THE
BOOK
OF
PSALMS
.
a
BOOK
of
Psalms
]
The
Hebrew
{untranscribed Hebrew}
from
{untranscribed Hebrew}
which
in
Piel
signifies
to
praise
,
or
celebrate
,
a
{untranscribed Hebrew}
or
depraedicate
,
doth
import
no
more
,
than
hymnes
or
lauds
,
accordingly
the
singing
them
is
Mat
.
xxvi
.
30.
exprest
by
{untranscribed Hebrew}
,
having
sung
an
hymn
.
But
being
,
as
they
generally
were
,
set
to
be
sung
to
Musical
instruments
(
see
Psal
.
CL
.
)
i
.
e
.
sung
and
plai'd
together
,
which
is
the
notion
of
{untranscribed Hebrew}
(
{untranscribed Hebrew}
,
saith
Hesychius
,
and
{untranscribed Hebrew}
a
Psalterie
,
was
,
we
know
,
a
Musical
instrument
,
and
{untranscribed Hebrew}
and
{untranscribed Hebrew}
are
in
the
antient
Glossaries
rendred
{untranscribed Hebrew}
and
{untranscribed Hebrew}
gently
to
touch
,
and
move
,
as
the
Musician
touches
the
Lute
or
Harp
)
therefore
the
Lxxii
have
not
unfitly
rendred
it
{untranscribed Hebrew}
,
and
thence
the
Latine
and
we
Psalmi
,
Psalms
,
and
the
Syriack
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
modulate
either
with
voice
or
instrument
,
to
sing
or
play
;
;
and
this
title
is
made
use
of
by
S.
Luke
in
the
New
Testament
Luke
20.42
.
{untranscribed Hebrew}
,
the
Book
of
Psalms
.
The
Lxxii
now
read
not
the
word
{untranscribed Hebrew}
book
,
but
either
simply
{untranscribed Hebrew}
Psalms
,
or
{untranscribed Hebrew}
Psalterie
(
which
yet
properly
signifies
the
instrument
to
which
the
Psalms
were
sung
,
sometimes
called
{untranscribed Hebrew}
from
whence
the
Latine
nablium
,
sometimes
{untranscribed Hebrew}
a
decachord
or
instrument
of
ten
strings
)
but
the
Syriack
as
well
as
the
Hebrew
reteining
that
title
,
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
book
of
Psalms
,
and
S.
Luke
citing
it
in
that
style
,
there
is
little
reason
to
doubt
,
but
this
was
the
antient
Greek
inscription
of
it
.
But
this
without
question
prefixt
here
by
Esdra
,
quantum
creditur
,
Psalmos
post
captivitatem
in
unum
librum
colligente
&c.
Hilar
.
Prolog
.
in
Psal
.
p.
333.
Esdras
,
or
whosoever
else
it
was
,
that
made
this
Collection
of
divine
hymns
.
For
it
is
sure
that
all
these
Psalms
are
not
the
fruit
or
product
of
one
inspired
brain
.
David
indeed
was
the
composer
of
many
,
if
not
most
of
them
,
who
is
therefore
called
the
sweet
Psalmist
of
Israel
{untranscribed Hebrew}
sweet
in
Psalms
,
or
the
composer
of
such
sweet
melodies
,
by
whom
the
Spirit
of
the
Lord
spake
,
and
his
word
was
in
his
tongue
.
11
Sam
.
xxiii
.
1
,
2.
that
man
very
highly
valued
,
and
advanced
by
God
,
a
King
,
and
the
source
of
the
Jewish
Monarchie
,
as
it
was
to
spring
from
the
tribe
of
Judah
,
and
withall
a
Prophet
by
God
inspired
(
and
accordingly
as
these
Psalms
contein
many
signal
predictions
of
the
Messias
,
who
was
to
spring
from
Davids
loins
,
and
so
of
Gods
dealings
under
the
Gospel
both
with
his
faithful
servants
,
and
obstinate
enemies
,
so
in
the
Syriack
inscription
of
them
,
to
the
Hebrew
title
,
the
book
of
Psalms
,
is
added
{untranscribed Hebrew}
of
David
the
King
and
Prophet
.
)
Unto
other
his
titles
,
De
Civ
.
Dei
l.
17.
c
.
14.
S.
Austin
from
the
authority
of
11
Sam
.
xxiii
.
2.
addes
,
vir
in
Canticis
eruditus
,
qui
harmoniam
Musicam
non
vulgari
voluptate
sed
fidei
voluntate
dilexerat
,
that
he
was
eminently
skilled
in
canticles
as
one
that
loved
musical
harmony
with
the
will
of
faith
(
thereby
to
glorifie
his
Creator
and
Redeemer
)
and
not
from
any
sensual
pleasure
,
such
as
men
vulgarly
take
in
Musick
.
So
ad
Paulin
.
S.
Hierome
also
,
David
Simonides
noster
,
Pindarus
,
&
Alcaeus
,
Flaccus
quoque
,
Catullus
,
&
Serenus
,
Christum
lyra
personat
,
&
decachordo
Psalterio
ab
inferis
suscitat
resurgentem
.
Simonides
,
Pindar
,
and
Alcaeus
among
the
Greeks
,
and
Horace
,
and
Catullus
,
and
Serenus
among
the
Latines
,
were
famous
for
their
Odes
or
Poetick
songs
,
but
David
to
us
supplies
abundantly
the
place
of
all
them
,
sounds
Christ
upon
the
harp
,
and
with
the
ten
stringed
Psalterie
raiseth
or
celebrates
his
rising
from
Hades
.
But
the
most
illustrious
title
of
this
Psalmist
is
,
that
he
was
the
Father
of
that
line
from
whence
our
Saviour
Christ
sprang
,
and
so
was
fitted
above
any
other
,
by
being
the
first
King
of
that
line
,
to
be
,
in
a
signal
manner
,
a
type
of
him
.
But
beside
David
,
some
other
there
were
,
who
composed
some
of
these
Psalms
;
of
Moses
there
can
be
no
question
,
the
title
as
well
as
matter
of
the
ninetieth
Psalm
assuring
us
it
was
written
by
him
.
For
Asaph
also
there
is
some
probability
,
when
of
Hezekiah
we
read
,
that
he
commanded
the
Levites
to
sing
praise
unto
the
Lord
with
the
words
of
David
,
and
of
Asaph
the
Seer
,
2
Chron
.
29.30
.
where
Asaph
is
set
down
to
be
,
as
a
Prophet
,
so
a
Psalmist
also
,
and
joyned
with
David
as
such
;
and
agreeably
the
fiftieth
Psalm
inscribed
{untranscribed Hebrew}
{untranscribed Hebrew}
to
Asaph
,
is
by
the
Chaldee
affirmed
to
be
{untranscribed Hebrew}
by
the
hand
of
Asaph
,
and
so
some
others
also
.
And
although
{untranscribed Hebrew}
being
a
note
of
the
dative
case
,
may
possibly
signifie
no
more
than
that
the
Psalm
was
committed
to
him
,
as
to
a
singer
,
or
player
on
instruments
,
as
Psalms
are
frequently
inscribed
{untranscribed Hebrew}
to
the
Prefect
of
his
Musick
,
and
then
the
Chaldee
{untranscribed Hebrew}
may
also
refer
to
that
,
according
to
that
of
1
Chron
.
xvi
.
7.
where
David
delivered
the
cv
Psalm
into
the
hand
of
Asaph
and
his
brethren
,
(
and
so
't
is
evident
the
thirty
ninth
Psalm
which
is
exprest
to
be
Davids
,
is
yet
inscribed
{untranscribed Hebrew}
to
Jeduthun
,
who
as
well
as
Asaph
is
called
the
Kings
Seer
11
Chron
.
XXXV
.
15.
)
yet
when
't
is
remembred
,
that
this
is
the
form
of
inscribing
Davids
Psalms
,
{untranscribed Hebrew}
(
{untranscribed Hebrew}
being
there
taken
for
of
,
not
to
)
and
that
of
the
several
Psalms
,
cv
.
xcvi.cvi
.
which
are
in
part
recited
,
1
Chron
.
xvi
.
8.
&c.
23.
&c.
34.35
,
36
,
37.
and
said
to
have
been
delivered
into
the
hand
of
Asaph
,
not
one
of
them
is
now
inscribed
{untranscribed Hebrew}
,
it
still
remains
probable
from
the
force
of
11
Chron
.
xxix
.
30.
that
{untranscribed Hebrew}
denotes
Asaph
the
Composer
or
Author
of
those
Psalms
.
As
for
the
others
,
which
are
found
named
in
the
titles
of
the
Psalms
,
the
sons
of
Coreh
,
Eman
,
Ethan
,
Jeduthun
,
it
cannot
be
concluded
,
that
those
Psalms
were
composed
by
them
,
it
being
more
probable
,
that
they
were
to
be
sung
by
them
,
as
of
the
sons
of
Coreh
seems
clear
,
or
that
it
is
upon
some
other
account
,
that
their
names
are
there
mentioned
,
of
which
something
shall
be
said
,
when
we
come
to
those
Psalms
.
Of
some
other
Psalms
there
is
little
doubt
,
but
they
were
composed
long
after
David
,
some
in
time
of
the
captivity
(
particularly
Psal
.
cxxxvii
.
which
mentions
their
sitting
by
the
waters
of
Babylon
)
and
some
at
,
and
after
their
return
,
(
to
which
purpose
the
Syriack
understands
all
the
Psalms
{untranscribed Hebrew}
of
degrees
,
i
.
e
.
of
ascending
from
Babylon
)
the
authors
of
which
being
not
specified
,
there
is
no
ground
for
any
conjecture
in
that
matter
.
Of
other
mens
various
opinions
concerning
the
Authors
of
the
Psalms
,
the
reader
may
resort
to
Sixtus
Senensis
on
the
one
side
,
who
from
the
authority
of
Athanasius
and
Cyprian
&c.
ascribes
but
seventy
three
to
David
,
those
which
have
his
name
in
their
Title
,
and
the
rest
to
Moses
,
Solomon
,
Asaph
,
Ethan
,
Eman
,
Jeduthun
,
and
three
sons
of
Coreh
;
and
to
Jacobus
Peres
,
who
from
Origen
,
Ambrose
,
Augustine
,
Hilarie
,
Cassiodore
,
makes
David
the
sole
author
of
them
all
.
Of
which
also
see
Ludovicus
Vives
on
S.
Augustine
de
Civit
.
Dei
l.
XVII
.
c
.
14.
Between
these
two
extremes
,
the
middle
opinion
seems
to
me
most
probable
,
upon
the
grounds
which
are
here
premised
,
and
upon
several
prejudices
,
which
lie
against
each
extreme
,
which
I
shall
not
here
inlarge
to
insert
;
but
onely
adde
,
that
if
there
were
any
(
as
De
Civ
.
Dei
l.
xvii
.
c
.
14.
S.
Augustine
saith
there
were
)
which
would
allow
David
to
be
the
Author
of
none
of
those
Psalms
,
which
were
inscribed
ipsi
David
in
the
dative
case
,
they
of
all
others
were
most
worthy
refuting
,
there
being
no
other
form
of
mentioning
David
in
any
of
the
Psalms
,
but
that
of
{untranscribed Hebrew}
{untranscribed Hebrew}
which
is
by
the
Latine
indifferently
rendred
,
sometimes
Psalmus
David
,
sometimes
ipsi
David
,
who
yet
sure
,
if
we
will
believe
our
Saviour
Luk
.
xx
.
42.
was
the
Author
of
some
of
them
.
Of
this
{untranscribed Hebrew}
book
of
Psalms
,
there
is
,
among
some
of
the
Hebrews
,
a
division
into
five
parts
,
every
of
which
is
called
{untranscribed Hebrew}
also
,
{untranscribed Hebrew}
,
the
second
book
,
beginning
at
Psal
.
XLII
.
{untranscribed Hebrew}
:
the
third
book
,
beginning
at
Psal
.
LXXIII
.
{untranscribed Hebrew}
:
the
fourth
book
beginning
at
Psal
.
XC
.
{untranscribed Hebrew}
the
fifth
book
beginning
at
Psal
.
CVII
.
And
every
of
these
five
solemnly
concluding
with
some
special
form
of
praising
God
,
Amen
and
Amen
,
the
three
former
,
Amen
Hallelu-jah
,
the
fourth
,
every
thing
that
hath
breath
Hallelu-jah
,
praise
the
Lord
,
the
last
.
How
antient
this
division
is
appears
no
otherwise
,
than
that
it
is
observed
in
the
Syriack
translation
,
{untranscribed Hebrew}
the
second
book
follows
,
and
so
in
the
rest
,
but
neither
in
the
Chaldee
nor
LXXII
.
And
the
New-Testament
,
which
useth
those
other
forms
of
citation
,
the
book
of
Psalms
,
Luk
.
XX
.
42.
Act.
1.10
.
the
Psalms
Luk
.
XXIV
.
44.
taking
notice
also
of
the
more
minute
division
into
several
Psalms
,
the
second
Psalm
,
Act.
XIII
.
33.
and
another
Psalm
v.
35.
doth
not
acknowledge
this
partition
.
Of
which
also
it
is
S.
Hilaries
affirmation
,
that
it
was
received
but
of
some
of
the
Jewish
writers
.
Aliqui
Hebraeorum
eos
in
quinque
libros
divisos
volunt
esse
,
some
of
the
Hebrews
will
have
them
divided
into
five
Books
,
Others
,
it
seems
,
not
so
dividing
them
.
Of
these
Books
,
see
note
on
Ps.
XL
.
6.
In
that
lesser
division
(
introduced
,
faith
Prolong
.
in
Psal
.
p.
334.
Hilary
,
by
the
LXXII
.
and
owned
by
S.
Luke
in
the
New-Testament
)
into
the
first
,
second
,
and
other
Psalms
,
some
variety
also
there
is
,
the
ninth
and
tenth
Psalms
,
which
are
several
in
the
Hebrew
,
and
Chaldee
,
and
Syriack
,
being
united
and
conjoyned
,
in
the
translation
,
at
least
the
copies
which
we
now
have
of
the
LXXII
.
and
so
in
the
Latine
and
Arabick
and
Aethiopick
,
which
follow
the
LCXXII
.
And
so
from
that
tenth
Psalm
forward
,
the
numbers
differ
,
the
eleventh
in
the
Hebrew
being
but
the
tenth
in
the
Greek
,
&c.
and
so
in
the
rest
to
Psal
.
CLVII
.
which
being
by
the
Lxxii
divided
into
two
,
their
cxLvi
.
and
cxLvii
.
(
the
latter
of
which
begins
at
v.
12.
Praise
the
Lord
,
O
Jerusalem
,
and
is
Nihil
horum
in
authenticis
Lxxii
.
translatorum
libris
ita
editum
reperitur
Hil
.
Pro●
.
in
Psal
.
p.
332.
now
in
our
copies
inscribed
,
as
some
others
,
{untranscribed Hebrew}
,
Haggaee's
and
Zacharie's
Allelujah
)
by
this
means
the
number
of
CL
.
is
compleated
by
the
Lxxii
and
those
that
follow
them
;
as
also
by
the
Syriack
,
who
though
they
joyne
not
the
tenth
to
the
ninth
Psalm
,
yet
unite
CXIV
.
and
CXV
.
and
so
would
come
short
of
the
number
also
,
if
they
did
not
,
with
the
Lxxii
.
divide
the
cxLvii
.
After
the
number
of
CL
.
thus
made
up
,
some
Greek
copies
have
xii
more
,
but
the
Syriack
sets
this
mark
upon
them
,
there
are
some
who
have
added
xii
.
others
,
{untranscribed Hebrew}
we
want
them
not
;
yet
sets
down
the
first
of
them
,
as
being
inscribed
to
David
,
and
written
as
in
his
person
,
{untranscribed Hebrew}
,
when
he
entred
the
lists
with
Goliah
:
But
this
is
acknowledged
by
the
Greek
inscription
(
{untranscribed Hebrew}
)
to
be
without
the
number
,
not
at
all
taken
notice
of
by
the
Latine
;
(
probably
the
addition
of
some
Greek
)
and
so
comes
not
into
our
present
consideration
.
Other
divisions
there
are
of
the
Psalms
,
as
into
Poenitential
,
and
Eucharistical
,
but
all
will
not
be
comprized
under
this
,
or
the
like
divisions
.
The
Syriack
take
notice
,
in
their
Postscript
to
the
Psalms
,
as
of
the
number
of
the
CL
.
Psalms
,
and
five
books
,
so
of
the
fifteen
Psalms
of
Degrees
,
and
sixty
Lauds
.
Of
which
somewhat
will
be
said
in
their
proper
places
.
THE
FIRST
PSALM
.
The
subject
of
this
first
Psalm
of
the
first
partition
,
is
the
distant
fate
of
pious
and
godless
men
,
both
in
this
,
and
the
next
life
.
1.
BLessed
is
the
man
that
hath
not
walked
{untranscribed Hebrew}
walketh
not
in
the
a.
Counsell
of
the
ungodly
,
nor
stood
{untranscribed Hebrew}
standeth
in
the
way
of
sinners
,
nor
satt
{untranscribed Hebrew}
sitteth
in
b
.
the
or
assembly
seat
of
the
scornful
.
He
that
aspireth
to
any
degree
of
felicity
either
in
this
life
,
or
in
another
,
must
most
circumspectly
guard
himself
(
and
by
constant
fervent
prayer
implore
Gods
aids
)
that
he
be
not
gained
by
any
example
,
or
invitation
of
the
wicked
men
of
the
world
,
to
joyn
with
them
in
any
forbidden
enterprize
;
Or
if
he
have
been
thus
insnared
,
and
seduced
into
the
beginning
of
any
such
course
,
then
his
second
care
must
be
,
that
he
abide
not
one
minute
in
that
state
of
Rebellion
,
and
danger
,
(
wherein
the
longer
he
continues
,
the
more
he
grieves
,
and
repels
the
holy
Spirit
of
God
,
and
makes
his
return
the
more
difficult
,
)
but
by
true
contrition
,
and
confession
,
and
vow'd
amendment
,
make
his
speedy
return
unto
God
,
and
sue
out
his
timely
pardon
.
Or
if
he
have
omitted
this
duty
also
,
and
continued
some
time
in
this
unhappy
course
,
yet
at
least
let
him
beware
that
he
advance
not
to
so
high
a
degree
of
impiety
,
as
either
to
despise
the
terrors
of
the
Lord
,
and
the
chastisements
,
which
he
sends
to
awake
,
and
amend
men
,
or
the
Rebukes
and
Censures
of
Superiours
,
or
the
fraternal
admonitions
of
equals
,
especially
,
that
he
speak
not
peace
to
his
own
soul
,
presume
not
of
any
mercy
from
God
,
whilest
he
continues
in
this
state
,
or
of
more
efficacious
grace
from
him
,
to
fetch
him
out
of
it
;
Above
all
,
that
he
do
not
associate
himself
with
those
,
which
do
profestly
all
these
;
For
all
and
every
of
them
are
so
many
wayes
of
Atheistical
mocking
of
God
,
and
contempt
of
all
goodness
,
and
the
highest
degrees
of
provocation
,
which
must
expect
their
doom
from
God
,
forsaking
and
obduration
here
,
and
eternal
irremediable
torments
hereafter
.
(
thus
much
for
the
negative
.
)
2.
But
his
delight
is
in
the
law
of
the
Lord
,
and
in
his
law
doth
he
meditate
day
and
night
.
And
not
only
so
,
but
then
also
(
positively
)
he
must
apply
himself
to
a
most
serious
study
and
consideration
of
the
whole
law
of
God
,
and
every
single
precept
thereof
,
and
that
in
order
to
a
sincere
uniform
impartial
obedience
to
it
,
nay
,
he
must
advance
to
a
delight
in
it
,
discerning
a
most
solid
pleasure
,
and
satisfaction
in
the
practice
of
all
holy
duties
(
of
piety
,
and
charity
and
sobriety
)
and
an
emptiness
and
loathsomeness
(
at
least
comparatively
with
those
)
in
all
the
false
joyes
,
that
wicked
men
are
so
transported
with
,
and
upon
these
accounts
,
(
both
that
he
may
exactly
know
his
duty
,
in
every
part
of
it
,
and
have
this
pleasurable
tast
of
it
)
he
must
both
study
,
and
practise
it
continually
,
make
these
two
the
great
designes
of
his
whole
life
.
3.
And
he
shall
be
like
a
tree
planted
by
the
c
.
divisions
rivers
of
water
,
that
yieldeth
{untranscribed Hebrew}
bringeth
forth
his
fruit
in
his
season
,
his
leaf
also
shall
not
d
.
fall
wither
,
and
whatsoever
he
bringeth
forth
doth
,
shall
prosper
.
He
that
doth
thus
,
shall
flourish
in
the
Church
of
God
,
after
the
manner
that
a
tree
flourisheth
,
that
hath
the
advantage
of
water
brought
neer
it
in
trenches
,
to
refresh
it
in
time
of
drought
;
For
thus
shall
the
spirit
of
God
,
promised
to
all
such
,
assist
and
enable
him
to
bring
forth
abundant
fruit
,
and
accordingly
being
thus
enabled
by
this
divine
strength
,
he
will
,
upon
all
opportunities
,
multiply
acts
of
all
divine
virtues
.
And
even
for
outward
things
,
which
are
not
of
the
essence
of
true
felicity
(
for
such
only
are
exercises
of
virtue
,
our
prescribed
way
to
a
durable
felicity
)
but
yet
are
,
here
in
this
world
,
advantageous
accessions
and
accomplishments
thereof
,
bearing
the
same
proportion
to
the
other
,
that
leaves
do
to
fruit
(
as
leaves
accompany
,
and
adorn
,
and
cover
the
fruits
,
and
withall
defend
them
from
heat
and
cold
,
and
help
to
the
ripening
of
them
,
so
these
outward
accessions
are
many
wayes
useful
to
the
exercises
of
virtues
)
These
also
shall
in
an
eminent
manner
be
preserved
to
the
pious
man
(
Godlinesse
hath
the
promise
of
this
life
,
1
Tim
.
iv
.
8.
)
he
shall
have
them
richly
to
enjoy
,
1
Tim
.
vi
.
17.
i
.
e
.
first
they
shall
yeild
him
a
plentifull
contentment
and
satisfaction
,
1
Tim
.
vi
.
6.
and
secondly
,
he
shall
never
fail
to
have
such
a
portion
of
them
secured
to
him
,
as
is
perfectly
fittest
for
his
turn
;
And
in
a
word
,
all
his
productions
of
all
sorts
,
his
thoughts
,
his
resolutions
,
his
actions
,
as
well
as
his
externall
accessions
,
proportionable
to
the
buds
,
and
blossoms
,
and
fruit
,
and
not
only
leaves
of
the
most
flourishing
tree
,
all
wherein
he
is
concern'd
,
shall
by
Gods
speciall
blessing
providence
,
continually
watching
over
him
,
be
exceedingly
successefull
to
him
.
4.
The
ungodly
are
not
so
,
but
are
like
the
chaffe
which
the
winde
driveth
away
.
As
for
the
wicked
,
they
must
expect
a
far
distant
fate
,
who
being
compared
to
the
Godly
,
are
so
far
from
being
like
a
well
rooted
and
flourishing
tree
,
that
as
husks
,
and
straw
,
and
chaffe
,
the
most
refuse
adherents
unto
fruit
,
they
are
unsetled
and
obnoxious
to
every
blast
,
of
in
themselves
very
empty
and
unprofitable
,
and
accordingly
shall
be
dealt
with
by
God
;
When
a
day
of
winnowing
comes
(
such
are
all
Gods
seasons
of
judgement
,
Mat
.
iii
.
12.
)
then
shall
the
separation
be
made
,
and
their
condition
be
very
unlike
one
to
the
other
;
The
solid
fruit
we
know
,
abides
,
but
the
chaffe
,
and
husks
,
and
dust
is
carried
away
with
the
winde
,
Psal
.
lxxxiii
.
13.
Job
xxi
.
18.
Isa
xli
.
16.
And
that
is
not
all
,
for
then
,
as
to
combustible
matter
(
good
for
little
else
)
the
fire
attends
that
winnowing
,
and
burns
up
all
the
trash
,
Isa
.
v.
44.
Psal
.
lxxxiii
.
14.
devours
and
consumes
it
utterly
(
which
the
Greek
,
and
Arabick
,
and
Aethiopick
,
and
vulgar
latine
expresse
by
adding
[
from
the
face
of
the
earth
.
]
And
so
it
is
with
the
wicked
,
when
Gods
judgements
come
,
they
violently
seize
on
them
,
helplesse
and
comfortlesse
,
and
hurry
them
hence
into
a
place
of
endlesse
misery
,
where
the
worm
never
dies
,
and
the
fire
is
not
quenched
.
5.
Therefore
the
ungodly
shall
not
stand
in
the
judgement
,
nor
sinners
in
the
f
.
congregation
of
the
righteous
.
When
therefore
that
finall
doom
comes
,
which
shall
repeal
all
the
unequall
judgements
of
this
life
,
and
repair
them
abundantly
,
who
have
here
suffered
causelesly
,
when
all
both
good
and
evil
shall
appear
before
that
dreadfull
tribunal
,
to
receive
the
rewards
of
all
their
doings
,
these
unhappy
miscreants
shall
not
be
able
to
abide
the
triall
,
shall
have
nothing
to
pleade
for
themselves
,
their
conscience
shall
accuse
,
and
(
as
being
self-condemned
)
dragge
them
with
shame
and
horrour
to
the
place
of
their
execution
;
or
if
they
shall
pretend
to
make
any
plea
,
they
shall
certainly
miscarry
,
and
be
cast
.
The
judgements
of
God
,
as
of
him
that
sees
the
most
secret
recesses
of
the
very
heart
,
bringing
with
him
also
an
assembly
of
myriads
of
holy
Angels
and
glorified
Saints
,
who
are
able
to
testifie
and
convince
any
gainsayer
,
are
managed
with
that
severity
of
uprightnesse
,
that
there
is
no
hope
of
escaping
that
vengeance
which
is
justly
due
to
them
for
their
impious
course
.
They
must
have
false
and
partiall
Judges
,
from
whom
to
expect
absolution
or
favour
,
but
this
being
a
most
pure
and
just
tribunal
,
they
are
sure
to
meet
with
neither
,
or
they
shall
have
a
farre
distant
fate
from
that
which
belongs
to
the
righteous
.
6.
For
the
Lord
knoweth
the
way
of
the
righteous
;
but
the
way
of
the
ungodly
shall
perish
.
For
the
Lord
sees
and
beholds
with
mercy
,
and
,
according
to
the
gracious
tenour
of
the
Euangelicall
covenant
,
approves
,
and
finally
rewards
all
the
good
purposes
and
performances
of
the
godly
,
his
humble
,
obedient
,
penitent
,
faithfull
servants
,
but
for
others
,
such
as
go
on
impenitently
and
unreformed
,
on
whom
all
his
wise
,
and
compassionate
,
and
powerfull
methods
have
yet
wrought
no
change
,
they
shall
all
be
severely
adjudged
by
him
.
The
course
of
sin
wherein
now
they
go
on
presumptuously
and
obstinately
,
doth
at
the
present
most
directly
tend
,
and
shall
at
the
last
most
certainly
bring
them
to
eternal
irremediable
destruction
.
And
all
his
long-suffering
and
abundant
mercy
shall
not
then
stand
them
in
any
stead
,
to
put
off
,
or
abate
their
torments
.
Annotations
on
Psal
.
I.
V.
1.
Counsell
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
consuluit
,
advising
,
or
asking
counsell
,
vulgarly
signifies
the
result
of
the
consultation
,
the
way
,
whether
good
or
bad
,
which
is
taken
up
on
that
deliberation
,
and
agreeably
the
Syriack
renders
it
here
{untranscribed Hebrew}
the
way
,
the
Arabick
,
the
Sentence
,
or
resolution
,
or
determination
,
consequent
to
the
consultation
.
In
this
notion
we
finde
it
Psal
.
xiv
.
6.
the
counsell
of
the
poor
,
i
.
e
.
the
way
,
and
course
(
viz.
of
piety
)
which
he
adheres
to
;
and
Psal
.
cvi
.
13.
Gods
counsell
is
to
be
interpreted
by
[
his
works
]
preceding
in
that
verse
,
viz.
that
which
he
purposed
to
do
for
them
(
as
Psal
.
cvii
.
11.
it
must
receive
its
signification
from
the
context
,
which
mentions
not
works
,
but
words
there
,
and
so
notes
the
precepts
or
commands
of
God
)
and
accordingly
this
same
word
is
once
rendred
{untranscribed Hebrew}
work
,
Job
xxi
.
16.
and
once
{untranscribed Hebrew}
way
,
or
course
of
life
,
which
any
man
takes
to
,
good
or
bad
,
Psal
.
lxxxi
.
12.
And
so
it
must
needs
signifie
here
,
that
[
{untranscribed Hebrew}
{untranscribed Hebrew}
walking
]
may
agree
with
it
,
which
noteth
the
following
or
going
on
in
any
course
,
that
others
have
traced
before
us
.
V.
1.
Seat
]
Hebrew
{untranscribed Hebrew}
from
{untranscribed Hebrew}
{untranscribed Hebrew}
sedit
,
literally
denotes
sitting
,
and
so
must
be
rendred
,
1
King
.
x
.
5.
and
2
Chron
.
ix
.
4.
the
sitting
of
his
servants
,
and
Psal
.
cxxxix
.
2.
my
down-sitting
,
and
so
Lam
.
iii
.
63.
where
yet
the
Greek
have
{untranscribed Hebrew}
seat
,
or
chair
,
or
place
of
sitting
,
as
here
,
and
in
most
other
places
.
And
if
that
be
the
acception
of
the
word
here
,
then
it
notes
the
quiet
repose
,
and
security
,
and
presumption
of
the
sinner
,
without
any
regrets
or
disturbances
in
his
course
,
or
yet
further
,
as
a
chair
is
a
seat
of
dignity
in
a
School
,
or
Synagogue
,
or
Sanhedrim
,
a
teaching
or
instructing
of
others
in
the
course
,
as
a
Doctor
or
Professor
of
impiety
.
Beside
this
,
it
signifies
also
an
assembly
or
consessus
,
so
called
,
because
many
meeting
together
in
consultation
,
the
posture
of
sitting
is
there
generally
used
,
as
most
commodious
.
So
Psa
.
cvii
.
32.
we
fitly
render
it
,
the
assembly
of
the
Elders
.
And
thus
the
interlinear
here
reade
in
consessu
,
in
the
assembly
,
and
the
Chaldee
Paraphrase
{untranscribed Hebrew}
in
the
society
or
congregation
(
for
so
that
Noun
signifies
among
them
,
and
is
by
See
Schindler
Pentagl
.
p.
1205.
c
.
{untranscribed Hebrew}
some
Learned
men
thought
to
signifie
in
that
one
place
,
where
it
is
used
in
the
Bible
,
Psal
.
lv
.
9.
{untranscribed Hebrew}
ventus
congregationis
,
a
whirlwinde
,
or
associated
winde
)
and
then
it
must
note
associating
with
this
sort
of
Athiestical
scoffers
,
and
so
the
Arabick
evidently
understood
it
,
rendring
it
(
without
any
mention
of
chair
or
seat
)
and
hath
not
sate
with
the
scorners
.
These
two
senses
of
the
word
having
so
reasonable
pretensions
to
it
,
I
have
therefore
retained
both
of
them
in
the
Paraphrase
,
thereby
to
secure
the
Reader
of
the
full
importance
of
it
.
V.
3.
Rivers
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
divisit
,
literally
signifies
divisions
,
and
may
refer
to
the
customes
of
conveying
water
to
orchards
or
gardens
.
A
mention
of
it
we
have
in
Deut
.
XI
.
10.
where
of
the
land
of
Aegypt
,
't
is
said
,
thou
wateredst
it
with
thy
foot
as
a
garden
of
herbs
:
where
the
vulgar
reades
,
by
way
of
Paraphrase
,
in
hortorum
morem
,
aquae
ducuntur
irriguae
,
after
the
manner
of
Gardens
(
the
Syriack
addes
,
which
want
watering
)
the
waters
are
lead
or
brought
to
water
it
,
or
literally
,
by
thy
foot
,
i
.
e
.
by
digging
(
the
work
of
the
foot
)
thou
broughtest
water
in
trenches
for
the
watering
of
it
.
For
thus
in
Aegypt
,
where
they
wanted
rain
,
they
did
to
all
quarters
distribute
the
overflowings
of
Nilus
,
by
cutting
of
trenches
or
ditches
,
called
commata
,
and
diacopi
(
saith
Miscel
.
l.
1.
c
.
x
.
Hieron
.
Magius
)
i
.
e
.
cuts
or
divisions
here
.
To
this
custome
and
use
of
the
word
{untranscribed Hebrew}
we
have
a
reference
Prov.
xxi
.
1.
The
Kings
heart
is
in
the
hands
of
the
Lord
,
we
reade
as
the
rivers
of
waters
,
the
interlinear
hath
pelagi
,
the
Hebrew
{untranscribed Hebrew}
retained
(
giving
us
farther
to
observe
,
that
the
Greek
and
Latine
{untranscribed Hebrew}
and
Pelagus
used
for
the
Sea
,
hath
this
origination
)
the
LXXII
have
{untranscribed Hebrew}
streams
,
but
the
vulgar
literally
divisions
,
divisions
of
waters
,
i
.
e
.
as
the
waters
that
the
Gardiners
bring
by
cutts
either
from
springs
or
rivers
to
their
gardens
,
are
by
them
lead
at
pleasure
,
backward
or
forward
,
this
way
or
that
way
,
diverted
,
or
stopt
,
or
applied
in
a
greater
or
lesse
plenty
to
this
or
that
tree
,
as
they
direct
it
,
so
is
the
heart
of
the
King
in
Gods
disposall
,
and
accordingly
it
follows
,
he
turneth
it
whither
he
will
.
And
this
acceptation
of
the
word
is
most
commodious
for
this
place
also
,
speaking
of
a
fruit
tree
that
flourisheth
exceedingly
,
for
such
are
said
to
be
planted
in
a
watered
garden
,
Isa
.
lviii
.
11.
and
so
are
fat
,
as
there
it
is
said
,
likely
to
become
very
fruitfull
by
that
means
.
And
to
that
incline
the
LXXII
reading
{untranscribed Hebrew}
,
and
the
Arabick
,
and
Aethiopick
,
and
vulgar
latine
,
all
to
the
same
sense
,
decursus
,
the
passages
,
or
runnings
along
of
the
waters
.
V.
3.
Wither
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
aruit
,
growing
dry
or
withering
,
may
literally
thus
be
rendred
;
But
almost
all
the
ancient
Interpreters
and
Paraphrasts
render
it
by
the
notion
of
falling
,
the
Targum
(
and
so
the
Syriack
)
{untranscribed Hebrew}
shall
not
fall
,
and
so
Isa
.
i
.
30.
xxxiv
.
4.
xl
.
7.
and
the
interlinear
,
non
decidet
,
the
vulgar
,
non
defluunt
,
the
LXXII
{untranscribed Hebrew}
,
all
so
concordant
in
the
same
sense
of
falling
,
that
learned
men
think
they
either
read
or
had
an
eye
to
{untranscribed Hebrew}
cecidit
.
But
the
decision
is
more
clear
from
the
vulgar
metonymy
,
of
the
cause
or
antecedent
,
being
set
to
note
the
effect
or
consequent
also
,
for
by
this
figure
the
falling
of
leaves
being
naturally
consequent
to
the
withering
or
flagging
of
them
,
the
verb
{untranscribed Hebrew}
that
signifies
withering
,
may
fitly
signifie
that
,
and
be
used
for
falling
also
,
and
so
most
probably
here
,
where
{untranscribed Hebrew}
shall
not
wither
,
is
set
metaphorically
to
signifie
the
continuance
of
all
outward
accomplishments
to
the
pious
man
;
their
neither
losing
their
sap
and
verdure
,
nor
yet
falling
from
him
;
the
former
notes
his
contentment
,
while
he
enjoyes
them
,
the
latter
Gods
defence
to
secure
him
in
the
quiet
enjoyment
of
them
;
as
when
the
meek
have
the
promise
to
possesse
the
earth
,
and
they
that
honour
their
parents
to
have
long
life
in
a
Canaan
;
which
though
it
must
alwaies
be
understood
cum
mixturâ
crucis
,
especially
now
under
the
Gospel
(
or
else
there
could
be
no
place
left
for
martyrdome
,
or
for
the
exercising
the
most
eminent
of
Christs
precepts
,
yet
in
generall
speaking
,
the
promise
doth
most
fitly
belong
to
,
and
is
frequently
repeated
for
the
encouragement
of
all
godly
men
:
That
they
shall
have
an
antepast
of
the
goodness
of
God
,
a
comfortable
enjoyment
(
which
consists
more
in
a
competency
,
than
in
the
greatest
load
)
of
the
good
things
of
this
life
,
whilest
on
the
ungodly
he
rains
snares
,
fire
,
and
brimstone
,
a
sad
portion
for
them
to
drink
,
or
enjoy
here
,
though
there
were
never
an
arrear
behinde
of
eternal
hell
.
V.
3.
Doth
]
Of
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
fecit
,
it
may
deserve
to
be
noted
,
that
as
it
belongs
to
several
things
,
so
particularly
it
is
applied
to
trees
,
producing
or
bringing
forth
fruit
,
Isa
.
v.
4.
I
lookt
that
it
should
bring
forth
,
{untranscribed Hebrew}
grapes
,
{untranscribed Hebrew}
and
it
brought
forth
wilde
grapes
.
So
Isa
.
xxxvii
.
31.
{untranscribed Hebrew}
and
it
shall
bear
fruit
upward
.
And
so
very
often
elsewhere
:
And
accordingly
in
the
New
Testament
,
the
phrase
is
most
frequent
,
{untranscribed Hebrew}
to
make
,
or
do
,
i
.
e
.
to
bear
,
or
bring
forth
fruit
,
Mat
.
iii
.
8.
&
10.
So
that
still
the
similitude
is
maintained
in
these
last
words
of
the
verse
,
like
a
tree
planted
by
the
divisions
of
waters
,
yeelding
fruit
in
his
season
,
not
so
much
as
his
leaf
withering
,
and
whatsoever
he
bringeth
forth
,
bud
,
blossome
,
or
fruit
,
it
shall
prosper
.
V.
5.
Congregation
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
convocavit
,
signifies
an
assembly
,
there
is
no
question
.
All
the
difficulty
is
,
who
the
just
are
here
,
of
whom
this
assembly
consists
,
whether
they
that
are
mentioned
v.
6.
under
the
same
title
,
the
godly
,
that
shall
be
rewarded
in
that
judgement
,
or
the
{untranscribed Hebrew}
Heb
.
xii
.
23.
the
just
made
perfect
,
i
.
e
.
that
have
already
received
their
crown
,
those
Saints
,
of
whom
the
Apostle
pronounceth
,
that
they
shall
judge
the
world
,
1
Cor
.
vi
.
2.
taking
in
also
the
Angels
,
those
holy
myriads
,
Jude
15.
with
whom
God
is
there
said
to
come
to
execute
judgement
upon
all
.
To
the
latter
of
these
we
are
inclined
by
the
Septuagint
,
who
render
it
{untranscribed Hebrew}
,
and
so
the
vulgar
Latine
,
in
concilio
,
in
the
councel
of
the
just
,
for
then
,
as
Mat
.
v.
we
have
mention
of
two
judicatures
,
one
by
{untranscribed Hebrew}
the
judgement
,
the
other
by
{untranscribed Hebrew}
the
Sanhedrim
or
Councel
(
the
great
standing
judicature
at
Jerusalem
)
so
we
have
here
{untranscribed Hebrew}
and
{untranscribed Hebrew}
judgement
and
councel
,
most
probably
in
the
same
sense
,
and
so
the
word
{untranscribed Hebrew}
once
more
rendred
{untranscribed Hebrew}
Councel
,
Numb
.
xvi
.
2.
and
frequently
{untranscribed Hebrew}
assembly
,
doth
certainly
signifie
that
judicature
among
the
Jews
;
and
so
the
Chaldee
{untranscribed Hebrew}
here
used
,
was
before
taken
for
a
consessus
(
as
was
said
v.
1.
note
a
)
and
the
Syriack
and
Arabick
,
and
Aethiopick
,
all
agree
to
it
,
the
first
rendring
it
{untranscribed Hebrew}
assembly
,
the
two
other
Councel
.
And
then
this
is
the
clear
meaning
of
it
,
that
that
last
doom
(
or
{untranscribed Hebrew}
{untranscribed Hebrew}
day
,
as
the
Chaldee
here
render
judgement
;
from
whence
we
have
{untranscribed Hebrew}
{untranscribed Hebrew}
day
,
in
the
New
Testament
signifying
judgement
)
is
transacted
by
a
Court
of
eminently
just
persons
,
God
the
just
and
righteous
Judge
,
ii
Tim
.
iv
.
8.
assisted
with
a
Councel
of
Saints
and
holy
Angels
,
all
of
them
just
and
crown'd
as
such
:
And
therefore
there
is
no
appearing
for
wicked
men
before
that
tribunal
,
they
shall
certainly
be
condemned
by
them
.
But
the
parallel
betwixt
fruit
and
chaffe
may
not
improbably
incline
to
the
former
sense
,
that
the
ungodly
shall
not
be
able
to
abide
the
winnowing
of
the
divine
judgement
(
the
winde
of
Gods
vengeance
v.
4.
)
nor
consequently
remain
in
the
company
of
the
righteous
,
who
in
stead
of
receiving
damage
by
the
fury
of
the
winde
,
are
only
purged
and
fixt
by
it
.
The
Second
Psalme
.
THe
second
of
this
first
partition
is
a
most
divine
mixture
of
history
,
and
prophecy
,
certainly
composed
by
David
,
and
referring
visibly
to
his
person
,
and
both
typically
and
prophetically
to
Christ
,
and
so
understood
expresly
by
the
writers
of
the
New
Testament
.
The
first
immediate
occasion
and
matter
of
it
,
seems
to
be
the
instating
,
and
setling
of
David
peaceably
and
triumphantly
in
his
Kingdome
,
both
of
Judah
,
ii
Sam
.
ii
.
4.
and
after
some
short
opposition
,
of
Israel
also
,
c
.
v.
4.
and
soon
after
that
,
his
taking
of
Zion
from
the
Jebusites
,
c
.
v.
7.
and
possessing
and
enlarging
it
,
v.
9.
(
and
bringing
the
Ark
to
it
,
c
.
vi
.
)
after
which
Hiram
King
of
Tyre
presents
him
,
c
.
v.
11.
and
Toi
King
of
Hamath
sends
his
Embassadour
to
salute
him
,
and
blesse
him
c
.
viii
.
10.
Mean
while
other
heathen
Princes
assault
him
,
the
Philistims
,
c
.
v.
17
,
22.
c
.
viii
.
1.
and
so
likewise
the
Moabites
,
c
.
viii
.
2.
the
King
of
Zobah
,
v.
3.
the
Syrians
of
Damascus
,
v.
5.
the
Ammonites
,
and
Amalekites
,
v.
12.
and
so
again
,
c
.
x
.
All
which
were
wonderfully
subdued
by
David
,
and
the
several
victories
recorded
in
those
Chapters
.
But
beside
this
first
immediate
,
there
is
a
second
more
remote
,
but
withall
as
literall
(
by
the
confession
of
the
Jews
themselves
)
and
more
eminent
matter
of
it
,
A
prophetick
representation
of
the
Messias
,
vlz
,
of
Christs
inauguration
to
his
Regall
,
and
Sacerdotall
offices
,
assaulted
indeed
,
and
violently
opposed
,
and
even
crucified
by
the
Jewish
,
and
Romane
Magistrates
,
Act.
iv
25.
but
then
victoriously
raised
from
death
by
the
power
of
his
Father
,
Act.
xiii
.
33.
and
so
exalted
to
his
great
offices
,
Heb
.
1.5
.
and
v.
5.
and
Rev.
11.27
.
and
xix
.
15.
in
the
successful
exercises
whereof
all
our
salvation
consists
.
1.
Why
doe
the
Nations
{untranscribed Hebrew}
,
heathen
a.
Conspire
assemble
,
tumultuate
,
rage
,
and
the
people
imagine
a
vain
thing
.
It
is
to
little
purpose
that
the
Philistims
,
and
so
many
other
neighbouring
heathen
nations
round
about
,
and
unquiet
spirits
at
home
,
raise
warre
against
David
,
now
seated
in
his
throne
by
God
;
All
their
designes
,
and
enterprises
against
him
are
blasted
by
the
Almighty
,
and
prove
successeless
,
and
ruinous
to
them
.
And
so
in
like
manner
,
all
the
opposition
that
Satan
,
and
his
instruments
,
Jews
and
Romans
,
Act.
iv
.
25.
make
against
Christ
,
the
son
of
David
,
anointed
by
his
Father
to
a
spiritual
kingdome
,
a
Melchizedekian
,
Royal
Priesthood
,
shall
never
prevail
to
hinder
that
great
purpose
of
God
,
of
bringing
by
this
means
all
penitent
believers
to
salvation
.
2.
The
Kings
of
the
earth
b
.
rise
up
set
themselves
,
and
the
rulers
c
.
assemble
take
counsel
together
against
the
Lord
and
against
his
anointed
,
saying
,
The
Princes
and
Governours
of
the
Nations
round
about
Judea
,
the
Kings
of
the
Philistims
,
and
Moabites
,
and
Damascenes
,
and
many
more
rose
up
against
David
,
the
Syrians
joyned
with
Hadadezer
King
of
Zobah
.
2
Sam
.
viii
.
5.
and
in
so
doing
opposed
the
Lords
anointed
,
one
set
up
and
supported
by
God
in
a
special
manner
,
and
so
in
effect
rebelled
against
God
himself
.
In
like
manner
did
Herod
,
and
Pilate
,
and
the
Jewish
Sanhedrim
make
a
solemn
opposition
,
and
conspiracy
against
the
Messias
,
Gods
holy
childe
Jesus
,
by
him
anointed
Act.
iv
27.
and
therein
were
fighters
against
God
,
Act.
v.
39.
3.
Let
us
break
their
bonds
asunder
,
and
cast
away
their
d
.
or
yokes
cords
from
us
.
Both
of
these
alike
resolving
that
they
would
not
by
any
means
be
subject
,
the
Philistims
&c.
to
David
,
the
Jews
&c.
to
Christ
,
and
the
divine
laws
and
rites
of
Religion
,
by
which
either
of
their
Kingdomes
were
to
be
governed
.
4.
He
that
dwelleth
{untranscribed Hebrew}
sitteth
in
the
heavens
shall
laugh
,
the
Lord
shall
have
them
in
derision
.
But
God
that
ruleth
all
things
,
and
is
much
more
powerful
than
they
,
will
defeat
all
their
enterprises
,
and
magnifie
his
divine
providence
,
as
in
the
securing
of
David
,
and
giving
him
victories
over
them
all
,
so
in
erecting
and
inlarging
of
Christs
Kingdome
,
and
making
the
utmost
of
the
malice
of
men
and
devils
,
as
means
of
consecrating
him
to
that
office
of
royall
Priesthood
,
to
which
God
had
designed
him
.
5.
Then
shall
he
speak
unto
them
in
his
wrath
,
and
disturbe
,
affright
{untranscribed Hebrew}
vex
them
in
his
sore
displeasure
.
All
their
enterprises
,
against
this
Government
of
Gods
erecting
,
shall
not
attain
any
part
of
their
desire
,
but
only
provoke
God
to
great
severities
and
terrible
vengeances
against
them
,
remarkable
slaughters
in
Davids
time
,
upon
his
enemies
,
and
under
Christ's
kingdome
(
the
state
of
Christianity
)
upon
the
Jews
and
Romans
.
6.
Yet
have
I
or
anointed
{untranscribed Hebrew}
set
my
King
upon
my
holy
hill
of
Sion
.
Meanwhile
't
is
an
eminent
act
of
Gods
power
and
mercy
to
David
,
that
soon
after
his
anointing
in
Hebron
2
Sam
.
v.
3.
he
overcame
the
Idolatrous
Jebusites
,
v.
6.
and
took
the
strong
hold
of
Zion
,
and
made
it
the
seat
of
his
Kingdome
,
and
placed
the
Ark
of
the
Covenant
there
,
and
thereupon
called
it
the
Mountain
of
the
Lord
,
the
hill
of
holiness
,
and
there
setled
the
Kingdome
,
long
since
fore
promised
by
Jacob
to
the
Tribe
of
Judah
,
but
never
fixed
in
that
Tribe
till
now
.
And
the
like
(
but
exceedingly
more
eminent
)
act
of
power
and
mercy
it
was
in
him
,
to
seat
Christ
in
his
spiritual
throne
,
in
the
hearts
of
all
saithful
Christians
,
possest
before
his
coming
by
heathen
sins
,
and
trusting
to
false
Idol
Gods
,
parallel
to
the
lame
and
the
blind
,
2
Sam
.
v.
16.
(
i
.
e
.
not
improbably
the
Jebusites
images
,
Teraphims
,
or
the
like
,
which
could
neither
goe
nor
see
,
and
yet
were
confided
in
by
them
,
that
they
would
defend
their
city
.
)
7.
I
will
promulgate
,
or
tell
of
a
decree
,
or
Covenant
,
declare
the
e
.
decree
,
The
Lord
hath
said
unto
me
,
Thou
art
my
f
.
sonne
,
this
day
have
I
f
.
begotten
thee
.
Now
was
that
Covenant
solemnly
sealed
,
and
ratified
to
David
,
which
he
is
therefore
to
publish
unto
all
,
so
as
it
shall
be
in
force
against
all
persons
that
shall
transgress
it
,
that
at
this
time
God
hath
taken
the
kingdome
from
the
house
of
Saul
(
Ishbosheth
being
now
slain
2
Sam
.
iv
.
6.
)
and
settled
it
upon
David
,
who
was
anointed
over
Israel
also
,
2
Sam
.
v.
3.
given
him
the
Rule
over
his
own
people
,
sett
him
up
,
as
his
own
son
,
an
image
of
his
supremacy
,
having
at
length
delivered
him
from
the
power
of
all
his
enemies
,
an●
set
him
victoriously
on
his
throne
in
Sion
,
which
is
a
kinde
of
birth-day
to
him
,
the
day
of
his
inauguration
,
the
birth-day
of
his
power
,
though
not
his
person
,
of
his
kingdome
,
though
not
of
the
King
,
and
this
much
more
considerable
than
the
other
.
And
in
the
parallel
,
the
Evangelical
Covenant
is
now
sealed
to
Christ
,
and
in
him
to
all
faithful
Christians
,
a
Covenant
to
be
publish't
to
all
the
world
,
and
the
foundation
of
it
laid
in
the
death
or
rather
the
resurrection
of
Christ
,
the
eternal
son
of
God
,
who
h●ving
taken
our
mortal
flesh
,
and
therein
offered
up
a
full
sacrifice
,
and
satisfaction
for
the
sins
of
the
world
,
the
third
day
after
,
was
brought
forth
(
as
by
a
new
birth
)
out
of
the
wombe
of
the
grave
,
(
See
Act.
xiii
33.
)
now
never
to
die
again
,
and
thereby
hath
ascertain'd
unto
us
,
(
as
many
as
spiritually
partake
of
these
,
that
die
unto
sin
,
and
live
again
to
righteousnesse
,
)
a
blessed
immortal
life
.
8.
Aske
of
me
,
and
I
shall
give
thee
the
nations
heathen
for
thine
inheritance
,
and
the
g
.
ends
or
borders
of
the
land
.
outmost
parts
of
the
earth
for
thy
possession
.
To
this
is
consequent
,
as
a
free
,
and
special
mercy
of
Gods
,
the
inlarging
of
this
his
Kingdome
,
not
only
to
the
inhabitants
of
Judea
,
but
to
many
other
heathen
nations
,
the
Philistims
,
Moabites
,
Ammonites
,
Idumeans
,
and
Syrians
&c.
who
were
all
subdued
by
David
,
through
the
power
of
God
,
2
Sam
.
v.
and
viii
.
and
x
.
and
subjected
to
him
.
And
so
upon
the
Resurrection
and
Ascension
of
Chirst
,
by
the
wonderfull
blessing
of
God
upon
the
preaching
of
the
Apostles
,
not
only
the
Jews
(
many
thousands
of
them
Rev.
vii
.
)
but
the
heathens
over
all
the
world
,
were
brought
in
,
to
the
faith
of
Christ
.
9.
Thou
shalt
h
.
or
rule
,
or
feed
break
them
with
a
rod
of
iron
,
thou
shalt
dash
them
in
pieces
like
a
Potters
vessel
.
All
these
neighbouring
enemies
that
ris●
up
against
him
,
shall
he
subdue
,
and
slay
great
multitudes
of
them
:
And
so
shall
Christ
deal
with
his
enemies
,
Jews
and
Heathens
,
subdue
some
,
and
destroy
the
impregnable
,
and
obdurate
.
10.
i
.
And
now
beware
,
or
take
care
to
understand
Be
wise
now
therefore
,
O
ye
Kings
,
be
i
.
And
now
beware
,
or
take
care
to
understand
instructed
ye
Judges
of
the
Earth
.
This
therefore
may
be
fit
matter
of
admonition
to
all
neighbour
Princes
,
as
they
tender
their
own
welfare
,
that
they
endeavour
to
profit
by
others
sufferings
,
reformed
and
not
fall
foolishly
into
the
same
danger
;
that
timely
they
make
their
peace
,
and
enter
into
league
with
David
,
and
undertake
the
service
of
the
true
God
,
which
he
professes
.
And
in
like
manner
when
Christ
is
raised
from
the
dead
by
his
divine
power
,
and
so
instated
in
his
office
of
royall
Priesthood
,
it
will
neerly
concern
all
those
,
that
have
hitherto
stood
out
against
him
,
the
Governors
and
people
of
Judea
,
and
all
others
over
all
the
world
,
that
have
lived
in
opposition
to
God
,
to
repent
,
and
reform
at
the
preaching
of
the
Apostles
.
11.
Serve
the
Lord
with
k
.
fear
,
and
rejoyce
with
trembling
.
Set
your selves
diligently
and
sollicitously
to
the
ser●ice
and
obedience
of
God
,
the
God
of
David
,
and
be
extremely
careful
,
that
y●
displease
him
not
;
And
especially
,
when
the
faith
of
Christ
comes
to
be
preacht
,
and
those
doctrines
of
purity
,
and
charity
&c.
which
he
brought
into
the
world
,
men
must
be
careful
to
submit
themseves
to
it
,
and
obey
it
most
circumspectly
,
and
then
they
will
finde
all
matter
of
joy
and
pleasure
,
and
even
of
exultancy
in
so
doing
,
Christs
yoke
is
not
only
an
easie
,
but
withall
a
most
gracious
yoke
,
the
most
happy
way
to
a
cheerful
,
joyous
course
of
living
here
,
and
raigning
eternally
,
therefore
the
serving
him
most
diligently
,
and
rejoycing
in
that
service
,
are
very
reconcileable
,
cannot
one
be
separated
from
the
other
.
12.
l.
Kisse
the
sonne
lest
he
be
angry
and
ye
m
.
perish
from
the
way
,
when
his
wrath
is
suddenly
kindled
,
{untranscribed Hebrew}
See
Psalm
lxxxi
.
14.
kindled
,
but
a
little
;
Blessed
are
all
they
that
n
.
fly
,
or
betake
themselves
to
put
their
trust
in
him
.
In
respect
of
David
the
anointed
King
,
and
so
son
of
God
(
v.
7.
)
It
is
the
necessary
course
for
all
the
neighbouring
Princes
,
to
do
,
as
Hiram
King
of
Tyre
,
and
Toi
King
of
Hameth
have
done
,
the
former
sending
him
sumptuous
presents
by
his
Embassadors
,
2
Sam
.
v.
11.
the
latter
sending
his
own
son
Joram
to
salute
him
,
and
treat
of
entring
a
league
and
confederation
with
him
,
c
.
viii
.
10.
If
they
neglect
their
opportunity
,
and
either
associate
with
his
enemies
,
or
stand
by
unconcern'd
,
they
will
suddenly
provoke
him
,
and
pay
dearly
for
it
,
be
sadly
destroyed
.
Whosoever
shall
by
any
opposition
or
neglect
offend
him
,
will
experimentally
finde
what
a
care
God
Almighty
hath
of
him
,
and
how
severely
he
will
deal
with
all
those
,
that
being
thus
admonished
,
do
not
speedily
make
applications
and
addresses
to
him
.
And
so
will
it
as
nearly
concern
all
the
Jewish
,
and
heathen
people
,
to
whom
Christ
is
revealed
,
to
adore
,
and
address
to
him
(
as
unto
the
eternal
God
,
coequal
with
his
Father
,
who
alone
can
protect
those
,
that
apply
themselves
to
him
)
to
lay
down
all
their
instruments
of
hostility
(
their
former
sins
)
and
diligently
endeavour
to
pacifie
him
,
and
to
that
end
sincerely
enter
into
a
confederation
,
and
covenant
with
him
,
If
they
shall
stand
out
,
and
not
acknowledge
his
divine
power
,
now
he
is
risen
from
the
dead
,
but
continue
to
provoke
him
still
,
they
will
certainly
have
their
portion
with
his
enemies
,
be
destroyed
with
the
Jews
,
or
after
the
like
manner
,
that
the
Jews
were
,
when
the
Romans
came
in
,
and
wrought
a
horrid
desolation
among
them
,
and
only
the
believing
Christian
Jews
,
by
obeying
Christs
directions
,
were
delivered
out
of
it
.
Annotations
on
Psal
.
II
.
V.
1.
Rage
]
The
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
Syriack
and
Chaldee
is
to
convene
or
assemble
to
counsel
,
so
Dan
.
vi
.
7.
the
Presidents
and
Princes
{untranscribed Hebrew}
we
read
consulted
,
consilium
inierunt
,
saith
the
vulgar
Latine
,
{untranscribed Hebrew}
,
the
Greek
,
and
so
the
Arabick
also
,
and
Syriack
,
they
decreed
,
all
agreeing
that
it
signifies
there
an
assembling
and
agreeing
together
in
Counsel
,
and
so
the
context
there
inforces
,
the
designe
of
it
being
the
making
a
Decree
the
result
of
a
Consultation
.
And
thus
it
will
best
belong
to
the
Prophetical
sense
,
and
referre
distinctly
to
the
assembling
of
the
Sanhedrim
of
the
Jews
,
and
Pilate
,
to
the
condemning
and
crucifying
of
Christ
.
The
word
also
belongs
to
any
assembling
together
,
such
as
to
the
house
of
God
,
Psal
.
LV
.
14.
we
walked
unto
the
house
of
God
{untranscribed Hebrew}
in
company
,
the
Lxxii
.
read
{untranscribed Hebrew}
in
concord
,
and
so
the
Syriack
in
concord
;
the
Aethiopick
,
and
Arabick
,
with
one
or
the
same
heart
,
but
especially
to
a
tumultuous
assembly
,
and
therefore
the
interlinear
so
renders
it
even
in
that
place
of
Daniel
,
tumultuariè
convenerunt
,
as
here
tumultuatae
sunt
,
and
Psal
.
LV
.
14.
cum
strepitu
,
with
a
noise
,
and
the
Targum
to
the
same
purpose
there
{untranscribed Hebrew}
cum
festinantiâ
.
Yet
more
particularly
it
belongs
to
such
a
tumultuous
convening
,
as
is
in
war
,
a
going
up
to
assault
an
enemy
.
So
Jos
.
vii
.
3.
of
making
the
people
goe
up
against
Ai
to
destroy
it
,
the
Targum
reads
{untranscribed Hebrew}
ne
cogas
omnem
populum
,
make
not
all
the
people
goe
up
to
that
service
,
where
the
Lxxii
.
{untranscribed Hebrew}
,
lead
not
up
,
as
a
Commander
his
Souldiers
,
unless
perhaps
it
should
rather
be
{untranscribed Hebrew}
,
force
them
not
to
goe
up
.
Once
more
the
word
is
used
Psal
.
LXIV
.
2.
hide
me
{untranscribed Hebrew}
from
the
gathering
together
of
the
wicked
,
{untranscribed Hebrew}
,
say
the
LXXII
.
a
seditious
uproare
of
the
people
.
The
militarie
notion
of
it
is
that
which
more
fitly
pertains
to
David
,
in
respect
of
the
warlike
assaults
of
the
Philistims
,
and
especially
of
the
conjunction
of
several
of
them
,
the
Syrians
of
Damascus
with
the
King
of
Zobah
2
Sam
.
viii
.
5.
But
the
looser
notion
of
it
,
for
a
conspiration
and
complotting
of
wicked
men
is
most
agreeable
to
the
mystical
and
prophetical
notion
,
that
which
is
fulfilled
in
the
Jews
and
Romans
conjunction
against
Christ
,
those
being
the
{untranscribed Hebrew}
{untranscribed Hebrew}
nations
(
so
the
word
literally
must
be
rendred
,
see
note
on
Mat
.
xxiv
.
2.
&
xxviii
.
b
.
)
and
in
the
same
sense
{untranscribed Hebrew}
populi
,
in
the
later
part
of
this
verse
(
as
nations
and
people
are
all
one
)
which
conspired
to
put
him
to
death
.
V.
2.
Set
themselves
]
{untranscribed Hebrew}
{untranscribed Hebrew}
indeed
signifies
to
stand
,
but
in
the
conjugation
hithpael
,
which
here
is
used
,
it
signifies
to
make
himself
to
stand
,
and
that
is
certainly
to
rise
up
.
Thus
the
Targum
understood
it
,
which
render
it
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
which
certainly
signifies
to
rise
up
,
and
so
the
Septuaagints
{untranscribed Hebrew}
and
the
vulgars
astiterunt
,
which
our
old
Translation
imitates
,
reading
[
stand
up
]
so
the
Syriack
surrexerunt
,
arose
,
and
the
Arabick
insurrexerunt
,
made
an
insurrection
,
doe
all
accord
in
the
rendring
of
it
,
and
so
it
refers
most
fitly
in
the
Historical
sense
to
the
warlike
assaults
of
the
Philistims
&c.
ordinarily
exprest
in
the
Sacred
style
,
by
rising
up
against
;
and
so
,
in
the
Prophetical
also
,
to
the
rebellions
of
the
enemies
of
Christ
,
insurrections
against
his
spiritual
Kingdome
.
V.
2.
Take
counsell
]
{untranscribed Hebrew}
{untranscribed Hebrew}
in
Kal
signifies
sundavit
,
posuit
,
disposuit
,
to
found
,
to
set
,
to
dispose
;
and
then
in
Niphal
the
passive
,
wherein
here
it
is
used
,
it
regularly
signifies
poni
or
disponi
,
and
sometimes
(
when
the
context
requires
)
to
be
founded
or
created
.
Here
it
seems
to
be
taken
in
the
first
and
simplest
sense
,
and
being
joyned
with
{untranscribed Hebrew}
simul
,
it
is
no
more
then
to
be
met
or
assembled
together
.
Thus
it
is
twice
interpreted
by
the
Lxxii
,
{untranscribed Hebrew}
they
assembled
here
,
and
{untranscribed Hebrew}
Psal
.
xxxi
.
13.
and
as
it
there
notes
an
hostile
assembling
to
take
away
his
life
,
so
it
is
here
also
:
Accordingly
a
Jewish-Arabick
translation
,
in
the
possession
of
learned
M.
Pocock
,
renders
it
,
All
of
them
assembled
themselves
in
companies
,
confirming
it
from
{untranscribed Hebrew}
Psa
.
xxxi
.
13.
and
my
soul
enter
not
,
{untranscribed Hebrew}
into
their
assembly
,
Gen.
xlix
.
6.
And
so
it
evidently
imports
in
the
first
and
historicall
sence
,
their
assaulting
and
invading
David
with
their
heathen
armies
,
but
in
the
prophetical
,
their
assembling
in
the
Sanhedrim
to
put
Christ
to
death
.
This
the
Targum
designed
in
rendring
it
,
{untranscribed Hebrew}
which
the
vulgar
translates
exactly
,
convenerunt
in
unum
,
they
met
together
,
or
joyned
;
either
as
Souldiers
do
in
an
army
,
or
as
Senators
in
a
Councel
:
in
the
former
way
against
David
,
in
the
latter
against
Christ
.
V.
3.
Cords
]
The
{untranscribed Hebrew}
{untranscribed Hebrew}
ordinarily
rendred
cords
,
doth
in
all
reason
adde
somewhat
to
the
bands
,
in
the
beginning
of
the
verse
;
and
then
it
is
probable
that
the
LXXII
are
in
the
right
,
which
here
,
as
Job
xxxix
.
10.
have
rendred
it
{untranscribed Hebrew}
yoke
.
Thus
the
Syriack
and
Arabick
,
and
Aethiopick
,
and
vulgar
,
all
agree
,
reading
it
{untranscribed Hebrew}
jugum
eorum
,
their
yoke
,
and
thus
the
sence
is
perspicuous
.
Bands
are
useful
to
tye
on
yokes
,
and
accordingly
we
finde
in
the
Septuagint
{untranscribed Hebrew}
,
Isa
.
v.
18.
the
band
of
a
yoke
of
an
heifer
,
that
which
tyes
it
fast
upon
the
neck
that
it
cannot
be
cast
off
,
till
first
the
band
be
broken
.
Thus
therefore
it
here
lies
,
first
breaking
the
bands
,
and
then
casting
away
the
{untranscribed Hebrew}
yoke
.
And
this
is
most
agreeable
to
the
Context
,
which
treats
of
renouncing
subjection
,
which
is
in
all
idioms
vulgarly
expressed
by
a
yoke
bound
on
the
neck
of
any
;
whereas
the
bands
and
cords
are
more
agreeable
to
a
state
of
captivity
and
imprisonment
,
which
is
not
appliable
to
this
place
:
for
the
Philistims
,
&c.
were
not
prisoners
to
David
,
when
they
were
supposed
thus
to
speak
,
but
such
as
feared
the
rising
power
of
David
,
that
they
should
be
made
subjects
of
his
Kingdom
,
or
rather
that
disclaim'd
that
yoke
of
God
,
refused
obedience
to
those
Commandments
,
by
which
that
holy
people
was
governed
,
would
not
endure
the
Jewish
Laws
,
which
as
the
{untranscribed Hebrew}
bands
or
thongs
bound
this
yoke
upon
their
necks
.
Accordingly
the
fore-mentioned
Jewish
Arabick
translation
thus
renders
the
place
,
Let
us
break
(
or
cut
)
off
from
us
the
bands
of
these
two
(
the
Lord
and
his
anointed
)
and
cast
their
reins
from
us
,
i
.
e
.
(
saith
he
)
their
injunctions
and
prohibitions
.
And
proportionable
to
these
were
the
Jews
and
Heathens
in
the
Prophetick
sence
,
which
would
not
endure
Christs
{untranscribed Hebrew}
,
the
yoke
of
purity
and
sincere
obedience
(
no
slavish
bands
or
chains
,
but
)
an
easie
,
nay
,
gracious
yoke
,
which
alone
he
now
imposed
on
them
,
but
would
not
be
endured
by
those
hypocrites
.
As
for
the
origination
of
the
word
from
{untranscribed Hebrew}
in
Piel
,
complicavit
,
constrinxit
,
it
very
fitly
belongs
to
such
a
yoke
,
as
Oxen
or
labouring
cattell
are
used
to
:
it
is
made
by
wreathing
and
complicating
,
and
it
constrains
and
bindes
together
those
cattle
that
are
thus
yoked
.
Another
interpretation
this
third
verse
is
capable
of
,
so
as
to
appertain
to
David
,
and
to
be
his
speech
,
and
not
the
saying
of
the
Heathen
,
to
this
sence
;
Though
these
nations
consult
and
plot
against
us
to
keep
us
under
,
and
scorn
,
and
rage
at
our
late
good
successes
,
yet
now
we
will
utterly
break
their
yoke
in
pieces
,
take
the
{untranscribed Hebrew}
ii
Sam
.
viii
.
1.
the
bridle
or
government
of
the
Metropolis
(
for
which
we
have
in
the
parallel
place
1
Chron
.
xviii
.
1.
Gath
and
her
daughters
)
out
of
the
hands
of
the
Philistims
,
and
subdue
them
.
But
the
former
is
the
more
received
sence
,
and
therefore
I
have
adhered
to
it
in
the
Paraphrase
.
V.
7.
Decree
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
insculpsit
,
scripsit
,
decrevit
,
statuit
,
mandavit
,
signifying
proportionably
many
things
,
a
writing
,
and
so
particularly
a
pact
or
covenant
,
subscribed
by
the
parties
hands
,
a
decree
,
a
precept
,
a
rite
,
&c.
the
LXXII
here
render
it
{untranscribed Hebrew}
an
order
,
an
agreement
,
a
precept
,
or
ordinance
,
or
decree
;
and
so
most
of
the
ancient
Interpreters
accord
,
the
Targum
{untranscribed Hebrew}
Gods
oath
,
or
decree
,
or
statute
,
or
his
pact
,
and
covenant
.
All
these
notions
are
of
affinity
,
and
may
here
most
fitly
be
put
together
.
In
the
historical
sense
,
it
was
first
a
decree
in
heaven
immutable
;
then
a
pact
or
covenant
with
David
and
his
seed
,
Psal
.
lxxxix
3.
I
have
made
a
covenant
with
my
chosen
;
that
confirm'd
by
oath
,
in
the
same
verse
,
I
have
sworn
unto
David
my
servant
,
and
I
have
sworn
by
my
holiness
that
I
will
(
thus
support
,
and
)
not
fail
David
,
but
settle
the
kingdome
on
him
,
and
his
posterity
,
till
Shiloh
or
the
Messias
come
;
and
withall
a
command
of
obedience
promulgate
to
his
Subjects
,
and
of
making
peace
with
him
,
to
those
that
were
round
about
him
,
ver
.
12.
In
the
mysticall
sense
it
principally
denotes
the
covenant
made
with
and
in
Christ
:
which
Covenant
also
was
under
Gods
oath
,
an
immutable
decree
,
the
oath
which
he
sware
to
Abraham
,
Luk
.
1.73
.
and
a
Law
also
,
1.
in
respect
of
Christ
,
requiring
somewhat
of
him
,
he
was
to
suffer
,
and
so
to
enter
into
his
glory
,
to
be
made
perfect
,
or
consecrated
to
his
Royall
Priesthood
by
sufferings
;
and
2.
in
respect
of
us
,
{untranscribed Hebrew}
,
the
law
of
faith
,
exacting
from
us
an
uniform
obedience
to
him
in
the
exercise
of
all
his
offices
:
and
accordingly
saith
Clemens
Stro
.
2.
p.
168.
l.
12.
{untranscribed Hebrew}
,
S.
Peter
in
his
preaching
stiled
our
Lord
Christ
the
law
and
word
of
God
;
the
Law
as
well
as
the
Word
of
God
;
one
that
revealed
Gods
whole
Evangelicall
will
unto
us
,
as
{untranscribed Hebrew}
,
a
Law-giver
,
as
there
it
follows
,
and
came
not
to
destroy
,
but
{untranscribed Hebrew}
to
fill
up
and
complete
the
severall
Laws
,
which
had
formerly
been
given
to
the
world
.
Here
only
it
may
be
observed
,
that
the
adjunct
{untranscribed Hebrew}
{untranscribed Hebrew}
here
joyned
with
it
{untranscribed Hebrew}
seems
to
be
mistaken
by
Interpreters
:
the
LXXII
seem
to
have
read
it
{untranscribed Hebrew}
God
or
Lord
,
and
so
render
it
{untranscribed Hebrew}
,
the
Ordinance
of
the
Lord
,
and
so
the
Targum
{untranscribed Hebrew}
of
the
Lord
,
and
so
the
Arabick
and
Aethiopick
;
the
vulgar
,
Praeceptum
ejus
,
the
Syriack
{untranscribed Hebrew}
my
decree
,
i
.
e
.
the
Lords
,
v.
4.
the
precept
of
the
Lord
:
But
if
it
were
thus
in
the
Hebrew
,
the
{untranscribed Hebrew}
must
have
been
put
after
{untranscribed Hebrew}
,
whereas
here
it
is
before
it
.
Others
seem
to
take
{untranscribed Hebrew}
for
a
particle
aequivalent
with
{untranscribed Hebrew}
so
the
interlinear
,
ipsum
Decretum
:
but
it
is
more
reasonable
to
take
it
as
vulgarly
it
is
,
for
a
preposition
signifying
de
,
and
then
it
will
be
best
rendred
,
I
will
tell
of
a
decree
or
covenant
.
{untranscribed Hebrew}
V.
7.
Sonne
]
That
David
,
as
a
King
exalted
by
Gods
peculiar
command
,
should
be
stiled
Gods
Sonne
,
or
that
the
time
of
his
inauguration
or
instating
in
that
power
,
taking
possession
of
his
throne
,
and
subduing
his
enemies
on
every
side
,
should
be
exprest
by
the
day
of
Gods
begetting
,
{untranscribed Hebrew}
hath
nothing
strange
in
it
:
It
is
affirmed
in
the
name
of
God
,
Psal
.
lxxxix
.
26.
He
shall
cry
unto
me
,
Thou
art
my
Father
,
and
v.
27.
Also
I
will
make
him
my
first-born
higher
then
the
Kings
of
the
earth
;
where
each
King
of
the
earth
is
lookt
on
as
a
Sonne
of
God
,
but
he
,
as
being
higher
then
they
,
his
first-born
.
We
know
an
adopted
Sonne
is
stiled
a
Sonne
,
and
Salathiel
,
Mat
.
i
.
12.
is
said
to
be
begotten
by
Jechoniah
,
because
he
succeeded
him
in
the
Kingdome
,
though
he
were
not
indeed
his
Sonne
.
And
so
may
David
be
Gods
Sonne
,
being
immediatly
exalted
by
him
,
and
indeed
all
other
Kings
,
who
are
said
to
reign
by
him
.
And
that
the
time
of
his
Coronation
should
be
lookt
on
as
his
birth-day
,
and
accordingly
kept
festival
,
as
the
birth-day
was
,
that
is
familiar
in
all
Countreys
.
The
feast
of
commemorating
the
building
of
Rome
,
we
know
,
was
called
Palilia
,
and
this
title
was
by
decree
given
to
the
day
of
Caius
the
Emperour
his
advancement
to
the
Empire
.
Sueton
.
in
Calig
.
c
.
16
Decretum
ut
dies
quo
cepisset
imperium
Palilia
vocaretur
,
't
was
decreed
that
the
day
on
which
he
began
his
Reign
should
be
so
called
,
and
accordingly
celebrated
.
And
the
Emperour
generally
had
two
natales
,
or
birth-dayes
kept
,
Natalis
Imperatoris
,
and
Imperii
,
the
birth-day
of
the
Emperour
,
and
of
the
Empire
:
the
first
to
commemorate
his
coming
into
the
world
,
the
second
his
advancement
to
the
Imperial
dignity
.
So
Spartianus
in
Adriano
tels
us
of
the
Natalis
adoptionis
,
the
day
of
his
adoption
(
i
.
e
.
his
civil
birth
)
on
V.
Ides
of
August
,
and
then
Natalem
Imperii
,
the
birth-day
of
his
Empire
on
the
III
.
And
Tacitus
of
Vespasian
,
Hist
.
l.
ii
.
Primus
Principatus
dies
in
posterum
celebratus
,
the
first
day
of
his
Empire
was
celebrated
afterwards
.
But
then
in
the
mystical
sense
some
difficulty
there
is
,
what
Sonship
or
begetting
of
Christ
is
here
meant
.
The
Schoolmen
,
from
some
of
the
Ancients
,
understand
it
of
the
eternal
generation
of
the
Son
of
God
,
and
interpret
the
[
hodiè
to
day
]
of
an
hodiè
aeternitatis
a
day
of
eternity
.
But
the
Apostle
S.
Paul
,
Act.
xiii
.
33.
applies
it
distinctly
to
his
resurrection
.
He
hath
raised
up
Jesus
again
,
as
it
is
also
written
in
the
second
Psalm
,
Thou
art
my
Sonne
,
this
day
have
I
begotten
thee
;
and
so
Heb
.
v.
5.
it
is
brought
as
an
evidence
of
Christs
being
consecrated
by
his
Father
to
his
Melchizedekian
High-Priesthood
,
which
we
know
was
at
his
Resurrection
:
Christ
glorified
not
himself
to
be
made
an
high-Priest
,
but
he
that
said
unto
him
,
Thou
art
my
Sonne
,
this
day
have
I
begotten
thee
,
who
in
the
dayes
of
his
flesh
v.
7.
being
made
perfect
became
the
authour
of
eternal
salvation
,
—
called
of
God
an
high-Priest
,
v.
9
,
10.
So
Heb
.
1.5
.
where
this
Text
is
again
recited
,
the
Context
refers
it
to
the
exaltation
of
him
in
his
humane
nature
,
when
having
purged
our
sins
,
he
sate
down
on
the
right
hand
of
the
Majesty
on
high
,
being
made
so
much
better
than
the
Angels
,
v.
3.4
.
And
to
this
belongs
that
of
S.
Hierom
ad
Paulin
.
David
,
Simonides
noster
,
Pindarus
,
&
Alcaeus
,
Christum
lyrâ
personat
,
&
decachordo
Psalterio
ab
inferis
suscitat
resurgentem
:
David
our
divine
Poet
sounds
out
Christ
upon
his
Harp
,
and
with
his
Psaltery
of
ten
strings
awakes
him
rising
from
the
dead
.
Only
it
must
be
remembred
,
that
as
it
was
an
act
of
his
divine
power
,
by
which
he
was
raised
,
and
so
his
resurrection
was
an
evidence
demonstrative
that
he
was
the
promised
Messias
,
of
whom
the
learned
Jews
themselves
resolved
,
that
he
was
to
be
the
Sonne
of
God
,
and
that
in
an
eminent
manner
(
so
the
High-Priest
,
Mat
.
xxvi
.
63.
Tell
us
whether
thou
art
the
Christ
the
Sonne
of
God
,
and
Joh
.
i
.
20.
Rabbi
,
thou
art
the
Sonne
of
God
,
the
King
of
Israel
)
so
this
begetting
him
from
the
grave
to
a
life
immortall
,
did
comprehend
and
presuppose
the
truth
of
that
other
fundamental
article
of
our
Creed
,
that
he
was
that
eternal
word
or
Sonne
of
God
,
which
thus
rose
.
Thus
the
Apostle
sets
it
,
Rom
.
i
.
4.
speaking
of
Jesus
Christ
our
Lord
,
made
of
the
seed
of
David
according
to
the
flesh
,
and
adding
,
that
he
was
declared
to
be
the
Sonne
of
God
with
power
,
according
to
the
Spirit
of
holinesse
,
by
the
resurrection
from
the
dead
.
Now
that
this
his
resurrection
,
and
exaltation
consequent
to
it
,
is
here
sitly
exprest
by
Gods
begetting
him
,
will
easily
be
believed
upon
these
two
accounts
:
1.
That
in
respect
of
his
humane
nature
it
was
a
second
(
as
that
from
the
mothers
womb
a
first
)
entrance
on
humane
life
,
the
grave
was
but
a
second
womb
,
from
which
now
he
came
forth
;
and
it
is
not
unusuall
to
call
the
resurrection
of
one
of
us
{untranscribed Hebrew}
a
new
or
second
birth
:
2.
that
Princes
or
Rulers
are
in
Scripture
style
called
Gods
,
and
children
or
sons
of
God
,
I
said
you
are
Gods
,
and
you
are
all
children
of
the
most
high
;
and
then
instating
Christ
in
his
Regal
office
is
the
begetting
him
,
and
so
the
saying
,
Thou
art
my
son
,
i
.
e
.
by
saying
,
constituting
him
so
,
the
second
sort
of
Natalis
or
birth-day
,
the
birth-day
of
his
Kingdome
,
yea
and
Melchizedekian
Priesthood
too
(
to
that
the
Apostle
applies
it
,
Heb
.
v.
4.5
.
)
for
to
both
these
he
was
solemnly
installed
at
his
Resurrection
.
The
Chaldee
of
all
the
Interpreters
seem
alone
not
to
have
understood
this
mysterie
,
who
render
it
,
Thou
art
beloved
by
me
as
a
sonne
by
a
Father
,
thou
art
pure
to
me
,
as
if
this
day
I
had
created
thee
.
V.
8.
Utmost
parts
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
finitus
,
terminatus
,
consumptus
est
,
signifies
the
utmost
skirts
,
the
extreme
parts
of
that
which
is
spoken
of
,
there
can
be
no
question
.
All
that
is
here
to
be
noted
,
is
,
the
dubious
notation
of
{untranscribed Hebrew}
{untranscribed Hebrew}
earth
,
that
is
joyned
with
it
.
For
if
that
be
interpreted
of
the
Universe
or
whole
world
,
then
there
can
here
be
no
place
for
the
historical
sense
,
respecting
David
,
for
it
is
certain
he
was
never
constituted
by
God
the
Universal
Monarch
of
the
whole
world
.
Yet
on
the
other
side
,
if
it
be
not
taken
in
this
latitude
,
it
will
fall
short
of
describing
Christs
kingdome
,
which
was
to
be
propagated
,
and
set
up
in
all
nations
,
those
that
were
most
remote
from
Judea
.
For
the
reconciling
of
which
difficulty
,
it
appears
necessary
to
assign
to
{untranscribed Hebrew}
land
or
earth
,
here
,
the
double
notion
of
which
the
word
is
capable
.
Sometimes
it
signifies
that
land
of
Judea
peculiarly
(
see
note
on
Matth
.
xxiv
6.
)
and
then
the
bounds
or
extreme
parts
of
that
land
]
are
the
Nations
that
border
on
it
,
or
are
near
situate
about
it
,
the
Philistims
,
Moabites
,
Idumeans
,
Syrians
,
&c.
for
all
these
were
literally
conquered
and
subjected
by
David
.
So
Psal
.
Lxxii
.
speaking
of
Solomon
,
the
Kings
(
i
.
e
.
King
Davids
)
son
v.
1.
and
of
the
extent
of
his
Kingdome
,
it
is
said
v.
8.
that
he
shall
have
dominion
from
sea
to
sea
,
and
from
the
river
unto
the
ends
of
the
earth
:
which
though
the
Lxxii
.
render
{untranscribed Hebrew}
the
world
,
yet
certeinly
belongs
not
to
all
the
world
,
in
the
larger
acception
,
but
in
this
narrower
,
common
both
to
{untranscribed Hebrew}
earth
,
and
{untranscribed Hebrew}
world
,
(
see
note
on
Mat
.
xxiv
.
8.
)
the
bounds
of
the
Jewish
Kingdome
,
and
so
is
well
paraphrased
by
the
Chaldee
,
from
one
corner
of
the
great
sea
to
another
corner
of
it
,
from
Euphrates
to
the
ends
or
bounds
of
the
land
.
And
so
Psalm
Lxi
.
2.
when
David
saith
,
from
the
ends
of
the
earth
I
will
cry
unto
thee
,
't
is
sure
from
beyond
Jordan
(
and
not
in
any
remote
corner
of
the
world
)
whither
he
was
then
fled
for
fear
of
Absalom
,
2
Sam
.
xvii
.
22.
where
though
the
Hebrew
word
for
[
ends
]
be
not
the
same
that
here
,
yet
it
is
exactly
aequivalent
to
it
{untranscribed Hebrew}
{untranscribed Hebrew}
finis
,
or
extremum
,
and
rendred
by
Lxxii
.
{untranscribed Hebrew}
from
the
extreme
parts
of
the
land
,
in
the
same
style
as
here
it
is
.
But
then
if
we
look
forward
to
the
mystical
Prophetical
signification
,
we
must
be
forced
to
forsake
this
restrain'd
sense
,
and
take
it
in
the
full
latitude
,
so
as
to
note
all
the
remotest
nations
of
the
world
,
as
well
as
those
that
border
on
Judea
,
for
to
all
them
was
this
spiritual
Kingdome
of
Christ
extended
.
And
it
is
well
becoming
the
wisdome
of
the
Prophetick
pen-man
,
and
the
comprehensive
richness
of
the
sacred
style
,
to
comprise
both
these
in
the
same
phrase
,
as
it
is
thus
diversely
interpretable
.
V.
9.
Breake
]
The
Septuagint
and
(
except
the
Chaldee
Paraphrase
)
all
the
antient
interpreters
read
not
here
[
break
]
but
rule
or
feed
,
{untranscribed Hebrew}
pasces
or
reges
eos
.
By
this
't
is
evident
,
that
they
read
the
Hebrew
with
other
points
,
than
we
now
do
;
{untranscribed Hebrew}
shall
feed
them
,
from
{untranscribed Hebrew}
{untranscribed Hebrew}
pavit
,
and
not
,
as
now
the
Hebrew
copies
have
it
,
{untranscribed Hebrew}
shall
break
them
,
from
{untranscribed Hebrew}
fregit
.
And
S.
John
reteins
the
Septuagints
reading
,
and
so
gives
it
authority
Rev.
11.27
.
What
is
the
full
importance
of
that
phrase
,
to
feed
with
a
sceptre
or
rod
of
iron
,
is
at
large
explained
on
that
Chap.
note
o
.
and
in
the
Addit
.
Annot
.
viz.
to
exercise
Regal
,
rather
than
Pastoral
power
,
to
bring
them
to
contrition
,
if
it
may
be
,
if
not
,
to
destroy
them
utterly
.
V.
10.
Be
wise
]
The
full
importance
of
the
two
verbs
in
this
tenth
verse
will
be
thus
best
understood
.
The
former
of
them
from
{untranscribed Hebrew}
{untranscribed Hebrew}
intellexit
,
prudenter
se
gessit
,
doth
in
Hiphil
,
in
which
here
it
is
,
literally
note
the
causing
prudence
or
understanding
to
any
;
where
any
other
is
mentioned
,
it
is
the
teaching
that
other
,
but
here
,
where
there
is
no
such
mention
,
it
must
be
reciprocal
upon
themselves
,
and
be
thus
literally
rendred
,
cause
your selves
to
understand
,
and
(
that
being
to
be
done
by
studie
in
matters
of
speculation
,
by
caution
in
matters
of
prudence
or
practice
)
study
,
or
take
care
to
understand
,
endeavour
to
benefit
by
others
sufferings
,
or
the
dangers
you
see
before
you
,
if
you
do
not
take
heed
or
beware
.
And
thus
it
fitly
belongs
to
the
Princes
in
Davids
time
,
who
by
the
unseasonable
and
costly
opposition
of
so
many
against
Davids
Kingdome
,
might
now
in
all
reason
be
advised
to
beware
of
the
like
attempts
:
and
much
more
when
Christ
is
risen
from
the
dead
,
ought
all
others
(
who
observe
the
practises
of
the
Jews
in
crucifying
him
,
and
the
fearful
judgements
that
attended
them
)
to
beware
by
their
example
,
lest
by
holding
still
out
against
the
faith
,
they
bring
on
themselves
the
like
destruction
.
As
for
the
second
verbe
{untranscribed Hebrew}
from
{untranscribed Hebrew}
{untranscribed Hebrew}
erudivit
,
castigavit
,
correxit
,
't
is
here
in
Niphal
,
literally
erudimini
,
castigamini
,
corrigimini
,
be
ye
instructed
,
chastised
,
corrected
;
and
this
being
understood
of
a
real
,
not
only
verbal
passion
,
and
applyed
to
correction
of
manners
,
and
not
external
bodily
discipline
,
it
is
fully
rendred
by
[
be
ye
reformed
.
]
Thus
Lev
.
xxvi
.
23.
And
if
by
these
things
(
the
judgments
foregoing
)
{untranscribed Hebrew}
we
render
it
,
ye
will
not
be
reformed
,
where
the
LXXII
.
retein
{untranscribed Hebrew}
as
here
,
a
word
by
which
reformation
is
fitly
exprest
(
1
Tim
.
1.20
.
)
the
Samaritane
,
not
hear
me
,
or
,
not
obey
me
;
And
the
latter
part
of
the
verse
[
but
will
walk
contrary
to
me
]
assures
us
of
the
sense
,
that
being
not
chastned
there
,
signifies
the
real
passive
,
their
being
not
wrought
on
by
chastenings
,
not
taken
off
from
their
hostilities
to
God
,
not
reformed
,
not
amended
by
them
.
And
as
thus
't
is
applyable
to
the
heathen
borderers
of
Judea
in
Davids
time
,
who
were
now
admonished
to
forsake
their
hostile
wayes
,
and
to
convert
to
God
,
and
make
leagues
of
peace
with
David
,
so
signally
exalted
by
God
;
so
doth
it
most
expresly
denote
the
Apostles
preaching
repentance
after
the
resurrection
of
Christ
,
and
that
in
a
passive
forme
,
as
here
,
{untranscribed Hebrew}
Act
.
11.
v.
40.
Be
ye
saved
or
delivered
,
where
by
that
conversion
,
repentance
,
or
reformation
is
distinctly
meant
.
See
note
on
Luke
xiii
.
6.
V.
11.
With
fear
]
The
onely
difficulty
in
this
eleventh
verse
arises
from
the
trajection
or
{untranscribed Hebrew}
here
observable
(
which
yet
in
Scripture
,
especially
in
the
poetical
parts
of
it
,
is
not
extraordinary
)
the
separating
of
these
two
phrases
[
with
fear
]
and
[
with
trembling
]
one
joyned
with
serving
,
the
other
with
rejoycing
in
God
,
and
the
latter
conjunction
not
very
commodious
,
joy
and
terrour
or
trembling
being
not
ordinarily
found
together
.
This
difficulty
is
not
removed
by
the
descant
of
some
,
which
alluding
here
to
Musical
Instruments
,
Lutes
or
Harps
&c.
observe
that
the
Musick
arises
from
the
tremulous
motion
of
the
strings
;
for
besides
many
other
failings
in
the
parallel
,
the
trembling
here
is
annext
to
the
rejoycing
,
and
not
sett
as
the
cause
,
from
whence
it
proceeds
,
and
in
the
{untranscribed Hebrew}
,
our
trembling
is
neither
the
cause
,
nor
the
concomitant
of
our
rejoycing
.
The
Chaldee
therefore
reads
it
{untranscribed Hebrew}
and
pray
;
the
Syriack
{untranscribed Hebrew}
apprehend
,
lay
hold
on
him
,
(
either
of
which
is
much
more
reconcileable
with
the
trembling
,
than
rejoycing
is
)
Abu
walid
Ebn
Jannahi
,
the
Hebrew
Grammarian
,
known
among
them
by
the
title
of
the
second
Grammarian
,
(
a
Manuscript
in
the
possession
of
learned
Mr.
Pococke
)
saith
,
that
the
word
{untranscribed Hebrew}
signifies
indifferently
any
commotion
whether
through
joy
or
grief
,
and
makes
use
of
this
place
for
the
proof
of
his
observation
,
as
if
it
should
be
rendred
[
be
moved
with
trembling
]
and
so
the
Jewish
Arabick
translation
renders
it
,
[
and
fear
him
with
trembling
]
and
confirms
his
version
by
comparing
the
Hebrew
{untranscribed Hebrew}
with
the
Arabick
{untranscribed Hebrew}
tarb
,
i
.
e
.
commotion
(
by
which
also
Abu
Walid
renders
it
)
which
they
use
in
case
of
fear
,
as
well
as
rejoycing
,
and
so
he
would
have
the
word
rendred
Hos
.
x
.
5.
The
Priests
thereof
{untranscribed Hebrew}
shall
be
grieved
&c.
and
so
R.
Tanchum
also
on
that
place
.
If
this
may
have
place
,
then
indeed
the
difficulty
is
quite
removed
,
for
then
the
verse
will
run
thus
,
Serve
the
Lord
with
fear
,
and
fear
him
with
trembling
:
But
because
this
notion
of
the
word
{untranscribed Hebrew}
is
not
sufficiently
proved
from
this
one
place
(
of
which
the
question
is
)
and
that
of
Hosea
,
where
all
the
antient
interpreters
render
it
rejoycing
,
and
wherein
if
it
should
signifie
grief
,
yet
that
is
no
evidence
,
that
it
signifies
fear
here
;
it
will
therefore
be
more
reasonable
to
adhere
to
the
usual
notion
of
{untranscribed Hebrew}
for
rejoyceing
,
and
a
little
to
alter
the
order
of
the
construction
and
connect
in
sense
(
though
they
be
separated
in
words
)
these
two
phrases
,
with
fear
,
{untranscribed Hebrew}
and
,
with
trembling
,
and
so
in
like
manner
the
two
verbs
,
serve
and
rejoyce
.
Examples
of
this
are
frequent
in
this
book
.
See
Psalm
LXXIX
.
2.
where
as
the
dead
bodies
of
thy
servants
,
and
the
flesh
of
thy
saints
,
are
but
an
{untranscribed Hebrew}
,
one
thing
exprest
in
two
phrases
,
so
the
fouls
of
the
heaven
,
and
beasts
of
the
earth
,
being
divided
in
the
words
,
must
yet
be
connected
in
the
sense
,
thus
,
they
have
given
the
dead
bodies
and
flesh
of
thy
servants
and
Saints
to
be
meat
to
the
souls
of
the
heaven
,
and
the
beasts
of
the
earth
.
So
again
in
that
Psalm
ver
.
4.
and
very
frequently
elsewhere
,
which
the
attentive
reader
will
observe
.
Now
for
fear
and
trembling
,
the
conjunction
of
them
and
the
like
words
is
frequent
in
the
new
Testament
,
thereby
to
note
a
compound
of
humility
,
and
diligence
,
and
sollicitude
,
and
caution
,
and
fear
of
displeasing
,
and
that
as
the
most
proper
qualifications
of
our
obedience
either
to
God
or
man
.
Thus
,
Work
out
your
salvation
with
fear
and
trembling
,
Phil
.
ii
.
12.
Servants
obey
your
Masters
with
fear
and
trembling
,
Eph.
vi
.
5.
So
of
the
Corinthians
obedience
to
Paul
2
Cor
.
vii
.
14.
Titus
tells
that
Apostle
v.
15.
how
with
fear
and
trembling
they
received
him
(
S.
Pauls
messenger
to
them
)
So
S.
Chrysostome
Serm
.
31.
de
Natal
.
saith
of
the
Angels
,
that
they
assist
our
services
{untranscribed Hebrew}
with
fear
and
trembling
,
and
that
the
Seraphim
{untranscribed Hebrew}
cry
with
fear
,
Holy
,
holy
,
holy
.
—
And
so
Heb
.
xii
.
28.
Let
us
serve
God
{untranscribed Hebrew}
with
reverence
and
godly
fear
,
and
that
a
fear
of
displeasing
and
incurring
great
hazard
thereby
,
For
our
God
is
a
consuming
fire
.
See
note
on
Phil
.
11.
c
.
This
then
is
in
all
reason
the
first
account
that
is
to
be
given
of
these
words
,
that
the
fear
and
trembling
are
here
to
be
joyn'd
in
sense
,
and
all
carefulness
,
and
unwillingness
to
displease
(
the
best
qualification
of
obedience
)
resolved
to
be
the
importance
of
them
.
And
then
in
like
manner
the
[
Serve
the
Lord
,
and
rejoyce
in
him
]
will
be
an
{untranscribed Hebrew}
(
in
which
figure
the
holy
Scripture
abounds
)
and
be
in
sense
best
rendred
,
serve
him
cheerfully
or
joyfully
,
and
that
very
reconcileable
with
the
other
phrase
;
our
diligence
&
fear
of
displeasing
will
be
very
happily
joyned
with
our
serving
him
chearfully
,
there
being
nothing
more
pleasant
than
to
serve
him
diligently
,
whom
we
truly
reverence
,
and
are
most
unwilling
to
displease
,
and
no
possibility
of
being
pleased
with
our
own
service
,
if
it
be
not
performed
with
all
zeal
and
diligence
.
Thus
have
some
understood
Heb
.
xii
.
28.
{untranscribed Hebrew}
,
to
serve
God
well
pleasedly
or
joyfully
with
reverence
and
godly
fear
:
in
which
sense
it
would
be
an
exact
parallel
with
this
verse
,
would
but
the
{untranscribed Hebrew}
bear
the
passive
signification
,
for
then
the
{untranscribed Hebrew}
would
be
all
one
with
our
serving
and
rejoycing
,
{untranscribed Hebrew}
.
or
our
joyful
serving
,
as
the
reverence
and
godly
fear
with
fear
and
trembling
.
But
I
suppose
{untranscribed Hebrew}
{untranscribed Hebrew}
there
must
be
taken
in
the
active
sense
,
{untranscribed Hebrew}
,
saith
S.
Basil
,
So
as
is
well
pleasing
to
Christ
,
and
so
is
not
applicable
to
this
place
.
V.
12.
Kisse
the
sonne
]
{untranscribed Hebrew}
{untranscribed Hebrew}
kisse
the
sonne
doth
evidently
belong
in
the
first
sense
to
the
neighbouring
Kings
,
sending
presents
and
messages
of
peace
to
David
,
in
token
of
reverence
and
high
respect
unto
him
,
(
in
like
manner
as
some
of
them
did
,
Hiram
of
Tyre
,
and
Toi
of
Hamath
)
kissing
the
hand
or
feet
,
being
a
token
of
that
,
as
also
of
subjection
and
obedience
,
osculum
homagii
,
a
kisse
of
homage
,
so
Samuel
kissed
Saul
,
1
Sam
.
x
.
i
.
when
he
anointed
him
King
;
and
that
is
the
reason
of
the
phrase
Gen.
XLI
.
40.
according
to
thy
mouth
or
word
{untranscribed Hebrew}
all
my
people
shall
kisse
,
{untranscribed Hebrew}
shall
obey
,
say
the
Lxxii
.
(
and
so
the
Arabick
and
the
vulgar
)
{untranscribed Hebrew}
,
receive
law
or
judgement
,
saith
the
Syriack
.
And
so
as
literally
it
appertains
to
Christ
,
the
son
of
David
,
here
praedicted
,
and
typified
by
him
,
and
that
in
a
higher
sense
,
than
that
of
which
David
was
capable
.
For
{untranscribed Hebrew}
{untranscribed Hebrew}
to
kiss
is
used
also
for
adoration
,
so
1
King
.
xix
.
18.
we
finde
together
the
bowing
of
the
knee
to
Baal
,
and
the
mouths
kissing
him
;
And
so
it
fitly
belongs
to
the
Messias
,
in
respect
of
his
divine
nature
,
to
which
that
is
truly
due
,
which
was
Idolatrously
paid
to
Baal
.
The
Chaldee
here
read
{untranscribed Hebrew}
receive
instruction
,
and
the
Lxxii
.
{untranscribed Hebrew}
,
apprehend
discipline
,
and
the
vulgar
Latine
and
the
Aethiopick
follow
them
,
and
the
Arabick
with
a
little
change
,
adhere
to
discipline
,
and
none
of
the
antient
Interpreters
,
but
the
Syriack
,
keep
to
the
Hebrew
,
Kiss
the
sonne
.
This
hath
made
learned
men
resolve
that
they
read
the
Hebrew
otherwise
than
now
we
have
it
,
for
{untranscribed Hebrew}
kisse
,
{untranscribed Hebrew}
apprehend
,
by
the
changing
ש
into
ש
and
ק
into
צ
;
and
that
having
done
so
,
they
took
{untranscribed Hebrew}
(
the
Chaldee
and
Syriack
for
sonne
)
for
{untranscribed Hebrew}
purity
or
pure
doctrine
.
But
this
,
I
confess
,
seems
not
to
me
so
probable
,
viz.
that
they
should
thus
mis-read
the
one
,
and
misrender
the
other
(
especially
when
the
Chaldee
{untranscribed Hebrew}
is
elsewhere
so
evidently
and
confestly
used
for
son
,
Ezr.
v.
1.
and
again
v.
2.
and
Prov.
xxxi
.
2.
and
{untranscribed Hebrew}
purity
is
somewhat
remote
from
{untranscribed Hebrew}
discipline
)
when
a
farre
more
obvious
reason
may
be
rendred
of
it
,
viz.
that
they
did
not
so
much
render
,
as
paraphrase
the
Hebrew
,
and
so
set
[
receiving
instruction
or
discipline
]
as
that
comprehends
both
Obedience
and
Faith
,
(
the
first
of
the
neighbouring
Princes
to
David
,
and
both
of
all
sincere
Christians
to
Christ
)
as
the
most
intelligible
way
of
circumlocution
to
interpret
kissing
the
son
.
V.
12.
Perish
from
the
way
]
The
phrase
{untranscribed Hebrew}
may
here
deserve
to
be
considered
.
{untranscribed Hebrew}
The
affinity
with
{untranscribed Hebrew}
the
way
of
the
wicked
shall
perish
,
Psal
.
1.6
.
may
suggest
this
figurative
but
literal
rendring
of
it
,
Ye
shall
perish
the
way
,
i
.
e
.
your
way
shall
perish
,
all
you
have
shall
be
utterly
destroyed
.
Such
a
kinde
of
construction
we
have
Isa
.
1.30
.
Ye
shall
be
as
an
oak
{untranscribed Hebrew}
falling
the
leaf
,
i
.
e
.
whose
leaf
falleth
.
The
Chaldee
exactly
follow
the
Hebrew
,
and
read
{untranscribed Hebrew}
which
the
Latine
renders
,
&
amittatis
viam
,
and
ye
lose
the
way
;
so
{untranscribed Hebrew}
is
primarily
used
of
losing
any
thing
,
and
so
saith
Castellio
,
&
perdatis
res
vestras
,
and
ye
lose
all
you
have
.
And
thus
,
being
spoken
of
enemies
assaulting
David
,
the
phrase
may
be
used
,
for
being
routed
,
dissipated
,
scattered
,
which
is
the
destruction
,
and
bringing
to
nought
of
an
Army
;
as
Act.
v.
36.
{untranscribed Hebrew}
,
being
dissolved
and
brought
to
nothing
are
put
together
,
&
v.
37
,
{untranscribed Hebrew}
,
the
Generals
being
destroyed
,
and
his
Army
being
scattered
.
But
the
Syriack
interpose
the
preposition
{untranscribed Hebrew}
from
,
and
so
read
it
,
as
we
doe
,
perish
from
the
way
,
herein
according
with
the
Lxxii
.
{untranscribed Hebrew}
be
destroyed
from
or
out
of
the
way
,
or
as
{untranscribed Hebrew}
signifies
tolli
,
being
taken
out
of
the
way
i
.
e
.
perishing
;
and
sure
't
is
nothing
extraordinary
for
the
preposition
,
in
Hebrew
poesie
,
to
be
understood
,
when
't
is
omitted
,
and
therefore
this
our
vulgar
rendering
may
be
adhered
to
,
and
preferred
before
the
former
,
though
the
sense
be
the
same
in
all
the
waies
of
rendering
.
Of
this
phrase
Abu
Walid
in
his
Dictionary
,
and
R.
Tanchum
on
Josh
.
1.
take
up
an
interpretation
,
different
from
others
,
by
rendering
{untranscribed Hebrew}
(
in
the
notion
of
the
Chaldee
verbe
{untranscribed Hebrew}
calcavit
)
calcatio
,
conculcatio
,
treading
on
,
or
treading
under
feet
,
to
this
sense
,
lest
you
perish
by
treading
on
,
or
being
troaden
under
his
feet
.
The
{untranscribed Hebrew}
that
follows
,
is
by
the
Lxxii
.
rendred
{untranscribed Hebrew}
,
quickly
,
suddenly
,
and
so
is
used
in
other
places
,
particularly
Psal
.
Lxxxi
.
{untranscribed Hebrew}
14.
I
should
{untranscribed Hebrew}
soon
have
destroyed
their
enemies
.
—
V.
12.
Put
their
trust
]
{untranscribed Hebrew}
from
{untranscribed Hebrew}
literally
signifies
betaking
,
{untranscribed Hebrew}
applying
ones
self
to
any
,
as
to
a
refuge
,
or
place
of
strength
and
safety
,
seeking
protection
from
any
,
and
accordingly
trusting
,
confiding
,
or
hoping
in
any
.
The
former
doth
here
most
fitly
agree
to
the
Historical
sense
,
as
it
respects
David
,
the
son
which
is
to
be
kissed
,
in
the
beginning
of
the
verse
;
for
that
is
it
to
which
the
neighbouring
Princes
are
advised
,
viz.
to
apply
themselves
to
him
by
presents
,
to
desire
protection
from
him
,
and
enter
league
with
him
.
And
so
also
it
belongs
commodiously
to
Christ
,
to
whom
they
must
betake
themselves
as
to
a
refuge
,
when
the
desolation
breaks
in
upon
the
Jews
:
The
Christians
that
do
so
,
are
the
only
persons
that
escape
,
by
flying
out
of
Jerusalem
to
the
Mountains
,
as
Christ
forewarned
them
;
And
so
in
the
sacking
,
and
taking
of
Heathen
Rome
,
by
Alaricus
and
his
Gothish
army
,
they
only
escaped
,
which
fled
to
the
Basilicae
,
i
.
e
.
to
Christ
,
that
was
worshipt
there
.
Yet
may
it
in
this
mystical
sense
be
taken
in
the
greatest
latitude
,
Christ
being
the
only
fit
and
proper
object
of
our
trust
and
hope
,
though
David
was
not
.
One
thing
more
deserves
here
to
be
taken
notice
of
,
the
style
,
or
manner
of
expression
,
If
his
wrath
be
kindled
{untranscribed Hebrew}
suddenly
,
Blessed
are
all
they
,
i
.
e
.
in
prophetick
dialect
,
{untranscribed Hebrew}
ye
shall
certainly
be
destroyed
.
So
Rev.
xiv
.
13.
Blessed
are
the
dead
—
for
they
rest
from
their
labours
—
]
is
but
a
way
to
express
the
dismal
judgments
,
that
were
then
falling
upon
the
earth
,
as
it
followes
v.
14.
15.
So
Mat
.
xxiii
.
39.
Ye
shall
not
see
me
henceforth
till
ye
shall
say
,
Blessed
is
he
that
cometh
in
the
name
of
the
Lord
,
i
.
e
.
till
I
come
in
a
direfull
manner
,
to
take
vengeance
of
you
.
And
many
other
passages
of
Prophetick
Scripture
there
are
in
the
like
or
the
same
dialect
.
The
Third
Psalme
.
A
a.
Psalm
of
David
in
his
flying
from
the
face
of
Absalom
.
{untranscribed Hebrew}
when
he
fled
from
Absalom
his
Sonne
.
This
third
Psalm
was
composed
by
David
in
remembrance
of
that
sad
time
wherein
his
own
Sonne
,
having
by
subtilty
withdrawn
the
hearts
of
Israel
from
him
,
ii
Sam
.
xv
.
6.
and
broken
out
into
open
rebellion
,
v.
12.
he
was
fain
to
fly
from
Ierusalem
,
v.
14.
toward
the
wildernesse
,
v.
23.
and
went
up
by
the
ascent
of
Mount
Olivet
weeping
,
and
his
head
covered
(
a
sign
of
mourning
)
and
barefoot
,
v.
30.
then
probably
pouring
out
his
soul
to
God
in
such
a
manner
of
sadnesse
,
and
yet
trust
and
dependence
on
him
,
as
was
afterwards
metrically
decyphered
in
this
Psalme
,
and
appointed
to
be
sung
solemnly
,
to
perpetuate
the
memory
of
this
his
forlorn
condition
,
not
to
set
out
his
wars
or
victories
(
as
{untranscribed Hebrew}
.
Chrys
.
Tom
.
1.
p.
522.5.10
.
a
infest
,
or
distress
me
,
{untranscribed Hebrew}
other
Kings
are
wont
to
have
their
triumphs
described
,
and
songs
of
victory
composed
)
but
his
fears
and
flight
only
.
And
this
is
also
in
some
degree
typical
of
our
Saviours
sadnesse
and
agony
,
and
prayer
in
the
garden
,
Joh
.
xviii
.
1.
which
is
all
one
with
Gethsemane
,
Mat
.
xxvi
.
36.
Mar.
xiv
.
32.
and
that
on
Mount
Olivet
,
Luk
.
xxii
.
39
,
41.
the
very
same
mount
,
to
which
David
went
up
,
when
he
poured
out
the
substance
of
this
prayer
.
1.
Lord
,
how
are
they
encreased
that
a
trouble
me
?
many
are
they
that
rise
up
against
me
.
O
Lord
that
hast
placed
me
quietly
in
the
throne
,
and
subdued
all
my
forreign
assailants
,
Psal
.
ii
.
8.
now
my
perfidious
Son
hath
stolen
away
the
peoples
hearts
from
me
,
and
being
up
in
arms
,
ii
Sam
.
xv
.
his
forces
daily
encrease
,
and
grow
very
numerous
.
2.
Many
there
be
that
say
of
my
soul
,
There
is
no
help
for
him
in
God
,
b
.
Selah
.
His
numbers
are
so
great
,
and
mine
so
small
,
that
they
that
behold
my
condition
give
me
for
lost
,
thinking
that
God
himself
either
is
not
able
,
or
willing
to
restore
me
to
my
Kingdom
again
.
3.
But
thou
O
Lord
art
a
shield
for
me
,
my
glory
,
and
the
lifter
up
of
mine
head
.
But
thou
art
an
Omnipotent
God
,
&
hast
engaged
thy self
for
my
support
,
abundantly
able
to
guard
me
from
all
dangers
,
to
rescue
and
exalt
me
in
this
my
seeming
forlorn
condition
,
and
to
restore
me
in
thy
good
time
to
my
throne
again
:
and
this
thou
hast
by
thy
promise
assured
me
that
thou
wilt
do
.
In
thee
therefore
is
my
trust
,
and
my
chearfull
,
steady
,
unshaken
confidence
.
4.
I
cried
unto
the
Lord
with
my
voice
,
and
he
heard
me
out
of
his
holy
hill
.
Whensoever
I
have
yet
been
in
any
distresse
,
my
addresses
have
been
constant
unto
the
Lord
,
and
my
prayers
fervently
sent
up
to
him
.
And
out
of
heaven
,
in
an
eminent
manner
,
hath
he
relieved
me
,
interposing
his
gracious
hand
,
and
peculiar
presence
,
such
as
is
mystically
exhibited
in
the
Ark
,
which
is
placed
in
Zion
,
Gods
mount
,
so
called
,
or
his
holy
place
,
Psal
.
2.6
.
5.
I
laid
me
down
,
and
slept
,
I
awaked
,
for
the
Lord
sustained
me
.
Whether
I
sleep
or
slumber
,
or
awake
,
the
Lord
sustaineth
me
in
all
these
,
saith
the
Jewish-Arabick
Translator
.
Whether
I
slept
or
waked
,
I
had
no
reason
to
doubt
or
fear
,
for
his
sacred
aid
and
protection
was
ever
over
me
,
effectuall
to
my
safety
.
(
Of
a
mysticall
sence
here
applied
to
Christs
resurrection
,
See
August
.
de
Civitate
Dei
,
lib
.
xvii
.
cap
.
18.
)
6.
I
will
not
be
afraid
of
ten
thousands
of
people
that
have
laid
siege
,
incampt
,
{untranscribed Hebrew}
set
themselves
against
me
round
about
.
The
many
experiments
of
this
Heavenly
guard
are
ground
of
all
courage
and
assurance
to
me
,
that
how
great
soever
the
number
already
is
,
or
ever
shall
advance
to
,
how
industrious
and
diligent
soever
they
are
in
their
pursuits
,
how
close
soever
they
may
besiege
and
encompasse
me
,
thou
wilt
yet
secure
and
deliver
me
out
of
their
hands
.
7.
Arise
,
O
Lord
,
save
me
,
O
my
God
,
for
thou
hast
smitten
all
mine
enemies
upon
the
c
.
cheek
.
cheek-bone
,
thou
hast
broken
the
teeth
of
the
ungodly
.
O
let
thy
power
interpose
and
cheek
and
overrule
their
power
,
let
thy
fatherly
mercy
and
fidelity
,
so
often
experimented
by
me
,
in
the
persecutions
of
Saul
,
and
assaults
of
the
Philistims
,
&c.
work
this
farther
deliverance
for
me
:
For
thus
thou
hast
hitherto
dealt
with
all
my
assailants
,
thou
hast
returned
them
with
losse
and
shame
,
their
strongest
forces
,
and
keenest
designs
have
been
constantly
discomfited
by
thee
.
8.
From
the
Lord
is
salvation
,
{untranscribed Hebrew}
and
{untranscribed Hebrew}
from
the
face
of
the
Lord
,
Chald
.
Salvation
belongeth
unto
the
Lord
,
thy
blessing
is
upon
thy
people
.
All
deliverance
proceeds
and
cometh
out
from
thee
O
Lord
;
thou
art
the
authour
of
every
good
thing
to
those
that
cleave
fast
to
thee
in
faithfull
persevering
obedience
and
dependance
on
thee
.
Annotations
on
Psal
.
III
.
a.
Tit
.
A
Psalm
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
here
used
of
this
and
many
other
Psalms
,
cometh
from
{untranscribed Hebrew}
that
signifieth
cutting
off
,
and
metaphorically
singing
,
either
with
the
voice
,
or
instruments
,
or
both
.
Psalmi
dicuntur
qui
cantantur
ad
Psalterium
quo
usus
David
,
i
.
Chro
.
xv
.
saith
S.
Augustine
:
Tom
.
viii
.
p.
21.
By
this
name
are
called
those
that
are
sung
to
the
Psaltery
,
which
David
used
,
i
.
Chr.
xv
.
Of
the
rendring
it
{untranscribed Hebrew}
Psalme
,
and
its
difference
from
{untranscribed Hebrew}
and
{untranscribed Hebrew}
hymns
and
songs
,
see
Annotat
.
on
Eph.
v.
3.
But
it
seems
not
here
to
be
taken
in
any
narrow
strict
notion
,
but
to
be
a
word
of
a
very
comprehensive
latitude
,
neither
appropriated
to
any
part
of
composition
or
species
of
Musick
.
For
indeed
{untranscribed Hebrew}
in
Syriack
and
Arabick
is
generally
used
for
Musick
(
and
so
also
for
feasting
and
dancing
at
which
musick
was
used
)
and
the
{untranscribed Hebrew}
minstrels
,
Mat
.
ix
.
23.
are
by
the
Syriack
stiled
{untranscribed Hebrew}
and
so
{untranscribed Hebrew}
is
a
musicall
instrument
,
and
all
the
sorts
of
them
,
(
and
not
only
the
Psaltery
)
which
are
carefully
reckoned
up
,
Dan
.
iii
.
5.
are
there
contained
under
that
stile
,
{untranscribed Hebrew}
instruments
of
musick
.
And
so
the
Talmudists
,
though
they
distinguish
exactly
betwixt
instrumentall
and
vocall
Musick
,
yet
make
{untranscribed Hebrew}
the
genericall
name
to
both
of
them
,
{untranscribed Hebrew}
vocal
or
oral
Musick
,
and
{untranscribed Hebrew}
instrumental
musick
.
Proportionably
the
Arabick
and
Syriack
inscribe
all
the
Psalmes
through
the
Book
by
this
stile
.
And
the
Chaldee
render
it
by
{untranscribed Hebrew}
a
general
comprehensive
word
,
used
for
singing
,
lauding
,
praising
,
without
any
relation
to
either
the
composition
or
Musick
.
Now
in
this
Book
of
Psalmes
there
is
this
variety
:
sometimes
{untranscribed Hebrew}
is
used
alone
,
as
here
,
and
in
many
other
places
;
sometimes
{untranscribed Hebrew}
song
or
canticle
is
added
to
it
,
as
Psal
.
xxx
.
i
.
and
in
seven
others
;
sometimes
it
hath
{untranscribed Hebrew}
song
going
before
it
,
as
Ps.
xlviii
.
1.
and
in
four
more
.
And
of
these
several
complications
S.
Hilary
in
his
Prologue
on
the
Psalms
hath
thus
exprest
his
sense
,
p.
33●●
Psalmus
est
cum
cessante
voce
pulsus
tantum
organi
.
—
1.
A
Psalm
is
,
when
the
voice
ceasing
,
the
sound
only
of
the
Instrument
is
heard
.
2.
A
Canticle
is
,
when
the
quire
of
Singers
using
their
liberty
,
and
not
observing
the
Instrument
,
sing
with
loud
voices
.
3.
A
Canticle
of
Psalm
,
when
the
Instrument
going
before
,
the
voice
of
the
Quire
follows
to
the
same
tune
.
And
4.
A
Psalm
of
Canticle
,
when
the
quire
of
voices
going
foremost
,
the
Instruments
follow
and
observe
them
.
And
answerable
to
these
four
kindes
of
musick
,
are
,
saith
he
,
the
Titles
of
the
Psalmes
.
And
this
interpretation
is
mentioned
by
S.
Tom
.
viii
.
Col.
693.
D
Augustine
on
Psal
.
lxvii
.
with
an
[
acutioribus
&
ociosioribus
relinquimus
,
We
leave
it
to
those
that
are
more
acute
and
have
more
leisure
,
and
Col.
694
nescio
utrum
possit
ista
differentia
demonstrari
,
I
know
not
whether
this
difference
can
be
demonstrated
]
It
is
therefore
more
probable
,
that
as
{untranscribed Hebrew}
was
resolved
to
be
taken
in
the
wider
and
more
comprehensive
sense
,
so
may
{untranscribed Hebrew}
{untranscribed Hebrew}
also
;
and
without
this
nicenesse
of
criticall
or
curious
observation
,
all
these
four
words
and
phrases
,
Psalme
,
and
Canticle
,
Psalme
of
Canticle
,
and
Canticle
of
Psalme
,
be
used
promiscuously
for
the
very
same
thing
,
according
to
the
account
frequent
with
Kimchi
,
that
the
same
thing
is
exprest
in
two
words
,
by
the
figure
(
very
ordinary
in
Hebrew
idiome
)
called
{untranscribed Hebrew}
.
Accordingly
the
Chaldee
sometimes
reade
it
{untranscribed Hebrew}
Psal
.
xlviii
.
1.
a
Song
and
Praise
,
and
{untranscribed Hebrew}
Psal
.
lxxvii
.
1.
a
Praise
and
Song
,
i
.
e
.
a
Psalme
of
benediction
and
praise
to
God
;
and
so
the
LXXII
also
,
sometimes
{untranscribed Hebrew}
a
Song
of
Ps●lme
,
sometimes
{untranscribed Hebrew}
a
Psalme
of
song
,
and
sometimes
{untranscribed Hebrew}
a
Songs
Psalme
:
All
sure
to
signifie
the
same
thing
.
And
this
as
it
is
the
easiest
,
so
all
things
considered
,
seems
the
most
probable
account
of
this
matter
.
To
this
is
added
{untranscribed Hebrew}
with
ל
the
signe
of
the
dative
case
,
and
that
accordingly
rendred
by
the
LXXII
{untranscribed Hebrew}
to
David
,
and
understood
by
some
in
S.
Augustine
de
Civ
.
l.
xvii
.
c
.
xiv
.
as
a
note
that
it
was
made
by
some
other
,
and
presented
to
him
.
But
this
is
well
refuted
by
that
Father
from
Psal
.
cx
.
1.
where
the
Title
is
as
here
,
{untranscribed Hebrew}
,
and
yet
the
Psalme
is
by
Christ
himself
affirmed
to
be
Davids
Psalme
or
Prophecy
,
Mat
.
xxii
.
43.
The
truth
is
,
the
phrase
in
the
Dative
Case
is
well
capable
of
another
sence
,
viz.
that
it
was
inspired
to
David
.
But
there
is
no
need
of
that
expedient
neither
,
it
being
very
ordinary
in
Hebrew
to
use
the
Dative
for
the
Genitive
case
,
and
so
of
the
ancient
Interpreters
the
Syriack
and
Arabick
understood
it
,
and
probably
the
Latine
also
,
rendring
it
Psalmus
David
,
a
Psalme
not
to
,
but
of
David
.
V.
2.
Selah
]
Concerning
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
the
variety
is
so
great
among
the
Learned
,
that
it
may
well
be
left
uncertain
what
is
to
be
resolved
of
it
.
The
Radix
{untranscribed Hebrew}
and
which
is
all
one
{untranscribed Hebrew}
signifies
stravit
,
conculcavit
;
and
from
thence
{untranscribed Hebrew}
{untranscribed Hebrew}
regularly
comes
to
denote
a
way
or
path
,
and
is
mostly
rendred
{untranscribed Hebrew}
,
a
way
,
a
turning
,
a
path
,
sometimes
{untranscribed Hebrew}
,
an
ascent
,
ii
Chron
.
ix
.
11.
From
hence
Conradus
Kircherus
hath
not
improbably
rendred
{untranscribed Hebrew}
(
which
we
retain
in
the
same
sound
and
letters
Selah
untranslated
)
stratam
;
adding
that
it
is
set
by
Poets
,
ut
pes
in
ea
eat
&
progrediatur
longiùs
,
that
the
foot
in
the
metre
and
musick
may
proceed
farther
,
and
so
the
modulation
of
the
song
be
completed
,
which
without
it
would
be
somewhat
abrupt
and
imperfect
.
This
I
suppose
also
the
meaning
of
those
that
resolve
it
meerly
subservient
to
the
musick
or
melody
,
and
to
have
no
influence
on
the
sence
,
but
to
remain
,
as
to
that
,
perfectly
unsignificant
.
From
hence
therefore
it
is
consequent
,
that
in
Translations
where
the
metre
and
musick
is
lost
,
this
expletive
,
which
only
referres
to
those
,
should
be
omitted
also
,
and
not
inserted
in
the
rendring
;
which
accordingly
we
see
observed
by
most
of
the
ancient
Interpreters
.
In
this
first
place
where
it
is
used
,
all
but
the
LXXII
omit
it
,
and
they
render
it
{untranscribed Hebrew}
,
which
,
say
Phavorinus
and
Suidas
,
is
no
more
but
{untranscribed Hebrew}
a
note
of
some
change
in
the
song
,
not
the
beginning
of
some
other
tune
or
musick
,
as
some
mistake
them
,
for
when
it
concludes
a
Psalme
(
as
it
doth
this
)
and
when
it
is
so
oft
repeated
(
as
it
is
thrice
in
this
short
Psalme
,
being
yet
not
once
mentioned
in
many
other
the
longest
)
there
is
no
place
for
this
,
but
either
some
division
,
a
little
to
lengthen
out
the
tune
,
agreeable
to
Kirchers
opinion
of
it
,
or
an
elevation
of
the
voice
(
according
to
the
notion
of
{untranscribed Hebrew}
ascent
)
as
it
is
commonly
understood
from
{untranscribed Hebrew}
in
the
notion
of
exaltavit
.
For
{untranscribed Hebrew}
regularly
signifies
no
more
then
a
Musicall
note
,
and
every
such
note
we
know
is
in
propriety
of
speech
{untranscribed Hebrew}
a
change
of
the
modulation
,
as
Wised
.
xix
.
18.
it
is
said
{untranscribed Hebrew}
,
in
a
Psaltery
the
notes
of
the
Musick
or
tune
change
the
name
,
i
.
e
.
they
vary
every
foot
,
and
every
such
variation
hath
a
several
name
,
hypate
,
and
Nete
,
&c.
And
this
was
all
,
I
conceive
,
that
either
the
LXXII
meant
by
{untranscribed Hebrew}
,
or
those
Glossaries
in
their
Periphrasis
of
it
:
The
other
ancient
Interpreters
either
,
as
I
said
,
omit
it
wholly
(
as
the
vulgar
(
with
the
Arabick
)
and
from
thence
our
old
Edition
of
the
Psalmes
,
understanding
it
aright
to
be
no
more
then
a
note
of
the
Musick
,
and
therefore
never
taking
any
the
least
notice
of
it
in
their
versions
)
or
else
render
it
by
another
expletive
,
as
the
Chaldee
by
{untranscribed Hebrew}
for
ever
,
and
so
sometimes
the
Syriack
,
which
is
another
evidence
that
it
is
a
word
without
any
signification
,
save
onely
to
fill
up
the
metre
or
musick
.
In
one
place
Psal
.
ix
.
27.
it
hath
{untranscribed Hebrew}
prefixt
(
at
the
end
of
a
period
)
higaion
Selah
,
which
the
LXXII
render
{untranscribed Hebrew}
,
and
the
Chaldee
{untranscribed Hebrew}
the
just
shall
rejoyce
for
ever
;
What
the
full
importance
of
it
is
,
will
be
soon
discerned
by
remembring
that
{untranscribed Hebrew}
and
{untranscribed Hebrew}
and
the
like
,
from
{untranscribed Hebrew}
meditatus
est
,
mussitavit
,
garrivit
,
signifies
not
only
meditation
(
from
whence
the
interlinear
hath
meditatio
Selah
)
but
also
a
song
or
melody
,
either
a
mournfull
one
,
an
Elegy
(
for
such
were
sung
)
Ezech
.
ii
.
10.
rendred
by
the
vulgar
carmen
,
from
the
LXXII
{untranscribed Hebrew}
,
by
the
Chaldee
{untranscribed Hebrew}
sorrow
or
sadnesse
,
or
else
a
joyfull
one
,
Psal
.
xcii
.
3.
where
the
Lxxii
read
it
{untranscribed Hebrew}
song
,
the
Chaldee
{untranscribed Hebrew}
loud
noise
,
from
{untranscribed Hebrew}
vociferatus
est
,
and
so
't
is
rendred
by
the
LXXII
Psa
.
v.
1.
{untranscribed Hebrew}
cry
.
And
so
that
also
being
joyned
with
Selah
,
denotes
no
more
but
the
loudnesse
of
the
voice
or
musick
,
which
was
required
to
the
chanting
of
that
note
.
For
though
the
Chaldee
thought
fit
to
descant
in
their
Paraphrase
,
and
allow
it
this
intimation
,
that
the
judgements
of
God
so
remarkable
on
the
wicked
,
were
to
be
lookt
on
,
and
acknowledged
by
all
good
men
,
with
great
thankfulness
and
admiration
,
both
of
his
power
and
providence
;
Yet
the
Vulgar
,
and
Syriack
,
and
Arabick
wholly
omit
it
,
and
the
Septuagints
{untranscribed Hebrew}
being
all
one
with
{untranscribed Hebrew}
cry
or
loud
voice
,
belongs
onely
to
the
Note
in
the
Song
,
and
the
loudnesse
of
it
.
V.
7.
Cheek-bone
]
{untranscribed Hebrew}
and
{untranscribed Hebrew}
{untranscribed Hebrew}
here
(
as
ordinarily
in
Arabick
)
signifies
simply
maxilla
the
cheek
(
the
Verb
in
Arabick
denotes
checking
,
blaming
,
rebuking
,
Lahah
allaho
,
God
hath
put
him
to
shame
,
and
Lahi
lalo
confusion
be
to
him
)
and
then
striking
of
that
is
an
expression
of
the
greatest
reproach
:
So
i
.
King
.
xxii
.
24.
when
Zedekiah
smote
Micaiah
on
the
cheek
,
saying
,
(
by
way
of
scorn
)
Which
way
went
the
spirit
of
the
Lord
from
me
to
speak
unto
thee
?
So
Job
xvi
.
10.
They
have
gaped
on
me
with
their
mouth
(
i
.
e
.
made
mowes
at
me
by
way
of
derision
)
they
have
smitten
me
on
the
cheek
reproachfully
.
And
Lam
.
iii
.
30.
He
giveth
his
cheek
to
him
that
smiteth
him
,
he
is
filled
with
reproach
.
And
so
Mat
.
v.
as
an
expression
of
that
patience
of
contumelies
that
Christ
now
requireth
of
us
,
Whosoever
shall
smite
thee
on
thy
right
cheek
,
turn
to
him
the
other
also
.
And
so
it
is
here
but
a
proverbiall
phrase
to
signifie
putting
to
flight
,
for
that
is
the
most
shamefull
and
reproachfull
to
an
army
,
to
assault
and
not
prevail
,
to
be
put
to
flight
and
discomfited
.
The
Septuagint
here
reade
{untranscribed Hebrew}
,
and
from
thence
the
Vulgar
have
adversantes
mihi
sine
causâ
,
thou
hast
smitten
all
that
are
my
adversaries
without
a
cause
,
and
't
is
generally
conceived
,
that
either
they
mistook
the
Hebrew
word
,
took
{untranscribed Hebrew}
for
an
abbreviature
of
{untranscribed Hebrew}
in
vain
,
or
else
that
their
copies
are
corrupted
,
{untranscribed Hebrew}
for
{untranscribed Hebrew}
i
.
e
.
maxillas
,
saith
Schindler
and
others
after
him
.
But
first
the
abbreviature
or
apocope
hath
no
example
.
2.
There
is
no
such
word
as
{untranscribed Hebrew}
indeed
there
is
,
both
in
Hesychius
and
Phavorinus
{untranscribed Hebrew}
it
signifies
cheeks
,
●ut
that
a
word
seldome
to
be
●et
with
in
Authours
,
never
in
all
the
Books
of
Scripture
,
the
Septuagint
generally
using
{untranscribed Hebrew}
for
it
.
3.
It
is
certain
the
Vulgar
Latine
reade
{untranscribed Hebrew}
not
{untranscribed Hebrew}
or
else
could
have
had
no
tentation
to
render
it
sine
causâ
;
And
so
did
the
Arabick
and
Aethiopick
too
,
which
render
it
(
both
of
them
)
in
vain
,
though
the
Chaldee
and
Syriack
following
the
Hebrew
render
it
cheeks
.
On
these
considerations
It
may
seem
more
reasonable
to
pay
the
LXXII
and
those
other
translations
that
due
respect
,
as
to
think
that
they
did
not
really
misreade
or
mistake
the
Hebrew
,
but
rather
(
as
it
is
ordinary
with
all
Interpreters
)
endeavoured
to
express
the
meaning
of
the
proverbial
phrase
by
more
intelligible
circumlocution
,
and
this
all
but
the
Latine
(
which
it
seems
did
here
follow
,
but
did
not
well
understand
the
Septuagint
)
have
done
happily
enough
.
For
what
is
{untranscribed Hebrew}
or
which
is
all
one
,
adversari
or
inimicari
frustra
?
Why
,
literally
to
oppose
or
set
upon
in
vain
,
i
.
e
.
uneffectually
,
to
gain
nothing
by
all
their
opposition
,
i
.
e
.
to
be
constantly
repel'd
and
put
to
flight
,
turned
back
with
shame
in
all
their
hostile
Enterprises
:
And
that
is
all
that
can
be
pretended
to
be
meant
by
the
phrase
in
the
Original
[
thou
hast
smitten
all
mine
enemies
on
the
cheek
]
thou
hast
put
them
to
shame
or
to
flight
reproachfully
.
And
the
same
is
the
importance
of
the
latter
part
of
the
verse
,
thou
hast
broken
their
teeth
,
the
weapons
by
which
Lions
tear
their
prey
,
Psal
.
lviii
.
6.
and
the
breaking
of
which
in
that
place
is
explained
ver
.
7.
by
their
falling
away
like
waters
that
run
continually
;
In
their
keenest
and
most
terrible
onsets
they
are
dissipated
and
put
to
flight
;
and
that
both
the
Hebrew
and
Greek
denotes
also
,
{untranscribed Hebrew}
breaking
them
into
shivers
or
smallest
pieces
,
which
applied
to
an
army
is
the
utter
discomfiting
of
them
.
The
Fourth
Psalme
.
TO
the
a.
Master
of
the
stringed
Instruments
.
Chief
Musician
on
Neginoth
,
a
Psalme
of
David
.
The
fourth
Psalm
was
composed
by
David
,
possiby
on
the
same
occasion
(
or
a
like
)
as
the
third
,
and
by
him
commended
to
the
Pracentor
or
master
of
his
Musick
,
to
be
sung
to
the
stringed
Instruments
,
the
Psaltery
and
Harp
,
&c.
1.
b
.
Hear
me
when
I
call
,
O
God
of
my
Righteousnesse
,
thou
hast
enlarged
me
when
I
was
in
distresse
,
have
mercy
upon
me
and
hear
my
prayer
.
O
mercifull
God
,
the
only
authour
of
all
that
is
any
way
good
in
me
,
and
the
continuall
defender
and
supporter
of
my
innocence
,
against
all
that
have
risen
up
against
me
,
I
beseech
thee
at
this
time
to
lend
a
favourable
ear
unto
my
Petitions
:
Thou
hast
constantly
given
me
relief
in
all
my
straits
,
extricated
me
out
of
all
my
difficulties
,
be
thou
pleased
now
to
make
good
thy
wonted
mercies
toward
me
,
and
grant
me
deliverance
at
this
time
also
.
2.
O
ye
sons
of
men
,
how
long
will
ye
turn
my
n
glory
into
shame
?
how
long
will
ye
love
vanity
,
c
.
and
seek
after
leasing
?
O
you
that
calumniate
me
and
my
government
,
and
by
defamations
endeavour
to
stir
up
the
people
against
me
(
so
did
Absalom
ii
Sam
.
xv
.
3.
)
will
ye
never
give
over
so
great
a
wickednesse
?
will
ye
still
go
on
in
lying
and
false
speaking
?
3.
But
know
that
the
Lord
hath
set
apart
him
that
is
d
.
godly
for
himself
,
the
Lord
will
hear
when
I
call
unto
him
.
3.
This
you
are
to
know
,
that
God
hath
separated
me
of
his
great
mercy
,
and
set
me
upon
the
throne
to
be
his
Vicegerent
upon
earth
,
and
consequently
to
be
employed
in
his
speciall
services
,
and
by
so
doing
hath
engaged
himself
to
preserve
me
in
it
Psa
.
89.21
.
which
is
my
ground
of
most
confident
assurance
that
he
will
hearken
to
my
prayers
,
and
deliver
me
out
of
your
hands
.
4.
e
.
Be
angry
.
Stand
in
awe
and
sin
not
,
commune
with
your
own
heart
upon
your
bed
,
and
f
.
be
still
.
If
you
are
displeased
at
my
being
King
,
ye
are
now
to
remember
that
being
set
on
the
throne
by
God
,
this
displeasure
of
yours
cannot
be
separated
from
rebellion
against
God
himself
;
Let
this
be
matter
of
serious
sad
examination
,
and
discussion
of
conscience
to
you
,
and
so
work
compunction
in
you
,
perswade
you
to
quit
your
hostile
designes
,
and
yield
subjection
where
it
is
due
.
5.
Offer
the
g
.
Sacrifices
of
righteousnesse
,
and
put
your
trust
in
the
Lord
.
And
then
upon
your
change
you
may
most
seasonably
render
solemn
thanks
to
God
for
your
time
of
repentance
and
escape
out
of
so
desperate
an
enterprise
,
blesse
and
praise
him
,
and
adhere
to
him
constantly
for
the
future
.
6.
There
be
many
that
say
,
Who
will
shew
us
any
good
?
Lord
h
.
lift
thou
up
the
light
of
thy
countenance
upon
us
.
Some
are
apt
to
be
discouraged
and
despair
in
this
distresse
,
the
appearance
of
the
enemy
is
so
formidable
,
and
our
preparations
for
resistance
so
small
;
But
I
have
a
sure
fortresse
that
cannot
fail
,
the
favour
of
God
espousing
my
cause
,
and
supporting
me
,
and
this
is
all
that
remains
for
us
to
take
care
of
,
by
continuall
ardent
prayer
to
invoke
his
help
,
and
chearfully
to
depend
on
it
.
7.
Thou
hast
put
gladnesse
in
my
heart
,
more
than
in
the
time
that
their
corn
and
their
wine
encreased
.
This
security
of
thy
favour
alone
,
is
matter
of
greater
exultation
to
me
,
then
to
worldlings
is
,
or
can
be
the
most
plentifull
harvest
,
wherein
yet
they
are
wont
to
rejoyce
so
profusely
(
and
on
confidence
thereof
to
be
so
secure
for
the
time
to
come
,
Luk
.
xii
.
19.
)
that
the
greatest
joy
is
proverbially
stiled
,
the
joy
in
harvest
.
8.
I
will
together
,
also
{untranscribed Hebrew}
both
lay
me
down
in
peace
,
and
sleep
,
for
thou
Lord
only
makest
me
dwell
in
safety
.
I
therefore
as
well
as
they
will
have
my
rejoycing
also
,
as
they
in
confidence
of
their
full
barns
,
so
I
in
my
reliance
on
the
sole
providence
of
Heaven
;
In
which
confidence
I
can
sleep
securely
,
repose
my self
in
him
,
to
whom
alone
all
my
safety
is
due
,
and
whose
only
guard
is
,
without
all
sollicitude
or
preparations
of
mine
,
abundantly
sufficient
for
me
.
Annotations
on
Psal
.
IV
.
Chief
Musician
]
The
Hebrew
{untranscribed Hebrew}
signifies
to
urge
or
presse
to
the
performing
any
work
or
task
,
Tit
.
and
properly
belongs
to
the
{untranscribed Hebrew}
the
overseer
and
follower
of
workmen
of
any
kinde
.
So
ii
Chron
.
ii
.
2.
where
Solomons
workmen
are
numbred
,
there
are
also
MMM
{untranscribed Hebrew}
which
the
Lxxii
there
rightly
render
{untranscribed Hebrew}
,
Praefects
over
them
,
and
v.
18.
{untranscribed Hebrew}
taskmasters
,
and
c
.
xxxiv
.
12.
{untranscribed Hebrew}
overseeers
,
(
though
v.
13.
and
Ezr.
iii
.
8
,
9.
the
Copies
have
{untranscribed Hebrew}
over
the
workmen
only
)
and
where
the
same
thing
is
set
down
again
,
i
.
Kin
.
v.
16.
they
are
called
{untranscribed Hebrew}
,
and
in
the
Lxxii
{untranscribed Hebrew}
,
set
over
his
works
.
The
word
is
used
more
particularly
of
Musicians
.
To
this
purpose
see
i
.
Chro
.
xv
.
21.
where
after
the
appointing
of
Singers
with
instruments
,
&c.
v.
16.19
,
20.
Mattathiah
,
&c.
are
appointed
{untranscribed Hebrew}
,
we
render
it
,
to
excell
,
but
in
the
margin
,
to
oversee
,
i
.
e
.
to
take
care
of
,
and
order
the
Musick
(
as
Neh
.
12.42
.
Jezrahiah
is
the
Overseer
{untranscribed Hebrew}
of
the
singers
.
)
And
from
hence
is
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
to
the
Master
,
or
Ruler
,
or
Praefect
.
Of
whom
,
or
over
what
he
was
praefected
,
is
here
also
exprest
{untranscribed Hebrew}
{untranscribed Hebrew}
over
the
musical
Instruments
.
Thus
{untranscribed Hebrew}
signifies
,
and
thus
we
have
{untranscribed Hebrew}
Psa
.
lxvii
.
25.
the
minstrels
or
players
on
Instruments
differenced
from
the
Singers
foregoing
.
And
then
the
whole
phrase
{untranscribed Hebrew}
put
together
,
here
signifies
perspicuously
[
To
the
Praefect
of
the
musicall
Instruments
]
such
there
were
,
more
then
one
,
among
Davids
Officers
,
that
waited
on
the
Ark
,
i
.
Chron
.
xv
.
21.
And
to
one
of
these
this
Psalm
was
committed
by
David
,
to
be
sung
and
plaid
to
in
divine
service
.
The
same
we
finde
again
,
Hab
.
iii
.
19.
{untranscribed Hebrew}
To
the
Praefect
or
Master
of
my
stringed
Instruments
.
From
this
sense
of
this
word
{untranscribed Hebrew}
ursit
,
coegit
,
institit
,
there
is
a
secondary
use
of
it
for
finire
to
end
,
and
from
thence
we
have
{untranscribed Hebrew}
Psal
.
ciii
.
9.
rightly
rendred
{untranscribed Hebrew}
unto
the
end
,
and
again
,
vincere
and
triumphare
to
overcome
and
triumph
.
And
from
those
two
notions
the
LXXII
have
taken
their
rise
of
rendring
it
here
,
{untranscribed Hebrew}
to
the
end
,
and
{untranscribed Hebrew}
to
overcome
in
the
Conclusion
of
Habakkuk
(
in
like
manner
as
Aquila
hath
{untranscribed Hebrew}
here
)
and
i
.
Chron
.
xv
.
21.
{untranscribed Hebrew}
to
prevail
,
but
have
lost
the
sence
in
all
these
places
,
and
only
hit
it
ii
Chro
.
ii
.
2.
and
18.
and
xxxiv
.
12.
where
,
as
hath
been
said
,
they
render
it
{untranscribed Hebrew}
overseers
or
praefects
,
set
over
the
workmen
,
and
{untranscribed Hebrew}
taskmasters
,
and
{untranscribed Hebrew}
overseers
.
V.
1.
Hear
me
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
is
certainly
the
Imperative
,
and
so
is
used
Psal
.
xxvii
.
7
,
and
therefore
must
be
rendred
[
hear
,
or
answer
me
]
and
thus
the
Chaldee
understood
it
,
and
paraphrase
it
,
In
time
of
my
prayer
,
{untranscribed Hebrew}
receive
from
me
,
by
which
also
they
render
{untranscribed Hebrew}
hear
or
hearken
,
in
the
later
end
of
the
verse
.
But
the
Lxxii
.
and
from
thence
the
other
Antient
Interpreters
,
seem
to
have
read
{untranscribed Hebrew}
in
the
Preter
tense
,
and
so
render
{untranscribed Hebrew}
he
hath
heard
me
,
and
accordingly
the
Greek
Fathers
,
S.
Chrysostome
especially
,
have
observed
Gods
speed
in
hearing
the
prayers
of
pious
men
,
even
before
they
have
made
an
end
of
them
,
{untranscribed Hebrew}
,
for
it
is
not
,
saith
he
,
When
,
or
After
I
had
prayed
he
heard
me
,
but
{untranscribed Hebrew}
,
when
I
prayed
in
the
present
,
he
hath
heard
me
already
in
the
time
past
,
{untranscribed Hebrew}
,
whilst
thou
speakest
or
sayest
,
I
will
say
,
Behold
here
am
I
,
as
he
cites
it
from
Isai
.
Lviii
.
9.
concluding
that
it
is
not
our
multitude
of
words
that
is
wont
to
perswade
with
God
,
{untranscribed Hebrew}
,
but
a
pure
soul
,
and
the
shewing
forth
of
good
works
.
A
Doctrine
of
most
comfortable
truth
,
but
not
founded
in
the
Hebrew
reading
here
.
V.
2.
My
glory
]
the
Hebrew
{untranscribed Hebrew}
how
long
my
glory
into
ignominie
]
is
elliptical
,
but
easily
supplied
,
and
made
intelligible
,
thus
,
How
long
will
you
reproach
my
glory
,
{untranscribed Hebrew}
by
[
glory
]
meaning
his
regal
power
and
majesty
which
God
had
bestowed
on
him
.
This
the
Lxxii
.
render
somewhat
otherwise
,
{untranscribed Hebrew}
How
long
are
ye
heavy
hearted
,
why
do
ye
love
vanity
?
By
this
phrase
{untranscribed Hebrew}
possibly
explicating
(
as
in
a
periphrasis
)
the
great
hardnesse
of
heart
in
Absalom
and
the
like
,
who
would
defame
so
worthy
a
person
,
as
David
,
approved
and
anointed
by
God
,
and
would
not
be
overcome
or
melted
with
his
goodness
;
or
perhaps
reading
the
Hebrew
somewhat
otherwise
that
now
we
do
,
{untranscribed Hebrew}
to
which
their
rendering
will
be
literall
,
{untranscribed Hebrew}
and
the
variation
not
very
great
,
reading
{untranscribed Hebrew}
in
two
words
and
converting
כ
into
ב
;
which
way
soever
it
is
,
't
is
evident
the
vulgar
Latine
follow
them
usque
quà
graves
corde
ut
quid
—
and
the
Arabick
and
Aethiopick
to
the
same
purpose
.
V.
3.
Godly
]
The
acception
of
{untranscribed Hebrew}
in
this
,
and
some
other
places
,
deserves
here
to
be
observed
.
It
signifies
ordinarily
a
pious
,
or
charitable
,
and
beneficent
person
.
But
when
it
is
spoken
of
Man
,
referring
to
God
,
it
notes
one
that
hath
received
favour
or
mercy
from
him
,
and
is
all
one
with
{untranscribed Hebrew}
,
one
that
hath
found
favour
with
God
.
See
Schindl
.
pentagl
.
p.
618.
C.
So
Psal
.
xvi
.
10.
Thou
shalt
not
suffer
{untranscribed Hebrew}
him
,
that
is
so
favoured
by
thee
,
to
see
corruption
.
So
Ps.
xxx
.
4.
Sing
unto
the
Lord
{untranscribed Hebrew}
ye
that
have
felt
his
mercy
and
bounty
.
And
so
here
David
,
seeing
fit
,
in
his
plea
against
his
enemies
,
who
blasted
him
as
a
man
of
blood
,
and
a
guilty
person
,
to
insist
on
God
selection
,
and
advancement
of
him
to
the
Kingdome
,
(
noted
by
{untranscribed Hebrew}
{untranscribed Hebrew}
hath
separated
to
a
function
,
the
Chaldee
reads
{untranscribed Hebrew}
,
in
the
same
sence
,
as
{untranscribed Hebrew}
in
the
New
Test
.
denotes
setting
apart
to
the
Apostolical
function
Act.
xiii
.
2.
)
and
so
referring
to
these
words
of
Gods
testimony
,
1
Sam
.
xiii
.
14.
The
Lord
hath
sought
him
a
man
after
his
own
heart
,
and
hath
commanded
him
to
be
Captain
over
his
people
,
he
chooses
to
use
that
more
modest
form
of
{untranscribed Hebrew}
an
Eleemosynary
,
or
beadsman
,
that
God
hath
advanced
and
chosen
to
this
great
dignity
.
This
is
in
a
like
style
set
down
Psalm
Lxxviii
.
70.
He
chose
David
also
his
servant
,
and
took
him
from
the
sheepfold
,
From
following
the
ewes
great
with
yong
he
took
him
,
that
he
might
feed
Jacob
his
people
,
&c.
and
Psalm
LXXXIX
.
20.
I
have
found
David
my
servant
,
with
my
holy
oyle
have
I
annointed
him
.
Of
this
see
more
Psal
.
Lxxxvi
.
note
a.
V.
4.
Stand
in
awe
]
What
{untranscribed Hebrew}
signifies
here
might
be
somewhat
uncertain
,
{untranscribed Hebrew}
had
not
the
Apostle
Eph.
iv
.
given
us
the
meaning
of
it
,
{untranscribed Hebrew}
denoting
commotion
either
of
the
body
or
minde
,
doth
in
the
latter
acception
import
two
things
especially
,
fear
and
anger
,
those
two
principal
commotions
of
the
minde
.
In
that
of
anger
we
have
it
,
Gen.
XLV
.
24.
where
we
render
it
falling
out
or
quarelling
,
and
11
Kin
.
xix
.
27
,
28.
in
both
which
we
render
it
rage
.
So
Prov.
xxix
.
9.
And
so
Gen.
xLi
.
10.
the
Hebrew
{untranscribed Hebrew}
(
affirmed
of
Pharaoh
,
viz.
that
)
he
was
wrath
,
is
by
the
Chaldee
rendered
{untranscribed Hebrew}
.
And
this
is
much
the
more
frequent
acception
of
it
in
the
Old
Testament
.
And
thus
the
Septuagint
understood
it
here
(
and
with
them
the
vulgar
Latine
,
Syriack
,
Arabick
,
and
Aethiopick
)
rendering
it
{untranscribed Hebrew}
,
and
from
thence
in
the
same
words
the
Apostle
makes
use
of
the
place
Eph.
iv
.
26.
{untranscribed Hebrew}
,
Be
angry
and
sin
not
,
i
.
e
.
when
ye
are
angry
take
care
that
ye
do
not
sin
,
which
that
it
is
no
allowance
of
{untranscribed Hebrew}
anger
there
,
but
only
a
supposing
it
present
,
and
a
forewarning
of
the
dangerous
effects
of
it
,
See
note
on
Eph.
iv
.
9.
and
that
is
more
evident
by
comparing
it
with
this
Text
,
where
their
displeasure
against
Gods
Anointed
,
David
,
the
first
rise
of
their
Rebellion
,
was
certainly
a
great
sin
in
them
.
V.
4.
Be
still
]
The
Hebrew
{untranscribed Hebrew}
from
{untranscribed Hebrew}
siluit
,
{untranscribed Hebrew}
conquievit
,
cessavit
,
signifies
in
relation
to
actions
as
well
as
words
,
and
so
denotes
a
cessation
from
what
they
were
before
doing
,
which
to
those
that
were
before
about
any
ill
,
is
repentance
,
to
those
which
were
up
in
armes
,
submission
,
or
quiet
subjection
.
And
thus
't
is
rendered
here
by
the
Septuagint
{untranscribed Hebrew}
,
(
and
to
that
the
vulgar
agree
)
compunction
or
contrition
,
as
that
is
taken
for
amendment
,
the
effect
of
godly
sorrow
,
and
so
the
Arabick
more
explicitly
,
Let
it
repent
you
,
and
the
Chaldee
,
that
paraphrases
that
part
of
the
verse
at
large
[
Say
your
prayer
with
your
mouth
,
and
your
petition
with
your
heart
,
and
pray
upon
your
bed
,
and
remember
the
day
of
death
]
instead
of
{untranscribed Hebrew}
reads
{untranscribed Hebrew}
subdue
,
quiet
,
tame
your
desires
or
concupiscences
,
and
then
connects
with
that
the
substance
of
all
the
following
verse
thus
,
Subdue
your
concupiscences
,
and
then
it
shall
be
reputed
to
you
for
a
sacrifice
of
righteousness
—
Agreeably
whereto
Tom
.
1.
p.
532.
l.
30.
S.
Chrysostome
,
{untranscribed Hebrew}
,
Offer
righteousness
,
this
is
the
greatest
gift
,
this
the
acceptable
sacrifice
to
God
,
not
to
slay
sheep
—
but
to
do
what
is
just
;
Wheresoever
thou
art
,
thou
mayest
offer
this
,
thy selfe
being
the
Priest
,
the
altar
,
the
knise
,
and
the
sacrifice
.
V.
5.
Sacrifices
of
righteousness
]
{untranscribed Hebrew}
sacrifices
of
righteousness
here
do
most
probably
signifie
the
peace
offering
,
{untranscribed Hebrew}
or
oblation
of
thanksgiving
for
deliverance
.
We
have
the
phrase
again
Psal
.
Li
.
19.
where
it
is
contradistinguisht
to
{untranscribed Hebrew}
the
holocaust
.
And
there
is
reason
for
this
appellation
,
because
the
sin
was
first
to
be
atoned
by
the
sin-offering
,
and
thereby
the
person
restored
to
some
state
of
righteousness
,
ere
he
attempted
the
other
.
And
withall
,
it
was
lawful
for
a
Gentile
worshipper
,
a
proselyte
of
the
gates
to
present
a
sin-offering
,
but
the
peace-offering
,
{untranscribed Hebrew}
the
sacrifice
of
praise
,
none
but
the
{untranscribed Hebrew}
proselyte
of
righteousness
might
be
allowed
to
bring
.
And
so
it
is
fitly
recommended
here
,
as
a
consequent
of
reformation
.
V.
6.
Lift
up
]
The
Hebrew
{untranscribed Hebrew}
lift
up
,
{untranscribed Hebrew}
is
here
rendred
{untranscribed Hebrew}
by
the
Septuagint
,
and
so
by
the
Latine
,
signatum
est
,
referring
to
a
banner
,
or
standard
,
or
insigne
,
in
Greek
{untranscribed Hebrew}
,
in
Hebrew
{untranscribed Hebrew}
which
is
wont
to
be
exalted
or
lifted
up
,
from
{untranscribed Hebrew}
evexit
,
exaltavit
.
Indeed
{untranscribed Hebrew}
the
word
here
used
is
not
so
usual
in
the
Hebrew
tongue
:
but
instead
of
it
{untranscribed Hebrew}
with
{untranscribed Hebrew}
and
א
,
and
so
the
Chaldee
here
hath
it
;
And
therefore
the
Lxxii
.
had
some
ground
for
their
change
,
and
no
doubt
meant
to
signifie
by
it
,
the
great
security
which
is
injoyed
by
Gods
favour
(
meant
by
the
light
i
.
e
.
chearfulness
,
pleasantness
o●
his
countenance
towards
us
,
as
they
that
favour
others
,
look
pleasantly
on
them
)
viz.
the
same
that
from
an
insigne
or
banner
,
the
strongest
military
preparations
,
and
thus
it
lies
very
consonant
to
what
went
before
.
Davids
visible
strength
,
and
military
preparations
were
so
small
,
comparatively
with
those
of
his
enemies
,
that
they
that
look
't
on
,
were
ready
to
despair
of
victory
.
But
as
Elisha
in
the
mount
to
his
unbelieving
intimidated
servant
,
shewed
him
a
vision
of
horses
and
chariots
round
about
them
,
and
so
more
on
their
,
than
on
the
enemies
side
,
so
David
here
to
those
fearful
objectors
opposes
the
favour
of
God
,
as
a
banner
or
insigne
,
that
hath
a
whole
army
belonging
to
it
,
i
.
e
.
all
security
attending
it
.
The
Fifth
Psalme
.
TO
the
Praefect
for
successive
voices
.
chief
Musitian
upon
a.
Nehiloth
,
A
Psalm
of
David
.
This
Fifth
Psalm
was
indited
by
David
on
consideration
of
his
many
enemies
,
especially
his
undermining
son
Absalom
,
who
by
flattering
the
people
,
and
slandering
him
,
sought
to
get
the
Crown
from
him
.
And
by
him
it
was
committed
to
the
Master
of
his
Musick
to
be
sung
by
the
whole
Quire
in
parts
,
one
voice
following
another
.
1.
Give
eare
to
my
words
,
O
Lord
,
understand
my
sighing
,
or
cry
.
consider
my
b
.
meditation
.
O
mercifull
Lord
,
vouchsafe
to
hearken
to
my
prayer
,
to
weigh
the
groanings
of
my
soul
,
and
relieve
my
wants
.
2.
Hearken
to
the
voice
of
my
Supplication
{untranscribed Hebrew}
Heb
.
{untranscribed Hebrew}
Chald
.
{untranscribed Hebrew}
.
LXXII
.
Orationis
.
Lat
.
cry
,
my
King
and
my
God
,
for
unto
thee
will
I
pray
.
Thou
art
my
King
to
defend
,
my
God
to
vindicate
the
power
,
which
thou
hast
communicated
to
me
.
To
thee
therefore
it
belongs
to
grant
my
requests
,
and
all
that
remains
for
me
,
is
to
addresse
them
constantly
and
importunately
to
thee
.
3.
My
voice
shalt
thou
hear
in
the
morning
,
O
Lord
,
in
the
morning
will
I
dispose
or
prepare
,
wait
or
stand
ready
for
,
or
before
thee
,
{untranscribed Hebrew}
Heb
.
{untranscribed Hebrew}
Chal
.
{untranscribed Hebrew}
.
Lxxii
.
astabo
tibi
Lat
.
direct
my
prayer
unto
thee
,
and
will
look
up
.
The
first
fruits
and
prime
care
of
the
day
shall
be
to
address
and
present
my
heart
,
and
prayer
before
thee
with
my
eyes
fixt
on
heaven
,
after
the
mode
of
an
earnest
petitioner
,
that
waits
,
and
never
means
to
move
,
till
his
requests
are
granted
.
And
thou
O
Lord
answerably
wilt
be
pleased
,
I
doubt
not
to
make
the
same
speed
to
receive
that
address
of
mine
,
to
hearken
to
,
and
grant
my
prayer
.
4.
For
thou
art
not
a
God
that
hath
pleasure
in
wickedness
,
neither
shall
the
wicked
sojourn
.
evill
c
.
dwell
with
thee
.
Of
this
I
have
full
confidence
,
when
I
consider
how
impossible
't
is
for
thee
to
savour
rebellion
or
any
sort
of
wickedness
,
such
as
mine
enemies
now
practice
against
me
,
(
{untranscribed Hebrew}
.
Chr.
Tom
.
1.
p.
542.
l.
11.
that
is
the
part
of
false
and
Idol
Gods
,
i
.
e
.
of
Devils
)
or
to
abett
,
or
indeed
endure
,
or
not
oppose
them
that
designe
so
great
a
wickedness
.
A
stranger
if
he
undertake
not
some
degree
of
proselytisme
,
if
he
renounce
not
his
Idolatry
,
is
not
permitted
to
abide
,
or
sojourn
,
or
even
to
be
a
slave
among
thy
people
.
How
much
less
then
shall
any
wicked
man
be
endured
in
thy
presence
?
5.
The
the
mad
,
or
proud
{untranscribed Hebrew}
foolish
shall
not
stand
before
thy
eyes
{untranscribed Hebrew}
in
thy
sight
,
thou
hatest
all
workers
of
iniquity
.
The
mad
folly
and
presumption
of
these
vainglorious
vaunters
of
their
own
worth
and
excellencies
,
thou
dost
abhor
even
to
behold
,
art
so
farre
from
allowing
or
favouring
the
boasts
,
or
enterprises
of
such
,
that
thou
dost
hate
them
perfectly
,
and
so
dost
thou
all
others
(
whatsoever
their
language
is
)
whose
actions
of
uniforme
obedience
do
not
approve
them
to
thee
.
6.
Thou
shalt
destroy
them
that
speak
leasing
,
the
Lord
shall
abhor
the
man
of
bloods
and
deceit
{untranscribed Hebrew}
bloody
and
deceitful
man
.
Thy
justice
and
patronage
of
the
innocent
,
ingage
thee
to
destroy
the
false
and
treacherous
,
which
under
fair
pretenses
maketh
the
soulest
evils
;
He
whose
double
property
it
is
to
be
made
up
of
{untranscribed Hebrew}
.
Pythag
.
mercy
and
fidelity
,
utterly
detests
that
falsenesse
and
treachery
,
which
is
designed
to
the
oppressing
and
shedding
the
blood
of
the
guiltless
.
7.
But
as
for
me
,
I
will
come
into
thy
house
in
the
multitude
of
thy
mercy
,
in
thy
fear
will
I
worship
in
the
Palace
of
thy
holines
{untranscribed Hebrew}
toward
thy
holy
Temple
.
This
therefore
must
ingage
me
by
way
of
just
returne
to
thy
free
and
undeserved
mercies
,
and
the
great
and
continual
succession
of
them
,
in
all
my
times
of
need
,
to
make
my
frequent
visits
to
that
place
where
thou
art
pleased
to
prasentiate
thy self
,
I
mean
the
Tabernacle
with
the
Arke
of
the
Testimonie
in
it
.
And
therein
as
in
the
Court
and
Palace
of
thy
Sacred
Majesty
,
to
prostrate
my
soul
before
thee
with
all
possible
humility
,
care
and
reverence
.
8.
Lead
me
O
Lord
in
thy
righteousness
because
of
my
enemies
,
make
thy
d
.
way
strait
before
my
face
.
And
it
shall
be
a
speciall
part
of
my
request
unto
thee
,
O
Lord
,
that
by
the
conduct
of
thy
grace
I
may
be
directed
and
assisted
in
keeping
strictly
close
to
all
thy
commands
;
that
those
that
hate
me
most
,
and
observe
me
most
diligently
,
on
purpose
to
get
some
advantage
against
me
,
may
finde
nothing
to
quarrel
or
accuse
in
me
.
To
which
end
,
Lord
,
do
thou
give
me
a
clear
sight
of
my
duty
,
and
incline
my
heart
to
walke
exactly
,
and
so
acceptably
before
thee
.
9.
For
there
is
no
truth
,
rectitude
{untranscribed Hebrew}
Heb
.
{untranscribed Hebrew}
lxxii
.
veritas
vulg
.
lat
.
faithfulness
in
their
mouth
,
their
inward
part
is
very
wickedness
,
their
throat
is
an
open
sepulchre
,
they
ly
flatter
with
their
tongue
.
This
I
am
most
neerly
concerned
in
,
having
so
malitious
treacherous
eyes
upon
me
,
enemies
that
will
not
spare
to
forge
falsities
against
me
,
that
in
their
hearts
meditate
nothing
but
mischief
,
and
when
they
open
their
mouths
,
't
is
as
when
a
grave
is
digged
or
a
pit
laid
open
,
or
as
when
{untranscribed Hebrew}
as
scheol
,
Chald
.
Paraph
.
the
state
of
the
dead
is
said
to
gape
,
only
to
swallow
up
and
devour
the
most
innocent
,
their
tongues
when
they
are
softest
,
and
most
flattering
,
are
full
of
all
kinde
of
deceit
.
10.
Hold
them
guilty
{untranscribed Hebrew}
condemn
,
Chaldee
,
&
Syr
.
judge
them
,
lxxii
.
vulg
.
Arab
.
Aeth
.
Destroy
thou
them
,
O
God
,
let
them
fall
by
their
own
counsels
,
cast
them
out
in
the
multitude
of
their
transgressions
,
for
they
have
rebelled
against
thee
.
This
I
am
confident
,
thou
wilt
not
suffer
to
goe
unpunished
,
even
in
this
life
;
Their
own
malitious
projects
shall
betray
and
ruine
themselves
,
instead
of
prospering
against
me
,
the
more
their
designes
of
mischief
are
,
the
more
multiplyed
are
their
rebellions
against
God
,
and
thereby
will
he
be
certainly
provoked
to
eject
and
eradicate
them
.
11.
But
let
all
those
that
put
their
trust
in
thee
rejoyce
,
let
them
ever
shout
for
joy
and
thou
shalt
protect
,
overshadow
,
or
dwell
among
them
{untranscribed Hebrew}
Heb
.
{untranscribed Hebrew}
overshadow
Chald
.
{untranscribed Hebrew}
dwell
LXXII
.
habitabis
Lat
.
and
so
Syr
.
Arab
.
Aeth
.
because
thou
desendest
them
,
let
them
also
that
love
thy
name
be
joyfull
in
thee
.
On
the
other
side
,
all
such
as
rely
on
God
,
that
do
their
duty
with
faithfulnesse
,
and
resort
to
his
safeguard
for
their
protection
,
shall
never
want
cause
of
joy
and
exultation
,
his
providence
shall
signally
watch
over
them
,
and
his
presence
secure
them
;
And
as
love
is
a
delightful
affection
,
and
never
suffers
them
,
that
are
possest
with
it
,
to
be
sad
,
in
the
presence
,
and
mutual
Returns
of
the
beloved
,
so
in
a
most
eminent
manner
,
the
lovers
of
God
,
whose
hearts
are
fixt
on
him
,
and
their
greatest
pleasures
placed
in
injoying
the
constant
pledges
of
his
love
,
shall
never
want
matter
of
the
most
exuberant
joy
;
so
good
a
God
will
never
fail
to
give
them
whatsoever
they
desire
.
croun
him
{untranscribed Hebrew}
from
{untranscribed Hebrew}
coronavit
,
{untranscribed Hebrew}
Chald
.
from
{untranscribed Hebrew}
corona
{untranscribed Hebrew}
Lxxii
.
and
so
Lat
.
Arab
Aeth
.
12.
For
thou
Lord
wilt
bless
the
righteous
,
with
favour
wilt
thou
†
compass
him
as
with
a
shield
.
For
thy
promises
,
O
God
,
have
obliged
thee
to
prosper
the
righteous
,
to
reward
,
and
crown
his
fidelity
to
thee
with
thy
special
kindness
toward
him
,
and
then
how
can
he
want
any
other
shield
or
protection
,
that
hath
the
guard
of
thy
favour
,
under
which
to
secure
himself
?
Annotations
on
Psal
.
V.
Tit
.
Nehiloth
]
The
word
{untranscribed Hebrew}
being
an
{untranscribed Hebrew}
,
{untranscribed Hebrew}
but
this
one
time
found
in
the
whole
Bible
,
we
can
but
divine
at
the
signification
of
it
,
having
no
certain
guide
to
rely
on
for
it
.
Lexicographers
say
't
is
an
eminent
Musical
Instrument
,
and
the
word
being
of
affinity
both
with
{untranscribed Hebrew}
a
torrent
,
or
running
river
and
with
{untranscribed Hebrew}
a
bee
,
it
is
by
some
deemed
to
have
the
name
from
the
one
or
other
,
as
imitating
the
murmurs
of
either
of
them
:
Some
have
derived
it
from
{untranscribed Hebrew}
perforavit
,
and
then
it
must
signifie
a
hollow
wind-instrument
,
Thus
indeed
{untranscribed Hebrew}
signifies
a
pipe
,
or
flute
,
or
timbrel
,
and
the
verb
{untranscribed Hebrew}
to
play
on
a
pipe
&c.
but
{untranscribed Hebrew}
is
no
where
used
in
this
sense
.
The
regular
way
of
deriving
it
and
that
which
is
allowed
by
Lexicographers
,
is
from
{untranscribed Hebrew}
haeres
fuit
,
haereditate
aut
successione
accepit
,
and
is
oft
rendered
by
the
Lxxii
.
{untranscribed Hebrew}
,
dividing
or
distributing
into
parts
,
but
most
frequently
{untranscribed Hebrew}
,
succeeding
to
by
inheritance
.
And
in
this
notion
it
may
possibly
signifie
a
song
or
hymn
divided
to
be
sung
in
parts
,
as
in
Quires
it
is
ordinary
,
one
sort
of
voices
succeeding
where
the
other
ends
,
and
so
dividing
it
betwixt
them
,
taking
it
up
one
from
the
other
,
the
Tenor
from
the
Trebble
and
the
like
.
That
in
this
notion
the
Lxxii
.
understood
it
,
is
probable
by
their
rendring
it
{untranscribed Hebrew}
for
the
inheritor
,
i
.
e
.
for
that
kinde
of
Musick
that
inherits
,
or
takes
up
successively
,
one
part
of
the
quire
from
the
other
,
and
so
the
Latine
,
and
Arabick
,
and
Aethiopick
,
all
which
must
be
conceived
to
have
rendred
the
phrase
intelligibly
,
and
yet
't
will
be
hard
to
assign
any
other
sense
of
their
rendring
,
[
pro
eâ
quae
haereditatem
consequitur
,
and
de
haereditate
]
save
this
.
And
then
the
Chaldee's
{untranscribed Hebrew}
to
be
sung
on
,
or
by
the
Quires
,
agrees
very
well
with
it
also
,
one
part
of
the
Quire
singing
one
verse
,
the
other
another
,
and
so
succeeding
and
taking
up
one
from
the
other
,
and
dividing
it
betwixt
them
,
which
is
the
obvious
notation
of
{untranscribed Hebrew}
.
And
so
this
notion
seems
to
agree
to
the
sense
of
all
the
Antient
Translators
.
But
't
is
yet
most
probable
,
which
Kimchi
hath
resolved
on
Psal
.
iii
.
that
Nechiloth
was
the
name
of
a
tune
;
and
then
't
is
as
probable
,
that
this
tune
took
its
name
from
Heritage
,
or
somewhat
of
that
kinde
,
in
the
song
that
was
first
set
to
that
tune
,
and
so
all
the
Antient
rendrings
will
be
salved
by
that
means
.
V.
1.
Meditation
]
{untranscribed Hebrew}
from
{untranscribed Hebrew}
gemuit
,
sonuit
,
{untranscribed Hebrew}
regularly
signifies
sighing
or
cry
,
not
a
loud
sonorous
voice
,
but
such
as
complaints
are
made
in
;
so
Isa
.
xxxviii
.
14.
{untranscribed Hebrew}
I
mourned
,
the
Chaldee
reads
{untranscribed Hebrew}
I
sighed
,
as
a
dove
,
and
so
the
Lxxii
.
here
render
it
{untranscribed Hebrew}
cry
,
and
so
the
Latine
and
Aethiopick
,
and
Arabick
;
And
though
it
signifie
also
Metaphorically
the
speech
not
of
the
mouth
,
but
of
the
heart
,
(
{untranscribed Hebrew}
,
saith
Tom
.
1.
p.
541.
l.
17.
Chrysostome
,
not
the
lifting
up
of
the
voice
,
but
the
disposition
of
the
minde
,
as
when
God
said
to
Moses
,
Why
cryest
thou
unto
me
?
when
he
said
nothing
)
and
so
is
most
frequently
rendred
{untranscribed Hebrew}
to
meditate
;
yet
when
it
is
so
rendred
,
it
is
oft
in
the
sence
of
speaking
,
as
Psal
.
xxxv
.
28.
{untranscribed Hebrew}
,
my
tongue
shall
meditate
,
we
rightly
render
it
,
speak
of
righteousness
,
and
so
Psal
.
xxxvii
.
30.
the
mouth
of
the
righteous
{untranscribed Hebrew}
shall
meditate
,
certainly
that
is
,
shall
speak
wisdome
.
So
Psal
.
Lxxi
.
24.
Prov.
viii
.
7.
Isa
.
xxxviii
.
14.
lix
.
3.13
.
and
elsewhere
't
is
{untranscribed Hebrew}
to
speak
,
Psal
.
cxv
.
7.
and
even
{untranscribed Hebrew}
to
cry
or
roare
as
a
Lyon
doth
,
Isa
.
xxxi
.
4.
and
elsewhere
{untranscribed Hebrew}
and
{untranscribed Hebrew}
song
or
melody
,
both
of
them
sounds
uttered
and
not
kept
in
the
minde
.
And
to
this
agrees
the
Chaldee
also
,
rendring
it
{untranscribed Hebrew}
either
in
the
notion
of
desire
,
or
of
fremitus
of
making
a
noise
,
both
which
{untranscribed Hebrew}
signifies
in
the
Chaldee
.
V.
4.
Dwell
{untranscribed Hebrew}
from
{untranscribed Hebrew}
peregrinatus
est
,
{untranscribed Hebrew}
is
best
rendred
sojourn
,
or
make
a
short
abode
.
From
hence
is
{untranscribed Hebrew}
&
{untranscribed Hebrew}
a
guest
,
or
stranger
which
the
Greek
have
transform'd
into
{untranscribed Hebrew}
&
{untranscribed Hebrew}
,
and
it
belongs
to
a
Proselyte
,
one
of
any
Heathen
nation
,
that
lived
among
the
Jews
.
Of
these
some
renounced
Idolatry
,
and
undertook
the
seven
precepts
of
the
sons
of
Adam
and
Noah
,
and
these
were
{untranscribed Hebrew}
strangers
,
or
proselytes
of
the
gate
,
and
such
might
live
amongst
them
,
others
undertook
their
whole
law
and
were
Proselytes
of
righteousness
.
And
to
these
Rules
of
not
admitting
any
strangers
,
but
on
one
of
these
conditions
,
the
Psalmist
seems
here
to
refer
.
The
wicked
man
{untranscribed Hebrew}
{untranscribed Hebrew}
is
all
one
in
effect
with
an
Heathen
Idolater
;
and
therefore
as
such
an
one
must
not
dwell
,
or
sojourn
among
the
Jews
,
(
the
Captive
Slave
,
if
after
a
years
abode
he
renounce
not
his
Idolatry
,
was
to
be
slain
,
)
so
{untranscribed Hebrew}
the
wicked
man
shall
not
sojourn
with
thee
,
shall
be
so
farre
from
being
favoured
by
thee
,
that
he
shall
not
be
allowed
the
least
abode
in
thy
presence
.
V.
5.
Thy
way
The
Hebrew
{untranscribed Hebrew}
must
literally
be
rendered
[
thy
way
before
thy
face
]
yet
the
Lxxii
.
{untranscribed Hebrew}
have
{untranscribed Hebrew}
my
way
before
thy
face
,
and
thence
some
learned
men
are
perswaded
that
they
read
otherwise
than
we
doe
{untranscribed Hebrew}
But
't
is
more
reasonable
to
believe
that
they
did
thus
(
by
way
of
periphrasis
,
not
literal
rendring
)
endeavour
to
express
the
meaning
of
it
,
it
being
the
prime
aime
of
that
prayer
which
petitions
Gods
clear
revelation
of
his
will
,
or
making
his
way
straight
before
us
,
that
we
might
thereby
be
directed
&
assisted
to
walk
exactly
,
and
so
approve
our
wayes
to
God
.
This
latter
indeed
comprehending
the
former
,
Gods
directing
and
assisting
,
presupposing
his
illuminating
grace
,
the
revelation
of
his
will
:
and
therefore
it
is
duly
here
used
by
the
Lxxii
.
the
more
fully
to
express
it
,
and
the
end
of
it
.
And
herein
the
Arabick
and
Aethiopick
and
vulgar
Latine
,
as
they
are
wont
,
follow
the
Septuagint
,
and
therefore
our
Paraphrase
hath
taken
notice
of
both
.
In
the
former
part
of
this
verse
the
Chaldee
seems
to
have
much
mistaken
,
reading
{untranscribed Hebrew}
{untranscribed Hebrew}
my
enemies
(
which
comes
from
{untranscribed Hebrew}
observavit
,
because
enemies
are
spyes
and
observe
critically
what
they
may
finde
fault
with
)
in
a
very
distant
sense
,
{untranscribed Hebrew}
my
praise
,
as
if
it
came
from
{untranscribed Hebrew}
and
denoted
a
canticle
or
hymn
of
praise
,
but
herein
as
the
context
doth
resist
,
so
doth
not
any
one
of
the
antient
versions
favour
them
.
The
Sixth
Psalm
.
TO
the
Prefect
of
the
stringed
instruments
See
Psalm
iv
.
1.
chief
Musitian
on
Neginoth
on
the
eighth
.
upon
Shemineth
,
A
Psalm
of
David
.
The
sixth
Psalm
was
penn'd
by
David
on
some
occasion
of
special
humiliation
,
for
the
to
supplicate
for
his
sin
,
Arab
.
{untranscribed Hebrew}
confession
of
his
sins
,
and
averting
Gods
wrath
:
This
he
directed
.
the
Master
of
his
Musick
to
be
sung
{untranscribed Hebrew}
Chald
.
upon
the
Harp
of
eight
strings
(
such
as
is
mentioned
1
Chron
.
xv
.
21.
)
and
fitted
it
for
it
.
1.
O
Lord
rebuke
me
not
in
thine
anger
,
neither
chasten
me
in
thy
hot
displeasure
.
O
God
of
mercy
which
art
slow
to
wrath
,
and
longsuffering
to
sinners
,
and
delightest
far
more
in
their
reformation
than
their
misery
,
I
beseech
thee
not
to
deal
with
me
,
as
most
justly
thou
mightest
,
in
wrath
and
fury
,
but
in
mercy
to
withdraw
thy
heavy
hand
of
punishment
,
which
I
have
so
justly
provoked
,
and
now
lie
under
.
2.
Have
mercy
upon
me
O
Lord
,
for
I
am
weak
,
O
Lord
heal
me
for
a.
my
bones
are
set
a
trembling
{untranscribed Hebrew}
or
troubled
,
so
the
Syr
.
{untranscribed Hebrew}
,
Lxxii
.
and
so
Lat
.
Aeth
.
vexed
.
O
Lord
I
have
by
my
soul
sins
wounded
my
soul
,
brought
it
down
into
a
most
languishing
terrible
condition
,
provoked
thee
to
withdraw
thy
grace
,
and
give
me
up
to
the
effects
of
thy
displeasure
,
This
is
a
sad
disease
,
and
of
the
worst
condition
,
even
of
the
soul
,
wherewith
thou
art
pleased
also
that
my
body
,
or
outward
condition
should
bear
consent
.
And
in
all
this
't
is
I
that
have
thus
diseased
my self
,
disturbed
and
miserably
wasted
the
health
of
my
soul
,
which
consists
in
an
exact
conformity
of
my
desires
and
actions
to
thy
will
.
And
now
there
is
no
remedy
left
but
one
,
that
of
thy
pardon
and
gratious
forgiveness
,
pouring
thy
wine
and
oile
and
healing
balsame
into
my
gaping
wounds
,
and
this
most
seasonable
mercy
I
beseech
thee
to
bestow
upon
me
.
3.
My
soul
is
also
sore
vexed
,
but
thou
O
Lord
,
how
long
?
The
disquiet
and
torment
hereof
doth
pierce
my
soul
,
there
are
the
sharpest
arrows
of
thy
displeasure
fixt
,
and
afflict
me
exceedingly
,
Lord
that
it
might
be
at
length
thy
season
to
asswage
thy
wrath
,
to
speak
peace
to
me
,
to
afford
me
some
{untranscribed Hebrew}
Chald
.
how
long
wilt
thou
defer
to
give
me
some
refreshing
?
refreshing
which
I
cannot
hope
from
any
other
hand
.
4.
Return
O
Lord
,
deliver
my
soul
,
O
save
me
for
thy
mercies
sake
.
confess
or
praise
thee
{untranscribed Hebrew}
Lord
be
thou
pacified
and
reconciled
to
me
,
and
by
that
means
rescue
me
out
of
this
sad
condition
,
wherein
I
am
involved
,
under
the
weight
of
my
sin
and
thy
displeasure
.
And
though
there
be
in
me
no
means
to
propitiate
,
but
only
to
avert
and
provoke
thee
,
yet
let
thine
own
mercy
,
and
free
bounty
of
grace
have
the
glory
of
it
;
Reflect
on
that
,
and
from
thence
worke
this
deliverance
for
me
.
5.
For
in
death
there
is
no
remembrance
of
thee
,
in
the
grave
who
will
‖
give
thee
thanks
?
For
shouldest
thou
now
proceed
to
take
away
my
life
,
as
it
were
a
most
direful
condition
for
me
to
die
before
I
have
propitiated
thee
,
so
I
may
well
demand
,
what
increase
of
glory
or
honour
will
it
bring
unto
thee
?
will
it
not
be
infinitely
more
glorious
for
thee
to
spare
me
,
till
by
true
contrition
I
may
regain
thy
favour
;
and
then
I
may
live
to
praise
,
and
magnifie
thy
mercy
,
and
thy
grace
,
thy
mercy
in
pardoning
so
great
a
sinner
,
and
then
confess
thee
by
vital
actions
of
all
holy
obedience
for
the
future
and
so
demonstrate
the
power
of
thy
grace
,
which
hath
wrought
this
change
in
me
;
Neither
of
which
will
be
done
by
destroying
me
,
but
only
thy
just
judgments
manifested
in
thy
vengeance
on
sinners
.
6.
I
am
weary
with
my
groaning
.
All
the
night
make
I
my
bed
to
swim
,
I
water
my
couch
with
my
tears
.
The
sadness
of
my
present
condition
under
the
weight
of
thy
displeasure
,
and
the
grievous
effects
thereof
,
is
such
,
as
extorts
those
grones
from
me
,
which
(
instead
of
easing
)
do
only
increase
my
torment
.
The
night
which
is
the
appointed
season
of
rest
,
is
to
me
the
time
of
greatest
disquiet
,
my
agonies
extort
whole
rivers
of
tears
from
me
,
and
the
consideration
of
my
horrible
sins
,
the
causes
of
them
,
gives
me
not
one
minute
of
intermission
.
7.
Mine
eye
is
fretted
,
motheaten
{untranscribed Hebrew}
from
{untranscribed Hebrew}
corrosus
est
à
tineâ
.
consumed
because
of
indignation
.
{untranscribed Hebrew}
Heb
.
{untranscribed Hebrew}
Chal
.
of
which
see
note
on
Psal
.
iv
.
d
.
{untranscribed Hebrew}
anger
,
Lxxii
.
and
so
Syr
.
Lat
.
Arab
.
Aeth
.
grief
,
it
waxeth
old
because
of
all
mine
distressers
oppressers
{untranscribed Hebrew}
enemies
.
The
tears
which
the
thought
of
thy
continual
displeasure
and
punishments
incessantly
draws
from
me
,
have
corroded
,
and
even
exhausted
the
animal
spirits
,
that
maintain
my
sight
,
make
mine
eyes
very
dim
,
above
what
is
proportionable
to
my
age
,
and
still
there
remains
a
succession
of
new
sorrows
,
to
minde
me
of
my
successive
sins
;
one
enemy
after
another
still
riseth
up
against
me
.
8.
Depart
from
me
all
ye
workers
of
iniquity
,
for
the
Lord
hath
heard
the
voice
of
my
weeping
.
Whilst
I
thus
bemoan
my self
before
so
gratious
a
God
,
I
cannot
but
with
confidence
look
up
,
and
expect
his
speedy
return
unto
my
prayers
,
and
consequently
assure
my self
,
that
all
the
designes
of
my
rebellious
enemies
shall
be
utterly
frustrated
by
him
.
9.
The
Lord
hath
heard
the
voice
of
my
supplication
,
the
Lord
hath
received
,
so
all
the
antient
Translations
render
the
future
{untranscribed Hebrew}
will
receive
my
prayer
.
He
that
hath
promised
not
to
despise
a
broken
heart
,
to
comfort
the
mourner
,
he
whose
title
it
is
to
be
the
hearer
of
prayers
,
the
vindicator
of
the
innocent
,
will
certainly
make
good
these
promises
to
me
at
this
time
,
in
pardoning
my
sins
,
and
averting
these
punishments
from
me
.
10
All
my
enemies
shull
be
put
to
shame
,
&
terrified
greatly
,
(
See
v.
2.
)
they
shall
be
turned
back
and
put
to
shame
—
Let
b
all
mine
enemies
be
ashamed
,
and
All
my
enemies
shull
be
put
to
shame
,
&
terrified
greatly
,
(
See
v.
2.
)
they
shall
be
turned
back
and
put
to
shame
—
sore
vexed
,
let
them
return
and
be
ashamed
suddenly
.
And
therefore
I
am
most
confident
that
all
my
opposers
shall
be
discomfited
,
and
sent
back
successless
in
their
present
designe
,
and
how
confident
soever
now
they
appear
,
they
shall
very
suddenly
be
routed
and
put
to
confusion
and
utterly
disappointed
in
their
enterprize
.
Annotations
on
Psalm
VI
.
V.
2.
My
bones
]
The
chief
difficulty
in
this
verse
will
be
removed
by
considering
the
meaning
of
{untranscribed Hebrew}
which
we
render
my
bones
,
{untranscribed Hebrew}
&
so
indeed
it
often
signifies
from
{untranscribed Hebrew}
robustus
or
fortis
fuit
,
but
not
only
so
,
but
in
a
greater
latitude
,
the
members
of
the
body
,
and
then
the
body
it selfe
,
nay
the
substance
or
being
,
and
not
only
the
body
,
as
Job
11.5
.
{untranscribed Hebrew}
his
bone
or
body
is
by
the
Chaldee
rendred
{untranscribed Hebrew}
himself
,
in
opposition
to
his
goods
and
family
,
which
had
been
toucht
sharply
,
ch
.
1.
And
so
among
the
Rabbines
{untranscribed Hebrew}
is
oft
used
for
ipsimet
,
themselves
(
see
Note
on
Rom
.
vi
.
a.
)
It
being
an
ordinary
figure
among
the
Hebrews
,
to
express
a
thing
by
the
names
of
the
parts
of
it
.
Thus
Psal
.
xxxv
.
10.
All
my
bones
shall
say
,
Lord
who
is
like
unto
thee
,
where
certainly
the
bones
which
say
,
and
praise
God
,
are
to
signifie
the
Psalmist
himself
his
tongue
,
and
heart
,
and
every
part
of
him
.
And
so
here
being
in
conjunction
with
[
I
am
weak
]
and
my
soul
is
sore
vexed
v.
3.
it
is
but
a
Poetical
expression
,
my
bones
,
i
.
e
.
every
part
of
my
body
.
Now
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
which
we
render
vexed
,
from
{untranscribed Hebrew}
in
Niphal
,
signifies
any
sudden
commotion
,
or
disturbance
,
or
trembling
,
and
so
being
joyned
with
weak
{untranscribed Hebrew}
{untranscribed Hebrew}
languishing
from
{untranscribed Hebrew}
to
be
sick
or
faint
(
and
so
weak
in
the
notion
of
{untranscribed Hebrew}
in
the
New
Testament
,
See
Note
on
Rom
.
viii
.
m
.
and
Gal
.
iv
.
a.
)
it
must
signifie
a
sore
affliction
,
perhaps
literally
a
disease
,
a
terrible
shaking
fit
,
as
of
a
Paralytick
,
and
this
being
founded
in
,
and
so
including
also
his
sin
,
the
malady
of
the
soul
,
which
is
likewise
called
{untranscribed Hebrew}
weaknesse
(
see
1
Cor
.
viii
.
note
6.
)
the
whole
verse
is
the
doleful
description
of
him
that
hath
committed
any
wasting
sin
,
and
being
cast
down
under
Gods
punishments
for
it
,
is
passionately
suing
out
Gods
pardon
,
the
only
means
possible
to
recover
or
heal
him
again
.
V.
10.
Let
all
my
enemies
]
All
the
Antient
Interpreters
understand
this
last
verse
of
the
discomfiture
and
confusion
of
Davids
enemies
:
{untranscribed Hebrew}
{untranscribed Hebrew}
saith
the
Chaldee
they
shall
be
confounded
]
both
in
the
beginning
and
end
of
the
verse
;
and
the
Syriack
instead
of
the
latter
hath
{untranscribed Hebrew}
perish
]
&
the
LXXII
.
their
[
{untranscribed Hebrew}
let
them
be
made
ashamed
]
is
to
the
same
purpose
:
and
whereas
some
Copies
have
for
{untranscribed Hebrew}
,
which
might
incline
to
the
rendring
it
of
their
conversion
,
or
repentance
(
whereto
the
Latine
convertantur
may
seem
to
sound
)
yet
Asulanus's
Impression
and
others
have
{untranscribed Hebrew}
let
them
be
repulsed
,
and
others
more
largely
{untranscribed Hebrew}
,
let
them
be
turned
backward
,
{untranscribed Hebrew}
and
so
the
Arabick
reads
it
,
which
must
needs
belong
to
their
flight
.
That
they
put
it
in
that
mood
of
wishing
,
is
ordinary
with
them
,
when
yet
the
Hebrew
is
in
the
Indicative
future
sence
,
{untranscribed Hebrew}
they
shall
be
put
to
shame
,
and
so
forward
.
And
this
surely
best
connects
with
the
former
verse
,
The
Lord
hath
heard
;
the
Lord
will
receive
my
prayer
;
and
then
as
an
effect
of
that
,
All
mine
enemies
shall
be
confounded
,
&c.
The
Seventh
Psalm
.
A
Psalm
or
Song
.
a.
SHiggaion
of
David
which
he
sang
unto
the
Lord
concerning
the
words
of
b
.
Cush
the
Benjamite
.
The
Seventh
is
styled
by
a
peculiar
title
,
not
elsewhere
used
in
this
Book
,
which
yet
signifies
no
more
than
a
Song
or
Psalm
of
David
,
a
pleasant
delightful
ditty
,
being
indeed
a
cheerful
commemoration
of
Gods
continued
kindness
to
,
and
care
of
him
,
and
a
magnifying
his
name
for
it
,
together
with
a
confident
affirmation
or
prediction
,
that
his
enemies
shall
but
bring
ruine
on
themselves
,
by
designing
to
mischief
him
:
and
this
he
sang
unto
the
Lord
on
occasion
of
some
malitious
words
,
delivered
by
some
servant
of
Saul
,
stirring
him
up
against
David
1
Sam
.
xxvi
.
19.
(
The
Chaldee
Paraphrast
misunderstands
it
as
an
interpretation
of
his
song
made
on
the
death
of
Saul
,
to
vindicate
his
no
ill
meaning
in
it
.
v.
3.
)
1.
O
Lord
my
God
,
in
thee
do
I
put
my
trust
,
save
me
from
all
them
that
persecute
me
,
and
deliver
me
.
Thy
many
continued
deliverances
and
wonderfull
protections
,
which
assure
me
of
thy
special
kindnesse
toward
me
,
make
me
to
come
to
thee
with
assiance
and
confidence
,
and
to
appeal
only
to
thy
peculiar
favour
,
and
thy
allmighty
power
,
so
frequently
interessed
for
me
,
and
upon
this
account
to
importune
and
depend
on
thee
for
my
present
rescue
from
all
my
persecuters
and
opposers
.
2.
Lest
he
tear
my
soul
like
a
Lion
,
renting
it
in
pieces
,
while
there
is
none
to
deliver
me
.
Shouldst
thou
withdraw
thy
aid
one
hour
,
I
were
utterly
destitute
;
and
then
as
the
Lion
in
the
wildernesse
prevails
over
the
beast
he
next
meets
,
seises
on
him
for
his
prey
,
kills
and
devours
him
infallibly
,
there
being
none
in
that
place
to
rescue
him
out
of
his
pawes
,
the
same
fate
must
I
expect
from
Saul
my
ragefull
implacable
enemy
.
3.
O
Lord
my
God
,
if
I
have
done
this
,
if
there
be
iniquity
in
my
hand
,
I
am
accused
to
Saul
as
one
that
seeks
his
ruine
,
1
Sam
.
xxiv
9.
repro●●hed
by
Nabal
that
I
have
revolted
from
him
.
1
Sam
.
xxv
.
10.
and
that
shews
me
that
by
many
I
am
lookt
on
as
an
injurious
person
.
But
O
Lord
,
thou
knowest
my
integrity
,
that
I
am
in
no
wise
guilty
of
these
things
,
I
have
not
done
the
least
in●ury
to
h●m
;
I
may
justly
repeat
what
I
said
to
him
,
1
Sam
.
xxvi
.
18.
What
have
I
done
,
or
what
evil
is
in
my
hand
?
4.
If
I
have
c
.
rewarded
evil
to
him
that
did
it
to
me
,
or
have
despoiled
—
that
was
al
peace
with
me
:
yea
,
I
have
delivered
him
that
without
cause
is
me
enemy
.
I
have
never
provoked
him
by
beginning
to
do
him
injury
,
nor
when
I
have
been
very
i●l
●●●d
,
returned
any
evil
to
the
injurious
:
he
is
my
enemy
without
any
the
least
cause
or
provocation
of
mine
;
and
being
so
,
I
yet
never
acted
any
revenge
upon
him
,
but
on
the
contrary
in
a
signal
manner
spa●ed
him
twice
,
when
he
fell
into
my
hands
,
1
Sam
.
xxiv
.
4.7
.
and
c
.
xxvi
.
●
.
3.
If
th●s
be
not
in
both
parts
exactly
true
,
5.
Let
the
enemy
persecute
my
soul
and
take
it
,
yea
,
let
him
tread
down
my
life
upon
the
earth
,
and
cause
my
honour
to
dwell
{untranscribed Hebrew}
lay
mine
honour
in
the
dust
.
I
shall
be
content
to
undergoe
any
punishment
,
even
that
he
that
now
pursues
me
so
malitiously
,
obtein
his
desire
upon
me
,
overtake
,
and
use
me
in
the
most
reproachful
manner
,
and
pou●
out
my
heart
blood
upon
the
earth
.
6.
Arise
O
Lord
in
thine
anger
,
list
up
thy self
in
,
or
over
,
See
Note
c
.
because
of
the
rage
of
my
enemies
,
and
raise
up
for
me
the
judgment
{untranscribed Hebrew}
the
Chaldee
read
{untranscribed Hebrew}
speed
or
hasten
for
me
.
awake
for
me
to
the
judgment
that
thou
hast
commanded
.
But
thou
knowest
my
guiltlesnesse
O
Lord
,
To
thee
theref●re
I
appeal
for
my
relief
:
be
thou
gratiously
pleased
to
vindicare
my
cause
,
to
expresse
thy
just
displeasure
against
my
malitious
adversaries
and
calumniators
,
and
speedily
exercise
the
same
justice
,
in
taking
my
part
against
those
that
injure
me
,
which
thou
severely
commandest
the
Judges
on
the
earth
to
dispense
to
the
oppressed
.
7.
So
shall
the
congregation
of
the
people
compasse
thee
about
,
for
that
{untranscribed Hebrew}
for
their
sakes
therefore
return
thou
on
high
.
This
shall
be
a
means
to
make
all
men
admire
thy
works
,
to
address
and
repair
and
flock
unto
thee
,
acknowledge
thee
in
thy
attributes
,
and
enter
into
and
undertake
thy
service
;
and
let
this
be
thy
motive
at
this
time
to
shew
forth
thy
power
and
majesty
,
to
e●e●ute
justice
for
me
and
to
that
end
to
ascend
{untranscribed Hebrew}
thy
tribunal
,
where
thou
sittest
to
oversee
,
and
to
judge
the
actions
of
men
.
{untranscribed Hebrew}
the
house
of
thy
Majesty
.
Chald
.
8.
The
Lord
shall
judge
the
people
:
Judge
me
,
O
Lord
,
according
to
my
righteousnesse
,
and
according
to
mine
innocency
that
is
in
me
.
Thou
art
the
righteous
Judge
of
all
,
do
thou
maintain
the
justice
of
my
cause
,
and
vindicate
my
perfect
innocence
in
this
matter
.
9.
Wickedness
shall
now
consume
or
destroy
the
wicked
,
&
thou
shalt
establish
O
Let
the
wickednesse
of
the
wicked
d
.
come
to
an
end
,
but
establish
the
just
,
for
the
righteous
Lord
trieth
the
heart
and
reins
.
God
will
now
soon
bring
to
nought
the
malitious
designements
of
wicked
men
,
their
sins
will
suddenly
provoke
and
call
down
his
judgments
on
them
.
In
like
manner
he
will
shew
forth
his
justice
in
upholding
and
supporting
the
innocent
,
such
as
he
sees
upon
triall
to
be
sincerely
such
:
for
as
all
righteousnesse
belongs
to
him
,
the
doing
of
all
eminently
righteous
things
,
bringing
his
fierce
judgments
on
the
obdurate
,
and
upholding
and
vindicating
all
patient
persevering
righteous
persons
,
when
they
are
causelesly
accused
or
persecuted
;
so
't
is
his
property
also
to
discern
the
secretest
thoughts
and
inclinations
,
and
accordingly
to
passe
the
most
unerring
judgments
upon
both
sorts
of
them
.
10.
my
shield
is
on
{untranscribed Hebrew}
My
defence
is
of
God
,
which
saveth
the
upright
in
heart
.
To
thee
it
peculiarly
belongs
to
deliver
and
vindicate
those
whom
thou
discernest
to
be
sincere
or
inwardly
upright
,
and
accordingly
my
trust
is
sixt
wholly
on
thee
,
and
my
resort
is
only
unto
thee
,
beseeching
thee
to
shew
forth
thy
power
and
fidelity
for
the
preserving
and
securing
me
.
11.
God
is
a
righteous
judge
,
so
{untranscribed Hebrew}
is
rendred
by
all
the
antient
interpreters
.
judgeth
the
righteous
,
and
God
is
angry
with
the
wicked
every
day
.
God
is
a
most
righteous
Judge
,
't
is
impossible
he
should
favour
the
practices
of
unjust
men
by
whom
his
purity
is
continually
affronted
and
provoked
,
See
not●
c
.
though
through
his
long
suffering
,
designed
for
their
reduction
,
he
do
for
a
while
spare
,
and
not
presently
consume
them
.
12.
If
he
turne
not
,
he
will
whet
his
sword
,
he
hath
bent
his
bow
and
made
it
ready
.
Till
the
wicked
return
and
repent
,
God
seldome
ceaseth
to
warne
,
and
threaten
,
to
prepare
and
sharpen
(
as
it
were
)
his
sword
for
slaughter
,
to
bend
his
bow
,
and
make
ready
the
arrow
upon
the
string
,
shewing
him
from
time
to
time
,
what
severity
he
is
to
expect
,
if
he
do
not
at
length
reforme
,
and
that
t
is
meerly
the
compassion
of
this
lover
of
souls
to
his
creature
,
that
he
thus
gives
him
time
and
warnings
,
and
addes
terrors
also
,
if
by
any
means
he
may
be
brought
home
timely
to
repentance
.
(
Another
sence
of
this
verse
see
in
note
c
.
at
the
end
.
)
13.
He
hath
also
prepared
for
him
the
instruments
of
death
,
he
will
make
or
hath
made
{untranscribed Hebrew}
ordaineth
his
e
.
arrows
or
pursuing
,
or
burning
arrows
.
against
the
persecutors
.
On
his
farther
continuance
in
this
wicked
course
,
God
still
continues
his
decree
to
bring
final
vengeance
on
him
,
in
case
he
will
not
amend
by
all
these
warnings
;
and
yet
is
he
a
while
longer
pleased
to
spare
,
if
yet
he
may
gain
and
reduce
them
.
14.
Behold
he
travaileth
with
iniquity
,
he
hath
conceived
mischief
,
and
brought
forth
falshood
.
And
if
still
all
Gods
longanimity
&
mercy
prove
successeless
,
if
it
be
perverted
only
into
a
means
of
incouraging
him
in
mischievous
,
ungodly
,
treacherous
designes
,
attempts
and
actions
,
15.
He
hath
made
a
pit
and
digged
it
,
and
is
fallen
into
the
ditch
which
he
made
.
The
infallible
consequent
is
,
that
the
mischief
and
ruine
which
he
designes
to
others
,
shall
not
seize
on
them
,
but
on
himself
,
and
bring
perpetual
destruction
upon
him
.
16.
His
mischief
shall
return
on
his
own
head
,
and
his
violent
dealing
shall
come
down
on
his
own
pate
.
All
his
attempts
against
other
men
,
his
oppressions
and
violences
shall
,
when
he
least
looks
for
it
,
like
an
arrow
shot
up
against
heaven
,
come
down
most
sadly
and
piercingly
upon
his
own
head
:
this
is
all
the
fruit
he
is
likely
to
reap
of
his
mischievous
machinations
.
17.
I
will
confesse
{untranscribed Hebrew}
praise
the
Lord
according
to
his
righteousness
,
and
will
sing
praise
to
the
name
of
the
Lord
most
high
.
This
is
a
signàl
illustrious
demonstration
both
of
the
omnipotence
and
just
judgments
of
God
(
mixt
also
with
exceeding
patience
and
longanimity
toward
sinners
)
and
challenges
from
every
pious
heart
a
gratefull
acknowledgement
,
all
lauds
and
praises
most
justly
due
to
his
supreme
Majesty
.
Annotations
on
Psalm
VII
.
Tit
.
Shiggaion
]
Whence
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
comes
,
or
what
literally
it
imports
,
will
hardly
be
defined
.
The
use
of
it
here
,
and
Hab
.
iii
.
1.
(
the
only
places
where
't
is
read
in
Scripture
)
giving
us
no
farther
light
,
than
that
in
all
likelihood
it
signifies
a
song
or
Canticle
.
Here
't
is
rendred
{untranscribed Hebrew}
a
Psalm
by
the
LXXII
;
there
{untranscribed Hebrew}
an
ode
or
song
;
and
so
the
vulgar
Latine
here
,
Psalmus
David
.
And
that
so
(
most
probably
)
it
signifies
,
we
may
conclude
from
the
consequent
{untranscribed Hebrew}
which
he
sang
,
the
verb
in
the
Hebrew
,
from
whence
is
the
ordinary
noun
{untranscribed Hebrew}
a
song
or
Canticle
.
And
so
the
Chaldee
Paraphrase
{untranscribed Hebrew}
The
Interpretation
of
the
Ode
which
he
sang
,
adding
by
way
of
explication
{untranscribed Hebrew}
when
he
spake
a
song
—
But
the
origination
of
the
word
doth
not
readily
give
it
this
sense
;
for
the
radix
{untranscribed Hebrew}
or
{untranscribed Hebrew}
both
in
Hebrew
and
Chaldee
,
signifies
ignoravit
or
erravit
;
and
from
thence
in
the
place
of
Habakuk
,
Aquila
and
Symmachus
render
it
{untranscribed Hebrew}
ignorances
,
and
Theodotion
{untranscribed Hebrew}
voluntarie
sins
;
and
the
vulgar
Latine
have
forsaken
the
LXXII
.
and
render
it
ignorantiis
ignorances
;
and
the
Chaldee
making
a
long
Paraphrase
of
it
,
brings
it
about
to
that
sense
of
{untranscribed Hebrew}
error
or
ignorance
.
Onely
the
Arabick
reteins
Song
or
Canticle
,
and
the
Syriack
leaves
out
all
mention
of
it
both
here
and
there
.
The
Hebrews
conjecture
is
not
improbable
,
that
this
word
was
the
beginning
of
an
old
Hebrew
Song
,
to
the
tune
of
which
this
was
to
be
sung
,
and
so
was
intitled
by
it
.
But
because
there
is
no
such
word
in
use
among
the
Hebrews
for
any
thing
else
but
a
song
,
and
because
from
thence
regularly
comes
the
plural
{untranscribed Hebrew}
in
Habakuk
,
't
is
most
probable
that
as
{untranscribed Hebrew}
signifies
delectatur
,
is
pleased
or
delighted
(
Thus
Prov.
v.
19.
{untranscribed Hebrew}
we
render
,
be
ravisht
,
the
vulgar
,
delectare
be
thou
delighted
,
and
the
Syriack
,
be
thou
fed
;
and
so
Prov.
XX
.
1.
{untranscribed Hebrew}
qui
delectatur
,
whosoever
is
delighted
,
saith
the
vulgar
,
useth
it
luxuriously
or
voluptuously
,
saith
the
Syriack
)
so
from
thence
{untranscribed Hebrew}
may
be
an
old
word
for
a
song
,
in
respect
of
the
delight
and
pleasure
of
the
Musick
of
it
.
And
thus
Abu
Walid
understands
it
here
,
from
the
notion
of
delight
,
or
rejoycing
.
Tit
.
Cush
]
What
is
meant
by
Cush
the
Benjamite
,
is
made
matter
of
question
:
many
,
from
S.
Hierome
,
applying
it
to
Saul
a
Benjamite
,
and
(
as
some
adde
)
the
son
of
Kish
,
and
the
words
delivered
by
him
,
{untranscribed Hebrew}
i
.
Sam
.
xxii
.
8.
(
but
there
is
great
difference
between
{untranscribed Hebrew}
Chush
and
{untranscribed Hebrew}
Kish
,
and
yet
more
between
the
son
of
Kish
,
&
Chush
himself
;
)
and
others
to
Chushi
the
Arc●●te
(
but
his
name
is
written
with
ח
and
so
very
distant
,
and
was
Davids
friend
,
not
enemy
;
)
others
to
Shimei
a
Benjamite
,
that
is
known
to
have
cursed
David
,
ii
Sam
.
xvi
.
(
but
that
was
in
the
businesse
of
Absalom
,
and
the
time
of
his
rebellion
,
to
which
this
Psalm
hath
no
propriety
,
but
to
the
matter
of
Saul
.
)
But
that
which
is
most
probable
is
this
,
that
Cush
was
some
servant
of
Saul
,
which
had
raised
some
malitious
slander
on
David
,
as
if
he
sought
to
take
away
the
Kings
life
;
and
either
his
name
Cush
,
or
else
so
styled
here
from
the
name
of
the
nation
,
Aethiopia
,
ordinarily
styled
{untranscribed Hebrew}
because
the
Aethiopians
being
servants
of
all
nations
,
the
word
{untranscribed Hebrew}
Aethiopia
taken
for
one
of
that
Countrey
,
as
Canaan
for
a
Canaanite
,
might
proverbially
be
taken
for
a
servant
.
Thus
Amos
ix
.
7.
where
the
Hebrew
reads
,
Are
ye
not
to
me
as
the
sons
of
{untranscribed Hebrew}
Aethiopians
?
the
context
inclines
to
interpret
it
,
servants
;
for
to
that
sense
it
follows
,
Have
not
I
brought
up
Israel
out
of
the
land
of
Aegypt
,
redeemed
them
thence
,
and
so
bought
them
to
be
my
servants
?
Now
that
the
servants
of
Saul
are
fitly
called
Benjamites
,
may
appear
both
by
Sauls
being
so
,
and
their
reteining
to
him
,
and
by
the
express
words
i
.
Sam
.
xxii
.
7.
Then
Saul
said
to
his
servants
,
Heare
now
ye
Benjamites
—
That
some
one
or
more
of
Sauls
servants
,
to
incense
their
Master
,
should
calumniate
David
,
is
easily
believed
:
And
to
this
David
refers
i
.
Sam
.
xxvi
.
19.
in
his
words
to
Saul
,
If
they
be
the
children
of
men
that
have
stirred
thee
up
against
me
,
cursed
be
they
before
the
Lord
—
And
some
eminent
passage
to
this
purpose
no
doubt
there
was
,
though
it
be
not
set
down
in
Scripture
.
V.
4.
Rewarded
]
This
verse
,
by
the
ambiguousness
of
some
words
in
it
,
is
variously
interpretable
.
The
most
literal
,
which
I
suppose
is
the
safest
rendring
of
it
,
will
thus
be
collected
.
First
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
which
we
render
return
,
signifies
not
only
to
recompense
,
but
simply
to
do
either
good
or
evill
to
any
:
and
accordingly
it
is
oft
rendred
by
the
Septuagint
in
the
good
sense
,
{untranscribed Hebrew}
,
to
do
,
not
only
to
repay
good
;
Sometimes
't
is
simply
{untranscribed Hebrew}
to
work
,
{untranscribed Hebrew}
to
attempt
,
{untranscribed Hebrew}
to
do
;
And
whether
it
be
of
good
or
evill
,
the
context
must
direct
and
restrain
it
.
