Selected quad for the lemma: scripture_n
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A27792
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The booke of Psalmes, Englished both in prose and metre with annotations, opening the words and sentences, by conference with other Scriptures / by Henry Ainsworth.
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Ainsworth, Henry, 1571-1622?
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1644
(1644)
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Wing B2405; ESTC R18858
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423,236
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610
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gests or exercises enterprised advisedly prosecuted studiously usually or naturall disposition and inclination as Prov. 20.11 1 Sam. 25.3 Vers 13. He that seeketh out or requireth bloods that is God who followeth findeth out punisheth and avengeth bloodshed or murder according to the law Gen. 9.5 6. meek-afflicted The originall here hath a double reading Ghnanajim that is afflicted poore and Ghnanavim meek modest lowly for affliction often causeth meeknes Therefore also Ghnani that is afflicted is translated praus Meek Mat. 21.5 from Zach. 9.9 Vers 14 From my haters that is which commeth upon me from them lifting-up or O lifter up exalter of me gates of death This noteth present perill and feare of death as being now neer at the very doore or gate thereof Gen. 4.7 Iudg. 5.8 It noteth also power strength and jurisdiction which death hath even reigning as the Apostle saith Rom. 1.14 because Magistrates sate and judgments were executed at the gates of cities Deut. 22.15 Iob 31.21 Amos. 5.10.15 So in other Scriptutes the gates of death and of hell denote their perill strength and horrour Psal 107 18. Isa 38.10 Mat. 16.18 Iob 38.17 Vers 15. Gates of the daughter of Sion these are opposed to the former gates of death and mean the publike places where Gods people came together at Sion gates where God sate vers 12. and which he loved most Psal 87.2 The daughter of Sion signifieth the the Church or Congregation there gathered as also the Chaldee paraphrase here sheweth for every chiefe city was counted as a mother 2 Sam. 20.19 whereupon the Apostle calleth Ierusalem the mother of us all Gal. 4.26 the villages that were neere and pertained unto such cities are called daughters Ios 15.45 2 Chron. 13.19 Psal 48.12 and the inhabitants there seated or assemblies of people resorting thither are likewise named daughters as being bred born nourished there and subject therto Such speeches are often in the scripture as daughter of Ierusalem Lam. 2.19 daughter of Sion Matt. 21.5 from Zach. 9.9 daughter of my people Ier. 4.11 daughter of Tyrus Psal 45.13 daughter of Babel Psal 137.8 and the like Vers 17. judgment he hath done or by the judgment that he hath executed his palms the wickeds own hands called the palms or hollowes for the secret maner of working So Psal 7.4 Meditation Selah meaning that this is a matter of deep meditation worthy to be wel minded and spoken or sung with earnest consideration alwayes Some retain the Hebrue word Higgajon Selah for that it may import a kind of Song or tune as the Greek turneth it being found in this form onely here and in Psal 92.4 Vers 18. into the hel into hel it self for the word into is in effect twise put in the Hebrue for more vehemencie Vers 19. needy-onely two names are here given to the poor Aebjon needy and desirous which importeth want of things needfull to be supplied by liberalitie Psal 132.15 and 112.9 Ghnaniii poor-afflicted which need help and deliverance from vexation as before vers 13. yet this precise difference is not alwayes observed in scripture perish for ay that is shall never perish Here the word not set in tho beginning serveth for a denial of al that followeth shall not be forgotten shall not perish of be lost Contrary to this is the wickeds-hope expectation which shall perish Prov. 10.28 Iob. 8.13 and 11 20. be strong or strengthen confirm and harden himself and so prevail This is fitly opposed both to the name and nature of man which is infirm sorowfull and mortall Vers 21. Put a fear in them or strike a terror in them The original moroh used in this place onely seemeth to be put for Mora which is Fear or Terrour Psal 76.12 these two Hebrue Letters being often put one for another as Amon Ier. 52.15 for Hamon 2 King 25.11 Shina 2. King 25.29 for Shinnah Ier. 52.33 Or according to the Letters it may come of Horah to teach and signifie a law or doctrine sorry-men in Hebrue Aenosh the proper name of Adams nephew Gen. 4.26 signifying Sorowfull