after the great provocation of the golden calf A second Numb 16.46 when upon Aaron's making the atonement for the people in the business of Coreh the plague was stayed A third 1 Sam.
to the promises of the Gospel but uniformly to the whole Word of God commands and threats as well as promises And this not in the brain or surface of the soul as the Romanist seats it but in the heart as regent of the hand and tongue in the concurrence of all the affections Where it is not only a working faith an obeying faith but even a work even obedience it self not only a victorious faith but even victory it self 1 Jo. v. 4. This is our victory even our faith to part with this as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is our only business is sure an unreasonable Thesis Any faith but this is a faith in the clouds or in the air the upper region of the soul the brain or at most but a piece of the heart a magical faith a piece of sorcery and conjuring that will teach men to remove Mountains only by thinking they are able but will never be taken by Christ for this faith upon the earth if it do walk here it is but as a Ghost 't is even pity but it were laid Let me beseech you meekly but if this would not prevail I would conjure you all in this behalf the silly weak Christian to fly from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and call for some light of their lawful Pastors to find out the deceit and the more knowing illuminate Christian to examine sincerely and impartially by feeling and handling it throughly whether there be any true substance in it or no. The Pharisee looking upon himself superficially thought he had gone on on very good grounds very unquestionable terms that he was possest of a very fair estate he brought in an inventory of a many precious works I fast I tithe c. verse 12. hath no other Liturgies but thanksgivings no other sacrifice to bring into the temple but Eucharistical and yet how foully the man was mistaken God I thank c. The first thing I shall observe in the words is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rational importance of them as they are part of a rhetorical Syllogism an example or parallel to shew that in the last days though men think that there is a great deal yet there is indeed like to be but little Faith upon the Earth And the issue from thence is the Pharisees flattering favourable misconceit of his own estate and the parallel line to that our premature deceivable perswasions of our selves that is ordinary among Christians The second thing is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural literal importance of the words and therein the concomitants or effects of those his misconceits 1. Pride 2. Censoriousness Pride noted by his speech I thank thee that I am not then his posture pluming up himself standing by himself he prayed as the Syriack set the words and many Greek copies some by making a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing by himself as Beza renders it seorsim apart not as our English he stood and prayed thus with himself but as the words will likewise bear it he stood by himself thus this posture signifying a proud contemptuous behaviour whilest the Publican stood crouching humbly and tremblingly behind 2. Censoriousness and insinuating accusations of other mens persons even as this Publican To which we may add the occasion of all this seeing the Publican behind him i. e. comparing himself with notorious sinners he was thus proud and censorious And of these in their order as powerfully and effectually to your hearts as God shall enable me And first of the first the Pharisees favourable misconceits of himself and parallel to these our deceivable perswasions of our selves God I thank c. The black sin that hath dyed the Pharisees soul so deep as to become his characteristick inseparable property a kind of agnomen a perpetual accession to his name is hypocrisie The proper natural importance of which word signifies the personating or acting of a part putting on another habit than doth properly belong to him But by the liberty we ordinarily allow to words to enlarge themselves sometimes beyond their own territories to thrive and gain somewhat from their Neighbours it is come vulgarly to signify all that ambitious out-side or formality the colour and varnish of religion by which any man deceives either others or himself and accordingly there is a two-fold hypocrisie the first deceiving others the second himself That by which he imposeth upon others is the sin we commonly declame against under that name most fiercely sometime by just reason as having been circumvented by such glozes sometime in a natural zeal to truth preferring plain downright impiety before the same transfigured by a varnish Reatus impii pium nomen his being counted innocent is an accession to his guilt But then sometimes too under this odious name we may wound sincere and pure devotion as the primitive Christians were by the tyrants put in wild beasts skins that they may be torn in pieces men may be deterr'd from all the least appearance of purity for fear they should be counted hypocrites However this first sort of hypocrisie may deserve its seasonable reprehension this Parable in my Text doth not take it in but insists mainly upon the other that colour of piety by which a man deceives himself and cheats and glozes with his own soul That first sort were it not for some hurtful consequences might for ought I can gain-say pass for an innocent quality in a sinner For what great injury doth that man do to any other or himself what grand sin against God or the World by desiring to seem better than he is by labouring to conceal those sins in himself which could not be known without dishonour to God and scandal to his neighbour 'T was a Lawyer 's answer being questioned whether it were lawful for a Woman to take money for prostituting her self that indeed 't was a sin to prostitute her self but that being supposed as in some kingdoms it is permitted he thought 't was no great fault to get her living by it Not to justifie his opinion but apply it by accommodation In like manner arraign an hypocrite and muster up all the sins he hath committed in secret and all these I will acknowledge worthy of condemnation because sins Nay if his end of concealing them be to circumvent a well-believing Neighbour that shall be set upon his score also but for the desire it self of keeping his sin from the eyes of men so that he do not from the eyes of God and his Ministers upon occasion for a cautiousness in any one not to sin scandalously or on the house top take this by it self abstracted from the sin it belongs to and I cannot see why that should be either a part or aggravation of a sin There is nothing that deserves the tears yea and holy indignation of a godly soul more than the sight of an immodest boasting sinner that