So
likewise
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
we
render
[
was
at
peace
]
besides
that
vulgar
signification
for
peace
,
which
generally
belongs
to
the
Noun
,
signifies
very
frequently
to
give
,
and
to
retribute
,
and
is
then
rendred
in
the
good
sense
,
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
,
to
give
,
and
recompense
,
very
oft
;
and
in
the
ill
sense
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
to
punish
and
repay
,
and
the
like
;
and
sometimes
simply
to
doe
,
to
perform
,
and
is
then
{untranscribed Hebrew}
,
to
fulfill
,
to
perform
,
to
doe
.
This
is
observed
by
the
great
Grammarian
Abu
Walid
,
out
of
several
examples
,
that
both
{untranscribed Hebrew}
and
{untranscribed Hebrew}
have
a
double
signification
,
of
doing
a
thing
first
,
as
also
by
way
of
retribution
or
return
,
whether
in
good
or
evill
;
and
accordingly
he
gives
a
twofold
sense
of
these
words
,
[
If
I
have
returned
like
to
him
that
did
evil
to
me
first
]
and
[
if
I
have
done
evill
to
him
that
was
at
peace
with
me
.
]
Thus
then
the
sense
of
the
former
part
of
the
verse
ariseth
{untranscribed Hebrew}
If
I
have
done
evill
to
him
that
did
it
to
me
,
or
,
If
I
have
repaid
,
or
returned
to
him
that
did
or
returned
me
evill
,
i
.
e
.
If
,
when
to
my
good
,
or
at
least
blameless
,
innocent
behaviour
,
Saul
repayed
nothing
but
evil
,
I
have
upon
that
provocation
done
or
repayed
injury
to
him
.
This
is
thus
farr
plain
,
whether
either
or
both
the
words
be
taken
simply
for
doing
,
or
respectively
for
returning
,
repaying
of
evil
;
for
't
is
certain
,
when
evill
is
returned
to
good
,
this
is
called
repaying
of
evill
,
as
much
as
when
it
is
returned
to
evill
.
And
thus
the
LXXII
.
understood
and
render
it
,
{untranscribed Hebrew}
If
I
have
repayed
evill
to
them
that
have
repayed
evill
to
me
;
and
so
the
vulgar
,
and
the
Aethiopick
,
Si
reddidi
retribuentibus
mihi
mala
,
If
I
have
returned
evill
to
them
that
retributed
evill
to
me
;
both
of
them
to
the
sense
of
repaying
in
each
place
;
whereas
the
Syriack
hath
it
,
If
I
have
repayed
evill
to
him
that
did
evill
to
me
,
and
so
the
Arabick
,
If
I
have
retributed
to
them
that
have
done
me
evill
.
With
this
coheres
(
and
is
not
with
any
reason
to
be
disjoyned
)
the
later
part
of
the
verse
,
{untranscribed Hebrew}
{untranscribed Hebrew}
and
have
,
or
,
and
if
I
have
—
{untranscribed Hebrew}
here
is
an
ambiguous
word
,
oft
signifying
,
and
rendred
{untranscribed Hebrew}
,
to
take
out
,
or
lead
out
,
or
snatch
out
,
and
so
to
deliver
;
but
it
primarily
signifies
detrahere
,
spoliare
,
adimere
,
exuere
,
to
take
off
,
to
despoile
,
and
so
from
thence
is
the
noun
{untranscribed Hebrew}
a
garment
,
which
is
wont
to
be
put
off
or
changed
:
(
The
Jewish
Arab
.
expresseth
it
by
{untranscribed Hebrew}
from
{untranscribed Hebrew}
which
signifies
two
contraries
,
to
put
on
,
and
to
take
off
,
or
away
)
In
this
sense
the
Syriack
expresly
use
it
,
Act.
xix
.
37.
where
{untranscribed Hebrew}
Church-robbers
are
rendred
by
this
word
{untranscribed Hebrew}
that
robb'd
or
spoil'd
the
Temple
,
and
Col.
ii
.
8.
nequis
{untranscribed Hebrew}
Let
no
man
despoil
you
,
(
In
this
notion
the
Septuagint
render
it
Job
xxxvi
.
15.
{untranscribed Hebrew}
to
oppress
;
and
thus
the
Chaldee
understand
it
here
,
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
pressit
,
afflixit
)
and
if
I
have
afflicted
them
;
and
so
the
Syriack
also
,
if
I
have
oppressed
:
)
and
thus
the
sense
is
perspicuous
and
current
,
without
any
disturbance
or
confusion
,
If
I
have
returned
evill
to
them
that
dealt
ill
with
me
,
or
if
I
haue
despoiled
him
that
without
cause
was
my
enemy
,
Then
—
And
in
this
peculiar
notion
of
despoyling
an
enemy
,
in
which
it
is
most
frequent
,
it
seems
to
have
some
reference
to
Davids
dealing
with
Saul
.
In
the
cave
he
took
not
from
him
his
garment
,
but
the
skirt
onely
;
and
that
onely
as
a
testimony
of
a
greater
kindness
,
the
sparing
his
life
.
In
the
camp
finding
him
asleep
,
he
only
took
away
his
spear
,
and
that
upon
the
same
ground
;
and
having
evidenced
his
integrity
,
returned
it
carefully
again
.
The
LXXII
.
have
much
changed
this
last
part
of
the
verse
,
rendring
it
{untranscribed Hebrew}
,
Let
me
fall
away
from
my
enemies
empty
(
and
from
thence
the
vulgar
and
Arabick
and
Aethiopick
have
their
rendrings
:
)
and
unless
they
thought
the
true
sense
of
the
words
sufficiently
exprest
in
the
former
part
of
the
verse
,
and
thereupon
took
liberty
to
give
a
various
descant
upon
the
latter
,
(
as
the
LXXII
are
oft
observable
to
doe
)
I
profess
not
to
give
an
account
of
it
.
Other
considerable
variations
they
have
in
this
Psalm
:
v.
6.
for
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
rages
or
burnings
,
from
{untranscribed Hebrew}
in
Hithpael
irâ
exarsit
,
(
and
so
rendred
by
the
Chaldee
{untranscribed Hebrew}
though
applyed
to
God
,
and
not
to
the
enemies
)
the
LXXII
.
read
{untranscribed Hebrew}
in
the
ends
or
bounds
,
(
taking
it
for
{untranscribed Hebrew}
which
signifies
thus
,
from
{untranscribed Hebrew}
transiit
)
the
extreme
parts
or
borders
,
which
being
taken
by
an
enemy
,
give
him
a
great
advantage
over
the
inhabitants
;
as
Ehuds
taking
the
Foords
of
Jordan
toward
Moab
,
Jud
.
iii
.
28.
(
{untranscribed Hebrew}
foords
from
the
same
radix
)
was
the
sure
means
of
subduing
Moab
,
and
destroying
all
the
inhabitants
at
that
time
.
Where
yet
one
thing
may
be
observed
,
and
learnt
from
them
,
that
{untranscribed Hebrew}
being
in
the
beginning
of
the
verse
used
for
in
,
may
most
probably
signifie
so
here
also
,
and
be
rendred
in
,
or
over
;
and
so
the
Chaldee
reads
over
my
oppressors
,
and
the
Syriack
,
and
Arabick
,
over
the
necks
of
my
oppressors
;
and
perhaps
the
LXXII
.
were
willing
to
express
this
by
{untranscribed Hebrew}
,
lift
up
thy self
in
or
over
their
bounds
or
borders
,
as
a
phrase
to
express
his
subduing
of
them
;
choosing
purposely
not
to
repeate
the
word
anger
or
fury
,
because
that
had
been
sufficiently
exprest
in
the
former
part
,
as
far
as
referred
to
God
,
to
whom
the
Chaldee
apply
it
also
in
the
latter
place
,
and
the
other
antient
Translators
doe
not
at
all
mention
it
.
So
v.
9.
{untranscribed Hebrew}
instead
of
{untranscribed Hebrew}
the
righteous
Lord
,
they
read
{untranscribed Hebrew}
God
,
and
keep
the
other
word
divided
to
begin
the
next
verse
,
{untranscribed Hebrew}
,
righteous
is
my
help
from
God
—
So
v.
11.
where
the
Hebrew
hath
{untranscribed Hebrew}
{untranscribed Hebrew}
and
God
is
angry
every
day
,
the
LXXII
.
read
{untranscribed Hebrew}
it
seems
in
the
original
notion
for
fortis
,
strong
(
and
so
doth
the
Chaldee
also
{untranscribed Hebrew}
in
fortitudine
;
)
but
not
only
so
,
but
then
again
read
it
{untranscribed Hebrew}
nor
,
and
then
make
up
this
large
paraphrase
,
instead
of
[
God
is
angry
]
{untranscribed Hebrew}
,
and
he
is
strong
and
patient
,
and
doth
not
bring
forth
or
let
loose
anger
every
day
;
which
the
Arabick
follow
exactly
,
the
Syriack
as
far
as
the
{untranscribed Hebrew}
nor
,
is
not
angry
every
day
,
and
the
vulgar
to
the
same
sense
,
nunquid
irascitur
?
is
he
angry
every
day
?
And
considering
the
context
,
and
the
intire
designe
of
this
and
the
following
verses
,
this
may
well
passe
for
a
perspicuous
paraphrase
of
it
,
and
not
any
contradiction
to
the
rational
,
though
it
agree
not
to
the
literal
notion
of
it
.
So
verse
12.
{untranscribed Hebrew}
if
he
turn
not
,
{untranscribed Hebrew}
they
read
in
the
second
person
plural
by
way
of
paraphrase
,
{untranscribed Hebrew}
,
if
ye
turn
not
;
and
so
the
Latine
and
Arabick
and
Aethiopick
.
In
this
place
Aben-Ezra's
glosse
may
deserve
to
be
remembred
,
who
applyes
{untranscribed Hebrew}
if
he
return
not
to
God
,
referring
to
{untranscribed Hebrew}
v.
7.
{untranscribed Hebrew}
return
thou
on
high
;
that
as
that
belonged
to
Gods
ascending
the
throne
of
judgment
,
standing
up
to
exert
his
vindicative
justice
,
so
his
not
returning
here
,
should
signifie
his
{untranscribed Hebrew}
,
his
not
appearing
in
this
manner
in
vengeance
.
V.
9.
Come
to
an
end
]
How
{untranscribed Hebrew}
is
to
be
rendred
both
for
the
notion
and
sense
,
{untranscribed Hebrew}
will
deserve
to
be
considered
.
The
word
{untranscribed Hebrew}
complevit
,
sinivit
,
used
sometimes
for
good
,
sometimes
for
ill
,
must
here
be
in
the
latter
sense
,
and
then
must
be
rendred
either
filled
up
simply
,
or
else
destroyed
or
consumed
.
In
the
former
sense
the
LXXII
.
read
{untranscribed Hebrew}
,
let
it
be
accomplisht
or
silled
up
,
and
so
the
Syriack
and
Aethiopick
;
but
the
Chaldee
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
agreeing
in
signification
with
{untranscribed Hebrew}
destruxit
,
let
it
be
destroyed
;
and
so
the
Latine
,
consumetur
,
shall
be
consumed
:
and
both
these
may
well
have
place
,
being
one
consequent
to
the
other
;
when
iniquity
is
filled
up
,
when
t
is
come
to
the
full
measure
,
attained
its
end
,
saith
the
Arabick
,
then
Gods
judgments
come
,
it
shall
be
destroyed
.
But
the
Interlinear
have
another
understanding
of
it
,
Consumet
malum
impios
,
Evil
shall
consume
the
wicked
;
and
in
concent
therewith
,
Abu
Walid
observes
the
verb
{untranscribed Hebrew}
to
be
used
transitively
sometimes
,
and
instanceth
in
this
place
,
giving
it
the
notion
of
excidere
,
and
consumere
,
as
well
as
perficere
.
And
this
rendring
may
deserve
to
be
preferred
before
either
of
the
former
.
Now
for
the
tense
it
is
certainly
in
the
future
,
and
not
in
the
Imperative
mood
;
yet
those
two
are
so
promiscuously
taken
the
one
for
the
other
,
that
the
Interpreters
for
the
most
part
render
it
in
the
Imperative
,
let
it
be
—
The
thing
from
thence
observable
is
,
that
in
Sacred
style
,
especially
in
the
Prophetick
Dialect
,
the
use
of
the
Imperative
mood
must
not
be
alwayes
thought
to
denote
a
wish
,
or
,
when
it
is
of
ill
,
to
be
a
curse
,
but
only
a
prediction
.
And
this
may
be
of
use
frequently
in
Interpreting
this
Book
of
Psalms
,
wherein
those
many
passages
which
in
sound
passe
for
wishes
of
ill
,
or
curses
,
are
but
predictions
of
the
ills
that
shall
befall
wicked
men
.
To
{untranscribed Hebrew}
is
here
annexed
the
particle
{untranscribed Hebrew}
{untranscribed Hebrew}
now
,
either
as
an
expletive
,
or
to
denote
the
approach
of
the
destruction
spoken
of
.
V.
13.
Arrows
against
the
persecutors
]
The
Hebrew
{untranscribed Hebrew}
signifying
two
things
,
to
persecute
,
{untranscribed Hebrew}
and
to
be
set
on
fire
,
(
see
note
on
Ps.
x
.
a
)
the
LXXII
.
renders
{untranscribed Hebrew}
here
by
{untranscribed Hebrew}
,
and
the
Latine
by
ardentibus
,
and
so
the
Syriack
(
and
the
rest
)
seems
to
take
it
,
{untranscribed Hebrew}
;
I
suppose
it
should
be
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
ferbuit
,
ebullivit
.
But
the
Chaldee
restrain
it
to
the
other
notion
,
of
persecuting
,
by
the
addition
of
{untranscribed Hebrew}
the
righteous
,
he
will
make
his
arrows
against
the
persecutors
of
the
righteous
.
And
this
may
probably
enough
be
resolved
on
as
the
sence
of
the
place
.
And
yet
the
words
are
capable
of
a
yet
farther
rendring
,
thus
;
{untranscribed Hebrew}
Sagittas
suas
fecit
in
ardentes
,
or
in
persequentes
,
he
hath
made
his
arrows
for
burning
or
persecuting
ones
,
as
that
signifies
,
he
hath
made
his
arrows
burning
or
pursuing
arrows
.
Thus
the
preposition
ל
ל
may
either
be
a
pleonasme
,
as
it
is
not
unusual
;
or
rather
may
serve
to
help
the
construction
of
the
verb
,
with
a
double
accusative
,
as
it
doth
Exod
.
xxvii
.
3.
{untranscribed Hebrew}
All
the
vessels
thereof
thou
shalt
make
brasse
.
So
Abu
Walid
thinks
,
and
renders
it
,
he
maketh
his
arrows
bright
;
the
Jewish-Arabick
translator
,
swiftly
pursuing
,
persecuting
arrows
.
And
thus
burning
arrows
,
as
burning
darts
,
may
well
signifie
sharp
,
and
terrille
arrows
,
which
yet
being
but
made
or
ordained
,
or
(
in
the
present
)
in
fieri
,
in
making
,
or
ordaining
,
and
not
yet
shot
or
sent
out
of
the
bow
,
as
terrible
as
they
are
,
they
still
denote
Gods
sparing
a
little
longer
,
meanwhile
preparing
for
it
,
and
giving
fair
treatable
warnings
,
of
what
will
come
at
last
,
if
they
reform
not
.
The
Eighth
Psalme
.
TO
the
chief
Musitian
upon
a.
Gittith
,
A
Psalm
of
David
.
The
Eighth
Psalm
was
composed
by
David
for
the
magnifying
of
Gods
wonderfull
goodnesse
,
as
more
general
in
the
fabrick
of
the
world
,
and
his
dignations
to
mankind
,
in
making
him
Lord
of
that
great
work
of
his
,
so
more
particular
to
himself
,
in
using
him
as
his
instrument
,
to
discomfit
Goliah
of
Gath
,
the
proud
boasting
Gyant
,
the
Champion
of
the
Philistims
;
and
in
the
Prophetical
mystical
sense
,
his
more
admirable
mercy
to
men
,
in
exalting
our
humane
nature
above
all
the
creatures
in
the
world
;
which
was
eminently
completed
in
our
Saviours
assumption
of
our
flesh
,
and
ascending
to
,
and
reigning
in
heaven
in
it
.
This
Psalm
he
committed
to
the
Prefect
of
his
Musick
to
be
sung
or
plaid
.
1.
O
Lord
our
Lord
,
how
excellent
is
thy
name
in
all
the
earth
?
who
hast
set
thy
glory
above
the
heavens
.
O
thou
Lord
,
Creator
and
sole
Governour
of
heaven
and
earth
,
which
hast
pleased
to
be
known
to
us
men
in
a
peculiar
relation
of
care
and
special
kindness
,
to
{untranscribed Hebrew}
instruct
,
and
reveal
the
knowledge
of
thy
will
to
us
,
How
art
thou
to
be
admired
,
and
praised
,
and
magnified
by
men
and
Angels
,
Our
master
or
teacher
,
say
the
Chaldee
.
and
by
all
both
in
heaven
and
earth
?
whose
superlative
greatness
and
supereminent
Majesty
is
infinitely
exalted
above
all
the
most
glorious
creatures
.
This
is
most
true
of
thee
in
thy
divine
invisible
nature
,
true
also
in
thy
strange
vouchsafements
to
me
at
this
time
;
but
above
all
is
most
admirable
matter
of
observation
and
acknowledgment
to
us
vile
sinners
,
if
considered
in
the
great
mystery
of
our
redemption
,
the
descension
first
,
and
then
exaltation
of
our
Saviour
(
to
which
this
Psalm
is
distinctly
applied
,
Mat
.
xxi
.
16.
1
Cor
.
xv
.
27.
and
Heb
.
ii
.
6
,
7
,
8.
)
2.
Out
of
the
mouth
of
babes
and
sucklings
hast
thou
ordained
strength
,
because
of
thine
enemies
,
that
thou
mightst
still
the
enemy
and
the
avenger
.
It
is
thy
blessed
and
gratious
will
to
give
strength
to
me
,
a
child
,
as
it
were
,
to
subdue
this
proud
giant
,
and
in
him
to
discomfit
the
host
of
the
Philistims
.
As
in
the
oeconomy
of
the
world
,
thou
wert
pleased
to
choose
us
men
,
which
are
poor
mean
impotent
creatures
,
to
be
principal
instruments
of
thy
service
and
glory
,
to
acknowledge
thy
power
,
and
magnifie
thee
in
all
thy
glorious
attributes
;
and
to
that
end
to
send
thine
eternal
Son
out
of
thine
own
bosome
,
to
reduce
us
,
when
we
were
fallen
,
and
call
us
to
this
dignity
of
thy
servants
;
which
mercy
thou
hast
not
vouchsafed
to
those
which
are
much
higher
than
we
,
the
Angels
,
those
glorious
creatures
,
who
when
by
pride
they
fell
,
were
never
restored
by
thee
.
And
in
like
manner
among
us
men
,
thou
art
pleased
to
make
choice
of
the
meanest
and
lowest
,
the
most
humble-spirited
persons
,
and
oft-times
very
children
in
age
,
to
sing
H●sannahs
to
the
son
of
David
,
(
See
Mat
.
xxi
.
16.
and
note
d
.
)
to
acknowledge
and
promulgate
thy
majesty
and
might
;
when
the
great
,
and
wise
,
being
oft
also
the
proudest
men
of
the
world
(
such
were
the
Jewish
rulers
and
Pharisees
in
Christs
time
)
are
not
thus
chosen
,
or
honoured
by
thee
.
And
this
hast
thou
done
on
most
wise
and
glorious
designes
,
that
they
whose
pride
makes
them
resist
and
despise
thee
,
and
thy
precepts
,
may
be
thus
visibly
punisht
,
finding
themselves
despised
,
and
rejected
by
thee
:
and
above
all
,
the
Devil
,
that
proud
and
rebellious
enemy
of
God
and
goodnesse
,
is
by
this
means
subdued
,
and
brought
down
;
first
cast
out
of
a
great
part
of
his
kingdome
in
mens
hearts
,
(
none
but
the
proud
obdurate
sinner
being
left
to
him
)
and
at
last
utterly
confounded
and
destroyed
.
1
Cor
.
xv
.
27.
3.
b
.
When
I
consider
the
heavens
the
work
of
thy
singers
,
the
Moon
and
the
Stars
which
thou
hast
ordained
;
When
I
look
up
and
behold
those
glorious
creatures
,
the
Heavens
,
and
the
innumerable
hosts
of
Angels
,
which
behold
thy
face
,
and
attend
thee
there
,
the
first
fruits
of
thy
creation
,
and
in
the
outworks
,
the
visible
parts
of
those
heavens
,
observe
those
radiant
beauties
,
the
Sun
,
Moon
,
and
Stars
,
all
much
more
excellent
creatures
than
are
any
here
below
,
set
each
of
them
in
their
sphere
by
thine
eternal
decree
,
on
purpose
to
wait
on
,
and
minister
to
us
;
4.
What
is
miserable
or
mortal
man
,
{untranscribed Hebrew}
man
that
thou
art
mindful
of
him
,
and
the
son
of
Adam
,
or
earthly
man
,
{untranscribed Hebrew}
man
,
that
thou
visitest
him
?
It
is
in
my
thoughts
a
miracle
of
superabundant
mercy
to
poor
miserable
mankind
,
that
was
at
first
formed
out
of
the
vilest
materials
,
the
dust
of
the
earth
,
and
is
still
of
a
very
frail
,
infirm
,
mortal
condition
,
that
thou
shouldest
thus
vouchsafe
to
advance
,
and
dignifie
,
and
take
care
of
it
,
above
thy
whole
creation
.
And
for
me
particularly
at
this
time
,
a
youth
of
a
mean
parentage
,
and
the
most
despicable
of
all
my
brethren
,
't
is
admirable
thou
shouldst
inable
me
to
doe
so
great
a
service
for
thy
people
.
But
above
all
,
this
is
eminently
applyable
to
Christ
,
that
mean
despicable
son
of
man
,
scorn'd
,
and
scourg'd
,
and
crucified
,
yet
not
forsaken
by
God
,
or
left
in
the
grave
,
but
exalted
by
a
glorious
resurrection
.
(
Heb
.
ii
.
6.9
.
)
5.
For
thou
hast
made
him
or
a
little
while
:
See
Annot
.
on
Heb
.
4.
c
.
a
little
lower
than
the
Angels
,
and
crowned
him
with
glory
and
honour
.
Thou
hast
at
first
created
man
in
a
lower
condition
,
than
that
of
the
Angels
;
yet
hast
abundantly
recompensed
that
lowlinesse
of
his
present
state
:
whilst
he
lives
here
,
those
glorious
spirits
minister
to
him
,
and
at
length
he
is
assumed
to
participation
of
their
glory
.
Nay
,
our
humane
nature
,
by
being
assumed
by
Christ
,
is
thereby
extolled
above
all
Angels
.
And
for
me
at
this
time
,
thou
hast
advanced
me
to
the
imployment
of
an
Angel
,
by
thy
chastising
,
and
subduing
this
vaunting
champion
by
my
hands
.
And
in
the
diviner
sense
,
Christ
the
son
of
God
,
being
for
a
while
humbled
to
our
flesh
,
and
for
the
space
of
three
and
thirty
years
submitted
to
a
lower
condition
than
that
of
Angels
,
is
yet
by
this
diminution
exalted
,
by
suffering
in
our
flesh
on
earth
,
advanced
to
the
greatest
dignities
in
heaven
,
made
supreme
ruler
and
Judge
of
men
and
Angels
.
(
Heb
.
ii
.
7.
)
6.
Thou
madest
him
to
have
dominion
over
the
works
of
thy
hands
;
thou
hast
put
all
things
under
his
feet
:
7.
All
sheep
and
oxen
,
yea
,
and
the
beasts
of
the
field
:
8.
The
fouls
of
the
aire
and
fish
of
the
sea
,
and
The
Chaldee
read
{untranscribed Hebrew}
Leviathan
that
passeth
whatsoever
passeth
through
the
paths
of
the
seas
.
This
vile
clod
of
earth
,
man
,
thou
didst
at
first
invest
with
a
sovereign
power
over
all
inferiour
,
sublunary
creatures
,
Gen.
1.26.28
.
all
beasts
,
and
souls
,
and
fishes
,
and
plants
,
to
be
commanded
,
and
injoyed
by
him
.
And
in
the
like
manner
thou
hast
given
me
power
over
the
chief
of
these
,
over
the
Lion
and
the
Bear
.
i
.
Sam
.
xvii
.
36.
and
over
this
gyantly
Philistim
.
And
,
in
the
mystery
,
thou
hast
given
to
Christ
,
a
man
on
earth
,
a
power
over
all
these
inferiour
creatures
,
for
them
all
to
be
absolutely
subject
to
all
his
commands
,
to
still
the
sea
,
remove
mountains
,
&c.
and
so
likewise
the
victory
over
all
his
enemies
,
over
men
,
and
devils
,
and
over
death
it selfe
;
and
in
thy
time
this
victory
shall
be
so
completed
,
that
there
shall
be
nothing
left
of
opposition
to
his
Kingdome
,
and
absolute
sovereignty
,
which
shall
not
be
wholly
subdued
unto
him
.
See
Heb
.
ii
.
8.
and
i
.
Cor
.
xv
.
27.
9.
O
Lord
our
Lord
,
how
excellent
is
thy
name
in
all
the
earth
?
O
thou
omnipotent
Lord
,
and
our
most
gratious
Master
,
how
glorious
is
thy
Majesty
in
all
that
thou
hast
and
shalt
doe
among
us
?
The
whole
world
shall
never
cease
to
glorifie
thee
for
these
things
.
Annotations
on
Psal
.
VIII
.
Tit
.
Gittith
.
]
The
Titles
of
the
Psalms
are
known
to
have
great
difficulty
in
them
,
and
accordingly
the
explications
must
be
very
uncertain
.
Many
of
them
referr
to
the
names
of
instruments
,
and
divers
of
those
may
well
be
unknown
to
us
.
Besides
,
the
names
and
titles
of
such
kinde
of
composures
,
as
they
are
very
various
in
all
languages
,
so
are
they
inexplicable
to
all
those
that
are
not
acquainted
familiarly
with
the
Poetry
and
Musick
of
each
Nation
.
The
several
sorts
of
matter
give
several
names
to
Poesyes
;
as
Panegyrick
,
Elegy
,
Hymne
,
and
Anthem
,
&c.
The
particular
matters
do
so
in
like
manner
;
as
on
Cush
the
Benjamite
,
or
when
he
fled
from
Absalom
&c.
So
again
the
occasions
or
seasons
for
which
they
were
provided
to
be
sung
.
Next
,
the
measure
of
the
verse
is
considerable
,
from
whence
it
is
an
Ode
,
an
Epode
,
&c.
So
the
Moode
,
either
Dorick
,
or
Ionick
,
&c.
among
the
Graecians
;
a
Pavin
,
or
Almain
&c.
among
us
:
So
the
key
,
a
song
in
Gammut
,
in
D
Sol
Re
,
and
the
like
:
And
lastly
the
tune
,
of
which
there
be
innumerable
names
taken
from
the
first
known
Ditty
,
that
was
set
to
each
.
This
shews
us
in
general
how
difficult
,
or
rather
impossible
it
must
be
,
for
those
that
are
not
acquainted
with
the
Hebrew
Poetry
or
Musick
(
of
which
we
have
now
small
remainders
)
to
pass
any
certain
judgment
on
those
things
which
wholly
depend
on
this
.
Accordingly
so
it
is
in
the
particular
now
before
us
,
what
is
the
meaning
of
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
and
in
some
other
places
:
The
Chaldee
on
one
side
,
and
the
LXXII
.
and
those
that
follow
them
on
the
other
side
,
have
pitcht
on
very
distant
rendrings
of
it
.
The
Hebrew
{untranscribed Hebrew}
and
{untranscribed Hebrew}
signifies
a
wine
press
,
and
from
thence
the
LXXII
.
and
Latine
and
Aethiopick
have
their
version
,
{untranscribed Hebrew}
pro
torcularibus
,
for
the
winepresses
;
as
if
this
Psalm
of
thanksgiving
were
appointed
to
be
used
peculiarly
in
the
vintage
,
as
a
time
wherein
Gods
mercy
to
man
in
the
fruits
of
the
earth
were
to
be
acknowledged
,
and
from
thence
,
by
way
of
ascent
of
the
soul
,
his
other
sublimer
mercies
,
which
with
the
eye
of
faith
and
prophecy
David
saw
afar
off
,
under
the
times
of
the
Gospel
.
But
the
same
{untranscribed Hebrew}
Gath
is
also
the
name
of
a
City
of
the
Philistims
,
and
{untranscribed Hebrew}
Gittite
,
a
man
of
that
City
,
and
from
thence
the
Chaldee
deduceth
the
word
,
and
renders
it
{untranscribed Hebrew}
.
This
is
ordinarily
rendred
cithara
quam
attulit
de
Gath
,
a
Musical
instrument
which
he
brought
from
Gath
.
But
of
any
such
we
finde
no
mention
elsewhere
in
Scripture
,
nor
the
least
ground
of
suspicion
among
their
writings
,
that
Gittith
should
be
the
name
of
an
Instrument
.
Kimchi
,
that
recites
the
names
of
them
,
hath
another
notion
of
this
.
It
will
therefore
be
the
more
pardonable
boldnesse
to
propose
a
slight
conjecture
on
this
paraphrase
of
the
Chaldee
;
viz.
that
the
word
{untranscribed Hebrew}
may
have
been
by
the
Transcriber
lightly
varied
from
{untranscribed Hebrew}
a
strong
man
,
or
gyant
.
Thus
we
have
in
the
Targum
ii
Sam
.
xxi
.
20.
{untranscribed Hebrew}
a
gyant
of
Gath
.
And
then
why
should
not
the
whole
Paraphrase
of
the
Chaldee
{untranscribed Hebrew}
be
rendered
,
the
gyant
(
i
.
e
.
Goliah
)
which
was
of
Gath
,
or
from
Gath
?
However
thus
much
we
have
gained
from
their
Paraphrase
,
that
{untranscribed Hebrew}
may
signifie
that
or
him
,
{untranscribed Hebrew}
that
was
from
Gath
;
and
then
sure
we
way
thus
safely
interpret
{untranscribed Hebrew}
,
viz.
that
this
Psalm
was
made
on
Goliah
the
Philistim
of
Gath
,
or
Goliah
the
Gittite
,
ii
Sam
.
xxi
.
19.
and
i
.
Chron
.
xx
.
5.
set
here
without
name
,
only
he
that
was
from
Gath
]
(
though
composed
some
time
after
Davids
incounter
with
him
,
and
victory
over
him
)
that
mighty
gyant
that
proudly
and
scornfully
defied
all
the
host
of
Israel
.
And
to
this
the
Psalm
at
least
in
some
part
seems
to
belong
,
being
a
meditation
of
Gods
power
and
wisdome
,
in
subduing
the
proud
by
weak
despised
instruments
,
children
and
sucklings
,
as
it
were
;
and
this
enlarged
,
and
farther
considered
and
observed
both
in
Gods
dealing
toward
mankind
in
general
,
and
toward
particular
men
,
toward
young
David
at
this
time
,
and
toward
Christ
in
his
state
of
exinanition
.
Against
this
conjecture
t
will
be
obvious
to
object
,
1.
that
two
other
Psalms
,
Lxxxi
.
and
Lxxxiv
.
are
also
intitled
{untranscribed Hebrew}
upon
Gittith
,
and
yet
are
not
either
of
them
applyable
to
this
matter
of
Goliah
the
Gittite
;
and
2.
that
there
also
the
Chaldee
Paraphrase
is
the
same
;
and
3.
that
as
there
we
read
{untranscribed Hebrew}
cithara
,
so
't
is
ordinarily
resolved
by
Lexicographers
,
that
Gittith
was
a
Musical
instrument
,
and
that
so
called
from
{untranscribed Hebrew}
a
winepress
,
because
it
was
used
to
be
played
on
in
the
time
of
vintage
,
which
was
a
festival
time
.
To
all
this
I
have
but
one
thing
to
say
,
viz.
that
the
learned
Hebrews
,
that
set
down
the
Musick
of
the
antients
,
doe
not
set
down
Gittith
for
an
instrument
,
but
much
otherwise
.
Witness
Kimchi
,
before
named
,
on
the
third
Psalm
;
where
having
once
for
all
,
set
down
the
instruments
of
the
Jewish
Musick
,
that
were
used
in
the
house
of
the
sanctuary
,
Cymbals
,
Cornets
,
Trumpets
&c.
he
addes
,
that
these
Musical
instruments
were
divided
into
melodies
,
which
were
known
among
them
,
i
.
e
.
there
were
several
tunes
well
known
among
the
Jews
,
that
were
skilfull
in
that
art
,
(
to
which
they
plaid
on
these
instruments
)
and
Gittith
was
one
of
them
.
Here
now
is
evidently
a
great
difference
betwixt
these
instruments
themselves
,
and
the
several
melodies
or
tunes
that
they
plaid
upon
them
;
and
Gittith
is
with
him
expressly
the
name
of
a
tune
,
and
not
,
as
was
supposed
from
the
Chaldee
,
an
instrument
brought
from
Gath
.
Now
of
tunes
it
is
well
enough
known
,
that
they
take
their
names
from
the
songs
which
were
first
composed
to
that
tune
,
sometimes
from
the
matter
of
the
song
,
and
sometimes
also
from
the
first
words
,
or
else
from
some
principal
words
in
it
.
And
if
so
,
then
why
may
not
this
eighth
Psalm
be
the
first
which
was
made
to
this
tune
;
and
from
the
matter
of
it
be
here
inscribed
{untranscribed Hebrew}
upon
the
Gittite
,
or
Philistime
of
Gath
;
and
then
all
other
Psalms
,
afterward
set
to
that
tune
,
called
after
the
name
of
the
first
,
and
so
the
Lxxxi
.
and
Lxxxiv
.
be
inscribed
{untranscribed Hebrew}
to
signifie
them
to
be
set
to
the
same
tune
with
this
,
which
was
made
on
Goliah
the
Gittite
?
If
there
be
small
probability
in
this
,
it
remains
that
we
return
to
that
which
was
first
said
,
that
the
difficulties
of
this
kinde
are
inexplicable
.
And
this
may
stop
,
though
not
satisfie
,
our
curiosities
.
V.
3.
When
I
consider
]
{untranscribed Hebrew}
{untranscribed Hebrew}
in
this
place
is
by
the
Chaldee
rendred
{untranscribed Hebrew}
because
or
for
,
and
by
the
Lxxii
.
{untranscribed Hebrew}
,
because
,
and
so
in
the
rest
of
the
Antient
Interpreters
,
this
being
the
most
frequent
use
of
it
.
Yet
't
is
certain
the
Hebrew
particle
hath
soure
significations
;
and
in
one
of
them
denotes
a
condition
(
and
is
best
rendred
If
)
and
also
time
,
and
is
fully
rendred
,
when
.
So
Gen.
iv
.
12.
{untranscribed Hebrew}
the
Chaldee
read
{untranscribed Hebrew}
if
,
or
,
when
thou
tillest
the
ground
;
and
so
ii
Sam
.
vii
.
i
.
It
came
to
passe
{untranscribed Hebrew}
when
the
King
sat
in
his
house
,
for
which
i
.
Chron
.
xvii
.
1.
they
read
{untranscribed Hebrew}
,
and
we
render
,
as
,
i
.
e
.
when
he
sate
.
And
thus
the
context
inclines
it
here
,
When
I
consider
—
What
is
man
—
i
.
e
.
I
have
then
by
that
consideration
all
reason
to
cry
out
by
way
of
admiration
,
What
is
man
—
And
thus
the
Jewish
Arabick
translation
renders
it
,
When
I
see
the
heavens
&c.
I
say
,
What
is
man
—
The
Ninth
Psalm
.
TO
the
chief
Musitian
upon
or
the
death
of
the
Champion
a.
Muth-Labben
,
A
Psalm
of
David
.
The
ninth
Psalm
is
a
solemn
thanksgiving
for
Gods
deliverances
,
and
by
the
title
may
be
thought
to
reflect
on
the
death
of
Goliah
of
Gath
,
the
great
Champion
of
the
Philistims
,
vanquisht
and
kill'd
by
David
;
but
the
Psalm
made
some
space
afterwards
,
when
the
Arke
was
placed
in
Sion
,
and
the
Philistims
were
utterly
destroyed
,
v.
6.
and
yet
in
some
other
time
of
distresse
,
v.
13.
and
of
absence
from
Sion
,
v.
14.
and
committed
to
the
prefect
of
his
Musick
.
1.
I
will
praise
thee
,
O
Lord
,
with
my
whole
heart
;
I
will
shew
forth
all
thy
marvelous
works
.
O
Lord
of
all
power
and
mercy
,
which
art
pleased
to
interpose
thy
omnipotence
for
me
,
and
thereby
to
inable
thy
feeble
servant
to
passe
through
many
great
difficulties
,
I
doe
with
all
the
devotion
of
my
soul
acknowledge
and
proclaim
this
,
and
all
other
thy
great
mercies
.
2.
I
will
be
glad
and
exult
,
leap
for
joy
{untranscribed Hebrew}
Lxxii
.
exultabo
.
Lat
.
Syr
.
Arab
.
Aeth
.
rejoyce
in
thee
;
I
will
sing
praises
to
thy
name
,
O
thou
most
Highest
.
This
is
matter
of
infinite
joy
,
and
transporting
delight
unto
me
,
without
the
least
reflection
on
my selfe
,
(
who
am
meer
nothing
)
to
magnifie
thy
sublime
and
most
powerfull
Majesty
,
and
attribute
all
my
successes
unto
thee
.
3.
When
mine
enemies
are
turned
back
,
they
shall
b
.
be
galled
,
or
lamed
fall
and
perish
from
thy
face
,
or
sight
{untranscribed Hebrew}
at
thy
presence
.
By
thee
are
our
enemies
put
to
flight
and
flying
they
meet
with
gall-traps
in
their
way
,
and
so
are
lamed
,
overtaken
,
and
killed
in
the
pursuit
.
(
This
befell
the
Philistims
on
the
discomfiture
of
their
proud
Champion
.
1
Sam
.
xvii
.
51
,
52.
)
And
to
thee
only
is
it
to
be
ascribed
;
't
is
thy
Majesty
that
hath
done
the
whole
worke
intirely
for
us
:
thou
foughtest
against
them
,
and
thereby
they
were
thus
worsted
,
put
to
flight
,
and
destroyed
.
4.
For
thou
hast
pleaded
{untranscribed Hebrew}
See
note
on
Psalm
cxxxii
.
2
.
maintained
my
right
and
my
cause
;
thou
sattest
in
the
throne
judging
right
.
When
in
the
duel
between
that
Champion
and
me
,
and
so
in
many
other
battels
with
my
enemies
,
the
cause
was
committed
to
thy
sacred
judgment
,
thou
we●t
pleased
to
take
my
part
,
to
defend
me
,
and
to
judge
on
my
side
,
and
with
perfect
justice
to
plead
,
and
decide
the
controversie
betwixt
us
,
and
give
the
victory
to
thy
servant
.
5.
Thou
hast
rebuked
the
heathen
,
thou
hast
destroyed
the
wicked
,
thou
hast
put
out
their
name
for
ever
and
ever
.
By
the
death
of
the
{untranscribed Hebrew}
the
wicked
Goliah
;
Chald
.
impious
prosane
Goliah
the
Philistims
Champion
,
thou
hast
put
their
whole
host
to
slight
,
and
made
this
victory
a
foundation
of
utter
extirpation
to
that
nation
of
the
{untranscribed Hebrew}
the
peoples
of
the
Philistims
,
Chald
.
Philistims
.
6.
O
thou
enemy
,
c
.
destructions
are
consummate
to
the
end
,
or
for
ever
.
come
to
a
perpetuall
end
,
and
thou
hast
extirpated
{untranscribed Hebrew}
destroyed
cities
,
the
memorial
is
perished
with
them
.
They
are
now
finally
destroyed
,
their
cities
rased
to
the
ground
,
and
(
unless
it
be
in
the
stories
of
their
ruine
)
no
remainders
of
them
discernable
:
and
all
this
must
be
attributed
to
thee
,
O
Lord
.
7.
d
.
And
the
Lord
shall
endure
for
ever
,
he
shall
fit
,
he
hath
—
But
the
Lord
shall
indure
for
ever
:
he
hath
prepared
his
throne
for
judgment
.
A
signal
evidence
of
thy
power
and
immutability
,
of
thy
sitting
in
heaven
as
on
a
throne
,
or
tribunal
of
judicature
.
8.
And
he
shall
judge
the
world
in
righteousnesse
;
he
shall
minister
judgment
to
the
people
in
uprightnesse
.
From
whence
thou
shalt
from
time
to
time
dispense
and
administer
,
and
dispose
of
all
things
here
below
,
with
all
exact
justice
and
uprightnesse
.
9.
The
Lord
also
will
be
a
sure
refuge
for
the
oppressed
,
a
refuge
for
seasons
,
or
,
opportunities
,
in
distresse
.
{untranscribed Hebrew}
,
Lxxii
.
in
opportunitatibus
,
in
tribulatione
,
Lat
.
in
times
of
trouble
.
And
this
as
to
the
punishing
of
the
proud
obdurate
oppressor
,
so
to
the
seasonable
support
of
all
that
are
not
able
to
relieve
themselves
;
when
their
tribulations
,
and
so
their
exigences
,
are
greatest
,
then
have
they
in
thee
a
sure
sanctuary
,
to
which
they
may
opportunely
resort
,
and
be
confident
to
receive
relief
from
thee
.
10.
And
they
that
know
thy
name
,
will
put
their
trust
in
thee
:
for
thou
,
Lord
,
hast
not
forsaken
them
that
seek
thee
.
And
accordingly
all
that
know
any
thing
of
religion
,
that
have
either
learne
from
others
,
or
experimented
in
themselves
these
thy
faithful
all-righteous
dispensations
,
in
the
oeconomy
of
the
world
,
those
glories
of
thine
,
resulting
from
the
conjuncture
of
all
thy
attributes
,
of
power
,
and
justice
,
and
wisdome
,
and
mercy
,
&c.
will
thereby
be
firmely
grounded
in
their
trusts
and
reliances
on
thee
,
(
without
applying
themselves
to
any
of
the
sinfull
aids
and
policies
of
the
world
for
succour
)
laying
this
up
for
an
anchor
of
hope
,
that
God
never
forsooke
or
failed
any
pious
man
in
his
distress
,
that
by
prayer
and
faith
made
his
humble
and
constant
applications
to
him
.
11.
Sing
praises
to
the
Lord
,
which
dwelleth
in
Sion
;
declare
among
the
people
his
doings
.
Let
us
therefore
all
joyne
in
magnifying
the
power
and
mercy
of
God
,
and
to
that
end
assemble
to
the
sanctuary
,
where
he
is
pleased
to
presentiate
himselfe
,
giving
all
men
knowledge
of
the
his
mi●●cles
.
Arab
.
wonderfull
acts
he
hath
wrought
for
us
.
12.
When
he
maketh
inquisition
for
blood
,
he
remembreth
them
:
he
forgetteth
not
the
cry
of
the
afflicted
,
{untranscribed Hebrew}
humble
.
The
blood
of
humble
,
pious
,
helplesse
men
,
that
is
shed
by
oppressors
,
hath
a
cry
that
goes
up
to
heaven
,
Gen.
iv
.
19.
and
is
most
pretious
with
God
:
he
will
never
suffer
it
to
goe
unpunisht
,
but
will
act
severe
revenges
for
it
;
pursue
and
finde
out
the
guilty
persons
,
and
poure
his
plagues
upon
them
.
13.
Have
mercy
upon
me
,
O
Lord
:
consider
my
affliction
,
or
,
oppression
from
my
enemies
{untranscribed Hebrew}
trouble
which
I
suffer
of
them
that
hate
me
,
thou
that
liftest
me
up
from
the
gates
of
death
.
On
these
grounds
I
continue
to
make
my
addresses
to
thee
,
O
Lord
,
beseeching
thee
to
behold
in
mercy
the
low
and
afflicted
condition
of
thy
servant
at
this
time
;
and
as
thou
are
wont
to
interpose
thy
seasonable
reliefs
,
when
there
is
most
need
of
them
,
to
raise
those
that
are
brought
lowest
,
so
to
reveale
thy selfe
to
me
opportunely
at
this
present
.
14.
That
I
may
shew
forth
all
thy
praise
in
the
gates
of
e
.
the
daughter
of
Sion
:
I
will
rejoyce
in
thy
salvation
.
That
so
I
may
have
continual
matter
of
thanksgiving
to
pay
thee
,
when
I
enter
into
the
assembly
,
in
the
midst
of
the
inhabitants
of
Sion
,
and
triumphantly
rejoyce
,
and
blesse
thee
for
thy
deliverance
afforded
me
.
15.
The
heathen
are
sunk
down
in
the
pit
that
they
made
;
in
the
net
which
they
bid
is
their
own
foot
taken
.
The
evil
machinations
of
Godless
men
bring
nothing
but
certain
ruine
on
them
:
the
mischief
that
they
designe
to
others
,
falls
constantly
on
themselves
.
16.
The
Lord
is
known
by
the
judgment
which
he
executeth
:
the
wicked
is
snared
in
the
work
of
his
own
hands
.
See
note
on
Ps.
iii
.
6.
Higgaion
,
Selah
.
And
this
is
a
notorious
act
of
Gods
righteous
judgment
on
them
,
that
their
acts
and
attempts
of
hurting
others
are
all
converted
to
their
own
ruine
.
17.
The
wicked
shall
be
turned
into
hell
,
and
all
the
nations
that
forget
God
.
And
in
summe
,
that
all
that
forsake
and
despise
God
,
and
refuse
to
enter
into
{untranscribed Hebrew}
the
fear
or
worship
of
God
,
Chald
.
his
service
,
or
having
entred
apostatize
from
him
,
shall
,
whole
nations
together
,
be
utterly
and
finally
destroyed
.
18.
For
the
needy
shall
not
alway
be
forgotten
;
the
expectation
of
the
oppresse
{untranscribed Hebrew}
poor
shall
not
perish
for
ever
.
For
though
God
for
a
while
permit
his
meek
and
obedient
servants
to
be
opprest
,
and
triumpht
over
,
and
in
the
eye
of
the
world
to
be
forgotten
,
forsaken
,
and
perish
;
yet
if
they
constantly
adhere
to
him
,
and
contentedly
wait
his
leisure
,
without
flying
for
relief
to
any
unlawful
means
,
't
is
certain
he
will
at
last
return
to
them
,
and
rescue
them
out
of
the
oppressors
hands
.
19.
Arise
,
O
Lord
,
let
not
man
prevail
;
let
the
heathen
be
judged
in
thy
sight
.
On
these
grounds
,
O
Lord
,
I
have
now
all
confidence
to
fly
,
and
pray
to
thee
,
that
thou
wilt
not
permit
{untranscribed Hebrew}
the
son
of
wickedman
Chaldee
.
wicked
men
any
longer
to
prosper
and
be
victorious
,
but
that
thou
wilt
interpose
thine
own
just
hand
of
vengeance
,
20.
or
,
set
them
a
razor
.
Put
them
in
f
.
fear
,
O
Lord
,
that
the
Nations
may
know
themselves
to
be
but
men
.
To
chastise
them
sharply
and
subdue
them
;
that
by
this
means
they
and
all
other
presumptuous
sinners
may
be
humbled
,
and
instructed
,
brought
to
a
sight
of
themselves
,
and
a
fear
of
thee
,
and
thy
judgments
.
Annotations
on
Psalm
IX
.
Tit
.
Muth-Labben
]
The
title
of
this
Psalm
(
as
of
the
former
)
hath
been
matter
of
much
question
and
uncertainty
,
in
both
parts
of
it
,
{untranscribed Hebrew}
,
{untranscribed Hebrew}
and
{untranscribed Hebrew}
For
the
former
,
many
of
the
learned
Hebrews
incline
to
read
it
,
as
one
word
,
{untranscribed Hebrew}
.
So
Abu
Walid
,
who
saith
that
,
perhaps
,
from
that
notion
of
the
word
,
wherein
it
signifies
occultari
,
it
might
be
a
certain
way
,
or
kinde
of
still
,
hidden
,
or
low
Musick
or
Melody
.
And
so
the
Jewish
Arabick
Translator
interprets
it
,
an
hidden
low
slender
tune
.
To
this
the
LXXII
agree
,
who
rendring
it
{untranscribed Hebrew}
,
appear
to
have
read
it
{untranscribed Hebrew}
in
one
word
,
and
either
{untranscribed Hebrew}
before
it
,
or
else
supplying
the
want
of
that
praeposition
by
{untranscribed Hebrew}
.
{untranscribed Hebrew}
Then
for
Labben
,
the
Jewish-Arabick
translator
would
have
it
to
be
from
Ben
,
the
name
of
one
of
the
Praefects
of
Musick
,
mentioned
1
Chron
.
xv
.
18.
as
if
the
Psalm
were
for
Ben
,
or
those
belonging
to
Ben
,
to
sing
.
And
thus
,
it
seems
,
Kimchi's
father
took
it
.
To
this
interpretation
that
place
in
the
Chronicles
seems
somewhat
favourable
,
where
,
as
v.
18.
of
those
of
the
second
degree
are
reckoned
Zachariah
,
Ben
,
Jaziel
,
Shemiramoth
,
Jehiel
,
Unni
,
Eliab
,
Benaiah
,
Maasiah
,
&c.
so
ver
.
20.
eight
of
the
same
persons
are
repeted
again
(
which
number
must
reasonably
be
supposed
to
contain
all
the
rest
)
as
singers
to
sound
with
Psalteryes
on
Alamoth
,
where
the
Hebrew
{untranscribed Hebrew}
is
reteined
by
the
Lxxii
.
{untranscribed Hebrew}
,
and
most
probably
signifies
the
name
of
a
tune
known
by
that
title
:
and
so
indeed
on
Ps.
3.
Kimchi
among
the
known
tunes
of
the
Hebrews
names
Alamoth
for
one
.
And
so
this
is
no
improbable
account
of
this
title
.
Yet
in
a
matter
where
there
is
not
ground
for
any
more
then
conjecture
,
it
may
not
be
amisse
to
set
down
some
other
descants
.
First
then
,
it
will
be
found
no
news
,
for
the
antient
interpreters
to
put
into
one
,
those
words
which
were
,
and
ought
certainly
to
be
divided
in
the
Hebrew
.
An
example
we
have
in
this
very
particular
,
Psal
.
xlviii
.
he
shall
be
our
guide
{untranscribed Hebrew}
unto
death
.
The
Chaldee
render
,
as
if
it
were
one
word
,
{untranscribed Hebrew}
youth
,
in
the
daies
of
our
youth
:
where
yet
the
Masorites
read
in
two
words
{untranscribed Hebrew}
till
death
;
and
so
there
the
LXXII
.
render
it
in
sense
,
though
not
in
words
,
{untranscribed Hebrew}
for
ever
,
(
for
by
that
they
might
more
probably
express
{untranscribed Hebrew}
till
death
,
than
be
thought
to
have
read
{untranscribed Hebrew}
secula
,
as
some
learned
men
conjecture
.
)
And
thus
Kimchi
reports
of
his
father
,
that
in
his
opinion
Almuth
were
two
words
,
yet
to
be
read
as
one
.
And
if
they
were
two
,
[
{untranscribed Hebrew}
upon
the
death
]
then
all
the
difficulty
will
be
,
what
is
meant
by
{untranscribed Hebrew}
{untranscribed Hebrew}
Labben
.
That
some
of
the
Hebrews
will
have
read
by
way
of
Anagramme
backward
{untranscribed Hebrew}
as
if
it
were
on
the
death
of
Nabal
:
but
that
sure
is
but
phansy
,
though
I
see
it
taken
up
by
a
very
learned
man
.
The
LXXII
.
render
it
{untranscribed Hebrew}
of
the
son
,
simply
:
And
some
account
may
be
given
of
that
,
not
from
those
that
will
understand
it
of
the
death
of
Christ
,
the
Son
by
way
of
eminence
,
but
in
a
far
different
sense
,
so
as
to
understand
it
of
one
whose
father
was
not
known
;
in
which
notion
the
Latine
conceiving
{untranscribed Hebrew}
1
Sam
.
xvii
.
4.
to
be
literally
[
a
man
,
or
one
of
the
sons
]
have
rendred
it
vir
spurius
,
a
bastard
.
And
though
the
LXXII
there
read
in
a
distant
style
{untranscribed Hebrew}
,
a
mighty
or
strong
man
,
a
gyant
;
yet
I
suppose
this
is
but
consequent
to
the
same
notion
.
For
it
is
by
the
Hebrews
observed
from
Gen.
vi
.
2.
and
4.
that
the
gyants
,
i
.
e
.
great
or
mighty
men
,
were
begotten
by
those
unlawful
conjunctions
or
promiscuous
use
of
women
,
and
so
generally
lived
without
observation
of
any
laws
of
chastity
,
or
marriage
,
(
which
is
the
meaning
of
corruption
and
violence
v.
11.
)
and
so
might
well
be
thought
to
be
meant
by
that
phrase
[
men
of
the
sons
]
as
that
signifies
a
spurious
offspring
,
whose
father
is
not
known
(
as
generally
't
is
observable
of
any
gyant
in
Scripture
,
that
he
hath
no
other
extraction
taken
notice
of
,
but
either
that
he
is
a
son
,
or
of
the
sons
of
the
gyant
,
1
Chron
.
xx
.
4.
and
6.
or
a
brother
of
such
a
man
,
as
of
Goliah
v
,
5.
)
somewhat
like
this
we
finde
ii
Sam
.
xxi
.
16.
where
Ishbibenob
is
said
to
be
of
the
sons
of
the
gyant
,
and
in
the
Chaldee
{untranscribed Hebrew}
of
the
sons
of
the
strong
man
,
without
naming
any
father
.
And
it
is
not
improbable
that
the
name
it selfe
Ishbibenob
,
was
a
light
variation
from
that
phrase
{untranscribed Hebrew}
a
man
of
the
sons
,
as
a
known
title
for
a
gyant
.
And
if
this
be
appliable
to
{untranscribed Hebrew}
Labben
here
,
then
it
may
signifie
the
Gyant
of
Gath
,
Goliah
and
give
ground
of
conjecture
either
that
this
Psalm
was
composed
(
though
long
after
)
in
remembrance
of
,
or
reflexion
on
Goliah
)
his
death
,
as
the
Chaldee
v.
5.
(
and
Kimchi
,
who
is
not
of
this
minde
for
Labben
,
doth
yet
acknowledge
the
matter
of
the
Psalm
to
agree
to
Goliah
)
or
else
was
set
to
the
tune
of
one
that
had
been
composed
on
that
subject
,
for
so
Kimchi
,
as
was
said
,
among
their
known
tunes
,
names
Alamoth
for
one
,
which
sure
refers
to
this
place
.
Besides
this
,
one
farther
interpretation
there
is
,
of
which
the
word
may
be
deemed
capable
,
and
that
concurring
to
the
same
●nd
,
to
determine
Goliah
the
person
here
referred
to
.
For
{untranscribed Hebrew}
{untranscribed Hebrew}
in
Hebrew
and
Chaldee
signifies
inter
or
in
medio
,
between
,
or
in
the
middle
,
and
may
fitly
denote
a
Champion
,
or
Combatant
,
that
stands
forth
,
and
is
in
the
middle
,
to
challenge
the
enemy
.
So
1
Sam
.
xvii
.
4.
when
Goliah
comes
out
to
challenge
the
Israelitish
host
,
it
is
,
{untranscribed Hebrew}
{untranscribed Hebrew}
vir
intermedius
saith
the
interlinear
,
a
man
,
or
one
in
the
midst
came
out
from
the
camp
of
the
Philistims
;
and
the
Chaldee
in
like
manner
{untranscribed Hebrew}
a
strong
man
,
or
gyant
,
or
champion
from
among
them
.
And
many
like
passages
there
are
in
Authors
,
of
combatants
standing
forth
betwixt
the
camps
:
So
he
whom
Manlius
Torquatus
killed
in
Livie
l.
vii
.
This
{untranscribed Hebrew}
Homer
expresses
in
like
style
,
by
{untranscribed Hebrew}
in
the
midst
,
{untranscribed Hebrew}
.
i
.
e
.
saith
Eustathius
p.
291.
l.
23.
{untranscribed Hebrew}
,
betwixt
the
two
armies
,
which
,
saith
he
,
after
Homers
time
,
{untranscribed Hebrew}
or
{untranscribed Hebrew}
,
they
expresse
by
one
word
,
which
signifies
between
the
armies
,
and
is
saith
he
,
Ibid
.
p.
296.
l.
20.
afterward
more
fully
described
by
{untranscribed Hebrew}
,
there
was
a
little
plain
or
field
about
them
.
Agreeable
to
which
is
our
style
of
duellers
,
challenging
to
the
field
.
And
in
reference
to
this
it
may
possibly
be
,
that
Goliah
should
be
here
noted
by
{untranscribed Hebrew}
,
or
simply
{untranscribed Hebrew}
the
man
between
,
i
.
e
.
the
Champion
.
And
then
{untranscribed Hebrew}
the
death
of
this
(
here
called
Labben
)
will
be
no
more
than
the
plainer
words
express
1
Sam
.
xvii
.
51.
{untranscribed Hebrew}
that
their
strong
man
or
champion
was
slain
or
dead
:
which
the
Lxxii
render
{untranscribed Hebrew}
,
their
mighty
man
(
as
v.
4.
they
rendred
{untranscribed Hebrew}
the
man
between
)
and
the
Syriack
,
and
Arabick
,
their
gyant
.
Of
him
then
this
title
may
be
understood
;
and
the
Psalm
either
have
been
composed
for
some
anniversary
commemoration
of
his
death
,
or
else
set
to
the
tune
of
some
that
was
thus
composed
.
But
this
is
but
conjecture
in
a
matter
of
great
uncertainty
.
V.
3.
Shall
fall
]
The
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
here
is
militarie
,
being
spoken
of
enemies
in
warre
,
and
it
refers
to
those
that
either
faint
in
a
march
,
or
are
wounded
in
a
battel
,
or
especially
that
in
flight
meet
with
galltraps
in
their
way
,
and
so
are
galled
and
lamed
,
rendred
unable
to
goe
forward
,
and
so
sall
,
and
become
liable
to
all
the
ill
chances
of
pursuits
,
and
,
as
here
,
are
overtaken
,
and
perish
in
the
sall
.
And
thus
't
is
by
the
Chaldee
{untranscribed Hebrew}
being
lightly
varied
from
this
)
impingent
,
stumble
or
light
on
any
galltrap
,
or
other
sort
of
scandall
.
But
the
LXXII
.
both
here
and
in
most
other
places
render
it
{untranscribed Hebrew}
being
weak
,
and
so
the
Latine
infirmabuntur
,
and
the
Arabick
and
Aethiopick
all
to
the
same
sense
;
meaning
no
other
then
this
of
being
galled
,
and
so
made
unfit
for
progress
:
See
Psal
.
xxvii
.
2.
{untranscribed Hebrew}
,
they
were
weak
,
or
wounded
,
or
galled
in
their
march
,
and
then
they
fell
,
as
a
consequent
of
it
.
And
thus
must
it
be
rendred
here
,
not
falling
,
but
being
gall'd
and
lame
,
praecedent
to
falling
.
And
so
in
S.
Paul
Rom
.
xiv
.
21.
{untranscribed Hebrew}
,
offended
and
made
weak
,
are
in
the
same
sense
for
him
that
is
gall'd
and
discouraged
,
or
hindred
in
his
Christian
course
.
See
note
on
1
Cor
.
viii
.
b
.
V.
6.
Destructions
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
vaslatus
est
,
hath
many
nouns
derived
from
it
:
{untranscribed Hebrew}
desolation
,
destruction
,
and
also
a
fight
,
or
war
;
{untranscribed Hebrew}
a
sword
;
and
{untranscribed Hebrew}
a
souldier
.
And
accordingly
the
LXXII
.
render
{untranscribed Hebrew}
here
{untranscribed Hebrew}
swords
,
and
so
the
Syriack
,
and
Latine
;
the
Arabick
read
it
weapons
,
and
the
Chaldee
paraphrase
it
by
armies
and
castles
.
But
the
ordinary
rendring
is
to
be
preferred
(
though
the
other
need
not
be
despised
)
and
so
the
sense
will
be
,
that
the
Philistims
destructions
are
completed
to
the
uttermost
;
(
as
{untranscribed Hebrew}
to
the
end
,
by
which
the
LXXII
.
render
{untranscribed Hebrew}
here
,
is
duly
translated
1
Thess
.
ii
.
16.
)
and
then
that
which
follows
,
and
thou
hast
destroyed
cities
,
]
must
not
be
applyed
to
the
enemy
,
in
the
beginning
of
the
verse
,
but
to
the
God
of
Israel
,
who
destroyed
them
.
And
thus
the
Jewish-Arabick
translator
applyes
it
.
The
enemies
countrey
desolation
hath
fully
seised
on
,
made
a
full
end
of
it
;
The
people
of
their
cities
thou
hast
cut
off
,
till
,
or
so
that
their
memory
is
utterly
perished
.
In
the
end
of
the
verse
where
the
Hebrew
hath
{untranscribed Hebrew}
{untranscribed Hebrew}
with
them
,
the
LXXII
.
it
seems
read
{untranscribed Hebrew}
a
noise
or
tumult
,
and
so
render
it
{untranscribed Hebrew}
with
a
sound
;
and
so
the
Latine
and
Arabick
and
Aethiopick
after
them
:
But
the
Chaldee
have
{untranscribed Hebrew}
from
them
;
and
the
Syriack
leave
it
out
as
redundant
,
being
conteined
in
{untranscribed Hebrew}
their
memoriall
,
precedent
.
V.
7.
But
the
Lord
]
The
rendring
of
this
verse
is
best
learnt
from
the
Chaldee
,
who
make
three
parts
of
it
.
1.
{untranscribed Hebrew}
{untranscribed Hebrew}
i
.
e
.
literally
,
And
the
Lord
for
ever
,
they
render
,
The
word
of
the
Lord
for
ever
,
by
way
of
Ellipsis
,
to
be
supplyed
by
addition
of
some
verbe
,
is
,
or
abideth
for
ever
.
2.
{untranscribed Hebrew}
{untranscribed Hebrew}
he
shall
sit
,
which
they
paraphrase
,
his
habitation
in
the
highest
heavens
.
3.
{untranscribed Hebrew}
{untranscribed Hebrew}
—
he
hath
prepared
his
throne
,
or
tribunal
for
justice
.
The
two
former
of
these
the
Lxxii
confound
,
and
put
into
one
,
and
so
the
Syriack
and
Latine
,
and
Arabick
,
and
Aethiopick
after
them
:
but
the
more
distinct
reading
,
which
the
Chaldee
follows
,
is
most
literal
and
full
,
and
with
reason
to
be
preferred
.
V.
14.
Daughter
of
Sion
]
The
word
daughter
,
{untranscribed Hebrew}
applyed
to
a
city
or
nation
,
signifies
the
people
or
inhabitants
of
it
,
the
city
being
as
it
were
the
parent
from
whence
they
spring
;
and
accordingly
the
Chaldee
here
expresses
it
by
{untranscribed Hebrew}
the
assembly
of
Sion
,
from
{untranscribed Hebrew}
and
{untranscribed Hebrew}
congregavit
.
V.
20.
In
fear
]
{untranscribed Hebrew}
{untranscribed Hebrew}
here
is
by
the
LXXII
.
rendred
{untranscribed Hebrew}
a
Law-giver
;
and
so
the
Syriack
and
vulgar
and
Aethiopick
follow
them
,
and
the
Arabick
with
a
little
change
,
a
doctor
or
teacher
of
the
Law
,
probably
referring
to
{untranscribed Hebrew}
a
doctor
or
teacher
,
coming
regularly
from
{untranscribed Hebrew}
docuit
.
The
Chaldee
render
it
{untranscribed Hebrew}
fear
,
as
if
it
were
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
timuit
.
And
so
between
these
,
the
generality
of
interpreters
is
divided
.
If
the
former
be
accepted
,
the
sence
will
well
bear
it
,
thus
;
Set
them
a
teacher
,
an
instructer
,
that
,
as
it
follows
,
they
may
know
themselves
to
be
but
men
,
learn
humility
and
piety
by
this
means
,
and
Gods
judgements
or
punishments
may
be
this
teacher
:
as
1
Tim
.
1
20.
delivering
to
Satan
to
be
buffeted
,
and
afflicted
by
him
,
is
{untranscribed Hebrew}
,
that
they
may
be
taught
not
to
blaspheme
.
If
it
be
the
second
,
then
't
is
;
Put
them
in
fear
—
i
.
e
.
bring
them
to
the
acknowledgement
and
fear
of
thee
,
and
that
by
thy
punishments
also
.
But
't
is
sure
the
Hebrew
{untranscribed Hebrew}
according
to
its
punctation
here
signifies
a
Razor
;
so
Jud
.
xiii
.
5.
{untranscribed Hebrew}
and
a
razor
,
{untranscribed Hebrew}
say
the
Chaldee
,
shall
not
come
upon
his
head
,
and
1
Sam
.
i
.
11.
in
like
manner
.
Now
this
in
the
Prophetick
style
is
frequently
used
for
the
execution
of
Gods
vengeance
:
See
Is.
vii
.
20.
The
Lord
shall
shave
with
a
razor
that
is
hired
,
even
the
King
of
Assyria
,
and
Ezek
.
v.
1.
take
thee
a
barbers
razor
,
thereby
to
signify
Gods
judgments
upon
Jerusalem
.
And
this
,
and
nothing
but
this
,
is
the
importance
of
the
word
,
thus
pointed
;
and
then
it
will
fitly
be
rendred
,
in
prophetick
dialect
,
set
them
,
or
thou
wilt
set
them
a
razor
,
bring
some
sharp
punishment
upon
them
,
that
so
they
may
know
themselves
to
be
but
men
.
The
Tenth
Psalme
.
THe
tenth
is
a
Psalm
of
Davids
,
joyned
by
the
LXXII
.
to
Psalm
ix
.
but
in
the
Hebrew
divided
from
it
:
and
it
is
a
complaint
made
to
God
of
the
riotous
oppressions
of
wicked
men
,
and
an
humble
relyance
on
him
for
his
repressing
them
.
1.
Why
standest
thou
afarr
off
,
O
Lord
?
why
hidest
thou
thy self
in
times
of
trouble
?
O
thou
all-seeing
Lord
,
thou
art
sometimes
pleased
to
withdraw
thy self
a
while
from
the
aid
of
suppliants
,
and
in
times
of
the
greatest
streights
(
which
are
the
fittest
{untranscribed Hebrew}
,
Lxxii
.
See
Psal
.
ix
.
9.
opportunities
)
to
suspend
thy
interpositions
,
and
permit
oppressors
to
prosper
,
and
we
silly
creatures
are
often
posed
thereby
,
discern
not
the
causes
which
move
thy
wisdome
to
it
.
2.
or
,
In
the
pride
of
the
wicked
the
poor
is
set
on
fire
.
The
wicked
in
his
pride
doth
a.
persecute
the
poor
:
Let
them
be
taken
in
the
devices
which
they
have
imagined
.
That
wicked
men
should
make
use
of
their
worldly
power
to
injure
and
bear
down
those
that
are
not
able
to
resist
,
is
nothing
strange
,
their
pride
incites
them
to
it
:
But
it
is
thy
property
to
resist
the
proud
,
and
defend
the
needy
,
and
to
bring
ruine
on
godlesse
men
,
by
the
same
means
by
which
they
designed
it
to
others
.
Be
thou
now
pleased
thus
to
reveal
thy selfe
.
3.
For
the
wicked
boasteth
of
his
hearts
desire
,
and
the
covetous
blasphemes
and
provoketh
God
.
and
b
.
blesseth
the
covetous
,
whom
God
abhorreth
.
For
't
is
to
the
great
dishonour
of
thy
name
,
that
the
wicked
is
thus
permitted
to
prosper
in
his
designes
:
he
boasteth
and
placeth
a
pride
in
it
,
that
without
any
check
he
can
do
what
he
please
.
And
so
the
covetous
designer
,
that
for
the
inriching
himselfe
oppresses
and
injures
others
,
either
perswades
himselfe
that
God
sees
not
at
all
,
or
that
he
meddles
not
with
the
government
of
the
world
,
or
else
makes
God
an
accessarie
,
and
favourable
to
it
;
every
of
which
is
indeed
an
horrible
blasphemy
,
and
must
needs
provoke
him
exceedingly
.
4.
The
wicked
in
the
haughtiness
of
his
look
.
The
wicked
through
the
pride
of
his
countenance
saith
,
God
will
not
require
or
consider
or
search
out
all
his
devices
,
or
will
not
seek
;
all
his
thoughts
are
,
there
is
no
God
.
will
not
c
.
seek
after
God
;
God
is
not
in
all
his
thoughts
.
For
thus
the
impious
Atheistical
worldling
resolves
within
himself
,
that
all
his
designes
are
so
subtilly
and
closely
managed
,
so
politickly
laid
,
and
secretly
wrought
,
that
no
God
in
heaven
shall
ever
be
able
to
discover
them
,
much
lesse
to
frustrate
or
punish
them
.
5.
His
waies
shall
travail
,
or
bring
forth
at
every
season
.
His
wayes
are
alwayes
d
.
grievous
:
thy
judgments
are
far
above
out
of
his
sight
:
as
for
all
his
enemies
he
puffeth
at
them
.
He
pursues
his
own
wicked
courses
very
constantly
and
industriously
:
As
for
Gods
laws
,
or
the
judgments
due
from
him
to
sinners
,
he
never
considers
or
layes
them
to
heart
:
and
so
being
confident
of
his
own
wit
and
strength
,
and
setting
all
his
thoughts
on
the
mischieving
his
opposers
,
and
never
dreaming
of
any
check
from
any
,
he
despiseth
,
and
contemns
them
all
.
6.
He
hath
said
in
his
heart
,
I
shall
not
be
moved
for
ever
&
ever
(
that
not
on
mischief
,
or
)
from
doing
mischief
.
I
shall
not
be
moved
;
e
.
for
I
shall
never
be
in
adversity
.
And
resolves
in
his
own
thoughts
that
he
will
never
give
over
his
oppressive
and
wicked
wayes
,
upon
any
apprehension
or
fear
,
whether
of
God
or
man
.
7.
His
mouth
is
full
of
f
.
cursing
and
deceit
and
frauds
,
under
his
tongue
is
mischief
and
iniquity
,
or
,
falsenesse
.
g
.
vanity
.
On
this
account
he
makes
no
scruple
to
take
and
break
oathes
,
to
imprecate
all
curses
on
himself
,
for
the
confirming
of
that
which
is
most
false
;
and
so
he
may
cheat
and
injure
others
,
cares
not
what
maledictions
he
calls
down
upon
himself
;
and
thus
is
he
alwayes
employed
.
His
tongue
serves
him
for
no
other
use
,
but
to
oppresse
and
defraud
others
.
8.
h
.
He
sitteth
in
the
lurking
places
of
the
or
,
fields
.
villages
;
in
the
secret
places
doth
he
murther
the
innocent
:
his
eyes
insidiously
watch
.
are
i
.
privily
set
against
the
poor
.
And
all
advantages
he
makes
use
of
to
catch
and
kill
;
he
is
alwayes
upon
some
secret
design
of
rapine
and
blood
;
and
innocent
poor
men
that
never
provoked
him
,
or
were
his
enemies
,
are
the
special
persons
at
whom
his
treachery
is
directed
.
9.
He
lyeth
in
wait
in
a
close
or
secret
place
,
{untranscribed Hebrew}
secretly
,
as
a
Lion
in
his
den
;
he
lyeth
in
wait
to
catch
the
poor
:
he
doth
catch
the
poor
by
drawing
{untranscribed Hebrew}
when
he
draweth
him
into
his
net
.
and
teareth
him
in
pieces
.
k
.
For
these
he
lyes
in
Ambush
,
as
a
Lion
in
expectation
of
his
prey
,
on
purpose
to
tear
&
devour
them
;
layes
his
toiles
to
insnare
them
,
with
all
the
subtlety
imaginable
;
drawes
them
into
his
power
;
and
then
useth
the
utmost
{untranscribed Hebrew}
Lxxii
.
rapit
Lat
.
Arab
.
violence
upon
them
,
rends
them
and
preys
on
them
.
10.
He
coucheth
he
humbleth
himself
and
falleth
,
that
he
may
prevail
over
the
poor
.
and
humbleth
himselfe
,
that
the
poor
may
fall
by
his
strong
ones
.
And
as
a
Lion
is
then
most
couchant
,
when
his
aimes
are
most
bloody
,
and
designes
that
infidious
posture
to
that
very
end
;
so
doth
he
put
on
the
guise
of
the
greatest
meeknesse
and
humility
,
on
purpose
,
that
,
as
a
Lion
again
,
he
may
make
use
of
it
to
the
greatest
advantage
of
seising
on
his
prey
(
oppressing
any
that
are
weaker
than
he
)
whensoever
it
comes
within
reach
of
him
.
11.
He
hath
said
in
his
heart
,
God
hath
forgotten
;
he
hideth
his
face
,
he
will
not
see
it
.
All
this
while
he
perswades
himselfe
that
God
takes
no
notice
of
these
oppressions
of
his
,
is
confident
never
to
be
called
to
any
account
for
them
.
12.
Arise
,
O
Lord
;
O
God
,
lift
up
thy
hand
,
forget
not
the
the
afflicted
{untranscribed Hebrew}
humble
.
But
thou
O
Lord
of
all
power
&
justice
,
and
withall
of
grace
and
mercy
to
them
that
wait
on
thee
,
be
pleased
at
length
to
stretch
forth
thy
hand
of
defence
and
relief
to
all
that
are
thus
oppressed
and
injured
.
13.
Wherefore
doth
the
wicked
provoke
,
See
v.
3.
note
b
.
contemn
God
?
he
hath
said
in
his
heart
,
Thou
wilt
not
require
it
.
This
thy
longanimity
in
forbearing
of
wicked
men
and
permitting
them
to
prosper
,
makes
them
blaspheme
thee
,
as
one
that
either
doth
not
see
,
or
will
never
punish
their
violences
.
v.
3.
14.
Thou
hast
seen
it
,
for
thou
beholdest
mischief
and
spight
,
to
requite
it
with
thy
hand
:
the
poor
committeth
himself
unto
thee
,
thou
art
the
helper
of
the
fatherlesse
.
But
they
will
one
day
finde
themselves
in
a
sad
error
,
and
discern
to
their
cost
,
that
God
hath
seen
all
the
oppressions
of
their
lives
,
and
will
repay
indignation
and
anger
and
wrath
upon
every
Soul
that
hath
gone
on
in
this
enormous
Atheistical
course
;
and
on
the
other
side
take
a
special
care
of
all
helplesse
men
,
that
rely
and
trust
on
him
,
and
commit
themselves
by
patience
and
piety
to
his
custody
.
15.
Break
thou
the
arme
of
the
wicked
and
the
evill
man
;
l.
thou
shalt
seek
his
wickednes
,
not
find
it
.
seek
out
his
wickednesse
,
till
thou
finde
none
.
For
thou
,
Lord
,
wilt
shew
forth
thy
vengeance
,
and
bring
to
nothing
the
oppressors
power
:
visit
him
and
his
deeds
,
till
they
be
utterly
destroyed
.
16.
The
Lord
is
King
for
ever
and
ever
;
the
m
.
heathen
are
perished
out
of
his
land
.
Thus
will
God
vindicate
himselfe
to
have
the
governing
of
the
world
in
his
hands
:
and
though
wicked
men
and
oppressers
prosper
for
a
time
,
and
this
tempt
men
to
some
doubts
,
and
Atheistical
disputes
;
yet
the
conclusion
will
clear
the
doubt
(
and
confirm
all
,
that
consider
it
,
in
the
adoration
of
Gods
power
and
justice
)
viz.
the
utter
extirpation
of
wicked
men
out
of
Canaan
,
the
embleme
of
heaven
.
17.
Lord
,
thou
hast
heard
the
desire
of
the
humble
,
thou
wilt
prepare
their
heart
,
thou
wilt
cause
thine
eare
to
heare
.
Thou
hast
,
O
Lord
,
by
promise
obliged
thy selfe
never
to
reject
any
humble
suppliant
that
wants
,
and
waits
for
thy
help
:
the
ardency
of
humble
addresses
to
thee
is
thine
own
gift
;
and
then
thou
canst
never
reject
or
despise
those
requests
,
which
are
thus
,
by
thine
own
spirit
and
appointment
,
directed
and
brought
to
thee
.
18.
To
judge
the
fatherlesse
and
the
oppressed
,
that
the
man
of
the
earth
may
no
more
tyrannize
{untranscribed Hebrew}
oppresse
.
And
this
gives
security
and
confidence
to
the
most
helplesse
and
desolate
,
that
thou
wilt
in
thy
good
time
interpose
thy
aids
and
thy
vengeance
,
to
relieve
the
opprest
,
when
he
is
duly
qualified
for
that
mercy
,
and
to
subdue
and
confound
the
Atheistical
tyrannizing
oppressors
,
and
shew
them
how
small
reason
they
had
,
to
rejoyce
and
boast
of
Gods
not
seeing
or
considering
their
actions
.
Annotations
on
Psalm
X.
V.
2.
Persecute
]
{untranscribed Hebrew}
signifies
two
things
(
as
was
said
note
on
Psal
.
vii
.
e
.
)
to
persecute
,
{untranscribed Hebrew}
and
to
be
set
on
fire
:
and
though
we
render
it
in
the
former
sense
,
and
so
apply
it
to
{untranscribed Hebrew}
the
wicked
,
in
the
active
sense
[
the
wicked
persecutes
the
poor
]
yet
the
antient
interpreters
generally
render
it
in
the
passive
,
and
apply
it
to
{untranscribed Hebrew}
the
poor
,
that
in
the
pride
of
the
wicked
he
is
set
on
fire
,
i
.
e
.
brought
into
great
tribulation
;
{untranscribed Hebrew}
say
the
Lxxii
.
in
the
sense
that
S.
Peter
uses
{untranscribed Hebrew}
1
Pet
.
iv
.
12.
for
a
great
persecution
and
affliction
,
that
fell
on
godly
men
.
And
thus
the
sense
will
very
well
bear
it
in
this
place
,
and
the
matter
be
little
varied
,
which
way
soever
the
rendring
be
;
it
being
all
one
,
whether
the
wicked
in
his
pride
persecute
the
poor
,
or
the
poor
be
persecuted
,
and
afflicted
,
and
opprest
in
,
or
through
the
pride
of
the
wicked
.
The
Chaldee
exactly
follows
the
Hebrew
,
and
is
as
ambiguous
as
that
,
but
is
translated
in
the
passive
sense
.
V.
3.
Blesseth
]
Some
incertainty
there
is
in
rendring
this
latter
part
of
the
third
verse
.
The
Lxxii
.
besides
that
they
take
{untranscribed Hebrew}
the
wicked
from
the
beginning
of
the
next
verse
,
and
joyn
it
with
this
[
{untranscribed Hebrew}
,
the
wicked
hath
provoked
the
Lord
]
they
also
render
{untranscribed Hebrew}
{untranscribed Hebrew}
passively
,
{untranscribed Hebrew}
is
blest
,
and
{untranscribed Hebrew}
,
the
injurious
;
and
so
the
Syriack
and
Latine
.
But
the
Chaldee
varies
from
them
,
and
keeps
neerer
the
Hebrew
.
The
chief
difficulty
is
in
the
rendring
of
{untranscribed Hebrew}
;
which
though
in
Kal
it
signifies
to
blesse
,
yet
in
Piel
,
as
here
't
is
used
,
it
is
observed
sometimes
to
signifie
in
a
contrary
sense
,
to
curse
,
or
blaspheme
.
So
evidently
Job
1.5
.
peradventure
they
have
sinned
{untranscribed Hebrew}
and
curst
God
in
their
heart
;
the
Targum
read
{untranscribed Hebrew}
and
provoked
God
:
so
again
v.
11.
and
c
.
11.5
.
and
9.
curse
God
and
dye
:
so
1
King
.
xxi
.
10.
of
Naboth
,
{untranscribed Hebrew}
thou
hast
blasphemed
,
or
cursed
God
,
{untranscribed Hebrew}
saith
the
Targum
,
blasphemed
before
God
:
and
so
again
v.
13.
And
thus
the
Arabick
word
to
blesse
,
as
Mr.
Pocock
cites
it
out
of
Nehayah
,
signifies
also
to
reproach
or
rail
at
;
and
many
other
words
of
contrary
significations
are
noted
by
him
,
Not
.
miscell
.
ch
.
2.
And
so
most
reasonably
it
must
signifie
here
;
and
then
the
meaning
will
be
clear
{untranscribed Hebrew}
in
the
nominative
case
,
as
in
the
beginning
of
the
verse
{untranscribed Hebrew}
had
been
,
and
no
ellipsis
to
be
supplyed
,
save
only
of
the
copulative
[
and
]
(
which
is
much
more
frequent
and
easie
than
what
is
necessary
to
the
common
way
of
interpreting
it
)
thus
,
{untranscribed Hebrew}
and
the
covetous
(
or
in
the
Lxxii
.
their
rendring
,
{untranscribed Hebrew}
the
injurious
,
or
oppressor
)
blasphemes
{untranscribed Hebrew}
and
provoketh
the
Lord
.
V.
4.
Seek
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifies
is
matter
of
some
question
.
The
Syriack
renders
it
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
search
or
examine
;
the
Latine
renders
it
perpendere
,
to
perpend
or
weigh
,
the
Chaldee
{untranscribed Hebrew}
which
signifies
to
require
(
and
thus
it
is
used
in
the
notion
of
avenging
or
punishing
,
Gen.
ix
.
5.
and
here
v.
13.
)
the
LXXII
.
{untranscribed Hebrew}
,
and
so
the
Latine
to
seek
,
the
Arabick
to
search
.
It
signifies
also
to
interrogate
,
in
order
to
learning
,
so
to
aske
,
as
when
we
consult
,
or
take
any
thing
into
serious
care
or
consideration
;
and
then
if
the
{untranscribed Hebrew}
be
applyed
to
the
wicked
(
as
generally
the
translators
apply
it
)
the
rendring
must
be
,
the
wicked
in
the
haughtiness
of
his
looks
will
not
consult
,
or
search
after
,
or
consider
God
.
And
then
the
chief
difficulty
will
be
in
the
latter
part
of
the
verse
,
{untranscribed Hebrew}
i
.
e
.
literally
,
No
God
all
his
thoughts
:
which
being
elliptical
,
must
be
supplyed
either
by
addition
of
[
is
in
]
God
is
not
in
all
his
thoughts
;
so
the
Syriack
understands
it
,
{untranscribed Hebrew}
no
God
in
all
his
thoughts
,
and
to
the
same
purpose
the
LXXII
.
and
Latine
,
and
Arabick
,
{untranscribed Hebrew}
,
God
is
not
before
him
:
or
else
by
the
addition
of
[
sees
or
knows
]
God
sees
not
all
his
thoughts
or
devices
,
(
And
thus
the
Chaldee
expounds
it
,
but
yet
with
a
farther
addition
(
necessary
to
connect
it
to
the
former
words
)
{untranscribed Hebrew}
and
will
say
in
his
heart
,
all
my
devices
are
not
manifest
before
the
Lord
:
)
or
yet
more
promptly
,
and
with
lesse
change
,
There
is
no
God
,
are
all
his
thoughts
;
so
the
Jewish
Arabick
seems
willing
to
supply
it
,
rendring
it
,
In
all
his
thoughts
he
saith
there
is
no
God
;
and
this
is
agreeable
to
Kimchi
and
others
.
In
this
variety
of
conjectures
,
how
the
ellipsis
may
be
best
supplied
,
it
may
not
be
amisse
to
propose
another
rendring
of
the
whole
verse
,
by
addition
but
of
one
word
in
the
beginning
,
viz.
[
saith
]
(
than
which
no
word
almost
is
more
frequently
understood
)
thus
,
The
wicked
in
the
elation
of
his
countenance
(
as
that
is
an
indication
of
his
heart
,
and
therefore
the
Chaldee
reads
reads
{untranscribed Hebrew}
in
the
pride
of
his
spirit
)
saith
,
{untranscribed Hebrew}
God
shall
in
no
wise
(
so
the
double
negative
{untranscribed Hebrew}
signifies
)
require
(
in
the
notion
of
punishing
)
or
(
in
the
other
vulgar
notion
)
consider
all
his
devices
.
Thus
the
words
flow
very
naturally
,
and
the
ellipsis
is
much
more
intelligible
,
and
easily
supplied
,
than
any
other
way
:
and
to
this
sense
the
context
inclines
;
Thy
judgments
are
far
out
of
his
sight
,
v.
5.
and
he
hath
said
in
his
heart
,
God
hath
forgotten
,
he
hideth
his
face
,
he
will
never
see
it
,
v.
11.
and
this
the
interpretation
of
his
blaspheming
God
,
foregoing
v.
3.
V.
5.
Grievous
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
here
by
the
Chaldee
rendred
{untranscribed Hebrew}
are
prospered
,
as
if
it
were
from
{untranscribed Hebrew}
to
be
strong
,
or
prosper
;
by
the
LXXII
.
{untranscribed Hebrew}
are
polluted
,
or
profaned
,
as
from
{untranscribed Hebrew}
to
violate
or
pollute
,
or
profane
,
and
so
the
sense
will
well
enough
bear
;
His
wayes
are
alwayes
polluted
,
or
defiled
,
as
the
Atheists
alwayes
must
be
,
who
considers
not
,
nor
dreads
Gods
judgments
.
But
the
radix
{untranscribed Hebrew}
,
from
whence
it
regularly
comes
,
signifies
properly
to
be
tormented
,
after
the
manner
especially
of
women
in
labour
,
and
accordingly
't
is
frequently
used
for
bringing
forth
:
so
Isa
.
Liv
.
1.
{untranscribed Hebrew}
and
{untranscribed Hebrew}
are
words
of
the
same
importance
,
as
travailing
and
bearing
;
so
Jer
.
iv
.
31.
{untranscribed Hebrew}
,
as
of
one
that
travaileth
;
so
Psal
.
xxix
.
9.
the
voice
of
the
Lord
,
or
thunder
{untranscribed Hebrew}
,
makes
to
bring
forth
(
speaking
of
the
hinds
,
which
are
said
to
bring
forth
with
difficulty
,
and
to
do
it
with
more
ease
,
when
being
frighted
with
thunder
,
their
wombs
open
;
)
and
so
very
frequently
in
other
places
,
where
the
LXXII
.
render
it
{untranscribed Hebrew}
to
be
in
travail
.
And
thus
it
seems
to
learned
men
to
signifie
in
this
place
.
See
Schindler
pentaglott
.
p.
539.
D.
who
renders
it
parient
,
enixè
urgebunt
vias
suas
,
they
shall
painfully
,
industriously
urge
,
or
presse
their
own
wayes
(
so
we
had
{untranscribed Hebrew}
,
travailing
with
iniquity
Psal
.
vii
.
14.
)
or
rather
in
the
singular
of
the
person
,
his
wayes
shall
travail
or
bring
forth
at
every
season
;
[
his
wayes
]
in
opposition
to
[
Gods
wayes
or
judgements
]
following
,
which
are
said
to
be
farr
above
,
not
considered
by
him
.
In
this
verse
the
punctation
may
possibly
lie
thus
,
Thy
judgements
are
far
above
;
over
against
,
or
before
him
(
{untranscribed Hebrew}
)
are
all
his
enemyes
,
(
his
eyes
and
thoughts
pursue
them
only
)
he
puffeth
(
breatheth
out
threatnings
and
reproaches
)
at
them
.
This
way
the
Hebrew
suffixes
do
more
clearly
answer
one
the
other
.
V.
6.
For
I
shall
never
]
The
particle
{untranscribed Hebrew}
{untranscribed Hebrew}
which
]
doth
also
sometimes
signifie
quod
,
in
the
notion
of
quia
,
because
;
and
so
our
ordinary
rendring
supposes
here
,
and
takes
{untranscribed Hebrew}
evill
,
not
for
sin
,
but
punishment
;
and
then
{untranscribed Hebrew}
is
not
amisse
translated
[
for
not
in
evill
,
i
.
e
.
for
I
shall
not
be
in
evill
,
or
adversity
.
]
But
all
the
antient
interpreters
understand
both
{untranscribed Hebrew}
and
{untranscribed Hebrew}
otherwise
.
The
Chaldee
joyn
it
with
the
former
part
of
the
verse
,
thus
,
I
shall
never
be
moved
{untranscribed Hebrew}
from
doing
evill
.
The
LXXII
.
and
Latine
and
Arabick
all
seem
to
designe
the
same
sense
,
{untranscribed Hebrew}
,
I
shall
not
be
shaken
or
moved
—
without
evill
;
and
the
Syriack
by
way
of
Paraphrase
,
{untranscribed Hebrew}
he
meditates
mischief
.
All
which
inclines
us
to
understand
{untranscribed Hebrew}
in
the
notion
of
ut
,
that
,
in
which
't
is
frequently
used
,
Gen.
xi
.
7.
{untranscribed Hebrew}
(
as
here
)
ut
non
,
that
they
hear
not
,
and
in
many
other
places
:
and
then
the
meaning
will
be
perspicuous
,
he
saith
in
his
heart
,
I
shall
or
will
by
no
means
be
moved
for
ever
and
ever
,
that
not
(
i
.
e
.
so
as
not
to
be
)
in
mischief
,
or
so
as
not
to
be
doing
some
ill
,
(
as
{untranscribed Hebrew}
Exod
.
xxxii
.
22.
signifies
being
set
on
wickednesse
,
the
same
that
{untranscribed Hebrew}
1
Joh
.
v.
19.
)
which
there
the
Chaldee
have
fully
paraphrased
,
I
shall
never
be
removed
from
doing
ill
,
and
the
LXXII
.
more
briefly
,
and
imperfectly
,
[
without
ill
]
which
yet
is
aequivalent
to
[
that
not
with
ill
]
and
so
to
be
interpreted
,
which
the
Syriack
meant
to
expresse
more
fully
,
[
they
imagine
evill
]
meditate
evill
,
i
.
e
.
evil
,
and
nothing
else
,
have
no
kinde
of
check
in
so
doing
.
V.
7.
Cursing
]
The
verbe
{untranscribed Hebrew}
signifies
to
swear
,
{untranscribed Hebrew}
(
and
sometimes
to
forswear
)
but
so
to
swear
,
as
was
usual
among
the
Jews
,
with
imprecation
joyned
with
it
,
(
as
when
Matth
.
xxvi
.
74.
't
is
said
of
Peter
that
he
cursed
and
sware
,
i
.
e
.
sware
with
an
imprecation
)
praying
for
evil
against
themselves
in
case
they
sware
false
.
And
in
this
sense
the
noun
is
here
taken
,
for
that
oath
with
imprecation
;
and
being
rendred
[
cursing
]
it
is
not
malediction
,
or
execration
of
others
,
but
of
himselfe
,
in
case
he
performed
not
his
oath
:
and
{untranscribed Hebrew}
deceit
joyned
with
it
(
which
the
Lxxii
.
render
{untranscribed Hebrew}
bitterness
,
as
if
it
were
{untranscribed Hebrew}
which
signifies
that
,
and
the
rather
because
{untranscribed Hebrew}
following
was
sufficient
to
express
deceit
)
denotes
the
perjury
,
and
so
really
imprecating
all
curses
on
themselves
,
which
in
order
to
gaining
to
themselves
,
and
oppressing
of
others
,
they
are
without
any
regret
frequently
guilty
of
.
V.
7.
Vanity
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
not
only
sorrow
,
and
hard
travail
,
or
labour
,
from
whence
the
LXXII
.
render
it
{untranscribed Hebrew}
here
,
but
also
violence
,
rapine
,
injury
,
iniquity
,
Job
xi
.
14.
Prov.
xxx
.
20.
and
Psal
.
v.
5.
and
so
't
is
to
be
rendred
in
this
place
,
and
the
Greek
{untranscribed Hebrew}
to
be
understood
in
that
notion
,
{untranscribed Hebrew}
wherein
{untranscribed Hebrew}
wicked
doth
come
from
it
,
meaning
primarily
him
that
doth
{untranscribed Hebrew}
inferre
,
injures
,
oppresses
any
other
.
See
Mat
.
v.
39.
Note
g
.
V.
8.
Villages
]
{untranscribed Hebrew}
a
court
,
open
without
walls
,
{untranscribed Hebrew}
signifies
also
a
village
,
as
that
differs
from
a
walled
town
,
and
city
,
and
so
also
any
place
,
without
dwelling
or
building
in
it
,
a
field
&c.
and
in
Arabick
green
grasse
;
and
so
Ps.
CIII
.
15.
the
life
of
a
man
is
{untranscribed Hebrew}
as
the
herbe
or
grasse
.
And
this
is
more
proper
for
the
turn
in
this
place
,
speaking
of
ambushes
,
or
laying
of
wait
,
for
which
the
villages
(
in
our
ordinary
use
of
the
word
for
little
towns
)
are
not
so
commodious
as
the
green
grasse
,
wherein
one
may
lie
and
be
hid
,
or
the
fields
,
which
are
farr
from
any
houses
.
The
LXXII
.
read
here
{untranscribed Hebrew}
,
with
the
rich
,
reading
(
as
't
is
most
probable
)
{untranscribed Hebrew}
,
with
the
change
of
two
letters
צ
.
ח
.
into
others
of
a
neer
sound
with
them
,
ש
.
ע
.
V.
8.
Privily
set
]
{untranscribed Hebrew}
signifies
to
hide
,
or
lay
up
in
secret
;
{untranscribed Hebrew}
but
withal
to
watch
,
or
insidiously
to
lay
wait
.
So
Prov.
I.
11.
{untranscribed Hebrew}
we
render
it
,
let
us
lay
wait
for
blood
.
So
Psal
.
Lvi
.
7.
{untranscribed Hebrew}
we
render
,
they
hide
themselves
,
but
the
sense
directs
to
this
end
of
hiding
,
to
lay
wait
.
And
so
here
undoubtedly
it
signifies
,
as
both
the
antecedents
and
consequents
demonstrate
.
The
Lxxii
.
render
it
{untranscribed Hebrew}
,
and
so
the
Latine
and
Syriack
,
noting
the
intentness
of
his
looking
,
or
watching
,
as
for
a
spoil
or
prey
;
the
Arabick
,
shall
look
upon
,
or
observe
;
and
so
belong
to
the
same
sense
,
which
the
Chaldee
more
fully
express
by
{untranscribed Hebrew}
insidiabitur
,
lie
in
ambush
,
or
secretly
observe
.
V.
10.
He
croucheth
]
This
passage
may
a
while
deserve
to
be
examined
,
as
it
lies
in
the
antient
interpreters
.
And
1.
{untranscribed Hebrew}
{untranscribed Hebrew}
is
from
{untranscribed Hebrew}
comminuit
,
contrivit
:
the
Chaldee
read
{untranscribed Hebrew}
conteret
,
and
the
interlinear
atteret
;
but
both
seem
to
use
it
in
the
reciprocal
sense
.
But
t
is
possible
it
should
be
rendered
transitively
,
and
he
teareth
him
in
pieces
,
and
so
connect
,
and
be
joyned
with
the
end
of
the
former
verse
,
as
the
expression
of
Lion-like
cunning
,
and
cruelty
there
described
,
thus
,
[
he
catcheth
the
poor
by
drawing
him
into
his
net
,
and
rends
him
into
the
smallest
pieces
.
]
Thus
the
Lxxii
.
seem
to
have
understood
it
,
rendring
it
{untranscribed Hebrew}
,
he
shall
humble
(
as
from
{untranscribed Hebrew}
humiliavit
)
him
,
i
.
e
.
the
poor
,
and
joyning
it
with
{untranscribed Hebrew}
,
in
his
net
,
in
the
former
verse
;
and
the
Syriack
leave
it
out
,
as
being
before
sufficiently
exprest
by
catching
him
in
his
net
:
whereas
they
that
with
the
Chaldee
set
it
at
the
beginning
of
this
tenth
verse
,
do
1.
omit
the
copulative
ו
unrendred
,
or
turne
it
into
a
jod
;
2.
understand
it
in
the
neutral
sense
,
he
croucheth
,
as
from
{untranscribed Hebrew}
,
which
indeed
may
be
so
taken
,
but
is
not
received
by
the
Chaldee
,
or
Interlinear
,
(
the
chief
fautors
of
that
interpretation
)
both
which
take
it
in
the
notion
of
{untranscribed Hebrew}
conterit
;
3.
are
fain
to
insert
a
ו
copulative
before
the
next
word
,
and
render
{untranscribed Hebrew}
and
humbled
himself
.
]
All
which
are
removed
,
and
the
matter
laid
clear
and
current
in
this
uniting
,
and
rendring
of
it
,
[
he
doth
catch
the
poor
by
drawing
him
into
his
net
,
and
teareth
him
in
pieces
.
]
And
then
the
tenth
verse
will
be
perspicuous
also
,
{untranscribed Hebrew}
he
shall
stoop
,
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
curvatus
est
,
most
properly
signifies
,
)
{untranscribed Hebrew}
and
fall
:
thus
the
Lxxii
.
render
it
,
{untranscribed Hebrew}
,
he
shall
stoop
and
fall
;
and
the
Syriack
{untranscribed Hebrew}
be
humbled
,
and
fall
;
and
the
Latine
,
inclinabit
se
&
cadet
,
he
shall
bend
himself
and
fall
;
and
so
the
Arabick
and
Aethiopick
;
and
so
the
similitude
with
the
Lion
enclines
it
,
who
lyes
down
,
is
couchant
,
or
,
as
in
the
Apologue
in
Horace
,
Ep.
l.
1.
1.
feins
himself
sick
,
—
Vulpes
aegroto
cauta
Leoni
Respondit
—
tua
me
vestigia
terrent
,
Omnia
te
advorsum
spectantia
,
nulla
retrorsum
.
by
that
means
to
secure
himself
of
his
prey
,
or
to
fit
him
to
seize
on
it
.
So
saith
the
Jewish
Arabick
translator
:
This
is
a
description
of
the
fashion
of
a
Lion
;
for
when
he
means
to
leap
,
he
first
coucheth
,
that
he
may
gather
himself
together
,
then
he
rouzeth
himself
,
and
puts
out
his
strength
,
till
he
tear
his
prey
:
therefore
when
he
speaketh
thee
fair
,
beware
of
him
,
for
this
is
but
his
deceit
.
Then
follows
{untranscribed Hebrew}
to
prevail
,
or
,
that
he
may
prevail
over
the
poor
.
The
LXXII
.
render
it
{untranscribed Hebrew}
in
his
prevailing
over
the
poor
,
and
so
the
Latine
and
Arabick
and
Aethiopick
;
and
so
{untranscribed Hebrew}
{untranscribed Hebrew}
may
signifie
to
be
strong
,
and
that
comparatively
,
stronger
than
another
;
so
Gen.
xxvi
.
16.
{untranscribed Hebrew}
thou
art
stronger
than
I
:
the
Chaldee
expound
it
by
{untranscribed Hebrew}
from
{untranscribed Hebrew}
which
signifies
to
overcome
,
to
prevail
over
another
.
And
thus
is
{untranscribed Hebrew}
generally
expounded
by
the
LXXII
.
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
,
all
words
of
prevailing
and
overcoming
.
And
then
the
preposition
ב
seems
best
to
be
rendred
by
pro
,
or
propter
,
or
ad
(
so
t
is
acknowledged
to
signifie
,
and
{untranscribed Hebrew}
in
the
LXXII
.
is
frequently
taken
for
{untranscribed Hebrew}
)
as
the
end
for
which
he
coucheth
and
falls
:
that
as
the
couchant
Lion
lyes
still
,
and
then
rouseth
himself
,
when
his
prey
comes
into
his
reach
,
and
so
seises
upon
it
;
so
he
,
by
the
like
art
of
humility
and
secrecy
,
may
break
forth
upon
the
poor
man
,
and
devoure
him
.
The
Syriack
here
have
a
way
by
themselves
;
after
[
he
shall
be
humbled
and
fall
]
wherein
they
follow
the
LXXII
.
they
read
instead
of
{untranscribed Hebrew}
diseases
,
and
sorrows
are
in
his
bones
;
questionlesse
respecting
that
of
the
Lion
,
exprest
by
the
Apologue
in
Horace
,
in
feigning
himself
sick
,
that
he
may
by
that
means
obtain
his
prey
.
And
so
this
serves
to
confirm
this
interpretation
,
which
yet
without
that
help
is
cohaerent
,
and
facile
in
every
part
;
whereas
our
ordinary
rendring
joyneth
the
singular
{untranscribed Hebrew}
fall
,
with
the
plural
{untranscribed Hebrew}
poor
;
and
though
the
margin
reads
{untranscribed Hebrew}
in
two
words
,
and
the
interlinear
render
it
congregatio
attritorum
,
the
army
,
or
congregation
of
afflicted
ones
;
yet
neither
any
of
the
antient
interpreters
acknowledge
that
reading
,
nor
can
there
be
place
for
it
here
,
this
word
{untranscribed Hebrew}
being
used
twice
more
in
this
Psalm
(
though
no
where
else
)
to
signifie
the
poor
,
v.
8.
and
14.
It
is
more
reasonably
suggested
in
favour
of
that
interpretation
,
that
it
is
an
elegance
both
in
Hebrew
and
Arabick
,
to
use
the
verb
singular
with
the
nominative
plural
,
especially
when
the
verb
is
placed
first
,
as
here
it
is
;
and
therefore
I
acknowledge
that
to
be
no
objection
against
the
ordinary
rendring
in
case
the
former
of
the
notion
of
{untranscribed Hebrew}
,
&
{untranscribed Hebrew}
be
of
no
force
;
Of
which
,
as
of
a
conjecture
only
,
the
Reader
may
pass
his
judgment
;
And
if
he
shall
prefer
the
ordinary
rendring
,
then
the
main
difficulty
will
be
in
the
phrase
{untranscribed Hebrew}
And
1.
the
ו
ו
will
not
be
barely
either
conversivum
,
or
copulative
,
but
as
Aben-Ezra
oft
conpares
it
to
the
Arabick
ף
denoting
the
consequence
of
one
thing
to
another
,
so
as
to
imply
[
that
]
or
[
untill
]
and
so
't
will
be
rendred
,
he
humbleth
himself
and
the
poor
fall
,
or
that
,
or
untill
the
poor
fall
—
Then
for
{untranscribed Hebrew}
that
may
be
rendred
assaults
:
So
Abu-Walid
saith
it
is
here
a
noun
signifying
contention
,
or
assault
,
and
applyes
this
notion
to
it
in
other
places
of
Scripture
,
and
in
the
Mishnaioth
,
and
so
doth
Kimchi
in
his
Radices
;
and
in
his
commentary
on
this
Psalme
he
puts
both
together
,
strength
and
contention
,
rendring
it
,
{untranscribed Hebrew}
by
the
strength
of
his
contention
and
warlike
assaults
.
But
then
thus
also
it
will
be
as
well
applyable
to
the
other
interpretation
,
which
understood
{untranscribed Hebrew}
of
the
assailant
,
he
falleth
with
his
fierce
assaults
{untranscribed Hebrew}
(
understanding
the
praeposition
ב
)
on
the
poor
;
and
in
this
sence
Abu-Walid
compares
{untranscribed Hebrew}
with
the
Arabick
{untranscribed Hebrew}
to
fall
,
and
to
fall
on
,
in
sence
of
assault
.
V.
15.
Seek
till
thou
finde
none
]
To
be
sought
and
not
be
found
]
signifies
proverbially
that
which
is
lost
or
destroyed
utterly
.
{untranscribed Hebrew}
So
Psal
.
xxxvii
.
36.
I
sought
him
but
he
could
not
be
found
]
is
but
another
phrase
to
signifie
what
went
before
[
he
passed
away
,
and
loe
he
was
not
]
So
Job
xx
.
8.
he
shall
flee
away
as
a
dream
,
and
shall
not
be
found
]
all
one
with
,
He
shall
perish
for
ever
,
they
shall
say
,
where
is
he
?
v.
7.
So
Ezek
.
xxvii
.
21.
though
thou
be
sought
for
,
yet
shalt
thou
never
be
found
again
.
So
Rev.
xvi
.
20.
the
mountains
were
not
found
,
i
.
e
.
they
were
destroyed
.
So
Ch.
xviii
.
21.
Babylon
shall
be
thrown
down
,
and
shall
be
found
no
more
at
all
.
So
Psal
.
Lxix
.
20.
I
looked
for
comforters
but
I
found
none
]
to
express
a
heavie
,
disconsolate
condition
.
So
Jer
.
i
.
20.
the
sins
of
Judah
shall
be
sought
for
,
and
shall
not
be
found
]
is
a
prophetical
expression
to
note
the
taking
away
of
sin
,
viz.
by
pardon
and
remission
,
which
is
the
blotting
them
out
,
for
so
it
followes
,
for
I
will
pardon
them
,
&c.
And
here
it
is
taken
in
the
same
manner
,
not
for
the
pardoning
,
but
destroying
,
and
so
best
connects
with
breaking
the
arme
of
the
wicked
(
destroying
him
and
his
oppressions
together
)
precedent
,
and
the
heathens
perishing
out
of
the
land
,
v.
16.
The
Chaldee
more
fully
express
it
,
Let
their
impiety
be
sought
for
,
and
not
found
;
and
so
the
LXXII
.
and
the
Latine
,
and
the
Arabick
,
his
sin
shall
be
sought
,
and
he
shall
not
be
found
because
of
it
.
Other
like
phrases
there
are
,
As
Psal
.
xxviii
.
5.
thou
shalt
destroy
,
or
pull
them
down
,
and
not
build
them
up
.
They
shall
fall
and
not
be
able
to
stand
;
Shall
lye
down
,
and
not
rise
,
and
the
like
.
V.
16.
Heathens
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
nations
or
heathen
]
signifies
in
this
place
,
is
manifest
by
the
former
verses
,
especially
the
fifteenth
immediately
foregoing
,
where
the
subject
of
the
discourse
is
the
wicked
and
evill
man
;
who
as
there
they
are
to
be
broken
,
and
sought
and
not
found
,
so
here
of
the
{untranscribed Hebrew}
't
is
said
,
that
they
shall
perish
.
't
is
therefore
to
be
resolved
,
that
the
nations
or
heathen
are
here
,
as
in
many
other
places
of
the
Psalmist
,
the
wicked
men
among
the
Jews
,
and
not
only
the
Idolatrous
Gentiles
so
called
.
So
Psal
.
Lix
.
5.
Awake
to
visit
the
nations
,
or
heathen
,
i
.
e
.
the
wicked
transgressors
,
in
the
end
of
the
verse
,
those
of
the
Jewish
nation
sent
by
Saul
to
slay
David
.
So
v.
8.
thou
shalt
have
all
the
heathen
in
derision
,
speaking
of
the
same
men
.
That
the
Greek
{untranscribed Hebrew}
,
parallel
to
this
,
signifies
not
the
Gentile
nations
onely
,
but
sometimes
,
when
the
context
enforceth
,
peculiarly
the
Jews
,
see
Annot
.
on
Matt
.
xxiv
.
e
.
and
proportionably
{untranscribed Hebrew}
,
an
heathen
]
is
used
for
a
desperate
obstinate
sinner
,
Matt
.
xviii
.
17.
The
Eleventh
Psalm
.
TO
the
chief
Musitian
,
A
Psalm
of
David
.
The
Eleventh
Psalm
is
a
declaration
of
Davids
full
confidence
in
God
,
in
despight
of
all
discouragements
,
and
was
by
him
composed
,
and
committed
to
the
prafect
of
his
Quire
.
1.
In
the
Lord
put
I
my
trust
:
how
say
ye
then
to
my
soul
,
flee
as
a
bird
to
a.
the
your
mountain
.
My
full
trust
and
confidence
is
in
God
,
not
in
any
strength
or
preparations
of
my
own
:
and
therefore
their
advice
is
very
unreasonable
,
that
as
in
a
state
of
destitution
and
despair
,
counsel
me
to
retire
to
some
remote
place
of
solitude
,
for
fear
of
mine
enemies
forces
;
as
when
fearful
birds
flie
to
the
tops
of
mountains
,
out
of
the
foulers
reach
.
2.
For
loe
,
the
wicked
bend
their
bow
,
they
make
ready
the
arrow
upon
the
string
,
that
they
may
privily
shoot
at
the
upright
in
heart
.
They
are
dayly
discouraging
me
,
with
the
approach
,
and
preparations
of
mine
enemies
,
and
the
closeness
,
and
unavoidableness
of
their
designs
against
me
.
3.
For
the
strong
holds
will
be
demolished
.
If
the
b
.
foundations
be
destroyed
,
what
can
the
righteous
doe
?
Assuring
me
that
within
a
while
all
my
preparations
and
forces
will
be
routed
,
and
then
't
is
not
my
righteousness
will
give
me
any
support
or
security
.
4.
The
Lord
is
in
his
holy
Temple
,
the
Lords
throne
is
in
Heaven
;
his
eyes
behold
,
his
eye-lids
try
the
Children
of
men
.
But
my
full
reliance
and
confidence
in
God
,
arms
me
against
all
these
temptations
to
fear
and
despair
Let
the
strength
,
and
preparations
of
my
enemies
be
what
they
will
,
and
my
condition
as
low
and
destitute
,
in
the
eye
of
man
,
as
is
possible
;
yet
I
am
sure
God
sits
in
Heaven
,
as
in
a
sanctuary
,
and
on
a
throne
:
so
that
I
have
my
double
appeal
,
and
resort
,
to
his
mercy
and
his
justice
;
the
former
to
secure
the
righteous
,
the
latter
to
subdue
and
destroy
the
wicked
oppressour
:
and
from
these
two
I
have
grounds
of
assured
confidence
,
that
that
all-seeing
Majesty
,
that
knoweth
and
judgeth
the
actions
of
men
,
will
not
fail
to
judge
on
my
side
,
to
secure
me
,
and
destroy
my
proudest
adversaries
.
5.
The
Lord
tryeth
the
righteous
;
or
,
and
the
wicked
,
and
he
that
loveth
violence
hateth
his
own
soul
.
but
the
wicked
and
him
that
loveth
violence
c
.
his
soul
hateth
.
For
as
it
is
most
infallibly
certain
,
that
God
doth
overlook
and
sentence
all
and
every
action
of
all
sorts
of
men
,
both
good
and
bad
,
and
approves
,
and
justifies
,
and
acquits
,
and
withall
maintains
the
cause
,
undertakes
the
patronage
of
the
sincerely
upright
person
,
and
though
he
permit
him
to
be
under
some
temptations
,
and
seeming
destitutions
for
a
while
,
yet
finally
delivers
him
,
and
vindicates
his
integrity
,
and
suffers
not
any
thing
which
is
truely
ill
to
befall
him
,
but
converts
all
into
good
to
him
;
so
on
the
other
side
,
he
abhors
violence
and
injustice
,
and
permits
not
that
finally
to
prosper
,
save
to
the
destruction
and
endless
mischief
of
the
Authors
of
it
.
6.
Upon
the
wicked
he
shall
rain
Snares
,
d
.
fire
,
and
brimstone
,
and
a
tempestuous
wind
shall
be
{untranscribed Hebrew}
an
horrible
tempest
:
this
shall
be
the
portion
of
their
Cup
.
Be
their
forces
and
preparations
never
so
strong
,
God
can
and
will
defeat
them
all
:
when
man
cannot
intrap
them
,
or
overcome
them
by
his
policy
,
God
will
do
it
for
him
,
bring
them
into
some
trap
or
other
,
that
shall
keep
them
fast
enough
from
injoying
their
projected
prey
,
from
hurting
the
righteous
;
and
this
oft
so
unexpectedly
and
so
strangely
,
as
that
it
shall
be
acknowledged
the
immediate
work
of
God
,
as
much
,
as
if
it
came
down
in
a
showre
of
rain
,
visibly
from
Heaven
.
And
so
when
men
cannot
by
their
own
strength
resist
them
,
God
will
destroy
them
by
his
interposition
,
and
and
that
so
observable
to
pious
considering
spectators
,
that
it
shall
be
attributed
to
him
as
immediately
and
signally
,
as
was
the
destruction
of
Sodome
by
fire
and
brimstone
,
or
of
the
Egyptians
by
means
of
the
strong
east-winde
,
Exod
.
XIV
.
21.
which
drowned
them
c
.
XV
.
10.
and
secured
the
Israelites
.
Thus
shall
God
finally
deal
with
the
wicked
oppressors
,
though
he
bear
patiently
with
them
for
a
while
.
7.
For
the
righteous
Lord
loveth
righteousness
;
his
countenance
doth
behold
the
upright
.
For
as
God
is
most
just
and
upright
in
himself
,
and
perfectly
abhors
all
the
injustices
and
oppressions
of
wicked
men
;
so
doth
he
think
himself
obliged
to
favour
and
protect
innocence
,
wheresoever
it
is
,
and
accordingly
considers
and
regards
,
and
with
his
own
eye
of
special
watchful
providence
defends
,
and
secures
all
those
that
walk
uprightly
.
Annotations
on
Psalm
XI
.
V.
1.
Your
mountain
]
where
the
Hebrew
now
reads
{untranscribed Hebrew}
to
your
mountain
a
Sparrow
,
{untranscribed Hebrew}
all
the
antient
interpreters
uniformly
read
,
to
the
mountain
as
a
Sparrow
:
{untranscribed Hebrew}
say
the
Chaldee
,
{untranscribed Hebrew}
,
and
so
the
rest
,
and
so
the
sense
exacts
,
and
so
it
is
possible
the
reading
antiently
was
,
without
the
{untranscribed Hebrew}
to
the
mountain
as
a
Sparrow
,
as
Psal
.
cii
.
7.
we
have
{untranscribed Hebrew}
as
a
Sparrow
upon
the
house
top
.
However
,
if
it
be
,
flie
Sparrow
to
your
mountain
,
the
sense
will
be
the
same
,
as
a
Sparrow
to
the
mountains
(
your
]
being
redundant
in
sense
)
so
the
Jewish-Arab
,
to
some
of
the
mountains
.
V.
3.
If
the
foundations
]
It
is
not
certain
,
what
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
here
.
The
word
is
once
more
found
Isa
.
xix
.
10.
where
we
read
purposes
,
and
in
the
margin
,
foundations
,
and
by
some
learned
men
't
is
rendred
nets
,
by
others
,
more
agreeably
to
the
context
,
dammes
or
pool-heads
.
The
Radix
{untranscribed Hebrew}
posuit
,
denotes
promiscuously
to
make
or
prepare
,
or
raise
,
whether
a
damme
,
a
work
,
a
fortress
,
and
rampart
of
any
kind
,
or
a
family
,
or
an
army
,
&c.
From
the
first
of
these
(
wherein
t
is
used
Isa
.
xxvi
.
1.
God
saith
{untranscribed Hebrew}
he
will
found
or
cast
up
Salvation
for
walls
and
bull-warks
)
the
noun
may
here
signifie
a
refuge
or
place
of
strength
,
such
as
were
ordinarily
built
on
hills
,
which
were
mention'd
v.
1.
from
the
second
is
Seths
name
,
Gen.
iv
.
because
,
saith
Eve
,
God
{untranscribed Hebrew}
hath
prepared
me
another
seed
for
Abel
;
hath
given
me
,
saith
the
Chaldee
;
{untranscribed Hebrew}
,
raised
up
,
say
the
Lxxii
.
In
the
third
sense
t
is
used
Psal
.
iii
.
6.
for
laying
siege
,
incamping
,
raising
an
army
,
{untranscribed Hebrew}
assembling
,
saith
the
Chaldee
,
in
a
militarie
manner
:
so
Isa
.
xxii
.
7.
{untranscribed Hebrew}
shall
set
themselves
in
array
.
And
it
is
most
probable
that
here
in
a
discourse
of
enemies
and
hostility
,
it
should
be
used
either
in
that
first
or
in
this
third
sense
,
either
for
fortresses
or
strong
holds
,
ot
else
for
other
forces
and
preparations
militarie
.
It
is
thought
also
capable
of
another
notion
,
for
laws
,
the
foundations
of
Government
,
and
the
defences
or
bulwarks
of
every
mans
right
,
which
,
by
another
word
{untranscribed Hebrew}
,
are
so
stiled
,
Psal
.
Lxxxii
.
5.
speaking
of
Judicature
perverted
,
All
the
foundations
of
the
earth
are
out
of
course
.
But
the
context
here
speaking
of
David
and
his
enemies
,
and
using
another
word
,
doth
not
so
well
allow
of
this
.
To
that
of
sortresses
the
storie
agrees
not
,
for
David
had
none
such
.
To
the
latter
of
forces
or
preparations
military
the
Lxxii
.
(
and
the
other
interpreters
following
them
)
best
agree
,
{untranscribed Hebrew}
,
they
have
destroyed
what
thou
hast
prepared
;
and
the
Syriack
yet
more
fully
{untranscribed Hebrew}
what
thou
hast
prepared
,
they
have
dissipated
.
The
Latine
not
so
fully
,
yet
to
the
same
sense
,
quae
perfecisti
destruxerunt
,
they
have
destroyed
what
thou
hast
done
,
i
.
e
.
(
the
preter
for
the
future
)
they
will
soon
scatter
and
dissipate
all
thy
preparations
;
and
when
they
have
done
so
,
{untranscribed Hebrew}
{untranscribed Hebrew}
what
hath
the
righteous
done
?
i
.
e
.
what
can
or
will
he
do
?
His
righteousness
will
stand
him
in
little
stead
.
And
thus
it
is
fitly
a
part
of
the
speech
of
the
distrustful
friends
of
David
,
that
discouraged
him
,
and
bid
him
flie
to
the
hills
,
places
of
strength
or
safety
,
v.
1.
(
and
it
may
be
farther
observed
,
that
in
Scripture
stile
we
frequently
read
of
the
foundations
of
the
mountains
,
or
hills
,
Deut
.
xxxii
.
22.
Psal
.
xviii
.
7.
)
and
so
still
insist
here
,
telling
him
that
the
enemie
will
destroy
all
his
forces
,
and
then
a
righteous
man
or
cause
,
without
any
other
defence
,
will
soon
be
taken
,
and
ruined
.
And
therefore
this
is
most
probably
the
meaning
of
it
.
V.
5.
Soul
hateth
]
The
different
significations
of
the
particle
ו
ו
have
made
this
verse
capable
of
several
interpretations
.
For
if
as
a
Copulative
it
be
rendred
[
And
]
then
the
first
part
of
the
verse
runs
thus
,
The
Lord
trieth
the
righteous
,
{untranscribed Hebrew}
and
the
wicked
,
i
.
e
.
examines
the
actions
and
thoughts
of
both
:
and
this
seems
most
probable
,
as
best
connecting
with
v.
4.
his
eyelids
trie
the
children
of
men
,
i
.
e
.
all
men
in
the
latitude
,
righteous
and
wicked
,
good
and
bad
.
And
then
,
as
a
consequent
of
that
,
it
fitly
follows
,
And
he
that
loveth
violence
hateth
his
own
soul
,
i
.
e
.
doth
instead
of
oppressing
others
,
mischief
himself
;
he
is
sure
to
have
the
worst
of
it
;
when
God
comes
to
examine
it
,
his
unjust
dealing
will
be
the
greatest
cruelty
to
his
own
soul
:
and
for
this
the
ו
before
{untranscribed Hebrew}
he
that
loveth
violence
]
may
be
indifferently
rendred
,
[
and
]
or
[
but
]
but
most
fitly
[
and
.
]
This
sense
the
Lxxii
.
have
imbraced
{untranscribed Hebrew}
,
but
he
that
loveth
iniquitie
hateth
his
own
soul
;
and
from
them
the
Latine
,
qui
autem
diligit
iniquitatem
,
odit
animam
suam
;
and
so
the
Arabick
and
Aethiopick
:
and
there
is
only
this
prejudice
against
it
,
that
{untranscribed Hebrew}
is
in
the
seminine
,
and
so
more
fitly
agrees
with
{untranscribed Hebrew}
his
soul
in
the
nominative
case
.
On
the
other
side
then
,
if
ו
in
the
first
place
signifie
[
but
]
then
it
will
disjoyn
{untranscribed Hebrew}
the
wicked
,
from
the
former
part
of
the
verse
,
and
make
it
begin
the
latter
part
;
and
then
our
ordinarie
rendring
of
it
,
which
is
favoured
by
the
Chaldee
,
will
be
most
commodious
,
so
as
to
make
an
opposition
betwixt
the
fate
of
the
righteous
on
one
side
,
and
the
wicked
and
violent
on
the
other
;
that
God
trieth
the
one
,
and
then
trying
must
signifie
either
permitting
to
be
tempted
and
afflicted
for
a
while
,
or
else
(
as
{untranscribed Hebrew}
to
trie
sometimes
signifies
)
approving
the
former
,
and
abhorreth
and
detesteth
,
and
so
will
severely
punish
the
latter
.
And
the
only
exception
against
this
understanding
of
it
is
,
that
{untranscribed Hebrew}
trieth
,
is
in
the
4th
.
verse
used
in
another
sense
,
for
a
judicial
Examination
of
mens
actions
,
such
as
is
common
to
the
sons
of
men
indefinitely
,
i
.
e
.
to
all
sorts
of
them
,
good
and
bad
,
and
not
peculiar
to
the
righteous
;
as
in
the
notion
either
of
tempting
for
a
while
,
or
of
approving
,
it
must
be
.
In
this
uncertainty
I
thought
it
best
,
that
the
Paraphrase
should
not
be
confined
to
one
,
but
inlarged
so
as
to
take
in
both
of
them
.
V.
6.
Fire
,
brimstone
]
This
verse
is
best
divided
,
by
making
the
pause
after
{untranscribed Hebrew}
{untranscribed Hebrew}
snares
,
thus
,
Upon
the
wicked
he
shall
rainsnares
;
putting
all
that
follows
[
fire
and
brimstone
,
and
winde
of
tempests
or
tempestuous
winds
]
into
one
also
,
of
all
which
together
it
is
affirmed
,
that
they
are
the
portion
of
his
Cup
.
And
thus
the
Lxxii
.
read
it
,
{untranscribed Hebrew}
,
and
so
the
Syriack
and
Latine
;
and
thus
there
is
no
ellipsis
to
be
supplied
,
but
only
of
the
verb
,
are
,
or
,
shall
be
,
thus
,
Fire
and
brimstone
and
a
tempestuous
winde
shall
be
the
portion
of
their
Cup
:
which
last
phrase
[
portion
of
Cup
]
is
proverbial
in
Scripture
.
{untranscribed Hebrew}
Gods
gifts
and
dispensations
,
good
and
bad
,
are
ordinarily
exprest
by
a
Cup
poured
out
,
and
given
men
to
drink
;
thus
't
is
very
frequently
in
Scripture
.
And
even
the
Heathen
had
the
same
expression
of
their
Gods
;
{untranscribed Hebrew}
—
in
Homer
,
there
be
two
Cups
of
the
Gods
,
one
of
good
things
,
another
of
bad
.
And
then
{untranscribed Hebrew}
{untranscribed Hebrew}
portion
from
{untranscribed Hebrew}
numeravit
,
to
tell
out
,
signifies
either
a
payment
,
or
that
which
is
destin'd
to
any
,
as
his
{untranscribed Hebrew}
or
portion
,
in
a
division
.
The
Twelfth
Psalme
.
TO
the
chief
Musitian
upon
the
Eight
,
see
Psal
.
6.
Sheminith
,
a
Psalm
of
David
.
The
twelfth
Psalm
is
spent
in
meditation
of
the
malice
and
wickedness
of
men
,
and
the
relief
which
is
to
be
expected
from
none
but
God
.
It
was
composed
by
David
,
and
committed
to
the
Master
of
his
Musick
to
be
sung
,
or
played
on
the
harp
of
eight
strings
.
1.
Help
Lord
,
for
the
Godly
man
ceaseth
;
for
or
,
fidelities
{untranscribed Hebrew}
Lxxii
.
and
so
Syr
.
Lat
.
Arab
.
Aethiop
.
the
faithful
fail
from
among
the
children
of
men
.
It
is
a
sad
sight
or
meditation
,
to
consider
how
wicked
the
world
grows
,
very
few
pious
men
to
be
met
with
any
where
;
so
few
that
one
may
rely
on
,
or
trust
,
that
I
have
reason
to
complain
,
that
even
truth
or
fidelity
it self
is
departed
out
of
this
earth
of
ours
.
And
this
may
well
drive
one
to
his
one
sure
hold
,
the
help
and
assistance
of
God
;
on
which
alone
I
rely
,
and
in
that
I
rest
,
and
beseech
him
in
his
good
time
to
afford
it
me
.
2.
They
speak
vanity
one
with
another
{untranscribed Hebrew}
every
one
with
his
neighbour
:
with
flattering
lips
and
with
a
heart
,
and
a
heart
,
{untranscribed Hebrew}
with
a
double
heart
do
they
speak
.
Among
men
there
is
nothing
but
falseness
and
dissimulation
;
fair
words
perhaps
,
but
no
reality
in
them
.
3.
The
Lord
shall
cut
off
all
flattering
lips
,
and
the
tongue
that
speaketh
proud
things
.
But
God
shall
destroy
these
false
deceitful
persons
,
and
all
such
Atheistical
designers
,
which
if
they
can
by
any
policy
attain
their
ends
,
never
apprehend
or
fear
any
revenge
from
God
,
and
make
no
scruple
to
profess
so
;
4.
Who
have
said
,
with
our
tongues
will
we
prevail
;
our
lips
are
with
us
,
{untranscribed Hebrew}
our
own
,
who
is
Lord
over
us
?
Saying
,
our
tongues
shall
gain
us
whatsoever
we
want
,
supplie
all
other
defects
of
right
,
&c.
who
can
hinder
us
from
making
our
utmost
advantage
of
these
,
to
acquire
whatsoever
we
can
by
the
use
of
them
?
why
should
we
stand
so
strictly
to
consider
,
whether
what
we
say
be
true
or
no
?
So
we
may
advantage
our selves
by
it
,
to
whom
should
we
be
accountable
for
that
?
5.
For
the
oppression
of
the
poor
,
for
the
sighing
of
the
needy
,
now
will
I
arise
will
the
Lord
say
,
{untranscribed Hebrew}
saith
the
Lord
;
I
will
set
him
in
safety
a.
he
will
speak
freely
to
him
,
or
puffe
at
him
,
or
it
shall
speak
out
to
him
.
from
him
that
puffeth
at
him
.
To
such
Atheistical
oppressors
and
despisers
as
these
God
will
at
length
shew
forth
his
power
,
and
just
vengeance
:
the
prayers
and
sighs
of
the
injured
,
and
the
loud
cry
of
his
proud
vaunting
oppressors
impieties
,
will
excite
and
raise
up
the
Lord
of
hosts
,
to
the
rescue
of
the
one
,
and
infliction
of
vengeance
on
the
other
.
Those
that
cry
to
him
,
and
rely
on
him
,
he
will
certainly
hear
and
relieve
effectually
;
or
he
that
scorns
his
all-seeing
eye
and
just
providence
,
shall
be
scorned
and
rebuked
by
him
.
6.
The
words
of
the
Lord
are
pure
words
,
as
sylver
tried
in
a
crusible
,
or
fining
pot
{untranscribed Hebrew}
a
furnace
of
earth
,
purified
seven
times
.
This
God
hath
promised
,
and
then
there
can
be
no
doubt
of
his
fidelity
in
performing
it
.
The
silver
that
is
most
perfectly
refined
,
is
not
freer
from
dross
,
than
his
words
from
all
mixture
of
deceit
.
He
cannot
lie
,
nor
will
he
ever
fail
those
that
relie
and
trust
on
him
.
7.
Thou
shalt
b
.
keep
them
,
O
Lord
,
thou
shalt
preserve
him
.
preserve
{untranscribed Hebrew}
them
from
this
generation
for
ever
.
He
will
undoubtedly
perform
his
promise
,
keep
his
word
inviolable
,
and
so
,
I
am
confident
,
support
and
defend
every
godly
person
from
this
sort
of
wicked
Atheists
,
how
often
,
or
how
confidently
soever
they
shall
rise
up
against
him
.
8.
The
wicked
walk
on
every
side
,
when
the
c
.
vilest
of
the
sons
of
men
.
men
are
exalted
.
And
it
shall
be
matter
of
observation
,
and
withal
of
astonishment
to
wicked
men
,
to
be
witnesses
of
this
act
of
Gods
justice
;
to
see
those
whom
they
most
extreamly
vilified
,
to
be
now
exalted
by
him
,
and
made
evidences
and
instances
of
his
Governing
the
world
,
and
taking
special
care
of
those
that
depend
on
him
,
how
vile
and
abject
soever
they
are
in
the
eyes
of
men
.
Annotations
on
Psal
.
XII
.
V.
5.
Puffeth
]
Of
{untranscribed Hebrew}
{untranscribed Hebrew}
it
is
questioned
,
whether
it
be
the
right
reading
,
or
no
;
for
all
the
antient
interpreters
read
it
in
the
first
person
:
{untranscribed Hebrew}
say
the
Lxxii
.
fiducialiter
agam
saith
the
Latine
,
and
I
will
testifie
saith
the
Chaldee
,
and
{untranscribed Hebrew}
I
will
work
salvation
openly
say
the
Syriack
.
And
so
all
these
suppose
it
to
be
{untranscribed Hebrew}
(
not
{untranscribed Hebrew}
)
I
will
—
as
in
the
antecedents
,
the
Lord
saith
,
{untranscribed Hebrew}
I
will
rise
,
and
{untranscribed Hebrew}
I
will
set
;
whereas
our
English
translation
,
that
read
and
render
it
in
the
third
person
,
do
1.
suppose
a
very
unusual
ellipsis
,
to
be
supplied
with
no
less
than
three
words
[
from
him
that
]
and
2.
apply
the
following
[
{untranscribed Hebrew}
him
]
in
the
singular
to
[
the
poor
and
needy
]
both
which
are
in
the
plural
[
{untranscribed Hebrew}
and
{untranscribed Hebrew}
]
and
so
cannot
accord
with
it
.
If
we
shall
take
it
in
the
first
person
,
then
for
the
nature
of
the
word
,
it
is
acknowledged
that
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
two
things
:
1.
flavit
,
sufflavit
,
to
blow
,
and
puffe
,
and
so
to
scorn
or
despise
;
and
2.
by
a
metaphor
,
to
speak
boldly
,
freely
,
confidently
,
(
as
sometimes
also
't
is
simply
to
speak
.
)
This
latter
notion
some
of
the
ancient
interpreters
follow
:
{untranscribed Hebrew}
,
say
the
Lxxii
.
and
siducialiter
again
in
eo
,
the
Latine
,
I
will
speak
or
deal
boldly
with
him
;
and
the
Chaldee
with
some
change
,
I
will
testifie
evil
against
the
wicked
:
the
Syriack
(
as
was
said
)
and
Arabick
express
it
by
addition
only
of
[
palam
openly
]
to
the
precedent
phrase
[
I
will
work
salvation
openly
.
]
In
either
of
these
rendrings
the
sense
will
not
be
amiss
;
either
I
will
speak
freely
to
him
(
i
.
e
.
to
the
unjust
Atheistical
oppressor
,
mention'd
in
the
former
part
of
the
Psalm
)
or
,
I
will
puffe
at
him
.
If
the
former
should
be
it
,
then
speaking
freely
to
him
,
must
signifie
rebuking
of
him
,
and
that
as
an
act
of
Gods
vindicative
justice
,
which
he
now
promises
to
execute
upon
the
oppressor
,
when
at
the
same
time
he
will
redeem
the
oppressed
:
If
the
latter
,
then
puffing
at
him
is
contemning
or
scorning
his
proud
language
foregoing
.
And
with
either
of
these
accord
the
consequents
,
The
words
of
the
Lord
are
pure
words
—
i
.
e
.
his
promises
of
deliverance
to
the
poor
,
by
rebuking
,
or
contemning
the
oppressor
,
are
very
faithful
,
such
as
he
will
undoubtedly
perform
.
Thus
much
on
supposition
,
that
the
word
were
{untranscribed Hebrew}
in
the
first
person
.
But
if
we
leave
this
conjecture
,
and
retain
{untranscribed Hebrew}
in
the
third
person
,
and
render
it
,
he
shall
rebuke
him
,
or
in
the
first
notion
,
he
shall
puffe
at
him
(
as
't
was
Psal
.
x
.
5.
)
i
.
e
.
scorn
,
or
contemn
him
,
then
still
this
will
return
to
the
same
,
if
it
be
so
understood
as
to
belong
to
God
;
and
so
it
may
,
if
it
be
in
construction
connected
with
{untranscribed Hebrew}
,
the
Lord
will
say
]
thus
,
The
Lord
will
say
,
I
will
arise
,
and
set
them
in
safety
;
he
will
puffe
at
him
,
contemn
,
and
scorn
,
or
rebuke
him
.
But
it
may
also
be
in
the
third
person
,
and
yet
not
be
referred
to
the
Lord
,
but
perhaps
to
the
immediate
antecedent
{untranscribed Hebrew}
salvation
or
deliverance
,
thus
{untranscribed Hebrew}
I
will
set
him
in
safety
,
or
give
,
or
work
Salvation
,
{untranscribed Hebrew}
It
shall
speak
,
or
speak
aloud
to
him
(
so
as
Hab
.
ii
.
3.
{untranscribed Hebrew}
it
shall
speak
at
the
end
)
i
.
e
.
shall
give
him
the
effect
,
and
shew
him
the
accomplishment
of
my
promise
.
This
perhaps
the
antient
interpreters
saw
,
(
but
only
thought
it
more
perspicuous
and
intelligible
,
to
render
it
not
literally
in
the
third
,
but
by
way
of
Paraphrase
,
in
the
first
person
)
especially
the
Syriack
,
whose
rendring
[
I
will
work
Salvation
openly
]
comes
perfectly
home
to
it
.
And
to
this
fitly
connects
v.
6.
The
words
of
the
Lord
,
&c.
V.
7.
Shalt
keep
them
]
't
is
not
ordinarily
observed
to
what
the
ם
in
{untranscribed Hebrew}
refers
.
{untranscribed Hebrew}
That
't
is
a
connotation
of
the
whether
persons
,
or
things
in
the
plural
,
that
God
will
keep
,
there
is
no
doubt
;
And
't
is
ordinarily
applyed
to
the
persons
.
The
Chaldee
renders
it
{untranscribed Hebrew}
the
just
;
the
LXXII
.
{untranscribed Hebrew}
us
,
and
so
the
Latine
,
and
Arabick
,
and
Aethiopick
;
the
Syriack
{untranscribed Hebrew}
them
,
and
so
our
English
,
them
,
both
there
,
and
in
the
next
words
,
where
yet
it
is
{untranscribed Hebrew}
{untranscribed Hebrew}
thou
shalt
keep
him
,
in
the
singular
.
But
that
which
removes
all
difficulty
,
is
to
understand
the
[
them
]
of
the
words
of
the
Lord
,
in
the
praecedent
verse
,
so
as
{untranscribed Hebrew}
to
keep
,
is
to
observe
and
performe
,
{untranscribed Hebrew}
whether
statutes
,
or
promises
,
as
ordinarily
't
is
used
.
And
then
the
[
him
]
following
,
will
certainly
be
the
godly
,
or
just
man
,
to
whom
those
words
or
promises
are
made
.
And
this
may
be
resolved
on
to
be
the
meaning
of
the
verse
,
Thou
O
Lord
;
shalt
keep
,
or
performe
those
words
,
thou
shalt
preserve
the
just
man
from
—
The
Jewish
Arabick
translator
takes
a
great
liberty
here
,
rendring
{untranscribed Hebrew}
in
the
latter
place
,
as
in
the
first
person
plural
,
and
thus
expresses
the
whole
verse
;
O
Lord
,
as
thou
hast
promised
to
keep
them
,
so
keep
us
from
a
generation
that
is
thus
conditioned
.
V.
8.
Vilest
men
]
The
meaning
of
this
last
parcel
of
the
Psalm
is
very
obscure
.
The
LXXII
.
render
it
{untranscribed Hebrew}
,
according
to
thy
height
thou
hast
highly
or
greatly
regarded
the
sons
of
men
;
and
from
thence
the
Latine
verbatim
,
save
that
they
have
turned
{untranscribed Hebrew}
thou
hast
regarded
,
into
multiplicasti
thou
hast
multiplyed
.
Of
this
rendring
of
the
LXXII
.
I
suppose
this
account
may
be
given
;
1.
that
the
transcribers
mistake
{untranscribed Hebrew}
for
{untranscribed Hebrew}
,
and
that
we
are
to
read
it
{untranscribed Hebrew}
,
according
to
the
height
or
degree
,
wherewith
thou
hast
taken
care
for
the
sons
of
men
,
or
according
to
the
height
of
the
care
which
thou
hast
taken
—
2.
that
the
LXXII
.
for
{untranscribed Hebrew}
{untranscribed Hebrew}
read
{untranscribed Hebrew}
with
the
change
of
ר
for
ז
and
י
for
ו
This
word
we
finde
Psal
.
xxx
.
1.
where
we
rightly
render
it
[
thou
hast
lifted
up
]
but
the
LXXII
.
have
{untranscribed Hebrew}
thou
hast
taken
up
,
or
taken
care
of
,
in
the
sense
of
{untranscribed Hebrew}
to
take
special
care
of
.
And
then
their
meaning
is
plain
,
[
according
to
the
height
wherewith
thou
hast
taken
care
of
the
sons
of
men
.
]
But
then
still
this
is
nothing
to
the
reading
{untranscribed Hebrew}
,
which
now
we
have
.
In
the
next
place
then
,
the
Chaldee
paraphrase
renders
it
,
as
a
blood-sucker
which
sucks
the
blood
of
the
sons
of
men
,
for
{untranscribed Hebrew}
,
{untranscribed Hebrew}
reading
{untranscribed Hebrew}
as
a
worm
,
from
a
third
notion
of
{untranscribed Hebrew}
for
vermibus
scatet
,
and
understanding
by
{untranscribed Hebrew}
either
the
vilest
parts
of
the
body
,
to
which
those
blood-suckers
are
fasten'd
,
to
suck
out
the
corruptest
blood
,
(
as
the
Syriack
renders
it
obscaenities
)
or
possibly
taking
the
word
in
that
notion
of
{untranscribed Hebrew}
,
wherein
it
signifies
absorbere
,
deglutire
,
as
here
Abu-Walid
and
others
interpret
it
for
devouring
of
men
.
Passing
by
all
these
,
as
remote
from
the
meaning
of
the
place
,
the
plain
sense
of
it
will
be
best
gathered
,
by
observing
the
importance
of
{untranscribed Hebrew}
vilitates
,
literally
,
basenesses
;
but
that
to
be
explained
by
the
adjunct
,
sons
of
men
,
so
as
to
signifie
the
vilest
persons
;
probably
not
those
which
are
really
such
,
but
in
the
esteem
,
and
repute
of
men
;
{untranscribed Hebrew}
1
Cor
.
vi
.
4.
those
that
are
despised
and
made
nothing
of
among
them
.
Such
was
David
,
to
whom
particularly
R.
Salomo
applyes
it
,
who
was
exalted
from
a
very
low
and
mean
condition
.
And
then
,
whether
we
read
{untranscribed Hebrew}
secundum
,
or
juxta
exaltationem
,
or
with
a
light
change
{untranscribed Hebrew}
in
exaltando
,
the
sense
will
be
clear
,
The
wicked
walk
about
,
or
on
every
side
(
as
those
that
would
view
a
thing
throughly
doe
use
to
doe
,
goe
round
about
,
to
view
it
in
every
appearance
of
it
)
at
the
exalting
of
the
vilest
of
the
sons
of
men
,
i
.
e
.
when
those
that
are
most
vilified
by
them
,
are
by
God
exalted
,
and
set
above
them
.
Thus
some
Greek
Copies
render
it
,
{untranscribed Hebrew}
,
when
the
mean
or
vile
of
the
sons
of
men
are
exalted
.
So
that
now
the
onely
question
is
,
what
is
meant
by
the
wicked
walking
round
about
:
{untranscribed Hebrew}
and
that
,
I
suppose
,
will
best
be
answered
,
that
by
this
expression
is
set
out
their
seeing
evidently
,
&
being
witnesses
of
it
,
and
observing
withall
,
and
wondring
,
and
perhaps
grieving
at
it
,
as
that
which
they
did
not
fear
,
or
look
for
,
and
now
that
they
see
it
,
finde
themselves
pitifully
defeated
;
and
thus
it
best
agrees
with
the
context
,
Thou
shalt
keep
,
O
Lord
,
&c.
from
this
generation
for
ever
,
v.
7.
i
.
e
.
thou
shalt
preserve
these
good
men
that
are
thus
despised
,
from
their
proudest
enemies
,
that
thus
vilify
them
;
and
then
follows
,
The
wicked
walk
on
every
side
—
they
see
and
observe
and
wonder
at
it
,
but
cannot
help
it
.
But
if
indeed
{untranscribed Hebrew}
should
signifie
those
that
are
really
base
and
vile
,
then
the
meaning
must
be
,
when
vile
and
base
persons
are
exalted
,
then
wicked
and
injurious
men
bear
all
the
sway
,
swarme
every
where
.
And
this
also
hath
some
affinity
with
the
former
part
of
the
Psalm
v.
1
,
2
,
3.
but
doth
not
so
properly
connect
with
the
immediate
antecedents
.
The
Thirteenth
Psalm
.
TO
the
chief
Musitian
a
Psalm
of
David
.
The
thirteenth
is
a
complaint
,
and
prayer
in
time
of
great
distresse
,
and
withall
a
confident
chearful
appeal
to
,
and
relyance
on
Gods
mercy
,
compiled
by
David
,
and
committed
to
the
Praefect
of
his
Musick
.
1.
How
long
wilt
thou
forget
me
,
O
Lord
,
for
ever
?
how
long
wilt
thou
hide
thy
face
from
me
?
Blessed
Lord
,
thou
art
pleased
to
withdraw
the
wonted
declarations
of
thy
favour
and
loving
kindnesse
from
me
,
to
exercise
me
for
some
space
,
to
defer
the
gracious
acceptance
of
,
and
answer
to
my
prayers
:
I
cannot
but
think
it
very
long
that
thou
art
thus
pleased
to
withhold
the
{untranscribed Hebrew}
splendor
,
Chald
.
blessing
beames
of
thy
countenance
from
me
.
2.
How
long
shall
I
take
counsell
in
my
soul
,
having
sorrow
in
my
heart
daily
?
How
long
shall
mine
enemie
be
exalted
over
me
?
I
am
in
continuall
thoughts
of
sadnesse
,
by
black
melancholick
reflections
on
my
present
destitutions
;
not
knowing
what
to
doe
,
which
way
to
turn
,
whilest
I
discern
thy
wonted
faoours
withdrawn
from
me
,
and
a
sad
effect
thereof
,
the
prevailing
of
mine
and
thine
enemies
against
me
.
O
Lord
,
be
thou
pleased
in
thy
goodnesse
to
set
a
speedy
period
to
this
.
3.
Consider
and
hear
me
,
O
Lord
my
God
;
a.
lighten
mine
eyes
,
lest
I
sleep
death
,
or
,
to
,
or
,
in
death
,
{untranscribed Hebrew}
the
sleep
of
death
;
Thou
,
Lord
,
art
my
only
preserver
and
deliverer
,
my
sole
almighty
refuge
,
to
whom
I
may
successefully
resort
:
be
thou
at
length
pleased
to
restore
thy
favourable
countenance
,
to
hear
and
answer
my
prayers
,
to
grant
me
some
refreshing
and
reviving
in
this
black
state
of
sadnesse
,
which
will
without
thy
support
soon
bring
me
to
my
last
;
Lord
,
let
me
not
for
ever
ly
under
it
.
4.
Lest
mine
enemie
say
,
I
have
prevailed
against
him
,
and
those
that
trouble
me
rejoyce
when
I
am
moved
.
If
thou
continue
thus
to
withhold
the
merciful
revelation
of
thy selfe
,
this
will
be
matter
of
triumph
to
them
that
oppose
me
,
and
so
thy
Ordinance
in
me
.
If
they
continue
thus
prosperous
,
and
I
thus
improsperous
,
they
will
think
themselves
conquerors
over
that
cause
which
thou
dost
own
,
and
so
that
either
thou
art
not
able
,
or
willing
to
support
thy
servants
:
And
this
will
be
matter
of
great
rejoycing
and
boasting
to
them
,
if
thou
please
not
to
check
it
speedily
.
5.
But
I
have
trusted
in
thy
mercy
;
my
heart
shall
rejoyce
in
thy
salvation
.
This
I
know
thou
wilt
doe
,
and
am
assuredly
confident
,
that
as
I
have
constantly
relyed
on
thee
for
ayde
,
so
I
shall
have
the
pleasure
and
comfort
of
being
timely
delivered
by
thee
.
6.
I
will
sing
unto
the
Lord
,
because
he
hath
b
.
rendred
good
,
or
,
dealt
well
.
dealt
bountifully
with
me
.
I
have
had
so
frequent
and
constant
experiences
of
his
goodness
and
mercy
toward
me
,
that
I
cannot
doubt
of
the
continuance
of
them
;
and
therefore
I
have
nothing
to
doe
,
but
thus
to
comfort
and
stay
my self
in
him
,
and
praising
him
for
what
I
have
already
received
,
place
my
chearfull
affiance
in
him
for
the
future
.
Annotations
on
Psalm
XIII
.
V.
3.
Lighten
mine
eyes
]
what
is
the
meaning
of
this
phrase
,
{untranscribed Hebrew}
lighten
mine
eyes
]
may
perhaps
be
best
judged
by
Jonathans
speech
i
.
{untranscribed Hebrew}
Sam
.
xiv
.
27.
who
being
very
hungry
,
and
ready
to
faint
,
dipt
his
rod
in
an
honey-comb
,
and
eat
of
it
,
and
the
text
saith
,
his
eyes
were
enlightened
,
i
.
e
.
he
was
refresht
by
it
.
Dimness
of
sight
is
a
frequent
effect
of
long
fasting
,
and
then
eating
is
the
proper
means
of
repairing
that
decay
;
and
so
this
effect
is
by
metonymie
set
to
signifie
that
refection
,
which
causeth
this
.
See
,
saith
Jonathan
v.
29.
how
mine
eyes
{untranscribed Hebrew}
have
been
enlightened
,
because
I
tasted
a
little
of
this
honey
,
i
.
e
.
how
I
have
received
refreshment
by
eating
this
.
There
indeed
the
Lxxii
.
render
{untranscribed Hebrew}
mine
eyes
have
seen
,
either
reading
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
see
,
or
more
probably
,
thus
to
express
the
meaning
more
perspicuously
;
for
his
eyes
seeing
]
was
an
evidence
of
their
being
inlightened
,
and
his
being
thus
refresht
from
his
hunger
:
and
so
before
v.
27.
{untranscribed Hebrew}
,
say
they
,
his
eyes
received
sight
,
or
saw
clearly
.
This
was
literally
applicable
to
David
when
he
came
to
Nob
,
1
Sam
.
1.
for
then
being
threatned
by
Saul
,
and
advised
by
Jonathan
to
flie
,
he
was
so
distrest
by
hunger
,
that
he
was
fain
to
eat
the
Shew-bread
.
And
so
again
in
the
time
of
Absaloms
rebellion
,
David
and
his
forces
were
hungry
,
and
weary
,
and
thirsty
in
the
wilderness
.
2
Sam
.
xvii
.
29.
had
not
Shobi
,
and
Machir
,
and
Barzillai
refresht
,
and
so
enlightened
their
eyes
.
v.
xxvii
.
28.
But
it
may
also
by
an
easie
Metaphor
be
applied
to
the
political
state
.
When
in
any
time
of
affliction
,
exprest
frequently
by
darkness
,
and
gloominess
,
the
person
is
relieved
or
refreshed
,
his
eyes
are
said
to
be
inlightened
,
in
proportion
to
that
refreshment
,
that
hungry
fainting
persons
receive
by
meat
.
So
Ezra
ix
.
8.
the
restitution
after
captivity
,
giving
them
a
little
reviving
in
their
bondage
,
is
styled
Gods
lightening
their
eyes
.
And
so
it
is
in
this
place
,
in
the
midst
of
that
sadness
that
now
lay
on
David
,
parallel
to
a
fainting
fit
of
hunger
in
the
body
,
or
to
captivity
in
a
state
,
which
if
it
were
not
speedily
relieved
,
would
end
in
death
quickly
:
See
more
of
this
Psalm
xix
.
note
e
.
V.
6.
Dealt
bountifully
]
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
to
retribute
,
whether
good
or
ill
,
or
simply
to
do
either
;
and
which
it
is
,
the
context
must
direct
.
Here
all
interpreters
agree
of
the
good
sense
.
The
Chaldee
adde
{untranscribed Hebrew}
good
;
the
Lxxii
.
read
{untranscribed Hebrew}
,
and
the
Latine
bona
tribuit
,
given
me
good
things
,
and
so
the
Arabick
and
Aethiopick
;
the
Syriack
,
{untranscribed Hebrew}
hath
delivered
me
,
and
so
we
finde
it
Psal
.
cxvi
.
7.
and
cxix
.
17.
and
in
many
other
places
,
and
't
is
indifferently
used
either
with
{untranscribed Hebrew}
on
,
or
ל
to
,
after
it
;
and
so
't
is
best
rendred
here
,
hath
dealt
well
with
me
.
The
fourteenth
Psalm
.
TO
the
chief
Musitian
,
a
Psalm
of
David
.
The
fourteenth
Psal
.
is
a
sad
reflection
on
the
wickedness
and
universal
defection
of
his
subjects
,
the
men
of
Israel
,
in
the
conspiracy
and
rebellion
of
Absalom
,
1
Sam
.
xv
.
looking
only
to
God
for
deliverance
from
them
.
It
was
indited
by
David
,
and
committed
to
the
Prefect
of
his
Quire
.
1.
The
fool
hath
said
in
his
heart
,
there
is
no
God
.
They
are
corrupt
,
they
have
done
abominable
works
,
there
is
none
that
doth
good
.
This
wicked
nation
is
now
made
up
of
such
,
as
have
cast
off
all
fear
,
and
care
,
and
even
acknowledgement
of
God
:
whatsoever
they
do
with
their
mouthes
,
(
which
perhaps
are
not
let
loose
to
that
boldness
)
their
actions
,
as
far
as
they
are
interpreters
of
their
thoughts
,
evidence
an
Atheistical
principle
of
belief
within
them
,
that
{untranscribed Hebrew}
God
hath
not
the
power
of
the
earth
Chal
.
God
hath
not
the
governing
and
judging
of
the
doings
of
men
;
for
such
are
their
dealings
,
so
false
,
so
detestable
,
and
so
universally
such
,
that
a
man
cannot
judge
more
favourably
of
them
,
than
that
they
never
expect
to
be
accountable
to
God
for
what
they
do
.
2.
The
Lord
looked
down
from
Heaven
upon
the
children
of
men
,
to
see
if
there
were
any
that
did
understand
and
seek
after
God
.
Should
God
from
his
throne
of
Majesty
and
tribunal
of
just
judgement
survey
,
and
examine
all
the
inhabitants
of
the
whole
nation
,
making
inquisition
for
those
that
consider
and
make
conscience
of
duty
,
and
indeavour
to
approve
themselves
to
his
pure
eyes
;
3.
They
are
all
a.
grown
so●●e
,
gone
aside
,
they
are
altogether
become
putrid
,
filthy
;
there
is
none
that
doth
good
,
no
,
not
one
.
He
would
finde
a
most
lamentable
appearance
,
an
universal
detestable
decay
of
all
justice
,
all
duty
,
both
toward
God
and
man
,
base
rotten
conversation
,
and
no
considerable
degree
of
piety
,
or
humanity
,
or
any
thing
that
is
good
in
any
.
(
This
as
it
was
observably
true
of
Israel
,
that
people
of
God
,
so
eminently
owned
and
favoured
by
him
in
Davids
time
,
and
in
their
behaviour
toward
him
:
so
had
it
a
farther
{untranscribed Hebrew}
The
Psalm
was
by
the
spirit
of
Prophecy
delivered
by
David
.
Chald
.
prophetick
truth
in
it
,
in
respect
of
the
Universality
of
them
at
the
time
of
Christs
appearing
in
the
world
,
and
in
their
actions
toward
him
,
and
his
Apostles
after
him
,
to
the
Jews
of
which
age
St.
Paul
applies
it
,
Rom
.
iii
.
10.
)
4.
Have
all
the
workers
of
iniquity
no
knowledge
,
who
eat
up
my
people
as
they
eat
bread
,
they
have
not
called
{untranscribed Hebrew}
and
call
not
upon
the
Lord
?
't
is
strange
the
conspirators
should
thus
go
on
in
their
Atheistical
folly
,
and
never
be
wrought
on
by
all
the
evidences
of
Gods
power
and
justice
among
them
,
{untranscribed Hebrew}
Lxxii
.
never
brought
to
any
degree
of
sense
or
remorse
,
but
still
go
on
in
their
presumptuous
(
and
withal
assiduous
,
constant
)
course
of
injustice
and
cruelty
.
And
the
effect
is
yet
more
sad
;
others
that
see
them
go
on
thus
,
follow
them
into
their
impieties
,
do
not
adhere
(
as
they
ought
)
to
God
,
depend
on
his
support
,
but
joyn
and
comply
with
the
conspirators
.
5.
There
they
feared
a
fear
,
but
were
they
in
great
b
.
fear
,
for
God
is
in
the
generation
of
the
righteous
.
When
they
appeared
powerful
,
and
threatned
all
that
would
not
go
along
with
them
,
the
men
of
Israel
were
universally
terrified
,
and
joyned
themselves
to
the
rebel
forces
;
but
this
most
causelesly
and
impiously
,
never
considering
,
that
God
is
more
to
be
feared
than
man
,
and
that
he
will
never
fail
those
that
stick
fast
and
constant
to
him
.
6.
You
have
shamed
the
counsel
of
the
poor
,
because
the
Lord
is
his
refuge
.
But
alas
,
they
laughed
at
those
that
made
conscience
of
their
duty
,
thought
it
a
ridiculous
thing
for
any
to
consult
,
whether
it
were
lawful
or
no
,
when
there
was
so
much
visible
danger
in
it
;
to
adventure
on
hazards
,
and
expect
security
from
heaven
,
was
a
reproachful
thing
;
their
worldly
wisdome
was
their
only
counseller
,
and
that
advised
them
to
joyn
with
those
,
whose
strength
was
most
visible
:
And
that
made
the
defection
so
general
.
7.
Who
shall
give
from
Sion
the
salvation
of
Israel
.
{untranscribed Hebrew}
O
that
the
salvation
of
Israel
were
come
out
of
Sion
.
When
the
Lord
bringeth
back
the
captivity
of
his
people
,
Jacob
shall
rejoyce
,
and
Israel
shall
be
glad
.
O
how
happy
a
thing
were
it
,
that
God
,
whose
arke
(
the
place
of
his
speciall
residence
and
exhibition
of
himself
)
is
in
mount
Sion
,
would
return
us
to
a
peaceable
state
of
attending
his
service
there
,
that
he
would
bring
all
back
to
Jerusalem
,
that
have
been
driven
from
thence
by
occasion
of
this
rebellion
of
Absalom
.
When
that
desired
work
shall
be
compleated
,
it
will
be
matter
of
universal
joy
to
all
the
tribes
both
of
Israel
and
Judah
.
See
2
Sam
.
xix
.
Annotations
on
Psalm
XIV
.
V.
3.
Gone
aside
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
is
not
vulgarly
understood
.
That
{untranscribed Hebrew}
signifies
recessit
,
declinavit
,
there
is
no
doubt
;
And
this
is
commonly
applyed
to
a
way
or
path
,
declining
from
the
right
way
,
or
going
in
a
wrong
.
But
that
seems
not
to
be
the
notion
of
it
here
,
but
another
,
taken
from
wine
,
when
it
growes
dead
,
or
soure
;
thus
Hos
.
iv
.
18.
{untranscribed Hebrew}
their
drink
is
gone
aside
,
or
grown
sowre
;
and
accordingly
wine
that
is
thus
dead
,
is
in
Greek
called
{untranscribed Hebrew}
,
wine
that
is
gone
out
of
it selfe
,
and
by
Cicero
,
vinum
fugiens
,
wine
that
is
fled
.
And
that
this
is
the
notion
that
belongs
to
this
place
may
be
judged
by
that
which
next
follows
;
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
be
rotten
,
or
putrified
,
and
that
properly
belongs
to
flesh
,
which
is
corrupted
and
stinks
,
and
so
the
proportion
is
well
kept
between
drink
and
meat
,
the
one
growing
dead
or
soure
,
as
the
other
putrifies
and
stinks
,
and
then
is
good
for
nothing
,
but
is
thrown
away
:
in
which
respect
the
LXXII
.
have
fitly
interpreted
the
latter
by
{untranscribed Hebrew}
,
are
become
unprofitable
,
or
nothing
worth
.
In
this
notion
it
is
fitly
applyed
to
any
kinde
of
defection
or
Apostacy
from
any
piece
of
known
duty
,
as
here
of
allegeance
to
their
Prince
set
over
them
by
God
.
V.
5.
In
great
fear
]
That
fear
is
oft
taken
for
the
object
of
fear
,
{untranscribed Hebrew}
dangers
or
threats
is
an
ordinary
observation
.
{untranscribed Hebrew}
,
fear
,
i
.
e
.
danger
,
threatned
by
the
tyrant
,
in
Alex
.
Aphrodis
:
So
when
Menander
saith
of
a
fair-tongued
woman
,
that
she
is
{untranscribed Hebrew}
,
an
exceeding
fear
,
i
.
e
.
danger
.
Of
this
see
Annot
.
on
Luk
.
1.9
.
This
is
most
visible
1
Pet
.
iii
.
14.
{untranscribed Hebrew}
,
fear
not
their
fear
,
i
.
e
.
whatsoever
evil
persecuting
enemies
can
threaten
to
bring
upon
you
.
And
this
seems
to
give
us
the
best
understanding
of
this
phrase
,
{untranscribed Hebrew}
there
they
feared
a
fear
,
i
.
e
.
they
apprehended
some
danger
,
and
by
that
were
hurried
into
this
defection
from
their
lawful
sovereign
in
the
former
part
of
the
Psalm
.
The
Psalm
seems
to
have
been
indited
upon
the
defection
of
Israel
from
David
to
Absalom
:
It
was
begun
by
the
young
mans
depraving
his
Fathers
government
,
and
flattering
the
people
with
an
expectation
of
great
reformations
from
him
;
but
when
by
these
insinuations
he
had
gained
the
hearts
of
a
great
part
of
the
people
,
and
was
now
proclaimed
King
in
Hebron
,
then
many
others
,
for
fear
of
this
his
growing
power
,
came
in
,
and
joyned
with
him
:
and
that
was
the
cause
of
the
universality
of
the
defection
of
the
tribes
of
Israel
;
they
that
were
not
corrupted
by
his
flattery
,
were
yet
by
fear
brought
over
to
him
,
and
where
ever
he
moved
,
all
were
so
farre
wrought
on
by
this
fear
,
and
debauched
from
their
duty
,
that
in
fine
the
story
taketh
not
notice
of
any
that
made
opposition
against
,
or
refused
to
joyne
with
him
.
And
so
this
shews
us
the
fitnesse
of
the
connection
of
this
passage
with
the
former
verses
.
David
complains
of
Israel
,
that
they
were
universally
guilty
of
this
defection
,
v.
3.
none
adhered
to
that
duty
of
allegiance
that
they
ought
,
those
that
were
in
the
conspiracy
devoured
and
destroyed
every
day
the
subjects
of
David
,
whom
he
calls
his
people
,
v.
4.
and
by
this
means
carried
all
before
them
:
The
reason
was
,
they
feared
a
fear
,
or
a
danger
,
fear
possest
them
,
and
inclined
them
to
a
general
compliance
with
Absaloms
party
:
and
so
that
is
the
most
probable
perspicuous
meaning
of
the
place
.
Now
as
this
Psalm
,
besides
the
literal
Historical
,
had
also
a
Mystical
,
Prophetical
sense
,
and
as
such
,
is
signally
referred
to
by
the
Apostle
,
Rom
.
iii
.
as
a
testimony
(
Prophetical
)
of
the
universality
of
the
defection
of
the
Jews
from
God
in
that
age
;
so
most
evidently
it
was
:
The
Scribes
and
Pharisees
conspired
against
him
,
and
by
fear
gained
the
people
to
the
like
complyance
;
they
that
did
believe
,
durst
not
professe
it
,
for
fear
of
them
;
his
friends
kept
their
kindnesse
to
him
secret
,
but
the
persecuters
did
oppose
him
openly
,
and
so
the
voices
of
the
people
were
brought
to
joyne
with
the
Rulers
,
to
require
him
to
be
crucified
.
In
the
Apostles
times
it
was
thus
also
:
The
fear
of
the
persecution
from
the
Jews
kept
many
from
receiving
the
faith
of
Christ
,
many
that
had
received
it
,
from
assembling
with
them
;
Heb
.
x
.
25
,
26
,
38.
and
generally
this
was
the
ground
of
the
Gnostick
Heresie
,
or
rather
Apostacie
;
the
fear
of
persecutions
;
and
so
in
the
Revelation
c
.
xxi
.
8.
the
fearful
Gnosticks
and
unbelieving
Jews
are
joyned
,
as
in
the
sin
of
denying
the
faith
,
so
in
the
punishment
of
it
.
And
so
this
is
the
account
that
is
visible
to
be
given
of
those
testimonies
Rom
.
iii
.
10.
some
taken
from
this
Psalm
,
and
the
rest
which
follow
v.
13
,
14
,
15
,
16
,
17
,
18.
out
of
several
other
parcels
of
the
Psalms
:
All
which
(
from
that
place
of
the
Apostle
,
in
all
probability
)
some
Christian
transcribers
of
the
copies
of
the
LXXII
.
have
here
put
together
;
over
and
above
what
is
to
be
found
either
in
the
Hebrew
,
Chaldee
,
or
Syriack
;
for
that
the
Translators
before
Christs
time
should
here
interpose
those
additions
,
it
is
not
imaginable
.
In
this
verse
also
the
LXXII
.
have
made
an
addition
to
these
words
[
there
they
feared
a
fear
]
annexing
,
{untranscribed Hebrew}
,
where
there
was
no
fear
,
or
danger
;
and
it
is
uncertain
,
whether
the
Transcribers
transferred
it
by
memory
from
Psal
.
Liii
.
6.
where
the
same
phrase
is
,
with
that
addition
,
{untranscribed Hebrew}
no
fear
was
]
or
whether
the
LXXII
.
(
after
their
Paraphrastical
manner
,
frequently
observable
in
them
)
added
these
words
,
either
the
more
to
express
the
nature
of
the
fear
,
viz.
that
it
was
a
meer
worldly
,
and
so
causelesse
fear
,
or
else
to
fit
the
words
to
connect
with
what
follows
,
{untranscribed Hebrew}
,
because
,
or
,
for
God
is
in
the
generation
of
the
righteous
,
thus
;
The
generality
of
the
people
was
moved
with
fear
to
joyn
with
Absalom
;
but
this
a
Panick
,
causelesse
feare
:
if
they
had
called
on
God
,
v.
4.
and
adhered
and
relyed
on
him
,
they
had
not
needed
to
fear
any
evil
;
for
God
is
present
among
such
,
to
protect
them
,
and
to
convert
all
their
temporary
sufferings
to
their
advantages
.
But
this
sense
is
as
fully
conteined
in
the
Hebrew
words
without
this
addition
,
if
only
the
{untranscribed Hebrew}
{untranscribed Hebrew}
that
followes
be
rendred
not
[
for
]
but
[
but
]
which
is
not
an
usual
signification
of
it
;
Gen.
LXV
.
8.
it
was
not
you
that
sent
me
hither
,
{untranscribed Hebrew}
but
God
,
&
if
it
be
so
rendred
here
,
the
sense
will
be
perspicuous
:
There
they
feared
a
fear
,
the
generality
of
them
fell
off
;
but
God
is
in
the
generation
of
the
righteous
;
by
the
help
of
God
I
have
been
susteined
,
though
the
generality
of
my
subjects
,
through
flattering
insinuations
first
,
and
then
through
fear
,
was
fallen
off
from
me
.
Here
only
it
is
to
be
remembred
,
that
the
generality
(
though
set
in
very
comprehensive
phrases
,
All
gone
out
of
the
way
,
none
that
doth
good
,
no
not
one
)
is
not
so
to
be
interpreted
,
as
to
belong
to
all
,
and
every
Jew
at
that
t●me
;
for
it
is
certain
some
,
though
very
few
in
comparison
,
adhered
to
David
,
2
Sam
.
xv
.
17
,
18.
and
went
out
to
fight
with
Absalom
,
2
Sam
.
xviii
.
1.
And
so
in
the
Prophetick
sense
,
as
it
belonged
to
the
times
of
Christ
and
his
Apostles
;
when
though
't
is
said
they
were
all
gone
out
of
the
way
—
Rom
.
iii
.
yet
,
as
elsewhere
appears
,
a
remnant
there
was
,
which
still
adhered
to
God
,
believed
in
Christ
,
and
remained
stedfast
in
his
doctrine
:
see
Rev.
vii
.
4.
But
these
phrases
must
be
interpreted
so
,
as
general
expressions
are
wont
to
signifie
,
i
.
e
.
so
as
to
admit
of
some
exceptions
,
or
else
be
applyed
only
to
the
men
of
Israel
,
who
universally
went
after
Absalom
,
2
Sam
.
xviii
.
6.
whilst
Davids
forces
were
raised
only
of
his
own
servants
,
men
of
Judah
,
and
the
Cherethites
,
Pelethites
,
Gittites
which
came
after
him
from
Gath
2
Sam
.
xv
.
18.
and
flying
from
Jerusalem
he
was
relieved
by
the
Ammonites
&c.
c
.
xvii
.
27.
and
Ittai
the
Gittite
,
of
Gath
a
city
of
the
Philistims
,
subdued
by
him
,
was
one
of
his
three
chief
commanders
,
c
.
xviii
.
2.
And
so
this
perspicuously
applies
the
whole
Psalm
to
this
particular
matter
of
Absaloms
rebellion
.
The
Fifteenth
Psalm
.
A
Psalme
of
David
.
The
fifteenth
Psalm
is
a
description
of
a
pious
man
,
such
as
shall
be
admitted
into
Gods
presence
,
to
serve
him
here
in
the
place
assigned
for
his
worship
,
and
to
be
rewarded
with
heaven
hereafter
;
and
seems
to
have
been
composed
by
David
in
reflection
on
the
time
of
his
restitution
,
or
coming
back
to
the
Ark
,
and
the
Tabernacle
,
from
which
he
had
been
driven
for
some
space
,
as
at
other
times
,
so
on
occasion
of
Absaloms
rebellion
.
See
2
Sam
.
xv
.
27.
1.
Lord
,
who
shall
abide
in
thy
Tabernacle
?
who
shall
dwell
in
thy
holy
hill
?
Let
me
take
boldnesse
to
interrogate
and
demand
of
the
Lord
of
heaven
and
earth
,
what
kinde
of
person
it
is
,
that
may
have
assurance
and
confidence
of
his
favour
,
so
as
to
be
accepted
in
the
number
of
those
that
performe
his
solemn
worship
here
,
and
rewarded
with
eternal
blisse
in
heaven
hereafter
.
And
the
answer
will
,
I
suppose
,
certainly
be
this
,
2.
He
that
walketh
uprightly
,
and
worketh
righteousnesse
,
and
speaketh
the
truth
from
his
heart
:
He
,
and
none
but
he
,
that
is
just
and
blamelesse
in
all
his
actions
,
that
lives
and
goes
on
in
a
course
of
righteousnesse
,
steddy
and
constant
,
neither
offending
against
the
rules
of
justice
,
nor
mercy
,
but
on
all
occasions
and
opportunities
that
offer
themselves
,
abounding
in
the
exercises
of
both
,
and
withall
hath
care
that
his
tongue
should
not
offend
in
delivering
any
thing
,
which
he
is
not
sincerely
perswaded
to
have
perfect
truth
in
it
.
3.
He
that
backbiteth
not
with
his
tongue
,
nor
doth
evi●l
to
his
neighbour
,
nor
taketh
up
a
reproach
against
his
neighbour
:
He
that
makes
strict
conscience
of
detracting
or
calumniating
,
of
doing
any
kind
of
wrong
,
that
carefully
abstains
from
speaking
or
acting
any
reproachfull
word
or
deed
against
any
.
4.
In
whose
eyes
a
vile
person
is
contemned
,
but
he
honoureth
them
that
fear
the
Lord
:
he
that
sweareth
a.
to
his
own
hurt
,
and
changeth
no●
:
He
that
indeavours
to
defame
and
discountenance
all
sorts
of
wickednesse
,
that
instead
of
complying
with
the
disallowable
practises
of
the
world
,
represents
them
in
their
own
ugly
colours
,
and
deterres
all
men
from
imitating
such
examples
;
and
on
the
other
side
,
desires
to
bring
virtue
,
and
piety
,
and
conscience
of
all
kinde
of
duty
,
into
a
creditable
esteem
and
reputation
,
and
payes
an
hearty
honour
and
respect
,
and
gives
all
manner
of
incouragements
to
every
good
and
godly
man
,
and
attracts
all
to
the
imitating
such
,
and
that
he
may
do
so
,
demonstrates
by
his
own
actions
,
how
dear
a
price
he
sets
upon
it
;
and
consequently
,
if
by
any
promissory
oath
he
have
bound
himself
to
the
performance
of
any
thing
,
that
comes
to
cost
him
never
so
deare
(
proves
unexpectedly
most
mischievous
,
or
dangerous
to
his
estate
,
or
even
his
life
it selfe
,
)
he
doth
yet
most
strictly
oblige
himselfe
to
the
discharge
of
it
,
knowing
there
is
no
ill
so
great
,
as
that
by
which
his
soul
is
wounded
,
as
it
is
sure
to
be
most
dangerously
by
any
breach
of
oath
.
5.
He
that
putteth
not
out
his
money
to
usury
,
nor
taketh
reward
against
the
innocent
.
He
that
doth
these
things
shall
never
fall
.
He
that
hath
not
admitted
any
covetous
desires
into
his
breast
,
that
will
not
for
the
inriching
himselfe
lessen
any
other
mans
possessions
;
as
doth
the
Usurer
,
and
taker
of
bribes
in
judicature
,
the
one
grinding
the
face
of
the
poor
borrower
,
the
other
selling
the
right
,
the
estate
,
perhaps
the
life
of
an
helplesse
,
but
innocent
person
:
but
on
the
contrary
,
lends
freely
to
him
that
wants
that
charity
,
and
so
is
as
helpful
to
him
as
he
may
,
(
free
loanes
being
oft
the
most
advantageous
charities
,
assisting
mens
wants
,
and
obliging
their
diligence
,
that
they
may
be
able
to
repay
)
and
to
him
that
is
unjustly
assaulted
or
impleaded
,
gives
all
timely
succour
that
justice
can
afford
,
which
justice
in
that
case
is
an
eminent
charity
also
.
These
few
things
though
they
be
not
an
enumeration
of
all
the
duties
of
a
man
,
are
yet
so
comprehensive
and
significative
,
contain
so
many
branches
,
especially
of
our
duty
to
our
neighbour
,
and
that
uniformly
performed
,
is
so
sure
a
signe
of
faith
,
and
love
,
and
fear
of
God
,
and
all
other
duties
of
piety
,
that
I
may
conclude
this
mans
title
very
good
both
to
the
priviledges
and
dignity
of
Gods
servants
here
,
and
to
the
eternal
reward
of
such
hereafter
.
Annotations
on
Psal
.
XV
.
V.
4.
To
his
own
hurt
]
{untranscribed Hebrew}
{untranscribed Hebrew}
doth
certainly
signifie
to
doe
hurt
,
from
{untranscribed Hebrew}
which
in
Kal
signifies
to
be
evil
,
but
in
Hiphil
,
to
doe
evil
.
To
whom
this
evil
is
done
,
is
thought
fit
to
be
exprest
by
the
Chaldee
,
he
swears
,
saith
the
Targum
,
{untranscribed Hebrew}
to
the
afflicting
or
hurting
himself
.
But
the
LXXII
.
instead
of
{untranscribed Hebrew}
to
hurt
,
seem
to
have
read
{untranscribed Hebrew}
to
his
fellow
,
for
they
render
it
{untranscribed Hebrew}
to
his
neighbour
;
and
so
the
Syriack
and
Latine
and
Arabick
and
Aethiopick
:
which
yet
,
supposing
the
oath
to
be
a
promissory
oath
,
made
to
some
other
,
(
as
the
context
inclines
it
,
the
whole
Psalm
from
v.
3.
referring
to
works
of
justice
toward
other
men
,
)
is
no
considerable
change
of
the
sense
:
for
if
he
do
not
{untranscribed Hebrew}
(
as
it
follows
)
cassate
his
oath
made
to
his
neighbour
,
(
the
word
which
conteins
all
other
men
(
see
Psal
.
xii
.
2.
)
to
whom
we
have
any
relation
,
Superiors
as
well
as
equals
)
then
is
he
this
just
man
that
is
here
spoken
of
.
Only
the
Hebrew
reading
sets
off
his
justice
with
some
advantage
,
by
mentioning
the
greatest
temptation
to
breach
of
oaths
and
promises
to
others
,
viz.
when
the
performance
brings
mischief
on
our selves
;
for
then
is
the
tryall
of
the
mans
virtue
,
and
not
when
either
he
designes
to
gain
,
or
not
to
lose
any
thing
by
it
.
The
particular
occasion
of
Davids
specifying
in
this
,
may
,
I
suppose
,
deserve
here
to
be
considered
.
The
Psalm
was
most
probably
penn'd
after
the
quieting
the
rebellion
of
Absalom
,
in
relation
to
his
return
to
the
Arke
and
Tabernacle
,
from
which
he
had
been
for
some
time
separated
.
Now
in
that
rebellion
he
had
taken
notice
of
the
fear
of
worldly
sufferings
,
that
had
ingaged
many
in
that
Apostasy
,
(
see
Psal
.
xiv
.
5.
note
b
:
)
and
in
reference
to
them
,
that
for
fear
of
men
made
no
conscience
of
their
allegiance
to
David
,
their
lawful
,
but
persecuted
soveraign
,
he
thus
most
fitly
specifies
and
sets
it
down
,
as
a
principal
part
of
the
character
of
a
truly
pious
man
,
that
whatsoever
his
sufferings
by
that
meanes
are
likely
to
be
,
he
makes
conscience
of
performing
all
oaths
that
ly
upon
him
,
and
so
in
the
first
place
that
of
allegeance
to
his
Sovereign
,
(
which
that
subjects
took
in
those
dayes
,
appears
by
Solomons
words
Eccles
.
viii
.
2.
Keep
the
Kings
commandment
,
in
regard
of
the
oath
of
God
)
as
that
which
is
most
strictly
incumbent
on
him
,
how
dear
soever
it
be
likely
to
cost
him
.
Aben
Ezra
and
Jarchi
have
another
glosse
,
that
{untranscribed Hebrew}
here
signifies
to
afflict
the
soul
,
(
which
the
LXXII
.
render
{untranscribed Hebrew}
,
to
hurt
the
soul
,
to
use
it
ill
)
as
that
belongs
to
some
vow
of
self-denial
,
or
poenance
Num
.
xxx
.
13.
But
this
is
not
so
probable
in
this
place
,
the
antecedents
and
consequents
belonging
to
acts
of
justice
and
charity
to
other
men
.
The
Sixteenth
Psalme
.
Davids
Jewel
,
o●
Sculpture
.
a.
MIchtam
of
David
.
The
sixteenth
is
a
special
,
pretious
,
memorable
Psalm
,
of
Davids
composure
,
full
of
confidence
in
God
(
through
Christ
,
whose
resurrection
is
therein
prophetically
represented
,
)
and
of
resolved
adherence
to
him
,
and
humble
dependance
on
him
.
1.
Preserve
me
,
O
God
,
for
in
thee
do
I
put
my
trust
.
O
most
powerful
and
most
gratious
God
,
I
am
by
thy
wise
providence
permitted
to
fall
into
a
great
distress
,
from
whence
I
am
no
way
able
to
rescue
or
relieve
my self
:
in
thee
is
my
full
affiance
;
to
thee
I
resort
,
for
the
seasonable
interposition
of
thine
hand
to
my
preservation
and
deliverance
.
2.
or
,
I
have
said
b
.
O
my
soul
,
thou
hast
said
unto
the
Lord
,
thou
art
my
Lord
;
c
.
my
goodness
extendeth
not
to
thee
.
When
I
consider
thy
dealings
toward
me
,
I
have
nothing
to
do
,
but
to
admire
thy
grace
and
free
undeserved
mercy
in
them
;
which
as
I
cannot
merit
,
so
I
acknowledge
I
have
nothing
to
retribute
to
them
,
but
that
which
is
thine
already
,
all
that
I
have
coming
first
from
thee
.
3.
To
the
Saints
that
are
in
the
earth
,
and
to
the
excellent
,
all
my
delight
is
in
them
.
d
.
But
to
the
Saints
that
are
in
the
earth
,
and
to
the
excellent
,
in
whom
is
all
my
delight
.
All
that
I
can
do
to
express
mine
infinite
obligations
to
thee
,
is
to
devolve
that
love
and
gratitude
,
due
to
thee
,
to
all
thy
pious
servants
upon
the
earth
,
to
value
them
,
and
esteem
of
them
,
above
all
the
greatest
men
in
the
world
,
upon
that
one
account
of
being
beloved
,
and
prized
,
and
set
apart
by
thee
.
And
this
I
heartily
do
,
and
proclaim
to
such
,
that
all
my
joy
and
delight
is
in
them
.
4.
Let
their
Idols
be
multiplied
;
let
them
hasten
after
another
,
or
endow
,
or
present
another
.
Their
e
.
sorrows
shall
be
multiplied
that
hasten
after
another
God
;
their
drink-offerings
of
blood
will
I
not
offer
,
nor
take
up
their
name
into
my
lips
.
If
others
fall
off
from
the
true
God
,
and
betake
themselves
to
the
worship
of
Idols
,
the
false
heathen
Gods
of
the
Syrians
,
Moabites
,
&c.
round
about
them
;
yet
will
not
I
by
any
means
be
brought
to
partake
in
their
unhumane
detestable
sacrifices
,
of
the
blood
not
of
beasts
,
but
men
,
nor
ever
swear
by
any
of
their
false
Gods
,
nor
pay
any
respect
unto
them
.
5.
The
Lord
is
the
portion
of
mine
inheritance
,
and
of
my
f
.
cup
:
thou
holdest
,
see
note
f
.
maintainest
my
lot
.
The
true
and
only
God
of
Heaven
and
earth
is
he
whom
I
worship
;
his
service
is
profest
,
and
,
by
his
own
direction
,
set
up
in
that
kingdome
which
is
fallen
to
me
,
as
my
portion
,
whilest
other
princes
of
the
world
live
in
ignorance
of
him
,
and
follow
their
detestable
Idol-worships
.
't
is
he
that
hath
honoured
and
blest
me
exceedingly
,
giving
me
a
kingdome
,
and
such
a
Kingdome
:
from
his
special
providence
alone
it
is
that
I
enjoy
all
that
I
now
enjoy
.
6.
The
portions
.
The
g
.
lines
are
fallen
to
me
in
pleasant
places
,
yea
,
I
have
a
goodly
heritage
.
I
have
all
joy
and
pleasure
in
that
condition
wherein
thou
hast
placed
me
here
,
(
though
it
be
mixt
sometimes
with
afflictions
and
pressures
:
)
the
greatest
Prince
in
the
world
,
which
rules
over
Heathens
,
and
knows
not
the
true
God
,
is
not
fit
to
compare
with
me
.
7.
I
will
bless
the
Lord
,
who
hath
given
me
counsel
:
my
h
.
reins
also
chastice
instruct
me
in
the
night
season
.
And
for
the
afflictions
that
God
is
pleased
to
permit
to
fall
upon
me
,
and
the
many
sad
thoughts
,
in
reflection
thereon
,
which
possess
and
exercise
me
whole
nights
together
,
I
have
all
reason
to
bless
and
glorifie
his
name
for
them
,
to
think
it
all
joy
(
Jam
.
i
.
2.
1
Pet
.
iv
.
13
,
16.
)
that
I
am
thus
exercised
;
these
being
the
most
regular
and
effectual
means
to
instruct
and
admonish
me
,
and
cure
the
follies
and
faults
that
I
have
been
guilty
of
.
8.
I
have
set
God
alwayes
before
me
:
because
he
is
at
my
right
hand
,
I
shall
not
be
cast
down
{untranscribed Hebrew}
moved
.
And
when
the
sadness
or
sharpness
of
my
pressures
seem
most
to
threaten
my
fall
,
even
utter
destitution
and
destruction
,
I
have
yet
my
reserve
and
refuge
,
which
will
secure
me
from
all
such
black
despairing
thoughts
.
The
remembring
of
God
,
who
is
alwayes
present
with
me
,
ready
to
support
me
under
afflictions
,
and
in
his
time
to
deliver
me
out
of
them
,
is
to
me
an
anchor
of
the
firmest
hope
,
that
I
shall
never
be
finally
forsaken
by
him
,
cast
down
by
the
enemy
,
or
devested
of
that
dignity
to
which
my
God
hath
advanced
me
.
9.
Therefore
my
heart
is
glad
,
and
my
i
.
glorie
rejoyceth
;
my
flesh
also
shall
rest
in
hope
.
This
is
full
matter
of
joy
to
my
heart
,
and
of
boasting
to
my
tongue
,
and
of
all
kinde
of
assurance
to
every
part
of
me
.
10.
For
thou
wilt
not
leave
my
soul
in
k
.
hell
,
neither
wilt
thou
suffer
thine
holy
one
to
see
corruption
.
For
thy
promises
to
me
are
firm
,
and
oblige
thee
not
to
forsake
me
so
,
as
that
I
shall
be
either
killed
by
Saul
,
or
opprest
finally
by
him
or
any
other
.
Thou
hast
designed
me
to
be
King
,
and
therein
favoured
me
exceedingly
,
(
see
note
on
Psal
.
iv
.
d
.
)
and
all
the
malice
of
men
,
though
they
bring
me
never
so
low
,
shall
not
finally
prevail
against
me
.
(
And
this
having
a
first
literal
,
but
lower
completion
in
Davids
person
,
was
more
fully
and
ultimately
to
be
fulfilled
in
the
son
of
David
,
the
eternal
Word
of
God
,
the
Messias
of
the
world
,
who
in
the
dayes
of
his
flesh
,
though
he
were
crucified
by
the
Jews
,
should
yet
by
the
power
of
his
eternal
Godhead
be
raised
again
from
the
dead
,
and
that
within
the
compass
of
three
dayes
,
before
his
body
should
naturally
tend
to
corruption
.
See
Act.
ii
.
20.
and
xiii
.
35.
)
11.
Thou
wilt
shew
me
the
path
of
life
:
in
thy
presence
is
fulness
of
joy
;
at
thy
right
hand
there
are
pleasures
for
evermore
.
Thou
shalt
protect
me
,
and
keep
me
alive
from
the
malicious
designs
and
machinations
of
mine
enemies
,
and
refresh
,
and
comfort
me
abundantly
with
thy
favour
and
love
,
and
special
care
of
me
,
and
by
continuing
me
in
that
throne
,
whereto
thou
hast
advanced
me
,
give
me
continual
matter
of
rejoycing
.
(
And
this
was
most
eminently
completed
also
in
Christ
,
when
by
the
power
of
his
father
he
was
more
then
preserved
from
death
,
rescued
from
it
,
when
he
was
under
it
,
raised
from
death
to
life
,
and
exalted
in
great
triumph
to
his
everlasting
kingdome
in
heaven
;
and
so
applied
,
Acts
ii
.
28.
)
Annotations
on
Psalm
XVI
.
Tit
.
Michtam
]
From
{untranscribed Hebrew}
signare
,
notare
,
insculpere
,
to
seal
,
to
note
,
or
ingrave
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
any
pretious
thing
;
either
such
,
as
for
securing
of
it
is
sealed
up
,
as
a
{untranscribed Hebrew}
,
or
for
preserving
it
from
forgetfulness
,
is
ingraven
in
marble
,
&c.
Hence
it
is
,
that
the
Targum
renders
it
here
{untranscribed Hebrew}
a
right
Sculpture
,
(
{untranscribed Hebrew}
from
the
Greek
{untranscribed Hebrew}
to
engrave
)
and
the
Lxxii
.
{untranscribed Hebrew}
,
an
inscription
on
a
Pillar
;
not
reading
it
{untranscribed Hebrew}
as
some
conjecture
,
from
{untranscribed Hebrew}
scripsit
,
to
write
,
but
{untranscribed Hebrew}
from
{untranscribed Hebrew}
insculpsit
,
to
ingrave
,
to
denote
it
a
Psalm
fit
to
be
ingraven
for
everlasting
memory
{untranscribed Hebrew}
,
on
an
eminent
Pillar
,
saith
Apollinarius
,
to
be
written
in
golden
letters
(
as
{untranscribed Hebrew}
also
signifies
the
finest
gold
,
Psalm
XLV
.
9.
)
and
preserved
in
our
hearts
for
ever
.
And
this
especially
,
as
containing
a
signal
prophecy
of
the
resurrection
of
Christ
,
recited
from
hence
,
Acts
ii
.
25
,
26
,
27.
(
three
verses
cited
from
this
Psalm
v.
8
,
9
,
10.
)
and
again
Acts
xiii
.
35.
As
when
Job
delivers
that
notable
speech
,
applied
by
the
antients
generally
to
the
resurrection
(
though
,
as
this
here
,
capable
of
a
first
interpretation
,
which
was
to
be
verified
in
his
own
person
,
in
raising
him
from
his
present
calamitous
estate
,
)
I
know
that
my
redeemer
liveth
,
and
that
I
shall
stand
in
the
latter
day
upon
the
earth
;
—
he
introduceth
it
in
this
form
,
Oh
that
they
were
pr
nted
in
a
Book
,
that
they
were
graven
with
an
iron
pen
and
lead
,
(
i
.
e
.
the
Sculpture
filled
up
with
lead
,
that
the
letters
might
continue
the
longer
legible
)
in
the
rock
(
or
flint
,
or
hard
stone
,
marble
,
or
other
the
most
durable
matter
)
for
ever
;
which
is
just
the
{untranscribed Hebrew}
,
the
inscribing
on
a
Pillar
here
,
in
order
to
the
preservation
,
and
special
observation
of
such
speeches
,
which
had
their
farther
completion
to
be
expected
in
Christ
,
over
and
above
what
belonged
to
them
in
relation
to
the
present
condition
of
the
speakers
.
V.
2.
O
my
soul
]
Where
the
Hebrew
copies
read
{untranscribed Hebrew}
{untranscribed Hebrew}
thou
hast
said
,
in
the
feminine
,
and
the
Chaldee
paraphrase
{untranscribed Hebrew}
,
thou
,
my
soul
,
hast
said
,
't
is
evident
the
Lxxii
.
and
Syriack
,
and
Latine
,
and
Arabick
,
and
Aethiopick
,
read
{untranscribed Hebrew}
in
the
first
person
,
I
have
said
,
for
so
they
render
it
{untranscribed Hebrew}
,
Dixi
Domino
,
I
have
said
unto
the
Lord
.
V.
2.
My
goodness
]
There
is
difficulty
in
this
phrase
{untranscribed Hebrew}
The
literal
rendring
is
,
{untranscribed Hebrew}
My
goodness
in
no
wise
to
,
or
,
with
thee
,
which
the
Lxxii
.
(
and
so
the
Latine
,
Arabick
,
and
Aethiopick
)
render
paraphrastically
,
{untranscribed Hebrew}
,
thou
hast
no
need
of
my
good
things
.
But
the
Chaldee
read
{untranscribed Hebrew}
my
goodness
is
not
given
but
from
thee
;
and
the
Syriack
more
simply
,
my
good
is
from
thee
.
In
which
readings
either
the
negative
particle
seems
to
be
omitted
(
for
so
the
Syriack
reads
it
{untranscribed Hebrew}
&c.
and
my
good
from
—
without
any
)
or
else
to
be
doubled
(
for
so
't
is
in
the
Chaldee
,
)
and
that
is
all
one
as
if
it
were
omitted
,
the
two
negatives
or
[
non
nisi
]
being
all
one
with
the
bare
affirmative
.
In
this
variety
,
the
safest
way
of
reconciling
the
interpretations
is
,
to
suppose
them
on
all
sides
to
be
rather
paraphrastical
explications
,
than
literal
rendrings
.
The
Lxxii
.
by
reading
,
thou
hast
no
need
of
my
good
things
,
whether
my
good
works
,
or
my
liberalities
,
thought
to
express
the
sense
of
[
my
goodnesses
not
to
,
or
,
with
thee
,
]
i
.
e
.
tend
not
to
thy
avail
or
advantage
,
are
not
prized
by
thee
;
and
the
Chaldee
and
Syriack
,
by
another
phrase
,
seem
to
have
meant
the
same
thing
,
My
good
is
all
from
thee
,
I
am
so
far
from
meriting
any
thing
of
thee
by
any
good
works
of
mine
,
that
indeed
those
good
works
are
not
mine
,
but
thine
only
,
as
flowing
,
and
being
given
to
me
by
thee
.
And
both
these
together
seem
to
make
up
the
full
sense
;
my
goodness
,
or
(
as
{untranscribed Hebrew}
and
the
Greek
{untranscribed Hebrew}
critically
signifies
)
my
liberality
is
so
far
from
meriting
from
thee
,
or
being
any
considerable
return
unto
thee
,
that
it
is
thy
right
,
and
so
a
meer
mercy
received
from
thee
.
V.
3.
But
to
the
Saints
]
The
difficulties
of
this
third
verse
may
best
be
removed
,
{untranscribed Hebrew}
by
observing
the
dependance
of
{untranscribed Hebrew}
to
the
Saints
,
on
what
preceded
v.
2.
That
began
with
{untranscribed Hebrew}
I
said
,
or
,
thou
(
my
soul
)
hast
said
unto
the
Lord
,
with
which
fairly
connects
{untranscribed Hebrew}
to
the
Saints
;
i
.
e
.
I
said
,
or
(
again
)
my
soul
thou
hast
said
to
the
Saints
.
What
saints
he
speaks
of
,
he
specifies
in
the
next
words
,
{untranscribed Hebrew}
who
they
,
i
.
e
.
(
by
an
Hebraisme
)
they
who
are
on
the
earth
.
Then
regularly
follows
in
construction
,
{untranscribed Hebrew}
and
to
the
exc●llent
,
Gods
chosen
people
,
dignified
and
advanced
by
him
.
To
the
Saints
—
and
to
these
I
said
,
{untranscribed Hebrew}
all
my
delight
is
in
them
.
To
the
first
part
of
this
interpretation
the
Lxxii
.
accord
,
{untranscribed Hebrew}
,
to
the
Saints
that
are
in
the
earth
;
only
they
adde
{untranscribed Hebrew}
instead
of
{untranscribed Hebrew}
(
which
they
saw
to
be
a
pleonasme
,
and
unsignificant
,
)
and
thereby
more
distinctly
connect
it
to
the
foregoing
words
,
thus
,
I
said
unto
the
Lord
,
my
goodness
,
&c.
To
the
Saints
on
his
earth
,
or
,
to
his
Saints
on
the
earth
,
&c.
One
speech
apportion'd
to
the
Lord
,
that
of
an
humble
reflection
on
himself
,
another
to
the
Saints
of
the
Lord
,
savouring
of
charity
and
kindness
to
them
.
But
for
the
latter
part
of
the
verse
,
the
Lxxii
.
seem
to
have
read
it
otherwise
;
not
{untranscribed Hebrew}
{untranscribed Hebrew}
and
to
the
excellent
,
but
{untranscribed Hebrew}
in
Hiphil
,
he
magnified
(
as
the
word
is
used
Isa
.
xLii
.
21.
)
for
so
they
read
{untranscribed Hebrew}
,
(
applying
it
to
God
)
he
hath
magnified
all
his
pleasures
(
as
if
it
were
{untranscribed Hebrew}
his
,
not
,
my
pleasures
)
in
them
.
But
the
Chaldee
and
the
Syriack
agree
to
the
vulgar
reading
throughout
,
and
so
the
sense
and
context
require
.
The
Jewish
Arabick
translator
would
have
the
words
of
these
two
verses
thus
distinguished
;
I
said
to
the
Lord
,
thou
art
my
Lord
;
not
unto
you
,
or
from
you
,
said
I
to
the
Saints
,
&c.
i
.
e
.
my
good
is
not
from
you
,
but
from
the
Lord
.
V.
4.
Sorrows
]
In
what
notion
{untranscribed Hebrew}
is
to
be
taken
,
{untranscribed Hebrew}
is
uncertain
among
the
antient
interpreters
.
From
the
two
notions
of
{untranscribed Hebrew}
,
one
for
doluit
,
to
grieve
,
the
other
for
elaboravit
,
to
labour
,
or
form
,
or
make
any
thing
,
there
are
two
significations
of
the
Noun
:
the
first
for
sorrow
or
pain
,
and
in
that
sense
the
Lxxii
.
here
take
it
,
rendring
it
{untranscribed Hebrew}
,
their
weaknesses
,
and
the
Latine
,
infirmitates
(
in
the
notion
of
weakness
for
sickness
or
pain
)
and
so
the
Syriack
{untranscribed Hebrew}
(
and
to
the
same
sense
the
Arabick
)
their
pains
.
The
second
for
an
Idol
,
or
image
,
so
Hos
.
viii
.
4.
their
silver
and
gold
they
have
made
{untranscribed Hebrew}
images
;
the
Chaldee
render
it
{untranscribed Hebrew}
the
Lxxii
.
{untranscribed Hebrew}
idols
.
So
2
Sam
.
v.
21.
and
Mich
.
i
.
7.
And
thus
the
Chaldee
understand
it
here
,
and
render
it
{untranscribed Hebrew}
their
idols
.
And
this
is
most
agreeable
to
what
follows
,
{untranscribed Hebrew}
,
either
let
them
hasten
a
contrary
way
,
or
after
another
,
(
i
.
e
.
another
God
,
for
which
the
Lxxii
.
have
{untranscribed Hebrew}
,
either
reading
{untranscribed Hebrew}
afterward
,
for
{untranscribed Hebrew}
another
,
or
else
meaning
by
{untranscribed Hebrew}
,
hastening
after
these
following
,
or
worshipping
of
Idols
)
which
sure
refers
to
their
idol-worship
,
or
in
another
notion
of
{untranscribed Hebrew}
in
Kal
to
endow
,
or
send
gifts
,
or
presents
(
see
Kimchi
in
Radic
.
)
for
so
to
endow
another
]
is
,
in
the
prophetick
stile
,
to
marry
the
daughter
of
a
strange
God
,
Mal
.
ii
.
11.
and
by
that
means
to
be
brought
to
their
Idol
sacrifices
,
Num
.
XXV
.
2.
And
to
give
gifts
to
another
]
is
in
like
manner
to
present
the
false
Gods
,
as
Ezech
.
xvi
.
18.
thou
tookest
thy
broidred
garments
,
and
coveredst
them
,
(
the
idols
,
v.
17.
)
thou
hast
set
mine
oyle
and
incense
before
them
,
my
meat
also
,
&c.
and
so
to
this
fitly
connects
,
their
drink-offerings
will
I
not
offer
;
and
so
doth
also
the
not
taking
their
names
into
his
lips
,
viz.
as
that
literally
signifies
,
the
avoiding
the
names
of
false
Deities
,
and
substituting
,
as
the
Jews
did
,
words
of
detestation
in
stead
of
them
;
or
else
not
swearing
by
them
,
as
{untranscribed Hebrew}
to
take
the
name
signifies
to
swear
by
it
,
in
the
third
Commandment
,
Exod
.
XX
.
7.
and
Deut
.
v.
20.
and
so
Psal
.
XXIV
.
4.
{untranscribed Hebrew}
to
take
his
soul
,
is
to
swear
by
his
soul
,
and
Psal
.
L.
16.
and
takest
my
covenant
into
thy
mouth
,
the
Chaldee
render
it
{untranscribed Hebrew}
and
swearest
by
my
name
,
and
remembrest
my
covenant
.
But
Abu
Walid
prefers
the
notion
of
{untranscribed Hebrew}
for
hastening
,
and
so
doth
Kimchi
also
in
his
Comment
on
this
place
,
though
in
his
roots
he
reject
it
.
V.
5.
Cup
]
the
frequent
and
proverbial
use
of
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
cup
,
or
pot
,
among
the
Hebrews
,
may
here
deserve
to
be
taken
notice
of
.
It
signifies
by
metaphore
any
thing
that
befalls
any
man
,
good
,
or
bad
.
So
Mat
.
xx
.
22.
Can
ye
drink
the
Cup
that
I
shall
drink
of
,
i
.
e
.
indure
the
afflicted
condition
that
expects
me
?
and
so
c
.
xxvi
.
39.
let
this
cup
pass
from
me
,
i
.
e
.
the
sorrow
that
was
then
approaching
.
For
as
those
that
are
of
the
same
family
,
or
at
the
same
table
,
drink
of
the
same
Cup
,
the
wine
in
the
pot
,
or
cup
is
distributed
among
them
,
and
every
one
hath
his
part
,
or
portion
of
it
,
one
the
top
,
another
the
middle
,
another
the
bottome
of
it
;
and
if
there
be
any
bitter
mixture
in
the
cup
,
(
as
in
the
myrrhate
wine
)
then
he
that
drinks
the
bottome
,
is
said
to
suck
out
the
dregs
of
that
cup
:
]
so
in
the
distributions
and
dispensations
of
Gods
providence
,
every
man
hath
his
portion
,
either
sweet
or
bitter
,
and
this
,
from
this
analogie
,
is
called
the
portion
of
his
cup
,
that
part
,
which
in
the
distribution
comes
to
him
;
{untranscribed Hebrew}
saith
Apollinarius
,
the
lot
,
or
part
,
or
portion
of
his
cup
.
So
Psal
.
xi
.
6.
See
note
d
.
And
thus
it
is
most
fitly
joyned
with
{untranscribed Hebrew}
portion
of
mine
inheritance
or
division
,
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
divisit
)
i
.
e
.
of
any
possession
or
land
,
divided
among
many
,
distributed
in
like
manner
,
as
the
cup
among
the
guests
,
every
one
his
portion
.
And
thus
doth
David
(
raised
by
God
to
be
the
King
of
the
Jews
,
that
people
to
whom
God
had
in
a
special
manner
revealed
himself
,
&
by
whom
he
was
worshipped
)
very
fitly
say
,
that
God
in
opposition
to
the
many
false
heathen
Gods
,
was
the
portion
of
his
division
,
worshipt
by
that
people
over
whom
he
was
King
.
As
for
{untranscribed Hebrew}
]
that
follows
in
the
end
of
the
verse
,
{untranscribed Hebrew}
it
is
best
rendred
,
thou
holdest
my
lot
,
]
meaning
thereby
thou
givest
me
mine
inheritance
,
the
portion
of
worldly
wealth
and
greatness
,
that
I
have
,
comes
all
from
thee
.
For
the
old
way
of
sortition
was
by
staves
,
or
rods
,
as
appears
by
the
choise
of
the
tribe
of
Levi
to
the
service
of
the
altar
,
Numb
.
xvii
.
2.
Take
of
every
one
of
them
a
rod
,
&c.
and
write
his
name
upon
the
rod
,
and
Aarons
name
upon
the
rod
of
Levi
,
v.
3.
and
the
mans
rod
whom
I
shall
choose
,
shall
blossome
,
v.
5.
and
Aarons
rod
blossoming
,
Levi
was
chosen
.
And
by
this
means
't
is
said
,
that
the
land
of
Canaan
was
divided
,
Josh
.
xviii
.
The
several
shares
or
portions
,
and
also
the
names
of
the
several
tribes
being
written
on
staves
or
rods
,
Eleazar
the
priest
having
put
on
the
Urim
and
Thummim
,
took
up
in
one
hand
a
rod
of
shares
,
in
the
other
a
rod
of
tribes
,
and
thereby
assigned
to
all
their
portions
.
So
that
for
God
to
hold
in
his
hand
the
lot
,
is
,
in
reference
to
that
custome
,
to
give
,
or
assigne
a
portion
to
him
whose
lot
it
is
.
See
Schindlers
Pentagl
.
p.
342.
B.
And
to
this
critically
agrees
the
word
{untranscribed Hebrew}
here
,
from
{untranscribed Hebrew}
to
hold
,
or
take
into
the
hand
.
And
by
this
of
sortition
by
rods
I
suppose
may
be
explained
that
of
Psal
.
cxxv
.
3.
the
rod
of
the
wicked
shall
not
rest
on
the
lot
of
the
righteous
,
(
the
word
{untranscribed Hebrew}
here
)
i
.
e
.
the
wicked
shall
not
continue
to
prosper
in
this
world
;
that
portion
which
is
promised
and
assigned
good
men
,
felicity
in
this
world
,
(
though
with
a
mixture
of
persecutions
,
yet
godlinesse
hath
the
promise
of
this
life
,
)
shall
not
be
lasting
or
durable
to
the
wicked
,
lest
the
righteous
be
thereby
tempted
to
doe
as
they
doe
,
to
put
their
hand
unto
wickednesse
,
as
there
it
follows
.
V.
6.
Lines
]
From
{untranscribed Hebrew}
to
bind
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
a
cord
.
With
cords
they
used
to
measure
their
grounds
in
surveighs
,
Amos
vii
.
17.
thy
land
shall
be
divided
{untranscribed Hebrew}
by
cord
,
and
Zach
.
ii
.
5.
in
his
hand
was
{untranscribed Hebrew}
a
cord
of
measure
,
or
measuring
cord
;
so
2
Sam
.
viii
.
2.
And
from
hence
,
by
metonymy
,
it
comes
frequently
to
signifie
any
space
or
portion
of
land
,
that
belongs
to
any
.
So
Deut
.
iii
.
4.
{untranscribed Hebrew}
the
LXXII
.
render
it
{untranscribed Hebrew}
,
All
the
territories
of
Argob
;
the
Syriack
read
,
all
the
tract
;
the
Vulgar
,
all
the
region
;
the
Chaldee
,
all
the
places
of
the
Province
of
Argob
.
So
Zeph
.
ii
.
6.
Woe
to
those
that
inhabite
{untranscribed Hebrew}
the
LXXII
.
render
it
{untranscribed Hebrew}
;
the
Vulgar
,
funiculus
maris
,
the
cord
of
the
Sea
;
but
the
Chaldee
,
{untranscribed Hebrew}
the
shore
of
the
Sea
,
and
so
the
Arabick
;
but
the
Syriack
,
the
Maritime
tract
,
or
region
by
the
Sea
side
,
i
.
e
.
Palaestine
.
This
therefore
is
the
fittest
rendring
of
the
word
,
not
literally
,
lines
,
but
in
the
figurative
sense
,
portions
:
and
so
the
Targum
reads
it
,
{untranscribed Hebrew}
lots
or
portions
;
and
so
we
read
it
Jos
.
xvii
.
14.
{untranscribed Hebrew}
not
,
one
line
,
but
,
one
portion
,
as
that
is
all
one
with
one
lot
,
foregoing
;
and
so
v.
5.
{untranscribed Hebrew}
ten
portions
.
V.
7.
Reins
]
This
verse
hath
some
obscurity
in
it
,
which
perhaps
may
be
best
removed
by
considering
the
importance
of
{untranscribed Hebrew}
my
reins
instruct
me
.
From
{untranscribed Hebrew}
in
the
notion
of
hoping
,
expecting
,
desiring
,
comes
the
noune
{untranscribed Hebrew}
{untranscribed Hebrew}
reins
or
kidneys
,
as
the
seats
of
desire
.
These
by
metonymy
signifie
not
only
desires
,
but
the
secret
or
inward
thoughts
:
as
Psal
.
vii
.
10.
when
God
is
said
to
try
the
hearts
and
reins
,
i
.
e
.
al
the
desires
and
thoughts
of
the
heart
of
any
;
so
Jer
.
xii
.
2.
thou
art
neer
in
their
mouth
,
and
farr
from
their
reins
,
i
.
e
.
frequently
spoken
of
,
but
seldome
considered
,
or
thought
of
by
them
.
And
in
this
sense
,
I
suppose
,
it
is
to
be
taken
here
,
for
thoughts
of
the
heart
.
Then
for
{untranscribed Hebrew}
it
signifies
to
chasten
,
{untranscribed Hebrew}
to
punish
,
to
rebuke
:
so
1
King
.
xii
.