and is after commonly given to every man for his dolefull state and mortality Psal 8.5 and here collectively is the name of mankind Annotations Psalm X. THis Psalm is in the Greek version a continuance part of the former 9. Wherupon the count of the Psalmes following doth in the Greek books and such as follow them differ from the Hebrue the 11. Psalm being reckned for the 10. the 12. for the 11. and so forward Yet to make up the number of 150. Psalmes they divide the 147. into two Likewise the 114. and 115. Psalmes they make one and the 116. they part in two Vers 1. Wherefore doost thou stand or wilt thou stand This form of expostulation implieth an earnest prayer Lord stand not farr off For questions may be resolved into plain affirmations or denyals as where one Euangelist sayth why diseasest thou the master Mark 5.35 another sayth Disease not the master Luk 8.49 doost thou hide to weet thine eyes as Esa 1.15 or thine eare as Lam. 3.56 or thy self times in distress that is when we are in distresse So Psal 9.10 Times may specially note troublous times See Psal 31.16 Vers 2. he hotly-pursueth or burn-doth the poor doth broil in afflictions is hotly-persecuted See Psal 7.14 The Apostle useth like speech for exceeding grief 2. Cor. 11.19 who is offended and burn not crafty-purposes or devises policies stratagemes The word noting somtime good purposes and somtime evil See also Psal 26.10 Vers 3. prayse doth the wicked to weet himself or his fortune for that he hath what his soul desireth And the soul of the wicked desireth Prov. 21.10 the covetous or gain-thirstie he blesseth to weet himself and his fortune The covetous the scraper together or Gather-good hath his name of a word which sometime signifieth to peirce or wound Ioel 2.8 And fitly is the gain-thirstie so called both for the hurt he doth to others whose life oft he would take away Prov. 1.19 and for that he woundeth himself with his greedy cark the holy Ghost testifying that such as lust after gain doe peirce themselves through with many sorrowes 1 Tim. 6.10 he despiteth or comtemptuously provoketh with evill words or carriage and so incenseth or stirreth him to wrath So vers 13. Vers 4. such is the loftines of his nose or according to the height of his countenance or of his anger The nose and casting up of it signifieth a proud scornfull and somtimes an angry countenance For as the highnes of the heart Psal 131.1 and of the spirit Prov. 16.18 noteth inward pride so the loftines of the eyes Psal 101.5 and here of the nose noteth outward pride and disdainfull behaviour The Hebrew hath one word for the nose and for anger as is observed Psal 2.5 the Greek here saith according to the multitude of his anger meaning that whereby he persecuteth the poor he seeketh not nothing regardeth or careth to
therefore in Greek Dokimion a Triall And the Apostle hath the like word for a Triall of saith better then gold 1 Pet. 1.7 seven times or seven fold that is many times fully and sufficiently Seven is a perfect number used for many 1 Sam. 2.5 Prov. 24.16 and 26.25 Vers 8. preserve him that is every one of them so before in the end of the 6. verse and often in the scripture like sudden change of number may be observed It may also be read prayer wise keep them Preserve him from this generation that is from the men of this generation As when Christ said Wherto shall I liken this generation Mat. 11.16 he meant Whereto shall I liken the men of this generation Luk. 7 31. The like may be seen in Mat. 12.42 compared with Luk. 11.31 The original word Dor that is generation race or age hath the signification of durance or durable dwelling and abiding Psal 84.11 and so noteth the whole age or time that a man dureth in this world Eccles 1.4 and so consequently for a multitude of men that live together in any age as here and Deut. 1.35 and in many other places Vers 9. vilenes or Vile-luxuriousnes riotize The word zulluth here used is derived from zolel that is a rioter glutton or luxurious-person Deut. 21.20 Prov. 23.21 and consequently one vile contemptible and naught-worth opposed unto the precious Ier. 15.19 And here vilenes or riotize may either be meant of the vice it self or of vicious doctrine opposed to Gods precious word before spoken of vers 7. or a vile and riotous person may so be called for more vehemency sake as Pride for the prowd man Psal 36.12 See the annotation there Annotation Psalm XIII Vers 1. HIde thy face that is withdraw thy favourable countenance and comfort This is contrary to the lifting up of the light of Gods face Psal 4.7 and importeth trouble and grife and is caused by sin and is the cause of many adversities and discomforts