of a contrite spirit Paraphrase 18. All humble-minded men sincerely changed from all their former sins have assurance of Gods special favour to them and of the effects thereof his merciful deliverances whensoever they stand in need of them 19. Many are the afflictions of the righteous but the Lord delivereth them out of them all Paraphrase 19. Though pious and good men fall into many afflictions Gods providence for their exercise and other wise ends so disposing or permitting it yet he in his chosen season rescueth them out of all 20. He keepeth all his bones not one of them is broken Paraphrase 20. The providence of God pertaineth to every the least part of the body of every servant of his and evidenceth it self in a signal preservation of such from all dangers This had a more eminent and literal completion in our blessed Saviour whose legs were not broken when they were of both the Theeves that were crucified with him Joh. 19.36 21. Evil shall slay the wicked and they that hate the righteous shall be desolate Paraphrase 21. On the other side the perhaps fewer afflictions that befall wicked men shall be the utter destroying of them and generally the aphorism will be found to hold That they that design mischief to good men shall be remarkably punisht in this world 22. The Lord redeemeth the soul of his servants and none of them that trust in him shall be desolate Paraphrase 22. Whilst the obedient servants of God that rely and depend on him have assurance of being delivered and never forsaken by him Annotations on Psal XXXIV V. 5. They looked the LXXII render the verse in the Imperative which the Hebrew as now we have it doth not bear This makes some think that they read otherwise than now we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lookt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look or come or address and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine accedite come ye and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken as it may in the imperative and so rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye inlightned the change will be easie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their faces to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your faces But it is more likely that the LXXII chose to render the sense not the words and so put it into the Imperative mood thereby most perspicuously to express it and herein the Syriack as well as the Latine and Arabick and Aethiopick follow them to which they might be inclined by seeing that there was no antecedent immediately foregoing to which the relative they should be thought to refer Only the Chaldee adheres literally to the Hebrew and will both of them be best interpreted by referring to the humble v. 2. and by making David himself to be the him to whom the humble looking and seeing how God had dealt with him were inlightned revived and encouraged by that means and so to them also may be fitly applyed the sixth verse as the speech of these humble The poor man cryed i. e. David in his distress and the Lord heard him c. V. 10. Young Lions Where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young lions and so the Chaldee from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of lions the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rich and herein the Latine and Syriack and Arabick and Aethiopick follow them not that they can be thought to have read the original any otherwise than now we do but after their wont rendring the sense rather than words and so as in prophetick writings Ezek. 38.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his young lions is by the Chaldee paraphrased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Kings so here cruel and rapacious men being compared to lions they have chosen for lions whelps to set rich men viz. such whose wealth is gathered by the rapine of their parents V. 16. The face What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faces here signifies will be best learnt from Maimonides More Nevoch par 1. c. 37. It is used saith he for anger and indignation to which purpose he cites 1 Sam. 1.18 where saith he the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her faces were no more to her signifies her anger continued to her no longer and to this sense the Arabick renders it her countenance was no more changed for the exprobration of her rival expressing it to be the passion of jealousie and that is anger which is there spoken of So Lam. 4.16 we read the anger it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faces of the Lord divided them So Lev. 20.5 I will set my face i. e. my anger against that man and so frequently elsewhere and so saith he it is in this verse Accordingly the Chaldee read but the countenance of the Lord is angry against them and so the consequents inforce to cut off Upon the same grounds it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parts of the face signifie anger because passion immediately discovers it self there So Dan. 3.18 the forme of Nebuchadnezzars visage was changed and Gen. 2.5 Cain was very wroth and his Countenance fell V. 17. The righteous cry The placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cryed in the beginning of this v. 17. may be worthy to be taken notice of That it belongs to righteous or pious men there can be no doubt and accordingly all the Interpreters thus supply it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous cryed say the LXXII and so all the rest But how it comes to be so when the verse immediately precedent belongs to them that do evill is the only matter of difficulty And the answer is obvious that the sixteenth verse is to be read as in a parenthesis and the word righteous v. 15. who are there said to cry will be the immediate antecedent to which they cryed must necessarily refer And therefore it will be best so to include v. 