14.
my
father
{untranscribed Hebrew}
chastened
you
with
rods
,
but
I
{untranscribed Hebrew}
will
chasten
you
with
scorpions
:
so
Psal
.
vi
.
1.
neither
{untranscribed Hebrew}
Chasten
me
in
thy
displeasure
:
so
Deut
.
xxii
.
18.
the
Elders
of
the
city
shall
take
him
,
{untranscribed Hebrew}
and
shall
chastize
him
.
And
thus
,
I
conceive
,
it
is
to
be
taken
here
,
not
for
instructing
simply
,
but
for
chastizement
which
is
designed
for
instruction
.
The
Chaldee
reads
{untranscribed Hebrew}
which
the
Latine
renders
,
castigant
me
,
but
't
is
hard
to
guess
,
how
that
word
should
so
signifie
,
unless
from
the
notion
of
{untranscribed Hebrew}
,
to
deal
with
as
with
a
child
,
to
lead
gently
:
but
the
Syriack
read
{untranscribed Hebrew}
(
which
makes
it
reasonable
to
conjecture
the
Chaldee
reading
to
be
mistaken
{untranscribed Hebrew}
for
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
chasten
)
my
reins
chasten'd
me
;
and
so
the
LXXII
.
have
{untranscribed Hebrew}
,
chastened
me
,
the
Latine
corripuerunt
rebuked
,
the
Arabick
,
commonuerunt
me
,
and
Apollinarius
paraphrases
it
by
{untranscribed Hebrew}
,
I
was
tamed
,
which
is
relative
to
chastizment
.
And
then
the
meaning
will
be
,
my
thoughts
punish
me
,
I
have
many
afflicting
thoughts
in
the
night
season
,
when
I
consider
,
and
reflect
upon
my
present
state
of
distresse
,
the
difficulties
that
incompasse
me
.
For
it
is
certain
this
Psalm
was
made
by
him
in
a
time
of
distresse
,
and
that
makes
him
begin
with
calling
on
God
for
preservation
:
and
though
the
following
verses
are
spent
on
another
subject
,
yet
what
now
succeeds
v.
8
,
9
,
10.
is
all
to
this
matter
;
his
confidence
that
he
shall
not
be
left
in
{untranscribed Hebrew}
,
which
we
render
hell
,
being
an
evidence
,
that
he
considers
himself
,
as
in
that
melancholy
state
at
the
present
.
So
Job
xix
.
27.
where
he
refers
to
his
present
calamitous
condition
,
his
expression
is
{untranscribed Hebrew}
my
reins
within
my
bosome
fainted
,
or
are
consumed
.
And
then
we
may
probably
resolve
,
{untranscribed Hebrew}
what
sort
of
counsel
it
was
,
that
,
in
the
beginning
of
the
verse
,
he
saith
God
had
given
him
,
and
for
which
he
praises
or
blesses
him
,
even
such
as
best
agrees
with
chastising
,
such
as
he
gives
those
children
which
he
loves
best
,
and
for
which
our
Saviour
and
his
Apostles
command
us
to
rejoyce
,
and
blesse
and
glorifie
God
,
and
of
which
David
himselfe
acknowledgeth
,
that
it
gave
him
understanding
(
which
is
the
meaning
of
counselling
here
,
and
accordingly
the
LXXII
.
render
it
{untranscribed Hebrew}
,
making
him
wise
or
intelligent
;
)
and
that
is
affliction
:
not
that
the
Hebrew
{untranscribed Hebrew}
signifies
punishing
,
or
indeed
any
thing
but
counselling
;
but
because
affliction
sent
from
God
is
expressly
a
doctrine
,
or
lesson
,
or
counsel
,
or
admonition
to
them
that
are
thus
afflicted
,
and
a
means
very
proper
to
bring
them
to
the
most
wise
and
sober
thought
,
that
in
time
of
prosperity
have
forgotten
themselves
,
and
so
wanted
such
kinde
of
counsel
.
V.
9.
Glory
]
Where
the
Hebrew
reads
{untranscribed Hebrew}
{untranscribed Hebrew}
my
glory
,
and
the
Chaldee
{untranscribed Hebrew}
my
honour
,
(
and
the
Syriack
in
the
same
word
{untranscribed Hebrew}
the
LXXII
.
renders
{untranscribed Hebrew}
my
tongue
,
and
so
the
Latine
,
and
Arabick
,
and
Aethiopick
;
and
so
Apollinarius
,
{untranscribed Hebrew}
,
my
tongue
rejoyced
.
This
some
learned
men
attribute
to
their
reading
{untranscribed Hebrew}
my
tongue
,
instead
of
{untranscribed Hebrew}
my
glory
,
words
which
have
little
affinity
one
with
another
in
the
letters
of
them
.
't
is
more
reasonable
to
resolve
,
that
David
in
a
Poetick
writing
should
use
the
word
{untranscribed Hebrew}
glory
,
by
metonymy
,
for
those
parts
whereby
God
is
glorified
or
praised
;
i
.
e
.
either
the
soul
,
or
especially
the
tongue
.
So
Psal
.
xxxvi
.
12.
that
my
glory
may
sing
praise
to
thee
,
the
LXXII
.
there
render
literally
{untranscribed Hebrew}
my
glory
;
but
sure
it
signifies
either
the
soule
,
or
tongue
.
So
Psal
.
Lvii
.
8.
Awake
{untranscribed Hebrew}
the
LXXII
.
render
literally
{untranscribed Hebrew}
my
glory
;
but
in
all
reason
,
that
signifies
my
tongue
,
so
as
to
connect
with
singing
,
praecedent
,
and
the
Harp
and
Psaltery
,
following
.
So
Psal
.
cviii
.
1.
I
will
give
praise
even
with
my
glory
,
i
.
e
.
my
tongue
:
and
so
,
I
suppose
.
Psal
.
cxLix
.
5.
Let
the
pious
or
holy
ones
rejoyce
{untranscribed Hebrew}
say
the
LXXII
.
in
glory
,
i
.
e
.
in
or
with
the
tongue
,
that
so
it
may
connect
with
what
follows
,
Let
them
rejoyce
in
their
beds
,
Let
the
praises
of
God
be
in
their
mouths
.
And
thus
no
doubt
it
signifies
here
;
and
the
praecedent
mention
of
the
heart
]
restreins
it
in
this
place
to
the
tongue
.
And
this
being
discerned
by
the
LXXII
.
it
was
no
fault
in
them
to
render
it
(
according
to
the
sense
not
letter
)
{untranscribed Hebrew}
my
tongue
.
V.
10.
Hell
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
the
condition
or
state
of
the
dead
,
there
is
no
question
,
and
so
{untranscribed Hebrew}
in
,
or
rather
to
that
state
:
and
in
that
sense
the
leaving
his
soule
in
it
,
or
to
it
,
is
applyed
by
the
Apostle
S.
Peter
Act.
ii
.
27.
to
the
abiding
of
Christ
in
the
state
of
separation
of
his
soule
from
his
body
,
from
whence
he
arose
or
returned
the
third
day
,
and
so
was
not
left
in
it
,
or
to
it
.
And
in
this
sense
both
S.
Peter
there
v.
29.
and
S.
Paul
c
.
xiii
.
36.
duely
resolve
,
that
this
verse
,
of
not
being
left
in
scheol
,
and
not
seeing
corruption
,
was
not
applyable
to
David
,
for
that
he
was
dead
and
buried
,
and
his
Sepulchre
remained
with
them
till
that
day
,
c
.
ii
.
29.
and
again
,
he
fell
on
sleep
,
and
lay
with
his
fathers
,
and
saw
corruption
.
This
then
being
supposed
,
in
respect
of
the
grand
and
principally
designed
sense
(
the
prophetical
mystical
,
completed
onely
in
Christ
,
and
not
in
David
)
there
may
yet
be
a
first
,
but
lesse
eminent
sense
,
wherein
it
was
also
true
of
David
,
that
his
soul
should
not
be
left
in
scheol
,
nor
this
holy
one
of
Gods
(
so
David
is
oft
called
)
see
{untranscribed Hebrew}
{untranscribed Hebrew}
corruption
,
viz.
so
as
{untranscribed Hebrew}
sometimes
signifies
extreme
distresse
,
here
in
this
life
:
so
Psal
.
cxvi
.
3.
{untranscribed Hebrew}
,
the
distresses
of
scheol
]
signifies
exceeding
great
distresses
,
interpreted
by
what
follows
,
I
shall
finde
trouble
and
heavinesse
:
and
so
as
(
in
like
manner
)
{untranscribed Hebrew}
,
which
we
render
corruption
,
from
the
LXXII
.
{untranscribed Hebrew}
,
doth
sometimes
signifie
no
more
than
great
weaknesse
,
Dan
.
x
.
8.
(
where
't
is
opposed
to
vigor
,
and
expounded
by
having
no
strength
;
)
sometimes
a
pit
,
as
that
differs
from
death
,
Ezek
.
xix
.
4.
where
the
Lion
taken
in
their
pit
;
{untranscribed Hebrew}
(
where
the
LXXII
.
render
{untranscribed Hebrew}
,
in
their
corruption
,
)
was
carried
into
Aegypt
,
taken
,
but
not
killed
;
and
so
Prov.
xxviii
.
5.
Jer
.
xv
.
3.
And
then
the
meaning
is
,
that
he
shall
be
certainly
delivered
by
God
from
all
those
distresses
.
Or
again
,
as
{untranscribed Hebrew}
signifies
death
,
or
final
destruction
,
or
deprivation
of
that
state
wherein
any
one
is
;
as
when
of
Capernaum
't
is
said
,
thou
shalt
be
brought
down
to
{untranscribed Hebrew}
,
(
the
Greek
for
{untranscribed Hebrew}
)
which
we
render
hell
,
Mat
.
xi
.
23.
the
meaning
is
,
that
it
shall
be
destroyed
from
being
a
city
;
and
in
proportion
with
that
,
to
be
left
{untranscribed Hebrew}
in
or
to
scheol
,
and
to
see
corruption
(
in
the
sense
that
the
word
is
used
Psalm
cvii
.
20.
when
't
is
said
of
God
,
that
he
saved
the
Israelites
{untranscribed Hebrew}
,
out
of
their
corruptions
or
destructions
)
will
signifie
to
be
killed
by
his
enemies
,
&c.
to
be
turned
out
of
that
Kingdome
,
which
God
had
designed
him
.
This
Saul
earnestly
endeavoured
,
but
prevailed
not
:
the
same
did
Absalom
afterwards
:
But
Gods
promise
to
David
,
that
he
would
bring
him
to
the
throne
,
and
set
of
his
seed
on
the
throne
after
him
,
was
certainly
to
be
fulfilled
,
and
in
strength
of
that
,
he
thus
resolved
,
that
his
soule
should
not
be
left
in
this
distresse
,
to
be
swallowed
up
by
it
,
or
left
ל
to
it
,
to
be
thus
destroyed
:
neither
of
which
import
either
his
not
coming
to
the
grave
,
not
dying
at
all
,
for
,
as
S.
Paul
saith
of
David
,
after
he
had
served
the
counsel
of
God
in
his
generation
,
he
fell
asleep
,
and
was
laid
with
his
fathers
;
nor
that
he
should
rise
from
the
dead
again
,
without
rotting
in
the
grave
,
for
there
he
did
thus
continue
saith
the
same
Apostle
,
and
saw
corruption
,
and
his
sepulchre
is
with
us
to
this
day
,
saith
S.
Peter
Act.
ii
.
29.
And
so
this
more
eminent
completion
of
the
words
,
respecting
resurrection
from
the
dead
,
is
reserved
onely
for
Christ
,
who
lay
not
in
the
grave
so
long
,
as
that
by
the
course
of
nature
his
body
should
putrifie
,
which
it
would
have
done
,
if
it
had
continued
in
the
state
of
death
above
three
dayes
,
according
to
that
which
Lazarus's
sister
saith
of
him
,
by
this
time
he
stinketh
,
{untranscribed Hebrew}
{untranscribed Hebrew}
,
for
he
hath
been
dead
four
dayes
.
To
the
same
purpose
the
last
verse
of
the
Psal
.
is
applied
by
S.
Peter
,
Acts
ii
.
28.
and
so
,
though
it
have
one
literal
sense
belonging
to
David
(
so
as
the
way
of
life
]
may
denote
means
used
by
God
for
his
preservation
,
and
Gods
presence
or
countenance
]
his
favour
and
providence
,
and
his
right
hand
]
the
regal
power
conferred
on
him
,
and
secured
to
him
by
God
;
)
yet
it
must
be
resolved
to
have
another
,
more
principal
,
ultimate
,
and
withal
more
literal
sense
also
,
respecting
the
raising
of
Christ
to
life
,
ascension
to
Heaven
,
the
place
of
Gods
peculiar
presence
and
vision
,
and
the
setting
him
at
Gods
right
hand
,
in
equality
of
power
and
glory
with
him
,
and
that
simply
to
indure
for
ever
;
which
cannot
,
but
in
a
limited
sence
,
be
affirmed
of
David
.
These
three
verses
being
so
expresly
applied
by
the
Apostle
to
this
prophetick
sense
,
there
can
be
no
doubt
of
it
:
But
the
former
part
of
the
Psalm
,
no
way
appearing
to
be
throughout
interpretable
of
Christ
,
yet
fitly
belonging
to
David
,
it
was
necessary
thus
to
assign
a
first
literal
sense
to
the
whole
Psalm
,
wherein
it
might
connect
and
accord
every
part
with
other
,
and
not
so
to
sever
the
three
last
verses
from
the
rest
,
as
that
those
should
belong
to
Christ
only
,
and
not
to
David
,
whereas
the
former
part
(
at
least
some
branches
of
it
)
belong
to
David
only
,
and
not
to
Christ
.
The
Seventeenth
Psalm
.
A
Prayer
of
David
.
The
Seventeenth
Psalm
is
an
earnest
request
by
David
commenced
to
God
,
for
deliverance
from
all
his
oppressors
and
persecuters
.
1.
Hear
or
,
O
God
of
righteousness
,
or
,
righteous
God
.
the
a.
right
,
O
God
,
attend
unto
my
cry
;
give
ear
unto
my
prayer
,
that
goeth
not
out
of
feigned
lips
.
Thou
,
O
God
,
art
a
most
righteous
Lord
,
the
refuge
and
defense
of
all
innocent
persons
:
be
thou
pleased
to
attend
to
,
and
grant
my
humble
request
,
to
receive
with
favour
the
affectionate
prayers
that
I
now
address
unto
thee
.
2.
Let
my
sentence
come
forth
from
thy
presence
;
let
thine
eyes
behold
the
things
that
are
equal
.
By
thee
I
desire
my
cause
may
be
heard
and
sentenced
,
and
that
according
to
the
justice
of
it
,
thou
wilt
undertake
the
patronage
thereof
,
to
plead
for
me
,
or
to
judge
on
my
side
,
and
so
to
protect
me
against
mine
adversaries
.
3.
Thou
hast
proved
mine
heart
,
thou
hast
visited
me
in
the
night
,
b
.
thou
hast
tried
me
and
hast
not
found
;
I
have
thought
,
and
my
mouth
hath
not
transgrest
.
shalt
finde
nothing
:
I
am
purposed
that
my
mouth
shall
not
transgress
.
For
thou
,
Lord
,
knowest
the
sincerity
of
my
heart
,
thou
art
the
searcher
of
the
secretest
thoughts
and
depths
of
the
most
deceitful
brests
;
and
accordingly
thou
hast
examined
me
to
the
utmost
.
In
the
night
,
when
the
darkness
hath
concealed
me
from
the
eyes
of
men
,
(
and
so
taken
off
those
disguises
,
which
men
put
on
their
deeds
of
the
day
,
their
more
publick
actions
)
and
at
once
offered
me
all
the
temptations
and
occasions
of
doing
,
or
at
least
thinking
ill
,
which
perfect
secrecy
can
suggest
,
thou
hast
still
been
present
to
my
greatest
privacies
,
to
discover
,
if
there
were
any
close
evil
,
any
unsincerity
in
my
heart
.
Again
,
thou
hast
tried
me
with
afflictions
,
as
the
Metallists
try
their
Gold
,
(
and
many
that
appear
very
pious
men
in
times
of
prosperity
,
in
time
of
persecution
fall
away
,
are
found
to
be
mere
dross
,
when
they
are
cast
into
the
fire
,
put
to
this
sharper
trial
.
)
And
in
both
these
wayes
of
probation
,
I
hope
,
I
have
approved
my self
to
thee
,
that
my
tongue
and
my
heart
have
gone
the
same
way
,
and
so
that
there
is
no
deceit
or
unsincerity
in
me
.
4.
Concerning
the
works
of
men
,
by
the
words
of
thy
lips
I
have
kept
me
from
the
paths
of
c
.
the
or
,
violent
.
destroyer
.
As
for
the
practices
of
the
world
,
thy
commandments
have
kept
me
from
any
communion
with
them
:
when
opportunity
offered
me
temptations
,
when
I
might
have
had
security
from
the
eyes
of
men
,
(
when
Saul
fell
too
into
my
hands
,
that
I
had
nothing
to
restrain
me
from
using
violence
to
him
,
but
only
thy
command
to
the
contrary
,
in
making
him
King
,
and
when
I
was
perswaded
and
incited
to
it
,
1
Sam
.
xxvi
.
8.
)
yet
in
pure
obedience
to
thee
,
I
have
carefully
kept
my self
from
this
,
or
any
other
disloyal
or
unlawful
practice
.
5.
d
.
By
holding
up
my
goings
in
thy
paths
,
my
feet
have
not
tript
or
shaken
.
Hold
up
my
goings
in
thy
paths
,
that
my
footsteps
slip
not
.
Thou
,
by
thy
special
grace
,
joyned
with
thy
directions
what
was
my
duty
to
do
,
hast
upheld
me
in
those
wayes
which
are
acceptable
in
thy
sight
;
and
by
the
strength
of
this
mercy
,
and
these
aids
of
thine
,
I
have
been
constantly
supported
,
and
kept
steddy
from
stumbling
or
falling
.
6.
I
have
called
upon
thee
,
because
thou
hast
heard
me
.
for
e
.
thou
wilt
hear
me
,
O
God
:
incline
thine
ear
unto
mee
,
and
hear
my
speech
.
And
as
oft
as
I
have
made
my
humble
addresses
to
thee
,
thou
hast
not
failed
to
grant
them
.
This
gives
me
full
confidence
now
to
come
unto
thee
for
thy
support
and
relief
.
O
merciful
God
,
be
thou
pleased
to
continue
thy
wonted
dignations
to
me
.
7.
Magnifie
thy
mercies
{untranscribed Hebrew}
Shew
thy
marvailous
loving
kindness
,
O
thou
that
savest
f
.
by
thy
right
hand
them
which
put
their
trust
in
thee
,
from
those
that
rise
up
against
them
.
And
't
is
not
my
innocence
I
depend
on
,
(
for
though
in
this
matter
of
my
dealings
with
them
that
are
mine
enemies
,
I
can
clear
my self
,
yet
my
many
other
sins
make
men
ncapable
of
using
any
such
plea
;
)
but
't
is
thy
mercy
and
pardon
to
sinners
that
I
confide
in
,
and
thy
mere
pity
and
compassion
to
those
that
want
thy
relief
.
Be
thou
pleased
then
to
exercise
these
thy
mercies
toward
me
,
in
that
high
and
wonderful
degree
,
that
thou
art
wont
to
do
to
those
that
place
their
full
affiance
in
thee
.
Thou
,
Lord
,
art
the
deliverer
of
all
such
,
thy
title
it
is
to
be
so
,
and
thy
customary
goodness
,
solemnly
and
constantly
to
interpose
thy
power
for
such
,
against
the
malice
and
machinations
of
all
their
adversaries
:
vouchsafe
the
same
wonted
mercy
of
thine
to
me
at
this
time
.
8.
Keep
me
as
the
black
of
the
apple
of
the
eye
,
{untranscribed Hebrew}
the
apple
of
the
eye
,
hide
me
under
the
shadow
of
thy
wings
;
Let
thy
watchful
and
tender
providence
sense
and
secure
me
from
all
dangers
,
after
the
same
manner
as
nature
hath
provided
eye-brows
,
and
lids
,
and
five
tunicles
,
for
guards
to
sense
and
preserve
the
black
(
that
most
tender
part
)
in
the
orbicular
apple
,
which
is
in
the
midst
of
the
eye
.
Chald
.
the
middle
of
the
eye
,
that
wherein
the
visive
faculty
is
placed
(
and
best
represents
the
seat
of
Majesty
,
or
regal
power
,
which
hath
the
oversight
and
government
of
the
whole
body
;
)
or
as
any
bird
preserves
her
young
ones
from
the
vulture
by
covering
them
under
her
wings
.
9.
From
the
wicked
that
spoil
{untranscribed Hebrew}
oppress
me
,
my
enemies
encompass
against
me
with
the
soul
.
{untranscribed Hebrew}
from
my
g
.
deadly
enemies
who
compass
me
about
.
And
that
especially
at
this
present
time
,
that
I
am
so
distrest
and
straitned
by
enemies
,
that
vehemently
hate
me
,
and
surround
me
with
all
eagerness
,
to
get
me
into
their
power
.
10.
With
fat
have
they
shut
up
their
mouths
,
they
speak
h
.
They
are
inclosed
in
their
own
fat
;
with
their
mouth
they
speak
proudly
.
Their
greatness
and
prosperity
makes
them
insolent
,
and
accordingly
they
threaten
high
,
resolve
,
and
breath
nothing
but
destruction
against
me
.
11.
They
have
now
compassed
us
in
our
steps
;
they
have
set
their
eyes
to
cast
me
down
to
the
ground
.
i
.
bowing
down
to
the
earth
.
And
having
now
brought
me
to
some
streights
,
they
are
absolutely
resolved
to
subdue
and
destroy
me
utterly
.
12.
k
.
His
likeness
is
as
of
a
Lion
,
he
desires
to
ravine
,
and
as
of
a
young
Lion
lying
in
his
den
.
Like
as
a
Lion
that
is
greedy
of
his
prey
,
and
as
it
were
a
young
Lion
lurking
in
secret
places
.
Just
as
an
hungry
ravening
Lion
,
when
he
comes
in
view
of
his
prey
,
or
as
a
young
Lion
not
yet
got
out
of
the
den
,
when
any
innocent
sheep
,
or
other
beast
of
the
field
comes
within
reach
of
him
.
13.
Arise
,
O
Lord
,
prevent
him
.
l.
disappoint
him
,
cast
him
down
;
deliver
my
soul
from
the
wicked
,
or
by
the
sword
.
which
is
m
.
thy
sword
.
14.
From
the
men
by
thy
land
O
Lord
,
from
the
men
—
men
which
are
thy
n
.
hand
,
O
Lord
,
from
men
of
the
world
,
which
have
their
portion
in
this
life
,
and
from
thy
treasure
,
or
with
thy
good
things
,
thou
fillest
their
belly
;
they
have
plenty
of
children
,
and
leave
the
remainder
of
their
riches
to
their
little
ones
.
and
whose
belly
thou
fillest
with
thy
hid
treasure
:
they
are
full
of
children
,
and
leave
the
rest
of
their
substance
to
their
babes
.
And
unlesse
thou
,
O
Lord
,
shalt
be
pleased
to
interpose
to
stop
them
in
their
course
,
to
bring
them
down
,
to
appear
as
a
champion
with
a
sword
in
thy
hand
thus
timely
to
deliver
me
,
I
shall
certainly
be
destroyed
and
devoured
by
them
.
Be
thou
therefore
pleased
,
I
beseech
thee
,
thus
to
doe
,
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
.
)
15.
I
will
through
righteousness
behold
thy
face
:
I
shall
be
filled
at
the
awaking
of
thy
glory
.
As
for
me
,
I
will
behold
thy
face
in
o
.
righteousnesse
;
I
shall
be
satisfied
,
when
I
awake
with
thy
likenesse
.
Meanwhile
I
will
adhere
to
thee
,
and
constantly
perform
my
duty
,
and
thus
waite
,
till
thou
shalt
be
pleased
gratiously
to
reveale
thy selfe
unto
me
;
not
doubting
,
but
thou
wilt
,
in
thy
good
time
,
stirr
up
thy
power
for
my
rescue
:
and
then
I
shall
be
abundantly
provided
for
,
I
shall
want
nothing
.
Annotations
on
Psalm
XVII
.
V.
1.
Right
,
O
God
,
]
It
is
not
agreed
among
the
antient
Interpreters
,
to
what
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
righteousnesse
belongs
and
connects
.
The
Latine
reads
,
justitiam
,
righteousnesse
,
(
and
so
the
Arabick
)
and
that
connects
it
with
[
heare
,
]
Heare
the
justice
,
or
righteousnesse
,
or
right
;
and
so
Apollinarius
,
{untranscribed Hebrew}
,
heare
my
just
cause
.
But
the
Chaldee
hath
{untranscribed Hebrew}
in
righteousnesse
,
and
then
it
coheres
with
[
heare
]
againe
,
Heare
in
justice
,
or
righteousnesse
,
O
Lord
.
But
the
LXXII
.
joyne
it
with
[
Lord
,
]
{untranscribed Hebrew}
,
O
Lord
of
my
righteousness
,
as
in
the
beginning
of
the
fourth
Psalm
;
where
though
it
be
{untranscribed Hebrew}
my
righteousness
,
not
{untranscribed Hebrew}
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
doe
,
with
Lord
)
read
{untranscribed Hebrew}
O
holy
Lord
;
as
Lord
of
righteousnesse
,
is
righteous
Lord
,
and
righteousnesse
in
God
is
all
one
with
holinesse
.
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
)
{untranscribed Hebrew}
O
Lord
of
righteousnesse
.
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
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
exploring
,
such
especially
as
is
of
metalls
by
fire
,
Psal
.
Lxvi
.
10.
and
of
men
by
temptations
or
afflictions
,
Isai
.
xLviii
.
10.
and
accordingly
the
LXXII
.
here
render
it
,
{untranscribed Hebrew}
hast
cast
into
the
fire
,
in
the
same
notion
in
which
we
have
{untranscribed Hebrew}
1
Pet
.
iv
.
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
faile
,
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
waies
,
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
{untranscribed Hebrew}
{untranscribed Hebrew}
thou
shalt
not
finde
:
]
and
that
may
be
discerned
by
remembring
what
was
noted
Psal
.
x
.
note
l.
{untranscribed Hebrew}
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
finde
,
is
a
phrase
to
signifie
sincerity
and
uprightnesse
,
without
any
such
mixture
,
as
is
wont
to
be
discovered
by
trying
(
i
.
e
.
melting
any
metall
)
without
any
drosse
,
i
.
e
.
hypocrisie
,
in
him
.
This
the
LXXII
.
have
exprest
by
{untranscribed Hebrew}
,
iniquity
hath
not
been
found
in
me
:
and
to
the
same
sense
the
Syriack
,
and
Arabick
,
and
Latine
,
not
much
mistaking
the
sense
,
for
{untranscribed Hebrew}
iniquity
is
that
drosse
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
verbe
{untranscribed Hebrew}
cogitavi
from
the
latter
part
of
the
verse
,
and
reading
it
with
other
points
{untranscribed Hebrew}
my
thought
(
which
is
oft
used
in
the
ill
sense
,
and
so
sometimes
rendred
{untranscribed Hebrew}
iniquity
,
Lev
.
xix
.
29.
)
and
2.
removing
the
other
words
{untranscribed Hebrew}
my
mouth
shall
not
transgresse
,
with
which
the
verse
concludes
,
to
the
beginning
of
the
following
verse
,
{untranscribed Hebrew}
,
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
{untranscribed Hebrew}
thou
shalt
not
finde
corruption
,
renders
{untranscribed Hebrew}
I
thought
,
my
mouth
shall
not
transgresse
]
{untranscribed Hebrew}
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.
{untranscribed Hebrew}
for
the
word
{untranscribed Hebrew}
,
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.
ii
.
11.
(
where
{untranscribed Hebrew}
{untranscribed Hebrew}
from
that
verbe
is
by
us
duly
rendred
discretion
,
by
the
LXXII
.
{untranscribed Hebrew}
good
counsel
,
and
so
by
the
Syriack
,
a
good
minde
,
and
by
the
Arabick
,
firme
counsel
;
)
and
sometimes
indifferently
neither
good
nor
bad
,
and
so
in
that
place
't
is
rendred
by
the
Chaldee
{untranscribed Hebrew}
thought
simply
.
And
thus
I
conceive
it
signifies
here
:
for
if
it
were
evill
(
as
the
Chaldee
supposes
)
that
he
thought
,
how
could
he
be
acquitted
by
Gods
proving
of
his
heart
,
where
that
evill
thought
would
have
been
found
,
and
have
accused
him
rather
?
The
more
certein
meaning
then
of
the
words
will
be
this
,
I
have
thought
,
and
my
mouth
shall
not
transgresse
it
,
i
.
e
.
my
mouth
and
thoughts
shall
,
or
(
as
the
future
is
oft
taken
for
the
past
,
oft
for
the
present
)
doe
goe
,
or
have
gone
together
.
The
deceitful
man
,
or
the
hypocrite
thinks
one
thing
,
and
speaks
another
;
but
the
sincere
and
upright
(
such
as
David
here
avowes
himselfe
to
be
,
and
appeals
to
Gods
strictest
scrutiny
to
judge
if
he
be
not
)
hath
his
tongue
and
heart
going
still
together
,
and
not
one
outgoing
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
praeteriit
,
transiit
)
the
other
.
This
sense
is
acknowledged
by
the
learned
Sebastianus
Castellio
,
who
renders
this
latter
part
of
the
verse
,
non
deprehendes
me
aliud
in
pectore
,
aliud
in
ore
habere
,
thou
shalt
not
finde
me
to
have
one
thing
in
my
breast
,
another
in
my
mouth
.
And
so
this
is
the
full
meaning
of
that
which
is
by
the
Psalmist
,
after
his
manner
,
more
concisely
exprest
.
V.
4.
The
destroyer
]
From
{untranscribed Hebrew}
to
break
,
or
break
through
,
is
the
noun
{untranscribed Hebrew}
{untranscribed Hebrew}
a
thief
or
violent
person
,
and
so
here
it
may
signifie
all
the
violent
wicked
practises
of
the
world
.
The
Chaldee
read
{untranscribed Hebrew}
the
strong
man
,
or
violent
person
,
probably
to
denote
the
sword-man
,
such
as
Abishai
,
that
exhorted
David
to
kill
Saul
1
Sam
.
xxvi
.
8.
But
the
LXXII
.
as
if
it
were
{untranscribed Hebrew}
rupture
,
render
it
{untranscribed Hebrew}
rough
,
{untranscribed Hebrew}
,
I
have
taken
heed
of
(
so
I
suppose
{untranscribed Hebrew}
is
there
to
be
rendred
)
the
rough
,
or
harsh
wayes
;
not
in
the
sense
wherein
the
Latine
seems
to
have
understood
them
,
custodivi
vias
duras
,
I
have
kept
the
hard
waies
,
but
as
{untranscribed Hebrew}
is
to
take
heed
of
,
and
so
to
avoid
,
to
which
the
Syriack
agrees
,
thou
,
say
they
,
hast
kept
me
from
the
evill
waies
.
V.
5.
Hold
up
my
goings
]
The
chief
doubt
in
this
verse
is
how
{untranscribed Hebrew}
{untranscribed Hebrew}
shall
be
rendred
.
That
it
is
the
infinitive
mood
from
{untranscribed Hebrew}
fulcivit
,
to
support
,
or
establish
,
or
hold
up
,
there
is
no
doubt
.
But
this
infinitive
is
elsewhere
frequently
taken
in
the
sense
of
the
imperative
:
and
so
here
the
Chaldee
{untranscribed Hebrew}
sustein
,
or
confirme
thou
;
and
so
the
LXXII
.
and
the
Latine
{untranscribed Hebrew}
,
perfice
,
Perfect
my
goings
.
The
Syriack
read
{untranscribed Hebrew}
And
thou
hast
established
—
but
the
Arabick
,
that
my
rising
(
or
going
)
might
be
strengthened
in
thy
paths
.
Which
reading
of
theirs
seems
to
be
founded
in
the
infinitive
sense
;
which
is
often
thus
exprest
by
[
ut
,
that
.
]
And
indeed
this
of
the
infinitive
,
as
it
is
the
most
simple
,
so
it
seems
to
be
most
agreeaable
to
the
context
,
and
connects
best
with
the
former
verse
.
For
there
he
had
set
down
his
steadinesse
,
in
not
being
drawn
by
any
temptation
to
the
waies
of
the
violent
:
together
with
the
means
by
which
he
continued
so
steady
,
the
power
of
Gods
law
,
called
there
the
words
of
Gods
lips
,
and
his
adhering
constantly
to
it
,
the
conscientious
observing
of
all
his
commandments
.
And
to
that
same
sense
this
verse
will
be
best
expounded
in
the
infinitive
,
thus
;
By
confirming
(
i
.
e
.
by
Gods
confirming
)
my
steps
or
goings
in
thy
paths
,
(
so
{untranscribed Hebrew}
in
the
infinitive
signifies
in
the
notion
of
a
Latine
gerund
)
{untranscribed Hebrew}
my
feet
(
so
{untranscribed Hebrew}
in
the
plural
signifies
)
have
not
been
moved
:
And
so
there
is
no
ellipsis
in
them
,
the
sense
perfectly
current
,
and
exactly
agreeable
to
the
former
verse
;
Gods
paths
here
being
all
one
with
the
words
of
his
lips
there
,
(
the
waies
that
God
commanded
him
to
walk
in
)
and
his
not
being
moved
,
all
one
with
his
not
being
wrought
on
by
temptations
,
to
go
on
with
the
violent
in
his
waies
.
And
thus
the
interlinear
understands
it
;
sustentando
gressus
meos
in
orbitis
tuis
,
non
nutarunt
pedes
mei
,
by
holding
up
my
goings
in
thy
paths
,
my
feet
have
not
gone
aside
,
or
tript
.
V.
6.
Thou
wilt
heare
me
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
indeed
in
the
future
here
,
and
so
is
the
Chaldee
{untranscribed Hebrew}
by
which
they
render
it
literally
,
thou
shalt
receive
.
But
't
is
very
ordinary
with
both
Hebrew
and
Chaldee
,
to
use
the
futures
in
the
praeter
tense
;
and
so
the
LXXII
.
here
render
it
,
{untranscribed Hebrew}
,
thou
hast
heard
,
and
so
the
Syriack
and
Latine
and
Apollinarius
,
{untranscribed Hebrew}
,
thou
hast
heard
my
voice
.
And
so
t
is
most
probably
to
be
understood
as
a
second
argument
to
in
force
his
petition
to
God
for
his
defence
and
deliverance
,
in
the
following
verses
.
The
first
argument
had
been
taken
from
the
sincerity
of
his
own
heart
,
and
uprightness
of
his
actions
,
the
qualification
to
make
him
capable
of
Gods
defence
,
&
this
v.
1
,
2
,
3
,
4
,
5.
And
now
this
second
is
from
Gods
former
mercies
,
which
are
generally
pledges
of
future
:
Deus
donando
debet
,
saith
Cyprian
,
God
by
every
donation
of
mercy
makes
himselfe
debter
of
more
to
him
that
worthily
receives
them
:
and
so
the
words
will
be
best
read
to
this
sense
,
I
have
called
upon
thee
,
{untranscribed Hebrew}
because
thou
hast
heard
me
.
V.
7.
By
thy
right
hand
]
The
only
doubt
in
this
v.
7.
is
of
the
rendering
the
last
word
{untranscribed Hebrew}
.
{untranscribed Hebrew}
The
LXXII
.
rendring
it
{untranscribed Hebrew}
[
thy
right
hand
]
do
joyne
it
with
{untranscribed Hebrew}
resist
,
]
and
then
the
construction
lyes
thus
;
Thou
that
savest
those
that
trust
in
thee
from
them
that
oppose
thy
right
hand
,
meaning
the
counsel
and
purpose
of
God
,
(
called
Gods
hand
Act.
iv
.
28.
)
to
make
David
King
.
And
thus
the
Latine
understand
it
,
resistentibus
dexterae
tuae
,
those
that
resist
thy
right
hand
;
and
the
Syriack
,
those
that
rise
up
{untranscribed Hebrew}
against
thy
right
hand
.
But
the
Chaldee
put
in
{untranscribed Hebrew}
against
them
after
{untranscribed Hebrew}
those
that
rise
up
,
and
so
leave
{untranscribed Hebrew}
to
signifie
[
by
thy
right
hand
;
]
which
then
must
joyne
with
{untranscribed Hebrew}
Saviour
,
thus
,
Thou
that
deliverest
by
thy
right
hand
them
that
trust
in
thee
,
from
those
that
rise
up
against
them
.
And
so
Apollinarius
,
{untranscribed Hebrew}
,
By
thy
strength
(
that
is
the
meaning
of
his
right
hand
)
delivering
all
those
that
trust
on
thee
.
And
this
is
retained
by
our
English
,
and
is
the
most
probable
reading
.
V.
9.
Deadly
enemies
]
The
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
may
here
deserve
to
be
considered
,
{untranscribed Hebrew}
as
it
signifies
soule
and
life
,
so
oft
it
denotes
the
passions
of
the
sensitive
soule
,
and
is
rendred
rightly
will
or
desire
:
so
Psal
.
xxvii
.
12.
{untranscribed Hebrew}
(
the
same
that
here
)
signifies
into
the
will
or
desire
of
the
enemy
;
and
so
Psal
.
xLi
.
2.
deliver
him
not
{untranscribed Hebrew}
into
the
will
of
his
enemies
.
And
then
being
here
in
the
same
forme
,
and
joyned
with
enemies
,
{untranscribed Hebrew}
enemies
with
the
soule
,
it
most
probably
will
be
taken
in
the
same
sense
,
vehement
,
or
passionate
,
earnest
enemies
,
or
that
with
all
their
desire
and
intention
{untranscribed Hebrew}
encompass
or
surround
,
or
make
a
ring
{untranscribed Hebrew}
against
me
.
And
thus
the
Chaldee
understand
it
,
and
paraphrase
it
by
{untranscribed Hebrew}
with
the
desire
of
their
souls
.
V.
10.
Inclosed
]
The
difficulties
of
this
verse
will
be
removed
,
if
we
joyne
{untranscribed Hebrew}
their
mouth
,
to
the
praecedent
,
not
the
subsequent
words
,
thus
;
{untranscribed Hebrew}
{untranscribed Hebrew}
with
fat
have
they
shut
up
their
mouth
:
]
a
Poetical
or
Proverbial
speech
for
haughtinesse
or
pride
,
caused
by
wealth
or
great
prosperity
.
That
is
frequently
exprest
by
fat
;
Jeshurun
waxed
fat
,
i
.
e
.
rich
and
prosperous
:
Their
eyes
swell
or
stick
out
with
fat
,
Psal
.
Lxxiii
.
7.
to
signifie
their
abundance
,
as
it
there
follows
,
they
have
more
than
their
heart
could
wish
.
And
then
{untranscribed Hebrew}
,
saith
Aristotle
,
rich
men
are
very
arrogant
despisers
of
others
;
and
so
it
follows
here
,
{untranscribed Hebrew}
they
speak
proudly
or
fastuously
.
Thus
the
Chaldee
appear
to
have
understood
the
verse
,
who
paraphrase
it
thus
,
{untranscribed Hebrew}
Their
wealth
is
multiplied
,
{untranscribed Hebrew}
with
their
fat
they
have
covered
their
mouth
;
exactly
answerable
to
the
Hebrew
(
though
the
Latine
render
it
otherwise
,
adipe
suo
operti
sunt
,
ore
suo
loquuntur
magnifica
.
)
and
then
{untranscribed Hebrew}
they
have
spoken
great
or
magnifick
,
i
.
e
.
proud
things
.
And
the
Syriack
came
neer
it
,
so
as
to
joyne
{untranscribed Hebrew}
mouth
]
with
{untranscribed Hebrew}
shut
,
]
rendring
it
{untranscribed Hebrew}
shut
their
mouth
which
speaketh
boasting
,
but
quite
leaving
out
the
fat
in
the
beginning
of
the
verse
.
The
LXXII
.
indeed
divide
it
otherwise
,
{untranscribed Hebrew}
,
they
have
shut
up
their
fat
;
rightly
rendring
{untranscribed Hebrew}
(
which
in
the
active
must
be
so
rendred
,
have
shut
up
,
not
with
the
Chaldee
in
the
passive
:
)
but
then
joyning
with
it
(
not
{untranscribed Hebrew}
their
mouth
,
but
)
{untranscribed Hebrew}
their
fat
,
they
have
rendred
it
unintelligibly
,
they
have
shut
up
their
fat
;
(
't
is
hard
to
guesse
what
they
should
meane
by
those
words
)
and
so
have
the
Latine
that
follow
them
,
adipem
suum
concluserunt
.
The
Arabick
hath
rendered
it
with
more
sense
,
their
fat
is
grown
thick
,
or
hard
:
but
{untranscribed Hebrew}
in
the
active
is
not
favourable
to
that
.
The
literal
rendring
is
most
intelligible
,
they
have
shut
up
or
stuft
their
mouth
with
fat
;
Ore
obesitate
farcto
superbè
loquuntur
,
saith
Sebastianus
Castellio
,
having
stuft
their
mouth
with
fat
,
they
speak
proudly
.
And
to
this
rendring
I
adhere
,
as
being
the
most
simple
,
and
least
forced
.
V.
11.
Bow
down
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifies
will
be
easily
resolved
,
by
observing
the
use
of
{untranscribed Hebrew}
for
inclining
or
bending
,
or
casting
down
;
and
so
being
here
joyned
with
{untranscribed Hebrew}
to
the
earth
,
it
literally
imports
casting
down
upon
the
earth
:
not
applying
it
to
their
eyes
praecedent
,
(
as
the
LXXII
.
(
with
the
Latine
)
seem
to
doe
,
and
from
them
Apollinarius
,
{untranscribed Hebrew}
,
they
bowed
down
and
fastened
their
eyes
upon
the
ground
;
)
but
to
him
whom
they
besieged
,
in
the
former
part
of
the
verse
,
i
.
e
.
the
Psalmist
,
who
makes
this
complaint
:
they
now
{untranscribed Hebrew}
have
incompast
me
{untranscribed Hebrew}
in
our
steps
,
laid
wait
for
him
as
he
went
,
and
at
last
inclosed
or
incompast
him
;
and
having
done
so
,
set
their
eyes
(
a
phrase
for
stedfast
resolving
,
or
enterprizing
any
thing
)
{untranscribed Hebrew}
to
cast
down
to
the
earth
.
So
the
Syriack
understood
it
,
they
set
their
eyes
{untranscribed Hebrew}
that
they
might
lay
me
along
on
the
earth
,
(
and
so
indeed
{untranscribed Hebrew}
signifies
to
extend
or
lay
along
:
)
and
so
the
Chaldee
{untranscribed Hebrew}
ad
diffundendum
(
not
as
't
is
rendred
,
ut
se
diffundant
,
)
to
poure
out
upon
the
earth
:
and
the
Arabick
to
the
same
sense
,
they
fixt
their
eyes
,
that
they
might
beat
,
or
strike
me
upon
the
earth
;
and
then
this
is
a
ready
intelligible
meaning
of
the
words
.
V.
12.
Like
as
a
Lion
]
Where
the
Hebrew
reads
{untranscribed Hebrew}
{untranscribed Hebrew}
his
likenesse
,
from
{untranscribed Hebrew}
was
like
,
the
LXXII
.
seem
to
have
read
{untranscribed Hebrew}
a
verbe
,
and
from
another
notion
of
the
word
{untranscribed Hebrew}
in
Piel
,
for
cogitavit
,
intentus
fuit
,
thinking
intently
on
any
thing
;
and
accordingly
they
render
it
{untranscribed Hebrew}
,
they
thought
intently
on
me
,
(
and
the
word
is
oft
used
for
imagining
mischief
,
2
Sam
.
xxi
.
5.
that
devised
against
us
that
we
should
be
destroyed
,
and
Jud
.
xx
.
5.
thought
to
have
slain
me
:
)
and
the
Arabick
sounds
this
way
,
They
met
me
as
a
Lion
—
But
the
Chaldee
and
Syriack
render
it
in
the
notion
of
likeness
,
and
so
it
must
be
understood
.
And
then
the
most
literal
rendring
will
be
,
{untranscribed Hebrew}
his
likeness
as
of
a
Lion
.
And
then
it
follows
,
{untranscribed Hebrew}
he
desires
to
tear
or
ravin
.
The
Lxxii
.
render
it
{untranscribed Hebrew}
ready
for
prey
,
as
when
he
is
hungry
,
he
is
supposed
to
be
.
And
then
the
rest
of
the
verse
follows
readily
,
and
as
of
a
young
Lion
{untranscribed Hebrew}
dwelling
or
abiding
in
his
den
;
]
which
though
it
go
not
out
,
seizeth
on
all
that
comes
thither
:
and
so
his
enemies
design
and
threaten
to
seize
on
him
,
now
they
have
gotten
him
,
as
they
think
,
in
their
power
.
V.
13.
Disappoint
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
anticipate
and
prevent
,
is
here
duly
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
get
before
them
,
and
is
here
adapted
to
the
Lion
making
after
his
prey
,
v.
xii
.
and
under
that
resemblance
,
to
Davids
enemies
,
which
are
now
ready
to
seize
upon
him
v.
xi
.
if
God
do
not
interpose
his
power
,
get
before
them
,
and
,
as
it
follows
,
{untranscribed Hebrew}
trip
up
their
heels
,
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
,
from
{untranscribed Hebrew}
curvare
,
to
bow
down
,
and
in
Hiphil
prosternere
{untranscribed Hebrew}
,
to
make
bow
down
,
i
.
e
.
to
throw
down
,
)
and
so
keep
them
from
seizing
on
him
.
V.
13.
Sword
]
't
is
matter
of
some
doubt
,
to
what
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
thy
Sword
,
here
belongs
.
It
may
possibly
by
way
of
apposition
connect
with
{untranscribed Hebrew}
from
the
wicked
,
and
then
our
English
renders
it
according
to
sense
,
from
the
wicked
,
which
is
thy
sword
.
But
none
of
the
antient
interpreters
understood
it
thus
.
The
Chaldee
have
thus
paraphrased
it
;
Deliver
me
from
the
wicked
,
{untranscribed Hebrew}
which
ought
to
be
slain
by
thy
sword
:
the
Syriack
,
{untranscribed Hebrew}
,
from
the
wicked
,
and
the
sword
(
meaning
the
sword
of
the
wicked
:
)
the
Lxxii
.
reading
{untranscribed Hebrew}
,
and
from
them
the
Latine
,
frameam
tuam
thy
sword
,
are
not
intelligible
.
The
Arabick
having
rendred
it
[
et
à
gladio
tuo
]
with
the
insertion
of
the
Copulative
[
et
,
]
adde
by
way
of
explication
,
nempe
ab
inimicis
tuis
,
to
wit
from
thine
enemies
,
thus
rendring
the
beginning
of
the
next
verse
.
And
the
Aethiopick
differs
from
all
;
Deliver
my
soul
from
the
lance
;
(
for
{untranscribed Hebrew}
from
the
wicked
,
reading
perhaps
{untranscribed Hebrew}
which
in
Arabick
signifies
a
dart
or
lance
)
thy
sword
be
upon
the
enemies
of
thy
hand
(
joyning
with
it
,
as
the
Arabick
did
,
the
beginning
of
the
next
verse
.
)
In
this
variety
there
may
be
place
of
conjecture
:
and
then
it
will
not
be
improbable
,
that
{untranscribed Hebrew}
thy
sword
,
should
here
be
considered
as
the
instrument
of
his
deliverance
,
and
so
joyned
with
{untranscribed Hebrew}
deliver
●e
,
thus
,
by
thy
sword
deliver
or
rescue
me
from
the
wicked
.
This
p●rfectly
agrees
to
the
context
,
where
the
ene●ie
as
a
hungry
Lion
is
ready
●o
seize
on
David
,
as
his
prey
,
i●
some
valiant
champion
with
his
sword
in
his
hand
do
not
arise
,
and
outrun
,
and
trip
up
his
heels
,
and
so
rescue
him
out
of
his
hands
.
And
for
this
David
hath
none
to
rely
on
,
but
God
,
and
therefore
to
him
he
cries
,
that
he
will
thus
speedily
interpose
,
and
deliver
him
.
V.
14.
Thy
hand
]
By
the
importance
of
{untranscribed Hebrew}
(
see
note
m
.
)
in
the
former
verse
,
't
will
not
be
difficult
to
resolve
of
the
meaning
of
{untranscribed Hebrew}
{untranscribed Hebrew}
here
.
There
,
that
being
joyned
with
{untranscribed Hebrew}
deliver
me
]
was
to
be
rendred
gladio
tuo
,
with
thy
sword
;
and
in
the
same
manner
will
this
here
,
deliver
me
by
thy
hand
:
just
as
v.
7.
God
is
called
{untranscribed Hebrew}
a
Saviour
,
or
he
that
delivereth
and
saveth
by
his
right
hand
.
And
this
perhaps
to
be
connected
with
{untranscribed Hebrew}
with
the
sword
,
by
the
figure
{untranscribed Hebrew}
,
whereby
two
things
are
put
severally
to
signifie
but
one
,
sword
and
hand
,
to
signifie
a
drawn
sword
,
which
is
fit
for
such
a
present
rescue
as
David
now
stands
in
need
of
.
There
{untranscribed Hebrew}
from
the
wicked
,
here
{untranscribed Hebrew}
from
the
men
in
the
next
words
,
specifying
what
men
he
means
,
{untranscribed Hebrew}
{untranscribed Hebrew}
the
men
of
the
age
,
i
.
e
.
worldly
men
;
and
those
described
largely
and
poetically
(
in
the
insuing
words
to
the
end
of
the
verse
)
to
be
such
as
have
all
things
to
their
will
,
are
very
plentiful
and
prosperous
,
they
and
their
posterity
.
In
their
description
,
1.
occurs
their
having
their
portion
{untranscribed Hebrew}
{untranscribed Hebrew}
in
vitis
:
this
the
Chaldee
renders
in
life
eternal
,
but
the
Lxxii
.
(
and
so
the
Syriack
and
Arabick
and
Latine
)
{untranscribed Hebrew}
in
their
life
,
i
.
e
.
in
this
life
of
theirs
;
and
so
't
is
certain
the
plural
{untranscribed Hebrew}
(
there
being
no
singular
)
signifies
life
simply
.
2.
Follows
{untranscribed Hebrew}
—
and
thou
shalt
fill
their
belly
with
thy
good
things
,
so
in
sense
it
may
be
rendred
,
or
from
thy
hidden
things
,
i
.
e
.
thy
treasury
;
for
from
{untranscribed Hebrew}
to
lay
up
or
keep
,
is
the
noun
{untranscribed Hebrew}
{untranscribed Hebrew}
1.
any
thing
that
is
thus
laid
up
or
kept
,
2.
a
treasury
wherein
't
is
laid
up
.
In
the
latter
sense
it
must
be
rendred
from
thy
treasury
;
in
the
former
,
with
thy
good
things
,
i
.
e
.
with
all
the
wealth
of
this
world
,
that
God
bestows
on
any
.
As
when
we
are
bid
not
to
lay
up
our
treasures
upon
earth
,
Mat
.
vi
.
the
meaning
is
clear
,
not
to
lay
up
our
goods
there
,
(
of
which
the
several
sorts
are
there
pointed
at
,
by
the
moths
corrupting
,
and
the
rust
,
and
the
thieves
breaking
and
stealing
;
)
but
by
works
of
mercy
to
lay
up
our
goods
in
Heaven
,
bestowing
them
on
God
,
and
the
poor
for
Gods
sake
.
And
these
in
the
parable
of
the
rich
man
in
the
Gospel
are
thus
styled
,
{untranscribed Hebrew}
,
his
portion
of
good
things
which
he
received
in
this
life
;
and
proportionably
here
is
their
having
their
portion
in
this
life
,
and
their
being
filled
with
good
things
or
treasure
.
So
the
Chaldee
render
it
,
{untranscribed Hebrew}
with
thy
hiding
of
good
,
or
hidden
good
;
the
Syriack
and
Arabick
,
with
thy
treasures
:
but
the
Lxxii
.
{untranscribed Hebrew}
,
more
literally
;
and
so
the
Latine
,
absconditis
tuis
,
with
thy
hidden
things
:
but
none
have
thought
fit
to
put
both
hidden
and
treasures
,
either
of
them
signifying
the
other
,
and
both
of
them
those
things
that
in
the
world
are
accounted
good
,
and
so
are
laid
up
and
kept
by
the
men
of
the
world
.
3.
't
is
added
,
{untranscribed Hebrew}
{untranscribed Hebrew}
they
have
plenty
of
children
,
so
{untranscribed Hebrew}
signifies
to
abound
with
any
thing
:
not
as
the
Chaldee
and
Syriack
and
Arabick
are
rendred
,
their
children
are
filled
;
but
as
in
the
Hebrew
,
so
in
the
Chaldee
,
{untranscribed Hebrew}
they
abound
in
children
,
{untranscribed Hebrew}
,
they
are
filled
with
children
,
(
saturati
sunt
filiis
,
saith
the
Latine
)
which
it
seems
was
antiently
miswritten
{untranscribed Hebrew}
swines-flesh
,
and
so
followed
by
the
Arabick
translation
,
and
by
the
Roman
Psalter
,
and
so
found
in
Arnobius
and
others
of
the
antients
from
that
mistake
of
the
amanuensis
.
What
follows
of
their
leaving
the
residue
or
remainder
(
so
{untranscribed Hebrew}
signifies
)
of
their
substance
to
their
babes
;
is
but
a
farther
expression
of
their
abundance
;
having
such
plenty
for
themselves
,
that
they
have
much
to
spare
,
which
yet
they
dispense
not
in
any
part
to
those
that
want
,
but
reserve
it
all
for
their
posterity
:
and
so
this
is
another
part
of
the
character
of
the
worldly
great
and
rich
man
;
Lazarus
at
his
door
,
might
not
have
so
much
as
the
crums
that
fall
from
this
rich
mans
table
.
V.
15.
Righteousness
]
{untranscribed Hebrew}
{untranscribed Hebrew}
seems
best
to
be
rendred
here
,
by
or
through
righteousness
,
per
justitiam
saith
Castellio
,
as
by
the
condition
,
on
which
he
may
expect
the
return
of
Gods
mercy
here
,
or
the
eternal
vision
of
him
hereafter
;
which
,
saith
the
Apostle
,
no
man
shall
attain
to
without
peace
and
holiness
,
parts
of
this
justice
or
righteousness
.
As
for
{untranscribed Hebrew}
in
the
end
of
the
verse
,
it
is
diversly
rendred
by
the
antient
interpreters
.
For
{untranscribed Hebrew}
{untranscribed Hebrew}
the
Syriack
seems
to
have
read
{untranscribed Hebrew}
and
so
read
{untranscribed Hebrew}
thy
saith
:
but
the
Lxxii
.
read
{untranscribed Hebrew}
,
and
so
the
Latine
and
Arabick
,
thy
glory
,
and
the
Chaldee
{untranscribed Hebrew}
the
glory
of
thy
countenance
.
But
the
difficulty
is
,
to
what
{untranscribed Hebrew}
{untranscribed Hebrew}
in
evigilando
,
at
the
awaking
]
shall
belong
.
The
Chaldee
apply
it
to
David
;
when
I
shall
awake
,
I
shall
be
satisfied
with
the
glory
of
thy
countenance
,
and
so
it
hath
truth
,
in
respect
of
the
resurrection
of
the
just
,
and
that
not
unfitly
opposed
to
the
abundance
of
the
worldly
men
v.
14.
in
this
life
.
But
all
the
other
interpreters
agree
in
applying
it
to
{untranscribed Hebrew}
thy
glory
:
{untranscribed Hebrew}
,
at
the
appearing
of
thy
glory
,
say
the
Lxxii
.
cum
apparuerit
gloria
tua
,
the
Latine
;
(
and
so
the
Arabick
and
Aethiopick
,
)
when
thy
fidelity
shall
awake
,
saith
the
Syriack
.
And
so
most
probably
it
is
to
be
understood
;
by
[
Gods
glory
awaking
]
signifying
his
glorious
&
powerful
interposition
to
his
present
rescue
from
his
enemies
hands
,
and
not
defering
to
relieve
and
avenge
him
till
the
resurrection
.
And
thus
the
learned
Castellio
took
it
;
tum
satiandus
,
cum
tua
experrecta
fuerit
imago
,
I
shall
be
satisfied
when
thy
likeness
shall
be
awaked
.
The
Eighteenth
Psalme
.
TO
the
chief
Musitian
,
a
Psalm
of
David
,
the
servant
of
the
Lord
,
who
spake
unto
the
Lord
the
words
of
this
song
,
in
the
day
that
the
Lord
delivered
him
from
the
hand
of
all
his
enemies
,
and
from
the
hand
of
Saul
;
and
he
said
,
The
Eighteenth
Psalm
was
indited
by
David
in
commemoration
of
the
many
victories
,
and
now
quiet
settlement
in
the
Kingdome
of
Israel
and
Judah
,
which
God
had
bestowed
on
him
by
his
powerful
interpositions
for
him
,
in
subduing
the
Philistims
,
Syrians
,
Moabites
,
and
Ammonites
,
that
rose
up
against
him
,
in
quieting
the
rebellion
of
Absalom
,
(
soon
after
which
it
is
recorded
,
2
Sam
.
xxii
.
)
but
especially
in
rescuing
him
out
of
the
malitious
bloody
hands
of
King
Saul
.
This
he
composed
,
and
committed
to
the
prefect
of
his
Musick
,
to
be
sung
on
for
all
the
days
wherein
God
had
delivered
him
—
Chald
.
Paraphr
.
solemn
dayes
,
for
the
commemorating
of
these
deliverances
and
victories
.
And
these
were
the
words
of
it
.
1.
I
will
love
thee
,
O
Lord
my
strength
.
O
blessed
Lord
,
I
acknowledge
thee
to
be
the
sole
author
of
all
my
deliverances
and
victories
;
and
so
by
all
obligations
imaginable
I
stand
ingaged
,
most
passionately
to
love
,
and
bless
,
and
magnifie
thee
,
to
pay
all
the
affections
of
my
whole
soul
,
a
due
tribute
to
thee
:
and
this
I
do
,
and
am
firmly
resolved
to
do
all
my
dayes
.
2.
The
Lord
is
my
refuge
.
a.
rock
,
and
my
fortress
,
and
my
deliverer
,
my
God
,
my
rock
{untranscribed Hebrew}
my
strength
,
in
whom
I
will
trust
,
my
buckler
,
and
the
horn
of
my
salvation
,
and
my
high
tower
.
To
thee
I
have
in
all
my
distresses
made
my
resort
,
as
to
a
place
of
perfect
strength
,
to
a
mighty
champion
to
rescue
me
,
and
thou
hast
never
failed
to
answer
me
in
these
addresses
.
O
my
God
,
thou
hast
been
a
place
of
strength
and
security
unto
me
,
and
on
that
account
I
have
alwayes
had
confidence
,
and
chearful
expectations
of
deliverance
,
whatsoever
my
dangers
have
been
;
thou
hast
been
my
sure
safeguard
,
so
that
I
have
needed
no
other
shield
,
my
mighty
deliverer
(
see
note
on
Luk
.
1.
n
.
)
and
my
most
impregnable
fort
or
castle
.
3.
I
will
praise
and
call
upon
the
Lord
,
so
—
call
upon
the
Lord
,
b
.
which
is
worthy
to
be
praised
,
so
shall
I
be
saved
from
my
enemies
.
If
I
am
distrest
,
or
assaulted
by
my
adversaries
,
I
have
then
my
sure
sanctuary
to
resort
unto
.
To
him
I
come
with
acknowledgments
of
his
abundant
mercies
formerly
received
from
him
,
the
essays
of
his
power
and
readiness
to
relieve
me
,
and
withall
the
pawns
and
pledges
of
them
for
the
future
;
and
to
my
songs
of
praise
,
I
adde
my
humblest
requests
and
supplications
for
deliverance
:
and
doing
thus
,
I
never
fall
of
my
returns
from
God
,
never
miss
the
deliverance
that
I
stand
in
need
of
.
4.
The
cords
.
c
.
sorrows
of
death
compassed
me
,
and
the
floods
of
ungodly
men
made
me
afraid
.
5.
The
cords
.
sorrows
of
hell
compassed
me
about
,
the
snares
of
death
prevented
me
.
When
whole
armies
of
blood-thirsty
enemies
closed
me
on
every
side
,
ready
as
a
torrent
to
overwhelm
me
,
and
were
very
terrible
in
that
appearance
,
when
their
designs
were
even
come
to
their
desired
issue
,
and
there
was
no
visible
way
of
my
escape
or
preservation
;
6.
In
my
distress
I
called
upon
the
Lord
,
and
cryed
unto
my
God
:
he
heard
my
voice
out
of
his
temple
,
and
my
cry
came
before
him
,
even
unto
his
ears
.
In
these
streights
immediately
I
made
my
address
to
God
,
and
most
passionately
poured
out
my
requests
before
him
:
and
he
from
Heaven
,
that
place
of
his
peculiar
residence
,
(
and
therefore
the
sanctuary
whence
all
rescues
come
,
as
the
place
to
which
all
petitions
are
brought
,
)
afforded
me
a
speedy
audience
,
considered
,
and
immediately
granted
my
desires
.
7.
Then
the
earth
shook
and
trembled
;
the
foundations
also
of
the
hills
moved
and
were
shaken
,
because
he
was
wroth
.
8.
There
went
up
a
smoak
out
of
his
nostrils
,
and
fire
out
of
his
mouth
devoured
,
coals
were
kindled
by
it
.
9.
He
bowed
the
Heavens
also
and
d
.
came
down
;
and
darkness
was
under
his
feet
.
10.
And
he
rode
upon
a
Cherub
and
did
fly
;
yea
,
he
did
fly
upon
the
wings
of
the
See
Psal
.
civ
.
note
c
.
wind
.
11.
He
made
darkness
his
secret
place
:
his
pavilion
round
about
him
were
dark
waters
and
thick
clouds
of
the
skies
.
12.
At
the
brightness
that
was
before
him
his
thick
clouds
past
,
hail-stones
and
coals
of
fire
.
13.
The
Lord
also
thundred
in
the
heavens
,
and
the
highest
gave
his
voice
,
hail-stones
and
coals
of
fire
.
14.
Yea
,
he
sent
out
his
arrows
and
scattered
them
,
and
he
e
.
shot
out
lightnings
and
discomfited
them
.
15.
Then
the
chanels
of
waters
were
seen
,
and
the
foundations
of
the
world
were
discovered
;
at
thy
rebuke
,
O
Lord
,
at
the
blast
of
the
breath
of
thy
nostrils
.
And
then
speedily
he
exprest
his
great
displeasure
and
wrath
against
my
adversaries
:
a
most
dreadful
thing
,
the
wrath
of
an
All-powerful
God
,
able
to
set
all
the
world
on
trembling
,
and
not
so
only
,
but
even
to
set
it
on
fire
and
consume
it
,
(
see
Exod
.
xx
.
18.
and
Heb
.
xii
.
29.
)
Then
might
you
discern
him
interposing
his
hand
for
the
discomfiting
my
enemies
,
as
signally
as
if
he
had
descended
in
a
black
thick
cloud
with
a
mighty
wind
,
and
appearance
of
Angels
in
shining
garments
,
(
as
we
read
of
his
exhibiting
himself
Num
.
ix
.
15.
Mat
.
ix
.
7.
Heb
.
xii
.
18.
)
with
tempestuous
showers
of
hail
and
fire
,
(
such
as
Jos
.
x
.
11.
Exod
.
xix
.
23.
)
with
thunders
and
lightning
;
all
these
on
purpose
(
as
with
arrows
and
fiery
darts
)
to
annoy
and
pursue
them
:
and
finally
,
with
the
same
notoriety
of
his
presence
,
as
when
the
waters
of
the
sea
were
driven
back
by
a
strong
east
wind
,
and
the
deep
turned
into
dry
ground
,
Exod
.
xiv
.
21
,
22.
to
give
the
Israelites
a
safe
passage
out
of
their
thraldome
,
and
to
drown
the
Egyptians
.
16.
He
sent
from
above
,
he
took
me
,
he
drew
me
out
of
many
waters
.
And
thus
did
he
,
as
by
a
party
sent
on
purpose
from
Heaven
,
deliver
and
rescue
me
from
{untranscribed Hebrew}
from
many
people
,
Chald
.
the
multitude
of
my
adversaries
.
17.
He
delivered
me
from
my
strong
enemie
,
and
from
them
which
hated
me
,
for
they
were
too
strong
for
me
.
And
this
at
a
time
when
they
wanted
neither
power
nor
will
to
destroy
me
,
being
much
superior
to
me
in
strength
,
had
not
he
thus
seasonably
come
to
my
rescue
.
18.
They
prevented
me
in
the
day
of
my
calamity
;
but
the
Lord
was
my
stay
.
When
my
distress
was
greatest
,
(
see
note
on
Psalm
xvii
.
k
.
)
and
all
humane
aids
were
obstructed
by
them
,
then
God
,
by
his
own
special
providence
and
interposition
sustained
and
supported
me
.
19.
He
brought
me
forth
also
into
a
large
place
:
he
delivered
me
,
because
he
delighted
in
me
.
He
freed
me
from
all
my
streights
,
restored
me
to
a
prosperous
condition
:
and
this
upon
no
other
account
,
but
only
of
his
kindness
and
mercy
to
me
.
20.
The
Lord
rewarded
me
according
to
my
righteousness
:
according
to
the
f
.
cleanness
of
my
hands
hath
he
recompensed
me
.
Thus
hath
God
vindicated
my
uprightness
,
and
given
me
at
last
those
returns
which
were
answerable
to
the
justice
of
my
cause
:
21.
For
I
have
kept
the
wayes
of
the
Lord
,
and
have
not
wickedly
departed
from
my
God
.
As
seeing
that
indeed
I
have
not
knowingly
transgrest
any
command
of
his
,
(
save
only
in
the
matter
of
Uriah
,
for
which
he
repented
,
and
obtained
pardon
from
God
,
1
King
.
xv
.
5.
)
22.
For
all
his
judgements
were
before
me
,
and
I
did
not
put
away
his
statutes
from
me
.
But
have
observed
his
statutes
diligently
,
never
refusing
to
be
ruled
by
any
of
them
:
23.
I
was
also
upright
before
him
,
and
kept
my self
from
g
.
mine
iniquity
.
And
by
so
doing
preserved
my
innocence
,
and
guarded
me
from
commission
of
any
sin
.
(
This
still
,
according
to
Scripture
stile
,
to
be
understood
with
exception
of
the
matter
of
Uriah
.
)
24.
Therefore
hath
the
Lord
recompensed
me
according
to
my
righteousness
,
according
to
the
cleanness
of
my
hands
in
his
sight
.
And
accordingly
hath
God
,
out
of
his
abundant
mercy
to
me
,
accepted
and
rewarded
my
uprightness
,
and
given
testimony
to
the
sincerity
thereof
.
25.
With
the
merciful
thou
wilt
shew
thy selfe
merciful
;
with
an
upright
man
thou
wilt
shew
thy self
upright
;
26.
With
the
pure
thou
wilt
shew
thy self
pure
;
and
with
the
froward
thou
wilt
shew
thy self
froward
.
For
God
is
a
most
just
impartial
rewarder
,
sees
the
heart
,
and
accordingly
recompenses
.
To
a
merciful
pious
man
he
makes
returns
of
mercy
and
pity
;
to
the
upright
he
will
administer
justice
,
vindicate
his
cause
from
the
oppressor
and
injurious
.
He
that
keeps
himself
pure
from
sin
,
with
him
God
will
deal
most
{untranscribed Hebrew}
pure
,
signifies
also
just
and
faithful
.
faithfully
;
perform
his
promise
to
him
exactly
;
never
leave
any
degree
of
goodness
in
him
unrewarded
.
And
on
the
other
side
the
rule
holds
as
true
,
that
those
that
deal
frowardly
and
stubbornly
with
God
,
shall
be
sure
to
be
opposed
and
punished
by
him
.
(
See
note
on
Mat
.
ix
.
k
.
)
27.
For
thou
wilt
save
the
afflicted
people
,
and
wilt
bring
down
high
looks
.
For
it
is
Gods
constant
method
,
to
relieve
the
oppressed
,
and
destroy
(
in
his
due
time
)
the
oppressor
,
be
he
never
so
confident
.
28.
For
thou
wilt
light
my
candle
:
the
Lord
my
God
will
inlighten
my
darkness
.
And
on
this
ground
I
have
built
my
confidence
,
that
how
hopeless
soever
my
present
condition
can
at
any
time
be
,
the
powerful
Lord
of
Heaven
,
and
my
gratious
God
,
will
rescue
me
out
of
it
.
29.
For
by
thee
I
have
run
through
a
troop
;
and
by
my
God
h
.
have
I
or
,
taken
a
fort
.
leaped
over
a
wall
.
By
him
I
have
been
inabled
to
subdue
and
bring
down
the
strongest
forces
.
30.
Gods
way
{untranscribed Hebrew}
As
for
God
,
his
way
is
perfect
:
the
word
of
the
Lord
is
tryed
:
he
is
a
buckler
to
all
that
trust
in
him
.
He
is
most
just
and
faithful
,
his
promises
without
all
deceit
or
possibility
of
failing
:
he
will
certeinly
protect
all
those
that
rely
and
depend
on
him
.
31.
For
who
is
God
,
save
the
Lord
?
or
who
is
a
rock
,
save
our
God
?
This
cannot
be
said
of
any
other
.
The
deities
of
the
heathens
are
not
able
to
yeeld
them
any
defense
,
nor
any
,
but
the
one
God
whom
we
adore
.
32.
It
is
God
that
girdeth
me
with
strength
,
and
maketh
my
i
.
way
perfect
.
From
him
I
have
received
all
my
strength
,
to
him
I
acknowledge
it
wholly
due
,
that
I
have
been
preserved
in
safety
.
33.
He
fitteth
,
makes
even
—
He
k
.
maketh
my
feet
like
hinds
feet
,
and
setteth
me
up
upon
my
l.
high
places
.
When
I
was
pursued
by
Saul
,
he
inabled
me
by
swif●ness
of
flight
to
escape
to
the
wildernesse
and
mountains
,
and
so
to
secure
my selfe
.
34.
He
teacheth
my
hands
to
warre
,
so
that
a
bow
of
steel
is
m
.
broken
by
my
arme
.
At
other
times
he
gave
me
strength
for
battel
,
and
inabled
me
to
obtain
most
wonderfull
victories
,
(
by
mine
own
hand
on
Goliah
,
on
all
other
my
enemies
by
my
armies
.
)
35.
Thou
hast
also
given
me
the
shield
of
thy
salvation
,
and
thy
right
hand
hath
holden
me
up
,
and
thy
care
,
or
discipline
.
n
.
gentlenesse
or
hast
thou
multiplyed
to
me
.
hath
made
me
great
.
Constantly
he
hath
protected
me
from
all
evil
,
in
time
of
distresse
supported
me
,
and
at
last
,
by
his
continued
multiplyed
acts
of
providence
,
raised
me
to
the
greatest
height
.
36.
Thou
hast
inlarged
my
steps
under
me
,
that
my
feet
did
not
slip
.
I
am
now
by
his
mercy
brought
to
a
condition
of
safety
,
no
enemies
to
distresse
or
streighten
me
,
no
dangers
to
apprehend
:
37.
I
have
pursued
my
enemies
,
and
overtaken
them
:
neither
did
I
turn
again
till
they
were
consumed
.
38.
I
have
wounded
them
that
they
were
not
able
to
rise
;
they
are
fallen
under
my
feet
.
Having
put
all
my
enemies
to
flight
,
pursued
my
victory
,
and
finally
subdued
,
and
destroyed
them
,
39.
For
thou
hast
girded
me
with
strength
unto
the
battell
:
thou
hast
subdued
under
me
those
that
rose
up
against
me
.
And
all
by
that
strength
with
which
thou
hast
furnisht
me
:
my
victories
are
all
thy
gifts
of
mercy
.
40.
Thou
hast
also
given
me
the
necks
of
mine
enemies
,
that
I
might
destroy
them
that
hate
me
.
T
is
thou
that
hast
by
thy
wise
and
powerfull
providence
subjected
them
to
me
.
(
see
Jos
.
x
.
24.
)
41.
They
cryed
,
but
there
was
none
to
save
;
even
unto
the
Lord
,
but
he
answered
them
not
.
When
thou
wert
thus
their
enemy
,
there
was
none
to
yeeld
them
any
relief
;
the
aid
from
heaven
failed
them
,
and
no
other
would
stand
them
in
any
stead
.
42.
Then
did
I
beat
them
as
small
as
the
dust
before
the
winde
:
I
did
cast
them
out
as
the
dirt
in
the
streets
.
Being
thus
assisted
by
thee
,
I
put
to
flight
and
destroyed
all
their
forces
.
43.
Thou
hast
delivered
me
from
the
strivings
of
the
people
,
and
thou
hast
made
me
the
head
of
the
heathen
:
a
people
whom
I
have
not
known
shall
serve
me
.
And
now
I
am
landed
in
a
calme
harbour
,
after
all
the
stormes
that
incompast
me
,
not
onely
mine
own
kingdome
being
quieted
,
but
the
neighbouring
heathens
,
Philistims
,
Moabites
&c.
added
to
my
dominions
,
44.
As
soon
as
they
hear
of
me
,
they
shall
obey
me
:
the
strangers
o
.
shall
or
,
ly
,
or
yeeld
feigned
obedience
to
me
.
submit
themselves
unto
me
.
Some
of
them
overcome
&
subdued
by
me
,
others
through
their
dread
of
my
power
paying
a
feigned
obedience
to
me
;
45.
The
strangers
shall
languish
,
or
,
consume
{untranscribed Hebrew}
fade
away
,
and
move
fearfully
out
of
their
holes
,
or
fenced
places
.
be
p.
afraid
out
of
their
close
places
.
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
o●
my
salvation
be
exalted
.
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
destroyeth
,
or
breaketh
to
pieces
,
{untranscribed Hebrew}
See
2
Chr.
xxii
.
10.
subdueth
the
people
under
me
.
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
.
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
.
And
for
this
will
I
laud
and
magnifie
his
holy
name
among
all
the
people
of
the
world
.
And
this
shall
be
the
summe
of
my
lauds
.
50.
Great
deliverance
giveth
he
to
his
King
,
and
sheweth
mercy
to
his
anointed
,
to
David
,
and
to
his
seed
q
.
for
evermore
.
O
thou
which
hast
wrought
these
wonderfull
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
Kingdome
shall
never
have
end
;
To
thee
be
all
honour
and
glory
and
praise
to
all
eternity
.
Annotations
on
Psalm
XVIII
.
V.
1.
Rock
]
Though
{untranscribed Hebrew}
{untranscribed Hebrew}
primarily
signifie
a
rock
,
and
so
is
used
,
and
rendred
{untranscribed Hebrew}
rock
in
most
places
;
yet
by
Synecdoche
it
sometimes
signifies
a
towre
or
fort
,
2
King
.
xiv
7.
because
such
are
commonly
,
for
security
,
built
on
rocks
or
hills
;
and
by
Metaphore
also
any
refuge
,
to
which
any
whether
man
or
beast
is
wont
to
resort
,
because
(
as
Psal
.
civ
.
18.
is
affirmed
)
to
rocks
and
hills
they
are
wont
to
fly
from
approaching
dangers
.
Thus
Psalm
xlii
.
10.
{untranscribed Hebrew}
my
rock
]
is
by
the
Chaldee
rendred
{untranscribed Hebrew}
my
hope
,
by
the
LXXII
.
{untranscribed Hebrew}
my
helper
.
So
when
Isa
.
xxxi
.
1.
Israel
is
reproved
for
going
down
to
Aegypt
for
helpe
,
as
to
a
refuge
,
it
is
said
v.
9.
{untranscribed Hebrew}
:
we
render
,
his
rock
,
or
strong
hold
;
it
must
be
his
refuge
(
or
those
to
whom
he
went
down
for
helpe
)
shall
passe
away
for
fear
.
This
therefore
is
the
fittest
rendring
of
the
word
in
this
place
;
the
primitive
notion
of
rock
being
after
exprest
by
{untranscribed Hebrew}
which
signifies
that
exactly
,
and
the
Synecdochical
notion
for
a
fort
or
tower
,
in
the
very
next
word
{untranscribed Hebrew}
my
tower
,
or
fortresse
:
and
to
that
the
Chaldee
agree
who
render
it
{untranscribed Hebrew}
my
fortitude
,
or
strong
hold
for
resort
;
the
LXXII
.
{untranscribed Hebrew}
my
firmament
,
and
so
the
Latine
(
as
Psal
.
xxx
.
3.
{untranscribed Hebrew}
strength
.
)
Apollinar●us
hath
{untranscribed Hebrew}
to
the
same
sense
,
the
Syriack
{untranscribed Hebrew}
my
confidence
,
or
my
hope
.
All
which
are
meant
to
signifie
the
Metaphoricall
,
and
not
Originall
notion
of
it
.
V.
3.
Worthy
to
be
praised
]
{untranscribed Hebrew}
{untranscribed Hebrew}
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
.
{untranscribed Hebrew}
,
say
the
LXXII
.
praysing
I
will
call
upon
the
Lord
;
not
reading
{untranscribed Hebrew}
(
as
some
suppose
,
)
but
thus
choosing
to
expresse
the
sense
:
and
so
the
Latine
,
laudans
invocabo
;
the
Chaldee
{untranscribed Hebrew}
in
a
song
or
hymne
I
poure
out
prayers
;
Apollinarius
,
{untranscribed Hebrew}
praising
thee
with
prayers
,
or
joyning
my
praises
and
requests
,
my
doxologies
and
litanies
together
.
But
the
Arabick
more
expressely
,
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
]
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
two
things
,
a
cord
,
and
a
pang
of
a
womans
travaile
;
and
which
it
signifies
,
must
be
resolved
still
by
the
context
.
1.
Here
,
where
't
is
joyned
with
incompassing
,
it
is
most
fitly
to
be
understood
in
the
former
sense
,
because
ropes
or
cords
are
proper
for
that
turne
,
as
for
holding
and
keeping
in
,
when
they
are
inclosed
.
And
thus
I
conceive
it
most
proper
to
be
rendred
in
the
next
verse
,
where
it
is
joyned
with
snares
,
to
which
cords
very
well
agree
(
see
Psalm
CXL
.
5.
The
proud
laid
a
snare
for
me
,
and
cords
)
but
pangs
of
travail
do
not
.
The
Chaldee
indeed
paraphrase
it
in
that
other
sense
of
pangs
,
d
stresse
hath
compast
me
as
a
woman
in
travail
,
which
hath
not
strength
to
bring
forth
,
and
is
in
danger
to
dye
;
and
the
LXXII
.
read
{untranscribed Hebrew}
the
pangs
of
death
:
But
it
is
usual
for
them
thus
to
doe
,
when
the
same
Hebrew
signifies
two
Greek
words
,
to
take
one
of
them
for
the
other
;
and
accordingly
't
is
from
them
taken
by
S.
Luke
Acts
ii
.
24.
where
yet
the
mention
of
loosing
]
and
being
holden
]
must
needs
restrein
it
to
the
other
sense
of
cords
and
not
pangs
,
(
see
Annot
.
c
.
on
A●t
.
ii
.
)
And
thus
the
Interlinear
reads
funes
here
,
and
the
learned
Castellio
,
Lora
,
Cords
.
And
in
the
next
verse
the
Chaldee
reads
the
same
word
by
{untranscribed Hebrew}
a
troupe
,
or
an
army
;
which
may
well
be
the
meaning
of
the
figurative
expression
;
for
a
company
(
which
we
call
a
band
)
of
souldiers
,
much
more
an
army
,
incompasse
and
girt
in
,
as
cords
doe
:
and
the
Syriack
there
expressly
{untranscribed Hebrew}
the
cords
of
scheol
besieged
me
,
and
so
the
margin
of
our
English
;
and
therefore
in
all
reason
it
must
be
so
also
in
this
verse
.
V.
9.
Come
down
]
This
whole
passage
of
9.
{untranscribed Hebrew}
verses
from
v.
7.
to
15.
is
but
a
Poetical
description
of
Gods
executing
vengeance
on
Davids
enemies
.
And
as
in
the
New
Testament
,
Christs
vengeance
on
his
crucifiers
(
the
Jews
,
)
is
frequently
called
the
coming
of
Christ
,
and
sometimes
coming
in
clouds
,
(
see
Mat
.
xxiv
.
note
b
.
and
2
Thess
.
ii
.
note
b
.
and
2
Pet
.
i
.
e
.
)
and
as
Psal
.
xcvi
.
13.
Gods
judgments
are
exprest
by
,
he
cometh
,
he
cometh
,
and
Psal
.
xcvii
.
5.
by
the
presence
of
the
Lord
,
and
many
the
like
:
so
here
we
have
the
representation
of
a
glorious
and
terrible
coming
of
God
,
bowing
the
heavens
,
and
coming
,
inclosed
with
a
dark
cloud
,
v.
11.
as
being
invisible
;
riding
on
a
cherub
,
or
Angel
,
v.
10.
(
all
Gods
appearances
being
by
Angels
,
)
and
this
in
a
tempestuous
manner
,
haile
,
thunder
,
and
lightning
,
v.
12
,
13
,
14.
and
{untranscribed Hebrew}
(
thrice
repeated
)
coals
of
fire
,
thereby
representing
the
bolt
,
or
thunder-shaft
,
which
is
with
great
fitnesse
thus
exprest
poetically
,
as
the
lightning
by
brightness
,
the
congealed
moisture
of
the
cloud
by
haile
(
which
in
those
countries
accompanied
thunder
,
as
rain
does
with
us
,
Exod
.
ix
.
23.
)
so
that
missile
shot
out
of
the
cloud
with
so
much
terror
both
of
noise
and
splendor
,
what
is
it
but
the
earthy
sulphureous
part
,
made
up
of
the
same
ingredients
as
a
fiery
cinder
among
us
,
and
all
this
to
denote
the
terriblenesse
of
it
;
and
lastly
,
after
the
manner
of
his
destroying
of
the
Aegyptians
,
by
drying
up
the
channels
of
the
Sea
,
that
deep
whereon
the
earth
is
oft
said
to
be
founded
,
and
so
ingaging
them
in
it
,
and
then
bringing
the
waters
upon
them
,
to
the
overwhelming
them
all
:
and
all
this
but
preparatory
to
Davids
deliverance
,
which
follows
v.
17.
V.
14.
Shott
out
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
to
multiply
,
and
to
shoot
or
dart
.
In
the
latter
sense
't
is
Gen.
xLix
.
23.
the
archers
grieved
him
,
{untranscribed Hebrew}
and
shot
at
him
.
And
thus
by
the
comparison
here
made
between
arrows
and
lightning
,
we
may
conclude
it
to
signifie
.
Yet
the
antient
Interpreters
generally
render
it
in
the
former
notion
.
The
Chaldee
read
{untranscribed Hebrew}
and
many
lightenings
,
the
LXXII
.
{untranscribed Hebrew}
and
he
multiplyed
lightnings
,
and
so
the
Syriack
and
Vulgar
Latine
,
and
Arabick
,
and
Aethiopick
from
them
;
and
so
also
the
Interlinear
,
multiplicavit
,
and
Castellio
,
crebris
fulgoribus
,
with
frequent
lightnings
:
and
onely
our
English
seems
to
have
pitched
on
the
right
rendring
it
,
cast
forth
,
in
the
old
,
and
shot
forth
,
in
the
new
translation
.
V.
20.
Cleanness
]
What
is
here
me●nt
by
the
cleannesse
of
Davids
hands
,
to
which
he
here
pretends
,
may
to
some
seem
difficult
,
especially
when
so
many
other
expressions
are
added
to
it
;
keeping
Gods
wayes
indefinitely
,
not
wickedly
departing
from
him
,
v.
21.
having
all
Gods
judgments
before
him
,
and
not
putting
away
his
statutes
,
v.
22.
being
upright
before
him
,
and
keeping
himselfe
from
his
iniquity
,
v.
23.
and
again
,
righteousnesse
and
cleannesse
of
hands
in
his
eye-sight
,
v.
24.
when
yet
if
we
consider
the
series
of
the
history
,
this
Psalm
2
Sam
.
xxii
.
was
indited
after
the
commission
of
those
great
sins
,
of
Adultery
with
Uriahs
wife
,
making
him
drunk
,
contriving
his
death
,
and
these
lived
in
a
long
space
,
at
least
a
twelve
moneth
,
before
Nathan
came
to
him
from
God
,
and
brought
him
to
repentance
;
which
as
it
was
a
conjunction
of
many
known
deliberate
wilful
sins
,
and
a
long
course
and
stay
in
them
,
so
no
doubt
it
could
not
be
reconcileable
with
Gods
favour
,
whilst
unrepented
of
,
nor
consequently
with
that
uprightnesse
in
Gods
sight
,
which
here
is
spoken
of
.
With
that
indeed
many
sins
of
weakness
or
suddain
surreption
,
for
which
his
heart
presently
smites
him
,
(
such
as
that
of
numbring
the
people
)
might
be
competible
,
as
being
but
the
spots
of
sons
,
such
as
God
is
favourably
pleased
to
pardon
in
his
sons
,
and
sincere
servants
;
but
for
these
wasting
wilful
sins
,
which
have
none
of
that
excuse
of
weaknesse
at
the
time
of
Commission
,
nor
that
instant
smiting
of
the
heart
,
humiliation
and
confession
,
and
change
,
and
sacrifice
,
to
allay
the
poyson
of
them
,
but
accumulation
of
more
,
one
on
the
back
of
the
other
,
and
a
long
continuance
in
them
,
these
are
not
of
that
sort
;
they
exclude
from
the
favour
of
God
,
as
long
as
they
remain
unreformed
.
For
the
answering
of
this
therefore
,
it
must
be
remembred
,
1.
that
Repentance
,
when
sincere
,
restores
to
the
favour
of
God
:
and
David
was
now
in
that
state
,
at
,
and
long
before
the
time
of
inditing
that
Psalm
,
supposing
it
to
be
composed
by
him
after
the
quieting
of
Absaloms
rebellion
,
as
the
series
of
the
story
sets
it
,
2
Sam
.
xxii
.
and
then
be
his
sins
as
red
as
scarlet
,
God
hath
made
them
as
white
as
snow
,
Gods
pardon
and
acceptance
sets
him
right
again
;
and
that
may
be
his
ground
of
confidence
,
in
thus
mentioning
the
cleannesse
of
his
hands
,
viz.
such
as
now
was
restored
to
him
by
repentance
.
2.
As
general
affirmations
have
frequently
some
one
or
perhaps
more
exceptions
,
which
yet
comparatively
,
and
in
balance
with
the
contrary
,
are
not
considered
;
so
his
profession
of
Universal
uprightnesse
here
,
is
to
be
interpreted
with
this
exception
of
that
matter
of
Uriah
,
according
to
that
style
of
Scripture
,
which
saith
of
him
,
that
he
did
that
which
was
right
in
the
eyes
of
the
Lord
,
and
turned
not
aside
from
any
thing
that
he
commanded
him
all
the
dayes
of
his
life
,
save
onely
in
the
matter
of
Uriah
the
Hittite
;
which
though
it
were
very
foule
,
yet
was
not
fit
to
prejudice
the
universal
uprightnesse
of
all
the
rest
of
his
life
,
and
so
is
not
named
here
in
the
Psalm
,
but
must
,
as
an
implicite
exception
,
be
,
from
that
passage
in
the
Kings
,
fetcht
,
to
give
the
true
importance
of
these
phrases
,
which
in
sound
pretend
to
Universal
Uprightnesse
and
sincerity
,
but
must
be
taken
with
this
allowance
,
except
,
or
save
only
in
that
one
matter
.
V.
23.
Iniquity
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
from
mine
iniquity
]
which
the
LXXII
.
and
Latine
and
Arabick
and
Aethiopick
follow
,
the
Chaldee
seems
to
have
read
{untranscribed Hebrew}
from
iniquities
,
in
the
plural
,
for
so
they
read
{untranscribed Hebrew}
from
debts
or
faults
,
and
so
the
Syriack
also
.
But
the
Vulgar
reading
need
not
be
parted
with
,
being
in
sense
the
same
,
I
kept
my selfe
from
mine
iniquity
,
i
.
e
.
from
my
falling
into
any
such
.
V.
29.
Leaped
]
In
this
29.
v.
where
the
Hebrew
read
{untranscribed Hebrew}
I
will
run
through
a
troop
,
{untranscribed Hebrew}
the
Chaldee
have
{untranscribed Hebrew}
I
will
multiply
armies
,
but
the
Lxxii
.
{untranscribed Hebrew}
,
I
shall
be
delivered
from
temptation
;
both
no
doubt
by
way
of
Paraphrase
,
not
literal
rendring
.
In
the
end
of
the
verse
,
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
look
,
signifies
both
a
wall
,
from
whence
to
look
,
and
observe
the
approach
of
enemies
,
and
also
a
watch-tower
or
fort
,
from
the
same
ground
.
Thus
wall
among
us
,
being
lightly
deduced
from
vallum
,
signifies
also
a
fort
,
Colwal
,
the
fort
on
the
hill
;
because
generally
when
walls
are
thus
built
in
war
,
there
are
some
such
forts
erected
on
them
.
To
this
is
joyned
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
leap
or
leap
over
.
If
we
take
{untranscribed Hebrew}
in
the
notion
of
a
wall
,
then
't
is
rightly
rendred
,
I
will
leap
over
a
wall
:
but
if
in
the
notion
of
a
fort
,
then
't
is
to
seize
on
it
with
force
and
suddenness
,
as
if
one
leapt
into
it
,
and
so
will
be
best
rendred
to
take
ti
.
Thus
the
Chaldee
{untranscribed Hebrew}
I
will
subdue
fortified
towers
.
V.
32.
Perfect
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
intire
or
absolute
,
compleat
or
perfect
,
there
is
no
question
.
Being
applied
to
a
way
,
't
is
generally
thought
to
signifie
uprightness
of
manners
.
But
the
context
here
will
not
permit
it
to
be
taken
in
that
sense
,
being
joyn'd
with
strength
for
the
battel
.
As
then
sin
is
the
blemish
of
manners
,
and
the
grace
to
eschew
that
,
is
fitly
yet
figuratively
said
to
make
the
manners
perfect
,
or
{untranscribed Hebrew}
immaculate
(
as
the
Lxxii
.
and
Latine
and
Syriack
here
read
;
)
so
Gods
power
and
providence
,
that
delivers
from
dangers
,
which
are
as
contrary
to
the
health
and
safety
of
the
body
,
as
sins
are
to
the
safety
and
health
of
the
mind
,
may
as
fitly
be
said
to
make
the
way
perfect
,
or
intire
,
i
.
e
.
safe
;
and
to
that
the
context
confines
it
in
this
place
.
V.
33.
Maketh
my
feet
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
here
from
{untranscribed Hebrew}
signifies
[
he
makes
my
feet
alike
,
]
neither
of
them
shorter
then
his
fellow
,
(
that
which
the
Greeks
express
by
{untranscribed Hebrew}
,
)
from
whence
proceed
fleetness
or
nimbleness
,
which
therefore
the
Hebrews
signifie
by
this
phrase
;
as
on
the
contrary
a
lame
man
is
by
them
stiled
{untranscribed Hebrew}
one
whose
legs
or
feet
are
not
equal
,
and
correspondent
one
to
the
other
.
And
this
the
Lxxii
.
seem
to
have
considered
,
when
they
render
it
{untranscribed Hebrew}
,
he
that
made
my
feet
whole
,
and
compleat
as
they
should
be
,
(
see
note
on
2
Cor
.
xiii
.
c
.
)
just
in
the
notion
of
{untranscribed Hebrew}
forementioned
,
as
that
is
{untranscribed Hebrew}
,
one
whose
feet
are
whole
and
entire
,
in
opposition
to
any
kind
of
lameness
.
The
Latine
also
,
that
read
perfecit
pedes
meos
,
hath
perfected
my
feet
,
and
other
interpreters
that
follow
the
Lxxii
.
must
be
understood
in
this
notion
.
And
the
Chaldee
having
retained
the
Hebrew
{untranscribed Hebrew}
have
added
agile
,
or
nimble
,
to
it
,
by
way
of
paraphrase
,
{untranscribed Hebrew}
which
I
suppose
is
most
fully
rendred
,
by
evening
or
fitting
my
feet
he
makes
them
nimble
,
or
he
fits
my
feet
,
nimble
as
an
hinds
feet
;
and
not
as
the
Latine
renders
it
,
qui
ponit
pedes
meos
agiles
,
which
puts
or
sets
my
feet
nimble
:
for
though
it
be
true
,
that
{untranscribed Hebrew}
in
Piel
is
by
the
Chaldee
used
for
set
,
yet
in
this
place
,
where
the
Hebrew
use
that
word
,
and
the
Chaldee
take
it
from
them
,
it
is
not
probable
they
should
use
it
in
a
sense
wherein
the
Hebrew
did
not
use
it
.
But
however
that
be
with
the
Chaldee
,
the
Hebrew
is
sure
thus
to
be
rendred
,
and
so
is
by
the
interlinear
,
adaequans
,
making
even
.
V.
33.
High
places
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
high
places
]
signifies
here
,
may
perhaps
be
question'd
.
The
word
signifies
any
high
places
,
and
so
is
oft
taken
for
altars
erected
there
,
which
from
thence
are
{untranscribed Hebrew}
in
the
Greek
.
Besides
,
it
may
be
thought
to
signifie
the
Royal
throne
,
to
which
David
was
now
exalted
,
and
so
constituted
by
God
.
But
the
swiftness
of
the
Hind
,
that
is
here
joyned
with
it
,
doth
rather
confine
it
to
the
most
vulgar
acception
,
for
the
tops
of
hills
,
whither
both
men
,
and
beasts
,
and
birds
are
wont
to
fly
,
for
the
avoiding
any
imminent
danger
;
and
to
such
David
was
forced
to
fly
from
Saul
,
and
by
that
means
was
then
preserved
.
V.
34.
Broken
]
from
{untranscribed Hebrew}
contritus
est
,
to
be
broken
in
pieces
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
is
broken
.
For
it
the
Lxxii
.
(
and
from
them
the
Latine
and
Aethiopick
)
seem
to
have
read
,
{untranscribed Hebrew}
thou
hast
given
;
for
according
to
that
,
they
render
it
,
{untranscribed Hebrew}
—
thou
hast
set
or
made
my
arms
a
brazen
bow
;
and
the
Chaldee
to
the
same
sense
,
thou
hast
strengthened
my
arms
as
a
steel
bow
,
and
so
the
Syriack
and
Arabick
:
unless
we
may
rather
resolve
,
that
reading
as
we
now
do
,
they
thought
thus
to
paraphrase
,
rather
than
literally
to
render
the
place
;
and
then
it
will
be
very
proper
thus
to
express
the
great
militarie
strength
that
God
had
bestowed
on
David
.
V.
35.
Gentleness
]
From
{untranscribed Hebrew}
afflixit
,
{untranscribed Hebrew}
humiliavit
,
depressit
,
afflicting
,
humbling
,
depressing
,
comes
the
noun
{untranscribed Hebrew}
which
properly
notes
affliction
,
humiliation
,
poverty
;
and
thus
most
of
the
antient
interpreters
render
it
here
.
The
Chaldee
indeed
render
it
{untranscribed Hebrew}
by
thy
word
,
from
another
notion
of
{untranscribed Hebrew}
frequent
with
the
Chaldee
,
for
speaking
.
But
the
Syriack
read
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
erudivit
,
and
castigavit
)
thy
teaching
or
thy
correction
;
and
the
Lxxii
.
rendering
{untranscribed Hebrew}
which
is
joyned
with
it
,
two
wayes
,
1.
{untranscribed Hebrew}
hath
rectified
me
,
and
2.
{untranscribed Hebrew}
shall
teach
me
,
(
in
the
notion
of
{untranscribed Hebrew}
,
from
whence
their
teachers
or
masters
were
called
Rabbines
)
they
have
to
each
of
those
verbs
prefixt
{untranscribed Hebrew}
discipline
,
by
that
rendring
{untranscribed Hebrew}
,
and
probably
noting
affliction
or
chastisement
by
it
.
And
thus
it
is
appliable
to
David
,
who
was
afflicted
,
and
chastised
,
and
opprest
,
and
kept
down
for
a
while
;
but
this
in
the
way
to
his
exaltation
,
in
that
notion
of
{untranscribed Hebrew}
for
increase
or
making
great
,
in
which
the
Chaldee
interpret
it
{untranscribed Hebrew}
thou
hast
increased
me
.
But
there
is
another
notion
of
the
noun
{untranscribed Hebrew}
for
care
,
but
lightly
varied
from
discipline
(
by
which
the
Lxxii
.
and
Syriack
render
it
,
)
and
so
R.
Tanchum
here
,
thy
care
,
or
thy
providence
:
so
{untranscribed Hebrew}
in
Arabick
signifies
,
and
so
Abu
Walid
understands
it
,
and
Kimchi
in
radic
.
The
Jewish-Arab
reads
thy
answering
me
,
from
{untranscribed Hebrew}
respondit
.
As
for
the
{untranscribed Hebrew}
hast
made
me
great
]
R.
Tanchum
renders
it
,
thou
hast
multiplied
unto
me
,
rendring
{untranscribed Hebrew}
in
the
accusative
case
,
thy
care
thou
hast
multiplied
unto
me
:
and
that
may
be
pitcht
on
as
the
clearest
rendring
.
V.
44.
Submit
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
in
Piel
,
as
here
it
lyes
,
signifies
to
ly
,
or
speak
falsely
,
there
is
no
question
.
And
so
the
Chaldee
render
it
,
{untranscribed Hebrew}
&c.
they
shall
lie
in
my
presence
;
the
Lxxii
.
{untranscribed Hebrew}
they
lyed
unto
me
;
and
so
the
Latine
,
and
Aethiopick
,
and
Arabick
.
Only
the
Syriack
with
some
difference
,
{untranscribed Hebrew}
they
shall
submit
themselves
to
me
:
but
this
I
suppose
not
meant
by
them
in
opposition
to
the
former
sense
,
but
in
this
subordination
to
it
;
they
shall
feign
themselves
to
have
been
obedient
to
me
,
shall
fear
me
when
they
see
my
power
,
and
themselves
unable
to
resist
it
,
and
thereupon
flatter
,
and
pretend
they
have
never
opposed
me
.
And
that
is
the
full
meaning
of
the
place
,
which
sets
out
Davids
power
so
great
,
that
all
that
were
near
to
see
it
,
dissembled
their
hostility
,
made
fair
with
him
,
which
is
in
effect
a
subjecting
themselves
to
him
,
as
long
as
this
his
power
continued
;
a
forced
,
and
so
hypocritical
subjection
,
from
awe
to
his
greatness
,
not
from
love
or
unfeigned
obedience
to
him
.
So
Abu
Walid
,
who
puts
among
the
notions
of
{untranscribed Hebrew}
that
of
submitting
ones
self
,
and
for
that
instances
in
this
place
,
derives
it
(
as
the
other
of
being
lean
)
from
the
first
of
lying
and
denying
,
viz.
submitting
feignedly
,
for
want
of
strength
to
resist
.
And
to
that
well
accords
the
conjugation
Hithpael
2
Sam
.
xxii
.
45.
and
Abu
Walid
thinks
{untranscribed Hebrew}
which
occurs
in
the
same
sense
,
Deut
.
xxxiii
.
29.
ought
to
be
reckoned
as
of
that
conjugation
,
the
ת
being
recompensed
by
Dagesh
in
כ
:
And
though
here
it
be
in
the
plain
form
of
Piel
,
yet
the
Psalm
being
but
one
here
,
and
2
Sam
.
xxii
.
the
same
must
be
resolved
of
both
places
.
V.
45.
Afraid
]
In
this
place
the
Hebrew
Copies
of
the
Psalms
differ
from
the
reading
ii
.
Sam
.
xxii
.
46.
One
lesser
variation
there
was
in
v.
44.
(
See
note
o
.
)
and
in
this
next
verse
,
a
second
;
whether
made
by
David
himself
,
or
by
Esdras
that
collected
them
into
a
volume
,
or
by
any
Scribe
that
wrote
it
out
,
must
be
uncertain
;
as
also
which
is
the
Original
reading
,
that
in
ii
.
Sam
.
or
this
here
.
There
it
is
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
ligavit
,
and
claudicavit
:
and
so
't
is
rendred
,
by
the
Lxxii
.
{untranscribed Hebrew}
,
they
shall
stumble
,
there
,
and
{untranscribed Hebrew}
here
,
they
were
lamed
;
by
the
Latine
,
contrahentur
,
they
shall
be
contracted
,
there
,
and
claudicaverunt
here
,
they
were
lame
,
as
if
it
were
from
{untranscribed Hebrew}
claudicavit
in
both
places
.
Here
't
is
by
transposition
of
a
letter
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
commotus
est
,
trepidavit
,
being
moved
,
or
trembling
.
In
this
sense
the
Chaldee
seems
to
have
read
it
,
and
render
it
here
{untranscribed Hebrew}
and
shall
go
or
remove
,
and
there
{untranscribed Hebrew}
shall
be
moved
;
both
evidently
from
{untranscribed Hebrew}
was
moved
.
In
this
variety
what
shall
be
resolved
,
might
be
uncertain
,
were
it
not
for
one
direction
,
which
we
have
from
Mich
.
vii
.
17.
There
we
read
{untranscribed Hebrew}
shall
move
,
which
the
Chaldee
render
by
the
same
word
,
whereby
they
render
this
,
ii
.
Sam
.
xxii
.
{untranscribed Hebrew}
shall
be
moved
.
Now
as
there
and
here
,
the
adjunct
is
the
same
,
{untranscribed Hebrew}
from
their
holes
or
close
or
fenced
places
(
from
{untranscribed Hebrew}
{untranscribed Hebrew}
occlusit
to
shut
up
)
rendred
here
by
the
Lxxii
.
{untranscribed Hebrew}
paths
,
but
there
more
properly
{untranscribed Hebrew}
claustrum
,
close
place
;
so
in
all
reason
the
sense
must
be
the
same
.
There
in
Michah
,
't
is
spoken
of
worms
or
creeping
things
,
which
move
out
of
their
holes
,
and
are
afraid
,
i
.
e
.
move
in
great
fear
,
when
they
come
out
of
their
holes
(
and
so
{untranscribed Hebrew}
,
the
word
used
here
,
oft
signifies
in
Arabick
to
go
out
,
as
Psa
.
xix
.
4.
Mat
.
ii
.
6.
)
and
so
here
being
spoken
of
the
Heathen
people
,
which
stood
in
such
aw
of
Dav●d
,
the
conqueror
,
it
signifies
,
that
for
fear
they
ran
as
into
holes
and
Caverns
,
whether
castles
,
or
other
places
of
security
,
and
now
they
moved
out
of
them
,
as
worms
out
of
their
holes
,
extreamly
fearful
,
(
before
he
assaults
,
when
they
do
but
hear
of
him
,
v.
44.
)
to
fall
into
the
hands
of
this
powerful
Prince
.
And
this
trembling
motion
of
theirs
is
exprest
most
fitly
by
{untranscribed Hebrew}
,
that
signifies
both
to
be
moved
,
and
to
tremble
;
or
(
more
fully
)
to
move
fearfully
,
or
sollicitously
;
and
is
well
enough
exprest
also
by
{untranscribed Hebrew}
going
lame
,
which
is
used
ii
.
Sam
.
xxii
.
and
rendred
to
that
sense
by
the
Lxxii
.
and
Syriack
,
and
Latine
,
and
Arabick
,
and
Aethiopick
,
in
this
place
,
and
moreover
in
the
Arabick
dialect
hath
the
notion
of
fearful
,
as
in
Alkamus
the
great
Arabick
Lexicon
appears
.
And
so
the
antient
Jews
,
as
they
doubt
which
to
prefer
,
{untranscribed Hebrew}
or
{untranscribed Hebrew}
so
they
resolve
one
to
be
the
same
with
the
other
,
only
by
transposition
of
letters
;
and
accordingly
the
Hebrew
Arabick
glossary
renders
{untranscribed Hebrew}
by
{untranscribed Hebrew}
to
fear
.
And
so
this
may
remove
that
difficulty
.
V.
50.
For
evermore
]
That
this
last
passage
of
the
Psalm
,
which
is
Prophetical
,
and
extended
beyond
the
person
of
David
,
to
his
seed
for
evermore
,
is
to
be
applied
to
the
Messias
,
may
be
confirmed
from
several
passages
of
the
Chaldee
Paraphrase
on
this
Psalm
,
especially
on
v.
29.
and
32.
On
the
29.
v.
they
have
these
words
;
Because
thou
shalt
inlighten
the
lamp
of
Israel
,
which
is
put
out
in
the
Captivity
,
for
thou
art
the
author
of
the
light
of
Israel
:
The
Lord
my
God
shall
lead
me
out
of
darkness
into
light
,
shall
make
me
see
the
consolation
of
the
age
which
shall
come
to
the
just
.
And
on
v.
32.
Because
for
the
miracle
and
redemption
which
thou
shalt
shew
{untranscribed Hebrew}
to
thy
Christ
,
and
to
the
reliques
of
the
people
which
shal
remain
;
all
the
people
,
nations
and
languages
shall
give
praises
to
thee
,
&c.
And
v.
49.
thou
shalt
rescue
me
from
Gog
—
by
whom
the
Jews
are
wont
to
describe
Antichrist
.
The
Nineteenth
Psalm
.
TO
the
Prefect
of
his
Musick
.
chief
Musitian
,
a
Psalm
of
David
.
The
Nineteenth
Psalm
is
chiefly
spent
in
giving
glory
to
God
for
all
his
works
of
power
and
excellence
,
especially
in
giving
so
admirable
a
rule
of
life
to
men
,
and
affording
mercy
for
all
but
presumptuous
sins
.
It
was
composed
by
David
,
and
committed
to
the
Prefect
of
his
Musick
.
1.
The
Heavens
declare
the
glory
of
God
,
and
the
a.
firmament
sheweth
his
handy-work
.
The
fabrick
and
motion
and
influences
of
the
Heavens
do
demonstrate
to
any
man
,
that
considers
them
diligently
,
how
great
,
and
powerful
,
and
wise
,
and
gratious
that
God
is
,
who
formed
them
in
this
manner
;
and
the
firmness
and
closeness
of
all
those
vast
orbs
,
which
are
of
so
fine
and
subtile
a
nature
,
and
yet
are
compacted
into
a
most
perfect
solidity
,
together
with
the
aire
,
and
the
many
meteors
,
thunder
,
lightning
,
&c.
therein
,
are
an
evidence
of
his
many
glorious
attributes
who
thus
created
them
.
2.
Day
unto
day
uttereth
speech
,
and
night
unto
night
sheweth
knowledge
.
The
vicissitude
of
dayes
and
nights
caused
by
the
constant
certain
motions
of
those
heavenly
bodies
,
do
continually
preach
,
and
instruct
men
in
the
glories
of
the
creator
of
heaven
and
earth
.
3.
b
.
They
have
not
speech
nor
words
,
their
voice
is
not
heard
.
There
is
no
speech
nor
language
,
where
their
voice
is
not
heard
.
They
are
not
furnisht
with
language
,
or
words
,
or
an
articulate
intelligible
voice
,
as
we
men
are
:
4.
Their
line
is
gone
out
through
all
the
earth
,
and
their
words
to
the
end
of
the
world
.
In
them
hath
c
he
set
a
tabernacle
d
.
for
the
sun
;
5.
Which
is
as
a
bridegroom
coming
out
of
his
chamber
,
and
rejoyceth
as
a
strong
man
to
run
a
race
.
6.
His
going
forth
is
from
the
end
of
heaven
,
and
his
circuit
unto
the
ends
of
it
;
and
there
is
noth●ng
hid
from
the
heat
of
it
.
Yet
have
they
wayes
to
expresse
themselves
,
to
make
known
to
all
the
men
in
the
world
,
Gentiles
as
well
as
Jews
,
the
wonderfull
power
and
goodness
,
and
providence
of
God
.
In
the
midst
of
them
,
in
an
e●inent
and
principal
place
,
is
assigned
a
royall
mansion
for
the
sun
,
in
which
he
moves
constantly
,
and
by
his
motion
inlivens
and
rejoyceth
all
that
see
him
.
Wheresoever
he
comes
,
he
hath
the
day-starre
,
and
a
streaming
of
light
,
going
before
him
,
as
the
torch-bearers
before
a
bride-groom
,
when
he
comes
out
of
his
Bride-chamber
;
and
in
his
circuit
he
visits
all
the
corners
of
the
earth
,
and
drives
on
alacriously
,
like
a
mighty
invincible
champion
in
a
perpetual
course
or
race
.
He
begins
in
one
extreme
point
of
the
heavens
,
and
marcheth
on
through
every
part
,
till
he
comes
back
to
the
very
same
point
again
,
and
so
in
some
part
of
his
course
or
other
,
takes
in
every
climate
of
this
lower
world
of
ours
:
there
is
no
corner
,
which
doth
not
partake
of
the
light
and
warmth
he
brings
with
him
.
(
And
in
all
this
is
there
a
farther
mystical
representation
of
the
Gospel
of
Christ
,
that
Sun
of
righteousnesse
,
with
his
Baptist
before
him
,
to
light
him
into
the
world
;
whither
when
he
is
come
,
he
sends
out
his
Apostles
to
preach
the
Gospel
to
all
the
dark
heathen
corners
over
all
the
earth
,
and
by
so
doing
,
diffuseth
his
light
and
warmth
,
the
knowledge
of
his
will
,
and
strength
,
and
grace
(
in
some
measure
)
to
performe
it
,
and
withall
pardon
,
and
refreshment
to
all
that
doe
not
love
darknesse
more
than
light
,
and
so
wilfully
refuse
to
be
inlightned
by
him
.
)
7.
The
law
of
the
Lord
is
restoring
,
see
note
e
.
perfect
,
converting
the
soule
:
the
testimony
of
the
Lord
is
sure
,
making
wise
the
or
,
seducible
{untranscribed Hebrew}
simple
.
And
as
Gods
glories
are
visible
in
the
creation
,
and
wise
and
gracious
disposal
of
the
heavens
,
&c.
so
above
all
,
in
his
giving
us
such
a
guide
and
director
of
life
,
as
is
the
law
,
and
revelation
of
his
will
unto
us
.
A
law
made
up
of
such
excellent
praecepts
,
that
it
most
eminently
conduceth
to
the
satisfying
and
refreshing
,
the
making
all
men
happy
,
that
obey
it
.
It
prescribes
us
an
universal
adherence
and
dependence
on
God
;
and
so
is
proper
to
repair
and
refresh
our
hungry
souls
,
which
being
fallen
off
from
God
by
sin
into
a
most
dolefull
state
,
have
no
other
means
of
recovery
or
refection
,
but
this
manna
from
heaven
,
this
spiritual
food
of
ours
.
2.
It
is
constant
,
and
in
every
part
agreeable
to
it selfe
,
and
consequently
is
a
means
to
settle
and
establish
,
and
confirme
him
that
is
most
unsteady
and
seducible
,
and
carried
away
with
every
deceit
of
sin
.
8.
The
statutes
of
the
Lord
are
right
,
rejoycing
the
heart
:
the
commandment
of
the
Lord
is
or
,
food
.
e
.
pure
,
inlightening
the
eyes
.
As
for
the
particular
precepts
and
commandments
thereof
,
they
are
made
up
of
perfect
justice
and
equity
,
so
agreeable
to
our
own
reason
,
and
the
souls
with
which
we
are
created
,
that
the
performance
of
them
is
matter
of
the
greatest
present
delight
and
joy
to
a
rational
man
.
Gods
commands
are
our
spiritual
food
;
and
the
obeying
them
is
refection
and
nourishment
to
the
soule
,
the
original
of
all
spiritual
strength
and
vigor
to
it
.
9.
The
fear
of
the
Lord
is
clean
,
induring
for
ever
:
the
judgments
of
the
Lord
are
truth
{untranscribed Hebrew}
true
,
and
righteous
altogether
.
The
dread
of
offending
God
keeps
the
man
from
all
impure
mixtures
,
suffers
not
any
worldly
or
carnal
aime
to
have
admission
with
him
;
and
this
,
and
nothing
but
this
,
will
hold
out
in
time
of
temptation
,
and
consequently
yeeld
him
a
reward
from
God
in
another
world
.
As
for
the
things
wherein
our
obedience
is
expected
by
God
,
they
are
in
themselves
most
just
and
equitable
,
fittest
to
be
done
by
us
,
(
if
they
were
not
commanded
,
nor
should
ever
be
rewarded
in
us
)
and
so
are
acknowledged
by
all
wise
men
,
and
cannot
choose
but
be
discerned
by
us
to
be
so
,
if
we
seriously
weigh
them
and
practice
them
.
10.
More
to
be
desired
are
they
than
gold
,
yea
,
than
much
f
.
fine
gold
;
sweeter
also
then
honey
and
the
dropping
of
the
combes
{untranscribed Hebrew}
honey-combe
.
And
indeed
when
we
come
to
make
that
triall
of
them
,
to
know
their
true
value
by
practice
and
experiences
(
and
not
to
judge
them
by
those
appearances
and
colours
that
the
world
hath
of
them
,
and
such
as
consider
them
at
a
distance
,
and
so
think
them
rugged
and
melancholie
)
we
shall
finde
them
much
more
priseable
than
the
greatest
wealth
in
the
world
,
(
all
that
amasst
together
cannot
yeeld
us
any
true
contentment
or
satisfaction
)
much
more
delicious
and
pleasurable
than
the
richest
and
choisest
sensualities
that
are
most
eagerly
pursued
,
and
gustfully
injoyed
by
us
.
11.
Moreover
by
them
doth
thy
servant
shine
.
is
thy
servant
g
.
warned
,
and
in
keeping
of
them
there
is
great
reward
.
All
the
splendor
and
greatnesse
,
and
flourishing
condition
that
I
injoy
at
this
time
,
or
ever
expect
in
this
or
in
another
world
,
I
hold
only
by
this
tenure
,
as
long
as
I
keep
my selfe
close
to
the
commands
of
God
.
For
t●us
hath
God
pleased
in
his
infinite
goodnesse
to
deale
with
us
;
he
gives
us
most
excellent
precepts
,
commanding
us
to
doe
those
things
which
are
of
all
others
most
agreeable
to
our
natures
,
and
so
most
valuable
and
pleasurable
to
us
,
v
10.
and
then
upon
our
obedience
to
this
most
gracious
yoke
,
heaps
all
the
richest
rewards
upon
us
,
Godlinesse
having
,
besides
its
own
sweetnesse
,
the
promises
of
this
life
,
and
of
that
which
is
to
come
.
12.
Who
can
understand
his
errors
?
cleanse
thou
me
from
secret
faults
.
But
,
alas
,
how
imperfect
hath
my
obedience
been
?
How
many
times
have
I
transgrest
these
holy
commands
of
thine
?
Many
,
many
times
;
which
I
am
not
now
able
to
enumerate
;
many
,
which
I
did
not
observe
at
the
time
,
sins
of
ignorance
and
fra●lty
no
man
is
able
to
number
,
and
particularly
to
confesse
to
thee
:
O
be
thou
pleased
to
seal
to
my
soule
thy
free
pardon
and
forgivenesse
for
all
these
.
13.
Keep
back
thy
servant
also
from
h
.
presumptuous
sins
,
let
them
not
have
dominion
over
me
:
then
shall
I
be
upright
,
and
I
shall
be
innocent
from
the
great
transgression
.
As
for
any
known
deliberate
sins
,
which
have
not
that
alleviation
of
ignorance
or
weaknesse
,
but
are
committed
against
expresse
knowledge
of
my
duty
,
after
mature
consideration
of
it
,
Lord
,
be
thou
pleased
to
arme
me
by
thy
speciall
assistance
of
grace
,
that
I
never
fall
into
any
one
such
commis
ion
.
Let
not
any
temptation
thus
get
power
over
my
will
,
when
my
conscience
tells
me
I
ought
not
to
yeeld
,
whatsoever
the
profit
or
pleasure
be
,
that
thus
comes
in
competition
with
known
duty
.
If
it
doe
,
then
am
I
a
servant
and
slave
of
sin
,
and
so
no
longer
the
servant
of
God
.
But
if
by
the
power
of
thy
grace
thou
shalt
uphold
me
from
falling
into
any
such
presumptuous
sins
,
then
shall
I
not
faile
to
be
acquitted
by
thee
;
and
being
free
from
all
ha●nous
guilts
,
I
shall
,
through
thy
mercy
,
promised
in
thy
covenant
of
grace
,
be
sure
to
be
absolved
,
and
justified
from
all
the
other
innumerable
frailties
,
v.
12.
that
I
have
been
guilty
of
.
14.
i
.
The
words
of
my
mouth
and
the
meditations
of
my
heart
shall
be
accepted
in
thy
sight
,
or
an
acceptable
sacrifice
—
Let
the
words
of
my
mouth
and
meditations
of
my
heart
be
acceptable
in
thy
sight
,
O
Lord
my
strength
and
my
Redeemer
.
And
then
all
my
prayers
and
praises
,
being
thus
poured
out
of
a
pure
,
sincere
heart
,
and
so
likewise
all
the
performances
and
designes
of
my
life
,
shall
be
as
a
sacrifice
well-pleasing
and
acceptable
to
thee
,
whose
grace
it
is
by
which
I
have
been
preserved
,
and
whose
abundant
mercy
by
which
I
have
been
rescued
from
all
evill
.
Annotations
on
Psalm
XIX
.
V.
1.
Firmament
]
Of
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
which
is
by
the
LXXII
.
rendred
{untranscribed Hebrew}
firmament
,
that
it
is
deduced
from
{untranscribed Hebrew}
,
which
the
Syriac
Lu
.
vi
.
38.
set
for
{untranscribed Hebrew}
to
presse
very
close
,
and
is
used
in
that
sense
,
Ezek
.
vi
.
11.
and
xxv
.
6.
and
there
by
us
rendred
to
stamp
,
i
.
e
.
to
strike
and
presse
together
,
and
that
so
as
plates
of
gold
&c.
are
,
by
beating
and
pressing
,
expanded
to
a
great
breadth
,
and
that
in
this
respect
it
is
by
an
antient
Greek
Interpreter
(
mentioned
by
in
Psal
.
cxxxvi
.
S.
Chrysostome
)
rendered
{untranscribed Hebrew}
,
which
in
Meteor
.
l.
iv
.
c
.
9.
Aristotle
signifies
{untranscribed Hebrew}
a
firme
durable
compression
,
and
that
this
is
the
ground
of
the
LXXII
.
there
rendring
it
{untranscribed Hebrew}
firmament
,
and
others
expansum
,
see
the
most
learned
Nicholas
Fuller
Miscel
.
l.
1.
c
.
6.
Now
as
under
this
title
the
heaven
is
conteined
,
Gen.
1.
as
appears
undeniable
by
the
Sun
and
Moones
being
created
in
it
,
v.
14.
so
't
is
as
certain
,
that
the
aire
is
signified
by
it
also
,
by
the
use
that
is
assigned
it
,
to
divide
the
waters
from
the
waters
,
i
.
e
.
the
Sea
here
below
from
the
rain
that
is
in
the
Clouds
.
Accordingly
,
as
Josephus
,
in
his
description
of
the
creation
,
Antiq
.
l.
1.
c
.
2.
saith
of
heaven
,
{untranscribed Hebrew}
,
that
God
made
it
to
have
raine
in
it
,
to
benefit
the
earth
by
the
dew
thereof
;
so
Sibylla
speaking
of
the
aire
,
saith
that
God
mixed
vapors
,
and
rainy
or
dewy
,
i
.
e
.
watery
clouds
with
it
,
{untranscribed Hebrew}
.
Thus
when
the
raine
fell
that
drowned
the
earth
,
Gen.
vii
.
the
windows
of
heaven
are
said
to
be
opened
,
v.
11.
and
therefore
it
is
so
frequently
called
rain
from
heaven
,
according
to
that
of
Plinie
,
Nat
.
Hist
.
l.
xxxi
.
Scandunt
aquae
in
sublime
,
&
coelum
quoque
sibi
vendicant
,
The
waters
climbe
on
high
,
and
challenge
the
heaven
also
for
their
seat
;
and
again
,
Quid
esse
mirabilius
potest
aquis
in
coelo
stantibus
?
What
can
be
more
wonderfull
than
waters
standing
in
heaven
?
And
thus
in
Scripture-style
{untranscribed Hebrew}
,
the
heavens
,
contein
all
those
superior
orbes
together
with
the
regions
of
the
aire
.
So
saith
the
Author
of
the
Questions
and
Answers
under
Justins
name
:
{untranscribed Hebrew}
.
{untranscribed Hebrew}
,
the
Scripture
calls
heavens
either
those
that
are
so
indeed
,
the
first
heaven
and
the
firmament
,
or
the
regions
of
the
aire
(
see
note
on
Eph.
vi
.
a.
)
even
the
lowest
of
those
where
the
birds
fly
,
which
accordingly
are
called
the
foules
of
heaven
.
And
so
all
this
is
fitly
comprised
under
the
word
{untranscribed Hebrew}
;
but
here
(
where
the
heavens
are
named
before
)
the
aery
regions
peculiarly
;
the
Hebrews
having
no
other
word
for
the
aire
,
but
either
this
,
or
{untranscribed Hebrew}
heavens
,
(
which
also
is
generally
derived
from
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
because
waters
are
there
.
]
The
word
which
now
adaies
they
use
for
the
aire
{untranscribed Hebrew}
,
being
clearly
taken
from
the
Greek
;
when
yet
it
cannot
be
questioned
,
but
the
sacred
writers
had
some
word
by
which
they
called
it
,
viz.
this
of
{untranscribed Hebrew}
,
which
accordingly
the
Chaldee
here
render
{untranscribed Hebrew}
aire
.
V.
3.
There
is
no
speech
]
The
understanding
of
this
verse
seems
to
depend
on
the
notion
of
{untranscribed Hebrew}
.
{untranscribed Hebrew}
That
commonly
signifies
not
,
and
is
perfectly
all
one
with
{untranscribed Hebrew}
,
only
with
the
addition
of
{untranscribed Hebrew}
.
Now
both
of
these
being
oft
used
for
all
sort
of
exclusive
particles
,
without
,
besides
,
unless
,
hence
it
is
that
the
learned
Grotius
renders
it
in
this
place
fine
,
without
,
i
.
e
.
without
the
voice
or
words
,
precedent
.
If
this
liberty
may
be
taken
,
I
may
then
propose
another
notion
of
{untranscribed Hebrew}
lightly
deduced
from
these
.
For
of
{untranscribed Hebrew}
the
lexicographers
tell
us
,
that
in
Arabick
it
signifies
sed
,
but
.
And
the
Arabick
being
but
a
dialect
of
the
Hebrew
,
we
may
thence
conclude
,
that
thus
it
antiently
signified
among
the
Hebrews
:
and
if
that
may
be
admitted
,
then
the
whole
verse
will
be
thus
clearly
rendred
,
{untranscribed Hebrew}
non
sermo
,
not
speech
,
i
.
e
.
they
(
the
heavens
and
firmament
)
have
no
speech
,
{untranscribed Hebrew}
nor
words
,
{untranscribed Hebrew}
but
,
or
notwithstanding
,
{untranscribed Hebrew}
their
voice
is
,
or
,
hath
been
heard
;
i
.
e
.
either
,
as
{untranscribed Hebrew}
{untranscribed Hebrew}
voice
frequently
signifies
thunder
,
their
thunder
is
heard
,
or
else
more
generally
,
they
have
wayes
to
proclaim
,
or
make
known
the
attributes
of
God
,
though
they
are
not
able
to
speak
.
Besides
this
way
of
interpreting
the
verse
,
by
this
notion
of
{untranscribed Hebrew}
for
[
but
]
or
[
yet
]
or
[
notwithstanding
]
another
offers
it self
,
by
rendring
it
non
,
not
,
as
it
,
without
question
,
and
most
vulgarly
,
signifies
.
Thus
,
they
have
neither
speech
,
nor
words
,
their
voice
{untranscribed Hebrew}
is
not
,
or
hath
not
been
heard
;
yet
{untranscribed Hebrew}
their
line
we
render
it
,
is
gone
out
into
all
the
earth
,
{untranscribed Hebrew}
their
words
to
the
end
of
the
world
.
Which
if
it
be
accepted
,
we
must
then
suppose
a
difference
to
be
made
by
the
Psalmist
betwixt
{untranscribed Hebrew}
and
{untranscribed Hebrew}
and
{untranscribed Hebrew}
which
the
Heavens
are
said
to
want
,
and
{untranscribed Hebrew}
and
{untranscribed Hebrew}
which
they
are
said
to
have
.
The
three
former
are
such
as
belong
to
men
peculiarly
,
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
and
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
talk
,
and
words
,
and
voices
:
and
though
the
last
be
ordinarily
used
for
thunder
,
yet
taking
it
,
by
analogy
with
the
other
two
,
for
an
humane
voice
,
it
may
truly
be
said
,
that
the
heavens
have
none
of
these
.
But
two
other
things
there
are
,
which
are
fully
equivalent
,
if
not
superior
,
to
these
,
and
those
do
eminently
belong
to
them
.
What
{untranscribed Hebrew}
here
signifies
,
is
a
matter
of
some
doubt
.
It
ordinarily
denotes
a
line
,
such
as
being
joyned
with
a
plumbet
,
marks
out
any
thing
in
architecture
,
shews
and
directs
what
to
do
,
how
to
square
the
timber
,
&c.
as
well
as
words
could
do
.
From
hence
also
{untranscribed Hebrew}
in
Abenezra
is
found
to
signifie
book-learning
,
as
when
children
learn
one
line
after
another
.
And
thus
it
may
here
be
understood
,
that
the
heavens
direct
men
to
the
knowledge
of
God
as
evidently
,
as
a
line
directs
the
workman
in
architecture
:
or
again
,
that
the
heavens
are
as
it
were
the
book
(
to
that
they
are
compared
Rev.
vi
.
14.
)
wherein
God
may
be
read
by
all
the
world
;
and
so
the
lines
of
that
book
or
volume
are
the
indications
of
a
deity
,
that
may
there
be
read
.
But
beside
this
,
the
word
is
in
Arabick
found
to
signifie
vociferation
or
crying
aloud
,
(
see
Mr.
Pocock
Miscel
.
c
.
4.
p.
48.
)
and
to
this
the
Lxxii
.
refer
,
reading
it
{untranscribed Hebrew}
a
loud
voice
,
which
is
more
then
{untranscribed Hebrew}
voice
,
by
which
they
render
{untranscribed Hebrew}
in
the
former
verse
,
and
generally
in
other
places
:
which
is
an
evident
proof
,
that
the
Lxxii
.
did
not
here
for
{untranscribed Hebrew}
read
{untranscribed Hebrew}
,
as
it
is
ordinarily
imagined
,
for
then
in
all
reason
they
must
have
rendred
it
{untranscribed Hebrew}
voices
,
as
in
the
verse
immediately
precedent
they
had
done
.
As
for
Capellus's
conjecture
,
that
they
deduced
{untranscribed Hebrew}
from
{untranscribed Hebrew}
,
which
in
Chaldee
and
Syriack
signifies
to
declare
,
and
indeed
is
so
used
here
v.
2.
{untranscribed Hebrew}
sheweth
knowledge
,
there
is
no
need
of
that
;
only
it
may
make
it
more
probable
,
that
this
sense
of
declaring
,
or
shewing
,
belong'd
originally
to
this
word
,
by
the
near
affinity
of
this
other
word
,
that
signifies
the
same
.
Mean
while
it
is
certain
,
that
the
Apostle
citing
this
place
,
reads
it
,
as
the
Lxxii
.
did
,
{untranscribed Hebrew}
,
their
shril
or
loud
voice
:
which
notion
of
the
word
{untranscribed Hebrew}
may
therefore
deservehere
to
be
preferr'd
before
that
other
of
line
,
which
belongs
to
it
in
other
places
,
and
is
without
any
metaphore
very
really
competible
to
the
heavens
,
as
they
comprehend
the
aerial
regions
,
in
reference
to
the
loud
sounds
of
thunders
,
that
oft
come
from
thence
,
and
declare
the
power
of
God
.
Then
for
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
is
also
attributed
to
the
heavens
,
that
comes
from
{untranscribed Hebrew}
in
Piel
to
say
,
or
speak
,
but
this
,
frequently
,
not
by
words
,
but
by
any
other
significative
expressions
.
So
Prov.
vi
.
13.
he
winketh
with
his
eyes
;
he
speaketh
with
his
feet
,
he
teacheth
with
his
fingers
:
the
Hebrew
hath
{untranscribed Hebrew}
(
such
language
as
it
seems
the
feet
have
)
which
the
Lxxii
.
render
{untranscribed Hebrew}
he
signifies
.
The
same
word
signifies
in
Chaldee
clamorem
,
a
cry
or
loud
voice
,
and
so
agrees
also
with
the
second
notion
of
{untranscribed Hebrew}
for
a
loud
voice
.
And
then
we
have
the
full
and
clear
meaning
of
the
place
;
that
though
the
heavens
and
firmament
have
neither
speech
,
nor
words
,
nor
voice
properly
so
called
,
yet
they
have
other
wayes
of
declaring
and
making
known
the
attributes
of
God
,
whereby
they
speak
much
louder
than
any
speaker
or
teacher
on
earth
can
do
.
This
is
literally
true
,
in
respect
of
that
loud
noise
and
roaring
of
the
thunder
;
but
much
more
so
,
in
respect
of
the
wonderful
order
,
light
,
influences
,
&c.
of
those
heavenly
bodies
,
which
so
signally
set
out
the
power
and
wisdome
of
the
Creator
of
them
.
This
being
clearly
the
importance
of
the
place
,
the
only
remaining
difficulty
is
,
how
that
which
is
thus
spoken
of
the
heavens
,
and
the
loud
voice
and
noise
of
them
,
is
applicable
to
the
Apostles
purpose
,
to
which
it
is
cited
Rom
.
x
.
18.
which
is
evidently
to
faith
in
Christ
,
v.
9.
it
being
not
obvious
to
discern
,
how
the
thunder
,
and
other
such
language
of
the
heavens
,
do
reveal
,
or
declare
and
preach
that
.
To
this
the
answers
may
be
,
1.
That
as
the
faith
of
Christ
is
considered
more
generally
,
for
the
acknowledgement
of
the
one
true
God
of
Heaven
and
earth
,
in
opposition
to
the
gentile
idolatry
,
or
moreover
of
the
gratious
goodness
of
God
to
men
,
(
which
we
know
was
most
illustriously
revealed
and
sealed
to
us
in
Christ
,
and
so
the
belief
of
that
is
in
effect
the
believing
on
Christ
;
)
so
this
place
of
this
Psalm
directly
belongs
to
it
,
and
accordingly
such
arguments
as
these
are
frequently
used
by
the
Apostles
of
Christ
,
to
induce
that
faith
.
So
Acts
xiv
.
16
,
17.
God
in
times
past
suffered
all
nations
to
walk
in
their
own
wayes
;
nevertheless
he
left
not
himself
without
witness
,
in
that
he
did
good
,
and
gave
us
rain
from
Heaven
,
and
fruitful
seasons
,
filling
our
hearts
with
food
and
gladness
:
where
it
seems
the
rain
and
fruitful
seasons
were
lookt
on
by
the
Apostle
,
as
testimonies
and
proofs
not
only
of
the
deity
,
but
also
of
the
truth
of
that
whole
doctrine
,
which
now
the
Apostle
was
about
to
reveal
to
them
,
and
so
no
improper
means
of
inducing
this
faith
of
Christ
.
And
so
Rom
.
1.20
.
the
{untranscribed Hebrew}
,
Gods
works
or
doings
in
the
world
,
are
lookt
on
,
as
competent
means
to
convince
men
of
the
divine
essence
,
and
attributes
,
and
to
render
all
idol-worshippers
unexcusable
.
And
it
is
not
altogether
improbable
,
that
the
same
Apostle
,
which
had
oft
used
this
argument
to
inforce
belief
,
might
,
in
that
tenth
to
the
Romans
,
in
passing
,
touch
on
it
,
speaking
v.
12.
of
the
no
difference
betwixt
Jew
and
Gentile
,
both
of
them
having
assurance
,
that
if
they
sincerely
serve
and
worship
the
true
God
,
now
revealed
in
and
by
Christ
,
they
shall
be
saved
;
and
all
the
question
being
how
they
shall
now
thus
call
on
him
without
belief
,
believe
without
a
preacher
—
the
answer
is
given
in
the
words
of
those
places
of
Scripture
,
which
testifie
this
knowledge
or
belief
to
have
been
abundantly
preached
or
revealed
to
them
.
And
then
why
may
not
this
be
one
inferiour
testimony
of
this
kinde
,
to
prove
that
all
sort
of
men
,
Jews
and
Heathens
,
have
heard
,
i
.
e
.
had
a
competent
measure
of
this
knowledge
of
Gods
great
goodnesse
toward
men
revealed
to
them
,
that
the
Psalmist
speaking
of
the
glory
of
God
,
those
glorious
attributes
of
power
,
mercy
,
and
wisdome
,
which
are
to
be
adored
in
him
,
and
expressing
poetically
how
the
heavens
declare
,
or
set
it
forth
,
hath
these
words
,
their
loud
sound
is
gone
out
into
all
the
world
,
and
their
words
,
or
significative
expressions
,
into
the
ends
of
the
world
,
meaning
thereby
this
knowledge
of
God
,
and
his
glories
which
his
works
of
creation
preach
aloud
to
all
the
men
in
the
world
?
This
,
I
say
,
is
a
possible
,
and
no
very
improbable
meaning
of
the
Apostle
in
his
citation
of
these
words
.
But
then
secondly
,
as
the
faith
of
Christ
signifies
more
strictly
the
whole
Christian
saith
at
large
,
as
it
was
now
promulgated
by
the
Apostles
,
and
as
that
was
founded
in
the
preaching
,
miracles
,
death
,
and
resurrection
of
Christ
,
and
as
it
was
opposed
to
the
Jewish
Mosaical
oeconomy
,
of
which
this
was
to
be
the
reformation
;
so
those
words
,
being
spoken
literally
of
the
heavens
,
are
yet
in
a
more
sublime
manner
of
allusion
and
accommodation
applyable
to
the
Gospel
preached
,
as
to
all
the
world
,
so
peculiarly
to
the
Jews
:
that
as
the
heavens
&c.
preached
a
deity
,
proclaimed
the
power
and
goodnesse
of
God
toward
men
,
and
so
their
loud
sound
went
out
over
all
the
world
;
so
,
in
a
much
more
eminent
manner
of
completion
,
was
this
farther
accomplisht
in
the
Apostles
of
Christ
,
who
had
a
very
loud
and
audible
voice
,
and
that
,
according
to
Christs
appointment
,
was
now
gone
out
into
all
the
world
,
and
heard
by
all
the
nations
thereof
,
the
Jews
as
well
as
Gentiles
,
and
indeed
the
Jews
first
,
who
therefore
have
no
cause
of
objection
against
the
proceeding
now
taken
,
in
departing
from
them
,
and
going
to
the
Gentiles
.
And
this
indeed
seems
to
be
the
best
solution
of
the
difficulty
,
as
the
words
in
the
Apostle
are
an
answer
to
the
Jews
objection
,
How
shall
they
believe
without
a
preacher
,
viz.
when
the
Apostles
forsake
and
give
over
preaching
to
them
.
And
it
is
no
news
that
such
accommodations
,
and
fuller
completions
of
passages
in
the
old
Testament
as
these
,
should
thus
be
made
use
of
by
the
Apostles
,
the
like
being
frequent
among
the
Evangelists
,
and
some
of
them
expressly
styled
{untranscribed Hebrew}
fulfillings
of
prophecies
,
when
yet
the
passages
themselves
,
thus
made
use
of
,
had
a
first
and
literal
truth
in
some
matter
of
fact
farr
distant
from
thence
;
as
when
to
Christs
returne
out
of
Aegypt
is
accommodated
that
of
Hoseah
concerning
the
children
of
Israel
,
Out
of
Aegypt
have
I
called
my
son
,
Mat
.
11.15
.
(
see
note
on
Mat
.
11.
k
.
)
Of
the
application
of
this
whole
passage
to
Christ
,
see
more
Note
c
.
and
d
.
V.
4.
He
sett
]
The
Hebrew
reading
is
here
most
perspicuous
,
{untranscribed Hebrew}
{untranscribed Hebrew}
to
the
sun
he
hath
set
a
Tabernacle
there
;
and
so
the
Chaldee
agrees
,
to
the
sun
he
hath
set
a
Tabernacle
of
brightnesse
,
or
bright
Tabernacle
there
.
And
the
Translation
which
the
{untranscribed Hebrew}
40.
p.
428.
B.
Author
of
the
Questions
and
Answers
under
Justins
name
mentions
,
under
the
name
of
{untranscribed Hebrew}
the
literal
translation
out
of
the
Hebrew
tongue
into
the
Syriack
,
varies
but
little
,
{untranscribed Hebrew}
,
in
them
he
set
the
Tabernacle
of
the
Sun.
But
the
Syriack
,
which
we
now
have
,
and
which
seems
not
herein
to
be
the
literal
rendring
of
the
Hebrew
,
but
of
the
LXXII
(
and
so
also
the
Latine
,
and
Arabick
,
and
Aethiopick
,
)
give
it
another
sense
,
as
if
God
were
said
to
set
his
own
Tabernacle
in
or
on
the
Sun
,
in
the
Heavens
:
In
sole
posuit
,
in
the
Sun
he
hath
set
his
Tabernacle
,
saith
the
Latine
,
and
Arabick
,
and
Aethiopick
,
{untranscribed Hebrew}
Upon
the
Sun
he
fixt
his
Tabernacle
in
them
,
saith
the
Syriack
:
and
all
these
,
as
rendring
the
Greek
,
{untranscribed Hebrew}
,
which
literally
sounds
thus
;
and
from
thence
the
LXXII
.
are
supposed
by
many
to
have
read
the
Hebrew
otherwise
than
now
we
have
it
.
But
this
I
suppose
a
groundlesse
resolution
,
and
shall
rather
propose
to
consideration
,
whether
their
Greek
version
it selfe
,
being
only
understood
according
to
the
idiome
of
the
Hellenists
,
be
not
exactly
accordant
to
our
Hebrew
.
For
1.
{untranscribed Hebrew}
in
their
dialect
,
{untranscribed Hebrew}
is
perfectly
all
one
with
{untranscribed Hebrew}
to
the
Sun
in
the
dative
case
,
as
{untranscribed Hebrew}
to
believe
in
God
]
is
no
more
than
{untranscribed Hebrew}
God
]
in
the
dative
,
and
many
the
like
;
and
2
.
{untranscribed Hebrew}
.
{untranscribed Hebrew}
is
as
frequently
used
for
[
there
,
]
and
then
the
LXXII
.
shall
clearly
thus
be
rendred
,
To
the
Sun
he
hath
set
a
Tabernacle
there
,
i
.
e
.
in
them
,
or
in
the
heavens
;
and
that
is
all
that
the
Hebrew
as
we
now
have
it
,
affords
.
Now
for
the
use
of
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
Tabernacle
,
that
Author
of
the
Questions
and
Answers
under
Justin
Martyrs
name
,
interprets
it
to
the
sense
of
those
words
of
the
Psalmist
in
another
place
,
Psalm
civ
.
2.
{untranscribed Hebrew}
,
he
extendeth
or
spreadeth
out
the
heavens
like
a
skin
,
{untranscribed Hebrew}
,
for
the
extension
of
skins
makes
a
Tabernacle
.
But
if
the
whole
place
have
a
farther
completion
in
Christ
,
(
see
notes
b
.
and
d
.
)
then
will
here
be
an
intimation
of
it
also
;
Christs
incarnation
Joh
.
1.
being
thus
exprest
by
that
Evangelist
,
{untranscribed Hebrew}
,
the
word
was
made
flesh
,
and
he
pitcht
his
Tabernacle
or
Tent
among
us
.
V.
4.
For
the
Sun
]
What
is
here
said
of
the
Sun
,
Justin
Martyr
in
his
Dialogue
with
Tryphon
affirms
to
be
{untranscribed Hebrew}
,
p.
295.
B.
a
Scripture
spoken
of
Christ
.
Thus
we
know
the
title
of
Sun
of
righteousness
,
in
the
Prophecy
of
Malac
.
ii
.
2.
is
mystically
understood
to
denote
Christ
,
who
is
that
true
light
,
which
coming
into
the
world
lighteneth
every
man
.
And
so
that
of
the
Bridegroom
,
to
which
the
Sun
is
here
resembled
,
is
a
signal
title
of
Christ
,
in
respect
of
his
Spouse
the
Church
:
and
so
also
that
of
the
{untranscribed Hebrew}
{untranscribed Hebrew}
or
strong
,
whether
gyant
,
or
Champion
,
eminently
denoting
Christ
,
among
whose
titles
is
that
of
{untranscribed Hebrew}
mighty
God
,
Isa
.
ix
.
6.
and
accordingly
saith
Ibid
.
A.
Justine
,
it
is
by
the
heathen
Poets
transformed
into
that
fable
of
Hercules
,
{untranscribed Hebrew}
a
strong
man
,
and
one
that
went
over
the
whole
earth
,
{untranscribed Hebrew}
,
and
that
he
was
the
Son
of
Jupiter
,
born
of
Alcmena
,
who
died
and
returned
to
heaven
again
.
Now
of
these
two
similitudes
here
used
,
the
former
,
that
of
a
Bridegroom
coming
out
of
his
chamber
,
will
not
be
perfectly
understood
,
but
by
referring
to
the
customes
among
the
Jews
:
among
whom
the
Bridegroom
was
wont
to
goe
with
his
Bride
into
a
place
of
secrecy
,
called
{untranscribed Hebrew}
,
{untranscribed Hebrew}
as
here
his
chuppa
,
or
bride-chamber
,
there
to
talke
with
her
more
familiarly
;
and
this
as
a
ceremony
of
confirmation
to
the
wedlock
.
Whilst
he
was
there
,
no
person
came
in
,
but
his
friends
and
attendants
waited
for
him
at
the
dore
,
with
torches
or
lamps
in
their
hands
:
and
when
he
came
out
,
he
was
received
with
great
joy
and
acclamation
by
all
that
were
there
.
To
this
custome
many
places
of
the
Gospels
refer
,
especially
that
of
Joh
.
iii
.
(
see
Annot
.
c
.
on
that
chapter
)
and
generally
Christ
is
the
person
meant
by
that
bridegroom
.
Now
as
those
bridegrooms
were
solemnly
brought
out
from
under
the
chuppah
by
their
{untranscribed Hebrew}
,
lamp-bearers
or
torch-bearers
;
(
see
Mat
.
xxv
.
1.
)
so
when
the
Sun
after
some
space
of
darknesse
comes
to
us
,
as
out
of
his
chuppah
,
or
place
whither
he
hath
retired
,
not
to
be
seen
(
in
the
morning
,
at
the
rising
of
the
Sun
,
saith
the
Chaldee
)
the
morning
starre
,
called
Phosphorus
,
light-bearer
,
is
just
that
{untranscribed Hebrew}
that
comes
before
him
.
And
thus
in
the
mystical
sense
,
when
after
a
long
night
of
captivity
,
(
a
cessation
of
all
sorts
of
Prophecies
and
Revelations
of
God
to
the
Jews
,
whether
by
Urim
and
thummim
,
or
by
voice
from
heaven
)
at
last
this
sun
of
righteousnesse
was
ready
to
come
forth
,
then
in
Zacharie
,
and
his
son
John
the
Baptist
(
of
whom
it
is
peculiarly
said
,
he
was
a
burning
and
a
shining
lamp
,
)
this
light
from
heaven
,
that
of
Prophecy
,
began
to
shew
it selfe
as
the
Phosphorus
or
Daduchus
,
the
light-bearer
or
torch-bearer
,
to
bring
out
this
bridegroom
into
the
world
,
who
,
when
he
was
come
,
should
imitate
the
Sun
in
his
course
,
inlighten
and
warme
all
the
parts
of
the
habitable
world
,
before
he
set
again
.
This
,
we
know
,
Christ
did
,
by
sending
out
his
raies
(
by
those
his
Apostles
are
to
be
signified
)
into
all
the
world
;
which
makes
it
still
the
more
reasonable
to
interpret
the
{untranscribed Hebrew}
{untranscribed Hebrew}
their
loud
voice
,
of
the
Apostles
of
Christ
,
and
not
only
of
the
indications
of
the
Deity
in
the
creature
.
V.
8.
Pure
]
From
{untranscribed Hebrew}
the
verb
,
to
make
pure
,
is
{untranscribed Hebrew}
pure
,
and
of
that
{untranscribed Hebrew}
{untranscribed Hebrew}
here
is
thought
to
be
the
feminine
,
and
so
to
signifie
pure
;
so
the
Chaldee
rendring
it
{untranscribed Hebrew}
pure
,
and
the
LXXII
.
{untranscribed Hebrew}
,
as
purity
and
clarity
,
are
all
one
.
But
it
is
not
so
regular
,
that
{untranscribed Hebrew}
should
be
the
feminine
of
{untranscribed Hebrew}
or
{untranscribed Hebrew}
,
but
rather
{untranscribed Hebrew}
,
and
then
it
may
not
be
amisse
to
remember
a
notion
of
the
verbe
{untranscribed Hebrew}
to
take
food
,
and
from
thence
the
noune
{untranscribed Hebrew}
and
{untranscribed Hebrew}
esca
,
cibus
,
meat
or
food
.
So
Lam
.
iv
.
10.
{untranscribed Hebrew}
for
food
in
the
plural
,
the
Chaldee
renders
{untranscribed Hebrew}
,
the
LXXII
.
{untranscribed Hebrew}
,
for
food
:
so
Psal
.
Lxviii
.
22.
they
gave
me
gall
{untranscribed Hebrew}
for
food
;
so
2
Sam
.
xiii
.
5
,
7
,
10.
And
to
this
sense
the
context
seems
here
to
incline
it
;
First
,
by
rejoycing
the
heart
,
precedent
,
which
being
the
effect
attributed
to
wine
,
't
is
agreeable
that
this
second
part
of
the
verse
should
belong
to
meat
,
and
the
effects
thereof
:
and
so
secondly
it
follows
,
it
enlightens
the
eyes
.
That
that
is
an
effect
of
taking
food
peculiarly
,
hath
been
noted
at
large
Psal
.
xiii
.
note
a
,
from
that
passage
of
Jonathan
,
when
the
tasting
a
little
honey
was
the
inlightning
his
eyes
;
and
so
the
phrase
is
used
to
expresse
any
refection
of
minde
or
body
.
And
so
it
will
be
most
agreeable
here
,
the
law
of
God
,
and
obedience
thereto
,
being
the
most
proper
aliment
to
the
soule
,
(
as
it
is
said
to
be
Christs
meat
to
doe
the
will
of
him
that
sent
him
,
)
and
the
effect
thereof
all
manner
of
refreshment
to
the
spirit
;
when
on
the
other
side
,
sin
puts
men
into
a
sad
,
weak
,
famishing
condition
,
such
as
the
prodigal
in
the
Gospel
is
described
in
.
To
this
sense
of
{untranscribed Hebrew}
for
food
the
reader
will
be
more
inclined
1.
by
the
context
,
{untranscribed Hebrew}
v.
7.
where
the
law
of
the
Lord
is
said
{untranscribed Hebrew}
to
make
my
soule
or
life
returne
,
which
is
the
ordinary
expression
of
foods
refreshing
us
,
when
we
faint
with
hunger
.
So
Psal
.
xxiii
.
3.
{untranscribed Hebrew}
he
restores
my
soule
,
a
consequent
of
the
green
pasture
,
and
still
waters
,
v.
2.
he
refresheth
me
.
so
1
Sam
.
xxx
.
12.
{untranscribed Hebrew}
and
his
spirit
returned
to
him
,
as
an
effect
of
eating
and
drinking
,
after
fasting
three
dayes
.
so
Lam
.
i
.
16.
the
comforter
{untranscribed Hebrew}
restoring
or
bringing
back
the
soule
,
i
.
e
.
he
that
should
refresh
me
.
And
then
this
restoring
of
the
soule
,
and
being
food
to
it
,
are
in
effect
all
one
.
This
food
being
as
that
of
Paradise
,
without
the
curse
annext
to
it
,
afforded
us
by
God
without
our
labour
,
the
fruit
both
of
the
tree
of
knowledge
,
and
of
life
.
2.
By
the
nature
of
the
word
{untranscribed Hebrew}
,
which
in
the
notion
of
food
is
deduced
from
both
the
roots
,
{untranscribed Hebrew}
&
{untranscribed Hebrew}
,
in
the
former
as
a
dimensum
,
or
portion
of
meat
,
in
the
latter
,
as
't
is
purged
and
drest
,
before
't
is
fit
for
use
.
V.
10.
Fine
gold
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
,
will
be
uncertain
.
The
Chaldee
renders
it
{untranscribed Hebrew}
obryzum
fine
gold
,
or
gold
of
Ophir
:
so
S.
Hierome
conceives
obryzum
to
signifie
,
Ophirinum
,
that
which
comes
from
Ophir
,
which
yeelds
the
finest
gold
.
But
the
LXXII
.
render
it
{untranscribed Hebrew}
pretious
stone
,
and
Psal
.
cxix
.
127.
{untranscribed Hebrew}
topaz
,
which
is
a
pretious
stone
.
And
this
latter
is
very
agreeable
to
the
word
,
and
is
but
a
light
variation
of
it
in
other
languages
,
if
we
may
believe
Hesychius
.
For
so
he
speaking
of
the
Greek
{untranscribed Hebrew}
,
which
is
but
this
{untranscribed Hebrew}
with
the
Greek
termination
,
{untranscribed Hebrew}
,
Paz
is
also
called
Topaz
,
and
is
a
pretious
stone
.
Mean-while
it
is
also
clear
,
that
it
is
used
for
fine
gold
also
,
of
which
the
Crown
is
made
,
Psal
.
xxi
.
3.
and
of
which
are
vessels
,
Job
xxviii
.
17.
and
so
it
may
be
here
also
.
V.
11.
Warned
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
here
used
hath
three
significations
:
First
,
to
shine
,
and
is
rendred
,
{untranscribed Hebrew}
to
shine
forth
,
Dan
.
xii
.
3.
Secondly
,
by
a
metaphore
to
admonish
and
warne
,
and
then
is
rendred
{untranscribed Hebrew}
,
Ezec
.
xxxiii
.
3.
to
signifie
,
{untranscribed Hebrew}
,
Ezech
.
xxxiii
.
9.
to
declare
before
hand
;
and
Thirdly
,
to
flourish
,
in
the
Chaldee
Paraphrase
Hos
.
xiv
.
6.
and
Psal
.
xc
.
6.
From
the
second
of
these
,
most
of
the
Antient
Interpreters
render
it
here
:
the
Chaldee
,
thy
servant
was
circumspect
in
them
;
the
Lxxii
.
{untranscribed Hebrew}
keeps
them
,
and
so
oft
elsewhere
;
and
from
them
the
Syriack
,
Latine
,
Arabick
,
and
Aethiopick
.
But
the
context
seems
rather
to
determine
it
to
the
first
,
or
(
which
is
all
one
)
to
the
third
sense
,
the
glorious
and
flourishing
condition
that
is
to
be
attained
to
either
in
this
,
or
in
another
world
,
by
this
means
of
careful
obedience
unto
Gods
commands
,
and
by
no
other
;
for
to
this
it
follows
,
that
in
keeping
of
them
there
is
great
reward
.
V.
13.
Presumptuous
]
From
{untranscribed Hebrew}
ebullivit
,
{untranscribed Hebrew}
intumuit
,
to
boil
,
to
swell
,
is
{untranscribed Hebrew}
proud
or
insolent
,
one
that
on
set
purpose
,
deliberately
commits
any
ill
,
and
also
the
action
that
is
so
committed
.
This
the
Lxxii
.
render
{untranscribed Hebrew}
,
and
the
Latine
,
ab
alienis
,
from
strangers
,
or
strange
sins
,
or
other
mens
sins
;
most
probably
misreading
the
word
{untranscribed Hebrew}
,
and
taking
{untranscribed Hebrew}
from
strangers
,
for
it
.
V.
14.
Let
the
words
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
future
is
literally
to
be
rendred
,
shall
be
,
and
so
the
Lxxii
.
and
Latine
read
it
,
{untranscribed Hebrew}
,
et
erunt
;
and
the
words
shall
be
{untranscribed Hebrew}
,
ut
complaceant
,
such
as
shall
be
acceptable
before
God
,
or
in
his
sight
,
or
,
more
expresly
,
an
acceptable
sacrifice
.
So
't
is
used
Exod
.
xxviii
.
38.
Lev
.
xxii
.
20
,
21.
Isa
.
Lvi
.
7.
Jer
.
vi
.
20.
in
all
the
places
where
it
occurs
.
And
to
this
sense
the
context
confines
it
,
speaking
of
that
abstinence
from
all
wilful
known
presumptuous
sins
,
which
is
required
of
all
men
to
make
their
prayers
,
or
any
other
their
best
performances
or
sacrifices
,
acceptable
before
God
;
according
to
that
of
the
Apostle
,
exhorting
to
lift
up
clean
or
holy
hands
,
1
Tim
.
ii
.
8.
and
the
Prophet
Isa
.
i
.
16.
Wash
ye
,
make
ye
clean
:
till
then
surely
God
heareth
not
sinners
—
John
ix
.
31.
The
Twentieth
Psalm
.
TO
the
Prefect
of
his
Musick
.
chief
Musitian
,
a
Psalm
of
David
.
The
Twentieth
Psal
.
is
a
form
of
Prayer
to
be
used
by
the
congregation
for
their
Prince
,
in
all
times
of
danger
,
that
God
will
protect
and
assist
him
.
It
was
indited
by
David
himself
,
and
committed
to
the
Prefect
of
his
Musick
,
to
be
used
as
occasion
requited
.
1.
The
Lord
hear
thee
in
the
day
of
trouble
,
the
name
of
the
God
of
Jacob
Secure
thee
,
or
,
set
thee
up
on
high
,
{untranscribed Hebrew}
defend
thee
;
Whensoever
any
distress
or
danger
befalls
the
King
,
we
beseech
the
Lord
of
heaven
to
interpose
his
hand
for
him
,
to
hearken
to
all
his
petitions
,
and
perform
them
gratiously
,
and
by
his
own
almighty
power
to
preserve
him
safe
,
as
in
an
impregnable
tower
or
fortress
.
2.
Send
thy
help
{untranscribed Hebrew}
thee
help
from
the
sanctuary
,
and
strengthen
thee
out
of
Zion
;
Whatsoever
aid
or
assistance
he
shall
at
any
time
want
,
that
holy
Majesty
that
exhibites
himself
in
the
ark
of
the
tabernacle
,
which
is
now
placed
in
Sion
,
and
hath
promised
to
grant
those
prayers
which
are
duly
addrest
to
him
there
,
be
gratiously
pleased
from
his
heavenly
throne
to
send
it
down
to
him
;
3.
Remember
all
thy
offerings
,
and
or
burn
to
ashes
thy
a.
accept
thy
burnt
sacrifice
.
Selah
.
Receive
and
answer
all
the
requests
that
he
hath
at
any
time
made
to
God
,
accept
and
reward
all
his
oblations
of
piety
,
as
signally
,
as
when
by
fire
sent
from
heaven
to
consume
a
sacrifice
,
he
evidenceth
his
acceptation
of
it
.
4.
Grant
thee
according
to
thine
own
heart
,
and
fulfil
all
thy
counsel
.
Whatsoever
he
doth
now
want
and
wish
for
,
whatsoever
designe
he
hath
in
his
heart
to
accomplish
,
the
Lord
of
Heaven
by
his
power
and
wisdome
gratiously
dispose
,
and
perform
it
for
him
.
b
.
5.
We
will
rejoyce
in
thy
salvation
,
and
in
the
name
of
our
God
will
we
set
up
our
banners
.
The
Lord
fulfil
all
thy
petitions
.
It
is
thy
strength
and
guidance
and
prospering
hand
,
thou
Lord
of
hosts
,
on
which
only
we
depend
for
success
and
victory
:
to
thee
therefore
alone
will
we
give
the
praise
of
it
,
when
either
we
go
out
to
battel
,
or
return
with
conquest
;
it
shall
be
only
in
confidence
of
thy
aid
,
and
with
acknowledgement
of
thy
mercy
.
And
therefore
now
that
our
King
goes
out
to
battel
,
we
have
nothing
to
do
,
but
to
invoke
thy
assistance
,
that
thou
wilt
be
present
with
him
in
all
his
wants
,
prosper
him
whatsoever
he
undertakes
.
6.
Now
know
I
that
the
Lord
saveth
his
annointed
;
he
will
hear
him
from
his
holy
heaven
,
with
the
saving
strength
of
his
right
hand
.
And
of
this
are
we
confident
,
that
he
which
hath
advanced
him
to
be
King
over
his
own
people
,
will
interpose
his
hand
for
his
rescue
and
deliverance
,
the
God
of
heaven
is
of
abundant
strength
to
secure
him
,
whatsoever
the
distress
be
;
and
he
will
certainly
do
it
,
as
illustriously
,
as
if
by
his
own
right
hand
from
heaven
,
his
holy
seat
of
mansion
,
he
should
reach
out
deliverance
to
him
.
7.
Some
recount
their
chariots
,
and
some
their
horses
,
but
we
will
recount
—
c
.
trust
in
chariots
,
and
some
in
horses
;
but
we
will
remember
the
name
of
the
Lord
our
God
.
Let
others
talk
of
their
military
preparations
,
that
they
have
so
many
chariots
and
horses
,
are
so
strongly
provided
for
the
approach
of
their
enemies
,
and
therein
place
their
confidence
;
that
is
not
our
method
,
but
only
to
make
claim
of
Gods
protection
,
that
through
him
we
go
out
to
battel
,
and
on
him
depend
for
the
victory
,
and
on
no
strength
or
preparations
of
our
own
.
8.
They
are
brought
down
and
fallen
,
but
we
are
risen
and
stand
upright
.
And
as
they
that
thus
go
out
,
talking
of
their
own
strength
,
are
sure
to
miscarry
by
that
confidence
,
so
shall
not
we
fail
of
victory
,
through
this
far
surer
dependance
,
the
strength
of
our
God
of
Heaven
.
9.
Lord
save
the
King
.
He
will
hear
us
in
the
day
of
our
calling
.
Save
,
Lord
,
d
.
let
the
King
hear
us
when
we
call
.
O
Lord
of
Heaven
,
preserve
and
deliver
the
King
out
of
all
his
streights
,
and
let
all
the
congregation
resound
Amen
,
confidently
beseech
God
to
grant
this
their
devout
petition
,
which
they
believe
to
be
most
acceptable
to
him
,
their
duty
to
offer
,
and
such
as
he
will
not
fail
to
grant
to
their
importunate
and
fervent
prayers
.
Annotations
on
Psalm
XX
.
V.
3.
Accept
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
pinguis
fuit
,
was
fat
,
or
,
was
made
fat
,
and
so
't
is
rendred
here
by
the
Lxxii
.
{untranscribed Hebrew}
let
thy
holocaust
be
made
fat
,
i
.
e
.
(
as
fat
and
good
sacrifices
are
wont
to
be
)
accepted
:
so
the
Latine
,
pingue
fiat
.
But
the
word
hath
yet
a
farther
notion
:
for
{untranscribed Hebrew}
signifies
ashes
,
Lev
.
i
.
16.
Jer
.
xxxi
.
40.
and
from
thence
the
verb
{untranscribed Hebrew}
incineravit
to
turn
to
ashes
;
which
for
God
to
do
to
a
sacrifice
,
(
to
send
fire
from
heaven
,
and
burn
it
to
ashes
,
1
Kings
xviii
.
38.
)
is
a
sure
token
of
his
accepting
the
sacrifice
,
and
him
that
offers
it
,
as
there
he
did
Elijah
:
and
accordingly
in
Arabick
{untranscribed Hebrew}
hath
the
notion
of
receiving
or
accepting
,
as
is
to
be
seen
in
Alkamus
.
And
thus
,
I
suppose
,
it
is
taken
in
this
place
;
the
Lord
consume
to
ashes
thy
burnt
offerings
in
token
of
accepting
them
.
Thus
{untranscribed Hebrew}
remembring
]
in
the
beginning
of
the
verse
,
being
,
as
here
,
applied
to
sacrifices
,
is
taken
in
a
peculiar
notion
,
so
as
to
include
acceptance
.
V.
5.
Set
up
our
banners
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
is
questionless
from
{untranscribed Hebrew}
to
lift
up
a
banner
,
(
so
{untranscribed Hebrew}
signifies
)
and
this
as
a
token
of
military
courage
,
going
out
alacriously
to
battel
.
Thus
the
Chaldee
renders
it
,
we
will
display
our
banners
;
but
the
Lxxii
.
{untranscribed Hebrew}
,
we
shall
be
magnified
,
and
so
the
Latine
,
Syriack
,
Arabick
,
and
Aethiopick
.
This
is
generally
thought
to
proceed
from
their
mis-reading
the
word
,
inverting
or
transposing
the
letters
,
and
reading
{untranscribed Hebrew}
from
{untranscribed Hebrew}
magnus
fuit
,
was
great
.
But
it
may
also
well
be
,
that
they
thus
thought
fit
to
paraphrase
the
word
in
the
true
reading
;
for
so
displaying
or
setting
up
of
banners
is
a
mode
of
triumph
and
military
magnificence
,
and
so
seems
to
be
used
here
.
V.
7.
Trust
]
It
is
not
certain
what
the
verb
is
,
that
is
to
be
supplied
in
the
former
part
of
this
v.
7.
That
there
is
an
ellipsis
is
manifest
,
yet
none
of
the
antient
interpreters
have
supplied
it
,
but
read
just
as
the
Hebrew
doth
,
some
in
chariots
,
and
some
in
horses
,
but
we
—
Our
English
,
as
being
directed
by
the
sense
,
putteth
in
[
trust
,
]
some
trust
in
chariots
—
But
the
surest
way
will
be
to
let
the
beginning
of
the
verse
depend
on
that
verb
which
follows
in
the
end
of
it
,
for
so
certainly
it
lies
:
some
do
recount
,
or
make
mention
of
their
preparations
for
the
war
,
their
chariots
or
horses
,
how
strong
or
well
provided
they
are
in
these
;
but
we
will
recount
the
name
of
the
Lord
,
as
depending
only
on
his
blessing
,
or
prospering
hand
.
And
if
the
preposition
[
ב
ב
in
]
seem
to
resist
this
,
the
account
is
obvious
,
that
the
same
is
also
prefixt
before
{untranscribed Hebrew}
name
,
and
indeed
seems
to
be
superfluous
(
as
oft
it
is
)
in
both
places
;
and
then
being
left
out
in
the
rendring
the
latter
part
of
the
verse
,
we
will
remember
the
name
—
there
is
little
reason
it
should
be
conceived
to
have
any
weight
in
the
former
part
of
it
,
(
but
either
be
rendred
in
all
the
three
places
,
or
equally
be
omitted
in
all
the
three
.
)
And
then
the
sense
will
be
clear
;
some
make
mention
of
their
chariots
,
and
some
of
their
horses
;
but
we
will
make
mention
of
the
name
of
the
Lord
our
God
:
or
,
some
recount
their
chariots
—
but
we
will
recount
the
name
of
the
Lord
our
God
,
and
thus
the
Jewish
Arabick
translator
interprets
it
.
For
{untranscribed Hebrew}
{untranscribed Hebrew}
we
will
recount
,
or
remember
,
the
Lxxii
.
read
{untranscribed Hebrew}
,
we
will
be
magnified
,
or
we
will
triumph
,
the
same
word
that
they
had
used
v.
6.
instead
of
lifting
up
banners
;
which
makes
it
the
more
probable
,
that
in
both
places
they
chose
to
paraphrase
,
rather
than
render
the
Hebrew
,
and
did
not
mis-read
the
Hebrew
,
as
there
it
is
thought
,
but
here
it
is
not
pretended
.
The
Latine
use
the
like
liberty
,
and
from
{untranscribed Hebrew}
(
another
reading
of
the
Lxxii
.
)
read
invocabimus
,
we
will
call
upon
the
name
of
the
Lord
.
But
the
Syriack
,
Aethiopick
,
and
Arabick
follow
the
Lxxii
.
in
their
former
reading
.
V.
9.
Save
Lord
]
The
rendring
of
this
last
verse
is
very
uncertain
among
interpreters
.
The
Chaldee
,
free
from
all
ambiguity
,
render
it
,
Lord
,
save
us
,
O
strong
King
,
receive
our
prayer
:
and
so
the
Syriack
,
The
Lord
shall
save
us
and
our
King
shall
hear
us
:
but
both
these
adde
the
Pronoun
{untranscribed Hebrew}
us
,
above
what
we
read
in
the
Hebrew
.
The
Lxxii
.
on
the
other
side
render
,
{untranscribed Hebrew}
,
O
Lord
,
save
the
King
,
and
hear
us
—
and
the
Latine
,
Arabick
,
and
Aethiopick
follow
these
,
and
so
Apollinarius
,
{untranscribed Hebrew}
—
O
eternal
God
,
save
the
King
,
and
hear
when
—
Here
the
Lxxii
.
adhere
exactly
to
the
Hebrew
in
the
first
part
,
{untranscribed Hebrew}
{untranscribed Hebrew}
Lord
save
the
King
;
but
in
the
second
render
it
,
as
if
it
were
{untranscribed Hebrew}
in
the
second
person
,
which
they
render
{untranscribed Hebrew}
hear
us
;
whereas
the
Hebrew
reads
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
third
person
,
let
him
hear
us
.
This
Joseph
Scaliger
will
have
understood
of
King
David
himself
,
by
way
of
{untranscribed Hebrew}
,
taking
it
for
granted
,
that
as
the
people
prayed
to
God
for
the
King
in
the
five
first
verses
of
the
Psalm
,
so
the
King
answers
them
v.
6
,
7
,
8.
and
then
that
the
people
again
in
the
beginning
of
the
last
verse
wish
,
or
pray
,
that
the
King
may
answer
them
as
he
had
done
in
those
three
verses
,
i
.
e
.
that
he
might
be
victorious
,
and
so
be
able
to
answer
them
in
that
Eucharistical
manner
.
But
there
is
neither
need
nor
ground
for
this
phansie
.
For
1.
the
whole
Psalm
is
equally
sung
by
the
people
,
some
part
of
it
by
way
of
prayer
for
the
King
particularly
,
the
rest
for
themselves
going
out
to
battel
with
him
,
and
so
imbarkt
in
one
common
concernment
.
And
2.
if
the
former
part
be
a
prayer
to
God
for
the
King
,
(
as
the
whole
precedent
Psalm
will
inforce
,
especially
v.
1.
The
Lord
hear
thee
—
)
then
certainly
the
latter
part
must
also
concern
God
,
as
the
hearer
of
prayers
,
(
his
known
peculiar
stile
;
)
and
setting
it
,
as
the
Hebrew
doth
,
in
the
third
person
,
't
is
most
formally
a
prayer
to
God
,
and
as
much
so
,
as
if
it
were
in
the
second
,
as
v.
1.
The
Lord
hear
thee
,
in
the
third
person
,
is
certainly
a
prayer
to
God
to
hear
.
And
for
the
transition
from
the
second
to
the
third
person
,
't
is
very
ordinary
in
Hebrew
;
and
the
account
of
it
may
here
be
very
reasonable
,
that
having
prayed
solemnly
for
David
,
Lord
,
save
the
King
,
(
which
sure
our
Liturgy
hath
from
hence
)
the
whole
congregation
joyns
in
the
{untranscribed Hebrew}
,
of
confidence
,
that
their
prayer
shall
be
heard
,
as
in
an
Amen
,
(
of
which
that
is
the
full
importance
)
the
Lord
shall
hear
us
when
we
call
upon
him
.
And
so
this
seems
to
be
the
undoubted
meaning
and
rendring
of
the
verse
;
a
prayer
for
the
King
in
both
parts
,
in
the
one
by
name
,
in
the
other
comprehensively
.
And
that
makes
it
more
probable
,
that
the
Lxxii
.
should
by
way
of
explication
put
both
in
the
second
person
,
(
as
fittest
for
the
petitionary
address
)
than
that
they
mis-read
the
Hebrew
,
the
sense
of
which
they
retain'd
so
perfectly
.
From
this
form
of
acclamation
to
,
and
prayer
for
the
King
,
and
the
like
,
Psalm
cxviii
.
25.
is
the
Hosannah
taken
,
Mat
.
xxi
.
9.
being
but
a
corruption
of
the
Hebrew
,
{untranscribed Hebrew}
,
Save
]
heer
,
or
{untranscribed Hebrew}
save
now
,
or
,
save
I
pray
]
in
that
other
Psalm
.
See
note
a.
on
Mat
.
xxi
.
The
Twenty
First
Psalm
.
TO
the
Prefect
of
his
Musick
.
chief
Musitian
,
a
Psalm
of
David
.
The
Twenty
first
Psalm
was
indited
by
David
himself
,
and
committed
to
the
Prefect
of
his
Musick
,
to
be
sung
by
the
quire
,
in
the
assembly
of
the
people
,
as
a
form
of
thanksgiving
to
God
,
upon
occasion
of
any
victory
over
his
and
Gods
enemies
.
1.
The
King
shall
joy
in
thy
strength
,
O
Lord
;
and
in
thy
salvation
how
greatly
shall
he
rejoyce
?
O
blessed
Lord
,
thou
hast
gratiously
interposed
thy
hand
of
power
for
our
soveraign
thine
annointed
,
thou
hast
delivered
him
out
of
all
his
dangers
;
in
this
thy
gratious
and
seasonable
exhibition
of
thy self
,
he
hath
all
cause
to
rejoyce
and
triumph
exceedingly
.
(
This
hath
a
more
eminent
completion
in
the
Resurrection
of
the
{untranscribed Hebrew}
the
King
Messias
Chald
.
Messias
.
)
2.
Thou
hast
given
him
his
hearts
desire
,
and
hast
not
withholden
a.
the
powring
out
,
or
per●aps
espousal
—
request
of
his
lips
.
Selah
.
Thou
hast
given
him
a
most
liberal
return
to
all
the
most
earnest
requests
,
that
with
tongue
or
heart
he
hath
addrest
to
thee
.
3.
For
thou
hast
met
him
b
.
preventest
him
with
the
blessings
of
goodness
,
thou
settest
a
crown
of
pure
gold
on
his
head
.
Thou
hast
bestowed
on
him
,
of
thine
own
free
bounty
,
all
sorts
of
the
most
valuable
mercies
,
thy
special
favour
,
and
all
the
effects
thereof
:
and
as
thou
didst
first
advance
him
to
the
regal
throne
,
so
hast
thou
now
most
eminently
secured
him
in
it
,
and
made
his
crown
more
illustrious
,
his
glory
more
conspicuous
then
ever
.
4.
He
asked
life
of
thee
,
and
thou
gavest
it
him
;
even
length
of
dayes
for
ever
and
ever
.
He
besought
thy
defence
,
that
thou
wouldest
preserve
his
life
,
and
not
suffer
his
enemies
to
prevail
against
it
;
and
thou
hast
heard
him
abundantly
,
granted
him
a
very
long
,
and
peaceable
,
and
prosperous
reign
,
and
by
thy
faithful
promise
secured
the
Crown
to
his
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
kingdome
,
that
never
shall
have
an
end
.
5.
His
glory
is
great
in
thy
salvation
:
honour
and
majesty
hast
thou
laid
upon
him
.
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
set
him
blessings
{untranscribed Hebrew}
made
him
most
blessed
for
ever
;
thou
hast
made
him
exceeding
glad
with
thy
countenance
.
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
.
And
as
he
hath
alwayes
reposed
his
trust
and
affiance
in
God
,
so
hath
he
never
miscarried
in
his
undertakings
;
Gods
most
powerful
hand
hath
been
most
seasonably
and
mercifully
reacht
out
to
him
,
and
secured
him
in
all
his
dangers
.
8.
Thine
hand
shall
finde
out
all
thine
enemies
;
thy
right
hand
shall
finde
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
.
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
lesse
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
.
And
this
ruine
that
falls
on
them
shall
proceed
to
their
posterity
,
even
to
the
utter
eradication
of
their
families
.
11.
For
they
bent
or
spread
.
c
.
intended
evill
against
thee
;
they
imagined
a
mischievous
device
they
prevailed
not
{untranscribed Hebrew}
which
they
were
not
able
to
performe
.
And
this
is
a
just
vengeance
on
them
,
for
the
evil
designes
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
set
them
a
shoulder
,
or
make
them
as
one
shoulder
,
on
thy
strings
shalt
thou
prepare
against
—
d
.
make
them
turne
their
back
,
when
thou
shalt
make
ready
thine
arrows
upon
thy
strings
against
the
face
of
them
.
In
reward
to
their
evil
intentions
God
shall
set
them
in
a
battalio
before
him
,
and
then
assault
them
most
hostilely
,
and
with
the
weapons
of
his
sharpe
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
.
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
blesse
and
magnifie
his
holy
name
.
Annotations
on
Psalm
XXI
.
V.
2.
Request
]
The
Hebrew
{untranscribed Hebrew}
signifies
to
espouse
,
Deut
.
xxi
.
7.
he
that
{untranscribed Hebrew}
hath
espoused
a
woman
;
so
Exod
.
xxii
.
15.
{untranscribed Hebrew}
{untranscribed Hebrew}
a
virgin
espoused
,
and
Deut
.
xxii
.
23.
{untranscribed Hebrew}
.
And
so
the
Chaldee
{untranscribed Hebrew}
in
the
same
sense
.
And
if
from
that
root
came
the
noun
{untranscribed Hebrew}
here
with
ש
,
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
.
iii
.
11.
Solomons
day
of
Coronation
is
called
poetically
the
day
of
his
espousals
,
and
the
day
of
the
gladnesse
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
{untranscribed Hebrew}
,
is
not
else-where
to
be
met
with
in
Scripture
;
so
there
may
be
place
for
conjecture
,
that
{untranscribed Hebrew}
had
originally
the
same
sense
,
that
now
{untranscribed Hebrew}
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
doe
so
)
are
well
reconcileable
with
this
,
and
so
are
most
of
the
antient
Interpreters
,
though
they
have
rendred
it
variously
;
the
LXXII
.
{untranscribed Hebrew}
the
will
,
or
as
other
copies
{untranscribed Hebrew}
the
prayer
of
his
lips
,
that
which
the
lips
poure
out
in
prayer
;
and
the
Chaldee
{untranscribed Hebrew}
the
interpretation
or
exposition
of
the
lips
,
agreeable
to
the
Arabick
notion
of
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
)
for
indicium
.
But
the
Syriack
have
{untranscribed Hebrew}
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
{untranscribed Hebrew}
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
in
Piel
hath
several
significations
;
ordinarily
to
prevent
or
anticipate
,
but
withall
to
meet
.
Deut
.
xxiii
.
4.
{untranscribed Hebrew}
we
render
,
they
met
you
not
with
bread
and
water
;
and
so
the
Chaldee
renders
it
{untranscribed Hebrew}
occurrerunt
me
,
and
the
LXXII
.
{untranscribed Hebrew}
:
so
Nehem
.
xiii
.
2.
they
met
not
—
so
Isa
.
xxi
.
14.
we
read
they
prevented
not
;
it
should
be
,
they
met
not
with
bread
him
that
fled
:
In
all
which
the
LXXII
.
read
{untranscribed Hebrew}
to
meet
.
So
Mich
.
vi
.
6.
wherewithall
{untranscribed Hebrew}
shall
I
meet
the
Lord
?
and
again
{untranscribed Hebrew}
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
xLi
.
2.
who
{untranscribed Hebrew}
hath
begun
any
kindnesse
to
me
,
obliged
me
first
,
and
I
will
repay
him
?
The
rendering
of
Castellio
is
here
most
perspicuous
,
and
fully
expressive
of
the
sense
,
eum
egregiis
affecisti
beneficiis
,
thou
hast
bestowed
most
eminent
favours
on
him
.
V.
11.
Intended
]
The
Hebrew
{untranscribed Hebrew}
from
whence
is
{untranscribed Hebrew}
here
,
{untranscribed Hebrew}
signifies
two
things
;
1.
to
incline
or
decline
,
and
2.
to
stretch
out
,
extend
,
distend
.
But
how
in
either
of
these
notions
it
shall
be
joyned
with
{untranscribed Hebrew}
here
,
it
will
not
be
easy
to
judge
.
The
LXXII
.
render
it
in
the
former
notion
,
{untranscribed Hebrew}
,
they
bow'd
down
evill
things
on
thee
;
and
the
Latine
,
declinaverunt
in
te
mala
;
and
the
Syriack
seems
to
accord
,
rendring
it
{untranscribed Hebrew}
and
the
Arabick
,
they
bow'd
down
.
If
this
be
the
notion
of
the
word
,
then
it
will
best
be
rendred
,
they
wrested
,
or
perverted
evill
things
against
thee
,
(
as
Exod
.
xxiii
.
2.
{untranscribed Hebrew}
to
decline
,
and
{untranscribed Hebrew}
to
pervert
,
is
used
,
and
again
v.
6.
{untranscribed Hebrew}
thou
shalt
not
pervert
)
i
.
e
.
by
perverting
or
distorting
thy
words
,
framed
accusations
,
calumnies
(
which
are
styled
{untranscribed Hebrew}
evill
or
wicked
words
or
things
Matth
.
v.
ii
.
)
against
thee
.
In
the
second
notion
it
is
ordinarily
applyed
to
lines
&
curtains
;
and
then
to
spread
evill
against
any
,
may
be
a
phrase
taken
from
the
spreading
of
nets
,
(
as
Ps.
CXL
.
5.
they
spread
a
net
with
cords
)
for
the
insnaring
of
any
.
But
the
Chaldee
,
which
render
it
by
{untranscribed Hebrew}
from
{untranscribed Hebrew}
which
signifies
first
to
beate
out
and
compresse
,
and
thence
to
machinate
,
contrive
,
or
forge
in
the
brain
(
in
which
sense
it
best
agrees
with
imagining
,
that
follows
)
make
it
probable
to
be
taken
from
the
Metallists
,
who
beat
out
,
and
so
extend
or
distend
their
metalls
,
and
so
frame
them
into
any
fashion
:
from
whence
,
by
an
easy
metaphor
,
it
may
be
drawn
to
that
of
designing
,
or
forging
any
evill
against
another
.
V.
11.
Make
them
turne
their
backs
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
a
shoulder
or
shoulder-blade
,
there
is
no
question
,
Scapula
,
that
part
of
the
body
which
from
the
neck
reacheth
on
both
sides
,
before
,
and
behinde
,
to
the
arme
.
But
what
the
meaning
is
here
of
the
Poetical
phrase
{untranscribed Hebrew}
thou
shalt
set
them
a
shoulder
,
{untranscribed Hebrew}
is
not
so
easie
to
resolve
.
The
Chaldee
reads
it
,
Thou
hast
set
them
to
thy
people
{untranscribed Hebrew}
one
shoulder
.
The
sense
of
it
seems
to
be
best
fetcht
from
that
which
follows
,
{untranscribed Hebrew}
{untranscribed Hebrew}
to
thy
strings
,
from
{untranscribed Hebrew}
nervus
,
a
bow-string
,
Psal
.
xi
.
2.
The
LXXII
.
seem
not
to
have
understood
it
,
rendring
it
{untranscribed Hebrew}
in
thy
remainders
,
as
if
it
were
from
{untranscribed Hebrew}
reliquus
fuit
.
But
sure
it
signifies
the
strings
of
a
bow
,
as
the
instrument
of
shooting
or
wounding
:
and
then
whether
we
joyne
that
to
the
praecedent
words
,
Thou
shalt
set
them
a
shoulder
for
thy
bow-strings
,
]
or
to
the
subsequent
words
,
Thou
shalt
set
them
a
shoulder
,
with
thy
bow-strings
thou
shalt
prepare
against
the
face
of
them
,
]
the
latter
part
must
have
some
influence
on
the
former
;
and
then
either
way
,
the
setting
them
a
shoulder
]
will
be
either
the
setting
them
in
aray
,
drawing
them
up
in
a
full
and
fair
battalio
,
that
so
his
arrows
may
freely
play
upon
them
,
which
in
the
end
of
the
verse
are
said
to
be
prepared
against
the
face
of
them
;
or
,
to
the
same
sense
,
thou
shalt
make
them
as
one
neck
(
so
the
Jewish
Arab
.
renders
it
)
for
slaughter
.
Somewhat
parallel
to
this
we
have
Hos
.
vi
.
9.
where
it
is
said
of
the
Priests
{untranscribed Hebrew}
they
killed
shoulderw-ise
,
or
by
the
shoulder
.
The
Chaldee
render
it
{untranscribed Hebrew}
one
shoulder
,
in
the
same
words
,
as
here
they
use
to
expound
{untranscribed Hebrew}
shoulder
:
which
shews
it
to
be
a
proverbial
forme
,
to
signifie
sure
,
and
uniforme
slaughter
.
This
the
learned
Castellio
saw
,
and
paraphrastically
,
but
very
significantly
,
exprest
;
Nam
tu
eis
pro
scopo
collocatis
,
rectâ
in
eos
tuis
nervis
collineabis
,
For
thou
shalt
set
them
as
thy
butt
or
marke
,
and
with
thine
arrows
aime
straight
at
them
.
And
this
sure
is
the
perspicuous
meaning
of
this
darke
place
.
For
the
souldier
in
procinctu
,
both
in
the
antient
and
modern
wars
,
was
,
and
is
wont
to
oppose
onely
the
shoulder
to
the
enemy
,
that
being
the
most
commodious
posture
both
for
defence
and
offence
.
Thus
the
Phalanx
was
drawn
up
;
thus
our
stand
of
pikes
are
accustomed
to
charge
;
thus
the
Archers
draw
the
bows
,
the
Musketiers
give
fire
;
so
the
swordmen
receive
the
enemy
,
covering
the
left
shoulder
with
the
buckler
,
and
they
that
use
no
buckler
,
yet
stand
upon
a
guard
of
like
nature
,
and
hold
it
for
a
rule
,
never
to
leave
open
the
whole
body
to
the
opposite
.
All
which
gives
the
account
clearly
,
why
the
phrase
of
setting
them
a
shoulder
]
is
here
used
,
because
that
was
the
military
posture
.
Abu
Walid
interprets
it
,
thou
shalt
set
them
as
one
side
,
or
on
one
side
,
viz.
to
deale
with
them
all
alike
,
comparing
the
use
of
it
here
with
that
in
Hoseah
c
.
vi
.
9.
〈…〉
The
Twenty
Second
Psalme
.
TO
the
Praefect
of
his
Musick
.
chief
Musitian
a.
upon
the
Hind
of
the
Morning
.
Aiieleth
Shahar
,
A
Psalm
of
David
.
The
Twenty
Second
Psalm
was
composed
by
David
,
on
occasion
of
his
own
flying
from
his
persecutors
,
and
the
calamities
that
befell
him
at
that
time
,
and
belongs
mystically
to
the
crucifixion
of
Christ
,
and
was
therein
most
literally
fulfilled
in
several
passages
,
see
Matth
.
xxvii
.
35.43
.
and
was
by
Christ
recited
upon
the
Crosse
,
either
all
,
or
at
least
some
part
of
it
,
Matth
.
xxvii
.
46.
The
Psalm
thus
composed
by
David
,
was
committed
to
the
Praefect
of
his
Musick
.
1.
My
God
b
.
my
God
,
why
hast
thou
forsaken
me
?
Far
from
my
help
are
the
words
—
why
art
thou
so
farre
from
helping
me
,
and
from
the
words
of
my
roaring
?
O
my
God
,
O
my
God
,
I
am
forsaken
by
thee
,
mine
enemies
prevail
against
me
,
and
all
my
loudest
and
most
importunate
cryes
to
thee
for
helpe
,
bring
me
no
relief
:
How
long
wilt
thou
thus
leave
me
to
this
state
of
destitution
?
I
beseech
thee
at
length
to
look
upon
me
(
This
was
farther
completed
in
Christ
upon
the
Crosse
,
when
his
divine
nature
suspended
the
exercise
of
his
omnipotence
so
farre
,
as
to
deliver
up
his
body
to
that
reproachfull
death
,
and
reall
separation
from
his
soule
;
Mat
.
xxvii
.
46.
)
2.
O
my
God
,
I
cry
in
the
day
time
,
and
ך
but
thou
hearest
not
,
and
in
the
night
season
,
and
I
have
no
rest
.
am
not
c
.
silent
.
O
my
God
,
I
call
and
cry
unto
thee
continually
,
day
and
night
,
and
thou
givest
me
no
redresse
,
nor
least
cessation
to
my
afflictions
.
3.
But
thou
perseverest
holy
,
the
praises
.
art
holy
,
d
O
thou
that
inhabitest
the
praises
of
Israel
.
Yet
am
I
not
discouraged
by
this
;
I
am
sure
that
thou
continuest
faithful
and
true
,
such
as
canst
not
forget
thy
promises
;
thou
art
he
that
hast
,
and
wilt
continue
to
doe
all
wonderfull
things
for
thy
people
:
and
even
when
for
a
time
thou
permittest
them
to
be
opprest
by
their
enemies
,
thou
art
still
most
worthy
to
be
magnified
and
praised
by
them
.
4.
Our
fathers
trusted
in
thee
;
they
trusted
,
and
thou
didst
deliver
them
.
We
thy
people
have
had
long
experience
of
thy
mercy
and
fidelity
:
our
fathers
before
us
in
all
their
distresses
have
placed
their
full
affiance
in
thee
,
for
rescue
and
deliverance
,
and
never
failed
to
receive
it
from
thee
.
5.
They
cryed
unto
thee
,
and
were
delivered
;
they
trusted
in
thee
,
and
were
not
put
to
shame
.
{untranscribed Hebrew}
confounded
.
Upon
their
humble
and
constant
,
and
importunate
addresses
to
thee
,
they
continually
obtained
deliverance
from
thee
,
and
never
were
discomfited
,
or
put
to
shame
,
in
their
trusting
or
relying
on
thee
.
6.
But
I
am
e
.
a
worm
,
and
no
man
,
a
reproach
of
men
,
and
despised
of
the
people
.
7.
All
they
that
see
me
laugh
me
to
scorn
;
they
put
shoot
out
the
lip
,
they
shake
the
head
,
saying
,
8.
He
f
.
trusted
on
the
Lord
that
he
would
deliver
him
:
let
him
deliver
him
,
seeing
g
.
he
delighted
in
him
.
Mean
while
I
am
an
abject
,
weak
,
contemptible
person
,
reviled
and
set
at
nought
by
the
vulgar
and
baser
sort
.
All
that
behold
my
present
low
condition
,
think
that
I
am
utterly
forsaken
,
and
so
mock
me
,
and
scoffe
at
me
,
for
trusting
in
God
,
or
relying
on
any
aid
of
his
,
or
taking
any
comfort
or
ground
of
hope
from
my
being
in
his
favour
.
(
That
these
three
verses
have
a
largest
and
most
literal
completion
in
Christ
in
his
crucifixion
,
see
note
e
.
)
9.
But
thou
art
he
that
took
me
out
of
the
womb
;
thou
didst
make
me
hope
upon
the
brests
of
my
mother
,
{untranscribed Hebrew}
when
I
was
upon
my
mothers
brests
.
10.
I
was
cast
upon
thee
from
the
womb
;
thou
art
my
God
from
my
mothers
belly
.
But
all
this
doth
not
discourage
me
.
I
know
thy
protection
hath
hitherto
supported
me
in
my
greatest
distresses
and
weaknesses
.
Thou
broughtest
me
out
of
the
womb
of
my
Mother
;
which
,
duly
considered
,
was
a
greater
deliverance
than
that
I
now
want
from
thee
;
and
from
that
time
didst
sustain
and
uphold
me
,
when
I
was
not
able
to
do
the
least
for
my self
.
When
I
came
forth
into
the
world
,
I
had
no
inheritance
,
but
thy
special
providence
and
preservation
,
which
if
it
had
been
but
one
minute
suspended
,
or
withdrawn
from
me
,
I
had
been
immediately
lost
:
but
this
thou
hast
from
my
first
conception
thus
long
continued
to
me
,
and
thereby
testified
to
me
convincingly
,
that
as
I
have
none
to
depend
on
but
thee
,
so
I
may
on
thee
confidently
repose
my
trust
.
11.
Be
not
far
from
me
,
for
distress
{untranscribed Hebrew}
trouble
is
near
,
for
there
is
none
to
help
.
Now
therefore
,
in
the
approach
of
the
greatest
straits
,
and
the
most
absolute
destitution
of
all
humane
aids
,
be
thou
seasonably
pleased
to
interpose
thy
assistance
,
and
not
to
forsake
me
utterly
.
12.
Many
bullocks
{untranscribed Hebrew}
bulls
have
compast
me
;
bulls
h
.
strong
bulls
of
Basan
have
beset
me
round
.
My
enemies
are
very
strong
and
puissant
,
and
have
besieged
me
very
close
,
brought
me
to
great
straites
.
13.
They
gaped
upon
me
with
their
mouth
,
as
a
ravening
and
a
roaring
Lyon
.
And
now
are
they
ready
to
devour
me
:
and
therefore
as
a
Lion
,
when
he
is
near
his
prey
,
makes
a
terrible
roaring
,
by
that
means
to
astonish
the
poor
creature
,
and
make
it
fall
down
,
through
the
fright
,
before
him
;
so
do
they
now
rave
,
and
vaunt
,
and
threaten
excessively
.
14.
I
am
poured
out
like
water
,
and
all
my
bones
are
parted
,
or
,
have
separated
themselves
.
are
out
of
i
.
joynt
;
my
heart
is
like
wax
,
it
is
melted
in
the
midst
of
my
bowels
.
My
outward
estate
cannot
better
be
resembled
,
than
by
a
consumptive
body
,
brought
extream
low
,
dayly
pining
and
falling
away
very
fast
,
the
bones
starting
one
from
the
other
(
see
v.
17.
)
and
the
very
heart
and
most
vital
parts
quite
dissolved
,
15.
My
strength
is
dryed
up
like
a
potsheard
,
and
my
tongue
cleaveth
to
my
jaws
,
and
thou
hast
brought
me
into
the
dust
of
death
.
The
radical
moisture
so
dryed
up
,
that
there
is
no
more
left
,
than
in
a
brick
or
tile
that
comes
scorcht
from
the
kiln
,
the
tongue
dry
,
and
not
able
to
speak
,
and
the
whole
body
ready
to
drop
into
the
grave
.
16.
For
dogs
have
compassed
me
,
the
assembly
of
the
wicked
have
inclosed
me
:
they
k
.
pierced
my
hands
and
my
feet
.
For
my
enemies
come
about
me
as
fiercely
as
so
many
dogs
,
to
rend
and
tear
me
;
a
multitude
of
malitious
people
,
like
a
ravenous
Lion
,
have
now
got
me
into
their
power
,
beset
me
,
and
inclosed
me
,
on
design
to
wound
and
destroy
me
.
(
This
was
most
eminently
fulfilled
in
Christ
at
his
crucifixion
,
that
being
a
real
piercing
of
his
hands
and
feet
,
and
that
caused
by
the
importunate
clamors
of
the
Jewish
sanhedrim
and
people
;
and
a
more
literal
accomplishment
of
the
words
,
than
belonged
to
David
.
)
17.
I
may
tell
all
my
bones
,
they
look
and
stare
upon
me
.
My
civil
state
,
I
say
,
is
as
low
as
their
state
of
body
,
who
have
no
flesh
left
on
it
,
whose
bones
consequently
are
so
wide
and
distant
one
from
another
,
that
they
may
be
numbred
(
as
Christs
were
to
be
,
on
another
occasion
,
by
being
naked
and
distended
on
the
cross
)
and
are
thereupon
lookt
on
as
a
prodigy
,
and
scofft
at
by
all
beholders
(
as
Christ
also
was
upon
the
cross
,
Matt
.
xxvii
.
39.
)
18.
They
part
my
garments
among
them
,
and
cast
lots
upon
my
vesture
.
They
look
on
me
as
their
prey
,
and
all
that
I
have
as
their
lawful
spoil
or
pillage
,
to
be
divided
as
by
lot
,
and
distributed
among
them
.
(
This
also
was
more
literally
fulfilled
in
Christ
,
John
xix
.
23.24
.
when
the
souldiers
having
divided
his
upper
garments
into
four
parts
,
finding
his
inner
garment
to
be
without
seam
,
would
not
tear
it
,
but
rather
cast
lots
who
should
have
it
.
)
19.
But
be
not
thou
far
from
me
,
O
Lord
:
O
my
strength
,
hast
thee
to
help
me
.
But
be
thou
,
O
Lord
,
who
art
my
only
aid
,
in
a
special
manner
present
,
and
with
speed
assistant
to
me
.
20.
Deliver
my
soul
from
the
sword
,
my
desolate
,
or
only
one
,
{untranscribed Hebrew}
see
note
on
Ps.
25.
c
.
darling
from
the
power
of
the
dog
.
Rescue
me
now
,
I
beseech
thee
,
that
am
lest
destitute
,
and
helpless
,
from
the
power
and
malice
of
these
bloody
men
.
(
Or
,
as
applied
to
Christ
,
thou
shalt
deliver
me
out
of
the
grave
,
and
not
permit
the
very
jaws
or
power
of
death
,
though
it
seize
on
me
,
to
detain
me
under
its
dominion
.
)
21.
Save
me
from
the
Lions
mouth
;
for
thou
k
.
hast
heard
me
from
the
horns
of
the
Unicorn
.
And
as
formerly
thou
hast
answered
my
prayers
,
and
preserved
me
from
the
strongest
enemies
,
when
they
most
insolently
exalted
themselves
against
me
;
so
be
thou
now
pleased
to
deliver
me
from
those
violent
men
who
now
are
ready
to
devour
me
.
(
And
thus
was
it
fulfilled
to
Christ
in
his
resurrection
.
)
22.
I
will
declare
thy
name
unto
my
brethren
:
in
the
midst
of
the
congregation
will
I
praise
thee
.
And
this
shall
give
me
continual
matter
of
rejoycing
,
and
proclaiming
thy
wonderful
goodness
toward
me
,
and
of
making
the
most
publick
mentions
of
these
thy
unspeakable
mercies
,
and
ascribing
the
glory
to
thee
,
(
this
also
was
fulfilled
in
Christ
,
in
the
Apostles
preaching
his
resurrection
in
all
their
assemblies
,
and
magnifying
God
for
it
:
See
Acts
ii
.
47.
)
after
this
manner
:
23.
Ye
that
fear
the
Lord
,
praise
him
,
all
ye
the
seed
of
Jacob
glorifie
him
,
and
fear
him
all
ye
the
seed
of
Israel
.
O
bless
and
praise
the
name
of
our
gratious
Lord
,
all
ye
that
profess
to
be
his
servants
,
all
ye
whom
he
hath
thus
taken
to
himself
to
be
his
peculiar
people
,
and
shewed
such
marvelous
works
of
mercy
among
you
;
let
this
be
a
perpetual
obligation
to
you
to
magnifie
him
,
and
perform
all
faithful
obedience
to
him
for
ever
.
(
Of
this
,
as
it
respects
Christ
,
see
St.
Peters
Sermon
Acts
iii
.
26.
)
24.
For
he
hath
not
despised
nor
abhorred
the
m
.
request
affliction
of
the
afflicted
,
neither
hath
he
hid
his
face
from
him
,
but
when
he
cryed
unto
him
,
he
heard
.
Because
he
is
faithfull
,
and
constantly
ready
to
hear
and
answer
the
petitions
of
them
that
are
brought
to
the
lowest
condition
,
and
instantly
answers
them
with
timely
relief
,
and
never
finally
casts
out
,
or
rejects
their
supplications
.
(
How
this
was
fulfilled
in
Christ
,
see
Heb
.
v.
7.
)
25.
My
praise
shall
be
from
thee
{untranscribed Hebrew}
of
thee
in
the
great
congregation
:
I
will
pay
my
vows
before
them
that
fear
him
.
From
these
gratious
revelations
of
thy self
unto
me
,
shall
I
fetch
abundant
matter
of
praise
and
thanksgiving
,
when
I
come
to
thy
holy
assembly
;
and
there
will
I
constantly
offer
those
sacrifices
,
which
I
now
devote
and
consecrate
unto
thee
,
that
all
thy
faithful
servants
may
joyn
with
me
in
this
duty
.
(
This
had
its
completion
in
Christ
,
in
respect
of
the
commemorative
Eucharistical
oblations
,
offered
up
daily
in
the
Church
,
in
remembrance
of
Christs
death
and
resurrection
.
)
26.
The
meek
shall
eat
and
be
satisfied
;
they
shall
praise
the
Lord
that
seek
him
:
your
heart
shall
live
for
ever
.
As
remembring
what
certain
returns
thou
makest
to
the
prayers
of
the
distressed
,
supplyest
all
their
wants
,
givest
them
matter
of
thanksgiving
,
whosoever
make
their
addresses
to
thee
,
and
comfortest
and
revivest
them
with
durable
refreshments
,
when
their
condition
is
most
disconsolate
and
destitute
.
(
This
is
also
fulfilled
in
the
Evangelizing
and
comforting
of
the
poor
humble
Christian
,
and
in
the
Eucharistical
spiritual
food
,
and
the
vital
effects
thereof
,
of
which
Sacramentally
and
by
faith
they
are
made
partakers
.
)
27.
All
the
ends
of
the
world
shall
remember
,
and
turne
unto
the
Lord
;
and
all
the
kindreds
of
the
nations
shall
worship
before
thee
.
These
miracles
of
thy
mercy
shall
be
recounted
through
all
the
world
,
and
bring
in
many
spiritual
subjects
to
thy
Kingdome
,
to
serve
and
adore
thee
.
(
This
also
was
most
eminently
completed
in
the
effects
of
the
resurrection
of
Christ
,
that
mighty
work
of
Gods
power
,
and
mercy
,
and
fidelity
,
when
the
Apostles
preaching
of
it
to
all
the
world
,
brought
in
such
multitudes
of
proselytes
to
Christ
.
)
28.
For
the
Kingdome
is
the
Lords
,
and
he
is
the
go●rnor
among
the
nations
.
Acknowledging
that
as
the
managery
and
sole
government
of
all
the
nations
of
the
world
doth
certainly
belong
to
thee
,
so
all
subjection
and
faithfull
uniform
obedience
is
most
due
unto
thee
.
(
This
also
was
an
effect
of
the
promulgation
of
the
resurrection
of
Christ
.
)
29.
All
they
that
be
be
fat
on
earth
shall
eat
and
worship
,
all
they
that
goe
down
into
the
dust
shall
bow
before
him
,
and
n
.
none
can
keep
alive
his
own
soule
.
30.
A
seed
shall
serve
him
,
it
shall
be
accounted
to
the
Lord
for
a
generation
.
31.
They
shall
come
,
and
shall
declare
his
righteousness
unto
a
people
that
shall
be
borne
,
o
.
that
he
hath
done
this
.
And
all
this
for
the
confirmation
of
all
sorts
of
men
in
Gods
service
:
1.
of
those
that
enjoy
prosperity
in
this
world
,
as
knowing
that
they
have
received
it
from
God
:
2.
of
those
that
dy
,
and
live
not
themselves
to
see
thy
wonderfull
work
,
yet
shall
their
posterity
behold
and
adore
thee
for
it
;
or
,
all
mortal
men
shall
confesse
that
all
life
,
and
preservation
,
and
deliverance
is
from
God
,
and
so
they
and
their
posterity
shall
betake
themselves
to
thy
service
.
(
How
this
is
fulfilled
in
Christ
,
see
note
n
.
)
And
so
all
successions
of
men
shall
declare
to
their
followers
,
those
that
are
not
yet
borne
to
those
that
shall
come
after
them
,
how
richly
God
hath
performed
all
his
promised
mercies
,
and
how
seasonably
and
miraculously
,
at
this
time
of
greatest
need
,
he
hath
granted
me
his
protection
and
deliverance
.
Annotations
on
Psalm
XXII
.
Tit
.
Aijeleth
]
For
the
meaning
of
the
title
of
this
Psalm
,
{untranscribed Hebrew}
the
LXXII
.
{untranscribed Hebrew}
may
first
be
considered
,
which
render
it
{untranscribed Hebrew}
,
and
the
Latine
pro
susceptione
matutina
,
for
the
morning
help
.
This
is
by
the
Learned
Grotius
thought
to
proceed
from
their
reading
the
Hebrew
otherwise
than
now
we
have
it
;
not
{untranscribed Hebrew}
but
{untranscribed Hebrew}
which
v.
20.
is
by
them
rendred
{untranscribed Hebrew}
help
.
But
that
is
a
very
remote
conjecture
,
the
words
having
no
affinity
in
sound
or
writing
.
It
is
more
probable
,
that
from
{untranscribed Hebrew}
and
{untranscribed Hebrew}
robur
,
strength
,
which
is
made
use
of
for
the
aid
and
relief
of
others
(
as
in
that
v.
20.
{untranscribed Hebrew}
thou
art
my
strength
,
hasten
unto
my
help
)
they
deduced
the
word
{untranscribed Hebrew}
,
and
took
it
in
the
notion
of
relief
,
and
so
render
it
,
{untranscribed Hebrew}
help
.
Upon
this
conceited
notion
of
{untranscribed Hebrew}
it
is
that
Psal
.
cvii
.
17.
where
the
Hebrew
hath
{untranscribed Hebrew}
{untranscribed Hebrew}
fools
,
they
transforming
{untranscribed Hebrew}
fool
into
{untranscribed Hebrew}
robur
,
do
consequently
render
it
{untranscribed Hebrew}
,
he
helped
them
,
the
Latine
suscepit
,
and
the
Syriack
{untranscribed Hebrew}
helped
,
or
strengthened
:
and
then
joyning
{untranscribed Hebrew}
,
{untranscribed Hebrew}
of
the
morning
,
with
it
,
as
denoting
the
hast
or
earlinesse
of
the
helpe
,
they
render
it
{untranscribed Hebrew}
,
for
morning
,
or
speedy
,
or
early
help
.
From
this
notion
of
{untranscribed Hebrew}
for
strength
,
the
Chaldee
also
paraphrase
it
,
{untranscribed Hebrew}
&c.
for
a
strong
or
powerfull
oblation
,
perpetual
for
the
morning
;
perhaps
from
{untranscribed Hebrew}
a
ramme
(
such
as
were
usually
offered
in
sacrifice
)
pitching
on
the
notion
of
oblation
.
But
the
notion
which
the
antient
fathers
,
and
from
thence
the
interlinear
,
and
most
modern
translations
have
pitcht
on
,
is
that
of
{untranscribed Hebrew}
an
hind
:
so
Prov.
v.
19.
in
the
forme
wherein
here
't
is
{untranscribed Hebrew}
an
hind
,
and
so
frequently
{untranscribed Hebrew}
an
hart
,
or
stagge
,
Psal
.
xLii
.
2.
Gen.
xLix
.
21.
Psal
.
xviii
.
34.
Cant
.
ii
.
7.
And
this
beast
being
generally
taken
notice
of
for
swiftnesse
of
foot
,
(
as
in
that
Psal
.
xviii
.
34.
thou
hast
made
my
feet
like
hinds
feet
,
in
respect
of
his
flight
to
some
place
of
safety
,
in
the
following
words
,
{untranscribed Hebrew}
swift
as
the
hind
saith
the
Chaldee
)
it
is
therefore
here
set
to
denote
David
in
time
of
his
flight
from
his
persecutors
;
and
the
rather
,
because
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
signifies
also
a
Prince
,
Ezek
.
xxxi
.
11.
{untranscribed Hebrew}
the
Prince
of
the
Nations
,
Nebuchadnezzar
,
and
Ezek
.
xv
.
15.
{untranscribed Hebrew}
{untranscribed Hebrew}
say
the
Lxxii
.
the
Princes
of
Moab
:
and
so
2
King
.
xxiv
.
15.
we
render
the
mighty
of
the
land
,
the
Chaldee
{untranscribed Hebrew}
the
Princes
,
and
so
Isa
.
Lxi
.
3.
And
thus
the
title
belonging
primarily
to
David
in
time
of
his
persecution
,
it
very
fitly
also
belongs
to
Christ
at
his
crucifixion
,
he
being
that
Hart
,
and
that
Prince
,
which
was
then
pursued
to
death
,
and
slaughter'd
by
the
Jews
;
and
the
Psalm
following
in
many
passages
more
literally
belonging
to
Christ
than
to
David
himselfe
,
in
the
first
completion
.
V.
2.
My
God
]
In
this
verse
the
LXXII
.
their
rendring
is
observable
.