Deut. 31.17.18 Isa 59.2 Ezek. 39.23 24 29. therefore this prophet doth often complain hereof and pray against it Psal 33.8 and 104.29 and 88.15 and 69.18 and 102.3 and 143.7 and 27.9 Vers 3. Set counsels that is consult and devise with my selfe how to escape Vers 4. Lighten my eyes that is make them see clear and consequently make me ioyfull for the light of the eyes rejoyceth the heart Prov. 15.30 The eyes are said to be inlightned when penury sorow sicknesse or other affliction whereby they were dolled is done away and the senses by some meanes refreshed 1 Sam. 14.27 29. Esr 9.8 also when ignorance is by Gods word and spirit done out of the mind Psal 19.9 Eph. 1.18 See also Psal 38.11 Least I sleep or that I-sleep not the death that is least I die For death is often called sleep in the scripture Psal 76.6 Iob 3.1 3 and 14.12 Act. 7.60 and 13.36 the sleep of eternity Ier. 51.39 Vers 6. But I or And I as for me bounteously-rewarded The originall word Gamal signifieth to give one thing for an other as prosperity after one hath been in adversity c. And though it be sometime used for rewarding evill for good Psal 7.5 or evill for evill Psal 137.8 yet from God to his people it commonly signifieth a bountifull rewarding of good things in stead of evill which we rather deserve So Psal 116.7 and 119.17 and 142.8 and 103 2 10. Annotations Psalm XIV Vers 1 THe foole Nabal which hath the signification of fading dying or falling away as doth a leaf or flower Isa 40.8 1 Pet. 1.24 is a title given to the foolish man as having lost the juice and sap of wisdom reason honesty godlines being fallen from grace ungratefull and without the life of God as a dead karkase which of this word is called Nebalah Levit. 11.40 and therefore ignoble and of vile esteem opposed to the noble man Isa 32.5 The Apostle in Greek turneth it imprudent or without understanding Rom. 10.19 from Deut. 32.21 saith in his heart that is mindeth and perswadeth himself in secret So Psal 10.4 and 53.2 they have corrupted marred to weet themselves Therefore the Greek saith they are corrupted This word is used for corruption both of religion and manners by idolatry and other vices Exod. 32.7 Deut. 31.29 Gen. 6.12 And that which he spake before as of one man he now applyeth to all mankind made abominable or made lothsome to weet their action or themselves as the Greek saith they are abominable or become lothsome So in 1 King 21.26 practise meaning their evill actions therefore in Psalm 53.2 it is ghnavel evill which here is ghnalilah action Vers 3. Al is or The all that is the whole universall multitude is departed All in generall and every one in particular as is expressed Psal 53 4. become unprofitable or fit for no use so the Apostle expresseth it in Greek the word here used being rare and taken from Iob 15.16 and betokeneth a thing lothsom stincking and so unfit for use Vers 4. Do they not know meaning doubtlesse they know and cannot plead ignorance A question hath often the force of an earnest asseveration eat my people that is the poore as is added for explanation in Exod. 22.25 for Gods people commonly are the poorer sort Iam. 2.5 6. Luk. 6.20 and such are eaten or devoured of the wicked Psal 79.7 who eat their flesh and flay off their skin and chop them in peeces as flesh for the cauldron Mic. 3.3 as they eat bread the word as seemeth here to be understood or without it we may read they eat bread that is are secure and without remorse doe give themselves to eating and drinking So eating of bread is used for banqueting Exod. 18.12 Vers 5. There dread they a dread that is they are sore a dread or feare a great fear as Luk 2.9 So hath sinned a sin Lam. 1.8 that is hath grievously sinned And by there he meaneth the suddainnes of it as also in Psal 36.13 or there that is in their heart and conscience because God is this may be taken as a cause of their foresaid fear as Saul was afraid of David 1 Sam. 18.14 15. or it is an opposition to their dread but God is in the just generation and therefore they dread not but are defended from the siege of their enemies as Psal 53.6 Ver. 6. Yee would make abashed that is yee reproach it and would confound frustrate and bring it to nothing So abashing and shame is often used for frustration of ones purpose and hope Psal 6.11 because Iehovah or but Iehovah is his shelter and hope therefore he shall not be abashed Psal 25.3 Contrarywise the wicked shal be abashed because God refuseth them Psal 53.6 Vers 7. Who will give or O that some would give it is a form of wishing often used in the scripture as Psal 55.7 Deut. 5.29 Iob 6.8 out of Sion this is meant of Christ the salvation of God to Israel