16. and in token thereof to affix the most literal rendring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They cryed and not The righteous cryed V. 21. Evil shall slay For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall slay which we read from the Hebrew the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occision for so they render it in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of sinners is evil But the Syriack adhere to our vulgar reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil shall slay the wicked by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 19. had signified i. e. afflictions or evil of punishment which being applyed to the righteous though in the plural prove not ruinous or hurtful to him the Lord delivers him out of them whereas here evil in the singular slayes the wicked to signifie the difference of Gods oeconomy toward righteous and wicked men The former is permitted to fall into many pressures the latter is not so
the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many years say the Chaldee but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope In this Chapter there are these variations of the LXXII from the Hebrew After verse second there is this addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou shalt apply it for instruction to thy son i. e. apply thy heart to understanding for that end to instruct thy son merely as a gloss or explication of the phrase precedent V. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the punctation seems to be taken for a verb and so is rendred diriges thou shalt direct whereas taking it for a noun in the accusative case plural it is exactly answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectitudes and then follows by apposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all good paths V. 10. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be pleasant they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall seem good merely a paraphrase the pleasantness of wisedom being the apparent goodness to the soul V. 12. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perversenesses they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing faithfull which is no unfit paraphrase V. 13. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who leave they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye that leave beginning a new period and they seem to be moved thereto by the change of the number the man that speaketh v. 12. and here who leave in the plural But such changes of the number are ordinary in these Books V. 15. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perverse in their paths they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their paths are crooked An easie figure by crookedness of paths to signifie the sins of those that walk in them V. 16. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a strange woman they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a straight way It is not easie to conjecture by what mistake unless for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having made this change they proceed to alter the whole sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a strange woman which hath sweetned her words they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alien from a right mind reading perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All this by connecting the beginning of this verse with the end of the former whereas it begins a new sense in coherence with v. 12 c. for so after the mention of crooked paths v. 15. they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver thee by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remove thee far which being done they thought it necessary to render that a straight way from whence the crooked paths removed them This being done the Transcribers found it necessary to add at the end of this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son let not evil counsel apprehend thee to support what follows in the Hebrew of the strange woman But these words are not found in many Greek Copies and certainly were not in that from whence the Arabick translated In all this though the original sense of the strange woman be lost yet another good sense which the words bear not is substituted in the stead of it Symmachus's rendring is literal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a strange woman from a stranger whose words are smooth or slippery through which 't is easie to fall V. 17. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guide they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine in consequence to their former change when for the strange woman they rendred evil counsel V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the dead they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near hades with the gyants from the double notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead and for gyants which seems to be two interpretations put together or if not the same word twice rendred V. 19. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of life they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight which is the sense though not the words the straight paths being the paths of life adding moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they are not apprehended by the years of life by way of paraphrase to shew the mutual dependence between straight paths and long life V. 20. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest walk they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if they had walked and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had found from the affinity betwixt finding and keeping V. 22. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ways of the wicked by way of paraphrase and in consent with Psal 1.6 CHAP. III. 1. MY son forget not my law but let thine heart keep my commandments Paraphrase 1. There is nothing wherein I can express a more paternal kindness to any man than by my most earnest advice that he will be mindfull of all the commands of God and heartily set to the uniform constant practice and performance of them The knowing or remembring his duty will be far from an advantage or privilege to him unless thereto be added a conscientious observance of it 2. For length of days and long life and peace shall they add to thee Paraphrase 2. And to engage thee to this I can give thee all assurance from God that beside the endless advantages of another world the promises of all the blessings of this life shall be on this condition made good to thee the prolonging of thy days here and all manner of quiet safety and prosperity accompanying it not that no pious faithfull servant of God shall ever fall under any afflictions in this world for there are many inestimable benefits of those changes sometimes for which God sends them to those he loves best but because in general observation the most obedient pious persons by God's special blessing on them and by the very temper of Christian vertues have a security of much greater wordly felicities those which are truly such than those which make use of any unlawfull arts to gain or encrease or continue the riches or honours of this world 3. Let not mercy and truth forsake thee bind them about thy neck write them upon the table of thy heart 4. So shalt thou find favour and good understanding in the sight of God and man Paraphrase 3 4. For example there is no surer way to get the love and kindness of all to be approved of and highly esteemed both by God and man than to keep close to the constant continual practice of all works of justice and mercy and never to stray from them never to meditate or attempt much less to act the least injustice to be guilty of the least deceit toward any but to go about doing good to all even to sinners and enemies giving and forgiving This course never did nor shall fail to gain a good reputation and even veneration among men and is also secured of the favour and rewards of God And besides that in the enjoying of these two the main of the
be the sons of wisedom that make profession of piety or that have any respect or care of themselves even of their secular condition the comforts and advantages of this life to resist the first approaches of this sin not to yield to the flattering tenders either of pleasure from or security in it to bid defiance to all these and the like suggestions and to believe and constantly adhere to the sober advices here promised of preserving entire the purity of the very heart 26. For she hath cast down many wounded yea many strong men have been slain by her 27. Her house is the way to hell going down to the chambers of death Paraphrase 26 27. For without laying this caution to heart of resisting and defying the first suggestions there is no hope of ever keeping from this sin or yielding to the sin from the ruine that constantly attends it without repentance and thorow change All experience assuring us that nothing else can possibly secure us the most valiant and couragious heroes of the world the most puissant souldiers that never yielded to any other enemies stood out undaunted against all assaults having generally been vanquished and captivated and destroyed by the allurements of women And so likewise nothing more visible and obvious to the observation of all than the ruines which befall such as are thus ensnared the yielding to this sin is like the falling down a precipice the direct path to irreparable destruction Annotations on Chap. VII V. 10. Subtil of heart What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cannot be doubted if the concurrence of all the ancient Interpreters may have force with us The Chaldee and Syriack agree in the same rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separating or taking away the hearts of young men from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used by them ch 4.16 where we reade is taken away The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes the hearts of young men fly out and the Latin praeparata ad capiendas animas prepared to catch souls All this in all probability as deducing the word not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep as the Interlinear reading servata appear to doe but either from a contrary notion of that word to lay waste or destroy that which was kept and fortified as Nah. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy the munition saith the learned Schindler and so Jer. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not watchers but destroyers alluding to the name of Nebuchadnezzar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the LXXII hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destructions or else more probably from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other significations imports to besiege a City c. in order to the taking of it This I suppose from the suffrage of all in the active not passive sense destroying or besieging others and so the heart is by the Chaldee and Syriack and LXXII explained to be the hearts of young men for want of observing which the learned Schindler explicating this passage twice once under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taking it in the passive in both gives interpretations not easily reconcileable from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring it destructa corde omni carens prudentia destroy'd in heart wanting all pruâ—nce and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obsessa corde circumvallata astutia encamped or encompassed or intrencht with subtlety from which notion we seem to have taken subtle of heart V. 11. Loud and stubborn The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumultuari fremere garrire