and void Gen. i. 2 or like that at Lots Door among the Sodomites or that of Aegypt thick and palpable and this have we created to our selves a sky full of tempestuous untamed affections this cloud of vapours have we exhaled out of the lower part of our Soul our sensitive faculty and therewith have we so fill'd the air within us with sad black meteors that the Sun in its Zenith the height or pride of its splendor would scarce be able to pierce through it So that for to make a search for this light within thee before thou hast removed this throng and croud of passions which encompass it and still to complain thou canst not meet with it were to bring news that the Sun is gone out when a tempest hath only masked it or to require a Candle to give thee light through a Mud-wall Thou must provide a course to clear the Sky and then thou shalt not need to entreat the Sun to shine on thee especially if this Cloud fall down in a showre if thou canst melt so thick a viscous meteor as those corrupt affections are into a soft rain or dew of penitent tears thou mayest then be confident of a fair bright Sun-shine For I dare promise that never humble tender weeping Soul had ever this light quite darkned within it but could at all times read and see the will of God and the law of its Creation not drawn only but almost engraven and woven into its heart For these tears in our Eyes will spiritually mend our sight as what ever you see through water thought it be represented somewhat dimly yet seems bigger and larger than if there were no water in the way according to that rule in the Opticks Whatever is seen through a thicker medium seems bigger than it is And then by way of use shall we suffer so incomparable a mercy to be cast away upon us Shall we only see and admire and not make use of it Shall we fence as it were and fortify our outward man with Walls and Bulwarks that the inner man may not shine forth upon it Or shall we like silly improvident Flies make no other use of this Candle but only to singe and burn and consume our selves by its flame receive only so much light from it as will add to our hell and darkness 'T is a thing that the flintiest heart should melt at to see such precious mercies undervalued such incomparable blessings either contemned or only improved into Curses Arrian calls those in whom this light of the Soul is as I shewed you clouded and obscured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead trunks and carkasses of flesh and to keep such men in order were humane laws provided which he therefore calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miserable hard laws to keep dead men in compass and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earth and Hell the places to which dead bodies are committed And certainly if so then by way of contrary all the life that we possess is but by obedience to this law within us and 't is no longer to be called life but either sleep or death or lethargy every minute that we move out of the circle of its directions There is not a step or moment in our lives but we have a special use and need of this law to manage us every enterprize of our thoughts or actions will yield some difficulty which we must hold up and read and judge of by this Candle nay sometimes we have need of a Glass or instrument to contract the beams and light of it or else 't would scarce be able to get through to our actions passion and folly and the Atheism of our lives hath so thickned the medium Wherefore in brief remember that counsel Mal. ii 15 Take heed to your spirit and let none deal treacherously with the wife of his youth the Wife of his youth i. e. saith Jeroms gloss legem naturalem scriptam in corde the law of nature written in his heart which was given him in the Womb as a Wife and help to succour him Let us set a value on this polar Star within us which hath or should have an influence at least directions on all our actions let us encrease and nourish and make much of the sparks still warm within us And if Scholars and Antiquaries prize nothing so high as a fair Manuscript or ancient Inscription let us not contemn that which Gods own Finger hath written within us lest the sin of the contempt make us more miserable and the mercy profit us only to make us unexcusable And so I come to my second part the sin of contemning or rejecting this law For this cause he gave them up i. e. because the contempt of his law thus provoked him The guilt arising from this contempt shall sufficiently be cleared to you by observing and tracing of it not through every particular but in general through all sorts of men since the fall briefly reducible to these three heads First The Heathens Secondly The Jews Thirdly Present Christians and then let every man that desires a more distinct light descend and commune with his own heart and so he shall make up the observation The Heathens sin will be much aggravated if we consider how they reckon'd of this law as the square and rule and canon of their actions and therefore they will be inexcusable who scarce be ever at leisure to call to it to direct them when they had use of it The Stoick calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise that every man makes the obligation that he is bound in to nature at his shaping in the Womb and upon which condition his reasonable Soul is at his conception demised to him so that whosoever puts off this obedience doth as he goes on renounce and even proclaim his forfeiture of the very Soul he lives by and by every unnatural that is sinful action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the natural man within him and by a prodigious regeneration is in a manner transubstantiate into a Beast of the Field Which conceit many of them were so possest with that they thought in earnest that 't was ordinary for souls to walk from men into Cocks and Asses and the like and return again at natures appointment as if this one contempt of the law of nature were enough to unman them and make them without a figure comparable nay coessential to the beasts that perish 'T were too long to shew you what a sense the wisest of them had of the helps that light could afford them so that one of them cryes out confidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If all other laws were taken out of the world we Philosophers would still live as we do those directions within us would keep us in as much awe as the most imperious or severest Law-giver And again how they took notice of the perversness of men in refusing to make use of it for who saith
holy the praises †put to shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * put ‖ upon the brests of my mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †distress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ bullocks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * bulls †are parted or have separated themselves ‖ desolate or only one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Ps 25. c. †request ‖ from thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Miscel l. 3. c. 12. * in defens Hebr. Lect. advers Lindon ‖ Not. Miscel c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath fed his people in the wilderness Chald. ‖ or refresheth see note on Psal 19. c. ‖ benignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shall * for length of dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †taken his life to a falsity ‖ or mercy * of Jacob or the son of Jacob that seek thy face †this the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ To or for David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †deal persidiously in vain ‖ observe take care of see note on Psalm 119. a. †abide in good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The Counsel and Covenant of the Lord to them that fear him is to make known or reveal to them ‖ pressures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †unjust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or perfectness and uprightness shall preserve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Plead for or defend me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and in the Lord I have trusted I will not be shaken * false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ gone in see note d. with flagitious men †have not sat see note d. ‖ have washt †and compast * of the tabernacle of thy glory ‖ Unite not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII †I have walkt so the Syriack and LXXII and Lat. see note d. ‖ or in the plain or court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 890. D. p. 388. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ came neeâ— upon me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or shall Humble and fall * If an host incamp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ If war rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sweetness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Chald. and Syr. but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lat. voluptatem pleasantness * The LXXII in the Title of the Psalm add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before he was anointed ‖ see Psal 26. note d. †jubilation ‖ To thâ—â— said my heart seek ye my face Thy †from me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ for my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ injury rapine * Unless I had believed * Expect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Pentagl p. 1426. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or deaf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †thou be silent and I be likened * Seise not on me ‖ rendring * fortress of deliverances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ power or empire see note on Ps 96. b. †or his holy majesty * or great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 519. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Schindl Pentagl p. 1832. A. ‖ De loc Hebr. De loc Hebr. p. 414. c. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pentagl p. 1768.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ A Psalm of David a dedicatory song for an house or his house †drawn me up out of the pit v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ from among the descenders into or from going down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life eternal Chald. †establisht strength upon my hill ‖ opened †glory see note on Ps 16.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 3. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or thou shalt lead me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ commit deposite give in pledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or vanitios to no purpose * and very much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ fear on †assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note on Psal 2. c. ‖ or the wicked shall be ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or cut off * or the lying lips shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ with the covering of thy countenance †flight or fear * he that doth glorious or high or excellent things rewardeth plenteously ‖ let your heart be strengthened Psal 27.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
tumultuated or made a noise or was clamorous I meditated or prayed * troubled agitated †didst â—old or keep the watches of mine eyes I was troubled and spake not ‖ consider or recount †ages see note d. * demandeth asketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ is his word abolished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * my desertion is a change of the right or the years of †from the antient times of thy wonders see note d. ‖ holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * thy sharp stones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ perverse Apostatizing †directed not their heart * shooting with ‖ or every one †or bread of the strong ‖ their meat was all ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * his ‖ and †returned * remembred ‖ Though †lyed * And ‖ Yet †And remembred * or spirit or breath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ mixture◠†consumâ— * congealed rain ‖ coles of fire see note i. †the * weighed ‖ cattel †mountain * this mountain his right hand hath ‖ by line for an inheritance †celebrated * rouseth himself from wine ‖ behind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or 〈◊〉 owes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a city in Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ old †make haste let thy compassions prevent us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the revenge be known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ arm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the reproach of them who have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the heâ—â— chord of the testimony see note on Psal 40. b †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm concerning the Assyrian LXXII in the title * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reduce us from our captivity Chald. †at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * weeping ‖ lookedst out or preparedst the soil before it †stately cedars with the branches thereof * root or plant ‖ being cut down it is burnt with fire they shall perish see note c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom thou hast sworn with thy right hand Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Take up or lift up †answer 〈◊〉 speak or sing to * first day of the month oâ— the new moon on the day of our feast * upon 〈◊〉 against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ past away †or coâ—erâ— or hiding-place from thunder or by or 〈◊〉 thunder * heathen or foreign ‖ obeyed me not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquiesced not in my word Câ—aâ—l †the imaginations of their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †yielded feigned obedience see note on Psal 18. â— * fat ‖ the râ—c◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †To that place Kimchi refers and thinks it probable that the Psalm was written in the days of Jehosaphat ‖ God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †justifie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * relieve or free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ move nod or are shaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ A Canticle of Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Note on Psal 3. a. †or treasures ‖ were as arme to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Princes * beauty or ornaments or pastures ‖ as †a forest * terrifie them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h. ‖ art thy name Jehovah alone the or according to thy art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Plin. l. 5. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ shouteth â—◠‖ Who hath strength in thee †the high wayes are in their hearts or in the midst of them * Mulberry-valley or valley of weeping turn it into a spring even when the rain filleth or covereth ‖ valley to valley the God of Gods shall appear in Sion see note c. †lye at the threshold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Hilch Kid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ and they shall not or let them not ‖ he shall set his steps in or to the way see note c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †on Levit. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ pardoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †distress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or Angelâ— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this shall be in the days of the Messias Kimchi †formidable or potent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ The foundation thereof or The foundation or beginning thereof is on the hills of holiness ‖ this was †In the writing or the Book of the People that this was * But the singers as the minstrels shall coâ—â—â— all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ See 2 King 18.21 19.9 22.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