First
,
for
the
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
My
God
my
God
,
they
read
{untranscribed Hebrew}
,
God
my
God
,
look
on
me
;
and
so
the
Latine
:
the
Arabick
and
Aethiopick
adde
[
my
]
in
the
first
place
,
My
God
,
my
God
,
look
upon
me
;
the
Jewish
Arabick
,
my
strong
God
,
my
potent
God
.
Here
't
is
evident
,
as
oft
in
other
places
,
that
they
gave
a
double
signification
of
the
latter
{untranscribed Hebrew}
;
first
as
reading
it
{untranscribed Hebrew}
my
God
,
and
then
again
{untranscribed Hebrew}
to
me
,
which
they
chose
to
paraphrase
by
{untranscribed Hebrew}
look
,
or
give
heed
to
me
.
But
our
Saviours
reciting
these
words
upon
the
crosse
,
is
an
evidence
,
that
this
was
not
the
Hebrew
reading
,
but
only
the
descant
of
the
LXXII
.
Then
in
the
end
of
the
verse
,
for
{untranscribed Hebrew}
{untranscribed Hebrew}
my
roarings
,
from
{untranscribed Hebrew}
rugivit
,
they
read
{untranscribed Hebrew}
my
errors
,
my
incogitances
,
(
as
from
{untranscribed Hebrew}
ignoravit
,
peccavit
)
{untranscribed Hebrew}
,
and
the
Latine
delictorum
meorum
,
of
my
faults
;
and
so
the
Syriack
{untranscribed Hebrew}
of
my
follies
,
and
the
Arabick
in
like
manner
.
And
this
is
a
mistake
also
.
But
then
thirdly
,
where
the
Hebrew
hath
{untranscribed Hebrew}
{untranscribed Hebrew}
which
taking
{untranscribed Hebrew}
adverbially
(
as
oft
it
is
)
is
literally
rendred
thus
,
the
words
of
my
roaring
are
farre
from
my
help
,
i
.
e
.
from
helping
me
;
the
LXXII
.
have
followed
this
construction
,
{untranscribed Hebrew}
—
the
words
—
are
farre
from
my
deliverance
,
or
,
from
delivering
me
;
and
so
the
Latine
,
(
and
Aethiopick
)
longè
à
salute
mea
verba
—
the
words
are
farre
from
my
salvation
.
And
to
this
the
Chaldee
agrees
,
{untranscribed Hebrew}
farre
from
my
redemption
are
the
words
of
my
cry
:
and
so
the
learned
Schindler
renders
them
,
as
an
instance
of
the
adverbial
use
of
{untranscribed Hebrew}
,
procul
à
salute
meâ
verba
rugitus
mei
,
the
words
of
my
roaring
are
farre
from
my
help
;
and
Seb
.
Castellio
to
the
same
purpose
,
only
continuing
the
interrogation
from
the
beginning
of
the
verse
,
cur
à
meis
verbis
querulis
remota
salus
est
?
why
is
deliverance
removed
from
my
complaining
words
?
And
thus
in
all
reason
are
they
to
be
rendred
,
to
denote
the
ineffectualnesse
of
his
complaints
,
or
how
little
help
they
brought
him
.
The
other
rendering
puts
in
[
ו
and
]
where
the
Hebrew
hath
it
not
,
and
joynes
together
{untranscribed Hebrew}
deliverance
,
and
{untranscribed Hebrew}
words
,
which
cannot
well
joyne
in
sense
;
whereas
this
is
most
simple
,
only
understanding
the
verbe
[
are
]
which
is
seldome
exprest
in
these
writers
.
Only
one
thing
may
deserve
to
be
added
from
the
Jewish-Arabick
,
who
as
he
concurs
in
this
latter
part
of
the
verse
,
[
my
words
,
and
my
groaning
far
from
my
helpe
,
]
so
he
puts
the
whole
verse
in
forme
of
deprecation
,
not
of
complaint
,
expressing
the
interrogation
,
why
,
as
usually
he
doth
,
by
the
negative
,
Forsake
me
not
,
so
as
that
my
words
and
my
groaning
be
farre
from
my
helpe
:
]
and
that
sure
is
the
adaequate
importance
of
them
.
V.
2.
Silent
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
rest
or
quiet
;
either
of
the
tongue
only
,
and
then
't
is
silence
,
or
of
the
whole
body
.
And
so
here
it
is
most
probable
to
be
taken
,
to
answer
the
former
part
of
the
verse
:
There
't
was
,
I
cry
in
the
day
time
,
{untranscribed Hebrew}
and
thou
hearest
not
;
and
here
,
and
in
the
night
,
(
repeating
{untranscribed Hebrew}
I
cry
)
{untranscribed Hebrew}
and
not
,
i
.
e
.
there
is
not
any
quiet
to
me
,
i
.
e
.
no
answer
to
those
prayers
of
mine
which
were
addrest
for
quiet
or
deliverance
from
my
persecutors
:
and
therefore
the
Syriack
,
by
way
of
Paraphrase
,
render
it
,
thou
attendest
not
to
me
,
and
so
the
Arabick
also
.
As
for
the
LXXII
.
their
rendring
{untranscribed Hebrew}
,
which
the
Latine
follows
,
&
non
ad
insipientiam
mihi
,
and
not
for
folly
to
me
,
it
will
be
hard
either
to
give
any
intelligible
account
of
the
meaning
of
it
,
or
of
{untranscribed Hebrew}
being
rendred
by
it
;
unlesse
as
Exodus
xv
.
16.
{untranscribed Hebrew}
still
as
a
stone
]
signifies
senselesseness
,
so
here
{untranscribed Hebrew}
were
thought
to
signifie
senselessnesse
,
and
accordingly
,
without
care
of
the
sense
,
thus
rendred
{untranscribed Hebrew}
by
them
.
V.
4.
O
thou
that
inhabitest
]
{untranscribed Hebrew}
to
inhabite
,
{untranscribed Hebrew}
signifies
also
to
remain
,
or
persevere
:
so
Psal
.
cii
.
13.
thou
,
O
Lord
,
{untranscribed Hebrew}
shalt
remain
,
or
continue
for
ever
.
And
in
this
sense
it
will
be
best
taken
here
,
{untranscribed Hebrew}
but
thou
remainest
,
or
perseverest
holy
,
(
the
derelictions
in
the
former
verses
doe
not
tempt
him
to
doubt
of
it
)
{untranscribed Hebrew}
the
praise
of
Israel
;
{untranscribed Hebrew}
or
,
O
thou
,
the
praises
,
or
which
art
the
praises
of
Israel
,
i
.
e
.
the
object
of
all
their
praises
;
or
yet
more
simply
,
(
without
the
least
ellipsis
to
be
supplied
)
But
thou
remainest
holy
,
the
praises
of
Israel
.
The
LXXII
.
retain
the
construction
in
the
latter
part
,
reading
{untranscribed Hebrew}
,
and
so
the
Latine
,
Laus
Israel
,
the
praise
of
Israel
,
and
the
Arabick
,
the
glorie
of
Israel
,
(
as
in
Simeons
song
Luk
.
ii
.
32.
Christ
is
said
to
be
the
glory
of
thy
people
Israel
,
in
whom
they
should
rejoyce
or
glory
:
)
only
in
the
former
part
they
have
somewhat
varied
,
{untranscribed Hebrew}
,
But
thou
dwellest
in
thy
holy
place
;
which
yet
rightly
considered
,
is
but
a
Paraphrase
of
the
sense
in
which
we
render
it
;
for
Gods
dwelling
in
heaven
]
is
but
a
phrase
to
expresse
his
faithfulness
and
mindefulness
of
his
promise
,
his
not
being
changed
,
and
that
is
it
which
is
meant
by
his
persevering
holy
.
The
Chaldee
have
a
little
farther
receded
,
but
thou
art
holy
who
establishest
the
world
for
the
praises
of
Israel
]
with
reference
,
perhaps
,
to
the
phansy
of
the
Jews
,
that
the
world
was
created
for
their
sakes
and
their
laws
;
this
Paraphrase
of
theirs
being
not
free
from
sundry
of
their
dreams
.
Yet
may
these
words
bear
no
ill
sense
,
and
Gods
making
and
establishing
the
world
for
the
praises
or
glory
of
Israel
]
signifie
his
great
care
,
and
kindness
,
and
consequently
fidelity
in
performing
all
his
promises
to
his
people
.
The
Syriack
differ
from
all
the
former
,
making
the
whole
verse
but
a
compellation
of
God
,
in
these
titles
,
Thou
,
O
holy
,
and
who
sittest
in
Israel
thy
glory
.
V.
6.
A
worme
]
These
three
verses
,
though
they
have
a
first
sense
historically
verified
in
David
,
at
the
time
of
his
flying
from
his
enemies
,
yet
are
they
,
in
a
much
higher
,
and
also
more
literal
sense
,
fulfilled
in
Christ
upon
the
crosse
.
And
1.
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
worme
,
is
thought
to
have
a
special
energy
in
it
,
to
denote
that
kinde
of
worme
,
which
is
begotten
of
a
grain
of
coccus
,
or
coccinele
,
a
red
berry
,
that
yeelds
the
scarlet
juice
,
with
which
they
dy
cloth
of
that
colour
,
and
which
is
full
of
those
red
wormes
.
So
Isa
.
i
.
18.
though
your
sins
be
as
scarlet
,
the
Hebrew
hath
{untranscribed Hebrew}
as
a
worme
,
viz.
this
scarlet-worme
.
So
Lam
.
iv
.
5.
they
that
are
brought
up
on
{untranscribed Hebrew}
,
we
rightly
render
it
scarlet
.
And
if
it
be
twice
dipt
with
it
,
then
't
is
a
darker
and
richer
colour
,
Num
.
iv
.
8.
and
is
rendred
purple
by
the
Chaldee
.
And
thus
is
it
a
sit
title
for
Christ
upon
the
crosse
:
a
worme
,
in
that
he
is
despised
,
and
trodden
on
,
and
opprest
by
the
Jews
;
and
more
peculiarly
this
scarlet
worme
,
which
being
prest
,
yeelds
this
rich
juice
,
(
viz.
his
blood
)
of
which
this
royall
scarlet
or
purple
garment
is
made
,
wherein
we
may
appear
before
God
.
In
token
of
which
he
was
araied
in
a
scarlet
robe
,
Mat
.
xxvii
.
28.
at
this
time
peculiarly
of
his
crucifixion
.
In
the
next
place
,
when
he
is
here
styled
the
reproach
of
men
,
and
despised
of
the
people
,
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
,
to
scorne
or
set
at
nought
,
and
so
by
the
LXXII
.
rightly
rendred
{untranscribed Hebrew}
,
one
set
at
nought
by
the
people
,
this
is
but
parallel
to
that
other
praediction
,
signally
pointing
at
his
crucifixion
,
Isa
.
Liii
.
3.
he
is
despised
and
rejected
of
men
—
and
farther
parallel'd
in
the
story
,
when
they
rejected
him
,
and
chose
Barabbas
,
Matth
.
xxvii
.
21.
when
they
mocked
him
,
v.
29.
spit
on
him
,
v.
30.
and
mocked
him
again
,
v.
31.
Then
for
the
rest
of
the
words
,
All
they
that
see
laugh
me
to
scorne
—
they
are
exactly
fulfil'd
Mat
.
xxvii
.
39.
they
that
passed
by
,
reviled
him
,
wagging
their
heads
,
and
saying
—
he
trusted
in
God
,
let
him
deliver
him
now
if
he
will
have
him
,
v.
43.
As
for
the
phrase
{untranscribed Hebrew}
,
{untranscribed Hebrew}
it
may
best
be
rendred
,
they
put
out
the
lip
,
from
{untranscribed Hebrew}
emisit
,
dimisit
,
laxavit
,
noting
that
way
of
mocking
,
by
the
distortion
of
the
mouth
or
lip
;
and
so
it
agrees
with
laughing
to
scorne
]
praecedent
,
and
shaking
the
head
]
subsequent
:
so
the
Syriack
renders
it
,
they
moved
their
lips
;
the
Chaldee
,
{untranscribed Hebrew}
they
cutt
with
the
lip
,
as
a
paraphrase
to
expresse
reproaching
or
abusing
;
but
the
LXXII
.
only
{untranscribed Hebrew}
,
(
and
so
the
Latine
,
Arabick
,
and
Aethiopick
)
they
spake
with
their
lips
,
as
from
the
notion
of
{untranscribed Hebrew}
for
opening
,
which
applyed
to
the
lips
,
denoteth
speaking
with
them
.
V.
8.
Trusted
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
and
{untranscribed Hebrew}
volvit
,
devolvit
,
roll
or
devolve
,
is
used
for
committing
,
intrusting
any
thing
to
another
,
casting
ones
selfe
on
God
,
which
is
the
phrase
used
Psal
.
LV
.
22.
cast
thy
burthen
upon
the
Lord
.
So
Psal
.
xxxvii
.
5.
{untranscribed Hebrew}
roll
thy
wayes
upon
the
Lord
,
i
.
e
.
commit
them
to
him
,
cast
them
on
him
;
farther
exprest
by
the
next
words
,
trust
also
in
him
—
The
LXXII
.
have
rendered
it
according
to
sense
{untranscribed Hebrew}
,
He
hath
hoped
,
and
so
the
Latine
,
and
is
fully
rendred
,
Matth
.
xxvii
.
43.
{untranscribed Hebrew}
he
hath
confided
;
so
also
the
Syriack
here
,
and
the
Arabick
by
two
words
,
he
hath
believed
and
confided
.
{untranscribed Hebrew}
is
the
imperative
mood
,
and
so
may
fitly
be
rendred
,
trust
in
God
,
(
as
a
forme
of
reproach
:
)
so
't
is
rendered
Psal
.
xxxvii
.
5.
But
it
may
possibly
be
the
praeter
tense
in
Kal
also
,
as
a
contraction
of
{untranscribed Hebrew}
,
as
that
may
,
by
analogy
with
some
other
words
,
be
used
for
{untranscribed Hebrew}
.
V.
8.
Delighted
]
{untranscribed Hebrew}
{untranscribed Hebrew}
voluit
,
willed
,
is
frequently
used
for
complacuit
,
delectatus
est
,
being
delighted
or
pleased
with
,
when
it
hath
the
preposition
ב
following
it
.
And
accordingly
so
the
LXXII
.
their
[
{untranscribed Hebrew}
will
in
]
must
be
rendred
taking
pleasure
in
;
and
so
must
the
phrase
be
rendred
Mat
.
xxvii
.
43.
{untranscribed Hebrew}
,
not
,
if
he
will
have
him
,
but
,
if
he
love
him
(
so
{untranscribed Hebrew}
signifies
also
)
if
he
delight
,
or
have
pleasure
in
him
.
And
thus
it
peculiarly
belongs
to
Christ
,
of
whom
't
is
testified
by
God
at
his
baptism
,
Matth
.
iii
.
17.
This
is
my
beloved
sonne
in
whom
I
am
well
pleased
.
V.
12.
Strong
bulls
]
The
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
here
must
be
resolved
by
the
context
.
The
word
{untranscribed Hebrew}
signifies
strong
,
and
is
sometimes
applyed
to
God
,
Psal
.
cxxxii
.
2
;
sometimes
to
Angels
Psal
.
Lxxviii
.
25.
{untranscribed Hebrew}
the
bread
of
the
strong
,
we
duly
render
Angels
food
,
from
the
LXXII
.
who
read
{untranscribed Hebrew}
,
sometimes
to
men
,
Isa
.
x
.
13
;
sometimes
to
horses
,
Jer
.
viii
.
16.
and
xLvii
.
3
;
and
sometimes
to
bulls
,
when
in
conjunction
with
bullocks
,
Isa
.
xxxiv
.
7.
Psal
.
Lxviii
.
30.
and
here
in
this
place
,
{untranscribed Hebrew}
{untranscribed Hebrew}
bullocks
immediately
foregoing
.
So
Psal
.
L.
13.
speaking
of
sacrifice
,
the
flesh
of
the
{untranscribed Hebrew}
must
be
the
flesh
of
bulls
or
oxen
.
To
this
it
is
not
amisse
to
adde
,
that
Jer
.
xLvi
.
15.
the
LXXII
.
for
{untranscribed Hebrew}
read
{untranscribed Hebrew}
.
The
words
indeed
relate
to
the
Aegyptians
,
whose
God
Apis
was
,
and
as
a
God
,
may
be
so
called
from
{untranscribed Hebrew}
,
which
oft
signifies
God
,
the
ב
,
as
it
is
ordinary
in
several
languages
,
being
changed
into
π
,
and
the
ד
into
ς
,
as
in
{untranscribed Hebrew}
martyr
,
{untranscribed Hebrew}
celer
,
and
many
others
,
those
letters
are
permutabiles
.
But
that
God
of
the
Aegyptians
was
originally
an
oxe
,
or
bull
;
and
then
why
may
it
not
be
thus
lightly
changed
from
Abir
,
a
bull
?
And
then
as
{untranscribed Hebrew}
signifies
a
bull
also
(
and
in
Chaldee
{untranscribed Hebrew}
from
whence
the
Greek
and
Latine
{untranscribed Hebrew}
and
taurus
)
why
may
not
that
praefixt
to
{untranscribed Hebrew}
make
{untranscribed Hebrew}
,
and
that
be
lightly
changed
into
Serapis
,
the
other
title
of
the
Aegyptians
God
,
which
also
is
no
more
originally
but
a
bull
,
or
oxe
?
But
this
by
the
way
.
This
therefore
being
clear
,
the
rendring
of
{untranscribed Hebrew}
must
be
simply
bulls
,
and
with
{untranscribed Hebrew}
{untranscribed Hebrew}
joyned
with
it
,
bulls
of
Bashan
;
which
being
a
rich
and
fruitful
place
,
and
the
cattel
thereof
great
,
and
strong
and
fat
,
as
the
inhabitants
gyants
,
Deut
.
iii
.
13.
and
formidable
,
Num
.
xxi
.
34.
they
are
here
fitly
set
(
Poetically
)
to
expresse
potent
enemies
,
and
proud
insulters
;
as
the
Kine
of
Bashan
,
Amos
iv
.
1.
are
imperious
women
.
This
the
LXXII
.
renders
{untranscribed Hebrew}
,
fat
bulls
,
without
mention
of
Bashan
;
either
as
reading
for
it
{untranscribed Hebrew}
,
which
signifies
fat
,
or
rather
thus
paraphrastically
expressing
Bashan
,
the
cattel
whereof
were
fat
above
any
others
.
V.
14.
Out
of
joynt
]
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
dividing
,
parting
,
dissolving
,
dispersing
,
and
in
Hithpael
reciprocally
dispersing
or
parting
themselves
,
so
as
one
leaves
or
goes
from
the
other
.
So
Job
iv
.
11.
the
Lions
whelps
{untranscribed Hebrew}
,
we
render
,
are
scattered
abroad
,
LXXII
.
{untranscribed Hebrew}
,
have
left
one
another
,
in
the
notion
of
dispersing
.
And
so
all
the
antients
render
it
here
:
the
Chaldee
{untranscribed Hebrew}
were
dispersed
;
the
LXXII
.
{untranscribed Hebrew}
,
and
so
the
Syriack
,
and
Latine
,
and
Aethiopick
,
were
dispersed
;
the
Arabick
,
dissolved
:
and
this
not
to
denote
dislocation
of
bones
,
but
their
parting
one
from
another
,
as
in
a
consumption
of
the
whole
body
,
which
is
here
described
in
this
,
and
the
rest
of
the
verse
;
which
is
the
thing
which
is
here
represented
,
and
by
it
the
lownesse
of
his
present
condition
,
or
outward
estate
.
V.
15.
Pierced
]
The
double
reading
of
the
Hebrew
here
is
commonly
taken
notice
of
,
{untranscribed Hebrew}
{untranscribed Hebrew}
they
pierced
,
and
{untranscribed Hebrew}
as
a
Lion
;
and
the
Chaldee
hath
put
them
both
together
,
{untranscribed Hebrew}
biting
me
as
a
Lion
.
But
't
is
evident
,
the
LXXII
.
read
it
in
the
former
notion
only
,
and
so
render
it
{untranscribed Hebrew}
they
pierced
my
hands
and
my
feet
;
and
so
the
Latine
,
Syriack
,
Arabick
,
and
Aethiopick
.
Of
these
readings
the
enquiry
must
be
,
1.
what
force
they
have
in
the
first
intention
of
the
words
,
as
they
concerne
David
;
and
2.
what
is
to
be
said
of
them
in
reference
to
the
Prophetick
sense
,
completed
in
Christ
.
For
the
former
,
if
we
stand
to
the
present
Hebrew-reading
,
{untranscribed Hebrew}
as
a
Lion
,
the
sense
will
run
thus
,
the
assembly
of
the
wicked
hath
enclosed
me
as
a
Lion
,
both
my
hands
and
my
feet
,
i
.
e
.
I
am
brought
into
a
condition
perfectly
helplesse
,
as
when
a
Lion
hath
one
in
his
power
,
and
is
about
to
seize
on
him
;
neither
my
hands
nor
my
feet
can
stand
me
in
any
stead
,
the
former
to
resist
,
or
the
second
to
fly
:
where
{untranscribed Hebrew}
to
enclose
]
is
of
the
same
importance
with
{untranscribed Hebrew}
,
so
oft
used
in
Scripture
,
for
such
an
inclosure
,
as
puts
one
into
the
power
of
another
.
But
if
the
other
reading
,
{untranscribed Hebrew}
they
pierced
,
be
admitted
,
the
same
totall
impotence
is
still
discernible
.
To
be
bound
hand
and
foot
]
is
the
proverbial
style
of
Scripture
,
for
one
that
is
delivered
up
to
utter
ruine
;
but
to
be
nailed
,
or
pierced
,
or
fastned
hand
and
foot
,
is
a
much
higher
expression
of
the
same
thing
,
both
in
respect
of
the
certainty
,
and
sharpnesse
of
the
ruine
.
't
is
easier
to
unty
a
knot
,
then
loosen
what
is
nailed
,
and
't
is
more
painfull
to
be
pierced
,
then
only
restrained
from
liberty
.
And
so
in
either
of
the
readings
the
sense
holds
fitly
to
Davids
person
,
as
being
in
a
sore
distresse
,
and
sad
condition
.
Next
then
,
to
consider
the
place
in
relation
to
Christ
,
prophetically
described
upon
his
crosse
;
many
conjectures
of
learned
men
are
obvious
on
this
place
,
but
none
more
worthy
to
be
hearkened
to
,
than
our
two
learned
Countreymen
,
both
exquisitely
skilled
in
the
Oriental
languages
,
Mr.
Nic
.
Fuller
,
and
Mr.
Ed.
Pocock
.
From
the
Miscel
.
l.
3.
c
.
12.
Collections
of
the
former
we
learn
,
that
both
from
the
little
Masoreth
,
and
from
Rabbi
Jacob
son
of
Haym
,
and
from
his
own
ocular
experience
of
many
copies
,
in
defens
.
Hebr
.
Lect
.
advers
.
Lindan
.
Joan
.
Isaac
Levita
hath
demonstrated
{untranscribed Hebrew}
they
pierced
]
to
be
the
reading
in
the
text
or
chetib
,
and
the
other
{untranscribed Hebrew}
as
a
Lion
,
only
in
the
Margine
,
or
chere
.
And
this
farther
manifested
by
the
rendring
of
Aquila
,
one
very
favourable
to
the
Jewish
interest
,
who
rendred
it
as
a
verbe
,
not
as
a
substantive
,
and
so
only
according
to
the
textual
,
not
the
marginal
reading
.
From
the
Not
.
Miscel
.
c
.
4.
latter
we
have
a
more
particular
,
literal
,
minute
account
of
the
word
it selfe
:
{untranscribed Hebrew}
,
they
pierced
,
either
from
{untranscribed Hebrew}
,
or
from
{untranscribed Hebrew}
,
as
that
is
found
in
the
Arabick
(
and
so
probably
in
Hebrew
antiently
)
to
be
all
one
with
{untranscribed Hebrew}
sodere
,
to
digge
,
or
pierce
,
and
from
whence
is
Alcaur
,
the
digging
of
the
earth
,
and
Cawar
,
hastâ
confodere
,
to
run
through
with
a
spear
.
Or
if
it
be
read
,
as
in
their
margine
,
{untranscribed Hebrew}
,
then
also
is
his
conjecture
very
ingenious
,
that
it
be
taken
for
the
participle
present
in
Kal
in
the
plural
number
,
from
{untranscribed Hebrew}
,
and
from
thence
{untranscribed Hebrew}
,
of
which
he
brings
many
examples
.
To
this
he
addeth
also
,
that
the
Chaldees
paraphrastical
rendring
(
which
from
the
likenesse
of
the
word
{untranscribed Hebrew}
,
as
a
Lion
,
took
occasion
thus
to
expresse
the
notion
of
the
participle
,
and
therein
the
manner
of
their
savage
usage
)
was
the
original
of
that
double
reading
of
the
Hebrew
;
and
indeed
not
an
effect
,
but
the
cause
of
it
.
As
for
those
who
suspect
our
reading
as
a
falsification
of
the
Christians
,
besides
many
other
evidences
of
conviction
,
he
there
gives
us
the
testimony
of
David
Kimchi
;
who
taking
notice
of
the
Christians
reading
in
this
place
,
different
from
the
Jews
,
doth
not
accuse
them
of
any
fraud
,
as
elsewhere
he
doth
Psal
.
cx
.
and
probably
would
have
done
,
if
he
had
not
known
that
they
had
herein
followed
the
most
emendate
copies
.
V.
21.
Hast
heard
me
]
From
{untranscribed Hebrew}
to
speak
,
or
answer
,
or
hearken
to
another
,
is
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
thou
hast
heard
,
or
answered
me
.
This
verbe
the
LXXII
.
read
,
as
if
it
were
a
noune
from
the
other
notion
of
{untranscribed Hebrew}
afflixit
,
and
so
read
{untranscribed Hebrew}
my
affliction
or
humiliation
,
(
and
from
them
the
Syriack
and
Latine
&c.
)
as
if
it
were
{untranscribed Hebrew}
my
affliction
.
V.
24.
Affliction
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
the
praecedent
{untranscribed Hebrew}
may
signifie
affliction
,
or
low
estate
:
but
all
the
antient
interpreters
render
it
in
the
notion
of
prayer
,
and
the
like
;
the
Chaldee
{untranscribed Hebrew}
the
prayer
,
the
LXXII
.
{untranscribed Hebrew}
prayer
,
the
Latine
deprecationem
,
and
so
the
Arabick
,
and
the
Syriack
{untranscribed Hebrew}
the
cry
;
and
so
the
not
despising
or
abhorring
or
casting
out
]
will
best
agree
with
it
,
and
the
subsequents
also
,
when
I
cryed
unto
him
he
heard
:
And
so
the
word
will
well
enough
bear
,
from
{untranscribed Hebrew}
to
speak
,
as
that
is
here
applyed
to
{untranscribed Hebrew}
the
poore
,
of
whom
the
wise
man
saith
,
the
poor
man
speaketh
supplications
.
V.
29.
Keep
alive
]
Where
the
Hebrew
reads
{untranscribed Hebrew}
{untranscribed Hebrew}
and
he
hath
not
quickened
his
soule
,
the
LXXII
.
(
and
Syriack
,
Latine
,
Arabick
,
Aethiopick
)
render
,
{untranscribed Hebrew}
,
and
my
soule
lives
to
him
,
for
{untranscribed Hebrew}
his
soule
,
reading
{untranscribed Hebrew}
my
soul
,
for
{untranscribed Hebrew}
not
,
{untranscribed Hebrew}
to
him
;
and
then
joyning
the
masculine
{untranscribed Hebrew}
to
the
faeminine
{untranscribed Hebrew}
.
But
the
Chaldee
rendering
it
{untranscribed Hebrew}
and
the
soule
of
the
wicked
he
shall
not
enliven
]
doe
evidence
our
vulgar
reading
of
the
Hebrew
to
be
that
which
they
then
used
,
and
so
the
LXXII
.
to
have
mis-read
it
.
The
literal
meaning
of
it
is
somewhat
difficult
.
Castellio's
conjecture
is
not
unfit
to
be
taken
notice
of
,
who
joyns
it
with
that
which
follows
,
thus
;
and
he
that
hath
not
quickened
his
soul
,
i
.
e
.
who
is
dead
,
{untranscribed Hebrew}
{untranscribed Hebrew}
his
seed
shall
serve
him
,
Eorum
progenies
,
quorum
vita
non
perdurat
,
eum
colent
,
the
progeny
of
them
whose
life
continues
not
,
shall
serve
or
worship
.
And
thus
may
the
ellipsis
be
well
enough
supplied
,
and
with
as
little
violence
as
any
other
way
.
Yet
because
both
{untranscribed Hebrew}
and
{untranscribed Hebrew}
are
in
the
singular
,
not
plural
number
,
(
and
{untranscribed Hebrew}
seed
,
without
any
affix
of
any
number
,
must
agree
with
those
)
it
will
be
more
reasonable
to
change
his
plural
,
eorum
,
and
quorum
,
into
ejus
,
and
cujus
,
and
then
reteining
that
his
way
of
interpretation
,
the
rendring
will
be
literally
this
;
and
for
him
who
doth
not
enliven
his
soul
,
i
.
e
.
who
dies
,
his
seed
or
posterity
shall
serve
him
,
i
.
e
.
God
.
This
may
have
a
commodious
meaning
,
in
respect
of
David
himselfe
,
that
when
he
is
dead
,
and
so
can
praise
God
no
longer
himselfe
for
these
his
mercies
,
yet
his
posterity
shall
praise
God
for
them
,
and
by
that
ingagement
be
moved
to
undertake
,
and
adhere
to
his
service
.
But
in
respect
of
Christ
,
the
completion
is
more
signal
;
that
though
he
dy
,
yet
he
should
have
a
numerous
posterity
,
and
those
begotten
,
as
it
were
,
by
his
blood-shedding
:
as
Isa
.
Liii
.
10.
when
he
hath
made
his
soule
an
offering
for
sin
,
he
shall
see
his
seed
,
and
this
seed
of
his
shall
serve
him
,
viz.
the
multitude
of
Christians
that
adore
the
crucified
Saviour
;
of
whom
it
very
agreeably
follows
,
that
they
shall
be
accounted
to
the
Lord
for
a
generation
,
being
the
men
that
make
up
the
{untranscribed Hebrew}
the
future
age
,
(
as
Christianity
is
called
)
of
which
Christ
is
stiled
{untranscribed Hebrew}
the
father
,
in
the
LXXII
.
their
rendring
of
Isa
.
ix
.
6.
If
this
be
not
the
meaning
of
the
place
,
then
taking
the
words
by
themselves
,
{untranscribed Hebrew}
and
enlivens
not
his
own
soule
,
]
must
probably
be
thus
supplyed
,
as
our
English
hath
it
,
and
none
can
keep
(
or
more
literally
to
{untranscribed Hebrew}
hath
kept
alive
)
his
own
soule
:
i
.
e
.
in
relation
to
David
,
't
is
God
that
hath
delivered
and
preserved
him
,
and
none
else
could
have
done
it
,
being
destitute
of
all
worldly
aides
;
and
the
same
by
way
of
pious
aphorisme
,
is
appliable
to
all
others
,
all
deliverance
from
the
least
to
the
greatest
streight
or
danger
,
is
totally
to
be
imputed
to
God
.
But
most
eminently
and
signally
to
Christ
,
who
being
dead
in
the
flesh
,
was
quickened
by
the
spirit
;
being
put
to
that
shamefull
death
of
Crucifixion
in
his
humane
nature
,
was
raised
again
by
the
power
of
his
divine
nature
;
and
in
that
was
founded
the
propagation
of
the
Christian
Religion
,
as
the
interpretation
of
that
which
follows
,
His
seed
shall
serve
him
,
and
be
numbred
{untranscribed Hebrew}
{untranscribed Hebrew}
or
accounted
to
God
for
a
generation
.
V.
31.
That
he
hath
done
this
]
Where
the
Hebrew
hath
{untranscribed Hebrew}
{untranscribed Hebrew}
that
,
or
,
because
he
hath
done
it
,
the
Chaldee
renders
paraphrastically
,
and
in
sense
,
{untranscribed Hebrew}
the
miracles
which
he
hath
wrought
.
The
LXXII
.
applying
it
to
the
people
that
should
be
born
,
reads
,
{untranscribed Hebrew}
,
which
the
Lord
hath
made
,
(
and
so
the
Latine
and
Aethiopick
,
and
the
Syriack
also
,
save
that
they
read
it
in
the
future
.
)
That
which
is
most
exact
,
and
according
to
the
letter
,
will
be
to
render
{untranscribed Hebrew}
because
he
hath
wrought
it
,
by
it
meaning
the
righteousnesse
praecedent
:
so
Castellio
renders
it
,
ut
exponant
quâ
sit
usus
justitiâ
,
that
they
may
shew
what
righteousnesse
he
hath
wrought
;
by
righteousnesse
meaning
either
fidelity
,
and
performance
of
promise
,
or
more
fitly
,
in
the
sacred
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
,
benignity
or
beneficence
.
The
Twenty
Third
Psalm
.
A
Psalm
of
David
.
The
twenty
third
Psalm
was
composed
by
David
,
and
is
a
most
passionate
expression
of
Gods
abundant
care
and
providence
toward
all
those
that
faithfully
depend
on
him
:
(
And
hath
its
most
eminent
completion
in
Christ
,
the
great
shepheard
and
Bishop
of
our
souls
,
of
whom
that
this
Psalm
is
a
prophecy
,
see
Maximus
{untranscribed Hebrew}
.
l.
3.
c
.
β
.
and
l.
2.
55.
&c.
)
1.
The
Lord
is
my
shepherd
;
I
shall
not
want
.
The
Lord
my
God
is
to
me
(
and
all
that
diligently
wait
on
him
)
as
a
Pastor
is
to
his
flock
of
sheep
,
{untranscribed Hebrew}
the
Lord
hath
fed
his
people
in
the
wilderness
,
Chald
.
though
it
be
in
a
wildernesse
;
he
is
able
to
provide
for
me
,
I
shall
not
be
lest
destitute
.
2.
He
maketh
me
to
ly
down
in
green
pastures
;
he
leadeth
me
beside
the
still
waters
.
He
provideth
abundantly
both
for
my
food
and
refreshment
.
3.
He
or
refresheth
,
see
note
on
Ps.
xix
.
c
.
restoreth
my
soule
;
he
leadeth
me
in
the
paths
of
righteousness
for
his
names
sake
.
He
revives
and
refreshes
and
comforts
me
by
his
spirit
,
affords
me
a
full
and
plenteous
baite
,
and
thereby
enables
me
for
the
hardship
of
a
journey
;
(
as
he
did
Ellas
1
King
.
19.8
.
)
and
then
leads
me
forth
in
the
even
paths
of
pious
duties
,
gently
and
carefully
,
as
I
am
able
to
goe
;
by
this
means
directing
me
to
that
true
felicity
even
of
this
life
,
the
exercising
my selfe
,
and
guiding
my
steps
by
his
excellent
lawes
,
and
rules
of
living
:
and
this
out
of
his
free
mercy
to
me
,
the
greatest
and
most
valuable
that
any
mortal
is
capable
of
.
4.
Yea
,
though
I
walke
through
the
valley
of
the
shaddow
of
death
,
I
will
feare
no
evill
;
for
thou
art
with
me
:
thy
rod
and
thy
staffe
they
comfort
me
.
And
though
this
course
should
engage
me
in
the
greatest
distresses
,
the
lowest
depression
of
sadnesse
,
the
most
palpable
darknesse
of
despaire
,
yet
am
I
chearfully
resolved
not
to
be
discouraged
therewith
,
or
to
apprehend
't
will
make
me
miserable
,
being
confident
of
the
continuance
of
this
special
guard
about
me
,
and
that
,
as
a
shepherd
still
,
thou
wilt
keep
me
from
straying
from
thee
,
and
protect
me
from
all
dangers
.
5.
Thou
preparest
a
table
before
me
in
the
presence
of
mine
enemies
:
thou
anointest
my
head
with
oyle
;
my
cup
a.
runneth
over
.
Nay
more
,
thou
givest
me
that
treatment
of
the
most
indulgent
possessor
2
Sam
.
12.3
.
that
admitted
his
beloved
lamb
unto
his
table
,
to
eate
of
his
bread
,
and
drink
of
his
cup
with
him
;
thou
omittest
no
expression
of
respect
and
tender
love
to
me
.
By
this
means
thou
providest
all
plenty
for
me
,
maugre
the
malice
of
my
enemies
,
who
grieve
to
see
the
riches
of
thy
bounty
to
me
,
and
care
over
me
.
Thou
entertainest
me
with
wine
and
oyle
in
the
most
festival
manner
,
affordest
me
,
not
only
in
a
sufficient
,
but
in
a
most
plentifull
degree
,
all
things
that
are
for
the
advantage
,
as
well
as
support
,
both
of
my
body
and
soule
.
6.
Surely
,
benignity
{untranscribed Hebrew}
goodnesse
and
mercy
shall
follow
me
all
the
dayes
of
my
life
;
and
I
or
shall
will
b
.
dwell
in
the
house
of
the
Lord
for
length
of
dayes
.
{untranscribed Hebrew}
for
ever
.
And
I
cannot
doubt
but
this
bounty
and
superabundant
mercy
of
thine
shall
continue
to
me
all
my
dayes
;
and
,
for
my
returne
to
thee
,
I
shall
most
diligently
frequent
the
publick
assembly
of
thy
saints
and
servants
,
wheresoever
the
Arke
is
placed
,
and
there
blesse
and
praise
thy
name
,
and
address
my
prayers
to
thee
,
as
long
as
I
live
.
(
And
this
is
a
farther
addition
to
the
felicities
of
my
life
,
that
thou
wilt
afford
me
this
honourable
and
glorious
way
of
inhabiting
in
thy
sanctuary
,
and
most
amicably
conversing
with
thee
.
)
Or
to
crown
all
this
,
thou
shalt
enfold
me
at
last
in
that
best
of
sheep-coats
;
that
place
of
equal
purity
and
safety
,
where
no
unclean
or
ravenous
beast
can
come
;
there
shall
I
rest
,
and
there
abide
for
ever
.
Annotations
on
Psalm
XXIII
.
V.
5.
Runneth
over
]
The
Lxxii
.
for
{untranscribed Hebrew}
{untranscribed Hebrew}
exuberant
,
read
{untranscribed Hebrew}
inebriating
:
but
this
is
their
ordinary
use
of
the
word
{untranscribed Hebrew}
,
for
drinking
liberally
,
not
being
intoxicated
or
drunk
.
The
word
{untranscribed Hebrew}
signifies
moist
,
watered
,
and
(
watering
being
a
means
of
making
ground
fertile
)
plentifull
,
exuberant
,
and
so
is
fitly
applied
to
the
festival
cup
here
.
But
to
this
the
Lxxii
,
adde
{untranscribed Hebrew}
;
the
Latine
,
quam
praeclarus
est
?
how
excellent
is
it
?
This
they
doe
,
by
taking
the
beginning
of
the
next
verse
,
and
adding
it
to
the
end
of
this
,
{untranscribed Hebrew}
{untranscribed Hebrew}
,
which
they
therefore
render
,
how
good
?
But
that
belongs
to
the
consequent
words
,
and
so
is
rendred
by
the
Chaldee
{untranscribed Hebrew}
but
goodnesse
or
benignity
,
and
so
the
Syriack
and
the
Arabick
;
who
yet
finding
{untranscribed Hebrew}
in
the
version
of
the
Lxxii
.
render
that
there
,
inebriating
as
pure
wine
,
accounting
that
the
meaning
of
{untranscribed Hebrew}
best
,
the
wine
which
hath
no
dash
of
water
being
such
.
In
this
place
the
Lxxii
.
read
{untranscribed Hebrew}
thy
cup
,
and
from
them
the
Arabick
and
Aethiopick
;
but
the
Hebrew
hath
{untranscribed Hebrew}
{untranscribed Hebrew}
my
cup
,
and
so
the
Chaldee
and
Syriack
and
Latine
;
and
S.
Hierome
in
his
Epistle
to
Sunia
and
Fretella
saith
,
that
in
the
edition
of
the
Lxxii
.
it
was
my
cup
,
and
that
thy
cup
was
an
error
of
the
Scribes
.
V.
6.
Dwell
]
{untranscribed Hebrew}
{untranscribed Hebrew}
which
the
interlinear
regularly
renders
,
I
shall
return
,
from
{untranscribed Hebrew}
which
is
commonly
taken
in
that
sense
,
is
by
all
the
antient
Interpreters
rendred
I
shall
dwell
,
{untranscribed Hebrew}
in
the
Chaldee
,
{untranscribed Hebrew}
in
the
LXXII
.
and
so
in
the
rest
,
from
a
second
notion
of
{untranscribed Hebrew}
to
inhabite
,
in
which
we
have
it
Jer
.
xLii
.
10.
{untranscribed Hebrew}
.
We
render
it
,
if
ye
shall
still
abide
,
and
the
Chaldee
{untranscribed Hebrew}
if
by
dwelling
ye
shall
dwell
,
and
so
the
LXXII
.
{untranscribed Hebrew}
,
if
ye
shall
surely
abide
,
and
the
Arabick
,
if
ye
shall
remain
firm
,
and
the
Latine
,
si
quiescentes
permanseritis
,
if
ye
shall
abide
quiet
,
and
so
the
Syriack
also
.
Thus
2
Sam
.
xix
.
32.
{untranscribed Hebrew}
in
his
abiding
,
the
Chaldee
again
{untranscribed Hebrew}
in
his
dwelling
at
Mahanaim
.
And
that
thus
it
was
taken
here
,
is
much
more
probable
from
their
general
consent
,
than
that
they
read
(
as
some
imagine
)
{untranscribed Hebrew}
from
{untranscribed Hebrew}
and
not
{untranscribed Hebrew}
from
{untranscribed Hebrew}
,
it
being
ordinary
for
words
of
so
neer
alliance
,
as
are
{untranscribed Hebrew}
to
dwell
,
and
{untranscribed Hebrew}
to
returne
(
and
I
may
adde
{untranscribed Hebrew}
to
rest
)
to
change
significations
,
the
one
with
the
other
,
and
so
to
signifie
the
same
thing
;
especially
when
't
is
remembred
,
that
he
that
is
returned
to
a
place
,
is
supposed
to
abide
for
some
time
,
and
so
to
inhabite
there
.
The
Twenty
Fourth
Psalm
.
A
Psalm
of
David
.
The
Twenty
fourth
Psalm
,
composed
by
David
on
occasion
of
bringing
the
Arke
into
Sion
,
is
a
declaration
of
Gods
dominion
over
this
world
,
his
providential
presence
in
every
part
of
it
,
but
his
special
presence
in
the
place
assigned
for
his
worship
,
the
Arke
of
the
Covenant
;
which
is
therefore
joyfully
to
be
received
into
Sion
,
and
entertain'd
by
all
Israel
,
being
moreover
a
signal
emblem
of
Christs
ascension
into
heaven
.
1.
The
earth
is
the
Lords
and
the
fulnesse
thereof
,
the
world
and
they
that
dwell
therein
.
2.
For
he
hath
founded
it
upon
the
seas
,
and
established
it
upon
the
flouds
.
This
whole
lower
or
be
of
ours
(
and
not
only
the
heaven
,
where
he
is
said
to
dwell
)
is
the
Lords
,
by
all
right
of
creation
,
and
providence
,
and
preservation
;
and
so
are
all
the
sorts
of
creatures
,
and
every
particular
,
with
which
he
hath
replenisht
it
;
the
Universe
,
and
all
the
inhabitants
thereof
,
produced
at
first
,
continued
since
,
and
every
minute
preserved
by
him
:
for
were
it
not
so
,
this
globe
whereon
we
dwell
would
suddenly
be
overwhelmed
and
covered
with
waters
.
For
thus
the
order
of
nature
would
direct
;
and
thus
we
finde
in
the
beginning
of
the
creation
,
that
next
under
the
aire
were
the
waters
,
encompassing
the
whole
surface
of
the
earth
,
Gen.
1.7
.
till
God
reformed
this
course
,
made
such
cavities
in
the
earth
,
as
should
receive
the
water
into
them
,
and
such
banks
,
as
should
bound
and
keep
it
in
,
and
such
a
law
,
as
should
bridle
this
vast
Ocean
,
that
it
should
not
break
forth
,
Gen.
1.9
.
and
so
now
by
his
providence
the
water
is
beneath
the
earth
,
and
yet
the
earth
stands
firme
on
that
fluid
body
,
as
upon
the
most
solid
foundation
:
which
is
a
mighty
worke
of
wise
disposal
and
contrivance
,
for
the
preservation
of
mankinde
;
and
though
once
,
for
the
sins
of
the
old
world
,
these
waters
were
appointed
to
break
out
,
and
so
overwhelmed
the
whole
earth
,
yet
God
hath
firmely
promised
that
they
shall
never
doe
so
again
.
3.
Who
shall
ascend
into
the
hill
of
the
Lord
?
and
who
shall
stand
in
his
holy
place
?
But
though
all
the
whole
Universe
be
his
,
and
he
effectually
present
in
every
the
smallest
corner
thereof
,
yet
in
a
more
peculiar
manner
will
he
exhibite
himself
in
Mount
Sion
,
at
the
placing
the
Arke
of
the
Covenant
in
,
it
(
that
image
of
heaven
it selfe
,
the
special
place
of
his
residence
)
built
on
purpose
for
the
adoring
and
worshipping
,
and
performing
service
to
him
.
And
(
as
to
heaven
,
so
)
to
this
,
every
one
promiscuously
is
not
meet
to
be
admitted
,
nor
can
expect
to
partake
of
his
blessing
auspicious
presence
there
;
4.
He
that
hath
clean
hands
and
a
pure
heart
,
who
hath
not
taken
his
life
to
a
falsity
.
lift
up
his
a.
soule
unto
vanity
,
nor
sworne
deceitfully
.
But
only
such
as
keep
close
to
the
commands
of
God
,
that
preserve
their
minds
,
as
well
as
their
bodies
,
their
inward
thoughts
and
consents
,
as
well
as
their
external
actions
,
from
all
forbidden
unlawful
objects
;
that
never
make
use
of
perjurious
deceitfull
means
for
the
inriching
themselves
,
or
depriving
others
,
but
serve
and
worship
God
uprightly
.
5.
He
shall
receive
the
blessing
from
the
Lord
,
and
b
.
or
,
mercy
righteousnesse
from
the
God
of
his
salvation
.
●uch
,
and
none
but
such
,
shall
be
accepted
,
and
●ewarded
by
God
,
at
their
approach
to
his
Sanctuary
,
when
they
pray
unto
him
,
and
when
they
most
want
and
depend
upon
his
mercy
.
Though
God
(
in
Christ
)
be
a
Saviour
to
all
sincere
worshippers
,
and
servants
of
his
,
none
,
't
is
sure
,
but
such
,
shall
have
part
in
this
salvation
.
6.
This
is
the
generation
of
them
that
seek
him
,
of
Jacob
,
or
,
the
sons
of
Jacob
that
seek
thy
face
.
that
seek
thy
face
,
c
.
O
Jacob
.
Selah
.
These
indeed
are
the
men
that
may
properly
be
said
to
pray
to
,
and
worship
God
;
these
are
the
true
Israelites
,
that
are
meet
to
appear
before
the
God
of
Israel
,
whose
peculiar
presence
is
exhibited
in
the
Arke
of
his
Covenant
,
or
that
associate
themselves
and
joyne
with
thee
,
O
Jacob
,
in
the
worship
of
the
one
true
God
.
7.
d
.
Lift
up
your
heads
,
O
ye
gates
,
and
be
ye
lift
up
,
ye
everlasting
dores
,
and
the
King
of
glory
shall
come
in
.
For
the
admission
of
this
Arke
of
the
Lord
to
a
place
where
it
may
long
continue
,
the
gates
of
the
Fort
of
Sion
are
now
to
be
set
wide
open
,
those
strong
invincible
gates
,
as
for
the
cheerful
hospitable
reception
and
entertainment
of
that
great
King
,
whose
Palace
it
is
.
8.
Who
is
the
King
of
glory
?
The
Lord
strong
and
mighty
,
the
Lord
mighty
in
battel
.
And
if
any
aske
,
what
King
this
is
;
the
answer
is
ready
,
That
powerfull
omnipotent
Lord
,
that
hath
wrought
all
Davids
victories
for
him
.
9.
Lift
up
your
heads
,
O
ye
gates
,
even
lift
them
up
,
ye
everlasting
dores
,
and
the
King
of
glory
shall
come
in
.
10.
Who
is
this
the
King
{untranscribed Hebrew}
the
King
of
glory
?
The
Lord
of
hosts
,
he
is
the
King
of
glory
.
Selah
.
And
let
this
be
a
solemnity
to
all
Israel
,
as
for
the
most
glorious
and
welcome
news
,
the
placing
the
Arke
of
Gods
Covenant
in
the
Royall
city
,
and
so
securing
to
us
the
presence
of
God
himselfe
,
the
God
of
all
victory
in
warre
,
to
whom
we
may
daily
assemble
and
make
our
addresses
,
with
confidence
to
be
accepted
and
heard
,
and
so
be
for
ever
happy
,
and
joyfull
in
his
presence
.
(
This
primarily
belonging
to
the
bringing
the
Arke
into
Sion
,
doth
also
literally
belong
to
the
ascension
of
Christ
our
Saviour
into
the
highest
heavens
:
and
so
the
antient
Fathers
frequently
apply
it
.
)
Annotations
on
Psalm
XXIV
.
V.
4.
Lift
up
his
soule
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
to
take
,
to
lift
up
,
(
which
is
used
in
very
many
senses
,
according
to
the
matter
to
which
it
belongs
)
doth
sometimes
signifie
to
swear
by
,
there
is
no
question
.
Thus
't
is
in
the
third
Commandment
,
and
generally
,
when
it
is
the
taking
Gods
name
:
for
Gods
name
being
God
himself
,
the
taking
of
that
is
the
swearing
by
God
;
see
note
on
Psal
.
xvi
.
c
.
And
though
applied
to
{untranscribed Hebrew}
{untranscribed Hebrew}
the
soule
,
it
frequently
in
the
Psalmist
signifies
somewhat
else
,
lifting
it
up
in
devotion
,
as
it
were
a
sacrifice
to
God
;
yet
the
consequents
here
belonging
evidently
to
perjury
,
and
among
the
forms
of
swearing
,
that
by
the
soule
or
life
being
one
,
(
{untranscribed Hebrew}
Am
.
vi
.
8.
God
hath
sworn
by
his
life
or
soule
)
therefore
it
is
here
most
probable
to
be
taken
in
that
sense
,
especially
having
{untranscribed Hebrew}
{untranscribed Hebrew}
in
vain
]
joyned
with
it
:
which
again
makes
it
more
parallel
to
that
in
the
third
Commandment
,
where
by
{untranscribed Hebrew}
(
saith
our
Saviour
Mat
.
v.
)
perjury
is
denoted
.
The
onely
remaining
difficulty
is
,
how
the
{untranscribed Hebrew}
{untranscribed Hebrew}
is
to
be
rendred
,
my
soule
,
or
his
own
soule
.
The
points
direct
to
render
it
,
my
soule
;
and
so
the
Interlinear
reads
animam
meam
,
my
soule
,
or
life
,
as
if
it
were
{untranscribed Hebrew}
,
making
God
the
speaker
of
this
verse
,
and
then
it
is
,
Gods
life
,
or
soule
.
But
the
text
writing
ו
not
י
,
and
the
context
according
with
it
,
the
punctation
must
in
reason
give
place
;
and
accordingly
all
the
antient
interpreters
appear
to
have
read
it
{untranscribed Hebrew}
his
soule
,
by
that
meaning
his
own
soule
,
or
the
soule
of
the
swearer
.
And
thus
it
may
probably
be
.
And
yet
it
is
as
probable
also
,
that
the
Lord
being
formerly
more
than
once
mentioned
in
this
Psalm
,
the
[
{untranscribed Hebrew}
his
soule
,
or
life
]
may
be
the
life
of
God
,
by
whom
oaths
are
wont
to
be
conceived
,
and
are
then
an
acknowledgement
of
Gods
vindicative
power
,
which
if
it
be
invoked
{untranscribed Hebrew}
to
a
vain
,
i
.
e
.
a
false
thing
,
is
a
huge
degree
of
profaneness
;
and
so
may
here
fitly
be
set
to
signifie
those
,
that
are
not
meet
to
be
admitted
into
Gods
holy
place
,
where
he
is
to
be
honoured
and
worshipt
.
V.
5.
Righteousnesse
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
righteousnesse
is
oft
taken
for
mercy
,
is
frequently
observed
,
(
see
note
on
Mat
.
1.
g
.
and
Mat
.
vi
.
a.
)
and
so
't
is
most
probably
to
be
taken
here
,
being
explicative
of
{untranscribed Hebrew}
{untranscribed Hebrew}
blessing
]
going
before
,
as
{untranscribed Hebrew}
and
{untranscribed Hebrew}
(
the
two
words
for
blessing
)
benefaction
and
benediction
,
are
frequently
used
for
works
of
mercy
:
and
thus
the
LXXII
.
read
it
here
,
{untranscribed Hebrew}
,
(
and
the
Latine
,
Arabick
,
and
Aethiopick
in
like
manner
)
mercy
from
God
his
Saviour
.
V.
6.
O
Jacob
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
Jacob
is
set
to
signifie
here
,
is
uncertain
.
The
LXXII
.
leaving
out
the
affix
of
the
former
word
{untranscribed Hebrew}
thy
face
,
and
reading
it
onely
{untranscribed Hebrew}
the
face
,
]
for
{untranscribed Hebrew}
Jacob
]
read
{untranscribed Hebrew}
of
the
God
of
Jacob
;
and
so
the
Latine
,
and
Arabick
,
and
Aethiopick
:
but
the
Syriack
,
thy
face
,
O
God
of
Jacob
,
as
our
english
doth
,
making
an
unusual
Ellipsis
,
which
they
supply
with
[
O
God
of
.
]
But
it
may
be
more
probable
,
that
Jacob
is
here
set
(
as
oft
it
is
)
for
the
children
or
posterity
of
Jacob
;
as
Israel
the
other
name
of
Jacob
,
is
,
we
know
,
very
frequently
used
for
the
men
or
children
of
Israel
,
the
Israelites
:
so
the
Jewish
Arab
here
,
of
the
family
or
posterity
of
Jacob
:
and
then
two
rendrings
the
words
will
be
capable
of
.
For
Jacob
,
i
.
e
.
the
children
of
Jacob
,
will
be
a
fit
appellation
for
those
that
are
diligent
seekers
of
God
,
truly
pious
men
,
and
so
may
be
joyned
with
them
by
apposition
,
or
as
the
substantive
,
to
which
that
participle
is
to
be
annext
in
construction
,
though
it
be
placed
before
it
:
so
the
Jewish
Arab
,
which
seek
the
light
of
thy
countenance
,
of
the
family
,
&c.
And
to
this
the
Chaldee
may
seem
to
have
lookt
,
who
,
without
any
paraphrase
,
to
illustrate
it
,
or
supply
any
Ellipsis
,
set
it
just
as
the
Hebrew
doe
;
onely
in
stead
of
[
thy
face
]
they
read
{untranscribed Hebrew}
the
sight
of
his
face
.
To
this
sense
the
learned
Castellio
reads
it
,
thus
expressely
;
Jacobaeorum
qui
sunt
ejus
praesentiae
cupidi
,
the
Jacobaeans
or
Israelites
which
are
desirous
of
his
presence
,
which
love
,
and
earnestly
desire
and
frequent
the
assemblies
where
God
hath
promised
to
exhibite
himself
to
those
that
worthily
approach
him
.
But
there
is
also
a
second
possible
&
not
improbable
rendring
,
to
be
fetcht
from
the
importance
of
the
phrase
[
seeking
the
face
,
{untranscribed Hebrew}
]
which
is
no
more
than
joyning
themselves
to
another
.
So
Prov.
vii
.
15.
Therefore
came
I
out
to
meet
thee
diligently
,
to
seek
thy
face
,
&c.
't
is
the
speech
of
the
whore
to
the
lover
,
and
signifies
no
more
then
to
get
into
his
society
,
to
joyne
her selfe
to
him
.
Now
the
sons
of
Jacob
being
the
only
people
that
had
the
knowledge
of
God
,
and
that
were
owned
by
him
,
and
that
should
have
liberty
to
enter
into
the
Temple
,
the
holy
hill
,
the
representation
of
heaven
,
and
this
priviledge
being
communicable
to
Proselytes
,
that
should
come
,
and
seek
,
and
joyne
themselves
to
them
,
and
the
Prophets
oft
foretelling
,
that
thus
the
Nations
should
flow
in
to
them
,
(
which
was
most
eminently
fulfilled
in
the
Gentiles
receiving
the
faith
,
and
so
becoming
the
spiritual
seed
of
Abraham
,
and
Jacob
,
the
true
Israelites
;
)
therefore
this
may
very
fitly
be
the
rendring
of
the
words
,
[
that
seek
thy
face
,
O
Jacob
,
]
that
come
in
,
and
are
proselytes
to
Israel
,
joyne
themselves
to
them
,
in
the
worship
and
lauding
of
God
,
and
undertaking
of
his
obedience
:
the
seeking
of
Jacobs
face
,
in
this
sense
,
being
all
one
with
being
proselytes
to
their
Jewish
Religion
,
as
the
{untranscribed Hebrew}
coming
to
God
,
Heb
.
xi
.
6.
(
the
periphrasis
of
a
proselyte
to
Christ
)
is
all
one
with
{untranscribed Hebrew}
seeking
him
diligently
,
in
the
latter
part
of
that
verse
.
This
interpretation
will
be
yet
more
commodious
,
if
we
suppose
(
see
note
d
.
)
this
Psalm
sung
by
way
of
antiphona
,
one
chorus
answering
to'ther
.
For
then
they
to
whom
the
answer
is
given
,
may
fitly
be
meant
by
the
other
,
in
that
phrase
[
thy
face
,
O
Jacob
;
]
as
those
that
represented
the
whole
people
,
and
praised
God
in
their
name
.
V.
7.
Lift
up
your
heads
]
Where
the
Hebrew
hath
{untranscribed Hebrew}
lift
up
O
gates
your
heads
,
the
Lxxii
.
read
{untranscribed Hebrew}
,
which
may
be
construed
,
Ye
Princes
lift
up
your
gates
:
so
the
Latine
render
it
,
attollite
portas
principes
vestras
,
and
so
the
Arabick
and
Aethiopick
,
and
so
Apollinarius
,
{untranscribed Hebrew}
,
Ye
Rulers
lift
up
your
gates
.
But
that
rendring
can
have
no
accord
with
the
Hebrew
,
which
joynes
the
affixe
{untranscribed Hebrew}
yours
to
{untranscribed Hebrew}
heads
,
{untranscribed Hebrew}
not
with
{untranscribed Hebrew}
gates
.
T
is
therefore
more
probable
,
that
the
LXXII
.
set
{untranscribed Hebrew}
,
your
Princes
,
to
render
{untranscribed Hebrew}
your
heads
,
so
inverting
the
Syntaxis
,
your
heads
,
or
Princes
lift
up
the
gates
,
for
,
ye
gates
lift
up
your
heads
.
But
this
is
a
misrendring
of
theirs
,
and
the
Chaldee
and
Syriack
read
,
ye
gates
lift
up
your
heads
:
what
that
is
,
may
next
be
considered
.
The
gates
are
specified
by
the
Chaldee
to
be
{untranscribed Hebrew}
the
gates
of
the
house
of
the
Sanctuary
,
{untranscribed Hebrew}
i
.
e
.
of
Sion
,
whither
the
Arke
was
to
enter
,
and
to
be
placed
there
.
The
Arke
,
we
know
,
is
called
{untranscribed Hebrew}
the
glory
,
1
Sam
.
iv
.
22.
The
glory
is
departed
from
Israel
,
for
the
Arke
of
God
is
taken
.
And
God
having
promised
to
be
present
there
,
he
is
,
as
in
other
,
so
peculiarly
in
that
respect
,
here
called
{untranscribed Hebrew}
{untranscribed Hebrew}
the
King
of
glory
,
and
he
to
come
in
,
when
the
Arke
enters
.
{untranscribed Hebrew}
Now
there
be
some
hanging
gates
,
the
letting
down
of
which
is
the
shutting
of
them
,
and
the
lifting
them
up
the
opening
of
them
.
Such
are
those
which
we
call
Portcullis
,
of
use
for
fortified
places
,
such
as
Sion
was
,
the
strong
hold
of
Sion
,
2
Sam
.
v.
7.
and
so
the
gates
of
Sion
lifting
up
their
heads
,
is
their
being
opened
,
for
the
Arke
to
come
into
it
.
And
this
,
we
know
,
was
done
with
solemnity
,
2
Sam
.
vi
.
12.
with
gladnesse
,
saith
the
text
:
and
this
Psalm
was
either
made
for
that
solemnity
,
or
else
for
the
commemorating
of
it
.
That
these
gates
in
the
next
words
are
called
{untranscribed Hebrew}
{untranscribed Hebrew}
eternal
gates
,
the
reason
may
be
taken
from
the
durablenesse
of
the
matter
whereof
they
were
made
,
as
strong
holds
have
iron-gates
,
or
the
like
.
In
this
place
it
is
not
amiss
to
adde
of
this
Psalm
,
that
being
designed
for
so
solemn
an
occasion
,
as
that
of
the
bringing
the
Arke
into
Sion
,
or
the
commemorating
thereof
,
it
was
probably
sung
by
way
of
Antiphona
,
or
response
,
{untranscribed Hebrew}
or
alternation
.
Thus
it
seems
to
be
practiced
at
the
Encaenia
,
or
dedication
of
the
wall
,
Nehem
.
xii
.
the
solemnity
whereof
was
performed
by
drawing
up
the
whole
train
of
Attendants
into
two
companies
,
or
Processions
.
Then
saith
Nehemiah
v.
31.
I
appointed
{untranscribed Hebrew}
two
great
companies
,
or
chori
{untranscribed Hebrew}
and
processions
,
saith
the
interlinear
;
we
render
it
,
from
the
vulgar
,
laudantium
,
of
them
that
gave
thanks
;
whereof
one
went
on
the
right
hand
,
and
v.
38.
the
other
company
of
them
that
gave
thanks
,
went
over
against
them
:
So
stood
the
two
companies
of
them
that
gave
thanks
in
the
house
of
the
Lord
,
v.
40.
This
same
usage
,
on
solemn
occasions
,
to
divide
into
two
chores
,
(
though
without
respect
to
alternations
)
appeareth
also
more
antiently
,
(
before
this
of
bringing
the
Arke
to
Sion
)
from
the
performances
on
Mount
Gerizim
and
Mount
Ebal
,
Deut
.
xxvii
.
12.
where
the
quires
were
after
this
manner
divided
:
Simeon
,
and
Levi
,
and
Judah
,
and
Issachar
,
and
Joseph
,
and
Benjamin
,
to
blesse
the
people
on
the
one
;
and
Reuben
,
Gad
,
Dan
,
Asher
,
Zabulon
,
and
Napthali
,
on
the
other
,
to
curse
;
six
on
one
side
,
and
six
on
to'ther
.
And
being
thus
found
so
long
before
and
so
long
after
this
time
,
't
is
the
less
to
be
doubted
,
but
it
was
practised
now
,
at
the
bringing
of
the
Arke
to
Sion
.
To
which
purpose
't
is
farther
to
be
observed
from
Psal
.
Lxviii
.
(
written
for
the
removal
of
the
Arke
,
and
beginning
with
the
solemn
forme
,
Let
God
arise
,
&c.
prescribed
in
the
law
for
that
occasion
,
Num
.
x
.
36.
)
that
the
manner
of
this
Procession
is
thus
described
,
v.
24.
They
see
thy
goings
,
O
God
,
the
goings
of
my
God
and
King
in
the
Sanctuary
.
The
singers
went
before
,
the
players
on
instruments
followed
after
;
amongst
them
were
the
Damsels
playing
upon
the
timbrels
.
One
{untranscribed Hebrew}
company
,
or
chorus
of
vocall
Musick
went
before
the
Arke
,
the
other
of
Instrumental
of
all
kinds
followed
it
.
Whereon
it
follows
,
Bless
ye
the
Lord
in
the
congregations
(
in
the
plural
,
these
two
companies
.
)
And
then
it
cannot
be
improbable
that
,
as
Neh
.
xii
.
40.
[
So
stood
the
two
companies
in
the
house
of
the
Lord
,
]
so
here
,
at
the
entry
of
the
Arke
into
Sion
,
these
two
chori
should
be
drawn
up
at
the
gates
on
each
side
of
it
;
and
so
stand
,
and
the
first
be
supposed
to
begin
with
the
three
first
verses
of
this
Psalm
,
The
earth
is
the
Lords
,
&c.
Who
shall
ascend
,
&c.
to
which
the
other
answered
in
the
three
following
,
He
that
hath
clean
hands
,
&c.
Then
the
first
resuming
their
turne
,
in
the
seventh
verse
,
Lift
up
your
heads
,
&c.
the
other
answered
in
part
of
the
eighth
,
Who
is
the
King
of
glory
?
then
the
former
answering
,
The
Lord
strong
and
mighty
,
the
Lord
mighty
in
battel
;
The
other
resumes
again
,
Lift
up
your
heads
,
&c.
And
then
the
first
asking
the
question
,
Who
is
,
&c.
the
second
concludes
,
The
Lord
of
hosts
,
he
is
the
King
of
Glory
.
The
Twenty
Fifth
Psalm
.
A
To
,
or
,
For
David
.
{untranscribed Hebrew}
Psalm
of
David
.
The
twenty
fifth
Psalm
,
composed
by
David
in
some
time
of
distresse
,
is
a
divine
mixture
of
prayer
for
pardon
of
sin
,
and
deliverance
from
evill
,
and
also
of
meditation
of
Gods
gracious
dealings
with
his
servants
.
1.
Unto
thee
,
O
Lord
,
doe
I
lift
up
my
soule
.
O
Lord
,
I
have
none
but
thee
to
whom
to
address
my
prayers
in
times
of
distress
;
to
thee
therefore
I
come
with
the
tribute
of
an
humble
heart
,
the
offering
of
a
devout
soule
:
be
thou
pleased
to
accept
it
from
me
.
2.
O
my
God
,
I
trust
in
thee
,
let
me
not
be
ashamed
;
let
not
mine
enemies
triumph
over
me
.
In
thee
;
O
my
gracious
God
,
doe
I
repose
all
my
confidence
;
O
let
me
not
be
left
destitute
or
forsaken
by
thee
;
let
not
my
adversaries
have
occasion
to
rejoyce
and
deride
me
,
as
one
that
have
been
disappointed
,
or
frustrated
in
my
dependences
on
thee
.
3.
Yea
let
none
that
wait
on
thee
be
ashamed
:
let
them
be
ashamed
that
deal
perfidiously
in
vain
.
transgress
a.
without
cause
.
Yea
let
all
those
that
rely
and
depend
on
thee
,
be
constantly
owned
by
thee
:
let
not
any
man
that
hath
reposed
his
whole
trust
in
thee
,
finde
himselfe
disappointed
:
Let
that
be
the
fate
of
treacherous
perfidious
persons
,
those
that
rely
on
their
own
ungodly
policies
,
let
them
miscarry
and
be
disappointed
of
their
hopes
,
and
so
appear
ridiculous
among
men
.
(
The
only
way
that
may
most
probably
work
reformation
in
them
,
Psal
.
Lxxxiii
.
16.
)
4.
Shew
me
thy
wayes
,
O
Lord
,
teach
me
thy
paths
.
O
Lord
,
be
thou
pleased
by
thy
speciall
grace
to
direct
me
in
the
performance
of
all
that
may
be
acceptable
in
thy
sight
.
5.
Lead
me
in
thy
truth
,
and
teach
me
;
for
thou
art
the
God
of
my
salvation
:
on
thee
do
I
wait
all
the
day
.
Preserve
me
from
all
straying
and
wandring
out
of
the
right
way
.
On
thee
I
depend
for
this
,
and
every
minute
look
up
to
thee
,
for
the
directions
and
support
of
thy
good
spirit
.
6.
Remember
,
O
Lord
,
thy
tender
mercies
and
thy
loving
kindness
;
for
they
have
been
ever
of
old
.
Lord
,
thou
hast
allwaies
abounded
to
thy
servants
in
compassion
and
bounty
,
relieved
the
distrest
,
and
plentifully
supplied
all
wants
to
those
that
have
addrest
their
prayers
to
thee
.
Be
thou
pleased
at
this
time
thus
in
mercy
to
deal
with
me
.
7.
Remember
not
the
sins
of
my
youth
,
nor
my
transgressions
:
According
to
thy
mercy
remember
me
,
for
thy
goodness
sake
,
O
Lord
.
Lord
,
the
sins
of
my
younger
daies
are
many
,
the
breaches
innumerable
,
wherewith
I
have
ignorantly
or
foolishly
,
for
want
of
knowledge
or
consideration
,
offended
against
thee
:
Lay
them
not
I
beseech
thee
,
to
my
charge
;
but
of
thine
own
free
mercy
and
compassion
to
a
wretched
sinner
,
be
thou
pleased
to
be
reconciled
to
me
,
O
Lord
.
8.
Good
and
upright
is
the
Lord
;
therefore
will
he
teach
sinners
in
the
way
.
It
is
an
act
of
the
great
purity
and
justice
and
rectitude
of
God
,
to
direct
and
assist
toward
the
waies
of
virtue
,
all
those
that
are
by
error
and
weakness
fallen
away
and
departed
from
it
,
and
timely
to
reduce
them
to
good
life
.
9.
The
meek
will
he
guide
in
judgment
,
and
the
meek
will
he
teach
his
way
.
Those
that
are
truly
humbled
before
him
for
their
sins
and
failings
,
and
devoutly
address
to
him
for
pardon
and
grace
,
he
will
never
fail
to
allow
them
his
assistance
and
direction
in
the
wayes
of
virtue
.
10.
All
the
paths
of
the
Lord
are
mercy
and
truth
unto
such
as
observe
,
take
care
of
;
see
note
on
Psalm
cxix
.
2.
keep
his
Covenant
and
his
testimonies
.
God
will
never
faile
either
in
mercy
or
fidelity
any
man
,
that
walks
diligently
and
industriously
in
obedience
to
him
.
The
pardon
and
the
grace
that
he
hath
promised
to
such
,
the
pardon
of
all
their
frailties
,
and
the
donation
of
sufficient
strength
to
support
their
weakness
,
shall
never
fail
to
be
performed
to
them
that
remain
thus
faithful
to
him
.
11.
For
thy
names
sake
,
O
Lord
,
pardon
my
iniquity
,
for
it
is
great
.
I
have
many
wayes
greatly
sinned
against
thee
,
and
have
no
ground
of
hope
for
mercy
,
but
only
from
thy
free
abundant
pardon
,
which
,
I
know
,
exceedeth
my
sins
,
and
for
which
I
am
the
more
abundantly
qualified
,
by
how
much
my
state
is
more
sadly
miserable
,
without
the
interposition
of
this
mercy
.
On
that
only
account
therefore
of
thy
free
pardon
to
the
greatest
,
so
they
be
truly
penitent
sinners
,
I
beseech
thee
to
be
reconciled
unto
me
,
who
unfeinedly
repent
and
return
to
thee
.
12.
What
man
is
he
that
seareth
the
Lord
?
Him
shall
he
teach
in
the
way
that
he
shall
chuse
.
Where
the
feare
of
God
is
planted
truly
in
the
heart
,
there
God
will
not
fail
of
his
directions
and
illuminations
,
but
will
certainly
afford
him
knowledge
what
will
be
acceptable
in
his
fight
.
13.
His
soule
shall
abide
in
good
,
{untranscribed Hebrew}
dwell
at
ease
,
and
his
seed
shall
inherit
the
earth
.
And
beside
this
,
all
the
comforts
of
this
life
are
his
portion
here
,
and
his
posterity
have
a
greater
assurance
of
prosperity
intailed
on
them
,
than
any
other
.
14.
The
Counsel
and
Covenant
of
the
Lord
to
them
that
fear
him
,
is
to
make
known
or
reveal
to
them
.
The
b
.
secret
of
the
Lord
is
among
them
that
fear
him
,
and
he
will
shew
them
his
Covenant
.
It
is
part
of
the
gracious
decree
and
Covenant
of
God
,
stricken
in
Christ
with
all
those
that
truly
fear
and
serve
him
,
and
endeavour
sincerely
to
doe
what
he
commands
,
never
to
conceal
from
them
the
knowledge
of
his
will
so
farre
as
their
practice
is
concerned
in
it
.
15.
Mine
eyes
are
ever
toward
the
Lord
;
for
he
shall
pluck
my
feet
out
of
the
net
.
What
ever
my
streits
are
,
I
shall
not
fail
to
wait
and
attend
on
thee
confidently
,
assuring
my selfe
that
thou
in
thy
good
time
wilt
deliver
me
out
of
them
.
16.
Turne
thee
unto
me
,
and
have
mercy
upon
me
,
for
I
am
c
.
desolate
and
afflicted
.
And
now
that
I
am
in
such
a
condition
,
I
have
no
other
motive
to
invite
thy
mercy
,
but
my
shewing
thee
that
I
have
need
of
it
.
All
humane
aids
failing
me
,
't
is
now
thy
season
to
interpose
for
me
.
17.
The
pressures
{untranscribed Hebrew}
Troubles
of
my
heart
are
inlarged
:
O
bring
thou
me
out
of
my
distresses
.
My
anxieties
and
destitutions
daily
increase
:
O
be
thou
pleased
to
deliver
me
out
of
them
.
18.
Look
upon
mine
affliction
and
my
pain
,
and
forgive
all
my
sins
.
My
sins
,
I
know
,
they
are
,
that
have
brought
these
punishments
on
me
:
be
thou
of
thine
own
goodnesse
pleased
to
pardon
the
one
,
and
remove
the
other
.
19.
Consider
my
enemies
,
for
they
are
many
;
and
they
hate
me
with
unjust
{untranscribed Hebrew}
cruel
hatred
.
My
adversaries
daily
increase
,
and
their
hatred
to
me
is
perfectly
causeless
,
let
their
power
and
my
innocence
move
thee
at
length
to
chastize
the
one
,
and
vindicate
the
other
.
20.
O
keep
my
soul
,
and
deliver
me
:
let
me
not
be
ashamed
,
for
I
put
my
trust
in
thee
.
Preserve
and
deliver
me
out
of
their
hands
:
my
confidence
is
wholly
in
thee
,
O
let
me
not
be
disappointed
in
that
hope
.
21.
or
perfectness
and
uprightness
shall
preserve
—
Let
d
.
integrity
and
uprightness
preserve
me
,
for
I
waite
on
thee
.
Let
my
innocence
be
supported
and
defended
by
thee
,
for
I
have
none
else
to
depend
upon
.
Or
,
thy
mercy
and
thy
fidelity
shall
secure
me
,
as
one
that
have
no
other
hold
,
and
therefore
wholly
depend
and
rely
on
thee
,
that
as
thou
hast
promised
thou
wilt
performe
for
me
.
22.
Redeem
Israel
,
O
God
,
out
of
all
his
troubles
.
And
in
thy
good
time
deliver
all
those
that
rely
on
thee
,
from
all
the
difficulties
that
encumber
them
.
Annotations
on
Psalm
XXV
.
V.
3.
Without
a
cause
]
{untranscribed Hebrew}
signifies
any
falseness
,
{untranscribed Hebrew}
perfidiousness
,
violation
of
oath
or
league
;
and
not
simply
any
kinde
of
transgression
,
but
those
of
lying
,
or
falseness
.
The
onely
difficulty
is
,
what
is
meant
by
{untranscribed Hebrew}
,
that
is
joyned
with
it
,
an
adverbe
from
{untranscribed Hebrew}
inanis
or
vacuus
,
vain
,
empty
,
or
void
.
It
is
by
the
LXXII
.
rendred
{untranscribed Hebrew}
,
by
the
Latine
supervacuè
,
in
vain
,
or
to
no
purpose
;
and
it
ordinarily
belongs
to
those
that
doe
any
thing
,
and
receive
no
reward
or
advantage
by
it
.
So
Gen.
xxxi
.
42.
Surely
thou
hadst
sent
me
away
{untranscribed Hebrew}
,
we
render
it
empty
,
the
LXXII
.
{untranscribed Hebrew}
,
that
is
,
without
any
reward
for
all
my
labour
.
So
Exod
.
xxiii
.
15.
thou
shalt
not
appear
before
me
(
i
.
e
.
before
God
)
{untranscribed Hebrew}
empty
,
without
some
present
to
offer
him
.
So
1
Sam
.
v.
3.
if
ye
send
the
Ark
,
send
it
not
empty
,
i
.
e
.
without
some
presents
to
accompany
it
.
And
thus
it
seems
to
signifie
here
,
being
applyed
to
the
false
persidious
persons
,
that
had
violated
their
faith
to
David
.
Those
,
if
they
were
frustrated
in
their
mischievous
designes
,
if
they
prospered
not
,
should
be
perfidious
without
any
reward
,
and
so
be
put
to
shame
,
rendred
ridiculous
thereby
,
as
those
that
are
disappointed
of
their
expectations
:
and
so
that
is
the
meaning
of
the
phrase
.
V.
14.
The
secret
]
The
Hebrew
{untranscribed Hebrew}
,
{untranscribed Hebrew}
the
secret
,
is
by
the
Lxxii
.
rendred
{untranscribed Hebrew}
,
by
the
Latine
firmamentum
,
the
firmament
or
foundation
,
by
the
Arabick
the
strength
;
all
either
reading
{untranscribed Hebrew}
a
foundation
,
or
else
supposing
{untranscribed Hebrew}
,
which
is
a
primitive
,
to
be
derived
from
{untranscribed Hebrew}
fundavit
.
But
the
Chaldee
reads
it
in
the
notion
of
{untranscribed Hebrew}
the
secret
;
which
signifying
a
thought
also
,
or
counsel
,
or
consultation
,
the
Syriack
read
it
to
no
ill
sense
,
The
thought
of
the
Lord
is
of
them
that
fear
him
,
as
thought
signifies
care
,
or
consultation
,
and
sollicitude
for
or
about
any
thing
,
and
so
the
thought
of
God
,
his
carefull
providing
all
that
is
wanting
for
them
.
In
the
notion
of
a
counsel
or
consultation
we
have
it
,
Gen.
xLix
.
6.
My
soul
come
not
{untranscribed Hebrew}
into
their
secret
,
i
.
e
.
into
the
consultations
of
those
brethren
in
iniquity
.
And
either
this
notion
,
or
that
for
a
secret
,
may
most
fitly
be
retaind
in
this
place
.
If
it
be
the
secret
,
then
't
will
be
answerable
to
the
shewing
or
revealing
,
that
follows
in
the
end
of
the
verse
,
{untranscribed Hebrew}
,
which
is
thus
literally
to
be
rendred
;
and
his
Covenant
(
is
)
to
declare
(
viz.
his
secrets
)
to
them
.
So
the
Lxxii
.
{untranscribed Hebrew}
,
and
his
Covenant
of
declaring
,
or
,
to
declare
to
them
;
and
the
Latine
,
&
testamentum
ejus
ut
manifesteturiis
,
and
his
Testament
or
Covenant
is
,
that
it
,
i
.
e
.
the
secret
preceding
,
be
revealed
to
them
,
i
.
e
.
it
is
part
of
Gods
Covenant
with
his
faithful
,
to
reveal
his
will
to
them
,
and
not
to
keep
it
secret
,
so
that
they
may
know
it
,
and
practice
it
,
which
without
knowing
they
cannot
doe
.
See
Deut
.
xxx
.
11.
And
to
this
sense
the
Aethiopick
paraphrase
it
his
law
shall
teach
them
.
And
this
is
no
incommodious
sense
of
these
words
.
But
then
considering
that
this
of
the
Psalms
is
a
Poetical
writing
,
in
which
trajections
are
not
unusual
or
strange
,
it
may
,
I
suppose
,
yet
be
more
probable
,
that
there
should
be
place
here
for
such
an
easie
trajection
,
as
we
observed
Psal
.
ii
.
11.
and
so
the
whole
verse
lie
in
construction
thus
{untranscribed Hebrew}
't
is
the
counsel
(
or
secret
)
of
the
Lord
,
and
his
Covenant
to
them
that
fear
him
,
{untranscribed Hebrew}
ad
notificandum
iis
,
to
declare
to
them
,
or
reveal
,
or
let
them
know
,
i
.
e
.
to
reveal
his
will
unto
them
,
viz.
that
part
of
his
will
,
which
is
so
oft
mentioned
in
this
Psalm
,
v.
4
,
5
,
8
,
9
,
10
,
12.
and
that
which
alone
is
usefull
for
us
to
know
,
his
will
,
or
Commandments
,
wherein
we
are
to
walk
,
if
ever
we
hope
to
be
accepted
by
him
.
And
this
I
suppose
to
be
the
fullest
and
clearest
rendering
of
these
words
,
which
must
be
acknowledged
to
have
some
obscurity
in
them
.
V.
16.
Desolate
]
{untranscribed Hebrew}
{untranscribed Hebrew}
unus
one
,
]
oft
used
for
unigenitus
,
an
onely
son
,
doth
also
signifie
a
solitary
and
desolate
person
;
so
Psal
.
Lxviii
.
6.
God
setteth
{untranscribed Hebrew}
the
solitary
in
families
,
i
.
e
.
gives
them
children
that
had
none
.
So
Psal
.
xxii
.
20.
deliver
my
soule
from
the
sword
,
{untranscribed Hebrew}
my
onely
one
,
i
.
e
.
my
soule
,
which
is
now
lest
destitute
,
from
the
power
of
the
dogge
.
And
so
here
,
as
must
be
concluded
from
{untranscribed Hebrew}
and
afflicted
]
which
is
added
to
it
.
Yet
have
the
Lxxii
.
rendred
it
in
the
other
signification
,
{untranscribed Hebrew}
,
onely-begotten
;
and
so
the
Arabick
,
onely
son
:
But
the
Latine
more
to
the
letter
,
unicus
&
pauper
sum
ego
,
I
am
alone
and
poor
.
V.
21.
Integrity
]
For
{untranscribed Hebrew}
integrity
and
uprightness
,
{untranscribed Hebrew}
in
the
abstract
and
singular
,
the
Lxxii
.
read
in
the
concrete
and
the
plural
,
{untranscribed Hebrew}
,
the
innocent
and
right
:
and
then
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
keep
or
preserve
,
is
by
them
rendered
{untranscribed Hebrew}
stuck
or
adhered
to
me
,
as
if
it
were
from
{untranscribed Hebrew}
colligavit
,
to
be
bound
up
in
league
with
any
.
But
the
Chaldee
render
it
clearly
,
Perfectness
and
uprightness
shall
preserve
me
.
And
thus
also
't
is
capable
of
two
sences
;
one
in
relation
to
himself
,
the
other
to
God
.
If
it
refer
to
David
himself
,
then
{untranscribed Hebrew}
{untranscribed Hebrew}
will
best
be
rendred
simplicity
,
that
ingredient
in
Jacobs
character
,
as
that
is
somewhat
inferior
to
goodness
,
which
v.
8.
is
joyned
with
uprightness
,
and
both
spoken
of
God
,
besides
whom
none
is
good
in
that
sense
,
as
Christ
saith
.
But
it
may
not
unfitly
refer
to
God
,
and
then
it
will
signifie
perfectness
in
the
highest
degree
:
and
as
that
denotes
the
greatest
goodness
and
mercy
,
as
when
Christ
saith
,
be
you
perfect
,
as
your
Father
in
heaven
is
perfect
,
Mat
.
v.
48.
't
is
Luk
.
vi
.
36.
be
ye
merciful
,
as
your
heavenly
Father
is
merciful
;
and
then
as
Psal
.
xxiii
.
6.
we
have
,
Surely
goodness
and
mercy
shall
follow
me
all
the
dayes
of
my
life
,
referring
questionless
to
Gods
goodness
,
&c.
so
here
it
may
well
be
,
Perfectness
and
uprightness
,
i
.
e
.
Gods
perfectness
and
uprightness
,
his
mercy
in
promising
,
his
fidelity
in
performing
,
shall
preserve
me
.
The
Twenty
Sixth
Psalm
.
A
Psalm
of
David
.
The
Twenty
sixth
Psalm
was
composed
by
David
,
as
an
appeal
to
God
to
vindicate
his
integrity
,
and
deliver
him
from
his
enemies
.
1.
Plead
for
,
or
defend
me
.
{untranscribed Hebrew}
Judge
me
,
O
Lord
,
for
I
have
walked
in
mine
integrity
:
and
in
the
Lord
I
have
trusted
,
I
will
not
be
shaken
.
I
have
trusted
also
in
the
Lord
,
therefore
I
shall
a.
not
slide
.
To
thee
,
O
Lord
,
I
appeal
for
patronage
and
relief
;
and
to
qualifie
my selfe
for
so
great
a
dignity
,
am
able
only
to
say
this
for
my selfe
,
1.
that
I
have
not
injured
them
that
invade
me
,
nor
by
any
other
wilful
prevarication
from
my
duty
forfeited
thy
protection
;
2.
that
I
have
constantly
and
immutably
reposed
my
full
trust
and
dependance
on
thee
my
onely
helper
.
2.
Examine
me
,
O
Lord
,
and
prove
me
:
b
.
try
my
reins
and
my
heart
.
For
these
two
I
humbly
offer
my selfe
to
thy
divine
most
exact
inspection
,
and
examination
,
even
of
my
most
inward
thoughts
;
and
if
thou
seest
good
,
to
thy
casting
me
even
into
the
furnace
of
affliction
,
for
the
approving
my
sincerity
herein
.
3.
For
thy
loving-kindness
is
before
mine
eyes
,
and
I
have
walked
in
thy
truth
.
What
ever
thy
trials
are
,
this
thou
wilt
certainly
finde
,
that
I
have
never
failed
to
meditate
on
,
delight
in
,
and
repose
all
my
trust
in
thy
mercies
,
and
that
I
have
sincerely
performed
obedience
to
all
thy
commandments
.
4.
I
have
not
sat
with
false
{untranscribed Hebrew}
vain
persons
,
neither
gone
in
(
see
note
d
.
)
with
flagitious
men
.
will
I
goe
in
with
c
.
dissemblers
.
My
conversation
hath
not
been
tainted
with
the
evil
examples
of
the
world
;
I
have
not
been
guilty
either
of
falseness
or
treachery
or
any
manner
of
base
unworthy
dealing
.
5.
I
have
hated
the
congregation
of
evil
doers
,
and
have
not
sat
;
set
note
d
.
will
not
sit
with
the
wicked
.
On
the
contrary
,
I
have
detested
and
abhorred
all
assemblies
of
those
that
designe
such
things
,
and
constantly
eschewed
entring
into
any
of
their
consultations
.
6.
I
have
washt
d
.
will
wash
mine
hands
in
innocency
;
and
compast
.
so
will
I
compass
thine
altar
,
O
Lord
.
I
have
indeavoured
daily
so
to
preserve
my
thoughts
and
actions
from
all
impurity
,
that
I
might
be
duly
qualified
to
offer
my
oblations
to
thee
,
with
confidence
to
be
accepted
of
thee
:
7.
That
I
may
publish
with
the
voice
of
thanksgiving
,
and
tell
of
all
thy
wondrous
works
.
To
proclaim
to
all
men
,
in
the
solemnest
manner
,
thy
abundant
rich
mercies
to
those
that
keep
close
to
thee
.
8.
Lord
,
I
have
loved
the
e
.
habitation
of
thy
house
,
and
the
place
of
the
tabernacle
of
thy
glory
.
where
thine
honour
dwelleth
.
O
what
a
pleasure
hath
it
alwayes
been
to
me
to
come
,
and
offer
up
my
prayers
before
the
Ark
,
the
place
where
thou
art
graciously
pleased
to
presentiate
and
exhibite
thy self
?
9.
Unite
not
{untranscribed Hebrew}
Gather
not
my
soul
with
sinners
,
nor
my
life
with
bloody
men
:
This
I
hope
may
be
ground
of
assurance
to
me
,
that
thou
writ
not
deal
with
me
as
with
wicked
and
bloody
men
,
that
thou
wilt
not
permit
me
to
fall
under
their
fate
,
to
{untranscribed Hebrew}
Lxxii
.
perish
as
they
doe
;
10.
In
whose
hand
is
mischief
,
and
their
right
hand
is
full
of
bribes
.
Who
designe
,
and
consult
,
and
contrive
nothing
but
injustice
,
and
spare
no
liberalities
that
may
be
useful
toward
that
end
.
11.
But
as
for
me
,
I
have
walkt
,
so
the
Syriack
and
Lxxii
.
and
Lat
.
see
note
d
.
I
will
walk
in
mine
integrity
.
Redeem
me
,
and
be
mercifull
unto
me
.
Out
of
such
mens
power
and
malice
be
thou
pleased
to
rescue
me
,
who
have
never
yet
forfeited
mine
integrity
.
12.
My
foot
standeth
f
.
or
in
the
plain
or
court
.
in
an
even
place
;
in
the
congregation
will
I
bless
the
Lord
.
I
am
constant
and
steady
in
my
adherence
and
relyance
on
thee
:
thou
,
I
know
wilt
support
me
,
and
I
will
make
my
most
solemn
acknowledgements
of
it
to
thee
.
Or
,
And
now
what
have
I
to
doe
,
but
to
offer
sacrifice
to
thee
,
and
bless
and
praise
thee
for
ever
in
the
publick
assembly
?
Annotations
on
Psalm
XXVI
.
V.
1.
Slide
]
The
only
difficulty
in
this
verse
is
,
in
what
sense
{untranscribed Hebrew}
{untranscribed Hebrew}
is
to
be
taken
.
The
verbe
{untranscribed Hebrew}
signifies
to
trip
,
to
totter
,
to
be
shaken
,
or
moved
,
to
be
ready
to
fall
,
inconstant
,
or
not
able
to
stand
.
And
it
may
be
applyed
either
to
the
subject
matter
of
his
hope
,
that
he
shall
not
be
cast
down
by
his
enemies
,
forsaken
by
God
,
(
and
that
look
't
on
as
a
reward
of
his
hope
;
)
and
so
our
English
understands
it
,
and
accordingly
infers
it
with
the
illative
,
therefore
:
Or
else
it
may
be
applyed
to
the
hope
it selfe
,
or
David
hoping
;
and
then
it
signifies
the
constancy
of
his
unshaken
hope
;
that
however
God
deal
with
David
,
he
will
immutably
trust
in
him
.
And
thus
I
suppose
it
is
to
be
understood
here
,
if
the
words
be
simply
read
,
as
they
are
in
the
original
,
thus
,
Judge
me
,
O
Lord
,
for
I
have
walked
in
mine
integrity
,
{untranscribed Hebrew}
and
in
the
Lord
I
have
trusted
,
{untranscribed Hebrew}
I
will
not
be
shaken
.
Where
in
his
appeal
to
God
he
proposeth
two
things
to
his
trial
(
examine
me
—
v.
2.
)
1.
whether
he
have
not
continued
upright
before
him
;
2.
whether
he
have
not
,
and
do
not
still
constantly
continue
to
adhere
and
depend
on
him
for
his
protection
:
which
being
the
two
things
to
qualifie
a
man
for
God
:
audience
and
acceptance
,
(
sincerity
of
obedience
to
,
and
of
trust
in
God
)
he
may
now
chearfully
appeal
to
him
,
and
adventure
himself
to
his
divine
examination
.
And
thus
all
the
antient
Interpreters
seem
to
have
understood
it
,
none
of
them
interposing
the
[
therefore
,
]
or
varying
from
the
simple
reading
,
as
our
English
doth
;
but
,
on
the
contrary
,
the
Arabick
interpreting
{untranscribed Hebrew}
by
fearing
,
(
which
is
the
shaking
of
his
hope
)
I
have
trusted
in
the
Lord
,
and
will
not
fear
,
]
have
confined
it
to
this
sense
;
and
so
the
Lxxii
.
{untranscribed Hebrew}
,
and
trusting
in
the
Lord
I
will
not
be
shaken
,
or
as
other
copies
read
,
{untranscribed Hebrew}
grow
weak
:
the
Latine
in
like
manner
,
(
and
the
Aethiopick
)
&
in
Domino
sperans
non
infirmabor
,
and
hoping
in
the
Lord
I
will
not
be
weakned
,
i
.
e
.
I
doe
hope
,
and
will
continue
firme
in
so
doing
.
To
this
the
learned
Castellio
hath
exprest
his
sense
,
Patrocinare
,
Jehova
,
qui
me
innocenter
gero
,
immotam
in
Jehova
fiduciam
habens
,
O
Lord
take
my
part
,
who
behave
my selfe
innocently
,
having
an
unmoved
trust
in
the
Lord
.
And
considering
that
it
is
here
his
request
to
God
to
take
his
part
,
that
which
follows
in
the
rest
of
the
period
,
must
in
reason
be
the
recital
of
the
qualifications
necessarily
required
to
the
hearing
of
this
prayer
,
rather
than
the
inferring
or
concluding
that
God
will
take
his
part
,
i
.
e
.
that
his
prayer
shall
be
heard
.
And
this
also
appears
by
v.
3.
where
,
having
offered
himself
to
Gods
examination
,
v.
2.
for
the
truth
of
what
he
had
here
pretended
,
he
specifies
expresly
or
instances
in
these
two
things
;
(
only
by
way
of
{untranscribed Hebrew}
,
frequent
in
sacred
style
,
the
latter
is
mentioned
first
)
For
thy
loving
kindness
is
hefore
mine
eyes
,
(
there
is
his
unmoved
hope
)
and
I
have
walked
in
thy
truth
,
(
there
is
his
integrity
.
)
V.
2.
Try
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
originally
so
to
try
,
as
the
metallist
doth
his
gold
,
by
dissolving
and
melting
it
.
So
Psal
.
Lxvi
.
10.
thou
hast
tried
me
as
silver
is
tried
;
where
the
Targum
{untranscribed Hebrew}
thou
hast
melted
us
as
the
goldsmith
melts
his
silver
.
So
Isa
.
xLvii
.
10.
{untranscribed Hebrew}
I
have
melted
thee
—
I
have
tried
thee
in
the
crucible
of
affliction
.
And
thus
the
LXXII
.
renders
it
here
,
{untranscribed Hebrew}
set
on
fire
;
the
Latine
,
Ure
,
burn
;
and
the
Arabick
,
make
to
burn
.
And
thus
it
specially
belongs
to
afflictions
,
by
which
,
as
by
fire
,
such
trials
are
made
.
V.
4.
Dissemblers
]
From
{untranscribed Hebrew}
hiding
himself
,
is
{untranscribed Hebrew}
here
,
{untranscribed Hebrew}
which
therefore
literally
signifies
those
that
hide
themselves
;
which
because
all
wicked
men
desire
to
doe
,
their
actions
averting
and
hating
the
light
,
therefore
the
Lxxii
.
here
render
it
{untranscribed Hebrew}
,
and
the
Latine
iniqua
gerentes
,
wicked
doers
,
the
Arabick
,
breakers
of
the
law
:
and
so
in
sense
it
is
to
be
rendered
,
but
literally
the
secret
dealers
;
the
greatest
wickednesses
being
those
that
are
most
secretly
contrived
:
and
accordingly
the
Chaldee
so
paraphraseth
it
,
they
that
hide
themselves
that
they
may
doe
ill
.
V.
6.
I
will
wash
]
That
the
future
tense
in
Hebrew
is
frequently
taken
in
the
preter
tense
,
is
known
to
all
.
Here
the
context
requires
it
to
be
so
,
both
in
v.
5.
and
6.
being
all
but
an
explication
,
or
recital
at
large
of
what
had
been
said
v.
1.
viz.
that
he
had
walked
in
integrity
.
And
therefore
as
it
is
v.
3.
I
have
walked
in
thy
truth
,
and
v.
4.
I
have
not
sat
,
and
v.
5.
I
have
hated
;
so
in
all
reason
must
the
futures
be
rendered
in
the
latter
part
of
those
verses
,
4.
and
5.
I
have
not
,
{untranscribed Hebrew}
(
not
I
will
not
)
goe
,
and
sit
.
And
then
by
consequence
so
it
must
be
in
this
v.
6.
I
have
(
not
,
will
,
for
the
future
)
washt
my
hands
in
innocency
,
and
so
compast
—
Now
for
the
phrase
,
{untranscribed Hebrew}
washing
hands
in
innocency
,
the
Lxxii
.
render
it
,
{untranscribed Hebrew}
,
i
.
e
.
literally
,
among
the
guiltlesse
;
and
so
the
Latine
render
it
,
inter
innocentes
,
among
the
innocent
.
But
this
sure
signifies
no
more
than
the
ordinary
reading
of
the
Hebrew
imports
,
to
wash
the
hands
in
token
of
innocence
.
This
we
know
was
common
among
the
Jews
(
from
Deut
.
xxi
.
6.
)
in
any
solemn
business
of
protesting
innocency
,
to
wash
the
hands
,
as
a
token
of
it
;
and
so
Pilate
did
Matth
.
xxvii
.
But
it
particularly
belong'd
as
a
ceremony
preparative
to
praying
;
for
unless
we
come
pure
to
that
work
,
there
is
no
hope
to
be
heard
.
If
I
incline
to
wickedness
in
my
heart
,
the
Lord
will
not
hear
,
saith
David
:
and
,
surely
the
Lord
heareth
not
sinners
,
saith
the
man
in
the
Gospel
that
was
born
blinde
:
and
Isa
.
1.
when
you
make
long
prayers
,
I
will
not
hear
,
your
hands
are
full
of
blood
;
wash
you
,
make
you
clean
:
't
was
therefore
a
common
usage
among
all
the
Jews
,
alwayes
to
wash
before
prayers
.
So
saith
Aristeas
in
his
History
of
the
Lxxii
.
p.
890.
D.
{untranscribed Hebrew}
,
It
is
the
custome
for
all
the
Jews
to
wash
their
hands
,
as
oft
as
they
pray
to
God
:
whence
the
Apostle
takes
that
phrase
of
lifting
up
holy
hands
,
1
Tim
.
ii
.
8.
(
see
note
b
.
on
that
chapter
)
So
in
the
Yad
Tephillah
c
.
4.
§
.
2.
The
hands
are
to
be
washt
before
prayers
.
To
this
belongs
the
rule
of
the
Jews
,
that
every
one
should
wash
,
as
soon
as
he
rises
in
the
morning
,
thereby
to
prepare
himself
for
the
reading
of
the
Shemaah
,
and
praying
;
not
accounting
him
{untranscribed Hebrew}
pure
or
clean
,
before
he
hath
washt
his
hands
in
water
:
and
this
in
imitation
of
the
Priests
ministring
in
the
Sanctuary
,
who
were
not
to
perform
any
sacred
office
till
they
had
poured
water
out
of
the
Laver
,
(
that
was
set
in
the
Temple
to
that
purpose
,
)
and
washt
their
hands
in
it
.
In
place
of
which
offices
of
the
Priest
,
is
,
say
they
,
the
reading
of
the
Shemaah
in
the
morning
,
and
at
other
times
,
which
belongs
to
all
,
and
must
be
prepared
for
by
washing
.
See
Mr.
Pococks
Miscell
.
c
.
9.
p.
388.
This
then
being
premised
,
the
only
difficulty
remaining
is
,
what
is
meant
by
incompassing
the
Altar
;
{untranscribed Hebrew}
this
referring
,
no
doubt
,
to
the
Priests
officiating
or
sacrificing
,
at
which
time
he
was
wont
to
goe
about
the
Altar
,
(
as
it
here
follows
in
the
next
verse
)
publishing
and
telling
of
all
his
wondrous
works
,
(
in
order
to
which
going
about
the
Altar
was
adapted
)
praising
of
God
,
or
praying
to
him
.
In
reference
to
this
custome
of
the
Priests
going
about
the
Altar
,
it
is
,
that
the
Lxxii
.
Psal
.
xxvii
.
6.
have
these
words
,
{untranscribed Hebrew}
,
I
compast
and
sacrificed
in
his
Tabernacle
a
sacrifice
of
shouting
;
and
the
Arabick
reads
{untranscribed Hebrew}
to
walke
about
,
to
perambulate
,
rendred
by
the
Latine
lustravi
,
so
compassing
,
as
in
a
lustration
.
The
truth
is
,
the
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
in
that
place
signifies
round
about
me
,
and
so
is
most
rightly
rendered
by
the
LXXII
.
{untranscribed Hebrew}
(
they
seem
rather
to
have
read
it
{untranscribed Hebrew}
)
I
compassed
:
Yet
is
that
mis-rendering
of
theirs
founded
in
this
custome
of
the
Priests
going
round
the
Altar
,
in
time
of
his
oblation
:
And
then
it
being
this
custome
of
the
Priests
washing
before
his
officiating
,
from
whence
came
the
custome
of
the
peoples
washing
before
prayers
,
the
whole
verse
must
thus
be
understood
with
reference
to
the
Priests
practice
,
who
first
washt
his
hands
,
and
then
offered
sacrifice
,
and
in
offering
encompast
the
Altar
.
In
proportion
whereto
David
willing
to
express
his
coming
with
a
pure
heart
to
pray
to
God
,
doth
it
by
this
similitude
of
a
Priest
,
that
as
a
Priest
washes
his
hands
,
and
then
offers
oblation
,
so
had
he
constantly
joyned
purity
and
devotion
together
;
which
still
belong
to
the
two
things
mentioned
v.
1.
and
again
v.
3.
as
the
qualifications
to
fit
him
for
Gods
patronage
.
The
washing
hands
in
innocency
being
perfectly
all
one
with
walking
innocently
v.
1.
walking
in
thy
truth
v.
3.
as
his
compassing
Gods
Altar
,
i
.
e
.
offering
up
his
prayers
in
a
pious
hope
and
reliance
on
God
,
is
equivalent
with
trusting
in
him
v.
1.
and
having
Gods
loving-kindness
before
his
eyes
,
v.
3.
And
so
still
the
decorum
is
observed
throughout
the
Psalm
,
and
concludes
it
again
,
But
as
for
me
,
I
will
walk
innocently
,
v.
11.
(
there
is
the
former
)
My
foot
standeth
in
an
even
place
,
v.
12.
and
so
steady
,
firme
,
to
signifie
the
stability
of
his
hope
,
(
there
is
the
latter
.
)
V.
8.
Habitation
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
habitation
,
from
{untranscribed Hebrew}
to
dwell
,
is
here
by
the
Lxxii
.
rendered
{untranscribed Hebrew}
comeliness
,
misreading
it
,
as
some
think
,
{untranscribed Hebrew}
,
by
inverting
the
letters
.
In
another
place
they
render
it
{untranscribed Hebrew}
a
cloud
,
Zach
.
ii
.
13.
as
if
it
had
been
{untranscribed Hebrew}
that
so
signifies
.
But
2
Sam
.
ii
.
29.
they
render
it
{untranscribed Hebrew}
eye
,
as
if
it
were
from
{untranscribed Hebrew}
oculus
.
And
so
probably
they
took
it
here
,
the
eye
signifying
also
the
aspect
,
wherein
consists
the
{untranscribed Hebrew}
or
comeliness
of
any
living
thing
.
The
Syriack
here
render
{untranscribed Hebrew}
ministery
;
but
the
Chaldee
{untranscribed Hebrew}
habitation
.
The
only
question
can
be
,
whether
by
habitation
of
thy
house
]
be
meant
Davids
inhabiting
Gods
house
,
as
Psal
.
xxvii
.
4.
One
thing
have
I
desired
,
that
I
may
dwell
in
the
house
of
the
Lord
;
or
Gods
inhabiting
it
himself
.
And
the
latter
seems
most
agreeable
,
so
as
the
the
habitation
of
thy
house
,
be
the
house
which
thou
inhabitest
,
or
{untranscribed Hebrew}
{untranscribed Hebrew}
by
apposition
,
thy
habitation-house
,
as
we
use
in
English
a
mansion-house
,
i
.
e
.
a
place
for
daily
habitation
,
such
as
the
Temple
or
Tabernacle
was
to
God
,
having
promised
to
be
continually
present
there
.
Answerable
to
which
is
the
latter
phrase
in
the
verse
,
{untranscribed Hebrew}
{untranscribed Hebrew}
{untranscribed Hebrew}
the
place
of
the
Tabernacle
of
thy
glory
;
so
't
is
literally
to
be
rendred
(
{untranscribed Hebrew}
Tabernacle
,
from
{untranscribed Hebrew}
habitavit
)
and
so
the
Chaldee
reads
,
and
so
the
Lxxii
.
{untranscribed Hebrew}
,
the
place
of
the
Tabernacle
of
thy
glory
,
by
glory
,
as
formerly
,
meaning
the
Ark
which
was
placed
in
the
Tabernacle
.
V.
12.
In
an
even
place
]
From
{untranscribed Hebrew}
rectus
,
aequus
,
planus
fuit
,
{untranscribed Hebrew}
is
{untranscribed Hebrew}
planicies
,
a
plain
or
valley
.
So
Deut
.
iii
.
all
the
cities
{untranscribed Hebrew}
of
the
plain
,
and
the
Chaldee
{untranscribed Hebrew}
.
And
then
't
is
not
improbable
,
the
word
may
here
be
used
for
the
area
,
or
atrium
,
the
court
where
the
Altar
stood
,
and
so
bear
some
analogy
with
the
mention
of
the
Altar
v.
6.
the
habitation
of
thy
house
,
&c.
v.
8.
and
with
the
congregation
where
God
is
praised
,
in
the
end
of
this
verse
.
The
Twenty
Seventh
Psalm
.
A
Psalm
of
David
.
The
Twenty
Seventh
Psalm
was
composed
by
David
in
time
of
his
distress
;
wherein
placing
all
his
trust
and
confidence
in
God
,
he
especially
expresseth
his
desire
of
returning
to
the
participation
of
Gods
publick
service
.
1.
The
Lord
is
my
light
and
my
salvation
;
whom
shall
I
fear
?
The
Lord
is
the
strength
of
my
life
;
of
whom
shall
I
be
afraid
?
Whatsoever
my
distresses
are
,
I
have
a
God
of
might
,
who
will
deliver
me
out
of
this
dark
and
forlorn
condition
,
will
preserve
me
safe
from
all
the
malice
of
my
enemies
.
It
were
then
great
folly
in
me
,
to
betray
any
the
least
fear
,
or
apprehension
of
the
dangers
that
incompasse
me
.
2.
When
the
wicked
,
even
mine
enemies
,
and
my
foes
came
neer
upon
me
,
{untranscribed Hebrew}
came
upon
me
to
eat
up
my
flesh
,
they
a.
or
,
shall
stumble
and
fall
.
stumbled
and
fell
.
When
ungodly
men
make
their
approaches
against
me
,
very
bloodily
resolved
to
devour
and
destroy
me
utterly
,
then
will
God
certainly
interpose
his
hand
,
to
discomfit
and
disappoint
my
sorest
enemies
,
and
rescue
me
out
of
their
hands
:
for
thus
he
hitherto
hath
done
in
my
greatest
dangers
.
3.
If
an
host
incamp
,
{untranscribed Hebrew}
—
Though
an
host
should
encamp
against
me
,
my
heart
shall
not
fear
:
If
warre
rise
—
{untranscribed Hebrew}
—
though
warre
should
rise
against
me
,
in
this
will
I
be
confident
.
Whatsoever
the
danger
be
,
whether
by
close
siege
,
or
by
pitcht
battail
,
yet
have
I
still
my
reliance
firme
,
in
confidence
of
Gods
assistance
and
relief
,
and
that
will
keep
all
fear
from
me
.
4.
One
thing
have
I
desired
of
the
Lord
,
that
I
will
seek
after
;
that
I
may
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
,
to
behold
the
sweetness
{untranscribed Hebrew}
so
the
Chald
.
and
Syr
.
but
the
Lxxii
.
{untranscribed Hebrew}
,
the
Lat
.
voluptatem
,
pleasantness
.
beauty
of
the
Lord
,
and
to
enquire
in
his
Temple
.
There
is
but
one
thing
that
I
am
much
sollicitous
for
,
or
importunate
in
my
prayers
,
viz.
(
not
that
I
be
setled
in
my
regal
throne
,
which
he
The
Lxxii
.
in
the
title
of
the
Psalm
adde
{untranscribed Hebrew}
,
before
he
was
anointed
.
seems
not
yet
to
be
,
but
)
that
I
may
have
that
benefit
of
peace
to
partake
of
Gods
publick
service
in
the
assembly
,
and
never
to
be
taken
off
from
it
,
to
injoy
that
sweetness
and
transcendent
pleasure
and
delight
of
conversing
daily
and
frequently
with
God
,
and
receiving
counsel
and
directions
from
him
in
all
my
doubts
.
The
being
but
for
a
time
deprived
of
this
felicity
is
indeed
matter
of
some
sadness
to
me
,
from
which
I
daily
pray
to
be
released
.
But
besides
this
,
I
have
nothing
else
to
complain
of
in
my
present
distresses
.
5.
For
in
the
time
of
trouble
he
shall
hide
me
in
his
pavilion
;
in
the
secret
of
his
Tabernacle
shall
he
hide
me
,
he
shall
set
me
up
upon
a
rock
.
Were
I
but
returned
to
the
Sanctuary
,
I
should
look
upon
it
,
and
make
use
of
it
as
of
a
refuge
of
perfect
safety
,
to
which
in
any
difficulty
I
might
confidently
resort
,
and
be
secured
by
God
,
as
in
a
tower
or
fortresse
.
6.
And
now
shall
my
head
be
listed
up
above
mine
enemies
see
Psal
.
xxvi
.
note
d
.
round
about
me
:
therefore
will
I
offer
in
his
Tabernacle
sacrifices
b
.
of
jubilation
joy
;
I
will
sing
,
yea
I
will
sing
praises
unto
the
Lord
.
And
as
now
it
is
,
though
I
am
at
present
withheld
from
that
felicity
,
yet
have
I
confidence
that
my
prayers
shal
be
heard
,
that
I
shall
be
delivered
from
mine
enemies
power
,
and
exalted
above
them
all
,
and
afforded
all
matter
of
joy
and
Sacrifices
,
when
I
doe
come
to
Sion
,
and
abundant
thanksgivings
unto
God
.
7.
Hear
,
O
Lord
,
when
I
cry
with
my
voice
;
have
mercy
also
upon
me
,
and
answer
me
.
And
therefore
with
this
confidence
I
now
offer
up
my
prayers
to
thee
,
O
Lord
,
for
mercy
and
compassion
,
and
gracious
returns
to
all
my
wants
.
8.
To
thee
said
my
heart
,
seek
ye
my
face
:
Thy
—
When
thou
saidest
,
Seek
ye
my
face
,
c
.
my
heart
said
unto
thee
,
Thy
face
,
Lord
,
will
I
seek
.
Whatsoever
supply
I
lack
,
my
heart
directs
me
whither
to
apply
my self
,
by
resounding
in
my
ears
those
gracious
words
of
thine
[
seek
ye
my
face
,
]
calling
all
,
that
want
any
thing
,
to
ask
it
of
thee
.
To
thee
therefore
I
make
my
addresse
with
thine
own
words
of
invitation
in
my
mouth
,
[
Thy
face
,
O
Lord
,
will
I
seek
]
making
all
my
application
to
thee
,
and
to
none
other
.
9.
Hide
not
thy
face
from
me
{untranscribed Hebrew}
farre
from
me
,
put
not
thy
servant
away
in
anger
:
thou
hast
been
my
helpe
;
leave
me
not
,
neither
forsake
me
,
O
God
of
my
salvation
.
Lord
,
vouchsafe
me
thy
wonted
presence
and
favourable
aspect
,
withdraw
all
expressions
of
thy
displeasure
.
Thy
former
continued
reliefs
have
ingaged
me
to
hope
for
deliverance
from
none
but
thee
:
O
doe
not
thou
leave
me
,
for
then
I
shall
be
utterly
destitute
.
10.
for
my
—
{untranscribed Hebrew}
When
my
father
and
my
mother
forsake
me
,
and
the
—
ו
then
the
Lord
will
take
me
up
.
It
is
one
of
thy
wonderfull
works
of
mercy
,
to
provide
for
those
whose
parents
have
exposed
and
left
them
helplesse
,
(
the
young
Ravens
,
Psalm
cxlvii
.
9.
)
And
the
like
I
trust
thou
wilt
doe
for
me
,
though
all
humane
aids
should
utterly
faile
me
.
11.
Teach
me
thy
way
,
O
Lord
,
and
lead
me
in
a
plain
way
,
because
of
mine
enemies
.
Lord
,
do
thou
instruct
and
direct
me
what
course
I
shall
take
,
that
mine
enemies
may
have
no
advantage
against
me
,
but
that
I
may
escape
safe
out
of
their
hands
.
12.
Deliver
me
not
over
unto
the
will
of
mine
enemies
;
for
false
witnesses
are
risen
up
against
me
,
and
d
.
such
as
breath
out
injury
,
rapine
.
cruelty
.
Permit
me
not
to
fall
into
their
power
;
for
as
they
have
begun
with
slander
and
calumny
,
so
will
they
end
,
if
thou
doe
not
divert
or
withhold
them
,
in
injustice
and
rapine
.
13.
e
.
Unless
I
had
believed
—
I
had
fainted
,
unless
I
had
believed
to
see
the
goodness
of
the
Lord
in
the
land
of
the
living
.
Had
I
not
had
a
full
confidence
that
I
should
by
Gods
great
mercy
be
supported
in
my
distresse
,
and
restored
to
those
injoyments
of
rest
and
peace
,
which
God
had
faithfully
promised
me
.
(
Here
the
Psalmist
abruptly
but
elegantly
breaks
off
the
speech
.
)
14.
Expect
{untranscribed Hebrew}
Waite
on
the
Lord
;
be
of
good
courage
,
f
.
and
he
shall
strengthen
thy
heart
:
waite
,
I
say
,
on
the
Lord
.
O
my
soul
,
doe
thou
patiently
expect
Gods
leasure
;
be
not
discouraged
with
thy
present
evils
,
but
arme
thy self
with
constancy
and
fortitude
,
and
never
doubt
of
Gods
seasonable
reliefes
.
Annotations
on
Psalm
XXVII
.
V.
2.
Stumbled
]
Though
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
be
in
the
Praeter
tense
,
yet
't
is
usual
in
Prophetick
writings
,
that
these
should
be
taken
in
the
future
tense
,
when
the
context
inclines
that
way
.
And
so
here
it
doth
,
being
a
profession
of
his
confidence
in
God
,
that
he
will
deliver
him
out
of
his
present
distresses
;
as
both
the
antecedents
v.
1.
and
consequents
v.
3.
make
evident
.
And
accordingly
it
is
most
probable
that
here
thus
it
should
be
,
v.
2.
and
so
the
Jewish
Arab
reads
,
they
shall
stumble
,
and
fall
;
and
so
the
learned
Castellio
renders
it
,
si
invadant
—
offensuri
sunt
atque
casuri
,
If
they
invade
me
,
they
shall
stumble
and
fall
.
Though
it
be
also
possible
,
that
it
may
reflect
upon
his
past
experiences
of
Gods
mercies
,
as
pledges
of
his
future
,
and
then
it
may
retain
the
preter
tense
.
And
therefore
I
deemed
it
safest
to
take
that
in
also
in
the
Paraphrase
.
V.
6.
Joy
]
{untranscribed Hebrew}
sacrifices
of
jubilation
,
{untranscribed Hebrew}
are
those
of
the
solemn
feasts
,
attended
not
onely
with
the
harmony
and
Musick
of
the
Levites
,
but
the
Hosannahs
and
acclamations
of
the
people
.
Hence
Jeremy
compares
the
military
clamours
of
the
victorious
Chaldeans
in
the
Temple
,
to
those
that
were
formerly
made
there
in
the
day
of
a
solemn
feast
,
Lam
.
ii
.
7.
They
have
made
a
noise
in
the
house
of
the
Lord
,
as
in
a
day
of
a
solemn
feast
.
And
this
is
that
{untranscribed Hebrew}
or
joyful
sound
,
which
they
that
hear
,
are
by
David
pronounced
blessed
,
Psal
.
Lxxxix
.
15.
Blessed
is
the
people
that
know
the
joyful
sound
.
V.
8.
My
heart
]
For
the
meaning
of
this
v.
8.
little
help
will
be
had
from
the
antient
interpreters
.
The
Syriack
leave
out
a
part
of
it
unrendred
,
and
have
only
thus
much
,
My
heart
saith
unto
thee
,
and
my
face
shall
seek
thy
countenance
.
The
Lxxii
.
(
and
after
them
the
Latine
,
Arabick
,
and
Aethiopick
,
)
instead
of
Seek
ye
my
face
,
]
read
,
I
have
sought
thy
face
;
]
{untranscribed Hebrew}
,
My
heart
said
to
thee
,
I
have
sought
thy
face
;
thy
face
,
Lord
,
will
I
seek
:
and
other
copies
with
some
change
,
{untranscribed Hebrew}
&c.
My
heart
hath
said
to
thee
,
I
will
seek
the
Lord
;
my
face
hath
sought
thee
,
thy
face
,
Lord
,
will
I
seek
.
But
the
Chaldee
keeps
close
to
the
Hebrew
,
only
for
[
seek
ye
]
reads
in
the
singular
seek
thou
.
The
full
meaning
of
it
will
easily
be
gathered
,
by
reflecting
on
Gods
mercy
and
kindness
unto
men
,
ready
to
defend
them
,
if
they
will
but
call
to
him
for
his
help
.
This
is
conteined
in
this
supposed
speech
or
command
of
Gods
,
[
{untranscribed Hebrew}
,
{untranscribed Hebrew}
seek
ye
my
face
,
]
thereby
inviting
all
to
addresse
their
prayers
to
him
.
This
gracious
speech
of
Gods
,
David
here
meditates
upon
,
and
on
it
founds
his
confidence
,
and
in
his
addresses
to
heaven
first
minds
God
of
this
his
command
,
or
invitation
,
or
incouragement
to
all
,
to
seek
to
him
,
(
that
is
the
meaning
of
[
My
soule
said
to
thee
,
seek
ye
my
face
]
laying
a
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
minde
,
that
thou
wouldest
have
thy
face
sought
:
Thy
face
,
Lord
,
I
seek
.
The
Jewish-Arab
hath
here
another
construction
,
making
{untranscribed Hebrew}
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
doe
what
that
bids
)
therefore
will
I
seek
the
light
of
thy
countenance
,
O
Lord
.
V.
12.
Such
as
breath
cruelty
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
breathers
or
speakers
of
injury
or
rapine
,
(
{untranscribed Hebrew}
signifying
injury
or
rapine
,
and
{untranscribed Hebrew}
to
breath
or
speak
)
the
Lxxii
.
read
{untranscribed Hebrew}
iniquity
hath
lied
to
,
or
against
it selfe
,
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
.
Neer
unto
{untranscribed Hebrew}
to
breath
or
speak
is
{untranscribed Hebrew}
and
{untranscribed Hebrew}
laqueus
(
from
whence
is
the
Greek
{untranscribed Hebrew}
)
a
snare
.
One
of
these
the
Lxxii
.
may
have
mistaken
for
the
other
.
So
the
learned
Pentagl
.
p.
1426.
c
.
Schindler
supposeth
them
to
have
done
,
Isa
.
xLii
.
22.
{untranscribed Hebrew}
which
he
renders
,
all
the
young
men
have
been
puft
at
,
(
{untranscribed Hebrew}
in
the
infinitive
to
be
rendered
in
the
preter
tense
.
)
To
this
the
Chaldee
paraphrase
seems
to
accord
,
{untranscribed Hebrew}
were
covered
with
shame
or
confusion
:
but
the
Lxxii
.
read
{untranscribed Hebrew}
,
a
snare
in
their
recesses
:
where
as
they
render
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
a
secret
chamber
,
frequently
rendred
{untranscribed Hebrew}
,
so
they
took
{untranscribed Hebrew}
as
from
{untranscribed Hebrew}
and
accordingly
rendred
it
{untranscribed Hebrew}
the
snare
.
And
herein
the
sense
favours
them
there
,
and
our
translation
hath
followed
them
.
And
if
as
there
,
so
here
,
they
deduced
{untranscribed Hebrew}
from
{untranscribed Hebrew}
a
snare
,
then
taking
{untranscribed Hebrew}
for
iniquity
in
the
nominative
case
,
they
might
thus
(
by
periphrasis
)
expresse
its
being
insnared
,
by
its
lying
against
it selfe
.
V.
13.
I
had
fainted
]
In
the
Hebrew
there
is
an
aposiopesis
,
{untranscribed Hebrew}
.
a
figure
of
elegance
,
purposely
breaking
off
in
the
midst
of
the
speech
;
yet
so
as
every
man
can
foresee
what
kinde
of
conclusion
should
follow
,
if
he
did
not
purposely
divert
to
the
contrary
.
As
Neptune
in
Virgil
,
Hos
ego
—
the
begining
of
a
threat
,
but
then
artificially
breaking
off
into
an
exhortation
to
prevent
it
,
—
sed
motos
praestat
componere
fluctus
,
but
't
is
your
best
way
to
quiet
the
waves
:
so
here
,
{untranscribed Hebrew}
,
{untranscribed Hebrew}
except
,
or
unless
I
had
believed
to
see
the
goodness
of
the
Lord
in
the
land
of
the
living
—
The
LXXII
.
render
it
{untranscribed Hebrew}
I
believe
to
see
(
and
so
the
Syriack
{untranscribed Hebrew}
I
believed
that
I
should
see
,
and
so
the
Latine
&c.
)
not
at
all
rendring
{untranscribed Hebrew}
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
{untranscribed Hebrew}
{untranscribed Hebrew}
the
land
of
lives
,
or
of
the
living
.
{untranscribed Hebrew}
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
]
{untranscribed Hebrew}
{untranscribed Hebrew}
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
doe
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
.
xxiv
.
1.
And
he
moved
David
,
i
.
e
.
David
was
moved
(
see
examples
in
note
on
Luk
.
xvi
.
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
:
{untranscribed Hebrew}
strengthen
thy
heart
,
say
the
Chaldee
;
{untranscribed Hebrew}
,
let
your
heart
be
strengthened
,
say
the
LXXII
.
and
so
the
Syriack
{untranscribed Hebrew}
and
Latine
,
&
confortetur
,
and
the
Arabick
so
also
(
only
reading
it
,
my
heart
,
instead
of
your
,
reading
the
whole
verse
accordingly
,
I
hope
—
)
So
Psal
.
xxxi
.
24.
and
thus
in
both
places
the
Jewish-Arabick
Translator
renders
it
.
The
Twenty
Eighth
Psalme
.
A
Psalm
of
David
.
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
or
,
deaf
{untranscribed Hebrew}
silent
to
me
;
a.
lest
thou
be
silent
,
and
I
be
likened
.
if
thou
be
silent
to
me
,
I
become
like
them
that
goe
down
into
the
pit
.
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
addresse
:
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
b
.
oracle
.
Lord
,
answer
my
petitions
,
which
ardently
and
solemnly
I
address
unto
thee
,
and
so
,
as
thou
hast
promised
graciously
to
answer
them
.
3.
Se●se
not
on
me
.
c
.
.
Draw
me
not
away
with
the
wicked
,
and
with
the
workers
of
iniquity
;
which
speak
peace
to
their
neighbours
,
but
mischief
is
in
their
hearts
.
And
let
not
me
be
handled
in
that
manner
,
as
wicked
unjust
oppressors
,
and
treacherous
designers
are
wont
to
be
handled
,
perishing
in
their
injurious
attempts
.
4.
Give
them
according
to
their
deeds
,
and
according
to
the
wickedness
of
their
endeavours
;
give
them
after
the
work
of
their
hands
,
render
to
them
their
rendring
.
d
.
desert
.
5.
Because
they
regard
not
the
works
of
the
Lord
,
nor
the
operation
of
his
hands
,
he
shall
destroy
them
,
and
not
build
them
up
.
For
them
,
it
is
most
just
that
they
should
be
dealt
with
as
they
have
dealt
,
that
the
same
measure
that
they
have
meted
to
others
should
be
meted
to
them
again
.
That
as
they
have
not
heeded
God
,
and
his
actions
,
and
works
of
providence
,
but
lived
in
opposition
to
all
his
precepts
;
so
he
,
instead
of
prospering
them
as
they
expect
,
should
remarkably
blast
all
their
attempts
,
and
at
length
utterly
destroy
them
(
see
note
on
Psal
.
x.l.
)
(
But
thus
sure
thou
wilt
not
deal
with
me
,
who
have
kept
close
to
thee
in
all
my
undertakings
,
have
dealt
uprightly
with
all
,
and
attempted
nothing
but
what
I
have
thy
warrant
for
.
)
6.
Blessed
be
the
Lord
,
because
he
hath
heard
the
voice
of
my
supplications
.
On
which
grounds
I
come
confidently
to
thee
with
my
request
,
and
am
so
assured
of
thy
hearing
and
answering
it
graciously
,
that
I
have
nothing
to
doe
,
but
to
acknowledge
and
magnifie
thy
mercies
,
as
if
they
were
already
poured
down
upon
me
,
saying
,
7.
The
Lord
is
my
strength
and
my
shield
;
my
heart
trusted
in
him
,
and
I
am
helped
:
therefore
my
heart
greatly
rejoyceth
,
and
e
.
with
my
song
will
I
praise
him
.
The
Lord
of
heaven
is
my
only
fortification
and
defence
.
I
placed
my
full
trust
in
him
,
and
never
made
applications
to
any
other
aids
,
that
humane
wisdome
might
suggest
,
and
I
am
assured
I
shall
reap
the
fruit
thereof
,
assistance
and
deliverance
in
due
season
;
and
therefore
I
am
transported
with
joy
,
and
cannot
chuse
but
triumph
,
and
exult
,
and
make
and
sing
hymns
for
the
acknowledging
of
his
mercy
.
8.
The
Lord
is
their
strength
,
and
he
is
the
fortres
.
of
deliveraces
.
f
.
saving
strength
of
his
anointed
.
Those
that
adhere
to
God
shall
certainly
be
protected
by
him
:
he
will
never
fail
to
come
seasonably
to
the
rescue
of
him
,
whom
he
hath
by
his
own
appointment
advanced
to
the
Kingdome
.
9.
Save
thy
people
,
and
bless
thine
inheritance
:
feed
them
also
,
and
lift
them
up
for
ever
.
O
be
thou
now
pleased
to
stretch
forth
thy
hand
,
to
rescue
thy
faithful
servants
whom
thou
hast
chosen
for
thy self
,
to
be
owned
by
thee
in
a
peculiar
manner
:
be
thou
their
pastor
to
take
care
of
them
,
as
of
thy
flock
,
and
for
ever
to
support
them
,
and
raise
them
up
,
when
they
are
fallen
.
Annotations
on
Psalm
XXVIII
.
V.
1.
Lest
if
thou
]
The
Hebrew
idiome
is
here
observable
.
{untranscribed Hebrew}
The
words
are
literally
thus
,
{untranscribed Hebrew}
Lest
thou
be
silent
,
or
,
hold
thy
peace
from
me
,
(
from
{untranscribed Hebrew}
siluit
)
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
to
speak
by
parable
.
)
Yet
here
the
adverbe
{untranscribed Hebrew}
hath
no
influence
on
that
which
immediately
follows
,
for
thus
the
sense
bears
not
,
[
be
not
silent
,
lest
thou
be
silent
;
]
but
on
that
only
which
is
farther
off
[
lest
I
be
likened
—
]
that
in
the
midst
being
only
taken
in
,
in
passage
to
the
latter
,
and
is
best
rendred
in
sense
,
lest
thou
being
silent
,
or
lest
whilst
thou
art
silent
,
I
be
likened
.
(
This
idiome
frequently
occurres
in
the
sacred
writings
,
and
will
be
useful
to
be
remembred
from
hence
.
)
The
Lxxii
.
render
it
literally
,
as
it
lies
in
the
Hebrew
,
{untranscribed Hebrew}
{untranscribed Hebrew}
,
lest
thou
be
silent
to
me
,
and
I
be
likened
;
and
so
the
Latine
and
Syriack
also
,
and
so
it
must
be
rendred
;
the
other
by
[
if
,
or
,
whilst
]
being
the
paraphrase
,
and
not
the
version
,
and
so
used
only
by
the
Chaldee
,
which
professeth
paraphrasing
.
V.
2.
Oracle
]
From
{untranscribed Hebrew}
to
speak
is
{untranscribed Hebrew}
,
{untranscribed Hebrew}
used
for
the
place
wherein
the
Arke
was
,
the
holy
of
holies
in
the
Temple
,
and
so
proportionably
in
the
Tabernacle
,
before
the
Temple
was
built
:
so
styled
not
only
from
the
Decalogue
,
or
ten
{untranscribed Hebrew}
words
,
which
were
put
into
the
Arke
;
but
specially
because
from
the
midst
of
the
Cherubim
,
God
was
wont
to
give
answer
to
the
Priest
,
when
he
inquired
of
ought
,
and
so
to
speak
there
.
From
this
use
of
it
't
is
ordinarily
styled
the
oracle
,
1
Kin
.
vi
.
5.
16
,
19
,
20
,
22
,
30.
and
viii
.
6
,
8.
in
all
which
the
LXXII
.
retain
the
Hebrew
word
,
and
render
it
{untranscribed Hebrew}
:
and
so
2
Chron
.
iii
.
15.
and
iv
.
20.
and
v.
6
,
8.
onely
here
they
render
it
{untranscribed Hebrew}
,
not
as
the
Latine
takes
it
in
the
notion
of
Templum
,
but
as
{untranscribed Hebrew}
{untranscribed Hebrew}
may
best
be
rendred
the
Tabernacle
,
(
of
the
notion
of
{untranscribed Hebrew}
see
note
on
Act.
xix
.
e
.
)
or
Sanctuary
,
a
part
of
that
,
as
in
the
Christian
Church
{untranscribed Hebrew}
is
but
a
part
of
the
{untranscribed Hebrew}
or
{untranscribed Hebrew}
,
(
by
which
words
{untranscribed Hebrew}
the
whole
Church
or
Temple
is
signified
)
and
that
part
particularly
,
{untranscribed Hebrew}
,
in
which
the
table
of
the
holy
mysteries
is
set
,
called
also
the
{untranscribed Hebrew}
or
altarplace
,
as
we
learn
from
the
Scholiast
of
Nazianzen
{untranscribed Hebrew}
.
This
therefore
is
the
meaning
of
{untranscribed Hebrew}
thy
holy
Oracle
,
in
this
place
,
(
so
Symmachus
and
Aquila
read
it
,
{untranscribed Hebrew}
oracle
)
the
Tabernacle
,
or
Sanctuary
wherein
the
Arke
was
placed
,
toward
which
they
used
to
pray
,
and
expect
Gods
answers
from
thence
,
viz.
the
granting
of
their
prayers
:
as
when
in
matters
of
doubt
they
sought
to
the
oracle
for
the
resolution
of
it
,
the
Priest
solemnly
gave
them
responses
from
thence
,
called
also
{untranscribed Hebrew}
{untranscribed Hebrew}
oracles
,
answerable
to
the
origination
of
{untranscribed Hebrew}
here
,
from
{untranscribed Hebrew}
to
speak
,
(
see
note
on
Rom
.
iii
.
1.
)
V.
3.
Draw
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
that
signifies
both
to
draw
and
apprehend
,
will
be
best
rendered
here
,
seize
not
on
me
,
as
he
that
seizeth
on
any
to
carry
or
drag
him
to
execution
.
The
Syriack
reads
{untranscribed Hebrew}
Number
me
not
with
the
wicked
,
seeming
to
transferre
the
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
Psal
.
xxvi
.
9.
hither
,
for
so
that
is
to
be
rendred
,
number
not
my
soul
with
sinners
.
In
like
manner
the
LXXII
.
which
there
read
{untranscribed Hebrew}
,
destroy
me
not
together
with
—
doe
here
,
after
they
have
literally
rendred
the
Hebrew
by
{untranscribed Hebrew}
,
draw
not
together
,
adde
,
{untranscribed Hebrew}
,
and
destroy
not
together
;
hereby
evidencing
,
1.
that
the
phrase
here
,
and
[
number
not
]
Psal
.
xxvi
.
are
all
one
;
and
2.
that
the
meaning
and
full
importance
of
both
is
,
destroy
me
not
with
the
wicked
,
or
in
such
manner
as
the
wicked
are
destroyed
.
V.
4.
Desert
]
From
{untranscribed Hebrew}
to
retribute
,
or
render
,
{untranscribed Hebrew}
{untranscribed Hebrew}
here
must
most
probably
be
rendred
,
their
retribution
,
or
rendering
,
i
.
e
.
according
as
they
have
rendred
to
others
.
In
v.
3.
't
is
said
,
they
speak
peace
to
their
neighbour
,
but
imagine
mischief
,
i
.
e
.
designe
the
hurt
of
them
that
are
their
neighbours
,
and
deserve
no
ill
of
them
,
and
to
whom
they
profess
great
kindness
.
This
therefore
is
their
{untranscribed Hebrew}
their
rendring
,
as
much
unkindness
and
rudeness
as
can
be
,
and
that
as
little
expected
from
them
.
And
then
for
God
to
render
them
their
rendering
,
(
which
the
LXXII
.
exactly
translate
{untranscribed Hebrew}
,
render
to
them
their
retribution
,
and
so
the
Chaldee
and
Latine
)
is
to
deal
the
like
measure
to
them
,
to
bring
mischiefes
on
them
unexpectedly
;
and
this
,
as
the
clear
explication
of
what
is
in
the
beginning
of
the
verse
,
give
them
according
to
their
deeds
—
And
thus
it
belongs
to
Davids
argument
to
God
in
the
whole
Psalm
,
that
he
should
not
be
used
as
wicked
men
are
used
,
that
as
he
hath
dealt
unkindly
,
or
treacherously
with
none
,
so
he
should
not
be
forsaken
by
God
,
when
he
stands
in
most
need
of
the
completion
of
his
promise
to
him
.
V.
7.
With
my
song
]
In
this
place
the
Hebrew
being
very
perspicuous
,
and
void
of
ambiguity
,
the
LXXII
.
(
and
from
them
the
Syriack
,
Latine
,
Arabick
,
and
Aethiopick
)
have
very
farre
departed
from
it
.
The
account
of
it
is
very
hard
to
be
given
,
unlesse
we
suppose
them
to
have
read
the
words
otherwise
placed
,
than
now
they
are
.
We
now
read
{untranscribed Hebrew}
and
my
heart
exults
,
and
in
my
song
I
will
praise
him
:
but
the
LXXII
.
{untranscribed Hebrew}
,
and
my
flesh
hath
reflourished
,
and
from
my
will
I
will
confesse
unto
him
.
Here
the
onely
way
of
according
this
vast
difference
seems
most
probably
this
;
to
suppose
{untranscribed Hebrew}
and
{untranscribed Hebrew}
transposed
,
{untranscribed Hebrew}
set
fore-most
,
and
lightly
changed
into
{untranscribed Hebrew}
,
{untranscribed Hebrew}
and
my
flesh
,
which
being
joyned
with
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
was
merry
,
(
and
being
applied
to
plants
,
flourished
,
or
lookt
green
,
and
so
metaphorically
applyed
to
a
body
,
when
it
returns
to
verdure
again
)
ariseth
that
part
of
their
rendring
,
{untranscribed Hebrew}
,
my
flesh
reflourished
.
And
then
{untranscribed Hebrew}
{untranscribed Hebrew}
the
heart
being
not
unfitly
taken
for
the
will
,
the
other
two
words
{untranscribed Hebrew}
with
my
heart
will
I
praise
him
,
will
be
naturally
enough
rendered
{untranscribed Hebrew}
,
from
my
will
I
will
confesse
to
him
;
{untranscribed Hebrew}
{untranscribed Hebrew}
in
Hiphil
,
which
we
render
praise
,
ordinarily
signifying
to
confess
,
and
that
oft
taken
in
the
notion
of
praising
.
V.
8.
Saving
strength
]
From
{untranscribed Hebrew}
was
strong
,
and
{untranscribed Hebrew}
strength
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
a
strong
place
,
or
fortification
.
{untranscribed Hebrew}
So
Jud
.
vi
.
26.
build
an
altar
in
the
top
of
this
(
rock
,
we
read
but
in
the
margine
)
strong
place
.
So
Dan
.
xi
.
7.
and
shall
enter
{untranscribed Hebrew}
into
the
fortress
or
strong
hold
;
and
so
it
signifies
here
,
and
with
{untranscribed Hebrew}
salvations
added
to
it
,
must
be
rendered
,
the
fortress
or
strong
hold
of
deliverances
—
The
Twenty
Ninth
Psalme
.
A
Psalm
of
David
.
The
Twenty
ninth
Psalm
seems
to
have
been
composed
by
David
after
his
subduing
the
Kings
and
heathen
people
,
2
Sam
.
viii
.
the
Philistims
,
Moabites
,
Syrians
,
&c.
whom
he
therefore
inviteth
to
the
service
of
God
,
and
thus
bespeaketh
them
:
1.
Give
unto
the
Lord
,
a.
ye
mighty
,
give
unto
the
Lord
glory
and
power
or
empire
:
see
note
on
Ps.
xcvi
.
b
.
strength
.
2.
Give
unto
the
Lord
the
glory
due
unto
his
name
;
worship
the
Lord
in
or
,
his
holy
majesty
.
the
b
.
beauty
of
holiness
.
O
ye
Governors
of
the
heathen
people
,
which
have
now
experimented
the
power
of
God
in
subduing
you
,
there
is
nothing
so
reasonable
to
be
done
by
you
,
as
to
come
in
,
and
make
your
oblations
and
homage
to
his
sanctuary
,
and
acknowledge
his
supreme
power
and
dominion
over
you
;
to
magnifie
him
in
all
his
glorious
attributes
,
and
adore
him
in
that
sacred
Majesty
,
wherein
he
hath
revealed
himself
to
the
world
,
but
especially
to
the
Jews
his
peculiar
people
.
3.
c
.
The
voice
of
the
Lord
is
upon
the
waters
,
the
God
of
glory
thundereth
,
the
Lord
is
upon
or
,
great
{untranscribed Hebrew}
many
waters
.
Gods
thunder
in
the
clouds
is
most
terrible
over
all
the
people
in
the
world
,
when
it
breaks
out
of
them
,
it
is
an
emblem
of
his
majestick
presence
,
and
almighty
power
,
by
which
he
can
subdue
,
when
he
pleaseth
,
the
most
puissant
or
populous
nations
on
the
earth
.
4.
The
voice
of
the
Lord
is
powerfull
;
the
voice
of
the
Lord
is
full
of
majesty
.
If
he
send
out
these
weapons
of
his
,
there
is
no
possible
resisting
;
they
bring
with
them
an
awful
reverence
to
all
creatures
.
5.
The
voice
of
the
Lord
breaketh
the
Cedars
:
yea
,
the
Lord
breaketh
the
Cedars
of
Lebanon
.
This
same
thunder
rends
the
stoutest
and
tallest
Cedars
in
pieces
,
even
those
of
Libanus
,
that
is
famous
for
them
,
(
an
essay
,
and
evidence
to
all
,
that
at
his
pleasure
the
most
powerfull
Princes
are
subdued
;
as
was
lately
exemplified
in
the
Syrians
,
which
are
neer
to
Lebanon
,
and
were
destroyed
by
David
,
twenty
two
thousand
of
them
,
that
came
out
to
succour
the
King
of
Zobah
against
David
,
2
Sam
.
viii
.
5.
and
became
servants
to
David
.
v.
6.
)
6.
He
maketh
them
also
to
skip
like
a
calfe
,
d
.
Lebanon
and
d
.
Syrion
like
a
young
Unicorn
.
Both
these
Syrians
that
border
upon
Lebanon
,
and
all
the
other
heathen
nations
neer
Mount
Hermon
,
the
Amorites
,
&c.
are
vanquisht
and
put
to
slight
,
when
he
once
appears
to
take
the
part
of
his
anointed
.
7.
The
voice
of
the
Lord
divideth
the
flames
of
fire
.
His
presence
and
interposition
of
his
power
,
signified
by
this
terrible
majestick
meteore
,
tears
the
aire
,
and
casts
out
many
darts
,
or
flashes
of
lightning
with
it
,
at
once
a
formidable
sound
and
flames
of
fire
,
and
withall
a
succession
of
those
flames
:
such
is
the
dreadful
power
,
and
presence
of
God
against
his
enemies
.
8.
The
voice
of
the
Lord
shaketh
the
wilderness
;
the
Lord
shaketh
the
wilderness
of
e
.
Kadesh
.
And
the
same
omnipotence
of
his
hath
ingaged
it selfe
for
his
servant
David
against
the
Moabites
and
Idumaeans
,
and
utterly
subdued
and
subjected
them
to
him
;
9.
The
voice
of
the
Lord
f
.
maketh
the
hinds
to
calve
,
and
discovereth
the
forrest
:
and
in
his
Temple
doth
every
one
speak
of
his
glory
.
Puts
them
into
that
terrible
fright
,
into
which
the
thunder
puts
the
hinds
,
when
it
makes
them
calve
;
drives
them
out
of
their
holds
,
as
the
same
thunder
frights
the
beasts
of
the
forrest
out
of
their
thickets
.
This
therefore
is
to
admonish
all
the
whole
world
,
every
man
living
,
to
acknowledge
his
power
and
glorious
Majesty
,
and
come
in
and
worship
him
,
in
these
or
the
like
words
:
10.
The
Lord
sitteth
upon
the
g
.
floud
;
yea
,
the
Lord
sitteth
King
for
ever
.
The
Lord
judgeth
and
ruleth
in
the
clouds
,
and
so
he
shall
continue
to
doe
for
ever
,
and
subject
the
proudest
nations
to
his
Kingdome
.
11.
The
Lord
will
give
strength
unto
his
people
;
the
Lord
will
bless
his
people
with
peace
.
And
for
those
that
he
hath
chosen
and
taken
to
himself
,
and
that
live
constant
and
faithfull
in
his
service
,
he
will
protect
,
and
strengthen
them
,
and
bestow
upon
them
all
the
prosperity
and
felicity
in
the
world
,
subjecting
all
their
enemies
,
and
restoring
them
to
a
durable
,
lasting
peace
.
Annotations
on
Psalm
XXIX
.
V.
1.
Ye
mighty
]
From
{untranscribed Hebrew}
fortitude
is
{untranscribed Hebrew}
and
{untranscribed Hebrew}
powerfull
,
strong
,
of
which
see
note
on
Psal
.
xxii
.
a
.
And
though
that
word
come
to
signifie
many
other
things
,
yet
in
the
plural
{untranscribed Hebrew}
{untranscribed Hebrew}
is
sure
the
compellation
of
Princes
,
under
the
phrase
of
[
son
of
the
potent
or
strong
.
]
Thus
is
Nebuchadonozor
called
{untranscribed Hebrew}
{untranscribed Hebrew}
the
Prince
of
the
Nations
,
or
the
strong
among
the
Nations
,
Ezek
.
xxxi
.
11.
Thus
{untranscribed Hebrew}
the
Princes
,
we
render
,
the
mighty
men
of
Moab
,
Exod
.
xv
.
15.
and
those
particularly
,
in
the
number
of
those
to
whom
David
is
supposed
to
speak
in
this
Psalm
,
after
his
subduing
them
,
2
Sam
.
viii
.
so
again
2
Kin
.
xxiv
.
15.
{untranscribed Hebrew}
the
mighty
of
the
land
.
The
Chaldee
paraphraseth
this
by
{untranscribed Hebrew}
the
assembly
of
Angels
,
sonnes
of
God
,
taking
{untranscribed Hebrew}
for
Angels
.
The
Syriack
read
{untranscribed Hebrew}
,
which
is
rendered
filios
arietum
,
young
rams
,
in
that
notion
of
{untranscribed Hebrew}
for
a
ram
;
though
as
{untranscribed Hebrew}
in
Hebrew
,
so
in
Chaldee
and
Syriack
and
Arabick
,
{untranscribed Hebrew}
is
the
male
of
any
sort
.
The
LXXII
.
at
least
these
copies
which
we
have
of
their
translation
,
doe
(
as
it
is
not
unusual
in
other
places
)
render
the
words
twice
;
first
in
the
vocative
case
,
by
way
of
compellation
,
{untranscribed Hebrew}
sons
of
God
,
and
then
in
the
accusative
,
{untranscribed Hebrew}
young
rams
,
as
doubtfull
which
was
to
have
place
,
and
therefore
setting
down
both
of
them
:
and
in
this
the
Latine
and
Arabick
and
Aethiopick
follow
them
.
But
the
plain
simple
rendring
it
by
[
ye
mighty
,
or
,
ye
Princes
]
is
most
to
be
allowed
of
;
and
to
those
this
Psalm
is
an
invitation
,
that
they
will
,
being
subdued
by
Gods
power
,
come
in
to
the
acknowledgement
and
worship
of
him
.
V.
2.
Beauty
of
holinesse
]
Where
the
Hebrew
reads
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
glory
or
beauty
of
holiness
,
from
{untranscribed Hebrew}
to
honour
or
beautifie
,
the
Lxxii
.
read
{untranscribed Hebrew}
in
his
holy
court
,
as
if
it
were
from
{untranscribed Hebrew}
penetrale
,
thalamus
,
area
,
a
closet
,
a
marriage-chamber
,
a
court
;
and
so
the
Latine
and
Syriack
follow
them
,
and
the
Arabick
,
in
his
holy
habitation
:
but
the
Chaldee
have
{untranscribed Hebrew}
in
the
splendor
,
or
beauty
of
holiness
,
or
in
the
holy
beauty
or
majesty
(
as
v.
4.
the
Lxxii
.
render
the
same
word
{untranscribed Hebrew}
majesty
;
)
meaning
thereby
either
the
Arke
,
which
the
Priests
and
Levites
with
their
Urim
and
Thummim
carryed
,
and
where
God
was
gloriously
present
,
as
in
the
place
of
his
worship
,
(
see
Ps.
CX
.
note
a.
)
or
else
the
sacred
majesty
of
God
himself
,
sacrâ
praeditum
majestate
Jovam
,
saith
Castellio
,
Jehova
indued
with
a
sacred
majesty
,
the
God
of
heaven
and
earth
,
so
glorious
in
all
his
attributes
,
that
all
,
even
heathen
men
,
ought
to
give
all
glory
and
honour
to
him
.
This
glory
he
here
calls
{untranscribed Hebrew}
{untranscribed Hebrew}
the
honour
of
his
name
,
by
which
his
attributes
are
to
be
understood
,
his
power
and
dominion
over
all
,
&c.
which
for
these
heathen
princes
to
acknowledge
,
is
in
effect
to
become
his
proselytes
,
and
servants
.
V.
3.
The
voice
of
the
Lord
]
That
{untranscribed Hebrew}
voice
in
scripture-style
frequently
signifies
thunder
,
there
is
no
question
;
and
then
there
will
be
small
cause
of
doubt
,
but
that
{untranscribed Hebrew}
{untranscribed Hebrew}
the
voice
of
the
Lord
here
signifieth
the
same
,
when
in
the
next
words
it
follows
,
the
God
of
glory
thundereth
.
For
this
Psalm
being
plainly
an
acknowledgment
of
Gods
majestick
presence
,
and
his
thunders
being
in
those
dayes
,
1.
the
instruments
signally
to
attest
that
,
(
as
to
Joshua
in
the
first
conquest
of
Canaan
,
to
Samuel
against
the
Philistims
,
1
Sam
.
xii
.
15.
and
to
David
also
against
the
same
enemies
,
which
therefore
is
called
Gods
rebuking
the
heathen
)
and
2.
the
ordinary
means
of
conveying
Gods
oracles
to
them
,
which
therefore
were
styled
{untranscribed Hebrew}
the
daughter
of
thunder
,
and
3.
the
ceremony
of
Gods
giving
the
law
from
Sina●
;
it
was
very
fit
in
this
Psalm
to
make
a
peculiar
elogy
of
this
Majestick
meteor
,
which
is
done
throughout
the
Psalm
.
By
analogy
herewith
,
{untranscribed Hebrew}
the
waters
upon
which
this
voice
is
said
to
be
,
and
the
many
waters
from
which
,
in
the
next
words
,
he
is
said
to
thunder
,
or
to
be
upon
them
when
he
thunders
,
and
the
water-floods
,
upon
which
he
is
said
to
sit
,
v.
10.
are
still
those
waters
(
Gen.
1.
)
above
the
firmament
,
the
clouds
;
agreeably
to
Psal
.
xviii
.
11.
He
maketh
darkness
his
secret
place
,
with
dark
waters
and
thick
clouds
to
cover
him
:
At
the
brightness
that
was
before
him
the
clouds
passed
,
(
these
watery
clouds
)
hailstones
and
coals
of
fire
(
the
thunder
shafts
:
)
The
Lord
also
thundered
,
&c.
And
these
opinions
and
doctrines
of
the
Jewes
might
move
the
heathens
,
to
think
that
they
did
adorare
nubes
,
&
coeli
numen
,
adore
the
clouds
,
and
that
Deity
of
heaven
,
which
is
thus
described
in
their
Prophets
to
sit
and
dwell
there
.
V.
6.
Lebanon
]
Two
things
are
here
to
be
observed
of
Lebanon
.
{untranscribed Hebrew}
First
,
that
it
was
a
very
high
mountain
,
and
seems
thence
to
have
taken
the
name
from
{untranscribed Hebrew}
white
,
in
respect
of
the
snow
(
mentioned
on
Lebanon
Jer
.
xviii
.
14.
)
that
is
alwayes
,
even
in
the
summer
,
white
on
the
top
of
it
.
Thus
saith
Saint
Hierome
on
Jerem
.
L.
iv
.
Nix
de
Libani
summitatibus
deficere
non
potest
,
nec
ullo
,
ut
omnis
liquescat
,
solis
ardore
superatur
:
Snow
cannot
sail
on
the
tops
of
Lebanon
,
nor
is
it
by
any
heat
of
the
sun
overcome
that
it
should
melt
.
The
Chaldee
Paraphrase
Cant
.
iv
.
11.
useth
the
word
{untranscribed Hebrew}
Olbanem
in
the
same
notion
,
from
{untranscribed Hebrew}
Olben
,
which
is
the
Syriack
formation
of
{untranscribed Hebrew}
white
.
And
with
this
the
name
of
the
Alpes
,
those
very
high
hills
,
seems
to
have
affinity
.
Album
,
saith
Festus
,
quod
nos
dicimus
,
à
Graeco
,
quod
est
{untranscribed Hebrew}
,
est
appellatum
,
Sabini
tamen
Alpum
dixerant
;
unde
credi
potest
nomen
Alpium
à
candore
nivium
vocitatum
.
The
word
Album
,
white
,
is
from
Alphon
a
Greek
word
,
which
the
Sabines
called
Alpum
;
whence
the
name
of
the
Alpes
may
be
believed
to
come
,
so
called
from
the
whiteness
of
the
snow
.
And
so
the
Etymologicum
;
{untranscribed Hebrew}
,
from
the
multitude
of
the
white
snow
the
name
of
the
Alpes
is
taken
.
Thus
in
Crete
the
tops
of
Mount
Ida
,
a
very
high
mountain
,
are
called
{untranscribed Hebrew}
white
,
on
the
same
account
,
saith
Theophrastus
de
hist
.
Plant
.
l.
iv
.
c
.
1.
{untranscribed Hebrew}
,
on
the
top
of
them
there
never
wants
snow
.
The
second
thing
to
be
noted
of
this
high
hill
is
,
the
situation
of
it
,
that
it
is
in
Syria
:
{untranscribed Hebrew}
,
saith
Stephanus
,
Libanus
is
a
mountain
of
Syria
.
So
Strabo
l.
xvi
.
p.
519.
There
are
,
saith
he
,
two
mountains
that
inclose
Coelo-Syria
,
Libanus
and
Antilibanus
;
Damascus
is
in
Libanus
,
Zidon
in
Antilibanus
.
By
both
these
put
together
we
may
conclude
,
what
is
poetically
here
meant
by
the
mention
of
Libanus
,
viz.
the
Kings
or
chief
cities
of
Syria
,
first
slaughtered
in
great
multitudes
,
and
then
subdued
by
David
,
2
Sam
.
viii
.
6.
With
this
is
joyned
Syrion
v.
6.
another
high
mountain
,
{untranscribed Hebrew}
known
also
both
by
the
name
of
Hermon
,
and
Shenir
,
Deut
.
iii
.
9.
(
which
Hermon
the
Sidonians
call
Syrion
,
and
the
Ammonites
call
it
Shenir
.
)
So
Cant
.
iv
.
8.
from
the
top
of
Shenir
and
Hermon
.
From
Shenir
it
is
that
the
Syriack
here
call
it
Sinir
:
of
this
S.
Hierome
de
Loc
.
Hebr
.
tells
us
also
,
as
of
Lebanon
,
that
it
was
so
high
a
mountain
,
that
snow
was
to
be
found
on
it
in
the
summer
;
and
therefore
the
Chaldee
,
Deut
.
iii
.
9.
call
it
{untranscribed Hebrew}
,
the
mount
of
snow
,
and
so
also
Cant
.
iv
.
8.
but
here
{untranscribed Hebrew}
the
mountain
producing
fruit
,
in
respect
of
the
great
sertility
of
the
valleys
,
which
was
caused
by
the
snow-water
that
came
down
from
it
.
The
snow
of
this
mountain
,
saith
S.
Hierome
,
de
loc
.
Heb
.
was
carried
to
Tyre
,
and
sold
there
for
the
cooling
of
their
wines
,
and
was
much
desired
for
the
deliciousness
thereof
;
and
in
that
respect
possibly
may
by
the
Lxxii
.
be
here
rendred
{untranscribed Hebrew}
the
beloved
(
and
thence
by
the
Latine
,
and
Arabick
,
and
Aethiopick
;
)
or
rather
because
{untranscribed Hebrew}
might
by
them
be
deduced
from
{untranscribed Hebrew}
and
{untranscribed Hebrew}
in
the
notion
of
looking
earnestly
upon
,
as
on
ones
most
beloved
,
from
whence
{untranscribed Hebrew}
Jeschiron
or
Jeschuron
(
the
title
of
Israel
)
being
by
some
Schindl
.
Pentagl
.
p.
1832.
A.
learned
men
deduced
,
and
convertible
into
{untranscribed Hebrew}
,
by
transposition
of
וfrom
the
middle
to
the
beginning
of
the
word
,
is
by
the
LXXII
.
rendred
(
as
Syrion
here
)
{untranscribed Hebrew}
the
beloved
,
Isa
.
xLiv
.
2.
and
Deut
.
xxxii
.
15.
This
mountaine
was
neer
unto
Libanus
,
Pameadi
imminens
,
saith
De
loc
.
Hebr
.
S.
Hierome
,
hanging
over
the
City
Pameas
(
or
Paneas
,
called
{untranscribed Hebrew}
by
Ptolemee
)
and
placed
at
the
root
of
Libanus
.
And
that
gives
an
account
of
the
conjunction
of
it
here
with
Lebanon
,
and
being
all
one
with
Hermon
and
Sion
,
by
all
which
't
is
called
by
the
several
nations
bordering
on
it
,
the
Amorites
,
&c.
and
having
on
the
top
of
it
,
saith
S.
Hierome
,
De
loc
.
Hebr
.
p.
414.
c
.
Templum
insigne
quod
ab
Ethnicis
cultui
habetur
,
a
famous
Temple
used
for
their
worship
by
the
heathens
,
it
is
here
poetically
set
to
denote
the
heathen
nations
lying
next
that
mountain
on
the
east
of
the
holy
land
,
Ibid
.
(
Hermon
mons
Amorrhaeorum
,
saith
S.
Hierome
)
&c.
As
for
{untranscribed Hebrew}
{untranscribed Hebrew}
he
made
them
leap
,
from
{untranscribed Hebrew}
to
leap
or
dance
(
agreeable
to
Psal
.
cxiv
.
4.
the
mountains
{untranscribed Hebrew}
skipped
like
Rams
,
&c.
)
the
Lxxii
.
that
render
it
Psal
.
cxiv
.
{untranscribed Hebrew}
leaped
,
doe
yet
here
render
it
{untranscribed Hebrew}
,
shall
beat
to
pouder
,
reading
it
,
saith
the
Learned
Schindler
,
Pentagl
.
p.
1768.
1.
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
used
in
that
sense
;
he
should
have
said
from
{untranscribed Hebrew}
(
which
is
a
little
more
remote
,
כ
for
ק
as
well
as
ד
for
ר
)
for
that
is
it
which
he
renders
contudit
,
contrivit
,
beating
to
pouder
,
from
Job
XL
.
But
to
me
it
seems
more
probable
,
that
they
should
use
this
word
rather
to
paraphrase
,
than
to
translate
the
Hebrew
;
meaning
thereby
to
signifie
the
putting
those
nations
to
flight
,
dissipating
and
subduing
,
and
so
beating
them
small
,
as
when
an
Armie
is
routed
,
it
is
beaten
to
pieces
.
V.
8.
Kadesh
]
The
wilderness
of
Kadesh
was
a
vast
desert
in
Arabia
,
{untranscribed Hebrew}
in
part
whereof
the
Israelites
wandered
so
many
years
,
that
part
wherein
is
the
city
of
Kadesh
.
Of
that
City
it
appears
by
Numb
.
xx
.
16.
that
it
is
situate
in
the
utmost
of
the
borders
of
the
Edomites
.
(
The
wilderness
of
Zin
in
which
that
is
,
v.
1.
and
c
.
xxvii
.
14.
is
this
wilderness
of
Kadesh
,
Numb
.
xxxiii
.
36.
Zin
which
is
Kadesh
)
It
borders
also
upon
the
Moabites
;
and
accordingly
Jud
.
xi
.
from
Kadesh
the
Israelites
are
said
to
have
sent
(
as
to
the
Edomites
v.
17.
so
)
to
the
King
of
Moab
,
in
the
end
of
the
verse
,
for
his
consent
to
pass
through
their
land
;
and
neither
of
them
consenting
,
they
went
along
through
the
wilderness
(
this
wilderness
of
Kadesh
,
or
Zin
,
called
also
here
by
the
Chaldee
,
Recham
)
and
compast
the
land
of
Edom
,
and
of
Moab
,
and
pitched
on
the
other
side
of
Arnon
,
the
border
of
Moab
,
v.
18.
This
wilderness
therefore
of
Kadesh
is
here
very
fit
to
signifie
poetically
the
Kings
or
people
both
of
the
Edomites
and
Moabites
,
both
which
were
terribly
shaken
,
i
.
e
.
subdued
by
him
,
2
Sam
.
viii
.
Moab
he
smote
—
casting
them
down
to
the
ground
,
and
so
the
Moabites
became
Davids
servants
,
v.
2.
and
he
put
garisons
throughout
all
Edom
,
and
all
they
of
Edom
became
Davids
servants
,
ver
.
14.
V.
9.
To
calve
]
As
{untranscribed Hebrew}
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
to
be
moved
or
shaken
with
griefs
or
fear
,
signifies
the
subduing
and
subjecting
the
Moabites
,
v.
8.
so
from
that
there
is
another
Synecdochical
signification
of
the
word
,
for
pangs
of
travail
or
bringing
forth
;
and
so
in
Hiphil
{untranscribed Hebrew}
signifies
to
force
,
or
make
bring
forth
:
and
in
this
notion
the
Chaldee
understands
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
applyed
to
the
Hinds
,
that
the
voice
of
the
Lord
,
i
.
e
.
the
thunder
,
makes
them
bring
forth
their
young
ones
.
For
thus
it
is
observed
of
that
beast
,
that
through
the
hardness
of
the
womb
they
bring
forth
with
much
difficulty
;
but
that
the
noise
of
thunder
affrighting
them
,
the
womb
opens
,
and
they
bring
forth
presently
.
This
seems
to
be
the
meaning
of
the
Lxxii
.
also
,
that
render
it
{untranscribed Hebrew}
preparing
the
hinds
,
viz.
to
bring
forth
.
This
is
here
set
poetically
to
express
the
great
consternation
that
the
Moabites
and
Edomites
(
intimated
in
the
former
verse
)
were
in
.
V.
10.
The
floud
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
to
wither
,
signifies
a
floud
of
waters
or
d
luge
that
layes
all
wast
,
is
certain
.
Such
was
that
in
Noahs
time
,
vulgarly
,
and
by
way
of
eminence
thus
styled
,
{untranscribed Hebrew}
the
deluge
:
and
of
that
the
Chaldee
understands
this
place
,
God
say
they
,
{untranscribed Hebrew}
in
the
generation
of
the
deluge
sat
in
judgement
,
and
the
Lxxii
.
{untranscribed Hebrew}
,
God
shall
make
the
deluge
to
be
inhabited
,
or
make
the
world
habitable
after
it
:
{untranscribed Hebrew}
called
back
the
deluge
,
saith
the
Syriack
;
restrained
it
,
saith
the
Arabick
(
rendering
{untranscribed Hebrew}
sits
,
in
the
notion
of
{untranscribed Hebrew}
habitavit
.
)
And
thus
it
may
properly
be
understood
here
,
(
the
only
place
where
the
word
is
used
,
save
in
the
story
of
Noah
)
as
reflecting
on
the
great
judgements
of
God
on
the
old
heathen
sinful
world
,
which
he
still
continues
(
although
not
in
the
same
way
of
execution
)
upon
the
heathen
princes
,
Davids
and
his
enemies
.
But
it
is
also
possible
,
that
as
[
waters
]
and
many
waters
]
signifie
no
more
then
the
clouds
,
(
see
note
c
.
)
so
here
the
floud
,
which
is
still
but
a
multitude
of
waters
,
may
be
taken
for
those
waters
above
the
firmament
,
the
clouds
or
watery
meteors
,
which
when
they
were
let
loose
upon
the
old
world
,
the
windows
of
heaven
were
said
to
be
opened
.
But
these
withall
very
fit
,
poetically
to
signifie
the
armies
of
Davids
and
Gods
enemies
,
which
also
,
if
not
represt
,
lay
wast
as
a
flood
,
and
come
in
like
a
deluge
.
So
a
flood
of
mighty
waters
signifies
,
Isa
.
xxviii
.
2.
and
the
enemies
coming
in
like
a
flood
,
Isa
.
Lix
.
29.
See
Jer
.
xLvi
.
7
,
8.
and
XLvii
.
2.
Dan
.
ix
.
26.
and
xi
.
22.
Am.
ix
.
5.
Nah
.
1.8
.
And
in
the
like
,
though
not
the
same
style
,
David
speaks
of
his
enemies
Psal
.
Lxix
.
2.
and
Psal
.
cxxiv
.
4.
And
then
Gods
sitting
on
them
,
will
be
his
judging
and
executing
punishments
upon
them
,
i
.
e
.
these
heathen
people
here
formerly
mentioned
.
The
Thirtieth
Psalm
.
A
Psalm
of
David
,
a
dedicatory
song
for
an
house
,
or
his
house
.
A
Psalm
and
song
at
the
a.
dedication
of
the
house
of
David
.
The
Thirtieth
Psalm
was
composed
by
David
to
accompany
the
festival
at
the
dedication
of
his
house
,
(
the
building
whereof
is
mentioned
2
Sam
.
v.
11.
soon
after
the
end
of
his
warre
with
Sauls
house
,
and
his
being
anointed
King
over
Israel
)
and
is
the
commemoration
of
his
own
great
troubles
and
dangers
,
and
Gods
rich
mercy
in
delivering
him
out
of
them
.
1.
I
will
extol
thee
,
O
Lord
,
for
thou
hast
drawn
me
up
(
out
of
the
pit
,
v.
3.
)
{untranscribed Hebrew}
lifted
me
up
,
and
hast
not
made
my
foes
to
rejoyce
over
me
.
I
will
magnifie
thy
mercy
,
O
Lord
,
who
hast
restored
me
peaceably
to
the
throne
,
out
of
a
very
low
and
and
well-nigh
lost
condition
.
When
I
was
made
like
water
spilt
upon
the
earth
,
and
not
only
so
,
but
as
such
water
again
sunk
into
the
pit
,
v.
3.
thou
wert
then
pleased
,
as
it
were
,
to
let
down
the
pitcher
into
that
pit
,
and
from
those
many
waters
,
that
there
are
lost
,
to
recover
and
gather
up
one
who
could
not
deserve
to
be
esteemed
as
a
drop
of
the
bucket
,
and
so
to
lift
me
,
and
to
draw
me
out
of
that
pit
,
to
inable
me
to
overcome
all
difficulties
,
and
not
suffer
mine
enemies
to
prevail
against
me
,
who
would
have
triumpht
abundantly
,
if
thou
hadst
not
rescued
and
delivered
me
out
of
their
hands
.
2.
O
Lord
my
God
,
I
cryed
unto
thee
,
and
thou
hast
healed
me
.
When
I
was
in
distress
,
I
addrest
my
prayers
to
thee
,
and
thou
gavest
me
release
.
3.
O
Lord
,
thou
hast
brought
up
my
soul
from
the
grave
;
thou
hast
kept
me
alive
,
from
among
the
descenders
into
,
or
from
going
down
.
{untranscribed Hebrew}
that
I
should
not
goe
down
to
the
pit
.
It
was
thy
continued
aid
and
protection
that
still
supported
me
,
without
which
I
had
certainly
been
destroyed
.
4.
Sing
unto
the
Lord
,
O
ye
Saints
of
his
,
and
give
thanks
for
the
remembrance
of
his
holiness
.
O
let
this
be
matter
of
rejoycing
and
blessing
God
to
all
pious
men
;
let
it
excite
all
such
to
acknowledge
and
commemorate
his
fidelity
and
mercy
to
all
that
wait
on
him
.
5.
For
his
anger
endureth
but
a
b
.
moment
,
in
his
favour
is
life
:
weeping
may
endure
for
a
night
,
but
joy
cometh
in
the
morning
.
When
he
chastiseth
his
servants
for
their
sins
,
this
endureth
but
for
a
small
time
,
but
the
effects
of
his
fav
ur
{untranscribed Hebrew}
life
eternal
,
Chald
.
never
have
any
end
;
he
exerciseth
them
with
sadness
and
light
affliction
for
som●
small
space
,
but
then
presently
follow
solid
and
durable
joyes
.
6.
And
in
my
prosperity
I
said
,
I
shall
never
be
moved
.
7.
Lord
,
by
thy
favour
thou
hast
establisht
strength
upon
my
hill
.
made
c
.
my
mountain
to
stand
strong
:
thou
didst
hide
thy
face
,
and
I
was
troubled
.
When
Saul
was
dead
,
and
I
was
crowned
both
over
Judah
and
Israel
,
in
Hebron
,
and
the
Arke
,
the
pledge
of
Gods
presence
and
powerfull
assistance
,
placed
and
settled
in
the
hill
of
Sion
,
I
deemed
my
quiet
and
prosperity
so
complete
,
that
I
needed
not
to
fear
removing
out
of
it
.
Gods
special
favour
to
me
had
exalted
me
to
the
throne
,
and
,
as
I
thought
,
now
secured
me
in
it
:
But
he
was
pleased
for
some
time
to
withhold
my
rest
.
For
as
after
my
first
crowning
I
was
seven
years
together
exercised
by
enemies
of
the
house
of
Saul
,
2
Sam
.
v.
5.
so
after
this
second
,
other
troubles
assaulted
me
;
thereby
to
instruct
me
,
by
what
tenure
it
was
that
I
held
my
security
,
meerly
by
his
continued
favour
and
mercy
toward
me
.
8.
I
cryed
to
thee
,
O
Lord
,
and
unto
the
Lord
I
made
supplication
.
9.
What
profit
is
there
in
my
blood
when
I
goe
down
into
the
pit
?
shall
the
dust
praise
thee
?
shall
it
declare
thy
truth
?
In
this
estate
I
made
my
moan
to
God
,
and
besought
him
,
that
he
would
not
give
me
up
to
the
malice
of
mine
enemies
,
to
be
destroyed
and
slaughtered
by
them
,
but
magnifie
in
me
at
once
his
mercy
and
his
fidelity
;
the
one
in
preserving
my
life
,
and
restoring
me
to
peace
,
the
other
in
performing
those
promises
,
which
would
seem
to
have
been
frustrated
by
my
death
.
10.
d
.
Hear
,
O
Lord
,
and
have
mercy
on
me
:
Lord
,
be
thou
mine
helper
.
And
to
that
end
,
that
he
would
now
seasonably
interpose
his
hand
for
my
assistance
.
11.
Thou
hast
turned
for
me
my
mourning
into
e
.
dancing
;
thou
hast
opened
.
put
off
my
sack-cloth
,
and
girded
me
with
gladnesse
:
And
at
length
my
prayer
hath
been
heard
,
and
all
my
sorrow
and
affliction
exchanged
for
joy
,
and
a
most
prosperous
condition
and
establishment
in
the
Kingdome
,
2
Sam
.
v.
12.
which
is
now
the
more
glorious
by
comparison
with
my
former
sadness
.
12.
To
the
end
that
glory
see
note
on
Ps.
xvi
.
1.
my
f
.
glory
may
sing
praise
to
thee
,
and
not
be
silent
.
O
Lord
my
God
,
I
will
give
thanks
to
thee
for
ever
.
And
this
obligeth
me
for
ever
with
soul
and
tongue
to
give
glory
to
God
,
and
never
to
think
I
have
done
enough
in
praising
and
magnifying
his
mercy
.
This
therefore
shall
be
my
continuall
practice
,
O
thou
powerfull
God
,
and
to
me
a
most
gracious
Father
.
Annotations
on
Psalm
XXX
.
Tit
.
Dedication
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
is
generally
used
in
the
Titles
of
Psalms
,
to
denote
the
Author
to
be
David
,
and
so
here
may
best
be
joyned
in
construction
,
a
Psalm
of
David
.
Then
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
{untranscribed Hebrew}
being
joyn'd
,
and
made
one
word
by
Maccaph
,
will
be
a
dedicatory
song
.
All
the
difficulty
is
concerning
{untranscribed Hebrew}
the
house
.
For
from
{untranscribed Hebrew}
to
initiate
,
to
instruct
,
and
,
by
a
metaphor
,
to
dedicate
a
house
,
is
{untranscribed Hebrew}
the
initiation
,
dedication
,
either
the
consecration
of
an
holy
house
,
or
Temple
,
or
the
dedication
,
i
.
e
.
initiation
,
or
entring
on
a
common
house
new
buil●
,
when
the
owner
comes
first
to
dwell
in
it
:
For
this
was
wont
to
be
observed
and
celebrated
,
as
a
day
of
solemnity
and
festivity
;
so
we
see
(
Deut
.
xx
.
5.
)
care
taken
for
him
that
hath
built
a
new
house
,
and
hath
not
dedicated
it
,
that
he
shall
be
permitted
to
return
from
the
battel
,
as
he
that
hath
betrothed
a
wife
,
and
not
taken
her
,
or
planted
a
vineyard
,
and
not
eaten
of
the
fruit
of
it
,
custome
among
the
Jews
having
made
every
one
of
these
a
solemn
time
of
rejoycing
.
When
a
man
first
eats
in
a
new
house
,
say
the
Jews
,
he
makes
a
feast
and
rejoyceth
himself
.
And
thus
,
I
suppose
,
it
was
with
David
.
When
he
was
quietly
seated
in
the
Kingdome
of
Israel
,
as
well
as
Judah
,
and
after
his
taking
of
Sion
,
and
dwelling
in
the
fort
,
and
calling
it
the
City
of
David
,
and
building
round
about
from
Millo
and
inward
,
2
Sam
.
v.
9.
at
length
we
read
that
Hiram
King
of
Tyre
sent
messengers
to
David
,
and
cedar
trees
,
and
Carpenters
and
Masons
,
and
they
built
David
an
house
,
v.
11.
And
this
being
finished
,
this
Psalm
may
reasonably
be
thought
to
have
been
fitted
by
him
for
a
festivity
,
at
the
{untranscribed Hebrew}
(
as
the
Lxxii
.
render
it
)
the
dedication
of
his
house
.
Thus
the
succeeding
Church
of
the
Jewes
have
made
use
of
this
thirtieth
Psalm
,
at
the
first
injoyment
of
the
fruits
of
the
earth
,
according
to
that
festival
manner
prescribed
Deut
.
xxvi
.
10.
Maimonides
tells
us
,
this
Psalm
was
repeated
by
the
Levites
,
in
the
Court
of
the
Sanctuary
,
over
those
that
brought
their
baskets
on
their
shoulders
.
And
the
{untranscribed Hebrew}
or
dedication
of
an
house
was
of
the
same
kinde
,
in
a
solemn
and
religious
manner
of
entring
on
the
possession
of
it
.
And
't
is
not
impossible
that
such
dayes
might
be
kept
yearly
,
as
the
Natales
of
men
and
of
cities
were
;
and
then
here
will
be
place
for
the
conjecture
of
those
,
which
apply
this
Dedicatory
Psalm
to
Davids
victorious
return
from
the
danger
of
Absaloms
rebellion
.
To
this
the
matter
of
the
Psalm
fitly
agrees
,
see
v.
1
,
2
,
3
,
5
,
7
,
11.
And
the
building
of
a
royal
Palace
having
been
the
effect
of
his
establishment
in
his
Kingdome
,
2
Sam
.
v.
't
is
not
unlikely
the
festival
remembrance
of
it
should
be
in
a
special
manner
observed
,
after
such
an
interruption
as
this
rebellion
gave
it
.
The
Chaldee
indeed
read
{untranscribed Hebrew}
the
house
of
the
Sanctuary
,
and
to
that
the
Emphasis
in
the
Hebrew
{untranscribed Hebrew}
the
house
,
inclines
,
as
if
David
had
built
some
such
house
as
he
designed
,
2
Sam
.
vii
.
2.
But
we
know
he
was
not
permitted
by
God
to
doe
it
,
v.
5.
but
the
dignity
was
reserved
for
Solomon
v.
13.
Then
indeed
at
the
building
of
the
Temple
there
was
a
feast
,
and
song
of
dedication
.
Nay
,
foure
such
we
finde
mentioned
among
the
Jews
:
the
first
at
the
building
it
by
Solomon
,
in
Autumn
,
1
King
.
viii
.
63.
the
second
in
the
spring
,
at
the
reedifying
it
by
Zorobabel
,
Ezra
vi
.
16.
the
third
of
the
Altar
,
when
Judas
Maccabaeus
repaired
it
,
after
Antiochus's
profanation
,
in
the
winter
,
Ioh
.
x
.
2.
and
the
fourth
at
Herods
building
the
second
Temple
.
But
this
of
Davids
here
cannot
be
thought
(
by
way
of
prophecy
)
to
respect
that
,
unless
,
as
Kimchi
fansies
,
taking
order
for
the
future
building
of
the
Temple
1
Chron
.
xxviii
.
9.
and
giving
a
model
of
it
to
Solomon
,
he
gave
him
also
this
Psalm
for
the
dedicating
it
,
together
with
the
silver
and
gold
and
brass
,
and
other
materials
for
that
sacred
work
.
This
conjecture
of
his
was
not
unfit
here
to
be
mentioned
.
But
the
Psalm
more
probably
belongs
to
his
own
house
,
which
he
built
new
at
his
being
peaceably
setled
in
the
Kingdome
of
Israel
,
as
well
as
Judah
,
and
,
as
't
is
probable
,
celebrated
with
an
Anniversary
ever
after
.
V.
5.
Moment
]
From
{untranscribed Hebrew}
subito
motus
est
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
a
moment
:
but
the
LXXII
.
read
it
{untranscribed Hebrew}
anger
,
either
because
that
is
a
suddain
commotion
of
the
soule
,
or
else
taking
it
for
{untranscribed Hebrew}
anger
;
(
so
the
Syriack
reads
{untranscribed Hebrew}
in
his
anger
,
in
the
latter
part
of
the
verse
)
meaning
,
I
suppose
,
the
effects
of
his
anger
,
chiding
,
increpation
,
(
as
the
Syriack
{untranscribed Hebrew}
is
rendred
)
or
other
such
punishments
:
for
otherwise
that
there
should
be
{untranscribed Hebrew}
,
anger
in
his
anger
,
would
have
no
great
sense
in
it
;
and
yet
thus
hath
the
Latine
rendred
it
,
ira
in
indignatione
ejus
.
V.
7.
My
mountain
]
{untranscribed Hebrew}
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
mountain
)
is
literally
strength
in
or
on
my
mountain
,
referring
possibly
to
Sion
the
hill
of
David
,
since
the
time
of
the
Arks
being
placed
there
.
For
thus
is
{untranscribed Hebrew}
in
both
the
notions
,
both
for
praise
and
strength
,
applyed
to
the
Schechinah
,
or
presence
of
God
in
the
Arke
or
Temple
;
Psal
.
xcvi
.
6.
strength
and
beauty
are
in
his
Sanctuary
,
and
Psal
.
cxxxii
.
8.
the
Arke
of
thy
strength
.
And
then
the
setting
or
establishing
strength
on
that
mountain
,
may
be
the
placing
of
the
Arke
there
.
But
the
Lxxii
.
for
mountain
read
{untranscribed Hebrew}
,
beauty
or
comeliness
:
either
reading
{untranscribed Hebrew}
from
{untranscribed Hebrew}
which
signifies
that
,
or
else
from
the
affinity
of
these
words
both
in
sound
and
signification
(
{untranscribed Hebrew}
and
{untranscribed Hebrew}
mountain
and
glory
)
they
thought
fit
to
take
in
the
sense
of
the
one
,
the
more
fully
to
paraphrase
the
other
.
And
thus
if
applyed
only
to
Davids
person
,
the
sense
will
bear
,
being
in
the
Hebrew
figurative
,
{untranscribed Hebrew}
Thou
hast
set
or
establisht
strength
on
my
mountain
;
but
in
the
Lxxii
.
more
clear
,
{untranscribed Hebrew}
(
it
should
be
,
I
suppose
,
{untranscribed Hebrew}
)
{untranscribed Hebrew}
,
thou
hast
afforded
strength
to
my
beauty
,
made
my
splendor
(
or
prosperous
state
v.
7.
)
firme
and
durable
:
which
may
probably
enough
be
the
intire
meaning
of
the
phrase
,
without
referring
to
the
Arke
;
yet
was
it
not
amiss
to
mention
the
other
in
the
Paraphrase
,
as
the
means
of
his
conceived
safety
.
V.
10.
Hear
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
hear
thou
,
the
LXXII
.
read
{untranscribed Hebrew}
hath
heard
,
and
so
for
{untranscribed Hebrew}
be
thou
,
{untranscribed Hebrew}
thou
hast
been
;
and
so
convert
the
petition
of
David
,
into
a
report
of
Gods
having
granted
it
,
which
is
the
subject
of
the
next
verse
.
V.
11.
Dancing
]
From
{untranscribed Hebrew}
to
bore
,
is
{untranscribed Hebrew}
a
pipe
,
{untranscribed Hebrew}
or
hollow
musical
instrument
,
ordinarily
used
in
singing
or
dancing
,
and
from
thence
{untranscribed Hebrew}
here
for
dancing
.
So
the
Chaldee
renders
it
,
{untranscribed Hebrew}
into
dancing
,
and
so
the
Interlinear
:
and
though
the
copie
of
the
Lxxii
.
antiently
,
as
well
as
now
,
read
it
{untranscribed Hebrew}
,
into
joy
,
and
so
is
followed
by
the
Latine
,
Syriack
,
and
Arabick
;
yet
the
conjecture
of
our
learned
countrey-man
Mr.
Nic
.
Fuller
is
very
probable
,
l.
iii
.
c
.
ix
.
that
their
original
reading
was
{untranscribed Hebrew}
to
dancing
,
not
{untranscribed Hebrew}
to
gladness
,
the
Hebrew
word
thus
exacting
,
and
the
conjunction
with
{untranscribed Hebrew}
wailing
and
lamentation
not
unfitly
agreeing
thereto
,
for
to
that
is
opposed
,
and
properly
succeedeth
dancing
,
see
Mat
.
xi
.
17.
To
this
is
here
added
{untranscribed Hebrew}
{untranscribed Hebrew}
,
literally
,
thou
hast
opened
my
sackcloth
.
For
in
time
of
mourning
the
manner
was
to
gird
it
on
,
so
2
Sam
.
iii
.
3.
Rend
your
clothes
,
and
gird
you
with
sackcloth
,
Joel
i
.
13.
Gird
your selves
and
lament
—
and
so
Isa
.
xxxii
.
11.
gird
upon
your
loyns
.
Instead
of
that
melancholy
cincture
,
gladness
here
becomes
a
cincture
,
as
if
sorrow
,
like
a
conquered
enemy
,
were
to
be
carried
in
triumph
,
adding
to
the
glory
of
the
victory
,
and
taken
in
as
an
ingredient
in
our
joy
.
V.
12.
My
glory
]
What
is
here
meant
by
{untranscribed Hebrew}
{untranscribed Hebrew}
glory
,
is
somewhat
uncertain
.
The
Chaldee
render
it
{untranscribed Hebrew}
the
honourable
of
the
earth
,
that
they
may
praise
thee
;
the
Syriack
read
it
,
as
after
the
verb
of
the
first
person
,
{untranscribed Hebrew}
,
I
will
sing
to
thee
glory
;
but
the
Lxxii
.
{untranscribed Hebrew}
,
that
my
glory
may
sing
,
(
and
so
the
Latine
,
Arabick
,
and
Aethiopick
)
in
the
notion
of
glory
,
for
the
tongue
or
heart
of
man
,
praising
God
,
as
elsewhere
,
and
here
the
context
directs
to
interpret
it
.
The
Thirty
First
Psalm
.
TO
the
chief
Musitian
,
a
Psalm
of
David
.
The
Thirty
first
Psalm
is
an
excellent
mixture
of
prayer
and
praises
,
and
constant
affiance
in
God
:
it
was
composed
by
David
,
and
committed
to
the
Prefect
of
his
Musick
.
1.
In
thee
,
O
Lord
,
doe
I
put
my
trust
,
let
me
never
be
ashamed
;
deliver
me
in
thy
righteousness
.
O
blessed
Lord
,
I
place
my
whole
affiance
and
confidence
in
thee
;
doe
not
thou
forsake
and
disappoint
me
,
but
make
good
thy
promised
mercies
and
deliverances
unto
me
.
2.
Bow
down
thine
eare
to
me
,
deliver
me
speedily
:
be
thou
my
strong
rock
,
for
an
house
of
defense
to
save
me
.
Receive
my
prayer
,
and
hasten
to
my
relief
:
be
thou
to
me
as
a
fortress
,
and
place
of
refuge
,
whereto
I
may
confidently
resort
,
and
finde
safety
.
3.
For
thou
art
my
rock
and
my
fortress
;
therefore
for
thy
names
sake
or
,
thou
shalt
lead
me
{untranscribed Hebrew}
lead
me
,
and
guide
me
.
And
such
indeed
have
I
constantly
experimented
thee
to
be
,
whensoever
I
have
made
my
applications
to
thee
,
thou
hast
succoured
and
secured
me
;
and
so
,
I
doe
not
doubt
,
thou
wilt
still
continue
to
doe
,
and
(
though
I
have
no
title
of
claim
thereto
,
but
onely
thy
free
mercy
and
most
gracious
promise
)
direct
and
conduct
me
in
all
my
wayes
.
4.
Pull
me
out
of
the
net
that
they
have
laid
privily
for
me
,
for
thou
art
my
strength
.
Rescue
me
,
I
pray
thee
,
out
of
the
mischief
that
is
treacherously
prepared
and
designed
against
me
,
for
thou
art
my
onely
helper
.
5.
Into
thy
hand
I
commit
,
deposite
,
give
in
pledge
.
{untranscribed Hebrew}
commend
my
spirit
:
thou
hast
redeemed
me
,
O
Lord
God
of
truth
.
To
thee
I
offer
up
my
very
soul
,
that
part
which
alone
is
worth
thy
having
;
to
thee
I
give
it
in
pledge
,
as
to
one
,
that
having
already
wrought
so
many
deliverances
for
me
,
hast
obliged
me
to
be
wholly
thine
,
and
withall
ingaged
thy selfe
by
those
pawnes
of
thy
goodness
,
to
doe
the
like
again
in
all
my
necessities
.
6.
a.
I
have
hated
them
that
regard
or
,
vanities
to
no
purpose
.
a.
lying
vanities
,
but
I
trust
in
the
Lord
.
I
detest
all
the
Gentile
practices
,
of
consulting
auguries
and
divinations
,
which
,
alas
,
never
stand
them
in
any
stead
,
deceive
and
frustrate
their
confidences
:
All
my
addresses
shall
be
made
to
thee
,
O
Lord
,
and
in
thee
will
I
repose
all
my
confidence
.
7.
I
will
be
glad
and
rejoyce
in
thy
mercy
:
for
thou
hast
considered
my
trouble
;
thou
hast
known
my
soul
in
adversities
;
All
my
delight
and
joy
shal
be
in
recounting
thy
continual
goodness
toward
me
,
how
thou
hast
had
regard
to
my
necessities
,
and
owned
me
,
and
relieved
me
in
my
lowest
condition
,
8.
And
hast
not
shut
me
up
into
the
hand
of
the
enemy
:
thou
hast
set
my
feet
in
a
large
room
.
And
not
delivered
me
up
into
the
power
and
malice
of
my
adversaries
,
but
as
yet
preserved
me
in
a
state
of
liberty
.
9.
Have
mercy
upon
me
,
O
Lord
,
for
I
am
in
trouble
;
my
eye
is
consumed
with
grief
,
yea
,
my
soul
and
my
belly
.
Yet
are
not
my
troubles
at
an
end
,
O
Lord
;
I
have
long
waited
for
rest
,
but
have
not
yet
attained
to
it
.
This
is
very
grievous
unto
me
,
painfull
to
my
soul
,
my
sensitive
faculty
,
and
to
my
bowels
,
the
seat
of
those
affections
,
and
of
most
accurate
sense
:
O
be
thou
graciously
pleased
to
look
upon
me
.
10.
For
my
life
is
spent
with
grief
,
and
my
years
with
sighing
:
my
strength
faileth
because
of
mine
b
.
iniquity
,
and
my
bones
are
consumed
.
For
the
continual
distresses
and
troubles
wherewith
I
have
been
exercised
have
even
exhausted
me
;
thy
punishments
for
my
sins
have
brought
me
very
low
:
I
am
ready
to
sink
and
fail
under
them
.
11.
I
was
a
reproach
among
all
my
enemies
,
and
very
much
{untranscribed Hebrew}
but
especially
among
my
neighbours
;
and
a
fear
to
mine
acquaintance
:
they
that
did
see
me
without
fled
from
me
.
My
enemies
scoffe
at
me
;
and
so
also
doe
my
friends
in
a
great
degree
,
seeing
me
,
after
all
my
confidence
,
to
continue
thus
helpless
.
This
makes
them
from
whom
I
have
most
reason
to
expect
relief
,
to
be
afraid
to
afford
me
any
;
and
so
I
am
avoided
,
and
left
destitute
by
all
men
.
12.
I
am
forgotten
as
a
dead
man
out
of
minde
,
I
am
like
a
broken
vessel
.
I
am
no
more
considered
or
cared
for
by
them
,
than
as
a
man
dead
and
buried
,
and
forgotten
by
his
associates
.
I
am
lookt
on
,
as
one
irrecoverably
lost
;
and
am
therein
resembled
to
a
potters
vessel
,
which
if
broken
,
cannot
be
made
whole
again
,
Jer
.
18.11
.
and
so
as
that
refuse
potsheard
,
cast
out
as
good
for
nothing
.
13.
For
I
have
heard
the
slander
of
many
;
c
.
fear
on
fear
was
on
every
side
,
while
they
assembled
{untranscribed Hebrew}
see
note
on
Ps.
2.
c
.
took
counsel
together
against
me
,
they
devised
to
take
away
my
life
.
Many
,
and
those
no
mean
ones
,
I
have
heard
reproaching
and
taunting
me
,
calling
me
fugitive
,
a
lost
and
undone
person
;
hereby
indeed
expressing
their
wishes
,
and
enterprizes
,
being
all
risen
up
in
armes
against
me
,
and
joyntly
resolving
to
destroy
me
utterly
.
14.
But
I
trusted
in
thee
,
O
Lord
;
I
said
,
thou
art
my
God
.
Mean
while
I
reposed
my
trust
in
thee
,
O
Lord
,
incouraging
my selfe
with
the
meditation
of
thy
mercy
and
render
care
,
which
would
certainly
secure
me
.
15.
My
d
.
times
are
in
thy
hand
:
deliver
me
from
the
hand
of
my
enemies
,
and
from
them
that
persecute
me
.
As
for
the
fittest
season
of
affording
me
deliverance
,
it
must
in
all
reason
be
referred
to
thy
choice
,
O
Lord
,
when
thou
seest
it
most
opportune
;
be
thou
pleased
to
doe
it
for
me
.
16.
Make
thy
face
to
shine
upon
thy
servant
:
save
me
for
thy
mercies
sake
.
Restore
thy
favourable
aspect
unto
me
:
deliver
me
of
thy
great
kindness
and
mercy
to
me
.
17.
Let
me
not
be
ashamed
,
O
Lord
,
for
I
have
called
upon
thee
:
or
,
the
wicked
shall
be
ashamed
{untranscribed Hebrew}
let
the
wicked
be
ashamed
,
and
let
them
be
e
.
or
,
cut
off
silent
in
the
grave
.
Lord
,
I
have
addrest
my
prayers
to
thee
,
relied
and
depended
on
thee
,
thine
honour
is
concerned
and
ingaged
in
my
preservation
:
should
I
be
disappointed
in
my
confidence
,
it
would
redound
to
thy
reproach
.
It
is
the
wicked
mans
portion
to
exspect
and
miss
deliverance
,
and
so
to
perish
with
shame
and
ignominie
.
18.
or
,
the
lying
lips
shall
—
{untranscribed Hebrew}
Let
the
lying
lips
be
put
to
silence
,
which
speak
grievous
things
proudly
and
contemptuously
against
the
righteous
.
Thus
is
it
ordinary
for
the
slanderer
to
be
disappointed
in
his
designes
,
and
brought
to
shame
,
and
so
for
all
others
that
scoffe
and
deride
the
faithful
servants
of
God
,
and
that
with
the
greatest
pride
and
contumely
.
19.
O
how
great
is
thy
goodness
,
which
thou
hast
laid
up
for
them
that
fear
thee
,
which
thou
hast
wrought
for
them
which
trust
in
thee
,
before
the
sons
of
men
!
But
as
for
those
that
serve
thee
faithfully
,
and
repose
their
whole
trust
in
thee
,
and
so
use
no
other
artifices
to
advantage
themselves
,
but
those
which
are
perfectly
allowable
in
thy
sight
,
there
is
abundant
mercy
laid
up
for
them
with
God
,
his
works
of
deliverance
and
exaltation
are
constantly
shewed
forth
to
them
,
in
a
visible
and
eminent
manner
.
20.
Thou
shalt
hide
them
with
the
covering
of
thy
countenance
.
in
the
f
.
secret
of
thy
presence
from
the
pride
of
man
;
thou
shalt
keep
them
secretly
in
a
pavilion
from
the
strife
of
tongues
.
Thy
favour
and
providence
over
them
,
represented
by
the
Cherubims
wings
in
the
Arke
,
is
their
sure
refuge
and
guard
,
and
defence
,
whatsoever
contentious
proud
men
can
designe
,
or
threaten
against
them
.
21.
Blessed
be
the
Lord
,
for
he
hath
shewed
me
his
marvelous
kindness
in
a
strong
city
.
And
thus
hath
God
(
his
name
be
ever
praised
for
it
)
given
me
evidence
of
his
wonderfull
mercies
,
securing
me
,
as
in
a
fortified
city
,
from
all
the
attempts
of
mine
enemies
.
22.
For
I
said
g
.
in
my
flight
,
or
,
fear
.
hast
,
I
am
cut
off
from
before
thine
eyes
:
nevertheless
thou
heardest
the
voice
of
my
supplications
,
when
I
cryed
unto
thee
.
I
was
once
in
a
great
sadnes
of
heart
,
at
the
time
of
my
flight
from
Saul
,
and
did
verily
think
I
should
have
been
destroyed
;
and
yet
even
then
,
upon
the
addressing
my
prayers
to
thee
,
thou
immediately
deliveredst
me
out
of
that
danger
.
23.
O
love
the
Lord
all
ye
his
Saints
;
for
the
Lord
h
.
preserveth
the
faithfull
,
and
he
that
doth
glorious
,
or
high
,
or
excellent
things
,
rewardeth
plenteously
.
plentifully
rewardeth
the
proud
doer
.
Here
is
abundant
cause
for
all
pious
men
heartily
to
love
God
,
and
admire
his
goodness
and
admirable
excellencies
,
by
considering
his
constant
deliverances
afforded
to
all
those
that
cleave
fast
to
him
;
and
not
only
deliverances
,
but
victories
,
all
or
more
than
they
stand
in
need
of
.
24.
Be
of
good
courage
,
and
let
your
heart
be
strengthened
.
Psal
.
xxvii
.
14.
he
shall
strengthen
your
heart
,
all
ye
that
hope
in
the
Lord
.
And
therefore
let
all
that
repose
their
trust
in
God
chearfully
proceed
,
and
firmely
and
constantly
adhere
unto
him
,
and
never
be
tempted
with
any
difficulties
to
fall
off
or
forsake
him
.
Annotations
on
Psalm
XXXI
.
V.
6.
I
have
hated
]
{untranscribed Hebrew}
{untranscribed Hebrew}
I
have
hated
,
(
which
the
Chaldee
retein
in
like
manner
in
the
first
person
,
)
the
LXXII
.
render
{untranscribed Hebrew}
,
thou
hast
hated
,
(
and
so
the
Latine
,
Syriack
,
&c.
)
misreading
,
it
seems
,
{untranscribed Hebrew}
in
the
second
person
.
But
{untranscribed Hebrew}
{untranscribed Hebrew}
,
that
follows
in
the
verse
,
seems
to
be
by
them
most
significantly
rendered
,
{untranscribed Hebrew}
in
vain
,
adverbially
,
so
as
to
affect
{untranscribed Hebrew}
those
that
observe
]
precedent
,
and
not
to
joyn
with
{untranscribed Hebrew}
vanities
;
for
if
they
be
such
,
the
addition
of
lying
]
will
adde
little
to
them
.
The
sense
lies
thus
,
that
heathen
men
,
when
any
danger
or
difficulty
approacheth
them
,
are
solemnly
wont
to
apply
themselves
to
auguries
and
divinations
,
and
so
to
false
Gods
,
to
receive
advise
and
directions
from
them
:
but
doing
so
,
and
observing
their
responses
most
superstitiously
,
they
yet
gain
nothing
at
all
by
it
;
their
applications
and
addresses
are
in
vain
,
return
them
no
manner
of
profit
.
And
these
David
detests
,
and
keeps
close
to
God
,
hopes
for
no
aid
but
from
him
.
And
thus
the
Latine
and
Arabick
understand
it
also
,
though
the
Chaldee
read
paraphrastically
[
works
like
to
vanity
and
a
lye
,
]
and
the
Syriack
,
[
vain
worships
.
]
V.
10.
Iniquity
]
From
{untranscribed Hebrew}
the
verb
,
is
the
noun
{untranscribed Hebrew}
sin
,
iniquity
;
and
so
{untranscribed Hebrew}
{untranscribed Hebrew}
because
of
my
iniquity
.
But
this
the
LXXII
.
read
{untranscribed Hebrew}
in
poverty
,
(
and
from
thence
the
Syriack
and
Latine
,
&c.
)
as
if
it
were
{untranscribed Hebrew}
in
poverty
or
affliction
.
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
as
it
signifies
sin
,
so
it
signifies
also
the
punishment
of
sin
,
Isa
.
Liii
.
6.
11
;
and
so
here
it
seems
to
signifie
,
so
as
to
connect
with
grief
,
and
sighing
precedent
,
and
to
denote
those
miseries
which
his
sins
had
brought
upon
him
.
The
learned
Castellio
renders
it
,
in
hoc
supplicio
,
in
this
punishment
:
and
that
consideration
perhaps
,
joyned
with
the
affinity
of
the
word
{untranscribed Hebrew}
,
might
move
the
LXXII
.
&c.
to
render
it
poverty
,
for
that
,
as
it
is
evil
,
is
a
punishment
of
sin
.
V.
13.
Fear
was
on
every
side
]
{untranscribed Hebrew}
signifies
to
dwell
,
inhabite
,
and
with
the
preposition
ם
from
,
to
fear
,
1
Sam
.
xviii
.
14.
Job
xLi
.
17.
Psal
.
xxxiii
.
8.
Hence
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifying
fear
,
is
by
the
Lxxii
.
rendered
in
that
other
sense
of
inhabiting
,
(
and
so
Psal
.
xxxiv
.
4.
for
{untranscribed Hebrew}
my
fears
]
some
copies
of
the
Lxxii
.
have
{untranscribed Hebrew}
my
habitations
,
but
others
read
{untranscribed Hebrew}
,
&
the
Latine
and
Arabick
tribulationibus
,
)
and
as
if
it
were
connected
with
{untranscribed Hebrew}
many
]
foregoing
,
(
which
it
cannot
doe
)
{untranscribed Hebrew}
,
of
many
that
dwell
on
every
side
;
whereas
the
{untranscribed Hebrew}
{untranscribed Hebrew}
belonging
to
{untranscribed Hebrew}
going
before
,
the
reproach
of
many
or
of
great
ones
,
]
{untranscribed Hebrew}
fear
must
be
joyned
with
{untranscribed Hebrew}
following
,
fear
on
every
side
,
both
governed
of
{untranscribed Hebrew}
I
have
heard
,
in
the
beginning
of
the
verse
.
For
it
must
here
be
remembred
,
what
Jeremy
saith
to
Pashur
,
Jer
.
xx
.
3.
the
Lord
,
saith
he
,
hath
not
called
thee
Pashur
,
but
{untranscribed Hebrew}
we
render
it
there
as
a
proper
name
,
Magor-Missabib
,
but
in
the
margent
,
fear
round
abou●
,
or
on
every
side
;
and
the
interpretation
of
the
phrase
is
added
,
v.
4.
For
thus
saith
the
Lord
,
I
will
make
thee
a
terror
to
thy self
and
to
all
thy
friends
,
&c.
even
a
destruction
and
deportation
,
in
the
end
of
that
verse
.
This
then
was
a
proverbial
phrase
,
frequently
used
,
and
fit
for
a
Prophetick
and
Poetick
writing
,
to
signifie
utter
ruine
and
destruction
;
and
being
here
used
by
enemies
against
David
,
as
a
taunt
,
it
signifies
their
threatning
him
utter
destruction
.
I
heard
,
saith
he
,
{untranscribed Hebrew}
the
reproach
of
many
,
or
of
great
ones
:
and
then
't
is
not
strange
he
should
specifie
and
set
down
the
very
form
of
their
reproach
,
Fear
round
about
,
i
.
e
.
an
abject
,
lost
,
ruin'd
fellow
,
as
elsewhere
he
mentions
,
their
crying
Ah
,
Ah
,
&c.
And
so
this
is
the
most
perfect
rendring
of
the
place
.
For
as
to
this
notion
of
reproach
,
for
which
this
is
proverbially
used
,
it
is
yet
more
evident
from
Jer
.
xx
.
10.
I
heard
the
defaming
of
many
,
Fear
on
every
side
;
just
as
here
,
I
heard
the
slander
of
many
,
Fear
on
every
side
:
and
as
here
it
follows
,
they
devised
to
take
away
my
life
;
so
there
,
to
the
like
purpose
,
All
my
familiars
waited
for
my
halting
,
saying
,
he
will
be
entised
,
and
we
shall
prevail
against
him
,
and
we
shall
take
our
revenge
on
him
.
Meanwhile
fear
]
here
must
be
taken
,
as
oft
it
is
in
Scripture
,
for
the
matter
and
cause
of
fear
,
danger
.
So
Isa
.
Lxvi
.
4.
{untranscribed Hebrew}
and
their
fears
will
I
bring
upon
them
,
i
.
e
.
those
things
which
they
feared
:
and
so
Psal
.
xxxiv
.
4.
where
't
is
rendred
tribulations
.
V.
15.
Times
]
From
{untranscribed Hebrew}
opportunè
fecit
,
or
locutus
est
,
doing
or
speaking
opportunely
,
is
{untranscribed Hebrew}
a
season
or
opportune
time
;
and
so
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
here
,
the
fit
seasons
of
Gods
relieving
him
.
The
Chaldee
reads
it
{untranscribed Hebrew}
the
times
of
my
redemption
.
For
this
the
Copies
of
the
Lxxii
.
read
{untranscribed Hebrew}
,
and
the
Latine
from
thence
sortes
meae
my
lots
;
and
so
Apollinarius
,
{untranscribed Hebrew}
my
lots
,
and
the
Arabick
and
Aethiopick
,
my
inheritance
.
But
the
Syriack
read
{untranscribed Hebrew}
times
;
and
so
the
old
Roman
Psaltery
,
tempora
mea
,
my
times
:
which
makes
it
very
probable
,
that
the
purer
reading
of
the
Lxxii
,
was
{untranscribed Hebrew}
,
my
seasons
,
but
that
by
the
Scribes
antiently
disguised
into
{untranscribed Hebrew}
,
my
lots
.
V.
17.
Silent
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
,
which
signifies
both
to
be
silent
and
to
be
cut
off
,
is
here
by
the
addition
of
{untranscribed Hebrew}
in
the
grave
,
confined
to
the
latter
sense
,
cut
off
,
destroyed
.
The
Chaldee
have
been
willing
to
take
in
both
significations
,
Let
them
be
put
to
silence
,
and
descend
into
the
grave
;
the
Lxxii
.
no
more
than
{untranscribed Hebrew}
,
Let
them
be
brought
down
—
V.
20.
Secret
of
thy
presence
]
That
Gods
face
or
presence
,
promiscuously
exprest
by
{untranscribed Hebrew}
his
faces
,
is
frequently
attributed
to
the
Sanctuary
,
the
peculiar
place
of
his
gracious
residence
,
appears
by
the
phrases
of
seeking
his
face
there
,
and
coming
before
his
face
,
and
many
the
like
indications
.
Now
this
presence
of
his
being
said
to
be
hid
under
the
wings
of
the
Cherubims
,
the
phrase
here
{untranscribed Hebrew}
{untranscribed Hebrew}
the
covering
of
thy
countenance
,
or
presence
,
is
evidently
designed
to
signifie
this
blessing
presence
and
favour
of
Gods
,
exhibited
in
the
Sanctuary
:
as
more
manifestly
appears
by
the
ensuing
mention
of
{untranscribed Hebrew}
Pavillion
,
or
Tabernacle
,
the
place
of
Gods
inhabiting
,
or
residence
.
And
this
very
fitly
expresseth
a
place
or
guard
of
perfect
security
;
Gods
gracious
presence
,
or
interposition
,
being
most
eminently
such
.
V.
22.
My
hast
]
{untranscribed Hebrew}
signifies
to
make
hast
,
so
as
they
that
fly
;
{untranscribed Hebrew}
thus
Exod
.
xii
.
11.
they
were
to
eat
the
Passeover
in
hast
:
and
accordingly
to
fly
through
fear
,
2
King
.
vii
.
11.
where
the
Lxxii
.
read
{untranscribed Hebrew}
to
be
sore
afraid
,
as
Psal
.
ciii
.
8.
't
is
rendred
{untranscribed Hebrew}
to
be
afraid
,
and
Psal
.
xLviii
.
5.
{untranscribed Hebrew}
they
were
set
a
shaking
:
and
so
also
to
be
in
an
amazement
,
as
fearful
men
are
under
a
terror
.
In
this
last
sense
the
LXXII
.
render
it
here
{untranscribed Hebrew}
astonishment
or
ecstasie
,
the
Latine
,
excessus
mentis
,
excess
of
minde
,
and
so
the
Arabick
and
Aethiopick
:
but
the
Syriack
reads
{untranscribed Hebrew}
in
my
swiftnesse
,
and
the
Chaldee
more
fully
{untranscribed Hebrew}
when
I
sought
to
fly
.
And
this
is
most
probably
the
meaning
of
it
,
{untranscribed Hebrew}
in
the
time
of
Davids
flight
,
that
his
greatest
danger
,
and
exigence
(
and
so
again
Psal
.
cxvi
.
11.
{untranscribed Hebrew}
in
my
flying
,
the
Chaldee
read
{untranscribed Hebrew}
when
I
fled
)
or
in
his
great
fear
,
such
as
he
was
in
,
when
he
fled
from
Saul
.
V.
23.