may here best be rendred prating or keeping adoe the Chaldee and Syriack render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for querulous as well as rebellious The translatour of the Chaldee renders it as from the latter praevaricatrix the translatour of the Syriack petulans petulant and the vulgar have garrula prating Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies diverting flitting not onely from the right way but from one place to another and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wandring and the Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting all kind of wantonness and luxury running from house to house a feasting c. For the former of these the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volatile Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle for the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxurious By both which this ill womans character is set down somewhat like that of the younger women 1 Tim. 5.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle going about houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not so onely but tatlers or praters And this seems to be the exactest rendring not loud and stubborn but prating and flitting or running about from house to house as is exprest in what follows her feet abide not in her house contrary to that of the sober women Tit. 2.5 who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepers at home Now she is without now in the streets c. V. 20. Day appointed From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new moon or time when the moon is hidden and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here ×” being changed into × the day of new moon To this the Chaldee refer by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of assembly for such the New Moon was among the Jews as the Calends among other Nations The vulgar Latin render it in die plenae lunae in the day of full moon plenae being some way mistaken for novae and so it should be in all probability the new moon See Note on Psal 81.6 This the LXXII express not but content themselves with that which was sufficient to the matter in hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after many days Our rendring it a day appointed supposes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supputavit But the former is more genuine V. 22. A fool to the correction of the stocks The difficulty of â—nderstanding this passage must first be explained from the original The words there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the onely word that will want explaining is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is thought to signifie a fetter or some other punitive restreint belonging to the feet which our English renders the Stocks but it evidently signifies an ornament of the feet somewhat used in time of jollity Thus Isa 3.16 among the several expressions of the pride of Sion we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it making a tinkling with their feet as the Interlinear tinniebant the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 playing with their feet the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies motion or commotion If that be of the body then it is moving with the feet i. e. dancing
paying a feigned obedience to me 45. The strangers shall fade away and be afraid out of their close places Paraphrase 45. And these living in a languishing condition of fear and dread keeping close not daring to appear abroad for the terror that thy signal presence with me hath brought upon them 46. The Lord liveth and blessed be my rock and let the God of my salvation be exalted Paraphrase 46. Blessed and exalted be the name of the living Lord which hath given me strength and rescued me from all my distresses 47. It is God that avengeth me and subdueth the people under me Paraphrase 47. All this work of execution on mine enemies and of subduing them under me is to be attributed to him only 48. He delivereth me from mine enemies yea thou liftest me up above those that rise up against me thou hast delivered me from the violent man Paraphrase 48. To him therefore I desire to acknowledge both my rescue and my victory over all the forces that have been raised against me 49. Therefore will I give thanks unto thee O Lord among the heathen and sing praises unto thy name Paraphrase 49. And for this will I laud and magnifie thy holy name among all the people of the world And this shall be the sum of my lauds 50. Great deliverance giveth he to his King and sheweth mercy to his Anointed to David and to his seed for evermore Paraphrase 50. O thou which hast wrought these wonderful deliverances for him whom thou hast set up on the Throne which hast exalted me to this dignity and since incompast me with thy signal favour and mercy and wilt perpetuate the same to all my posterity that shall succeed me in the regal power if they continue to adhere faithfully to thee and wilt at length shew forth thy power and mercy in a most illustrious manner in the Messias the son of David whose Kingdom shall never have end To thee be all honor and glory and praise to all eternity Annotations oâ— Psalm XVIII V. 1. Rock Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a rock and so is used and rendred 〈◊〉 rock in most places yet by Synecdocâ— it sometimes signifies a tower or fort 2 King 14. â— because such are commonly for security built on rocks or hills and by Metaphore also any 〈◊〉 to which any whether Man or Beast is wont to resort because as Psal 104.18 is affirmed to rocks and hills they are wont to fly from approaching dangers Thus Psalâ— 42.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my rock is by the Chaldee rend◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hope by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my 〈◊〉 â—er So when Isa 31.1 Israel is reproved for goiâ— down to Aegypt for help as to a refuge it is said â— 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render his rock or strong hold it mu◠〈◊〉 his refuge or those to whom he went down for help shall pass away for fear This therefore 〈◊〉 the fittest rendring of the word in this place the primitive notion of rock being after 〈…〉 which signifies that exaâ— and the â—dochâ— notion for a fort or 〈…〉 â—he verâ—â—ext wo◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tower 〈…〉 and to that 〈◊〉 Chaldee agree who 〈…〉 it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my for◠〈…〉 or strong hold for 〈◊〉 the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my firmament and 〈◊〉 the Latine as Psal â—0 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength Apollinarius hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my confidence or my hope All which are meant to signifie the Metaphorical and not Original notion of it V. 3. Worthy to be praised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies laudatum praised and so it is rendred both by the Interlinear and Castellio but the meaning of it will be best resolved on by the antient Interpreters that have not followed the phrase so literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII praysing I will call upon the Lord not reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some suppose but thus choosing to express the sense and so the Latine laudaus invocaâ—o the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a song or hyâ— I pour out prayers Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praising thee with prayers or joyning my praises and reâ— my doxologies and litanies together But the Arabick more expresly I will praise the Lord and call upon him and R. Tanchum I will call upon him and seek him with celebration and praise And this without question is the meaning of the Poetick phrase I will call on him being praised i. e. I will first praise then call upon him praise him for his past mercies and then petition for fresh the uniting of these two being the condition on which they may hope for deliverance from God A like phrase we have in Latine Laudatum dimisit he dismist him being praised i. e. first praised him then sent him away and many the like V. 5. Sorrows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things a cord and a pang of a womans travaile and which it signifies must be resolved still by the context 1. Heâ— where 't is joyned with incompassing it is most fitly to be understood in the foâ—er senses because ropes or cordes are proper for that tuâ— as for holding and keeping in when they are 〈◊〉 And thus I conceive it most proper to be renâ—d in the next verse where it is joyned with â—ar as 〈◊〉 which cords very well agree see Psalâ— 140. ◠〈◊〉 proud laid a snare for me and coâ— but pâ—gs 〈◊〉 â—vail do not The Chaldee indeed paraphrase it in that other sense of pangs distress hath compast not as a woman in travail which hath not strength to bring fâ— and is in danger to dye and the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the panâ— of death But it is usual for them thus to do when the same Hebrew signifies 〈◊〉 Greek words to take one of them for the 〈◊〉 and according 〈◊〉 from them taken by St. Luke 〈◊〉 2.24 〈…〉 â—ntion of loosing and 〈◊〉 hol◠〈…〉 restrein it to the other 〈◊〉 of 〈…〉 paâ—gs see Annot. â—on Act. ◠〈…〉 reads 〈◊〉 â—re and the 〈…〉 Cords And in the next verse the Chaldee 〈◊〉 the same word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troupe 〈…〉 which may well be the meaning of the â—tive eâ—pression for a company which we call 〈◊〉 â—â—nd of souldiers much more an army incompass 〈◊〉 girâ— in as cords do and the Syriack there exâ—ly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cords of scheol beâ—ged me and so the margin of our English and therefore in all reason it must be so also in this 〈◊〉 V. 9. Come down This whole passage of 9. verses from v. 7. to 15. is but a Poetical descriptâ— of Gods executing vengeance on Davids 〈◊〉 And as in the New Testament Christs vengeance on his Crucifierâ— the Jews is frequently called the coming
posterity to the time of the coming of the Messiah who must be born of his seed and when he comes be install'd in a glorious kingdom that never shall have an end 5. His glory is great in thy salvation honour and majesty hast thou laid upon him Paraphrase 5. Thou hast by interposition of thy hand for his deliverance brought great glory and dignity to him made all men see how he is valued by thee and thereby exalted him to the greatest honour and majesty of any man in the world 6. For thou hast made him most blessed for ever thou hast made him exceeding glad with thy countenance Paraphrase 6. Thou hast blessed him in such a degree that as it was promised Abraham Gen. 12.2 thou shalt be a blessing so it is now performed to this son of Abraham they that will bless any shall use this form for time to come Let him be blessed by God as David was thy special favour and kindness toward him hath been matter of most triumphant joy and exultation to him 7. For the King trusteth in the Lord and through the mercy of the most High he shall not be moved Paraphrase 7. And as he hath always reposed his trust and affiance in God so hath he never miscarried in his undertakings God 's most powerful hand hath been most seasonably and mercifully reacht out to him and secured him in all his dangers 8. Thine hand shall find out all thine enemies thy right hand shall find those that hate thee 9. Thou shalt make them as a fiery oven in time of thine anger the Lord shall swallow them up in his wrath and the fire shall devour them Paraphrase 8 9. Those that oppose or set themselves against God shall be sure to be brought down and discomfited by him They that hate God shall meet with effects of his hatred Gods displeasure is very heavy and flaming and