Preserveth
]
Where
the
Hebrew
reads
{untranscribed Hebrew}
{untranscribed Hebrew}
preserveth
the
faithfull
,
the
Copies
which
now
we
have
of
the
Lxxii
.
read
{untranscribed Hebrew}
requireth
truth
:
but
't
is
probable
the
right
reading
was
{untranscribed Hebrew}
:
and
then
{untranscribed Hebrew}
to
require
]
being
used
by
them
for
Gods
avenging
,
or
taking
the
part
of
innocent
persons
against
those
that
injure
them
,
they
might
well
set
that
as
the
paraphrase
for
{untranscribed Hebrew}
,
Gods
preserving
his
faithful
servants
,
and
evidencing
this
by
avenging
them
on
their
enemies
.
But
in
the
latter
part
of
the
verse
the
difficulty
is
greater
,
arising
from
the
ambiguity
of
the
word
{untranscribed Hebrew}
for
{untranscribed Hebrew}
signifying
elatus
est
,
eminuit
,
that
is
taken
sometimes
in
a
bad
sense
,
for
pride
and
arrogancy
,
Psal
.
x
.
2.
sometimes
in
a
good
sense
,
for
splendor
,
magnificence
,
strength
,
excellence
.
In
this
latter
sense
't
is
used
of
God
,
Psal
.
Lxviii
.
35.
{untranscribed Hebrew}
{untranscribed Hebrew}
his
height
or
excellence
,
and
strength
are
in
the
clouds
.
And
in
this
notion
of
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
he
that
doth
high
things
,
or
excellent
things
,
is
a
fit
title
for
God
,
and
so
in
construction
with
{untranscribed Hebrew}
,
and
shall
abundantly
reward
,
]
the
rendring
is
very
prompt
and
perspicuous
,
the
Lord
preserveth
the
faithful
,
and
he
that
doth
excellent
things
abundantly
rewards
them
;
so
{untranscribed Hebrew}
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
abundavit
,
superfuit
,
reliquum
fuit
)
is
best
rendered
full
measure
,
and
running
over
,
what
they
want
,
and
more
,
shall
God
give
them
.
The
Thirty
Second
Psalm
.
A
Psalm
of
David
,
a.
Maschil
.
The
thirty
second
Psalm
is
principally
spent
in
declaration
of
the
nature
of
true
blessedness
,
consisting
in
Gods
pardon
,
and
justification
,
and
was
set
to
the
tune
known
by
the
title
of
Maschil
.
1.
Blessed
is
he
whose
transgression
is
forgiven
,
whose
sin
is
covered
.
All
the
felicity
that
can
be
attained
to
in
this
life
,
or
in
another
,
depends
wholly
not
on
the
merit
of
any
mans
performances
,
but
only
in
Gods
free
and
favourable
acceptance
,
his
gracious
pardon
to
our
many
frailties
,
and
fouler
sins
,
(
purchased
for
us
by
the
merit
of
the
sufferings
of
the
Messias
,
given
to
the
world
in
Gods
free
promise
to
Adam
,
immediately
after
his
fall
.
)
2.
Blessed
is
the
man
unto
whom
the
Lord
imputeth
not
iniquity
,
and
b
.
in
whose
spirit
there
is
no
guile
.
Happy
therefore
,
O
thrice
happy
is
he
,
who
is
thus
accepted
by
God
;
whose
state
is
such
,
as
that
God
approveth
him
(
in
Christ
;
)
who
though
he
have
sinned
,
yet
upon
his
sincerity
of
humiliation
,
confessing
,
and
forsaking
all
known
sin
,
and
his
impartial
obedience
to
the
whole
will
of
God
,
(
the
condition
without
which
Gods
reconciliation
cannot
be
regained
)
is
by
God
received
again
into
favour
and
justified
.
See
Rom
.
iv
.
7.8
.
3.
When
I
kept
silence
,
my
bones
waxed
old
,
through
my
roaring
all
the
day
long
;
Time
was
,
when
my
condition
was
very
sad
and
miserable
;
whilst
with
horror
reflecting
on
the
soul
sins
whereof
I
had
been
guilty
,
but
not
addressing
my selfe
,
as
I
ought
to
have
done
,
to
thee
in
confession
and
contrition
,
and
begging
of
thy
gracious
pardon
,
the
weight
of
the
sorrow
consumed
me
,
my
grief
was
violent
and
continual
.
4.
For
day
and
night
thy
hand
was
heavy
upon
me
,
and
c
.
my
moisture
is
turned
into
the
drought
of
Summer
.
Selah
.
Thy
wrath
and
displeasure
,
under
which
I
lay
,
was
a
most
unsupportable
weight
and
pressure
;
the
burthen
of
it
consumed
and
wearied
me
out
,
scorcht
and
dryed
me
up
,
like
the
earth
when
't
is
parcht
by
the
scorching
heat
of
the
sun
about
the
summer
solstice
.
5.
I
acknowledged
my
sin
unto
thee
,
and
mine
iniquity
have
I
not
hid
:
I
said
,
I
will
confess
against
me
my
—
{untranscribed Hebrew}
my
transgressions
unto
the
Lord
,
and
thou
or
,
tockest
away
{untranscribed Hebrew}
forgavest
the
iniquity
of
my
sin
.
Selah
.
But
at
length
,
when
I
better
bethought
my selfe
,
I
repaired
to
,
and
cast
my selfe
down
before
God
,
in
true
sorrow
and
humiliation
,
confessing
and
bewailing
my
soul
transgressions
,
laid
all
open
and
bare
before
him
,
without
any
disguise
,
concealment
,
or
extenuation
:
instead
of
excusing
,
I
aggravated
my
sin
against
my self
:
And
then
immediately
upon
the
sincerity
of
my
confession
(
and
forsaking
)
I
obtained
free
and
full
pardon
from
God
.
6.
For
this
shall
every
one
that
is
godly
pray
unto
thee
in
d
.
a
time
when
thou
mayest
be
found
;
but
as
f●r
the
inu●d●tion
of
grea●
waters
.
surely
in
the
flouds
of
great
waters
they
shall
not
come
nigh
unto
him
.
All
this
being
duely
considered
,
1.
how
blessed
a
thing
it
is
to
have
God
reconciled
unto
us
,
2.
what
a
sad
weight
,
to
lye
under
the
guilt
of
sin
unpardoned
,
3.
how
ready
God
is
to
be
reconciled
upon
our
confessing
and
forsaking
,
is
abundantly
sufficient
to
stir
up
every
man
,
that
hath
but
any
the
least
care
of
piety
,
or
his
own
good
,
to
make
all
possible
speed
to
return
to
God
,
and
implore
his
favour
,
lest
by
delay
such
pretious
opportunities
be
lost
;
For
as
for
wicked
ungodly
men
,
their
prayers
shall
never
be
heeded
by
God
.
7.
Thou
art
my
hiding
place
;
thou
shalt
e
.
preserve
me
from
trouble
;
thou
shalt
compasse
me
about
with
songs
of
deliverance
.
Selah
.
In
the
list
of
the
former
sort
I
hope
to
be
found
,
and
so
to
have
thee
my
refuge
,
to
which
I
may
humbly
,
but
cheerfully
resort
for
relief
;
and
approving
my selfe
to
thee
,
rest
securely
confident
,
that
thou
wilt
continue
to
preserve
me
,
and
again
,
as
heretofore
,
bless
me
with
victory
,
and
gratulatory
songs
at
my
return
.
8.
I
will
instruct
thee
,
and
teach
thee
in
the
way
which
thou
shalt
goe
:
I
f
.
will
counsel
thee
;
mine
eye
upon
thee
,
or
,
mine
eye
shall
be
upon
thee
.
guide
thee
with
mine
eye
.
Let
me
therefore
instruct
thee
,
thou
proud
obdurate
sinner
,
teach
thee
a
more
regular
course
,
than
that
which
thou
art
in
:
I
will
for
once
take
upon
me
the
severer
office
of
a
tutor
or
guide
(
so
Psal
34.11
.
)
and
this
shall
be
the
summe
of
my
admonition
;
9.
Be
ye
not
as
the
horse
or
as
the
mule
,
or
,
in
not
understanding
.
which
have
no
understanding
;
whose
mouth
shall
be
,
or
,
is
held
with
bit
and
bridles
yet
they
come
not
to
thee
.
must
be
held
in
with
bit
and
bridle
,
g
.
lest
they
come
neer
unto
thee
.
That
at
length
timely
you
begin
to
relent
,
shew
your selves
docile
and
tractable
,
to
follow
his
guidance
obediently
,
and
not
to
imitate
the
unmanaged
horse
and
mule
,
that
notwithstanding
bitt
and
bridle
,
all
means
of
reducing
or
subduing
them
,
will
not
be
drawn
that
way
that
the
owner
directs
;
and
such
are
ye
,
if
when
ye
are
out
of
the
way
,
departed
from
God
by
your
sins
,
ye
refuse
to
obey
those
divine
methods
of
his
,
which
he
useth
to
reduce
you
.
Those
that
are
tractable
he
will
draw
and
bring
home
to
him
;
but
as
for
the
obstinate
and
imperswasible
,
their
condition
is
very
sad
.
10.
Many
sorrows
shall
be
to
the
wicked
;
but
he
that
trusteth
in
the
Lord
,
mercy
shall
compass
him
about
.
But
if
ye
be
thus
obstinate
,
ye
shall
dearly
rue
it
.
Wicked
men
shall
gain
little
by
their
course
;
many
an
heavy
stroke
is
their
portion
(
as
it
is
of
the
undocile
mule
v.
9.
)
but
the
obedient
and
docible
,
that
relyes
and
waits
on
God
,
and
in
humility
and
confidence
adheres
to
him
,
and
observes
his
directions
,
all
the
felicities
of
all
sorts
are
his
inheritance
.
11.
Be
glad
in
the
Lord
and
rejoyce
,
ye
righteous
;
and
shout
for
joy
all
ye
that
are
upright
in
heart
.
This
therefore
,
to
conclude
,
is
abundant
matter
of
joy
,
and
delight
,
and
exultation
,
to
all
sincere
,
faithful
,
and
obedient
servants
of
his
(
though
of
horror
to
all
others
.
)
Which
was
the
thing
undertaken
to
be
proved
at
the
beginning
v.
1.
and
being
so
fully
deduced
,
may
now
conclude
,
as
it
began
the
Psalm
.
Annotations
on
Psalm
XXXII
.
Tit
.
Maschil
]
From
{untranscribed Hebrew}
to
understand
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
a
wise
,
prudent
,
intelligent
person
.
It
is
here
,
and
twelve
times
more
,
used
as
the
title
of
a
Psalm
,
to
denote
the
sort
of
melody
,
the
tune
to
which
it
was
set
,
(
so
saith
Kimchi
on
Psal
.
iii
.
)
known
among
the
Hebrews
by
that
name
,
from
some
famous
song
first
set
to
that
tune
;
either
from
the
wisdome
conteined
in
it
,
as
when
it
is
styled
Maschil
of
Heman
and
Ethan
,
Psalm
Lxxxviii
.
and
Lxxxix
.
(
those
being
two
eminent
wise
men
,
1
Kin
.
iv
.
31.
)
or
else
,
as
beginning
with
that
word
.
The
Chaldee
render
it
{untranscribed Hebrew}
a
good
understanding
,
the
LXXII
.
{untranscribed Hebrew}
,
of
knowledge
,
or
understanding
.
More
literally
it
signifies
the
concrete
,
the
wise
or
intelligent
;
but
being
added
to
{untranscribed Hebrew}
to
or
of
David
,
it
undoubtedly
signifies
a
Psalm
of
his
,
set
to
that
tune
,
and
nothing
else
;
and
so
in
all
the
other
Psalms
,
where
it
is
prefixt
in
the
title
.
See
note
on
Psalm
Lxxxviii
.
b
.
V.
1.
In
whose
spirit
]
Where
the
Hebrew
hath
{untranscribed Hebrew}
{untranscribed Hebrew}
in
his
spirit
,
(
which
the
Syriack
,
Latine
and
Aethiopick
follow
,
some
reading
,
in
his
spirit
,
some
,
in
his
heart
,
which
is
all
one
)
the
Lxxii
.
as
now
we
have
their
translation
,
have
{untranscribed Hebrew}
,
in
their
mouth
,
and
so
the
Arabick
also
.
This
't
is
possible
,
from
the
double
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
;
either
for
the
spirit
and
soul
,
or
else
for
the
breath
,
which
is
the
instrument
of
speech
.
But
't
is
more
probable
that
some
scribe
may
have
thus
mistaken
,
by
reason
of
the
affinity
of
the
words
,
and
set
{untranscribed Hebrew}
for
{untranscribed Hebrew}
,
mouth
for
spirit
.
S.
Hierome
in
Ep.
ad
Suniam
&
Fretill
.
affirms
the
LXXII
.
to
have
read
{untranscribed Hebrew}
,
and
that
{untranscribed Hebrew}
was
inserted
from
Symmachus
.
V.
4.
My
moisture
]
The
last
part
of
this
v.
4.
is
so
rendred
by
the
LXXII
.
and
Latine
&c.
as
hath
no
affinity
with
the
Hebrew
,
as
now
we
have
it
,
and
as
it
is
understood
by
the
Chaldee
.
The
Hebrew
hath
{untranscribed Hebrew}
.
The
chief
difficulty
is
in
{untranscribed Hebrew}
.
Yet
that
is
well
cleared
by
the
Chaldee
,
rendring
it
{untranscribed Hebrew}
my
freshness
or
moisture
;
and
so
{untranscribed Hebrew}
is
best
rendred
from
{untranscribed Hebrew}
or
{untranscribed Hebrew}
a
dugge
or
brest
,
(
the
ל
,
saith
Abu-Walid
,
being
pleonastical
)
and
that
from
an
old
word
{untranscribed Hebrew}
to
moisten
(
in
which
sense
the
Arabs
use
{untranscribed Hebrew}
)
So
Num
.
xi
.
8.
{untranscribed Hebrew}
the
freshness
,
or
juice
,
or
fatness
,
or
moisture
of
oyle
.
This
,
saith
the
Psalmist
,
{untranscribed Hebrew}
was
converted
(
from
{untranscribed Hebrew}
to
turne
)
into
the
droughts
(
from
{untranscribed Hebrew}
exaruit
)
of
summer
.
So
{untranscribed Hebrew}
signifies
from
{untranscribed Hebrew}
taedet
,
molestum
est
,
because
of
the
wearisomeness
of
summers
heat
.
But
the
Lxxii
.
seem
to
have
misread
at
least
three
of
these
words
.
For
{untranscribed Hebrew}
is
turned
,
they
read
{untranscribed Hebrew}
,
I
was
turned
,
as
if
it
had
been
{untranscribed Hebrew}
in
the
first
person
.
For
{untranscribed Hebrew}
my
moisture
or
freshness
,
they
read
,
{untranscribed Hebrew}
,
into
misery
,
(
in
which
sense
also
the
Jewish-Arab
takes
it
)
as
if
it
were
{untranscribed Hebrew}
in
angustiam
(
{untranscribed Hebrew}
grief
or
calamity
,
from
{untranscribed Hebrew}
proscidit
,
vastavit
.
)
For
{untranscribed Hebrew}
into
droughts
,
they
read
{untranscribed Hebrew}
,
in
being
fixt
or
strucken
into
,
from
that
old
notion
of
{untranscribed Hebrew}
in
which
{untranscribed Hebrew}
a
sword
comes
from
it
,
the
instrument
of
transfixion
;
from
whence
this
other
notion
seems
to
have
been
derived
,
because
when
an
arrow
or
the
like
is
entred
into
the
flesh
,
it
causeth
a
burning
in
it
.
Lastly
,
for
{untranscribed Hebrew}
summer
,
they
read
{untranscribed Hebrew}
a
prick
or
thorn
,
from
the
same
theme
.
And
by
thus
varying
the
sense
in
every
word
,
they
have
yet
given
us
but
another
expression
of
the
same
matter
,
fit
enough
for
a
paraphrase
of
the
Psalmists
great
sorrow
for
sin
,
thus
;
I
was
turned
into
great
misery
,
when
the
thorn
entred
into
me
,
i
.
e
.
to
signifie
the
sharp
sense
of
his
transgression
.
The
Syriack
paraphrase
it
in
a
plainer
manner
,
grief
turned
in
my
brest
to
the
killing
of
me
;
and
the
Arabick
,
thou
hast
reflected
on
me
cares
or
troubles
warring
in
my
heart
.
But
the
Jewish-Arab
followeth
another
construction
;
day
and
night
thy
plague
is
heavy
upon
me
,
{untranscribed Hebrew}
turneth
,
or
is
turned
upon
me
,
{untranscribed Hebrew}
to
the
grieving
me
,
or
,
and
grieveth
me
,
{untranscribed Hebrew}
as
the
heats
or
hot
winds
of
summer
.
V.
6.
In
a
time
when
thou
mayest
be
found
]
In
this
v.
6.
the
weight
seems
to
be
laid
on
{untranscribed Hebrew}
{untranscribed Hebrew}
a
time
of
finding
,
a
time
when
God
will
hear
and
grant
their
prayers
:
and
that
suggests
another
rendring
of
the
latter
part
of
the
verse
,
than
the
antient
Interpreters
have
taken
notice
of
,
thus
;
{untranscribed Hebrew}
{untranscribed Hebrew}
but
as
for
the
inundation
of
many
or
great
waters
(
hereby
signifying
the
wicked
man
,
that
like
a
torrent
breaks
over
the
banks
,
transgresses
the
laws
,
and
sweeps
and
carries
all
before
him
)
{untranscribed Hebrew}
they
will
not
come
nigh
,
{untranscribed Hebrew}
or
at
all
approach
unto
him
,
i
.
e
.
to
God
;
they
run
on
obstinate
in
their
course
,
they
care
not
,
nor
ever
look
after
God
.
Thus
the
opposition
seems
to
exact
:
and
the
change
of
the
person
from
thee
to
him
is
no
objection
against
it
,
being
frequent
in
other
places
of
this
poetick
writing
.
On
this
it
regularly
follows
,
thou
art
my
hiding
place
,
I
desire
to
be
in
the
number
of
the
humbly
pious
,
that
make
a
seasonable
and
successeful
address
to
thee
,
and
so
to
have
my
part
in
thy
protection
,
&c.
And
then
for
all
other
,
the
obstinate
,
&c.
I
will
instruct
them
,
v.
8.
V.
7.
Preserve
me
]
The
Lxxii
.
their
reading
here
is
very
farre
from
the
Hebrew
.
For
{untranscribed Hebrew}
{untranscribed Hebrew}
thou
shalt
keep
,
from
{untranscribed Hebrew}
,
they
seem
to
have
read
{untranscribed Hebrew}
thou
hast
besieged
,
from
{untranscribed Hebrew}
,
and
so
render
it
,
{untranscribed Hebrew}
,
besieging
me
.
For
{untranscribed Hebrew}
{untranscribed Hebrew}
acclamations
or
songs
,
from
{untranscribed Hebrew}
to
sing
for
joy
,
they
render
{untranscribed Hebrew}
,
my
rejoycing
,
as
if
it
were
{untranscribed Hebrew}
my
exultation
.
Then
{untranscribed Hebrew}
{untranscribed Hebrew}
the
infinitive
in
the
notion
of
the
gerund
in
di
,
they
read
as
in
the
Imperative
,
{untranscribed Hebrew}
,
deliver
me
.
Lastly
,
{untranscribed Hebrew}
{untranscribed Hebrew}
thou
shalt
incompass
me
,
they
render
{untranscribed Hebrew}
,
from
them
that
incompass
me
,
as
if
it
were
{untranscribed Hebrew}
.
Thus
also
the
Latine
,
à
tribulatione
quae
circundedit
me
,
exaltatio
mea
,
erue
me
à
circundantibus
me
,
from
the
tribulation
which
incompast
me
,
my
exaltation
,
deliver
me
from
them
that
incompass
me
.
And
so
the
Arabick
and
Aethiopick
.
But
the
Syriack
are
nearest
the
Hebrew
,
{untranscribed Hebrew}
&c.
preserve
or
free
me
,
and
imbrace
or
incompass
me
with
glory
and
deliverance
;
and
the
Chaldee
exactly
according
to
the
Original
,
thou
shalt
preserve
me
from
tribulation
,
with
songs
of
redemption
shalt
thou
incompass
me
,
i
.
e
.
with
{untranscribed Hebrew}
or
gratulatory
songs
for
victory
,
such
as
the
joyful
matrons
meeting
him
at
his
return
from
conquest
,
incompassing
him
,
or
casting
themselves
into
a
ring
,
chanted
out
unto
him
,
1
Sam
.
xviii
.
6.
one
side
answering
the
other
.
V.
8.
Guide
thee
]
From
{untranscribed Hebrew}
consuluit
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
I
will
counsel
thee
,
i
.
e
.
direct
,
instruct
,
or
guide
thee
,
meaning
the
proud
and
haughty
sinner
,
v.
6.
exprest
by
the
irregular
overflowings
of
many
waters
,
I
will
teach
thee
in
what
channel
thou
shalt
pass
,
and
so
guide
thy
course
.
To
which
is
added
{untranscribed Hebrew}
{untranscribed Hebrew}
mine
eye
upon
thee
,
by
way
of
explication
of
the
former
,
I
will
counsel
or
guide
thee
,
so
as
the
eye
of
the
rider
doth
the
horse
,
of
the
Tutor
the
Scholar
,
but
especially
the
guide
of
an
unknown
way
,
who
is
instead
of
eyes
,
Num
.
x
.
31.
The
Chaldee
read
,
I
will
counsel
thee
,
and
set
my
eye
upon
thee
for
good
:
but
the
LXXII
.
{untranscribed Hebrew}
I
will
confirme
,
or
strongly
set
my
eye
upon
thee
,
most
probably
reading
it
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
be
firme
or
strong
.
V.
9.
Lest
they
come
neer
unto
thee
]
The
difficulty
of
this
v.
9.
will
,
I
conceive
,
be
best
explicated
by
observing
the
phrase
{untranscribed Hebrew}
:
{untranscribed Hebrew}
which
is
literally
[
not
to
understand
,
]
being
in
the
infinitive
mood
;
but
may
best
be
rendered
in
the
notion
of
a
gerund
,
thus
,
Be
not
like
the
horse
and
mule
,
in
not
understanding
,
i
.
e
.
which
understand
not
;
their
[
not
understanding
]
being
the
thing
,
wherein
the
parallel
betwixt
such
beasts
,
and
obstinate
men
,
exprest
by
inundation
of
many
waters
,
v.
6.
consists
.
This
being
observed
,
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
end
of
the
verse
,
being
another
infinitive
mood
,
must
in
reason
agree
with
that
,
and
in
like
manner
be
rendered
,
in
not
coming
neer
,
(
so
{untranscribed Hebrew}
signifies
,
accessit
,
appropinquavit
)
or
they
come
not
neer
,
{untranscribed Hebrew}
to
thee
:
and
then
that
which
is
between
,
{untranscribed Hebrew}
{untranscribed Hebrew}
with
bit
or
bridle
his
jaw
or
mouth
to
be
held
,
or
must
be
held
(
as
ל
with
an
infinitive
mood
oft
signifies
,
Hos
.
ix
.
13.
Ephraim
{untranscribed Hebrew}
literally
,
ad
educendum
to
bring
forth
,
but
in
sense
as
we
render
it
,
shall
bring
forth
,
)
must
be
understood
,
not
as
the
means
to
keep
the
beast
from
coming
to
or
nigh
,
but
as
the
means
designed
to
make
the
beast
come
to
,
but
,
when
used
to
an
obstinate
,
unnurtured
,
unruly
beast
,
uneffectual
to
that
end
.
For
it
must
be
observed
what
is
the
use
of
the
bit
and
bridle
,
when
applyed
to
an
horse
,
&c.
viz.
to
direct
and
guide
which
way
the
rider
or
leader
will
have
him
goe
.
So
Isa
.
xxx
.
28.
the
bridle
in
their
jaws
causing
them
to
erre
,
is
a
bridle
to
lead
them
into
a
wrong
path
;
as
here
to
lead
them
into
a
right
way
,
v.
8.
so
Isa
.
xxxvii
.
29.
a
bridle
in
thy
lips
to
turn
thee
back
,
&c.
And
so
Jam
.
iii
.
3.
the
bit
in
the
horses
mouth
is
to
turn
about
their
whole
body
.
But
then
a
sturdy
,
untamed
,
stiff-necked
or
head-strong
horse
,
will
not
be
thus
turned
,
or
lead
,
or
perswaded
to
doe
what
you
would
have
him
;
but
like
the
undisciplinable
torrent
,
the
fury
of
the
great
waters
,
v.
6.
that
would
not
come
nigh
him
,
so
these
here
,
they
will
not
come
neer
to
the
owner
or
master
.
And
so
this
is
the
meaning
of
the
whole
verse
:
some
unmanaged
horses
and
mules
there
are
,
which
will
not
be
taught
or
instructed
,
will
not
goe
or
follow
the
way
that
you
would
teach
or
lead
them
,
(
and
so
this
connects
with
v.
8.
which
had
tendered
them
instruction
and
teaching
in
the
way
that
they
should
goe
,
and
guiding
—
)
are
so
far
from
being
guided
with
the
Masters
eye
,
v.
8.
that
his
bit
and
bridle
together
,
the
most
forcible
means
that
are
ordinarily
used
,
for
subduing
or
reducing
them
,
will
not
work
upon
them
,
when
they
are
a
turning
away
and
going
from
thee
,
are
not
sufficient
to
compel
them
to
come
to
thee
:
But
saith
the
Psalmist
,
be
not
ye
like
to
such
stiff-neckt
cattel
.
Our
English
,
that
renders
,
lest
they
come
neer
unto
thee
]
supposeth
,
without
reason
,
that
the
use
of
the
bridle
is
to
keep
the
horse
and
mule
from
doing
violence
to
thee
,
as
if
they
were
Bears
and
Tigers
,
and
the
like
ravenous
beasts
.
The
true
use
is
quite
contrary
,
to
make
them
come
to
thee
,
or
goe
,
or
turn
,
the
way
that
thou
wouldst
have
them
;
and
their
not
doing
so
(
meant
by
{untranscribed Hebrew}
not
come
neer
thee
)
is
the
effect
of
their
obstinacy
and
want
of
managery
,
and
that
is
it
wherein
we
are
here
forbidden
to
be
like
them
.
Thus
I
suppose
the
Chaldees
{untranscribed Hebrew}
is
to
be
rendred
;
not
,
ne
accedant
,
but
,
non
accedent
,
they
will
not
come
to
thee
.
So
the
Syriack
expresly
,
Be
not
like
the
horse
and
mule
which
are
not
wise
,
(
or
docile
)
which
they
tame
with
a
bridle
from
their
youth
,
and
they
come
not
to
him
.
And
the
Lxxii
.
to
the
same
effect
,
{untranscribed Hebrew}
,
binde
their
jaws
with
bit
and
bridle
which
come
not
neer
to
thee
;
and
so
the
Latine
,
and
Aethiopick
.
But
the
Arabick
more
loosely
,
by
way
of
paraphrase
,
Be
not
like
horse
and
mule
,
which
have
not
understanding
,
and
are
not
drawn
with
the
bridles
that
are
in
their
mouths
;
so
doe
thou
repress
the
jaws
of
those
that
come
not
to
thee
.
The
Thirty
Third
Psalm
.
THe
thirty
third
Psalm
is
an
acknowledgment
of
the
great
power
and
wisdome
and
goodness
of
God
,
in
his
works
of
creation
and
providence
,
wherein
all
are
obliged
to
sing
praises
to
his
name
,
and
faithfully
to
serve
and
depend
on
him
.
1.
Rejoyce
in
the
Lord
,
O
ye
righteous
;
for
praise
is
or
,
desireable
,
{untranscribed Hebrew}
comely
for
the
upright
.
O
blesse
and
magnifie
the
name
of
God
,
all
ye
that
apply
your selves
to
a
carefull
performance
of
all
offices
of
justice
and
goodness
,
and
herein
delight
and
please
your selves
.
't
is
the
imployment
of
the
blessed
Saints
in
heaven
,
to
be
continually
singing
praises
to
God
;
and
there
can
be
none
other
more
proper
for
saints
on
earth
,
who
have
innumerable
obligations
to
it
,
and
from
whom
it
is
most
gratiously
accepted
by
God
,
and
to
whom
it
is
also
matter
of
the
greatest
present
delight
,
to
be
busied
in
recounting
Gods
glories
,
and
abundant
mercies
to
them
.
2.
Praise
the
Lord
with
harp
,
sing
unto
him
with
the
Psaltery
of
ten
strings
.
Psaltery
,
and
an
a.
instrument
of
ten
strings
.
To
this
purpose
those
musical
instruments
that
are
in
use
among
men
in
festivities
,
the
Harp
and
Viol
,
&c.
will
be
most
fitly
used
in
the
singing
of
Psalms
and
hymns
unto
God
.
3.
Sing
unto
the
Lord
a
new
song
;
play
skilfully
with
a
loud
noise
.
And
the
choisest
and
rarest
ditties
,
and
the
best
composed
Musick
,
and
the
most
excellent
melodious
voices
,
are
all
to
be
called
in
,
to
perform
this
great
duty
of
thanksgiving
unto
God
.
4.
For
the
word
of
the
Lord
is
right
,
and
all
his
works
are
done
in
truth
.
For
all
that
God
saith
or
doth
is
excellently
good
;
his
commands
are
of
those
things
which
are
infinitely
best
for
us
,
his
promises
abundantly
gratious
,
and
certain
to
be
performed
,
and
his
very
threats
and
prohibitions
acts
of
special
mercy
,
to
keep
us
from
those
things
which
are
most
pernicious
to
us
.
As
for
all
his
works
of
providence
,
they
are
most
just
and
mercifull
.
5.
He
loveth
righteousness
and
judgment
:
the
earth
is
full
of
the
goodness
of
the
Lord
.
Mercifulnesse
and
justice
are
of
all
things
in
the
world
most
approved
and
valued
by
him
,
and
are
by
him
exemplified
to
us
,
in
all
the
daily
acts
of
his
providence
among
us
.
6.
By
the
word
of
the
Lord
were
the
heavens
made
,
and
all
the
host
of
them
by
the
breath
of
his
mouth
.
The
whole
body
of
the
heavens
and
all
that
is
in
them
,
the
Sun
,
Moon
,
and
all
the
planets
and
lesser
stars
,
were
created
by
his
bare
speaking
the
word
,
commanding
that
they
should
have
a
being
.
Which
as
it
is
a
most
illustrious
evidence
of
his
absolute
omnipotence
,
so
is
it
of
his
great
goodness
also
to
us
,
for
whose
benefit
they
were
all
created
.
7.
He
gathereth
the
waters
of
the
Sea
together
,
b
.
as
an
heap
;
he
layeth
them
up
in
the
store-houses
of
the
deeps
.
he
layeth
up
the
deep
in
store-houses
.
So
in
like
manner
did
he
sever
the
waters
,
which
covered
the
face
of
the
earth
,
and
confined
them
to
hollow
places
;
where
though
they
swell
much
higher
then
the
shore
,
yet
they
doe
not
overrun
it
,
but
are
gathered
into
a
round
gibbous
form
,
and
so
remain
constant
within
their
channel
.
And
in
those
vast
cavities
of
an
unfathomable
depth
he
hath
laid
up
the
whole
Ocean
,
as
safe
,
and
as
far
from
hurting
,
or
drowning
,
or
overrunning
the
earth
,
as
corn
laid
up
in
a
granary
,
as
money
in
a
treasury
,
is
safe
from
running
out
of
it
.
(
A
joynt
evidence
again
of
his
infinite
power
and
goodness
.
)
8.
Let
all
the
earth
fear
the
Lord
;
let
all
the
inhabitants
of
the
world
stand
in
awe
of
him
.
As
therefore
he
is
thus
able
to
set
bounds
to
that
vast
element
,
so
can
he
and
doth
he
to
the
most
enormous
power
of
men
;
which
may
therefore
be
a
just
cause
of
awe
and
dread
to
all
the
men
in
the
world
.
9.
For
he
spake
,
and
it
was
done
;
he
commanded
,
and
it
stood
fast
.
For
as
a
bare
word
of
his
immediately
created
all
the
world
:
so
is
every
command
of
his
now
most
certainly
obeyed
:
as
he
pleaseth
to
dispose
,
so
shall
it
infallibly
be
.
10.
The
Lord
bringeth
the
counsel
of
the
heathen
to
nought
;
he
maketh
the
devices
of
the
people
of
none
effect
.
c
.
Whatsoever
godlesse
men
(
see
note
on
Psal
.
10.
m
.
)
designe
,
or
propose
to
themselves
,
contrary
to
his
will
,
he
blasts
and
frustrates
it
,
dissipates
all
their
contrivances
,
be
they
never
so
prudently
managed
by
whole
multitudes
and
assemblies
of
them
.
11.
The
counsel
of
the
Lord
standeth
for
ever
,
the
thoughts
of
his
heart
to
all
generations
.
Onely
that
which
he
hath
decreed
and
purposed
,
shall
immutably
come
to
pass
.
12.
Blessed
is
the
man
whose
God
is
the
Lord
,
and
the
people
whom
he
hath
chosen
for
his
own
inheritance
.
O
then
thrice
happy
is
that
nation
and
people
,
which
have
betaken
themselves
to
the
sincere
service
of
so
great
,
and
powerful
,
and
gratious
a
God
,
and
whom
he
hath
in
so
special
a
sor●
made
choice
of
,
to
be
peculiarly
his
,
among
them
to
reveal
himself
in
so
eminent
a
manner
.
13.
The
Lord
looketh
from
heaven
,
he
beholdeth
all
the
sons
of
men
:
14.
From
the
place
of
his
habitation
he
looketh
upon
all
the
inhabitants
of
the
earth
.
All
the
men
that
are
in
the
earth
,
the
inhabitants
of
the
whole
world
,
are
within
the
compasse
of
his
most
particular
providence
:
though
he
reside
in
heaven
,
in
a
peculiar
manner
;
yet
from
thence
he
exactly
surveighs
and
beholds
all
and
every
their
actions
,
and
even
most
secret
thoughts
.
15.
He
fashioneth
their
hearts
together
,
or
,
one
&
one
.
d
.
alike
;
he
considereth
all
their
thoughts
.
As
he
is
severally
and
equally
the
creator
of
them
all
,
and
former
of
their
souls
,
as
well
as
bodies
,
so
he
is
certainly
able
to
discern
particularly
all
the
operations
of
their
very
hearts
;
and
is
no
idle
spectator
,
but
weigheth
and
judgeth
all
,
and
accordingly
rewards
every
man
.
16.
There
is
no
King
saved
by
the
multitude
of
an
host
:
a
mighty
man
is
not
delivered
by
much
strength
.
't
is
not
the
multitude
or
strength
of
an
army
,
that
hath
power
to
secure
any
Potentate
;
not
the
valour
or
puissance
of
the
most
giantly
person
,
to
preserve
himselfe
.
17.
An
horse
is
a
†
vain
thing
for
safety
,
ly
{untranscribed Hebrew}
neither
shall
he
deliver
any
by
his
great
strength
.
An
horse
is
the
most
valiant
and
docile
beast
,
and
generally
the
most
used
in
military
affairs
,
in
respect
both
of
his
courage
,
and
swiftness
,
vigour
,
and
activity
:
yet
he
that
depends
thereon
for
his
safety
,
or
good
success
in
a
battel
,
oft
finds
him
a
very
deceitfull
false
aid
,
is
pitifully
disappointed
by
him
.
18.
Behold
the
eye
of
the
Lord
is
upon
them
that
fear
him
,
upon
them
that
hope
in
his
mercy
;
The
only
security
is
to
be
sought
from
the
favour
and
protection
of
God
;
and
the
way
to
qualifie
our selves
for
that
is
,
by
conjoyning
our
uniform
sincere
obedience
to
him
,
and
our
unshaken
constant
relyance
on
his
mercy
.
19.
To
deliver
their
soul
from
death
,
and
to
keep
them
alive
in
famine
.
To
such
as
are
thus
qualified
,
his
protection
will
not
faile
,
whatsoever
the
danger
be
,
how
great
soever
the
seeming
destitution
.
20.
Our
soul
〈◇〉
waiteth
for
the
Lord
:
he
is
our
help
and
our
shield
.
The
Lord
is
our
only
aid
and
protector
;
to
him
therefore
is
all
the
desire
of
our
souls
.
21.
For
our
heart
shall
rejoyce
in
him
,
because
we
have
trusted
in
his
holy
name
.
And
whatsoever
befalls
us
,
we
shall
most
cheerfully
(
and
not
only
patiently
)
support
it
,
as
having
full
assurance
,
and
confidence
in
him
,
that
he
will
either
rescue
us
out
of
it
,
or
else
convert
it
to
our
greatest
advantage
.
22.
Let
thy
mercy
,
O
Lord
,
be
upon
us
,
according
as
we
hope
in
thee
.
O
Lord
,
our
full
trust
is
in
thee
;
let
thy
mercy
come
down
upon
us
,
we
beseech
thee
.
Annotations
on
Psalm
XXXIII
.
V.
2.
Instrument
of
ten
strings
]
From
{untranscribed Hebrew}
{untranscribed Hebrew}
aruit
,
emarcuit
,
to
be
shriveld
or
withered
,
is
{untranscribed Hebrew}
a
lethern
bottle
,
or
vessel
to
put
wine
in
,
1
Sam
.
1.24
.
and
from
the
likeness
,
a
musical
instrument
,
called
nablium
in
Latine
,
De
Arte
Am.
l.
iii
.
Disce
etiam
duplici
genialia
nablia
palmâ
Vertere
,
conveniunt
dulcibus
illa
modis
.
in
Ovid
.
Answerable
to
it
is
the
Greek
{untranscribed Hebrew}
(
and
so
't
is
here
rendred
by
the
Lxxii
.
)
of
which
Grammarians
tell
us
,
that
it
is
an
instrument
more
sweet
and
pleasant
than
a
harp
;
like
it
in
forme
,
but
differing
from
it
.
Accordingly
we
render
it
sometimes
a
Psaltery
,
as
here
,
and
Psal
.
cxLiv
.
9.
sometimes
a
Viol
,
Isa
.
xiv
.
11.
As
for
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
is
added
to
it
,
and
signifies
decachord
or
instrument
of
ten
strings
,
it
is
not
set
(
as
here
,
and
Psal
.
cxLiv
.
11.
it
is
in
our
English
)
for
a
third
sort
of
Instrument
,
but
in
apposition
with
{untranscribed Hebrew}
,
a
Psaltery
or
Viol
of
ten
strings
.
And
so
all
the
antient
Interpreters
uniformly
render
it
:
the
Lxxii
.
{untranscribed Hebrew}
,
on
a
decachord
Psaltery
;
the
Chaldee
,
{untranscribed Hebrew}
on
a
nablium
of
ten
strings
;
who
yet
Psal
.
xcii
.
4.
where
{untranscribed Hebrew}
and
{untranscribed Hebrew}
are
disjoyned
,
{untranscribed Hebrew}
upon
the
decachord
,
and
upon
the
Psaltery
]
render
it
,
upon
the
harp
of
ten
strings
,
and
upon
the
nablium
,
]
signifying
that
of
ten
strings
to
belong
to
both
harp
and
Psaltery
,
cithara
and
nablium
,
which
yet
(
as
was
said
)
differ
one
from
the
other
.
V.
7.
As
an
heap
]
From
{untranscribed Hebrew}
and
{untranscribed Hebrew}
to
be
moved
,
to
flie
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
an
heap
,
and
{untranscribed Hebrew}
a
bladder
,
or
skin
,
or
bottle
.
In
this
place
all
the
antient
interpreters
seem
to
have
read
the
latter
of
these
{untranscribed Hebrew}
,
as
a
bottle
;
signifying
the
waters
of
the
Sea
to
be
so
kept
within
the
banks
,
as
water
is
which
is
put
into
a
bottle
.
And
so
in
like
manner
it
is
rendred
,
Psal
.
Lxxviii
.
13.
where
yet
it
belongs
to
another
matter
,
the
receding
of
the
red
sea
to
the
Israelites
,
and
not
the
framing
of
the
Ocean
in
the
creation
.
But
the
modern
copies
of
the
Hebrew
have
in
both
places
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
is
best
rendred
,
as
an
heap
.
Thus
the
word
is
used
Exod
.
xv
.
8.
the
floods
stood
up
{untranscribed Hebrew}
as
an
heap
:
where
the
Targum
read
{untranscribed Hebrew}
as
a
wall
;
the
Lxxii
.
{untranscribed Hebrew}
as
a
wall
;
and
so
the
Samaritan
;
the
Arabick
,
as
mountains
:
but
the
Syriack
,
as
in
bottles
(
so
as
here
,
)
but
certainly
amiss
,
as
will
appear
from
the
passage
of
storie
(
both
there
and
Psal
.
Lxxviii
.
referred
to
)
Exod
.
xiv
.
22.
where
't
is
said
,
that
the
waters
were
a
wall
unto
them
.
In
this
variety
,
the
context
here
will
be
fittest
to
determine
,
and
that
may
be
thought
in
one
respect
to
incline
it
in
this
one
place
to
the
former
sense
,
in
which
the
antient
interpreters
read
it
,
{untranscribed Hebrew}
,
as
a
bottle
.
For
the
matter
in
hand
is
the
miraculous
congregating
of
the
waters
in
the
creation
,
that
is
set
down
Gen.
1.9
.
God
said
,
let
the
waters
under
the
heaven
be
gathered
into
one
place
,
and
let
the
dry
land
appear
,
and
v.
10.
the
gathering
together
of
the
waters
called
he
Seas
.
Here
the
one
place
for
the
waters
,
or
the
one
place
whereto
they
are
confined
,
may
be
fitly
compared
to
a
vessel
,
or
bottle
,
which
keeps
them
from
running
over
,
and
so
severs
them
from
dry
land
.
And
this
also
agrees
with
what
here
follows
,
he
layeth
them
up
in
the
deep
,
as
in
store-houses
:
for
thus
the
words
are
to
be
rendred
,
{untranscribed Hebrew}
giving
,
{untranscribed Hebrew}
or
he
gives
,
or
puts
them
,
{untranscribed Hebrew}
in
the
treasures
of
the
deeps
;
so
the
Chaldee
verbatim
reads
it
,
he
puts
them
,
i
.
e
.
the
waters
,
in
the
store-houses
of
the
deeps
:
and
so
the
sense
exacts
,
the
deep
or
abysse
(
the
great
cavities
which
God
created
)
being
the
place
wherein
the
water
of
the
Sea
is
put
,
and
laid
up
,
as
in
a
repositorie
store-house
,
or
treasury
,
where
it
is
kept
safe
from
hurting
any
thing
.
Accordingly
Seb
.
Castellio
renders
it
,
undis
in
cellas
conditis
,
the
waters
being
laid
up
in
cellars
or
repositories
.
The
Lxxii
.
indeed
read
{untranscribed Hebrew}
the
deeps
in
treasures
;
and
so
the
Syriack
and
Arabick
;
but
the
former
,
that
of
the
Chaldee
,
is
as
literal
,
and
that
which
the
sense
exacteth
,
for
't
is
the
waters
that
are
laid
up
in
the
deeps
,
and
not
the
deeps
themselves
.
And
so
still
to
this
consideration
very
fitly
accords
the
notion
of
{untranscribed Hebrew}
for
bottle
,
or
other
such
vessel
,
that
gathers
and
holds
water
;
and
not
the
other
of
{untranscribed Hebrew}
for
an
heap
,
which
in
Exodus
it
certainly
signifies
.
But
beside
this
act
of
Gods
mercy
in
restraining
the
Ocean
,
and
so
keeping
it
as
a
bottle
doth
,
there
is
another
act
of
Gods
providence
very
remarkable
in
the
creation
of
the
Ocean
,
viz.
that
it
is
demonstrably
of
a
gibbous
,
circular
form
,
and
stands
above
the
shore
,
which
yet
confines
it
.
And
this
instance
of
providence
is
most
perspicuously
adumbrated
by
this
scheme
of
an
heap
,
viz.
that
it
riseth
into
a
cumulus
:
and
to
that
most
properly
belongs
the
gathering
here
mentioned
,
for
that
any
collection
naturally
makes
an
heap
.
And
therefore
it
seems
best
not
to
sollicite
the
ordinary
reading
,
but
to
take
it
in
the
notion
of
{untranscribed Hebrew}
an
heap
,
which
most
certainly
belongs
to
it
in
those
other
places
,
Exod
.
xv
.
8.
and
Psal
.
Lxxviii
.
13.
V.
10.
]
In
the
end
of
this
v.
10.
the
Lxxii
.
over
and
above
what
we
finde
in
the
Hebrew
,
adde
{untranscribed Hebrew}
,
and
frustrates
the
counsels
of
Princes
;
and
so
from
them
the
Latine
,
Arabick
,
and
Aethiopick
.
But
the
Chaldee
and
Syriack
have
it
not
,
but
agree
with
our
Hebrew
copies
,
and
give
us
reason
to
resolve
that
those
Greek
translators
took
the
liberty
of
Paraphrase
,
and
kept
not
themselves
to
the
strict
bounds
of
literal
interpreters
.
V.
15.
Alike
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
simul
,
the
Lxxii
.
read
{untranscribed Hebrew}
,
the
Latine
sigillatim
severally
;
they
are
therefore
thought
to
have
read
{untranscribed Hebrew}
unicum
,
separatum
,
and
that
taken
adverbially
.
But
't
is
more
likely
that
they
took
{untranscribed Hebrew}
in
that
sense
,
from
the
verb
that
signifies
to
make
one
,
and
so
may
in
the
adverb
fitly
signifie
,
one
by
one
;
and
that
is
all
that
is
meant
by
{untranscribed Hebrew}
,
or
severally
.
The
Thirty
Fourth
Psalm
.
A
Psalm
of
David
,
when
he
changed
his
behaviour
before
Abimelech
,
who
dismist
him
,
{untranscribed Hebrew}
see
note
on
Ps.
lvi
.
2
.
drove
him
away
,
and
he
departed
.
The
Thirty
Fourth
Psalm
was
composed
by
David
in
remembrance
of
the
time
when
,
in
his
flight
from
Saul
,
he
was
brought
to
Achish
King
of
the
Philistims
,
(
called
here
after
their
style
Abimelech
,
i
.
e
.
my
Father
the
King
;
)
at
which
time
being
by
them
descryed
to
be
David
,
so
famed
for
his
victories
over
them
,
1
Sam
.
xxi
.
11.
he
thought
fit
to
personate
a
mad-man
,
v.
13.
and
thereupon
was
dismist
by
Achish
v.
15.
and
escaped
to
the
Cave
of
Adullam
c
.
xxii
.
1.
1.
I
will
blesse
the
Lord
at
all
times
:
his
praise
shall
continually
be
in
my
mouth
.
2.
My
soul
shall
blesse
it selfe
,
{untranscribed Hebrew}
make
her
boast
in
the
Lord
;
the
humble
shall
hear
thereof
,
and
be
glad
.
I
will
never
cease
lauding
and
magnifying
the
name
of
God
.
I
will
rejoyce
,
and
esteem
my selfe
most
happy
that
I
have
such
a
Protector
to
betake
my selfe
to
in
all
my
distresses
,
and
proclaim
this
to
all
plous
men
that
depend
on
his
aid
,
that
they
may
rejoyce
and
give
thanks
with
me
,
saying
,
3.
O
magnifie
the
Lord
with
me
,
and
let
us
exalt
his
name
together
.
O
let
us
all
thus
joyn
hearts
and
voices
to
praise
and
bless
his
holy
name
.
4.
I
sought
the
Lord
,
and
he
heard
me
,
and
delivered
me
out
of
all
my
fears
.
When
I
was
in
my
greatest
danger
,
discerned
by
the
servants
of
Achish
,
and
brought
in
to
him
,
as
his
most
powerfull
enemy
now
fallen
into
his
hands
,
I
addrest
my
prayers
to
God
;
and
he
came
in
to
my
relief
,
inclined
the
King
to
send
me
out
of
his
house
,
and
check
his
servants
for
bringing
me
in
to
him
;
and
by
that
means
I
escaped
my
great
danger
.
5.
a.
They
looked
unto
him
,
and
were
lightened
;
and
their
faces
were
not
ashamed
.
This
dealing
of
God
with
David
shall
be
matter
of
great
reviving
to
all
that
are
at
any
time
in
distress
;
who
shall
from
hence
take
courage
and
confidence
,
and
what
ever
their
condition
be
,
apply
themselves
to
God
,
and
not
fear
being
disappointed
by
him
.
For
thus
shall
they
encourage
one
another
by
Davids
example
;
6.
This
{untranscribed Hebrew}
The
poor
man
cryed
;
and
the
Lord
heard
him
,
and
saved
him
out
of
all
his
troubles
.
Loe
there
was
a
man
in
a
state
of
extreme
distress
,
and
he
betook
himself
immediately
to
God
in
prayer
;
and
his
prayer
was
answered
with
speedy
deliverance
out
of
all
his
streights
.
7.
The
Angel
of
the
Lord
incampeth
round
about
them
that
fear
him
,
and
delivereth
them
.
And
thus
shall
it
be
with
all
truly
pious
men
,
such
as
obediently
serve
,
and
wait
on
God
;
they
have
the
promise
of
his
protection
,
and
,
as
the
instruments
thereof
,
of
whole
hosts
of
Angels
to
incompass
them
,
and
secure
them
from
all
approach
of
dangers
.
8.
O
tast
and
see
that
the
Lord
is
good
;
blessed
is
the
man
that
trusteth
in
him
.
Let
any
man
make
the
experiment
,
keep
close
to
God
in
obedience
and
relyance
on
him
,
and
he
shall
soon
discern
,
that
he
is
a
most
gracious
master
,
and
that
there
is
no
such
assured
tenure
in
,
or
title
to
all
the
felicity
in
the
world
,
as
this
,
of
constant
faithful
dependance
and
affiance
in
him
.
9.
O
fear
the
Lord
,
all
ye
his
Saints
;
for
there
is
no
want
to
them
that
fear
him
.
There
is
no
more
prudential
politick
course
for
any
pious
man
,
no
greater
security
from
all
worldly
streights
and
wants
,
than
to
adhere
to
him
,
who
is
the
unexhausted
spring
of
all
plenty
;
never
taking
in
any
unlawfull
prohibited
aids
,
but
preserving
an
uniform
obedience
to
him
.
10.
The
b
.
young
lions
doe
lack
and
suffer
hunger
:
but
they
that
seek
the
Lord
shall
not
want
any
good
thing
.
Such
as
use
themselves
to
rapine
and
injustice
,
by
that
means
to
secure
themselves
of
wealth
,
have
oft
that
curse
of
God
attending
and
blasting
them
,
and
their
posterity
in
this
world
,
that
from
great
wealth
they
come
to
great
want
,
and
utter
destitution
:
and
indeed
their
very
rapacity
and
covetousness
,
and
perpetuall
insatiate
desires
of
gaining
,
keep
them
still
beggerly
,
and
miserable
,
in
the
midst
of
their
greatest
plenty
,
their
abundance
yeelds
no
kinde
of
satisfaction
to
them
.
On
the
other
side
,
the
pious
man
,
that
keeps
him
close
to
God
,
depends
on
,
and
implores
his
blessing
on
his
honest
indeavours
,
and
never
admits
of
any
unlawful
means
,
either
for
the
getting
or
preserving
of
wealth
,
he
shall
never
want
that
which
is
best
for
him
in
this
world
,
and
shall
have
a
reserve
of
all
wealth
truly
satisfactory
,
all
manner
of
felicity
hereafter
.
11.
Come
,
ye
children
,
hearken
to
me
;
I
will
teach
you
the
fear
of
the
Lord
.
T
is
therefore
very
well
worth
the
consideration
of
every
one
that
desires
to
be
advised
of
his
own
welfare
,
what
rich
rewards
the
pious
obedient
servant
of
God
is
secured
of
even
in
this
life
.
12.
What
man
is
he
that
desireth
life
,
and
loveth
dayes
to
see
good
,
{untranscribed Hebrew}
many
dayes
that
he
may
see
good
?
If
a
man
would
project
for
the
injoying
a
long
life
in
this
world
,
and
the
greatest
tranquillity
and
prosperity
and
contentation
in
it
,
13.
Keep
thy
tongue
from
evill
,
and
thy
lips
from
speaking
guile
.
There
is
not
a
more
probable
hopeful
way
for
the
atteining
it
,
then
to
begin
with
his
tongue
,
and
restrain
that
from
all
contumelious
,
injurious
,
and
deceitful
speaking
;
which
though
it
be
ordinarily
designed
to
the
advantage
of
him
that
useth
it
,
yet
most
frequently
brings
mischievous
effects
,
the
greatest
reall
disadvantages
:
14.
Depart
from
evil
,
and
doe
good
;
seek
peace
,
and
insue
it
.
And
then
to
cleanse
his
actions
from
all
known
sin
,
(
which
,
if
continued
in
,
must
needs
be
the
forfeiting
of
Gods
protection
,
and
bring
his
blasts
and
curses
upon
him
)
and
so
regularly
proceed
to
superstruct
all
works
of
piety
to
God
,
and
justice
and
charity
to
men
:
particularly
,
to
live
peaceably
with
all
men
,
to
be
as
industrious
in
that
pursuit
,
as
the
most
malicious
person
is
in
pursuing
his
designes
of
revenge
,
and
withall
to
be
a
peace-maker
among
others
.
15.
The
eyes
of
the
Lord
are
upon
the
righteous
,
and
his
ears
are
open
unto
their
cry
.
And
then
,
besides
the
natural
tendency
of
this
method
to
a
quiet
,
and
so
a
prosperous
and
long
life
,
(
which
on
the
contrary
is
frequently
shortned
,
but
constantly
disturbed
and
made
miserable
,
by
contentions
and
unpeaceablenesse
)
there
is
an
assurance
of
Gods
protection
and
preservation
;
which
duly
waits
over
all
obedient
,
faithfull
servants
of
his
,
to
blesse
and
prosper
all
they
undertake
,
and
to
grant
whatsoever
they
request
of
him
,
either
in
kinde
,
or
in
equivalence
,
what
they
choose
to
desire
for
themselves
,
or
what
he
chooses
(
as
seeing
best
)
for
them
.
16.
The
c
.
face
of
the
Lord
is
against
them
that
doe
evill
,
to
cut
off
the
remembrance
of
them
from
the
earth
.
(
Whereas
,
on
the
other
side
,
Gods
displeasure
and
punishments
pursue
ungodly
men
,
to
the
utter
eradication
of
them
and
their
posterity
.
)
17.
They
cry
.
The
d
.
righteous
cry
,
and
the
Lord
heareth
,
and
delivereth
them
out
of
all
their
troubles
.
Whensoever
they
implore
Gods
aid
,
he
is
ready
to
answer
their
request
,
and
send
them
seasonable
deliverance
.
18.
The
Lord
is
nigh
unto
them
that
are
of
a
broken
heart
,
and
saveth
such
as
be
of
a
contrite
spirit
.
All
humble-minded
men
,
sincerely
changed
from
all
their
former
sins
,
have
assurance
of
Gods
speciall
favour
to
them
,
and
of
the
effects
thereof
,
his
mercifull
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
.
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
.
The
providence
of
God
perteineth
to
every
the
least
part
of
the
body
of
every
servant
of
his
,
and
evidenceth
it selfe
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
.
xix
.
36.
)
21.
e
.
Evill
shall
slay
the
wicked
,
and
they
that
hate
the
righteous
shall
be
desolate
.
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
designe
mischief
to
good
men
,
shall
be
remarkably
punisht
in
this
world
.
22.
The
Lord
redeemeth
the
soul
of
his
servants
;
and
all
they
—
shall
not
—
{untranscribed Hebrew}
none
of
them
that
trust
in
him
f
.
shall
be
desolate
.
Whilst
the
obedient
servants
of
God
,
that
rely
and
depend
on
him
,
have
assurance
of
being
delivered
,
and
never
forsaken
by
him
.
Annotations
on
Psalm
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
doe
,
not
{untranscribed Hebrew}
{untranscribed Hebrew}
they
lookt
,
but
{untranscribed Hebrew}
look
,
or
come
,
or
address
;
and
so
render
it
{untranscribed Hebrew}
,
and
the
Latine
accedite
,
come
ye
;
and
then
{untranscribed Hebrew}
{untranscribed Hebrew}
being
taken
,
as
it
may
,
in
the
imperative
,
and
so
rendred
{untranscribed Hebrew}
,
be
ye
inlightned
,
the
change
will
be
easie
from
{untranscribed Hebrew}
{untranscribed Hebrew}
their
faces
,
to
{untranscribed Hebrew}
,
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
himselfe
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.
Yong
Lions
]
Where
the
Hebrew
reads
{untranscribed Hebrew}
{untranscribed Hebrew}
yong
lions
,
(
and
so
the
Chaldee
from
them
{untranscribed Hebrew}
sons
of
lions
)
the
Lxxii
.
render
{untranscribed Hebrew}
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
doe
,
but
after
their
wont
rendring
the
sense
,
rather
than
words
;
and
so
as
in
prophetick
writings
,
Ezek
.
xxxviii
.
13.
{untranscribed Hebrew}
his
yong
lions
]
is
by
the
Chaldee
paraphrased
{untranscribed Hebrew}
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
{untranscribed Hebrew}
{untranscribed Hebrew}
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
{untranscribed Hebrew}
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
.
iv
.
16.
we
read
,
the
anger
(
it
is
{untranscribed Hebrew}
faces
)
of
the
Lord
hath
devided
them
.
So
Lev
.
xx
.
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
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
,
parts
of
the
face
,
signify
anger
,
because
passion
immediately
discovers
it selfe
there
.
So
Dan
.
iii
.
18.
the
forme
of
Nebuchadnezzars
visage
was
changed
;
and
Gen.
ii
.
5.
Cain
was
very
wroth
,
and
his
countenance
fell
.
V.
17.
The
righteous
cry
]
The
placing
of
{untranscribed Hebrew}
{untranscribed Hebrew}
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
;
{untranscribed Hebrew}
,
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
doe
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
{untranscribed Hebrew}
They
cryed
,
and
not
,
The
righteous
cryed
.
V.
21.
Evill
shall
slay
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
shall
slay
,
which
we
read
from
the
Hebrew
,
the
Lxxii
.
seem
to
have
read
{untranscribed Hebrew}
occision
,
for
so
they
render
it
in
conjunction
with
{untranscribed Hebrew}
,
{untranscribed Hebrew}
{untranscribed Hebrew}
,
the
death
of
sinners
is
evil
.
But
the
Syriack
adhere
to
our
vulgar
reading
,
{untranscribed Hebrew}
Evill
shall
slay
the
wicked
,
by
{untranscribed Hebrew}
understanding
the
same
that
{untranscribed Hebrew}
v.
19.
had
signified
,
i
.
e
.
afflictions
,
or
evill
of
punishment
:
which
being
applyed
to
the
righteous
,
though
in
the
plural
,
prove
not
ruinous
or
hurtfull
to
him
,
the
Lord
delivers
him
out
of
them
;
whereas
here
evill
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
frequently
exercised
with
them
:
yet
the
many
that
befall
the
one
,
doe
him
no
hurt
,
but
worke
good
for
him
;
whereas
the
sewer
that
befall
the
wicked
,
perhaps
the
{untranscribed Hebrew}
,
one
singular
affliction
of
his
life
,
is
the
utter
ruine
of
him
.
V.
22.
Shall
be
desolate
]
{untranscribed Hebrew}
to
be
laid
wast
or
desolate
]
signifies
also
to
be
guilty
,
or
culpable
:
accordingly
{untranscribed Hebrew}
{untranscribed Hebrew}
shall
not
be
desolate
,
which
the
Chaldee
(
with
the
Syriack
)
renders
{untranscribed Hebrew}
shall
not
be
condemned
,
is
by
the
Lxxii
.
rendred
{untranscribed Hebrew}
,
by
the
Latine
,
non
delinquent
,
shall
not
offend
;
but
this
certainly
after
that
part
of
the
Hellenists
dialect
,
wherein
sin
signifies
sometimes
the
punishment
of
sin
,
and
accounting
guilty
is
condemning
to
vengeance
.
The
Thirty
Fifth
Psalme
.
A
Psalm
of
David
.
The
thirty
fifth
Psalm
is
a
complaint
of
Davids
against
his
enemies
,
joyned
with
an
appeal
to
God
,
and
a
prayer
for
his
deliverance
.
1.
Contend
{untranscribed Hebrew}
Plead
my
cause
,
O
Lord
,
with
them
that
strive
with
me
:
fight
against
them
that
fight
against
me
.
Lord
,
in
all
the
persecutions
and
assaults
that
are
made
upon
me
,
be
thou
pleased
to
take
my
part
,
to
espouse
my
cause
,
to
contend
and
fight
for
me
.
2.
Take
hold
of
shield
and
buckler
,
and
stand
up
for
mine
help
.
Let
thy
protection
be
my
shield
and
onely
defensive
weapons
;
3.
Draw
out
also
the
spear
,
a.
and
a
short
sword
to
meet
them
.
stop
the
way
against
them
that
persecute
me
:
say
unto
my
soul
,
I
am
thy
salvation
.
Thy
strength
and
prospering
hand
my
offensive
,
to
meet
,
and
discomfit
my
enemies
:
be
thou
gratiously
pleased
to
assure
me
of
thy
help
and
strength
,
and
then
I
shall
not
want
deliverance
.
4.
They
shall
blush
and
be
ashamed
.
Let
b
.
them
be
confounded
and
put
to
shame
,
that
seek
after
my
soul
:
they
shall
let
them
be
turned
back
,
and
brought
to
confusion
,
that
devise
my
hurt
.
Those
that
design
my
mischief
and
my
ruine
,
shall
(
I
perswade
my selfe
)
undoubtedly
be
disappointed
,
and
put
to
flight
,
and
dissipated
.
5.
they
shall
{untranscribed Hebrew}
Let
them
be
as
chaffe
before
the
wind
;
and
the
Angel
shall
—
let
the
Angel
of
the
Lord
chase
them
.
They
shall
be
scattered
as
chaffe
or
dust
in
the
winnowing
of
corn
on
an
high
and
open
place
,
where
the
wind
comes
freely
:
and
if
no
visible
strength
of
mine
be
able
to
doe
it
,
yet
the
Angels
,
the
ministers
of
Gods
vengeance
,
shall
thus
deal
with
them
;
6.
their
way
shall
be
—
{untranscribed Hebrew}
Let
their
way
be
dark
and
slippery
:
and
the
Angell
—
shall
.
let
the
Angel
of
the
Lord
persecute
them
.
Pursuing
them
to
their
greatest
mischief
,
as
those
that
fly
in
the
dark
(
and
tumble
into
mire
and
pits
,
)
in
slippery
places
,
and
so
frequently
fall
and
wound
themselves
in
their
flight
.
7.
For
without
cause
have
they
hid
for
me
the
pit
of
their
snare
.
a
c
.
net
in
a
pit
,
which
without
cause
they
have
digged
for
my
soul
.
For
without
any
injury
or
provocation
of
mine
,
they
have
designed
mischief
and
treachery
against
my
life
.
8.
Destruction
shall
come
—
see
note
b
.
Let
destruction
come
upon
him
at
unawares
,
and
his
—
shall
let
his
net
that
he
hath
hid
catch
himselfe
;
into
that
very
destruction
shall
be
—
let
him
fall
.
And
accordingly
when
they
little
expect
it
,
and
by
wayes
which
they
apprehend
not
,
destruction
shall
seize
upon
them
,
and
that
by
those
very
means
,
by
which
they
designed
to
bring
it
on
other
men
.
9.
And
my
soul
shall
be
joyfull
in
the
Lord
;
it
shall
rejoyce
in
his
salvation
.
And
this
being
a
signal
work
of
Gods
delivering
me
,
when
I
am
least
able
to
doe
it
my selfe
,
obligeth
me
to
rejoyce
,
and
give
thanks
to
him
.
10.
All
my
bones
shall
say
,
Lord
,
who
is
like
unto
thee
,
which
deliverest
the
poor
from
him
which
is
too
strong
for
him
;
yea
,
the
poor
and
the
needy
from
him
that
spoileth
him
.
And
every
member
of
my
body
shall
joyn
in
the
acknowledgement
of
the
mercy
,
such
as
could
not
have
been
from
any
other
means
,
and
such
as
is
most
worthy
of
a
just
judge
,
and
gracious
father
,
and
omnipotent
God
,
rescuing
the
weak
and
impotent
from
the
power
of
the
strong
,
the
oppressed
and
injured
from
the
violent
and
oppressor
.
11.
False
witnesses
did
rise
up
;
they
interrogated
,
or
questioned
me
of
,
{untranscribed Hebrew}
see
Jos
.
8.19
.
and
Matth
.
27.11
.
laid
to
my
charge
things
that
I
knew
not
.
And
such
indeed
was
my
condition
,
being
most
falsely
accused
to
Saul
(
1
Sam
.
xxiv
.
9.
)
of
that
of
which
I
was
most
guiltless
.
12.
They
rewarded
me
evill
for
good
,
to
d
the
depriving
.
spoiling
of
my
soul
.
Those
whom
I
had
obliged
,
made
me
this
very
unkinde
returne
,
desiring
to
have
me
put
to
death
.
13.
But
as
for
me
,
when
they
were
sick
,
my
cloathing
was
sackcloth
:
I
humbled
my
soul
with
fasting
,
and
my
prayer
returned
into
my
own
bosome
.
When
any
evill
befell
them
,
I
mourned
,
and
fasted
,
and
prayed
earnestly
for
them
.
And
it
seems
all
was
cast
away
,
frustrate
,
and
lost
on
them
:
my
greatest
charity
abated
not
their
malice
,
my
fastings
and
devotions
had
no
effect
on
them
(
see
Jer
.
55.11
.
)
returned
empty
of
the
deserved
success
,
as
a
gift
sent
to
an
uncivill
person
,
who
instead
of
gratefull
acceptance
,
return
it
back
unto
the
donour
.
These
are
the
only
returns
I
receive
from
them
.
But
my
charity
shall
not
lose
its
reward
;
God
will
abundantly
recompense
it
to
me
.
14.
e
.
I
walked
as
behaved
my selfe
as
though
he
had
been
my
friend
or
brother
:
I
bowed
down
heavily
,
as
or
a
mourning
mother
.
one
that
mourneth
for
his
mother
.
In
all
their
sufferings
I
was
affected
with
the
same
tenderness
of
compassion
,
as
toward
a
friend
,
or
brother
,
or
child
,
or
parent
,
(
the
relations
of
the
dearest
affections
.
)
15.
But
in
f
.
mine
adversity
they
rejoyced
,
and
gathered
themselves
together
:
yea
,
the
very
g
.
abjects
gathered
themselves
together
against
me
,
and
I
knew
not
.
I
knew
it
not
;
they
did
tear
me
and
ceased
not
.
But
when
any
misfortune
befell
me
,
they
triumphed
and
scoffed
;
and
so
in
like
manner
other
vile
and
wicked
men
,
never
provoked
by
me
in
the
least
degree
,
at
all
their
meetings
reviled
me
,
and
railed
at
me
continually
,
without
any
the
least
cause
for
what
they
said
.
16.
With
delators
that
scoffe
and
deride
for
a
cake
.
hypocritical
mockers
in
h
.
feasts
,
they
gnashed
upon
me
with
their
teeth
.
Onely
,
as
buffones
and
flatterers
make
it
their
business
to
please
those
that
give
them
bread
,
by
bringing
them
false
tales
of
other
men
,
jeering
and
scoffing
at
them
,
without
considering
how
blameless
and
guiltless
they
are
whom
they
deride
;
so
have
they
dealt
with
me
,
most
causelessely
,
yet
most
contumeliously
,
inveighing
against
me
.
17.
Lord
,
how
long
wilt
thou
look
on
?
rescue
my
soul
from
their
destruction
,
my
onely
on●
see
Psal
.
xxii
.
20.
darling
from
the
Lions
.
Lord
,
be
thou
pleased
at
length
to
interpose
thy
hand
,
to
consider
my
desolate
low
estate
,
and
the
cruelty
of
mine
enemies
;
and
relieve
me
in
it
,
or
deliver
me
out
of
it
.
18.
I
will
give
thee
thanks
in
the
great
congregation
:
I
will
praise
thee
among
much
people
.
And
I
shall
be
eternally
obliged
to
bless
and
magnifie
thy
mercies
in
the
solemn
assembly
.
19.
Let
not
them
that
are
mine
enemies
wrongfully
rejoyce
over
me
;
neither
let
them
wink
with
the
eye
that
hate
me
without
a
cause
.
O
let
not
mine
unjust
causeless
enemies
have
matter
of
rejoycing
and
scoffing
at
me
;
as
they
will
,
if
thou
leavest
me
in
my
distresse
.
20.
For
i
.
they
speak
not
peace
,
but
they
devise
deceitfull
matters
against
them
that
are
quiet
in
the
land
.
For
instead
of
kindness
and
friendly
usage
,
which
is
due
from
them
,
they
designe
nothing
but
fraud
and
treachery
against
me
,
who
heartily
desire
to
live
most
peaceably
and
quietly
under
Sauls
Government
.
21.
Yea
they
opened
their
mouth
wide
against
me
,
and
said
,
Aha
,
Aha
,
our
eye
hath
seen
it
.
And
not
onely
so
,
but
they
have
openly
railed
upon
me
,
as
one
that
seek
his
life
,
and
pretend
to
speak
from
their
own
sight
,
and
certain
knowledge
,
when
they
deliver
that
which
is
most
far
from
truth
.
22.
Thou
hast
seen
,
{untranscribed Hebrew}
This
thou
hast
seen
(
O
Lord
)
keep
not
silence
;
O
Lord
,
be
not
far
from
me
.
T
is
certain
they
have
seen
no
such
thing
,
as
they
falsely
pretend
.
On
the
contrary
,
thou
,
O
God
,
who
seest
all
things
,
seest
and
knowest
my
innocency
,
and
the
integrity
of
my
heart
:
Be
thou
pleased
to
testifie
for
me
,
by
delivering
me
from
the
evill
which
they
designed
against
me
.
23.
Stir
up
thy selfe
,
and
awake
to
my
judgement
;
even
unto
my
cause
,
my
God
and
my
Lord
.
24.
Judge
me
,
O
Lord
my
God
,
according
to
thy
righteousness
;
and
let
them
not
rejoyce
over
me
.
O
thou
that
art
my
gracious
God
and
powerfull
Lord
,
be
thou
pleased
at
length
to
take
part
,
to
defend
and
to
vindicate
my
innocence
,
to
testifie
thy
approbation
of
my
doings
,
and
seasonably
to
interpose
thy
hand
for
the
relieving
me
,
and
disappointing
my
enemies
.
25.
Let
them
not
in
their
hearts
applaud
themselves
,
or
say
well
to
their
souls
.
say
in
their
hearts
Ah
,
k
.
so
would
we
have
it
:
let
them
not
say
,
We
have
swallowed
him
up
.
Preserve
me
out
of
their
hands
,
lest
they
applaud
themselves
in
their
actions
,
their
most
wicked
and
bloudy
enterprises
,
if
they
prove
successfull
to
them
.
26.
Let
they
shall
.
them
be
ashamed
and
brought
to
confusion
together
,
that
rejoyce
at
my
hurt
:
they
shall
.
let
them
be
cloathed
with
shame
and
dishonour
,
that
magnifie
themselves
against
me
.
And
thus
I
am
confident
thou
wilt
in
thy
due
season
disappoint
,
and
discomfit
those
that
are
most
malitiously
bent
against
me
,
and
most
proudly
triumph
over
me
at
this
time
.
27.
they
shall
.
Let
them
shout
for
joy
and
be
glad
,
that
favour
my
righteous
cause
:
Yea
,
they
shall
.
let
them
say
continually
,
Let
the
Lord
be
magnified
,
which
hath
pleasure
in
the
prosperity
of
his
servant
.
And
by
so
doing
thou
shalt
give
matter
of
joy
and
gladness
to
all
that
wish
me
well
,
cause
them
to
blesse
and
magnifie
thy
goodness
,
and
fidelity
of
thy
promises
,
when
they
see
me
signally
favoured
by
thee
,
of
whose
sincerity
and
uprightness
they
have
such
assurance
.
28.
My
tongue
shall
speak
of
thy
righteousness
,
and
of
thy
praise
all
the
day
long
.
As
for
me
,
I
shall
by
this
thy
mercy
be
obliged
to
promulgate
and
proclaim
thy
fidelity
,
and
the
care
thou
hast
of
those
that
adhere
to
thee
,
and
for
this
to
laud
and
blesse
thy
name
continually
.
Annotations
on
Psalm
XXXV
.
V.
3.
Stop
]
It
is
uncertain
what
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifies
.
The
Chaldee
reads
{untranscribed Hebrew}
shut
]
in
the
Imperative
mood
,
and
the
Lxxii
.
{untranscribed Hebrew}
shut
up
.
But
if
this
be
the
right
rendring
,
and
it
be
applied
to
that
which
went
before
,
[
draw
forth
,
i
.
e
.
unshea●h
,
(
so
the
Chaldee
read
)
the
lance
or
spear
,
]
it
must
then
be
the
direct
contrary
,
viz.
shut
it
up
again
:
and
to
applie
it
to
any
thing
else
,
(
as
our
English
applies
it
to
the
way
,
and
so
supposes
an
ellipsis
,
and
then
supplies
it
thus
,
[
stop
the
way
]
&c.
)
the
context
gives
us
no
reason
.
The
Syriack
reading
(
for
the
lance
)
the
sword
,
render
,
unshea●h
,
and
make
it
shine
;
]
and
that
agrees
well
to
it
when
it
is
drawn
,
but
hath
no
affinity
to
the
notion
of
the
Hebrew
{untranscribed Hebrew}
occlusit
,
coercuit
.
The
Arabick
therefore
reads
,
repel
them
,
as
from
the
notion
of
coercere
,
to
repress
or
repel
.
But
then
they
take
no
notice
of
{untranscribed Hebrew}
in
occursum
,
which
follows
,
(
and
will
not
be
reconciled
with
this
rendring
)
but
without
it
read
{untranscribed Hebrew}
repel
them
that
persecute
me
.
In
this
uncertainty
the
learned
Pentagl
.
p.
1197.
c
.
Schindlers
observation
deserves
to
be
heeded
,
that
the
accent
Tiphcha
joyrs
{untranscribed Hebrew}
with
{untranscribed Hebrew}
{untranscribed Hebrew}
lance
]
praecedent
,
in
the
construction
,
and
then
being
a
substantive
it
must
be
taken
for
a
sort
of
weapons
;
and
so
it
appears
to
signifie
a
sort
of
sword
called
from
hence
{untranscribed Hebrew}
,
and
ordinarily
spoken
of
by
Herodotus
and
other
Historians
among
the
Persians
:
of
which
saith
Hesychius
,
{untranscribed Hebrew}
,
't
is
a
little
axe
with
one
edge
;
and
Suidas
,
{untranscribed Hebrew}
an
axe
,
used
,
saith
he
,
without
s
.
in
Xenophon
joyning
{untranscribed Hebrew}
,
a
Persian
bow
and
quiver
and
sagari
,
{untranscribed Hebrew}
,
such
as
the
Amazons
have
,
adding
,
that
it
signifies
an
instrument
to
open
a
vein
,
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
,
hand-weapons
.
To
these
acceptions
of
the
word
Hesychius
and
Phavorinus
adde
,
{untranscribed Hebrew}
a
plough
,
that
part
which
cuts
the
earth
,
and
is
like
to
the
Persian
acinaces
,
or
short
swords
,
scimitars
.
And
so
this
is
by
much
the
most
probable
meaning
of
the
word
,
and
rendring
of
the
place
;
draw
forth
the
lance
and
short
sword
,
{untranscribed Hebrew}
in
occursum
,
●o
meet
my
persecuters
.
To
this
agrees
Kimchi
,
both
in
his
Comment
,
and
in
his
dictionary
,
making
it
a
sort
of
weapon
;
and
so
Abu-Walid
before
him
.
V.
4.
Let
them
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
erubuit
,
is
in
the
future
t●ns●
,
there
can
be
no
doubt
:
and
then
the
most
regular
rendring
will
be
not
,
let
them
,
but
,
they
shall
blush
;
and
so
in
the
rest
that
follow
,
{untranscribed Hebrew}
{untranscribed Hebrew}
they
shall
be
put
to
shame
,
from
{untranscribed Hebrew}
pudore
affecit
.
And
so
the
whole
●salm
,
instead
of
so
many
forms
of
execration
,
or
imprecation
against
enemies
,
shall
be
really
no
more
than
so
many
testimonies
of
his
assured
confidence
,
that
God
,
that
hath
made
him
such
sure
promises
,
will
make
them
good
to
him
,
in
his
preservation
,
and
that
disappointment
and
discomfiture
of
his
enemies
.
And
according
to
this
measure
,
all
the
other
Psalms
which
seem
to
be
filled
with
curses
against
his
and
Gods
enemies
,
ought
to
be
understood
,
and
accordingly
are
explicated
in
the
Paraphrase
.
V.
7.
{untranscribed Hebrew}
Net
in
a
pit
]
{untranscribed Hebrew}
is
literally
,
the
pit
of
their
snare
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
inclinavit
,
signifying
a
pit
very
frequently
,
though
the
Lxxii
.
here
render
it
{untranscribed Hebrew}
corruption
,
as
Psal
.
xvi
.
10.
they
do
(
as
from
{untranscribed Hebrew}
corruptus
fuit
,
)
and
{untranscribed Hebrew}
being
the
known
word
for
a
net
,
or
snare
,
or
toyle
,
to
catch
beasts
or
birds
,
or
fish
in
;
and
not
improbably
from
it
the
Latine
rete
.
This
the
Lxxii
.
here
render
{untranscribed Hebrew}
a
ginne
or
snare
;
and
so
the
Syriack
and
Latine
and
Arabick
.
And
then
the
whole
phrase
denotes
the
manner
of
toyles
among
the
Jews
;
digging
a
hole
,
and
slight
covering
it
over
,
and
hiding
it
,
and
setting
a
snare
in
it
,
that
they
that
(
not
seing
)
prest
the
clod
,
and
fell
therein
,
might
be
caught
,
and
held
from
getting
out
again
.
To
this
also
belongs
{untranscribed Hebrew}
{untranscribed Hebrew}
,
that
follows
,
from
{untranscribed Hebrew}
to
dig
:
which
the
Chaldee
therefore
renders
Paraphrastically
{untranscribed Hebrew}
they
insnared
,
or
laid
wait
for
;
but
the
Lxxii
.
from
another
notion
of
{untranscribed Hebrew}
exprobravit
,
render
it
{untranscribed Hebrew}
reproacht
;
and
so
the
Latine
and
Arabick
from
them
.
V.
12.
Spoiling
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
orbitas
,
deprivation
,
most
frequently
applied
to
loss
of
children
,
and
so
here
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
,
childlesness
,
being
applied
,
as
here
it
is
,
to
the
soul
,
signifies
the
loss
or
deprivation
of
life
;
the
soul
being
then
deprived
,
when
it
is
by
death
separated
from
the
body
,
the
only
companion
which
it
hath
.
And
accordingly
,
as
the
Chaldee
renders
it
more
literally
,
they
seek
to
deprive
my
soul
,
so
the
Syriack
expresseth
the
sense
more
paraphrastically
,
they
destroyed
my
soul
from
among
men
;
and
so
the
Arabick
,
they
destroyed
my
soul
,
i
.
e
.
indeavoured
to
do
so
.
But
the
Latine
from
the
Lxxii
.
read
,
sterilitatem
,
barrenness
;
and
the
Aethiopick
,
they
deprive
my
soul
of
the
births
thereof
.
V.
14.
Behaved
my self
]
From
{untranscribed Hebrew}
to
walk
,
{untranscribed Hebrew}
is
{untranscribed Hebrew}
here
in
Hithpael
,
I
have
walked
,
or
made
my self
to
walk
,
the
mourner
discovering
his
passion
as
by
his
dress
,
so
by
his
gate
:
Thus
Ahab
walked
softly
,
and
Isaiah
expresseth
mourning
by
bowing
down
the
head
like
a
bulrush
.
This
the
Lxxii
.
according
to
their
wont
render
{untranscribed Hebrew}
,
I
pleased
.
So
Gen.
v.
22
,
24.
and
vi
.
9.
and
xvii
.
1.
and
xxiv
.
40.
and
xLviii
.
15.
Psal
.
xxvi
.
3.
and
cxv
.
9.
they
render
the
same
word
:
and
from
them
the
Apostle
Heb
.
xi
.
5.
But
here
the
context
confining
the
discourse
to
mourning
,
wearing
sackcloth
,
and
fasting
,
going
before
v.
13.
and
bowing
down
,
and
mourning
,
following
after
,
it
is
in
reason
to
be
taken
in
that
sense
:
(
and
so
't
is
expresly
used
Psal
.
xxxviii
.
6.
I
walked
mourning
,
and
so
Eccles
.
xii
.
5.
the
mourners
are
said
to
go
about
the
streets
)
I
walked
{untranscribed Hebrew}
as
if
(
it
were
)
a
friend
or
brother
of
mine
(
that
had
fallen
into
some
mischief
.
)
But
then
in
that
which
follows
,
{untranscribed Hebrew}
I
bowed
down
as
a
mourner
bewailing
his
mother
,
or
,
{untranscribed Hebrew}
as
the
Jewish
Arab
,
joyning
{untranscribed Hebrew}
to
{untranscribed Hebrew}
,
as
a
mourning
mother
,
expressing
,
saith
he
,
his
sorrow
by
the
sorrow
of
a
mother
for
her
child
,
(
which
indeed
is
the
fittest
instance
of
a
passionate
sorrow
)
the
Lxxii
.
have
omitted
the
word
mother
,
and
render
it
{untranscribed Hebrew}
,
as
one
mourning
and
sore
lamenting
,
so
was
I
humbled
or
bowing
down
:
and
thus
the
Syriack
and
Arabick
and
Latine
follow
them
.
But
the
Chaldee
read
the
mother
with
the
Hebrew
,
as
a
mourner
that
mourneth
for
his
mother
.
V.
15.
In
mine
adversity
]
From
{untranscribed Hebrew}
latus
,
a
side
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
inclinatio
ad
latus
,
going
down
on
one
side
,
being
lame
,
falling
,
calamity
,
adversity
;
and
so
{untranscribed Hebrew}
will
best
be
rendered
,
at
my
fall
,
(
see
Psal
.
xxxviii
.
17.
)
the
Chaldee
read
,
in
my
tribulation
,
the
Syriack
,
in
my
suffering
,
but
the
Lxxii
.
{untranscribed Hebrew}
against
me
.
V.
15.
Abjects
]
From
{untranscribed Hebrew}
percussit
,
is
{untranscribed Hebrew}
any
base
or
vile
or
wicked
person
.
So
the
Chaldee
here
renders
{untranscribed Hebrew}
{untranscribed Hebrew}
by
{untranscribed Hebrew}
wicked
men
;
and
so
the
Arabick
,
in
the
sense
that
Deut
.
xxv
.
2.
of
a
wicked
man
't
is
said
,
if
he
be
{untranscribed Hebrew}
{untranscribed Hebrew}
filius
percussionis
,
a
son
of
beating
,
i
.
e
.
worthy
to
be
scourged
,
a
vile
person
.
●he
Lxxii
.
here
render
it
{untranscribed Hebrew}
(
as
if
it
were
from
{untranscribed Hebrew}
flagella
)
scourges
,
i
.
e
.
men
fit
to
be
scourged
;
and
so
the
Latine
,
flagella
,
I
suppose
in
this
figurative
use
of
the
word
.
In
the
end
of
the
verse
{untranscribed Hebrew}
{untranscribed Hebrew}
they
tare
,
or
used
me
reproachfully
,
(
Abu
Walid
conjectureth
it
to
signifie
speaking
lies
,
or
false
things
)
and
ceased
not
]
is
by
the
Lxxii
.
rendered
{untranscribed Hebrew}
,
they
were
divided
,
(
the
passive
for
the
Active
)
{untranscribed Hebrew}
,
and
had
no
compunction
;
for
which
the
Arabick
,
they
repented
not
.
All
the
difficulty
is
,
to
what
belongs
{untranscribed Hebrew}
{untranscribed Hebrew}
and
I
knew
not
,
in
the
midst
.
And
the
resolution
will
be
most
reasonable
,
that
we
learn
the
meaning
of
it
from
v.
11.
where
the
same
phrase
is
used
for
those
accusations
,
whereof
he
was
no
way
conscious
.
Thus
{untranscribed Hebrew}
fitly
signifies
to
know
]
having
oft
the
notion
of
being
conscious
of
.
So
1
King
.
ii
.
44.
Thou
knowest
all
the
evill
,
{untranscribed Hebrew}
which
thy
heart
knows
,
i
.
e
.
is
conscious
of
.
And
so
here
,
the
abjects
gathered
themselves
together
against
me
,
laid
reproachful
things
to
my
charge
,
tare
my
good
name
and
ceased
not
,
used
me
most
contumeliously
,
and
did
so
continually
;
and
all
this
was
without
any
cause
or
provocation
on
my
part
,
I
knew
not
,
I
was
not
conscious
,
or
guilty
of
any
thing
;
just
as
v.
2.
without
cause
they
hid
their
pit
,
without
cause
they
digged
for
my
soul
.
V.
16.
In
feasts
]
From
{untranscribed Hebrew}
to
bake
,
comes
{untranscribed Hebrew}
{untranscribed Hebrew}
a
cake
,
1
King
.
xvii
.
12.
and
so
here
it
may
signifie
a
cake
,
or
any
kinde
of
meat
,
as
that
which
Parasites
and
trencher-friends
,
buffones
and
scoffers
desire
to
gain
,
by
scoffing
at
others
,
and
making
mirth
:
a
meals-meat
is
their
best
reward
.
This
verse
the
LXXII
.
seem
to
have
rendered
onely
Paraphrastically
;
for
{untranscribed Hebrew}
{untranscribed Hebrew}
with
the
hypocrites
of
mockings
,
or
hypocritical
mockers
(
or
jesters
)
for
a
cake
,
reading
,
{untranscribed Hebrew}
,
they
tempted
me
,
they
jeered
or
laught
at
me
;
and
so
the
Latine
,
Arabick
,
and
Aethiopick
:
but
the
Chaldee
,
neerer
the
original
,
with
words
of
flatteries
jeering
and
deriding
;
where
the
words
of
flattery
seem
to
be
set
to
interpret
{untranscribed Hebrew}
.
For
those
that
flatter
,
according
to
the
notion
of
{untranscribed Hebrew}
table-friends
or
Parasites
,
doe
it
on
purpose
to
gain
some
such
reward
;
and
nothing
more
common
with
such
kinde
of
flatterers
,
than
by
deriding
and
scoffing
of
others
to
intertain
them
who
give
them
their
meat
:
and
therefore
as
{untranscribed Hebrew}
,
a
word
of
the
same
origination
,
signifies
both
a
cake
and
a
jeer
;
so
those
that
gibe
for
a
cake
may
here
be
thought
sit
proverbially
to
express
those
that
scoffe
,
and
jeer
,
and
reproach
causlessely
,
in
the
former
verse
,
and
accordingly
they
are
here
styled
{untranscribed Hebrew}
{untranscribed Hebrew}
the
very
word
from
which
our
English
knave
seems
to
be
deduced
.
It
signifies
simulatores
,
men
that
act
parts
,
and
personate
,
and
particularly
delators
,
whisperers
,
backbiters
;
and
with
{untranscribed Hebrew}
{untranscribed Hebrew}
subsannationum
(
from
{untranscribed Hebrew}
irrisit
)
added
to
it
,
it
signifies
that
sort
of
delators
,
that
doe
it
by
way
of
jeer
or
derision
.
As
for
the
preposition
{untranscribed Hebrew}
,
which
begins
the
verse
,
it
is
best
rendred
cum
with
,
as
that
signifies
like
them
,
or
after
the
manner
of
them
;
Impurorum
helluonum
ritu
,
saith
Castellio
,
after
the
manner
of
such
.
Another
possible
notion
of
{untranscribed Hebrew}
the
learned
Mr.
Pocock
hath
suggested
to
me
from
the
Arabick
use
of
the
word
for
perverse
,
or
crooked
;
as
if
it
were
mockers
of
perversenesse
,
i
.
e
.
perverse
mockers
.
V.
20.
Speak
peace
]
In
this
verse
the
Lxxii
.
have
much
departed
from
the
Hebrew
,
as
now
we
have
it
.
{untranscribed Hebrew}
For
{untranscribed Hebrew}
they
speak
not
peace
,
they
read
,
{untranscribed Hebrew}
,
they
speak
indeed
peaceable
words
to
me
,
evidently
reading
{untranscribed Hebrew}
to
me
,
for
{untranscribed Hebrew}
not
;
]
which
both
the
Chaldee
and
Syriack
retein
,
though
the
Latine
and
Arabick
,
following
the
Lxxii
.
leave
it
out
.
Then
for
{untranscribed Hebrew}
and
against
the
quiet
of
the
land
,
from
{untranscribed Hebrew}
{untranscribed Hebrew}
quievit
,
which
the
Chaldee
accordingly
renders
,
against
the
righteous
of
the
earth
being
quiet
in
the
age
,
they
read
{untranscribed Hebrew}
in
anger
;
not
misreading
it
{untranscribed Hebrew}
anger
,
as
some
think
,
but
taking
{untranscribed Hebrew}
in
that
notion
of
anger
,
or
commotion
,
as
sometimes
it
is
acknowledged
to
signifie
.
The
Latine
follow
them
herein
,
but
then
adde
terrae
,
of
the
earth
;
which
makes
it
probable
,
that
so
the
Lxxii
.
also
read
,
{untranscribed Hebrew}
,
but
that
Scribes
deceived
by
the
affinity
of
{untranscribed Hebrew}
(
the
last
syllable
of
{untranscribed Hebrew}
)
to
{untranscribed Hebrew}
,
chanced
to
omit
it
:
however
the
Arabick
and
Aethiopick
herein
follow
them
,
though
the
Latine
do
not
.
V.
25.
So
would
we
have
it
]
the
phrase
of
saying
to
their
souls
{untranscribed Hebrew}
{untranscribed Hebrew}
,
as
a
token
of
joy
or
satisfaction
,
is
very
ordinary
.
The
Lxxii
.
have
literally
rendred
it
by
saying
to
their
soul
,
{untranscribed Hebrew}
,
well
,
well
;
the
Chaldee
paraphrastically
,
our
soul
is
glad
;
the
Syriack
,
our
soul
is
at
rest
(
agreeable
to
that
of
{untranscribed Hebrew}
,
soul
take
thy
rest
,
Luke
xii
.
19.
)
The
clear
meaning
of
it
is
,
their
applauding
themselves
in
their
doings
,
and
the
prosperousnesse
thereof
,
rejoycing
and
triumphing
therein
.
The
Thirty
Sixth
Psalm
.
TO
the
chief
Musitian
,
A
Psalm
of
David
the
servant
of
the
Lord
.
The
thirty
sixth
Psalm
was
composed
by
David
in
reflection
on
himself
,
and
his
own
sincerity
and
dependance
on
God
,
in
the
time
of
his
distress
,
(
when
Saul
persecuted
him
,
saith
the
Syriack
and
the
Arabick
;
)
and
it
was
committed
by
him
to
the
Praefect
of
his
Musick
.
1.
The
transgression
of
the
wicked
saith
within
a.
my
heart
,
that
there
is
no
fear
of
God
before
his
eyes
.
The
actions
of
wicked
men
are
such
,
so
absolutely
contrary
to
Gods
laws
,
and
threats
,
and
promises
,
to
all
that
we
know
of
God
,
that
a
man
that
considers
them
,
cannot
choose
but
resolve
,
that
either
they
doe
not
believe
at
all
that
there
is
a
God
,
or
that
they
doe
not
really
and
in
earnest
fear
or
care
for
him
.
2.
For
he
hath
smoothed
it
to
him
in
his
own
eyes
,
when
his
iniquity
is
ready
to
be
found
out
,
and
hated
.
b
.
flattereth
himselfe
in
his
own
eyes
,
untill
his
abominable
sin
be
found
out
.
For
committing
these
sins
that
God
sees
,
and
hates
,
and
abhorres
,
and
is
even
ready
to
punish
,
they
think
they
can
put
so
fair
a
gloss
upon
them
,
that
God
shall
not
finde
any
fault
with
them
.
They
pretend
,
forsooth
,
that
they
have
done
nothing
amiss
,
varnishing
over
the
fouler
parts
of
them
with
some
specious
colour
of
pious
intentions
,
&c.
And
so
impudent
they
are
,
that
they
dare
do
this
,
flatter
God
,
and
pretend
to
religion
,
even
then
when
their
sin
is
ready
to
be
found
out
,
and
punished
by
him
.
3.
The
words
of
his
mouth
are
iniquity
and
deceit
:
he
hath
left
off
to
understand
that
be
may
do
good
.
{untranscribed Hebrew}
be
wise
,
and
to
do
good
.
All
their
speeches
are
designed
to
mischief
,
and
cheat
others
,
and
advance
and
benefit
themselves
;
and
for
justice
or
charity
,
they
give
over
all
care
or
study
of
them
,
being
so
far
from
the
practice
of
them
,
that
they
do
not
so
much
as
desire
to
understand
what
belongs
to
them
.
4.
He
deviseth
mischief
upon
his
bed
;
he
setteth
himself
in
a
way
that
is
not
good
;
he
abhorreth
not
evil
.
They
plot
,
and
study
,
and
meditate
wayes
of
wronging
others
:
there
is
nothing
so
ill
,
that
they
will
not
adventure
on
,
if
it
be
for
their
turn
:
they
overcome
those
aversions
,
that
even
corrupt
nature
hath
,
to
some
greater
more
enormous
sins
;
it
will
go
down
with
them
,
if
it
seem
contributive
to
their
interests
.
5.
Thy
mercy
,
O
Lord
,
is
in
the
heavens
,
and
thy
faithfulness
reacheth
unto
the
clouds
.
But
from
all
their
machinations
I
have
my
sure
and
safe
resort
to
thy
goodness
and
thy
fidelity
,
O
Lord
;
each
of
which
are
infinite
,
and
unmeasurable
,
and
shall
never
fail
them
that
are
qualified
to
receive
benefit
from
them
.
6.
Thy
righteousness
is
like
the
great
mountains
,
thy
judgements
are
a
great
deep
:
O
Lord
,
thou
preservest
man
and
beast
.
What
thou
hast
once
promised
,
shall
most
certainly
be
performmed
;
thy
faithfulness
is
unmoveable
.
What
thou
pleasest
to
have
done
,
shall
certainly
come
to
pass
,
though
by
means
unfathomable
,
and
unsearchable
,
such
as
no
man
can
give
account
of
.
Thy
over-ruling
and
wisely-disposing
providence
it
is
,
by
which
all
creatures
have
their
being
and
preservation
.
7.
How
excellent
is
thy
loving
kindness
,
O
God
?
Therefore
the
children
of
men
under
the
shadow
of
thy
wings
shall
have
confide●ce
.
{untranscribed Hebrew}
put
their
trust
under
the
shadow
of
thy
wings
.
Thy
mercy
and
favour
,
O
Lord
,
is
of
all
things
in
the
world
most
highly
valuable
:
and
therefore
for
them
that
have
their
hold
in
it
,
that
have
not
forfeited
their
tenure
in
thy
favour
,
and
fatherly
providence
,
they
may
be
most
confident
,
that
no
evil
shall
befall
them
.
8.
They
shall
be
abundantly
satisfied
with
the
fatness
of
thy
house
;
and
thou
shalt
make
them
drink
of
the
river
of
thy
pleasures
.
All
the
good
things
of
this
life
shall
be
in
the
greatest
abundance
of
satisfaction
reacht
out
unto
them
;
their
life
shall
be
filled
with
pleasures
,
continually
flowing
in
to
them
,
in
all
their
performances
.
't
is
out
of
an
unexhausted
magazin
,
that
they
are
provided
for
;
out
of
a
most
fluent
stream
of
divine
plenty
,
that
they
are
filled
.
9.
For
with
thee
is
the
fountain
of
life
;
and
in
thy
light
shall
we
see
light
.
God
is
an
ever-flowing
spring
and
vein
of
all
felicity
,
of
this
and
another
life
:
All
the
good
that
any
man
injoyes
,
or
aspires
to
,
comes
only
from
his
free
favour
and
mercy
.
10.
O
continue
thy
loving
kindness
unto
them
that
know
thee
,
and
thy
righteousness
to
the
upright
in
heart
.
The
continuance
of
those
comprehends
all
manner
of
bliss
.
O
blessed
Lord
,
do
not
withdraw
them
from
thy
servants
;
make
good
those
exceeding
rich
promises
,
which
thou
hast
confirmed
to
all
those
that
sincerely
adhere
to
thee
,
and
depart
not
from
thee
.
11.
Let
not
the
foot
of
pride
come
against
me
,
and
let
not
the
hand
of
the
wicked
remove
me
.
O
let
not
the
violence
of
proud
and
wicked
men
be
able
to
do
me
any
hurt
.
12.
There
are
the
workers
of
iniquity
fallen
:
they
are
cast
down
and
shall
not
be
able
to
rise
.
And
in
this
I
am
confident
thou
wilt
hear
my
prayer
;
and
so
I
rely
on
thee
for
the
performance
as
chearfully
,
as
if
they
were
already
subdued
,
and
brought
so
low
,
that
they
should
never
recover
,
or
make
any
more
assaults
upon
me
.
Annotations
on
Psalm
XXXVI
.
V.
1.
My
heart
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
my
heart
,
the
Syriack
reads
{untranscribed Hebrew}
his
heart
,
The
wicked
man
thinks
wicke
ness
in
his
heart
;
and
the
Lxxii
.
{untranscribed Hebrew}
,
within
himselfe
,
as
reading
{untranscribed Hebrew}
his
heart
.
But
the
Chaldee
accords
with
our
reading
of
the
Hebrew
,
in
the
middle
{untranscribed Hebrew}
of
my
heart
;
and
so
we
have
all
reason
to
continue
it
.
And
the
meaning
of
it
,
though
somewhat
Poetically
exprest
,
will
not
be
obscure
.
For
wickednesse
,
by
a
prosopopoeia
,
is
made
to
speak
and
declare
what
are
the
thoughts
of
that
man
wherein
it
is
,
viz.
that
he
hath
no
fear
of
God
before
his
eyes
(
i
.
e
.
I
suppose
in
Hebrew
style
,
before
Gods
eyes
;
as
to
fear
before
him
,
to
doe
evil
in
his
eyes
,
and
many
the
like
phrases
are
obvious
.
)
This
,
saith
the
Psalmist
,
it
declares
in
the
inner
part
of
my
heart
;
not
to
my
ears
,
but
to
my
understanding
:
it
saith
it
in
my
heart
,
i
.
e
.
gives
me
reason
so
to
resolve
and
conclude
it
.
V.
2.
He
flattereth
]
The
construction
of
this
v.
2.
which
is
somewhat
perplext
,
may
best
be
cleared
by
observing
the
notion
of
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
we
render
,
flattereth
,
in
the
beginning
.
{untranscribed Hebrew}
as
it
signifies
to
divide
into
equal
parts
,
so
also
it
signifies
laevigare
,
to
smooth
(
and
so
in
speech
to
flatter
;
)
and
so
in
Hiphil
it
is
here
taken
,
and
being
applied
to
sin
,
whether
{untranscribed Hebrew}
in
the
former
verse
,
or
{untranscribed Hebrew}
in
this
verse
,
it
signifies
to
put
a
soft
,
and
smooth
,
and
fair
guise
on
it
,
as
if
there
were
nothing
course
or
rough
,
nothing
amiss
in
it
.
Next
then
,
it
must
be
considered
to
whom
{untranscribed Hebrew}
{untranscribed Hebrew}
to
him
,
refers
;
which
by
reason
of
the
double
antecedent
,
the
wicked
,
●nd
God
,
may
seem
uncertain
,
but
is
by
our
English
referred
to
the
wicked
himselfe
.
But
the
designe
of
the
verse
being
to
prove
,
that
the
wicked
hath
no
fear
of
God
before
his
eyes
,
and
that
,
as
was
said
,
before
Gods
eyes
,
it
will
be
most
reasonable
to
interpret
{untranscribed Hebrew}
of
God
,
he
hath
smoothed
his
sin
to
him
,
i
.
e
.
to
God
,
made
it
appear
very
fair
and
smooth
;
but
this
not
really
,
but
{untranscribed Hebrew}
in
his
own
eyes
,
{untranscribed Hebrew}
to
his
own
thinking
.
And
thus
certainly
the
Lxxii
.
understood
it
,
who
render
it
paraphrastically
{untranscribed Hebrew}
,
he
ha
h
deal
deceitfully
before
him
,
i
.
e
.
God
,
hath
indeavoured
to
cheat
God
,
and
give
him
a
very
fair
gloss
,
and
smooth
appearance
of
his
sin
.
And
then
follows
{untranscribed Hebrew}
,
{untranscribed Hebrew}
when
his
sin
is
ready
to
be
found
out
,
to
be
hated
;
so
ל
signifies
,
see
Ios
.
ii
.
5.
{untranscribed Hebrew}
when
the
gate
was
ready
to
be
shut
:
the
Syriack
renders
it
most
fully
,
when
the
time
was
come
that
the
gate
is
shut
in
the
evening
;
and
the
Arabick
,
when
the
gate
was
to
be
shut
,
for
it
follows
,
they
went
out
.
This
is
a
most
perspicuous
rendering
of
those
words
.
The
LXXII
.
have
followed
the
letter
very
close
,
{untranscribed Hebrew}
,
literally
rendering
the
two
infinitives
by
infinitives
,
but
omitting
onely
the
preposition
ל
in
both
places
,
and
supplying
it
by
the
article
{untranscribed Hebrew}
,
and
so
leaving
it
free
to
be
rendered
as
ל
imports
,
when
his
sin
is
ready
to
be
found
out
,
meaning
still
when
God
is
ready
to
punish
,
i
.
e
.
to
finde
out
,
and
hate
their
iniquity
.
The
Thirty
Seventh
Psalm
.
A
Psalm
of
David
.
The
thirty
seventh
Psalm
,
composed
by
David
,
is
an
exhortation
to
contentment
,
and
chearfull
submission
to
all
Gods
dispensations
;
especially
his
eminent
work
of
providence
,
in
permitting
wicked
men
to
prosper
for
a
while
;
with
addition
of
reasons
to
inforce
that
exhortation
,
the
consideration
especially
of
the
farre
happier
condition
of
godly
men
.
1.
Be
not
emulous
.
See
noted
.
Fret
not
thy selfe
because
of
evil
doers
,
neither
be
thou
envious
against
the
workers
of
iniquity
.
There
is
very
little
reason
that
any
man
should
envie
the
prosperous
condition
of
wicked
men
in
this
world
,
or
be
excited
or
tempted
thereby
to
to
be
like
them
or
,
joyn
with
them
.
Chald
.
take
the
same
course
.
2.
For
they
shall
soon
be
cut
down
like
the
grass
,
and
wither
as
the
green
herb
.
For
their
prosperity
is
not
likely
to
be
durable
:
though
they
flourish
for
a
while
,
yet
is
this
no
more
than
the
verdure
of
the
g●asse
or
herb
of
the
field
,
which
presently
fades
away
,
and
then
it
is
cut
down
,
and
carried
thence
.
3.
Trust
in
the
Lord
,
and
doe
good
;
dwell
is
the
land
,
and
keep
,
or
feed
in
or
by
faith
,
or
continually
.
so
shalt
thou
a.
dwell
in
the
land
,
and
verily
thou
shalt
be
fed
.
Thy
much
more
prudent
and
thriving
course
is
,
to
adhere
and
cleave
fast
to
God
,
to
place
thy
full
trust
in
him
,
and
goe
on
cheerfully
in
doing
all
the
good
thou
art
capable
of
;
and
so
to
continue
and
increase
,
to
dwell
,
and
seed
and
live
in
faith
,
to
order
all
thy
actions
by
the
rule
of
Gods
will
and
commands
,
as
long
as
thy
abode
is
on
this
earth
.
4.
Delight
thy selfe
also
in
the
Lord
,
and
he
shall
give
thee
the
desires
of
thy
heart
.
Let
all
thy
designes
,
thy
pleasures
thy
satisfactions
be
placed
in
God
;
let
it
be
thy
greatest
joy
to
doe
what
is
most
acceptable
to
him
:
and
then
never
doubt
but
he
will
bestow
on
thee
that
which
is
absolutely
best
for
thee
;
and
even
whilst
he
withholds
from
thee
what
thou
most
wishest
,
give
thee
that
which
thou
shalt
finde
to
be
much
more
for
thy
turne
,
and
so
more
eminently
the
object
of
thy
universal
desires
,
those
of
craving
that
which
is
most
for
thy
advantage
.
5
Devoke
thy
way
on
the
Lord
,
and
hope
〈◇〉
him
.
b
.
Commit
thy
way
unto
the
Lord
;
trust
also
in
him
,
and
he
shall
bring
it
to
pass
.
Whatever
thou
wantest
or
desirest
,
leave
it
to
God
;
make
all
thy
applic●tions
to
him
,
and
depend
on
him
,
that
he
will
either
give
thee
in
kinde
what
thou
desirest
,
or
by
aequivalence
somewhat
that
is
better
for
thee
.
6.
And
he
shall
bring
forth
thy
righteousness
as
the
light
,
and
thy
judgment
as
the
noon-day
.
And
what
slanders
or
calumnies
soever
others
shall
lay
upon
thee
,
God
will
in
his
time
,
by
his
own
wayes
,
vindicate
thine
integrity
.
7.
Be
silent
to
—
c
.
Rest
in
the
Lord
,
and
wait
patiently
for
him
:
envy
n●t
,
be
not
a
m●lous
.
d
.
fret
not
thy selfe
because
of
him
who
prospereth
in
his
way
,
because
of
the
man
who
bringeth
wicked
devices
to
pass
.
Never
think
fit
to
repine
,
or
complain
,
or
murmure
at
Gods
oeconomy
,
to
object
,
if
it
be
but
in
thy
heart
,
against
the
prosperity
of
wicked
men
,
and
the
strange
successefulnesse
of
their
ungodly
designes
;
much
lesse
be
instigated
by
these
considerations
to
imitate
them
:
have
patience
a
while
,
and
thou
shalt
see
much
of
Gods
wisdome
,
and
justice
,
and
even
of
mercy
in
this
dispensation
of
his
;
8.
Cease
from
anger
,
and
forsake
wrath
;
envy
not
so
as
to
doe
evil
also
.
fret
not
thy selfe
in
any
wise
to
doe
evill
.
Such
as
may
reasonably
supersede
all
thy
displeasure
and
dislikes
,
and
secure
thee
from
so
envying
their
lot
,
as
to
think
fit
to
imitate
them
.
9.
For
evill
doers
shall
be
cut
off
:
but
those
that
waite
upon
the
Lord
,
these
shall
inherite
the
earth
.
For
the
generall
common
end
of
wicked
doers
is
untimely
excision
,
signal
punishment
even
in
this
life
,
(
and
that
certainly
attended
with
the
miseries
of
another
life
:
)
whereas
the
lot
of
pious
men
,
that
adhere
and
keep
f●st
to
God
,
is
generally
length
of
dayes
,
and
prosperity
in
this
world
,
(
and
if
that
fail
,
an
abundant
compensation
of
blisse
in
another
world
.
)
10.
For
yet
a
little
while
,
and
the
wicked
shall
not
be
:
yea
,
thou
shalt
diligently
consider
his
place
,
and
it
shall
not
be
.
Those
that
now
prosper
most
,
and
are
lookt
on
at
favoured
by
providence
above
others
,
shall
after
a
small
space
,
be
as
remarkable
for
Gods
judgements
and
vengeance
,
even
eradication
of
them
and
their
posterities
.
11.
But
the
meeck
shall
inherite
the
earth
,
and
shall
delight
themselves
in
the
abundance
of
peace
.
When
the
patient
waiters
on
God
,
that
will
not
enterprise
any
unlawfull
course
,
to
deliver
themselves
from
any
pressure
,
by
some
good
motion
of
the
divine
providence
,
are
returned
to
the
most
prosperous
condition
,
to
abundance
of
all
felicity
in
this
life
.
12.
The
wicked
plotteth
against
the
just
,
and
gnasheth
upon
him
with
his
teeth
.
Atheisticall
wicked
men
are
bitterly
displeased
at
the
righteous
,
and
lay
designes
of
treachery
and
mischief
against
such
.
13.
The
Lord
shall
laugh
at
him
;
for
he
seeth
that
his
day
is
coming
.
But
God
dissipates
their
projects
,
frustrates
and
disappoints
them
,
by
bringing
his
vengeance
upon
them
.
14.
The
wicked
have
drawn
out
the
sword
,
and
have
bent
their
bow
,
to
cast
down
the
poor
and
needy
,
and
to
slay
such
as
be
of
upright
conversation
.
15.
Their
sword
shall
turn
into
their
heart
,
and
their
bowes
shall
be
broken
.
When
ungodly
men
have
made
all
their
cruellest
preparations
,
for
the
oppressing
all
that
are
weaker
,
or
more
conscientious
then
themselves
,
and
think
they
have
great
advantages
on
their
side
,
by
reason
of
their
strength
,
and
policy
,
and
forwardness
to
adventure
on
any
thing
,
be
it
never
so
unlawfull
,
especially
when
't
is
●gainst
those
that
want
strength
,
make
not
use
of
secular
wisdome
,
and
abhor
the
admitting
of
any
unlawful
means
for
the
preserving
of
themselves
,
it
is
very
observable
,
how
,
against
all
humane
likelyhood
,
God
converts
their
projects
into
their
own
ruine
,
and
secures
good
men
from
the
evils
that
were
designed
against
them
.
16.
A
little
that
a
righteous
man
hath
is
better
than
the
riches
of
many
wicked
.
And
therefore
as
there
is
an
emptiness
,
and
want
of
satisfaction
in
all
wealth
that
is
ill
gotten
;
so
there
is
also
such
a
curse
and
blast
attending
it
,
that
the
meanest
pittance
well
acquired
is
●uch
to
be
preferred
,
in
these
(
as
in
many
other
)
respects
,
before
all
the
possessions
of
all
the
wicked
men
in
the
world
.
17.
For
the
armes
of
the
wicked
shall
be
broken
:
but
the
Lord
upholdeth
the
righteous
.
For
as
God
is
in
justice
ingaged
to
subdue
the
power
,
and
blast
the
prosperity
of
wicked
men
;
so
hath
he
,
by
his
gracious
promise
,
obliged
himselfe
to
support
the
pious
man
;
and
either
to
deliver
him
out
of
his
pressures
,
or
to
uphold
him
under
them
.
18.
The
Lord
knoweth
the
dayes
of
the
upright
;
and
their
inheritance
shall
be
for
ever
.
The
actions
of
good
men
are
seen
,
and
laid
up
,
and
will
not
faile
of
being
rewarded
by
God
,
not
only
with
the
comforts
of
this
life
continued
to
them
and
theirs
,
but
especially
with
the
greatest
and
most
valuable
rewards
,
a
never
failing
possession
in
heaven
secured
to
them
.
19.
They
shall
not
be
ashamed
in
the
evill
times
;
and
in
the
dayes
of
famine
they
shall
be
satisfied
.
In
times
of
adversity
,
persecution
and
distresse
,
they
shall
be
richly
provided
for
;
and
even
when
others
want
,
they
shall
have
a
competency
as
long
as
they
rely
on
God
,
he
will
not
fail
them
,
nor
destitute
them
.
20.
But
the
wicked
shall
perish
,
and
the
enemies
of
the
Lord
shall
shall
consume
as
the
pretious
part
of
rams
,
they
shall
consume
into
smoak
.
be
e
.
as
the
fat
of
lambs
:
they
shall
consume
,
into
smoak
shall
they
consume
away
.
But
refractory
men
,
opposers
of
the
wayes
of
God
,
shall
be
used
as
Gods
sacrifices
,
slain
in
the
midst
of
their
prosperity
,
burnt
to
ashes
,
and
consumed
into
smoak
;
they
shall
finally
and
utterly
be
destroyed
.
21.
The
wicked
borroweth
,
and
payeth
not
again
:
but
the
righteous
sheweth
mercy
,
and
giveth
.
There
is
great
difference
in
the
actions
of
pious
and
wicked
men
,
and
such
as
,
one
would
think
,
should
much
tend
to
the
inriching
the
wicked
,
and
impoverishing
the
pious
.
The
former
parts
with
nothing
,
neither
gives
,
nor
lends
,
but
on
the
contrary
borrows
as
much
as
he
can
,
and
never
thinks
of
repaying
:
but
the
latter
is
so
farre
from
such
injustice
,
that
he
abounds
in
all
works
of
charity
and
mercy
,
and
never
expects
the
least
return
for
it
.
Or
the
wicked
is
generally
in
a
broken
,
indigent
,
necessitous
condition
,
is
forced
to
borrow
,
and
is
not
able
to
repay
,
and
so
incurrs
the
miseries
of
a
wretched
debtor
,
Mat
.
18.34
.
but
the
righteous
is
so
far
from
this
estate
,
that
he
is
able
to
lend
and
give
to
others
.
22.
For
the
blessed
.
such
as
f
.
be
blessed
of
him
shall
inherit
the
earth
:
and
the
cursed
.
they
that
be
cursed
of
him
shall
be
cut
off
.
And
the
reason
is
clear
:
God
hath
the
disposing
and
distributing
of
the
things
of
this
world
;
and
he
hath
promised
his
blessing
to
the
pious
and
just
and
charitable
,
and
denounced
curses
to
the
unjust
,
impious
,
and
withall
penutious
,
and
griping
worldling
:
accordingly
so
it
is
,
he
prospereth
the
former
,
and
gives
them
and
their
posterities
a
peaceable
and
plentifull
being
here
;
and
blasteth
and
curseth
,
and
rooteth
out
the
other
.
23.
The
steps
of
a
man
{untranscribed Hebrew}
good
man
are
ordered
by
the
Lord
;
and
he
shall
accept
{untranscribed Hebrew}
delighteth
in
his
way
.
As
long
as
mens
actions
are
conformable
to
the
will
of
God
,
and
the
directions
which
he
gives
for
the
guiding
of
them
,
(
as
the
actions
of
the
just
and
charitable
are
)
in
an
high
degree
,
so
long
are
they
most
acceptable
,
and
well-pleasing
to
him
,
and
so
sure
to
be
accepted
by
him
.
24.
Though
he
fall
,
he
shall
not
be
cast
away
,
or
,
dasht
to
pieces
.
utterly
g
.
cast
down
;
for
the
Lord
upholdeth
him
with
his
hand
.
They
that
are
carefull
of
these
practises
,
when
afflictions
befall
,
shall
not
be
ruined
by
them
:
for
God
,
by
his
secret
wayes
of
providence
,
shall
support
them
under
,
or
deliver
them
out
of
them
.
25.
I
have
been
young
,
and
now
am
old
;
yet
have
I
not
seen
the
h
.
righteous
forsaken
,
nor
his
seed
begging
bread
.
From
the
beginning
of
my
life
to
this
day
making
diligent
observation
in
this
matter
,
I
am
now
able
truly
to
pronounce
,
that
I
never
could
see
or
hear
of
any
example
of
a
just
,
and
pious
,
and
virtuous
man
,
that
was
eminently
charitable
and
mercifull-minded
,
that
ever
brought
himselfe
or
his
posterity
to
want
by
that
means
.
26.
He
is
all
the
day
,
or
every
day
,
{untranscribed Hebrew}
ever
mercifull
and
lendeth
;
and
his
seed
is
blessed
.
Though
he
be
continually
pouring
out
of
his
store
,
in
works
of
mercy
,
giving
and
lending
freely
to
those
that
want
,
which
a
man
would
think
sufficient
to
wast
and
ruine
his
worldly
plenty
,
and
impoverish
him
,
or
at
least
his
posterity
;
yet
he
that
observes
shall
finde
it
much
otherwise
,
that
the
posterity
of
such
scatterers
generally
thrive
much
the
better
for
it
.
27.
Depart
from
evil
,
and
doe
good
,
and
dwell
for
evermore
.
And
therefore
the
most
prudent
thriving
course
imaginable
is
this
;
strictly
to
abstain
from
all
known
sin
,
and
to
be
carefully
exercised
in
all
good
works
,
especially
those
of
mercy
;
and
then
thou
hast
the
promise
of
a
long
and
prosperous
life
here
,
and
of
heaven
and
immortal
glory
hereafter
.
28.
For
the
Lord
loveth
judgment
,
and
forsaketh
not
his
mercifull
ones
,
{untranscribed Hebrew}
Saints
:
they
are
preserved
i
.
for
ever
;
but
the
seed
of
the
wicked
shall
be
cut
off
.
For
the
lives
of
just
men
are
acceptable
to
God
,
and
to
mercifull
charitable
men
peculiarly
the
promise
is
made
,
that
God
will
shew
them
mercy
,
and
deal
with
them
as
they
have
dealt
with
others
,
relieve
and
support
them
in
their
distress
,
and
signally
prosper
them
and
their
posterity
;
and
yet
farther
reserve
a
rich
reward
for
them
in
another
world
:
whilst
his
judgments
remarkably
seise
on
the
posterity
of
wicked
men
,
especially
of
the
unjust
and
covetous
oppressor
.
29.
The
righteous
shall
inherit
the
land
,
and
dwell
therein
for
ever
.
Accordingly
you
shall
observe
,
that
just
,
pious
,
and
mercifull-minded
men
,
have
their
peculiar
portion
of
a
long
and
prosperous
life
in
this
world
,
they
,
and
their
posterity
,
if
they
walk
in
their
steps
.
30.
The
mouth
of
the
righteous
speaketh
wisdome
,
and
his
tongue
talketh
of
judgment
.
31.
The
law
of
his
God
is
in
his
heart
:
none
of
his
steps
shall
slide
.
All
such
mens
thoughts
and
discourses
are
busied
on
the
true
saving
(
not
worldly
,
carnal
or
diabolical
)
wisdome
,
on
the
practice
of
virtue
,
and
the
sincere
obedience
to
all
Gods
commands
.
And
this
God
is
sure
to
reward
with
his
assistance
and
support
,
and
accordingly
preserve
them
from
all
evill
.
32.
The
wicked
watcheth
the
righteous
,
and
seeketh
to
slay
him
.
33.
The
Lord
will
not
leave
him
in
his
hand
,
nor
condemn
him
when
he
is
judged
.
't
is
to
be
expected
indeed
,
that
wicked
men
should
use
all
arts
,
and
attempts
of
treachery
,
to
oppress
,
and
even
to
undoe
,
and
kill
the
pious
and
meek
,
charitable
person
,
who
is
most
weakly
furnished
with
worldly
aids
to
repel
or
secure
himselfe
from
their
malice
:
But
then
God
will
interpose
for
his
relief
,
and
avert
their
designed
violence
from
him
.
34.
Wait
on
the
Lord
,
and
keep
his
way
,
and
he
shall
exalt
thee
to
inherite
the
land
:
when
the
wicked
are
cut
off
,
thou
shalt
see
it
.
Keep
close
to
God
,
and
in
obedience
to
all
his
laws
,
and
in
so
doing
rely
and
depend
with
confidence
on
him
,
and
prepare
thy selfe
contentedly
to
bear
whatsoever
he
shall
send
;
and
doubt
not
but
,
in
his
due
time
,
he
will
bring
thee
to
a
prosperous
condition
,
even
in
this
world
(
unless
in
his
secret
wisdome
he
see
it
better
for
thee
to
expect
thy
full
reward
in
another
world
,
and
that
is
infinitely
more
desirable
to
thee
:
)
and
thou
shalt
live
to
see
his
punishments
poured
out
upon
the
ungodly
.
35.
I
have
seen
the
wicked
terrible
.
k
.
in
great
power
,
and
spreading
himself
like
a
green
tree
sprung
up
in
the
place
,
or
a
flourishing
native
.
green
bay-tree
.
It
is
matter
of
very
vulgar
observation
,
that
wicked
men
are
very
great
and
formidable
for
a
while
,
flourish
and
prosper
exceedingly
,
and
have
moreover
all
seeming
advantages
to
aeternize
this
prosperity
to
them
and
their
posterity
,
and
are
not
discern'd
to
have
any
thing
come
crosse
,
to
hinder
their
thriving
in
the
world
:
36.
And
Yet
l.
he
passed
away
,
and
loe
,
he
was
not
:
yea
,
I
sought
him
,
but
he
could
not
be
found
.
And
yet
of
a
suddain
,
in
a
trice
,
they
are
destroyed
,
and
no
remainder
of
them
is
to
be
found
;
their
very
memory
is
utterly
gone
.
37.
m
.
Marke
the
perfect
man
,
and
behold
the
upright
;
for
the
last
part
.
end
of
that
man
is
peace
.
This
you
may
generally
observe
,
that
sincere
and
just
(
especially
if
they
be
also
charitable
,
mercifull
)
men
doe
(
what
ever
pressures
they
meet
with
for
a
time
)
at
length
recover
a
peaceable
and
prosperous
condition
to
them
and
their
posterity
.
38.
But
the
transgressors
shall
be
destroyed
at
once
.
n
.
together
;
and
the
last
part
.
end
of
the
wicked
shall
be
cut
off
.
But
wicked
men
,
on
the
contrary
,
come
to
utter
ruine
and
destruction
:
and
though
it
be
long
deferred
sometimes
,
yet
it
comes
with
a
vengeance
at
last
,
to
the
cradicating
them
and
their
posterities
.
39.
For
the
salvation
of
the
righteous
is
of
the
Lord
;
he
is
their
strength
in
the
time
of
trouble
.
And
the
account
is
clear
;
God
by
his
providence
delivers
the
righteous
and
mercifull
men
,
defends
and
supports
them
in
all
their
distresses
.
40.
And
the
Lord
shall
help
them
,
and
deliver
them
;
he
shall
deliver
them
from
the
wicked
,
and
save
them
,
because
they
trust
in
him
.
And
a
sure
tenure
they
have
in
his
mercy
for
assistance
and
preservation
from
all
the
machinations
of
wicked
men
,
as
being
in
the
number
of
those
that
rely
and
depend
on
God
,
according
to
his
own
promise
;
and
so
may
from
his
fidelity
expect
and
challenge
deliverance
.
Annotations
on
Psalm
XXXVII
.
V.
3.
Dwell
]
The
latter
part
of
this
v.
3.
is
variously
interpreted
.
And
first
for
{untranscribed Hebrew}
,
{untranscribed Hebrew}
all
the
antients
agree
to
render
it
in
the
Imperative
,
inhabite
the
land
,
or
dwell
in
it
.
And
then
all
the
difficulty
is
,
whether
this
imperative
have
not
the
sense
of
a
future
,
(
as
oft
it
hath
.
)
If
so
,
then
our
English
hath
rightly
rendred
it
,
so
shalt
thou
dwell
;
and
so
the
Lxxii
.
which
render
this
imperatively
,
{untranscribed Hebrew}
,
inhabite
the
land
,
render
the
next
word
{untranscribed Hebrew}
{untranscribed Hebrew}
and
seed
,
{untranscribed Hebrew}
,
and
thou
shalt
be
fed
.
And
thus
it
will
bear
a
probable
sense
;
Trust
in
the
Lord
,
and
doe
good
;
dwell
in
the
land
,
i
.
e
.
by
way
of
promise
,
thou
shalt
dwell
in
the
land
,
and
be
fed
,
i
.
e
.
provided
for
,
{untranscribed Hebrew}
(
adverbially
)
constantly
,
continually
:
as
v.
27.
Doe
good
,
and
dwell
for
evermore
.
But
I
suppose
,
the
imperative
sense
may
also
very
fitly
be
reteined
,
and
the
force
of
it
be
discerned
,
either
first
,
by
taking
it
by
it selfe
,
(
as
if
the
precept
were
therein
terminated
,
viz.
in
their
dwelling
in
the
earth
)
in
respect
of
those
many
commands
,
given
to
the
Jews
,
of
not
going
down
into
Aegypt
,
of
not
mixing
,
or
conversing
with
any
heathen
;
by
force
whereof
this
of
dwelling
in
the
land
must
be
looked
on
as
a
strict
duty
:
or
Secondly
,
by
joyning
it
with
(
and
making
it
preparative
to
)
the
latter
;
which
that
it
may
be
perspicuous
,
we
must
next
examine
the
meaning
of
{untranscribed Hebrew}
.
{untranscribed Hebrew}
And
here
for
{untranscribed Hebrew}
feed
,
the
Syriack
rendering
{untranscribed Hebrew}
,
and
seek
,
seems
to
have
read
,
with
the
change
of
a
letter
,
ב
for
ר
,
{untranscribed Hebrew}
seek
;
and
then
the
sense
is
obvious
,
Seek
truth
.
Nay
{untranscribed Hebrew}
in
Kal
frequently
signifies
to
love
,
to
be
a
friend
,
see
Psal
.
xiii
.
20.
and
xxviii
.
7.
and
xxix
.
3.
Judg
.
xiv
.
20.
and
then
't
is
,
love
,
or
be
a
friend
or
companion
of
truth
.
But
all
the
other
Interpreters
adhere
to
our
Hebrew
reading
,
and
the
notion
of
feeding
:
the
Lxxii
.
Latine
,
and
Arabick
,
agree
in
{untranscribed Hebrew}
,
thou
shalt
be
fed
;
and
the
Chaldee
,
that
renders
it
{untranscribed Hebrew}
and
be
strong
in
the
faith
,
did
most
probably
mean
by
that
paraphrase
to
express
it
,
food
being
the
means
of
strength
.
Then
for
{untranscribed Hebrew}
.
{untranscribed Hebrew}
The
noun
signifies
either
faith
,
or
fidelity
,
or
certitude
and
constancie
.
The
Lxxii
.
it
seems
take
it
to
signifie
riches
,
as
being
the
things
that
worldly
men
most
trust
in
;
and
so
they
render
it
{untranscribed Hebrew}
,
with
the
wealth
thereof
,
as
taking
ה
for
an
affix
or
pronoun
,
and
{untranscribed Hebrew}
as
all
one
with
{untranscribed Hebrew}
mammon
,
riches
.
And
thus
also
the
Latine
,
and
Arabick
read
from
them
.
But
there
is
no
ground
for
this
rendring
.
The
only
probable
account
is
,
that
,
if
{untranscribed Hebrew}
be
taken
for
feeding
,
and
{untranscribed Hebrew}
not
taken
adverbially
,
then
,
as
a
noune
,
it
here
signifie
,
as
ordinarily
it
doth
,
faith
,
so
as
to
accord
with
trust
in
the
beginning
of
the
verse
:
and
then
understanding
(
as
't
is
frequent
)
the
preposition
ב
,
the
plain
rendring
is
,
{untranscribed Hebrew}
and
feed
in
faith
;
so
as
Hab
.
11.4
.
the
just
shall
live
{untranscribed Hebrew}
in
his
faith
.
To
live
in
,
or
by
his
faith
,
is
to
spend
his
life
,
and
order
his
actions
according
to
the
rule
of
faith
,
the
will
and
pleasure
of
God
;
which
is
the
norma
or
square
of
a
just
mans
life
and
actions
.
And
thus
to
feed
,
and
live
,
is
all
one
:
and
so
to
feed
in
,
or
by
his
faith
,
to
keep
faithfully
to
the
commands
and
will
of
God
,
as
sheep
,
that
keep
in
the
fold
,
as
the
shepherd
would
have
them
.
And
then
here
is
another
probable
sense
of
these
two
last
branches
put
together
:
Dwell
in
the
land
,
and
feed
in
faith
,
i
.
e
.
all
the
time
that
thou
livest
on
the
earth
,
dwell
and
feed
in
faith
,
continue
in
faith
,
and
affiance
,
and
adherence
to
God
,
fall
not
off
from
him
into
any
evill
course
,
whatever
the
temptations
may
be
.
Another
not
improbable
way
of
interpreting
the
place
may
possibly
be
fetcht
from
the
use
of
{untranscribed Hebrew}
among
the
Arabs
,
for
observing
,
or
keeping
a
command
,
or
covenant
,
&c.
as
also
to
observe
what
will
come
of
a
thing
:
and
then
{untranscribed Hebrew}
will
be
,
keep
truth
,
or
faith
,
adhere
constantly
to
it
;
or
again
,
observe
what
will
come
of
it
,
what
will
be
the
end
of
it
.
V.
5.
Commit
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
volvit
,
is
literally
,
roll
;
see
note
on
Psal
.
xxii
.
f
.
And
so
here
it
clearly
signifies
,
Roll
thy
way
on
God
,
divolve
all
thy
concernments
on
him
.
But
the
antient
Interpreters
generally
render
it
,
as
if
it
were
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
reveal
:
so
the
Chaldee
,
Manifest
thy
way
to
the
Lord
;
the
Lxxii
.
{untranscribed Hebrew}
,
reveal
;
and
so
the
Latine
and
Arabick
;
yea
,
and
the
Jewish
Arabick
translator
,
Discover
to
him
thy
occasions
,
or
matters
,
or
needs
,
but
gives
no
account
of
his
thus
rendering
of
{untranscribed Hebrew}
.
But
the
Syriack
read
{untranscribed Hebrew}
direct
thy
way
before
the
Lord
.
V.
7.
Rest
]
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
to
be
silent
,
and
our
English
dumbe
seems
to
be
deduced
from
thence
;
and
the
silence
in
this
place
appears
to
be
that
,
which
is
contrary
to
murmuring
or
complaining
.
The
Chaldee
render
it
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
siluit
,
quievit
,
tranquillus
fuit
;
the
Lxxii
.
{untranscribed Hebrew}
,
be
subject
,
by
way
of
paraphrase
,
the
absolute
subjecting
and
submitting
our selves
to
Gods
will
,
being
the
full
importance
of
this
silence
.
As
for
{untranscribed Hebrew}
{untranscribed Hebrew}
that
follows
,
from
{untranscribed Hebrew}
in
the
notion
of
{untranscribed Hebrew}
expectavit
,
(
and
accordingly
the
Chaldee
render
it
{untranscribed Hebrew}
expect
)
the
Lxxii
.
render
it
{untranscribed Hebrew}
,
deprecate
,
as
from
{untranscribed Hebrew}
,
which
thus
signifies
;
and
because
the
praying
to
God
is
not
only
reconcileable
with
patient
expecting
,
but
withall
is
the
ground
thereof
,
(
we
have
no
reason
to
expect
any
relief
,
which
we
doe
not
pray
for
from
God
)
therefore
,
I
suppose
,
the
Lxxii
.
moved
also
with
the
affinity
of
the
words
,
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
chose
to
explicate
it
by
this
paraphrase
:
and
the
Syriack
do
more
than
imitate
them
;
rendring
{untranscribed Hebrew}
be
silent
,
by
{untranscribed Hebrew}
seek
or
aske
from
]
as
well
as
the
other
by
[
pray
,
]
Aske
of
the
Lord
,
and
pray
before
him
.
V.
7.
Fret
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
or
the
quadriliteral
{untranscribed Hebrew}
to
envie
,
to
contend
,
to
emulate
,
to
strive
to
be
like
or
equal
to
,
will
here
be
best
rendered
,
emulate
,
or
envie
not
,
so
as
to
be
incited
to
doe
what
the
wicked
doe
,
by
seeing
how
well
they
prosper
.
Thus
the
Lxxii
.
render
it
{untranscribed Hebrew}
,
envy
or
emulate
not
;
so
the
Syriack
,
Latine
,
Arabick
,
and
Aethiopick
.
The
Chaldee
also
to
the
same
sense
,
{untranscribed Hebrew}
provoke
not
,
instigate
not
thy
selfe
at
the
wicked
,
who
succeeds
in
his
way
,
the
man
that
executes
or
performs
the
counsell
of
the
wicked
.
And
that
this
of
envying
or
emulating
so
,
as
to
be
stirred
up
(
by
way
of
emulation
)
to
doe
the
like
,
is
here
meant
,
appears
farther
by
v.
8.
where
the
same
word
is
used
again
with
this
addition
,
{untranscribed Hebrew}
{untranscribed Hebrew}
to
doe
evill
also
:
{untranscribed Hebrew}
,
say
the
Lxxii
.
so
as
to
commit
wickedness
;
and
the
Chaldee
,
be
not
incited
or
instigated
that
thou
doe
evill
;
and
the
Syriack
,
emulate
him
not
to
commit
iniquity
;
and
the
Arabick
most
expresly
by
way
of
Paraphrase
,
imitate
not
the
evill
man
.
And
thus
it
was
before
v.
1.
V.
20.
Fat
]
From
{untranscribed Hebrew}
pretiosum
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
as
the
pretious
,
i
.
e
.
the
fat
,
{untranscribed Hebrew}
of
rams
,
or
lambs
;
the
fat
being
most
pretious
,
and
most
useful
in
the
sacrifices
,
and
that
which
is
burnt
,
and
,
as
here
it
follows
{untranscribed Hebrew}
{untranscribed Hebrew}
is
consumed
in
,
or
into
smoak
.
Thus
't
is
ordinary
in
Scripture
to
resemble
wicked
men
,
both
in
themselves
,
and
in
their
punishments
,
to
sacrifices
or
holocausts
,
utterly
burnt
or
destroyed
before
the
Lord
.
The
sacrifice
is
first
fatted
,
and
then
slaughtered
and
killed
before
the
Lord
:
and
so
are
wicked
men
permitted
to
prosper
in
this
world
,
and
grow
rich
,
and
proud
,
and
then
they
are
cut
off
,
and
destroyed
utterly
and
eternally
.
The
Chaldee
,
that
render
it
here
,
the
glory
of
the
rams
,
adde
by
way
of
paraphrase
,
which
are
first
fatted
,
and
then
their
throats
are
cut
;
adding
,
so
shall
the
wicked
faile
,
and
be
consumed
in
the
smoak
of
hell
.
And
the
Syriack
in
like
manner
,
not
by
literal
rendering
,
but
by
way
of
Paraphrase
,
The
enemies
of
the
Lord
being
fatted
,
are
consumed
,
and
goe
away
like
smoak
.
The
Lxxii
.
render
it
{untranscribed Hebrew}
,
as
soon
as
they
are
glorified
and
exalted
;
]
taking
{untranscribed Hebrew}
in
the
notion
of
being
honoured
,
and
for
{untranscribed Hebrew}
{untranscribed Hebrew}
of
rams
,
reading
{untranscribed Hebrew}
,
as
from
{untranscribed Hebrew}
exaltatus
fuit
,
and
ב
servile
.
And
thus
also
the
Paraphrase
is
good
;
as
soon
as
they
are
honoured
and
exalted
,
{untranscribed Hebrew}
,
they
faile
or
consume
as
smoak
:
and
so
the
Arabick
,
when
they
are
glorious
and
lifted
up
,
they
utterly
fail
,
as
smoak
when
it
consumes
.
Other
interpretations
are
given
by
the
Hebrews
.
Abu
Walid
and
Aben
Ezra
mention
the
grass
of
the
pastures
,
or
wood
[
or
bushes
]
of
the
fields
,
which
being
burnt
are
turned
into
smoak
.
The
Jewish
Arab
reads
,
like
the
heavy
[
clouds
]
of
the
meadows
(
as
{untranscribed Hebrew}
is
by
Abu
Walid
and
R.
Tanchum
interpreted
,
thick
,
heavy
,
involved
clouds
,
Zach
.
xiv
.
6.
)
which
seeming
to
lye
heavy
over
the
earth
,
suddenly
turn
into
smoak
,
and
vanish
.
This
seems
to
have
pleased
R.
Sol
.
Jarchi
.
V.
22.
Blessed
]
{untranscribed Hebrew}
{untranscribed Hebrew}
the
blessed
of
him
,
is
by
the
Lxxii
.
rendred
{untranscribed Hebrew}
in
the
active
,
they
that
blesse
him
,
according
to
the
liberty
that
they
frequently
take
of
paraphrasing
(
instead
of
literal
rendering
)
and
taking
in
words
of
affinity
,
in
order
to
that
.
And
thus
the
sense
well
bears
;
Gods
blessings
generally
belonging
to
those
that
are
liberal
,
and
such
being
said
to
bless
God
,
because
their
liberality
is
an
act
of
acknowledgement
or
thanksgiving
,
and
what
they
doe
to
his
poor
servants
,
he
accounts
as
done
to
himselfe
.
But
the
Chaldee
and
Syriack
read
it
in
the
passive
,
the
blessed
of
God
,
or
those
that
are
blessed
of
him
.
V.
24.
Cast
down
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
variously
interpreted
.
The
Lxxii
.
read
{untranscribed Hebrew}
,
which
the
Latine
rightly
renders
,
non
collidetur
,
he
shall
not
be
dasht
to
pieces
,
as
many
things
are
by
falling
:
but
the
Arabick
,
he
shall
not
be
troubled
,
as
if
they
read
it
{untranscribed Hebrew}
,
or
{untranscribed Hebrew}
,
which
thus
signifies
:
but
the
Syriack
more
singly
,
he
is
not
hurt
;
the
Chaldee
by
way
of
Paraphrase
,
if
he
fall
into
infirmity
,
he
shall
not
dy
.
The
Hebrew
{untranscribed Hebrew}
signifies
in
Niphal
either
simply
to
be
thrown
,
or
else
to
be
cast
away
,
as
when
Jon
.
i
.
5.
the
wares
in
the
ship
are
cast
into
the
Sea
,
or
Jonas
himselfe
v.
12.
and
15.
and
so
it
may
signifie
here
,
viz.
so
to
fall
,
as
to
be
cast
away
,
or
lost
by
the
fall
;
but
more
probably
,
(
and
with
more
propriety
to
the
mention
of
falling
)
to
be
thrown
(
as
that
notes
a
real
passive
,
together
with
the
effect
thereof
,
thrown
)
to
the
ground
,
so
as
to
be
dasht
in
pieces
by
the
fall
:
and
to
that
the
Lxxii
.
incline
.
V.
25.
Righteous
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
righteous
,
frequently
in
sacred
style
signifies
a
charitable
or
mercifull
man
,
hath
oft
been
observed
,
(
see
note
on
Mat
.
i
.
9.
)
And
that
here
it
must
be
taken
in
that
sense
,
appears
by
the
context
v.
21.
the
righteous
sheweth
mercy
,
and
giveth
,
and
v.
26.
He
is
ever
mercifull
and
lendeth
—
and
then
there
,
as
here
,
after
all
his
profusion
,
his
seed
is
blessed
.
But
this
must
be
taken
with
one
caution
,
that
this
of
almes-giving
is
but
a
part
of
the
righteousness
here
meant
,
not
the
whole
of
it
;
the
word
,
as
it
oft
signifies
the
almes-giver
,
so
oft
signifying
other
parts
of
our
duty
to
God
,
and
man
,
and
our selves
,
and
all
of
them
comprehended
under
it
.
And
so
the
full
importance
of
it
here
must
be
,
he
that
to
the
other
parts
of
a
pious
and
good
life
,
is
observed
to
superadde
(
see
v.
27.
)
a
special
degree
of
mercifulness
and
communicativeness
to
them
that
want
,
though
of
all
other
virtues
that
be
most
probable
to
diminish
the
possessions
,
yet
it
is
the
Psalmists
observation
,
that
he
never
saw
any
man
impoverished
by
the
most
liberal
practice
of
it
,
but
,
on
the
contrary
,
that
his
seed
is
blessed
,
his
posterity
is
the
more
prosperous
and
flourishing
by
it
.
V.
28.
For
ever
]
In
this
place
there
is
a
concurrence
of
two
things
,
{untranscribed Hebrew}
which
cast
some
suspicion
on
the
Hebrew
text
,
which
now
we
have
,
as
if
it
were
some
way
altered
from
what
the
original
copies
read
.
For
1.
this
being
an
alphabetical
Psalm
,
as
it
is
acknowledged
,
it
is
yet
manifest
,
that
the
leter
ע
is
omitted
:
2.
the
LXXII
.
in
this
place
put
in
two
words
,
which
are
not
found
in
our
Hebrew
;
some
copies
read
them
{untranscribed Hebrew}
,
the
blameless
shall
be
avenged
,
and
so
the
Arabick
,
others
,
{untranscribed Hebrew}
,
but
the
wicked
shall
be
persecuted
,
and
so
the
Latine
,
injusti
punientur
,
the
unjust
shall
be
punisht
.
And
then
't
is
the
conjecture
of
some
,
that
{untranscribed Hebrew}
being
the
Hebrew
word
for
unjust
,
began
that
verse
,
and
then
there
is
the
ע
that
was
wanting
.
But
then
1.
it
is
certain
,
that
neither
the
Chaldee
nor
Syriack
acknowledge
any
such
insertion
,
but
follow
our
Hebrew
herein
exactly
:
2.
that
farre
lesse
change
will
afford
us
the
ע
which
we
want
,
to
complete
the
alphabetical
order
of
the
verses
;
viz.
by
reading
{untranscribed Hebrew}
for
ever
are
they
kept
,
without
the
preposition
ל
,
(
which
elsewhere
is
omitted
)
and
then
beginning
the
division
with
that
ע
,
which
is
in
{untranscribed Hebrew}
.
And
this
is
the
most
probable
account
to
be
given
of
this
difficulty
.
V.
35.
Great
power
]
From
{untranscribed Hebrew}
timuit
,
is
the
noun
{untranscribed Hebrew}
{untranscribed Hebrew}
formidable
,
terrible
:
The
Interpreters
generally
render
it
by
way
of
Paraphrase
;
the
Chaldee
{untranscribed Hebrew}
strong
,
powerfull
;
the
Syriack
,
boasting
;
the
LXXII
.
{untranscribed Hebrew}
,
exalted
above
measure
,
and
so
the
Latine
and
Arabick
.
But
in
that
which
follows
,
they
use
greater
liberty
.
The
Hebrew
hath
{untranscribed Hebrew}
sp●eading
himself
as
an
indigena
flourishing
:
for
so
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
effudit
,
signifies
in
Hithpael
,
to
dilate
and
spread
it selfe
;
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
ortus
fuit
,
is
indigena
,
born
or
sprung
up
in
that
place
where
he
continues
,
and
is
here
generally
thought
to
be
limited
by
the
adjunct
{untranscribed Hebrew}
flourishing
,
to
the
notation
of
a
tree
,
{untranscribed Hebrew}
a
tree
sprung
up
in
the
place
,
saith
the
Chaldee
,
any
green
root
,
or
flourishing
plant
,
saith
Abu
Walid
,
and
the
Jewish
Arab
,
that
springs
in
a
moist
fruitful
place
.
And
this
,
I
suppose
,
because
trees
&c.
that
grow
where
they
first
sprang
up
,
without
removing
to
any
other
place
,
doe
thrive
and
prosper
fastest
.
And
accordingly
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
be
green
,
signifies
it
well
provided
with
leaves
,
and
so
with
verdure
.
And
that
perhaps
is
the
reason
,
why
some
late
Interpreters
have
rendred
it
a
bay
tree
,
because
that
,
with
some
others
,
is
all
the
year
long
green
.
But
the
truth
is
,
after
all
this
,
the
rendering
it
a
tree
,
hath
no
certain
foundation
.
{untranscribed Hebrew}
signifies
a
free-borne
person
,
or
citizen
,
as
that
is
opposed
to
a
stranger
Lev
.
xxiii
.
42.
every
{untranscribed Hebrew}
in
Israel
,
i
.
e
.
Israelite
borne
,
{untranscribed Hebrew}
saith
the
Chaldee
,
Indigena
in
Israel
.
So
Lev
.
xxiv
.
16.
{untranscribed Hebrew}
as
well
the
stranger
as
he
that
is
born
in
the
land
:
&c.
xix
.
34.
{untranscribed Hebrew}
the
stranger
shall
be
as
one
born
among
you
;
{untranscribed Hebrew}
,
a
native
say
the
Lxxii
.
and
the
word
is
never
pretended
to
be
used
in
Scripture
,
elsewhere
,
for
any
but
a
man
,
a
native
Israelite
.
That
it
should
signifie
a
tree
here
,
Interpreters
have
been
induced
to
resolve
,
from
the
Epithet
{untranscribed Hebrew}
adjoyned
to
it
.
But
sure
that
is
of
no
force
,
being
elsewhere
applied
to
Nebuchadnezzar
the
King
,
Dan
.
iv
.
4.
I
Nebuchadnezzar
was
at
rest
in
my
house
,
{untranscribed Hebrew}
and
flourishing
in
my
palace
.
As
for
{untranscribed Hebrew}
spreading
,
which
is
also
appliable
to
a
tree
,
neither
is
that
of
any
force
,
in
the
Targums
iudgement
,
which
renders
it
by
no
more
then
{untranscribed Hebrew}
strong
.
As
for
{untranscribed Hebrew}
(
following
in
the
next
verse
)
that
is
rather
a
prejudice
to
the
notion
of
a
tree
,
for
a
tree
doth
not
use
to
pass
by
.
And
indeed
,
when
the
most
flourishing
tree
dyes
,
it
yet
remains
in
the
earth
,
and
cannot
be
said
to
pass
away
,
&c.
untill
it
be
cut
down
,
and
carried
away
root
and
all
.
And
in
brief
,
they
that
resolve
{untranscribed Hebrew}
here
to
be
a
tree
,
pretend
not
to
know
or
determine
what
tree
it
is
.
It
may
therefore
be
competently
probable
,
that
it
signifies
here
,
as
in
all
other
places
,
a
native
Israelite
:
for
such
had
many
advantages
,
above
a
stranger
,
to
secure
his
own
being
,
and
that
of
his
posterity
.
For
his
estate
could
never
be
sold
outright
;
and
as
long
as
he
had
any
brother
or
kin
alive
,
he
could
never
be
without
hope
of
issue
,
his
next
of
kin
was
to
marry
his
wife
,
and
raise
up
seed
to
him
that
died
without
any
.
Whereas
the
stranger
on
the
other
side
had
no
such
priviledge
,
but
was
subject
to
usury
,
and
all
exactions
.
In
these
respects
it
is
very
reasonable
thus
to
interpret
David
here
,
that
being
to
express
the
suddain
and
miraculous
decay
of
an
ungodly
person
,
that
was
most
unlikely
for
such
a
fate
,
he
should
instance
in
a
native
Israelite
,
which
was
provided
for
,
and
secured
by
such
priviledges
,
and
moreover
was
1.
{untranscribed Hebrew}
spreading
,
had
many
children
,
and
branches
of
kindred
,
a
numerous
family
,
or
,
as
the
Targum
renders
it
,
{untranscribed Hebrew}
strong
,
and
so
vital
;
2.
{untranscribed Hebrew}
very
fresh
and
flourishing
;
and
notwithstanding
all
these
advantages
of
stability
,
past
by
as
a
shadow
,
and
left
no
memorial
,
or
footstep
behind
him
of
his
being
.
For
all
this
the
LXXII
.
hath
{untranscribed Hebrew}
,
exalted
as
the
Cedars
of
Libanus
;
and
so
the
Latine
,
Arabick
,
and
Aethiopick
.
This
Schindl
.
Pentagl
.
p.
503.
D.
learned
men
suppose
to
be
by
their
reading
{untranscribed Hebrew}
cedar
,
for
{untranscribed Hebrew}
indigena
,
and
see
Gr●tius
.
{untranscribed Hebrew}
Lebanon
,
for
{untranscribed Hebrew}
green
.
But
I
rather
believe
,
that
according
to
their
wont
,
they
choose
thus
to
paraphrase
the
darker
expression
;
and
the
rather
,
because
of
this
affinity
of
the
words
,
which
is
frequently
observed
to
have
had
force
with
them
.
And
so
the
Syriack
,
that
follows
not
them
,
doth
yet
use
this
other
paraphrase
,
extol
themselves
as
the
trees
of
the
wood
;
without
question
reading
as
we
now
read
,
but
taking
this
liberty
of
expressing
the
sense
by
other
not
very
distant
words
.
V.
36.
Passed
]
The
Lxxii
.
here
read
in
the
first
person
,
I
passed
by
,
where
the
Hebrew
hath
{untranscribed Hebrew}
{untranscribed Hebrew}
he
passed
by
:
and
the
Syriack
,
as
well
as
Latine
and
Arabick
,
follow
the
Lxxii
.
But
the
Chaldee
adhere
to
the
Hebrew
,
{untranscribed Hebrew}
and
he
passed
or
failed
from
the
age
or
world
,
(
according
to
the
usual
notion
of
{untranscribed Hebrew}
in
Arabick
,
)
and
loe
he
was
not
—
V.
37.
Mark
]
This
v.
37.
is
somewhat
ambiguous
in
the
Original
,
and
so
is
very
distantly
rendered
by
the
antient
Interpreters
,
from
that
which
our
English
and
late
Interpreters
give
it
.
By
the
Chaldee
,
Keep
integrity
,
and
respect
uprightness
or
straightness
,
for
the
end
of
a
man
is
peace
.
Where
't
is
evident
that
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
are
,
as
we
render
them
,
concretes
,
the
perfect
man
and
the
upright
,
are
by
them
rendred
in
the
abstracts
,
{untranscribed Hebrew}
and
{untranscribed Hebrew}
integrity
and
uprightness
.
And
so
the
Lxxii
.
(
and
Aethiopick
)
{untranscribed Hebrew}
,
innocence
and
rectitude
;
and
the
Syriack
,
perfection
,
or
integrity
,
and
rectitude
;
the
Latine
,
simplicity
and
equity
;
the
Arabick
,
mansuetude
and
rectitude
.
And
so
in
like
manner
for
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
{untranscribed Hebrew}
observe
and
see
,
they
read
keep
and
see
to
;
{untranscribed Hebrew}
in
the
Chaldee
,
keep
and
respect
;
{untranscribed Hebrew}
,
in
the
LXXII
.
custodi
&
vide
,
in
the
Latine
,
&c.
and
the
Hebrew
words
indifferently
bear
these
.
Again
,
for
{untranscribed Hebrew}
the
last
part
of
or
to
that
man
is
peace
,
{untranscribed Hebrew}
which
the
Chaldee
also
retein
,
the
Lxxii
.
read
{untranscribed Hebrew}
,
there
is
a
remnant
to
the
peaceable
man
;
and
so
the
Latine
and
the
Aethiopick
:
but
the
Syriack
,
with
some
change
,
there
is
a
good
end
to
men
of
peace
;
and
the
Arabick
,
there
shall
be
an
end
to
the
peaceable
.
Here
't
is
also
clear
,
that
the
Lxxii
.
from
{untranscribed Hebrew}
after
,
take
{untranscribed Hebrew}
for
a
remainder
;
and
so
again
v.
38.
and
so
Psal
.
cix
.
13.
{untranscribed Hebrew}
{untranscribed Hebrew}
they
render
{untranscribed Hebrew}
his
children
:
and
then
{untranscribed Hebrew}
{untranscribed Hebrew}
will
well
bear
,
the
man
of
peace
.
And
so
still
there
is
nothing
strange
in
that
rendering
;
though
that
which
our
English
hath
given
be
most
literal
,
and
regular
to
the
Hebrew
,
and
the
context
,
the
whole
Psalm
being
made
up
of
observations
of
this
kinde
,
how
in
the
end
,
wicked
men
come
to
ruine
,
and
good
men
to
prosperity
.
V.
38.
Together
]
From
{untranscribed Hebrew}
to
unite
,
and
{untranscribed Hebrew}
one
,
is
{untranscribed Hebrew}
,
{untranscribed Hebrew}
sometimes
rendred
together
,
sometimes
,
at
once
;
and
that
when
applied
to
destruction
,
&c.
denotes
utter
destruction
;
because
he
that
is
destroyed
at
once
,
is
so
destroyed
,
as
that
there
is
nothing
behinde
,
nothing
wanting
,
to
final
and
total
destruction
.
The
Lxxii
.
render
it
{untranscribed Hebrew}
,
at
once
Thus
Psal
.
xix
.
9.
when
Gods
judgements
are
said
to
be
righteous
,
{untranscribed Hebrew}
(
{untranscribed Hebrew}
,
at
once
,
say
the
Lxxii
.
)
the
meaning
is
,
they
are
so
righteous
,
as
nothing
can
be
added
thereto
.
The
Thirty
Eighth
Psalm
.
A
Psalm
of
David
a.
to
bring
to
remembrance
.
The
thirty
eighth
is
a
mournfull
complaint
of
Davids
,
reciting
his
present
miseries
,
and
calling
to
God
to
remember
,
and
pity
,
and
relieve
him
.
1.
O
Lord
,
rebuke
me
not
in
thy
wrath
,
neither
chasten
me
in
thy
hot
displeasure
.
O
God
of
all
justice
,
and
yet
of
all
mercy
too
,
let
not
thy
punishments
,
though
most
justly
deserved
by
my
sins
,
break
out
in
extremity
against
me
.
2.
For
thine
arrows
b
.
are
entred
deep
in
me
,
and
thy
hand
is
come
down
upon
me
.
stick
fast
in
me
:
and
thy
hand
presseth
me
sore
.
They
are
already
very
sharp
and
heavy
upon
mee
.
3.
There
is
no
soundness
in
my
flesh
,
because
of
thine
anger
:
neither
is
there
any
rest
in
my
bones
,
because
of
my
sin
.
My
sins
have
most
sadly
provoked
thy
wrath
,
and
the
effects
of
that
are
very
sensible
:
mine
estate
is
become
like
to
those
that
are
under
some
sore
malady
,
that
hath
seised
on
every
part
of
their
bodies
,
and
allows
them
no
intermission
of
pains
and
misery
,
no
rest
or
cessation
of
their
anguish
;
4.
For
mine
iniquities
are
gone
over
mine
head
;
as
an
heavy
burthen
,
they
are
too
heavy
for
me
.
Or
to
those
that
are
plunged
deep
over
head
and
ears
in
water
,
overwhelmed
,
and
ready
to
be
drowned
by
it
;
or
to
those
that
,
under
some
insupportable
weight
or
burthen
,
are
prest
to
the
ground
:
the
number
and
weight
of
my
sins
is
so
great
,
and
from
thence
my
punishments
so
many
,
and
so
heavy
,
that
I
am
opprest
and
overcharged
by
them
.
5.
My
c
.
bruises
.
wounds
stink
,
and
are
corrupt
,
because
of
my
foolishness
.
Or
again
,
to
one
that
hath
received
many
sore
blowes
and
bruises
;
which
as
they
are
very
painfull
at
present
,
so
if
they
be
not
well
lookt
to
,
and
the
congeled
blood
carefully
drawn
out
,
they
will
soon
putrifie
and
grow
noisome
.
And
mine
own
absurd
and
soule
follies
have
brought
all
this
upon
me
.
6.
I
d
.
am
incur●ate
troubled
,
I
am
bowed
down
to
extremity
.
greatly
:
I
goe
mourning
all
the
day
long
.
Like
to
one
that
with
some
chronicall
disease
is
extremely
decayed
,
and
bent
down
toward
the
earth
,
and
so
is
forced
to
goe
continually
in
that
sad
mournfull
posture
,
that
is
wont
to
be
used
in
time
of
lamentations
.
7.
For
my
c
.
flanks
.
loins
are
filled
with
a
inflammation
.
loathsome
disease
;
and
there
is
no
soundness
in
my
flesh
.
Like
to
one
that
is
full
of
boyles
and
swellings
in
severall
parts
of
his
body
,
and
so
is
very
sorely
and
painfully
diseased
.
8.
I
am
feeble
,
and
brought
low
,
or
worn
away
.
{untranscribed Hebrew}
sore
broken
:
I
have
roared
for
the
gre●●i●●
,
{untranscribed Hebrew}
Lxxii
.
very
disquietness
of
my
heart
.
Lastly
,
like
to
one
that
with
long
and
terrible
pains
,
through
grieving
,
and
sighing
,
and
roaring
for
them
,
is
brought
into
a
very
weak
and
low
estate
,
a
consumption
of
the
whole
body
.
And
all
this
have
my
own
sins
,
most
absurdly
committed
,
and
most
bestially
continued
in
for
a
great
space
,
most
justly
brought
upon
me
.
9.
Lord
,
all
my
desire
is
before
thee
,
and
my
groaning
is
not
hid
from
thee
.
O
blessed
Lord
,
thou
seest
my
wants
,
and
the
continuall
misery
that
I
am
in
.
10.
My
heart
turns
round
.
{untranscribed Hebrew}
panteth
,
my
strength
faileth
me
:
and
the
light
of
mine
eyes
they
also
are
not
with
me
.
{untranscribed Hebrew}
as
for
the
light
of
mine
eyes
,
it
also
is
gone
from
me
.
I
am
as
one
in
an
amazement
or
giddiness
,
ready
to
sink
or
tumble
,
his
eyes
dimme
,
so
that
he
cannot
make
use
of
them
any
more
than
if
he
had
none
.
11.
My
lovers
and
my
friends
stand
on
the
other
side
of
my
bruise
.
aloof
f
.
from
my
sore
,
and
my
kinsmen
stand
afarre
off
.
And
in
all
my
distress
I
was
so
farre
from
receiving
any
relief
or
comfort
from
man
,
that
they
which
were
neerest
knit
to
me
by
the
tyes
of
nature
and
friendship
,
were
some
of
them
afraid
of
owning
me
,
others
never
considered
me
.
12.
They
also
that
seek
after
my
life
use
violence
against
.
lay
g
.
snares
for
me
;
and
they
that
seek
my
hurt
,
speak
evill
.
h
.
mischievous
things
,
and
imagine
deceits
all
the
day
long
.
As
for
mine
enemies
that
projected
to
take
away
my
life
,
at
least
to
doe
me
some
great
hurt
,
their
actions
,
their
words
,
their
thoughts
were
continually
intent
on
some
kinde
of
violence
,
mischief
,
or
deceit
,
or
other
.
13.
But
I
as
a
deaf
man
heard
not
,
and
I
was
as
a
dumb
man
that
opened
not
his
mouth
.
14.
Thus
I
was
as
a
man
that
heareth
not
,
and
in
whose
mouth
are
no
reproofs
.
And
all
this
I
bare
with
patience
;
I
took
no
notice
of
their
behaviour
toward
me
,
never
rebuked
the
one
,
nor
the
other
,
for
what
they
did
or
said
unto
me
.
15.
For
in
thee
,
O
Lord
,
doe
I
hope
;
thou
wilt
hear
,
O
Lord
my
God
.
My
full
trust
and
dependance
is
on
thee
,
O
Lord
,
and
my
assured
confidence
,
that
thou
wilt
in
thy
good
time
interpose
thy
hand
and
deliver
me
.
16.
For
I
said
,
lest
peradventure
they
rejoyce
.
{untranscribed Hebrew}
hear
me
,
lest
otherwise
they
should
rejoyce
over
me
:
when
my
foot
slippeth
they
magnifie
themselves
against
me
.
To
thee
therefore
I
make
my
petition
,
that
thou
wilt
not
leave
me
to
mine
enemies
will
,
to
rejoyce
and
triumph
over
me
,
as
they
are
very
forward
to
doe
,
and
to
make
their
boasts
what
victories
they
have
obtained
over
me
,
if
at
any
time
any
the
least
evill
befalls
me
.
17.
For
I
am
ready
to
fall
:
see
Ps.
xxxv
.
note
f
.
halt
,
and
my
sorrow
is
continually
before
me
.
And
now
indeed
this
is
my
condition
;
for
I
am
in
continual
danger
,
and
expectation
of
ruine
,
if
thou
be
not
pleased
to
support
me
.
18.
For
I
will
declare
mine
iniquity
:
I
will
i
.
be
afraid
of
-
sorry
for
my
sin
.
And
I
must
acknowledge
and
confess
,
that
they
are
my
many
grievous
transgressions
,
which
have
brought
this
anxiety
upon
me
,
given
me
reason
continually
to
fear
,
left
by
them
I
have
forfeited
thy
protection
;
and
then
there
is
nothing
but
ruine
to
be
expected
.
19.
But
mine
enemies
live
and
are
—
{untranscribed Hebrew}
are
lively
,
and
they
are
strong
;
and
they
that
hate
me
wrongfully
are
multiplyed
.
And
to
this
my
fear
agrees
the
prosperity
of
my
unjust
and
causeless
enemies
,
who
live
and
increase
in
strength
,
their
forces
are
daily
multiplyed
:
And
this
may
well
minde
me
of
the
increase
of
my
sins
,
to
which
this
is
imputable
,
for
otherwise
I
am
sure
I
have
not
provoked
them
by
any
injury
done
to
them
;
only
my
sins
against
thee
have
thus
strengthened
them
.
20.
They
also
that
render
evil
for
good
are
mine
adversaries
,
because
I
follow
the
thing
that
good
is
.
To
them
I
have
done
nothing
but
good
,
and
yet
they
persecute
me
,
and
make
these
unkinde
returns
for
all
my
kindnesse
;
having
no
other
matter
of
quarrel
to
me
,
but
my
doing
that
which
is
just
and
good
,
and
never
wronging
them
,
how
much
soever
I
am
wronged
by
them
.
21.
Forsake
me
not
,
O
Lord
:
O
my
God
,
be
not
far
from
me
.
O
God
of
power
,
doe
not
thou
leave
me
to
their
malice
;
O
Father
of
mercy
,
and
that
to
me
thy
sinfull
servant
,
let
not
my
sins
remove
thee
from
me
.
22.
Make
haste
to
help
me
,
O
Lord
my
salvation
.
O
thou
,
whose
title
it
is
to
save
and
deliver
those
that
are
in
the
greatest
danger
,
and
even
on
sinners
to
have
mercy
,
and
rescue
them
from
the
due
reward
of
their
sins
,
and
hast
to
me
made
most
gratious
promises
of
his
kinde
,
I
beseech
thee
no
longer
to
deferre
,
but
in
my
greatest
extremity
relieve
me
opportunely
and
speedily
.
Annotations
on
Psalm
XXXVIII
.
Tit
.
To
bring
to
remembrance
]
It
is
uncertain
what
{untranscribed Hebrew}
,
{untranscribed Hebrew}
in
the
title
of
this
Psalm
,
signifies
.
Some
of
the
Hebrews
apply
it
to
their
Musick
,
but
give
no
clear
account
of
their
reasons
,
or
meaning
herein
.
That
which
seems
most
probable
,
is
,
that
,
as
the
meat-offering
Levit
.
ii
.
2.9.16
.
is
called
{untranscribed Hebrew}
a
memorial
,
an
offering
of
sweet
savour
to
God
,
and
elsewhere
{untranscribed Hebrew}
for
a
memoriall
,
Lev
.
xxiv
.
7.
or
rather
,
as
Gods
remembring
any
man
is
his
relieving
and
helping
him
;
so
a
prayer
to
God
in
time
of
distress
,
may
fitly
be
stiled
{untranscribed Hebrew}
,
to
cause
remembrance
.
Thus
this
Psalmist
elsewhere
prayes
,
Lord
,
remember
David
and
all
his
troubles
,
Psal
.
cxxxii
.
1.
and
,
remember
,
O
Lord
,
thy
tender
mercies
,
Psal
.
xxv
.
6.
Remember
thy
congregation
,
Psal
.
Lxxiv
.
2.
and
many
the
like
.
And
accordingly
this
Psalm
,
and
the
seventieth
,
which
have
this
title
,
are
most
earnest
prayers
for
relief
.
There
,
Make
hast
,
O
God
,
to
deliver
me
,
make
hast
to
help
me
,
O
Lord
,
&c.
and
here
,
O
Lord
,
rebuke
me
not
,
&c.
in
the
beginning
,
and
forsake
me
not
,
O
Lord
,
O
my
God
,
be
not
farre
from
me
;
make
hast
to
help
me
,
O
Lord
my
salvation
,
in
the
end
.
What
the
distress
was
,
that
caused
so
passionate
a
prayer
for
relief
,
will
be
hard
to
define
particularly
.
The
outside
of
the
words
and
expressions
signifies
a
sharpe
and
noysome
disease
.
And
't
is
not
improbable
that
David
should
have
his
part
in
that
kinde
of
affliction
,
who
had
so
large
a
portion
of
other
sorts
;
or
that
,
since
his
persecutions
have
furnished
the
Church
with
so
many
excellent
pieces
of
devotion
,
his
bodily
afflictions
should
proportionably
doe
so
to
:
especially
,
since
we
see
King
Hezekiah
,
both
in
his
sickness
and
his
recovery
,
making
attempts
of
this
kinde
.
But
't
is
also
possible
,
that
Davids
other
distresses
,
of
which
we
have
more
certain
evidence
in
his
story
,
his
persecutions
under
Saul
,
and
from
his
own
son
Absalom
,
might
by
a
Psalmist
,
in
Poetick
style
,
be
thus
resembled
,
and
compared
with
the
sorest
and
most
noisome
diseases
.
And
therefore
I
deemed
it
more
safe
to
set
the
paraphrase
,
with
this
latitude
of
signification
,
applying
the
words
to
his
streights
in
general
,
store
of
which
it
is
certain
he
had
;
rather
then
to
confine
them
to
noisome
diseases
,
which
we
read
not
that
he
was
visited
with
at
any
time
.
V.
2.
Stick
]
From
{untranscribed Hebrew}
descendit
,
are
two
words
in
this
v.
2.
distinguishable
by
the
nouns
to
which
they
are
applyed
.
The
former
{untranscribed Hebrew}
,
{untranscribed Hebrew}
applyed
to
arrows
,
signifies
going
down
,
i
.
e
.
entring
deep
into
the
flesh
.
The
LXXII
.
read
{untranscribed Hebrew}
,
the
Latine
and
Syriack
and
Arabick
,
infixae
sunt
mihi
,
are
fastened
in
me
;
which
is
but
a
natural
consequent
of
entring
deep
,
and
so
is
set
to
paraphrase
it
.
The
latter
{untranscribed Hebrew}
,
{untranscribed Hebrew}
applyed
to
hand
,
signifies
to
come
down
,
or
descend
,
with
some
weight
to
fall
upon
him
.
This
the
Chaldee
render
{untranscribed Hebrew}
remained
,
and
the
Syriack
{untranscribed Hebrew}
and
did
rest
,
as
if
they
read
it
from
{untranscribed Hebrew}
to
rest
.
But
the
Lxxii
.
{untranscribed Hebrew}
,
confirmasti
,
saith
the
Latine
,
thou
hast
confirmed
thy
hand
upon
me
,
i
.
e
.
let
it
fall
hard
upon
me
:
the
Arabick
rightly
express
their
meaning
,
thy
hand
is
become
hard
upon
me
;
and
so
this
is
a
good
paraphrastical
explication
of
it
.
V.
5.
Wounds
]
From
{untranscribed Hebrew}
convenit
,
sociatus
est
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
a
bruise
from
any
blow
,
because
the
blood
or
matur
associates
and
gathers
together
in
that
place
:
it
signifies
also
a
boyle
or
aposteme
.
Here
't
is
in
the
former
sense
,
as
caused
by
a
blow
or
stroke
,
(
and
figuratively
signifies
any
effect
of
Gods
wrath
or
displeasure
;
)
and
it
is
said
to
putrifie
,
and
to
stink
,
for
so
the
blood
and
humors
thus
congregated
,
and
standing
still
,
doe
putrifie
immediately
,
and
will
be
noisome
,
if
they
be
not
drawn
out
.
The
Lxxii
.
therefore
fitly
render
it
,
{untranscribed Hebrew}
,
vibices
,
such
as
come
from
blowes
;
(
but
the
Syriack
,
{untranscribed Hebrew}
boiles
,
in
the
other
notion
of
it
)
and
so
I
suppose
the
Chaldee
also
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
and
{untranscribed Hebrew}
puduit
,
pudefecit
,
because
such
bruised
parts
look
black
and
blew
,
and
are
matter
of
shame
(
from
whence
the
Greek
{untranscribed Hebrew}
to
give
blowes
under
the
eye
,
is
frequently
used
for
putting
to
shame
;
)
and
accordingly
the
Chaldee
would
more
fitly
be
rendered
vibices
,
than
cicatrices
,
scarrs
,
as
the
Translation
of
the
Targum
and
the
vulgar
Latine
have
it
.
V.
6.
Troubled
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
incurvatus
est
,
is
regularly
to
be
rendered
,
I
am
incurvate
:
so
the
Chaldee
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
incurvatus
est
,
signifies
.
The
Lxxii
.
paraphrase
it
by
{untranscribed Hebrew}
,
I
was
afflicted
;
the
Syriack
,
{untranscribed Hebrew}
I
was
in
commotion
,
I
was
afraid
.
But
the
literal
must
be
reteined
,
to
connect
it
with
{untranscribed Hebrew}
{untranscribed Hebrew}
I
was
deprest
,
or
bowed
down
,
that
follows
;
which
the
Lxxii
.
rightly
renders
{untranscribed Hebrew}
,
I
was
crookt
,
or
bent
down
.
As
for
the
{untranscribed Hebrew}
{untranscribed Hebrew}
usque
valde
,
exceeding
much
,
or
to
extremity
,
the
Lxxii
.
render
it
{untranscribed Hebrew}
,
untill
the
end
:
so
the
Latine
,
usque
in
finem
;
and
so
the
Arabick
,
for
ever
,
in
the
notion
of
{untranscribed Hebrew}
for
eternity
.
But
in
v.
8.
where
the
phrase
is
used
again
,
they
render
it
{untranscribed Hebrew}
,
and
the
Latine
nimis
,
in
the
notion
of
that
word
for
very
much
.
V.
7.
Loins
]
The
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
for
the
flank
is
known
in
Scripture
,
Lev
.
iii
.
4.
the
kidneys
and
the
fat
which
is
upon
them
,
which
is
over
,
or
by
{untranscribed Hebrew}
the
flanks
:
so
Job
xv
.
27.
fat
on
his
{untranscribed Hebrew}
flank
.
And
so
here
it
must
be
taken
for
that
sinewy
part
of
the
body
,
next
under
the
loynes
,
the
groine
&c.
wherein
boils
and
plague-sores
frequently
rise
.
Some
copies
of
the
Lxxii
.
render
it
{untranscribed Hebrew}
,
and
those
the
Latine
follow
,
and
read
lumbi
,
loines
:
but
Suidas
tells
us
,
what
parts
of
the
body
{untranscribed Hebrew}
(
or
,
in
Hippocrates's
dialect
,
{untranscribed Hebrew}
)
are
;
{untranscribed Hebrew}
,
saith
he
,
the
kidneys
are
situate
in
them
.
Athenaeus
l.
ix
.
out
of
Simaristus
{untranscribed Hebrew}
.
l.
iii
.
tells
,
{untranscribed Hebrew}
,
the
word
signifies
fleshy
(
in
opposition
to
bony
)
parts
over
against
the
loins
;
and
out
of
Clearchus
{untranscribed Hebrew}
l.
ii
.
that
they
are
{untranscribed Hebrew}
,
musculous
parts
on
each
side
,
adding
that
some
call
them
{untranscribed Hebrew}
.
This
I
see
some
learned
men
will
have
changed
into
{untranscribed Hebrew}
,
the
wombes
of
the
reins
,
because
as
was
said
,
{untranscribed Hebrew}
,
the
kidneys
are
placed
in
them
.
But
I
conceive
that
is
not
the
importance
of
{untranscribed Hebrew}
in
composition
,
especially
at
the
end
of
a
word
:
certainly
{untranscribed Hebrew}
Exod
.
xvi
.
13.
Numb
.
xi
.
31.
Psal
.
civ
.
40.
Wisd
.
xvi
.
2.
and
xix
.
12.
is
not
the
womb
of
the
quails
,
but
a
great
sort
of
quails
,
the
mother
quaile
,
as
{untranscribed Hebrew}
is
the
great
,
and
so
the
mother
City
:
and
in
this
sense
sure
the
{untranscribed Hebrew}
cannot
be
called
the
{untranscribed Hebrew}
,
the
great
or
the
mother-kidneys
.
I
shall
therefore
adhere
to
the
vulgar
reading
,
that
they
are
in
Clearchus
called
{untranscribed Hebrew}
the
great
,
or
the
mother
nerves
:
for
such
indeed
are
the
flanks
,
grissly
,
or
nervous
parts
,
beyond
all
others
in
the
body
;
and
that
makes
them
very
sensible
when
any
inflammation
or
swelling
is
in
them
.
Other
copies
of
the
Lxxii
.
have
instead
of
{untranscribed Hebrew}
my
soule
,
and
the
Arabick
follows
them
.
But
the
former
is
surely
the
truer
reading
.
Then
for
{untranscribed Hebrew}
{untranscribed Hebrew}
wherewith
he
saith
his
flank
is
filled
,
that
from
{untranscribed Hebrew}
vilipendit
,
is
ordinarily
rendered
in
the
notion
of
soule
or
vile
:
the
Latine
renders
it
illusionibus
,
and
the
Arabick
and
Aethiopick
to
the
same
sense
,
with
reproaches
,
from
the
Greek
{untranscribed Hebrew}
,
which
the
Romane
edition
of
the
Lxxii
.
have
.
But
it
must
be
remembred
,
that
{untranscribed Hebrew}
signifies
also
to
rost
or
burne
,
&c.
and
so
the
noun
by
analogy
may
signifie
inflammation
,
(
such
we
know
all
those
boiles
and
sores
are
)
and
the
Chaldee
here
renders
it
{untranscribed Hebrew}
burning
,
from
{untranscribed Hebrew}
to
inflame
or
burne
,
and
from
thence
is
both
{untranscribed Hebrew}
a
feaver
,
or
burning
disease
,
and
{untranscribed Hebrew}
a
carbuncle
,
which
as
it
signifies
a
gemme
,
so
a
coal
of
fire
,
and
a
burning
boile
,
or
swelling
also
.
And
whereas
those
editions
of
the
Lxxii
.
which
read
{untranscribed Hebrew}
(
not
{untranscribed Hebrew}
)
read
(
not
{untranscribed Hebrew}
,
but
)
{untranscribed Hebrew}
,
that
must
needs
be
a
corruption
,
very
probably
for
{untranscribed Hebrew}
inflammations
;
and
then
there
will
be
a
perfect
agreement
betwixt
the
Hebrew
and
Chaldee
and
Lxxii
.
and
the
rendring
be
clear
,
my
flanks
are
filled
with
inflammations
,
by
those
signifying
boiles
,
swellings
,
carbuncles
in
those
nervous
parts
,
very
painfull
and
sensible
by
that
means
.
V.
11.
Sore
]
From
{untranscribed Hebrew}
{untranscribed Hebrew}
to
touch
,
or
to
wound
,
or
to
come
near
,
is
{untranscribed Hebrew}
here
,
my
wound
,
or
stroke
,
or
bruise
,
the
evils
that
have
befallen
me
.
The
Chaldee
render
it
{untranscribed Hebrew}
my
wound
or
contusion
,
the
Syriack
{untranscribed Hebrew}
my
grief
;
but
the
Lxxii
.
as
reading
it
{untranscribed Hebrew}
the
verbe
,
and
in
the
notion
of
approaching
,
render
it
{untranscribed Hebrew}
they
came
neer
,
{untranscribed Hebrew}
,
they
came
neer
me
and
stood
over
against
me
:
and
by
this
they
have
fully
,
though
paraphrastically
,
exprest
the
sense
of
it
;
as
Luk
.
x
.
31
,
32.
{untranscribed Hebrew}
passing
by
over
against
him
that
was
wounded
,
signifies
,
not
taking
any
care
of
him
.
V.
12.
Snares
]
{untranscribed Hebrew}
is
certainly
from
{untranscribed Hebrew}
,
{untranscribed Hebrew}
and
that
in
Piel
signifies
collisit
,
concussit
,
prostravit
,
to
destroy
,
saith
Abu
Walid
,
to
lay
grins
or
snares
,
saith
the
Jewish
Arabick
translator
,
any
injurious
,
or
violent
usage
,
toward
any
;
so
Psal
.
cix
.
ii
.
{untranscribed Hebrew}
let
the
usurer
catch
,
or
take
by
violence
all
that
he
hath
.
The
Chaldee
there
render
it
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
,
which
with
them
is
to
levy
,
take
,
or
exact
:
and
accordingly
the
Lxxii
.
here
render
it
{untranscribed Hebrew}
,
used
violence
;
and
the
Latine
,
vim
faciebant
;
the
Syriack
{untranscribed Hebrew}
bound
me
,
laid
hold
on
me
;
and
the
Arabick
,
opprest
me
.
Only
the
Chaldee
that
there
rendered
it
rightly
,
yet
here
reading
it
,
as
from
{untranscribed Hebrew}
to
lay
snares
,
render
it
{untranscribed Hebrew}
laid
snares
;
as
on
the
other
side
the
Lxxii
.
which
duly
interpret
it
here
,
yet
in
that
of
Psal
.
cix
.
11.
read
{untranscribed Hebrew}
search
;
either
taking
it
for
{untranscribed Hebrew}
,
that
so
signifies
,
or
respecting
the
notion
wherein
the
Arabs
use
{untranscribed Hebrew}
,
for
discovering
,
or
searching
out
,
as
it
is
in
Kamus
the
great
Arabick
dictionary
.
V.
12.
Mischievous
]
From
{untranscribed Hebrew}
fuit
comes
the
noun
{untranscribed Hebrew}
{untranscribed Hebrew}
for
an
evill
event
,
calamity
,
mischief
:
so
Psal
.
xci
.
3.
the
pestilence
{untranscribed Hebrew}
of
hurts
,
we
rightly
render
the
noisome
or
noxious
pestilence
.
So
Mic
.
vii
.
3.
{untranscribed Hebrew}
the
mischief
of
his
soule
;
and
so
most
probably
Prov.
x
.
3.
God
will
overthrow
{untranscribed Hebrew}
the
mischief
of
the
wicked
;
and
Prov.
xvii
.
4.
applyed
,
as
here
,
to
the
tongue
,
{untranscribed Hebrew}
we
rightly
render
it
a
naughty
tongue
.
Now
because
falseness
,
and
deceit
,
and
lying
,
is
generally
the
means
by
which
the
tongue
is
enabled
to
hurt
,
therefore
the
Chaldee
here
render
it
,
{untranscribed Hebrew}
a
lye
;
and
so
the
Syriack
also
,
and
the
Lxxii
.
{untranscribed Hebrew}
vanity
,
by
which
they
frequently
signifie
falshood
also
.
But
the
more
general
notion
of
it
for
any
kinde
of
evill
or
mischief
,
seems
most
proper
for
it
in
this
place
,
that
of
deceits
following
in
this
verse
.
V.
18.
Be
sorry
]
{untranscribed Hebrew}
signifies
indeed
sorrow
,
{untranscribed Hebrew}
but
that
for
the
future
,
and
that
is
all
one
with
fear
or
solicitude
;
so
Jer
.
xvii
.
8.
shall
not
be
carefull
in
the
time
of
dearth
;
Jer
.
xLii
.
16.
speaking
of
the
sword
{untranscribed Hebrew}
ye
feared
;
Jer
.
xLix
.
23.
on
the
sea
{untranscribed Hebrew}
we
render
sorrow
,
it
is
,
fear
or
sollicitude
,
to
expresse
the
faintheartedness
precedent
:
so
1
Sam
.
ix
.
5.
{untranscribed Hebrew}
,
and
take
thought
,
i
.
e
.
be
afraid
for
us
.
And
so
here
{untranscribed Hebrew}
I
will
be
afraid
of
my
sin
,
sollicitous
concerning
it
,
lest
it
bring
mischief
upon
me
,
as
it
justly
may
.
The
Thirty
Ninth
Psalm
.
TO
the
chief
Musitian
even
to
Jeduthun
,
a
Psalm
of
David
.
The
Thirty
ninth
Psalm
,
composed
on
the
same
occasion
as
the
37th
.
and
73d
.
viz.
on
the
scandal
David
took
at
the
prosperity
of
wicked
men
,
whilst
he
was
himselfe
in
misery
,
hath
also
a
mixture
of
contemplation
of
the
vanity
of
all
worldly
things
,
as
a
motive
to
repress
all
impatience
in
whatsoever
adversity
.
It
was
composed
by
David
,
and
committed
to
Jeduthun
a
skilfull
Musitian
,
1
Chron
.
xvi
.
41
,
42.
and
the
Prefect
of
his
Musick
.
1.
I
said
,
I
will
take
heed
to
my
wayes
,
that
I
sin
not
with
my
tongue
:
I
will
keep
my
mouth
with
a
bridle
,
while
the
wicked
is
before
me
.
I
have
stedfastly
resolved
to
keep
a
very
strict
guard
over
my selfe
;
especially
over
my
tongue
,
that
part
of
me
which
meets
with
most
frequent
provocations
at
this
time
,
when
mine
adversaries
,
ungodly
and
wicked
men
,
are
so
successfull
and
prosperous
in
their
wickedness
,
that
I
have
need
of
all
care
and
resolution
to
keep
me
from
breaking
out
into
some
intemperate
passionate
speeches
,
as
oft
as
I
see
or
consider
them
.
2.
I
was
dumb
with
silence
,
I
held
my
peace
even
from
good
,
and
my
sorrow
was
troubled
{untranscribed Hebrew}
stirred
.
My
purpose
therefore
was
,
in
the
presence
of
these
,
or
when
my
thoughts
or
other
discourse
were
on
them
,
to
keep
perfect
silence
;
neither
to
use
words
to
vindicate
mine
own
innocence
,
nor
to
blame
or
reprove
mine
adversaries
.
But
whilst
I
thus
restreined
my
tongue
,
I
could
not
repress
my
sorrow
;
that
was
rather
increased
by
this
method
.
3.
While
I
was
musing
,
the
fire
burned
;
then
spake
I
with
my
tongue
.
And
being
so
,
it
grew
by
degrees
to
such
an
heat
and
flame
,
that
it
required
some
vent
toward
heaven
:
though
I
restreined
my
tongue
from
all
anger
and
imp●tience
toward
men
,
yet
there
was
no
reason
I
should
repress
it
from
making
my
mone
to
God
.
To
him
therefore
in
all
humility
I
thus
address
my selfe
.
4.
Lord
,
make
me
to
know
mine
end
,
and
the
measure
of
my
dayes
,
what
it
is
;
that
I
may
know
what
a
frail
,
or
clasing
man
I
am
.
{untranscribed Hebrew}
how
frail
I
am
.
Lord
,
If
it
be
thy
sacred
will
that
I
should
be
cut
off
by
mine
enemies
,
that
I
should
not
long
live
to
discharge
that
office
to
which
thou
hast
called
me
;
if
my
sins
,
which
justly
might
provoke
thee
to
this
,
have
called
forth
this
decree
against
me
,
as
one
unfit
to
be
farther
imployed
,
or
honoured
,
or
own'd
by
thee
;
then
be
thou
pleased
some
way
to
reveal
this
part
of
thy
will
unto
me
,
that
I
may
know
what
to
expect
,
and
accordingly
which
way
to
turne
and
prepare
my selfe
.
5.
Behold
,
thou
hast
made
my
dayes
as
a.
an
hand-breadth
,
and
b
.
mine
age
is
nothing
before
thee
;
verily
every
man
standing
or
living
,
{untranscribed Hebrew}
at
his
best
estate
is
all
{untranscribed Hebrew}
altogether
vanity
.
I
know
right
well
that
my
life
is
very
short
,
a
meer
nothing
being
compared
with
thine
eternity
:
and
this
is
common
to
me
with
all
other
men
;
for
there
is
not
a
man
living
in
the
world
,
who
is
not
as
frail
and
mortal
,
and
almost
as
short-liv'd
,
as
any
the
meanest
creature
:
man
is
the
compendium
of
this
lower
world
,
and
so
there
is
no
degree
of
frailty
,
and
brittleness
,
and
fadingness
in
any
creature
,
which
is
not
to
be
found
in
man
also
.
6.
only
in
an
image
man
walketh
,
{untranscribed Hebrew}
see
note
on
Ps.
73.1
.
Surely
every
man
walketh
in
a
vain
shew
,
yet
{untranscribed Hebrew}
surely
they
are
disquieted
in
vain
:
he
c
.
heapeth
up
and
knoweth
not
who
shall
carry
them
in
.
riches
,
and
knoweth
not
who
shall
gather
them
.
Our
life
is
but
a
picture
,
or
image
,
shadow
,
or
dream
of
life
,
it
vanisheth
in
a
trice
;
and
when
we
are
gone
,
we
have
no
power
of
what
we
leave
behinde
us
:
all
the
fruits
,
riches
,
honours
,
or
whatsoever
else
is
most
desirable
on
earth
,
must
suddenly
he
parted
with
,
and
we
know
not
who
shall
possesse
them
after
us
(
and
so
this
is
an
evidence
of
the
perfect
vanity
of
them
all
,
a
proof
that
they
are
not
worth
the
least
value
,
if
we
have
them
,
or
the
least
pains
to
acquire
them
;
)
and
yet
we
silly
and
vain
creatures
carke
,
and
labour
,
and
turmoile
to
get
together
these
transitory
fraile
nothings
,
as
if
they
would
continue
to
us
to
all
eternity
,
and
had
some
solid
durable
enjoyment
and
satisfaction
in
them
.
7.
And
now
,
Lord
,
what
waite
I
for
?
my
hope
is
in
thee
.
There
is
nothing
therefore
upon
the
earth
,
even
a
kingdome
,
that
is
worth
the
patience
of
expecting
,
or
the
sollicitude
of
averting
the
dangers
of
losing
it
.
One
thing
onely
there
is
in
the
world
,
fit
to
be
matter
of
a
sober
mans
ambition
or
hope
;
the
favour
of
God
,
and
the
glorifying
him
in
that
condition
,
whatsoever
it
is
,
that
he
in
mercy
shall
choose
for
us
.
8.
Deliver
me
from
all
my
transgressions
:
make
me
not
the
reproach
of
the
foolish
.
For
these
therefore
I
make
my
humblest
requests
to
thee
,
that
thou
wilt
pardon
my
many
horrible
breaches
of
thy
law
,
and
free
me
from
those
punishments
which
are
due
to
me
for
them
:
and
not
suffer
wicked
men
,
that
are
my
deadly
enemies
,
to
prosper
,
lest
they
at
once
triumph
over
me
and
piety
,
and
reproach
the
relying
and
depending
on
thee
,
as
the
greatest
folly
:
for
this
will
turn
to
the
dishonour
of
thee
and
thy
service
.
9.
I
was
dumb
,
I
opened
not
my
mouth
,
because
thou
didst
it
.
What
is
befallen
me
,
I
am
far
from
repining
or
murmuring
at
:
It
comes
,
I
know
,
from
thee
,
whose
disposals
are
most
wise
:
and
be
it
never
so
sharp
,
I
am
sure
I
have
well
deserved
it
.
10.
Remove
thy
stroak
away
from
me
:
I
am
consumed
by
the
blow
of
thine
hand
.
Yet
if
it
may
be
thy
will
,
set
now
a
period
to
my
calamities
,
lest
I
be
utterly
destroyed
by
them
.
11.
When
thou
with
rebukes
dost
correct
man
for
iniquity
,
thou
makest
his
pretious
things
.
beauty
to
consume
away
d
.
like
a
moth
:
every
man
is
only
vanity
.
surely
every
man
is
vanity
.
Selah
.
If
thou
be
displeased
,
as
our
sins
very
oft
provoke
thee
,
the
very
withdrawing
thy
favour
doth
insensibly
blast
and
consume
all
our
wealth
,
and
greatness
,
health
,
and
beauty
,
and
whatsoever
is
most
pretious
to
us
.
So
sure
and
visible
is
it
,
that
we
men
and
all
we
have
are
meer
nothing
.
12.
Hear
my
prayer
,
O
Lord
,
and
give
ear
to
my
cry
:
hold
not
thy
peace
at
my
tears
;
for
I
am
a
stranger
with
thee
,
and
a
sojourner
,
as
all
my
fathers
were
.
Be
pleased
therefore
,
O
Lord
,
to
hearken
to
my
sad
and
mournfull
request
,
which
I
now
poure
out
before
thee
;
that
seeing
my
time
,
and
all
mens
,
is
so
short
and
tran●itory
in
this
world
,
(
this
being
so
contrary
to
a
place
of
rest
or
stability
)
13.
Let
〈◇〉
alone
.
{untranscribed Hebrew}
See
Job
7.19
.
O
spare
me
a
little
,
that
I
may
recover
strength
,
before
I
goe
hence
,
and
be
no
more
.
Thou
wilt
give
me
a
little
space
of
relaxation
,
that
I
may
serve
and
glorifie
thee
here
on
earth
,
before
I
dy
.
Annotations
on
Psalm
XXXIX
.
V.
5.
Hand-breadth
]
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
palmas
,
and
being
here
applyed
to
dayes
of
mans
life
,
certainly
denotes
the
shortness
thereof
,
as
it
were
commensurate
to
the
breadth
of
the
palme
or
hand
.
The
copies
of
the
LXXII
.
which
now
we
have
,
read
variously
;
some
{untranscribed Hebrew}
,
followed
by
several
of
the
antients
,
others
{untranscribed Hebrew}
,
without
sense
.
But
methinks
there
should
be
no
doubt
,
but
the
Original
rendring
was
{untranscribed Hebrew}
or
{untranscribed Hebrew}
,
either
of
which
differs
very
little
(
even
but
by
one
letter
)
from
{untranscribed Hebrew}
,
which
the
Antients
most
commonly
retein
,
and
is
also
exactly
answerable
to
the
Hebrew
.
For
{untranscribed Hebrew}
,
saith
Hesychius
,
those
two
words
are
Synonymas
,
{untranscribed Hebrew}
,
called
also
{untranscribed Hebrew}
.
And
accordingly
Symmachus
renders
{untranscribed Hebrew}
as
hand-breadths
.
The
other
interpreters
render
it
paraphrastically
,
the
Arabick
,
short
,
the
Chaldee
,
light
,
the
Syriack
,
with
a
measure
,
the
Latine
,
mensurabiles
;
both
these
as
from
the
Greek
,
taking
{untranscribed Hebrew}
for
mensurabiles
.
V.
5.
Mine
age
]
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
time
,
age
,
particularly
this
age
of
ours
,
which
here
we
live
;
which
belonging
to
the
body
,
the
Chaldee
by
way
of
paraphrase
render
it
{untranscribed Hebrew}
body
,
both
here
and
in
Job
,
and
the
Lxxii
.
{untranscribed Hebrew}
substance
,
the
Syriack
life
,
the
Arabick
consistence
.
V.
6.
Heapeth
up
]
The
difference
of
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
must
here
be
taken
notice
of
.
The
former
here
appears
to
contain
all
the
toyle
of
the
harvest
,
in
reaping
,
binding
,
cocking
,
all
congestion
and
heaping
things
together
,
bringing
them
from
the
several
places
where
they
grow
,
into
a
cumulus
:
the
Chaldee
renders
it
by
{untranscribed Hebrew}
to
congregate
.
The
latter
notes
the
stowing
,
{untranscribed Hebrew}
or
housing
;
laying
it
up
,
removing
or
carrying
it
out
of
the
field
,
where
't
is
heaped
or
cockt
up
,
ready
for
carriage
.
For
so
{untranscribed Hebrew}
is
sometimes
to
lay
up
,
sometimes
to
take
away
.
And
accordingly
{untranscribed Hebrew}
the
feast
of
Ingathering
,
is
the
feast
of
Tabernacles
,
after
this
last
part
of
harvest
was
fully
ended
.
This
then
is
the
description
of
the
vanity
of
our
humane
estate
,
that
when
a
man
hath
run
through
all
the
labours
of
acquisition
,
and
hath
nothing
visible
to
interpose
betwixt
him
and
his
enjoyments
,
yet
even
then
,
he
is
uncertain
,
not
only
whether
himself
shall
possess
it
at
last
,
but
whether
his
heir
shall
do
it
;
nay
,
he
knows
not
whether
his
enemy
may
not
;
he
cannot
tell
who
shall
gather
them
into
the
barne
,
or
enjoy
them
when
they
are
there
.
V.
11.
Moth
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
as
a
moth
,
the
Lxxii
.
read
{untranscribed Hebrew}
as
a
spider
,
paraphrastically
expressing
the
same
thing
;
viz.
consumption
of
that
which
is
most
pretious
;
the
moth
so
consuming
the
garment
,
and
the
spider
his
own
vital
faculties
,
when
out
of
his
own
bowels
he
spins
his
webbe
.
The
Chaldee
reads
it
,
like
a
moth
broken
asunder
.
But
the
phrase
is
in
reason
to
be
applyed
to
the
moths
consuming
other
things
,
not
being
himself
consumed
,
Hos
.
v.
12.
I
will
be
to
Ephraim
{untranscribed Hebrew}
as
a
moth
,
i
.
e
.
I
will
consume
them
;
Isa
.
L.
9.
the
moth
shall
eat
them
as
a
garment
.
The
Syriack
paraphrase
it
another
way
,
thou
hast
made
their
desires
fly
away
as
chaffe
,
by
desires
]
rendring
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
signifies
any
thing
desirable
,
from
{untranscribed Hebrew}
desideravit
;
and
so
may
here
be
taken
for
beauty
,
for
health
,
for
strength
,
for
any
thing
that
is
most
desirable
.
In
the
end
of
the
verse
,
where
in
the
Hebrew
we
read
{untranscribed Hebrew}
onely
vanity
is
every
man
,
the
Lxxii
.
from
v.
6.
read
{untranscribed Hebrew}
is
troubled
in
vain
;
which
shews
that
they
used
this
larger
liberty
,
and
kept
not
themselves
to
strict
literal
version
.
The
Chaldee
reads
,
is
nothing
,
the
Syriack
,
as
a
vapour
,
by
way
of
paraphrase
also
;
and
so
we
know
S.
James
,
c
.
iv
.
14.
resolves
our
life
to
be
a
vapour
.
The
Syriack
{untranscribed Hebrew}
notes
such
a
vapour
as
comes
out
of
the
mouth
in
speaking
.
The
Fortieth
Psalm
.
TO
the
chief
Musitian
,
A
Psalm
of
David
.
The
fortieth
Psalm
is
an
acknowledgement
of
Gods
mercies
to
David
,
and
of
his
obligations
to
God
;
and
contains
a
prophetick
mention
of
the
mutual
contract
betwixt
God
the
Father
and
Christ
the
Son
.
It
was
composed
by
David
,
and
committed
to
the
Prefect
of
his
Musick
.
1.
I
waited
patiently
for
the
Lord
;
and
he
inclined
unto
me
,
and
heard
my
cry
.
In
the
greatest
of
my
troubles
,
I
reposed
my
full
trust
and
confidence
on
the
Lord
;
I
waited
his
good
time
,
and
continued
my
constant
prayers
unto
him
,
and
in
due
season
he
heard
and
granted
my
request
.
2.
He
brought
me
also
out
of
a
sounding
pit
.
an
a.
horrible
pit
,
out
of
the
miry
clay
,
and
set
my
feet
upon
a
rock
,
and
established
my
goings
.
And
though
I
were
very
deeply
immerst
in
calamities
,
and
so
as
my
condition
was
well
nigh
desperate
;
yet
he
rescued
me
out
of
all
,
and
set
me
in
a
condition
of
safety
and
stability
.
3.
And
he
hath
put
a
new
song
in
my
mouth
,
even
praise
unto
our
God
:
many
shall
see
it
and
fear
,
and
shall
trust
in
the
Lord
.
Thus
hath
he
given
me
abundant
matter
of
praise
and
thanksgiving
unto
his
blessed
name
,
who
hath
thus
magnified
his
mercy
to
me
.
And
this
dealing
of
his
with
me
may
well
allure
all
men
to
the
consideration
of
it
,
and
thereby
to
the
performing
of
all
faithfull
obedience
,
and
placing
their
full
trust
and
adherence
on
him
.
4.
Blessed
is
the
man
that
b
.
maketh
the
Lord
his
trust
,
and
respecteth
not
the
proud
,
nor
such
as
turn
aside
to
lies
.
There
being
no
such
happy
man
as
he
that
relyes
not
on
any
wit
or
aid
or
strength
of
man
,
but
reposeth
his
full
trust
in
God
,
and
on
that
security
,
never
applyes
himselfe
to
the
practises
of
atheisticall
,
insolent
,
deceitfull
men
,
in
hope
to
gain
any
thing
by
such
arts
as
these
.
5.
Many
things
hast
thou
done
,
O
Lord
my
God
:
thy
wonders
and
thy
thought
●●ward
us
I
am
not
able
to
set
in
order
before
thee
.
Many
,
O
Lord
my
God
,
are
the
wonderful
works
which
thou
hast
done
,
and
thy
thoughts
which
are
to
usward
;
c
.
they
cannot
be
reckoned
up
in
order
unto
thee
:
If
I
would
declare
and
speak
of
them
,
they
are
more
than
can
be
numbred
.
O
thou
God
of
power
,
and
fatherly
goodness
toward
me
,
thou
hast
abounded
to
me
in
thy
rich
mercies
:
thy
works
,
and
thy
counsels
of
grace
to
us
are
wonderfull
,
and
inexpressible
:
I
would
fain
make
some
acknowledgement
thereof
to
thee
;
but
they
surpasse
my
arithmetick
to
recite
;
much
more
to
make
a
just
valuation
of
them
.
6.
Sacrifice
and
offering
thou
didst
not
delight
in
{untranscribed Hebrew}
desire
;
d
.
mine
eare
hast
thou
opened
:
Burnt-offering
and
sacrifice
thou
hast
not
required
.
Above
all
is
that
admirable
work
of
thy
mercy
in
giving
the
Messias
.
Instead
of
the
legal
sacrifices
of
all
sorts
,
which
were
but
shadows
of
this
great
evangelical
mercy
,
thou
hast
decreed
that
thine
eternal
son
shall
assume
our
humane
nature
,
and
therein
abundantly
fulfill
all
that
which
the
sacrifices
and
oblations
did
faintly
prefigure
,
and
thereby
take
away
sin
,
which
the
legal
observances
were
not
able
to
doe
.
7.
Then
said
I
,
Lo
,
I
come
:
e
.
in
the
folding
of
the
bill
,
or
roll
of
writing
.
volume
of
the
Book
it
is
written
of
me
:
8.
To
do
,
or
that
I
should
do
thy
will
,
O
my
God
,
I
have
delighted
therein
.
{untranscribed Hebrew}
&c
I
delight
to
doe
thy
will
,
O
my
God
;
yea
thy
law
is
in
the
midst
of
my
bowels
,
{untranscribed Hebrew}
see
Psal
.
xxii
.
14.
within
my
heart
.
At
this
coming
of
the
Messias
therefore
,
the
ordinances
of
Mosaical
sacrifices
shall
be
abolished
;
and
the
eternal
son
of
God
shall
agree
and
contract
with
his
Father
,
to
performe
that
perfect
obedience
to
his
laws
,
and
to
offer
up
himselfe
such
a
divine
and
spotlesse
sacrifice
for
the
sins
of
the
whole
world
,
as
shall
most
effectually
tend
to
the
working
an
expiation
for
sin
,
and
bringing
men
to
the
performance
of
holy
sincere
obedience
to
God
,
(
thus
visibly
exemplified
to
them
by
Christ
,
)
and
consequently
to
salvation
.
And
upon
this
intuition
,
he
shall
most
gladly
,
and
with
all
delight
and
joy
,
set
about
the
whole
will
and
counsel
of
God
,
and
go
through
the
office
assigned
him
very
chearfully
and
heartily
.
(
Another
sense
of
the
words
as
understood
of
David
himself
,
see
in
note
d
.
)
9.
I
have
preach't
righteousness
in
the
great
congregation
:
loe
I
have
not
confined
,
{untranscribed Hebrew}
refrained
my
lips
,
O
Lord
,
thou
knowest
.
I
will
proclaim
this
,
and
all
other
thy
works
of
evangelical
infinite
mercy
before
all
that
acknowledge
and
professe
thy
service
:
my
tongue
shall
never
be
confined
,
or
silent
in
this
matter
,
any
more
than
,
as
thou
knowest
,
hitherto
it
hath
been
.
10.
I
have
not
hid
thy
righteousness
within
my
heart
;
I
have
declared
thy
faithfulness
and
thy
salvation
:
I
have
not
concealed
thy
righteousness
and
thy
truth
from
the
great
congregation
.
This
goodness
of
thine
,
this
performance
of
all
thy
rich
promises
,
this
work
of
redemption
and
spiritual
deliverance
,
is
too
great
to
be
meditated
on
in
silence
:
't
is
fit
to
be
proclaimed
aloud
,
to
be
promulgated
to
all
men
in
the
world
.
11.
confine
,
{untranscribed Hebrew}
Withhold
not
thou
thy
tender
mercies
from
me
,
O
Lord
:
let
thy
loving-kindness
and
thy
truth
continually
preserve
me
.
Be
thou
therefore
pleased
not
to
be
confined
or
restrained
in
thy
bowels
toward
me
at
this
time
,
but
shew
forth
thy
compassions
to
me
:
Thou
art
good
and
gratious
,
and
faithfully
performest
all
that
thou
ever
promisest
:
O
let
thy
promised
mercy
be
continually
made
good
to
me
,
for
my
deliverance
from
all
dangers
.
12.
For
innumerable
evils
have
compassed
me
about
;
mine
iniquities
have
taken
hold
upon
me
,
and
I
could
not
see
{untranscribed Hebrew}
that
I
am
not
able
to
look
up
:
they
are
more
than
the
hairs
of
my
head
;
therefore
my
heart
faileth
me
.
And
this
most
seasonably
at
this
time
,
now
that
I
am
surrounded
with
so
many
dangers
,
now
that
the
punishments
which
my
sins
have
most
justly
deserved
,
my
multiplyed
crying
innumerable
sins
,
have
so
violently
seised
upon
me
,
cast
me
into
a
black
and
comfortlesse
condition
.
13.
Be
pleased
,
O
Lord
,
to
deliver
me
:
O
God
,
make
hast
to
help
me
.
O
blessed
Lord
,
let
it
be
thy
good
pleasure
to
afford
me
speedy
deliverance
out
of
it
.
14.
or
,
They
shall
.
Let
them
be
ashamed
and
confounded
together
that
seek
after
my
soul
to
destroy
it
;
let
them
be
driven
backward
and
put
to
shame
that
wish
me
evill
.
Let
not
them
prosper
and
succeed
in
their
attempts
,
that
designe
to
take
away
my
life
,
or
doe
me
any
other
mischief
;
but
doe
thou
please
to
discomfit
and
disappoint
them
all
:
And
this
I
am
confident
thou
wilt
doe
.
15.
or
,
They
shall
.
Let
them
be
desolate
f
.
for
a
reward
of
their
turpitude
.
shame
,
that
say
unto
me
,
Aha
,
Aha
.
And
reward
their
abominable
actions
with
confusion
and
desolation
,
that
triumph
over
me
in
my
distress
,
and
scoffe
at
my
placing
my
affiance
and
trust
in
God
.
16.
Let
all
those
that
seek
thee
rejoyce
and
be
glad
in
thee
:
and
say
alwayes
,
Let
the
Lord
magnifie
them
that
love
thy
salvation
.
{untranscribed Hebrew}
Let
such
as
love
thy
salvation
say
continually
,
The
Lord
be
magnified
.
By
this
means
shall
all
pious
men
,
that
place
their
trust
in
thee
,
and
depend
onely
on
thy
aids
and
rescue
,
be
incouraged
for
ever
in
their
hopes
and
adherence
on
thee
,
and
praise
and
magnifie
thy
mercies
,
and
applaud
thee
for
them
.
17.
But
I
am
poor
and
needy
;
yet
the
Lord
thinketh
upon
me
.
Thou
art
my
help
and
my
deliverer
;
make
no
tarrying
,
O
my
God
.
How
low
soever
my
condition
is
,
my
comfort
is
,
that
God
hath
a
fatherly
care
of
me
.
On
thee
,
O
Lord
,
is
all
my
trust
,
whether
for
deliverance
or
relief
:
O
deferre
not
the
interposition
of
thy
hand
,
but
hasten
speedily
to
my
succour
.
Annotations
on
Psalm
XL
.
V.
2.
Horrible
pit
]
From
{untranscribed Hebrew}
personuit
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
a
noise
or
loud
sounding
,
and
being
applied
to
a
pit
,
is
a
resounding
pit
,
or
a
pit
of
sounding
;
it
signifies
the
depth
and
watryness
of
it
,
from
the
conjunction
of
which
proceeds
a
profound
noise
,
or
sound
,
when
a
stone
,
or
any
such
thing
is
thrown
into
it
.
Thus
the
Chaldee
understand
it
,
rendring
it
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
to
make
a
tumultuous
noise
.
The
LXXII
.
read
{untranscribed Hebrew}
misery
,
and
so
the
Latine
miseriae
,
the
Syriack
,
{untranscribed Hebrew}
sadness
,
the
Arabick
,
perdition
;
either
by
way
of
Paraphrase
,
to
signifie
the
miserable
sad
estate
of
him
that
is
ingulfed
in
such
a
pit
,
or
else
referring
to
another
notion
of
{untranscribed Hebrew}
,
for
a
vast
or
desolate
place
,
ruine
or
perdition
.
But
the
notion
of
the
word
is
best
fetcht
from
Isa
.
xvii
.
12.
where
we
have
the
{untranscribed Hebrew}
noise
of
the
people
,
{untranscribed Hebrew}
like
the
noise
of
many
waters
,
{untranscribed Hebrew}
so
shall
they
make
a
noise
;
{untranscribed Hebrew}
saith
the
Chaldee
,
they
shall
sound
tumultuously
.
V.
4.