insupportable and the effects of it no less than a most formidable and utter destruction 10. Their fruit shalt thou destroy from the earth and their seed from among the children of men Paraphrase 10. And this ruine that falls on them shall proceed to their posterity even to the utter eradication of their families 11. For they intended evil against thee they imagined a mischievous device which they were not able to perform Paraphrase 11. And this is a just vengeance on them for the evil designs which they had against him whom God had set in the throne The malignity of their purpose is thus punisht though they were not able to bring it to effect God thus blasting and frustrating them 12. Therefore shalt thou make them turn their back when thou shalt make ready thine arrows upon thy strings against the face of them Paraphrase 12. In reward to their evil intentions God shall set them in a baâ—talio before him and then assault them most hostilely and with the weapons of his sharp displeasure most sadly infest and destroy them 13. Be thou exalted O Lord in thine own strength so will we sing and praise thy power Paraphrase 13. And this his vengeance on his enemies as it is an exalting of his almighty power in the sight of all men so is it that for which we that receive the advantage by it are eternally obliged to rejoyce and bless and magnifie his holy Name Annotations on Psalm XXI V. 2. Request The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to espouse Deut. 21.7 he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath espoused a woman so Exod. 22.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virgin espoused and Deut. 22.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense And if from that root came the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it would elegantly be rendred the espousal of his lips i. e. his most important considerable desire which he had set his heart upon and so often begg'd of God What that was appears v. 3. setting the crown upon his head setling him peaceably in the throne Thus Cant. 3.11 Solomons day of Coronation is called poetically the day of his espousals and the day of the gladness of his heart i. e. the day that he desired so earnestly set his heart on and was so glad when it came But if the roots be distinguished by the position of the point over ש then as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not else-where to be met with in Scripture so there may be place for conjecture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had originally the same sense that now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack hath for effudit pouring out For the Lexicographers that render it elocutio and expositio and yet produce no other place but this wherein they pretend it to do so are well reconcileable with this and so are most of the antient Interpreters though they have rendred it variously the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will or as other copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayer of his lips that which the lips pour out in prayer and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the interpretation or exposition of the lips agreeable to the Arabick notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for indicium But the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation of his lips that which he hath first prepared in the heart by meditation and then poured out at the lips V. 2. Preventest From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel hath several significations ordinarily to prevent or anticipate but withal to meet Deut 23.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render they met you not with bread and water and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurrerunt me and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Nehem. 13.2 they met not so Isai 21.14 we read they prevented not it should be they met not with bread him that fled In all which the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet So Mich. 6.6 wherewithal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I meet the Lord and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I meet him with burnt-offerings we read come before which if it be in the notion of preventing certainly belongs not to that place And thus it most probably signifies here thou shalt meet him with benediction of good as when Melchizedeck met Abraham and brought forth bread and wine and blessed him So Gods coming out to meet us with blessings is a very proper expression of his bounty in obliging and loving us first as Job 41.2 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath begun any kindness to me obliged me first and I will repay him The rendring of Castellio is here most perspicuous and fully expressive of the sense cum egregiis affecisti beneficiis thou hast bestowed most eminent favours on him V. 11. Intended The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence
exact opposition one to the other the first from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high is exalting himself the latter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lowly humbling himself And proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven and earth must be opposed also and the one joyned with his exaltation as the term of that and the other with his humiliation as the term of that and then the like decorum being observed betwixt dwelling and seeing or beholding the higher being proper for the habitation but the lower being accommodated to the works of his providence signified by seeing the construction will be regularly thus who is like unto Jehovah our God who exalteth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabite or dwell there and yet humbleth himself at the same time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see behold or order all things therein by his providence and his grace An observation which hath always had truth in it from the beginning of the world but then most signally when the Messias the supreme God of heaven came to visit us here on earth in so great humility Of this kind of composition there want not examples see Cant. 1.5 I am black but comely as the tents of Kedar as the curtains of Solomon i. e. black as the tents of Kedar but fair as the curtains of Solomon So Deut. 32.42 I will make my arrows drunk with blood and my sword shall devour flesh with the blood of the slain and of the captives where the sense exacts this other placing I will make my arrows drunk with blood the blood of the slain and my sword shall devour the flesh of the captives So Rom. 1.12 the righteousness of God is revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from faith to faith i. e. the righteousness of God by faith is revealed to faith or that men might believe see Note b. on that Chapter To this sense I conceive all the ancient translators had respect the Chaldee rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who exalted his habitation that he may dwell and le ts down his eyes that he may see in heaven and in earth but the LXXII more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who dwelleth in the heights and beholdeth the things that are below in the heaven and in the earth and so the Syriack who sitteth on high and beholdeth or looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on that which is deep or low not as the Latin reads coelum terram the heaven and earth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. on heaven and earth In all which rendrings the letting down the eyes the beholding the things that be low or deep cannot be common to the heaven and earth but is proper to the earth in opposition to heaven For as for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the regions of the air it cannot probably have place here any more than v. 4. where his glory is said to be above the heavens to express the infiniteness of it by its superiority to the highest of all creatures which consequently must be resolved to be the highest heavens and not the air which is much inferiour to them If this should seem to be too unusual and violent an hyperbaton then the meaning must be that although God be high in his throne of glory yet he condescends to the managery of the whole fabrick stoops down to behold the things on earth and by as great a condescension looks on those in heaven his glory therein approving it self to be above the heavens because his beholding the transactions there is a descending or looking down V. 9. Keep house The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house is sometimes best rendred family so Gen. 7.1 Go thou and all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy family into the Ark. So Exod. 1.21 God made for the midwives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 families 2 Sam. 7.11 God shall make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a family i. e. give thee children And so here speaking of God's mercy to the poor and lowly and instancing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the barren childless woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 settling her an house must be giving children and so will most intelligibly be rendred settleth the barren in a family and then to it will best accord what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a joyfull mother of children there being no such matter of joy to a barren woman as that of having children The Jewish Arab quite leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his translation renders it and that maketh the barren woman a joyfull mother of children as thinking it included in the sense A phrase very nigh unto this we had Psal 68.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the speech being of solitary persons widows c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying adverbially at home the rendring was somewhat to differ from this as the sense did The Hundred and Fourteenth PSALM The hundred and fourteenth is a brief recital of the miraculous works of God to his people the Jews in their redemption out of Aegypt and journey to Canaan an emblem of his greater miracles of mercy in the redemption of mankind by the death of his Son 1. WHEN Israel went out of Aegypt the house of Jacob from a people of strange language 2. Judah was his sanctuary and Israel his dominion Paraphrase 1 2. When God was pleased to deliver his people of Israel out of the servitude they indured in Aegypt he did in a signal manner demonstrate both the sacred and inviolate nature of all his promises and the overruling virtue of his power and dominion over all creatures his fidelity at once and his omnipotence 3. The sea saw it and fled Jordan was driven back Paraphrase 3. At his least command the Red sea departed out of the chanel and left a dry ground for them to pass in the midst of it as at another time the river Jordan parted asunder and the current stopt its course and went backward the waters were cut off Jos 4.7 whilst Joshua and the people passed over it 4. The mountains skipped like rams and the little hills like lambs Paraphrase 4. And at the giving the Law to them in the wilderness the whole mountain on which it was Mount Sinai all the greater and lesser branches of it did greatly shake and move out of the place most terribly Exod. 19.18 5. What ailed thee O thou sea that thou fleddest thou Jordan that thou wast driven back 6. Ye mountains that ye skipped like rams and ye little hills like lambs 7. Tremble thou earth at the presence of the Lord at the presence of the God of Jacob 8. Which turned the rock into a standing water the flint into a fountain of waters Paraphrase 5 6 7 8. If any man demanded what was the reason of the prodigious ebb of the Red sea or of the