Maketh
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
posuit
,
set
,
or
put
,
the
LXXII
.
read
{untranscribed Hebrew}
name
,
and
so
render
it
{untranscribed Hebrew}
,
whose
hope
is
the
name
of
the
Lord
;
and
so
the
Latine
,
Syriack
,
Arabick
,
and
Aethiopick
:
and
the
sense
is
not
at
all
wronged
by
it
.
Onely
the
Chaldee
reads
{untranscribed Hebrew}
which
hath
put
.
In
the
end
of
the
verse
,
where
the
Hebrew
hath
{untranscribed Hebrew}
those
that
decline
to
a
ly
,
{untranscribed Hebrew}
(
for
which
the
Chaldee
hath
those
that
speak
lies
)
from
{untranscribed Hebrew}
to
goe
out
of
the
way
,
the
Lxxii
.
read
{untranscribed Hebrew}
and
lying
madnesses
,
as
if
it
were
from
{untranscribed Hebrew}
,
used
among
the
Chaldees
for
being
mad
.
The
Latine
follow
the
Lxxii
.
insanias
falsas
;
but
the
Syriack
agree
with
the
Chaldee
,
lying
speech
,
and
the
Arabick
,
lying
fables
.
V.
5.
Cannot
be
reckoned
up
]
For
the
Hebrew
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
is
best
rendred
,
I
cannot
set
in
order
,
i
.
e
.
recount
,
dispose
or
enumerate
before
thee
,
the
Lxxii
.
read
,
by
way
of
paraphrase
,
{untranscribed Hebrew}
,
there
is
none
that
shall
be
likened
to
thee
;
perhaps
from
another
notion
of
{untranscribed Hebrew}
to
compare
or
assimilate
.
So
Psal
.
Lxxxix
.
7.
Who
in
heaven
{untranscribed Hebrew}
shall
be
compared
,
or
likened
to
the
Lord
?
But
the
clear
rendring
of
them
,
and
of
the
whole
verse
,
lyes
thus
;
{untranscribed Hebrew}
,
{untranscribed Hebrew}
Thou
hast
done
great
or
many
things
,
O
Lord
my
God
,
{untranscribed Hebrew}
thy
wonders
and
thy
thoughts
to
us-ward
I
cannot
recount
before
thee
:
{untranscribed Hebrew}
&c.
I
will
declare
,
or
,
If
,
or
,
when
I
would
declare
and
speak
of
them
,
{untranscribed Hebrew}
they
are
too
strong
,
or
,
according
to
the
ordinary
notion
of
the
word
in
Arabick
,
too
great
,
or
many
above
numbering
,
or
to
be
numbred
.
The
Lxxii
.
express
it
rightly
,
{untranscribed Hebrew}
,
they
are
multiplyed
above
number
.
V.
6.
Mine
eare
]
{untranscribed Hebrew}
is
literally
to
be
rendred
[
thou
hast
bored
or
opened
my
ear
]
so
the
Chaldee
and
Syriack
understand
it
.
{untranscribed Hebrew}
Boring
the
ears
,
we
know
,
was
a
ceremony
used
to
a
slave
,
that
would
not
have
his
liberty
,
but
loved
his
Master
,
and
would
not
goe
out
free
,
Deut
.
xv
.
17.
Exod
.
xxi
.
6.
and
the
ceremony
significative
;
for
boring
of
the
eare
signified
opening
it
,
and
the
opening
the
eare
is
a
signe
of
hearkning
,
as
that
is
in
order
to
,
and
all
one
with
obedience
,
The
Hebrew
{untranscribed Hebrew}
signifies
also
to
cut
;
and
't
is
possible
it
may
so
signifie
here
,
the
circumcising
of
the
ear
,
a
phrase
frequent
in
Scripture
,
to
denote
ready
and
willing
obedience
.
For
this
the
Lxxii
.
read
{untranscribed Hebrew}
,
thou
hast
prepared
me
a
body
;
either
from
this
of
circumcising
the
ear
,
which
denotes
the
fitting
and
preparing
the
whole
body
,
or
perhaps
from
a
second
notion
of
{untranscribed Hebrew}
to
prepare
meat
,
to
provide
a
feast
,
2
King
.
vi
.
23.
he
prepared
{untranscribed Hebrew}
great
provision
{untranscribed Hebrew}
for
them
.
But
this
account
will
not
serve
for
{untranscribed Hebrew}
body
,
which
they
read
instead
of
ears
:
herein
it
is
hard
to
define
with
any
certainty
.
Only
it
is
not
improbable
,
that
this
reading
of
the
modern
copies
of
the
LXXII
.
was
not
the
original
reading
,
but
instead
of
{untranscribed Hebrew}
body
,
{untranscribed Hebrew}
ears
.
The
antient
Scholiasts
acknowledge
this
reading
;
and
the
Latine
which
generally
follows
the
LXXII
.
in
their
variations
from
the
Hebrew
,
doth
here
read
,
aures
autem
perfecisti
mihi
,
thou
hast
perfected
ears
for
me
:
by
which
they
must
be
thought
literally
to
have
rendered
the
Greek
{untranscribed Hebrew}
,
in
the
notion
of
{untranscribed Hebrew}
for
perficio
.
And
that
thus
it
was
read
in
S.
Jeroms
time
,
may
be
concluded
from
his
Epistle
ad
Suniam
et
Fretellam
,
who
had
objected
to
him
the
most
minute
differences
between
the
Latine
and
the
Lxxii
.
but
take
no
notice
of
any
difference
in
this
.
The
same
reading
Eusebius
Caesariensis
follows
,
and
so
interprets
it
,
thou
hast
perfected
to
me
ears
,
and
obedience
to
thy
words
.
See
Caten
.
Gr.
Pat
.
in
Psal
.
à
Dan
.
Barbaro
,
Venet
.
1569.
p.
463.
and
the
Expos
.
Graec
.
Patr
.
in
Psalm
.
set
out
by
Balthasar
Corderius
,
Tom
.
1.
Ed.
Antwerp
.
p.
735.
&
749.
{untranscribed Hebrew}
.
Ears
hast
thou
prepared
me
,
thou
hast
required
of
me
obedience
only
,
for
ears
signifie
obedience
.
And
then
it
is
most
likely
,
that
the
Apostle
Heb
.
x
.
5.
reading
{untranscribed Hebrew}
,
but
a
body
thou
hast
prepared
me
,
by
that
means
to
fit
it
more
perfectly
to
the
incarnation
of
Christ
,
the
copiers
of
the
Lxxii
.
here
thought
fit
to
accord
it
to
the
Apostolick
style
,
and
so
put
{untranscribed Hebrew}
instead
of
{untranscribed Hebrew}
.
If
then
it
be
demanded
,
how
it
comes
to
pass
,
that
the
Apostle
reads
it
with
that
variation
,
both
from
the
Hebrew
and
the
Lxxii
.
also
;
the
answer
is
obvious
,
that
the
Apostle
attended
more
to
the
sense
,
than
to
the
words
,
and
citing
it
from
the
Lxxii
,
changed
it
into
those
words
which
more
fully
and
perspicuously
exprest
the
mystery
of
Christs
incarnation
.
This
the
Hebrew
somewhat
obscurely
exprest
,
by
my
ear
hast
thou
bored
,
or
opened
,
thereby
noting
his
taking
on
him
the
form
of
a
servant
,
such
as
had
their
ears
bored
or
opened
;
which
implies
his
incarnation
,
and
withall
addes
to
it
the
principal
end
of
it
,
to
obey
and
doe
the
will
of
him
who
sent
him
.
This
was
yet
more
obscure
in
the
reading
of
the
Lxxii
.
(
that
which
I
suppose
to
be
theirs
,
for
the
reasons
forementioned
)
thou
hast
prepared
or
made
me
ears
:
]
where
yet
ears
being
parts
of
a
body
,
the
making
him
them
,
is
still
the
making
him
a
body
,
and
that
in
order
to
his
hearing
and
observing
his
Fathers
will
exactly
.
But
the
Apostles
reading
,
though
it
be
far
distant
from
the
letter
of
the
Hebrew
,
and
in
part
from
the
Lxxii
.
(
as
I
suppose
it
to
have
been
originally
)
yet
is
the
most
perspicuous
interpretation
of
the
{untranscribed Hebrew}
.
Expos
:
Graec
.
Patr
.
a
Balthas
.
Corder
.
ed.
p.
749.
meaning
of
it
;
Christs
body
comprehending
the
ears
,
and
that
assumed
on
purpose
to
perform
in
it
the
utmost
degree
of
obedience
to
the
will
of
God
,
to
be
obedient
even
to
death
,
and
thereby
to
be
as
the
Priest
,
so
the
Sacrifice
also
,
that
of
which
all
the
sacrifices
and
burnt-offerings
under
the
law
were
but
types
and
shadows
,
and
at
the
presence
of
which
they
were
to
cease
,
as
we
know
they
did
,
and
as
is
exprest
here
in
the
following
words
,
Burnt-offering
and
sin-offering
hast
thou
not
required
:
Then
said
I
,
Loe
I
come
—
That
this
whole
passage
is
an
eminent
prophecy
of
Christ
,
appears
by
the
Apostle
Heb
.
x
.
5.
who
makes
Christ
,
not
David
,
to
be
the
speaker
here
;
wherefore
when
he
,
i
.
e
.
Christ
,
cometh
into
the
world
,
he
saith
,
Sacrifice
—
which
makes
it
less
necessary
for
us
in
this
place
to
seek
for
any
first
sense
,
wherein
David
might
be
interpreted
to
speak
this
of
himself
;
but
rather
to
account
of
it
,
as
the
great
signal
wonder
of
mercy
,
done
by
God
to
men
,
which
,
in
the
recounting
of
Gods
wonderfull
works
and
thoughts
to
us-ward
,
v.
5.
he
seasonably
brings
in
by
the
spirit
of
prophecy
,
viz.
the
birth
of
the
Messias
,
and
the
sacrifice
of
himself
,
wherein
so
many
,
even
innumerable
,
and
unexpressible
mercies
were
comprised
,
and
folded
up
.
If
it
may
be
thus
understood
,
as
an
instance
brought
in
by
David
(
prophetically
)
of
Gods
wonderfull
mercies
,
then
will
these
three
verses
be
no
more
but
a
description
of
Christs
coming
into
the
world
;
after
which
David
again
proceeds
to
the
recounting
of
Gods
mercies
more
generally
,
ver
.
9.
But
because
there
is
no
assurance
of
this
,
and
the
Apostles
words
Heb
.
x
.
5.
may
refer
only
to
the
higher
and
Prophetick
completion
of
the
words
,
and
yet
not
prejudice
a
first
immediate
sense
of
them
,
as
belonging
to
David
,
it
is
not
amiss
therefore
here
(
though
not
in
the
paraphrase
)
to
annex
that
,
viz.
that
God
prefers
obedience
,
noted
,
as
was
said
,
by
opening
the
ear
,
before
the
richest
oblations
and
holocausts
;
and
that
therefore
David
designes
that
,
as
his
way
of
rendring
his
humblest
thanks
for
Gods
mercies
,
by
performing
faithfull
obedience
to
his
commands
.
This
is
the
literal
meaning
of
[
Sacrifices
and
burnt-offerings
thou
wouldest
not
desire
,
mine
ears
hast
thou
opened
;
]
the
latter
,
that
of
ready
willing
obedience
,
thou
hast
much
preferred
before
the
former
.
And
again
to
the
same
purpose
,
Burnt-offerings
and
sacrifice
thou
hast
not
required
:
Then
said
I
,
Loe
,
I
come
to
doe
thy
will
,
O
my
God
,
i
.
e
.
They
are
not
sacrifices
,
in
their
greatest
multitude
,
that
God
requires
and
expects
of
Kings
,
or
such
as
David
,
as
their
returns
for
the
greatest
mercies
;
but
a
ready
and
cheerfull
obedience
to
his
commands
,
such
a
discharge
of
the
regall
office
,
as
may
tend
most
to
the
honour
and
glory
of
God
,
such
as
was
prescribed
Deut
.
xvii
.
16.
&c.
where
the
duties
of
a
King
are
set
down
,
and
in
the
close
of
them
this
,
of
his
writing
him
a
copy
of
the
law
in
a
book
,
and
reading
therein
all
the
dayes
of
his
life
,
v.
18.19
.
In
reference
to
which
,
as
it
may
truly
be
said
,
In
the
volume
of
the
book
it
is
written
of
me
,
(
of
David
,
as
of
all
other
Kings
,
in
this
place
of
Deuteronomy
;
)
so
may
that
be
fitly
interpreted
that
follows
,
O
my
God
,
I
have
delighted
therein
,
made
thy
service
,
the
study
and
practice
thereof
,
the
great
imployment
and
pleasure
of
my
life
:
yea
thy
law
is
in
the
midst
of
my
bowels
;
which
was
much
more
then
the
command
of
having
it
written
in
a
book
;
I
am
perfect
in
the
knowledge
,
and
continually
exercised
in
the
practice
and
performance
of
thy
commandments
.
V.
7.
In
the
Volume
]
From
{untranscribed Hebrew}
to
roll
or
fold
,
comes
{untranscribed Hebrew}
{untranscribed Hebrew}
which
Symmachus
literally
renders
{untranscribed Hebrew}
folding
,
and
Theophylact
on
Heb
.
x
.
7.
{untranscribed Hebrew}
a
roll
.
The
Lxxii
.
read
{untranscribed Hebrew}
,
which
must
be
understood
in
that
sense
,
denoting
the
round
form
that
a
writing
is
in
,
when
it
is
folded
up
(
as
in
Architecture
some
round
parts
are
called
{untranscribed Hebrew}
in
the
Lxxii
.
)
and
so
saith
Suidas
,
{untranscribed Hebrew}
{untranscribed Hebrew}
,
the
word
being
applyed
to
a
book
or
writing
,
(
as
here
)
which
some
call
the
folding
.
As
for
{untranscribed Hebrew}
{untranscribed Hebrew}
a
book
,
that
signifies
any
writing
among
the
Jews
,
whole
custome
it
was
to
write
in
a
long
roll
,
(
see
note
on
Luk
.
iv
.
a.
)
and
that
folded
up
to
preserve
it
:
and
so
here
{untranscribed Hebrew}
is
no
more
than
a
folded
paper
or
parchment
of
writing
,
a
roll
.
Now
as
by
this
phrase
any
kinde
of
writing
is
signified
,
and
so
,
as
it
belongs
to
Davids
person
,
it
may
fitly
referre
to
the
book
of
the
Law
,
wherein
the
duty
of
Kings
was
set
down
,
Deut
.
xvii
:
So
it
must
be
remembred
,
that
in
such
rolls
were
contained
their
contracts
,
as
among
us
in
indentures
;
and
so
here
the
roll
of
the
book
(
as
it
belongs
to
Christ
)
is
no
more
but
a
bill
or
roll
of
contract
betwixt
God
the
Father
and
him
,
wherein
is
supposed
to
be
written
the
agreement
preparatory
to
that
great
work
of
Christs
incarnation
,
wherein
he
undertaking
perfectly
to
fulfill
the
will
of
God
,
to
performe
all
active
,
and
also
passive
obedience
,
even
to
death
,
had
the
promise
from
God
,
that
he
should
become
the
author
of
eternal
salvation
to
all
those
that
obey
him
.
V.
15.
For
a
reward
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
for
a
reward
,
the
LXXII
.
seem
to
have
read
{untranscribed Hebrew}
at
the
heel
,
and
so
render
it
{untranscribed Hebrew}
presently
.
As
for
{untranscribed Hebrew}
{untranscribed Hebrew}
it
signifies
their
turpitude
,
or
filthy
actions
,
and
so
their
shame
in
that
sense
,
as
it
is
taken
for
any
shamefull
thing
;
for
that
is
it
which
is
to
be
rewarded
with
desolation
.
The
Forty
First
Psalm
.
TO
the
chief
Musitian
,
A
Psalm
of
David
.
The
Forty
first
Psalm
sets
forth
the
present
reward
of
mercifull-minded
men
in
this
life
,
and
from
thence
ascendeth
to
the
assured
mercies
of
God
to
his
faithfull
servants
that
stand
in
need
of
them
.
It
was
composed
by
David
,
and
committed
to
the
Praefect
of
his
Musick
.
1.
Blessed
is
he
that
considereth
the
sick
,
{untranscribed Hebrew}
poor
:
the
Lord
will
deliver
him
in
the
time
of
trouble
.
The
blessings
of
God
shall
not
fail
to
be
poured
out
on
the
mercifull-minded
man
,
who
is
carefull
to
consider
and
succour
those
that
are
in
sickness
,
or
any
kinde
of
misery
:
God
shall
be
sure
to
succour
him
,
when
afflictions
come
upon
him
.
2.
The
Lord
will
preserve
him
and
keep
him
alive
,
and
he
shall
be
blessed
upon
the
earth
;
and
thou
wilt
not
deliver
him
unto
the
will
of
his
enemies
.
Whatsoever
his
diseases
or
dangers
are
,
God
will
interpose
for
his
relief
,
and
if
he
see
it
best
for
him
,
signally
secure
his
life
,
and
restore
him
to
a
prosperous
flourishing
condition
in
this
world
;
and
what
ever
the
malice
of
his
enemies
be
,
deliver
him
out
of
their
hands
.
3.
The
Lord
will
strengthen
him
upon
the
bed
of
languishing
:
thou
wilt
turne
,
{untranscribed Hebrew}
make
all
his
bed
in
his
sickness
.
When
he
falls
into
sickness
or
distress
,
(
for
from
those
the
pious
man
is
not
secured
in
this
life
)
the
God
of
might
and
mercy
will
be
his
upholder
;
he
will
smooth
and
soften
all
that
befalls
him
,
and
make
it
cheerfully
supportable
.
4.
I
said
,
Lord
,
be
mercifull
unto
me
:
heal
my
soul
,
for
I
have
sinned
against
thee
.
Upon
this
account
I
have
all
confidence
to
address
my
prayers
to
God
in
time
of
my
distress
:
This
duty
of
mercifulness
being
one
that
as
he
prescribes
,
so
he
eminently
exemplifies
to
us
by
his
own
practice
,
(
Luk
.
vi
.
36.
)
To
him
therefore
I
make
my
address
,
for
mercy
of
the
highest
and
most
valuable
sort
;
his
balsame
to
my
wounded
soul
,
his
free
pardon
for
my
sins
,
which
have
justly
deserved
all
the
calamities
that
can
fall
upon
me
.
5.
Mine
enemies
speak
evill
of
me
;
When
shall
he
dy
,
and
his
name
perish
?
My
enemies
are
very
malicious
against
me
,
very
industriously
diligent
to
seek
my
ruine
.
6.
And
if
he
come
to
see
me
,
he
speaketh
vanity
:
his
heart
gathereth
iniquity
to
it selfe
;
when
he
goeth
abroad
,
he
telleth
it
.
When
they
are
in
my
presence
,
they
speak
flatteringly
and
deceitfully
:
meanwhile
they
plot
and
project
mischief
against
me
,
and
discourse
it
abroad
,
where
ever
they
have
opportunity
.
7.
All
that
hate
me
,
whisper
together
against
me
;
against
me
doe
they
devise
my
hurt
.
All
mine
enemies
conspire
together
secretly
,
and
joyn
their
mischievous
indeavours
,
to
doe
me
what
hurt
they
can
.
8.
A
word
of
Belial
,
or
,
A
wicked
word
cleaveth
to
him
.
An
a.
evill
disease
,
say
they
,
cleaveth
fast
unto
him
;
and
now
that
he
lieth
,
he
shall
rise
up
no
more
.
They
are
confident
their
calumnies
shall
mischief
me
,
and
that
I
shall
never
recover
or
deliver
my selfe
out
of
this
pertinacious
ruine
,
which
now
they
have
by
their
slanders
contrived
against
me
.
9.
Yea
the
man
of
my
peace
.
mine
own
familiar
friend
in
whom
I
trusted
,
which
did
eat
of
my
bread
,
hath
lift
up
his
heel
against
me
.
And
in
this
not
onely
my
known
profest
enemies
have
joyned
against
me
;
but
one
particularly
that
profest
the
greatest
kindness
to
me
,
a
servant
in
whom
I
reposed
trust
,
and
that
lived
by
my
service
,
(
Achitophel
probably
,
one
of
Davids
counsellors
,
2
Sam
.
16.23
.
)
hath
most
insidiously
and
perfidiously
set
himselfe
against
me
.
(
And
herein
was
David
a
type
of
Christ
,
betrayed
by
his
own
disciple
,
that
was
in
a
special
manner
intrusted
by
him
,
Joh
.
xiii
.
18.
)
10.
But
thou
,
O
Lord
,
be
mercifull
unto
me
;
and
raise
me
up
,
that
I
may
requite
them
.
But
doe
thou
,
O
Lord
,
preserve
me
from
their
mischievous
purposes
:
restore
me
to
my
throne
in
safety
,
and
I
shall
chastise
this
their
wickedness
.
11.
By
this
I
know
thou
favourest
me
,
because
my
enemy
doth
not
triumph
over
me
.
As
yet
my
adversaries
have
not
been
able
to
prevail
against
me
,
as
fain
they
would
;
and
thereby
I
discern
thy
watchfull
providence
over
me
,
which
alone
hath
disappointed
them
.
12.
And
as
for
me
thou
upholdest
me
in
mine
integrity
,
and
settest
me
before
thy
face
for
ever
.
Thou
hast
undertaken
the
patronage
of
my
cause
,
and
not
suffered
me
to
perish
in
mine
innocence
,
but
rescued
me
out
of
their
hands
,
and
reserved
me
for
thy
service
:
13.
b
.
Blessed
be
the
Lord
God
of
Israel
from
everlasting
to
everlasting
.
Amen
and
Amen
.
And
for
this
and
all
other
his
mercies
,
his
glorious
majesty
be
now
and
ever
magnified
by
me
,
and
all
the
congregation
of
those
that
profess
his
service
.
The
end
of
the
first
Book
.
Annotations
on
Psalm
XLI
.
V.
8.
An
evill
disease
]
What
is
here
meant
by
{untranscribed Hebrew}
,
{untranscribed Hebrew}
is
matter
of
some
difficulty
.
The
Antient
Interpreters
generally
render
it
a
perverse
,
or
mischievous
,
or
wicked
word
;
the
Chaldee
,
a
perverse
word
;
the
Syriack
,
a
word
of
iniquity
;
the
Lxxii
.
{untranscribed Hebrew}
;
the
Latine
,
iniquum
verbum
,
a
wicked
word
;
the
Arabick
,
words
contrary
to
the
law
.
And
so
in
all
probability
it
is
set
to
signifie
a
great
slander
,
or
calumny
;
that
as
men
of
Belial
]
are
slanderous
persons
,
so
the
speech
of
Belial
]
shall
signifie
a
slanderous
speech
.
And
this
is
said
to
cleave
to
him
on
whom
it
is
fastened
;
it
being
the
nature
of
calumnies
,
when
strongly
affixt
on
any
,
to
cleave
fast
,
and
leave
some
evill
mark
behinde
them
:
Calumniare
fortiter
,
aliquid
haerebit
.
't
is
true
indeed
,
{untranscribed Hebrew}
doth
sometimes
signifie
a
plague
or
pestilence
:
but
there
is
no
cause
of
rendring
it
so
here
.
The
consequents
of
[
now
that
he
lyeth
he
shall
rise
up
no
more
,
]
are
but
a
proverbial
phrase
among
the
Hebrews
,
applicable
to
any
sort
of
ruine
,
as
well
as
that
which
comes
by
disease
:
the
Calumniator
may
destroy
and
ruine
,
as
well
as
the
pestilence
;
and
from
him
was
Davids
danger
most
frequently
,
and
not
from
a
pestilential
disease
.
V.
13.
Blessed
]
This
forme
of
benediction
here
,
{untranscribed Hebrew}
and
the
like
,
at
the
end
of
every
book
of
the
Psalms
,
is
by
the
Jews
said
to
be
affixt
by
the
Compiler
of
the
Book
,
who
having
finisht
it
,
praises
God
.
So
saith
Aben-Ezra
,
on
Psal
.
Lxxxix
.
52.
and
gives
for
instance
the
perpetual
custome
of
their
writers
,
of
closing
with
some
comprecation
.
That
which
will
make
this
more
to
be
heeded
is
,
that
all
the
severall
books
end
in
this
manner
,
(
see
note
on
Title
of
Psalms
.
)
Nor
will
it
be
more
strange
to
say
,
that
Ezra
,
or
whosoever
composed
the
books
of
Psalms
in
this
forme
&
division
,
added
their
conclusions
to
them
,
then
't
is
to
say
,
that
the
end
of
the
last
chapter
of
Deuteronomy
was
affixt
to
the
Pentateuch
by
the
Sanhedrim
,
or
the
fourteenth
verse
of
the
one
and
twentieth
of
S.
John
,
by
the
Church
of
Ephesus
,
(
see
note
c
.
on
that
Chapter
.
)
't
is
sure
that
the
Psalter
was
antiently
received
in
this
division
.
Jerome
in
his
Epistle
to
Marcella
,
recounting
the
Hagiographa
,
sayes
,
Primus
liber
incipit
à
Job
,
Secundus
à
Davide
,
quem
quinque
incisionibus
,
&
uno
Psalmorum
volumine
comprehendunt
;
The
first
begins
from
Job
,
the
second
from
David
,
which
they
comprize
in
five
divisions
,
as
one
volume
of
Psalms
.
So
de
pond
:
&
mens
.
Epiphanius
;
{untranscribed Hebrew}
.
The
Hebrews
divided
the
Psalter
into
five
Books
,
so
that
it
is
another
Pentateuch
.
And
then
they
that
thus
distributed
it
,
may
reasonably
be
thought
to
have
afforded
every
book
those
solemnities
of
conclusive
benedictions
,
which
we
finde
they
have
,
and
which
are
so
perfectly
agreeable
to
the
subjects
of
each
book
,
lauding
,
and
praising
God
.
THE
SECOND
BOOK
OF
PSALMS
.
PSALM
XLII
.
TO
the
chief
Musician
,
Maschil
,
for
the
sonnes
of
Corah
.
The
Forty
second
is
the
first
of
the
second
Book
of
Psalms
,
in
the
Hebrew
partition
of
them
,
(
which
second
Book
reaches
to
the
end
of
Psalm
Lxxii
.
and
contains
one
and
thirty
Psalms
.
)
It
was
composed
in
time
of
his
distress
,
in
his
flight
from
Absalom
,
and
is
chiefly
spent
in
bemoning
his
detention
from
Sion
,
the
place
of
Gods
solemn
worship
;
and
was
set
by
him
to
the
tune
known
by
the
name
of
Maschil
,
(
see
note
on
Psalm
xxxii
.
a.
)
and
committed
to
the
Prafect
of
his
Musick
,
to
be
sung
by
the
posterity
of
Coreh
,
the
sons
of
Heman
,
1
Chron
.
xxv
.
4.
stiled
Heman
the
singer
,
1
Chron
vi
.
33.
who
came
from
Elkanah
,
Assir
,
Abiasaph
,
v.
36.37
.
three
of
the
posterity
of
Coreh
.
Exo
.
vi
.
24.
and
1
Chron
.
vi
.
22.31
.
and
were
not
slain
Num
.
xxvi
.
11.
1.
As
the
binde
brayeth
.
hart
a.
panteth
after
the
water-brooks
,
so
brayeth
.
panteth
my
soul
after
thee
,
O
God
.
No
Deer
,
when
he
is
in
the
greatest
inward
inflammation
,
expresseth
more
ardent
desire
and
thirst
of
water
,
than
my
heart
is
at
this
time
affected
with
toward
God
and
his
publick
service
.
2.
My
soul
thirsteth
for
God
,
for
the
living
God
:
when
shall
I
come
and
appear
before
God
?
I
am
in
a
most
impatient
thirst
,
much
afflicted
to
be
kept
so
long
from
that
place
,
where
God
is
pleased
to
exhibite
himself
to
those
that
come
to
worship
him
.
3.
My
tears
have
been
my
meat
day
and
night
,
while
they
continually
say
unto
me
,
Where
is
thy
God
?
It
is
very
great
cause
of
continual
sorrow
unto
me
,
to
hear
men
reproach
me
for
my
trust
in
God
,
thinking
that
I
am
wholly
forsaken
by
him
.
4.
I
remembred
these
things
,
and
poured
out
my
soul
upon
me
:
for
I
had
gone
into
the
covering
,
or
had
gone
with
the
multitude
,
I
had
put
them
forward
.
When
I
b
.
remember
these
things
,
I
pour
out
my
soul
in
me
:
for
I
had
gone
with
the
multitude
;
I
went
with
them
to
the
house
of
God
,
with
the
voice
of
joy
and
praise
,
a
festival
multitude
,
or
multitude
going
indevotion
.
with
a
multitude
that
kept
holy-day
.
This
puts
me
into
a
great
excesse
of
sorrow
and
impatience
,
when
reflecting
on
what
I
have
formerly
injoyed
,
I
remember
how
I
was
wont
to
goe
in
the
society
of
many
pious
men
,
to
the
place
of
Gods
worship
,
in
a
most
cheerfull
,
devour
,
alacrious
manner
;
but
now
am
,
as
in
a
wilderness
,
wholly
deprived
of
these
most
divine
,
pleasant
,
and
valuable
opportunities
.
5.
Why
art
thou
cast
down
,
O
my
soul
,
and
why
art
thou
disquieted
in
me
?
Hope
thou
in
God
;
for
I
shall
yet
praise
him
,
for
the
help
of
or
my
,
see
note
.
f
.
his
countenance
.
But
let
me
not
be
dejected
,
or
disturbed
even
with
this
,
though
as
sad
a
reflection
as
is
possible
,
viz.
to
be
deprived
of
these
blessed
advantages
of
solemn
converse
with
God
:
A
full
reliance
,
and
resignation
to
the
divine
will
,
is
a
medicine
for
this
also
:
and
I
doe
not
yet
despair
,
but
I
shall
finde
some
way
of
escape
,
for
which
to
pay
my
acknowledgements
.
The
time
will
come
,
when
God
shall
afford
me
occasion
to
praise
him
(
see
ver
.
8.
)
for
this
deliverance
also
,
and
for
the
supports
which
his
favour
hath
yielded
me
in
the
midst
of
all
this
sadness
.
6.
O
my
God
,
my
soul
is
cast
down
within
me
:
therefore
will
I
remember
thee
from
the
land
of
Jordan
,
c
.
and
Hermanim
,
fro●
the
little
hill
.
of
the
Hermonites
,
from
the
hill
Missar
.
Mean-while
in
this
great
dejection
of
my
spirit
,
flying
from
one
place
to
another
,
from
one
side
of
Jordan
,
and
the
countrey
adjoyning
,
passing
over
that
River
,
and
then
still
flying
on
the
other
side
of
it
,
from
Hermon
to
Tabor
,
I
have
nothing
to
support
my selfe
,
but
meditation
on
that
God
which
I
have
hitherto
served
,
and
never
been
destituted
by
him
.
7.
d
.
Deep
calleth
unto
deep
by
the
voice
.
at
the
noise
of
thy
waterspouts
:
all
thy
waves
and
thy
billows
against
me
have
passed
by
,
or
over
.
are
gone
over
me
.
And
by
the
same
God
,
by
the
same
most
gracious
providence
,
I
have
now
been
supported
also
.
For
though
I
have
for
a
while
been
under
thy
displeasure
,
thy
punishments
lying
heavy
upon
me
,
and
by
them
my
enemies
incouraged
to
designe
me
all
mischief
,
(
who
seeing
the
effects
of
thy
displeasure
on
me
,
are
soon
excited
to
adde
more
weight
to
my
pressures
)
and
though
by
the
conjunction
of
these
I
have
been
ready
to
he
overwhelmed
:
yet
at
length
all
is
past
over
without
doing
me
any
hurt
.
8.
In
the
d●y
commanded
the
Lord
his
benignity
,
and
in
the
night
was
his
song
with
me
,
my
prayer
.
Yet
e
.
the
Lord
will
command
his
loving
kindness
in
the
day
time
,
and
in
the
night
his
song
shall
be
with
me
,
and
my
prayer
unto
the
God
of
my
life
.
And
the
account
of
it
is
clear
.
His
gracious
providence
hath
surrounded
me
day
and
night
,
my
whole
time
hath
been
divided
between
receiving
,
and
acknowledging
,
and
again
praying
for
mercies
from
him
,
as
from
one
that
delighted
in
doing
me
good
.
9.
I
will
say
unto
God
,
My
rock
,
why
hast
thou
forgotten
me
?
why
goe
I
mourning
,
because
of
the
oppression
of
the
enemy
?
Thus
therefore
have
I
constantly
addressed
my self
to
him
in
this
mournfull
ditty
,
saying
,
O
thou
which
art
the
only
aid
and
support
of
my
life
,
the
only
sure
fortresse
wherein
I
can
repose
any
trust
,
how
am
I
despised
and
rejected
by
thee
?
what
a
black
gloomy
condition
am
I
now
in
?
mine
enemies
being
permitted
by
thee
to
oppresse
me
sorely
.
10.
As
with
a
sword
in
my
bones
,
mine
enemies
reproach
me
,
while
they
say
daily
unto
me
,
Where
is
thy
God
?
Shimei
hath
reviled
me
bitterly
1
Sam
.
16.7
,
8.
I
am
pierced
hereby
,
&
wounded
to
the
very
heart
,
like
one
that
hath
received
a
killing
wound
,
or
stroke
in
his
body
.
And
in
this
greatest
exigence
,
this
lowest
depression
,
that
either
the
scorn
or
malice
of
mine
enemies
can
bring
upon
me
,
concluding
by
my
pressures
,
that
God
hath
utterly
forsaken
me
,
11.
Why
art
thou
cast
down
,
O
my
soul
?
and
why
art
thou
disquieted
within
me
?
Hope
thou
in
God
;
for
I
shall
yet
praise
him
,
who
is
the
health
of
f
.
my
countenance
,
and
my
God
.
My
soul
shall
still
make
a
comfortable
reflection
in
its
constant
recourse
to
God
:
in
this
my
saddest
condition
,
I
have
alwayes
had
some
hope
and
comfort
left
to
support
me
,
and
keep
me
from
being
utterly
cast
down
,
or
disturbed
immoderately
.
And
upon
the
strength
thereof
,
I
shall
for
ever
incourage
my selfe
,
to
rely
and
cast
my selfe
intirely
on
him
:
not
despairing
but
that
he
will
one
day
return
in
mercy
to
me
,
deliver
me
out
of
all
my
distresses
,
and
shew
forth
his
favour
and
loving
kindnesse
to
me
.
Annotations
on
Psalm
XLII
.
V.
1.
Panteth
]
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
to
cry
,
and
is
applied
to
Beasts
,
especially
to
Deer
,
when
they
impatiently
desire
the
water
.
This
they
are
said
to
doe
,
when
they
have
eaten
some
vipers
,
which
medicinally
they
are
said
to
seek
and
eate
,
and
then
are
inflamed
thereby
,
and
vehemently
desire
water
to
cool
them
.
This
they
doe
again
when
they
are
●u●●ed
hard
that
they
may
cool
,
and
relieve
themselves
from
the
doggs
that
way
.
But
the
more
prompt
and
ready
interpretation
is
,
that
feeding
in
a
dry
and
parched
wildernesse
,
they
want
,
and
oft-times
can
finde
no
water
,
and
then
goe
about
and
make
a
mournfull
noise
for
it
.
And
thus
is
it
most
fitly
applied
to
David
,
when
in
his
flight
from
Absalom
he
was
thus
in
the
wilderness
,
destitute
of
the
spiritual
advantages
of
joyning
with
the
people
of
God
in
his
service
.
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
must
be
here
taken
in
the
foeminine
gender
,
as
appears
by
{untranscribed Hebrew}
following
;
and
accordingly
the
LXXII
.
read
{untranscribed Hebrew}
in
the
foeminine
.
V.
4.
Remember
]
The
first
words
of
this
v.
4.
are
by
the
LXXII
.
literally
rendred
from
the
Hebrew
.
That
reads
{untranscribed Hebrew}
,
{untranscribed Hebrew}
where
the
future
(
as
oft
elsewhere
,
)
being
used
for
the
praeter
tense
,
the
rendring
must
be
,
I
remembred
these
,
and
poured
out
my
soul
on
my selfe
,
i
.
e
.
gave
my self
up
into
the
power
of
my
passion
,
let
loose
the
reins
to
my
grief
;
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
soul
being
used
for
the
sensitive
part
of
the
man
,
and
so
for
grief
and
passionate
sorrow
.
And
thus
the
Lxxii
.
render
it
,
{untranscribed Hebrew}
,
I
remembred
these
things
,
and
poured
out
my
soul
upon
me
.
But
in
the
remainder
of
the
verse
there
is
some
difference
:
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
future
for
praeter
again
,
they
render
,
{untranscribed Hebrew}
I
will
passe
;
whereas
setting
down
the
cause
of
his
sorrow
,
and
the
object
of
his
remembrance
,
it
is
most
reasonable
to
render
it
in
the
time
past
,
for
,
or
because
I
had
past
.
Then
for
{untranscribed Hebrew}
{untranscribed Hebrew}
,
they
read
{untranscribed Hebrew}
,
in
the
place
of
the
wonderfull
tabernacle
;
in
all
probability
reading
{untranscribed Hebrew}
(
which
is
a
future
verb
,
from
{untranscribed Hebrew}
)
as
if
it
were
from
{untranscribed Hebrew}
magnificus
,
grandis
,
magnificent
,
great
,
excellent
,
and
so
wonderfull
.
But
of
these
words
in
the
Hebrew
if
we
take
a
closer
inspection
,
we
shall
finde
them
capable
of
a
double
rendring
;
and
it
will
be
very
uncertain
which
shall
be
preferred
.
For
the
verb
{untranscribed Hebrew}
from
whence
{untranscribed Hebrew}
comes
,
hath
a
double
notion
;
it
signifies
most
frequently
covering
,
but
sometimes
mixing
or
confounding
.
In
the
former
notion
,
it
will
signifie
the
covering
in
the
tabernacle
,
called
(
from
this
theme
)
{untranscribed Hebrew}
the
covering
2
Kin
.
xvi
.
18.
and
so
the
Chaldee
here
have
rendred
it
{untranscribed Hebrew}
,
(
and
the
Jewish
Arab
Interpreter
{untranscribed Hebrew}
to
the
same
sense
)
umbraculum
the
covering
,
meaning
no
doubt
the
tabernacle
;
and
so
the
Syriack
,
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
to
cover
)
in
thy
covering
:
and
then
this
is
fully
exprest
by
the
LXXII
.
their
reading
,
{untranscribed Hebrew}
,
in
the
place
of
the
tabernacle
;
and
their
meaning
is
plain
,
I
will
pass
,
for
I
had
past
,
into
the
tabernacle
,
I
went
with
them
to
the
house
of
God
.
But
Abu
Walid
,
mentioning
the
opinion
of
some
who
would
here
understand
it
in
the
notion
of
covering
,
rejects
that
,
and
prefers
the
other
,
of
a
company
or
multitude
,
or
number
of
men
:
and
the
interpretation
of
the
clause
in
his
way
is
,
When
I
passed
in
a
company
,
or
multitude
,
whom
I
set
,
or
put
forward
to
the
house
of
God
,
i
.
e
.
whom
I
followed
,
or
,
drove
,
as
it
were
,
before
me
.
For
this
he
will
have
to
be
the
signification
of
{untranscribed Hebrew}
to
put
or
set
forward
,
and
cause
to
move
or
goe
,
as
a
nurse
doth
her
child
,
(
so
the
word
is
used
in
the
Misnah
)
putting
it
forward
to
goe
.
And
so
R.
Tanchum
renders
the
word
,
I
caused
them
to
goe
.
The
Jewish
Arab
Interpreter
,
in
a
note
,
saith
,
it
implyes
such
a
putting
forward
or
egging
,
as
the
Arabians
use
in
their
journyings
,
especially
by
night
:
So
,
saith
he
,
our
fathers
used
to
incite
and
put
men
forward
,
saying
,
Arise
,
let
us
goe
up
to
Zion
to
the
Lord
our
God
.
But
this
word
{untranscribed Hebrew}
may
likewise
be
compared
with
the
Arabick
{untranscribed Hebrew}
,
and
then
it
will
signifie
,
to
goe
hastily
,
and
to
throng
.
And
to
this
agrees
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
end
of
the
verse
,
which
literally
signifies
the
feasting
multitude
:
the
Chaldee
read
{untranscribed Hebrew}
&c.
the
tumult
or
noise
of
the
people
which
come
to
celebrate
the
feasts
at
Jerusalem
;
but
the
Lxxii
.
{untranscribed Hebrew}
,
the
noise
of
the
feasters
,
from
that
notion
of
{untranscribed Hebrew}
or
{untranscribed Hebrew}
to
tumultuate
or
make
a
noise
,
which
refers
to
the
noise
and
stirre
at
going
up
to
the
feast
from
all
parts
of
Judea
.
The
Jewish
Arab
interpreter
renders
it
{untranscribed Hebrew}
the
multitude
of
such
as
went
in
devotion
[
to
the
Temple
.
]
And
so
Abu
Walid
explains
it
of
such
as
came
to
the
house
of
God
,
taking
{untranscribed Hebrew}
in
the
notion
wherein
the
Arabs
usually
take
{untranscribed Hebrew}
,
to
goe
in
devotion
,
or
visit
some
place
accounted
sacred
.
This
notes
the
joy
in
undertaking
the
journey
to
Gods
service
,
and
not
the
festivity
it selfe
,
when
they
were
come
up
.
Their
very
going
up
was
a
kinde
o●
procession
,
much
more
then
their
feasts
themselves
;
in
opposition
to
which
the
celebration
of
Idolatrous
feasts
is
by
the
Jews
called
{untranscribed Hebrew}
a
sadness
:
though
the
heathen
Tacitus
make
the
contrary
observation
,
(
as
every
one
thinks
fit
to
commend
his
own
rites
,
and
defame
others
)
Romani
laetos
●estosque
ritus
habent
,
Judaei
tristes
sordid●sque
The
Romans
have
joyfull
and
festivall
rites
,
the
Jews
sad
and
sordid
.
V.
6.
Hermonites
]
The
land
of
Jordan
is
that
which
lies
and
is
enricht
by
that
river
,
whose
head
is
at
the
foot
of
Lebanon
.
Of
Hermon
,
a
high
hill
on
the
other
side
of
Jordan
on
the
east
,
and
known
by
four
names
,
see
note
on
Psal
.
xxix
.
d
.
From
this
{untranscribed Hebrew}
{untranscribed Hebrew}
Hermonim
here
hath
its
name
,
and
signifies
the
region
betwixt
Hermon
and
Tabor
,
and
the
inhabitants
thereof
:
which
being
on
a
little
rising
,
it
may
here
be
fitly
exprest
by
{untranscribed Hebrew}
from
the
hill
of
lit●leness
,
or
the
little
hill
,
but
Solomon
Jarchi
and
Aben
Ezra
render
Hermonim
as
the
common
name
of
severall
hills
,
as
the
Alpes
in
Italy
,
the
mountains
of
Ararat
in
Asia
,
the
mountains
of
the
Moon
in
Africk
.
And
then
Missar
may
likewise
be
the
name
of
an
hill
,
possibly
that
which
bordered
upon
Soar
.
Gen.
xix
.
30.
and
then
Missar
and
Hermon
will
be
the
gesses
of
Davids
march
,
the
length
of
the
whole
countrey
beyond
Jordan
,
which
he
traverst
in
his
flight
from
Absalom
,
2
Sam
.
xvii
.
22.
V.
7.
Deep
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
an
abysse
,
or
deep
pit
,
a
place
of
much
waters
;
sometimes
the
whole
globe
of
earth
and
sea
,
Gen.
1.2
.
sometimes
the
whole
body
of
waters
here
below
,
Gen.
vii
.
11.
Prov.
viii
.
24
;
and
frequently
the
bo●tome
of
the
sea
,
styled
{untranscribed Hebrew}
the
Abyss
,
Luk
.
viii
.
31.
Here
it
signifies
literally
a
multitude
of
waters
,
either
all
breaking
out
of
the
earth
,
called
the
fountains
of
the
great
deep
Gen.
vii
.
11.
(
see
the
Targum
on
Eccl.
i
.
7.
)
or
else
some
pouring
down
out
of
the
clouds
(
see
note
on
Psal
.
xxix
.
3.
)
some
rising
out
of
the
earth
:
so
saith
the
Chaldee
,
{untranscribed Hebrew}
,
the
superior
abysse
calls
unto
the
inferior
abysse
.
Instead
of
calling
some
render
meets
;
so
Symmachus
,
{untranscribed Hebrew}
,
one
deep
met
another
:
and
that
notion
the
Jewish
Arab
interpreter
embraces
,
{untranscribed Hebrew}
deep
meeting
deep
.
And
this
no
doubt
may
goe
for
a
significant
paraphrase
of
it
,
and
hath
foundation
in
the
affinity
betwixt
{untranscribed Hebrew}
to
meet
,
and
{untranscribed Hebrew}
to
call
.
But
the
literal
notation
of
{untranscribed Hebrew}
is
certainly
that
of
calling
;
and
that
is
retained
by
the
Chaldee
,
and
Syriack
,
and
the
Lxxii
.
and
the
rest
of
the
antient
interpreters
:
and
the
expression
is
poetical
,
their
meeting
together
is
,
as
it
were
,
calling
to
,
and
answering
one
the
other
.
And
thus
,
we
know
,
it
was
in
the
deluge
(
to
which
this
probably
refers
)
Gen.
vii
.
11.
the
same
day
were
all
the
fountains
of
the
great
deep
broken
up
,
and
the
windows
or
floodgates
of
heaven
were
opened
.
This
their
breaking
out
at
the
same
time
from
both
places
,
from
above
and
from
below
,
seems
to
be
the
fullest
meaning
of
the
abysse
calling
to
,
and
answering
one
the
other
.
And
that
which
is
supposed
to
begin
,
and
so
to
call
the
other
,
is
the
Superior
,
that
from
the
clouds
(
so
saith
the
Chaldee
:
)
and
this
calling
is
by
means
of
the
water-spouts
,
so
the
clouds
are
poetically
styled
{untranscribed Hebrew}
{untranscribed Hebrew}
thy
(
i
.
e
.
Gods
)
spouts
(
{untranscribed Hebrew}
a
pipe
or
spout
,
from
whence
is
Assinarus
the
name
of
a
river
in
Thucydides
l.
vii
.
descending
from
a
steep
place
in
a
deep
channel
)
The
Lxxii
.
read
{untranscribed Hebrew}
thy
cataracts
,
pouring
down
of
waters
from
a
much
higher
place
to
a
low
,
from
the
top
of
an
hill
or
house
;
that
as
,
when
it
rains
apace
,
that
which
falls
on
the
top
of
the
house
,
being
conveighed
thence
by
spouts
,
(
domatum
fistulas
,
S.
Jerome
calls
them
)
comes
pouring
down
upon
the
ground
,
and
makes
a
great
noise
in
falling
,
(
so
Kimchi
explains
it
,
as
the
water
from
the
house
top
flows
down
by
the
pipe
,
and
causeth
a
great
sound
by
its
descent
)
and
much
increases
the
flood
of
water
that
was
below
:
so
God
pouring
out
rain
from
the
clouds
,
as
by
those
spouts
from
the
top
of
the
house
,
first
makes
a
great
noise
,
then
much
increases
the
water
which
was
formerly
below
,
and
makes
the
springs
and
brooks
to
rise
,
as
it
were
in
answer
to
this
voice
of
the
clouds
,
which
by
this
means
call
upon
them
,
and
rouse
them
up
.
This
makes
it
necessary
to
render
{untranscribed Hebrew}
{untranscribed Hebrew}
by
the
voice
of
the
water-spouts
,
as
the
instrument
by
which
the
superiour
abysse
calls
to
the
inferior
;
as
one
calls
,
or
signifies
his
pleasure
,
or
summons
another
by
a
pipe
.
't
is
true
,
the
fountains
in
the
earth
,
the
meatus
by
which
the
waters
pass
into
the
sea
,
are
by
the
Targum
Eccl.
i
.
7.
styled
{untranscribed Hebrew}
the
water-pipes
of
the
abyss
;
and
that
may
seem
to
determine
the
phrase
here
to
these
inferiour
waters
.
But
't
is
as
sure
,
that
any
other
course
of
waters
may
be
so
called
also
;
and
so
this
opening
of
the
windows
of
heaven
,
the
cataracts
from
the
clouds
,
that
superior
abyss
,
as
here
the
Chaldee
understands
it
.
And
this
is
a
most
poetical
expression
of
miseries
flowing
in
one
upon
another
,
some
from
God
,
and
some
from
men
;
Gods
punishments
for
sin
inviting
as
it
were
,
and
calling
out
the
infernal
spirits
,
and
the
malice
of
men
here
below
,
which
seeing
God
displeased
,
and
so
being
permitted
by
him
to
be
executioners
of
his
wrath
,
break
out
violently
upon
him
.
And
the
same
is
farther
exprest
by
the
two
words
in
the
remainder
of
the
verse
.
All
{untranscribed Hebrew}
{untranscribed Hebrew}
thy
collisions
or
fractures
]
from
{untranscribed Hebrew}
to
break
,
i
.
e
.
all
the
effects
of
thy
displeasure
,
which
come
like
waves
of
the
sea
,
raising
themselves
,
and
then
breaking
and
pouring
out
upon
me
.
This
the
Lxxii
.
read
,
{untranscribed Hebrew}
not
in
the
notion
of
that
word
,
which
the
vulgar
understand
it
in
,
when
they
render
it
excelsa
tua
,
thy
high
things
;
but
as
that
word
oft
signifies
wavering
,
and
being
driven
uncertainly
(
see
note
on
Luk
.
xii
.
a
)
and
those
we
know
are
compared
to
the
waves
of
the
sea
,
driven
by
the
winds
and
tost
,
Jam
.
i
.
6.
The
Syriack
render
it
{untranscribed Hebrew}
thy
tempests
,
from
{untranscribed Hebrew}
to
break
;
and
so
also
the
Arabick
,
thy
tempests
.
The
other
word
{untranscribed Hebrew}
is
best
rendred
by
billows
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
roll
or
tumble
together
in
an
heap
,
as
the
sea
doth
its
billows
:
and
so
the
Lxxii
.
express
the
meaning
by
{untranscribed Hebrew}
,
which
signifie
these
.
To
this
the
{untranscribed Hebrew}
following
will
be
most
fitly
annext
,
All
thy
collisions
and
rollings
on
me
.
And
then
{untranscribed Hebrew}
{untranscribed Hebrew}
will
stand
by
it self
,
and
be
best
rendred
passed
by
,
or
over
,
without
doing
me
any
harme
at
all
.
So
Psal
.
xLviii
.
4.
The
Kings
of
the
earth
were
assembled
,
they
passed
by
together
,
without
any
hostile
attempt
;
as
farther
appears
there
,
v.
5.
they
were
troubled
and
hasted
away
.
And
thus
the
word
{untranscribed Hebrew}
is
most
frequently
rendred
{untranscribed Hebrew}
,
passing
over
,
or
by
.
And
then
the
following
verse
,
In
the
day
commanded
the
Lord
his
benignity
]
connects
very
perfectly
with
it
,
as
the
account
,
why
the
collisions
and
rollings
on
him
,
the
sea
foaming
and
making
a
noise
,
did
yet
passe
over
,
and
not
drown
or
hurt
him
,
viz.
because
God
day
and
night
continually
protected
him
.
V.
8.
●he
Lord
]
For
the
understanding
of
this
v.
8.
and
connecting
it
with
the
antecedents
and
consequents
,
the
frequent
observation
of
the
future
tense
being
used
for
the
praeter
,
will
be
most
usefull
,
and
indeed
perfectly
necessary
.
For
the
former
verse
being
in
the
first
part
of
it
a
sad
description
of
his
miserable
estate
,
and
the
effects
of
Gods
displeasure
toward
him
,
and
the
latter
part
of
it
(
as
hath
been
shewed
)
a
thankfull
acknowledgement
of
his
deliverance
from
all
the
mischievous
effects
of
it
;
this
v.
8.
will
be
a
fuller
declaration
of
this
mercy
of
God
,
to
whom
only
the
deliverance
was
due
,
In
the
day
commanded
the
Lord
—
Not
,
The
Lord
will
command
his
loving
kindness
—
but
more
fitly
and
literally
,
{untranscribed Hebrew}
{untranscribed Hebrew}
In
the
day
time
commanded
the
Lord
his
loving
kindness
,
i
.
e
.
God
was
thus
pleased
to
deal
with
me
,
all
the
day
long
to
send
out
(
so
{untranscribed Hebrew}
signifies
to
dispense
,
to
conferre
)
benefits
and
mercies
on
me
,
and
in
the
night
his
song
was
with
me
;
every
day
I
received
,
and
every
night
I
made
acknowledgment
of
his
mercies
to
me
:
and
my
prayer
to
the
God
of
my
life
,
i
.
e
.
I
still
lookt
upon
God
as
one
that
savoured
me
,
and
constantly
preserved
me
,
and
poured
his
benefits
upon
me
,
and
so
prayed
to
him
with
all
joy
and
cheerfulness
and
alacrity
,
and
as
it
follows
v.
9.
I
will
say
unto
God
,
My
rock
,
why
hast
thou
forgotten
me
?
And
this
seems
to
be
the
clearest
meaning
of
this
place
;
though
the
learned
Castellio
,
having
rendred
{untranscribed Hebrew}
obruunt
overwhelme
,
v.
7.
hath
accordingly
affixt
another
interpretation
to
these
verses
,
solebat
Jova
&c.
Nunc
mihi
—
God
was
wont
to
conferre
his
benefits
in
the
day
time
,
&c.
—
Now
I
must
thus
make
my
complaint
unto
my
God
.
V.
11.
My
countenance
]
{untranscribed Hebrew}
{untranscribed Hebrew}
here
my
countenance
,
may
possibly
have
this
difference
from
{untranscribed Hebrew}
his
countenance
,
v.
6.
(
which
the
Chaldee
there
renders
the
redemption
{untranscribed Hebrew}
which
is
from
before
him
)
that
David
first
mentions
the
salvations
of
Gods
countenance
,
i
.
e
.
his
saving
power
and
providence
,
and
then
closeth
the
Psalm
by
applying
it
to
himself
,
and
acknowledging
the
particular
mercy
of
his
deliverance
.
Yet
considering
that
all
the
Antients
versions
,
the
Chaldee
only
excepted
,
seem
to
have
read
{untranscribed Hebrew}
my
countenance
(
{untranscribed Hebrew}
,
faciei
mei
,
my
face
)
in
both
places
,
and
that
these
words
are
the
burden
as
of
this
,
so
of
the
following
Psalm
,
and
that
as
the
sense
is
the
same
in
other
words
,
so
in
all
likelihood
the
two
Psalms
did
correspond
in
this
;
therefore
't
is
not
improbable
,
that
the
old
reading
was
here
in
both
places
{untranscribed Hebrew}
,
my
countenance
,
as
it
is
in
both
places
of
the
following
Psalm
.
The
Forty
Third
Psalm
.
THe
Forty
third
Psalm
is
exactly
of
the
same
mournfull
subject
,
and
probably
on
the
same
occasion
,
with
the
former
,
but
perhaps
lightly
varied
from
thence
on
some
other
occasion
,
such
as
the
Babylonish
captivity
,
(
as
the
mention
of
the
ungodly
nation
inclines
it
v.
1.
)
and
adjoyned
to
Psalm
42.
because
of
its
affinity
to
it
.
't
is
a
complaint
of
ill
usage
from
enemies
,
yet
endeth
with
full
relyance
on
God
,
and
place
of
hope
from
thence
,
as
the
former
did
.
1.
Judge
me
,
O
God
,
and
plead
my
cause
against
the
ungodly
nation
:
O
deliver
me
from
the
deceitfull
and
unmercifull
{untranscribed Hebrew}
unjust
man
.
O
God
,
what
ever
our
sins
against
thee
have
been
,
we
have
certainly
not
injured
these
which
are
maliciously
bent
against
us
.
Be
thou
pleased
therefore
to
vindicate
our
innocency
in
this
,
to
clear
us
from
the
calumnies
of
these
,
and
to
rescue
us
out
of
their
treacheries
,
and
bloody
designes
.
2.
For
thou
art
the
God
of
my
strength
:
why
dost
thou
cast
me
off
?
why
goe
I
mourning
because
of
the
oppression
of
the
enemy
?
To
thee
alone
can
we
appeal
,
who
art
our
onely
defender
:
O
be
thou
pleased
to
restore
us
to
thy
favour
;
not
to
forsake
us
utterly
,
not
to
leave
us
to
that
sad
disconsolate
condition
,
to
which
the
oppressions
of
our
mortall
enemies
have
brought
us
.
3.
O
send
out
thy
light
and
thy
truth
:
let
them
lead
me
;
let
them
bring
me
unto
thy
holy
hill
,
and
to
thy
tabernacles
.
O
let
thy
mercy
shew
forth
it selfe
,
and
thy
fidelity
in
performing
thy
promise
to
us
:
let
these
be
our
guide
and
safeguard
in
our
way
,
as
thy
pillar
of
cloud
and
fire
to
the
Israelites
,
in
their
passage
from
Aegypt
to
Canaan
;
and
at
length
restore
us
successefully
to
that
rest
and
peace
,
that
we
may
securely
resort
to
thy
publick
service
,
in
the
place
which
thou
hast
appointed
for
it
,
where
the
Arke
is
.
4.
Then
shall
I
goe
unto
the
altar
of
God
the
gladness
of
my
joy
,
or
,
of
my
youth
,
or
,
who
makes
my
sorrow
joy
.
my
a.
exceeding
joy
:
yea
upon
the
b
.
harp
will
I
praise
thee
,
O
God
my
God
.
And
that
will
be
an
happy
time
indeed
,
to
goe
in
the
society
of
the
saints
to
offer
sacrifice
to
God
;
that
God
that
revives
out
of
the
greatest
sadness
,
is
the
only
author
of
all
the
felicity
of
my
life
:
when
that
time
comes
,
we
shall
be
most
happy
,
and
celebrate
thy
mercies
and
goodness
to
us
in
the
most
solemn
manner
of
exultation
,
and
never
give
over
acknowledging
thy
goodness
and
fatherly
bounty
toward
us
.
5.
Why
art
thou
cast
down
,
O
my
soul
?
and
why
art
thou
disquieted
within
me
?
Hope
in
God
,
for
I
shall
yet
praise
him
,
who
is
the
health
of
my
countenance
,
and
my
God
.
Meanwhile
there
is
a
competent
stay
to
our
drooping
souls
,
an
argument
that
we
should
not
be
too
much
dejected
or
disturbed
,
that
we
have
still
place
of
hope
and
trust
in
God
,
that
we
shall
yet
live
to
receive
deliverance
from
him
,
and
injoy
happy
opportunities
of
acknowledging
his
mercies
in
the
publick
assembly
,
who
is
,
even
now
that
he
thus
permits
us
to
be
distrest
,
the
only
comfort
and
support
of
our
lives
,
and
our
mercifull
loving
father
,
even
now
that
we
are
under
his
sharpest
chastisement
.
Annotations
on
Psalm
XLIII
.
V.
4.
Exceeding
joy
]
The
chief
difficulty
of
this
Psalm
is
,
how
the
{untranscribed Hebrew}
is
to
be
rendred
.
As
for
{untranscribed Hebrew}
{untranscribed Hebrew}
that
in
Hebrew
denotes
commotion
,
and
generally
any
kind
of
commotion
,
(
as
Abu
Walid
tells
us
,
see
note
on
Psal
.
ii
.
k
.
)
whether
of
joy
or
sorrow
.
It
is
certain
it
most
frequently
signifies
exultation
and
joy
:
and
so
it
must
be
thought
to
do
as
oft
as
it
is
joyned
with
{untranscribed Hebrew}
rejoycing
,
by
any
conjunctive
particle
,
as
Psal
.
XLV
.
15.
with
gladness
and
rejoycing
shall
they
be
brought
;
and
so
't
is
there
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
;
who
yet
in
this
place
have
rendred
{untranscribed Hebrew}
much
otherwise
,
{untranscribed Hebrew}
,
God
that
makes
merry
my
youth
:
and
therein
the
Syriack
,
Latine
,
Arabick
,
and
Aethiopick
follow
them
,
and
only
the
Chaldee
otherwise
,
{untranscribed Hebrew}
from
whom
is
the
joy
of
my
exultation
.
Of
this
rendring
of
the
Lxxii
.
the
account
is
ordinary
,
that
they
took
{untranscribed Hebrew}
in
a
notion
wherein
t
is
used
in
Arabick
,
for
age
or
generation
.
So
in
their
rendring
of
Psal
.
Lxxix
.
13.
we
will
shew
forth
thy
praise
from
generation
to
generation
,
{untranscribed Hebrew}
.
So
Gen.
iii
.
9.
Noah
was
upright
in
his
{untranscribed Hebrew}
generation
.
So
Psalm
cxii
.
2.
{untranscribed Hebrew}
the
generation
of
the
just
shall
be
blessed
.
And
Mat
.
1.
These
are
{untranscribed Hebrew}
the
generations
.
And
then
t
is
conceived
that
in
this
notion
of
generation
,
as
that
signifies
the
whole
age
and
course
of
a
mans
life
,
the
Lxxii
.
taking
the
word
,
thought
fit
to
render
it
{untranscribed Hebrew}
my
youth
,
viz.
the
former
part
of
my
age
.
But
the
word
{untranscribed Hebrew}
in
Arabick
signifies
also
a
fat
well-grown
youth
;
and
the
Arabick
being
but
a
dialect
of
the
Hebrew
,
and
the
word
{untranscribed Hebrew}
evidently
thus
signifying
in
the
Arabick
,
't
is
most
probable
that
thus
it
did
signifie
originally
in
the
Hebrew
,
and
the
Lxxii
.
their
thus
understanding
it
,
and
rendring
it
{untranscribed Hebrew}
youth
,
is
a
fair
evidence
for
it
.
And
if
indeed
it
thus
did
signifie
in
the
Hebrew
,
then
there
is
all
reason
to
understand
it
so
here
,
and
to
render
it
{untranscribed Hebrew}
{untranscribed Hebrew}
the
joy
of
my
youth
,
i
.
e
.
of
my
whole
course
of
life
,
from
my
youth
till
now
,
and
to
make
that
the
title
of
God
,
that
he
hath
always
been
such
to
David
,
i
.
e
.
the
only
author
of
joy
and
rejoycing
(
{untranscribed Hebrew}
)
that
ever
David
had
.
And
thus
the
rendring
is
more
literal
,
than
either
to
read
it
,
the
God
of
my
joy
and
gladness
(
for
there
is
neither
any
reason
to
make
the
former
word
to
be
in
the
genitive
case
,
nor
is
there
any
ו
conjunction
between
them
,
and
the
Chaldee
,
that
alone
differs
from
the
Lxxii
.
yet
read
it
in
this
other
form
,
from
whom
is
the
joy
of
—
)
or
God
,
my
exceeding
joy
.
If
this
notion
of
{untranscribed Hebrew}
be
not
accepted
,
it
may
then
be
,
as
our
English
margine
hath
it
,
God
the
gladness
of
my
joy
,
i
.
e
.
he
that
is
the
great
author
of
all
the
joy
I
have
.
But
if
it
may
here
be
taken
in
the
notion
of
the
other
contrary
passion
,
or
commotion
,
that
of
sorrow
,
then
{untranscribed Hebrew}
will
be
he
that
maketh
glad
my
sorrow
,
or
turneth
my
commotions
into
joy
.
V.
4.
The
harps
]
Of
{untranscribed Hebrew}
{untranscribed Hebrew}
it
may
here
be
observed
,
that
being
among
the
Graecians
used
in
sadness
only
,
(
and
so
defined
by
Hesychius
,
{untranscribed Hebrew}
,
a
musical
instrument
,
a
mournful
harp
,
and
from
thence
{untranscribed Hebrew}
,
to
mourn
and
waile
,
and
{untranscribed Hebrew}
,
wailing
and
mournful
)
't
is
yet
among
the
Hebrews
generally
a
cheerful
,
joyful
musick
,
so
Gen.
xxxi
.
17.
and
2.
Chron
.
x
.
28.
Job
xxi
.
12.
and
xxx
.
13.
and
frequently
in
these
Psalms
,
see
Psal
.
xxxiii
.
2.
Lxxi
.
22.
Lxxxi
.
3.
xcii
.
4.
cxxxvii
.
2.
cxLix
.
3.
Is.
v.
12.
xxiv
.
8.
Ezek
.
xxvi
.
13.
and
1
Mac
.
iii
.
5.
The
Forty
Fourth
Psalme
.
TO
the
chief
Musitian
for
the
sons
of
Corah
,
Maschil
.
The
forty
fourth
Psalm
is
a
description
of
the
several
conditions
and
states
of
the
Jewish
Church
,
and
therein
a
commemoration
of
Gods
former
mercies
,
as
a
ground
of
confidence
in
,
and
prayer
to
him
,
for
deliverance
out
of
present
dangers
;
and
was
composed
in
some
time
of
general
oppression
by
forein
enemies
,
v.
11.12
.
and
committed
to
the
Prefect
of
the
Musick
,
to
be
sung
by
the
posterity
of
Corah
(
see
Psal
.
xlii
.
1.
)
to
the
tune
called
Maschil
(
see
note
on
Psal
.
xxxii
.
a.
)
1.
We
have
heard
with
our
ears
,
O
Lord
,
our
fathers
have
told
us
,
what
work
thou
didst
in
their
dayes
,
in
the
times
of
old
.
Thy
doings
in
former
ages
,
O
Lord
,
are
famously
spoken
of
,
and
delivered
down
to
us
from
father
to
son
.
2.
How
thou
didst
drive
out
the
heathen
with
thy
hand
,
and
plantedst
them
;
how
thou
didst
afflict
the
people
,
a.
and
send
cast
them
out
.
How
thou
by
thy
power
didst
eject
the
Canaanites
,
&c.
and
in
their
stead
didst
place
thine
own
people
of
Israel
,
having
first
brought
them
out
of
Egypt
,
rescued
them
from
the
hands
of
those
heathen
tyrants
,
smiting
with
ten
several
plagues
the
Egyptians
that
kept
them
in
bondage
.
3.
For
they
gat
not
their
land
in
possession
by
their
own
sword
,
neither
did
their
own
arm
save
them
,
but
thy
right
hand
and
thine
arm
,
and
the
b
light
of
thy
presence
countenance
;
because
thou
hadst
a
favour
unto
them
.
A
special
work
of
thine
this
:
for
't
was
not
any
prowesse
of
arms
,
or
opposition
of
greater
strength
,
that
got
the
children
of
Israel
the
victories
which
they
obtained
over
these
nations
,
or
possest
them
of
their
land
,
but
the
signal
interposition
of
thy
power
,
shining
and
shewing
forth
it self
visibly
in
that
whole
action
;
an
effect
and
a
testimony
of
thy
special
favour
to
them
,
which
thus
performed
what
thou
hadst
promised
,
of
giving
them
this
fruitful
land
to
be
injoyed
by
them
.
4.
Thou
art
my
King
,
O
God
;
command
the
salvations
of
Jacob
,
{untranscribed Hebrew}
deliverance
for
Jacob
.
Thou
therefore
that
hast
thus
magnified
thy
power
and
mercy
,
in
delivering
this
people
of
thine
,
art
in
all
reason
to
be
adored
by
us
,
as
our
God
,
and
supream
conducter
,
to
whom
alone
I
am
to
make
my
address
at
this
time
for
the
deliverances
which
thou
hast
promised
to
give
,
and
hast
constantly
afforded
to
thy
people
.
5.
Through
thee
will
we
gore
{untranscribed Hebrew}
push
down
our
enemies
:
through
thy
name
will
we
tread
them
under
that
rise
up
against
us
.
From
thee
must
all
our
victories
come
,
thou
must
furnish
us
with
our
offensive
arms
:
such
thou
hast
given
to
the
beasts
of
the
field
,
horns
to
the
bull
,
&c.
And
thy
presence
and
conduct
must
supply
to
us
our
natural
want
of
these
.
And
if
thou
be
thus
present
with
us
,
we
shall
certainly
be
as
succesful
,
as
the
most
mighty
of
those
creatures
over
the
weakest
assailant
.
As
they
first
gore
and
wound
them
with
their
So
{untranscribed Hebrew}
signifies
horns
,
and
then
trample
them
under
their
feet
;
so
shall
we
deal
with
our
stoutest
enemies
.
6.
For
I
will
not
trust
in
my
bow
,
neither
shall
my
sword
save
me
.
As
for
artillery
and
provisions
of
war
,
we
use
them
,
without
any
trust
or
relyance
on
them
,
either
to
secure
our selves
,
or
hurt
others
.
7.
But
thou
hast
saved
us
from
our
enemies
,
and
hast
put
them
to
shame
that
hated
us
.
't
is
thy
strength
onely
,
and
mercy
to
us
,
that
hath
wrought
all
our
good
successes
,
delivered
us
,
and
discomfited
our
enemies
;
and
accordingly
in
that
alone
all
our
confidence
is
reposed
.
8.
we
have
praised
God
.
In
God
c
.
we
boast
all
the
day
long
,
and
will
c●●fess
.
praise
thy
name
for
ever
.
Selah
.
All
our
victories
have
been
hitherto
due
to
thee
;
from
thee
we
have
received
them
,
and
to
thee
we
have
given
all
the
praise
of
them
:
and
consequently
for
the
future
,
we
have
none
else
to
rely
on
,
none
to
acknowledge
for
our
defender
and
reliever
,
but
thee
.
9.
But
thou
hast
cast
us
off
,
and
put
us
to
shame
,
and
goest
not
forth
with
our
armies
.
But
,
alas
,
our
sins
have
provoked
,
and
removed
thee
from
us
;
thou
hast
suffered
us
to
be
worsted
by
our
enemies
,
and
hast
not
of
late
shewn
forth
thy
majesty
for
our
aid
and
succour
.
10.
Thou
makest
us
to
turn
back
from
our
enemies
,
and
they
which
hate
us
spoil
for
themselves
.
Thou
sufferest
us
to
be
put
to
flight
and
chased
by
our
enemies
,
and
consequently
to
be
despoiled
and
pillaged
by
them
.
11.
Thou
hast
given
us
like
sheep
for
●cting
{untranscribed Hebrew}
appointed
for
meat
,
and
hast
scattered
us
among
the
heathen
.
Thou
hast
permitted
many
of
us
to
be
slaughtered
like
sheep
(
see
v.
22.
)
such
as
are
killed
by
the
butcher
,
not
the
priest
;
for
the
shambles
,
to
be
freely
used
as
men
please
,
not
for
the
altar
,
to
which
those
that
are
set
apart
cannot
be
rudely
handled
without
violation
of
religion
.
And
as
sheep
again
being
worried
by
the
Wolf
,
are
driven
from
the
flock
and
scattered
upon
the
mountains
;
so
are
our
armies
destroyed
and
routed
.
12.
Thou
sellest
thy
people
for
〈◇〉
(
or
,
without
any
)
possession
,
and
d●●●
〈◇〉
gain
by
—
for
d
.
nought
,
and
doest
not
increase
thy
wealth
by
their
price
.
We
are
,
alas
,
cast
away
by
God
,
as
the
worst
kind
of
slaves
,
which
are
not
thought
worthy
to
have
any
price
demanded
for
them
by
their
masters
;
sadly
handled
,
without
the
comfort
of
bringing
in
any
honour
to
God
by
our
calamities
.
Thy
Church
among
us
is
defaced
,
and
no
other
people
taken
in
,
instead
of
us
,
by
whom
thy
name
may
be
glorified
.
13.
Thou
makest
us
a
reproach
to
our
neighbours
,
a
scorn
and
a
derison
to
them
that
are
round
about
us
.
14.
Thou
makest
us
a
by-word
among
the
heathen
,
a
shaking
of
the
hand
among
the
people
.
Hereby
we
are
rendred
ridiculous
,
scoft
and
mockt
at
by
those
that
are
neer
us
,
and
by
our
enemies
made
a
proverb
of
reproach
,
to
signifie
and
express
the
most
abject
despicable
men
in
the
world
.
15.
My
confusion
is
continually
before
me
,
and
the
shame
of
my
face
hath
covered
me
,
This
is
matter
of
so
great
shame
to
me
,
that
I
dare
not
shew
my
face
:
I
cover
it
,
like
mourners
,
under
a
veil
,
desirous
to
hide
my
shame
(
Mic
.
3.7
.
)
but
,
alas
,
this
covering
will
very
ill
conceal
that
,
which
indeed
it
doth
betray
,
as
being
on
purpose
designed
to
hide
it
.
16.
For
the
voice
of
him
that
reproacheth
and
blasphemeth
,
by
reason
of
the
enemie
and
avenger
.
Betwixt
their
scorns
and
contumelies
on
the
one
side
,
and
their
designs
of
mischieving
and
destroying
me
on
the
other
,
I
know
not
how
to
behave
,
which
way
to
turn
my self
.
17.
All
this
is
come
upon
us
;
yet
have
we
not
forgotten
thee
,
neither
have
we
dealt
falsly
in
thy
covenant
.
Yet
doth
not
all
this
discourage
us
,
or
tempt
us
to
fall
off
to
any
other
religion
,
from
that
which
we
hitherto
have
profest
,
to
forget
our
duty
to
God
,
or
to
fall
from
that
fidelity
of
obedience
which
we
have
vowed
to
him
.
18.
Our
heart
is
not
turned
back
,
neither
have
our
steps
declined
from
thy
way
;
We
will
still
abide
constant
in
our
loyalty
,
whatever
our
portion
be
in
this
world
.
19.
Though
thou
hast
sore
broken
us
in
the
place
of
dragons
,
and
covered
us
with
the
shadow
of
death
.
Yea
,
though
thou
deal
never
so
sharply
with
us
,
beat
our
armies
to
dust
,
and
disperse
us
into
the
most
desolate
condition
of
horrour
and
darkness
,
the
very
next
degree
to
death
it self
.
20.
If
we
have
forgotten
the
name
of
our
God
,
or
stretched
out
our
hands
to
a
strange
God
,
21.
Shall
not
God
search
this
out
?
for
he
knoweth
the
secrets
of
the
heart
.
For
the
sincerity
of
this
constant
resolution
,
we
appeal
to
no
other
judge
,
but
to
the
great
searcher
of
hearts
:
From
him
we
know
we
cannot
be
concealed
,
if
either
we
slacken
the
diligence
of
our
service
to
him
,
or
fall
off
to
any
degree
of
Apostasy
.
22.
Yea
for
thy
sake
are
we
killed
all
the
day
long
;
we
are
counted
as
sheep
to
the
slaughter
.
And
of
this
our
very
sufferings
are
our
witnesses
:
the
malice
and
cruelty
of
our
enemies
,
which
is
so
great
and
bloody
,
as
to
slaughter
us
daily
,
having
no
other
ground
of
provocation
from
us
,
but
our
adhering
constantly
to
thy
service
.
23.
Awake
,
why
sleepest
thou
,
O
Lord
?
Arise
,
cast
us
not
off
for
ever
.
24.
Wherefore
hidest
thou
thy
face
,
and
forgettest
our
affliction
and
our
oppression
?
Lord
,
be
thou
gratiously
pleased
at
length
to
consider
our
distresses
,
to
interpose
thy
hand
for
our
rescue
,
and
no
longer
to
forsake
us
in
our
extremities
,
and
leave
us
without
thy
aid
and
succour
,
(
see
note
a.
)
to
be
thus
sorely
afflicted
and
opprest
by
our
enemies
.
25.
For
our
soule
is
bowed
down
to
the
dust
;
our
belly
cleaveth
unto
the
earth
.
For
we
are
now
brought
to
the
lowest
and
saddest
state
of
depression
.
26.
Arise
for
our
help
,
and
redeem
us
for
thy
mercies
sake
.
Now
therefore
be
thou
pleased
to
undertake
our
rescue
,
thereby
in
a
fittest
season
to
shew
forth
thy
pitty
to
us
;
which
we
have
no
ground
of
solliciting
,
but
what
we
fetch
from
thine
own
goodness
,
so
frequently
experimented
by
us
.
Annotations
on
Psalm
XLIV
.
V.
2.
Cast
them
out
]
The
word
{untranscribed Hebrew}
from
whence
{untranscribed Hebrew}
comes
doth
generally
signifie
misit
and
emisit
,
{untranscribed Hebrew}
sending
,
and
sending
out
,
or
setting
free
and
at
liberty
,
which
we
call
manumission
,
and
in
that
notion
the
word
is
elsewhere
used
:
and
though
by
the
Lxxii
.
in
this
place
,
and
one
more
Ex.
xii
.
33.
it
be
rendered
{untranscribed Hebrew}
to
cast
out
,
in
the
notion
of
{untranscribed Hebrew}
,
which
is
of
such
affinity
to
it
,
that
,
as
Abu
Walid
observes
,
Jer
.
xxxviii
.
6.
and
11.
they
are
used
promiscuously
for
the
same
;
yet
in
many
hundred
places
,
they
render
it
elsewhere
by
{untranscribed Hebrew}
to
send
,
as
in
some
hundreds
more
by
{untranscribed Hebrew}
to
send
out
;
by
which
also
Aquila
renders
it
here
.
And
to
this
the
Syriack
accords
,
whether
we
read
with
the
ordinary
Copies
(
for
then
the
rendering
is
not
literal
,
but
by
way
of
paraphrase
)
thou
hast
afflicted
the
kingdomes
{untranscribed Hebrew}
and
hast
established
them
,
or
,
which
is
much
more
probable
,
and
the
change
very
easy
,
but
of
a
point
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
send
,
and
thou
didst
send
them
out
.
And
to
this
agrees
the
forme
of
Gods
mandate
for
the
bringing
out
of
the
Israelites
,
Exod
.
v.
1.
{untranscribed Hebrew}
thus
saith
the
Lord
,
let
goe
,
or
send
out
,
or
manumit
my
people
,
&c.
and
therefore
in
all
reason
this
is
to
be
resolved
the
meaning
of
it
in
this
place
.
And
in
that
one
other
place
where
the
Lxxii
.
render
it
{untranscribed Hebrew}
,
it
evidently
signifies
(
as
by
our
English
't
is
rendered
)
sending
out
,
Ex.
xii
.
33.
The
Aegyptians
were
urgent
upon
the
people
,
that
they
might
send
them
out
of
the
land
in
haste
.
The
undoubtedness
of
this
interpretation
will
be
assented
to
,
if
the
latter
part
of
the
verse
be
compared
with
the
former
.
In
the
former
't
is
expresly
said
,
{untranscribed Hebrew}
thou
hast
cast
out
the
nations
,
{untranscribed Hebrew}
and
hast
planted
them
;
sure
not
the
same
whom
he
had
cast
out
,
but
,
as
the
Chaldee
paraphrases
,
(
the
people
of
Canaan
in
the
former
,
and
)
{untranscribed Hebrew}
the
house
of
Israel
in
the
latter
:
and
then
by
proportion
,
in
the
second
part
,
as
{untranscribed Hebrew}
thou
hast
a●flicted
the
nations
]
belongs
to
the
Aegyptians
;
so
must
{untranscribed Hebrew}
and
thou
hast
sent
them
out
]
belong
to
the
Israelites
:
and
if
the
{untranscribed Hebrew}
by
thy
hand
]
in
the
beginning
of
the
verse
,
be
(
as
reasonably
it
may
)
applyed
to
all
that
follows
in
the
verse
,
then
't
is
literally
,
thou
hast
manumitted
them
,
i
.
e
.
set
at
liberty
the
Israelites
.
And
so
that
is
the
full
meaning
of
it
.
V.
3.
Light
of
thy
countenance
]
{untranscribed Hebrew}
{untranscribed Hebrew}
the
light
of
thy
faces
,
seems
here
to
be
set
to
signifie
the
majestatick
presence
of
God
,
his
visible
presiding
in
their
militia
;
for
so
the
matter
spoken
of
exacts
,
and
the
mention
precedent
of
thy
right
hand
,
and
thine
arme
.
And
accordingly
the
Chaldee
render
it
{untranscribed Hebrew}
,
the
light
of
the
splendor
of
thy
glory
,
by
Gods
glory
ordinarily
signifying
the
special
presence
of
God
(
his
Schechinah
mentioned
by
them
v.
10.
)
however
evidenced
or
testified
;
and
that
is
frequently
the
interpretation
of
{untranscribed Hebrew}
faces
,
even
when
it
is
rendred
{untranscribed Hebrew}
by
the
Lxxii
.
so
Gen.
iii
.
8.
the
faces
,
i
.
e
.
presence
of
the
Lord
,
as
we
render
it
;
so
Gen.
iv
.
16.
Cain
went
out
from
the
faces
,
we
duly
read
,
from
the
presence
of
the
Lord
;
and
often
elsewhere
.
And
so
here
v.
24.
the
hiding
his
faces
,
is
by
the
Chaldee
rendred
,
the
taking
away
{untranscribed Hebrew}
the
Schechinah
or
majestatick
presence
of
his
glory
.
And
so
that
will
be
the
best
rendring
here
,
the
light
of
thy
presence
,
(
as
God
,
we
know
,
testified
his
presence
to
the
Israelites
by
a
light
shining
cloud
going
before
them
,
and
conducting
them
)
and
not
the
light
of
thy
countenance
,
as
that
is
all
one
with
his
favour
;
the
mention
of
that
following
in
the
next
words
,
as
the
original
,
and
reason
of
this
his
shining
presence
,
and
not
as
the
thing
it selfe
.
V.
8.
Boast
]
{untranscribed Hebrew}
in
Piel
signifying
to
praise
or
celebrate
,
{untranscribed Hebrew}
{untranscribed Hebrew}
is
regularly
to
be
rendred
here
[
We
have
praised
.
]
And
the
preposition
ב
prefixt
to
{untranscribed Hebrew}
makes
no
difference
,
being
many
times
a
pleonasine
;
and
then
{untranscribed Hebrew}
{untranscribed Hebrew}
,
the
future
from
{untranscribed Hebrew}
,
will
be
best
rendred
in
the
future
,
we
will
confess
thy
name
for
ever
,
by
the
former
signifying
what
is
past
,
as
the
pledge
and
pawn
of
his
future
mercies
,
whereon
he
is
resolved
to
depend
for
the
future
.
And
thus
in
both
parts
the
Syriack
renders
it
,
we
have
praised
,
and
,
we
will
confess
.
V.
12.
Nought
]
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
wealth
,
or
any
kinde
of
valuable
possession
,
and
so
fitly
follows
{untranscribed Hebrew}
i
.
e
.
literally
[
and
hast
not
multiplied
]
but
it
must
best
be
rendred
[
and
hast
not
gained
]
or
made
advantage
,
or
increase
,
as
men
are
wont
to
doe
by
the
sale
of
those
things
that
are
any
way
valuable
.
The
Romane
copies
of
the
Lxxii
.
read
(
as
't
is
evident
S.
Augustine
did
)
{untranscribed Hebrew}
,
and
there
was
no
multitude
in
their
jubilations
,
and
Asulanus's
copy
reads
yet
worse
,
{untranscribed Hebrew}
.
But
it
is
apparent
,
both
by
the
Latine
,
which
reads
in
commutationibus
,
and
so
by
the
Syriack
also
,
that
the
true
reading
was
{untranscribed Hebrew}
,
according
to
their
use
of
{untranscribed Hebrew}
for
a
price
.
The
plain
meaning
is
,
that
as
things
that
are
useless
and
burthensome
,
are
not
sold
for
any
valuable
price
,
but
allowed
to
be
taken
away
by
any
that
will
have
them
;
so
are
they
dealt
with
by
God
at
this
time
,
not
regarded
by
him
,
and
so
permitted
to
be
conquered
,
and
carried
away
captive
by
every
one
that
will
assault
them
.
The
Arabick
here
hath
,
contrary
to
use
,
rendred
it
with
some
difference
from
the
Lxxii
.
thou
hast
diminished
the
multitude
of
their
numbers
;
seeming
thereby
to
refer
to
the
first
captivity
in
Aegypt
,
where
servitude
encreased
their
numbers
,
they
multiplyed
in
children
,
as
their
task-masters
encreased
their
tale
of
brick
:
But
here
their
captivity
is
not
thus
recompensed
,
but
the
contrary
is
the
effect
of
it
.
The
Forty
Fifth
Psalm
.
TO
the
chief
Musitian
upon
a.
the
sixe-stringed
instruments
.
Shoshannim
,
for
the
sons
of
Coreh
,
Maschil
,
a
song
of
the
beloved
maids
,
{untranscribed Hebrew}
loves
.
The
Forty
fifth
Psalm
is
thought
to
be
an
Epithalamium
,
or
marriage-song
,
upon
the
nuptials
of
Solomon
and
the
King
of
Aegypts
daughter
,
1
King
.
iii
.
1.
(
but
is
withall
mystically
,
and
in
a
most
eminent
manner
,
applicable
to
See
the
Chaldee
v.
2
.
{untranscribed Hebrew}
O
King
Messias
—
The
spirit
of
prophecie
in
thy
lips
—
So
also
Kimchi
,
and
Aben-Ezra
,
and
Sol
.
Jarchi
understand
the
whole
Psalm
of
the
Messias
.
Christ
)
composed
in
the
persons
of
her
bride-maids
,
and
committed
to
the
Praefect
of
the
Musick
,
to
be
sung
by
the
posterity
of
Coreh
,
to
the
tune
known
by
the
name
of
Maschil
.
1.
My
heart
b
.
hath
prepared
.
is
inditing
a
good
matter
;
my
composures
I
will
recite
,
or
deliver
,
or
speak
unto
the
—
I
speak
of
the
things
which
I
have
made
touching
the
King
:
My
tongue
is
the
pen
of
a
ready
writer
.
I
have
meditated
and
composed
a
festival
nuptial
hymne
,
brought
it
ready
prepared
,
as
an
oblation
Eucharistical
,
and
I
will
now
recite
it
to
the
King
,
(
as
he
is
a
type
of
the
great
God
and
King
of
heaven
,
the
King
by
whom
Kings
Reign
,
the
Messias
,
who
shall
espouse
a
church
of
believers
here
on
earth
;
)
my
tongue
being
alacriously
and
chearfully
bent
speedily
to
deliver
it
.
2.
Thou
art
fairer
than
the
children
of
men
:
grace
is
poured
into
thy
lips
;
seeing
that
,
or
because
{untranscribed Hebrew}
.
therefore
God
hath
blessed
thee
for
ever
.
O
how
gloriously
beautifull
is
this
bridegroom
above
all
the
men
in
the
world
?
what
gracious
and
lovely
and
excellent
speech
comes
from
him
?
God
having
accomplisht
and
adorned
and
blessed
him
in
a
most
illustrious
degree
and
manner
.
(
And
in
the
Mystical
sense
,
The
Messias
is
infinitely
beyond
all
the
men
in
the
world
;
a
divine
person
,
speaking
as
never
man
spake
,
all
the
fulnesse
of
the
Godhead
dwelling
bodily
in
him
.
)
3.
Gird
thy
sword
upon
thy
thigh
;
O
most
mighty
,
with
thy
glory
and
thy
majesty
.
Thou
art
a
mighty
Prince
;
it
becometh
thee
to
appear
in
a
glorious
and
majestick
manner
,
as
it
doth
any
man
of
valour
to
be
girt
with
a
belt
and
sword
.
(
In
the
mysticall
sense
,
O
thou
mighty
God
and
Prince
of
Peace
,
be
thou
pleased
to
set
up
thy
spiritual
kingdome
in
our
hearts
,
by
the
power
of
thy
grace
to
rule
and
reign
in
them
.
)
4.
c
.
Presper
thou
in
thy
majesty
,
ride
for
the
word
or
cause
or
business
of
-
And
in
thy
majesty
ride
prosperously
,
because
of
truth
and
meekness
and
righteousness
:
and
he
shall
teach
thee
terrible
things
with
or
by
thy
right
hand
.
thy
right
hand
shall
teach
thee
terrible
things
.
And
mayst
thou
long
and
prosperously
injoy
this
thy
dignity
,
reign
successfully
to
the
maintaining
of
all
divine
vertues
;
such
are
,
beyond
others
,
faith
,
and
humility
,
and
all
manner
of
justice
and
charity
.
And
making
such
use
of
thy
power
,
no
doubt
God
will
establish
thee
in
it
,
and
give
thee
all
manner
of
strange
successes
,
and
make
thee
formidable
to
all
about
thee
.
(
In
the
mystical
sense
,
God
grant
him
all
good
successe
in
his
regal
office
,
in
subjecting
all
mens
hearts
unto
his
spiritual
regiment
.
And
as
his
installment
shall
not
be
by
riding
on
the
regal
mule
,
or
being
mounted
on
a
proud
and
sprightfull
horse
,
or
in
any
other
guise
of
secular
pompe
,
but
in
a
much
more
excellent
and
divine
equipage
,
all
kinde
of
the
most
eminent
virtues
drawing
in
his
triumphal
charriot
,
and
carrying
him
aloft
to
victory
:
so
may
the
mighty
God
of
heaven
prosper
him
in
those
great
affairs
on
which
he
is
imployed
;
1.
of
bringing
all
men
to
the
faith
;
2.
of
subduing
all
the
prides
of
the
hautiest
heathen
obdurate
hearts
,
and
making
them
meek
,
and
gentle
,
and
lowly
,
humble
toward
God
and
man
;
3.
of
planting
all
degrees
of
justice
and
charity
among
Christians
.
In
the
discharge
and
execution
of
this
great
office
of
spiritual
sovereignty
,
God
shall
be
with
him
,
enabling
him
to
doe
miracles
,
to
cast
out
the
heathen
false
Gods
,
or
devills
,
out
of
their
temples
,
out
of
mens
hearts
,
and
out
of
the
bodies
of
those
that
are
possest
with
them
,
and
so
to
bring
down
all
other
religions
wheresoever
Christianity
enters
.
)
5.
d
.
.
Thine
arrows
are
sharpe
(
the
pe●ple
shal
fall
under
thee
)
in
the
heart
—
in
the
heart
of
the
Kings
enemies
,
whereby
the
people
fall
under
thee
.
Thy
power
shall
be
sufficient
to
bring
down
thy
greatest
enemies
,
and
many
shall
feel
the
effects
of
it
,
being
conquered
by
thee
.
(
In
the
mysterie
,
the
grace
of
Christ
shall
come
with
great
efficacy
to
the
converting
of
Idolatrous
heathens
,
and
shall
be
mightily
successful
in
bringing
the
Gentile
world
to
subjection
to
his
kingdome
.
)
6.
c
.
Thy
throne
,
O
God
,
is
for
ever
and
ever
:
the
scepter
of
thy
kingdome
is
a
right
scepter
.
The
kingdome
of
the
Messias
is
never
to
have
an
end
:
the
laws
by
which
't
is
administred
are
admirably
good
and
just
,
most
agreeable
to
the
dictates
of
true
reason
,
and
the
nature
of
man
,
not
seduced
or
corrupted
with
passion
.
And
herein
is
Solomon
a
type
of
him
:
the
kingdome
of
Juda●
,
now
setled
on
him
,
shall
indure
till
the
time
of
the
Messiahs
coming
,
and
entring
on
his
immutable
kingdome
.
And
they
are
divine
laws
,
of
Gods
own
prescribing
,
by
which
he
shall
administer
his
government
.
7.
Thou
lovest
righteousness
and
hatest
wickedness
;
therefore
God
thy
God
hath
anointed
thee
with
the
oile
of
gladness
above
thy
fellows
.
He
hath
earnestly
espoused
the
cause
of
all
goodness
and
justice
,
hath
wrought
by
his
precepts
and
promises
and
grace
effectually
,
to
bring
the
practice
of
all
vertue
into
the
world
,
and
beareth
a
perfect
hatred
against
vice
,
and
by
strict
prohibitions
,
and
threats
of
eternal
hell
,
and
by
suffering
himselfe
upon
the
crosse
for
our
sins
(
an
example
of
Gods
great
wrath
against
sin
,
choosing
rather
to
punish
it
on
his
own
son
,
than
to
suffer
it
to
goe
unpunisht
)
hath
laboured
to
cast
that
out
of
mens
hearts
:
And
therefore
God
the
Father
hath
advanced
and
dignified
him
above
all
Angels
and
men
,
(
see
note
on
Matth
.
xxvi
c
.
and
Act.
x
.
10.
)
exalted
him
to
his
own
right
hand
,
there
to
reign
for
ever
,
and
to
dispense
his
graces
abundantly
and
freely
into
all
mens
hearts
.
Herein
also
was
Solomon
a
type
of
the
Messias
,
whose
choise
of
wisdome
,
rather
then
of
all
secular
wealth
,
was
highly
rewarded
by
God
,
beyond
all
other
men
.
8.
Myrrhe
alces
and
Cassi●
are
all
thy
garments
,
from
—
All
thy
garments
smell
of
Myrrhe
,
aloes
,
and
Cassia
,
out
of
the
Ivory
palaces
,
wherein
thou
takest
delight
.
where
by
f
.
they
have
made
thee
glad
.
This
Bridegrooms
garments
are
very
richly
perfumed
,
the
odour
of
them
comes
out
from
the
magnificent
rooms
wherein
he
takes
pleasure
,
and
so
commonly
resides
in
them
.
(
And
so
the
mystical
Bridegroom
Christ
,
his
graces
send
forth
a
most
fragrant
perfume
,
most
gratefull
and
pleasant
to
all
to
whom
they
come
.
)
9.
Kings
daughters
were
in
thy
train
or
magnificence
.
among
g
.
thy
honourable
women
:
upon
thy
right
hand
did
stand
the
Queen
in
gold
of
Ophir
.
He
is
very
magnificently
attended
;
many
roiall
beauties
are
in
his
train
;
and
his
Bride
the
Queen
is
placed
at
his
right
hand
in
the
most
glorious
nuptial
array
.
(
Proportionably
the
faith
of
the
Messias
shall
be
received
by
many
persons
of
great
rank
in
the
world
,
and
the
Church
his
spouse
shall
be
advanced
by
him
to
a
most
flourishing
condition
.
)
10.
Hearken
,
O
daughter
,
and
consider
,
and
incline
thine
ear
:
forget
also
thine
own
people
,
and
thy
fathers
house
.
It
will
now
be
happy
for
the
Bride
,
if
she
will
consider
the
true
dignity
she
is
advanced
to
,
and
the
advantages
she
may
reap
by
it
;
if
she
will
utterly
forsake
the
idolatries
wherein
she
hath
been
brought
up
in
Aegypt
,
(
as
the
new
married
spouse
entring
into
a
new
family
must
relinquish
all
her
old
relations
,
and
not
preserve
so
much
as
her
former
name
)
and
give
up
her
faith
and
obedience
uniformly
to
the
law
of
the
true
God
,
which
here
is
worshipt
.
(
And
so
in
the
mystical
sense
,
the
Jews
being
assumed
,
after
their
many
adulteries
and
divorces
,
unto
that
better
wedlock
,
celebrated
in
the
Gospel
,
must
think
themselves
obliged
to
forget
their
old
relations
,
all
the
rites
of
their
law
,
nay
,
the
distinctive
marks
of
their
extraction
from
the
loins
of
Abraham
,
circumcision
,
&c.
and
so
recommend
themselves
to
their
Lord
and
Bridegroom
.
And
so
generally
they
that
will
come
to
be
members
of
the
Christian
Church
,
must
forsake
all
their
old
wicked
courses
,
and
performe
all
diligent
,
faithfull
,
chearfull
obedience
to
the
commands
of
Christ
;
or
else
they
will
be
little
the
better
for
being
Christians
.
)
11.
So
shall
the
King
greatly
desire
thy
beauty
;
for
he
is
thy
Lord
God
,
and
worship
thou
him
.
So
shall
she
become
truly
amiable
to
her
husband
,
Solomon
the
King
,
the
type
of
the
Messias
,
that
eternal
son
of
God
,
who
when
he
comes
into
the
world
,
shall
be
the
very
God
of
heaven
in
our
humane
nature
,
and
is
therefore
(
he
and
none
but
he
)
to
be
adored
by
all
men
in
the
world
,
and
so
shall
be
acknowledged
and
worshipt
by
the
Christian
Church
(
see
Justin
Martyr
Dial
.
cum
Tryph
.
p.
287.
B.
)
12.
And
the
daughter
of
Tyre
shall
be
there
with
a
gift
;
even
the
rich
among
the
people
shall
intreat
thy
favour
.
The
Tyrians
shall
bring
him
presents
(
see
1
King
.
v.
)
and
so
the
greatest
and
most
potent
of
his
neighbours
shall
court
him
,
and
be
ambitious
of
his
friendship
.
(
And
so
shall
the
heathen
people
come
in
to
the
faith
of
Christ
,
and
in
process
of
time
the
Emperors
and
greatest
Princes
.
)
13.
The
Kings
daughter
is
all
glorious
within
;
her
cloathing
is
h
.
of
eyes
of
gold
.
wrought
gold
.
The
spouse
being
of
a
regal
extraction
,
is
a
very
accomplisht
person
,
both
in
respect
of
inward
virtues
and
outward
splendor
and
magnificence
.
(
And
such
shall
be
the
Christian
Church
,
gathered
first
and
made
up
of
the
pious
faithfull
remnant
of
the
Jews
.
)
14.
She
shall
be
brought
unto
the
King
in
embroidered
raiment
.
raiment
of
needle-work
:
The
virgins
her
companions
that
follow
her
shall
be
brought
unto
thee
.
She
shall
be
conducted
to
the
Bridegroom
in
a
very
sumptuous
and
glorious
guise
,
and
attended
with
her
Bride-maids
after
the
nuptial
manner
.
(
And
this
signifies
the
Churches
glory
;
inward
,
from
the
graces
of
God
,
humility
,
charity
,
&c.
with
which
it
is
content
,
without
any
others
;
and
yet
hath
also
the
accession
of
outward
,
from
the
good
providence
of
God
waiting
over
it
,
and
advancing
it
to
a
very
flourishing
condition
.
Nor
shall
this
Elder
sister
,
the
daughter
of
Sion
,
the
Jewish
believers
,
come
single
to
these
nuptials
:
But
the
Gentile
Churches
,
as
virgins
to
accompany
the
Spouse
,
shall
likewise
come
in
to
the
faith
,
be
presented
to
him
a
glorious
Church
,
not
having
spot
or
wrinkle
,
or
any
such
thing
,
but
holy
,
and
without
blemish
.
Eph.
5.27
.
)
15.
With
gladness
and
rejoycing
shall
they
be
brought
,
and
shall
enter
into
the
Kings
palace
.
And
this
shall
be
a
very
joyfull
and
festival
meeting
.
(
And
so
shall
the
reception
of
the
Christian
faith
in
the
heathen
world
,
their
entring
into
the
{untranscribed Hebrew}
Lxxii
.
Church
,
the
palace
,
and
house
of
God
,
and
their
giving
themselves
faederally
to
the
obedience
of
Christ
;
there
being
no
state
of
life
in
this
world
so
blessed
,
and
matter
of
so
much
inward
real
satisfaction
and
joy
,
as
the
life
of
a
sincerely
humble
and
charitable
Christian
.
)
16.
Instead
of
thy
fathers
shall
be
thy
children
,
whom
thou
mayest
make
Princes
in
all
the
or
land
{untranscribed Hebrew}
earth
.
As
she
parts
with
royall
parents
in
Aegypt
,
so
now
she
shall
be
a
mother
of
royall
children
;
her
posterity
shall
succeed
in
the
kingdome
of
Judah
.
(
And
so
in
the
antitype
,
Abraham
by
being
disowned
from
being
the
father
of
the
Jewish
Synagogue
,
(
circumcision
the
seal
of
that
covenant
being
destroyed
)
shall
not
lose
,
but
gain
a
better
title
to
that
name
,
enjoying
the
completion
of
that
prophecy
,
which
spake
him
the
father
of
many
nations
,
and
shall
then
be
the
Patriarch
of
the
whole
world
of
faithfull
persons
;
and
the
Jewish
Synagogue
,
honoured
before
with
the
dignity
of
having
a
believing
and
righteous
father
,
shall
now
be
more
highly
honoured
,
in
having
a
multitude
of
faithfull
and
pious
children
,
by
Christ
begotten
,
and
by
her
brought
forth
unto
God
.
And
so
likewise
in
respect
to
the
Gentiles
,
instead
of
Idolatrous
ancestors
,
there
shall
be
a
succession
of
just
men
shall
be
thy
children
,
Chal
.
pious
Christians
,
which
shall
become
governors
of
the
Church
(
so
the
first
converts
were
made
Bishops
over
all
the
world
.
)
17.
I
will
make
thy
name
to
be
remembred
throughout
all
generations
:
therefore
shall
the
people
praise
thee
for
ever
and
ever
.
This
nuptial
song
shall
perpetuate
thy
memory
,
and
bring
thee
continual
praise
and
honour
among
all
posterities
.
And
so
shall
the
Church
of
Christ
be
for
ever
illustrious
and
visible
upon
the
earth
;
and
this
very
Psalm
be
lookt
on
by
Christians
,
as
the
description
of
these
blessed
spiritual
espousals
betwixt
Christ
and
his
Church
.
Annotations
on
Psalm
XLV
.
Tit
.
Shoshannim
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
Six
,
in
all
probability
signifie
instruments
of
six
strings
.
The
Chaldee
render
it
{untranscribed Hebrew}
the
assessors
of
the
Sanhedrim
,
as
if
it
were
from
{untranscribed Hebrew}
,
a
title
of
the
doctors
of
the
Jews
.
The
Lxxii
.
render
{untranscribed Hebrew}
,
and
seem
to
refer
to
the
custome
of
alternate
singing
(
of
which
we
have
spoken
on
Psal
.
xxiv
.
a
)
one
verse
by
one
,
another
by
the
other
part
of
the
quire
;
which
alternation
as
it
is
not
unfitly
exprest
by
{untranscribed Hebrew}
,
so
it
might
by
them
be
thought
to
be
noted
by
this
word
,
deduced
by
them
,
as
also
by
the
Chaldee
,
from
{untranscribed Hebrew}
to
change
or
vary
.
Of
the
sons
of
Coreh
see
Psal
.
xLii
.
1.
of
Mas
hil
see
Psal
.
xxxii
.
note
a.
As
for
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
foeminine
plural
from
{untranscribed Hebrew}
beloved
,
it
must
signifie
the
female
or
virgin
friends
,
they
that
had
the
same
respect
to
the
Bride
,
as
the
friends
of
the
bridegroom
had
to
him
,
John
iii
.
29.
(
see
note
b
.
on
that
chapt
.
)
These
are
the
attendants
of
the
solemnity
,
and
their
chief
business
is
to
increase
and
ingage
the
love
of
the
Bride
to
her
husband
:
And
in
their
persons
this
Psalm
is
indited
,
as
if
it
were
spoken
by
them
,
and
so
is
called
{untranscribed Hebrew}
a
canticle
of
these
beloved
,
or
friends
of
the
Bride
,
the
Bride-maids
;
the
Lxxii
.
read
{untranscribed Hebrew}
,
for
the
beloved
,
and
so
the
Latine
,
as
if
it
were
{untranscribed Hebrew}
not
{untranscribed Hebrew}
.
V.
1.
Inditing
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
,
used
only
in
this
one
place
in
Scripture
,
signifies
ebullivit
praefervore
,
to
boil
or
seeth
out
through
excess
of
heat
,
is
agreed
by
all
:
The
Lxxii
.
render
it
{untranscribed Hebrew}
,
the
Latine
eructavit
,
the
style
ordinarily
used
of
a
spring
or
fountain
;
and
so
the
Jewish
Arab
Interpreter
renders
it
by
{untranscribed Hebrew}
from
{untranscribed Hebrew}
which
belongs
to
the
springing
forth
of
water
,
originally
,
but
is
applyed
to
any
new
invention
,
or
good
thing
,
produced
by
the
minde
.
So
Abu
Walid
also
would
have
it
rendred
,
that
so
first
his
heart
sent
forth
,
and
then
his
tongue
uttered
what
that
produced
or
dictated
.
He
observes
also
the
affinity
of
{untranscribed Hebrew}
with
the
Arabick
{untranscribed Hebrew}
,
wherein
the
radicals
are
the
same
,
only
transposed
,
which
signifies
to
swell
sorth
or
distill
,
as
water
out
of
an
hill
or
rock
.
And
indeed
{untranscribed Hebrew}
in
Arabick
,
without
transposition
,
signifies
motion
or
commotion
;
and
so
Kimchi
renders
the
Hebrew
word
.
And
thus
the
word
is
deemed
applicable
to
speech
,
which
is
thus
sent
out
from
the
heart
at
the
mouth
,
and
is
produced
by
the
heat
or
motion
of
thoughts
or
meditation
;
my
heart
was
hot
within
me
,
and
the
fire
kindled
,
and
at
last
I
spake
with
my
tongue
.
But
it
is
not
improbable
,
that
the
metaphore
should
here
be
taken
from
boiling
over
the
fire
in
a
pot
or
pan
,
which
is
the
way
of
dressing
or
preparing
of
meat
.
So
the
word
signifies
,
and
is
by
the
Chaldee
rendred
{untranscribed Hebrew}
ferbuit
,
calefactus
est
:
and
from
that
notion
of
it
we
have
{untranscribed Hebrew}
,
a
frying-pan
,
Lev
.
vii
.
9.
that
wherein
the
mincha
or
meat-offering
was
drest
with
oyle
,
v.
10.
And
to
this
it
very
well
agrees
,
that
a
sacred
hymn
prepared
by
a
Prophet
,
first
composed
by
the
spirit
in
his
heart
,
then
readily
brought
forth
by
his
tongue
,
(
which
in
that
respect
being
here
compared
to
the
pen
of
a
ready
writer
,
agreeth
also
with
another
notion
both
of
{untranscribed Hebrew}
and
{untranscribed Hebrew}
for
making
hast
)
should
be
here
exprest
by
a
peace-offering
,
or
sacrifice
of
thanksgiving
,
drest
with
oile
over
the
fire
,
whether
fried
or
boiled
,
(
the
ebulliency
denoted
in
{untranscribed Hebrew}
being
equal
in
both
of
them
)
and
then
by
the
sacrificer
presented
to
God
,
Lev
.
ii
.
8.
as
this
here
is
to
the
King
in
the
next
words
.
so
that
not
questioning
the
original
notion
of
the
word
for
ebullivit
,
we
may
yet
best
express
the
metaphor
here
by
preparing
,
which
is
a
general
word
,
common
to
the
dressing
of
meat
or
offering
,
and
to
the
composing
of
any
hymne
,
which
is
the
spiritual
oblation
,
and
is
here
part
of
the
nuptial
festival
,
composed
for
the
celebrating
of
it
.
As
for
{untranscribed Hebrew}
{untranscribed Hebrew}
by
the
LXXII
.
{untranscribed Hebrew}
,
verbum
bonum
in
the
vulgar
,
the
good
word
,
or
speech
,
or
matter
,
it
will
by
analogy
signifie
a
festival
hymne
,
as
{untranscribed Hebrew}
signifies
laetus
,
as
well
as
bonus
,
and
{untranscribed Hebrew}
a
good
day
,
is
a
festival
day
,
a
day
of
rejoycing
,
and
the
feast
being
a
marriage
feast
{untranscribed Hebrew}
a
good
or
festival
hymne
will
be
distinctly
an
Epithalamium
.
And
then
that
which
followeth
{untranscribed Hebrew}
{untranscribed Hebrew}
,
will
be
best
literally
rendred
,
my
composures
will
I
deliver
,
or
recite
to
the
King
,
(
so
the
Chaldee
exactly
in
the
same
forme
,
reading
onely
{untranscribed Hebrew}
for
{untranscribed Hebrew}
{untranscribed Hebrew}
which
is
the
same
,
any
kinde
of
works
,
or
composures
.
)
V.
4.
And
in
thy
Majesty
]
The
fourth
verse
is
literally
to
be
rendered
,
{untranscribed Hebrew}
{untranscribed Hebrew}
and
prosper
with
thy
honour
or
majesty
,
i
.
e
.
we
wish
it
long
continuance
,
{untranscribed Hebrew}
{untranscribed Hebrew}
ride
upon
the
horses
of
the
Kingdome
;
{untranscribed Hebrew}
saith
the
Chaldee
,
{untranscribed Hebrew}
{untranscribed Hebrew}
,
for
or
upon
the
word
,
or
business
of
truth
—
so
the
phrase
signifies
,
{untranscribed Hebrew}
being
usually
taken
for
matter
,
as
well
as
words
;
and
so
the
Chaldee
here
,
{untranscribed Hebrew}
for
the
business
:
the
word
signifies
a
cause
depending
in
debate
,
a
contention
,
and
then
more
generally
negotium
,
tractatus
;
and
accordingly
so
must
{untranscribed Hebrew}
{untranscribed Hebrew}
be
here
understood
.
Then
follows
{untranscribed Hebrew}
{untranscribed Hebrew}
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
{untranscribed Hebrew}
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
{untranscribed Hebrew}
righteousness
,
or
{untranscribed Hebrew}
meekness
,
or
{untranscribed Hebrew}
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
engaging
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
{untranscribed Hebrew}
.
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
)
{untranscribed Hebrew}
{untranscribed Hebrew}
in
or
upon
or
against
the
heart
of
the
enemie
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
adde
{untranscribed Hebrew}
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
{untranscribed Hebrew}
heart
,
is
elsewhere
used
for
the
middest
of
a
thing
;
as
Deut
.
iv
.
11.
{untranscribed Hebrew}
the
heart
,
i
.
e
.
the
midst
of
heaven
,
and
Exod
.
xv
.
8.
{untranscribed Hebrew}
in
the
heart
,
i
.
e
.
midst
of
the
sea
,
so
the
heart
of
the
earth
,
for
the
midst
of
it
.
And
in
the
Arabick
,
{untranscribed Hebrew}
]
which
signifies
the
same
with
the
Hebrew
{untranscribed 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
,
{untranscribed Hebrew}
{untranscribed Hebrew}
which
is
here
used
,
is
sometimes
applied
to
others
besides
God
:
1.
to
the
Gods
of
the
Gentiles
,
who
are
so
called
Isa
.
xxxv
.
18.
{untranscribed Hebrew}
{untranscribed Hebrew}
the
Gods
of
the
nations
:
2.
to
Angels
,
Psal
.
Lxxxvi
.
8.
who
is
like
to
thee
{untranscribed Hebrew}
{untranscribed Hebrew}
among
the
Gods
?
the
Chaldee
reads
,
among
the
high
{untranscribed Hebrew}
,
the
Greek
{untranscribed Hebrew}
Angels
,
transformed
by
them
:
3.
to
divine
and
excellent
men
,
Prophets
,
and
Judges
,
or
Princes
,
&c.
So
Exod
.
xxii
.
28.
Thou
shalt
not
vilifie
{untranscribed Hebrew}
the
Gods
]
is
explained
by
what
follows
,
nor
curse
the
ruler
of
thy
people
;
and
Exod
.
xxi
.
6.
his
master
shall
bring
him
{untranscribed Hebrew}
{untranscribed Hebrew}
to
the
Gods
;
we
duly
render
it
,
to
the
Judges
;
and
Exod
.
iv
.
16.
thou
(
Moses
)
shalt
be
to
Aaron
{untranscribed Hebrew}
{untranscribed Hebrew}
for
a
God
,
{untranscribed Hebrew}
for
a
Prince
,
saith
the
Chaldee
.
And
accordingly
't
were
not
strange
for
{untranscribed Hebrew}
to
be
applied
to
King
Sololomon
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
{untranscribed Hebrew}
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
,
{untranscribed Hebrew}
,
that
he
was
to
be
worshipt
,
being
God
and
Christ
,
v.
11.
As
also
S.
Augustine
de
Civ
.
Dei
.
l.
xvii
.
c
.
xvi
.
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
,
{untranscribed Hebrew}
{untranscribed Hebrew}
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
choise
rooms
were
beautified
(
of
this
Solomons
throne
is
said
to
be
made
,
1
King
.
x
.
18.
and
so
Ahab
made
an
Ivory
house
,
1
King
.
xxii
.
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
,
{untranscribed Hebrew}
{untranscribed Hebrew}
,
with
which
they
have
delighted
thee
]
it
must
be
understood
according
to
the
vulgar
Hebraisme
,
oft
taken
notice
of
(
see
Luk
.
xvi
.
note
b
.
)
they
have
delighted
thee
,
i
.
e
.
thou
art
delighted
or
pleased
with
them
.
V.
9.
Thy
honourable
]
From
{untranscribed Hebrew}
pretiousus
,
honorabilis
fuit
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
honour
,
glory
,
splendor
;
and
so
here
in
the
plural
,
{untranscribed Hebrew}
in
or
among
thy
splendors
,
thy
honours
,
thy
ornaments
,
i
.
e
.
thy
magnificent
train
.
The
Lxxii
.
renders
it
{untranscribed Hebrew}
in
thy
honour
,
to
this
sense
clearly
.
V.
13.
Of
wrought
gold
]
Of
the
difference
between
{untranscribed Hebrew}
{untranscribed Hebrew}
here
and
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
next
verse
,
this
onely
need
be
observed
:
that
the
former
signifies
ocellare
,
to
worke
a
garment
full
of
eyes
,
which
eyes
being
here
of
gold
,
are
probably
such
as
are
with
us
called
oes
,
as
being
of
the
forme
of
an
eye
;
the
latter
is
to
paint
with
a
needle
,
i
.
e
.
to
worke
upon
cloth
&c.
divers
colours
and
figures
,
to
imbroider
with
several
coloured
silks
,
thereby
imitating
the
various
plumes
of
birds
,
from
whence
those
artificers
are
called
plumarij
.
(
See
the
learned
Nic
.
Fuller
Miscell
.
l.
1.
c
.
20.
)
The
Forty
Sixth
Psalm
.
TO
the
chief
Musitian
for
the
sons
of
Corah
,
a
song
upon
a.
Alamoth
.
The
forty
sixth
Psalm
is
a
profession
of
all
trust
and
confidence
in
God
,
and
seems
to
have
been
written
in
the
time
of
that
tranquillity
which
is
mentioned
2
Sam
.
8.15
.
1
Chron
.
18.14
.
And
was
committed
to
the
Praefect
of
the
Musick
,
to
be
sung
by
the
posterity
of
Corah
,
to
the
tune
known
by
the
title
of
Alamoth
.
1.
God
is
our
refuge
and
strength
,
a
very
ready
{untranscribed Hebrew}
present
help
in
trouble
.
All
our
hope
and
trust
is
in
God
,
from
whom
all
our
aid
and
auxiliaries
must
be
expected
,
and
fetcht
down
by
our
daily
and
constant
prayers
;
wherein
if
we
continue
faithfull
and
diligent
,
he
will
never
fail
to
answer
,
and
be
found
by
us
,
being
alwayes
ready
at
hand
,
in
time
of
distresse
,
to
succour
those
that
thus
seek
him
.
2.
Therefore
will
we
not
fear
,
though
the
earth
be
removed
,
and
though
the
mountains
be
carried
into
the
heart
{untranscribed Hebrew}
midst
of
the
sea
:
This
gives
us
courage
in
all
that
can
befall
us
,
be
our
state
never
so
much
worse
than
already
't
is
;
in
time
of
the
most
formidable
concussion
of
our
armies
,
(
proportionable
to
the
terriblest
earthquake
)
in
time
of
the
most
visible
unavoidable
danger
,
(
such
as
it
would
be
,
if
the
ground
we
stand
on
were
removed
from
its
stable
foundation
,
and
cast
into
the
midst
of
the
sea
,
and
then
ready
to
sinke
the
next
minute
,
and
to
be
ingulphed
in
that
abysse
.
)
3.
Though
the
waters
thereof
roar
and
be
troubled
,
though
the
mountains
shake
with
the
swelling
thereof
.
Selah
.
When
our
enemies
both
threaten
,
and
act
most
proudly
and
arrogantly
,
and
accordingly
are
ready
to
strike
a
terror
into
the
valiantest
heart
among
us
;
4.
The
streams
of
the
river
,
or
,
The
river
by
his
streams
.
{untranscribed Hebrew}
There
is
a
river
,
the
stream
whereof
shall
make
glad
the
city
of
God
,
the
holy
place
of
the
Tabernacles
of
the
most
high
.
Yet
shall
the
people
of
God
injoy
tranquillity
and
delight
in
him
,
fetch
continual
matter
of
pleasure
and
refreshment
from
him
:
the
contemptible
trenches
of
the
brook
Geon
,
which
water
Jerusalem
(
the
waters
of
Siloah
that
goe
softly
,
Is
8.6
.
)
shall
not
envie
the
proudest
swelling
streams
,
as
having
the
supreme
creator
and
governour
of
the
world
in
a
peculiar
manner
resident
among
them
.
5.
God
is
in
the
midst
of
her
,
she
shall
not
be
moved
:
God
shall
help
her
,
at
the
appearing
of
the
morning
.
and
b
.
that
right
early
.
This
special
favourable
providential
presence
of
God
is
a
ground
of
the
greatest
security
:
when
ever
calamity
or
danger
approaches
,
he
comes
instantly
and
seasonably
to
their
relief
,
as
to
the
Israelites
he
did
Exod
.
14.23
.
6.
The
heathen
raged
,
the
Kingdomes
were
moved
:
he
uttered
his
voice
,
the
earth
melted
.
When
the
Philistims
and
other
heathen
nations
about
us
began
to
threaten
,
and
prepare
warre
against
us
,
God
interposed
his
hand
,
declared
his
good
pleasure
and
favour
toward
us
(
as
discernibly
as
if
it
had
been
by
voice
from
heaven
,
or
by
a
thunderbolt
shot
out
from
the
clouds
;
)
and
presently
they
were
all
discomfited
,
and
dispersed
,
(
as
when
a
flash
of
lightening
or
thunderbolt
melts
or
dissolves
any
thing
.
)
7.
The
Lord
of
hosts
is
with
us
,
the
God
of
Jacob
is
our
fortress
,
or
,
high
place
{untranscribed Hebrew}
refuge
.
Selah
.
Thus
is
Gods
presence
among
us
our
security
,
he
being
the
Lord
to
whom
all
armies
are
subject
,
the
strong
tower
or
fortresse
,
to
whom
we
may
safely
retire
in
whatsoever
difficulty
or
danger
.
8.
Come
,
behold
the
works
of
the
Lord
,
what
desolations
he
hath
made
in
the
earth
.
't
is
worthy
of
consideration
to
all
,
what
remarkable
judgments
God
hath
shewn
upon
the
heathen
nations
about
us
,
that
have
set
themselves
hostilely
against
us
,
what
strange
destructions
and
desolations
he
hath
wrought
among
them
.
9.
He
maketh
warres
to
cease
unto
the
end
of
the
earth
;
he
breaketh
the
bow
,
and
cutteth
the
spear
in
sunder
;
he
burneth
the
c
.
shields
.
chariot
in
the
fire
.
't
is
he
that
loveth
charity
and
peace
among
men
,
and
therefore
discomfiteth
those
that
are
hostilely
disposed
,
and
't
is
not
all
their
military
provisions
will
secure
them
:
when
he
pleaseth
to
interpose
himself
,
he
presently
brings
all
to
nought
,
as
if
a
consuming
fire
were
come
amongst
them
.
10.
Be
still
,
and
know
that
I
am
God
:
I
will
be
exalted
among
the
heathen
,
I
will
be
exalted
in
the
earth
.
This
therefore
may
teach
the
wicked
and
heathen
people
,
what
is
most
prudent
for
them
,
even
to
give
over
their
hostilities
,
to
lay
down
their
armes
taken
up
against
the
people
of
God
.
For
't
is
certain
,
they
shall
not
finally
prosper
;
God
will
subdue
all
their
prowesse
,
and
magnifie
himselfe
upon
them
,
and
demonstrate
that
there
is
nothing
gained
by
resisting
of
him
:
11.
The
Lord
of
hosts
is
with
us
,
the
God
of
Jacob
is
our
high
place
,
or
fortress
.
refuge
.
Selah
.
Nor
consequently
by
opposing
of
those
with
whom
God
is
present
,
to
support
and
relieve
them
in
all
their
dangers
.
Annotations
on
Psalm
XLVI
.
Tit
.
Alamoth
]
This
Alamoth
we
finde
mentioned
1
Chron
.
xv
.
20.
where
in
bringing
up
the
Arke
from
Obed-Edom
,
the
singers
Heman
,
Asaph
and
Ethan
,
i
.
e
.
these
sonnes
of
Corah
here
mentioned
,
were
appointed
to
sound
with
Cymbals
of
brass
,
and
Zechariah
&c.
with
Psalteries
on
Alamoth
,
and
Mattathias
&c.
with
harps
on
the
Sheminith
,
or
the
eighth
to
excell
,
or
oversee
(
see
note
on
Psal
.
iv
.
a
.
)
what
it
is
,
Chimchi
informs
us
upon
Psal
.
iii
.
the
name
of
a
tune
,
or
melody
,
or
musical
key
,
to
which
this
Psalm
was
set
,
and
to
be
sung
by
the
sons
of
Corah
.
And
considering
that
Psal
.
ix
.
intitled
{untranscribed Hebrew}
{untranscribed Hebrew}
,
it
is
not
improbable
that
this
should
refer
to
that
,
and
being
set
to
the
same
key
or
tune
,
be
said
to
be
a
song
{untranscribed Hebrew}
upon
this
tune
,
so
called
,
and
vulgarly
then
known
by
that
title
.
The
Lxxii
.
referring
to
the
notion
of
the
theme
{untranscribed Hebrew}
occultavit
,
render
it
{untranscribed Hebrew}
,
for
the
hidden
;
and
the
Latine
,
pro
arcanis
:
and
the
rest
of
the
antient
Interpreters
take
the
same
course
;
the
Chaldee
referring
it
to
Coreh
,
and
those
that
were
hidden
,
i
.
e
.
swallowed
up
,
by
the
earth
with
him
,
whilst
these
sons
of
Coreh
escaped
;
as
if
the
mention
of
the
sons
of
Coreh
in
the
title
,
by
whom
this
song
was
to
be
sung
,
referred
the
whole
Psalm
to
that
story
.
Accordingly
verse
2.
when
the
Hebrew
reads
,
Though
the
earth
be
removed
,
they
paraphrase
it
[
When
our
Fathers
were
changed
from
the
earth
.
]
V.
5.
Right
early
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
is
referred
to
,
and
how
't
is
to
be
rendered
,
is
not
agreed
on
by
interpreters
.
't
is
ordinarily
joyned
in
construction
with
{untranscribed Hebrew}
,
and
is
then
to
be
rendred
with
it
,
in
,
or
at
the
mornings
appearing
.
And
this
will
certainly
be
the
sense
of
it
,
if
we
compare
it
with
other
places
,
where
the
same
phrase
is
used
;
as
Ex.
xiv
.
27.
the
sea
returned
to
his
strength
,
{untranscribed Hebrew}
at
the
appearing
of
the
morning
,
we
render
,
when
the
morning
appeared
,
the
Lxxii
.
{untranscribed Hebrew}
toward
day
.
So
Jud
.
xix
.
26.
we
read
in
the
dawning
of
the
day
,
the
Lxxii
.
{untranscribed Hebrew}
,
early
in
the
morning
.
Thus
also
{untranscribed Hebrew}
Gen
.
xxiv
.
63.
at
the
appearing
of
the
evening
,
or
at
eventide
,
and
Deut
.
xxiii
.
12.
When
evening
cometh
on
,
or
looketh
toward
.
And
being
here
spoken
of
Gods
aids
afforded
to
his
people
,
it
may
either
allude
to
that
deliverance
,
Exod
.
xiv
.
27.
where
at
the
appearing
of
the
morning
the
sea
returned
for
the
drowning
of
the
Aegyptians
;
or
else
be
a
proverbial
speech
,
for
an
opportune
and
seasonable
deliverance
,
because
that
then
afforded
to
the
Israelites
was
such
,
as
[
in
the
mount
it
shall
be
seen
]
is
proverbially
used
in
this
sense
.
Aben
Ezra
seems
to
like
the
rendering
it
{untranscribed Hebrew}
every
day
,
i
.
e
.
as
oft
as
the
morne
appears
;
and
so
the
Jewish
Arab
interpreter
,
according
to
the
returne
or
course
of
the
day
daily
.
But
the
Syriack
,
according
to
the
notion
of
it
in
those
other
places
,
Exod
.
xiv
.
&c.
expresse
it
clearly
to
be
{untranscribed Hebrew}
in
the
time
or
season
of
the
morning
;
and
so
the
Chaldee
,
by
their
paraphrase
,
[
the
Lord
will
aid
her
with
the
justice
of
Abraham
who
prayed
{untranscribed Hebrew}
in
the
morning
season
]
appear
to
have
understood
it
;
and
so
Kimchi
,
at
the
approach
of
the
morning
of
deliverance
,
after
the
night
of
affliction
.
Which
well
accordeth
with
the
style
of
S.
Paul
Rom
.
xiii
.
12.
{untranscribed Hebrew}
,
the
night
is
gone
over
or
past
,
and
the
day
approacheth
,
meaning
the
night
of
persecution
,
and
the
day
of
relief
or
rescue
,
{untranscribed Hebrew}
their
deliverance
,
v.
11.
The
copies
of
the
Lxxii
.
vary
in
this
place
;
some
read
{untranscribed Hebrew}
,
which
the
Latine
seem
to
have
read
,
and
render
,
mane
diluculo
,
in
the
morning
at
the
dawning
of
light
,
and
perhaps
our
English
from
thence
have
their
[
right
early
,
]
but
the
Romane
,
{untranscribed Hebrew}
with
his
countenance
.
But
indeed
neither
of
these
seem
to
be
their
original
reading
,
but
a
third
composed
between
both
these
{untranscribed Hebrew}
,
by
his
countenance
in
the
morning
,
as
rendring
{untranscribed Hebrew}
by
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
adverbially
,
in
the
morning
;
by
this
means
probably
applying
it
to
God
,
that
he
would
help
her
by
his
countenance
,
or
by
looking
upon
her
:
but
that
would
better
answer
{untranscribed Hebrew}
then
{untranscribed Hebrew}
,
which
here
we
have
,
and
therefore
the
rendering
will
still
be
most
proper
[
at
the
mornings
appearing
,
or
]
when
the
morning
appeareth
.
V.
9.
Chariot
]
From
{untranscribed Hebrew}
is
{untranscribed Hebrew}
round
or
circular
;
and
from
thence
{untranscribed Hebrew}
{untranscribed Hebrew}
a
wheel
,
and
by
Synecdoche
a
Chariot
,
Num
.
vii
.
and
Gen.
xLvi
.
But
it
signifies
also
a
shield
or
buckler
,
as
being
round
also
;
and
so
't
is
rendred
by
the
Chaldee
here
,
{untranscribed Hebrew}
round
shields
,
and
by
the
LXXII
.
{untranscribed Hebrew}
shields
.
And
so
it
is
most
probable
,
being
joyned
here
with
bow
and
spear
,
weapons
of
warre
,
the
military
Chariots
,
which
alone
can
be
thought
to
be
respected
here
,
being
constantly
exprest
by
another
word
,
{untranscribed Hebrew}
,
not
{untranscribed Hebrew}
.
The
Forty
Seventh
Psalm
.
TO
the
chief
Musitian
,
A
Psalm
for
the
sonnes
of
Coreh
.
The
forty
seventh
is
a
summons
and
invitation
to
all
to
bless
and
acknowledge
God
in
his
power
and
mercy
,
exprest
remarkably
to
the
Jews
in
subduing
the
heathen
nations
about
them
,
but
mystically
to
the
Christian
Church
,
in
bringing
the
Potentates
of
the
world
to
be
members
of
it
.
It
was
committed
to
the
Prafect
of
the
Musick
,
to
be
sung
by
the
posterity
of
Coreh
,
and
probably
to
be
sung
at
the
solemn
feasts
when
the
whole
nation
of
the
Jews
assembled
to
the
house
of
God
at
Jerusalem
.
1.
O
clap
your
hands
,
all
ye
people
;
shout
unto
God
with
the
voice
of
trumpet
.
Let
all
the
servants
of
God
praise
and
magnifie
him
,
recount
his
acts
of
power
and
mercy
afforded
to
us
,
solemnize
the
victories
which
he
hath
wrought
for
us
with
triumphs
and
ovations
and
jubilees
.
2.
For
the
Lord
most
high
is
terrible
;
he
is
a
great
King
over
all
the
earth
.
For
the
God
of
Israel
is
the
only
powerfull
God
,
most
formidable
to
all
his
,
and
his
Churches
enemies
,
the
only
Ruler
of
all
the
world
.
3.
a.
He
or
hath
subdued
.
shall
subdue
the
people
under
us
,
and
the
nations
under
our
feet
.
It
hath
been
his
immediate
and
peculiar
work
,
to
subject
the
Canaanites
and
the
rest
of
the
seven
nations
,
and
give
us
possession
of
their
lands
,
and
to
suppress
the
Philistims
and
the
other
adjoyning
nations
also
.
4.
He
or
hath
chosen
—
shall
choose
our
inheritance
for
us
,
the
excellency
of
Jacob
whom
he
loved
.
Selah
.
It
hath
been
his
free
act
of
mercy
,
grace
and
goodness
,
to
seek
out
and
espy
Ezek
.
20.6
.
for
us
of
the
seed
of
Jacob
so
rich
a
portion
,
and
withall
to
afford
us
the
benefit
of
his
sanctuary
,
that
excellence
of
our
strength
,
Ezek
.
24.21
.
and
herein
to
advance
us
above
all
other
people
of
the
world
,
out
of
his
meer
love
and
favour
to
us
.
5.
God
is
gone
up
with
a
shout
,
the
Lord
with
the
sound
of
a
trumpet
.
He
hath
a
peculiar
presence
in
that
place
where
his
people
assemble
to
his
service
.
And
so
the
serving
him
there
is
another
matter
of
triumphant
joy
to
the
pious
man
;
the
shout
and
the
trumpet
call
men
together
thither
,
and
so
attend
that
,
as
they
doe
the
triumphs
of
a
conqueror
.
6.
Sing
praises
to
God
,
sing
praises
:
sing
praises
to
our
King
,
sing
praises
.
Let
us
therefore
all
joyne
in
the
continual
magnifying
of
him
,
as
of
our
God
,
which
hath
chosen
us
to
himselfe
,
and
as
of
our
King
that
hath
most
prosperously
fought
all
our
battels
for
us
,
and
now
in
peace
expects
our
offerings
of
peace
,
to
be
honoured
and
praised
by
us
.
7.
For
God
is
the
King
of
all
the
earth
:
sing
ye
praises
b
.
with
understanding
.
He
is
the
supreme
Governour
of
all
the
world
,
and
is
therefore
duly
to
be
acknowledged
and
glorified
by
all
.
8.
God
reigneth
over
the
heathen
:
God
sitteth
upon
the
throne
of
his
holiness
.
He
hath
signally
subdued
the
Idolatrous
heathen
nations
,
subjected
them
to
the
throne
of
David
,
and
among
his
own
people
the
Jews
he
exhibits
himself
in
a
divine
and
powerfull
manner
in
the
Sanctuary
,
the
place
of
our
assembling
,
and
his
constant
residence
.
(
In
the
mystical
sense
,
He
will
subject
the
heathen
world
to
the
faith
of
Christ
,
and
exercise
a
spirituall
dominion
in
their
hearts
.
)
9.
The
Princes
of
the
c
people
are
gathered
together
,
even
the
people
of
the
God
of
Abraham
:
for
the
shields
of
the
earth
are
the
Lords
.
belong
unto
God
;
he
is
greatly
exalted
.
And
thither
do
the
rulers
of
the
tribes
,
and
all
the
people
of
Israel
assemble
at
the
appointed
times
of
his
service
,
the
solemn
feasts
,
so
many
times
a
year
:
and
though
at
such
times
the
countrey
be
left
naked
,
and
in
a
manner
desolate
,
no
company
remaining
at
their
houses
to
guard
them
from
the
violence
of
the
neighbouring
nations
;
yet
hath
God
undertaken
to
protect
them
from
all
invasion
,
having
promised
that
none
should
desire
their
land
,
when
they
went
up
to
the
place
that
he
should
choose
,
Exod
.
34.24
.
And
this
he
hath
signally
made
good
,
working
in
the
hearts
of
all
the
adjacent
heathen
a
great
dread
and
awe
of
us
.
(
In
the
mystical
sense
is
further
contained
a
prediction
,
that
the
Jews
that
stood
out
against
Christ
should
at
length
come
in
,
many
of
them
,
and
receive
the
faith
,
some
before
the
destruction
by
Titus
,
others
in
Adrians
time
,
at
which
time
the
whole
nation
became
Christian
(
see
note
on
Revel
.
ii
.
f
.
)
and
not
only
they
;
but
the
heathen
nations
also
,
who
should
universally
come
in
to
Christ
,
become
Christian
)
And
this
both
in
the
first
literal
,
and
sublimer
mystical
sense
,
is
to
be
lookt
on
as
a
signal
act
of
Gods
power
and
providence
,
and
so
to
be
acknowledged
by
all
.
Annotations
on
Psalm
XLVII
.
V.
3.
He
shall
subdue
]
't
is
so
frequent
for
the
future
to
be
used
in
the
preter
tense
,
and
the
matter
doth
so
signally
direct
it
to
do
so
here
v.
4.
and
5.
that
it
is
strange
any
interpreters
should
retain
the
future
sense
in
their
rendring
.
The
place
belongs
evidently
to
Gods
giving
the
land
of
Canaan
to
the
Israelites
,
and
that
sure
was
past
at
the
writing
of
the
Psalm
;
and
accordingly
the
Lxxii
.
render
it
in
both
verses
,
{untranscribed Hebrew}
{untranscribed Hebrew}
he
hath
subdued
v.
3.
and
{untranscribed Hebrew}
he
hath
chosen
v.
4.
There
is
nothing
then
of
farther
difficulty
to
be
here
explicated
,
unless
it
be
,
that
{untranscribed Hebrew}
{untranscribed Hebrew}
excellence
,
magnificence
,
pride
,
from
{untranscribed Hebrew}
being
high
or
excellent
,
doth
here
denote
that
excellent
portion
,
that
fat
and
fruitful
land
,
which
God
had
chosen
for
the
Israelites
to
possess
,
they
and
their
posterity
;
but
especially
the
place
of
Gods
publick
worship
among
them
,
which
is
styled
the
excellence
of
their
strength
,
that
which
secured
to
them
all
their
victories
over
their
enemies
,
and
the
desire
of
their
eyes
,
Ezek
.
24.21
.
a
priviledge
which
of
all
others
ought
to
be
most
pretious
,
and
desirable
to
them
.
V.
7.
With
understanding
]
't
is
ordinarily
resolved
that
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifies
with
understanding
:
{untranscribed Hebrew}
with
a
good
understanding
,
saith
the
Chaldee
;
{untranscribed Hebrew}
,
intelligently
,
say
the
Lxxii
.
and
sapienter
,
wisely
,
the
Latine
.
But
the
word
being
a
noun
,
is
not
elsewhere
to
be
found
adverbially
,
and
is
therefore
by
the
interlinear
rendred
intelligens
.
But
neither
will
that
without
much
streining
be
fitted
to
accord
with
{untranscribed Hebrew}
{untranscribed Hebrew}
sing
ye
,
in
the
plural
.
It
is
not
therefore
improbable
,
that
{untranscribed Hebrew}
being
so
oft
used
in
the
titles
of
the
Psalms
,
for
the
name
of
a
tune
or
key
in
Musick
(
See
note
on
Psal
.
xxxii
.
a
)
should
here
also
be
taken
in
that
sense
,
being
joyned
with
{untranscribed Hebrew}
sing
praises
to
God
in
that
tune
or
key
,
which
was
then
well
known
by
that
title
.
But
this
being
only
a
conjecture
,
't
is
sufficient
here
to
have
thus
mentioned
it
,
and
no
more
.
V.
9.
People
]
This
last
verse
is
thought
capable
of
some
variety
of
rendring
,
first
in
respect
of
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
the
people
.
This
the
Lxxii
.
appear
to
have
read
with
Chirec
{untranscribed Hebrew}
,
and
so
have
rendred
it
{untranscribed Hebrew}
,
with
:
and
the
Latine
follows
them
,
cum
Deo
Abraham
,
with
the
God
of
Abraham
.
But
passing
by
this
,
and
taking
{untranscribed Hebrew}
for
a
noun
,
't
is
yet
not
improbable
,
that
it
should
be
read
in
the
notion
of
{untranscribed Hebrew}
,
as
in
the
Dative
case
,
thus
,
the
Princes
of
the
people
{untranscribed Hebrew}
{untranscribed Hebrew}
were
aggregated
or
joyned
{untranscribed Hebrew}
to
the
people
of
the
God
of
Abraham
,
populo
,
saith
the
Interlinear
,
i
.
e
.
to
the
Jews
.
And
then
still
the
Lxxii
.
their
rendring
will
be
as
to
the
sense
expressive
enough
,
{untranscribed Hebrew}
,
The
Princes
of
the
people
have
been
joyned
with
the
God
of
Abraham
:
for
that
is
in
sense
exactly
the
same
with
joyning
with
the
Jews
,
who
worshipt
that
God
;
as
it
was
all
one
to
be
a
proselyte
to
God
,
and
a
proselyte
to
the
Jews
,
and
as
i●
is
all
one
to
associate
and
joyn
with
Christ
,
and
with
Christians
.
Lastly
,
it
may
be
read
{untranscribed Hebrew}
,
as
in
the
nominative
,
or
perhaps
the
genitive
case
,
and
joyned
by
opposition
either
to
the
Princes
or
the
people
foregoing
,
as
in
our
English
,
The
Princes
of
the
people
,
even
the
people
—
And
so
the
Chaldee
render
it
,
The
Princes
of
the
people
are
assembled
{untranscribed Hebrew}
the
people
that
are
faithful
to
the
God
of
Abraham
;
and
thus
't
will
note
the
whole
nation
of
the
Jews
,
as
many
as
continue
constant
to
that
obedience
,
and
that
worship
which
God
hath
by
law
established
among
them
.
And
thus
will
the
words
fitly
and
literally
be
understood
,
in
reference
to
the
universal
assembling
of
all
the
nation
of
the
Jews
at
the
feasts
at
Jerusalem
,
Princes
and
people
together
,
the
whole
people
of
Israel
,
or
children
of
Abraham
:
and
to
that
will
belong
what
follows
,
concerning
the
shields
of
the
earth
,
or
land
,
howsoever
we
understand
them
.
The
words
seem
capable
of
a
double
interpretation
.
If
{untranscribed Hebrew}
{untranscribed Hebrew}
the
shields
of
the
earth
]
be
taken
literally
,
for
the
instruments
of
protection
and
preservation
,
then
{untranscribed Hebrew}
to
the
Lord
]
will
signifie
,
that
all
such
means
of
safe-guard
,
wherein
the
whole
land
can
be
concerned
,
are
in
Gods
power
,
and
at
his
command
or
disposing
,
so
that
he
can
surely
give
what
he
hath
promised
,
the
most
perfect
defence
and
safety
to
them
that
in
obedience
to
him
resort
to
Jerusalem
to
worship
,
and
leave
no
number
of
men
at
home
to
defend
their
countrey
from
invasions
.
But
both
the
Jewish-Arab
interpreter
,
and
Abu-Walid
,
by
{untranscribed Hebrew}
the
shields
of
the
earth
,
will
have
here
meant
{untranscribed Hebrew}
the
noblest
of
men
,
and
chief
of
them
.
And
so
also
Aben
Ezra
,
and
Kimchi
;
and
so
the
word
is
used
,
Hos
.
iv
.
18.
{untranscribed Hebrew}
her
shields
:
{untranscribed Hebrew}
her
great
men
,
say
the
Chaldee
;
and
we
rightly
render
it
,
her
Rulers
.
And
so
here
,
though
the
Chaldee
render
it
literally
{untranscribed Hebrew}
shields
,
yet
the
Syriack
hath
{untranscribed Hebrew}
which
their
Latine
doth
not
rightly
render
territoria
,
the
territories
of
the
earth
:
it
signifies
the
dominions
or
powers
(
{untranscribed Hebrew}
power
or
principality
,
from
{untranscribed Hebrew}
or
{untranscribed Hebrew}
to
hold
,
to
possess
)
and
so
the
Lxxii
.
read
{untranscribed Hebrew}
,
the
mighty
of
the
land
are
God's
;
not
as
the
Latine
,
dii
fortes
terrae
,
the
strong
Gods
of
the
Land
(
sure
it
should
be
Dei
,
answerable
to
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
)
but
the
mighty
of
the
land
are
God's
,
in
the
sense
as
Rev.
xi
.
15.
we
read
,
{untranscribed Hebrew}
,
the
kingdomes
of
the
world
became
our
Lords
,
i
.
e
.
were
converted
to
Christ
(
see
note
on
Rev.
xi
.
f
.
)
And
then
,
as
there
it
follows
,
{untranscribed Hebrew}
,
and
he
,
i
.
e
.
God
or
Christ
,
shall
reign
for
ever
and
ever
;
so
here
{untranscribed Hebrew}
he
,
i
.
e
.
God
,
is
highly
exalted
:
not
{untranscribed Hebrew}
in
the
plural
,
as
the
Lxxii
.
and
Latine
,
and
others
from
thence
;
but
as
the
Chaldee
and
Syriack
,
in
the
singular
,
God
is
exalted
,
as
ver
.
8.
God
reigneth
over
the
heathen
,
and
ver
.
7.
God
is
the
King
of
all
the
earth
;
God
being
then
said
to
be
exalted
and
to
reign
,
when
men
come
in
to
acknowledge
and
obey
him
.
And
this
will
be
most
fully
understood
in
the
prophetical
meaning
of
the
words
,
as
they
had
a
larger
completion
under
Christ
,
at
the
conversion
of
the
Jews
and
Gentiles
also
,
for
that
is
the
assembling
both
of
,
and
to
the
people
of
the
God
of
Abraham
,
that
Father
of
the
faithful
,
whose
mystical
or
spiritual
Children
are
styled
the
people
of
God
,
by
way
of
eminence
,
and
the
conversion
of
heathens
or
incredulous
Jews
into
such
,
is
the
reigning
of
God
or
Christ
among
them
.
The
Forty
Eighth
Psalm
.
A
Song
and
Psalm
for
the
sons
of
Corah
.
The
forty
eighth
Psalm
is
a
Hymn
in
honour
of
Jerusalem
,
as
particularly
chosen
for
the
place
of
Gods
worship
,
and
so
defended
by
his
more
immediate
care
from
all
hostilities
of
invading
enemies
;
a
chearfull
forme
of
singing
lauds
to
God
,
particularly
for
that
mercy
of
permitting
men
to
meet
in
his
solemn
service
,
(
and
so
in
the
mysticall
sense
,
an
acknowledgement
of
his
glorious
mercies
afforded
to
the
Church
of
Christians
under
the
Gospel
)
the
greatest
dignation
in
the
world
.
It
seems
to
have
been
composed
after
some
signal
defeat
of
an
invading
army
,
v.
4.
and
was
appointed
to
be
sung
by
the
posterity
of
Corah
,
in
the
{untranscribed Hebrew}
,
Lxxii
.
Munday
service
.
1.
Great
is
the
Lord
,
and
greatly
to
be
praised
in
the
city
of
our
God
,
in
the
mountain
of
his
holiness
.
The
God
of
Israel
is
a
God
of
all
power
and
Majesty
,
and
so
hath
illustriously
shewed
himself
to
that
people
which
he
hath
chosen
to
himselfe
;
and
therefore
ought
in
all
reason
to
be
solemnly
adored
and
magnified
by
all
the
inhabitants
of
this
land
,
by
bringing
up
their
offerings
to
Jerusalem
,
that
place
where
he
hath
ordained
to
be
worshipt
.
2.
a.
Beautifull
for
situation
,
the
joy
of
the
whole
earth
is
Mount
Sion
,
on
the
north
side
{untranscribed Hebrew}
on
the
sides
of
the
North
,
the
city
of
the
great
King
.
The
hill
of
Sion
,
where
the
Arke
is
now
placed
,
and
the
service
of
God
is
performed
,
is
in
it selfe
a
most
pleasant
delightfull
place
;
the
situation
very
advantageous
for
beauty
,
the
most
delectable
of
any
in
the
whole
land
.
It
is
on
the
north
side
of
Jerusalem
,
and
so
fenceth
it
from
the
most
boysterous
winds
;
and
God
the
King
of
all
the
earth
in
a
most
signal
manner
inhabites
and
presentiates
himselfe
there
.
(
And
so
in
the
mystical
sense
,
the
being
a
member
of
the
Church
of
Christ
is
in
many
regards
a
delightfull
state
,
much
more
prizable
by
any
rational
considering
man
,
than
all
the
pleasures
and
advantages
of
sin
;
't
is
a
guard
from
the
fiercest
temptations
,
and
hath
the
blessing
and
gratious
presence
of
God
alwayes
adjoyned
to
it
)
3.
God
is
known
in
her
palaces
for
a
refuge
.
Here
in
this
sort
of
Sion
,
this
high
and
fair
building
,
is
the
solemn
residence
of
the
Arke
of
the
Covenant
,
and
so
of
God
himselfe
,
who
is
to
be
worshipt
and
consulted
there
,
and
from
thence
gives
relief
to
all
that
address
themselves
to
him
there
.
4.
For
loe
the
Kings
were
assembled
,
they
passed
by
together
.
Of
this
we
have
had
a
late
eminent
experience
.
For
when
the
Kings
of
the
heathens
round
about
us
confederated
,
and
joyned
both
their
counsels
and
forces
against
the
people
of
God
,
in
fine
they
departed
without
any
attempt
.
(
see
note
on
Psal
.
42.
e
.
)
5.
They
saw
it
,
and
so
they
marvelled
:
they
were
troubled
,
and
affrighted
{untranscribed Hebrew}
hasted
away
.
They
soon
discerned
Gods
taking
our
parts
,
were
astonished
at
it
,
and
in
great
perturbation
and
disorder
fled
away
,
seeing
the
Chald
.
wonders
and
signes
that
were
wrought
by
God
for
us
,
and
against
them
.
6.
Fear
took
hold
upon
them
there
was
pain
{untranscribed Hebrew}
there
and
pain
,
as
of
a
woman
in
travail
.
The
terrors
that
vehemently
and
suddenly
surprised
them
,
cannot
better
be
exprest
,
than
by
the
pangs
and
throwes
of
a
woman
bringing
forth
.
7.
Thou
breakest
the
ships
of
b
.
Tarshish
with
an
East
winde
.
Thus
when
thou
pleasest
,
thou
disappointest
the
Tyrian
merchants
,
when
they
come
home
with
their
lading
of
gold
and
silver
,
and
other
metals
,
as
rich
as
the
most
prosperous
voyage
can
make
them
;
a
winde
of
thy
sending
shatters
their
fleet
,
and
casts
them
away
,
and
their
wealth
with
them
.
8.
As
we
have
heard
,
so
we
have
seen
in
the
city
of
the
Lord
of
hosts
,
in
the
city
of
our
God
:
God
will
establish
it
for
ever
.
Selah
.
And
so
in
all
other
things
God
doth
magnifie
his
power
and
mercy
to
his
people
:
the
promises
which
he
hath
made
to
Abraham
are
fulfilled
on
us
,
and
so
will
certainly
be
performed
to
all
that
follow
and
adhere
to
the
saith
of
Abraham
,
to
the
Jewish
first
,
and
(
on
their
defection
)
to
the
Christian
Church
,
to
the
end
of
the
world
.
9.
We
c
.
have
awaited
thought
of
thy
loving
kindness
,
O
God
,
in
the
midst
of
the
Temple
.
To
thee
,
whensoever
we
have
wanted
any
thing
,
hath
been
our
constant
resort
and
addresse
;
we
have
diligently
made
our
prayers
to
thee
in
thy
appointed
place
of
hearing
requests
,
and
then
quietly
attending
thy
time
,
with
full
confidence
of
a
seasonable
audience
from
thee
,
we
have
never
been
disappointed
.
10.
According
to
thy
name
,
O
God
,
so
is
thy
praise
unto
the
ends
of
the
earth
:
or
righteousness
consecrateth
thee
.
Thy
right
hand
is
full
of
d
.
righteousnesse
.
Thy
name
is
spoken
of
over
all
the
world
,
and
wherever
the
mention
of
it
is
come
,
men
admire
and
celebrate
thy
glorious
works
of
mercy
to
thy
people
.
Innumerable
are
the
acts
of
goodness
which
have
been
wrought
by
thy
right
hand
,
through
the
special
interposition
of
thy
power
for
us
thy
unworthy
servants
,
and
thereby
art
thou
set
out
most
holy
and
most
renouned
in
the
eyes
of
all
men
,
thy
justice
and
thy
mercy
being
for
ever
discernible
in
the
exercise
of
thy
power
.
11.
Let
Mount
Sion
rejoyce
,
let
the
daughters
of
Judah
be
glad
,
because
of
thy
judgments
.
Let
Jerusalem
the
Metropolis
,
and
all
the
lesser
cities
of
Judah
,
and
the
people
therein
,
joyne
all
in
a
festival
celebration
of
thy
great
and
wondrous
works
of
deliverance
,
and
all
sorts
of
blessings
which
God
hath
afforded
them
.
12.
Walk
about
Sion
,
and
goe
round
about
her
;
tell
the
towers
thereof
.
There
is
nothing
so
deserving
our
solemnest
meditations
as
this
goodness
of
God
unto
his
people
,
exhibited
in
his
Sanctuary
,
in
answer
to
their
prayers
.
A
man
may
very
comfortably
and
profitably
spend
all
his
time
in
contemplation
of
it
,
walking
about
the
city
,
and
seeing
whether
God
have
not
exactly
guarded
it
,
not
any
one
tower
of
it
demolisht
;
but
especialy
considering
this
his
Sanctuary
on
the
hill
of
Sion
,
surveighing
the
very
external
fabrick
,
numbring
the
towers
of
it
as
emblems
,
but
very
imperfect
ones
,
of
the
lustre
and
magnificence
of
that
God
that
inhabits
there
,
and
from
thence
signally
answers
the
prayers
of
his
people
.
13.
Marke
ye
well
her
bulwarks
,
e
.
divide
,
sever
,
distribute
.
consider
her
palaces
,
that
ye
may
number
them
{untranscribed Hebrew}
tell
it
to
the
generations
following
.
Spend
your
time
in
a
diligent
consideration
of
the
fortifications
and
stately
lofty
buildings
thereof
,
survey
them
severally
;
that
ye
may
be
able
perfectly
to
decipher
them
to
posterity
:
and
by
that
imperfect
measure
,
think
what
a
powerfull
and
admirable
Deity
it
is
that
inhabits
there
,
and
what
a
glorious
Church
he
will
provide
himselfe
in
the
dayes
of
the
Messias
,
of
which
this
is
but
a
darke
,
feeble
adumbration
.
14.
For
this
God
is
our
God
for
ever
and
ever
;
he
shall
be
our
guide
f
.
unto
death
.
Let
us
therefore
all
praise
and
magnifie
this
glorious
God
of
Israel
,
and
adhere
constantly
to
him
,
in
despite
of
whatsoever
temptations
to
withdraw
us
from
him
,
and
be
guided
and
ruled
by
him
to
the
end
of
our
lives
.
Annotations
on
Psalm
XLVIII
.
V.
2.
Beautifull
for
situation
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
fair
in
situation
(
in
the
notion
of
{untranscribed Hebrew}
for
a
clime
,
or
province
,
or
tract
of
ground
)
the
Romane
Lxxii
.
reads
{untranscribed Hebrew}
,
some
other
antient
Copies
{untranscribed Hebrew}
,
for
so
Apollinaris
hath
it
;
and
(
as
the
Latine
of
that
)
S.
Augustine
and
S.
Ambrose
read
dilatans
dilating
.
This
latter
may
not
improbably
have
respect
to
a
notion
of
{untranscribed Hebrew}
,
usual
in
the
Misneh
for
the
boughs
or
top
branches
of
a
tree
;
which
some
of
the
Jews
also
would
have
take
place
here
,
as
comparing
Sion
to
a
beautifull
well-spreading
tree
.
But
the
vulgar
hath
fundatur
:
which
though
it
imperfectly
expresseth
{untranscribed Hebrew}
.
yet
it
seems
rather
to
respect
that
then
{untranscribed Hebrew}
,
and
gives
us
reason
to
read
it
otherwise
than
the
ordinary
copies
now
will
have
it
,
neither
{untranscribed Hebrew}
with
the
Romane
,
nor
{untranscribed Hebrew}
with
Concord
.
T.
11.
p.
285.
Kircher
,
but
{untranscribed Hebrew}
,
an
adjective
neuter
,
agreeing
with
[
{untranscribed Hebrew}
,
the
hill
of
Sion
]
for
which
again
the
ordinary
copies
read
corruptly
{untranscribed Hebrew}
the
hills
.
That
these
two
errors
of
the
Scribe
are
thus
to
be
amended
,
appears
by
the
Latine
,
Fundatur
—
mons
Sion
,
the
mount
Sion
is
founded
,
rooting
and
founding
being
so
neer
in
sense
,
that
there
can
be
no
doubt
,
but
they
thus
rendred
{untranscribed Hebrew}
.
And
of
this
rendring
the
account
also
may
most
probably
be
fetcht
from
the
forementioned
notion
of
{untranscribed Hebrew}
,
for
boughs
:
for
though
the
boughs
be
contrary
to
the
root
,
and
so
{untranscribed Hebrew}
to
{untranscribed Hebrew}
,
yet
the
well
settling
of
the
roots
being
the
cause
of
the
flourishing
of
the
boughs
,
the
one
may
pass
for
a
periphrasis
of
the
other
.
But
the
other
notion
of
{untranscribed Hebrew}
,
for
a
clime
,
or
tract
of
ground
,
may
well
be
accepted
;
and
then
{untranscribed Hebrew}
will
be
no
more
then
among
us
Bellositum
,
faire
in
situation
.
And
to
this
also
the
Greek
{untranscribed Hebrew}
may
well
accord
,
the
situation
being
not
unfitly
exprest
by
{untranscribed Hebrew}
root
,
and
the
{untranscribed Hebrew}
being
a
denotation
of
the
beauty
.
But
of
this
the
Latine
fundatur
]
is
not
expressive
.
Here
follows
in
our
reading
of
the
Lxxii
.
{untranscribed Hebrew}
,
imitated
also
by
the
Latine
exultatione
.
But
here
also
t
is
not
improbable
the
Copies
of
the
Lxxii
.
are
corrupt
,
being
so
easily
changed
from
{untranscribed Hebrew}
,
or
{untranscribed Hebrew}
,
a
rejoycing
,
or
a
kinde
of
rejoycing
of
the
whole
earth
,
as
the
Syriack
,
as
well
as
the
Chaldee
,
literally
render
.
And
that
being
admitted
,
the
Lxxii
.
which
are
now
remote
enough
,
will
be
exactly
answerable
to
the
Hebrew
,
{untranscribed Hebrew}
,
The
hill
of
Sion
is
well
rooted
,
or
well
seated
,
the
perfection
of
beauty
,
Psal
.
L.
2.
Lam
.
ii
.
15.
(
built
very
advantagiously
in
respect
of
Situation
)
the
joy
of
the
whole
land
;
so
again
Ierusalem
is
stiled
Lam
.
ii
.
15.
the
sides
(
literally
according
to
the
original
{untranscribed Hebrew}
{untranscribed Hebrew}
)
of
the
North
,
i
.
e
.
on
the
north
side
of
Jerusalem
—
V.
7.
Tarsis
]
Of
Tarsis
,
what
place
it
is
,
{untranscribed Hebrew}
Phalag
.
l.
iii
.
c
.
vi
.
and
Canaan
l.
1.
c
.
xxxiv
.
and
how
variously
interpreted
by
the
Antients
,
is
set
down
at
large
by
the
learned
Bochart
,
whose
opinion
of
it
he
hath
solemnly
confirmed
;
viz.
that
it
belonged
to
Spain
neer
to
Gadir
or
Gades
(
now
softned
into
Cades
)
and
was
the
same
that
Authors
call
Tartessis
or
Tartessus
,
a
most
opulent
place
(
by
the
Poets
therefore
turned
into
the
Elysian
fields
)
and
by
Geographers
called
Hercules
pillars
,
beyond
which
was
no
passing
.
That
in
this
place
were
{untranscribed Hebrew}
{untranscribed Hebrew}
,
mines
of
Gold
and
Silver
,
see
Stephanus
Byzant
.
{untranscribed Hebrew}
.
in
the
word
{untranscribed Hebrew}
,
a
city
of
Tartessia
,
saith
he
,
i
.
e
.
Tarshis
,
who
addes
Tinn
also
in
the
word
{untranscribed Hebrew}
·
and
Strabo
both
brass
and
iron
,
of
which
sorts
,
as
also
of
silver
,
Geogr
.
l.
iii
.
{untranscribed Hebrew}
,
saith
he
,
there
is
neither
so
much
,
nor
so
good
as
yet
discovered
to
be
in
any
part
of
the
earth
.
Hence
was
it
that
the
Phoenicians
,
i
.
e
.
the
old
inhabitants
of
Canaan
,
ejected
by
Josuah
,
and
retired
up
to
the
sea
side
,
to
Tyre
and
Sidon
,
and
setting
up
for
navigation
and
merchandize
,
made
their
very
successfull
voiages
thither
,
{untranscribed Hebrew}
,
Bib
.
l.
v.
saith
Diodorus
Siculus
out
of
Posidonius
,
buying
silver
at
the
very
cheap
rate
of
other
mean
commodities
which
they
carried
with
them
.
The
one
known
place
in
Aristotle
,
Basil
.
Ed.
p.
553.
e
.
{untranscribed Hebrew}
.
will
make
all
farther
testimonies
unnecessary
:
{untranscribed Hebrew}
,
They
say
the
first
Phoenicians
(
which
he
carefully
by
the
word
[
first
]
distinguishes
from
those
which
in
the
following
words
he
styles
{untranscribed Hebrew}
,
the
Phoenicians
that
inhabite
Gadir
or
Gades
,
i
.
e
.
Cades
,
for
this
was
after
these
first
Phoenicians
made
these
successfull
voiages
)
sailed
to
Tartessus
,
and
brought
back
their
ships
fraught
with
so
much
silver
,
which
they
bought
for
oile
,
and
other
such
mean
lading
,
that
they
could
neither
carry
nor
would
receive
any
more
,
but
were
forced
at
their
departure
to
make
all
their
utensils
of
silver
,
and
even
their
very
anchors
.
This
which
hath
been
said
,
as
it
gives
a
clear
account
of
that
character
of
Tarshis
given
Ezech
.
xxvii
.
12.
Tarshish
was
thy
merchant
(
with
whom
thou
i
.
e
.
Tyre
or
Phoenice
tradedst
)
by
reason
of
the
multitude
of
all
kinde
of
riches
,
with
silver
,
iron
,
tin
and
lead
they
traded
in
thy
faires
;
so
it
renders
us
the
reason
of
this
phrase
here
,
the
ships
of
Tarshis
,
viz.
those
that
the
Phoenicians
or
Tyrians
,
the
next
borderers
on
Israel
,
used
in
fetching
in
all
their
wealth
from
those
remote
parts
,
and
therefore
were
excellently
well
built
by
those
great
navigators
(
{untranscribed Hebrew}
,
in
Homer
.
Odys
.
xv
.
{untranscribed Hebrew}
—
saith
{untranscribed Hebrew}
.
p.
117.
Dionysius
,
the
Phoenicians
famous
for
shipping
,
who
first
exercised
that
trade
of
navigation
,
and
so
of
merchandise
by
sea
.
{untranscribed Hebrew}
.
Ibid
.
)
These
ships
of
theirs
,
the
onely
tools
and
instruments
of
their
wealthy
trading
,
God
,
when
he
pleases
,
splits
upon
a
rock
,
tosseth
and
breaks
to
pieces
by
a
contemptible
despicable
means
,
by
a
winde
,
which
no
man
knows
whence
,
or
on
what
errand
it
comes
,
which
there
is
no
preventing
,
or
appeasing
,
or
flying
from
,
but
comes
of
a
sudden
,
and
shatters
the
ships
,
doth
great
execution
among
them
:
{untranscribed Hebrew}
saith
the
Lxxii
.
a
violent
blast
,
such
,
it
seems
,
the
East
winde
was
wont
to
be
in
those
parts
;
{untranscribed Hebrew}
so
we
have
Exod
.
xiv
.
21.
a
strong
East
winde
,
such
as
made
the
sea
goe
back
,
and
turned
the
channel
into
dry
land
,
as
there
it
follows
.
And
Job
xxvii
.
21.
with
the
tempests
and
storm
hurling
him
out
of
his
place
,
is
joyned
,
the
East
winde
carrieth
him
away
,
and
he
departeth
.
So
Ier
.
xviii
.
17.
I
will
scatter
them
as
with
an
East
winde
,
to
note
a
most
violent
scattering
;
as
Isa
.
xxvii
.
8.
the
day
of
the
East
winde
is
a
terrible
day
,
and
Hab
.
1.9
.
they
shall
come
all
for
violence
,
they
shall
sup
up
as
the
East
winde
.
All
evident
testimonies
,
that
the
Lxxii
.
their
paraphrase
was
very
reasonable
,
whilst
for
{untranscribed Hebrew}
the
East
winde
,
they
read
,
a
violent
blast
,
the
means
by
which
God
thus
disappoints
the
greedy
Phoenician
merchants
.
V.
9.
Have
thought
]
The
Hebrew
{untranscribed Hebrew}
and
{untranscribed Hebrew}
and
{untranscribed Hebrew}
belong
all
to
the
same
signification
,
{untranscribed Hebrew}
of
quiet
,
rest
,
silence
,
patient
expecting
,
thinking
,
considering
,
and
must
be
determined
to
any
of
these
senses
by
the
context
.
And
here
that
of
expecting
or
patient
waiting
with
affiance
in
him
,
and
without
all
distrust
or
repining
at
his
delayes
,
seems
to
be
most
proper
for
it
.
For
coming
to
the
Sanctuary
to
pray
for
mercy
,
't
is
most
agreeable
to
say
,
we
wait
for
it
there
,
as
in
the
place
where
he
hath
promised
to
afford
it
,
in
return
to
prayers
.
The
Syriack
renders
it
,
we
hoped
;
the
Lxxii
.
{untranscribed Hebrew}
,
we
expected
.
What
follows
in
their
ordinary
copies
,
{untranscribed Hebrew}
in
the
midst
of
the
people
,
and
so
is
followed
by
the
Arabick
and
Aethiopick
,
is
doubtless
an
error
of
the
Scribe
,
for
{untranscribed Hebrew}
Sanctuary
;
and
so
appears
by
the
Latine
and
Syriack
,
who
both
seem
to
follow
the
LXXII
.
and
yet
render
it
Temple
.
V.
10.
Righteousness
]
The
acception
of
{untranscribed Hebrew}
{untranscribed Hebrew}
righteousness
for
charity
and
mercy
and
loving
kindness
,
is
so
ordinary
,
that
it
needs
only
to
be
mentioned
here
,
for
the
clearing
the
sense
of
this
verse
(
which
then
flows
currently
)
{untranscribed Hebrew}
{untranscribed Hebrew}
righteousness
fills
thy
right
hand
,
or
consecrates
thee
,
for
so
filling
the
hand
constantly
signifies
in
the
Hebrew
idiome
(
from
that
ceremony
in
the
Law
at
the
consecration
of
a
Priest
to
fill
his
hands
with
parts
of
the
sacrifices
)
and
is
oft
rendred
{untranscribed Hebrew}
,
to
consecrate
,
Exod
.
xxix
.
9.
and
35.
and
elsewhere
.
V.
13.
Consider
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
to
exalt
,
but
in
the
Chaldee
notion
of
it
,
to
divide
or
distinguish
;
and
so
the
Lxxii
.
here
render
it
,
{untranscribed Hebrew}
,
distribute
,
separate
each
from
other
,
which
in
things
that
cohaere
is
necessary
to
be
done
,
or
els
it
will
be
impossible
to
number
them
exactly
.
V.
14.
Unto
death
]
There
is
little
reason
to
doubt
,
but
the
right
reading
here
is
{untranscribed Hebrew}
{untranscribed Hebrew}
till
death
.
Yet
't
is
probable
the
Chaldee
,
who
render
it
,
{untranscribed Hebrew}
in
the
dayes
of
our
childehood
,
did
read
it
in
one
word
{untranscribed Hebrew}
which
signifies
childhood
.
But
the
dividing
it
into
two
words
,
which
is
exactly
rendred
,
to
,
or
till
death
,
is
acknowledged
by
Kimchi
among
the
Jews
,
and
followed
by
S.
Jerome
,
and
best
accords
with
the
antecedent
,
he
is
our
God
for
ever
:
and
't
is
possible
,
the
Chaldee
being
not
a
version
but
a
paraphrase
,
might
from
the
affinity
of
these
two
,
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
,
make
choise
of
this
expression
,
not
as
a
literal
rendring
of
the
word
,
but
as
that
which
competently
secured
the
sense
,
[
from
our
youth
]
signifying
[
from
the
beginning
to
the
end
of
our
life
;
]
and
so
likewise
,
that
the
LXXII
.
who
read
{untranscribed Hebrew}
,
did
not
read
either
{untranscribed Hebrew}
secula
,
as
't
is
conceived
,
or
{untranscribed Hebrew}
,
in
the
faeminine
,
to
that
sense
,
but
indeed
rendred
{untranscribed Hebrew}
till
death
]
by
that
other
phrase
[
{untranscribed Hebrew}
for
ages
,
or
for
ever
the
end
of
our
life
being
the
conclusion
of
our
{untranscribed Hebrew}
,
our
age
,
or
our
ever
.
Yet
after
all
this
,
the
Jewish
Arab
Interpreter
doth
profestly
take
it
for
one
word
,
deriving
it
from
{untranscribed Hebrew}
or
{untranscribed Hebrew}
,
and
renders
the
phrase
,
he
shall
reduce
or
restore
us
to
the
state
{untranscribed Hebrew}
of
childehood
or
youth
,
i
.
e
.
returne
us
to
the
condition
from
whence
we
are
fallen
.
But
the
whole
Psalm
being
an
{untranscribed Hebrew}
,
or
song
of
triumph
,
and
having
nothing
of
sadness
in
it
,
cannot
so
fitly
end
with
such
hopes
of
restitution
only
.
The
confidence
of
persevering
in
their
present
state
of
joy
,
and
so
of
Gods
guidance
{untranscribed Hebrew}
till
death
,
is
more
agreeable
to
it
.
The
Syriacks
reading
is
more
plausible
,
he
shall
lead
us
,
{untranscribed Hebrew}
above
from
death
.
The
Forty
Ninth
Psalm
.
TO
the
chief
Musitian
,
a
Psalm
for
the
sonnes
of
Coreh
.
The
forty
ninth
Psalm
is
a
consolation
against
the
terrors
of
death
,
in
time
of
old
age
or
sickness
,
and
withall
a
meditation
of
the
transitoriness
of
all
worldly
greatness
and
prosperities
here
,
which
are
so
sure
to
fade
suddenly
.
It
was
committed
to
the
prefect
of
the
Musick
to
be
sung
by
the
posterity
of
Coreh
.
1.
Hear
this
all
ye
people
;
give
eare
all
ye
inhabitants
of
the
world
,
2.
Both
a.
low
and
high
,
rich
and
poor
together
.
The
matter
of
this
insuing
Psalm
is
very
fit
meditation
for
all
sorts
of
people
in
the
world
,
Jews
and
Gentiles
,
of
the
meaner
and
poorer
,
and
of
the
nobler
and
wealthier
rank
;
3.
My
mouth
shall
speak
wisd●●e
{untranscribed Hebrew}
of
wisdome
;
and
the
meditation
of
my
heart
understanding
{untranscribed Hebrew}
shall
be
of
understanding
.
Being
that
which
I
have
learnt
from
God
,
and
consequently
is
not
of
certain
truth
only
,
but
most
valuable
and
profitable
to
be
considered
by
all
,
much
more
for
our
turns
,
than
any
secular
wisdome
of
the
subtilest
worldling
:
This
therefore
shall
be
the
subject
of
my
compositions
at
this
time
.
4.
I
will
incline
mine
ear
to
a
parable
;
I
will
open
my
b
.
darke
saying
upon
the
harp
.
And
I
will
performe
it
carefully
,
weigh
it
as
exactly
as
I
can
,
do
as
Musitians
doe
,
when
they
tune
their
instruments
,
lay
their
ear
close
to
them
,
that
,
if
there
be
any
harshness
or
unevenness
in
the
sound
,
they
may
discern
it
;
so
will
I
carefully
observe
my
present
composure
,
being
on
a
matter
well
worth
every
mans
heeding
,
and
therefore
I
will
set
it
to
the
harpe
,
by
that
means
to
sweeten
and
instill
it
into
all
minds
.
And
this
is
the
summe
of
it
,
by
way
of
answer
to
this
question
.
5.
Wherefore
should
I
fear
in
the
dayes
of
evill
,
when
c
.
the
evill
.
iniquity
of
my
heels
shall
compass
me
about
?
When
dayes
of
sadness
,
and
the
discomforts
of
old
age
approach
,
and
make
their
close
siege
about
men
,
and
death
it selfe
is
just
ready
to
seize
upon
and
devour
them
,
can
this
be
any
real
matter
of
terror
to
a
truly
pious
man
,
that
hath
placed
all
his
trust
and
confidence
in
God
?
Undoubtedly
it
cannot
.
Or
wherefore
should
I
subject
my selfe
to
those
terrors
which
are
apt
to
haunt
men
at
such
times
?
6.
Confide●●
men
boast
themselves
in
their
wealth
,
cal
the
—
They
that
d
.
trust
in
wealth
,
and
boast
themselves
in
the
multitude
of
their
riches
,
7.
One
shall
not
by
any
means
redeem
,
ma●
shall
not
give
his
ransome
to
God
.
None
of
them
can
by
any
means
redeem
his
brother
,
nor
give
to
God
a
ransome
for
him
;
8.
(
For
the
redemption
of
the
soul
shall
be
pretious
,
and
shall
cease
—
is
pretious
,
and
it
ceaseth
for
ever
)
9.
He
shall
yet
live
.
That
he
should
still
live
for
ever
,
and
not
see
corruption
.
't
is
ordinary
for
the
bold
temerarious
confident
men
of
the
world
to
place
their
full
trust
in
wealth
,
and
never
fear
any
thing
else
,
if
they
have
but
abundance
of
that
.
But
't
is
not
in
their
power
to
rescue
either
any
other
,
or
themselves
from
death
.
This
sentence
which
sin
brought
into
the
world
,
will
certainly
pass
on
the
richest
and
proudest
and
stoutest
of
them
;
none
can
ever
buy
his
own
,
or
any
other
mans
immunity
or
liberty
from
this
,
so
as
to
be
quit
from
ever
dying
:
That
indeed
of
immortal
duration
,
being
a
gemme
of
too
great
a
price
for
all
the
wealth
in
the
world
to
purchase
:
there
is
but
one
way
of
coming
to
it
,
and
that
is
by
death
and
resurrection
,
and
that
also
is
the
worke
of
the
Messias
,
who
by
dying
once
,
offering
one
single
sacrifice
for
him
,
never
to
be
repeated
,
Heb
.
ix
.
25
,
26.
and
x
.
13.
shall
overcome
death
,
work
an
eternal
redemption
,
Heb
.
ix
.
11.
and
then
sit
down
at
the
right
hand
of
God
,
Heb
.
x
.
12.
and
there
live
and
reign
for
ever
.
This
he
shall
doe
in
the
fulness
of
time
,
in
the
end
of
the
age
,
then
coming
in
the
flesh
to
atchieve
this
victory
,
and
more
fully
in
the
end
of
the
world
,
when
he
shall
call
all
that
are
dead
out
of
their
graves
to
judgment
,
on
which
shall
follow
an
everlasting
life
.
10.
For
he
shall
see
the
wise
dy
,
together
shall
the
fool
and
brute
perish
.
seeth
that
e
.
wise
men
dy
,
likewise
the
fool
and
the
brutish
person
perish
,
and
leave
their
wealth
to
or
strangers
.
others
.
Mean-while
the
most
pious
vertuous
men
must
expect
to
dye
,
their
piety
,
the
one
true
wisdome
,
will
not
rescue
them
from
that
which
Christ
himselfe
Gods
eternal
wisdome
shall
once
tast
.
As
for
wicked
men
,
whose
irrational
folly
hath
equalled
them
to
brute
beasts
,
't
is
certain
the
same
fate
expects
them
:
their
souls
being
so
little
removed
above
that
of
a
beast
,
't
is
less
wonder
that
they
should
dye
as
a
beast
doth
;
and
though
they
may
be
thought
by
themselves
or
others
to
have
provided
against
this
danger
,
to
have
fenced
and
secured
themselves
,
yet
shall
they
come
together
,
and
after
the
same
manner
to
the
grave
,
and
so
be
fain
to
take
leave
of
those
possessions
which
they
have
acquired
with
so
much
industry
.
And
then
no
man
knows
into
whose
hands
their
wealth
shall
fall
,
whether
strangers
,
or
perhaps
enemies
,
shall
live
to
injoy
the
fruits
of
all
their
labours
.
11.
Among
them
their
houses
shall
be
for
ever
,
their
Tabernacles
from
age
to
age
:
they
have
imposed
their
names
on
their
lands
.
Their
inward
thought
is
that
their
houses
shall
continue
for
ever
,
and
their
dwelling
places
to
all
generations
:
they
call
their
lands
after
their
own
names
.
Whosoever
they
are
,
the
possession
being
now
setled
in
them
,
shall
never
revert
to
the
former
owners
:
these
new
comers
shall
establish
themselves
in
their
room
,
and
so
impose
their
names
upon
their
dwellings
;
the
very
memory
of
the
former
inhabitants
being
soon
lost
.
12.
And
●
Nevertheless
man
abides
not
in
honour
.
being
in
honour
f
.
abideth
not
,
but
is
like
the
beasts
that
perish
.
And
so
the
conclusion
is
most
certain
,
and
general
reaching
to
all
;
How
flourishing
soever
their
condition
is
at
the
present
,
there
is
no
possibility
of
continuance
here
:
be
the
man
never
so
great
,
he
comes
to
a
speedy
end
,
as
the
beasts
of
the
field
doe
,
is
perfectly
like
them
in
his
death
,
and
not
so
long
lived
as
many
of
them
:
our
space
of
abode
here
is
not
so
long
as
to
be
fitly
compared
to
so
much
as
a
nights
lodging
in
an
Inne
,
no
consistence
of
steddy
rest
is
to
be
had
for
the
least
space
.
And
the
tenure
which
is
posterity
hath
,
is
of
the
same
nature
,
very
short
and
uncertain
also
;
nay
,
oft
times
the
greatest
honours
and
wealth
,
unjustly
gotten
by
the
parent
,
descend
not
to
any
one
of
his
posterity
(
as
the
beasts
when
they
dye
leave
nothing
behind
them
to
their
young
ones
,
but
the
wide
world
to
feed
in
)
but
fall
into
other
hands
immediately
,
for
which
he
never
designed
to
gather
them
.
13.
This
their
way
is
g
.
or
folly
to
them
;
yet
their
followers
are
pleased
with
them
.
their
folly
;
yet
their
posterity
approve
their
sayings
.
Selah
.
They
flatter
themselves
,
that
they
shall
perpetuate
the
wealth
and
greatnesse
which
they
have
gathered
;
but
are
very
wide
of
their
expectations
,
finde
themselves
foully
deceived
and
frustrated
.
And
yet
they
that
succeed
them
in
their
estates
goe
after
them
in
the
same
track
,
imitate
that
folly
which
was
so
fatal
to
them
,
and
think
themselves
happy
that
they
shall
enjoy
the
fruits
of
it
.
14.
Like
sheep
they
are
put
into
Hades
.
laid
in
the
h
.
grave
:
death
shall
conduct
them
.
feed
on
them
,
and
the
upright
shall
have
dominion
over
them
in
the
morning
,
and
their
forme
shall
do
so
,
when
Hades
shall
fail
to
be
an
habitation
to
it
.
beauty
shall
consume
in
the
grave
from
their
dwelling
.
But
then
death
comes
upon
them
all
,
and
defeats
all
their
expectations
.
As
sheep
,
or
other
such
creatures
,
they
dye
,
remove
from
all
their
splendid
possessions
to
those
dark
invisible
plains
,
where
they
continue
as
a
flock
in
a
pasture
,
till
that
great
morning
of
the
resurrection
,
when
the
righteous
shall
be
assumed
by
God
to
assist
in
judicature
,
and
so
shall
arise
in
their
old
shapes
,
when
the
earth
shall
give
up
her
dead
;
and
the
grave
,
wherein
their
beauty
,
strength
,
and
forme
decayed
and
was
consumed
,
shall
at
length
it selfe
decay
and
lose
its
strength
,
death
having
lost
its
sting
,
and
the
grave
its
victory
,
and
so
being
no
longer
the
mansion
for
the
bodies
of
just
men
.
15.
But
God
will
redeem
my
soul
from
the
power
of
the
grave
;
for
he
shall
i
.
receive
me
.
Selah
.
And
accordingly
my
comfort
is
that
God
will
after
my
death
one
day
restore
me
again
to
life
,
into
his
hands
I
commend
my
spirit
,
not
doubting
but
he
will
hereafter
receive
me
to
glory
.
And
so
for
all
others
that
constantly
adhere
to
,
and
wait
on
God
,
what
ever
terrors
they
meet
with
here
,
they
have
this
full
matter
of
confidence
,
that
God
hath
particular
care
of
them
,
and
will
either
deliver
them
out
of
their
dangers
,
or
convert
them
to
their
greatest
good
,
rewarding
them
abundantly
in
the
resurrection
.
16.
Be
not
thou
afraid
when
one
is
made
rich
,
when
the
glory
of
his
house
is
increased
.
It
is
therefore
most
unreasonable
to
be
troubled
at
,
or
to
envy
the
increase
of
worldly
riches
,
or
honour
,
or
any
kind
of
greatnesse
or
prosperity
to
the
worldly
man
.
17.
For
when
he
dyeth
he
shall
carry
nothing
away
;
his
glory
shall
not
descend
after
him
.
For
death
will
soon
overtake
him
,
and
then
he
cannot
carry
his
wealth
with
him
;
his
present
glory
and
greatness
shall
not
then
yeeld
him
the
least
advantage
.
18.
k
.
for
in
his
lifetime
.
Though
whilst
he
lived
he
blest
his
soule
;
but
the●
shalt
be
praised
for
doing
wel
unto
thy selfe
.
and
men
will
praise
thee
when
thou
dost
well
to
thy selfe
.
Indeed
might
his
own
word
be
taken
,
he
were
an
happy
man
,
for
so
he
flattereth
himselfe
that
he
hath
goods
laid
up
for
many
years
,
and
as
long
as
this
life
lasts
,
he
entertains
no
other
thoughts
.
But
when
death
comes
,
all
these
flattering
fallacies
vanish
.
't
is
not
thine
own
mouth
but
anothers
,
whose
commendation
will
be
worth
the
having
;
and
that
will
not
be
had
,
but
for
the
real
kindnesses
and
good
turns
thou
dost
unto
thy selfe
,
in
doing
that
which
will
prove
thy
durable
good
,
and
not
in
saying
magnificent
things
of
thy
present
state
,
applauding
thy
temporal
felicities
.
19.
He
shall
l.
goe
to
the
generation
of
his
fathers
:
they
shall
never
see
light
.
The
just
shall
be
gathered
to
their
fathers
in
peace
,
dye
indeed
,
as
their
fathers
did
before
them
;
but
the
wicked
shall
be
destroyed
for
ever
,
their
death
shall
be
their
entrance
into
endless
unexpressible
darkness
and
misery
,
and
to
that
they
shall
be
for
ever
confined
.
20.
Man
that
is
in
honour
and
understandeth
not
is
like
the
beasts
that
perish
.
The
conclusion
then
is
,
There
is
not
a
more
brutish
creature
(
more
fit
to
be
pitied
than
envied
)
than
a
worldly
wicked
man
,
advanced
to
greatness
in
this
world
,
and
pleasing
himselfe
in
it
:
he
doth
not
at
all
understand
his
own
condition
,
he
triumphs
,
and
thinks
himself
very
happy
;
and
whilst
he
doth
so
,
death
unexpectedly
seises
upon
him
,
and
confutes
him
,
sweeps
him
away
,
helpless
,
and
friendless
,
as
a
beast
of
the
field
,
that
just
now
took
himself
for
one
of
the
greatest
men
in
th●
world
;
just
as
they
perish
and
leave
all
behinde
them
,
so
doth
he
.
(
Only
the
wise
and
virtuous
,
the
upright
v.
10.14
.
have
better
hopes
,
and
shall
not
faile
of
atteining
them
.
)
Annotations
on
Psalm
XLIX
.
V.
2.
Low
and
high
]
The
difference
between
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
may
here
briefly
be
noted
.
The
former
is
taken
for
a
great
or
eminent
person
,
in
any
respect
,
of
virtue
,
extraction
,
strength
,
&c.
So
1
Sam
.
xxvi
.
15.
Art
thou
not
{untranscribed Hebrew}
a
man
?
is
expounded
by
what
follows
,
and
who
is
like
thee
in
Israel
?
signifying
there
the
military
valour
and
reputation
of
Abner
;
and
many
the
like
.
Whereas
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
earth
,
signifies
an
earthy
,
or
frail
,
mortal
,
mean
man
.
And
so
{untranscribed Hebrew}
here
,
sons
of
this
mean
man
,
]
are
the
lower
and
ordinary
sort
of
men
:
{untranscribed Hebrew}
sons
of
the
earth
,
say
the
Lxxii
.
not
that
they
read
{untranscribed Hebrew}
earth
,
for
{untranscribed Hebrew}
,
but
because
they
would
in
their
reading
allude
to
the
original
of
the
word
,
as
oft
they
doe
.
And
then
{untranscribed Hebrew}
are
the
contrary
to
these
,
persons
of
the
higher
quality
.
The
Chaldee
express
the
former
phrase
by
the
sons
of
old
Adam
,
the
latter
by
the
sons
of
Jacob
;
making
this
difference
between
the
rest
of
mankinde
,
and
the
people
of
Israel
,
and
giving
the
latter
the
preeminence
over
all
other
;
and
so
they
make
them
comprehensive
words
,
containing
Gentiles
and
Jews
,
i
.
e
.
all
the
men
in
the
world
:
and
that
very
fitly
,
the
Psalm
following
being
the
equal
concernment
of
them
both
.
But
't
is
more
likely
,
that
the
phrases
denote
only
the
several
conditions
of
men
,
of
the
lower
,
and
higher
rank
;
for
so
the
consequents
interpret
it
,
rich
and
poor
;
the
former
(
according
to
the
sacred
style
frequently
observable
)
explicative
of
the
latter
of
those
,
and
the
latter
of
the
former
by
way
of
{untranscribed Hebrew}
.
V.
4.
Dark
saying
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
a
proverb
or
parable
,
is
of
great
latitude
:
signifies
primarily
any
similitude
,
by
which
another
thing
is
exprest
;
thence
a
figurative
speech
,
either
by
way
of
fiction
and
fable
,
such
are
riddles
or
significant
apologues
,
as
that
of
Jotham
Jud
.
ix
.
7.
and
many
others
in
Scripture
,
both
in
the
old
and
new
Testament
;
or
by
way
of
application
of
some
true
example
or
similitude
,
as
when
the
sluggard
is
bid
goe
to
the
ant
,
the
impenitent
sinner
to
the
swallow
and
crane
,
which
return
at
their
certain
seasons
,
and
so
are
fit
to
preach
returning
or
repentance
to
sinners
.
And
finally
it
belongs
to
all
moral
doctrine
,
either
darkly
,
or
only
sententiously
delivered
,
because
the
wise
men
of
the
world
were
wont
to
deliver
that
in
short
concise
sentences
,
or
{untranscribed Hebrew}
,
sometimes
in
schemes
or
figures
,
sometimes
without
,
(
as
we
see
in
Solomons
{untranscribed Hebrew}
Proverbs
or
Parables
,
many
of
them
are
plain
moral
sayings
,
{untranscribed Hebrew}
without
any
figure
,
or
darkness
,
or
comparison
(
from
whence
yet
they
are
called
{untranscribed Hebrew}
)
in
them
,
as
The
fear
of
God
is
the
beginning
of
wisdome
&c.
and
so
1
Sam
.
xxiv
.
13.
as
saith
the
Proverb
of
the
Antients
,
Wickedness
proceedeth
from
the
wicked
.
)
Of
this
sort
is
that
which
is
here
spoken
of
,
a
moral
sentence
,
not
much
veiled
with
figures
,
nor
so
concise
as
ordinarily
Proverbs
are
,
but
a
larger
declaration
of
this
wise
Ethical
maxime
,
the
vanity
of
all
wicked
mens
prosperity
:
and
this
is
by
the
Lxxii
.
rendred
{untranscribed Hebrew}
,
which
signifies
literally
a
comparison
,
but
is
more
loosely
taken
for
any
moral
sentence
;
as
is
also
{untranscribed Hebrew}
,
which
Hesychius
fully
defines
{untranscribed Hebrew}
a
saying
profitable
for
mens
lives
,
and
{untranscribed Hebrew}
,
exhortations
,
advises
,
admonitions
,
for
the
rectifying
of
manners
and
passions
;
so
called
indeed
,
as
being
{untranscribed Hebrew}
or
{untranscribed Hebrew}
,
beside
the
ordinary
road
,
in
figures
or
artificiall
schemes
,
or
poetical
,
and
so
not
vulgar
expressions
,
(
many
of
which
will
be
discovered
here
in
this
Psalm
)
but
used
more
loosely
also
,
and
indifferently
for
those
which
have
no
figure
in
them
.
And
of
the
same
kinde
is
{untranscribed Hebrew}
{untranscribed Hebrew}
my
riddle
,
that
here
follows
,
from
{untranscribed Hebrew}
to
speak
acutely
or
darkly
,
used
for
a
riddle
in
the
story
of
Samson
Jud
.
xvii
.
for
questions
of
some
difficulty
,
such
as
the
Queen
of
Sheba
askt
Solomon
,
1
King
.
x
.
1.
and
accordingly
't
is
here
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
my
Problem
or
difficult
question
:
which
yet
is
not
only
the
asking
of
such
a
question
,
(
which
is
here
done
v.
5.
)
but
the
answering
of
it
also
,
(
as
't
is
there
in
the
following
words
)
and
so
the
stating
or
resolving
,
or
giving
an
account
of
any
difficulty
(
as
we
know
those
of
Aristotle
and
Aphrodisaeus
were
,
and
some
of
them
moral
,
as
well
as
natural
;
)
and
then
it
belongs
very
fitly
to
the
matter
in
hand
,
the
wise
,
moral
{untranscribed Hebrew}
here
delivered
,
but
somewhat
obscurely
in
the
rest
of
the
Psalm
.
V.
5.
Iniquity
of
my
heels
]
What
is
meant
by
{untranscribed Hebrew}
{untranscribed Hebrew}
evill
of
my
heels
,
will
be
best
judged
by
taking
the
words
asunder
.
And
first
{untranscribed Hebrew}
signifies
evil
both
of
fault
,
and
punishment
;
frequently
in
the
former
,
but
sometimes
in
the
latter
also
.
So
1
Sam
.
xxviii
.
10.
when
Saul
sware
to
the
witch
,
that
no
{untranscribed Hebrew}
(
that
must
be
punishment
)
should
happen
to
her
for
this
.
So
Isa
.
Liii
.
11.
he
shall
bear
{untranscribed Hebrew}
,
their
iniquities
we
read
,
it
must
be
the
punishments
of
their
iniquities
;
and
so
v.
6.
The
Lord
hath
laid
on
him
{untranscribed Hebrew}
not
the
iniquity
,
but
,
the
punishment
of
us
all
:
and
so
Psal
.
xxxi
.
10.
my
grief
and
my
sighing
,
and
{untranscribed Hebrew}
my
(
not
iniquity
,
but
)
punishment
,
belong
to
the
same
matter
,
and
interpret
one
the
other
.
And
thus
most
probably
't
is
taken
here
.
Then
for
{untranscribed Hebrew}
{untranscribed Hebrew}
my
heels
,
't
will
best
be
understood
in
the
notion
which
Aben
Ezra
and
Jarchi
have
of
it
:
{untranscribed Hebrew}
my
heels
,
saith
Sol
.
Jarchi
,
{untranscribed Hebrew}
my
latter
end
,
and
so
it
frequently
signifies
in
Arabick
;
and
then
the
evill
of
my
heels
,
saith
Aben
Ezra
,
is
{untranscribed Hebrew}
the
dayes
of
old
age
,
called
the
evil
dayes
Eccl.
xii
.
1.
and
to
this
the
Chaldee
here
may
seem
to
referre
,
adding
in
their
paraphrase
{untranscribed Hebrew}
in
my
end
.
And
this
evil
of
our
heels
is
said
to
incompass
us
,
when
old
age
and
approach
of
death
surround
us
on
every
side
,
and
so
is
ready
inevitably
to
seize
upon
us
.
This
therefore
is
no
obscure
interpretation
of
the
question-part
of
this
probleme
,
or
parable
,
on
the
understanding
of
which
all
the
subsequent
part
of
the
Psalm
depends
,
Why
should
I
fear
in
my
decrepit
age
,
in
sickness
,
or
in
death
?
Is
there
any
reason
for
a
pious
man
to
apprehend
death
with
any
disquiet
,
when
it
begins
its
close
approaches
,
and
is
most
unavoidably
ready
to
seize
on
him
?
V.
6.
Trust
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
confidit
,
signifies
confident
,
secure
men
:
such
was
he
that
said
,
he
had
goods
laid
up
for
many
years
,
and
thereupon
gave
himself
up
to
enjoy
the
pleasures
of
this
life
,
to
eat
,
drink
,
and
be
merry
.
Of
these
saith
the
Psalmist
here
,
{untranscribed Hebrew}
{untranscribed Hebrew}
they
will
glory
,
triumph
,
or
applaud
themselves
{untranscribed Hebrew}
over
,
or
for
,
or
in
their
wealth
,
{untranscribed Hebrew}
and
in
the
strength
,
or
multitude
of
their
riches
.
This
is
the
most
literal
importance
of
the
verse
,
making
of
it selfe
a
complete
proposition
,
Confident
men
boast
themselves
in
their
wealth
,
&c.
and
then
follows
,
with
good
connexion
,
{untranscribed Hebrew}
a
brother
by
redeeming
shall
not
redeem
,
i
.
e
.
no
man
shall
in
any
wise
be
able
to
redeem
either
another
or
himselfe
,
{untranscribed Hebrew}
&c.
a
man
shall
not
give
his
ransome
to
God
,
i
.
e
.
no
meer
man
shall
ever
be
able
to
pay
{untranscribed Hebrew}
a
price
of
equal
value
,
to
rescue
one
sinner
from
the
power
of
death
,
to
which
he
is
sentenced
.
This
the
Lxxii
.
seem
to
have
thus
read
,
though
now
in
the
copies
it
is
much
deformed
;
't
is
now
thus
read
,
{untranscribed Hebrew}
,
or
{untranscribed Hebrew}
.
But
with
a
light
change
of
the
punctation
,
and
of
{untranscribed Hebrew}
for
{untranscribed Hebrew}
,
't
is
exactly
consonant
to
the
Hebrew
,
{untranscribed Hebrew}
&c.
A
brother
shall
in
no
wise
redeem
,
a
man
shall
not
give
&c.
Then
follows
{untranscribed Hebrew}
for
the
redemption
of
their
soul
or
life
shall
be
precious
,
i
.
e
.
of
a
great
and
high
rate
,
{untranscribed Hebrew}
and
ceaseth
for
ever
;
shall
be
a
high-prized
redemption
,
which
costs
very
dear
,
but
then
it
is
also
a
singular
eternal
redemption
,
that
being
once
wrought
,
shall
need
never
to
be
repeated
again
:
whereon
it
follows
,
and
he
shall
yet
live
for
ever
,
so
{untranscribed Hebrew}
is
literally
to
be
rendred
,
and
so
the
Chaldee
paraphrases
it
{untranscribed Hebrew}
and
he
shall
yet
live
an
eternal
life
,
never
dying
any
more
,
death
having
no
more
dominion
or
power
over
him
.
And
thus
it
belongs
expresly
to
Christ
,
of
whom
the
Apostle
resolves
,
for
in
that
he
died
,
he
died
unto
sin
,
or
to
put
away
sin
once
,
or
but
once
,
but
in
that
he
liveth
,
he
liveth
unto
God
.
And
so
certainly
the
next
words
{untranscribed Hebrew}
he
shall
not
see
corruption
]
are
peculiarly
applyed
to
Christ
Psal
.
xvi
.
10.
and
in
that
sense
frequently
appealed
to
by
the
Apostles
Act.
ii
.
27
,
and
31.
c
.
xiii
.
35
,
and
37.
to
which
purpose
the
words
of
Moses
Hadarsan
are
very
observable
.
This
verse
,
saith
he
,
is
spoken
{untranscribed Hebrew}
of
the
King
Messiah
,
{untranscribed Hebrew}
who
shall
dye
to
redeem
the
fathers
,
and
after
that
shall
live
for
ever
,
he
shall
not
see
corruption
:
which
expresly
interprets
the
whole
passage
to
this
matter
.
And
the
gloss
of
Siphra
and
Midras
Tehillim
is
worth
taking
notice
of
:
{untranscribed Hebrew}
&c.
A
man
shall
not
say
,
my
father
was
righteous
,
by
his
merit
I
shall
escape
,
or
be
delivered
,
Abraham
delivered
not
his
son
Ishmael
,
and
Jacob
delivered
not
his
brother
Esau
:
he
saith
a
brother
shall
not
&c.
to
signifie
that
no
meer
man
shall
redeem
any
.
V.
10.
Wise
men
]
The
difference
in
this
place
betwixt
wise
men
,
and
foolish
is
to
be
taken
from
the
generall
use
of
Scripture
,
where
,
according
to
sacred
idiome
,
the
nouns
are
used
in
a
moral
practick
sense
,
for
piety
and
impiety
.
And
thus
it
is
most
agreeable
to
the
aime
of
the
Psalm
designing
to
shew
the
different
future
state
of
the
good
and
bad
:
{untranscribed Hebrew}
{untranscribed Hebrew}
the
wise
may
dye
as
their
redeemer
did
,
who
was
wisdome
it selfe
,
but
then
{untranscribed Hebrew}
{untranscribed Hebrew}
the
fool
or
wicked
man
,
he
,
{untranscribed Hebrew}
and
the
brute
,
or
brutish
person
,
{untranscribed Hebrew}
shall
(
more
then
dye
)
even
perish
together
,
and
then
no
longer
possess
or
receive
benefit
from
their
wealth
,
in
which
they
so
much
confided
,
but
leave
it
{untranscribed Hebrew}
to
strangers
;
so
the
Lxxii
.
render
it
,
{untranscribed Hebrew}
to
others
,
which
are
not
of
their
family
,
and
for
whom
they
never
desired
to
gather
it
.
Of
which
strangers
it
follows
v.
11.
{untranscribed Hebrew}
{untranscribed Hebrew}
among
them
,
i
.
e
.
among
these
strangers
,
that
succeed
to
their
possessions
,
{untranscribed Hebrew}
{untranscribed Hebrew}
their
houses
shall
abide
or
continue
for
ever
,
never
reverting
to
the
kindred
of
the
former
possessor
,
{untranscribed Hebrew}
their
Tabernacles
the
places
of
their
transitory
abode
shall
abide
from
generation
to
generation
:
and
then
as
the
antient
possessors
are
irreversibly
gone
,
so
is
their
memory
;
the
new
possessors
{untranscribed Hebrew}
{untranscribed Hebrew}
call
by
their
names
over
their
land
,
i
.
e
.
(
by
an
usuall
hypallage
)
impose
their
names
on
their
lands
,
or
call
the
lands
after
their
names
.
And
so
this
is
a
very
literal
and
obvious
sense
of
these
words
,
which
the
antient
Interpreters
have
generally
mistaken
,
reading
their
sepulchers
for
{untranscribed Hebrew}
,
either
from
the
vicinity
of
{untranscribed Hebrew}
a
sepulchre
to
{untranscribed Hebrew}
the
middle
or
inner
part
,
or
because
{untranscribed Hebrew}
may
signifie
the
inner
part
,
or
closer
recess
of
their
large
and
nobler
sepulchres
,
Davids
being
so
large
,
as
to
receive
the
bodies
of
many
of
his
successors
,
(
Abrahams
from
the
name
Machpelah
is
supposed
to
have
been
double
)
and
the
Heroes
being
among
the
antient
heathens
buried
in
adytis
,
in
the
recesses
or
vaults
of
the
Temples
,
from
whence
consequently
the
Responses
of
Oracles
were
delivered
.
V.
12.
Abideth
not
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
shall
not
abide
is
visibly
mistaken
by
the
LXXII
.
for
{untranscribed Hebrew}
shall
not
understand
,
which
they
after
found
v.
20.
and
accordingly
they
render
it
here
,
as
there
,
{untranscribed Hebrew}
understood
not
:
And
herein
the
Syriack
,
and
Latine
,
and
Arabick
follow
them
;
but
the
Chaldee
accord
with
our
Hebrew
,
{untranscribed Hebrew}
shall
not
lodge
,
or
stay
a
night
,
for
so
the
Chaldee
{untranscribed Hebrew}
(
the
root
from
which
is
{untranscribed Hebrew}
house
)
signifies
.
V.
13.
Their
folly
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
literally
folly
to
them
,
i
.
e
.
though
this
their
way
(
the
worldlings
trust
in
his
wealth
,
)
seem
to
them
a
piece
of
speciall
wisdome
,
yet
in
the
event
it
proves
otherwise
,
it
becomes
perfect
folly
to
them
(
the
LXXII
.
seem
to
have
read
{untranscribed Hebrew}
scandal
)
when
they
come
to
discern
their
frustrations
.
And
then
it
fitly
follows
,
their
successors
,
they
that
possesse
what
they
part
with
,
{untranscribed Hebrew}
{untranscribed Hebrew}
are
pleased
at
their
mouth
,
i
.
e
.
(
as
{untranscribed Hebrew}
is
as
an
expletive
Exod
.
xii
.
14.
)
with
them
.
V.
14.
Grave
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
is
here
taken
for
the
state
of
the
dead
,
there
can
be
no
doubt
,
the
whole
context
inforcing
it
,
which
is
of
the
perishing
of
men
like
sheep
,
v.
10
,
12
,
20.
So
that
this
phrase
{untranscribed Hebrew}
as
sheep
they
are
put
into
that
state
of
the
dead
,
is
exactly
parallel
to
[
they
are
compared
to
the
beasts
that
perish
]
twice
repeated
in
this
Psalm
:
for
as
{untranscribed Hebrew}
as
sheep
]
is
directly
al
one
with
their
being
compared
to
beasts
]
so
{untranscribed Hebrew}
being
put
in
Scheol
]
is
the
paraphrase
of
perishing
.
]
This
then
will
be
a
key
to
the
opening
the
next
part
of
the
expression
,
{untranscribed Hebrew}
{untranscribed Hebrew}
death
shall
deal
with
them
as
a
shepherd
with
a
flock
of
sheep
,
{untranscribed Hebrew}
,
death
shall
do
with
them
as
a
pastor
doth
,
say
the
Lxxii
.
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
is
to
give
the
sheep
pasture
,
or
look
to
them
,
when
they
are
feeding
,
Gen.
xxix
.
7.
water
ye
the
sheep
and
go
{untranscribed Hebrew}
feed
them
,
or
lead
th●m
to
their
pastures
,
for
that
purpose
.
So
Gen.
xxx
.
32.
{untranscribed Hebrew}
I
will
return
,
I
will
feed
,
I
will
keep
thy
sheep
:
where
{untranscribed Hebrew}
{untranscribed Hebrew}
contains
under
it
all
the
care
and
conduct
,
in
order
to
their
feeding
,
as
{untranscribed Hebrew}
the
defending
and
seeing
that
they
come
to
no
harm
.
Now
this
feeding
of
sheep
is
very
distant
from
feeding
on
them
,
as
much
as
the
Kings
office
of
preserving
his
people
,
from
the
enemies
invasive
arms
for
the
slaughtering
them
.
The
same
word
is
frequently
used
for
ruling
,
governing
;
and
so
t
is
generally
,
when
t
is
applied
to
men
,
the
ruler
of
whom
is
ordinarily
styled
{untranscribed Hebrew}
pastor
in
all
dialects
.
In
this
place
the
metaphore
of
sheep
must
needs
rule
the
signification
of
it
.
As
sheep
are
put
into
a
pasture
,
there
to
continue
together
in
a
common
place
;
so
men
are
put
into
{untranscribed Hebrew}
,
the
state
of
the
dead
,
in
the
former
words
,
and
to
that
regularly
follows
,
death
{untranscribed Hebrew}
is
as
the
shepherd
that
conducts
or
leads
them
into
this
pasture
(
those
Elysian
fields
.
)
An
excellent
piece
of
divine
poesie
,
to
signifie
how
men
like
sheep
,
like
beasts
,
go
by
flocks
and
herds
out
of
this
life
;
or
more
plainly
,
that
men
die
as
ordinarily
,
and
regularly
,
as
sheep
are
lead
to
their
pasture
.
Then
for
the
next
part
of
this
verse
,
{untranscribed Hebrew}
which
the
Lxxii
.
render
not
amiss
,
{untranscribed Hebrew}
,
the
just
shall
have
dominion
of
them
in
the
morning
,
the
full
meaning
of
it
will
be
,
{untranscribed Hebrew}
that
after
this
night
of
death
shall
follow
a
morning
in
the
resurrection
,
in
which
the
just
shall
judge
the
world
,
and
so
subjugate
the
wicked
worldlings
to
all
eternity
.
Then
follows
,
{untranscribed Hebrew}
{untranscribed Hebrew}
and
their
beauty
,
or
form
,
or
figure
(
so
{untranscribed Hebrew}
signifies
from
{untranscribed Hebrew}
eff●nxit
,
formavit
,
{untranscribed Hebrew}
being
a
contraction
of
{untranscribed Hebrew}
)
which
being
an
imperfect
sense
,
must
be
supplied
from
that
which
went
before
,
and
their
form
,
i
.
e
.
so
likewise
shall
their
form
do
;
as
the
upright
shall
in
the
resurrection
have
dominion
over
the
wicked
,
rise
and
raign
joyfully
,
so
likewise
shall
their
form
,
or
figure
,
referring
to
the
restauration
of
their
bodies
,
they
shall
rise
again
in
their
old
shapes
,
{untranscribed Hebrew}
to
the
failing
of
Hades
from
an
habitation
to
it
,
i
.
e
.
where
Hades
shall
fail
to
be
an
habitation
to
it
,
i
.
e
.
when
the
grave
,
or
common
repository
of
the
dead
,
in
which
their
beauty
,
form
,
and
figure
was
consumed
,
shall
it self
decay
and
lose
its
strength
,
death
having
forfeited
her
sling
,
and
the
grave
her
victory
,
no
longer
to
be
a
mansion
to
the
bodies
of
the
just
.
And
this
being
here
spoken
in
general
of
all
just
men
,
is
by
David
particularly
applied
to
himself
v.
15.
But
God
will
deliver
my
soul
from
the
power
of
the
grave
,
&c.
For
{untranscribed Hebrew}
{untranscribed Hebrew}
]
the
Lxxii
.
read
{untranscribed Hebrew}
their
help
]
(
as
from
{untranscribed Hebrew}
petra
,
a
rock
,
and
by
metaphore
,
strength
,
refuge
,
and
so
help
:
)
and
the
Latine
follows
them
:
but
the
Syriack
reads
{untranscribed Hebrew}
their
form
or
image
.
And
so
this
is
the
interpretation
of
this
whole
verse
,
the
principal
part
of
difficulty
in
this
parable
,
or
dark
saying
,
for
which
this
Psalm
was
designed
.
V.
15.
Receive
me
]
Gods
receiving
here
is
to
be
understood
in
the
same
sense
as
Enochs
being
received
,
{untranscribed Hebrew}
or
taken
by
God
,
Gen.
v.
24.
or
as
we
finde
Psal
.
LXXIII
.
34.
thou
shalt
after
receive
me
to
glory
.
Thus
Jonah
iv
.
3.
he
prayes
,
take
,
I
beseech
thee
,
my
life
—
And
then
it
will
signifie
Gods
future
receiving
him
to
glory
.
V.
18.
Though
whilst
he
lived
]
The
Hebrew
of
the
18.
verse
is
thus
literally
and
clearly
rendred
,
{untranscribed Hebrew}
{untranscribed Hebrew}
for
in
his
living
,
or
life
time
,
he
blest
his
soul
;
the
impious
worldling
applauded
much
his
own
present
state
,
{untranscribed Hebrew}
{untranscribed Hebrew}
but
men
shall
praise
thee
,
or
,
thou
shalt
be
praised
,
{untranscribed Hebrew}
if
,
or
when
thou
dost
well
to
thy self
,
i
.
e
.
for
doing
well
to
thy self
,
for
doing
that
which
may
tend
really
and
eternally
to
thy
good
,
and
not
for
saying
well
,
for
applauding
thy
present
felicity
.
V.
19.
Shall
go
]
To
go
or
to
be
gathered
to
the
fathers
,
is
a
known
expression
of
dying
in
peace
,
and
the
same
is
the
importance
of
the
phrase
here
{untranscribed Hebrew}
{untranscribed Hebrew}
he
shall
go
to
the
generation
of
his
fathers
;
So
the
Chaldee
read
it
,
{untranscribed Hebrew}
&c.
the
memory
of
the
just
shall
come
,
and
be
added
to
the
generation
of
their
fathers
,
but
the
wicked
shall
never
see
light
.
The
Fiftieth
Psalm
.
A
Psalm
for
{untranscribed Hebrew}
of
Asaph
.
The
fiftieth
Psalm
is
a
solemn
magnifying
of
Gods
power
and
majesty
,
and
a
description
of
the
calling
of
the
Gentiles
,
and
of
the
true
Evangelical
way
of
worshipping
God
.
It
was
composed
(
but
the
Chaldee
seems
to
make
Asaph
the
composer
of
it
,
{untranscribed Hebrew}
by
the
hand
of
Asaph
.
probably
by
David
)
and
appointed
to
be
sung
by
Asaph
,
a
Levite
,
appointed
by
David
to
attend
the
Ark
,
and
to
record
,
and
to
thank
,
and
to
praise
the
Lord
God
of
Israel
,
1
Chron
.
xvi
.
5.
1.
The
mighty
God
,
even
the
Lord
,
hath
spoken
,
and
he
will
call
{untranscribed Hebrew}
called
the
earth
from
the
rising
of
the
sun
unto
the
going
down
thereof
.
The
decree
is
gone
out
from
the
Omnipotent
God
of
heaven
,
the
supreme
eternity
,
Lord
and
Judge
over
all
the
world
,
that
he
will
assemble
and
convocate
the
whole
nation
of
the
Jews
from
Dan
to
Bersheba
,
from
sea
to
sea
,
from
East
to
West
,
to
reduce
and
take
them
off
from
their
hypocritical
and
abominable
practises
,
and
bring
them
to
the
due
acknowledgement
and
pure
worship
of
the
true
God
,
and
the
practise
of
all
virtue
.
2.
From
Sion
from
the
perfection
—
{untranscribed Hebrew}
Out
of
Sion
the
perfection
of
beauty
God
will
shine
{untranscribed Hebrew}
hath
shined
.
To
this
end
,
as
God
hath
fixt
his
tabernacle
on
Mount
Sion
,
presentiated
himself
as
illustriously
there
,
as
he
did
at
the
giving
the
law
on
Mount
Sinai
,
so
shall
the
Son
of
God
,
in
the
fulness
of
time
,
descend
to
this
earth
of
ours
;
the
true
light
,
John
1.9
shall
shine
forth
;
the
Messias
shall
be
born
of
our
flesh
,
of
the
seed
of
David
,
and
(
having
preacht
repentance
to
the
Jews
,
and
being
rejected
by
their
Sanhedrim
,
and
crucified
by
them
)
he
shall
rise
from
death
,
and
ascend
to
his
Father
,
and
then
send
his
spirit
on
his
Apostles
,
thereby
commissionating
them
to
reveal
his
Gospel
to
all
the
world
,
beginning
from
the
place
where
God
hath
been
pleased
in
a
special
manner
to
reside
,
this
most
beautiful
mount
of
Sion
:
there
he
now
presentiates
himself
,
and
from
thence
he
shall
then
begin
to
shine
forth
,
and
inlighten
the
heathen
world
;
the
preaching
of
his
Gospel
to
all
the
world
shall
commence
and
proceed
from
thence
.
3.
Our
God
shall
a.
come
,
and
shall
not
be
idle
,
delay
.
keep
b
.
silence
:
a
fire
shall
devour
before
him
,
and
it
shall
be
very
tempestuous
round
about
him
.
What
is
thus
decreed
shall
certainly
come
to
pass
in
its
appointed
time
,
and
be
lookt
on
as
an
extraordinary
and
signal
work
of
Gods
power
,
wherein
much
of
his
divine
presence
shall
be
discernible
;
and
the
immediate
attendants
of
it
shall
be
very
dreadful
and
terrible
,
above
that
of
the
giving
the
law
to
the
Jews
from
mount
Sinai
:
4.
He
shall
call
to
the
heavens
from
above
,
and
to
the
earth
,
that
he
may
judge
his
people
.
And
it
shall
begin
with
a
summons
as
to
a
solemne
Assises
,
for
the
examining
the
actions
of
men
,
good
and
bad
,
those
that
have
resisted
and
despised
the
Messias
,
and
th●se
th●t
have
subjected
themselves
to
him
.
All
shall
be
judged
by
him
;
the
former
punished
,
and
the
latter
rewarded
.
And
{untranscribed Hebrew}
he
shall
call
the
●ngels
,
Chald
.
Angels
and
men
shall
be
summoned
and
called
in
,
to
be
executioners
of
these
his
judgments
.
5.
Gather
my
Saints
together
unto
me
,
those
that
have
made
a
Covenant
with
me
for
or
concerning
{untranscribed Hebrew}
by
sacrifice
.
And
the
good
Angels
his
ministers
of
preservation
shall
be
appointed
to
take
special
care
of
all
the
pious
believing
Jews
,
(
Mat
.
xxiv
.
31.
Rev.
vii
.
3.
)
who
have
sincerely
given
themselves
up
to
his
service
,
received
the
Christian
faith
,
and
in
their
baptism
made
vow
of
performing
it
faithfully
,
which
adore
,
and
{untranscribed Hebrew}
&c.
which
give
themselves
to
prayer
,
which
is
like
sacrifice
.
Chald
.
pray
constantly
to
him
;
and
not
to
suffer
any
harme
to
come
nigh
to
these
.
6.
And
the
heavens
shall
declare
his
righteousness
;
for
God
is
Judge
himself
.
Selah
.
And
so
accordingly
shall
{untranscribed Hebrew}
Chald
.
the
high
Angels
—
they
doe
,
rescuing
all
faithful
believers
out
of
the
calamities
that
attend
the
crucifiers
.
A
thing
much
to
be
taken
notice
of
,
as
an
act
of
most
righteous
judgment
in
God
,
and
a
testimony
that
all
that
should
pass
,
should
be
from
Gods
particular
disposing
.
(
And
to
it
was
in
the
story
before
the
fatal
siege
of
Hierusalem
,
all
the
Christians
in
obedience
to
Christs
admonition
,
Mat
.
xxiv
.
16.
fled
out
of
Judea
,
unto
Pella
;
and
so
none
of
them
were
found
in
Jerusalem
at
the
taking
of
it
.
See
note
on
Mat
.
xxiv
.
g
.
)
7.
Hear
,
O
my
people
,
and
I
will
speak
,
O
Israel
,
and
I
will
testifie
against
thee
;
I
am
God
,
even
thy
God
.
Then
shall
he
establish
a
new
law
with
these
his
faithfull
servants
the
disciples
of
Christ
,
the
members
of
the
Christian
Church
,
entring
into
a
stedfast
covenant
of
mercy
with
them
,
ratified
and
sealed
in
the
death
of
his
son
.
8.
I
will
not
reprove
thee
for
thy
sacrifices
,
or
thy
burnt
offerings
,
before
〈◇〉
continually
{untranscribed Hebrew}
to
have
been
continually
before
me
.
And
abolish
the
old
Mosaicall
way
of
sacrifices
,
and
holocausts
of
bullocks
&c.
constantly
offered
up
unto
God
by
the
Jews
,
9.
I
will
take
no
bullock
out
of
thy
house
,
nor
he-goats
out
of
thy
fold
.
And
never
any
more
put
the
worshipper
to
that
chargeable
grosse
sort
of
service
(
of
burning
of
flesh
upon
Gods
Altar
,
that
the
smoak
might
goe
up
to
heaven
,
and
atone
God
for
them
,
as
was
formerly
required
,
whilst
the
Jewish
Temple
stood
.
)
10.
For
every
beast
of
the
forrest
is
mine
,
and
the
cattell
upon
a
thousand
hills
.
11.
I
know
all
the
fouls
of
the
mountains
;
and
the
c
.
wild
beasts
of
the
field
are
with
me
{untranscribed Hebrew}
mine
.
12.
If
I
were
hungry
,
I
would
not
tell
thee
;
for
the
world
is
mine
,
and
the
fulness
thereof
.
13.
Will
I
eat
the
flesh
of
bulls
,
or
drink
the
blood
of
goats
?
For
indeed
this
kinde
of
service
was
never
appointed
by
God
,
as
that
which
he
had
any
need
of
,
or
pleasure
in
it
.
If
he
had
,
he
might
have
provided
himself
whole
hecatombs
,
without
putting
the
Israelites
to
the
charge
or
trouble
of
it
,
having
himselfe
the
plenary
dominion
of
all
the
cattel
on
the
earth
,
and
fouls
of
the
aire
,
and
the
certain
knowledge
where
every
one
of
them
resides
;
so
that
he
could
readily
command
any
or
all
of
them
,
whensoever
he
pleased
.
But
it
is
infinitely
below
God
to
want
or
make
use
of
any
such
sort
of
oblations
:
sure
he
feeds
not
on
flesh
and
blood
of
cattel
,
as
we
men
doe
.
There
were
other
designes
of
his
appointing
the
Israelites
to
use
these
services
;
viz.
to
adumbrate
the
death
of
his
own
eternal
Son
,
as
the
one
true
means
of
redemption
and
propitiation
for
sin
,
and
the
more
spiritual
sacrifice
of
prayer
and
thanksgiving
,
and
almes
to
the
poor
members
of
Christ
,
which
may
receive
real
benefit
by
our
charities
,
which
cannot
be
imagined
of
God
.
14.
Offer
unto
God
thanksgiving
,
and
pay
thy
vows
unto
th●
most
High
.
And
such
are
the
sacrifices
which
under
the
Messias
are
expected
and
required
of
us
,
1.
that
of
the
Eucharist
,
(
the
blessing
God
for
all
his
mercies
,
but
especially
the
gift
of
his
Son
to
dye
for
us
)
and
this
brought
to
God
with
penitent
,
contrite
,
{untranscribed Hebrew}
—
Repress
thy
evil
desire
,
and
it
shall
be
accounted
before
God
as
a
sacrifice
of
confession
.
Chald
.
mortified
hearts
,
firme
resolution
of
sincere
new
obedience
,
and
constantly
attended
with
an
offertory
,
or
liberal
contribution
,
for
the
use
of
the
poor
,
proportionable
to
the
voluntary
oblations
among
the
Jews
,
and
these
really
dedicated
to
God
,
and
accepted
by
him
,
Phil
.
iv
.
18.
Heb
.
xiii
.
16.2
.
That
of
prayer
and
humble
addresse
unto
God
in
all
time
of
our
wants
,
to
which
there
is
assurance
of
a
gratious
returne
;
and
that
must
ingage
us
to
give
the
praise
and
glory
of
all
to
the
Messias
,
in
whose
name
our
prayers
are
addrest
to
God
.
15.
And
call
upon
me
in
the
day
of
trouble
:
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
.
That
of
prayer
and
humble
address
unto
God
in
all
time
of
our
wants
,
to
which
there
is
assurance
of
a
gratious
return
;
and
that
must
ingage
us
to
give
the
praise
and
glory
of
all
to
the
Messias
,
in
whose
name
our
prayers
are
addrest
to
God
.
16.
But
unto
the
wicked
God
saith
,
What
hast
thou
to
doe
to
declare
my
statutes
,
or
that
thou
shouldest
take
my
Covenant
in
thy
mouth
?
17.
Seeing
thou
hatest
instruction
,
and
castest
my
words
behinde
thee
.
But
as
for
those
that
make
no
other
use
of
these
mercies
of
God
,
than
to
incourage
themselves
to
goe
on
in
their
courses
of
sin
,
which
think
to
performe
these
sacrifices
of
prayer
and
praise
,
and
yet
still
continue
which
repent
not
,
and
pray
in
prevarication
.
Chald
.
in
any
wilfull
known
vice
unreformed
,
make
their
formal
approaches
unto
God
,
but
never
heed
his
severe
commands
of
reformation
;
these
have
no
right
to
the
mercies
of
this
Evangelical
Covenant
,
and
doe
but
deceive
themselves
,
and
abuse
others
,
when
they
talke
of
it
;
and
the
more
so
,
the
more
solemnly
they
pretend
to
piety
,
and
talk
of
,
and
perhaps
preach
it
to
others
.
18.
When
thou
sawest
a
thief
,
then
thou
consentedst
with
him
,
and
hast
been
partaker
with
adulterers
.
Such
are
not
only
the
thief
and
adulterer
,
those
that
are
guilty
of
the
gross
acts
of
those
sins
,
but
such
as
any
way
partake
with
them
in
these
.
19.
Thou
givest
thy
mouth
to
evil
,
and
thy
tongue
frameth
deceit
.
Such
the
evil
speaker
and
lyer
.
20.
Thou
sittest
and
speakest
against
thy
brother
,
thou
slanderest
thine
own
mothers
son
.
The
backbiter
and
slanderer
.
21.
These
things
hast
thou
done
,
and
or
,
I
delai'd
,
or
let
thee
alone
.
see
note
b
.
I
kept
silence
:
thou
thoughtest
that
I
was
altogether
such
a
one
as
thy selfe
;
but
I
will
reprove
thee
,
and
set
them
in
order
before
thine
eyes
.
When
men
commit
such
sins
as
these
,
God
doth
not
alwayes
inflict
punishment
on
them
immediately
,
but
deferres
and
gives
them
space
to
repent
and
amend
,
that
they
may
thus
prevent
and
escape
his
punishment
.
And
some
make
so
ill
use
of
this
indulgence
and
patience
of
his
,
which
is
{untranscribed Hebrew}
I
deferred
or
expected
that
thou
mightest
repent
.
Chald
.
designed
only
to
their
repentance
,
as
to
interpret
it
an
approbation
of
their
course
,
and
an
incouragement
to
proceed
securely
in
it
.
But
those
that
thus
deceive
themselves
,
and
abuse
Gods
mercies
,
shall
most
deerly
pay
for
it
:
God
shall
bring
his
judgments
upon
them
here
,
cut
them
off
in
their
sins
,
and
poure
out
{untranscribed Hebrew}
I
will
ordain
the
judgment
of
hell
in
the
world
to
come
.
Chald
.
his
indignation
on
them
in
another
world
.
22.
Now
consider
this
,
ye
that
forget
God
,
lest
I
tear
you
in
pieces
,
and
there
be
none
to
deliver
.
This
therefore
is
matter
of
sad
admonition
to
every
impenitent
sinner
,
that
goes
on
fearless
in
any
course
of
evill
,
immediately
to
stop
in
his
march
,
to
returne
be
times
:
lest
if
he
deferre
,
Gods
judgments
fall
heavily
upon
him
,
seise
him
and
carry
him
to
that
place
of
torment
,
for
then
there
is
no
possible
escaping
.
23.
Whoso
offereth
praise
,
glorifieth
me
;
and
to
him
that
disposeth
his
way
{untranscribed Hebrew}
ordereth
his
conversation
aright
,
will
I
shew
the
salvation
of
God
.
Whereas
on
the
other
side
,
the
Christian
duties
required
,
v.
14.
Repentance
,
and
charity
,
&c.
and
the
orderly
spending
of
these
few
dayes
of
our
life
in
this
world
,
are
,
beyond
all
the
sacrifices
of
the
Law
,
an
eminent
means
of
glorifying
God
,
and
providing
for
the
present
blisse
,
and
eternal
salvation
of
our
souls
.
Annotations
on
Psalm
L.
V.
3.
Shall
come
]
The
notion
of
Gods
coming
must
here
first
be
established
,
{untranscribed Hebrew}
as
that
on
which
the
due
interpretation
of
the
whole
Psalm
depends
.
The
coming
of
God
ordinarily
signifies
in
Scripture
any
judicial
proceeding
of
his
,
Gods
punishments
and
vengeance
on
his
enemies
(
see
Psal
.
xviii
.
note
d
.
)
But
this
Psalm
seems
peculiarly
to
look
forward
to
the
times
of
the
Messias
,
and
so
to
denote
some
coming
of
his
.
The
Chaldee
applies
it
to
the
{untranscribed Hebrew}
the
day
of
the
great
judgment
.
But
this
phrase
,
I
suppose
,
may
be
taken
in
some
latitude
,
in
that
Paraphrast
,
not
to
denote
the
last
judgment
(
though
thus
De
Civit
.
l.
xx
.
c
.
xxiv
.
S.
Augustine
will
have
this
Psalm
understood
,
de
judicio
Dei
novissimo
,
of
the
last
judgment
of
God
)
but
as
their
Paraphrase
on
v.
2.
seems
to
interpret
it
,
some
great
destruction
that
was
to
be
wrought
in
the
{untranscribed Hebrew}
beginning
of
the
creation
of
the
age
;
meaning
,
I
suppose
,
by
the
age
,
the
age
of
the
Messias
,
which
,
as
't
is
there
said
,
was
to
come
out
of
Sion
,
which
is
not
applicable
to
any
other
age
but
that
.
Now
there
be
three
comings
of
Christ
exprest
in
the
Scripture
.
The
first
in
humility
,
by
his
being
born
in
our
flesh
;
the
last
in
glory
,
for
the
judging
of
the
whole
world
in
the
day
of
the
universal
doom
:
And
a
middle
coming
,
which
was
not
to
be
corporall
,
but
spiritual
,
a
mighty
work
wrought
in
the
world
by
the
power
of
that
spirit
which
raised
Jesus
from
the
dead
,
beginning
in
a
terrible
vengance
upon
his
crucifiers
,
the
notable
destruction
of
the
Jewish
Temple
,
and
of
Jerusalem
,
and
so
of
the
Mosaical
worship
,
and
the
Judaical
politie
,
and
proceeding
to
the
propagation
of
the
Christian
faith
to
all
the
world
;
wherein
were
many
glorious
acts
of
Gods
power
and
mercy
,
and
are
all
together
oft
stiled
in
Scripture
the
coming
of
Shilo
,
of
the
desire
of
all
nations
,
of
the
kingdome
of
God
,
of
the
son
of
man
,
of
Christ
,
(
see
note
on
Mat
.
xvi
.
o
.
xxiv
.
b
.
Joh
.
xxi
.
b
.
)
And
this
is
it
to
which
this
Psalm
most
signally
seems
to
belong
,
(
as
also
Psal
.
xcvi
.
10
,
11
,
12
,
13.
)
and
conteins
these
several
stages
or
branches
of
it
:
1.
the
terrible
manner
of
this
his
coming
,
v.
3.
2ly
the
formality
of
it
,
a
judicature
used
in
it
,
v.
4.
3ly
the
preservation
and
rescue
of
the
believing
Jews
out
of
the
common
ruine
,
v.
5
,
6.
4ly
the
rejection
of
legal
worship
,
of
sacrifices
of
beasts
,
v.
8
,
9
,
10
,
11
,
12
,
13.
5ly
the
establishing
of
the
Christian
service
,
the
spiritual
oblation
of
prayer
and
thanksgiving
,
v.
14
,
15.
and
lastly
,
the
destruction
of
the
impenitent
Jews
,
which
having
received
the
Law
of
God
,
and
entred
into
Covenant
with
him
,
would
not
yet
be
reformed
by
Christs
preaching
,
v.
16.
&c.
to
the
end
.
V.
3.
Silence
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
hath
several
significations
.
But
that
which
is
most
agreeable
to
this
place
,
is
that
of
doing
nothing
,
being
idle
,
delaying
,
tarrying
,
as
applied
to
the
actions
,
not
the
speech
only
.
So
2
Sam
.
xix
.
10.
{untranscribed Hebrew}
is
best
rendred
,
Why
do
you
deferre
or
delay
to
bring
back
the
King?
{untranscribed Hebrew}
,
say
the
LXXII
.
Why
are
you
silent
?
in
that
other
notion
applied
to
the
tongue
:
but
the
Chaldee
{untranscribed Hebrew}
is
a
word
which
belongs
to
the
actions
,
as
well
as
words
;
the
learned
Schindler
there
renders
it
,
cessatis
,
cunctamini
,
deferre
or
delay
.
The
Syriack
there
renders
it
{untranscribed Hebrew}
from
{untranscribed Hebrew}
,
whence
is
{untranscribed Hebrew}
,
and
the
participle
{untranscribed Hebrew}
which
hath
that
signification
among
others
,
of
cessavit
,
moratus
,
tardatus
fuit
,
and
is
by
the
Latine
translator
rightly
rendred
haesitatis
:
and
so
the
Arabick
appears
there
to
understand
it
.
And
so
the
context
inforces
by
another
phrase
,
used
there
in
the
same
matter
,
v.
11.
and
12.
Why
,
saith
he
,
are
ye
{untranscribed Hebrew}
last
to
bring
back
the
King
?
i
.
e
.
very
backward
and
dilatory
.
So
the
Arabick
expresses
that
also
,
Why
do
you
deferre
or
neglect
?
And
so
Psal
.
xxviii
.
1.
the
sense
carries
it
,
{untranscribed Hebrew}
do
not
deferre
or
neglect
to
answer
me
;
neglect
me
not
,
saith
the
Arabick
.
And
thus
't
will
best
be
rendred
here
,
Our
God
shall
come
and
not
delay
:
not
neglect
,
saith
the
Arabick
,
as
in
the
place
of
Samuel
.
And
the
Chaldee
{untranscribed Hebrew}
&c.
which
though
it
may
signifie
shall
not
keep
silence
,
yet
it
is
also
not
deferre
,
or
delay
,
and
so
is
determined
here
by
the
remainder
of
their
paraphrase
{untranscribed Hebrew}
to
worke
vengeance
for
his
people
.
So
the
Jewish
Arab
.
{untranscribed Hebrew}
and
shall
not
withhold
or
refrain
from
it
.
And
thus
the
phrase
seems
to
be
made
use
of
,
and
interpreted
by
the
Apostle
,
Heb
.
x
.
37.
{untranscribed Hebrew}
,
he
will
come
,
and
not
delay
,
or
tarry
,
i
.
e
.
he
will
certainly
come
.
Which
I
suppose
to
be
the
reason
of
the
learned
Castellio's
rendring
this
place
,
veniet
Deus
noster
sine
dubio
,
Our
God
shall
come
without
doubt
;
the
coming
and
not
delaying
]
being
all
one
with
his
[
certain
coming
.
]
The
word
{untranscribed Hebrew}
is
again
used
v.
21.
and
rendred
by
the
Chaldee
{untranscribed Hebrew}
I
stayed
or
expected
,
that
thou
mightest
repent
;
which
is
a
full
proof
of
this
notion
of
the
word
for
delaying
.
Where
the
Jewish
Arab
reads
,
as
here
,
I
withheld
from
thee
,
adding
,
{untranscribed Hebrew}
delaying
.
V.
11.
Wild
beasts
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
beast
,
the
Lxxii
.
seem
to
read
{untranscribed Hebrew}
beauty
,
and
render
it
{untranscribed Hebrew}
,
and
the
Latine
pulchritudo
,
the
Chaldee
{untranscribed Hebrew}
the
cocke
of
the
wood
(
whose
feet
stand
on
the
earth
,
and
his
head
touches
the
heaven
)
of
which
Elias
Levita
in
his
Thisbi
,
p.
273.
taking
notice
,
addes
{untranscribed Hebrew}
this
is
a
new
thing
,
not
without
reason
expressing
his
wonder
at
their
rendring
:
but
the
Syriack
is
clear
{untranscribed Hebrew}
and
the
beast
.
The
Fifty
First
Psalm
.
TO
the
chief
Musitian
,
A
Psalm
of
David
,
when
Nathan
the
Prophet
had
come
{untranscribed Hebrew}
came
unto
him
,
after
he
had
gone
in
to
Bathsheba
.
The
fifty
first
Psalm
was
composed
by
David
,
after
the
commission
of
those
many
sins
in
the
matter
of
Uriah
,
2
Sam
.
xi
.
when
by
Nathan
the
Prophet
his
message
to
him
from
God
,
he
was
brought
to
a
due
humiliation
for
them
,
which
he
exprest
in
this
penitential
Psalm
;
and
to
make
it
the
more
publick
,
to
remove
the
scandal
of
so
many
notorious
sins
,
he
commited
it
to
the
prefect
of
his
Musick
to
be
solemnly
sung
.
1.
Have
mercy
upon
me
,
O
God
,
according
to
thy
mercy
,
or
benignity
{untranscribed Hebrew}
loving
kindness
:
according
to
the
multitude
of
thy
commiserations
{untranscribed Hebrew}
tender
mercies
blot
out
my
transgressions
.
O
thou
Father
of
all
mercies
and
compassions
,
permit
me
,
thy
most
unworthy
servant
,
foully
guilty
of
many
horrid
crimes
,
to
make
mine
humblest
approach
to
thee
;
and
out
of
the
riches
of
thy
benignity
,
out
of
the
abundance
of
thy
melting
compassions
to
those
that
are
in
the
greatest
distresses
,
be
thou
gratiously
pleased
to
look
upon
me
,
to
be
atoned
and
reconciled
toward
me
.
2.
Wash
me
throughly
from
mine
iniquity
and
cleanse
me
from
my
sin
.
O
let
not
any
the
least
of
these
crimes
,
that
I
have
been
guilty
of
in
this
matter
,
be
permitted
to
appear
in
thy
sight
,
or
rise
up
in
judgment
against
me
;
but
seal
me
thy
perfect
pardon
for
every
one
of
them
.
3.
For
I
acknowledge
my
transgressions
,
and
my
sin
is
continually
{untranscribed Hebrew}
ever
before
me
.
For
I
doe
most
willingly
confesse
,
that
I
have
committed
,
in
the
compassing
of
one
carnal
pleasure
,
many
horrid
and
odious
sins
.
These
are
a
perpetual
terror
to
my
conscience
,
an
amazing
prospect
continually
outfacing
and
tormenting
me
.
4.
To
thee
,
to
thee
only
.
Against
thee
only
have
I
sinned
,
and
done
this
evil
in
thy
sight
;
that
thou
mightest
be
justified
in
thy
doings
.
when
thou
speakest
,
and
overcome
.
be
a.
clear
when
thou
conten●est
.
judgest
.
And
though
the
dignity
and
office
wherein
thou
hast
placed
me
over
thy
people
,
leave
me
not
liable
to
any
humane
process
or
judicature
among
men
;
yet
am
I
most
sadly
culpable
and
liable
to
vengeance
from
thee
the
pure
God
of
heaven
,
the
transcendent
Ruler
over
all
the
Kings
of
the
earth
.
Thou
mayest
most
justly
proceed
against
me
,
as
against
the
most
criminous
rebell
,
indite
me
,
and
arraign
me
of
adultery
,
drunkenness
,
and
murther
also
:
and
what
ever
suite
thou
wagest
against
me
,
thou
art
sure
to
cast
me
;
whatsoever
vengeance
thou
exactest
to
be
inflicted
on
me
,
I
must
most
deservedly
and
inevitably
fall
under
it
.
5.
Behold
,
I
b
.
was
borne
.
shapen
in
iniquity
,
and
in
sin
did
my
mother
conceive
me
.
6.
Behold
,
thou
delightest
in
truth
in
the
reins
.
desirest
c
.
truth
in
the
inward
parts
;
and
in
the
hidden
part
thou
or
makest
me
{untranscribed Hebrew}
shalt
make
me
to
know
wisdome
.
Lord
,
I
am
a
most
polluted
creature
:
the
corruption
of
my
nature
,
the
bare
inclinations
of
my
will
to
any
unlawful
object
ought
in
any
reason
to
be
strictly
watched
,
and
industriously
rejected
by
me
,
and
thy
grace
continually
sollicited
,
to
inable
me
to
overcome
them
,
and
not
in
the
least
degree
favoured
,
or
indulged
,
or
yielded
to
;
when
I
so
well
know
,
that
thou
requirest
purity
of
the
heart
and
affections
,
and
forbiddest
the
very
first
thoughts
of
any
unlawfull
injoyment
,
and
beside
this
revelation
of
thy
will
,
that
I
should
thus
keep
my selfe
pure
,
art
pleased
to
grant
me
thy
grace
to
make
me
inwardly
sensible
of
this
part
of
my
duty
:
and
this
is
a
great
inhauncing
of
my
sin
,
committed
against
all
these
obligations
.
7.
Purge
me
with
hyssope
,
and
I
shall
be
clean
:
wash
me
,
and
I
shall
be
whiter
than
snow
.
Lord
,
be
thou
pleased
to
absolve
me
,
and
solemnly
to
declare
and
seal
to
me
thy
reconciliation
,
after
the
same
manner
so
the
Chald
.
as
the
priest
is
wont
to
do
,
when
upon
the
unclean
thing
he
sprinkles
water
mixed
with
the
ashes
of
an
heifer
,
and
of
cedar
wood
,
and
of
hyssop
,
and
of
scarlet
,
Lev
.
xiv
.
6
,
7.
Num
.
xix
.
6.
the
solemn
ceremony
for
the
purification
of
sin
,
v.
9.
and
whereby
the
blood
of
the
lamb
of
God
,
the
death
of
the
Messias
,
was
praefigured
:
and
then
I
shall
again
be
restored
to
that
blessed
state
,
from
which
I
have
so
sadly
fallen
by
my
outragious
miscarriages
.
8.
Make
me
to
hear
joy
and
gladness
;
that
the
bones
which
thou
hast
broken
may
rejoyce
.
I
am
in
a
most
sad
and
wretched
condition
;
thy
just
displeasure
and
wrath
for
my
sins
,
as
long
as
it
continues
over
me
,
is
the
setting
my
soul
upon
the
torture
,
my
own
conscience
being
the
executioner
under
thee
:
O
be
thou
pacified
and
reconciled
toward
me
,
and
it
shall
be
the
joyfullest
news
that
ever
came
to
any
poor
tortured
suppliants
ears
,
when
he
is
taken
off
from
the
rack
,
and
all
his
bones
set
,
and
restored
to
ease
again
.
9.
Hide
thy
face
from
my
sins
,
and
blot
out
all
mine
iniquities
.
Lord
,
pardon
my
sins
,
and
return
to
thy
wonted
favour
toward
me
.
10.
Create
in
me
a
clean
heart
,
O
God
,
and
renew
a
right
spirit
within
me
.
I
have
sadly
fallen
from
my
wonted
purity
and
sincerity
;
Lord
,
by
the
good
work
of
thy
grace
upon
my
heart
,
restore
me
to
it
again
,
and
renew
me
inwardly
and
throughly
,
my
very
thoughts
as
well
as
my
actions
,
that
I
never
fall
into
the
least
beginning
of
any
such
pollution
again
.
11.
Cast
me
not
away
from
thy
presence
;
and
take
not
thy
holy
spirit
from
me
.
Lord
,
it
is
just
with
thee
to
reject
me
from
all
spiritual
commerce
and
communication
with
thee
,
who
have
resisted
thy
spirit
,
and
wasted
my
soul
by
so
many
wilful
commissions
against
thee
;
just
that
thou
shouldest
withdraw
thy
grace
,
to
which
I
have
done
such
despite
:
O
do
not
thou
thus
severely
punish
me
,
by
withdrawing
that
which
now
more
than
ever
I
stand
in
need
of
.
12.
Restore
unto
me
the
joy
of
thy
salvation
,
and
uphold
me
with
thy
free
spirit
.
Without
thy
help
and
aids
I
am
utterly
unable
to
get
out
of
this
broken
condition
;
the
free
and
voluntary
assistances
of
thy
spirit
are
so
perfectly
necessary
to
me
,
that
I
can
never
think
a
good
thought
,
make
the
least
attempt
toward
recovering
the
purity
from
whence
I
am
fallen
,
without
them
:
O
be
thou
pleased
to
restore
them
to
me
,
and
thereby
to
support
and
establish
me
.
13.
Then
will
I
teach
transgressors
thy
wayes
,
and
sinners
shall
be
converted
unto
thee
.
And
this
thy
exceeding
mercy
to
a
sinner
,
so
sadly
laps'd
,
may
be
a
means
to
bring
wicked
livers
home
to
repentance
,
I
shall
be
able
to
incourage
them
to
return
,
by
proclaiming
mine
own
success
,
who
have
fallen
as
sadly
as
any
of
them
can
have
done
.
And
being
thus
incouraged
by
my
example
and
experience
,
many
,
I
doubt
not
,
by
the
assistance
of
thy
grace
,
shall
be
brought
home
to
thy
service
,
and
the
practice
of
the
duties
of
new
life
.
14.
Deliver
me
from
blood-guiltiness
,
O
God
,
thou
God
of
my
salvation
,
and
my
tongue
shall
sing
aloud
of
thy
righteousness
.
Oh
,
that
sin
of
murther
is
an
horrid
and
crying
sin
,
of
a
black
and
deep
dy
;
and
though
mine
own
hands
have
not
been
polluted
with
it
,
yet
my
conscience
assures
me
the
guilt
of
the
murther
of
Uriah
lies
on
me
,
who
projected
and
contrived
it
by
others
:
O
thou
blessed
Lord
,
from
whom
all
my
deliverance
must
come
,
be
thou
pleased
to
deliver
me
from
this
one
,
as
from
those
other
soul
Commissions
,
and
it
will
be
most
joyful
news
to
me
,
and
with
the
greatest
exultation
of
heart
shall
I
proclaim
thy
abundant
mercies
to
me
.
15.
O
Lord
,
open
thou
my
lips
,
and
my
mouth
shall
shew
forth
thy
praise
.
This
work
of
grace
from
thee
shall
set
my
lips
wide
open
,
in
praising
and
magnifying
thee
.
16.
For
thou
desirest
not
sacrifice
,
that
I
should
give
{untranscribed Hebrew}
else
would
I
give
it
:
thou
delightest
not
in
burnt-offerings
.
't
is
not
any
the
richest
hecatombe
or
most
chargeable
oblation
for
my
sin
,
that
thou
expectest
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
.
'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
finde
a
welcome
and
hospitable
reception
.
18.
Do
good
in
thy
good
pleasure
to
Sion
:
build
thou
the
walls
of
Jerusalem
.
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
wilfull
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
.
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
ac●epted
by
thee
.
Annotations
on
Psalm
LI
.
V.
4.
Clear
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
is
ordinarily
rendred
mundus
fuit
,
clean
,
or
clear
,
or
pure
;
and
so
the
Chaldee
takes
it
here
,
and
renders
it
by
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
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
,
{untranscribed Hebrew}
,
and
overcome
;
and
thus
the
Apostle
takes
it
from
them
,
Rom
.
iii
.
4.
and
the
Syriack
there
renders
that
of
the
Apostle
by
{untranscribed Hebrew}
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
{untranscribed Hebrew}
,
overcome
in
the
fuite
or
contention
,
(
so
{untranscribed Hebrew}
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
{untranscribed Hebrew}
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
,
{untranscribed Hebrew}
{untranscribed Hebrew}
that
thou
mightest
be
justified
—
This
,
See
Paul
.
Fagius
in
Exod
.
22.
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
{untranscribed Hebrew}
to
thee
,
{untranscribed Hebrew}
to
thee
only
,
and
{untranscribed Hebrew}
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
Bathshebah
,
and
especially
against
Uriah
,
whom
he
had
caused
to
be
made
drunk
,
and
afterwards
slain
,
and
in
the
next
verse
confesseth
the
guilt
of
his
bloud
,
and
therefore
must
not
be
understood
,
saith
Chrysostome
,
as
if
he
said
,
{untranscribed Hebrew}
,
that
he
had
not
wronged
Uriah
;
yet
could
not
he
be
impleaded
or
judged
by
man
for
this
,
but
only
by
God
:
{untranscribed Hebrew}
,
saith
Chrysostome
,
Tom
.
1.
p.
709.
l.
8.
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
{untranscribed Hebrew}
{untranscribed Hebrew}
is
not
{untranscribed Hebrew}
,
but
{untranscribed Hebrew}
a
note
of
consequence
only
)
{untranscribed Hebrew}
that
thou
mightest
be
justified
in
thy
sayings
,
or
doings
,
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
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
{untranscribed Hebrew}
I
am
thus
liable
to
thee
only
,
to
none
else
but
thee
;
{untranscribed Hebrew}
,
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
putrest
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
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
from
{untranscribed Hebrew}
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
goe
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
{untranscribed Hebrew}
,
i
.
e
.
in
pleading
or
contending
(
so
the
word
{untranscribed Hebrew}
signifies
in
the
Hellenists
dialect
,
see
note
on
Rom
.
iii
.
b
.
)
and
not
as
the
Latine
,
more
to
the
word
than
idiome
,
render
it
,
cum
judicaris
;
when
thou
art
judged
.
And
so
the
Syriack
render
it
{untranscribed Hebrew}
from
{untranscribed Hebrew}
,
which
both
in
Hebrew
and
Syriack
signifies
to
contend
in
judicature
,
to
plead
,
and
not
only
or
so
frequently
to
judge
.
And
so
the
sense
both
here
,
and
to
the
Romans
best
bears
:
here
,
for
being
justified
in
the
forensick
sense
,
as
that
is
opposed
to
condemned
,
doth
more
properly
belong
to
the
litigants
,
or
persons
that
contend
in
judgment
,
than
to
the
judge
,
and
so
to
be
cleared
also
;
but
most
necessarily
so
it
is
in
the
reciting
these
words
to
the
Romans
,
where
he
that
is
said
to
overcome
,
must
necessarily
be
one
of
the
contendents
,
and
not
the
Judge
:
And
accordingly
that
which
the
text
is
there
brought
to
prove
is
,
Let
God
be
true
,
and
every
man
a
liar
:
where
God
and
man
being
supposed
to
have
a
controversie
,
in
like
manner
as
Mich
.
vi
.
2.
and
so
brought
in
as
pleaders
or
contendents
(
and
not
as
a
judge
and
a
delinquent
)
the
verdict
is
given
on
Gods
side
,
(
Let
God
be
true
,
which
is
a
pronouncing
that
God
is
true
,
a
clearing
or
justifying
God
)
and
against
man
,
who
is
pronounced
a
liar
,
and
so
this
text
verified
,
God
is
justified
and
cleared
,
or
overcomes
in
lite
,
in
the
supposed
matter
of
debate
between
them
;
{untranscribed Hebrew}
,
saith
Tom
.
1.
p.
709.
l.
22.
Chrysostome
,
the
business
being
debated
and
brought
before
a
judicature
between
God
and
me
.
V.
5.
Shapen
]
For
the
understanding
of
this
verse
3.
things
must
be
observed
.
1.
What
is
meant
by
the
two
verbs
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
.
The
former
of
them
,
from
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
which
signifies
sorrow
or
labour
,
but
especially
that
of
the
woman
in
travail
,
signifies
the
birth
of
a
childe
;
and
so
is
rendred
by
the
Chaldee
{untranscribed Hebrew}
I
was
born
,
(
and
though
the
Syriack
{untranscribed Hebrew}
from
{untranscribed Hebrew}
venter
,
may
signifie
conception
or
carrying
in
the
womb
,
and
so
may
agree
with
the
LXXII
.
{untranscribed Hebrew}
,
and
the
Latine
conceptus
sum
,
I
was
conceived
;
yet
it
signifies
bringing
forth
also
.
)
So
Isa
.
Liv
.
1.
{untranscribed Hebrew}
travailing
with
childe
is
but
the
explication
of
{untranscribed Hebrew}
going
before
,
bearing
or
bringing
forth
the
childe
.
So
Jer
.
iv
.
31.
I
heard
the
voice
{untranscribed Hebrew}
as
of
one
that
travaileth
or
bringeth
forth
;
and
frequently
elsewhere
.
And
so
't
is
best
here
to
be
rendred
,
I
was
born
,
or
brought
forth
.
And
the
vulgar
Latine
,
that
reads
otherwise
,
hath
made
a
gross
tautologie
,
Conceptus
sum
,
&
concepit
me
—
I
was
conceived
,
and
my
mother
conceived
me
;
which
even
those
Antients
that
follow
them
saw
necessary
to
avoid
.
Then
for
the
latter
,
it
is
from
{untranscribed Hebrew}
incaluit
,
{untranscribed Hebrew}
and
is
ordinarily
taken
for
the
act
of
conception
(
see
Gen.
xxx
.
38
,
39
,
41.
)
and
cannot
reasonably
be
applyed
to
that
of
cherishing
in
the
womb
after
conception
,
as
some
would
have
it
.
And
so
that
is
the
meaning
of
the
verbs
,
I
was
born
,
or
brought
forth
into
the
world
,
and
not
only
so
,
but
even
conceived
by
my
mother
in
iniquity
,
and
in
sin
:
and
accordingly
in
Psal
.
cxix
.
Bas
.
ed
:
p.
522.
S.
Hilary
,
that
with
the
vulgar
reads
in
the
first
place
conceptus
sum
,
I
was
conceived
,
reads
in
the
latter
,
peperit
me
mater
,
my
mother
brought
me
forth
:
and
so
doth
de
Poen
.
l.
1.
c
.
11.
S.
Ambrose
also
.
Secondly
then
,
for
the
conjunction
of
the
verbs
and
nouns
,
or
the
notion
of
his
being
born
and
even
conceived
in
sin
,
instead
of
setting
down
the
surmises
of
some
modern
Interpreters
,
it
will
not
be
amiss
to
inquire
,
what
the
antient
Fathers
of
the
Church
have
said
.
And
herein
we
shall
finde
,
that
they
have
with
some
,
though
but
small
,
variety
delivered
themselves
.
For
as
most
of
them
have
lookt
on
it
as
a
Text
whereby
to
confirme
the
Catholick
doctrine
concerning
Original
sin
,
so
one
of
them
being
prest
with
it
by
hereticks
for
the
maintenance
of
a
foule
error
,
hath
been
thought
to
interpret
it
otherwise
.
S.
Paul
the
Apostle
tells
us
of
the
hereticks
of
the
first
times
,
(
the
abominable
Gnosticks
)
that
they
interdicted
marriages
,
1
Tim
.
iv
.
3.
The
same
heresy
,
saith
Irenaeus
,
l.
1.
c
.
30.
was
continued
and
propagated
first
by
Saturninus
and
Marcion
,
then
by
the
Encratitae
or
followers
of
Tatianus
.
Now
for
the
confirming
of
this
their
interdict
,
they
affirmed
that
none
could
be
saved
but
unmarried
or
single
men
and
women
,
saith
Epiphanius
;
{untranscribed Hebrew}
,
saith
Clemens
,
Strom
.
l.
iii
.
that
generation
was
simply
an
accursed
thing
;
{untranscribed Hebrew}
,
saith
Irenaeus
l.
1.
31.
that
marriage
was
pollution
or
corruption
,
and
fornication
:
and
they
brought
several
places
of
Scripture
to
prove
this
,
(
most
of
them
those
very
texts
that
are
brought
from
the
Old
Testament
to
affirm
the
doctrine
of
our
corruption
of
nature
)
and
among
them
this
of
the
Psalmist
,
In
sin
hath
my
mother
conceived
me
.
These
their
objections
are
toucht
on
by
Strem
.
l.
iii
.
ed.
Sylburg
.
p.
201.
Clemens
Al●xandrinus
,
and
the
account
he
gives
of
them
is
by
the
learned
Author
of
the
Pelagian
History
,
l.
11.
par
.
1.
p.
160.
interpreted
as
an
evidence
Clementem
non
satis
intellexisse
,
that
Clement
did
not
sufficiently
understand
the
doctrine
of
Original
sin
.
For
having
applied
the
Psalmists
words
of
mater
mea
,
my
mother
,
to
Eve
,
the
mother
of
all
living
,
(
a
sense
which
Aben
Ezra
cites
from
some
of
the
Jews
{untranscribed Hebrew}
&c.
some
say
Eve
is
hereby
understood
,
who
did
not
bear
till
after
she
had
sinned
)
he
addes
,
{untranscribed Hebrew}
,
and
if
he
were
conceived
in
sin
,
yet
he
was
not
himself
in
sin
,
nor
indeed
was
he
himself
sin
.
And
somewhat
less
obscurely
some
few
lines
before
,
(
on
occasion
of
the
words
of
Job
,
There
is
none
pure
from
filthiness
,
though
he
be
but
one
day
old
)
he
hath
these
words
,
{untranscribed Hebrew}
〈◇〉
·
Let
them
tell
us
where
the
new
born
childe
did
fornicate
,
or
how
that
which
hath
acted
nothing
is
fallen
under
the
curse
of
Adam
.
Instead
of
a
larger
examination
of
his
words
(
which
indeed
have
too
much
of
obscurity
in
them
,
to
be
a
testimony
of
much
force
to
prejudice
or
establish
a
point
of
doctrine
)
this
one
consideration
may
,
I
suppose
,
suffice
,
that
being
not
there
ingaged
by
his
businesse
in
hand
to
give
the
full
interpretation
of
that
place
,
any
farther
than
was
usefull
to
refute
the
objectors
before
him
,
the
Pseudonymous
Gnosticks
and
Encratites
,
it
cannot
be
just
any
farther
to
extend
his
words
,
than
the
refuting
of
them
makes
it
reasonable
to
extend
them
:
viz.
first
,
that
by
his
mothers
conceiving
him
in
sin
,
he
meant
not
his
immediate
mother
,
as
if
her
conception
were
an
act
of
sin
in
her
,
(
which
indeed
had
been
for
the
Encratites
turne
,
who
detested
generation
as
sinfull
,
and
so
condemned
marriage
)
but
rather
Eve
,
who
had
sinned
before
she
conceived
Cain
,
and
so
all
mankinde
after
her
were
conceived
in
sin
.
Secondly
,
that
as
by
his
{untranscribed Hebrew}
conception
and
birth
,
his
mother
commited
no
sin
in
conceiving
him
,
so
neither
the
childe
it selfe
being
conceived
committed
any
fault
.
Thirdly
,
that
neither
doth
any
childe
of
Adam
,
by
the
bare
pollution
of
birth
,
fall
into
that
accursed
state
wherein
the
Encratites
thought
Adam
to
be
involved
,
and
all
that
were
propagated
from
him
by
generation
,
and
thereupon
profest
to
detest
generation
and
marriage
.
For
this
was
one
special
part
of
the
heresy
of
these
Encratites
,
that
Adam
was
certainly
damned
,
{untranscribed Hebrew}
,
they
resist
Adams
salvation
,
saith
Irenaeus
l.
1.
c
.
30.
31.
and
consequent
to
that
,
that
his
sin
being
imputed
(
as
they
had
learnt
from
the
Orthodoxe
)
to
all
his
posterity
,
the
same
damnation
devolved
upon
all
,
and
that
all
that
were
thus
born
,
had
not
only
some
sinfull
corruption
born
with
them
,
but
were
themselves
{untranscribed Hebrew}
in
sin
,
i
.
e
.
either
guilty
of
some
actual
sin
,
by
being
begotten
(
as
his
question
{untranscribed Hebrew}
;
imports
)
or
else
were
spread
all
over
with
nothing
but
sin
,
(
in
a
sense
somewhat
proportionable
to
that
of
the
Pharisees
of
him
that
was
born
blind
,
Joh
.
ix
.
34.
Thou
wert
altogether
born
in
sins
)
and
{untranscribed Hebrew}
themselves
sin
in
the
abstract
,
and
nothing
but
sin
.
Now
none
of
these
would
that
learned
Father
allow
to
be
conclusible
from
these
texts
;
but
on
the
contrary
he
thinks
it
most
ridiculous
,
that
either
the
child
should
be
said
to
sin
,
or
that
every
child
should
be
said
to
be
thus
wholly
immerst
in
sin
,
as
to
be
himselfe
sin
,
and
nothing
else
,
when
yet
he
hath
committed
no
sin
,
or
that
the
{untranscribed Hebrew}
the
curse
of
Adam
(
not
in
Origens
sense
,
Contra
Cels
.
l.
iv
.
where
he
saith
{untranscribed Hebrew}
,
the
curse
of
Adam
is
the
common
curse
of
all
,
but
in
the
notion
of
the
Encratites
,
as
that
was
,
in
their
opinion
,
certain
damnation
to
Adam
who
committed
it
)
should
fall
on
all
that
ever
were
born
from
him
.
The
falseness
and
ridiculousness
of
which
,
in
all
the
parts
,
may
well
be
granted
,
and
yet
the
doctrine
of
Original
sin
,
as
it
was
believed
by
the
Antients
,
remain
true
,
and
this
text
of
this
Psalm
be
one
testimony
of
it
,
viz.
that
though
Adam
sinned
,
and
thereby
lost
the
image
of
God
,
in
which
he
was
created
,
deforming
it
into
Satans
image
,
whose
temptations
he
hearkened
to
;
and
though
this
he
did
,
as
a
common
Father
,
&
representative
of
all
mankind
,
and
so
in
him
all
his
posterity
were
concluded
under
the
breach
and
penalty
of
the
first
Covenant
,
and
all
being
begotten
after
the
Image
of
laps'd
Adam
,
were
begotten
in
a
corrupt
,
polluted
sinfull
state
,
and
had
many
sad
effects
of
Adams
fall
connatural
,
and
born
with
them
;
yet
Christ
was
given
for
all
,
and
by
that
gift
,
first
Adam
himself
was
redeemed
from
so
much
of
the
curse
belonging
to
sin
,
as
concerned
his
eternal
state
,
and
so
also
all
others
of
his
posterity
,
that
did
not
by
their
own
actual
and
habitual
sins
and
impenitence
(
their
redemption
notwithstanding
)
bring
down
that
curse
upon
them
.
That
this
doctrine
of
Original
sin
,
as
it
was
maintained
against
Pelagius
,
is
very
remote
from
the
Doctrine
of
the
Encratites
,
is
most
certain
and
visible
,
and
cannot
be
doubted
by
any
.
The
Encratites
thought
generation
could
not
be
without
sin
,
that
Adam
was
damned
,
and
all
were
born
heirs
apparent
to
that
curse
,
and
so
detested
generation
and
marriage
:
but
the
doctrine
of
Original
sin
supposes
marriage
to
be
honourable
,
and
that
the
conjugal
bed
may
be
kept
pure
and
undefiled
,
and
that
neither
is
sin
committed
by
the
parents
in
begetting
,
nor
by
the
child
which
is
begotten
;
and
though
the
childe
be
borne
in
sin
,
after
the
image
of
laps'd
and
sinfull
parents
,
yet
allows
a
medicine
as
universal
as
the
disease
,
and
so
acknowledges
this
corruption
of
our
nature
not
only
reconcileable
with
,
but
useful
and
contributive
to
our
eternal
good
.
And
this
Clemens
in
that
place
seems
to
acknowledge
,
and
to
make
another
part
of
his
answer
to
those
Hereticks
:
for
having
mentioned
{untranscribed Hebrew}
,
the
first
incitations
,
which
proceed
from
our
natural
corrupt
state
,
and
those
as
{untranscribed Hebrew}
impieties
,
or
aversions
from
God
,
{untranscribed Hebrew}
,
in
respect
of
which
we
are
ignorant
of
God
,
(
which
shews
him
to
be
no
enemy
to
the
doctrine
of
Original
sin
)
he
addes
,
{untranscribed Hebrew}
,
but
if
any
man
in
this
respect
calls
nativity
ill
,
let
him
in
that
other
respect
acknowledge
it
good
,
because
thereby
we
come
to
the
knowledge
of
the
truth
.
In
which
words
he
seems
to
referre
to
the
following
verse
in
this
Psalm
,
Behold
thou
desirest
truth
in
the
inward
parts
,
and
in
the
hidden
part
thou
shalt
make
me
to
know
wisdome
:
]
which
,
by
the
way
,
as
it
is
an
aggravation
of
every
wilfull
actual
sin
committed
by
any
child
of
Adam
,
(
because
though
it
be
committed
in
compliance
with
natural
corruption
,
yet
't
is
in
opposition
to
grace
,
and
the
both
outward
and
inward
directions
of
Gods
Spirit
,
which
were
given
to
mortifie
our
natural
corruption
,
and
to
beget
us
to
a
new
spiritual
life
;
)
so
it
is
full
matter
of
conviction
to
the
Encratites
,
that
generation
and
marriage
is
good
,
and
not
evil
,
because
it
brings
forth
children
to
the
grace
and
mercies
of
Christ
,
to
Baptism
that
foederal
rite
of
receiving
every
the
tenderest
Infant
into
the
Covenant
of
grace
,
whereby
the
original
stain
or
corruption
shall
be
disabled
from
bringing
any
eternal
misery
upon
them
,
that
do
not
call
it
on
themselves
by
those
wilfull
acts
of
sin
,
that
might
have
been
resisted
by
them
,
if
they
had
not
been
foully
wanting
to
themselves
.
Which
consideration
being
so
much
more
proper
to
the
point
which
Clemens
had
in
hand
,
(
the
refuting
of
the
Encratites
)
than
the
insisting
on
the
doctrines
,
and
aggravations
of
original
corruption
,
we
cannot
reasonably
wonder
,
that
he
should
there
confine
his
discourse
to
that
which
was
only
pertinent
(
and
so
he
goes
on
to
shew
grounds
of
mercy
and
pardon
,
from
the
very
nature
of
our
temptations
,
{untranscribed Hebrew}
,
and
the
way
to
contend
and
overcome
in
our
Christian
agones
,
by
S.
Pauls
{untranscribed Hebrew}
,
as
he
reads
it
,
and
{untranscribed Hebrew}
,
subduing
,
and
bringing
under
the
flesh
,
and
not
absteining
wholly
,
but
{untranscribed Hebrew}
,
temperately
using
those
things
which
we
judge
fit
for
us
,
and
so
atteining
the
incorruptible
crown
,
{untranscribed Hebrew}
,
but
so
as
not
to
be
crowned
without
fighting
)
and
not
inlarge
to
that
which
was
more
then
granted
by
his
adversaries
,
with
whom
he
had
then
to
doe
,
even
improved
into
dangerous
heretical
doctrine
:
for
so
Tatianus
having
learnt
from
Scripture
,
and
the
doctrine
of
the
Church
,
and
of
his
teacher
{untranscribed Hebrew}
—
Dial
.
cum
Tryph
.
p.
316.
A.
Justin
Martyr
,
that
by
Adams
fall
all
mankinde
were
ingaged
in
sin
and
death
,
he
thinking
the
act
of
generation
was
the
committing
the
same
fault
that
lay
so
heavy
on
Adam
,
and
by
not
considering
well
the
benefits
of
the
Second
Adam
,
prepared
for
all
that
were
lost
in
the
first
Adam
,
fell
into
a
dislike
and
detestation
of
marriage
and
propagation
;
which
heretical
improvement
of
the
Catholick
doctrine
Clemens
refuting
,
had
no
occasion
,
at
least
necessity
,
to
speak
of
the
true
doctrine
which
was
more
then
granted
by
those
Hereticks
.
This
being
the
only
testimony
out
of
antiquity
which
is
thought
to
be
less
favourable
to
the
doctrine
of
Original
sin
in
general
,
and
particularly
to
the
interpreting
this
text
of
the
Psalmist
to
that
sense
,
I
have
thus
largely
insisted
on
it
.
And
for
the
farther
clearing
of
it
,
shall
adjoyn
the
interpretation
of
S.
Chrysostome
,
which
seems
to
me
to
proceed
in
the
same
way
as
Clements
did
,
but
withall
to
give
us
a
much
more
perspicuous
understanding
of
the
full
designe
of
it
.
Clemens
interpreted
the
mothers
conception
to
be
understood
of
Eve
;
and
so
saith
Tom
.
1.
p.
709.
l.
42.
Chrysostome
,
In
sin
hath
my
mother
—
{untranscribed Hebrew}
—
From
the
beginning
sin
prevailed
,
for
the
transgressing
of
the
commandment
was
before
the
conception
of
Eve
;
for
it
was
after
the
sin
,
and
ejection
from
paradise
,
that
Adam
knew
his
wife
,
and
she
conceived
,
and
brought
forth
Cain
.
This
therefore
was
the
Psalmists
meaning
,
{untranscribed Hebrew}
,
that
sin
prevailing
over
our
first
parents
,
wrought
a
way
and
path
through
mankinde
.
Then
,
whereas
Clemens
indeavours
to
free
the
text
from
favouring
the
Encratites
,
by
shewing
the
good
and
benefits
of
propagation
,
out-weighing
the
evil
that
was
inseparable
from
it
,
and
by
insisting
,
that
as
the
child
new
born
did
not
commit
fornication
,
so
he
fell
not
under
Adams
curse
;
S.
Chrysostome
proceeds
also
on
that
matter
,
but
much
more
perspicuously
,
and
so
,
as
is
visibly
most
agreeable
to
the
Catholick
Doctrine
:
{untranscribed Hebrew}
,
(
{untranscribed Hebrew}
{untranscribed Hebrew}
,
But
by
all
this
we
learn
that
the
act
of
sin
is
not
natural
(
for
if
it
were
we
should
be
free
from
punishment
)
but
that
nature
inclines
to
falling
,
being
disturbed
by
a
tumult
of
passions
:
but
yet
resolution
making
use
of
industry
overcomes
.
Adding
,
in
reference
particularly
to
the
Encratites
,
{untranscribed Hebrew}
,
They
are
therefore
foolishly
mistaken
,
that
suppose
David
to
accuse
marriage
here
,
thus
understanding
those
words
,
I
was
conceived
in
iniquities
(
as
if
his
mother
sinned
,
when
she
conceived
him
;
)
That
is
not
his
meaning
,
but
he
mentions
the
transgression
of
old
committed
by
our
first
fathers
,
and
saith
of
that
,
that
it
was
the
fountain
of
these
streams
.
{untranscribed Hebrew}
,
for
,
saith
he
,
if
they
had
not
sinned
,
they
had
not
undergone
the
punishment
of
death
,
but
not
being
mortal
,
had
been
above
corruption
,
and
then
to
incorruption
apathie
,
absence
of
passions
,
had
been
concomitant
;
and
apathie
being
admitted
,
sin
had
had
no
place
.
{untranscribed Hebrew}
,
But
seeing
they
sinned
,
they
were
delivered
to
corruption
;
being
become
corruptible
they
begat
children
like
themselves
,
and
to
such
,
desires
and
fears
and
pleasures
were
together
consequent
.
Against
these
reason
contends
,
and
if
it
overcomes
,
is
pronounced
or
proclaimed
to
be
rewarded
;
but
if
it
be
overcome
,
it
is
a
debtor
of
shame
,
is
punished
with
reproach
.
Thus
farre
this
holy
Father
in
that
place
,
expresly
giving
us
his
own
opinion
(
and
,
I
suppose
,
sufficiently
clearing
Clements
doctrine
)
in
this
matter
:
that
though
David
impute
not
any
of
his
foule
,
actual
transgressions
to
nature
,
or
the
force
of
Original
sin
,
because
he
had
those
other
aids
from
God
which
might
have
resisted
successfully
,
if
he
had
not
been
wanting
to
himself
;
yet
he
here
mentions
Adams
fall
,
as
the
fountain
of
all
vitious
corrupt
streams
,
as
that
which
shewed
sin
the
way
into
the
world
,
brought
tumultuous
passions
(
which
he
in
Rom
.
vi
.
Hom.
xi
.
elsewhere
calls
{untranscribed Hebrew}
,
a
large
swarme
of
passions
)
together
with
mortality
after
it
,
and
so
an
inclination
and
tendency
in
our
nature
to
stumble
and
fall
:
which
inclination
,
or
{untranscribed Hebrew}
,
is
all
one
with
the
{untranscribed Hebrew}
,
the
first
incitations
from
our
nativity
,
in
Clemens
,
which
he
mentions
as
impieties
,
and
therefore
sins
;
though
,
saith
Chrysostome
,
{untranscribed Hebrew}
reasoning
,
such
discourse
as
a
Christian
is
capable
of
,
and
{untranscribed Hebrew}
resolution
,
with
industry
making
use
of
the
means
that
God
hath
given
us
(
he
addes
elsewhere
{untranscribed Hebrew}
the
spirit
helping
us
Christians
,
in
Rom
.
vi
.
Hom.
xi
.
and
{untranscribed Hebrew}
,
baptism
able
to
mortifie
)
may
not
only
oppose
and
incounter
this
swarme
and
rout
of
passions
,
but
overcome
them
also
.
What
the
Latine
Fathers
thought
of
this
place
is
visible
from
Basil
.
ed.
p.
522.
Hilarie
,
in
his
Enarration
on
Psal
cxix
.
v
.
175.
Vivere
se
in
hac
vita
non
reputat
,
quippe
qui
dixerit
,
Ecce
in
iniquitatibus
conceptus
sum
—
Scit
se
sub
peccati
origine
&
sub
peccati
lege
natum
esse
;
meditationem
autem
legis
Dei
ob
id
elegit
ut
vivat
,
He
accounts
not
himself
to
live
in
this
life
,
as
having
said
,
Behold
I
am
conceived
in
sin
—
He
knows
he
was
born
under
the
beginning
of
sin
(
i
.
e
.
Original
sin
,
for
he
calls
it
elsewhere
,
Ibid
.
p.
50●
.
as
originem
carnis
the
beginning
of
the
flesh
,
so
more
expresly
,
originis
vitium
,
the
vice
of
his
beginning
,
and
peccata
humanae
naturae
,
the
faults
of
his
humane
nature
)
and
under
the
law
of
sin
;
but
he
therefore
chooseth
to
meditate
in
the
law
of
God
,
that
he
may
live
.
And
to
the
same
purpose
†
S.
Ambrose
,
de
Poenit
,
l.
1.
c
.
11.
Omnes
homines
sub
peccato
nascimur
,
quorum
ipse
ortus
in
vitio
est
,
dicente
Dauid
,
Ecce
in
iniquitate
—
All
men
are
born
in
sin
;
our
very
birth
is
in
fault
,
as
David
saith
,
Behold
,
I
was
conceived
in
sin
—
.
And
many
others
concur
to
the
same
sense
,
in
their
Scholia
on
this
Psalm
.
As
for
the
doctrine
it selfe
of
Original
sin
,
as
it
is
founded
on
many
other
places
of
Scripture
,
as
well
as
on
this
,
the
concordant
testimonies
of
the
Antient
Church
are
set
down
at
large
by
the
Author
of
the
Pelagian
Hist
.
l.
11.
Par
.
1.
from
Justine
,
Tatianus
,
Irenaeus
,
Origen
,
Macarius
Hierosolymit
.
and
Macarius
Aegyptius
,
Athanasius
,
Cyrill
of
Jerusalem
,
Basil
,
Gregorie
Nazianzen
,
Chrysostome
,
Leontius
,
Olympiodorus
(
of
the
Greek
Church
;
)
and
from
Tertullian
,
Cyprian
,
Arnobius
,
Reticius
,
Olympius
,
Hilarie
,
Ambrose
,
Optatus
,
Hilarius
Diaconus
,
Hierome
(
of
the
Latine
;
)
as
well
as
from
S.
Augustine
,
and
those
that
followed
him
.
And
adver
.
Haer
.
c
.
xxxiv
.
Vincentius's
words
are
remarkable
,
Quis
ante
prodigiosum
discipulum
ejus
Caelestium
reatu
praevaricationis
Adae
omne
genus
humanum
negavit
astrictum
?
Before
Caelestius
,
Pelagius's
prodigious
scholar
,
who
ever
denied
that
all
mankind
was
bound
by
the
guilt
of
A●ams
sin
?
This
I
suppose
sufficient
to
assure
us
of
the
sense
of
the
Universal
Christian
Church
in
this
Article
.
And
what
from
this
and
the
like
places
of
the
Old
Testament
the
old
Jews
doctrine
was
,
may
be
concluded
from
these
words
of
S.
Chrysostome
,
Tom
.
iii
.
p.
72.
l.
8.
{untranscribed Hebrew}
;
The
reason
of
S.
Pauls
phrase
so
oft
repeated
[
as
by
one
]
Rom
.
v.
was
,
that
when
a
Jew
shall
aske
,
how
the
world
should
be
saved
by
the
well-doing
of
one
,
the
righteousness
of
Christ
;
thou
mightest
be
able
to
say
to
him
,
How
should
the
world
be
condemned
by
one
Adams
sinning
?
By
which
words
of
his
it
appears
,
that
this
doctrine
of
the
whole
worlds
being
under
condemnation
for
the
sin
of
Adam
,
was
such
,
as
he
thought
no
Jew
would
doubt
of
;
for
else
it
could
be
no
fit
means
to
silence
his
objection
against
the
redemption
of
the
whole
world
by
Christ
.
To
this
of
the
Jews
belongs
their
ordinary
style
of
{untranscribed Hebrew}
the
evill
formation
,
(
which
the
C●al●ee
lightly
vary
into
{untranscribed Hebrew}
meaning
our
evil
affections
,
or
concupiscence
)
and
{untranscribed Hebrew}
the
formation
of
sin
,
or
proclivity
to
sin
from
their
frame
or
fabrick
.
So
Eccl.
x
.
1.
{untranscribed Hebrew}
the
flyes
of
death
are
by
the
Chaldee
rendred
{untranscribed Hebrew}
evil
concupiscence
,
which
abiding
at
the
gates
of
the
heart
,
brings
the
cause
of
death
into
the
world
:
and
Psal
.
ciii
.
14.
where
we
read
{untranscribed Hebrew}
our
frame
,
the
Chaldee
have
{untranscribed Hebrew}
the
evil
concupiscence
which
impells
us
to
sin
.
So
Psal
.
cxix
.
70.
{untranscribed Hebrew}
the
figment
of
the
heart
.
So
say
the
Rabbins
,
three
men
subdued
{untranscribed Hebrew}
their
concupiscence
;
Joseph
Gen.
xxxix
.
Boaz
Ruth
iii
.
Phalati
1
Sam
.
xxv
.
44.
Where
by
the
example
of
Joseph
&c.
it
is
evident
,
that
the
desire
of
carnal
forbidden
objects
,
such
as
another
mans
wife
,
is
comprehended
by
them
under
this
style
of
{untranscribed Hebrew}
formation
:
And
this
from
Gen.
viii
.
21.
where
of
the
{untranscribed Hebrew}
imagination
,
or
formation
,
or
figment
of
the
heart
of
man
,
it
is
said
,
that
it
is
{untranscribed Hebrew}
evil
from
the
youth
.
So
in
the
Midras
Tehillem
,
on
Psal
.
xxxiv
.
{untranscribed Hebrew}
&c.
Now
the
evil
figment
is
born
with
a
man
,
and
goes
about
with
him
all
his
dayes
,
as
't
is
said
,
the
imagination
of
mans
heart
is
evil
from
his
youth
;
and
if
it
can
finde
occasion
to
overthrow
him
,
when
he
is
twenty
years
old
,
or
forty
,
or
seventy
,
or
eighty
,
it
will
do
so
.
And
this
the
Tract
.
Succa
fol.
52.
1.
Talmudists
,
saith
Buxtorfe
,
observe
to
be
called
by
seven
names
in
Scripture
:
1
{untranscribed Hebrew}
evil
,
2.
{untranscribed Hebrew}
foreskin
,
3.
{untranscribed Hebrew}
unclean
,
4.
{untranscribed Hebrew}
the
enemy
or
hater
,
5.
{untranscribed Hebrew}
a
stumbling-block
,
6.
{untranscribed Hebrew}
,
a
stone
,
7.
{untranscribed Hebrew}
the
hidden
thing
.
What
they
say
of
these
is
much
of
it
indeed
phansifull
and
Talmudical
,
and
their
writings
are
too
full
of
such
stuff
to
be
here
set
down
.
See
Buxtorf
Lex
.
Rabbin
.
who
farther
referres
the
reader
to
Caphtor
fol.
55.
1.
Cad
.
hahkemach
fol.
35.
2.
Afcat
Rochel
fol.
12.
1.
In
the
forecited
place
of
Succa
they
adde
,
that
{untranscribed Hebrew}
&c.
in
time
to
come
God
shall
bring
the
evil
figment
,
or
evil
concupiscence
,
and
slay
it
before
the
just
and
unjust
;
and
that
as
long
as
the
just
live
,
{untranscribed Hebrew}
they
fight
with
their
concupiscences
,
Berish
.
Rabba
sect
.
9.
Elsewhere
't
is
given
for
a
rule
,
that
this
concupiscence
is
not
{untranscribed Hebrew}
in
that
(
i
.
e
.
the
future
)
world
.
See
Basra
fol.
58.
1.
So
the
question
being
asked
in
Sanhedr
.
fol.
91.
2.
from
what
time
this
evil
figment
obteins
dominion
on
a
man
,
whether
from
time
of
his
birth
,
or
of
his
formation
in
the
womb
;
the
answer
is
,
{untranscribed Hebrew}
from
the
time
of
his
formation
,
&c.
The
like
dispute
is
in
Beresh
.
Rab
.
sect
.
34.
Elsewhere
they
say
,
that
in
the
beginning
't
is
like
a
thred
of
a
spider
,
but
in
the
end
{untranscribed Hebrew}
'tis
like
a
cart-rope
;
and
again
,
that
at
first
it
is
as
a
stranger
,
afterward
as
a
guest
,
and
at
length
{untranscribed Hebrew}
a
Master
of
an
house
.
See
More
Neu
.
par
.
3.
c
.
22.
and
Vaiikra
Rabba
Sect
.
17.
The
beginning
of
{untranscribed Hebrew}
is
sweet
,
{untranscribed Hebrew}
and
the
end
bitter
.
So
R.
Solomon
on
Psal
.
Lxxviii
.
39.
for
the
winde
that
passeth
away
,
and
cometh
not
again
,
reads
{untranscribed Hebrew}
the
evil
figment
hidden
in
the
heart
,
which
{untranscribed Hebrew}
goes
when
a
man
dyes
,
and
returns
not
again
.
And
Midras
Tehill
.
to
avert
the
argument
drawn
from
that
text
against
the
resurrection
of
the
dead
,
sayes
,
{untranscribed Hebrew}
the
evil
figment
is
meant
in
this
place
(
not
the
soule
)
{untranscribed Hebrew}
which
goes
with
a
man
at
the
hour
of
death
,
{untranscribed Hebrew}
and
returns
not
with
him
at
the
hour
of
the
resurrection
of
the
dead
.
So
when
Ps.
xvi
.
3.
there
is
mention
of
the
saints
that
are
in
the
earth
,
Midras
Tehill
.
understands
the
words
,
as
of
those
that
lye
buried
there
,
adding
,
God
calls
not
here
the
righteous
{untranscribed Hebrew}
Saints
till
they
be
buried
in
the
earth
;
{untranscribed Hebrew}
because
the
evil
figment
is
in
a
man
in
this
age
;
and
(
as
it
follows
)
God
doth
not
fully
confide
in
man
,
till
he
be
dead
.
So
Kimchi
on
Ps.
ciii
.
14.
and
Aben
Ezra
on
this
very
verse
of
Psal
.
Li
.
where
he
resolves
the
Psalmists
meaning
to
be
,
that
in
the
hour
of
his
nativity
the
evil
figment
was
planted
in
his
heart
;
and
on
ver
.
10.
that
this
evil
concupiscence
had
drawn
him
to
sin
,
and
therefore
he
prays
to
God
,
that
he
would
help
him
against
the
evil
figment
,
that
he
might
no
more
be
mislead
by
it
,
or
admit
sin
.
To
conclude
,
the
Talmud
it self
tract
.
Berach
.
hath
a
very
sober
and
Orthodox
account
of
this
matter
.
And
so
this
may
suffice
for
the
second
thing
,
the
notion
of
Davids
being
born
and
conceived
in
sin
.
Thirdly
then
,
it
may
be
demanded
,
how
this
mention
of
his
conception
and
birth
in
sin
comes
in
here
?
or
how
it
is
a
fit
ingredient
in
a
penitential
Psalm
,
the
humbling
himself
for
so
many
gross
actual
sins
,
as
he
stood
guilty
of
at
this
time
?
And
the
reason
of
the
doubt
is
,
because
the
sin
of
our
conception
and
birth
,
being
no
act
of
our
own
wills
,
and
yet
farther
a
spring
of
all
our
corrupt
streams
,
a
strong
tendency
to
our
actual
sins
,
the
mention
of
that
might
seem
rather
a
means
of
extenuating
,
than
aggravating
our
actual
guilts
.
To
this
I
answer
,
1.
that
if
Christ
,
the
second
Adam
,
had
not
repaired
the
errors
of
the
first
Adam
,
if
original
corruption
had
inevitably
betrayed
David
to
his
adultery
and
murther
,
&c.
if
he
had
not
had
power
to
resist
his
corrupt
inclinations
,
or
represse
them
from
breaking
out
,
as
they
did
,
into
those
gross
sins
,
there
would
then
be
reason
in
the
objection
.
But
the
doctrine
of
Original
sin
supposes
not
any
such
inevitable
necessity
,
but
on
the
contrary
acknowledges
the
gift
of
Christ
to
be
an
antidote
fully
proportioned
to
the
poison
of
our
nativity
,
and
his
grace
a
sufficient
auxiliarie
to
inable
men
not
only
to
resist
,
but
overcome
temptations
,
and
in
some
degree
to
mortifie
corruptions
.
The
Philosopher
was
said
to
overrule
his
nativity
and
starres
:
and
sure
Davids
divine
Philosophie
had
thus
inabled
him
,
if
he
had
not
sinned
against
grace
and
strength
.
And
so
to
him
that
was
thus
inabled
,
the
consideration
of
his
natural
corruption
could
be
no
competent
matter
of
extenuation
.
The
more
turbulent
his
passions
were
,
the
stronger
his
inclinations
to
sin
,
the
more
he
was
obliged
to
devotion
and
watchfulness
:
the
one
,
constantly
and
frequently
to
pray
for
grace
,
which
he
stood
so
much
in
need
of
;
and
the
other
,
to
imploy
his
utmost
industry
,
not
to
betray
,
but
make
the
best
use
of
those
aids
,
to
secure
him
from
so
visible
and
imminent
a
ruine
.
And
to
this
sense
some
of
the
Antients
understand
the
next
verse
,
Behold
thou
desirest
truth
in
the
inward
parts
,
and
(
as
the
Lxxii
.
read
)
{untranscribed Hebrew}
,
thou
hast
manifested
to
me
the
secret
and
hidden
things
of
thy
wisdome
;
Though
by
nature
I
am
corrupt
and
unclean
,
yet
thou
,
by
thy
special
grace
,
and
revelation
and
communication
of
the
secrets
of
thy
wisdome
,
thy
Christ
unto
me
,
hast
elevated
me
above
that
low
pitch
of
my
natural
corruption
.
And
thus
't
is
not
extraordinary
in
Scripture
for
two
things
to
be
mentioned
one
after
the
other
,
when
the
latter
only
is
principally
intended
,
and
to
the
purpose
;
and
the
former
only
as
it
is
preparative
and
introductory
to
the
latter
.
And
if
this
be
the
meaning
of
the
place
,
then
the
account
is
clear
,
that
the
former
verse
taken
alone
,
as
it
cannot
be
an
extenuation
,
so
neither
need
it
be
lookt
on
as
an
ingredient
in
the
aggravation
of
Davids
present
actual
guilts
;
but
only
as
an
introduction
to
the
latter
verse
,
Gods
divine
revelations
to
him
,
which
were
very
proper
to
aggravate
his
sins
,
as
being
committed
against
special
grace
and
illumination
,
and
so
neither
of
weakness
nor
ignorance
.
But
then
Secondly
,
though
his
natural
inclination
to
sin
were
no
ground
for
the
aggravation
of
his
actual
sins
,
yet
being
not
,
as
hath
been
shewed
,
usefull
for
the
extenuation
of
them
,
it
may
fitly
come
in
to
bear
its
part
in
a
penitential
Psalm
,
eo
ipso
as
it
is
a
sin
,
though
but
of
our
nature
.
For
he
that
is
truly
sensible
,
and
humbled
for
his
grosser
actual
enormities
,
will
,
and
ought
to
confess
to
God
his
lesser
and
inferior
guilts
,
even
his
sins
of
ignorance
and
infirmity
,
and
by
no
means
to
omit
his
natural
corruptions
,
and
all
the
branches
thereof
;
First
,
the
darkness
of
his
understanding
,
Secondly
,
the
unruliness
of
his
affections
,
and
Thirdly
,
the
crookedness
of
his
will
,
the
bending
down
of
that
toward
the
carnal
part
,
and
great
proneness
to
gratifie
it
:
Which
last
,
as
it
differs
very
much
from
the
complacency
of
the
senses
in
their
proper
objects
,
or
the
inclinableness
of
the
flesh
to
that
which
is
prohibited
,
which
were
in
our
first
parents
in
Paradise
(
the
beauty
and
sweetness
of
the
apple
were
then
grateful
to
two
of
their
senses
,
and
fit
to
be
desired
by
them
)
and
therefore
no
sins
;
so
is
it
a
degree
of
aversion
from
God
,
and
so
contrary
to
that
degree
of
love
with
all
the
heart
,
which
is
commanded
us
by
the
Law
,
and
consequently
an
{untranscribed Hebrew}
or
breach
of
Gods
Law
,
and
a
sin
.
And
being
so
,
and
wi●hall
so
connatural
to
the
will
,
since
the
fall
,
that
it
is
not
perfectly
rooted
out
of
us
in
this
life
,
it
may
sure
be
very
fit
to
be
put
into
the
Catalogue
,
and
fill
up
the
number
,
and
increase
the
weight
of
those
sins
for
which
men
are
to
humble
themselves
before
God
at
all
times
,
but
especially
upon
conviction
of
any
one
or
more
gross
actual
sins
.
For
then
the
more
truly
sensible
we
are
,
the
more
wounding
will
every
the
least
obliquity
,
or
but
inclination
of
the
will
to
evil
,
appear
to
us
;
the
least
weight
adding
to
his
pressure
,
that
is
so
much
overladen
allready
.
And
so
this
is
a
second
use
of
this
reflexion
on
his
natural
corrupt
state
,
in
the
work
of
his
repentance
.
But
S.
Chrysostome
hath
another
notion
of
this
passage
,
that
it
was
used
by
David
to
introduce
his
prayer
for
that
pardon
which
is
promised
sinners
by
Christ
.
For
this
he
makes
the
meaning
of
the
next
verse
,
that
God
had
revealed
Christ
unto
him
,
enabled
him
to
praedict
his
birth
,
passion
,
resurrection
,
and
ascension
;
and
therefore
as
these
were
means
of
cure
for
the
corruption
of
our
nature
,
and
of
obteining
pardon
for
the
infirmities
thereof
,
so
the
Psalmist
prayes
to
God
,
who
desireth
and
loveth
truth
,
that
knowing
{untranscribed Hebrew}
,
Tom
.
l.
p.
710.
l.
18.
the
weakness
of
our
nature
,
he
will
communicate
his
{untranscribed Hebrew}
medicines
of
pardon
to
them
that
beg
them
of
him
by
prayer
;
and
p.
711.
l.
34.
again
,
that
he
that
had
been
taught
this
mystery
of
our
redemption
before-hand
by
the
holy
Spirit
,
prayed
that
he
might
obtain
his
part
in
that
grace
which
he
praedicted
to
others
,
and
therefore
cried
out
v.
8.
Thou
shalt
purge
me
with
hyssope
—
And
in
this
understanding
of
it
,
as
a
part
of
a
plea
for
pardon
in
Christ
,
it
will
be
perfectly
fit
also
for
a
penitential
Psalm
,
(
though
it
tended
not
in
the
least
to
his
humiliation
)
Deprecation
of
punishment
being
as
proper
a
part
of
such
an
office
,
as
aggravation
of
sin
can
be
supposed
to
be
.
But
the
former
seems
to
me
the
more
probable
designe
of
the
Psalmist
in
this
passage
,
and
that
in
either
part
is
matter
of
aggravation
of
sin
;
and
to
that
I
have
confined
the
Paraphrase
,
though
the
other
being
honoured
with
so
great
an
Author
,
was
not
wholly
to
be
forgotten
or
omitted
.
V.
6.
Truth
]
From
{untranscribed Hebrew}
to
cover
is
{untranscribed Hebrew}
{untranscribed Hebrew}
kidneys
or
reins
,
because
they
are
covered
over
with
fat
.
So
once
more
't
is
used
in
Scripture
,
Job
xxxviii
.
36.
where
,
as
here
,
our
English
renders
it
inward
parts
,
somewhat
too
generally
.
The
Chaldee
expressing
it
more
particularly
by
{untranscribed Hebrew}
in
the
reins
,
and
these
in
the
Scripture
stile
being
frequently
taken
for
the
seat
of
the
affections
,
the
purity
whereof
is
most
contrary
to
the
natural
corruption
or
inbred
pollution
,
in
the
preceding
verse
.
As
for
{untranscribed Hebrew}
{untranscribed Hebrew}
truth
,
that
ordinarily
signifies
sincerity
,
uprightness
and
integri●y
:
and
so
truth
in
the
reins
is
aequivalent
to
an
hearty
sincere
obedience
,
not
only
of
the
actions
,
but
of
the
very
thoughts
and
affections
to
God
;
and
so
,
in
things
of
this
nature
,
wherein
this
Psalm
is
principally
concerned
,
denotes
the
purity
of
the
heart
,
the
not
admitting
any
unclean
desire
or
thought
,
the
very
first
degree
of
indulgence
to
any
lust
.
And
this
God
is
said
to
will
or
desire
,
or
delight
in
,
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
voluit
,
frequently
signifies
)
and
so
to
command
,
and
require
of
us
.
Then
though
{untranscribed Hebrew}
{untranscribed Hebrew}
be
in
the
future
tense
,
yet
in
reason
that
is
to
be
rendred
in
the
past
or
the
present
,
thou
makest
,
or
hast
made
me
know
wisdome
secretly
;
by
wisdome
meaning
the
knowledge
of
his
duty
,
and
by
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
soule
,
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
.
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
.
xxii
.
)
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
a.
goodness
of
God
endureth
continually
.
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
.
xxii
.
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
bountifull
,
and
so
continues
even
to
those
that
provoke
him
and
sin
against
him
.
2.
Thy
tongue
deviseth
mischief
like
a
sharp
rasor
,
working
deceitfully
.
That
relation
of
his
to
Saul
of
Ahimelech's
civility
to
me
was
most
maliciously
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
.
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
yeeld
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
b
.
deceitfull
tongue
.
And
such
is
Doeg
:
No
such
pleasure
to
him
,
as
to
be
able
by
one
speech
,
as
by
a
poysonous
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
or
remove
thee
from
the
Tabernacle
.
pluck
thee
out
of
c
.
thy
dwelling-place
,
and
root
thee
out
of
the
land
of
the
living
.
Selah
.
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
.
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
.
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
usefull
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
flourishing
{untranscribed Hebrew}
green
Olive-tree
in
the
house
of
God
:
I
trust
in
the
mercy
of
God
for
ever
and
ever
.
Whereas
I
,
to
whom
his
mischief
was
originally
designed
,
1
Sam
.
xxii
.
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
Arke
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
settled
and
flourish
by
the
good
providence
of
God
over
me
;
and
so
through
the
same
mercy
I
trust
I
shall
doe
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
.
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
Psalm
LII
.
V.
1.
Goodness
]
The
first
verse
is
very
distantly
rendred
by
the
Lxxii
.
Inst●ad
of
{untranscribed Hebrew}
O
mighty
man
,
the
benignity
of
God
,
as
the
Chaldee
rightly
render
it
,
they
read
,
{untranscribed Hebrew}
,
mighty
for
wickedness
;
and
the
Syriack
and
Latine
&c.
follow
them
in
it
.
To
this
they
seem
to
have
been
lead
by
a
second
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
(
quite
contrary
to
mercy
by
way
of
{untranscribed Hebrew}
)
for
impiety
,
mercilesness
,
and
also
reproach
,
Lev
.
xx
.
17.
it
is
a
wicked
or
abominable
thing
.
By
analogy
with
which
,
{untranscribed Hebrew}
might
be
thought
to
signify
that
which
is
to
the
reproach
of
God
,
as
indeed
the
killing
of
the
Priests
was
,
and
so
not
amiss
exprest
by
{untranscribed Hebrew}
.
But
the
ordinary
acception
of
{untranscribed Hebrew}
is
very
fit
for
this
place
,
where
the
great
mercy
and
benignity
of
God
,
and
the
continuation
or
constancy
thereof
in
despight
of
our
greatest
provocations
,
Gods
bounty
even
to
enemies
,
is
very
fitly
opposed
to
Doegs
unprovoked
cruelty
and
impiety
.
V.
4.
Deceitfull
tongue
]
The
reading
of
the
Lxxii
.
here
{untranscribed Hebrew}
,
is
resisted
by
the
context
;
and
't
is
not
improbable
to
have
been
the
error
of
some
scribe
,
the
change
being
so
easy
from
{untranscribed Hebrew}
in
the
vocative
case
,
to
which
it
may
be
fitly
said
in
the
first
word
,
{untranscribed Hebrew}
thou
hast
loved
—
And
thus
surely
the
Latine
read
it
,
who
have
lingua
dolosa
,
in
that
case
:
but
the
Syriack
took
it
in
that
other
,
and
so
read
{untranscribed Hebrew}
in
conjunction
with
the
antecedents
,
and
deceitfull
tongues
;
and
so
the
Arabick
and
Aethiopick
also
.
V.
5.
Dwelling
place
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
literally
from
the
Tabernacle
,
not
from
thy
dwelling
place
;
and
so
the
Lxxii
.
render
it
,
{untranscribed Hebrew}
from
the
Tabernacle
:
&
though
the
Latine
&
Syr
.
&
Arab
.
have
added
[
tuo
thy
]
yet
neither
will
the
Hebrew
bear
,
nor
do
the
Chaldee
acknowledg
it
,
who
read
by
way
of
paraphrase
,
he
shall
cause
thee
to
depart
{untranscribed Hebrew}
from
inhabiting
in
the
place
of
the
Schechina
,
or
Taber●acle
,
the
place
of
Gods
presence
.
And
thus
Aben-Ezra
expounds
the
Tabernacle
of
the
place
where
the
Arke
was
.
And
then
the
removing
from
that
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
from
{untranscribed Hebrew}
transtulit
)
will
be
best
understood
of
the
censure
of
Excommunication
,
which
in
the
last
and
highest
de●ree
was
Schammatha
,
delivering
up
the
offender
to
the
hand
of
heaven
,
to
be
cutt
off
,
himself
and
his
posterity
;
according
to
that
of
the
Jewish
Doctors
,
who
assign
this
difference
between
{untranscribed Hebrew}
death
,
and
{untranscribed Hebrew}
excision
,
that
he
that
is
guilty
of
death
,
only
himself
suffers
,
not
his
seed
,
but
excision
reacheth
both
the
sinner
himself
and
his
posterity
,
as
here
it
doth
.
The
Fifty
Third
Psalm
.
TO
the
chief
Musitian
upon
a.
the
hollow
instrument
.
Mahalath
,
Maschil
,
A
P●alm
of
David
.
The
fifty
third
Psalm
is
very
little
varied
from
the
xiv
.
fi●st
compos●d
by
David
on
occasion
of
the
general
revolt
in
Absoloms
rebellion
,
but
now
new
set
to
the
tune
called
Maschil
,
(
which
probably
was
the
cause
of
the
vari●tions
)
and
accommodated
to
some
other
●ccasion
,
perhaps
the
first
captivity
,
mentioned
v.
6.
and
committed
to
the
P●aefect
of
his
Musick
,
to
be
sung
to
a
Flute
,
or
some
other
such
hollow
instrument
.
1.
The
fool
hath
said
in
his
heart
,
There
is
no
God
.
Corrupt
are
they
,
and
have
done
abominable
iniquity
;
there
is
none
that
doth
good
.
See
Psal
.
xiv
.
1.
2.
God
looked
down
from
Heaven
upon
the
children
of
men
,
to
see
if
there
were
any
that
did
understand
,
that
did
seek
God
.
See
Psal
.
xiv
.
2.
3.
Every
one
of
them
is
gone
back
,
they
are
altogether
become
filthy
;
there
is
none
that
doth
good
,
no
not
one
.
See
Psal
.
xiv
.
3.
4.
Have
the
workers
of
iniquity
no
knowledge
?
who
eat
up
my
people
as
they
eat
bread
:
they
have
not
called
upon
God
.
See
Psal
.
xiv
.
4.
5.
There
were
they
in
great
fear
where
no
fear
was
:
for
God
hath
scattered
the
bones
of
them
that
incamped
against
thee
;
thou
hast
put
them
to
shame
because
God
hath
despised
them
.
God
struck
them
with
a
suddain
consternation
,
for
which
there
was
no
visible
cause
,
and
so
they
sled
,
and
were
killed
in
the
flight
;
God
being
thus
pleased
signally
to
interpose
his
hand
for
the
securing
of
David
,
and
his
disappointing
and
discomfiting
his
enemies
.
6.
Who
shall
give
from
Sion
the
salvation
of
Israel
?
O
that
the
Salvation
of
Israel
were
come
out
of
Sion
!
When
God
bringeth
back
the
capt●vity
of
his
people
,
Jacob
shall
rejoyce
,
and
Israel
shall
be
glad
.
See
Psal
.
xiv
.
7.
Annotations
on
Psalm
LIII
.
Tit
.
Mahalath
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
in
the
title
of
this
and
the
Lxxxviii
.
Psalm
must
be
uncertain
,
the
word
being
not
elsewhere
found
.
't
is
most
probably
the
name
of
an
Instrument
,
on
which
the
Psalm
was
to
be
sung
;
and
it
may
fitly
be
deduced
from
{untranscribed Hebrew}
perforavit
,
or
incidit
,
either
from
the
hollowness
of
the
instrument
,
or
farther
from
the
holes
cut
in
it
,
in
which
respect
{untranscribed Hebrew}
is
ordinarily
used
for
fistula
or
tibia
,
a
pipe
.
The
Fifty
Fourth
Psalm
.
TO
the
Praefect
of
his
stringed
instruments
see
note
on
Psal
.
iv
,
a
,
chief
Musitian
on
Neginoth
,
Maschil
,
A
Psalm
of
David
,
when
the
Ziphims
came
and
said
to
Saul
,
Doth
not
David
hide
himself
with
us
?
The
fifty
fourth
Psalm
was
composed
by
David
at
a
time
of
his
great
distress
,
and
season●ble
deliverance
afforded
him
by
God
,
when
hiding
himself
in
the
wilderness
of
Ziph
,
1
Sam
.
xxiii
.
15.
and
of
Maon
,
v.
24.
the
Ziphites
made
discov●
y
to
Saul
,
v.
19.
and
he
went
with
forces
to
seek
him
,
v.
25.
and
compassed
him
round
about
,
v.
26.
but
was
diverted
,
and
called
home
,
and
gave
over
the
pursuit
,
by
reason
of
the
Philistims
invading
his
land
,
v.
27.
It
was
set
to
the
tune
of
Maschil
,
and
committed
to
the
Pa●fect
of
the
stringed
instruments
.
1.
Save
me
,
O
God
,
by
thy
name
,
and
vindicate
{untranscribed Hebrew}
judge
me
by
thy
strength
.
2.
Hear
my
prayer
,
O
God
;
give
eare
to
the
words
of
my
mouth
.
To
thee
,
O
Lord
,
I
address
my self
in
all
humility
,
to
thee
is
my
onely
resort
;
that
at
this
time
of
distress
thou
wilt
take
the
care
and
patronage
of
me
,
and
by
thy
power
and
mercy
deliver
me
out
of
it
.
3.
For
strangers
are
risen
up
against
me
,
and
oppressors
seek
after
my
soul
:
they
have
not
set
God
before
them
.
Selah
.
For
now
malitious
men
have
conspired
to
bring
mischief
and
ruine
upon
me
,
and
by
their
discoveries
excited
those
who
are
now
hunting
me
for
my
life
:
they
only
consider
how
they
may
gratify
the
King
,
and
gain
his
favour
,
and
have
no
restraint
of
conscience
or
piety
to
repress
them
from
proceeding
to
the
utmost
evill
.
4.
Behold
,
God
is
my
helper
;
the
Lord
is
a.
with
them
that
uphold
my
soule
.
But
their
malice
shall
not
hurt
me
,
as
neer
a●d
close
as
they
are
gotten
about
me
:
the
Lord
shall
preserve
me
,
and
deliver
me
out
of
their
hands
,
5.
He
shall
reward
evill
unto
mine
treacherous
observers
,
spies
{untranscribed Hebrew}
enemies
:
cutt
them
off
in
thy
truth
.
And
execute
vengeance
on
these
Ziphites
that
have
thus
been
imployed
by
Saul
to
observe
and
betray
me
,
1
Sam
.
23.23
.
bringing
them
in
his
just
judgment
to
utter
destruction
.
6.
I
b
.
will
sacrifice
to
thee
a
voluntary
oblation
.
freely
sacrifice
unto
thee
;
I
will
praise
thy
name
,
O
Lord
,
for
it
is
good
.
This
obliges
me
to
make
my
most
solemn
acknowledgements
,
to
present
,
as
my
free
will
●fferings
,
my
lauds
and
praises
,
which
are
most
due
,
and
a
most
joyfull
imployment
to
be
paid
to
him
that
hath
dealt
so
gratiously
with
me
;
7.
For
he
hath
delivered
me
out
of
all
trouble
,
and
c
.
mine
eye
beheld
or
looked
on
mine
enemy
.
hath
seen
his
desire
upon
mine
enemy
.
Having
by
a
signal
act
of
his
special
providence
diverted
and
called
back
my
enemies
,
given
me
a
pleasurable
sight
of
them
in
their
retreat
,
and
so
set
me
safe
from
this
so
present
a
danger
.
Annotations
on
Psalm
LIV
.
V.
4.
With
them
that
uphold
]
This
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
the
Lord
among
the
susteiners
]
deserves
here
to
be
taken
notice
of
,
as
a
form
not
unusual
among
the
Hebrews
,
yet
signifying
no
more
than
that
God
is
my
upholder
;
and
not
he
as
one
of
many
,
but
my
only
upholder
.
So
Jud
.
xi
.
35.
when
Jephtha
tells
his
daughter
,
thou
art
among
the
troublers
of
me
,
or
one
of
them
that
trouble
me
,
the
meaning
is
no
more
,
than
that
she
very
much
grieved
and
troubled
him
.
So
Isa
.
xLi
.
4.
when
God
saith
of
himself
,
I
am
with
the
last
,
the
meaning
is
evident
,
I
am
the
last
simply
,
as
before
I
am
the
first
.
So
Hos
.
xi
.
4.
I
was
to
them
as
they
that
take
off
the
yoke
,
i
.
e
.
I
eased
them
.
So
Psal
.
Lv.
18.
there
were
many
with
me
,
i
.
e
.
God
is
with
me
,
and
that
is
as
good
as
the
greatest
multitude
.
So
Psal
.
Lxix
.
26.
they
whom
thou
hast
wounded
,
signifies
no
more
than
the
singular
number
precedent
,
he
whom
thou
hast
smitten
.
This
idiome
we
see
continued
in
the
New
Testament
,
Joh
.
xi
.
19.
many
of
the
Jews
came
{untranscribed Hebrew}
to
those
about
Martha
and
Marie
,
i
.
e
.
as
we
render
it
,
to
Martha
and
Marie
.
So
in
Greek
style
{untranscribed Hebrew}
is
no
more
than
Plato
;
and
{untranscribed Hebrew}
to
be
of
the
rich
,
is
no
more
than
to
be
rich
.
All
this
is
observed
by
the
learned
Seb
.
Castellio
,
and
given
as
the
account
of
his
rendring
the
words
,
Dominus
is
est
qui
mihi
vitam
sustentat
,
The
Lord
is
he
that
sustains
my
life
:
wherein
also
he
agrees
with
the
LXXII
.
{untranscribed Hebrew}
,
the
Lord
is
the
defender
of
my
soule
,
and
so
the
Latine
,
susceptor
animae
meae
,
and
the
Syriack
{untranscribed Hebrew}
the
supporter
of
my
soule
or
life
;
and
so
the
Arabick
and
Aethiopick
.
V.
6.
Freely
sacrifice
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
the
known
style
for
a
free-will
offering
,
the
{untranscribed Hebrew}
or
voluntary
oblation
so
much
spoken
of
,
and
so
,
being
here
joyned
with
{untranscribed Hebrew}
I
will
sacrifice
,
it
must
questionless
signifie
:
and
the
preposition
{untranscribed Hebrew}
{untranscribed Hebrew}
may
either
be
a
pleonasm
,
I
will
offer
a
free-will
offering
,
or
be
thus
taken
notice
of
in
the
rendring
,
I
will
sacrifice
to
thee
by
way
of
free-will
oblation
.
And
thus
the
Chaldee
reads
{untranscribed Hebrew}
,
which
their
interpreter
renders
sacrificium
sacrificabo
,
I
will
sacrifice
a
sacrifice
.
In
the
end
of
the
verse
{untranscribed Hebrew}
{untranscribed Hebrew}
for
it
is
good
]
is
capable
of
a
double
rendring
;
either
thy
name
is
good
,
or
it
is
good
to
praise
thy
name
,
see
Ps.
xcii
.
1.
and
Ps.
cxviii
.
8
,
9.
But
the
Jewish
Arab
confines
it
to
the
former
sense
,
paraphrasing
it
thus
,
I
will
praise
thy
name
,
and
say
,
The
Lord
is
good
.
V.
7.
Mine
eye
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
aspexit
,
will
best
be
rendred
beheld
,
or
lookt
,
and
being
joyned
with
{untranscribed Hebrew}
on
mine
enemy
,
signifies
no
more
but
beheld
or
lookt
upon
mine
enemie
.
This
the
Chaldee
is
willing
to
supply
(
as
supposing
an
ellipsis
in
it
)
by
addition
of
{untranscribed Hebrew}
revenge
,
mine
eye
hath
seen
revenge
upon
mine
enemy
,
and
our
English
imitating
them
,
reads
,
his
desire
.
But
the
simple
reading
is
followed
by
the
Lxxii
.
{untranscribed Hebrew}
,
my
eye
hath
looked
upon
my
enemies
;
and
so
the
Syriack
and
Latine
&c.
follow
them
:
and
that
seems
to
be
the
best
rendring
of
the
place
,
for
Davids
enemies
at
this
time
were
not
destroyed
,
but
only
drawn
back
from
pursuing
him
,
by
the
coming
of
the
news
of
the
Philistims
being
in
the
land
.
The
more
probable
notation
of
the
phrase
is
,
that
David
was
so
nigh
as
to
behold
them
marching
away
;
which
he
might
well
doe
,
having
been
incompast
with
them
so
close
,
as
the
story
of
it
expresses
v.
26.
and
but
on
the
other
side
of
the
hill
Maon
,
from
the
top
of
which
he
might
well
behold
them
in
their
retreat
:
and
being
so
neer
destruction
by
them
;
and
yet
so
safe
by
this
act
of
Gods
providence
,
recalling
them
,
he
might
well
recount
it
as
an
eminent
mercy
,
that
his
eye
thus
beheld
his
enemies
,
when
he
was
delivered
from
their
pursuit
.
The
Fifty
Fifth
Psalm
.
TO
the
chief
Musitian
on
Neginoth
,
Maschil
,
A
Psalm
of
David
.
The
fifty
fifth
is
a
mournful
Psalm
of
Davids
,
recounting
his
own
distresses
in
the
time
of
Absaloms
rebellion
,
and
the
perfidiousness
of
those
his
own
principal
servants
and
Counsellers
,
(
such
was
Achitophel
2
Sam
.
xvi
.
23.
)
which
were
the
chief
authors
of
it
,
yet
confidently
resorting
to
God
for
his
aid
,
and
chearfully
depending
on
it
.
He
set
it
to
the
tune
of
Maschil
,
and
committed
it
to
the
Praefect
of
his
Musick
,
to
be
sung
to
the
harp
,
&c.
1.
Give
ear
to
my
prayer
,
O
God
,
and
hide
not
thy selfe
from
my
supplication
.
O
thou
which
art
my
only
refuge
in
all
distresses
,
be
thou
now
pleased
to
hearken
favourably
to
my
requests
.
2.
A●tend
unto
me
,
and
hear
me
:
I
cry
{untranscribed Hebrew}
mourn
in
my
prayer
,
and
make
a
noise
.
My
condition
makes
me
very
{untranscribed Hebrew}
I
am
unquiet
and
clamorous
,
Chald
.
querulous
and
importunate
:
O
be
thou
pleased
to
consider
my
distresse
:
3.
Because
of
the
voice
of
the
enemy
,
because
of
the
oppression
of
the
wicked
;
for
they
cast
iniquity
upon
me
,
and
in
wrath
they
set
themselves
against
me
{untranscribed Hebrew}
hate
me
.
My
son
Absalom
hath
depraved
my
Government
,
and
those
that
are
associated
with
him
have
driven
me
from
my
throne
:
the
one
accuseth
me
as
guilty
of
great
misgovernments
,
the
other
pursue
me
with
all
the
malice
and
rancour
imaginable
.
4.
My
heart
tremble●
is
a.
sore
pained
within
me
;
and
the
terrors
of
death
are
fallen
upon
me
.
And
the
danger
is
so
great
and
pressing
,
that
I
may
be
allowed
to
tremble
and
quake
at
the
appearance
of
it
.
5.
Fearfulness
and
trembling
are
come
upon
me
,
and
horror
hath
overwhelmed
me
.
6.
And
I
said
,
who
will
give
me
the
wing
as
a
dove
?
I
will
fly
and
dwell
or
rest
.
O
that
I
had
wings
like
a
dove
,
for
then
would
b
.
I
flee
away
and
be
at
rest
.
7.
Lo
I
will
Loe
then
would
I
wander
farre
off
,
and
remain
in
the
wilderness
.
Selah
.
8.
I
will
I
would
hasten
my
escape
from
the
stormy
wind
,
or
wind
that
is
raised
from
the
whirlwind
.
windy
storme
and
tempest
.
And
accordingly
I
am
now
forced
,
as
in
a
state
of
horror
and
confusion
to
forsake
my
place
,
to
fly
from
Jerusalem
with
all
possible
speed
,
to
escape
out
of
his
hands
,
and
to
this
end
to
wander
upon
the
mountains
,
to
goe
whither
I
may
,
2
Sam
.
xv
.
20.
to
avoid
this
calamity
,
so
suddenly
raised
by
mine
own
rebellious
sonne
and
subjects
.
9.
Overwhelm
〈◇〉
Destroy
,
O
Lord
,
and
divide
their
tongues
;
for
I
have
seen
violence
and
strife
in
the
city
.
Lord
,
be
thou
pleased
to
confound
and
dissipate
their
so
the
Chald
.
counsels
(
see
2
Sam
.
xv
.
31.
)
by
causing
some
disagreement
and
division
among
them
;
for
all
that
they
design
and
consult
about
is
rebellion
and
rapine
.
10.
Day
and
night
c
.
they
goe
about
it
upon
the
walls
thereof
:
mischief
also
and
injury
{untranscribed Hebrew}
sorrow
are
in
the
midst
of
it
.
These
two
are
the
continuall
guard
of
their
city
,
the
arts
to
which
they
are
content
to
owe
their
safety
:
And
that
which
is
within
,
and
is
to
be
preserved
by
these
means
,
is
it selfe
of
the
same
making
,
violation
of
my
just
rights
established
on
me
by
God
.
All
that
they
have
to
doe
is
,
to
defend
one
wickedness
and
violence
with
the
addition
of
many
more
.
11.
Wickedness
is
in
the
midst
thereof
;
deceit
and
guile
depart
not
from
their
streets
.
And
so
their
whole
conspiracy
what
is
it
but
a
continued
complication
and
conjunction
of
all
kinde
of
iniquity
and
injustice
?
12.
For
it
was
not
an
enemy
that
reproached
me
;
then
I
could
have
born
it
:
neither
was
it
he
that
hated
me
,
that
did
magnifie
himself
against
me
;
then
I
would
have
hid
my selfe
from
him
.
One
thing
that
extremely
heightens
my
trouble
,
is
,
that
the
most
pernicious
counsel
that
hath
been
given
in
all
this
business
was
not
the
counsel
of
any
known
enemy
,
whom
I
might
have
foreseen
,
and
prevented
;
13.
But
it
was
thou
,
one
whom
I
esteemed
as
my self
.
a
man
,
mine
d
.
equal
,
my
guide
,
and
my
acquaintance
.
14.
We
e
.
joyned
our selves
to
the
assembly
.
took
sweet
counsel
together
,
and
walked
to
the
house
of
God
in
company
.
But
of
see
the
Chald
.
Achitophel
,
one
whom
I
loved
as
my
own
soul
or
life
,
one
whose
advise
I
took
above
all
other
mens
,
2
Sam
.
xvi
.
23.
one
that
I
had
a
particular
friendship
with
,
and
communicated
my
secrets
to
him
,
and
above
all
,
one
whom
I
had
reason
to
look
on
as
a
pious
man
,
he
was
so
ready
alwayes
to
accompany
me
to
the
service
of
God
.
15.
Death
shall
deceive
or
forget
them
,
they
shall
goe
—
Let
death
f
.
seise
upon
them
,
and
let
them
goe
down
quick
into
hell
:
for
wickedness
is
in
their
dwellings
and
among
them
.
But
God
will
not
suffer
this
perfidiousness
of
his
to
goe
unpunished
,
he
shall
not
live
to
perfect
his
designe
,
a
death
as
unnatural
,
unexpected
,
and
remarkable
as
that
which
fell
on
Corah
,
Dathan
and
Abiram
(
th●se
rebels
against
Moses
and
Aaron
)
shall
certainly
befall
him
:
for
it
is
a
most
horrible
wickedness
that
he
is
guilty
of
.
(
This
is
also
a
visible
prediction
of
what
should
befall
Judas
,
who
was
parallel
to
Achitophel
,
both
in
sin
and
punishments
,
Act.
1.
)
16.
As
for
me
,
I
will
call
upon
God
;
and
the
Lord
shall
save
me
.
17.
Evening
and
morning
and
at
noon
will
I
pray
and
cry
aloud
,
and
he
shall
hear
my
voice
.
But
as
for
my selfe
,
I
have
nothing
to
doe
but
to
pray
constantly
and
importunely
to
God
,
thrice
a
day
solemnly
to
reinforce
my
impression
on
him
;
and
no
doubt
he
will
be
gratiously
pleased
to
deliver
me
out
of
this
distress
,
(
as
formerly
he
hath
done
out
of
all
others
)
and
18.
He
will
deliver
{untranscribed Hebrew}
hath
delivered
my
soul
in
peace
from
the
battel
that
is
was
against
me
;
for
there
are
{untranscribed Hebrew}
were
many
with
me
.
Restore
me
to
peace
and
safety
from
the
imminent
danger
of
this
rebellion
,
which
be
it
never
so
strongly
and
invincibly
contrived
and
managed
against
me
,
cannot
outvie
the
strength
of
heaven
,
which
is
certainly
on
my
side
.
God
taking
my
part
,
as
he
doth
,
I
can
want
no
other
supply
of
auxiliaries
.
19.
God
shall
hear
and
afflict
them
,
even
he
that
abideth
of
old
,
Selah
.
they
are
not
changed
,
and
they
Because
they
have
g
.
no
changes
,
therefore
they
fear
not
God
.
Without
such
aids
,
God
will
himself
be
sure
to
maintain
my
cause
;
he
is
eternal
,
omnipotent
,
and
unchangeable
,
and
shall
therefore
,
according
to
his
promise
made
to
me
,
protect
and
secure
me
,
and
withall
sharply
punish
these
obstinate
obdurate
persons
,
which
for
fear
of
men
were
corrupted
from
their
obedience
by
Absalom
,
and
being
now
out
in
rebellion
;
and
going
on
prosperously
and
undisturbedly
in
it
,
cannot
by
a
farre
juster
fear
,
the
fear
of
God
,
be
●educed
.
20.
He
hath
put
forth
his
hand
against
such
as
be
at
peace
with
them
,
he
hath
broken
his
Covenant
.
They
have
broken
all
laws
of
fidelity
and
allegiance
,
being
obliged
by
oaths
,
have
had
no
regard
thereto
.
21.
They
are
divided
,
their
mouth
butter
,
their
he●
warre
—
The
h
.
words
of
his
mouth
were
smoother
than
butter
,
but
warre
was
in
his
heart
:
his
words
were
softer
than
oyle
,
yet
were
they
drawn
swords
.
Their
tongues
and
hearts
were
at
a
great
distance
;
their
smoothest
and
fairest
and
most
flattering
speeches
,
were
but
designed
to
conceal
and
disguise
under
them
their
bloody
and
rebellious
contrivances
,
which
under
these
pretences
were
most
securely
carried
on
,
till
at
last
it
was
seasonable
for
them
to
break
out
into
open
warre
.
22.
or
cast
thy
affair●
on
the
Lord
,
wh●
gave
thee
.
Cast
i
.
thy
burthen
upon
the
Lord
,
and
he
shall
sustain
thee
:
he
shall
not
suffer
the
righteous
to
be
forever
●●ved
.
never
suffer
the
righteous
to
be
moved
.
But
let
their
practises
and
designes
be
what
they
will
,
I
am
resolved
to
make
no
other
applications
,
but
those
in
my
prayers
to
God
.
All
my
wants
and
desires
,
I
will
make
known
to
him
(
who
is
the
Author
of
all
good
things
,
even
of
my
very
being
it selfe
)
and
in
him
repose
my
trust
for
the
supplying
of
them
.
He
will
,
I
doubt
not
,
come
seasonably
to
my
relief
;
and
although
he
have
now
for
a
while
permitted
me
to
be
driven
from
my
place
,
he
will
in
his
good
time
return
me
to
it
,
and
not
suffer
this
rebellion
to
prosper
,
or
me
his
anointed
vicegerent
to
be
cast
down
for
ever
.
23.
But
thou
,
O
God
,
shalt
bring
them
down
into
the
pit
of
destruction
.
Bloody
and
deceitfull
men
shall
not
live
out
k
.
halfe
their
dayes
:
but
I
will
trust
in
thee
.
But
on
the
contrary
,
God
shall
assuredly
bring
these
down
to
an
untimely
ruine
or
excision
.
And
the
same
is
the
portion
which
all
other
like
them
are
to
expect
;
Rebels
and
perjured
and
bloody
men
shall
generally
meet
with
disappointments
in
this
life
,
gain
little
but
the
shortning
of
their
ow●
dayes
,
seldome
live
halfe
so
long
as
other
men
that
are
more
dutifull
and
peaceably
disposed
.
And
in
this
contemplation
of
Gods
just
vengeance
on
them
,
and
care
and
watchfull
providence
over
me
,
I
cheerfully
rest
,
wholly
referring
the
event
to
him
,
and
confidently
assuring
my self
,
that
it
will
be
such
as
I
may
comfortably
depend
on
,
and
expect
to
finde
all
joy
in
the
i●sue
of
it
.
Annotations
on
Psalm
LV
.
V.
4.
Sore
pained
]
{untranscribed Hebrew}
to
grieve
or
be
pained
,
is
frequently
by
the
Targum
rendred
trembling
.
And
thus
it
must
signifie
Psal
.
xcvi
.
9.
{untranscribed Hebrew}
{untranscribed Hebrew}
the
Targum
{untranscribed Hebrew}
contremiscite
,
we
render
it
fear
before
him
;
't
were
better
,
tremble
before
him
,
for
so
it
would
better
connect
with
the
earth
,
which
is
there
spoken
to
.
So
Psal
.
cxiv
.
7.
{untranscribed Hebrew}
,
we
render
it
tremble
thou
earth
—
So
1
Chron
.
x
.
3.
speaking
of
the
archers
which
pressed
upon
Saul
,
{untranscribed Hebrew}
and
he
was
greatly
afraid
.
So
the
Chaldee
read
it
,
1
Sam
.
31.3
.
{untranscribed Hebrew}
he
feared
:
and
so
here
,
{untranscribed Hebrew}
my
heart
trembleth
within
me
;
{untranscribed Hebrew}
contremiscit
,
saith
the
Chaldee
;
and
the
Syriack
more
clearly
{untranscribed Hebrew}
trembling
,
(
from
{untranscribed Hebrew}
to
fear
)
fell
upon
me
;
and
the
Arabick
in
like
manner
,
my
heart
within
me
was
afraid
;
and
the
Jewish
Arab
Interpreter
,
{untranscribed Hebrew}
trembleth
.
And
thus
the
learned
Castellio
,
Cor
meum
in
pectore
trepidat
,
my
heart
in
my
brest
trembleth
:
and
so
it
best
accords
to
{untranscribed Hebrew}
the
terrors
of
death
(
from
{untranscribed Hebrew}
terror
)
that
follows
in
this
verse
,
and
the
fearfulness
,
and
trembling
and
horror
in
the
next
.
V.
6.
Flee
away
]
The
phrase
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
literally
sounds
I
will
fly
and
dwell
,
seems
to
be
an
{untranscribed Hebrew}
two
words
to
express
one
thing
,
viz.
fly
to
a
place
of
repose
and
safety
:
where
that
place
was
,
could
not
be
specified
,
for
as
he
saith
2
Sam
.
xv
.
20.
I
goe
whither
I
may
,
as
if
he
had
said
,
I
know
not
whither
;
and
v.
17.
the
King
went
forth
and
all
the
people
after
him
,
and
tarried
in
a
place
that
was
farre
off
,
as
here
v.
7.
I
will
wander
afarre
off
.
And
indeed
this
is
the
summe
of
these
three
verses
,
6
,
7
,
8.
I
said
,
{untranscribed Hebrew}
who
will
give
me
the
wings
{untranscribed Hebrew}
as
a
dove
?
i
.
e
.
I
resolved
to
fly
immediately
.
So
't
is
affirmed
in
the
History
2
Sam
.
xv
.
14.
And
David
said
unto
all
his
servants
that
were
with
him
at
Jerusalem
,
Arise
,
and
let
us
flee
,
for
we
shall
not
else
escape
from
Absalom
,
make
speed
to
depart
,
lest
he
overtake
us
suddenly
:
which
is
but
the
plain
prose
of
what
is
here
put
in
the
metrical
style
,
as
the
description
of
his
sudden
and
confused
flight
,
he
knew
not
whither
;
I
will
flee
,
and
rest
,
I
will
wander
afarre
,
I
will
hasten
my
escape
{untranscribed Hebrew}
from
the
stormy
wind
,
or
wind
which
is
raised
,
{untranscribed Hebrew}
from
the
whirlwinde
(
such
as
carried
Elias
to
heaven
2
King
.
ii
.
2.
)
Instead
of
{untranscribed Hebrew}
I
will
hasten
my
escape
{untranscribed Hebrew}
from
the
wind
that
is
raised
,
or
stormy
wind
,
the
LXXII
.
read
in
somewhat
a
distant
manner
,
{untranscribed Hebrew}
,
I
expected
him
that
would
save
me
from
pusillanimity
;
perhaps
understanding
{untranscribed Hebrew}
wind
in
the
notion
of
spirit
,
and
then
the
concitation
of
that
might
pass
for
{untranscribed Hebrew}
pusillanimity
.
The
Latine
follow
them
,
and
read
pusillanimitate
spiritus
;
but
the
Syriack
forsake
them
,
and
read
{untranscribed Hebrew}
a
tempestuous
wind
,
or
a
wind
that
is
raised
(
so
the
{untranscribed Hebrew}
and
{untranscribed Hebrew}
which
the
Chaldee
useth
in
this
place
,
is
deduced
from
{untranscribed Hebrew}
ascendit
.
)
As
for
the
former
part
,
it
cannot
well
be
deemed
a
version
of
the
words
,
but
may
possibly
be
a
paraphrase
;
for
so
he
that
flyes
from
an
imminent
danger
,
though
(
as
David
here
)
he
knows
not
whether
,
doth
expect
some
means
of
deliverance
,
for
which
he
thus
reserves
himself
by
flight
.
V.
10.
Go
about
]
That
which
removes
all
difficulty
in
this
verse
is
,
the
observing
who
they
are
that
are
here
said
to
incompass
,
or
goe
about
the
city
,
viz.
violence
and
strife
,
or
rebellion
,
which
are
in
the
words
immediately
foregoing
(
v.
9.
)
said
to
be
espyed
by
him
in
the
city
.
For
these
then
to
goe
abou●
the
city
(
{untranscribed Hebrew}
)
{untranscribed Hebrew}
and
that
{untranscribed Hebrew}
upon
the
walls
of
it
,
is
to
doe
as
Souldiers
that
guard
a
city
doe
,
and
signifies
these
to
be
their
only
means
of
preserving
themselves
;
and
then
for
{untranscribed Hebrew}
and
{untranscribed Hebrew}
mischief
and
injury
to
be
{untranscribed Hebrew}
in
the
inmost
part
of
that
city
,
what
is
it
,
but
to
denote
these
vices
to
be
the
possessions
that
that
other
guard
is
set
to
defend
?
and
so
,
in
short
,
their
securing
one
wickedness
with
another
,
is
the
clear
meaning
of
this
verse
.
V.
13.
Aequal
]
From
{untranscribed Hebrew}
collatus
,
aestimatus
est
,
is
the
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
according
to
the
esteeming
of
my selfe
,
or
according
to
my
proportion
,
i
.
e
.
one
whom
I
esteemed
in
the
same
proportion
and
degree
that
I
did
my self
.
The
Targum
read
{untranscribed Hebrew}
who
art
like
me
,
but
the
Lxxii
.
most
exactly
,
{untranscribed Hebrew}
,
but
thou
a
man
whom
I
love
and
esteem
as
I
doe
my
own
soule
;
for
so
that
word
{untranscribed Hebrew}
signifies
{untranscribed Hebrew}
equal
●o
my
soule
or
life
,
as
in
Homer
,
{untranscribed Hebrew}
equal
to
my
head
,
i
.
e
.
my
life
;
and
so
the
word
is
used
by
Saint
Paul
Phil
.
ii
.
20.
see
note
on
that
place
.
V.
14.
Took
sweet
counsel
]
From
{untranscribed Hebrew}
to
be
sweet
,
and
the
ordinary
notion
of
{untranscribed Hebrew}
for
secret
,
the
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
will
literally
be
read
,
we
made
our
secret
sweet
.
And
so
it
may
be
an
elegance
,
to
signifie
the
pleasure
of
his
friendship
,
or
of
communicating
secrets
to
him
.
But
the
Jewish
Arab
renders
it
{untranscribed Hebrew}
we
cleaved
,
or
joyned
our selves
to
the
company
or
assembly
,
interpreting
{untranscribed Hebrew}
to
that
sense
of
cleaving
or
joyning
to
;
Job
xxi
.
33.
the
clods
of
the
valley
shall
cleave
(
not
as
we
read
,
shall
be
sweet
)
unto
him
,
to
express
the
certainty
of
death
(
as
v.
32.
he
shall
be
brought
to
the
grave
,
and
remain
in
the
tombes
)
and
not
the
pleasantness
of
it
:
and
then
taking
{untranscribed Hebrew}
{untranscribed Hebrew}
to
signify
company
,
as
Abu
Walid
also
doth
,
and
puts
{untranscribed Hebrew}
company
or
coetus
assembly
,
for
a
different
signification
of
it
from
secret
.
And
so
it
certainly
signifies
a
congregation
,
and
is
by
the
Lxxii
.
rendered
{untranscribed Hebrew}
assembly
Jer
.
vi
.
11.
{untranscribed Hebrew}
,
we
render
it
,
the
assembly
of
young
men
;
and
so
Jer
.
xv
.
17.
the
assembly
of
the
mockers
,
where
the
LXXII
.
hath
{untranscribed Hebrew}
,
the
councel
,
as
that
signifies
the
place
where
they
meet
to
consult
.
And
then
the
plain
meaning
of
the
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
will
be
this
,
we
joyned
our selves
together
to
the
assembly
;
and
that
well
agrees
with
what
here
follows
,
we
walked
to
the
house
of
God
in
company
.
The
Lxxii
.
for
{untranscribed Hebrew}
seem
to
have
read
{untranscribed Hebrew}
which
we
finde
1
Sam
.
ix
.
12.
and
which
the
Targum
uses
frequently
for
a
feast
;
for
as
they
here
read
{untranscribed Hebrew}
meats
,
so
the
Syriack
have
{untranscribed Hebrew}
the
same
word
.
And
even
thus
the
sense
is
but
little
varied
;
for
eating
or
sweetning
a
sacrifical
meal
together
,
is
no
more
then
going
together
to
the
feasts
,
i
.
e
.
to
the
publick
assemblies
at
the
festival
times
.
In
the
end
of
the
verse
{untranscribed Hebrew}
{untranscribed Hebrew}
may
be
rendred
with
a
noise
,
]
and
so
the
Chaldee
seems
to
have
taken
it
,
which
reads
{untranscribed Hebrew}
with
hast
;
and
to
that
agree
the
Jewish
Doctors
,
who
tell
us
men
are
to
goe
in
haste
and
with
speed
to
the
Synagogue
,
but
return
thence
very
leisurely
.
But
the
word
signifies
also
in
company
,
from
{untranscribed Hebrew}
to
assemble
,
and
in
Hiphil
to
consent
,
and
so
it
best
accords
with
{untranscribed Hebrew}
together
]
in
the
former
part
of
the
verse
,
and
accordingly
is
rendred
by
the
LXXII
.
{untranscribed Hebrew}
in
consent
,
or
one
minde
,
and
the
Syriack
{untranscribed Hebrew}
in
concord
.
V.
15.
Seise
]
From
{untranscribed Hebrew}
deceptus
est
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
in
the
future
of
Hiphil
,
and
being
applyed
to
{untranscribed Hebrew}
death
(
Death
shall
deceive
them
)
it
may
possibly
signifie
,
that
they
shall
not
live
to
doe
what
they
designe
,
but
death
shall
come
and
frustrate
and
evacuate
all
their
contrivances
,
and
so
deceive
and
cheat
them
.
And
thus
it
were
but
a
Poetical
phrase
to
denote
what
David
is
said
to
have
whether
wisht
,
or
foretold
against
Achitophel
,
2
Sam
.
xv
.
31.
O
Lord
,
I
pray
thee
turn
the
counsell
of
Achitophel
into
foolishness
;
for
so
to
deceive
him
,
is
to
turne
his
wise
counsel
into
folly
:
and
this
God
did
by
sending
that
horrid
melancholy
and
anguish
of
conscience
,
which
was
the
death
of
him
.
But
the
Jewish
Arab
suggests
another
sense
of
the
phrase
,
rendring
it
,
Let
death
forget
them
,
viz.
natural
death
,
that
so
it
may
signifie
,
let
them
not
die
a
natural
death
,
but
,
as
he
explains
it
,
as
Corah
and
his
company
did
,
and
as
it
here
follows
,
Let
them
goe
quick
into
Hades
.
And
thus
for
death
to
deceive
them
]
is
to
come
to
their
end
before
they
think
,
and
by
means
which
they
can
neither
foresee
nor
prevent
.
And
that
will
be
the
most
probable
meaning
of
the
phrase
.
V.
19.
No
changes
]
The
phrase
here
{untranscribed Hebrew}
{untranscribed Hebrew}
is
thus
literally
rendred
,
to
whom
no
changes
to
them
,
i
.
e
.
(
according
to
the
vulgar
style
among
the
Hebrews
)
they
are
not
changed
;
{untranscribed Hebrew}
{untranscribed Hebrew}
being
no
more
than
quibus
,
to
whom
,
and
to
whom
no
changes
,
no
more
than
they
are
in
no
wise
changed
:
and
so
with
this
coheres
what
follows
{untranscribed Hebrew}
—
and
they
fear
not
,
or
have
not
feared
God
.
(
In
both
parts
visibly
the
character
of
those
,
whom
in
the
beginning
of
the
verse
he
saith
God
will
afflict
)
either
they
are
uninterrupted
in
their
course
,
and
so
fear
not
;
or
they
continue
unchanged
in
their
rebellion
,
and
so
fear
not
God
:
therefore
God
will
certainly
bring
them
down
,
and
afflict
them
sore
.
The
Chaldee
here
read
it
in
the
latter
sense
,
{untranscribed Hebrew}
—
wicked
men
,
which
change
not
their
very
evil
course
,
and
fear
not
the
sight
of
God
,
shall
perish
.
The
rendring
of
the
LXXII
.
will
bear
either
,
{untranscribed Hebrew}
,
for
there
is
no
change
to
them
(
taking
{untranscribed Hebrew}
for
no
more
than
{untranscribed Hebrew}
,
a
change
simply
:
)
but
the
Hebrew
{untranscribed Hebrew}
are
such
al●erations
as
tend
to
corruption
;
So
Job
x
.
17.
where
changes
are
joyned
with
warre
,
and
both
said
to
be
against
him
;
and
so
most
probably
it
is
here
taken
.
V.
21.
Words
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
divisit
]
signifies
also
to
smooth
,
and
from
thence
to
flatter
,
see
Psal
.
v.
9.
Prov.
ii
.
16.
Psal
.
xxxvi
.
3.
The
Lxxii
.
here
read
it
in
the
primitive
notion
,
{untranscribed Hebrew}
they
were
divided
,
and
for
{untranscribed Hebrew}
{untranscribed Hebrew}
butter
(
reading
{untranscribed Hebrew}
by
anger
,
or
perhaps
in
the
plural
{untranscribed Hebrew}
to
the
same
sense
)
they
have
{untranscribed Hebrew}
from
anger
.
To
our
vulgar
reading
of
smoother
then
butter
]
the
Chaldee
exactly
accords
,
{untranscribed Hebrew}
—
softer
than
the
fat
of
cheese
are
the
words
of
his
mouth
,
and
his
heart
like
weapons
of
warr
.
(
So
they
render
{untranscribed Hebrew}
{untranscribed Hebrew}
warre
,
which
the
Lxxii
.
again
from
{untranscribed Hebrew}
to
draw
neer
,
render
{untranscribed Hebrew}
,
his
heart
drew
neer
,
but
therein
(
though
the
Latine
and
Arabick
agree
)
the
Syriack
depart
from
them
.
)
But
the
noune
{untranscribed Hebrew}
his
mouth
is
in
the
singular
,
and
{untranscribed Hebrew}
in
the
plural
,
and
there
is
no
mention
of
words
in
the
Hebrew
,
and
{untranscribed Hebrew}
is
a
noune
,
for
the
praefix
{untranscribed Hebrew}
requires
another
punctation
.
And
to
avoide
all
difficulties
,
the
readiest
expedient
is
,
to
receive
the
Lxxii
.
their
rendring
of
{untranscribed Hebrew}
,
they
were
,
or
are
devided
,
viz.
the
members
of
the
wicked
man
there
spoken
of
,
they
are
at
great
distance
one
from
the
other
;
{untranscribed Hebrew}
butter
their
mouth
,
or
their
mouth
is
butter
,
{untranscribed Hebrew}
and
warre
their
heart
,
or
their
heart
is
warre
—
And
this
seems
to
be
the
fairest
rendring
of
it
.
V.
22.
Thy
burthen
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
dedit
,
if
it
be
a
noune
,
literally
signifies
thy
gift
,
by
that
meaning
the
thing
which
thou
desirest
to
have
given
thee
;
and
therefore
the
Chaldee
render
it
{untranscribed Hebrew}
thy
hope
,
or
that
which
thou
hopest
to
receive
.
The
Lxxii
.
have
{untranscribed Hebrew}
thy
sollicitude
,
and
the
Apostle
S.
Peter
follows
their
reading
,
1
Pet
.
v.
5.
and
this
very
agreeably
to
the
original
.
For
the
Hebrews
generally
render
it
by
{untranscribed Hebrew}
thy
burthen
;
and
David
Kimchi
in
his
rootes
gives
this
account
of
it
,
that
the
Jewish
Doctors
learnt
the
exposition
of
this
word
from
an
Arabian
,
or
,
as
other
copies
of
Kimchi
read
,
{untranscribed Hebrew}
a
Syrian
merchant
,
who
bidding
his
chapman
weigh
out
his
parcel
,
used
this
phrase
,
{untranscribed Hebrew}
weigh
out
your
burthen
,
or
lading
.
Here
't
is
evident
by
the
whether
Syriack
,
or
Arabick
use
of
it
,
that
the
Hebrew
word
antiently
signified
a
burthen
,
and
not
onely
a
gift
:
And
then
the
burthen
here
spoken
of
,
that
which
was
to
be
cast
on
God
,
being
the
burthen
of
the
minde
only
,
that
is
most
fitly
rendred
{untranscribed Hebrew}
care
or
sollicitude
.
But
some
of
the
Jews
incline
to
take
{untranscribed Hebrew}
here
for
a
verb
;
and
then
it
must
be
{untranscribed Hebrew}
cast
or
commit
thy self
,
or
thy
affairs
,
{untranscribed Hebrew}
upon
the
Lord
,
{untranscribed Hebrew}
who
ha
h
given
to
thee
:
and
{untranscribed Hebrew}
in
the
Jewish
Arab
Interpreter
is
capable
of
this
sense
,
being
the
same
with
the
Hebrew
,
onely
{untranscribed Hebrew}
changed
into
{untranscribed Hebrew}
.
V.
23.
Half
their
dayes
]
In
the
Jewish
account
threescore
years
was
the
age
of
a
man
,
and
death
at
any
time
before
that
was
lookt
upon
as
untimely
,
and
deemed
and
styled
{untranscribed Hebrew}
excision
,
of
which
they
made
36
degrees
.
So
that
not
to
live
out
half
ones
dayes
(
{untranscribed Hebrew}
)
{untranscribed Hebrew}
is
in
their
style
to
die
before
thirty
years
old
.
The
Fifty
Sixth
Psalm
.
TO
the
chief
Musitian
,
upon
the
silent
Dove
afar
off
.
Jonath
Elem
Rechokim
,
Michtam
of
David
when
the
Philistims
a.
had
him
in
their
power
.
took
him
in
Gath
.
The
fifty
sixth
Psalm
was
composed
by
David
(
as
Psalm
34.
was
)
at
Adullam
,
or
some
place
of
his
flights
,
in
remembrance
of
his
great
deliverances
out
of
the
hands
of
Saul
,
and
in
reflexion
on
the
time
when
he
was
with
the
Philistims
,
1
Sam
.
xxi
.
in
which
he
resembleth
himself
to
a
Dove
a
great
way
from
home
,
sitting
sadly
and
solitarily
by
it selfe
.
It
is
called
his
jewel
(
see
note
on
Psal
.
xvi
.
a.
)
in
respect
of
the
memorableness
of
the
escapes
,
which
were
the
matter
of
it
,
and
he
committed
it
to
the
Praefect
of
his
Musick
,
to
be
solemnly
and
publickly
sung
.
1.
Be
mercifull
unto
me
,
O
God
,
for
man
gapes
after
me
.
would
b
.
swallow
me
up
,
he
fighting
daily
oppresseth
me
.
Blessed
Lord
,
my
enemy
Saul
is
very
earnest
and
diligent
to
devour
me
,
he
is
continually
designing
some
mischief
against
me
,
O
be
thou
gratiously
pleased
to
interpose
thy
hand
of
deliverance
for
me
.
2.
my
observers
gape
daily
.
Mine
enemies
would
daily
swallow
me
up
,
for
they
be
many
that
fight
against
me
,
O
thou
most
high
.
I
am
watched
on
every
side
by
a
multitude
of
envivious
persons
,
who
fain
would
get
me
into
their
snares
;
but
thou
,
O
Lord
,
art
able
to
disappoint
them
all
.
3.
What
time
I
am
afraid
,
I
will
trust
in
thee
.
When
any
the
greatest
cause
of
fear
approacherh
me
,
I
have
my
sure
refuge
on
which
I
may
repose
my self
,
thy
over-ruling
providence
,
O
Lord
.
4.
In
the
Lord
his
word
will
I
boast
.
c
.
In
God
I
will
praise
his
word
,
in
God
I
have
put
my
trust
,
I
will
not
fear
what
man
can
doe
unto
me
.
Thou
hast
promised
me
thy
constant
aid
;
and
the
fidelity
of
that
and
all
other
thy
promises
is
matter
of
glorying
,
and
firm
confidence
to
me
,
and
I
cannot
be
brought
to
apprehend
any
danger
from
the
malice
of
men
,
be
it
never
so
great
,
as
long
as
I
have
this
so
impregnable
a
bulwark
to
secure
me
.
5.
Every
day
they
depra●●
d
.
wrest
my
words
,
all
their
thoughts
are
against
me
for
evil
.
My
enemies
I
know
are
very
diligent
and
industrious
,
they
doe
their
utmost
to
deprave
my
words
and
actions
,
to
put
the
most
odious
interpretations
upon
them
;
their
plots
and
consultations
are
wholly
spent
to
worke
me
some
mischief
.
6.
They
e
.
gather
themselves
together
,
they
hide
themselves
,
they
mark
my
steps
,
when
they
wait
for
my
soule
.
Very
busy
they
are
in
meeting
,
and
laying
their
heads
together
,
they
manage
it
with
all
secrecy
,
as
so
many
treacherous
spies
,
they
have
an
evil
eye
upon
every
thing
I
doe
,
and
fain
would
finde
occasion
to
insnare
and
ruine
me
.
7.
f
.
According
to
their
iniquity
abjection
shall
be
to
them
,
or
they
shall
be
cast
away
—
Shall
they
escape
by
their
iniquity
?
In
thine
anger
cast
down
the
people
,
O
God
.
Their
whole
confidence
is
in
their
falseness
and
wickedness
,
certainly
thou
wilt
not
permit
such
acts
to
prosper
finally
;
Thy
patience
will
at
length
be
provoked
,
and
then
thou
wilt
suddenly
subdue
them
,
and
destroy
them
.
8.
Thou
tellest
my
wandrings
,
put
my
tears
into
thy
bottle
;
are
they
not
in
thy
book
?
I
have
been
long
banished
from
my
home
,
wandring
up
and
down
in
great
distress
,
my
condition
hath
been
very
sad
and
lamentable
.
And
all
this
I
am
sure
is
particularly
considered
by
thee
,
thou
knowest
the
{untranscribed Hebrew}
the
dayes
of
my
vagrancy
Chald
.
dayes
of
my
exile
,
and
vagrant
condition
,
thou
reckonest
and
layest
up
all
the
tears
that
drop
from
me
,
for
thou
hast
a
sure
record
,
a
book
of
remembrance
for
all
that
befalls
me
,
and
wilt
,
I
doubt
not
,
in
thy
good
time
,
vindicate
my
cause
,
and
deliver
me
.
9.
When
I
cry
unto
thee
,
then
shall
mine
enemies
turne
back
:
this
I
know
,
that
{untranscribed Hebrew}
for
God
is
for
me
.
I
need
no
other
weapons
to
discomfit
my
enemies
●ut
my
prayers
,
for
of
this
I
have
all
assurance
,
that
God
doth
espouse
my
cause
,
and
in
his
good
time
upon
my
humble
and
constant
addresses
to
him
,
he
will
certainly
take
my
part
,
and
come
in
seasonably
to
my
rescue
.
10.
In
God
●is
word
will
I
glory
,
in
the
Lord
his
word
will
I
glory
.
See
note
c
.
In
God
will
I
praise
his
word
,
in
the
Lord
will
I
praise
his
word
.
11.
In
God
have
I
put
my
trust
,
I
will
not
be
afraid
what
man
can
doe
unto
me
.
He
is
my
God
,
and
my
Lord
,
a
God
of
all
mercy
and
goodness
,
and
a
Lord
of
all
power
and
might
.
The
former
of
th●se
hath
inclined
him
to
espouse
my
cause
,
to
make
me
most
gracious
promises
of
preservation
and
deliverance
;
and
the
latter
secures
me
of
his
strength
and
fidelity
,
his
ability
and
readiness
to
perform
them
.
And
this
is
matter
of
all
joy
and
comfort
to
me
in
my
distress
;
of
confidence
,
that
having
relied
on
him
,
I
shall
not
be
forsaken
by
him
,
nor
fall
under
the
malice
and
power
of
any
of
mine
enemies
.
12.
Thy
vows
are
upon
me
,
O
God
,
I
will
render
praises
unto
thee
.
I
am
under
the
greatest
oblig●tion
to
return
my
thanksgiving
to
thee
,
and
all
the
oblations
of
a
gratefull
heart
:
In
this
I
shall
be
carefull
not
to
fail
,
but
sing
praises
to
thee
for
ever
,
who
art
thus
graciously
pleased
to
own
and
vindicate
thy
unworthy
servant
.
13.
For
thou
hast
delivered
my
soule
from
death
,
wilt
not
thou
recover
my
feet
from
falling
?
that
I
may
walk
before
God
in
the
light
of
the
living
.
Thy
preservations
I
have
signally
experimented
several
times
,
when
my
very
life
hath
eminently
been
in
danger
.
And
these
pledges
of
thy
mercy
give
me
assurance
,
that
thou
wilt
now
rescue
me
from
all
my
dangers
,
and
give
me
space
and
opportunities
to
live
and
serve
thee
,
and
walk
acceptably
before
thee
.
Annotations
on
Psalm
LVI
.
Tit
.
Took
him
]
{untranscribed Hebrew}
signifies
in
a
latitude
not
only
to
apprehend
,
{untranscribed Hebrew}
or
take
or
hold
as
a
prisoner
,
but
simply
to
have
,
to
possesse
,
to
contain
,
to
have
in
ones
power
.
Accordingly
,
as
it
is
here
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
they
had
him
in
their
power
,
so
if
we
consider
the
story
to
which
it
refers
,
1
Sam
.
xxi
.
we
shall
finde
no
cause
to
look
upon
David
as
a
prisoner
at
the
time
which
is
here
spoken
of
.
David
indeed
at
Gath
was
afraid
when
they
told
Achish
,
that
this
was
the
man
of
whom
the
triumphal
songs
were
made
,
v.
11
,
12.
But
it
appears
not
,
that
that
speech
was
by
the
speakers
intended
to
his
disadvantage
,
but
only
to
represent
him
a
considerable
revolter
or
transfuga
fled
from
Saul
.
And
that
nothing
but
kindness
was
finally
meant
him
,
may
be
gathered
from
v.
15.
where
Achish
his
words
are
,
Have
I
need
of
mad
men
,
that
ye
have
brought
this
fellow
to
play
the
mad
man
in
my
presence
?
shall
this
fellow
come
into
my
house
?
It
seems
he
might
have
been
thought
fit
for
the
Kings
house
and
presence
,
had
he
not
been
taken
for
a
mad
man
.
Which
is
very
farre
from
a
prison
being
designed
him
.
And
't
is
yet
farther
manifest
1
Sam
.
xxvii
.
1.
that
David
soon
after
this
returned
to
this
place
to
Achish
King
of
Gath
again
;
which
is
a
sufficient
argument
,
that
he
apprehended
not
any
real
danger
,
when
he
was
there
at
the
first
.
From
all
which
't
is
consequent
,
that
as
the
word
{untranscribed Hebrew}
must
not
be
rendred
in
the
notion
of
captivity
,
or
imprisonment
,
so
the
deliverances
here
recounted
by
the
Psalmist
are
not
to
be
applyed
to
his
escape
out
of
the
hands
of
Achish
,
but
belong
to
the
many
rescues
by
God
afforded
him
from
Sauls
servants
,
and
Court-Sycophants
;
and
so
though
the
title
of
the
Psalm
looks
only
on
the
Philistim
in
Gath
,
yet
it
takes
in
the
passages
following
;
as
Psalm
xxxiv
,
though
by
the
inscription
it
appear
to
have
been
endited
,
when
David
changed
his
behaviour
before
Achish
,
takes
in
also
the
following
story
of
his
dismission
(
so
{untranscribed Hebrew}
signifies
,
and
is
by
the
Lxxii
.
rendred
{untranscribed Hebrew}
dismist
him
,
by
the
Chaldee
paraphrased
,
{untranscribed Hebrew}
and
he
left
him
)
and
his
departure
,
and
the
consequents
thereof
,
being
penn'd
,
as
is
most
probable
,
at
Adullam
,
or
some
other
place
of
his
after
flight
,
while
he
was
persecuted
by
,
and
fled
before
Saul
.
V.
1.
Swallow
]
From
{untranscribed Hebrew}
to
draw
breath
,
is
the
metaphorical
use
of
the
word
for
gaping
after
,
desiring
earnestly
,
and
so
{untranscribed Hebrew}
{untranscribed Hebrew}
is
here
used
,
for
enemies
that
earnestly
desire
to
get
him
into
their
hands
.
The
anti●nt
Interpreters
generally
render
it
,
as
if
it
were
from
{untranscribed Hebrew}
or
{untranscribed Hebrew}
conculcare
,
{untranscribed Hebrew}
say
the
Chaldee
,
he
hath
trod
me
under
foot
,
and
so
the
Lxxii
.
{untranscribed Hebrew}
.
The
same
word
is
again
repeated
in
the
same
sense
v.
2.
{untranscribed Hebrew}
my
observers
(
or
those
that
watch
as
spies
upon
me
)
gape
.
V.
4.
In
God
]
That
{untranscribed Hebrew}
in
Piel
signifies
to
praise
,
there
is
no
doubt
;
and
if
it
doe
so
here
,
it
will
be
necessary
to
soften
the
phrase
,
which
otherwise
sounds
somewhat
rough
,
and
instead
of
{untranscribed Hebrew}
{untranscribed Hebrew}
which
we
render
literally
,
In
the
Lord
I
will
praise
his
word
]
to
read
,
The
Lord
his
word
will
I
praise
,
]
which
is
easily
done
,
if
only
{untranscribed Hebrew}
(
as
oft
it
is
)
be
reckoned
as
a
pleonasme
.
But
the
word
signifies
also
to
glory
,
or
boast
,
as
Psal
.
x
.
3.
the
wicked
{untranscribed Hebrew}
boasts
,
the
Targum
reads
,
{untranscribed Hebrew}
rejoyceth
,
or
glories
in
his
own
hearts
desire
;
and
this
notion
seems
better
to
belong
to
it
here
,
where
it
is
joyned
with
putting
trust
in
God
,
for
so
to
glory
and
boast
in
God
,
is
to
professe
dependance
on
him
,
and
none
else
,
and
so
the
Syriack
hath
distinctly
rendred
it
{untranscribed Hebrew}
,
in
God
will
I
glory
.
The
Lxxii
.
seems
to
have
read
{untranscribed Hebrew}
my
words
;
for
they
render
it
{untranscribed Hebrew}
,
In
the
Lord
I
will
praise
my
words
,
and
so
the
Latine
,
and
Arabick
,
and
Aethiopick
follow
them
,
In
Deo
laudabo
sermones
meos
,
it
will
not
be
easy
to
divine
with
what
sense
.
What
is
here
said
[
in
God
,
and
again
in
God
]
is
with
some
change
repeated
v.
10.
{untranscribed Hebrew}
{untranscribed Hebrew}
in
God
and
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
Lord
.
Of
these
two
words
the
Rabbins
observe
,
that
{untranscribed Hebrew}
God
is
{untranscribed Hebrew}
the
attribute
of
justice
,
but
{untranscribed Hebrew}
Lord
,
{untranscribed Hebrew}
the
attribute
of
compassion
.
And
accordingly
the
Chaldee
here
reads
,
{untranscribed Hebrew}
&c.
in
the
attribute
of
the
justice
of
God
I
will
praise
,
or
rejoyce
in
his
word
,
{untranscribed Hebrew}
in
the
attribute
of
his
pitty
&c.
i
.
e
.
whether
he
punish
,
or
he
pitties
,
I
will
praise
him
,
or
boast
or
glory
in
him
.
V.
5.
Wrest
]
{untranscribed Hebrew}
{untranscribed Hebrew}
signifying
first
to
grieve
,
or
be
in
pain
,
is
used
by
metonymie
for
any
laborious
framing
,
or
forming
any
thing
.
Here
being
applied
to
anothers
words
,
or
speeches
,
it
seems
to
note
the
depraving
them
,
labouring
,
and
using
great
art
and
diligence
,
to
put
them
into
such
a
forme
as
may
be
most
for
the
disadvantage
of
the
speaker
,
turning
and
winding
them
to
his
hurt
,
putting
some
odious
gloss
upon
them
,
and
so
according
to
sense
,
may
most
fitly
be
rendred
depraving
.
This
perhaps
the
Lxxii
.
meant
when
they
rendred
it
{untranscribed Hebrew}
,
not
as
that
signifies
detesting
,
abhorring
,
but
making
them
detestable
,
putting
an
odious
,
abhorred
sense
upon
them
.
The
Syriack
here
read
{untranscribed Hebrew}
they
took
counsel
against
me
,
reading
{untranscribed Hebrew}
by
taking
counsel
,
labouring
and
industriously
contriving
and
consulting
,
{untranscribed Hebrew}
my
words
,
by
[
me
]
and
then
supposing
the
preposition
{untranscribed Hebrew}
against
,
to
be
wanting
,
they
thought
fit
to
supply
it
,
and
thus
to
paraphrase
this
obscure
phrase
,
and
make
it
agree
with
that
which
follows
,
all
their
thoughts
,
or
contrivances
,
are
against
me
for
evil
.
V.
6.
Gather
]
{untranscribed Hebrew}
{untranscribed Hebrew}
that
signifies
to
dwell
or
to
sojourn
,
signifies
also
(
in
the
notion
of
{untranscribed Hebrew}
)
to
assemble
,
to
meet
together
,
and
so
the
Chaldee
interpret
it
here
,
{untranscribed Hebrew}
they
shall
assemble
together
;
but
the
Lxxii
.
reteining
the
former
notion
,
render
it
{untranscribed Hebrew}
,
they
shall
inhabit
.
V.
7.
Escape
]
Of
{untranscribed Hebrew}
{untranscribed Hebrew}
it
is
observed
by
Lexicographers
,
that
as
in
Kal
it
signifies
to
escape
or
goe
out
,
so
in
Piel
,
it
is
used
for
casting
out
or
throwing
away
,
so
saith
Kimchi
in
his
rootes
,
(
adding
that
the
noun
from
thence
signifies
an
abject
vile
person
Jud
.
xii
.
4
,
5.
and
Isa
.
xLv
.
20.
)
so
Jon
.
ii
.
10.
where
the
Hebrew
hath
{untranscribed Hebrew}
the
fish
vomited
out
Jonah
&c.
the
Chaldee
render
it
{untranscribed Hebrew}
,
where
it
evidently
signifies
to
cast
or
vomit
out
;
so
Le●it
.
xviii
.
25.
&
28.
the
Chaldee
useth
it
of
the
lands
vomiting
out
its
inhabitan●s
,
and
so
the
Rabbins
use
{untranscribed Hebrew}
for
●omit
.
And
then
the
place
will
be
thus
literally
interpretable
,
{untranscribed Hebrew}
for
,
or
according
to
their
iniquity
,
{untranscribed Hebrew}
abjection
,
casting
,
or
vomiting
out
shall
be
to
them
,
i
.
e
.
they
shall
,
as
vile
persons
,
be
rejected
and
cast
out
by
God
.
And
thus
the
Chaldee
appear
to
have
understood
it
,
who
render
it
{untranscribed Hebrew}
they
shall
be
empty
or
vile
;
and
to
this
best
connects
that
which
follows
in
the
verse
,
In
thine
anger
cast
down
the
people
.
The
Fifty
Seventh
Psalm
.
TO
the
chief
Musitian
,
a.
Altaschith
,
Michtam
of
David
,
when
he
fled
from
Saul
in
the
Cave
.
The
fifty
seventh
Psalm
was
composed
by
David
,
on
occasion
of
what
happened
in
Sauls
pursuing
him
,
1
Sam
.
xxiv
.
when
David
finding
Saul
in
the
Cave
,
might
have
killed
him
if
he
would
,
but
spared
him
,
and
thereby
gave
him
assurance
of
his
friendship
(
and
not
,
as
he
had
been
calumniated
,
enmity
)
to
him
.
It
was
set
to
the
tune
of
a
former
Psalm
,
which
began
with
the
words
,
Destroy
me
not
,
and
it
is
(
as
the
former
)
stiled
his
jewell
(
see
note
on
Psal
.
xvi
.
a.
)
in
respect
of
the
greatness
of
the
mercy
recounted
in
it
.
It
was
committed
to
the
Prefect
of
his
Musick
.
1.
Be
mercifull
unto
me
,
O
Lord
,
be
mercifull
unto
me
,
for
my
soule
trusteth
in
thee
:
yea
in
the
shaddow
of
thy
wings
will
I
make
my
refuge
,
untill
these
calamities
be
overpast
.
To
thee
O
Lord
I
make
my
most
affectionate
and
humble
addresse
,
relying
on
thee
,
reposing
my
whole
trust
in
thee
,
neither
seeking
nor
projecting
any
means
of
safety
to
my selfe
,
save
that
which
consists
in
thine
only
aid
and
protection
.
Be
thou
mercifully
pleased
to
afford
me
this
at
this
time
,
and
continue
it
,
till
this
persecution
be
over
.
2.
I
will
cry
unto
God
most
high
,
unto
God
that
performeth
for
me
{untranscribed Hebrew}
performeth
all
things
for
me
.
The
Lord
that
hath
espoused
my
cause
,
is
a
God
of
might
.
All
that
I
ever
received
,
hath
been
from
him
,
my
deliverances
his
immediate
vouchsafements
;
to
him
therefore
now
doe
I
with
all
chearfull
confidence
address
my
supplications
.
3.
He
shall
send
from
heaven
and
save
me
he
hath
put
to
shame
.
from
b
.
the
reproach
of
him
that
would
swallow
me
up
.
Selah
.
God
shall
send
forth
his
mercy
and
his
truth
.
When
m●licious-minded
men
are
most
bitt●rly
set
against
me
,
even
to
devour
and
destroy
me
utterly
,
God
shall
s●nd
me
relief
from
his
throne
,
by
some
means
which
he
shall
think
fittest
to
choose
for
me
,
by
his
so
the
Chald
.
Angels
,
or
by
his
gracious
overruling
providence
,
dis●ppointing
those
that
had
these
bloody
designes
against
me
He
hath
bound
himself
by
promise
,
and
so
both
his
mercy
and
fidelity
are
conc●rned
in
it
,
and
he
will
make
good
both
unto
me
.
4.
I
ly
,
or
,
my
soule
,
I
ly
among
lions
,
the
s●●s
of
men
o●
set
on
fire
,
their
teeth
.
c
.
My
Soul
is
among
Lions
,
and
I
lie
even
among
them
●hat
are
set
on
fire
,
even
the
sons
of
men
,
whose
teeth
are
spears
and
arrows
,
and
their
tongue
a
sharp
sword
.
My
life
is
in
the
same
dang●●
as
if
I
were
incompast
with
Lions
;
vi●ulent
●en
,
such
as
are
continually
in
flaming
and
inciting
●aul
to
pu●sue
and
destroy
me
,
never
say
any
thing
but
with
some
bloody
designe
of
bringing
mischief
upon
me
.
5.
Be
thou
exalted
,
O
God
,
above
the
heavens
,
let
thy
glory
be
above
all
the
earth
.
Lord
,
he
thou
pleased
to
res●ue
●e
out
of
thi
d●nger
,
and
so
to
magnifie
thy
own
glory
over
the
pride
and
malice
of
the
greatest
men
,
by
discomfiting
and
frustrating
the
designes
of
such
.
6.
They
have
prepared
a
net
for
my
steps
,
my
soule
is
bowed
down
:
they
have
digged
a
pit
before
me
,
into
the
midst
of
which
they
are
fallen
themselves
.
Selah
.
They
have
designed
very
treacherously
against
me
,
like
fowlers
th●t
by
digging
holes
,
and
laying
gins
or
toils
in
them
,
insnare
the
simple
unwary
bird
:
and
God
hath
disappointed
them
in
all
their
designes
,
brought
on
them
what
they
had
projected
against
me
.
7.
My
heart
is
prepared
{untranscribed Hebrew}
see
2
Chr.
30.19
.
Ezr.
7.10
.
Ps.
10.17
.
fixed
,
O
God
,
my
heart
is
fixed
;
I
will
sing
,
and
give
praise
.
This
is
enough
to
raise
and
enl●ven
,
and
inspirit
any
mans
heart
,
to
praise
and
magnifie
the
mercy
of
so
signal
a
deliverance
.
And
as
there
is
nothing
so
fit
,
so
nothing
that
I
shall
more
readily
performe
.
8.
Awake
up
my
glory
,
awake
Psaltery
and
Harpe
,
I
will
awake
the
morning
.
I
my selfe
will
d
.
awake
early
.
My
tongue
(
see
Psal
.
xvi
.
note
i
.
)
shall
begin
the
hy
n
,
and
the
instruments
of
Musick
shall
follow
in
a
chearfull
and
melodious
note
,
they
shall
no
longer
lie
idle
,
when
such
eminent
mercies
exact
their
acknowledgements
,
and
my
heart
,
whose
tribute
is
most
due
,
and
every
member
of
my
body
,
faculty
of
my
soule
,
and
action
of
my
life
shall
be
most
diligent
in
an
ea●ly
payment
of
it
.
9.
I
will
praise
thee
,
O
God
,
among
the
people
,
I
will
sing
unto
thee
among
the
nations
.
My
acknowledgement
shall
no●
e
made
to
thee
in
private
only
,
but
in
the
midst
of
the
congregation
,
with
the
greatest
solemnity
possible
,
calling
all
others
to
assist
me
in
so
weighty
a
worke
.
10.
For
thy
mercy
is
great
unto
the
heavens
,
and
thy
truth
unto
e
.
the
Sky
.
clouds
.
For
thou
hast
in
a
most
eminent
manner
,
made
good
thy
great
mercy
most
undeservedly
and
gratiously
promised
to
me
,
and
thereby
thy
fidelity
also
.
11.
Be
thou
exalted
,
Lord
,
above
the
heavens
,
or
thy
glory
is
‖
let
thy
glory
be
above
all
the
earth
.
Lord
,
be
thou
pleased
to
rescue
me
out
of
this
present
danger
,
and
so
to
magnify
thy
own
glory
over
the
pride
and
malice
of
the
greatest
men
by
disappointing
and
frustrating
their
designes
against
me
(
see
v.
5.
)
Annotations
on
Psalm
LVII
.
Tit
.
Altaschith
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
perdidit
,
is
a
form
of
deprecation
[
destroy
not
.
]
It
is
foure
times
used
in
the
titles
of
the
Psalms
,
in
this
,
and
the
two
next
succeeding
Lviii
.
and
Lix
.
and
Lxxv.
This
makes
the
Chaldees
gloss
improbable
,
viz.
that
it
was
composed
at
a
time
,
when
he
said
Destroy
me
not
,
for
that
will
not
fitly
be
applicable
to
any
,
much
less
to
all
of
these
.
't
is
much
more
probable
that
as
many
other
titles
of
the
Psalms
,
so
this
was
designed
to
denote
the
melody
or
tune
to
which
it
was
set
,
the
same
that
had
formerly
belonged
to
some
Psalm
or
hymn
,
beginning
with
those
words
,
{untranscribed Hebrew}
destroy
not
.
V.
3.
The
reproach
]
All
the
Antient
Interpreters
make
{untranscribed Hebrew}
{untranscribed Hebrew}
a
verb
(
and
so
sure
it
is
of
the
preterperfect
tense
in
Piel
)
and
apply
it
to
God
,
that
he
shall
deliver
David
,
having
shamed
or
reproached
his
enemies
.
So
the
Chaldee
{untranscribed Hebrew}
he
hath
reproached
,
the
Syriack
{untranscribed Hebrew}
and
he
shamed
or
reproached
.
So
before
them
the
Lxxii
.
{untranscribed Hebrew}
,
the
Vulgar
dedit
in
opprobrium
,
he
gave
to
reproach
,
and
accordingly
the
Arabick
and
Aethiopick
.
And
in
all
reason
so
we
are
to
render
it
,
rather
then
imagine
the
praefix
{untranscribed Hebrew}
to
be
wanting
.
But
another
rendring
the
words
are
also
capable
of
,
{untranscribed Hebrew}
he
that
would
swallow
me
up
hath
reproach't
or
rail'd
against
me
.
V.
4.
My
soule
]
The
rendring
of
this
fourth
verse
will
depend
upon
the
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
my
soule
.
This
,
according
to
the
most
usual
notion
of
{untranscribed Hebrew}
,
signifies
no
more
then
I
my selfe
,
and
then
it
may
not
improbably
connect
with
{untranscribed Hebrew}
in
the
first
person
my
soule
,
i
.
e
.
I
lie
among
Lions
:
If
not
so
,
yet
reteining
the
literal
rendring
[
my
soule
]
that
may
be
taken
in
the
vocative
case
,
as
part
of
a
soliloquy
,
O
my
soule
,
I
lie
—
In
either
of
these
rendrings
the
following
words
will
flow
readily
,
{untranscribed Hebrew}
{untranscribed Hebrew}
the
sons
of
men
are
set
on
fire
,
{untranscribed Hebrew}
&c.
their
teeth
are
spears
—
V.
8.
Awake
]
{untranscribed Hebrew}
from
{untranscribed Hebrew}
is
most
fitly
to
be
taken
in
the
transitive
sense
for
exciting
or
stirring
up
,
and
so
awakening
.
So
't
is
generally
taken
,
and
then
{untranscribed Hebrew}
being
a
noun
,
that
signifies
the
dawning
first
light
of
the
morning
,
the
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
will
be
best
rendred
,
I
will
awake
the
morning
,
a
Poetick
strain
,
imitated
by
Ovid
,
and
frequent
among
Poets
,
Non
vigil
ales
ibi
cristati
cantibus
oris
Evoca●
auroram
,
The
cock
by
his
crowing
calls
not
up
the
morning
there
.
V.
10.
The
clouds
]
From
{untranscribed Hebrew}
comminuit
,
is
the
noune
{untranscribed Hebrew}
{untranscribed Hebrew}
the
heaven
,
from
the
thinness
of
the
substance
thereof
.
And
it
seems
to
be
taken
not
for
the
aerial
part
(
which
contains
the
Clouds
)
but
the
aethereal
,
which
comprehends
the
Sun
,
Moon
,
and
Stars
.
So
Psal
.
Lxxxix
.
37.
where
the
Moon
is
called
the
faithfull
witness
{untranscribed Hebrew}
in
heaven
.
So
v.
6.
Who
in
the
heaven
{untranscribed Hebrew}
shall
be
compared
unto
the
Lord
?
meaning
the
highest
heavens
,
not
the
clouds
.
So
Isa
.
xLv
.
8.
{untranscribed Hebrew}
in
the
plural
,
Let
the
heavens
distill
righteousness
,
to
signifie
not
the
clouds
that
distill
the
dew
(
as
the
Chaldee
there
understands
,
and
renders
it
,
{untranscribed Hebrew}
and
the
clouds
)
but
God
the
Lord
,
that
doth
all
these
things
v.
7.
so
Jer
.
Li
.
9.
is
lifted
up
to
{untranscribed Hebrew}
,
where
the
Chaldee
renders
{untranscribed Hebrew}
the
heavens
of
heavens
,
or
highest
heavens
.
I
suppose
there
in
the
notion
of
the
highest
heavens
,
though
that
phrase
doe
not
alwayes
signify
so
(
see
note
on
Psal
.
cxLviii
.
4.
)
And
so
in
this
place
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
former
part
of
the
verse
regularly
signifies
the
regions
of
the
aire
,
frequently
called
{untranscribed Hebrew}
heavens
;
and
then
in
all
reason
{untranscribed Hebrew}
shall
signifie
not
the
same
again
,
but
the
aethereal
regions
,
and
so
will
best
be
rendred
,
Sky
,
the
seat
of
the
Starres
:
the
Chaldee
reteineth
the
same
word
,
only
changed
into
the
plural
,
{untranscribed Hebrew}
,
heavens
,
the
Syriack
al●o
,
departing
from
the
Lxxii
.
(
which
read
{untranscribed Hebrew}
clouds
)
render
it
{untranscribed Hebrew}
,
to
the
heavens
of
heavens
.
The
Jewish
Arab
renders
it
{untranscribed Hebrew}
from
a
root
differing
from
the
Hebrew
only
by
the
change
of
{untranscribed Hebrew}
into
{untranscribed Hebrew}
,
which
though
not
usually
found
applied
to
the
heavens
,
yet
may
well
signifie
the
highest
of
them
,
properly
signifying
heights
,
as
joyned
with
the
name
of
mountain
,
the
heights
or
highest
tops
of
the
mountains
,
and
that
is
the
peculiar
style
for
the
aethereal
bodies
,
{untranscribed Hebrew}
heights
,
and
{untranscribed Hebrew}
the
highest
,
which
makes
it
reasonable
for
us
to
render
it
Sky
,
and
not
Clouds
.
The
Fifty
Eighth
Psalm
.
TO
the
chief
Musitian
,
Altaschith
,
Michtam
o●
David
.
The
fifty
eighth
Psalm
is
a
contemplation
of
the
injustice
and
incorrigible
wickedness
of
men
,
especially
of
his
enemies
that
exasperated
Saul
against
him
,
together
with
Gods
unex●ected
speedy
vengeance
on
them
.
'
Tw●s
set
to
the
tune
which
began
with
the
words
,
Destroy
not
,
(
s●e
note
on
Psal
.
lvii
.
a.
)
and
(
as
several
others
)
styled
Davids
jewel
,
because
of
the
signal
acts
of
Gods
just
judgm●nt
mentioned
in
it
,
(
see
note
on
Psal
.
xvi
.
a.
)
and
was
composed
by
David
,
and
committed
to
the
Praefect
of
his
Musick
.
1.
Doe
ye
indeed
speak
righteousness
,
O
congregation
{untranscribed Hebrew}
congregations
?
doe
ye
judge
uprightly
,
O
ye
sons
of
men
?
't
is
lamentable
to
consider
how
little
truth
and
justice
is
left
in
the
world
,
even
among
those
whose
quality
most
exacts
it
from
them
.
3.
Yea
in
heart
ye
work
wickedness
,
on
the
earth
;
Your
hands
,
or
,
you
with
your
hands
frame
violence
.
you
a.
weigh
the
violence
of
your
hands
in
the
earth
.
All
their
thoughts
and
designes
are
continually
imployed
in
mischief
,
all
the
business
of
their
lives
to
fit
it
,
and
frame
it
,
perfect
and
compass
it
to
the
best
advantage
.
3.
The
wicked
are
estranged
b
.
from
the
wombe
;
they
goe
astray
from
the
belly
{untranscribed Hebrew}
as
soon
as
they
be
born
,
speaking
lyes
.
Vice
begins
and
takes
possession
of
them
very
early
,
from
their
very
birth
,
as
it
were
;
in
their
very
first
and
tenderest
childehood
,
they
transgress
the
rules
of
justice
,
tell
lyes
as
soon
as
they
are
able
to
speak
;
the
corruption
of
their
nature
soon
shews
it selfe
in
inclinations
to
ill
,
and
they
make
not
use
of
divine
grace
,
or
humane
discipline
,
to
restrain
it
,
bu●
set
out
,
and
begin
their
age
with
sinning
,
and
so
proceed
without
reformation
.
4.
Their
poison
is
like
the
poison
of
a
serpent
:
they
are
like
c
.
the
deaf
adder
that
stoppeth
her
eare
,
5.
Which
will
not
hea●ken
to
the
voice
of
the
d
.
charmers
,
the
wisard
that
useth
incantations
.
charming
never
so
wisely
.
They
are
full
of
nothing
but
wickedness
,
therein
to
be
resembled
to
serpents
,
the
most
poisonous
noxiou●
creatures
:
and
one
resemblance
more
they
have
to
one
famous
sort
of
se●pents
,
those
of
whom
the
naturalists
say
,
that
being
deaf
of
one
eare
by
nature
,
they
have
a
way
of
making
themselves
perfectly
deaf
,
on
purpose
to
preserve
themselves
from
the
force
of
the
wisards
charmes
,
designed
to
lull
them
asleep
and
take
them
.
And
thus
doe
these
●bstinate
incorrigible
men
resolve
never
to
admit
or
hearken
to
any
means
,
which
may
have
force
to
perswade
th●m
to
leave
their
wicked
wayes
,
are
to
all
methods
of
working
their
reformation
impregnable
,
and
impersuasible
.
6.
Thou
wilt
break
{untranscribed Hebrew}
Break
their
e
.
teeth
,
O
God
,
in
their
mouth
;
break
out
the
grinders
{untranscribed Hebrew}
great
teeth
of
the
young
Lions
,
O
Lord
.
But
God
will
disappoint
their
poisonous
and
mischievous
designes
;
he
will
weaken
and
disable
them
,
deprive
them
of
the
weapons
,
or
opportunities
of
their
malice
;
as
snakes
or
serpents
that
have
their
teeth
pulled
out
:
and
for
the
more
violent
open
oppressors
,
that
Lion-like
invade
the
innocent
,
he
will
disarme
them
of
those
instruments
whereby
they
rend
and
enjoy
their
prey
;
and
though
their
ravenous
wicked
inclinations
and
appetites
remain
,
yet
shall
God
restrain
them
from
breaking
out
,
to
the
destroying
of
his
servants
.
7.
They
shall
melt
as
waters
goe
from
themselves
;
he
shall
direct
his
arrows
(
see
note
on
Ps.
64.
a.
)
as
if
they
were
cut
asunder
.
Let
them
melt
away
as
waters
that
f
.
run
continually
:
when
he
bendeth
his
bow
to
shoot
his
arrows
,
let
them
be
cut
in
pieces
.
Their
preparations
and
forces
shall
be
routed
,
all
their
designes
disappointed
and
frustrated
,
never
attaining
the
end
which
their
malice
had
projected
to
the
hurt
of
others
.
8.
As
a
g
.
snail
that
melteth
,
he
shall
pass
away
as
the
decid●
:
u●
fal'n
,
or
dead
embry●n
of
a
w●man
,
they
shall
not
—
let
every
one
of
them
pass
away
,
like
the
untimely
fruit
of
a
woman
,
that
they
may
not
see
the
sunne
.
As
a
snaile
melts
,
and
exhausts
,
and
utterly
consumes
it selfe
,
when
it
goes
out
of
the
shell
,
every
motion
tends
to
the
dissolving
and
melting
of
it
;
or
as
an
Embryon
in
the
womb
,
when
the
ligatures
of
life
are
dissolved
,
presently
pines
away
,
and
comes
to
nought
;
so
shall
they
and
all
their
malitious
designes
be
blasted
and
frustrated
and
destroyed
,
and
never
arrive
or
attain
to
their
desired
success
.
9.
Before
your
h
.
●r
thorns
kn●w
the
brier
.
pots
can
feel
the
thorns
,
he
shall
hurry
them
away
as
it
were
alive
,
as
it
were
in
fury
;
or
so
shall
rawness
,
so
shall
anguish
knew
them
,
or
affright
them
.
take
them
away
as
with
a
whirlewind
,
both
living
and
in
his
wrath
.
And
the
unexpected
suddenness
of
this
is
oft
very
observable
:
You
cannot
imagine
a
cauldron
,
with
a
flame
of
brambles
or
thorns
under
it
,
to
be
sooner
heated
,
and
that
which
is
in
it
scalded
by
the
fire
,
or
a
thorn
and
a
brier
entangled
one
in
another
,
than
this
vexation
,
or
destruction
and
discomfiture
is
wrought
on
wicked
men
:
As
a
tempest
,
or
whirlewind
,
or
as
a
man
in
a
rage
hurries
away
any
thing
,
so
shall
the
wicked
be
hurried
away
,
seised
on
,
and
carried
alive
,
as
it
were
,
in
a
trice
,
before
they
can
think
of
any
means
to
prevent
it
.
10.
The
righteous
shall
rejoyce
when
he
seeth
the
vengeance
;
he
shall
i
.
wash
his
footsteps
in
the
blood
of
the
wicked
.
All
good
men
shall
see
,
and
observe
this
dealing
of
God
with
these
,
and
bless
his
name
for
their
own
deliverance
out
of
their
hands
,
and
receive
benefit
and
confirmation
by
sight
of
this
vengeance
that
falls
on
them
.
11.
And
{untranscribed Hebrew}
So
that
a
man
shall
say
,
Verily
there
is
fruit
{untranscribed Hebrew}
a
reward
for
the
righteous
;
verily
he
is
a
God
that
judgeth
the
earth
.
And
all
that
behold
it
shall
be
forced
to
acknowledge
,
that
piety
and
vertue
are
matters
of
advantage
and
benefit
in
this
world
,
(
abstracted
from
all
reward
in
another
life
;
)
disappointments
,
and
suddain
blasts
,
and
destructions
being
the
ordinary
guerdon
of
impiety
,
and
peace
and
prosperity
of
conscientious
and
pious
dealing
,
of
justice
,
and
of
charity
.
And
this
on
both
sides
an
infallible
evidence
of
conviction
,
that
this
world
is
not
governed
by
chance
,
but
administred
and
managed
by
an
all-mighty
,
all-wise
,
and
most
just
providence
.
Annotations
on
Psalm
LVIII
.
V.
2.
Weigh
]
All
the
Antient
Interpreters
consent
to
annex
{untranscribed Hebrew}
{untranscribed Hebrew}
on
the
earth
]
to
the
former
part
of
the
verse
:
{untranscribed Hebrew}
,
ye
work
wickedness
on
the
earth
,
say
the
Lxxii
.
and
so
the
Chaldee
,
and
Syriack
,
&c.
by
that
meaning
all
the
space
that
they
live
upon
the
earth
in
this
world
.
Then
for
{untranscribed Hebrew}
{untranscribed Hebrew}
your
hands
,
]
they
generally
render
it
so
,
as
to
goe
before
,
and
govern
the
verbe
{untranscribed Hebrew}
:
so
the
Lxxii
.
{untranscribed Hebrew}
;
and
the
vulgar
,
injustitias
manus
vestrae
concinnant
,
your
hands
weave
,
or
frame
wickedness
;
the
Chaldee
{untranscribed Hebrew}
your
hands
prepare
evil
;
and
the
rest
after
the
same
manner
,
(
only
the
Jewish
Arab
goes
the
other
way
,
reading
,
In
the
regions
you
weigh
the
injustice
of
your
hands
.
)
And
in
case
the
verbe
(
as
it
will
bear
)
should
be
in
the
second
person
,
there
will
yet
be
no
reason
to
joyn
{untranscribed Hebrew}
to
{untranscribed Hebrew}
the
iniquity
of
your
hands
:
The
more
probable
rendring
will
be
by
understanding
the
preposition
{untranscribed Hebrew}
(
prefixt
to
{untranscribed Hebrew}
heart
in
the
former
part
of
the
verse
,
and
so
fit
to
be
{untranscribed Hebrew}
repeated
here
)
in
,
or
with
the
heart
ye
work
wickedness
on
the
earth
,
with
your
hands
you
frame
or
prepare
violence
.
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
to
weigh
in
a
balance
,
and
to
frame
any
thing
by
rule
and
line
:
and
in
this
latter
sense
the
Chaldee
understand
it
,
rendring
it
by
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
prepare
,
or
fit
,
or
frame
any
thing
;
and
herein
the
Latine
choose
to
follow
them
(
rather
than
the
Lxxii
.
)
concinnant
,
they
frame
,
which
the
Lxxii
.
more
loosely
and
paraphrastically
render
,
{untranscribed Hebrew}
they
complicate
,
as
that
signifies
weaving
,
or
texture
,
and
so
by
a
metaphore
,
framing
also
.
3.
From
the
wombe
]
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
the
womb
,
and
from
the
belly
,
are
not
strictly
to
be
taken
for
the
houre
or
minute
after
birth
,
as
if
they
did
actually
sin
,
or
tell
lyes
,
as
soon
as
ever
they
were
born
;
but
in
that
latitude
that
aversions
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
)
and
straying
and
speaking
lyes
are
capable
of
,
i
.
e
.
as
soon
as
they
are
by
age
,
and
understanding
,
and
use
of
their
faculties
qualified
for
sinning
,
which
is
not
many
moneths
after
their
birth
,
they
doe
actually
fall
into
sin
,
and
accordingly
grow
up
with
it
,
without
reformation
.
V.
4.
Deaf
adder
]
{untranscribed Hebrew}
{untranscribed Hebrew}
the
deaf
viper
,
or
adder
,
is
said
to
be
so
called
,
because
(
saith
Schindler
in
the
word
{untranscribed Hebrew}
)
being
deaf
of
one
eare
,
he
useth
to
stop
the
other
with
dust
,
or
with
his
taile
,
to
avoid
the
force
of
charms
or
incantations
wherewith
he
is
wont
to
be
caught
.
Of
this
art
of
catching
Dragons
in
India
,
Philostratus
gives
an
account
in
the
l.
iii
.
c
.
2.
p.
113.
A.
life
of
Apollonius
;
On
the
mountain
,
saith
he
,
{untranscribed Hebrew}
,
they
are
wont
to
hunt
the
dragons
;
and
there
are
three
parts
of
the
prize
,
when
they
are
caught
(
{untranscribed Hebrew}
,
the
eyes
,
p.
114.
B.
the
skin
,
and
the
teeth
,
but
especially
the
first
,
the
apples
of
their
eyes
being
{untranscribed Hebrew}
a
stone
bright
as
fire
,
Ib.
A.
115.
A.
{untranscribed Hebrew}
,
florid
and
sparkling
out
all
manner
of
colours
,
and
of
secret
and
unspeakable
efficacy
,
such
as
Gyges
his
ring
is
said
to
be
.
The
hope
of
this
gain
stirs
up
the
inhabitants
to
use
all
arts
to
circumvent
and
take
them
.
And
this
is
the
Indian
manner
of
it
,
p.
114.
C.
{untranscribed Hebrew}
—
they
take
a
scarlet
coat
imbroydered
with
golden
letters
,
and
spread
it
before
the
serpents
hole
,
and
these
golden
letters
have
a
fascinating
power
over
him
,
and
therewith
his
●yes
,
though
as
hard
as
stones
,
are
yet
overcome
and
laid
to
sleep
.
And
besides
,
{untranscribed Hebrew}
,
They
have
Charms
of
hidden
wisdome
(
or
sorcery
)
which
they
use
to
him
,
and
thereby
he
is
brought
to
put
his
neck
out
of
the
hole
,
and
sleep
upon
the
golden
letters
,
and
then
the
Indian
taking
that
advantage
cutteth
off
his
head
with
an
axe
,
and
seiseth
upon
his
prey
,
the
stones
which
he
findes
in
the
head
.
Here
is
a
signal
testimony
of
the
received
custome
of
charming
or
inchanting
of
serpents
,
very
agreeable
to
the
expression
of
the
Chaldee
h●re
,
which
stiles
it
the
voice
of
inchanting
words
,
which
binde
the
Serpents
,
i
.
e
.
lay
them
fast
asleep
.
For
the
avoiding
of
which
danger
,
the
deaf
adder
,
so
called
,
because
he
hears
but
of
one
eare
,
is
supposed
to
stop
his
other
eare
,
and
so
to
secure
himselfe
.
Whether
there
be
exact
truth
in
this
,
is
not
material
to
the
Psalmists
use
of
it
,
or
to
the
explicating
the
meaning
of
this
allusion
,
which
as
from
a
thing
vulgarly
believed
,
sets
forth
the
matter
in
hand
,
the
impersuasibleness
of
wicked
men
,
who
will
not
be
wrought
upon
by
any
the
wisest
and
divinest
arts
of
perswasion
,
to
forsake
his
course
,
or
be
wonne
and
gained
and
caught
to
virtue
,
but
fortifies
himself
impregnable
against
all
such
artifices
,
that
he
can
foresee
likely
to
have
efficacy
upon
him
.
V.
5.
Charmers
]
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
murmur
or
whisper
,
signifies
those
that
use
charmes
.
As
for
the
other
part
of
the
verse
,
it
will
best
be
understood
by
joyning
the
last
word
{untranscribed Hebrew}
{untranscribed Hebrew}
the
wise
,
or
wisard
,
by
way
of
apposition
to
the
charmers
precedent
;
and
then
with
that
will
connect
{untranscribed Hebrew}
that
inchants
inchantments
,
i
.
e
.
useth
all
the
inchantments
he
is
furnisht
with
,
{untranscribed Hebrew}
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
to
associate
)
denoting
a
conjurer
,
or
inchanter
,
that
either
brings
many
creatures
into
one
place
by
his
charms
,
or
else
stills
them
,
that
they
shall
not
hurt
,
by
that
means
.
And
then
the
phrase
[
inchanting
inchantments
]
is
but
ordinary
Hebrew
style
,
very
frequent
in
all
words
where
any
{untranscribed Hebrew}
aggravation
is
to
be
exprest
.
V.
6.
Teeth
]
The
mention
of
[
teeth
]
in
this
first
place
,
{untranscribed Hebrew}
with
the
relative
[
their
,
]
looks
most
probably
on
the
adders
or
serpents
immediately
foregoing
,
whose
poyson
and
noxious
power
is
in
their
teeth
,
and
the
way
to
disarme
a
snake
is
to
deprive
him
of
his
teeth
.
This
they
that
keep
them
tame
usually
doe
,
by
putting
to
them
a
piece
of
red
cloth
in
which
they
love
to
fix
their
teeth
,
and
so
draw
them
out
.
And
breaking
them
is
equivalent
to
drawing
them
.
This
mention
of
teeth
fairly
introduces
that
which
follows
concerning
the
Lion
,
whose
doing
mischief
with
that
part
is
more
violent
and
formidable
,
and
so
signifies
the
open
riotous
invader
,
the
violent
and
lawless
person
,
as
the
serpents
teeth
the
more
secret
undiscernible
wounds
of
the
whisperer
,
or
backbiter
,
which
yet
are
as
dangerous
and
destructive
as
the
former
,
by
the
smallest
prick
killing
him
on
whom
they
fasten
.
V.
7.
Run
]
{untranscribed Hebrew}
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
going
or
going
away
)
will
be
here
best
joyned
with
{untranscribed Hebrew}
as
waters
,
and
rendred
thus
,
They
shall
melt
as
waters
depart
or
go
{untranscribed Hebrew}
{untranscribed Hebrew}
from
themselves
(
so
the
Chaldee
{untranscribed Hebrew}
they
shall
fall
away
from
themselves
)
this
being
the
nature
of
water
,
when
it
is
not
coopt
up
in
some
vessel
,
or
inclosed
within
banks
,
to
run
about
,
to
depart
from
its
own
sphaerical
nature
,
and
every
part
to
leave
the
other
(
so
the
Jewish
Arab
reads
,
let
them
be
dissolved
as
waters
,
that
go
their
way
)
or
when
it
is
in
a
current
,
continually
to
flow
,
and
not
remain
:
and
so
the
resemblance
is
most
fit
to
describe
the
destruction
which
is
here
aboded
to
the
wicked
,
by
way
of
melting
or
falling
asunder
,
which
is
nothing
else
but
the
departing
of
one
part
from
the
other
,
so
as
not
to
return
again
to
their
state
.
To
this
well
accords
the
other
part
of
this
verse
,
He
shall
direct
or
send
out
his
arrows
,
{untranscribed Hebrew}
{untranscribed Hebrew}
as
if
they
were
cut
in
sunder
(
from
{untranscribed Hebrew}
to
cut
in
pieces
:
)
i
.
e
.
when
he
prepares
his
arrows
,
sends
out
the
instruments
of
his
malice
,
they
shall
not
come
to
their
designed
marke
;
but
,
as
when
arrows
are
cut
in
sunder
,
before
they
goe
out
of
the
bow
the
pieces
fly
not
out
,
but
fall
presently
to
the
ground
,
so
shall
it
be
with
his
intended
mischiefs
,
they
shall
be
frustrated
,
disappointed
utterly
,
unable
to
hurt
any
man
.
Abu
Walid
observes
of
the
word
{untranscribed Hebrew}
,
that
it
implies
as
much
as
if
't
were
said
,
let
them
be
cut
in
two
like
straws
.
And
the
Jewish
Arab
,
though
he
interpret
the
former
part
by
change
of
the
person
,
[
when
thou
settest
thine
arrows
to
the
string
against
them
]
yet
in
this
part
he
agrees
,
[
so
let
them
be
cut
off
as
an
eare
of
corne
.
]
The
noune
{untranscribed Hebrew}
we
have
Deut
.
xxiii
.
26.
for
stalks
,
or
ears
of
corne
;
and
if
the
verb
may
draw
any
signification
from
thence
,
then
this
will
be
the
meaning
,
that
their
arrows
,
when
shot
,
should
fall
asunder
,
like
the
eare
from
the
straw
,
to
which
Job
seems
to
refer
ch
.
xLi
.
27.29
.
He
esteemeth
iron
as
straw
,
and
brass
as
rotten
wood
,
Darts
are
counted
as
stubble
,
&c.
In
the
beginning
of
the
verse
,
for
{untranscribed Hebrew}
{untranscribed Hebrew}
shall
melt
,
from
{untranscribed Hebrew}
liquefacit
,
the
Lxxii
.
reads
{untranscribed Hebrew}
,
which
is
thought
to
signifie
being
despised
or
contemned
,
and
so
to
be
the
rendring
of
{untranscribed Hebrew}
sprevit
:
but
{untranscribed Hebrew}
may
rather
be
understood
there
for
bringing
to
nothing
,
and
so
the
vulgar
Latine
understood
the
Lxxii
.
who
read
ad
nihilum
devenient
,
they
shall
come
to
nothing
;
and
so
it
is
a
clear
periphrasis
of
the
melting
which
the
Hebrew
designed
,
and
fitly
agrees
to
the
resemblance
of
water
falling
on
a
plain
,
where
it
runs
abroad
,
and
comes
to
nothing
.
V.
8.
Snaile
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifies
cannot
be
certainly
defined
,
being
but
this
once
in
the
whole
Bible
.
The
Lxxii
.
render
it
{untranscribed Hebrew}
as
wax
,
and
the
Syriack
and
Latine
&c.
follow
them
.
And
if
it
be
thus
rendred
,
then
the
verb
{untranscribed Hebrew}
{untranscribed Hebrew}
which
is
joyned
to
it
,
must
be
taken
in
the
Arabick
notion
of
it
(
not
unusual
in
the
Bible
)
for
perishing
and
being
destroyed
,
or
in
the
notion
wherein
't
is
used
here
v.
7.
of
waters
which
goe
from
themselves
,
and
is
there
a
resemblance
of
melting
.
But
the
Chaldee
may
also
deserve
to
be
heard
,
who
read
{untranscribed Hebrew}
as
a
reptile
,
or
crawling
&c.
which
interpreting
the
word
of
some
creeping
thing
,
which
is
an
eminent
example
of
melting
,
seems
to
apply
it
to
a
snail
,
(
which
notion
Abu
Walid
prefers
before
any
)
when
he
goes
out
of
his
shell
,
(
to
which
also
the
[
{untranscribed Hebrew}
walking
or
going
out
]
fitly
agrees
)
which
melts
and
leaves
the
marks
thereof
behinde
,
wheresoever
he
goes
,
{untranscribed Hebrew}
wets
or
moistens
his
way
,
saith
the
Chaldee
,
till
at
length
by
degrees
he
consumes
and
destroyes
himselfe
.
And
with
this
agrees
the
latter
part
of
the
verse
,
that
other
resemblance
of
{untranscribed Hebrew}
{untranscribed Hebrew}
the
abortive
,
or
as
the
word
from
{untranscribed Hebrew}
signifies
,
the
falling
fruit
of
a
woman
,
meaning
the
childe
in
the
wombe
,
when
by
the
dissolving
of
the
ligatures
,
by
which
it
is
knit
to
the
womb
,
and
by
which
it
receives
all
its
nourishment
,
it
falls
down
,
and
if
it
continue
in
the
wombe
,
from
that
time
it
presently
melts
and
co●sumes
away
,
as
the
snail
did
by
going
out
of
his
shell
.
For
this
the
Lxxii
.
read
{untranscribed Hebrew}
the
fire
fell
(
and
so
the
Latine
and
Syriack
,
&c.
)
reading
it
seems
{untranscribed Hebrew}
,
and
applying
it
to
the
wax
precedent
:
As
on
the
other
side
,
the
Chaldee
,
looking
forward
to
the
conclusion
of
the
verse
,
of
not
seeing
the
sun
,
for
{untranscribed Hebrew}
the
woman
,
read
{untranscribed Hebrew}
the
mole
,
and
so
joyne
that
with
the
abortive
child
,
as
an
abortive
and
blinde
mole
(
so
false
conceptions
,
or
liveless
embryons
are
wont
to
be
called
)
which
see
not
the
sun
.
But
the
Hebrew
will
best
be
rendred
so
,
as
the
snail
and
the
child
dead
in
the
womb
may
be
the
two
resemblances
to
express
the
blasting
of
the
wicked
mans
designes
;
and
then
the
not
seeing
the
sun
]
be
applied
only
to
the
wicked
,
not
either
to
the
snail
,
or
that
fruit
in
the
womb
(
though
in
the
latter
of
them
it
certainly
holds
also
)
that
he
shall
not
see
the
sun
,
i
.
e
.
shall
not
bring
his
designed
or
projected
malice
to
light
,
shall
be
disappointed
and
blasted
,
and
consumed
,
before
he
bring
it
forth
.
V.
9.
Potts
]
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
two
things
,
a
thorne
,
and
a
pot
or
vessel
to
be
set
over
the
fire
.
In
the
latter
sense
the
Lxxii
.
(
though
they
here
,
and
Eccl.
vii
.
7.
render
it
in
the
former
{untranscribed Hebrew}
,
and
Hos
.
ii
.
6.
{untranscribed Hebrew}
)
doe
oft
take
it
and
render
it
{untranscribed Hebrew}
cauldron
,
22.
times
,
and
{untranscribed Hebrew}
brass-pot
twice
,
and
{untranscribed Hebrew}
,
which
we
render
pot
2
Chron
.
iv
.
11.
and
{untranscribed Hebrew}
a
pan
,
Exod
.
xxvii
.
3.
and
xxxviii
3.
and
Jer
.
Lii
.
18.
and
{untranscribed Hebrew}
a
cauldron
,
Jer
.
Lii
.
19.
And
if
we
shall
here
take
it
in
that
sense
,
then
for
the
pot
to
understand
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
signifies
)
or
rather
to
feel
the
thorns
,
i
.
e
.
the
fire
that
is
made
of
thorns
(
a
quick
and
scorching
fire
)
will
be
no
more
then
to
be
heated
by
a
fire
of
thorns
:
That
is
very
instantly
done
,
the
fire
is
instantly
kindled
into
a
great
flame
,
and
so
the
Cauldrons
that
are
over
it
are
soon
heated
,
and
what
is
in
them
,
scalded
by
it
.
This
resemblance
therefore
is
fitly
set
to
express
the
swiftness
of
wicked
mens
destruction
,
and
hath
the
same
importance
,
that
the
Greek
adage
,
{untranscribed Hebrew}
,
or
the
Latine
,
citius
quam
asparagi
coquuntur
,
sooner
then
asparagus
is
boiled
.
(
which
yet
is
so
very
little
while
a
doing
.
)
But
the
LXXII
.
as
was
said
,
render
{untranscribed Hebrew}
here
in
the
other
notion
by
{untranscribed Hebrew}
thorns
;
and
so
it
may
also
signifie
.
For
thorns
and
briers
,
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
being
both
noxious
shrubs
,
of
the
same
kinde
,
full
of
hooks
and
prickles
,
upon
the
first
touch
are
united
and
claspt
fast
together
,
entangled
in
one
another
,
and
grow
one
upon
the
suddain
,
have
an
intimate
acquaintance
as
it
were
(
the
importance
of
{untranscribed Hebrew}
)
upon
the
first
meeting
.
And
in
this
sense
there
is
ground
also
for
the
Proverb
,
especially
when
there
is
speech
of
diverse
naughty
persons
(
as
here
there
is
)
agreeing
one
with
the
other
in
their
irregular
intangling
figures
,
i
.
e
.
in
the
like
mischievous
dispositions
.
And
to
this
purpose
is
that
adage
in
Aristotle
,
Moral
.
l.
vii
.
{untranscribed Hebrew}
,
One
thief
,
and
one
wolfe
or
rapacious
person
knoweth
another
.
And
then
it
will
be
thus
rendred
,
Ere
your
thorns
understand
or
know
the
brier
,
ere
they
are
combined
together
,
where
they
can
grow
acquainted
(
which
they
usually
do
at
their
very
first
encounter
,
and
can
hardly
be
got
asunder
again
)
{untranscribed Hebrew}
so
&c.
These
latter
words
(
as
the
former
,
and
in
proportion
with
them
)
are
also
capable
of
a
double
interpretation
.
For
if
{untranscribed Hebrew}
{untranscribed Hebrew}
be
taken
,
as
most
frequently
it
is
,
for
vivum
living
,
then
most
probably
{untranscribed Hebrew}
{untranscribed Hebrew}
must
be
rendred
in
the
notion
of
{untranscribed Hebrew}
horruit
,
or
horripilavit
,
horror
or
staring
of
the
hair
,
caused
by
fright
,
or
of
{untranscribed Hebrew}
(
changing
{untranscribed Hebrew}
into
{untranscribed Hebrew}
)
carrying
away
with
a
whirlwind
or
tempest
;
and
then
the
latter
part
will
be
thus
rendred
,
so
shall
he
affright
and
perplex
them
,
or
so
shall
he
hurry
them
away
with
a
whirlewinde
,
as
it
were
alive
(
as
when
the
earth
swallowed
up
Coreh
)
and
(
again
)
as
in
anger
or
su●y
.
For
when
a
man
is
in
rage
,
then
he
hurries
them
away
with
whom
he
is
thus
displeased
,
and
stayes
not
first
to
kill
,
and
then
carry
away
,
which
requires
time
,
but
as
it
were
alive
hurries
them
tempestuously
no
man
knows
whither
,
by
both
these
noting
the
swiftness
and
terrible●ess
of
it
.
And
though
God
be
not
capable
of
such
incitation
,
yet
{untranscribed Hebrew}
,
{untranscribed Hebrew}
as
if
he
were
thus
in
a
rage
or
incitation
,
he
will
thus
hurry
them
away
,
as
it
were
alive
.
And
so
this
may
be
the
meaning
of
the
phrase
,
if
only
we
suppose
an
ellipsis
of
{untranscribed Hebrew}
in
before
{untranscribed Hebrew}
,
and
read
as
it
were
in
anger
,
or
fury
;
but
it
is
possible
{untranscribed Hebrew}
{untranscribed Hebrew}
may
be
substantively
taken
,
and
be
of
some
affinity
with
{untranscribed Hebrew}
,
and
then
both
these
joyne
together
in
the
nominative
case
.
To
which
purpose
it
may
be
considered
that
Levit
.
xiii
.
16.
in
the
examination
of
the
leper
,
{untranscribed Hebrew}
signifies
raw
flesh
,
and
so
our
old
translation
here
took
it
,
rendring
it
a
thing
that
is
raw
.
And
then
rawness
and
anger
(
in
that
dialect
,
wherein
we
call
a
sore
angry
,
which
is
painfull
or
inflamed
)
will
signify
joyntly
that
anguish
which
proceeds
from
an
inflamed
wound
,
and
thus
be
rendred
,
so
shall
rawness
,
so
shall
anger
,
or
inflammation
(
{untranscribed Hebrew}
from
{untranscribed Hebrew}
inflammatus
est
)
affright
,
or
perplex
them
.
Beside
this
,
the
Arabick
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
is
considerable
,
for
knowing
or
understanding
;
and
then
there
will
be
a
farther
elegancy
,
in
allusion
to
the
knowing
of
the
briers
and
thorns
forementioned
,
and
the
rendring
thus
,
Ere
the
thorns
know
the
briers
,
so
shall
rawness
,
so
shall
inflammation
or
anguish
know
them
.
And
if
{untranscribed Hebrew}
will
bear
this
sense
proposed
,
this
will
be
a
fair
and
ready
meaning
of
the
passage
.
V.
10.
Wash
his
footsteps
]
{untranscribed Hebrew}
signifies
primarily
(
from
{untranscribed Hebrew}
{untranscribed Hebrew}
impulit
)
an
hammer
,
then
the
soles
of
the
feet
by
which
the
earth
is
trodden
on
,
or
beaten
:
so
the
LXXII
.
(
though
here
they
read
{untranscribed Hebrew}
hands
)
render
it
Psal
.
xvii
.
5.
{untranscribed Hebrew}
my
footsteps
,
where
the
Chaldee
hath
{untranscribed Hebrew}
my
feet
.
As
for
the
phrase
,
washing
their
feet
in
the
blood
of
the
ungodly
,
it
literally
signifies
the
plentifull
effusion
of
the
blood
of
wicked
men
,
which
the
godly
live
to
see
;
but
figuratively
to
refresh
(
as
washing
of
feet
was
designed
to
weary
travailers
)
to
recreate
,
and
withall
to
benefit
and
profit
them
(
as
bathing
was
a
principal
part
of
the
antient
medicine
;
)
and
so
,
besides
the
thankfull
acknowledgment
of
Gods
mercy
to
them
,
in
thus
destroying
their
enemies
,
(
which
is
some
refreshment
to
those
that
are
under
their
persecution
)
they
receive
profitable
document
also
,
to
cleave
fast
to
God
,
and
the
practice
of
all
virtue
,
which
hath
this
assurance
to
be
secured
and
remunerated
in
this
life
.
The
Fifty
Ninth
Psalm
.
TO
the
chief
Musitian
,
Altaschith
,
Michtam
of
David
,
when
Saul
sent
,
and
they
watcht
the
house
to
kill
him
.
The
fifty
ninth
Psalm
was
composed
on
a
special
occasion
,
set
down
1
Sam
.
xix
.
11.
when
,
after
Sauls
casting
his
javelin
at
David
,
he
fled
to
his
own
house
,
and
Saul
sent
messengers
to
watch
the
house
in
the
night
,
that
they
might
slay
him
in
the
morning
,
but
David
being
by
Michals
help
let
down
by
a
window
,
escaped
,
v.
20.
This
Psalm
,
as
the
former
,
was
called
his
jewel
,
and
was
set
to
the
tune
forementioned
(
Psal
.
lvii
.
a.
)
and
committed
to
the
Praefect
of
his
Musick
.
1.
Deliver
me
from
mine
enemies
,
O
my
God
:
defend
me
from
them
that
rise
up
against
me
.
2.
Deliver
me
from
the
workers
of
iniquity
,
and
save
me
from
the
bloody
man
.
O
thou
my
most
gratious
God
,
mine
only
Protector
and
Defender
,
be
thou
pleased
to
interpose
thine
hand
,
to
rescue
me
out
of
the
power
of
my
wicked
and
blood-thirsty
enemies
.
3.
For
lo
,
they
ly
in
wait
for
my
soule
:
the
mighty
are
gathered
against
me
,
not
for
my
transgression
,
not
for
my
sin
,
O
Lord
.
4.
They
run
and
prepare
without
my
fault
:
awake
to
helpe
me
,
and
behold
.
Now
is
a
season
for
this
thy
special
interposition
,
for
the
aid
and
relief
of
thy
all-seeing
providence
;
for
now
Saul
and
his
servants
have
designed
my
death
:
and
though
I
never
in
the
least
provoked
him
,
but
,
on
the
other
side
,
have
deserved
very
well
of
him
,
yet
are
they
resolved
to
intrap
and
catch
me
,
and
then
to
take
away
my
life
.
5.
Thou
therefore
,
O
Lord
God
of
hosts
,
the
God
of
Israel
,
awake
to
visit
all
or
nations
.
{untranscribed Hebrew}
the
heathen
,
be
not
mercifull
to
any
wicked
transgressor
.
Selah
.
Now
therefore
,
O
thou
most
powerfull
God
,
which
canst
with
the
least
beck
of
thine
discomfit
the
strongest
forces
,
and
hast
promised
to
watch
over
thy
faithful
servants
,
be
thou
pleased
to
shew
forth
thy
just
judgments
among
men
,
to
vindicate
the
innocent
,
and
to
dissipate
all
obstinate
wilfull
sinners
(
see
v.
8.
and
Psal
10.16
.
)
This
thou
wilt
certainly
do
,
who
art
the
upright
judge
of
all
the
world
:
and
though
thou
wilt
pardon
,
and
accept
upon
their
repentance
and
amendment
,
the
lapses
of
thy
servants
;
yet
't
is
certain
,
that
even
in
thy
covenant
of
mercy
there
is
no
relief
for
the
wilfull
and
impenitent
:
And
this
abodes
most
sadly
to
Saul
at
this
time
.
6.
They
returne
at
evening
;
they
make
a
noise
like
a
dogge
,
and
goe
round
about
the
city
.
As
hungry
dogges
that
come
home
at
evening
,
and
are
very
unquiet
,
and
goe
about
the
walls
of
the
city
for
C●rrion
,
dead
carcasses
cast
out
thither
,
or
any
thing
else
that
may
satisfie
their
hunger
;
so
do
the
servants
of
Saul
pursue
and
seek
after
my
life
,
with
the
greatest
impatience
and
greediness
that
is
possible
.
7.
Behold
,
they
a.
speak
with
belch
out
with
their
mouth
,
swords
are
in
their
lips
;
for
,
or
who
doth
hear
,
or
obey
{untranscribed Hebrew}
Who
,
say
they
,
doth
heare
?
All
their
consu●tations
and
discourse
is
to
contrive
how
they
may
take
away
my
life
;
and
herein
they
goe
on
unanimously
,
no
man
among
them
makes
conscience
of
duty
,
(
as
if
there
were
never
a
God
in
heaven
,
to
observe
and
punish
such
injustice
and
violence
.
)
8.
But
thou
,
O
Lord
,
shalt
laugh
at
them
;
thou
shalt
have
all
or
nations
{untranscribed Hebrew}
the
heathen
in
derision
.
But
thou
,
O
Lord
,
art
a
beholder
of
all
their
actions
,
as
of
all
things
else
that
are
done
in
the
world
:
whosoever
hath
any
designe
contrary
to
thee
,
(
see
v.
5.
)
though
thou
permit
him
a
while
,
yet
in
thy
season
thou
shalt
disappoint
and
punish
him
.
This
is
the
method
of
thy
providence
over
all
the
people
of
the
world
;
and
thus
shalt
thou
now
do
in
this
ease
,
disappoint
and
frustrate
all
them
that
watch
to
take
away
my
life
.
9.
b
.
His
strength
will
I
repose
on
thee
,
or
,
his
strength
will
I
ward
or
keep
my self
from
,
at
thee
,
Because
of
his
strength
will
I
wait
upon
thee
;
for
God
is
my
defence
.
The
God
of
heaven
is
the
only
safeguard
and
security
,
the
only
means
of
protection
I
have
,
or
can
pretend
to
;
therefore
on
him
only
will
I
depend
for
relief
,
or
rescue
from
this
danger
.
10.
The
God
of
or
,
his
.
see
note
b
.
my
mercy
shall
prevent
me
:
God
shall
let
me
see
my
desire
upon
mine
enemies
.
All
the
good
that
can
ever
befall
me
comes
from
the
meer
grace
and
mercy
of
God
;
on
that
therefore
I
waite
with
confidence
,
and
implore
with
humility
,
that
he
will
now
timely
afford
it
me
,
and
disappo●nt
and
discomfit
mine
enemies
.
11.
c
.
Slay
them
not
,
lest
my
people
forget
:
scatter
them
by
thy
power
,
and
bring
them
down
,
O
Lord
our
shield
.
As
for
the
manner
of
it
,
that
must
also
be
referred
to
the
wisdome
of
thy
choise
,
to
doe
it
in
such
a
way
as
may
have
the
deepest
and
most
lasting
impression
on
the
beholders
:
and
that
it
will
not
so
probably
doe
,
if
thou
involve
them
in
one
speedy
universal
slaughter
,
which
,
though
it
may
affect
the
beholders
at
the
time
,
will
be
soon
forgotten
again
;
but
by
some
more
lingring
way
,
scattering
them
first
,
and
then
rendring
them
the
objects
of
contempt
,
calling
them
severally
into
a
very
low
condition
in
their
dispersions
;
for
that
will
continue
to
minde
men
of
this
work
of
thy
vengeance
,
to
which
all
these
evils
are
naturally
consequent
.
And
this
is
the
method
that
thou
wilt
now
use
in
discomfiting
them
,
and
defending
me
.
12.
The
sin
of
their
mouth
is
the
word
of
their
lips
,
and
they
shall
be
taken
For
d
.
the
sin
of
their
mouth
,
and
the
words
of
their
lips
,
let
them
e●en
be
taken
in
their
pride
,
and
for
perjury
{untranscribed Hebrew}
cursing
and
lying
which
they
speak
.
This
have
they
justly
brought
upon
themselves
by
their
perjurious
falseness
and
boldness
,
their
maligning
and
threatening
those
which
never
deserved
ill
of
them
,
and
their
continual
going
on
,
and
obstinate
impersuasiblenesse
therein
.
13.
Consume
them
in
thy
wrath
,
consume
them
that
they
may
not
be
;
and
they
shall
k●●●
,
{untranscribed Hebrew}
and
let
them
know
that
God
ruleth
in
Jacob
,
unto
the
ends
of
the
earth
.
Selah
.
And
thus
shall
God
certainly
deal
with
them
,
sending
punishment
upon
punishment
till
they
be
quite
destroyed
;
and
this
in
so
signal
a
manner
,
that
all
that
beh●ld
it
shall
discern
Gods
judgment
in
it
,
and
his
particular
providence
in
the
government
of
the
world
.
14.
And
at
evening
they
shall
return
,
{untranscribed Hebrew}
l●t
them
return
,
and
let
them
make
a
noise
like
a
dogge
,
and
goe
round
about
the
city
.
Under
this
judgment
of
Gods
,
they
shall
indeed
be
what
their
own
voluntary
sins
had
made
them
before
,
v.
6.
the
hunger
of
the
dogge
shall
be
their
plague
,
as
the
ravenousness
hath
before
been
their
sin
.
15.
Let
them
wander
up
and
down
for
meat
,
if
they
be
not
satisfied
and
continue
all
night
.
and
e
.
grudge
if
they
be
not
satisfied
.
A
beggarly
and
indigent
,
and
so
an
unsatisfied
and
wearisome
condition
,
shall
be
their
lot
,
the
greatest
worldly
plague
that
can
fall
on
any
,
large
appetites
,
and
no
possessions
or
acquests
to
satisfie
them
.
They
shall
wander
,
{untranscribed Hebrew}
16.
But
I
will
sing
of
thy
power
;
yea
I
will
sing
aloud
of
thy
mercy
in
the
morning
:
for
thou
hast
been
my
defense
and
refuge
in
the
day
of
my
trouble
.
Mean
while
I
am
eternally
obliged
to
proclaim
thy
power
and
might
,
and
withall
to
make
my
solemnest
acknowledgements
of
thy
favour
and
goodness
to
me
,
and
to
make
this
the
matter
of
my
daily
morning
lauds
,
that
in
my
greatest
distress
thou
hast
thus
delivered
and
secured
me
.
17.
Unto
thee
,
O
my
strength
,
will
I
sing
:
for
God
is
my
defense
,
God
is
my
mercy
,
{untranscribed Hebrew}
and
the
God
of
my
mercy
.
To
thee
therefore
I
thus
come
,
with
all
the
rejoycing
of
an
humble
heart
,
as
to
one
that
never
fails
to
relieve
,
when
I
want
relief
,
and
so
eminently
to
make
good
his
promised
bounty
toward
me
.
〈…〉
Annotations
on
Psalm
LIX
.
V.
7.
Belch
]
From
{untranscribed Hebrew}
{untranscribed Hebrew}
scaturivit
,
is
the
same
word
used
in
a
metaphorical
sense
,
for
pouring
out
words
,
as
a
spring
doth
water
,
and
simply
for
speaking
,
as
Psal
.
LXXVIII
.
2.
{untranscribed Hebrew}
I
will
utter
dark
sayings
,
and
Psal
.
xix
.
3.
night
unto
night
{untranscribed Hebrew}
shall
utter
a
word
,
and
Prov.
i
.
23.
{untranscribed Hebrew}
I
will
declare
to
you
.
And
so
in
all
reason
here
{untranscribed Hebrew}
they
speak
with
their
mouths
,
and
swords
are
in
their
lips
,
i
.
e
.
whensoever
they
speak
or
say
any
thing
,
't
is
some
bloody
matter
or
other
:
and
accordingly
as
the
Chaldee
retain
the
Hebrew
word
,
so
the
Lxxii
.
read
{untranscribed Hebrew}
,
and
the
Latine
loquentur
,
they
will
speak
;
and
the
Syriack
more
expresly
{untranscribed Hebrew}
the
word
of
their
mouth
a
sword
in
their
lips
.
V.
9.
Because
of
his
strength
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifies
,
is
somewhat
hard
to
determine
.
't
is
literally
to
be
rendred
his
strength
;
yet
all
the
antient
interpreters
,
as
now
we
have
them
,
render
it
,
as
if
it
were
{untranscribed Hebrew}
my
strength
;
{untranscribed Hebrew}
my
strength
,
saith
the
Chaldee
,
and
{untranscribed Hebrew}
,
my
strength
,
the
Lxxii
.
and
the
Latine
,
fortitudinem
meam
.
And
so
the
context
may
be
deemed
to
require
,
which
joyns
it
with
{untranscribed Hebrew}
to
thee
,
as
if
it
were
thus
to
be
rendred
,
my
strength
will
I
keep
or
repose
with
,
or
on
thee
,
(
taking
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
in
the
notion
of
reposuit
,
as
it
sometimes
signifies
)
for
God
is
my
defence
.
This
interpretation
of
the
phrase
is
generally
pitcht
on
by
the
interpreters
,
save
that
the
Syriack
takes
a
greater
liberty
of
paraphrase
,
and
reads
,
{untranscribed Hebrew}
O
God
,
I
will
glorifie
thee
,
(
upon
the
same
account
,
I
suppose
,
that
Psal
.
viii
.
2.
for
strength
the
Lxxii
.
read
{untranscribed Hebrew}
praise
)
by
that
yet
meaning
to
express
the
true
power
of
the
phrase
;
the
reposing
ones
strength
on
God
,
being
indeed
the
glorifying
and
blessing
him
for
all
the
strength
one
hath
.
And
should
this
be
resolved
on
to
be
the
sense
,
the
words
might
yet
remain
unchanged
,
as
our
Hebrew
now
reads
them
,
{untranscribed Hebrew}
his
,
i
.
e
.
Gods
strength
;
thereby
meaning
that
strength
which
I
have
from
God
:
in
which
respect
Gods
strength
and
mine
are
all
one
:
what
is
mine
,
as
of
the
receiver
,
is
his
,
as
the
donor
;
and
when
it
is
given
me
,
yet
it
is
not
so
mine
,
as
to
cease
to
be
his
,
but
still
remains
much
more
properly
his
than
mine
,
as
being
free
to
him
to
withdraw
it
when
he
will
;
his
principally
and
originally
,
and
in
fulness
,
and
mine
only
derivatively
,
imperfectly
,
and
dependently
from
him
;
I
am
a
tenant
at
will
,
to
be
put
out
of
possession
when
he
pleaseth
.
And
for
the
seeming
incongruity
between
[
his
]
and
[
to
thee
]
it
is
not
new
,
but
frequent
in
the
Hebrew
,
which
oft
pass
from
one
tense
,
and
from
one
number
,
and
from
one
person
,
to
another
.
The
very
next
words
are
an
example
of
it
,
for
after
God
,
mentioned
in
the
second
person
,
{untranscribed Hebrew}
{untranscribed Hebrew}
to
thee
,
follows
immediately
in
the
third
,
for
God
is
my
defence
.
And
indeed
{untranscribed Hebrew}
his
strength
agreeing
so
well
with
God
,
in
the
end
of
the
verse
,
and
the
sense
lying
thus
,
God
is
my
defence
,
therefore
his
strength
will
I
repose
on
thee
,
i
.
e
.
on
God
,
the
appearance
of
incongruity
will
not
be
in
{untranscribed Hebrew}
his
strength
,
but
rather
in
{untranscribed Hebrew}
to
thee
.
But
neither
is
that
new
or
strange
▪
the
transition
from
one
person
to
another
being
so
very
ordinary
.
In
the
next
verses
we
have
{untranscribed Hebrew}
his
mercy
,
with
the
points
of
{untranscribed Hebrew}
{untranscribed Hebrew}
my
mercy
,
the
chere
being
for
the
one
,
and
the
chetib
for
the
other
.
And
accordingly
,
of
the
interpreters
,
some
read
the
one
,
some
the
other
,
both
certainly
meaning
the
same
thing
;
the
Chaldee
{untranscribed Hebrew}
the
God
of
my
grace
or
goodness
or
mercy
,
but
the
Lxxii
.
{untranscribed Hebrew}
,
my
God
his
mercy
,
and
so
the
Latine
;
but
the
Syriack
in
the
middle
between
both
,
{untranscribed Hebrew}
O
Lord
,
thy
grace
—
Thus
much
hath
been
said
in
compliance
with
the
rendrings
of
the
antient
interpreters
,
as
we
now
read
them
.
But
there
is
another
notion
of
the
phrase
,
of
which
it
is
capable
;
as
{untranscribed Hebrew}
his
strength
]
may
be
understood
of
the
strength
or
forces
of
Saul
sent
against
David
to
watch
the
house
,
in
the
title
of
the
Psalm
,
and
as
{untranscribed Hebrew}
may
be
rendred
I
will
guard
,
or
look
to
,
or
beware
of
,
or
keep
my self
from
,
so
as
to
avoid
the
danger
of
this
strength
of
his
,
&
this
{untranscribed Hebrew}
at
,
or
with
,
or
by
flying
to
thee
,
i
.
e
.
to
God
,
as
he
is
{untranscribed Hebrew}
my
,
i
.
e
.
Davids
refuge
,
in
the
end
of
the
verse
.
And
thus
the
words
most
probably
signifie
,
his
strength
I
will
ward
,
or
avoid
,
or
beware
or
take
heed
of
at
thee
.
And
if
the
composure
seem
harsh
or
strange
,
it
must
be
imputed
to
the
poetry
,
which
consists
principally
in
affinity
of
words
or
sounds
,
and
light
variations
,
and
correspondencies
observed
betwixt
several
parts
of
the
composure
.
Saul
sent
,
{untranscribed Hebrew}
and
they
guarded
(
in
the
sense
of
besieging
)
the
house
,
in
the
title
of
the
Psalm
,
and
{untranscribed Hebrew}
I
will
ward
(
in
the
sense
of
taking
heed
of
,
or
avoiding
)
his
strength
,
in
the
end
of
this
first
part
of
this
Psalm
:
And
then
in
correspondence
with
it
,
is
the
conclusion
of
the
latter
part
of
the
Psalm
,
very
lightly
varied
,
v.
17.
Here
the
first
part
of
the
concluding
verse
runs
{untranscribed Hebrew}
,
there
't
is
{untranscribed Hebrew}
.
And
the
latter
parts
are
of
the
same
affinity
also
,
{untranscribed Hebrew}
,
for
God
is
my
defence
,
the
same
in
both
;
and
only
{untranscribed Hebrew}
his
mercy
,
changed
into
{untranscribed Hebrew}
my
mercy
,
as
{untranscribed Hebrew}
his
strength
,
into
{untranscribed Hebrew}
my
strength
.
Thus
much
being
said
for
the
confirming
this
interpretation
,
't
will
now
be
easie
to
conform
the
antient
interpretations
to
it
,
if
only
we
shall
suppose
the
true
original
copies
of
them
to
have
been
in
the
third
,
not
first
person
,
and
to
have
been
changed
by
scribes
,
on
purpose
to
conform
this
ninth
to
the
last
verse
.
There
indeed
't
is
{untranscribed Hebrew}
and
{untranscribed Hebrew}
my
strength
,
and
my
mercy
,
as
in
the
interpreters
,
so
in
the
Hebrew
it self
:
But
here
in
the
tenth
verse
,
all
copies
of
the
Hebrew
have
{untranscribed Hebrew}
his
strength
;
therefore
't
is
reasonable
to
resolve
,
that
so
it
was
when
the
interpreters
rendred
it
,
and
according
to
that
reading
their
interpretations
(
being
probably
by
scribes
corrupted
)
ought
in
reason
to
be
restored
,
the
Chaldee
,
not
{untranscribed Hebrew}
my
,
but
{untranscribed Hebrew}
his
strength
—
and
so
the
Lxxii
.
{untranscribed Hebrew}
(
not
{untranscribed Hebrew}
but
)
{untranscribed Hebrew}
,
his
strength
will
I
watch
,
or
ward
(
the
Hebrew
{untranscribed Hebrew}
,
and
Greek
{untranscribed Hebrew}
,
frequently
signifies
cavere
sibi
,
so
to
observe
,
as
to
avoid
and
keep
out
of
the
danger
)
at
,
or
with
,
or
by
betaking
my self
to
thee
.
And
so
in
the
Latine
,
and
other
translations
,
which
are
more
reasonably
to
be
accorded
to
the
Hebrew
,
then
the
Hebrew
to
them
.
V.
11.
Slay
them
not
]
In
this
place
the
antients
rendrings
are
very
different
.
The
Lxxii
.
applie
the
forgetting
]
to
the
enemies
,
slay
them
not
,
{untranscribed Hebrew}
lest
they
forget
;
and
so
the
Latine
and
Syriack
,
ne
quando
obliviscantur
,
lest
they
forget
.
And
so
the
Hebrew
may
bear
;
{untranscribed Hebrew}
{untranscribed Hebrew}
]
may
be
rendred
,
lest
they
forget
my
people
,
as
well
as
,
lest
my
people
forget
.
The
Lxxii
.
indeed
now
read
,
{untranscribed Hebrew}
,
lest
they
forget
thy
Law
;
and
so
the
Arabick
follow
them
:
but
that
is
likely
to
be
an
error
of
some
antient
scribe
,
for
both
the
Syriack
and
Latine
,
that
are
wont
to
follow
the
Lxxii
.
read
{untranscribed Hebrew}
populi
mei
,
my
people
.
But
the
sense
inclines
the
Hebrew
the
other
way
,
{untranscribed Hebrew}
lest
my
people
{untranscribed Hebrew}
forget
:
the
Chaldee
addes
,
in
the
former
part
,
a
word
,
which
renders
an
account
of
the
latter
,
slay
them
not
suddenly
lest
my
people
forget
it
.
One
act
of
universal
slaughter
,
suddenly
at
an
end
,
is
not
apt
to
have
such
a
durable
impression
on
the
beholders
,
as
another
more
lingering
punishment
,
under
which
men
lie
long
,
pine
away
and
consume
,
as
the
scattering
here
following
includes
.
And
so
this
is
to
be
resolved
the
due
rendring
of
it
.
V.
12.
For
the
sin
of
their
mouth
]
The
clearest
rendring
of
this
12th
.
verse
will
be
by
acknowledging
no
ellipsis
in
it
,
thus
,
{untranscribed Hebrew}
{untranscribed Hebrew}
the
sin
of
their
mouth
,
{untranscribed Hebrew}
the
word
of
their
lips
,
or
is
the
word
of
their
lips
,
i
.
e
.
(
according
to
Hebrew
idiom
)
every
word
of
their
lips
,
is
the
sin
of
their
mouth
,
so
many
words
,
so
many
sins
;
(
and
then
follows
regularly
,
{untranscribed Hebrew}
and
they
shall
be
taken
in
their
pride
;
this
their
punishment
is
the
consequent
of
that
their
confident
habitual
going
on
in
sin
.
)
The
Syriack
have
thus
paraphrased
it
,
{untranscribed Hebrew}
the
sin
of
their
mouth
,
their
lips
have
spoken
,
i
.
e
.
whatsoever
their
lips
have
spoken
hath
been
sin
;
but
the
Lxxii
.
more
literally
,
{untranscribed Hebrew}
more
probably
it
should
be
read
,
in
the
nominative
case
,
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
and
so
in
the
other
interpreters
which
follow
them
;
the
Chaldee
taking
the
greater
liberty
,
usual
to
them
,
of
paraphrasing
,
instead
of
rendring
the
words
,
{untranscribed Hebrew}
,
&c.
because
of
the
sin
of
their
mouth
,
&c.
which
as
a
paraphrase
may
be
born
,
but
is
neither
the
full
,
nor
proper
rendring
of
it
.
V.
15.
Grudge
]
The
verb
{untranscribed Hebrew}
is
equivocal
,
{untranscribed Hebrew}
and
signifies
both
pernoctare
and
querulari
,
to
continue
all
night
,
and
to
growl
or
murmur
:
and
in
both
these
senses
the
allusion
will
here
be
proper
to
the
returning
in
the
evening
,
and
making
a
noise
like
a
dog
,
v.
14.
But
the
construction
lying
thus
[
they
shall
wander
for
meat
{untranscribed Hebrew}
,
&c.
if
they
be
not
satisfied
,
{untranscribed Hebrew}
and
they
shall
—
]
it
will
be
most
reasonable
to
render
it
in
the
notion
of
continuing
all
night
,
thus
,
they
shall
wander
,
&c.
and
continue
all
night
;
and
so
the
Chaldee
and
Syriack
by
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
pernoctare
,
appear
to
have
understood
it
,
though
the
Lxxii
.
read
{untranscribed Hebrew}
and
shall
murmur
.
The
Sixtieth
Psalm
.
TO
the
chief
Musitian
upon
the
Hexachord
of
the
Oracle
,
or
Testimony
.
a.
Shushan-Eduth
,
Michtham
of
David
,
to
teach
,
when
he
strove
with
Syria
of
the
rivers
.
Aram
Naharaim
,
and
with
Sobah
in
Syria
.
Aram
Zobah
,
when
Joab
b
.
returned
and
smote
Edom
.
of
Edom
in
the
vally
of
salt
twelve
thousand
.
The
sixtieth
Psalm
was
composed
on
occasion
,
and
for
the
commemorating
of
Davids
victories
in
Mesopotamia
,
(
that
part
of
Syria
which
is
inco●past
with
Tigris
and
Euphrates
)
and
particularly
in
Sobah
,
a
Kingdome
of
Syria
,
2
Sam
.
viii
.
3.5
.
as
also
in
Idumaea
,
where
(
after
his
return
from
smiting
the
Syrians
,
1
Chron
xviii
.
5
,
6
,
7.
)
Abishai
slew
eighteen
thousand
in
the
valley
of
salt
,
1
Chr.
18.12
.
and
upon
their
rebelling
again
,
Joab
came
upon
them
and
slew
twelve
thousand
n●●e
in
the
same
place
,
and
put
garisons
in
Edom
,
throughout
all
Edom
,
and
subdued
the
generality
of
the
Idumaeans
,
1
Chron
.
18.13
.
This
Psalm
therefore
from
the
matter
of
it
,
the
recounting
of
such
victories
,
is
styled
(
as
others
formerly
)
his
jewell
,
and
was
committed
to
the
Praefect
of
his
Musick
,
to
be
set
to
the
instrument
of
six
strings
,
that
waited
on
the
Arke
of
the
Testimony
,
or
was
used
in
Eucharisticall
commemorations
.
1.
O
God
,
thou
hast
cast
us
off
,
thou
hast
scattered
us
,
thou
hast
also
been
displeased
:
then
shall
turne
,
or
hast
turned
{untranscribed Hebrew}
O
turne
thy selfe
to
us
again
.
O
Gratious
Lord
,
though
for
some
time
thou
hast
not
favoured
or
prospered
our
attempts
,
but
in
thy
displeasure
punished
us
with
defeats
and
discomfitures
;
yet
now
thou
hast
been
pleased
to
return
to
thy
wonted
mercy
,
and
prosper
us
exceedingly
.
2.
Thou
hast
made
the
earth
to
tremble
,
thou
hast
broken
it
:
heal
the
breaches
thereof
,
for
it
shaketh
.
We
have
for
a
while
been
under
thy
displeasure
,
and
felt
a
kinde
of
earthquake
,
wherein
is
first
a
trembling
commotion
,
th●n
a
fissure
or
opening
of
the
earth
.
And
so
have
we
been
terribly
shaken
and
wounded
,
agitated
and
broken
asunder
;
but
now
thou
art
gratiously
pleased
to
repair
our
breaches
,
to
heal
us
,
and
restore
us
to
a
prosperous
state
again
.
3.
Thou
hast
shewed
thy
people
hard
things
,
thou
hast
made
us
to
drink
the
wine
of
astonishment
.
Thou
hast
for
a
while
exercised
us
with
afflictions
,
shewed
us
a
dispiriting
dolefull
prospect
,
given
us
a
myrrhate
draugh●
,
such
as
did
cast
us
into
great
sadness
.
4.
Thou
hast
given
a
banner
to
them
that
fear
thee
,
that
it
may
be
lifted
up
displai'd
because
of
thy
c
.
truth
.
Selah
.
But
now
thou
hast
given
us
a
triumphal
one
,
and
abundantly
made
good
thy
promised
mercy
,
and
so
thy
truth
and
fidelity
to
us
,
in
raising
up
and
inabling
our
forces
to
atchieve
this
signal
victory
.
5.
That
thy
beloved
may
be
delivered
,
save
with
thy
right
hand
,
and
hear
me
.
Thou
hast
shewed
forth
thy
favour
to
thy
servant
David
(
whose
name
signifies
beloved
)
rescued
him
from
his
enemies
hands
;
and
the
same
mercy
thou
wilt
gratiously
continue
to
me
.
6.
God
hath
spoken
in
his
holiness
,
I
will
rejoyce
,
I
will
d
.
divide
Shechem
,
and
mete
out
the
valley
of
Succoth
.
God
hath
made
me
a
sure
promise
,
which
is
now
most
fully
performed
,
and
so
is
matter
of
all
triumph
,
rejoycing
,
and
thanksgiving
to
me
.
I
am
not
only
fully
and
quietly
possest
of
all
the
Kingdome
,
both
of
Israel
and
Judah
,
and
now
delivered
from
the
assaults
which
were
made
against
me
by
my
malicious
neighbours
,
see
Psal
.
108.7
,
&c.
7.
Gilead
is
mine
,
and
Manasseh
is
mine
;
Ephraim
also
is
the
strength
of
my
head
,
Judah
is
my
Law-giver
.
8.
Moab
is
my
washpot
,
over
Edom
will
I
cast
cast
out
my
shooe
:
shooe
thou
over
Philistia
.
Philistia
triumph
thou
because
of
me
.
But
even
they
that
thus
assaulted
me
,
are
themselves
brought
into
subjection
to
me
,
subdued
and
perfectly
brought
under
me
,
by
name
the
Moabites
,
the
Idumaeans
,
and
the
Philistines
.
9.
e
.
Who
will
bring
me
into
the
strong
City
?
who
will
lead
me
into
Edom
?
10.
Wilt
not
thou
,
O
God
,
which
hadst
hast
cast
us
off
?
and
or
,
wilt
not
thou
,
O
God
,
goe
out
—
thou
,
O
God
,
which
didst
not
goe
out
with
our
armies
?
But
this
by
no
strength
of
my
own
▪
by
no
kinde
of
humane
aids
(
the
●nsuffi●iency
of
those
was
well
seen
when
thou
in
thy
displeasure
lef●est
us
to
our selves
▪
)
but
only
by
thy
all
powerfull
conduct
,
who
were
formerly
displeased
,
but
now
art
gratiously
returned
to
us
,
and
by
thy
prospering
hand
and
influence
wilt
work
the
greatest
victories
for
us
that
we
can
want
,
or
expect
from
thee
.
11.
Give
us
help
from
distresse
{untranscribed Hebrew}
trouble
,
for
vain
is
the
help
of
man
.
To
thee
therefore
alone
is
our
resort
and
address
,
whether
for
relief
in
the
greatest
distress
,
or
for
strength
and
victory
over
our
enemies
;
all
other
assist●nces
,
beside
that
of
heaven
,
being
perfectly
unsufficient
and
vain
,
and
absolutely
superfluous
and
needless
,
if
the
Lord
of
hosts
engage
in
our
behalfe
.
12.
Through
God
we
shall
doe
valiantly
:
for
he
it
is
that
shall
tread
down
our
enemies
.
If
he
interpose
his
power
for
us
,
there
is
no
enemy
shall
be
able
to
stand
before
us
:
It
is
he
,
and
not
any
puissance
of
ours
,
that
hath
and
shall
worke
all
our
victories
for
us
.
Annotations
on
Psalm
LX
.
Tit
.
Shushan-Eduth
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
six
,
signifies
hexachordum
,
an
instrument
of
six
strings
,
see
Psal
.
XLV
.
a.
It
signifies
also
a
flower
,
whether
rose
or
lilie
.
But
here
in
the
title
of
this
Psalm
(
as
also
Psalm
LXXX
.
)
in
all
probability
't
is
used
in
the
same
sense
in
the
singular
,
as
{untranscribed Hebrew}
was
in
the
title
of
Psal
XLV
.
and
to
that
{untranscribed Hebrew}
inclines
it
,
the
Psalm
being
committed
to
the
Praefect
of
the
Musick
,
with
directions
to
set
it
to
that
instrument
.
As
for
{untranscribed Hebrew}
{untranscribed Hebrew}
that
follows
,
from
{untranscribed Hebrew}
testatus
est
,
it
may
signifie
the
Oracle
,
or
the
Arke
of
the
Testimony
,
as
oft
it
doth
,
and
so
the
Hexachord
of
the
Oracle
may
probably
be
resolved
to
be
an
instrument
that
solemnly
waited
on
that
.
Or
else
,
taking
it
in
the
primary
sense
for
testifications
,
or
commemorations
,
i
.
e
.
solemne
thanksgivings
for
mercies
received
from
God
,
which
were
wont
to
be
performed
with
Musick
,
the
{untranscribed Hebrew}
hexachord
of
the
testimonies
]
may
fitly
be
set
to
signifie
such
a
Musical
instrument
,
used
in
thanksgivings
.
Adde
to
this
,
that
{untranscribed Hebrew}
or
{untranscribed Hebrew}
in
Syriack
,
signifies
a
feast
,
that
particularly
of
the
Passeover
;
and
if
that
may
here
be
of
any
intimation
,
(
and
be
not
only
a
corruption
brought
in
by
later
times
from
the
Hebrew
{untranscribed Hebrew}
,
as
some
question
not
very
probably
)
't
will
be
no
more
than
the
festival
Hexachord
,
or
instrument
solemnly
used
at
feasts
.
Tit
.
Return'd
]
It
is
evident
in
the
story
2
Sam
.
viii
.
and
1
Chron
.
xvii
.
that
Davids
victory
over
the
Idumaeans
was
diverse
from
that
over
the
Syrians
.
{untranscribed Hebrew}
The
Syrians
came
to
helpe
Hadadezer
marching
towards
Mesopotamia
,
farre
from
the
borders
of
Edom
and
Ara●ia
.
And
after
this
victory
over
the
Syrians
,
1
Chron
.
xviii
.
5
,
6.
David
returns
to
Jerusalem
,
v.
7.
And
then
't
is
added
v.
12.
Moreover
Abishai
slew
in
the
valley
of
salt
eighteen
thousand
of
the
Edomites
.
These
things
therefore
must
be
thus
divided
in
the
title
of
this
Psalm
,
and
the
victory
over
the
Idumaeans
lookt
on
as
distinct
from
that
over
the
Syrians
,
and
{untranscribed Hebrew}
rendred
literally
,
and
Joab
returned
,
not
when
—
But
then
whereas
in
that
place
of
the
story
1
Chron
.
xviii
.
12.
't
is
said
that
Abishai
slew
in
that
valley
of
salt
eighteen
thousand
Edomites
,
and
here
that
Joab
smote
Edom
in
the
same
valley
twelve
thousand
,
and
2
Sam
.
viii
.
13.
that
David
gat
him
a
name
when
he
returned
from
smiting
the
Syrians
in
the
valley
of
salt
being
eighteen
thousand
men
,
(
all
which
may
be
thought
to
set
down
the
same
passage
,
but
yet
differ
in
several
circumstances
one
from
the
other
)
this
{untranscribed Hebrew}
,
or
difficulty
may
be
best
salved
,
by
interpreting
these
three
places
of
three
several
passages
in
the
story
.
For
first
the
words
2
Sam
.
viii
.
13.
may
thus
be
understood
;
David
when
he
returned
from
smiting
the
Syrians
,
gat
him
a
name
,
i
.
e
.
by
smiting
encreased
his
glory
,
in
the
valley
of
salt
eighteen
thousand
men
:
which
reading
hath
this
to
assist
it
,
that
there
is
a
distinctive
accent
in
{untranscribed Hebrew}
separating
that
of
his
smiting
the
Syrians
,
from
the
other
passage
of
the
eighteen
thousand
in
the
valley
of
salt
.
And
indeed
that
the
whole
verse
belongs
not
to
the
Syrians
,
but
principally
to
the
Idumaeans
,
appears
by
the
next
verse
,
And
he
put
garrisons
in
Edom
,
&c.
which
must
be
founded
in
a
victory
over
the
Idumaeans
(
and
not
only
of
the
Syrians
)
foregoing
.
Some
would
have
{untranscribed Hebrew}
Syria
to
be
there
a
mistake
for
{untranscribed Hebrew}
Edom
;
and
accordingly
the
Lxxii
.
read
{untranscribed Hebrew}
,
Idumaea
.
But
there
is
no
need
of
that
conjecture
.
The
words
duly
rendred
and
pointed
are
,
And
David
gat
him
a
name
,
when
he
returned
from
smiting
of
the
Syrians
in
the
valley
of
salt
,
eighteen
thousand
men
,
i
.
e
.
(
as
the
Latine
supply
the
Ellipsis
,
caesis
decem
&
octo
millibus
)
killing
eighteen
thousand
men
.
This
being
premised
of
2
Sam
.
viii
.
the
place
in
the
Chronicles
agrees
with
it
exactly
,
viz.
that
Abishai
,
Davids
general
,
slew
in
the
valley
of
salt
eighteen
thousand
men
.
And
then
this
in
the
title
of
the
Psalm
being
still
so
different
,
not
Abishai
,
but
Joab
,
and
not
eighteen
,
but
twelve
thousand
men
,
there
is
no
reconciling
them
,
but
by
distinguishing
the
times
,
viz.
that
Abishai
killed
at
first
eighteen
thousand
,
and
afterward
they
rebelling
,
Joab
came
upon
them
,
and
slew
twelve
thousand
,
which
being
the
Edumaeans
last
defeat
,
is
here
mentioned
in
this
Psalm
most
particularly
.
And
thus
Jarchi
and
R.
Obadiah
reconcile
the
difficulty
.
V.
4.
Truth
]
For
{untranscribed Hebrew}
,
which
the
Chaldee
paraphrases
by
{untranscribed Hebrew}
{untranscribed Hebrew}
the
truth
of
Abraham
,
the
Lxxii
.
read
{untranscribed Hebrew}
a
bow
,
reading
,
it
seems
,
{untranscribed Hebrew}
a
bow
:
And
then
to
fit
the
verse
for
that
sense
,
they
render
{untranscribed Hebrew}
(
which
from
{untranscribed Hebrew}
,
signifies
the
lifting
up
or
displaying
the
{untranscribed Hebrew}
insigne
precedent
)
by
{untranscribed Hebrew}
to
fly
from
,
in
a
sense
wherein
that
word
is
not
found
;
and
yet
in
all
this
the
Latine
and
Syriack
&c.
and
some
latter
learned
interpreters
have
chosen
to
follow
them
,
as
if
{untranscribed Hebrew}
were
the
truer
reading
.
The
word
{untranscribed Hebrew}
doth
here
surely
relate
to
{untranscribed Hebrew}
of
the
preceding
verse
,
to
which
{untranscribed Hebrew}
hath
so
neer
a
literal
affinity
,
as
in
like
manner
{untranscribed Hebrew}
answers
to
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
alludes
to
{untranscribed Hebrew}
:
the
poesy
consisting
in
such
analogies
and
allusions
,
as
every
where
is
observable
,
and
particularly
in
the
next
verse
,
where
{untranscribed Hebrew}
thy
beloved
]
secretly
alludes
to
Davids
name
,
from
{untranscribed Hebrew}
dilectus
.
V.
6.
Divide
Sechem
]
Of
Sechem
and
the
valley
of
Succoth
,
or
booths
,
{untranscribed Hebrew}
so
called
from
Jacobs
making
booths
and
feeding
his
cattel
there
,
see
Gen.
xxxiii
.
17
,
{untranscribed Hebrew}
18.
By
these
are
meant
Samaria
;
and
Davids
dividing
or
meting
them
out
,
{untranscribed Hebrew}
is
a
phrase
to
express
his
dominion
over
them
,
it
being
part
of
the
regal
power
to
distribute
his
Province
into
cities
and
regions
,
and
place
Judges
and
Magistrates
over
them
.
To
these
the
addition
of
Gilead
(
which
conteins
the
whole
region
of
Bashan
&c.
on
the
other
side
of
Jordan
)
and
then
the
mention
of
Manasseh
and
Ephraim
,
{untranscribed Hebrew}
{untranscribed Hebrew}
are
designed
,
as
by
so
many
parts
,
to
denote
the
Kingdome
of
Israel
,
or
the
ten
tribes
;
{untranscribed Hebrew}
and
their
being
his
,
and
the
strength
of
his
head
,
notes
him
to
be
the
Lord
over
them
,
and
to
make
use
of
their
strength
in
his
warrs
,
for
the
defending
,
or
inlarging
his
dominions
.
And
then
[
Judah
{untranscribed Hebrew}
{untranscribed Hebrew}
is
my
law-giver
]
as
it
referrs
to
Jacobs
prophecy
of
the
sceptre
and
law-giver
not
departing
from
Judah
,
denoting
that
to
be
the
royal
tribe
;
so
by
it
is
signified
the
Kingdome
of
Judah
,
(
under
which
Benjamin
is
comprehended
)
that
David
is
possest
of
that
also
.
After
which
follows
[
Moab
is
my
washpot
,
]
{untranscribed Hebrew}
the
Moabites
are
subjected
to
me
.
The
wash-pot
,
we
know
,
is
a
mean
part
of
household-stuffe
,
for
the
use
of
the
feet
(
so
the
Syriack
read
{untranscribed Hebrew}
of
my
feet
)
the
lowest
part
of
the
body
:
and
so
is
a
fit
title
for
the
Moabites
,
2
Sam
.
viii
.
2.
where
't
is
said
,
he
smote
Moab
,
and
measured
them
with
a
line
,
casting
them
down
to
the
ground
;
even
with
two
lines
measured
he
to
put
to
death
,
and
with
one
full
line
to
keep
alive
:
i
.
e
.
he
divided
them
into
three
parts
,
two
of
which
he
destroyed
,
and
the
third
he
kept
alive
to
be
his
subjects
and
tributaries
,
as
there
it
follows
;
the
Moabites
became
Davids
servants
,
and
brought
him
gifts
.
Then
[
Over
Edom
will
I
cast
my
shooe
]
the
Lxxii
.
read
{untranscribed Hebrew}
extend
my
shoe
,
and
so
the
Latine
extendam
,
as
when
the
Master
reaches
out
his
shooe
to
his
meanest
servant
,
to
be
untyed
and
taken
off
by
him
;
from
whence
the
Syriack
{untranscribed Hebrew}
I
will
loose
or
unty
:
unless
perhaps
their
truer
reading
were
{untranscribed Hebrew}
inijciam
,
I
will
cast
;
for
so
sure
the
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
is
to
be
rendred
,
I
will
cast
my
shooe
,
as
that
is
an
emblem
of
subjugating
,
or
bringing
down
under
the
feet
.
So
of
the
Edumaeans
we
finde
2
Sam
.
viii
.
14.
He
put
garisons
in
Edom
,
throughout
all
Edom
put
he
garisons
,
and
all
they
of
Edom
became
Davids
servants
.
Abu
Walid
would
have
{untranscribed Hebrew}
here
to
signify
a
fetter
,
I
will
cast
my
fetter
,
or
chain
on
him
;
and
so
Kimchi
in
his
roots
,
though
in
his
Comment
here
he
interpret
it
in
the
notion
of
a
shooe
.
Lastly
,
{untranscribed Hebrew}
Over
Philistia
give
a
shout
;
for
so
from
{untranscribed Hebrew}
to
sound
a
trumpet
,
or
give
a
shout
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
in
Hithpael
in
the
Imperative
mood
;
and
being
in
the
faeminine
gender
must
refer
either
to
his
soule
,
shout
O
my
soule
,
or
,
as
the
Chaldee
paraphrase
it
,
to
the
congregation
of
Israel
,
and
so
is
but
a
forme
of
{untranscribed Hebrew}
,
or
celebrating
a
victory
,
such
as
he
had
over
them
2
Sam
.
viii
.
1.
for
{untranscribed Hebrew}
,
{untranscribed Hebrew}
is
not
to
be
rendred
over
me
,
but
simply
over
,
and
so
joyned
with
{untranscribed Hebrew}
over
Philistia
:
so
the
Chaldee
,
{untranscribed Hebrew}
over
the
Philistims
;
and
the
Lxxii
.
paraphrase
it
to
this
sense
,
{untranscribed Hebrew}
the
Philistims
are
subjected
to
me
;
the
Syriack
more
literally
,
{untranscribed Hebrew}
Over
Palestine
will
I
shout
.
And
so
Psal
.
Cviii
.
9.
where
the
latter
part
of
this
Psalm
is
again
met
with
,
't
is
{untranscribed Hebrew}
and
{untranscribed Hebrew}
I
will
shout
over
Philistia
.
V.
9.
Who
will
bring
]
This
Psalm
is
made
up
of
two
parts
.
{untranscribed Hebrew}
The
former
part
of
it
,
for
the
3.
first
verses
,
is
the
recounting
of
their
own
weakness
,
when
for
their
sins
they
were
by
God
left
to
themselves
.
And
the
latter
,
in
the
five
next
verses
,
is
the
commemorating
of
their
great
successes
and
victories
,
by
means
of
Gods
favour
and
aids
.
And
these
two
next
verses
are
,
as
it
were
,
the
recapitulating
of
both
,
and
so
contain
their
own
absolute
impotence
to
goe
on
to
any
farther
victory
,
unless
God
,
who
once
forsook
,
be
now
pleased
in
a
special
manner
to
aid
them
.
And
't
is
poetically
contrived
by
way
of
question
,
{untranscribed Hebrew}
{untranscribed Hebrew}
who
shall
lead
me
—
i
.
e
.
it
is
not
possible
for
me
by
my
own
strength
,
or
with
any
humane
aids
whatsoever
,
to
enter
any
one
place
of
strength
,
(
the
Chaldee
names
Tyre
)
to
conquer
Edumaea
,
unless
God
interpose
in
my
behalfe
,
assist
and
prosper
my
attempts
.
It
follows
therefore
v.
10.
{untranscribed Hebrew}
{untranscribed Hebrew}
shalt
not
thou
,
O
Lord
?
(
i
.
e
.
None
can
except
thou
dost
.
)
Thou
{untranscribed Hebrew}
{untranscribed Hebrew}
which
hast
,
or
hadst
forsaken
us
:
{untranscribed Hebrew}
,
say
the
Lxxii
.
qui
repulisti
nos
,
say
the
vulgar
,
thou
which
formerly
hadst
cast
us
off
for
some
time
;
not
complaining
that
he
now
doth
so
(
that
is
quite
contrary
to
the
drift
of
the
whole
Psalm
)
but
affirming
and
concluding
from
their
improsperousness
,
when
formerly
he
did
forsake
,
that
none
can
now
aid
successfully
but
he
.
And
then
concluding
with
confidence
of
his
favour
{untranscribed Hebrew}
{untranscribed Hebrew}
and
wilt
thou
not
(
i
.
e
.
certainly
,
O
Lord
,
thou
wilt
)
goe
out
with
our
hosts?
{untranscribed Hebrew}
;
and
wilt
thou
not
goe
forth
?
say
the
Lxxii
.
And
so
this
well
accords
with
the
contexture
and
designe
of
the
Psalm
,
to
magnifie
Gods
aids
,
and
the
consequent
thereof
,
all
manner
of
good
successe
and
prosperity
.
The
Sixty
First
Psalm
.
TO
the
chief
Musitian
upon
Neginoth
,
A
Psalm
of
David
.
The
sixty
first
Psalm
is
made
up
of
thanksgiving
and
humble
dependance
on
God
for
all
his
mercies
.
It
was
composed
by
David
,
and
committed
to
the
Prefect
of
his
Musick
,
to
be
sung
to
the
Harp
or
Psaltery
,
or
other
such
stringed
instrument
,
Psal
.
iv
.
1.
1.
Hear
my
cry
,
O
God
,
attend
unto
my
prayer
.
O
Gratious
God
,
to
thee
is
my
only
resort
in
all
my
distresses
;
be
thou
pleased
to
receive
and
answer
my
prayers
.
2.
From
the
end
of
the
earth
will
I
cry
unto
thee
,
when
my
heart
is
overwhelmed
,
lead
me
to
the
rock
that
is
higher
than
I.
Though
I
am
driven
as
far
as
from
Absalom
I
was
fain
to
fly
,
2
Sam
.
xvii
.
22.
to
the
utmost
parts
of
the
land
beyond
Jordan
,
v.
23.
how
great
so
ever
my
trouble
and
streights
are
,
yet
to
thee
have
I
a
sure
retreat
:
when
my
condition
is
at
the
lowest
,
thou
hast
a
fortress
of
impregnable
safety
to
which
thou
wilt
be
sure
to
conduct
me
.
3.
For
thou
hast
been
a
shelter
for
me
,
and
a
strong
tower
from
the
enemy
.
For
thus
have
I
alwayes
experimented
thy
goodness
to
me
;
when
men
have
assaulted
,
thou
hast
rescued
and
secured
me
.
4.
I
will
abide
in
thy
tabernacle
for
ever
;
I
will
trust
in
the
covert
of
thy
wings
.
Selah
.
And
that
teacheth
me
the
wisdome
of
this
resolution
,
of
keeping
me
constantly
under
this
safeguard
,
and
that
I
may
doe
so
,
of
continuing
my
daily
dependance
on
thee
,
and
addresses
to
thee
,
in
that
place
where
thou
hast
promised
to
be
alwayes
present
.
5.
For
thou
,
O
God
,
hast
heard
my
vows
;
thou
hast
given
or
,
an
heritage
to
—
{untranscribed Hebrew}
me
the
heritage
of
those
that
fear
thy
name
.
To
this
none
had
greater
incouragement
than
I
;
my
offerings
have
alwayes
been
accepted
,
and
my
prayers
heard
by
thee
.
This
is
the
priviledge
of
all
thy
faithfull
servants
,
and
this
thou
hast
been
pleased
to
afford
me
.
6.
Thou
wilt
adde
daies
to
the
daies
of
the
King
prolong
the
Kings
life
,
and
his
years
generation
and
generation
.
as
many
generations
.
Thou
shalt
bless
me
with
a
long
and
a
prosperous
life
,
and
therein
make
me
a
type
of
the
{untranscribed Hebrew}
&c.
Chald
.
Thou
shalt
adde
dayes
to
the
dayes
of
the
King
Messias
,
his
years
shall
be
as
the
generation
of
this
world
and
of
the
world
to
come
.
Messias
,
whose
Kingdome
,
when
it
commences
,
shall
have
no
end
.
7.
He
shall
abide
before
God
for
ever
.
O
prepare
mercy
and
truth
which
may
preserve
him
.
Thou
shalt
never
cast
me
from
thy
favour
,
as
long
as
I
continue
my
fidelity
to
thee
:
thy
free
,
but
promised
mercy
,
will
not
faile
to
perpetuate
my
prosperity
.
8.
So
will
I
sing
praise
to
thy
name
for
ever
,
that
I
may
daily
performe
my
vows
.
And
this
shall
oblige
me
to
bless
and
magnifie
thy
gracious
and
glorious
Majesty
as
long
as
I
live
,
to
present
my
daily
oblations
to
thee
,
and
yeeld
thee
all
the
obedience
of
a
thankfull
heart
for
ever
.
The
Sixty
Second
Psalm
.
TO
the
chief
Musitian
,
for
{untranscribed Hebrew}
to
Jeduthun
,
A
Psalm
of
David
.
The
sixty
second
Psalm
is
an
Eucharistical
hymne
composed
by
David
,
and
committed
to
the
Praefect
of
his
Musick
,
to
be
sung
and
plai'd
to
by
instruments
after
the
manner
that
Heman
and
Jeduthun
were
appointed
to
doe
,
1
Chron
.
xvi
.
42.
1.
even
to
God
is
my
soule
silent
{untranscribed Hebrew}
Truly
my
soul
waiteth
upon
God
:
from
him
cometh
my
salvation
.
All
my
defense
and
relief
is
from
God
alone
;
on
him
will
I
patiently
and
chearfully
attend
for
a
supply
to
all
my
wants
.
2.
even
he
{untranscribed Hebrew}
He
is
my
rock
and
my
salvation
,
he
is
my
defense
,
I
shall
not
be
greatly
moved
.
The
strength
which
I
have
from
him
gives
me
security
that
I
shall
not
be
in
any
great
measure
deprest
by
my
enemies
.
3.
How
long
will
a.
ye
use
violence
,
or
raise
tumults
,
or
calumniate
lye
imagine
mischief
against
a
man
?
will
ye
kill
,
or
be
murtherers
all
of
you
?
ye
shall
be
slain
all
the
sort
of
you
,
as
a
bowing
wall
,
and
as
a
tottering
partition
.
sense
.
How
vain
then
are
all
the
attempts
of
my
slanderous
violent
rebellious
subjects
,
which
are
alwayes
raising
of
stirres
and
tumults
,
as
if
all
of
them
combined
as
one
man
to
take
away
my
life
?
4.
They
only
consult
to
cast
him
down
from
his
excellency
;
they
delight
in
lyes
:
they
bless
with
their
mouth
,
but
they
curse
inwardly
.
Selah
.
All
their
contrivances
and
consultations
are
to
pull
me
from
the
throne
,
to
wrest
the
regal
power
out
of
my
hand
;
and
this
traiterous
designe
they
glosse
and
varnish
over
with
fair
flattering
language
.
5.
My
soule
,
be
thou
even
silent
to
—
{untranscribed Hebrew}
wait
thou
only
upon
God
,
for
my
expectation
is
from
him
.
But
I
will
remit
my
whole
cause
to
God
,
and
attend
how
he
shall
please
to
dispose
of
me
.
6.
even
he
{untranscribed Hebrew}
He
only
is
my
rock
and
my
salvation
,
he
is
my
defense
,
I
shall
not
be
moved
.
Being
confident
of
a
certain
reliefe
and
support
from
him
,
which
will
not
permit
me
to
be
cast
down
by
these
men
.
7.
In
God
is
my
salvation
and
my
glory
;
the
rock
of
my
strength
and
my
refuge
is
from
God
.
On
him
only
I
rely
for
deliverance
,
for
exaltation
,
for
aid
to
defend
me
,
and
for
sanctuary
when
any
distresse
surrounds
me
.
8.
Trust
in
him
at
all
times
,
ye
people
,
poure
out
your
heart
before
him
:
God
is
a
refuge
for
us
.
Selah
.
And
this
will
be
matter
of
imitation
to
all
that
profess
to
be
his
servants
,
to
repose
all
their
trust
in
him
,
to
{untranscribed Hebrew}
—
cast
away
before
him
all
the
elations
of
your
hearts
Chald
.
empty
themselves
of
all
secular
confidences
,
and
apply
themselves
in
prayer
to
him
,
devoutly
to
beg
,
and
confidently
to
depend
on
his
relief
.
9.
Surely
the
sons
of
Adam
{untranscribed Hebrew}
men
of
low
degree
are
vanity
,
and
the
sons
of
mortal
m●n
{untranscribed Hebrew}
men
of
high
degree
are
a
lye
;
to
be
laid
in
the
ballance
they
are
altogether
lighter
than
vanity
.
For
as
for
any
humane
aid
,
't
is
absolutely
vain
,
sure
to
fail
those
that
rely
on
it
.
The
strength
of
all
the
men
in
the
world
,
if
not
back'd
and
bless'd
by
God
,
is
worse
and
less
than
nothing
,
it
standeth
in
no
stead
,
and
so
disappoints
those
that
depend
on
it
;
and
that
is
worse
than
never
to
have
expected
good
from
it
,
the
frustrated
hope
being
an
unhappier
condition
than
that
of
perfect
destitution
.
10.
Trust
not
in
oppression
,
and
rapine
,
become
not
vaine
{untranscribed Hebrew}
become
not
vain
in
rob●ery
;
if
riches
increase
,
set
not
your
hearts
upon
them
.
He
that
thinks
to
gain
any
advantage
or
support
to
himself
by
riches
unlawfully
gained
,
will
be
sure
to
be
disappointed
,
to
finde
his
folly
,
when
he
e●pects
the
fruit
of
his
contrivances
.
Riches
are
so
farre
from
being
valuable
when
they
are
ill
gotten
,
that
even
when
they
are
innocently
gained
,
they
must
not
be
relied
on
(
for
any
other
advantages
than
those
which
may
be
hoped
for
by
our
liberal
dispensing
of
them
.
)
11.
God
hath
spoken
once
,
twice
have
I
heard
this
,
that
power
belongeth
unto
God
.
't
was
the
first
great
maxime
delivered
by
God
in
Mount
Sinai
,
that
he
only
is
the
great
God
and
ruler
of
all
;
and
nothing
is
more
vulgarly
acknowledged
than
this
:
and
what
can
be
more
contrary
to
that
,
man
the
reposing
f
trust
in
any
creature
?
for
that
is
,
by
interpretation
,
the
deifying
it
,
the
communicating
to
a
vain
helplesse
creature
that
incommunicable
attribute
of
God
.
12.
Also
unto
thee
,
O
,
Lord
,
belongeth
mercy
;
for
thou
rendrest
to
every
man
according
to
his
works
.
And
because
to
found
our
trust
,
there
is
more
wanting
than
bare
power
and
ability
to
relieve
(
for
that
,
without
an
assurance
of
his
readiness
to
doe
what
he
is
able
,
will
not
secure
any
)
this
also
we
are
assured
of
by
that
other
his
great
attribute
,
his
infinite
unexhausted
mercy
,
which
is
a
special
property
of
our
God
,
by
which
he
hath
assured
us
that
he
will
graciously
accept
and
reward
,
support
and
crown
every
sincere
faithfull
servant
of
his
,
and
never
fail
to
relieve
and
defend
those
who
doe
not
first
forsake
and
renounce
him
.
See
Rom
.
xi
.
6.
Annotations
on
Psalm
LXII
.
V.
3.
Imagine
mischief
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
but
this
once
used
in
the
Scripture
,
and
so
will
not
easily
be
interpreted
,
but
either
by
the
notion
which
we
finde
put
upon
it
by
the
antient
Interpreters
,
or
else
by
the
Arabick
use
of
it
.
The
Chaldee
render
it
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
tumultuate
.
To
this
also
the
Syriack
agrees
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
stirre
up
,
instigate
,
incite
,
or
provoke
.
The
Lxxii
.
likewise
read
{untranscribed Hebrew}
,
which
the
Latine
well
render
irruitis
rush
in
upon
;
and
so
all
consent
to
render
it
,
How
long
will
ye
raise
tumults
,
use
violence
&c.
The
Arabick
word
is
by
Golius
rendred
validè
conculcavit
,
injustus
fuit
,
violentum
imperium
exercuit
,
any
kinde
of
violence
or
injustice
.
Then
for
{untranscribed Hebrew}
{untranscribed Hebrew}
against
a
man
,
that
sure
is
but
a
Poeticall
expression
for
against
me
,
i
.
e
.
David
the
speaker
,
against
whom
the
neighbouring
nations
raised
warre
,
and
his
own
subjects
rebellions
.
Thus
doth
Christ
oft
speak
of
himselfe
,
under
the
title
of
the
son
of
man
,
in
the
third
person
,
and
S.
Paul
2
Cor
.
xii
.
2.
{untranscribed Hebrew}
,
I
knew
a
man
,
i
.
e
.
undoubtedly
himself
.
Then
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
kill
,
though
by
the
Interlineary
it
be
rendred
interficiemini
,
in
the
passive
Pual
,
yet
it
may
more
regularly
be
read
,
as
in
Piel
actively
,
only
changing
the
point
,
-
for
'
.
And
for
that
we
have
sufficient
ground
,
the
Eastern
Jews
reading
it
with
Pathach
as
in
Piel
.
And
then
it
will
agree
with
the
foregoing
{untranscribed Hebrew}
raising
tumult
or
warre
against
him
,
which
sure
was
designed
to
that
end
of
killing
him
;
and
to
that
best
agrees
the
following
resemblance
,
{untranscribed Hebrew}
,
{untranscribed Hebrew}
as
a
bending
wall
,
for
that
is
ready
to
fall
upon
and
kill
any
that
comes
under
it
,
but
cannot
so
well
be
a
resemblance
of
being
kill'd
:
and
so
again
{untranscribed Hebrew}
{untranscribed Hebrew}
a
partition
,
or
sept
of
wood
,
or
stone
,
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
driven
out
,
or
ready
to
fall
,
that
may
well
be
lookt
on
as
very
dangerous
to
all
that
come
neer
it
,
and
therefore
generally
is
avoided
(
men
goe
farre
from
the
reach
of
it
)
and
so
is
a
fit
resemblance
to
signify
him
that
is
ready
to
kill
another
.
And
thus
the
Chaldee
understand
it
{untranscribed Hebrew}
will
ye
become
homicides
?
so
the
LXXII
.
{untranscribed Hebrew}
,
and
the
Latine
interficitis
?
will
ye
kill
,
or
murther
?
and
so
the
Syriack
{untranscribed Hebrew}
that
ye
may
kill
,
as
a
bending
wall
—
making
that
the
designed
end
of
their
tumultuating
.
This
whole
passage
is
thus
rendred
by
Abu
Walid
.
First
,
{untranscribed Hebrew}
he
compares
with
the
Arabick
{untranscribed Hebrew}
with
t
,
not
with
th
,
which
signifies
to
multiply
words
,
and
so
he
would
have
it
,
according
to
the
use
of
it
in
that
tongue
,
to
signify
speaking
much
against
,
backbiting
,
diffaming
,
spreading
evil
reports
of
,
lashing
out
with
your
tongues
against
,
for
hurt
.
And
the
meaning
of
the
whole
passage
he
gives
,
either
according
to
the
reading
of
Ben
Naphtali
taking
{untranscribed Hebrew}
actively
,
How
long
will
ye
prate
or
speak
evil
against
men
?
ye
would
kill
them
,
all
of
you
,
like
a
bending
wall
,
or
tottering
fence
,
viz.
inclining
[
or
bending
,
putting
your selves
forward
]
with
wrong
and
injustice
toward
them
,
and
hard
words
,
and
false
accusations
,
as
a
wall
ready
to
fall
,
incline
,
to
do
hurt
;
or
,
according
to
Ben
Asher
,
taking
it
passively
,
How
long
will
ye
speak
evill
of
men
,
to
doe
mischief
?
(
be
ye
all
of
you
slain
,
in
a
parenthesis
,
by
way
of
imprecation
)
as
a
bending
wall
,
and
fence
ready
to
fall
,
and
doe
mischief
.
What
he
thus
observes
of
{untranscribed Hebrew}
with
t
,
not
th
,
may
have
place
also
with
the
word
as
we
have
it
;
for
the
roote
with
ח
th
also
in
Arabick
signifies
mentiri
,
to
lye
,
and
confusion
,
injustice
,
violence
,
which
as
well
agree
to
his
sense
,
as
that
of
the
root
with
t
.
The
Sixty
Third
Psalm
.
A
Psalm
of
David
when
he
was
in
the
Wilderness
of
Judah
.
The
sixty
third
Psalm
was
composed
by
David
in
a
condition
of
great
sadness
,
when
not
daring
to
adventure
himself
in
Keilah
,
which
he
had
rescued
from
the
Philistims
,
1
Sam
.
xxiii
.
5.12
.
he
got
into
strong
holds
in
the
wilderness
v.
14.
viz.
the
wilderness
(
not
of
Idumaea
,
as
the
Lxxii
.
&c.
read
,
but
)
of
Judaea
,
1
Sam
.
xxii
.
5.
in
the
forest
of
Hareth
.
1.
O
God
,
thou
art
my
God
,
early
will
I
seek
thee
.
My
soul
thirsteth
for
thee
,
my
flesh
a.
fainteth
,
grows
di●fighted
,
is
in
anguish
.
longeth
for
thee
,
in
a
dry
and
thirsty
land
,
where
no
water
is
;
O
Gracious
Father
,
I
have
no
other
sanctuary
but
thee
;
I
will
make
all
speed
to
implore
thy
mercy
;
my
condition
is
most
sad
and
deplored
;
the
wide
and
squalid
desert
,
in
which
now
I
am
,
is
the
liveliest
emblem
of
it
:
O
that
thou
wilt
please
to
succour
and
relieve
me
.
2.
So
as
I
have
seen
thee
i●
th●
sanctuary
,
to
see
thy
strength
and
glory
.
To
see
thy
power
and
thy
glory
,
so
as
I
have
seen
thee
in
the
b
.
sanctuary
.
To
restore
me
to
that
dignity
and
comfort
of
serving
thee
in
the
Sanctuary
,
where
the
Cherubims
spreading
abroad
their
wings
for
a
covering
,
are
a
signal
emblem
of
thy
presence
.
3.
Because
thy
loving
kindness
is
better
than
life
,
my
lips
shall
praise
thee
.
That
mercy
of
thine
which
gives
a
value
to
life
it selfe
,
and
without
which
that
which
is
most
pretious
and
desirable
is
nothing
worth
.
For
this
,
I
that
have
so
often
tasted
,
and
so
know
the
value
of
it
,
shall
be
for
ever
obliged
to
magnify
thy
blessed
name
.
4.
Thus
will
I
bless
thee
while
I
live
;
I
will
lift
up
my
hands
in
thy
name
.
And
this
will
I
do
constantly
and
continually
to
the
end
of
my
life
,
and
in
the
experience
of
thy
past
mercies
,
make
my
humblest
addresses
to
thee
for
all
that
I
can
want
for
the
future
.
5.
My
soule
shall
be
satisfied
as
with
marrow
and
fatnesse
;
and
my
mouth
shall
praise
thee
with
joyfull
lips
.
And
thus
,
by
thy
great
mercy
,
shall
my
life
be
divided
betwixt
imploring
thy
aids
,
and
receiving
abundant
satisfaction
to
all
my
wants
,
and
paying
my
chearfullest
acknowledgements
to
so
liberal
a
don●r
.
6.
When
I
remember
thee
in
my
bed
,
and
meditate
on
thee
in
the
night
watches
.
And
for
this
,
beside
the
offerings
of
the
day
,
frequently
repeated
,
the
several
divisions
,
or
watches
,
or
hours
of
the
very
night
shall
afford
me
fit
seasons
,
when
after
a
little
repose
and
sleep
,
I
frequently
rouse
my selfe
,
and
divert
to
that
more
divine
and
chearful
imployment
,
the
meditation
of
thy
manifold
mercies
toward
me
:
7.
Because
thou
hast
been
my
help
,
therefore
in
the
shadow
of
thy
wings
will
I
rejoyce
.
And
thus
conclude
,
to
my
own
unspeakable
comfort
,
and
thy
honour
,
that
that
God
which
hath
thus
constantly
relieved
and
supported
me
,
will
for
ever
continue
his
watchful
providence
over
me
,
from
which
as
I
receive
all
security
,
so
I
am
in
all
reason
to
returne
him
continual
praise
.
8.
My
soule
hath
a●haered
,
kept
close
{untranscribed Hebrew}
followeth
hard
after
thee
:
thy
right
hand
upholdeth
me
.
As
I
have
cordially
adhered
to
my
obedience
,
and
faithfull
performance
of
all
duty
to
thee
,
so
hast
thou
with
thine
especial
care
and
providence
supported
me
in
all
my
distresses
.
9.
But
those
that
seek
my
soule
to
destroy
it
,
shall
goe
into
the
lower
parts
of
the
earth
.
As
for
my
enemies
tha●
pursue
me
with
mortal
hatred
,
and
desire
to
take
away
my
life
,
they
themselves
shall
fall
into
the
destruction
they
designed
to
me
.
10.
They
c
.
shall
poure
them
out
.
fall
by
the
sword
;
the
foxes
portion
shall
they
be
.
they
shall
be
a
portion
for
foxes
.
They
pursue
me
to
death
,
as
hunters
doe
their
game
,
and
they
shall
fall
by
the
sword
,
and
be
devoured
by
those
wild
beasts
that
others
hunt
and
pursue
;
or
they
shall
be
driven
to
desolate
places
,
as
the
most
noxious
beasts
,
the
foxes
(
and
wolves
)
are
,
when
they
are
hunted
and
pursued
.
11.
But
the
King
shall
rejoyce
in
God
;
every
one
that
d
.
sweareth
by
him
,
shall
glory
:
but
the
mouth
of
them
that
speak
lyes
shall
be
stopped
.
Mean
while
I
shall
have
all
cause
to
bless
and
magnify
the
name
of
God
,
and
not
I
only
,
but
every
truly
pious
man
,
who
,
as
he
swears
by
the
name
of
God
,
so
is
most
strictly
carefull
to
performe
his
oaths
:
whereas
on
the
other
side
,
all
false
perjurious
men
shall
be
destoyed
.
Annotations
on
Psalm
LXIII
.
V.
1.
Longeth
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
not
elsewhere
used
in
the
Bible
:
't
is
here
by
the
Chaldee
paraphrastically
rendred
{untranscribed Hebrew}
desireth
,
by
the
Syriack
{untranscribed Hebrew}
from
{untranscribed Hebrew}
intuitus
est
,
expectavit
,
expecteth
.
The
Lxxii
.
read
{untranscribed Hebrew}
,
as
if
it
were
{untranscribed Hebrew}
quantum
.
The
fullest
rendring
of
it
may
be
had
from
the
Arabick
use
of
it
,
among
whom
,
saith
Golius
,
't
is
used
not
only
for
the
dimness
of
the
eyes
,
(
which
the
Arabick
Grammarians
especially
interpret
of
one
born
blinde
)
but
also
for
faintnesse
:
so
when
Kamus
explains
it
by
changing
of
colour
,
mutabit
colorem
,
and
abiit
,
vel
defecit
intellectus
,
his
understanding
was
gone
,
or
failed
;
both
which
change
of
colour
,
and
failing
of
understanding
,
are
tokens
of
faintness
,
and
being
in
ill
condition
for
want
of
due
nourishment
.
And
so
it
will
here
most
fitly
be
rendred
(
with
analogy
to
the
thirsting
of
the
soule
foregoing
)
my
flesh
fainteth
,
in
a
dry
and
thirsty
land
&c.
But
from
that
other
signification
of
blindness
or
dimness
,
it
may
also
here
be
taken
according
to
that
translatitions
use
mentioned
by
Alzamachshari
,
of
being
in
a
maze
,
erring
,
so
as
not
to
know
whither
to
goe
,
or
what
to
doe
.
The
Jewish
Arab
here
renders
it
{untranscribed Hebrew}
,
which
agrees
with
{untranscribed Hebrew}
in
the
notion
of
changing
colour
,
growing
wan
,
as
also
of
great
anguish
,
being
sick
at
heart
.
V.
2.
Sanctuary
]
{untranscribed Hebrew}
{untranscribed Hebrew}
holiness
]
is
evidently
used
for
the
Arke
or
Sanctuary
1
Ki
.
viii
.
8.
compared
with
2
Chron
.
v.
9.
And
therefore
the
thing
so
vehemently
here
desired
by
David
,
is
to
see
(
and
serve
God
)
in
the
Sanctuary
:
And
the
same
is
the
importance
of
seeing
{untranscribed Hebrew}
thy
strength
and
glory
,
for
so
both
those
words
are
used
for
the
Arke
,
Psal
.
Lxxviii
.
61.
he
delivered
his
strength
into
captivity
,
and
his
glory
into
the
enemies
hand
.
V.
10.
Fall
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
fluxit
,
effusus
est
,
signifies
in
Hiphil
,
they
shall
cause
to
be
poured
out
,
or
shall
poure
out
.
)
The
word
is
ordinarily
applied
to
water
,
2
Sam
.
xiv
.
14.
Lam
.
iii
.
49.
But
here
,
by
the
immediate
mention
of
the
sword
,
it
is
restrained
to
the
effusion
of
blood
,
and
being
in
the
third
person
plural
,
in
the
active
sense
,
it
is
after
the
Hebrew
idiome
,
to
be
interpreted
in
the
passive
sense
,
they
shall
poure
out
by
the
hand
of
the
sword
,
]
i
.
e
.
they
shall
be
poured
out
by
the
sword
,
the
hand
of
the
sword
being
no
more
than
the
edge
of
the
sword
.
As
for
that
which
follows
,
{untranscribed Hebrew}
,
{untranscribed Hebrew}
it
may
possibly
be
rendred
the
portion
of
foxes
they
shall
be
,
i
.
e
.
they
shall
be
that
which
so
frequently
befalls
foxes
,
viz.
hated
and
p●rsued
,
and
destroyed
;
that
which
befalls
that
subtle
and
noxious
creature
,
shall
befall
them
,
to
perish
by
their
wickednesse
;
or
they
shall
be
in
the
same
condition
with
them
,
driven
forth
into
desolate
places
,
such
as
foxes
use
to
walke
in
:
so
Lam
.
v.
18.
the
mountain
of
Zion
is
laid
desolate
,
the
foxes
walke
on
it
;
so
Jarchi
here
interprets
it
;
and
so
the
phrase
is
used
Mat
.
xxiv
.
51.
{untranscribed Hebrew}
—
he
shall
set
him
his
portion
with
hypocrites
,
assigne
him
the
same
condition
that
such
have
.
But
the
portion
of
foxes
]
may
more
probably
signify
the
prey
of
those
wild
creatures
,
there
being
a
sort
of
larger
foxes
in
those
countreys
,
called
usually
Jackales
,
which
feed
on
dead
men
,
and
will
dig
them
out
of
their
graves
to
eat
them
;
and
so
to
be
left
unburied
,
or
buried
at
large
in
the
field
,
will
be
to
be
made
a
portion
for
such
beasts
.
The
Syriack
that
reads
{untranscribed Hebrew}
meat
to
,
or
for
the
Foxes
,
understood
it
thus
,
and
the
Lxxii
,
and
vulgar
,
{untranscribed Hebrew}
,
partes
vulpium
erunt
,
the
foxes
portions
shall
they
be
,
i
.
e
.
cast
out
for
these
wild
beasts
to
feed
on
.
The
Jewish
Arab
hath
another
understanding
of
these
two
verses
;
those
that
seek
after
my
soule
to
destroy
it
shall
goe
down
into
the
lower
parts
of
the
earth
,
i
.
e
.
seek
into
holes
and
caves
after
my
soule
,
descend
in
their
search
after
it
under
the
mountains
of
the
earth
,
intending
to
draw
it
out
to
the
edge
of
the
sword
,
and
make
it
a
portion
for
foxes
.
V.
11.
Sweareth
]
't
was
an
ordinary
token
of
respect
to
Kings
,
{untranscribed Hebrew}
for
their
subjects
in
swearing
to
mention
their
names
:
so
1
Sam
.
1.26
.
and
xx
.
3.
and
2
Sam
.
xv
.
21.
and
in
several
other
places
.
And
't
is
Solomon
Jarchie's
gloss
,
that
this
is
meant
here
.
The
Sixty
Fourth
Psalm
.
TO
the
chief
Musitian
,
A
Psalm
of
David
.
The
Sixty
fourth
Psalm
is
a
prayer
for
deliverance
,
with
a
just
complaint
of
his
enemies
,
and
a
prediction
of
Gods
signall
destructions
upon
them
.
1.
Hear
my
voice
,
O
God
,
in
my
prayer
;
preserve
my
life
from
fear
of
the
enemy
.
Blessed
Lord
,
let
my
humble
supplication
,
I
beseech
thee
,
finde
audience
with
thee
;
deliver
me
from
the
dangers
I
am
in
through
the
malice
of
men
.
2.
Hide
me
from
the
secret
counsel
of
the
wicked
,
from
the
insurrection
of
the
workers
of
iniquity
.
They
are
secretly
contriving
my
ruine
,
and
openly
break
out
in
tumults
against
me
,
in
a
most
unjust
and
wicked
manner
:
O
be
thou
my
refuge
and
sanctuary
,
to
which
I
may
with
confidence
resort
for
safety
.
3.
Who
whet
their
tongue
like
a
sword
,
a.
and
shoot
their
arrows
.
bend
their
bowes
to
shoot
their
arrows
,
even
bitter
words
.
4.
That
they
may
shoot
in
secret
at
the
perfect
:
suddainly
doe
they
shoot
at
him
,
b
.
and
fear
not
.
The
first
instruments
of
their
malice
are
their
slanders
and
calumnies
,
and
those
are
prepared
and
sharpened
,
and
shot
,
like
poysoned
darts
or
arrows
against
me
;
but
being
without
all
ground
of
truth
,
they
are
secretly
and
clancularly
disseminated
,
falling
upon
me
,
when
I
least
foresaw
or
expected
them
.
5.
They
incourage
themselves
in
an
evill
matter
;
they
commune
of
laying
snares
privily
:
they
say
,
who
shall
see
them
?
And
when
they
meet
,
they
ingage
and
fortify
one
another
in
their
mischievous
designes
,
consult
how
to
contrive
them
so
secretly
,
that
they
shall
not
possibly
be
foreseen
,
or
escaped
.
6.
They
search
out
iniquity
,
they
accomplish
a
diligent
search
:
both
the
inward
thoughts
of
every
one
of
them
and
the
heart
is
deep
.
And
indeed
their
industry
is
great
;
there
is
nothing
that
can
contribute
to
their
ends
,
but
they
finde
it
out
,
through
the
depth
of
their
malice
and
policy
.
7.
But
God
shall
shoot
at
them
with
an
arrow
,
suddainly
shall
be
their
stroaks
{untranscribed Hebrew}
they
he
wounded
.
But
in
the
midst
of
all
this
subtil
contrivance
,
that
no
man
can
see
,
God
shall
discover
,
disappoint
,
and
unexpectedly
destroy
them
.
8.
†
So
they
shall
c
make
their
own
tongue
to
fall
upon
themselves
;
And
their
own
tongue
shall
cause
it
to
fall
upon
them
,
and
all
that
look
on
—
all
that
see
them
shall
flee
away
.
Their
tongues
,
by
which
they
thought
to
hurt
others
,
shall
in
the
event
bring
mischief
upon
themselves
.
By
the
death
of
Saul
and
his
sonnes
,
he
shall
strike
the
whole
army
with
a
suddain
consternation
;
they
shall
fly
,
and
then
all
that
behold
it
shall
forsake
their
dwellings
and
fly
also
.
9.
And
all
men
shall
fear
,
and
shall
declare
the
work
of
God
;
for
they
shall
understand
{untranscribed Hebrew}
wisely
consider
of
his
doing
.
And
dread
the
righteous
judgments
of
God
,
acknowledging
it
to
be
his
peculiar
worke
of
vengeance
that
befalls
them
.
10.
The
righteous
shall
be
glad
in
the
Lord
,
and
shall
trust
in
him
;
and
all
the
upright
in
heart
shall
glory
.
And
on
the
other
side
,
all
pious
men
shall
have
matter
of
rejoycing
,
and
of
affiance
in
God
;
and
none
that
thus
adhere
to
him
shall
be
disappointed
,
or
frustrated
by
him
.
Annotations
on
Psalm
LXIV
.
V.
3.
Bend
]
From
{untranscribed Hebrew}
{untranscribed Hebrew}
to
goe
,
is
the
same
word
used
for
extending
,
sending
out
,
directing
,
making
to
goe
;
and
so
is
applied
sometimes
to
grapes
or
olives
in
a
press
,
and
then
signifies
to
squeeze
out
the
juice
,
by
beating
,
or
treading
them
,
Isa
.
Lxiii
.
2.
{untranscribed Hebrew}
,
that
treads
or
presses
in
the
wine-press
,
and
in
many
other
places
;
sometimes
of
corne
in
the
floore
,
and
then
't
is
to
thrash
,
Jer
.
Li
.
33
;
sometimes
to
a
way
(
whence
the
known
{untranscribed Hebrew}
a
way
)
Psal
.
cvii
.
7.
{untranscribed Hebrew}
and
led
or
directed
them
.
But
most
especially
't
is
used
of
a
bow
,
or
arrows
:
if
of
{untranscribed Hebrew}
a
bow
,
then
't
is
to
bend
it
;
if
of
{untranscribed Hebrew}
{untranscribed Hebrew}
arrows
,
then
't
is
not
so
properly
to
shoot
,
as
to
prepare
or
direct
them
.
So
Psal
.
Lviii
.
7.
{untranscribed Hebrew}
he
directeth
,
or
prepareth
his
arrows
;
so
here
,
{untranscribed Hebrew}
they
direct
,
or
aime
,
or
make
ready
their
arrows
,
{untranscribed Hebrew}
{untranscribed Hebrew}
a
bitter
word
,
i
.
e
.
a
calumniating
speech
,
to
be
sent
,
as
it
were
a
dart
,
or
arrow
,
out
of
the
mouth
.
Parallel
to
which
is
that
of
Jer
.
ix
.
3.
where
being
applied
to
the
tongue
,
as
to
a
bow
,
that
shoots
out
lying
words
,
as
arrows
,
it
must
be
rendred
bend
;
but
here
applied
to
words
,
as
arrows
,
direct
,
and
not
bend
.
To
this
accord
Abu
Walid
,
and
R.
Tanchum
,
who
from
the
use
of
the
word
,
render
it
,
who
set
their
arrows
on
the
string
,
not
shooting
as
yet
,
but
setting
them
ready
to
shoot
.
And
thus
it
best
agrees
with
what
follows
v.
4.
that
they
may
shoot
in
secret
,
&c.
The
Lxxii
.
for
{untranscribed Hebrew}
arrows
,
read
{untranscribed Hebrew}
,
as
if
it
were
{untranscribed Hebrew}
a
bow
,
and
generally
joyne
it
with
{untranscribed Hebrew}
bent
,
(
and
the
Chaldee
,
according
to
the
nature
of
a
Paraphrast
,
joyne
bending
the
bow
,
and
anointing
the
arrows
.
But
the
Syriack
herein
follow
them
not
,
but
read
,
they
whet
their
tongue
as
a
sword
,
and
their
speech
as
{untranscribed Hebrew}
an
arrow
;
for
so
sure
{untranscribed Hebrew}
signifies
,
where
that
which
is
proportionable
to
whetting
the
sword
,
is
preparing
or
setting
upon
the
string
the
arrows
by
way
of
preparation
for
shooting
.
V.
4.
Fear
not
]
It
is
not
easy
to
resolve
what
is
the
importance
of
{untranscribed Hebrew}
{untranscribed Hebrew}
and
they
shall
not
fear
.
For
though
the
joyning
it
with
{untranscribed Hebrew}
precedent
,
seems
regular
,
they
shall
shoot
,
and
not
fear
;
yet
the
context
seems
not
to
agree
to
that
.
The
designe
of
the
place
is
to
express
calumniators
and
whisperers
,
who
shoot
poysonous
words
,
like
darts
,
v.
3.
and
shoot
them
in
secret
,
and
suddenly
,
in
the
beginning
of
the
verse
:
and
to
that
best
agrees
the
interpreting
it
of
those
that
are
thus
secretly
and
suddenly
shot
at
by
them
,
that
they
doe
not
fear
.
But
then
this
agrees
not
with
the
Syntaxis
,
for
those
were
in
the
former
part
of
the
verse
mentioned
in
the
singular
number
{untranscribed Hebrew}
{untranscribed Hebrew}
the
perfect
man
,
whereas
{untranscribed Hebrew}
is
the
plural
.
This
makes
it
necessary
to
recurre
either
to
the
Hebrew
practice
,
which
often
passes
from
one
number
to
another
,
or
else
to
their
idiome
,
frequently
taken
notice
of
,
of
putting
the
third
person
active
,
to
denote
the
passive
,
without
consideration
of
the
persons
that
are
the
agents
;
as
when
{untranscribed Hebrew}
they
shall
receive
you
,
imports
no
more
than
you
shall
be
received
.
So
here
,
suddenly
doe
they
shoot
,
and
they
fear
not
,
]
will
signify
,
suddenly
doe
they
shoot
,
and
no
man
fears
,
or
as
ו
oft
signifies
,
when
,
or
while
none
fear
.
And
if
we
consider
the
Genius
of
the
antient
Poetry
,
consisting
much
in
Paronomasia's
and
verbal
allusions
,
which
is
here
so
visible
betwixt
{untranscribed Hebrew}
and
{untranscribed Hebrew}
shooting
and
fearing
,
it
will
appear
to
be
an
elegance
,
and
not
any
harsh
expression
.
Thus
the
LXXII
.
render
it
in
sense
,
{untranscribed Hebrew}
,
they
shoot
,
and
shall
not
be
feared
;
and
the
Syriack
not
farre
distant
,
{untranscribed Hebrew}
and
they
shall
not
be
seen
,
i
.
e
.
shall
come
upon
them
unawares
,
when
being
not
seen
they
are
not
feared
or
expected
.
To
this
rendring
the
learned
Castellio
adheres
,
reading
,
ut
eos
improviso
figant
nihil
tale
metuentes
,
that
they
may
unexpectedly
wound
them
not
fearing
any
such
thing
;
to
that
purpose
,
changing
the
singular
{untranscribed Hebrew}
precedent
,
into
the
plural
,
homines
integros
—
V.
8.
Make
their
own
tongue
to
fall
]
From
{untranscribed Hebrew}
impegit
,
to
stumble
,
is
the
word
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
being
applied
to
the
tongue
,
{untranscribed Hebrew}
,
and
that
their
own
tongue
(
as
appears
by
{untranscribed Hebrew}
themselves
)
may
signifie
(
in
proportion
with
the
stumbling
of
the
feet
)
stammering
,
or
sticking
in
speech
:
linguis
haesitent
,
saith
Castellio
,
stick
or
stammer
with
their
tongues
.
The
Syriack
render
it
{untranscribed Hebrew}
their
tongues
shall
be
weak
,
from
{untranscribed Hebrew}
decurtatus
est
,
infirmatus
est
.
This
is
ordinary
for
men
that
are
in
a
suddain
affrightment
,
upon
any
unexpected
accident
,
and
so
here
very
appliable
to
Sauls
army
at
their
defeat
.
But
in
this
rendring
there
is
no
account
given
of
the
suffix
in
{untranscribed Hebrew}
,
nor
of
{untranscribed Hebrew}
that
follows
.
The
Jewish
Arab
therefore
renders
{untranscribed Hebrew}
as
in
the
nominative
case
,
(
which
being
joyned
with
the
verb
plural
must
relate
to
more
tongues
,
of
more
speakers
)
and
reads
thus
,
It
is
their
own
tongue
that
hath
made
them
stumble
.
To
which
the
Chaldee
best
accords
,
{untranscribed Hebrew}
they
shall
make
themselves
stumble
with
their
tongue
;
for
that
is
all
one
with
[
their
tongue
shall
make
them
stumble
.
]
But
perhaps
the
rendring
will
yet
be
more
literal
,
{untranscribed Hebrew}
their
tongue
shall
cause
it
to
fall
upon
them
,
by
it
]
meaning
the
mischief
or
punishment
,
which
certainly
is
spoken
of
,
and
may
best
answer
the
suffix
.
't
is
also
possible
that
it
may
be
thus
divided
,
{untranscribed Hebrew}
they
shall
make
him
stumble
or
fall
,
i
.
e
.
{untranscribed Hebrew}
,
the
stroaks
or
wounds
,
immediately
foregoing
,
v.
7.
and
then
,
{untranscribed Hebrew}
their
tongue
is
upon
,
or
against
themselves
.
In
either
rendring
the
sense
is
the
same
,
that
their
tongues
,
by
which
they
designed
to
hurt
others
,
shall
bring
mischief
upon
themselves
.
The
Lxxii
.
which
read
{untranscribed Hebrew}
,
their
tongues
have
brought
them
to
nought
,
]
are
punctual
in
observing
the
suffix
,
and
read
{untranscribed Hebrew}
in
the
plural
,
their
tongues
,
not
tongue
,
to
agree
with
the
verb
plural
;
but
then
they
take
no
notice
of
the
[
{untranscribed Hebrew}
upon
themselves
.
]
This
the
Latine
express
by
[
contra
eos
,
]
but
in
their
[
infirmatae
sunt
linguae
eorum
]
obs●rve
not
the
suffix
.
To
this
is
added
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
fly
from
,
all
that
see
them
shall
fly
from
them
;
and
so
't
is
exprest
in
the
history
1
Sam
.
xxxi
.
7.
and
1
Chron
.
x
.
7.
And
when
the
men
of
Israel
&c.
saw
that
the
men
of
Israel
fled
,
and
that
Saul
and
his
sons
were
dead
,
they
forsook
the
cities
and
fled
.
The
Syriack
express
it
by
{untranscribed Hebrew}
and
they
shall
fear
(
from
{untranscribed Hebrew}
)
the
Lxxii
.
by
{untranscribed Hebrew}
were
troubled
.
To
the
same
sense
the
Chaldee
{untranscribed Hebrew}
from
{untranscribed Hebrew}
motus
est
were
moved
,
though
the
translator
render
it
,
movebunt
capita
sua
,
they
shall
shake
their
heads
,
an
expr●ssion
of
dislike
and
aversion
to
them
.
The
Sixty
Fifth
Psalm
.
TO
the
chief
Musitian
,
A
Psalm
and
song
of
David
.
The
sixty
fifth
Psalm
is
a
thankfull
commemoration
of
Gods
mercies
and
deliverances
;
probably
of
his
restoring
plenty
v.
9
,
10
,
11
,
12.
after
the
three
years
famine
,
2
Sam
.
21.1
.
composed
by
David
to
be
sung
by
the
quire
,
and
to
that
end
committed
to
the
Praefect
of
his
Musick
.
1.
Praise
becometh
thee
.
Praise
a.
waiteth
for
thee
,
O
God
,
in
Sion
;
and
unto
thee
shall
the
vow
be
performed
.
To
thee
,
O
Lord
,
our
solemnest
praises
are
most
due
,
and
the
richest
of
our
vowed
oblations
,
or
free-will
offerings
.
2.
O
Thou
that
hearest
prayer
,
unto
thee
shall
all
flesh
come
.
Thy
property
it
is
,
to
give
a
favourable
audience
to
all
petitions
that
are
duly
and
faithfully
presented
unto
thee
by
any
obedient
servant
of
thine
.
This
thou
hast
now
most
graciously
done
to
me
,
(
see
2
Sam
.
21.1
.
where
David
enquired
,
and
the
Lord
answered
&c.
)
And
this
is
an
encouragement
,
and
obligation
to
all
such
to
make
their
constant
addresses
to
thee
,
and
to
all
others
to
hasten
to
qualify
themselves
for
a
capacity
of
that
unvaluable
priviledge
,
to
betake
themselves
to
Gods
service
,
that
so
they
may
have
this
freedome
and
dignity
of
access
unto
him
.
3.
Iniquities
prevail
against
me
;
as
for
our
transgressions
,
thou
shalt
purge
them
away
.
Our
sins
have
justly
deserved
thy
displeasure
,
and
been
of
force
to
make
a
sepa●ation
between
thee
and
us
;
but
thou
art
gratiously
pleased
to
afford
us
thy
free
pardon
of
them
,
to
deal
with
us
and
accept
our
prayers
,
as
if
we
had
not
thus
provoked
thee
.
4.
Blessed
is
the
man
whom
thou
choosest
,
and
causest
to
approach
unto
thee
,
that
he
may
dwell
in
thy
courts
:
we
shall
be
satisfied
with
the
goodness
of
thy
house
,
even
of
thy
holy
Temple
.
This
is
a
most
blessed
condition
,
to
be
in
the
number
of
those
to
whom
thou
art
pleased
to
afford
that
confidence
of
presenting
their
prayers
unto
thee
,
and
to
permit
them
to
come
to
that
place
where
thou
art
gratiously
pleased
to
exhibit
thy
presence
,
and
there
to
be
partakers
of
all
the
joyes
which
are
consequent
hereto
,
the
offering
up
prayers
,
receiving
most
gratious
answers
from
God
,
and
returning
him
praises
for
them
.
This
indeed
is
a
blessed
and
heavenly
portion
,
sufficient
to
satisfie
any
man
.
5.
w●nderfull
things
.
By
b
.
terrible
things
in
righteousness
wilt
thou
answer
us
,
O
God
of
our
salvation
,
who
art
the
confidence
of
all
the
ends
of
the
earth
,
and
or
,
of
the
sea
of
them
that
are
afarre
off
.
of
them
that
are
afarre
off
upon
the
c
.
sea
;
And
thus
art
thou
pleased
to
deale
with
us
,
to
afford
us
infinite
mercy
,
marvelous
exceeding
great
dignations
,
and
thereby
to
demonstrate
thy selfe
to
be
our
only
saviour
and
redeemer
;
and
not
of
us
only
but
of
all
the
men
of
the
world
,
of
those
that
inhabite
the
remotest
Islands
:
there
is
none
to
be
relyed
on
for
any
relief
,
but
only
thou
.
6.
Which
by
his
strength
setteth
fast
the
mountains
,
being
girded
with
power
;
Thy
strength
it
is
,
O
thou
mighty
God
,
by
which
only
the
stablest
and
firmest
parts
of
the
world
have
their
whole
stability
;
7.
Which
stillest
the
noise
of
the
seas
,
the
noise
of
their
waves
,
and
the
tumult
of
the
people
.
't
is
thou
only
that
canst
restrain
the
roaring
waves
and
surges
of
the
sea
,
from
being
very
hurtfull
and
mischievous
:
and
so
in
like
manner
a
mad
,
tumultuous
,
and
rebellious
people
none
can
restrain
,
or
return
to
their
obedience
,
but
only
thou
.
And
thus
thou
hast
now
been
pleased
to
doe
.
8.
They
also
that
dwell
in
the
uttermost
parts
of
the
earth
are
afraid
at
thy
tokens
:
thou
makest
d
.
the
outgoings
of
the
morning
and
evening
to
rejoyce
.
The
illustrious
acts
of
thy
providence
are
such
,
in
dissipating
the
machinations
of
wicked
men
,
and
protecting
,
supporting
,
and
delivering
those
that
adhere
and
keep
close
to
thee
,
that
they
extort
dread
,
and
joy
,
awe
,
and
thanksgiving
,
acknowledgment
of
thy
justice
and
mercy
from
all
,
even
the
most
barbarous
men
in
the
world
.
9.
e
.
Thou
visitest
the
earth
and
or
,
makest
it
thirsty
.
waterest
it
;
thou
greatly
inrichest
it
the
river
of
God
it
with
the
rivers
of
God
,
which
is
full
of
water
:
thou
preparest
them
corn
,
for
so
thou
hast
founded
it
.
f
.
when
thou
hast
so
provided
for
it
.
Thy
gracious
providence
is
discernible
,
as
in
the
dearths
and
famines
,
so
in
restoring
fruitfulness
to
the
land
;
a
work
of
Gods
special
care
and
favour
,
in
opening
the
clouds
of
heaven
,
to
water
and
refresh
and
inrich
the
parched
earth
,
and
give
it
all
that
plenty
,
those
clouds
being
as
it
were
Gods
store-house
,
and
that
very
richly
replenished
,
and
the
earth
so
placed
by
Gods
wisdome
in
the
creation
,
that
they
should
be
ready
to
answer
and
satisfie
all
the
wants
thereof
,
whensoever
God
should
see
fit
to
distill
and
rain
them
down
upon
it
.
10.
g
.
Thou
moistnest
the
ridges
thereof
,
thou
depressest
her
furrows
,
with
showrs
thou
dissolvest
it
,
thou
blessest
that
which
springs
●ut
of
it
.
waterest
the
ridges
thereof
abundantly
,
thou
settlest
the
furrows
thereof
,
thou
makest
it
soft
with
showrs
,
thou
blessest
the
springing
thereof
.
And
indeed
by
the
seasonable
dispensing
of
this
it
is
,
that
the
ground
is
prepared
to
send
forth
increase
,
when
the
corn
is
sowed
in
it
;
and
by
the
same
again
,
whereby
it
prospers
and
thrives
after
it
is
come
up
.
11.
Thou
crounest
the
year
with
thy
goodness
,
and
thy
h
.
paths
drop
fatness
.
Thy
bounty
it
is
,
by
which
all
the
fruits
of
the
seasons
of
the
year
are
afforded
us
so
plenteously
:
The
clouds
,
from
the
rain
whereof
all
this
plenty
proceeds
,
are
by
thy
special
direction
and
providence
appointed
so
to
doe
.
12.
They
drop
on
the
pastures
of
the
wilderness
and
the
little
hills
shall
gird
themselves
with
gladness
.
i
.
rejoyce
on
every
side
.
They
distill
and
fall
on
the
dry
and
desert
places
;
and
by
that
supply
,
the
lesser
hills
,
which
are
at
the
foot
of
the
greater
,
become
extremely
fruitfull
.
13.
The
k
.
pastures
are
clothed
with
flocks
,
the
valleys
also
are
covered
over
with
corne
:
they
shout
for
joy
,
they
all
sing
.
And
so
all
fertility
,
both
of
the
slocks
and
grain
,
comes
down
as
a
gift
of
thine
,
a
bountifull
largess
from
thy
treasury
,
for
which
thou
art
for
ever
to
be
magnified
.
Annotations
on
Psalm
LXV
.
V.
1.
Waiteth
]
From
{untranscribed Hebrew}
siluit
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
silence
,
which
being
applied
to
man
toward
God
,
generally
signifies
a
quiet
relyance
and
dependance
on
him
.
And
thus
the
Interlinear
rendreth
here
,
tibi
silentium
laus
,
silence
to
thee
is
praise
;
&
the
Chaldee
accords
,
{untranscribed Hebrew}
&c.
Before
thee
praise
is
reputed
as
silence
:
It
would
rather
be
,
silence
as
praise
.
And
that
thus
it
should
signify
here
,
the
context
enclines
,
being
a
solemn
acknowledgement
of
his
readiness
to
relieve
all
that
come
to
,
and
wait
,
and
depend
on
him
.
And
if
that
be
it
,
than
the
onely
question
is
,
whether
being
joyn'd
to
{untranscribed Hebrew}
praise
,
it
be
to
be
rendred
without
,
or
with
a
copulative
.
There
is
no
copulative
in
the
Hebrew
,
and
therefore
literally
it
will
thus
be
rendred
,
{untranscribed Hebrew}
Silence
to
thee
(
i
.
e
.
A
quiet
waiting
or
depending
on
thee
)
is
praise
.
But
it
is
so
ordinary
in
the
Psalms
to
omit
,
and
yet
understand
,
the
copulative
ו
and
,
that
there
will
be
no
reason
to
doubt
but
that
so
it
may
be
here
also
,
To
thee
silence
and
praise
,
O
God
—
i
.
e
.
To
thee
belongeth
,
or
is
due
each
of
these
.
But
the
Jewish
Arab
renders
it
,
praise
becommeth
thee
,
O
God
;
and
Abu
Walid
,
To
thee
is
praise
besitting
,
becomming
,
due
,
convenient
for
thee
,
referring
{untranscribed Hebrew}
to
the
theme
{untranscribed Hebrew}
to
be
like
,
or
agreeable
:
and
in
this
rendring
all
the
antients
(
save
only
the
Chaldee
)
agree
,
{untranscribed Hebrew}
say
the
LXXII
.
praise
becometh
thee
;
{untranscribed Hebrew}
it
is
decent
for
thee
,
the
Syriack
;
agrees
to
thee
,
the
Arabick
;
and
so
the
rest
.
V.
5.
Terrible
things
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
timuit
,
reveritus
est
,
signifies
sometimes
terrible
,
sometimes
wonderfull
things
,
any
thing
that
exceeds
either
in
greatness
or
quality
.
In
the
latter
we
have
it
Deut
.
x
.
21.
speaking
of
God
,
He
is
thy
praise
,
and
he
is
thy
God
,
that
hath
done
for
thee
these
great
and
terrible
things
;
{untranscribed Hebrew}
i
.
e
.
{untranscribed Hebrew}
strong
things
,
saith
the
Targum
,
great
,
exceeding
,
wonderfull
things
,
and
those
acts
of
mercy
,
and
not
of
justice
or
punishment
;
and
so
here
it
appears
to
signifie
,
being
joyned
with
{untranscribed Hebrew}
{untranscribed Hebrew}
answering
us
,
or
granting
us
,
in
answer
to
our
prayers
,
(
so
{untranscribed Hebrew}
signifies
to
answer
a
request
,
to
hear
a
prayer
)
and
with
{untranscribed Hebrew}
{untranscribed Hebrew}
in
righteousness
,
which
frequently
imports
mercy
.
The
Lxxii
.
accordingly
read
it
{untranscribed Hebrew}
wonderfull
.
V.
5.
See
]
{untranscribed Hebrew}
{untranscribed Hebrew}
the
sea
is
frequently
set
to
denote
the
Islands
that
are
incompast
with
the
sea
on
every
side
,
and
being
here
opposed
to
{untranscribed Hebrew}
the
ends
or
extreme
parts
of
the
earth
,
i
.
e
.
the
continent
,
it
is
set
to
signifie
all
the
farthest
distant
angles
or
Islands
of
the
world
,
and
so
is
joyned
with
{untranscribed Hebrew}
,
{untranscribed Hebrew}
those
that
are
farre
removed
,
and
so
will
best
be
rendred
to
the
letter
,
the
sea
of
them
that
are
fa●thest
off
,
and
explained
by
the
Chaldee
,
who
read
{untranscribed Hebrew}
an●
o●
the
Islands
of
the
sea
,
{untranscribed Hebrew}
which
are
remote
from
the
continent
.
The
Syriack
render
the
sense
most
fully
,
{untranscribed Hebrew}
the
remote
nations
.
V.
8.
Outgoings
]
From
{untranscribed Hebrew}
prodiit
,
processit
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
egressio
,
and
is
ordinarily
applyed
to
the
sun
,
and
then
best
rendred
rising
.
So
Psal
.
xix
.
6.
{untranscribed Hebrew}
his
going
forth
,
i
.
e
.
his
rising
,
is
from
the
end
of
the
heavens
,
i
.
e
.
extreme
part
of
the
horison
.
So
Psal
.
Lxxv.
6.
For
promotion
cometh
neither
{untranscribed Hebrew}
from
the
going
out
(
i
.
e
.
from
the
rising
of
the
sun
,
the
East
)
nor
{untranscribed Hebrew}
from
the
evening
,
or
sun-set
,
or
west
.
In
proportion
with
which
place
(
where
{untranscribed Hebrew}
out-going
,
and
{untranscribed Hebrew}
evening
,
or
sun-set
,
or
west
,
are
set
opposite
)
it
will
be
most
fit
to
interpret
the
phrase
here
,
that
the
out-going
of
the
morning
shall
be
literally
the
rising
of
the
sun
,
or
morning
starre
,
the
forerunner
of
the
sun
,
and
by
metonymy
,
the
East
,
or
one
extreme
part
of
the
world
,
and
again
that
used
for
the
men
that
inhabite
it
;
and
the
evening
,
on
the
other
side
,
not
the
out-going
of
the
evening
,
or
r●si●g
of
the
moon
or
stars
,
but
literally
the
place
of
the
suns
setting
,
the
west
,
and
so
the
inhabitants
of
that
other
extreme
part
.
And
so
both
together
be
equivalent
with
[
those
that
dwell
in
the
utte●most
parts
of
the
earth
,
]
in
the
beginning
of
the
verse
.
V.
9.
Visitest
]
That
{untranscribed Hebrew}
signifies
visiting
,
{untranscribed Hebrew}
in
the
notion
either
of
mercy
or
punishing
,
and
here
belongs
to
the
former
in
mercy
,
there
is
no
question
.
The
difficulty
is
in
the
following
word
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
from
{untranscribed Hebrew}
discurrit
cum
fremitu
,
running
about
with
a
noise
,
as
an
hungry
or
thirsty
Lion
,
may
signify
to
make
thirsty
.
This
word
{untranscribed Hebrew}
the
Arabs
use
frequently
of
parcht
or
dry
ground
,
which
opens
the
mouth
as
it
were
,
to
beg
for
shours
.
Thus
a
dry
ground
is
called
{untranscribed Hebrew}
Ps
.
cxLiii
.
6.
a
thirsty
land
.
And
thus
the
longing
soule
,
(
in
the
word
here
used
)
{untranscribed Hebrew}
,
is
joyned
with
the
hungry
soule
,
and
by
that
conjunction
seems
to
signify
the
thirsty
soule
,
Psal
.
cvii
.
9.
The
Chaldee
there
renders
it
{untranscribed Hebrew}
empty
.
And
thus
is
{untranscribed Hebrew}
used
for
appetite
or
desire
,
Gen.
iii
.
16.
and
Gen.
iv
.
7.
and
so
the
verb
is
frequently
used
by
the
Rabbines
.
And
then
as
Aben
Ezra
,
and
Kimchi
prefer
this
notion
,
so
the
rendring
,
they
think
,
will
most
probably
be
,
{untranscribed Hebrew}
Thou
hast
visited
in
mercy
,
i
.
e
.
blessed
the
earth
,
or
land
,
{untranscribed Hebrew}
after
thou
hast
made
it
dry
,
or
thirsty
,
{untranscribed Hebrew}
thou
hast
or
dost
enrich
it
greatly
;
i
.
e
.
Thou
,
the
same
God
,
which
hast
punished
and
made
thirsty
,
dost
again
return
in
mercy
,
and
enrich
it
also
,
restorest
plenty
to
it
.
Thus
it
was
in
the
story
after
the
three
years
famine
1
Sam
.
xxi
.
1.
and
is
most
probably
the
m●aning
of
this
passage
;
as
all
t●at
follows
of
the
plenty
.
But
others
interpret
it
in
the
notion
of
watering
:
{untranscribed Hebrew}
,
saith
the
Jewish
Arab
,
thou
hast
watered
;
and
to
that
Abu
Walid
inclines
,
and
so
the
Chaldee
,
and
Syriack
,
and
Lxxii
.
whose
authority
may
prevail
for
that
.
V.
9.
When
]
The
only
difficulty
of
this
v.
9.
will
be
removed
by
rendring
{untranscribed Hebrew}
{untranscribed Hebrew}
for
,
or
quandoquidem
;
for
thus
it
lyes
:
Thou
with
thy
divine
blessing
and
providence
{untranscribed Hebrew}
{untranscribed Hebrew}
visitest
,
i
.
e
.
takest
care
for
the
earth
{untranscribed Hebrew}
,
all
that
is
here
below
,
particularly
the
field
that
bears
fruits
or
corn
,
{untranscribed Hebrew}
{untranscribed Hebrew}
and
waterest
it
(
from
{untranscribed Hebrew}
,
in
Piel
{untranscribed Hebrew}
rigavit
)
{untranscribed Hebrew}
thou
inrichest
it
exceedingly
.
Then
follows
{untranscribed Hebrew}
{untranscribed Hebrew}
—
the
river
of
God
is
full
of
water
,
i
.
e
.
the
clouds
,
which
God
hath
prepared
to
be
receptacles
of
waters
,
from
thence
,
when
he
pleaseth
,
to
pour
down
upon
the
earth
;
they
are
alwayes
kept
full
for
any
uses
.
And
hereby
thou
preparest
their
corne
,
by
the
former
and
the
latter
raine
thou
makest
fruitfull
seasons
,
{untranscribed Hebrew}
{untranscribed Hebrew}
for
so
thou
hast
founded
it
,
i
.
e
.
the
earth
;
i
.
e
.
God
hath
so
placed
the
earth
in
the
midst
of
waters
,
waters
in
the
bowels
of
it
,
and
waters
in
the
clouds
hanging
over
it
,
(
the
keys
whereof
are
peculiarly
kept
in
his
hand
,
say
the
Jews
,
as
the
keys
of
life
and
resurrection
,
see
note
on
Act.
xiv
.
a.
)
that
as
he
can
,
if
he
please
,
overthrow
and
destroy
it
presently
,
as
in
the
deluge
he
did
,
for
the
sins
of
the
old
world
,
(
see
2
Pet
.
iii
.
5.
)
so
,
if
our
provocations
doe
not
withhold
his
hand
,
he
will
replenish
,
and
inrich
it
constantly
by
these
means
.
To
this
sense
the
antient
Interpreters
agree
:
the
Lxxii
.
read
,
{untranscribed Hebrew}
for
so
is
the
preparation
,
the
earth
was
after
this
manner
prepared
;
and
the
Syriack
,
{untranscribed Hebrew}
when
thou
foundedst
or
establishedst
it
;
and
the
Chaldee
,
{untranscribed Hebrew}
seeing
thou
hast
so
founded
it
.
V.
10.
Waterest
]
In
this
v.
10.
is
set
down
the
way
by
which
the
rain
enricheth
the
earth
,
that
is
prepared
for
corne
,
and
makes
it
fruitfull
.
First
,
after
ploughing
it
comes
down
and
moistens
the
earth
,
waters
the
ridges
,
or
ground
cast
up
;
so
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
be
watered
or
moistned
and
{untranscribed Hebrew}
from
{untranscribed Hebrew}
.
Of
this
saith
Abu
Walid
,
that
in
Arabick
with
th
it
signifies
a
cleft
,
and
with
t
,
that
which
the
plough
cleaves
in
the
earth
,
a
furrow
.
But
R.
Tanchum
saith
that
with
th
it
is
indeed
a
cleft
,
by
reason
of
something
wanting
to
fill
the
place
,
but
with
t
,
it
signifies
the
lines
or
ridges
of
earth
betwixt
two
furrows
.
And
whereas
the
Arabick
Lexicographers
(
by
name
Al
Kamus
)
render
it
a
furrow
,
he
saith
it
may
be
so
called
from
the
efficient
cause
of
it
,
because
the
making
the
furrows
and
turning
the
earth
out
of
them
,
occasioneth
the
raising
of
the
other
.
The
interlinear
renders
it
lira
,
the
Lexicographers
porca
,
the
upper
and
drier
ground
betwixt
the
drains
or
furrows
.
And
this
,
as
it
is
laid
dry
,
and
so
fitted
for
the
receiving
,
and
giving
root
to
the
corne
,
so
it
wants
the
benefit
of
showres
from
heaven
to
refresh
it
,
and
so
God
bestows
them
upon
it
.
Then
follows
{untranscribed Hebrew}
.
That
the
Jewish
Arab
renders
,
the
rain
descends
on
the
furrows
of
it
.
Abu
Walid
thinks
that
{untranscribed Hebrew}
{untranscribed Hebrew}
hath
here
the
signification
of
abounding
,
encrease
,
flourishing
;
the
Arabick
nazeta
,
which
answers
it
in
the
sense
of
descending
,
signifying
that
.
Then
for
{untranscribed Hebrew}
{untranscribed Hebrew}
he
thinks
it
all
one
with
{untranscribed Hebrew}
precedent
,
and
so
to
signify
,
as
he
conceived
of
that
,
a
furrow
;
but
still
this
in
R.
Tanchums
notion
of
that
,
the
mould
which
,
by
making
the
furrow
,
is
cast
up
,
which
therefore
Castellio
reads
glebas
the
clods
,
of
which
it
is
here
said
,
that
God
depresseth
them
,
so
{untranscribed Hebrew}
literally
signifies
,
makest
them
to
descend
,
the
earth
that
is
cast
up
in
ridges
sinks
down
and
fills
up
the
vacuities
,
and
so
is
in
a
fitter
posture
for
the
growing
of
the
corne
,
and
is
done
by
God
,
as
here
follows
,
{untranscribed Hebrew}
{untranscribed Hebrew}
by
the
shours
of
rain
coming
down
,
&
softening
and
washing
it
down
.
And
therefore
't
is
added
{untranscribed Hebrew}
{untranscribed Hebrew}
thou
dissolvest
it
(
from
{untranscribed Hebrew}
to
be
melted
or
dissolved
.
)
All
this
for
the
preparing
the
soile
to
the
due
receiving
,
and
sending
forth
the
corne
:
and
then
when
it
is
above
ground
,
't
is
called
{untranscribed Hebrew}
{untranscribed Hebrew}
germen
,
that
which
is
sprouted
out
from
the
earth
;
and
then
comes
the
latter
rain
,
and
makes
that
grow
very
prosperously
:
and
that
is
the
meaning
of
the
last
part
of
the
verse
,
{untranscribed Hebrew}
{untranscribed Hebrew}
thou
blessest
that
which
sprouts
out
.
V.
11.
Paths
]
The
clouds
are
here
styled
{untranscribed Hebrew}
{untranscribed Hebrew}
thy
paths
(
from
{untranscribed Hebrew}
round
,
circular
,
smooth
,
because
paths
are
made
by
cart-wheels
turning
round
upon
them
)
as
the
places
whereon
God
is
Poetically
described
to
walke
,
or
to
be
carried
as
in
a
charriot
,
Psal
.
xviii
.
9
,
10
,
11.
For
to
these
it
is
that
the
dropping
of
fatness
on
the
earth
peculiarly
belongs
.
The
antient
Interpreters
,
all
but
the
Chaldee
,
render
this
by
way
of
paraphrase
,
{untranscribed Hebrew}
,
say
the
Lxxii
.
thy
fields
shall
be
filled
with
fatness
(
by
the
bounty
of
the
clouds
upon
them
;
)
and
the
Latine
and
Arabick
and
Aethiopick
follow
them
:
but
the
Syriack
,
{untranscribed Hebrew}
—
and
thy
calves
or
young
cattel
shall
be
filled
with
grass
(
as
an
effect
of
the
bounty
of
the
clouds
.
)
V.
12.
Rejoyce
]
The
phrase
here
applied
to
the
hills
,
of
{untranscribed Hebrew}
{untranscribed Hebrew}
they
shall
gird
themselves
(
from
{untranscribed Hebrew}
cinxit
)
with
gladness
,
is
to
be
judged
of
by
Psal
.
xxx
.
ii
.
where
't
is
used
and
applied
to
men
.
It
there
signifies
being
clothed
with
a
festival
garment
(
the
girdle
being
that
which
binds
the
garment
on
us
,
and
the
girdle
or
garment
of
gladness
,
the
festival
garment
)
and
is
figuratively
used
to
denote
Gods
blessings
abundantly
bestowed
upon
him
.
And
so
here
,
by
the
like
figure
,
the
hills
being
girded
with
gladness
,
denotes
being
plentifully
inricht
by
God
,
or
made
very
fruitfull
;
so
as
v.
13.
their
shouting
for
joy
and
singing
imports
.
The
Lxxii
.
therefore
render
it
very
literally
,
and
very
fitly
,
{untranscribed Hebrew}
,
the
hills
shall
be
girt
about
with
exultation
;
and
the
rest
of
the
antients
accord
.
V.
13.
Pastures
]
The
Hebrew
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
signifies
a
pasture
,
Isa
.
xxx
.
23.
signifies
also
a
ramme
,
Isa
.
xvi
.
1.
And
so
the
Lxxii
.
here
render
it
{untranscribed Hebrew}
rammes
,
and
so
the
Chaldee
also
.
But
the
elegancy
is
best
preserved
by
the
former
notion
.
The
flocks
of
sheep
being
fitly
styled
the
clothing
of
the
pasture
,
which
they
keep
warme
,
and
much
inrich
by
being
folded
on
it
.
And
with
that
so
interpreted
the
analogy
holds
in
that
which
follows
,
the
valleys
or
ploughed
lands
are
covered
with
corne
,
as
the
fields
with
sheep
.
The
Sixty
Sixth
Psalm
.
TO
the
chief
Musitian
,
A
Song
or
Psalm
.
The
sixty
sixth
Psalm
is
made
up
wholly
of
acknowledgements
of
Gods
mercies
and
deliverances
,
that
of
old
from
Aegypt
v.
6.
&c.
as
an
image
of
some
other
remarkable
one
now
received
,
at
the
writing
of
this
Psalm
.
(
By
the
{untranscribed Hebrew}
.
Title
given
it
in
the
Greek
copies
,
it
appears
to
have
been
used
in
the
Greek
Church
on
Easter
day
.
)
1.
Make
a
joyfull
noise
unto
God
,
all
ye
lands
.
2.
Sing
forth
the
honour
of
his
name
,
or
,
give
him
glory
by
his
praise
,
or
by
praising
him
.
a.
make
his
praise
glorious
.
It
is
the
obliged
duty
of
all
the
men
in
the
world
to
celebrate
with
all
joy
,
and
thanksgiving
,
and
praise
,
the
great
and
gracious
God
of
heaven
and
earth
;
3.
Say
unto
God
,
How
terrible
art
thou
in
thy
works
?
through
the
greatness
of
thy
power
shall
thine
enemies
feign
obedience
to
thee
:
see
note
on
Ps.
xviii
.
●
.
submit
themselves
unto
thee
.
To
proclaim
the
wonderfull
and
dreadfull
works
of
his
vengeance
on
his
enemies
,
by
which
even
those
which
are
most
wicked
are
yet
constreined
to
acknowledge
,
and
hypocritically
to
subject
themselves
to
him
.
4.
All
the
earth
shall
worship
thee
,
and
shall
sing
unto
thee
,
they
shall
sing
to
thy
name
.
Selah
.
5.
Come
and
see
the
works
of
God
,
he
is
terrible
in
his
doing
toward
the
children
of
men
.
Very
ma●velous
things
hath
he
done
towards
us
,
the
acts
of
his
providence
among
men
are
very
remarkable
:
O
let
us
all
adore
and
magnify
his
name
for
them
.
6.
He
turned
the
sea
into
dry
land
,
they
went
through
the
flood
on
foot
;
there
did
we
rejoyce
in
him
.
When
the
children
of
Israel
were
,
according
to
h
s
promise
to
the
fathers
,
brought
out
of
bondage
in
Aegypt
,
't
was
done
in
a
miraculous
manner
;
the
sea
on
a
suddain
,
at
their
approach
,
departing
before
them
,
and
giving
them
a
free
passage
through
it
,
but
returning
with
violence
upon
the
Aegyptians
,
who
pursued
them
,
and
were
drowned
with
that
which
did
them
no
hurt
.
And
afterward
when
they
were
to
enter
into
the
promised
land
,
by
passing
{untranscribed Hebrew}
by
the
River
Jordan
Chald
.
over
Jordan
,
at
the
Priests
entring
on
the
brink
of
the
river
with
the
Arke
on
their
shoulders
,
the
waters
stood
,
and
arose
up
on
a
heap
,
Jos
.
iii
.
16.
and
by
other
the
like
restraints
interposed
by
Gods
special
power
,
all
the
Israelites
passed
over
on
dry
ground
v.
17.
And
this
certainly
in
both
parts
of
it
was
matter
of
great
joy
to
our
ancestors
,
and
just
occasion
of
magnifying
his
power
(
and
vengeance
)
and
mercy
to
us
.
7.
He
ruleth
by
his
b
.
power
over
the
world
.
for
ever
,
his
eyes
behold
the
nations
:
let
not
the
rebellious
exalt
themselves
.
Selah
.
And
as
over
the
Aegyptians
and
seaven
nations
,
so
hath
he
absolute
dominion
over
all
other
nations
of
the
world
:
And
that
may
be
a
good
admonition
to
all
obstinate
impious
oppressors
,
timely
to
return
and
repent
,
that
they
fall
not
irreversibly
under
his
vengeance
.
8.
O
bless
our
God
,
ye
people
,
and
make
the
voice
of
his
praise
to
be
heard
,
9.
Which
holdeth
our
soule
in
life
,
and
suffereth
not
our
feet
to
slip
.
't
is
he
that
surrounds
our
lives
in
time
of
danger
,
and
preserves
them
from
all
miscarriage
,
and
accordingly
is
to
be
blest
and
magnified
by
all
that
have
received
this
mercy
from
him
,
to
be
preserved
so
long
,
when
if
he
had
not
supported
,
they
had
each
minute
been
cast
down
.
10.
For
thou
,
O
God
,
hast
proved
us
;
thou
hast
tried
us
,
as
silver
is
tried
.
He
hath
sometimes
brought
trouble
and
affliction
upon
us
,
upon
the
same
designes
that
metallists
are
wont
to
throw
gold
or
silver
into
the
fire
,
to
discern
whether
it
be
pure
or
no
,
and
if
it
be
not
,
to
melt
and
separate
all
the
dross
and
false
metal
from
it
.
Thus
he
dealt
with
the
Israelites
of
old
in
the
iron
furnace
of
Aegypt
;
and
proportionably
thus
he
hath
now
dealt
with
us
:
And
this
hath
been
his
one
gratious
purpose
in
all
his
inflictions
,
to
approve
our
sincerity
of
adherence
to
him
,
and
to
reforme
and
purge
out
all
that
is
vitious
in
us
.
11.
Thou
broughtst
us
into
the
net
,
thou
laidst
restraint
{untranscribed Hebrew}
affliction
upon
our
loyns
.
One
while
he
hath
permitted
us
to
be
insnared
and
subdued
by
our
enemies
,
as
in
Aegypt
our
Fathers
were
.
12.
Thou
hast
caused
men
to
ride
over
our
heads
:
we
went
through
fire
and
through
water
,
but
thou
broughtst
us
out
into
a
watered
—
{untranscribed Hebrew}
wealthy
place
.
Another
while
he
hath
permitted
them
to
oppress
and
tyrannize
over
us
:
But
then
as
after
the
example
of
those
,
he
hath
by
his
providence
chosen
to
permit
very
sharp
afflictions
to
befall
us
,
so
hath
he
gratiously
brought
us
through
,
and
out
of
them
again
.
As
he
brought
our
fathers
to
Canaan
,
a
land
flowing
with
milk
and
honey
,
after
the
fire
of
the
brick-kilns
,
and
the
water
of
the
sea
,
and
the
floods
of
the
River
Jordan
;
so
hath
he
oft
delivered
us
out
of
the
most
pressing
distresses
,
brought
us
out
of
drowning
,
to
blessing
waters
,
to
a
well-watered
irrigated
countrey
,
and
returned
us
to
all
kinde
of
prosperity
.
13.
I
will
goe
into
thy
house
with
burnt-offerings
;
I
will
pay
thee
my
vows
.
14.
Which
my
lips
have
uttered
,
and
my
mouth
hath
spoken
,
when
I
was
in
trouble
.
When
we
were
in
any
distress
,
we
made
our
addresses
to
thee
,
besought
thee
to
avert
them
,
and
upon
thy
hearing
our
prayers
,
promised
reformation
of
life
,
and
voluntary
oblations
,
for
the
acknowledgment
of
that
deity
from
whence
we
expected
and
begged
our
relief
.
And
now
being
heard
and
answered
by
thee
,
we
are
under
the
strictest
obligation
of
justice
and
gratitude
,
and
performance
of
promise
,
to
returne
our
most
chearfull
acknowledgments
to
thee
.
15.
I
will
offer
unto
thee
burnt-sacrifices
of
fatlings
,
with
the
incense
of
rammes
:
I
will
offer
bullocks
with
goats
.
Selah
.
And
this
I
will
now
doe
in
the
liberallest
and
most
magnificent
manner
that
can
be
.
16.
Come
and
hear
,
all
ye
that
fear
God
,
and
I
will
declare
what
he
hath
done
for
my
soule
.
And
proclaim
to
all
pious
men
,
for
their
incouragement
,
how
gratiously
God
hath
dealt
with
me
all
my
life
long
.
17.
I
cryed
unto
him
with
my
mouth
,
and
he
was
extolled
with
my
tongue
.
How
,
as
soon
as
I
made
my
prayers
unto
him
,
he
granted
them
presently
,
and
gave
me
cause
to
convert
them
into
praises
.
18.
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
me
.
19.
But
verily
God
hath
heard
me
,
he
hath
attended
to
the
voice
of
my
prayer
.
Which
is
,
beside
the
blessing
granted
,
a
farther
matter
of
joy
and
comfort
to
me
,
that
that
God
,
which
cannot
patronize
any
sin
,
hath
been
pleased
to
h●arken
to
my
request
,
and
so
to
signe
unto
me
his
approbation
of
my
sincerity
.
20.
Blessed
be
God
,
which
hath
not
turned
away
my
prayer
,
nor
his
mercy
from
me
.
His
name
be
for
ever
magnified
,
for
this
honour
of
hearing
my
prayers
,
and
the
deliverance
consequent
thereto
.
Annotations
on
Psalm
LXVI
.
V.
2.
Make
his
praise
glorious
]
{untranscribed Hebrew}
here
the
Jewish
Arab
renders
in
the
notion
of
giving
,
{untranscribed Hebrew}
give
him
glory
,
(
and
so
regularly
{untranscribed Hebrew}
posuit
put
]
is
used
for
dedit
gave
,
and
is
here
v.
9.
joyned
with
{untranscribed Hebrew}
to
give
,
as
a
synonymon
,
and
so
to
put
to
him
honour
]
is
to
giue
it
him
;
)
but
he
,
as
well
as
others
,
avoids
making
{untranscribed Hebrew}
to
be
in
regimine
,
so
as
to
govern
the
noune
that
follows
,
the
glory
of
his
praise
:
]
for
then
(
as
in
the
beginning
of
this
verse
,
{untranscribed Hebrew}
the
honour
of
his
name
)
the
vowel
should
be
changed
from
{untranscribed Hebrew}
to
{untranscribed Hebrew}
It
is
then
possible
that
the
nouns
should
be
put
by
apposition
;
and
then
{untranscribed Hebrew}
may
be
in
the
ordinary
notion
of
put
,
or
make
,
]
make
glory
his
praise
,
i
.
e
.
either
your
glory
]
as
Aben
Ezra
would
have
it
,
make
your
glory
his
praise
,
let
it
be
your
glory
to
praise
him
)
or
his
glory
,
]
make
his
glory
his
praise
.
But
't
is
yet
more
probable
,
that
the
difficulty
may
be
best
removed
by
understanding
a
preposition
in
{untranscribed Hebrew}
:
the
Jewish
Arab
supplies
it
by
{untranscribed Hebrew}
from
,
or
of
his
praise
;
it
may
be
as
fitly
[
by
his
praise
]
i
.
e
.
by
your
praising
of
him
.
To
this
sense
the
Chaldee
may
be
interpreted
,
{untranscribed Hebrew}
give
him
glory
by
his
praise
,
and
the
Lxxii
.
{untranscribed Hebrew}
give
glory
by
his
praise
,
or
by
praising
him
:
and
that
seems
to
be
the
most
ready
rendring
of
it
.
There
are
●everal
wayes
of
giving
glory
to
God
;
one
by
confessing
of
sins
,
Josh
.
vii
.
19.
my
sonne
give
glory
to
God
,
and
make
confession
to
him
,
and
tell
me
what
thou
hast
done
;
and
so
1
Sam
.
vi
.
5.
ye
shall
give
glory
to
God
,
peradventure
he
will
lighten
his
hand
,
and
Jer
.
xiii
.
16.
and
elsewhere
.
And
another
by
praising
him
,
Isa
.
xLii
.
12.
Let
them
give
glory
to
the
Lord
,
and
declare
his
praise
;
so
Rev.
ii
.
9.
when
those
beasts
give
glory
and
honour
and
thanks
;
And
so
here
,
give
him
glory
,
by
what
means
?
{untranscribed Hebrew}
by
his
praise
,
or
by
praising
him
.
V.
7.
Power
for
ever
]
That
{untranscribed Hebrew}
,
as
the
English
age
,
signifies
not
only
time
and
duration
,
but
also
the
men
that
live
in
any
time
,
there
is
no
question
.
And
then
{untranscribed Hebrew}
{untranscribed Hebrew}
must
here
most
properly
be
rendred
,
ruling
the
world
,
or
over
the
world
;
and
so
the
Chaldee
certainly
understood
,
who
read
{untranscribed Hebrew}
which
exerciseth
dominion
over
the
world
:
and
so
I
suppose
the
Lxxii
.
their
{untranscribed Hebrew}
,
having
dominion
over
the
world
,
]
doth
import
,
though
the
Latine
hath
rendred
it
amiss
,
(
and
against
their
meaning
,
)
in
aeternum
.
The
Syriack
,
by
following
the
Hebrew
,
and
rendring
it
{untranscribed Hebrew}
in
seculum
,
is
capable
of
the
right
sense
,
he
that
hath
dominion
over
the
world
;
the
very
paraphrase
of
{untranscribed Hebrew}
,
by
which
God
is
known
in
the
Crede
,
the
ruler
of
all
things
.
The
Sixty
Seventh
Psalm
.
TO
the
chief
Musitian
upon
Neginoth
,
a
Psalm
,
or
Song
.
The
sixty
seventh
is
a
Psalm
of
supplication
and
thanksgiving
,
and
was
committed
to
the
Praefect
of
the
Musick
,
to
be
sung
to
the
stringed
instruments
.
(
See
note
on
Ps.
iv
.
a.
)
1.
God
be
mercifull
unto
us
,
and
bless
us
,
and
cause
his
face
to
shine
or
,
with
us
{untranscribed Hebrew}
upon
us
.
Selah
.
The
good
God
of
heaven
pardon
our
sins
,
supply
our
wants
,
bestow
his
blessings
both
spiritual
and
temporal
,
behold
us
with
favour
and
acceptation
,
and
for
ever
continue
them
to
us
.
2.
That
thy
way
may
be
known
upon
earth
,
thy
salvation
{untranscribed Hebrew}
saving
health
among
all
nations
.
And
this
will
be
a
means
of
propagating
the
fear
,
worship
,
and
service
of
the
true
God
to
the
whole
heathen
world
,
when
they
shall
see
and
consider
the
eminent
miraculous
acts
of
thy
providence
over
us
,
in
delivering
us
from
the
dangers
and
distresses
that
have
been
upon
us
.
3.
Let
the
people
confess
to
{untranscribed Hebrew}
praise
thee
,
O
God
,
let
all
the
people
confess
to
praise
thee
.
And
this
of
an
universal
reformation
and
acknowledgment
of
the
one
God
of
heaven
and
earth
,
is
a
mercy
so
much
to
be
wished
for
,
and
desired
by
every
pious
man
,
(
the
inlargement
of
Gods
Kingdome
)
that
I
cannot
but
give
my
suffrage
to
it
,
and
most
affectionately
call
upon
all
to
joyne
in
it
,
and
beseech
God
to
give
this
grace
of
his
to
all
the
men
in
the
whole
world
.
4.
let
O
let
the
nations
be
glad
,
and
sing
for
joy
:
for
thou
shalt
judge
the
people
righteously
,
and
a.
lead
or
conduct
.
govern
the
nations
upon
earth
.
Selah
.
And
for
them
that
are
admitted
to
this
honour
,
of
being
ruled
and
d●rected
by
God
,
't
is
matter
of
infinite
joy
and
exultation
,
his
statutes
being
so
admirably
good
,
and
agreeable
to
all
our
interests
,
and
the
administration
of
his
works
of
providence
so
perlectly
wise
and
just
,
that
all
the
world
are
,
in
prudence
and
care
of
,
and
love
to
themselves
,
obliged
with
joy
to
submit
to
the
erection
of
his
Kingdome
in
their
hearts
.
5.
Let
the
people
confess
to
{untranscribed Hebrew}
praise
thee
,
O
God
,
let
all
the
people
confess
to
praise
thee
.
't
were
a
happy
and
blessed
thing
,
if
all
the
world
would
be
duly
sensible
of
it
,
and
so
all
joyne
to
acknowledge
and
worship
,
serve
and
obey
,
and
partake
of
this
mercy
of
God
.
and
so
be
induced
to
magnifie
his
name
for
it
.
6.
The
earth
hath
yielded
her
fruit
.
Then
b
.
shall
the
earth
yeeld
her
increase
,
God
bless
us
,
even
and
God
even
our
own
God
shall
bless
us
.
His
mercies
are
afforded
to
all
,
the
rain
from
heaven
,
and
the
fruitfull
seasons
,
peculiar
acts
of
his
providence
(
see
note
on
Act.
xiv
.
17.
)
and
such
as
oblige
all
the
most
hethen
men
in
the
world
to
acknowledge
,
and
bless
,
and
give
up
themselves
to
the
obedience
of
the
God
of
heaven
.
It
remains
,
that
we
continually
pray
to
the
same
God
,
who
hath
exprest
himselfe
so
gratiously
to
us
,
that
he
will
bestow
his
benediction
both
on
us
,
and
on
all
that
he
hath
so
richly
afforded
us
.
7.
God
bless
us
,
and
let
—
fear
him
.
See
note
b
.
shall
bless
us
,
and
all
the
ends
of
the
earth
shall
fear
him
.
And
may
it
thus
be
,
The
Lord
of
heaven
crown
us
with
his
blessings
,
and
may
all
the
most
barbarous
people
in
the
world
be
brought
to
the
acknowledgment
,
and
worship
,
and
uniforme
obedience
,
and
subjection
to
him
.
Annotations
on
Psalm
LXVII
.
V.
4.
Govern
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
duxit
,
seems
here
to
signify
,
in
a
comprehensive
latitude
,
all
acts
of
conduct
;
as
of
a
pastor
toward
his
sheep
,
leading
them
into
their
pastures
,
guiding
and
directing
men
into
those
courses
which
are
most
eminently
profitable
for
them
;
of
a
General
toward
his
Souldiers
,
marshalling
them
,
and
going
before
them
,
and
so
prospering
them
in
their
fight
against
all
kinds
of
enemies
;
and
lastly
of
a
King
,
ruling
and
ordering
his
subjects
,
and
so
doth
God
those
,
that
will
sincerely
submit
to
him
.
All
which
the
word
[
lead
or
conduct
]
may
contain
under
it
;
and
so
that
will
be
the
fitter
,
because
the
more
literal
,
and
withall
more
comprehensive
rendring
,
and
to
be
preferred
before
that
of
governing
.
V.
6.
Shall
yeeld
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
being
in
the
praeter
tense
,
is
so
interpreted
by
the
Antients
.
The
xxxii
.
{untranscribed Hebrew}
,
the
earth
hath
given
or
yeelded
her
fruit
;
the
Chaldee
,
{untranscribed Hebrew}
,
the
earth
hath
given
;
and
the
Syriack
in
the
same
words
,
and
so
the
Latine
,
Terra
dedit
,
and
the
Arabick
,
and
Aethiopick
.
And
therefore
although
it
be
frequent
,
whence
the
sense
requires
it
,
to
interpret
the
Hebrew
praeter
tense
in
the
future
;
yet
the
sense
not
requiring
it
here
,
and
the
Interpreters
according
in
the
contrary
,
there
will
be
no
reason
here
to
admit
of
it
,
but
to
set
it
,
as
the
Hebrew
lyes
,
as
an
argument
to
inferre
the
universal
confessing
,
and
acknowledging
,
and
serving
of
God
v.
5.
as
it
is
set
by
S.
Paul
to
the
heathens
Act.
xiv
.
17.
And
then
that
which
follows
,
{untranscribed Hebrew}
,
{untranscribed Hebrew}
will
be
best
rendered
,
in
forme
of
benediction
,
God
bless
us
,
even
our
God
:
and
so
the
LXXII
.
read
,
{untranscribed Hebrew}
(
and
the
Latins
,
Benedicat
)
both
here
,
and
in
the
beginning
of
the
next
verse
.
The
Sixty
Eighth
Psalm
.
TO
the
chief
Musitian
,
A
Psalm
or
Song
of
David
.
The
sixty
eighth
Psalm
,
beginning
in
the
same
manner
as
Moses's
song
at
the
setting
forward
of
the
Arke
did
,
Num
.
x
.
35.
was
composed
by
David
afterward
(
as
appears
by
the
mention
of
the
Temple
,
i
.
e
.
the
Arke
and
Sanctuary
at
Jerusalem
,
v.
29.
)
in
commemoration
of
the
great
deliverances
afforded
to
the
Israelites
,
and
judgments
inflicted
on
their
enemies
,
(
especially
in
that
of
their
coming
up
out
of
Aegypt
)
and
mystically
conteining
and
predicting
the
resurrection
of
Christ
,
and
the
exaltation
of
the
Christian
Church
consequent
thereto
.
It
seems
to
have
been
formed
by
David
on
the
like
occasion
as
Moses's
was
,
at
the
bringing
up
of
the
Arke
2
Sam
.
vi
.
12.
and
was
committed
to
the
Praefect
of
his
Musick
,
to
be
sung
with
all
Musical
instruments
of
joy
,
2
Sam
.
vi
.
15.
1.
or
,
God
shall
—
{untranscribed Hebrew}
Let
God
arise
,
let
his
enemies
be
scattered
;
let
them
also
that
hate
him
flee
before
him
.
The
Arke
is
a
token
of
the
special
presence
of
allmighty
God
,
who
when
he
is
pleased
to
interpose
,
subdues
all
before
him
,
no
enemy
of
his
or
of
his
people
can
stand
or
prosper
.
And
so
when
Christ
,
mystically
typified
by
the
Arke
of
God
,
comes
into
the
world
,
it
is
the
great
God
of
heaven
and
earth
that
exhibites
himself
in
our
mortal
flesh
,
and
being
crucified
by
the
Jews
,
he
shall
by
his
own
allmighty
power
be
raised
again
,
and
ascend
to
heaven
,
and
then
subdue
or
destroy
,
convert
by
the
preaching
of
the
Gospel
,
or
utterly
exterminate
,
the
people
and
whole
nation
of
the
Jews
his
crucifiers
.
2.
As
smoak
is
driven
away
,
so
shalt
thou
drive
them
away
:
as
wax
melteth
before
the
fire
,
so
shall
let
the
wicked
perish
at
the
presence
of
God
.
As
soon
as
God
appears
,
they
vanish
and
are
routed
immediately
:
smoak
doth
not
turne
into
aire
,
wax
doth
not
melt
at
the
heat
of
the
fire
more
speedily
.
And
as
certainly
and
suddainly
shall
the
either
melting
or
vanishing
,
conversion
or
destruction
of
the
Jews
follow
the
resurrection
and
ascension
of
Christ
.
As
soon
as
he
is
ascended
,
the
apostles
shall
set
on
preaching
,
and
begin
first
at
Jerusalem
and
Judaea
;
and
by
that
time
they
have
gone
through
all
the
cities
of
Judaea
,
and
converted
all
that
are
perswasible
,
Christ
shalll
come
in
judgment
on
the
obdurate
,
Mat
.
x
.
23.
the
Roman
Eagles
or
armies
,
Mat
.
xxiv
.
28.
(
with
the
Ensigne
of
the
Eagle
)
in
that
very
generation
,
v.
34.
wherein
Christ
ascended
,
shall
besiege
and
take
Jerusalem
,
destroy
the
Temple
,
and
take
away
both
their
place
and
nation
.
And
tho●gh
this
were
some
years
(
about
forty
)
before
it
was
finished
,
yet
with
God
,
with
whom
a
thousand
years
are
but
as
one
day
,
2
Pet
.
lii
.
8.
these
forty
years
are
but
proportionable
to
a
moment
,
and
so
to
that
space
which
is
required
to
the
vanishing
of
smoak
,
or
melting
of
wax
before
the
fire
:
(
and
so
the
Lord
is
not
slack
concerning
his
promise
,
v.
9.
this
praediction
of
the
greatest
swiftness
of
destroying
his
enemies
,
hath
its
due
completion
.
)
3.
But
the
righteous
shall
let
the
righteous
be
glad
,
let
them
rejoyce
before
God
;
yea
let
them
exceedingly
rejoyce
.
And
this
shall
be
matter
of
the
highest
superlative
joy
to
all
pious
men
,
who
have
answers
to
their
prayers
from
the
presence
of
God
in
the
Arke
;
but
most
eminently
to
all
faithfull
obedient
servants
of
Christ
,
who
shall
in
a
notable
manner
be
delivered
out
of
that
common
calamity
,
wherein
the
unbelieving
Jews
shall
be
involved
,
and
(
by
the
power
of
Christs
spirit
in
their
hearts
,
chearfully
received
and
made
use
of
)
be
ascertaind
of
their
portion
in
eternal
heaven
.
4.
Sing
unto
God
,
sing
praises
to
his
name
;
extoll
him
that
a
rideth
upon
the
highest
heaven
.
heavens
or
,
his
name
is
Jehovah
.
by
his
name
Jah
,
and
rejoyce
before
him
.
He
that
thus
presentiates
himselfe
in
the
Arke
,
as
also
the
Messias
,
that
shall
be
borne
,
and
rise
again
in
our
flesh
,
is
no
other
than
the
supreme
omnipotent
God
of
heaven
and
earth
,
creator
,
first
mover
,
and
ruler
of
the
uppermost
heaven
and
all
under
it
:
let
all
the
world
worship
,
and
acknowledge
and
magnify
him
as
such
,
and
take
pleasure
in
performing
obedience
to
him
.
5.
A
father
of
the
fatherless
and
a
Judge
of
the
widows
is
God
in
his
holy
habitation
.
Though
he
inhabites
the
highest
heaven
,
yet
is
he
pleased
here
below
to
exhibite
himself
in
the
Arke
first
,
and
after
in
our
humane
flesh
,
to
relieve
and
patronize
all
that
are
in
distress
,
to
heal
the
broken
in
heart
,
those
that
are
opprest
with
the
burthen
of
their
sins
,
and
so
supply
all
other
(
even
secular
)
wants
to
all
that
by
humble
devout
prayer
and
relyance
on
him
are
qualified
for
it
.
6.
God
maketh
the
destitute
dwell
at
home
.
setteth
the
b
.
solitary
in
families
,
he
bringeth
out
those
which
are
bound
with
chains
:
but
the
rebellious
dwell
in
a
dry
land
.
He
is
made
up
all
of
pity
and
compassion
to
all
that
are
in
want
and
distres
,
that
serve
and
wait
on
him
;
so
the
Chald
.
brought
the
Israelites
out
of
Aegypt
,
their
state
of
hard
slavery
,
and
punished
their
oppressors
very
heavily
,
and
so
constantly
supplies
all
his
servants
wants
.
And
this
in
an
eminent
manner
shall
be
the
worke
of
the
Messias
,
by
his
miracles
,
going
about
,
doing
good
,
and
healing
diseases
;
but
especially
by
his
death
,
working
spiritual
redemption
(
the
most
soveraign
mercy
)
for
our
souls
,
whilst
the
impenitent
infidels
,
that
resist
and
frustrate
all
his
methods
of
grace
and
mercy
,
are
finally
forsaken
by
him
.
7.
O
God
,
when
thou
wentest
forth
before
thy
peop●e
,
when
thou
didst
march
through
the
wilderness
.
Selah
.
8.
The
earth
shook
,
the
heavens
also
dropt
at
the
presence
of
God
,
this
is
Sinai
before
the
presence
—
even
c
.
Sinai
it selfe
was
moved
at
the
presence
of
God
,
the
God
of
Israel
.
God
,
at
his
bringing
his
people
,
with
an
high
hand
out
of
Aegypt
into
Canaan
,
conducted
them
through
the
wilderness
in
a
pillar
of
cloud
and
fire
,
to
denote
his
special
providence
over
them
,
and
bringing
them
to
Mount
Sinai
,
delivered
them
his
Law
in
a
most
solemn
dreadfull
manner
,
the
earth
trembling
,
Exod
.
xix
.
18.
and
the
aire
sending
out
thunder
and
lightning
,
and
a
thick
cloud
of
tempestuous
rain
,
v.
16.
as
a
token
of
his
presence
there
,
and
an
essay
of
the
terrible
account
that
should
be
exacted
on
those
that
obeyed
not
this
Law
.
And
in
the
like
dreadfull
manner
shall
Christ
,
after
his
ascending
to
heaven
,
come
to
visit
his
crucifiers
,
and
avenge
all
impenitent
unbelievers
.
9.
Thou
,
O
God
,
didst
send
a
plentifull
rain
,
whereby
thou
didst
confirme
thine
inheritance
when
it
was
weary
.
When
they
were
in
great
distress
in
the
wilderness
for
want
of
food
,
God
made
abundant
provision
for
their
refreshment
and
sustenance
,
by
sending
them
,
together
with
the
thunder
,
plentifull
refreshing
shours
,
by
raining
down
quails
and
Manna
from
heaven
;
and
above
all
,
the
divine
irrigation
of
the
law
was
thence
distill'd
.
And
so
shall
the
Messias
make
his
spiritual
supplies
in
great
abundance
to
the
comfort
of
all
humble
penitent
hearts
,
that
are
sensible
of
their
wants
,
and
that
ardently
desire
and
pray
to
him
for
the
supply
of
them
.
10.
d
.
Thy
living
creatures
have
i●●●bited
congregation
hath
dwelt
therein
;
for
thou
,
O
God
,
hast
prepared
of
thy
goodness
for
the
poor
.
And
so
the
wilderness
became
an
habitable
place
,
or
constantly
Gods
holy
Angels
went
along
with
them
,
to
defend
and
conduct
,
and
provide
for
them
:
Instances
of
Gods
gracious
and
special
providence
,
and
protection
over
all
those
that
stand
in
need
of
him
,
and
faithfully
serve
,
and
humbly
wait
on
him
.
And
parallel
to
these
,
Christ
,
at
his
departure
from
the
world
,
shall
leave
his
Apostles
and
their
successors
,
called
Angels
of
the
Churches
,
Rev.
ii
.
and
iii
.
to
provide
for
the
spirituall
wants
of
all
his
faithfull
disciples
,
all
docible
Christians
.
11.
The
Lord
gave
the
word
;
great
was
the
company
e
.
of
women
that
proclaimed
it
,
or
,
to
the
women
th●●
published
the
victories
of
the
great
ar●●
.
those
that
published
it
.
And
continually
from
time
to
time
God
gave
us
victories
over
the
nations
,
abundant
matter
of
praise
and
triumph
,
which
the
train
of
singing
women
,
mustering
themselves
up
in
another
army
(
according
to
their
wont
)
set
forth
in
their
triumphant
hymns
(
A
type
of
the
victories
over
death
and
hell
by
the
resurrection
of
the
Messias
,
which
the
women
in
like
manner
,
Mary
Magdalen
&c.
should
first
publish
to
the
Disciples
,
and
they
preach
to
the
whole
world
.
)
12.
Kings
of
armies
f
.
did
fly
apace
,
and
she
that
tarried
at
dome
divided
the
spoile
.
To
this
or
the
like
purpose
,
that
all
the
Canaanitish
Kings
with
their
forces
,
that
opposed
or
stood
out
against
them
,
were
utterly
routed
and
put
to
flight
,
Jos
.
x
.
and
the
weakest
Israelites
,
they
that
could
not
enter
the
battel
were
yet
partakers
of
the
spoiles
of
their
wealth
.
(
And
so
in
like
manner
that
by
the
resurrection
of
Christ
the
powers
of
hell
should
be
discomfited
,
and
the
humble
meek
peaceable
Christian
reap
the
fruit
of
it
.
)
13.
or
shall
ye
ly
among
the
brickbats
,
or
rubbish
ye
wings
—
Though
ye
have
lyen
among
g
.
the
pots
,
yet
shall
ye
be
as
the
wings
of
a
dove
covered
with
silver
,
and
her
feathers
with
yellowness
of
—
yellow
gold
.
And
the
Israelites
that
were
opprest
,
and
long
lay
in
a
sad
and
black
destitute
despised
condition
,
were
now
at
length
advanced
to
all
prosperity
,
splendor
and
glory
:
(
as
was
remarkable
at
their
comming
out
from
the
kilns
of
Aegypt
,
with
the
Jewels
and
wealth
of
the
Aegyptians
,
and
afterward
more
illustriously
,
at
their
injoying
of
Canaan
.
)
And
so
under
Christs
kingdome
the
heathenish
Idolaters
,
that
were
brought
to
the
basest
and
most
despicable
condition
of
any
creatures
,
worshiping
wood
and
stone
,
&c.
and
given
up
to
the
vilest
lusts
,
and
a
reprobate
minde
,
Rom
1.
should
from
that
detestable
condition
be
advanced
to
the
service
of
Christ
,
and
practice
of
all
Christian
vertues
,
charity
,
meekness
,
&c.
the
greatest
inward
beauties
in
the
world
.
14.
O
God
by
scattering
Kings
on
it
,
thou
wert
white
as
snow
on
Salmon
.
h
.
When
the
Allmighty
scattered
Kings
in
it
,
it
was
white
as
snow
in
Salmon
.
15.
the
hill
of
Bashan
became
the
hill
of
God
,
the
high
hill
,
the
hill
of
Bashan
.
The
hill
of
God
is
as
the
hill
of
Bashan
,
an
high
hill
,
as
the
hill
of
Bashan
.
When
God
destroyed
and
dissipated
the
Kings
of
the
seven
nations
bef●re
them
(
for
though
it
was
by
their
armes
,
yet
was
their
strength
so
small
in
proportion
to
the
giantly
inhabitants
,
that
the
victory
was
wholly
to
be
attributed
to
God
his
providence
was
illustriously
visible
in
it
;
and
the
people
were
by
this
means
soon
possessed
of
the
land
,
on
this
and
on
the
other
side
of
Jordan
,
a
most
fruitfull
and
profitable
possession
(
caused
by
the
melting
of
the
snow
that
lay
on
the
top
of
the
hills
,
and
exceedingly
inrich'd
all
the
plains
that
lay
below
them
)
and
there
dwelt
,
remarkable
and
illustrious
in
the
eyes
of
all
their
neighbours
.
And
so
upon
Christs
rising
from
the
dead
,
and
thereby
conquering
death
and
hell
,
and
soon
after
,
upon
his
victorious
conquest
over
his
enemies
,
the
Jews
his
crucifiers
,
which
would
not
suffer
him
to
reign
over
them
,
the
Church
of
Christ
typified
by
the
people
of
Israel
,
should
be
possest
of
a
prosperous
and
flourishing
condition
in
Judaea
,
and
even
in
the
heathen
world
;
though
for
a
while
it
should
sometimes
meet
with
persecution
from
the
heathen
Emperors
,
yet
at
length
Christianity
should
be
victorious
,
and
subdue
the
greatest
opposers
to
the
faith
.
16.
i
.
Why
do
ye
exalt
your selves
,
leap
ye
,
ye
high
hills
?
This
is
the
hill
which
God
desireth
to
dwell
in
:
yea
,
the
Lord
will
dwell
in
it
for
ever
.
Yet
was
not
God
pleased
so
farre
to
favour
either
of
these
high
hills
,
as
to
chose
them
for
the
place
of
his
habitation
;
but
hath
now
brought
the
Arke
of
the
Covenant
,
and
placed
it
on
Mount
Sion
,
not
the
highest
hill
in
those
parts
,
but
one
of
an
humble
and
moderate
size
,
preferring
this
before
all
other
for
the
place
of
his
special
residence
;
and
this
so
,
as
never
to
remove
from
thence
(
as
formerly
he
hath
done
)
to
any
other
station
,
as
long
as
the
Jewish
state
lasted
.
(
And
so
proportionably
shall
Christ
erect
his
Church
in
the
hearts
of
the
meek
and
lowly
,
Mat
.
v.
3.
whereas
the
proud
and
lofty
,
as
they
will
oppose
and
stand
out
against
him
,
so
shall
they
be
utterly
rejected
by
him
.
)
17.
k
.
The
Chariot
.
chariots
of
God
is
two
myriads
,
thousands
multiplyed
or
iterated
,
The
Lord
is
among
them
,
Sinai
is
in
the
Sanctuary
.
are
twenty
thousand
,
even
thousands
of
Angels
:
the
Lord
is
among
them
,
as
in
Sinai
,
in
the
holy
place
.
There
therefoce
the
hosts
of
Angels
,
infinite
numbers
of
them
,
took
up
their
station
,
and
so
signified
this
to
be
the
place
of
the
special
presence
of
God
,
that
Lord
of
hosts
that
appeared
so
terribly
in
mount
Sinai
,
who
is
said
to
reside
where
these
his
courtiers
of
heaven
,
his
guards
of
attendants
,
are
visible
.
(
But
much
more
illustriously
shall
Christ
be
present
in
his
Church
by
the
ministry
of
many
thousands
of
Angels
,
after
his
resurrection
,
being
that
very
God
that
once
appeared
by
his
Angels
in
Mount
Sinai
,
and
hath
all
the
hosts
of
them
continually
ministring
to
him
.
)
18.
Thou
hast
ascended
on
high
,
thou
hast
carried
away
captives
{untranscribed Hebrew}
led
captivity
captive
,
thou
hast
taken
{untranscribed Hebrew}
received
gifts
for
men
;
and
even
the
rebel
:
{untranscribed Hebrew}
yea
for
the
rebellious
also
,
that
the
Lord
God
might
dwell
among
them
.
The
God
of
heaven
hath
pleased
to
reveal
himself
in
great
Majesty
,
to
return
victoriously
to
his
throne
in
heaven
,
being
,
as
a
triumphant
conqueror
,
attended
by
many
captives
,
inabling
his
people
the
Israelites
by
the
conduct
of
David
to
overcome
the
heathens
,
and
subject
some
of
them
to
this
Law
of
God
,
to
bring
them
in
proselytes
to
their
religion
,
and
those
particularly
which
long
held
out
against
it
,
the
Gibeonites
,
and
the
like
;
and
by
this
means
(
as
conquerors
are
wont
to
scatter
largesses
,
donatives
,
so
he
)
{untranscribed Hebrew}
Chald
:
{untranscribed Hebrew}
Syr
:
and
hast
given
hath
distributed
among
these
(
the
spectators
of
his
power
among
his
people
)
the
greatest
blessings
,
the
richest
donatives
imaginable
,
the
dignity
of
worshipping
and
praying
to
him
in
his
Sanctuary
,
(
as
afterwards
in
the
Temple
)
whereby
God
vouchsafeth
now
to
be
present
among
those
,
to
hear
and
answer
their
prayers
,
that
were
before
strangers
to
him
.
(
And
thus
Christ
having
by
his
resurrection
overcome
death
,
hell
and
sin
(
and
also
,
soon
after
,
signally
destroyed
his
crucifiers
)
shall
send
his
Apostles
and
Evangelists
to
preach
his
gospel
to
the
whole
heathen
world
,
induing
them
with
gifts
of
tongues
and
miracles
&c.
to
qualify
them
for
their
office
,
and
by
them
bring
many
Disciples
to
the
faith
,
particularly
a
remnant
of
the
unbelieving
Jews
,
who
seeing
the
Idolatrous
Gentiles
come
in
,
were
stirred
up
with
emulation
,
and
so
timely
prevented
their
ruine
,
and
lived
members
of
the
Church
of
Christ
,
to
which
he
promised
his
presence
;
see
Eph.
iv
.
8.
19.
Blessed
be
the
Lord
,
who
daily
heapeth
lead
upon
u●
,
{untranscribed Hebrew}
loadeth
us
with
benefits
,
even
the
God
of
our
salvation
.
Selah
.
Thus
doth
God
our
great
deliverer
from
time
to
time
continually
oblige
us
with
a
great
weight
of
mercies
afforded
us
:
Blessed
be
his
name
for
it
.
20.
He
that
is
our
God
is
the
God
of
salvation
;
and
unto
God
the
Lord
belong
the
l.
going●
forth
,
or
passages
〈◇〉
death
.
issues
from
death
.
't
is
not
in
the
power
of
any
other
,
but
of
this
God
whom
we
worship
,
to
work
the
least
deliverance
for
any
;
His
priviledge
it
is
to
rescue
out
of
the
greatest
dangers
,
and
to
him
we
owe
all
our
escapes
.
From
him
also
have
all
the
signal
judgments
proceeded
,
under
which
our
enemies
have
fallen
,
the
Aegyptians
,
and
the
inhabitants
of
the
seven
nations
.
21.
even
,
see
note
l.
But
God
shall
wound
the
head
of
his
enemies
,
and
the
crown
of
haire
{untranscribed Hebrew}
hairy
scalp
of
such
an
one
as
goeth
on
still
in
his
trespasses
.
And
indeed
for
all
those
that
will
not
be
wrought
on
,
and
brought
home
to
him
,
by
all
his
wise
and
gratious
methods
,
but
still
resist
and
stand
out
impenitently
in
their
sins
,
't
is
in
all
reason
to
be
expected
from
his
justice
,
that
he
shall
poure
out
his
vengeance
upon
these
stout
presumptuous
sinners
heads
,
and
destroy
them
utterly
.
And
thus
shall
it
befall
those
that
hold
out
against
the
Messias
,
when
the
Apostles
,
after
his
resurrection
,
shall
,
with
the
conviction
which
that
brought
,
and
the
miraculous
powers
shed
on
them
by
the
holy
Ghost
,
preach
the
Gospel
to
his
crucifiers
,
and
call
them
to
repentance
;
for
then
,
upon
their
persisting
in
their
obstinacy
,
their
utter
destruction
is
to
be
look
't
for
.
22.
The
Lord
said
,
I
will
bring
again
from
Bashan
,
I
will
bring
my
people
again
from
the
depths
of
the
sea
.
The
Lord
hath
promised
now
to
repete
among
us
all
his
glorious
acts
,
to
doe
as
great
things
,
command
as
signal
deliverances
and
victories
for
Jerusalem
,
as
were
wrought
in
Batanca
or
the
red
sea
.
(
And
all
this
but
an
essay
of
the
deliverance
of
the
Messias
from
the
very
power
of
the
grave
,
consequent
to
which
is
our
resurrection
,
as
also
of
the
spiritual
deliverance
wrought
for
Christians
from
the
power
of
sin
and
satan
.
)
23.
That
thy
foot
may
be
dipped
in
the
blood
of
thine
enemies
,
and
the
tongue
of
thy
dogs
in
the
same
.
The
blood
of
thy
enemies
,
shed
in
such
abundance
,
that
thy
dogs
shall
lap
and
drink
it
,
shall
be
the
sea
in
which
thou
shalt
pass
,
and
that
red
without
a
figure
.
(
And
proportionably
shall
be
the
destructions
on
the
enemies
of
Christ
and
Christians
,
in
the
age
of
the
Messias
.
)
24.
They
have
seen
thy
goings
,
O
God
,
even
the
goings
of
my
God
,
my
King
,
in
the
sanctuary
.
After
the
comming
out
from
Aegypt
and
delivery
of
the
Law
,
by
the
ministry
of
whole
hosts
of
Angels
,
the
Arke
and
the
Tabernacle
being
built
,
constantly
marched
before
them
in
all
their
journeyings
,
with
a
procession
of
like
solemnity
,
though
performed
by
meaner
persons
,
an
host
,
though
not
of
heavenly
officers
,
and
so
conducted
them
,
to
the
place
of
their
promised
rest
,
Num
.
x
.
35.
and
with
it
God
himselfe
went
,
as
a
King
before
them
,
to
rule
and
guide
and
protect
them
.
(
And
so
shall
Christ
by
his
grace
,
by
his
word
and
his
sacraments
,
when
he
is
in
heaven
.
)
25.
The
singers
went
before
,
and
the
players
on
instruments
followed
after
:
amongst
them
were
the
damsels
playing
with
timbrels
.
And
the
going
up
of
the
Arke
was
very
solemn
,
with
voices
and
instruments
of
Musick
,
both
which
were
committed
to
the
Levites
care
;
And
the
pious
women
accompanied
and
bare
their
part
in
the
quire
,
(
And
so
when
Christ
is
gone
up
to
heaven
,
the
Apostles
shall
celebrate
and
promulgate
it
to
all
the
world
,
and
Mary
Magdalen
and
other
women
,
witnesses
thereof
,
shall
affectionately
joyne
with
them
in
divulging
it
.
)
26.
Bless
ye
God
in
the
congregation
,
even
the
Lord
ye
of
the
fountain
{untranscribed Hebrew}
from
the
fountain
of
Israel
.
And
all
the
people
of
Israel
,
all
that
are
come
forth
from
out
of
the
waters
of
Judah
,
Is.
48.1
.
excited
and
called
upon
the
other
to
magnify
the
name
of
the
Lord
.
(
As
all
Christians
shall
be
obliged
solemnly
to
magnify
the
name
of
the
Messias
,
and
to
that
end
frequently
to
assemble
together
.
)
27.
There
was
is
little
Benjamin
their
ruler
.
with
m
.
their
rulers
,
the
princes
of
Judah
their
governor●
.
and
n
.
their
counsel
,
the
princes
of
Zabulon
,
and
the
princes
of
Naphtali
.
Particularly
the
two
royall
tribes
,
1.
that
of
Benjamin
,
from
which
the
first
King
sprang
.
2.
that
of
Judah
,
from
which
the
second
;
and
the
two
learned
tribes
,
Zabulon
and
Naphtali
.
(
And
we
may
note
that
the
Kingdome
of
the
Messiah
should
at
length
be
submitted
to
,
by
all
the
Potentates
and
learned
men
in
the
world
.
)
28.
Thy
God
hath
established
{untranscribed Hebrew}
commanded
thy
strength
:
strengthen
,
O
God
,
that
which
thou
hast
wrought
for
us
.
Thus
is
it
meerly
the
worke
of
Gods
presence
,
(
noted
by
the
Arke
)
assistance
,
and
providence
,
that
we
have
thus
been
enabled
to
subdue
our
enemies
,
and
get
possession
of
this
good
land
,
(
and
so
the
grace
of
Christ
,
by
which
sin
and
Satan
shall
be
weakned
and
subdued
.
)
Lord
,
doe
thou
continue
this
thy
power
and
goodness
,
and
goe
through
with
,
and
confirme
this
work
of
mercy
which
thou
hast
begun
,
and
thus
fa●re
advanced
in
us
.
29.
Because
of
thy
temple
at
Jerusalem
shall
Kings
bring
presents
unto
thee
.
And
then
,
as
thy
donatives
have
been
imparted
to
the
very
heathen
enemies
of
God
,
v.
18.
so
by
way
of
return
,
shall
the
heathen
nations
and
princes
come
in
to
the
acknowledgement
and
worship
of
thee
,
and
bring
sacrifice
and
oblations
to
thy
Temple
,
the
Queen
of
Shebah
personally
,
the
Asiatick
Princes
and
Romane
Emperors
by
their
offerings
.
(
And
in
like
manner
the
heathen
world
and
the
greatest
princes
thereof
shall
imbrace
and
accept
the
faith
of
Christ
.
)
30.
o
.
Rebuke
the
company
of
lancers
,
or
,
archers
,
spear-men
,
the
multitude
of
the
bulls
,
with
the
calves
of
the
people
,
that
tread
upon
pieces
of
silver
.
till
every
one
submit
himself
with
pieces
of
silver
:
scatter
thou
the
people
that
delight
in
warre
.
And
those
that
hold
out
,
and
trust
in
their
military
strength
,
tyrannizing
,
and
oppressing
,
and
subduing
all
their
neighbour
nations
,
and
out
of
an
insatiate
define
of
wealth
,
have
they
never
so
much
,
will
have
more
,
and
use
all
violence
and
warre
to
that
purpose
,
Jam
.
iv
.
2.
these
wilt
thou
severely
punish
and
destroy
.
(
And
so
shall
Christ
the
greatness
of
heathen
Rome
,
which
having
attained
to
the
Empire
of
the
world
,
and
to
the
greatest
wealth
imaginable
,
shall
be
subdued
and
destroyed
by
the
Goths
&c.
and
so
the
Empire
subjected
to
Christianity
,
in
Constantine's
time
;
see
Rev.
xvii
.
and
xviii
.
)
31.
or
,
Embassadors
{untranscribed Hebrew}
.
Lxxii
.
Princes
shall
come
out
of
Aegypt
:
Aethiopia
shall
soon
stretch
out
her
hands
unto
God
.
And
by
this
means
shall
many
other
heathen
nations
,
Aegyptians
and
Aethiopians
,
&c.
be
induced
to
come
in
as
Proselytes
,
and
imbrace
the
law
of
God
,
and
offer
up
their
prayers
in
his
Temple
.
(
And
so
when
heathen
Rome
is
subdued
to
the
faith
of
Christ
,
the
other
nations
that
depend
on
that
Empire
shall
receive
it
also
.
)
32.
Sing
unto
God
,
ye
kingdomes
of
the
earth
,
O
sing
praises
unto
the
Lord
.
Selah
.
And
Jerusalem
shall
be
a
house
of
prayer
to
all
nations
;
and
this
shall
be
just
matter
of
the
most
solemn
triumphant
joy
to
all
the
people
in
the
world
;
all
due
,
and
to
be
acknowledged
to
the
God
of
heaven
.
33.
To
him
that
rideth
upon
the
heaven
of
heavens
of
old
,
{untranscribed Hebrew}
which
were
of
old
:
loe
,
he
doth
send
out
his
voice
,
and
that
a
mighty
voice
.
To
that
God
that
descended
and
spake
to
Moses
of
old
out
of
the
cloud
,
on
Mount
Sinai
,
with
such
thunder
as
made
them
all
to
tremble
,
(
see
note
on
Ps.
cxlviii
.
a.
)
and
will
more
clearly
reveal
his
will
in
the
fulness
of
time
,
by
the
voice
of
his
own
son
incarnate
,
and
by
the
preaching
of
the
Apostles
to
all
the
world
.
34.
Ascribe
ye
strength
unto
God
:
his
excellency
is
over
Israel
,
and
his
strength
is
in
the
clouds
.
O
let
us
all
praise
the
Lord
for
all
the
glorious
acts
of
his
power
toward
us
,
who
though
he
rule
in
heaven
over
all
the
world
,
yet
hath
most
illustriously
exhibited
himself
to
the
people
of
the
Jews
(
see
Deut
.
xxxiii
.
26.
)
and
will
in
like
manner
to
the
spiritual
seed
of
Abraham
,
the
Christian
Church
.
35.
O
God
,
thou
art
terrible
out
of
thy
holy
places
:
the
God
of
Israel
is
he
that
giveth
strength
and
power
unto
his
people
.
Blessed
be
God
.
O
the
dreadfull
presence
of
God
in
his
sanctuary
,
where
by
his
myriads
of
Angels
he
exhibites
himself
to
his
servants
!
From
him
is
all
our
sufficiency
to
defend
our selves
,
to
subdue
others
,
(
an
essay
of
the
power
of
his
grace
without
which
we
can
do
nothing
that
is
good
,
and
by
which
we
are
inabled
to
do
all
that
he
requires
,
in
such
a
degree
as
he
will
be
sure
to
accept
.
)
His
glorious
name
be
for
ever
praised
and
blessed
for
it
.
〈…〉
Annotations
on
Psalm
LXVIII
.
V.
4.
Rideth
upon
the
heavens
]
From
{untranscribed Hebrew}
is
{untranscribed Hebrew}
,
ordinarily
used
for
the
evening
,
and
from
that
notion
of
it
,
{untranscribed Hebrew}
{untranscribed Hebrew}
is
here
by
the
Lxxii
.
rendred
{untranscribed Hebrew}
,
and
by
the
Latine
super
occasum
,
upon
the
going
down
of
the
sun
;
and
accordingly
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
the
Chaldee
duly
render
{untranscribed Hebrew}
praise
ye
,
from
{untranscribed Hebrew}
exaltavit
,
they
render
{untranscribed Hebrew}
make
way
,
from
another
notion
of
{untranscribed Hebrew}
for
casting
up
a
causeway
.
But
the
foeminine
{untranscribed Hebrew}
is
frequently
taken
for
a
plain
,
and
so
for
the
desert
,
and
accordingly
the
Jewish
Arab
rendreth
it
here
,
that
dwelleth
in
absent
or
remote
or
secret
places
.
But
{untranscribed Hebrew}
,
in
the
plural
,
is
acknowledged
by
the
Hebrews
to
signify
the
heavens
,
and
so
in
Arabick
{untranscribed Hebrew}
heaven
,
and
peculiarly
the
seventh
heaven
.
This
Abu
Walid
saith
belongs
to
the
heavens
by
reason
of
their
height
or
supereminency
,
which
signification
he
affirmes
{untranscribed Hebrew}
to
have
:
And
then
there
is
no
need
of
those
other
descants
,
which
from
the
notion
of
a
desert
apply
it
to
the
uppermost
heavens
,
either
as
being
plain
and
void
of
starres
,
and
so
a
kinde
of
superior
desert
,
without
any
thing
in
it
,
or
(
as
the
learned
Grotius
piously
conjectures
,
from
1
Tim
.
vi
.
16.
)
because
as
a
desert
it
is
{untranscribed Hebrew}
,
not
approach't
or
approachable
by
any
.
The
Chaldee
here
explains
it
,
{untranscribed Hebrew}
upon
the
seat
of
his
glory
in
Araboth
,
which
the
Latine
there
render
coelo
nono
,
the
ninth
heaven
.
His
riding
on
this
,
as
in
a
chariot
,
or
horse
(
so
{untranscribed Hebrew}
signifies
,
and
from
thence
{untranscribed Hebrew}
a
chariot
)
may
signify
either
to
set
it
a
moving
,
or
else
in
a
second
notion
of
{untranscribed Hebrew}
for
dominari
,
gubernare
,
to
rule
or
govern
it
.
In
both
senses
it
properly
belongs
to
God
,
to
move
the
primum
mobile
,
and
so
to
be
the
author
of
all
motion
under
it
,
and
to
rule
and
manage
it
also
,
and
so
all
the
world
with
it
.
What
here
follows
,
{untranscribed Hebrew}
,
{untranscribed Hebrew}
may
promptly
and
literally
be
rendred
by
Jah
,
i
.
e
.
Jehovah
,
his
name
,
joyning
it
with
{untranscribed Hebrew}
precedent
,
thus
,
exalt
by
his
name
Jehovah
him
that
rideth
—
But
all
the
Antient
Interpreters
render
it
by
it selfe
,
Jah
is
his
name
,
taking
ב
(
as
oft
it
is
)
for
an
expletive
,
unsignificant
.
{untranscribed Hebrew}
Jah
is
his
name
,
say
the
Chaldee
;
{untranscribed Hebrew}
,
the
Lord
is
his
name
,
the
LXXII
.
and
so
the
Syriack
and
Latine
&c.
V.
6.
Solitary
]
{untranscribed Hebrew}
{untranscribed Hebrew}
unicus
,
and
solitarius
,
signifies
also
desertus
destitute
,
in
the
same
sense
as
{untranscribed Hebrew}
1
Tim
.
v.
5.
she
that
is
quite
alone
,
is
the
periphrasis
of
the
{untranscribed Hebrew}
,
a
widow
indeed
,
one
that
hath
neither
husband
nor
children
to
supply
her
,
(
and
so
,
as
it
is
there
,
must
be
maintained
by
the
Church
.
)
Now
one
that
is
thus
destitute
of
all
means
of
subsisting
,
is
forced
to
seek
abroad
for
relief
,
unless
some
mercifull-minded
person
take
some
care
of
him
;
and
he
that
doth
so
,
is
fitly
styled
{untranscribed Hebrew}
{untranscribed Hebrew}
one
that
makes
him
dwell
at
home
,
relieves
him
that
he
need
not
seek
abroad
:
and
this
therefore
is
a
fit
title
of
Gods
in
this
place
,
joyned
with
father
of
the
fatherless
,
preceding
,
and
bringing
out
the
prisoners
,
or
those
that
are
bound
in
chains
;
and
therefore
this
sure
is
the
meaning
of
the
phrase
.
V.
8.
Sinai
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
belongs
to
,
or
how
't
is
to
be
rendred
,
is
matter
of
some
question
.
The
Chaldee
read
it
{untranscribed Hebrew}
just
answerably
to
the
Hebrew
,
and
so
define
nothing
in
it
;
but
the
Lxxii
.
(
as
after
them
the
Latine
)
joyne
it
with
{untranscribed Hebrew}
God
,
foregoing
,
{untranscribed Hebrew}
from
the
presence
of
the
God
of
Sinai
,
supposing
God
from
his
special
exhibition
of
himself
,
in
giving
the
Law
on
Mount
Sinai
,
to
be
stiled
the
God
of
Sinai
,
as
from
his
special
presence
and
favour
to
the
people
of
the
Jews
,
he
is
stiled
the
God
of
Israel
.
But
it
may
also
be
set
by
it selfe
,
{untranscribed Hebrew}
this
is
Sinai
,
to
denote
deictically
,
where
that
shaking
of
the
earth
and
tempestuous
rain
was
heard
,
viz.
in
Sinai
.
And
this
the
Chaldee
and
the
Syriack
will
bear
.
Or
lastly
,
by
understanding
the
preposition
{untranscribed Hebrew}
in
,
or
the
like
,
it
may
be
rendred
,
at
the
presence
of
God
in
that
Sinai
.
Each
of
these
is
very
obvious
,
but
specially
the
second
,
and
fit
to
be
preferred
before
the
English
,
which
makes
a
farre
greater
ellipsis
.
V.
10.
Thy
Congregation
]
From
the
word
{untranscribed Hebrew}
vixit
,
is
{untranscribed Hebrew}
vivus
,
and
so
{untranscribed Hebrew}
{untranscribed Hebrew}
Psal
.
L.
10.
the
living
creature
of
the
wood
,
and
so
Psal
.
civ
.
11.
Psal
.
Lxxix
.
2.
And
thus
it
may
signify
here
,
{untranscribed Hebrew}
thy
living
creatures
;
so
the
Lxxii
.
{untranscribed Hebrew}
,
thy
living
creatures
,
and
the
Latine
,
Animalia
tua
,
and
so
the
Syriack
,
{untranscribed Hebrew}
,
and
thy
living
creatures
.
That
desolate
place
,
where
only
wilde
beasts
before
could
live
,
was
now
by
those
showrs
of
Manna
v.
9.
enabled
to
sustain
a
multitude
of
other
tamer
living
creatures
,
even
of
men
and
all
their
flocks
and
herds
.
By
this
style
in
prophetick
writings
the
Angels
are
signified
;
see
Rev.
iv
.
6.
where
the
{untranscribed Hebrew}
foure
living
creatures
full
of
eyes
are
certainly
foure
Angels
,
and
so
the
Chaldee
here
,
having
first
set
down
from
the
Hebrew
{untranscribed Hebrew}
thou
hast
placed
thy
living
creatures
there
,
they
adde
{untranscribed Hebrew}
thou
hast
prepared
thine
hosts
of
Angels
.
And
so
possibly
it
may
signify
here
,
thine
Angels
have
resided
therein
,
i
.
e
.
among
the
people
;
as
an
exhibition
of
Gods
special
presence
among
them
,
who
is
said
to
be
present
where
his
Angels
appear
,
as
oft
they
did
among
that
people
,
at
the
giving
the
Law
,
in
conducting
them
as
by
a
cloud
,
and
in
the
supplying
of
their
wants
on
special
occasions
.
V.
11.
Those
that
published
it
]
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
bring
good
newes
,
is
certainly
in
the
foeminine
gender
,
and
so
must
belong
to
the
women
who
were
wont
to
celebrate
victories
,
or
any
kinde
of
good
news
,
with
singing
and
Musick
.
Thus
,
after
the
coming
of
Israel
out
of
Aegypt
,
Exod
.
xv
.
20
,
21.
Miriam
the
Prophetess
the
sister
of
Aaron
took
a
timbrel
in
her
hand
,
and
all
the
women
went
out
after
her
with
timbrels
and
with
dances
;
and
Miriam
answered
them
,
sing
ye
to
the
Lord
,
for
he
hath
triumphed
gloriously
,
the
horse
and
his
rider
hath
he
thrown
into
the
sea
.
This
therefore
in
all
reason
must
be
the
literal
notation
of
the
verse
,
and
accordingly
Gods
giving
the
word
is
his
affording
those
victories
,
that
matter
of
triumph
and
{untranscribed Hebrew}
to
the
Israelites
(
and
not
,
as
the
Chaldee
surmises
,
the
publishing
the
Law
by
Moses
and
Aaron
)
but
hath
a
farther
completion
in
the
resurrection
of
Christ
.
All
the
difficulty
is
,
whether
{untranscribed Hebrew}
be
in
the
notion
of
the
dative
or
the
genitive
case
.
If
in
the
genitive
case
,
then
{untranscribed Hebrew}
{untranscribed Hebrew}
must
be
rendred
company
,
great
was
the
company
of
the
women
that
thus
sang
;
as
indeed
all
the
women
,
all
the
femal
quire
or
congregation
solemnly
came
out
,
and
joyned
in
these
songs
of
victory
,
and
{untranscribed Hebrew}
an
host
is
oft
taken
for
the
congregation
or
assembly
in
the
service
of
God
.
But
it
may
also
be
in
the
dative
,
and
then
the
whole
verse
runs
thus
,
God
gave
the
word
to
the
femal
nuntios
of
the
great
army
,
the
men
of
Israel
being
the
great
army
,
and
the
women
the
singers
of
their
victories
:
and
thus
the
learned
Castellio
understands
it
,
Suppeditabit
Dominus
argumentum
nuntiis
magni
exercitus
foeminis
,
The
Lord
shall
afford
matter
(
of
triumphant
song
)
to
the
women
the
nuntios
of
the
great
army
.
And
thus
the
Lxxii
.
may
be
understood
,
{untranscribed Hebrew}
(
I
suppose
it
should
be
{untranscribed Hebrew}
,
the
Lord
God
shall
give
the
word
or
matter
to
the
women
that
Evangelize
to
or
for
the
great
army
,
i
.
e
.
which
supply
the
office
of
praecones
thereto
,
in
proclaiming
their
victories
;
though
't
is
c●rtain
the
Latine
,
that
render
it
virtute
multa
,
by
much
virtue
,
did
not
thus
understand
it
.
V.
12.
Fly
apace
]
This
v.
12.
is
most
unhappily
transformed
both
by
the
Lxxii
.
and
vulgar
Latine
,
so
that
't
is
not
possible
to
make
any
tolera●le
sense
of
it
.
{untranscribed Hebrew}
.
Rex
virtutum
dilecti
dilecti
,
&
speciei
domus
dividere
spolia
.
The
occasions
of
their
misrendring
are
discernible
.
For
{untranscribed Hebrew}
{untranscribed Hebrew}
shall
fly
,
from
{untranscribed Hebrew}
fugit
,
they
deriving
the
word
from
{untranscribed Hebrew}
,
rendred
it
{untranscribed Hebrew}
.
And
so
for
{untranscribed Hebrew}
{untranscribed Hebrew}
habitation
,
or
woman
inhabitant
,
from
{untranscribed Hebrew}
habitavit
,
they
read
it
as
from
{untranscribed Hebrew}
,
and
render
it
{untranscribed Hebrew}
,
pulchritude
:
which
latter
,
if
it
had
been
rendred
in
the
nominative
case
,
the
beauty
of
the
house
divideth
the
spoile
,
it
might
have
had
some
sense
(
meaning
by
the
beauty
of
●he
house
the
woman
in
it
)
as
the
Syriack
seems
to
have
taken
it
.
But
the
Chaldee
for
the
inhabitress
of
the
hous●enders
{untranscribed Hebrew}
the
congregation
of
Israel
.
V.
13.
Po●s
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signi●ies
is
very
uncertain
.
The
Jewish
A●ab
,
as
Solomon
Jarchi
also
,
read
it
in
that
notion
of
limites
,
bounds
,
or
wayes
or
paths
,
wherein
we
have
{untranscribed Hebrew}
Jud
.
v.
16.
which
we
there
render
sheepfolds
,
but
the
Chaldee
renders
{untranscribed Hebrew}
bounds
in
the
divisions
of
the
way
,
the
Syriack
and
Arabick
,
paths
and
wayes
,
(
and
to
this
notion
it
is
imputable
that
the
Lxxii
.
render
it
{untranscribed Hebrew}
inheritances
,
portions
,
because
mens
portions
of
land
or
possessions
were
thus
severed
from
other
mens
,
by
such
boundaries
.
)
The
same
word
we
have
again
Gen.
xLix
.
14.
where
though
we
read
couching
between
two
burthens
,
yet
the
Chaldee
and
Syriack
accord
in
the
former
notion
for
wayes
and
bounds
;
and
in
that
is
there
a
fit
character
of
Issachar
,
as
a
merchant
and
trafficker
in
the
world
,
that
he
is
,
as
a
strong
asse
,
lying
down
between
the
two
wayes
,
as
being
weary
with
hard
travail
,
and
able
to
goe
no
farther
.
And
if
thus
it
be
rendred
here
,
it
will
be
significant
enough
,
to
express
a
wofull
forlorne
condition
,
to
lye
down
betwixt
the
bounds
,
i
.
e
.
in
the
high
wayes
.
But
it
is
here
by
most
thought
to
signify
somewhat
belonging
to
pots
,
and
may
be
very
probably
the
same
that
the
Arabs
call
{untranscribed Hebrew}
Athaphi
,
stones
set
in
a
chimny
for
the
pot
to
rest
on
,
the
pots
being
without
legs
.
Of
these
the
Arabians
had
three
,
and
the
third
being
commonly
(
to
them
in
the
desert
)
some
fast
piece
of
a
rock
,
or
the
like
behinde
the
pot
,
as
in
a
chimney
the
back
of
the
chimney
it selfe
,
and
that
not
looked
on
as
distinct
from
the
chimney
,
the
other
two
at
the
sides
which
were
loose
,
might
fitly
be
here
exprest
in
the
dual
number
,
{untranscribed Hebrew}
:
And
then
the
lying
between
these
will
betoken
a
very
low
squalid
condition
,
as
in
the
ashes
or
amidst
the
foot
and
filth
of
the
chimney
.
And
this
I
suppose
the
meaning
of
those
that
render
it
tripodes
,
or
chytropodes
,
or
uncini
,
or
cremathrae
;
all
belonging
to
this
one
end
of
setting
pots
over
the
fire
,
which
having
no
legs
,
were
thus
upheld
by
this
supply
of
stones
or
broken
bricks
on
each
side
.
These
two
rendrings
may
seem
somewhat
distant
,
and
yet
considering
that
the
Termini
or
bounds
in
divisions
of
wayes
were
but
heaps
of
stones
,
or
broken
bricks
,
or
rubbish
,
the
word
{untranscribed Hebrew}
,
which
signifies
these
,
may
well
signify
these
supporters
of
the
pots
also
,
in
respect
of
the
matter
of
them
,
being
such
stones
or
broken
bricks
;
and
accordingly
the
Syriack
{untranscribed Hebrew}
,
which
is
here
used
to
render
it
,
is
by
Sionita
rendred
scobes
brickbats
;
and
that
is
all
one
with
the
Arabick
{untranscribed Hebrew}
,
with
the
usual
change
of
ח
into
ש
,
and
both
may
well
be
as
I
conceive
,
from
the
Hebrew
{untranscribed Hebrew}
(
in
Chaldee
{untranscribed Hebrew}
)
in
the
notion
of
contundere
and
confringere
,
to
break
in
pieces
.
To
this
also
the
Chaldee
here
agree
,
which
render
it
{untranscribed Hebrew}
from
{untranscribed Hebrew}
concussit
,
or
projecit
,
broken
bricks
,
or
rubbish
,
that
are
thrown
away
.
From
this
notion
of
{untranscribed Hebrew}
't
is
not
very
remote
,
that
{untranscribed Hebrew}
is
used
for
a
dunghill
Psal
.
cxiii
.
7.
where
the
poor
are
said
to
lie
,
meaning
the
meanest
and
vilest
place
,
whether
all
the
trash
and
rubbish
are
cast
out
.
And
it
may
be
remembred
;
that
when
Job
was
brought
by
Satan
to
his
lowest
pitch
of
affliction
,
we
found
him
satt
down
among
the
ashes
,
and
scraping
himself
with
a
potsheard
,
Job
11.8
.
which
assures
us
that
the
ashes
and
potsheards
,
and
all
such
kinde
of
rubbish
,
lay
together
,
and
that
lying
or
sitting
down
among
these
,
was
an
effect
of
the
greatest
debasing
and
sadness
.
And
then
this
is
most
proper
for
the
turne
here
,
that
lying
{untranscribed Hebrew}
among
the
brickbatts
or
rubbish
,
should
be
the
thing
meant
,
as
an
exposition
of
the
most
mean
,
dejected
and
squallid
condition
.
As
for
the
forme
of
speech
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
is
rendred
though
ye
have
lien
,
it
may
be
interrogative
,
have
,
or
shall
you
lie
,
thus
?
{untranscribed Hebrew}
&c.
Ye
wings
of
the
dove
which
are
covered
with
silver
,
and
her
feathers
{untranscribed Hebrew}
with
the
yellowness
of
pure
gold
,
{untranscribed Hebrew}
shall
ye
lie
among
the
pots
,
or
potsheards
?
This
seems
to
relate
to
the
wings
of
the
Cherubims
in
the
Arke
,
whereby
Gods
presence
was
exhibited
to
his
people
;
and
by
that
it
was
that
the
Israelites
were
rescued
out
of
Aegypt
the
place
of
their
bondage
,
and
low
despised
condition
.
And
therefore
it
was
no
more
imaginable
that
God
should
permit
this
people
of
his
thus
to
continue
among
the
potsherds
,
then
that
the
Arke
of
his
presence
should
perpetually
be
kept
in
a
captive
or
mean
despised
condition
.
V.
14.
When
the
Almighty
]
The
construction
of
these
two
verses
lies
thus
,
{untranscribed Hebrew}
{untranscribed Hebrew}
O
God
,
by
scattering
Kings
there
,
or
,
when
thou
,
O
God
Almighty
,
didst
scatter
Kings
(
such
were
Sehon
King
of
the
Amorites
and
Og
King
of
Basan
,
and
the
Kingdomes
of
Canaan
,
Psal
.
cxxxv
.
11.
)
in
or
on
it
,
{untranscribed Hebrew}
{untranscribed Hebrew}
say
the
Lxxii
.
i
.
e
.
on
Salmon
(
and
Basan
following
)
{untranscribed Hebrew}
,
{untranscribed Hebrew}
thou
wert
white
as
Snow
,
or
else
thou
didst
snow
(
from
{untranscribed Hebrew}
snow
)
{untranscribed Hebrew}
on
Salmon
;
that
is
,
thou
didst
there
appear
in
the
most
shining
,
bright
,
the
most
white
,
propitious
forme
;
thy
mercies
made
that
place
more
beautifull
,
then
the
crown
of
snow
doth
the
head
of
that
mountain
,
when
it
melts
in
fertile
moisture
on
the
neighbouring
valleys
.
Salmon
is
the
name
of
a
very
high
hill
,
which
consequently
used
to
have
snow
lying
long
upon
it
;
and
it
is
particularly
specified
here
in
opposition
to
Bashan
following
:
for
as
Bashan
was
beyond
Jordan
,
a
rich
and
fruitfull
mountain
,
called
by
the
LXXII
.
{untranscribed Hebrew}
a
fat
hill
,
and
{untranscribed Hebrew}
a
hill
that
yeelded
much
butter
and
cheese
;
so
this
was
on
this
side
Jordan
,
the
portion
of
the
tribe
of
Ephraim
,
see
Jud
.
ix
.
40.
And
so
by
naming
these
two
mountains
,
he
poetically
expresses
first
their
victories
,
and
then
secondly
the
whole
possession
of
the
people
of
Israel
,
on
this
,
and
on
that
side
Jordan
.
And
then
the
sense
lies
clear
,
When
the
Kings
,
the
Governors
of
those
nations
,
were
killed
or
put
to
flight
by
the
Israelites
,
setting
upon
them
in
their
own
lands
,
then
did
God
illustriously
exhibite
himselfe
to
them
there
,
or
on
it
,
shined
as
bright
,
was
as
remarkable
,
as
the
snow
on
that
hill
used
to
be
;
and
then
also
{untranscribed Hebrew}
{untranscribed Hebrew}
the
hill
Bashan
,
which
was
a
gibbous
protuberant
hill
,
(
so
{untranscribed Hebrew}
,
an
hill
of
gibbosites
,
signifies
)
and
was
formerly
in
the
hands
of
the
heathen
King
Og
,
{untranscribed Hebrew}
did
,
as
the
former
,
Salmon
,
become
the
hill
of
God
,
i
.
e
.
was
possest
by
the
Israelites
his
people
.
V.
16.
Why
leap
ye
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
occurs
only
here
,
and
is
by
guess
rendred
to
leap
,
or
lift
up
,
or
exal●
ones
selfe
;
but
may
best
be
interpreted
,
not
leap
or
hop
(
as
an
expression
of
joy
)
but
lift
up
or
exalt
your selves
,
as
an
effect
of
pride
.
Thus
certainly
the
Chaldee
understood
it
,
who
paraphrase
it
thus
,
{untranscribed Hebrew}
,
Why
doe
ye
lift
your selves
up
ye
high
hills
?
't
is
not
,
saith
God
,
my
pleasure
to
give
the
Law
upon
high
and
supercilious
or
proud
hills
;
behold
Mount
Sinai
is
a
low
one
,
and
the
word
of
God
is
pleased
to
place
his
Majesty
on
that
.
But
the
place
here
seems
not
so
properly
to
referre
to
Mount
Sinai
,
whereon
the
Law
was
given
before
their
taking
possession
of
Canaan
,
here
mentioned
in
the
precedent
verses
,
as
to
Mount
Sion
,
where
David
placed
the
Arke
,
and
where
the
Temple
was
built
.
However
,
this
seems
to
be
the
meaning
of
{untranscribed Hebrew}
exalting
themselves
,
God
having
not
chosen
any
of
the
highest
hills
to
build
his
Temple
on
,
but
this
of
Sion
,
of
a
very
moderate
sise
,
lower
than
the
hill
of
Hermon
,
and
at
the
foot
of
it
,
Psal
.
cxxxiii
.
3.
Kimchi
both
in
his
roo●es
and
Commentaries
thinks
the
interpretation
of
R.
Hai
considerable
,
who
would
have
it
the
same
in
sense
with
the
Arabick
{untranscribed Hebrew}
,
which
is
to
look
after
and
observe
.
And
thus
the
importance
will
be
the
same
,
What
look
you
for
,
expect
ye
,
ye
high
hills
,
to
be
done
unto
you
?
ye
are
not
those
which
God
hath
chosen
to
beautify
with
his
glorious
presence
,
but
Mount
Sion
:
and
so
the
Jewish
Arab
,
What
expect
you
?
V.
17.
Chariots
]
{untranscribed Hebrew}
{untranscribed Hebrew}
being
in
the
singular
,
and
the
myriads
in
the
dual
,
and
the
iterated
thousands
(
so
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
iteravit
,
is
best
rendred
)
in
the
plural
,
it
follows
that
all
those
thousands
and
myriads
of
Angels
(
for
though
Angels
are
not
mentioned
,
they
are
to
be
understood
,
as
Jude
14.
{untranscribed Hebrew}
,
holy
myriads
)
are
but
as
it
were
one
chariot
of
Gods
,
i
.
e
.
one
instrument
of
transporting
him
,
or
conveighing
him
from
heaven
to
earth
,
i
.
e
.
an
evidence
of
his
special
presence
in
the
Arke
(
as
after
in
the
Temple
,
and
at
length
in
our
humane
flesh
.
)
So
that
all
that
is
signified
by
the
whole
verse
,
is
this
,
That
as
God
at
the
giving
the
Law
on
Mount
Sinai
did
evidently
exhibite
himself
by
the
ministry
of
his
Angels
,
himself
being
invisible
,
and
uncapable
of
circumscription
or
definition
by
any
local
dimensions
;
so
he
would
exhibite
himself
in
the
Sanctuary
,
or
place
set
apart
for
his
worship
,
by
the
Angels
dwelling
there
perpetually
(
an
emblem
of
which
was
the
picture
of
Cherubims
shadowing
the
propitiatory
or
covering
of
the
Arke
)
and
so
carrying
up
the
prayers
which
should
be
offered
there
,
and
bringing
down
returns
to
them
.
In
which
respect
God
is
said
to
be
{untranscribed Hebrew}
{untranscribed Hebrew}
among
them
,
in
this
his
holy
place
,
i
.
e
.
among
the
Angels
that
are
present
there
.
And
to
that
also
belongs
what
follows
,
{untranscribed Hebrew}
Sinai
is
in
the
Sanctuary
,
i
.
e
.
all
the
Angels
that
ministred
at
the
giving
the
Law
in
Sinai
are
constantly
attendant
on
this
place
of
Gods
service
.
V.
20.
Issues
from
death
]
{untranscribed Hebrew}
{untranscribed Hebrew}
must
literally
be
rendred
goings
forth
to
death
,
and
must
signify
the
several
plagues
and
judgments
inflicted
by
God
on
impenitent
enemies
,
the
wayes
of
punishing
and
destroying
the
Aegyptians
and
Canaanites
,
drowning
in
the
Sea
,
killing
by
the
sword
,
infesting
by
hornets
&c.
And
these
are
properly
to
be
attributed
and
imputed
to
God
,
as
the
deliverances
of
the
Israelites
his
people
in
the
former
part
of
the
verse
.
And
to
this
sense
the
consequents
incline
v.
21.
{untranscribed Hebrew}
&c.
Even
God
shall
wound
—
The
Jewish
Arab
interprets
it
kinds
of
death
,
or
several
wayes
of
death
;
R.
Tanchum
,
causes
.
The
Lxxii
.
render
it
{untranscribed Hebrew}
the
passages
of
death
,
the
wayes
by
which
death
goes
out
upon
men
to
destroy
them
;
the
Latine
exitus
mortis
goings
out
of
death
;
the
Chaldee
more
largely
{untranscribed Hebrew}
&c.
from
before
the
Lord
death
,
and
the
going
out
of
the
soule
to
suffocation
,
do
contend
or
fight
against
the
wicked
.
The
Syriack
most
expressely
,
{untranscribed Hebrew}
the
Lord
God
is
the
Lord
of
death
;
but
then
addes
also
ex
abundanti
,
{untranscribed Hebrew}
and
of
escaping
.
V.
27.
Their
rulers
]
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
dominatus
est
,
is
here
by
contraction
from
{untranscribed Hebrew}
their
ruler
,
and
being
applied
to
Benjamin
,
hath
respect
to
Saul
,
who
was
of
this
tribe
,
the
first
King
that
was
placed
over
that
people
.
Which
gives
the
first
place
to
that
tribe
in
this
enumeration
,
so
saith
the
Targum
,
Benjamin
was
little
among
the
tribes
,
which
first
descended
into
the
sea
,
therefore
at
first
he
received
the
Kingdome
;
as
the
second
is
given
to
Judah
(
who
,
saith
the
Chaldee
,
received
the
Kingdome
next
after
them
)
in
respect
to
David
.
As
for
Zebulon
and
Nephtali
,
why
their
names
are
here
added
,
rather
than
any
of
the
other
tribes
,
the
reason
may
perhaps
best
be
taken
from
what
we
finde
prophesied
of
those
two
Gen.
xLix
.
and
Deut
.
xxxiii
.
and
Jud
.
v.
by
Jacob
,
and
Moses
,
and
Debora
,
that
learning
and
knowledge
should
be
most
eminent
in
those
two
tribes
.
Of
Nephtali
't
is
said
Gen.
xLix
.
21.
Nephtali
is
a
hind
let
loose
,
he
giveth
goodly
words
;
and
of
Zebulon
Jud
.
v.
14.
they
shall
handle
the
pen
of
the
writer
.
Whence
it
is
thought
to
be
,
that
Isa
.
ix
.
1.
the
comparison
is
made
between
the
knowledge
which
should
be
after
Christs
coming
in
the
regions
where
he
preached
,
and
Zabulon
and
Nephtali
on
the
other
side
,
because
those
were
the
most
learned
tribes
,
and
yet
should
now
be
obscured
and
farre
outgone
by
those
to
whom
Christ
was
first
preached
.
V.
27.
Their
councel
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
a
stone
,
but
is
here
used
in
a
metaphorical
sense
for
a
ruler
or
governor
,
as
a
foundation-stone
,
which
supports
the
whole
building
,
may
fitly
be
applyed
to
a
commonwealth
,
and
then
signify
the
Prince
thereof
.
Thus
't
is
certain
the
Lxxii
.
understood
{untranscribed Hebrew}
,
who
render
it
{untranscribed Hebrew}
their
governors
;
and
the
Syriack
in
like
manner
,
{untranscribed Hebrew}
their
Sultans
or
rulers
;
Abu
Walid
,
their
assembly
;
the
Jewish
Arab
,
{untranscribed Hebrew}
their
captains
,
or
leaders
.
The
Chaldee
are
willing
to
refer
it
to
three
stones
,
by
which
,
say
they
,
they
of
that
tribe
overthrew
their
enemies
.
V.
30.
Rebuke
]
Of
{untranscribed Hebrew}
{untranscribed Hebrew}
Kimchi
and
Abenezra
observe
,
that
as
when
it
is
in
construction
with
ב
,
it
signifies
to
rebuke
,
so
without
it
,
as
here
,
it
is
to
destroy
,
the
most
real
and
sharpe
way
of
rebuking
:
so
Psal
.
ix
.
5.
where
't
is
interpreted
by
{untranscribed Hebrew}
destroying
that
follows
.
Then
for
{untranscribed Hebrew}
{untranscribed Hebrew}
that
signifies
a
congregation
,
and
so
is
here
interpreted
by
{untranscribed Hebrew}
an
assembly
that
follows
.
Then
for
{untranscribed Hebrew}
{untranscribed Hebrew}
arundo
a
reed
,
the
Latine
canna
,
it
is
taken
for
an
arrow
or
a
lance
,
or
perhaps
a
spear
,
and
so
the
{untranscribed Hebrew}
the
company
of
the
reed
,
will
denote
a
military
company
of
archers
,
or
lancers
,
or
spear-men
.
Then
in
the
next
words
all
difficulty
will
be
removed
,
if
by
{untranscribed Hebrew}
{untranscribed Hebrew}
we
understand
not
a
company
of
bulls
or
beasts
,
but
of
men
which
behave
themselves
like
bulls
{untranscribed Hebrew}
among
the
calves
of
the
people
,
i
.
e
.
behave
themselves
toward
other
men
as
bulls
in
the
fields
doe
toward
lesser
or
younger
cattel
.
For
then
that
will
denote
the
most
lofty
Princes
,
which
fight
and
disturb
and
tyrannize
over
all
their
neighbour-nations
,
and
by
force
indeavour
to
propagate
their
Empire
and
Dominions
,
and
will
not
be
restrained
within
any
bounds
.
And
to
this
belongs
that
other
part
of
the
character
,
that
they
are
{untranscribed Hebrew}
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
conculcavit
)
treading
{untranscribed Hebrew}
,
upon
pieces
of
silver
:
the
Syriack
render
it
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
operuit
,
obduxit
,
covered
with
gold
,
to
denote
those
that
covet
the
wealth
of
the
world
,
and
get
it
,
and
yet
never
have
enough
of
it
,
that
disturbe
all
mens
quiet
to
get
themselves
possessors
of
it
,
and
then
are
not
satisfied
with
it
,
till
they
are
covered
over
with
it
,
tread
on
it
&c.
(
and
so
out
of
that
insatiate
desire
,
delight
in
warre
,
as
it
follows
.
)
Abu
Walid
interprets
this
parcel
of
the
period
,
by
giving
{untranscribed Hebrew}
the
notion
of
ob
or
propter
because
of
,
[
goes
about
,
or
treads
it
about
,
because
of
pieces
of
silver
;
probably
he
means
because
they
abound
with
pieces
of
silver
,
or
perhaps
that
they
may
get
pieces
of
silver
.
The
Sixty
Ninth
Psalm
.
TO
the
chief
Musitian
upon
the
six-stringed
instruments
.
see
Psal
.
xlv
.
note
●
.
Shoshannim
,
A
Psalm
of
David
.
The
Sixty
ninth
Psalm
is
a
prayer
and
complaint
to
God
against
his
enemies
,
and
a
prediction
of
the
judgments
that
should
befall
them
.
't
was
composed
by
David
in
time
of
eminent
distress
,
and
committed
to
the
Praefect
of
his
Musick
to
be
sung
to
the
instruments
of
six
strings
.
1.
Save
me
,
O
God
,
for
the
waters
are
come
in
unto
my
soule
.
Lord
,
be
thou
pleased
to
interpose
thy
hand
of
deliverance
in
this
so
seasonable
a
time
of
exigency
,
when
I
am
so
neer
to
be
overwhelmed
with
dangers
.
2.
I
sink
in
deep
mire
where
there
is
no
standing
:
I
am
come
into
deep
waters
,
where
the
floods
overflow
me
.
I
am
not
able
to
secure
or
defend
my selfe
,
to
finde
any
way
to
support
me
in
this
distress
,
or
deliver
me
out
of
it
;
my
enemies
are
many
and
mighty
,
and
without
thy
help
I
am
sure
to
be
overborne
by
them
.
3.
I
am
weary
of
my
crying
;
my
throat
is
dried
,
mine
eyes
faile
,
while
I
wait
for
my
God
.
I
have
long
called
and
uncessantly
made
my
complaint
to
thee
,
and
am
ready
to
faint
,
and
to
be
disheartned
,
because
thou
art
not
yet
pleased
to
hearken
to
me
.
4.
They
that
hate
me
without
a
cause
are
more
than
the
hairs
of
my
head
;
my
enemies
that
oppress
me
wrongfully
{untranscribed Hebrew}
they
that
a.
would
destroy
me
being
mine
enemies
wrongfully
are
mighty
:
then
I
restored
that
which
I
took
not
away
.
And
mine
adve●saries
daily
increase
beyond
number
,
have
nothing
from
me
to
provoke
them
,
nothing
but
patience
of
their
injuries
,
and
re●diness
(
when
I
have
not
in
the
least
offended
them
)
to
satisfy
their
causeless
quarrels
by
mine
own
diminutions
;
and
yet
they
are
so
farre
from
being
melted
or
mollified
with
my
soft
returns
,
that
they
still
grow
more
obstinate
and
obdurate
:
and
as
they
are
very
willing
,
so
are
they
very
able
to
mischief
me
.
5.
O
God
,
thou
knowest
my
foolishness
,
and
my
sins
are
not
hid
from
thee
.
To
thee
,
O
Lord
,
I
make
my
appeal
,
who
perfectly
knowest
what
I
have
done
amiss
,
either
through
ignorance
,
or
more
criminously
,
and
canst
certainly
testifie
for
me
,
that
I
have
not
been
guilty
of
any
thing
whereby
to
deserve
this
usage
from
them
.
6.
Let
not
them
that
wait
on
thee
,
O
Lord
God
of
hosts
,
be
ashamed
for
my
sake
;
let
not
those
that
seek
thee
be
confounded
for
my
sake
,
O
God
of
Israel
.
If
thou
forsake
,
and
do
not
vindicate
my
cause
,
if
thou
permit
me
to
be
thus
overborn
by
injurious
men
,
't
will
be
a
great
discouragement
and
reproach
to
those
that
faithfully
serve
and
depend
on
thee
.
Thy
glory
therefore
is
concerned
in
it
;
O
let
this
move
thee
to
hasten
to
my
relief
.
7.
Because
for
thy
sake
I
have
borne
reproach
,
shame
hath
covered
my
face
.
For
I
have
been
oft
scofft
at
,
and
upbraided
by
men
,
for
relying
on
thee
,
and
keeping
fast
mine
hold
on
thee
,
whilst
I
receive
no
deliverance
from
thee
.
8.
I
am
become
a
stranger
unto
my
brethren
,
and
an
alien
to
my
mothers
children
.
Those
that
are
nearest
to
me
in
blood
,
and
such
like
relations
,
avoid
me
,
and
disclaim
me
,
because
I
am
resolved
to
adhere
to
thee
,
and
expect
with
patience
the
issues
of
thy
providence
.
9.
For
the
zeal
of
thine
house
hath
eaten
me
up
,
and
the
reproaches
of
them
that
reproached
thee
are
fallen
upon
me
.
I
have
shewed
my selfe
very
affectionately
zealous
for
thy
honour
and
worship
,
and
this
hath
brought
hatred
and
persecutions
upon
me
;
all
the
scoffs
that
blasphemous
Atheists
have
cast
on
thee
are
become
my
portion
,
because
I
owne
depending
on
thee
.
(
This
had
a
more
eminent
completion
in
Christ
,
see
Joh
.
ii
.
17.
Rom
.
xv
.
3.
when
his
zealous
expressions
of
dislike
to
the
corruptions
of
the
Jews
brought
his
crucifixion
upon
him
.
)
10.
When
I
wept
in
the
fasting
of
my
soule
and
chastened
b
.
my
soule
with
fasting
,
this
was
to
my
reproach
.
11.
I
made
sackcloth
also
my
garment
,
and
I
became
a
proverb
unto
them
.
If
at
any
time
,
either
by
fasting
or
wearing
of
sackcloth
,
I
seemed
to
them
to
performe
any
special
act
of
devotion
to
God
,
this
was
made
matter
of
scorne
and
reproach
and
bitter
sarcasme
.
12.
They
that
sit
in
the
c
.
gate
speak
against
me
,
and
I
am
was
the
song
of
the
drunkards
.
And
thus
have
I
been
used
both
by
the
grave
men
that
sit
in
the
seats
of
judicature
,
and
by
the
vainest
and
lightest
,
that
spend
their
time
in
drinking
excessively
,
they
please
themselves
by
scoffing
at
me
.
13.
But
I
make
my
—
{untranscribed Hebrew}
as
for
me
,
my
prayer
is
unto
thee
,
O
Lord
,
in
an
acceptable
time
:
O
God
,
in
the
multitude
of
thy
mercie
hear
me
,
in
the
truth
of
thy
salvation
.
In
this
sad
distrest
condition
,
as
in
a
season
most
capable
of
thy
mercifull
interposition
,
I
humbly
address
my
prayer
to
thee
:
O
be
thou
pleased
for
thy
abundant
mercies
,
and
for
thy
righteous
promise
sake
,
to
receive
and
answer
it
.
14.
Deliver
me
out
of
the
mire
,
and
let
me
not
or
stick
{untranscribed Hebrew}
sink
:
Let
me
be
delivered
from
them
that
hate
me
,
and
out
of
the
deep
waters
.
Lord
,
suffer
me
not
to
remain
any
longer
in
this
disconsolate
and
dangerous
condition
,
these
present
pressures
,
and
continual
expectations
of
being
overwhelmed
by
them
,
but
hasten
timely
,
I
beseech
thee
,
to
my
rescue
.
15.
Let
not
the
water-flood
overflow
me
,
neither
let
the
deep
swallow
me
up
;
and
let
not
the
pit
shut
her
mouth
upon
me
.
How
low
soever
my
condition
,
and
how
imminent
soever
my
danger
is
,
Lord
,
doe
thou
support
,
that
I
perish
not
under
it
.
16.
Heare
me
,
O
Lord
,
for
thy
loving
kindness
is
d
.
gracious
,
or
bountifull
good
:
turne
unto
me
according
to
the
multitude
of
thy
tender
mercies
.
17.
And
hide
not
thy
face
from
thy
servant
;
for
I
am
in
trouble
,
hear
me
speedily
.
Lord
,
thou
art
a
God
of
infini●e
mercies
,
of
the
tenderest
and
most
compassionate
affections
to
those
that
are
in
any
distress
,
O
be
thou
pleased
at
this
time
thus
to
exhibite
thy selfe
to
me
,
to
rescue
me
out
of
this
distress
,
and
no
longer
to
delay
thy
timely
succours
.
18.
Draw
nigh
unto
my
soule
and
redeem
it
;
deliver
me
because
of
my
enemies
.
Thou
canst
not
but
take
notice
of
the
pride
and
malice
of
mine
opposers
:
O
doe
not
thou
permit
them
{untranscribed Hebrew}
Chald
.
that
my
enemies
may
not
lift
up
themselves
against
me
.
to
triumph
over
me
,
as
they
certainly
will
,
when
they
think
me
forsaken
by
thee
.
19.
Thou
hast
known
my
reproach
and
my
shame
and
my
dishonour
;
mine
adversaries
are
all
before
thee
.
Thou
seest
how
contumeliously
I
have
been
used
by
them
,
thou
discernest
every
word
and
thought
of
theirs
against
me
,
which
are
by
interpretation
against
thy selfe
also
.
20.
Reproach
hath
broken
mine
heart
,
I
am
full
of
heaviness
:
and
I
looked
for
some
to
take
pity
,
but
there
was
none
;
and
for
comforters
,
but
I
founde
none
.
And
this
is
it
that
so
extremely
pricks
and
wounds
me
,
that
makes
my
sorrow
so
comfortless
and
unsupportable
,
that
when
I
have
prayed
for
and
expected
relief
from
thee
,
I
have
yet
been
disappointed
,
and
so
scoft
at
by
my
enemies
for
the
vanity
of
my
hopes
,
which
being
reposed
on
thee
,
have
not
as
yet
been
answered
by
thee
.
21.
They
gave
me
also
gall
t●
—
{untranscribed Hebrew}
for
my
meat
,
and
in
my
thirst
they
gave
me
vineger
to
drink
.
In
such
a
distress
,
men
of
any
tolerable
good
nature
would
have
had
some
compassion
upon
me
,
and
at
least
afforded
me
some
allayes
,
if
not
relief
;
but
these
hard-hearted
men
have
studied
to
adde
to
my
weight
,
and
farther
to
imbitter
my
sufferings
to
me
.
(
How
this
had
a
more
eminent
and
more
literal
completion
in
the
souldiers
usage
to
Christ
upon
the
Cross
,
see
Mat
.
xxvii
.
34.
Mar.
xv
.
23.
Joh
.
xix
.
28
,
29.
)
22.
Their
table
shall
be
for
—
Let
their
table
become
a
snare
before
them
;
and
their
peace-offerings
f●r
a
trap
.
that
e
.
which
should
have
been
for
their
welfare
,
let
it
become
a
trap
.
But
Gods
vengeance
shall
finde
these
out
,
that
have
dealt
thus
barbarously
with
me
:
their
oblations
and
prayers
shall
be
so
far
from
pacifying
him
,
or
being
accepted
by
him
,
or
bringing
them
any
advantage
,
that
,
(
like
the
offerings
to
false
Gods
,
stiled
the
preparing
a
table
,
&c.
Is.
65.11
.
)
they
shall
provoke
God
,
and
turne
to
their
mischief
.
(
How
this
was
fulfilled
of
the
Jewish
crucifiers
of
Christ
,
whose
worship
and
temple
was
abolished
and
destroyed
for
that
fact
,
see
Rom
.
xi
.
9.
)
23.
Their
eyes
shall
—
Let
their
eyes
be
darkned
that
they
see
not
;
and
make
their
loins
continually
to
shake
.
And
their
end
shall
be
occaecation
and
terrors
,
obduration
and
despair
.
(
And
so
also
of
the
impenitent
Jews
,
after
the
crucifixion
of
Christ
.
)
24.
Poure
out
thine
indignation
upon
them
;
and
let
thy
wrathfull
anger
take
hold
of
them
.
The
severest
punishments
of
God
shall
overtake
them
,
and
all
the
most
miserable
effects
of
his
displeasure
.
25.
Let
their
habitation
be
desolate
,
and
no
man
to
dwell
in
their
tents
.
And
in
fine
,
utter
desolation
and
eradication
.
(
This
had
a
most
eminent
completion
in
the
final
destruction
of
the
Iews
presently
after
their
crucifying
of
Christ
.
)
26.
For
they
persecute
him
whom
thou
hast
smitten
,
and
f
.
they
adde
.
talke
to
the
grief
of
those
whom
thou
hast
wounded
.
For
when
God
was
pleased
to
withdraw
his
countenance
,
and
fatherly
to
chastise
his
servants
for
their
good
,
these
cruel
unmercifull
men
,
instead
of
coming
in
to
their
comfort
or
relief
,
indeavoured
to
heap
afflictions
and
reproaches
upon
them
.
27.
g
.
Give
,
or
,
Permit
Adde
iniquity
unto
their
iniquity
,
and
let
them
not
come
into
thy
righteousness
.
And
accordingly
God
in
his
just
displeasure
shall
withdraw
his
grace
from
them
,
and
permit
them
to
accumulate
one
sin
upon
another
,
so
as
never
finally
to
returne
to
amendment
of
life
,
and
capacity
of
his
mercy
.
28.
h
.
Let
them
be
blotted
out
of
the
book
of
the
living
,
and
not
be
written
with
the
righteous
.
And
then
suddenly
cut
them
off
in
the
midst
of
their
sins
,
and
not
suffer
them
to
live
any
longer
among
pious
men
,
who
are
so
maliciously
bent
against
them
.
(
How
signal
a
completion
this
had
in
Iudas
,
after
his
betraying
of
Christ
,
see
Act.
1.20
.
)
29.
But
I
am
poore
and
sorrowfull
:
let
thy
salvation
,
O
God
,
set
me
up
on
high
.
Meanwhile
,
O
Lord
,
be
thou
pleased
to
deliver
me
out
of
this
sad
distrest
disconsolate
condition
.
30.
I
will
praise
the
name
of
God
with
a
song
,
and
magnify
it
with
thanksgiving
.
That
I
may
be
excited
thereby
and
ingaged
to
make
my
most
solemn
and
thankfull
acknowledgments
to
thee
.
31.
This
also
shall
please
the
Lord
better
than
an
oxe
or
bullock
that
hath
hornes
and
hoofes
.
That
being
the
most
acceptable
sacrifice
that
can
be
presented
to
thee
,
and
which
alone
shall
be
used
by
the
Christian
Church
instead
of
all
the
Mosaical
.
32.
The
humble
shall
see
this
and
be
glad
;
and
your
heart
shall
live
that
seek
God
.
This
shall
be
a
joyfull
spectacle
to
all
that
depend
and
rely
on
God
.
Thy
seasonable
interposing
for
me
that
rely
on
thee
,
and
stand
in
such
need
of
thy
relief
,
and
am
resolved
never
to
give
over
my
affiance
on
thee
,
will
be
the
most
soveraign
cordial
to
all
that
have
espoused
thy
service
,
the
greatest
matter
of
joy
and
transportation
to
their
very
hearts
.
33.
For
the
Lord
heareth
the
poor
,
and
despiseth
not
his
prisoners
.
An
instance
to
confirme
their
belief
of
that
great
truth
,
and
divine
axiome
,
that
God
never
was
or
will
be
wanting
to
any
faithfull
servant
of
his
in
time
of
distress
,
that
continues
his
prayers
to
and
affiance
in
him
.
34.
Let
heaven
and
earth
praise
him
,
the
sea
and
every
thing
that
treadeth
,
or
creepeth
in
them
{untranscribed Hebrew}
moveth
therein
.
For
this
and
all
other
thy
glorious
excellencies
,
and
emanations
of
goodness
toward
us
thy
unworthy
creatures
,
may
all
the
Angels
and
Saints
in
Heaven
,
and
all
the
inhabitants
of
this
inferior
globe
,
pay
their
due
tributes
of
lauds
and
thanksgiving
to
thee
.
35.
For
God
will
save
Sion
,
and
will
build
the
cities
of
Judah
,
that
they
may
dwell
there
and
have
it
in
possession
.
For
what
ever
distress
befalls
his
people
,
he
will
timely
deliver
them
out
of
it
,
returne
their
captivities
,
when
they
have
reformed
their
lives
(
forsaken
their
sins
,
which
bring
their
punishments
on
them
)
and
restore
them
to
a
prosperous
peaceable
state
.
36.
The
seed
also
of
his
servants
shall
inherit
it
,
and
they
that
love
his
name
shall
dwell
therein
.
Which
they
and
their
posterity
shall
successively
injoy
,
as
long
as
they
make
good
their
piety
and
constant
obedience
to
his
commands
.
Annotations
on
Psalm
LXIX
.
V.
4.
Would
destroy
]
From
{untranscribed Hebrew}
succedit
,
to
cut
short
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
those
that
cut
me
short
,
i
.
e
.
oppress
or
persecute
me
:
the
Lxxii
.
render
it
so
,
and
joyne
it
with
{untranscribed Hebrew}
falsely
,
{untranscribed Hebrew}
,
they
that
persecute
me
unjustly
.
V.
10.
My
soule
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
signifying
the
sensitive
soule
or
animal
faculty
,
which
in
fasting
or
abstinence
is
afflicted
,
't
is
ordinary
in
scripture
to
describe
bodily
fasting
by
afflicting
the
soule
,
which
is
no
more
than
simply
fasting
.
So
the
Chaldee
renders
it
,
exactly
according
to
the
Hebrew
,
{untranscribed Hebrew}
,
and
I
wept
in
the
fasting
of
my
soule
.
The
Lxxii
.
paraphrase
it
by
{untranscribed Hebrew}
,
and
I
bowed
down
my
soule
by
fasting
.
V.
12.
Gate
]
{untranscribed Hebrew}
,
{untranscribed Hebrew}
the
gate
,
is
frequently
taken
for
the
place
of
judicature
,
which
was
wont
to
be
in
the
gate
of
the
city
.
So
Deut
.
xxv
.
7.
Let
his
brothers
wife
go
up
to
the
gate
to
the
Elders
;
the
Chaldee
read
,
to
the
gate
{untranscribed Hebrew}
of
the
house
of
judgment
.
So
Ruth
.
iii
.
11.
all
the
{untranscribed Hebrew}
gate
of
my
people
]
is
by
the
Chaldee
rendred
,
all
that
sit
in
the
gate
of
the
Sanhedrim
:
&
so
Ruth
.
6.1
.
Boaz
went
up
to
the
gate
,
i
.
e
.
to
the
gate
of
the
house
of
the
judgement
of
Sanhedrim
.
So
Hest
.
ii
.
19
,
&
21.
Mordecai
sat
in
the
Kings
gate
,
]
is
by
some
learned
men
understood
of
his
sitting
in
the
Sanhedrim
,
which
the
King
instituted
.
And
so
in
all
reason
it
is
to
signify
here
,
and
denotes
the
solemnest
and
gravest
Senators
;
as
after
,
the
more
unworthy
,
the
d●unkards
,
&c.
V.
18.
Good
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
in
this
,
as
in
many
other
places
,
signifies
abundance
of
goodness
or
mercifulness
.
So
in
S.
Paul
Rom
.
v.
7.
{untranscribed Hebrew}
a
good
man
,
in
opposition
to
{untranscribed Hebrew}
a
righteous
man
,
]
is
a
mercifull-minded
man
in
a
high
degree
,
above
the
proportion
of
{untranscribed Hebrew}
mercifulness
,
which
is
oft
exprest
by
{untranscribed Hebrew}
righteousness
.
Accordingly
the
Lxxii
.
here
render
it
{untranscribed Hebrew}
bountifull
or
gratious
,
and
so
the
Latine
benignae
.
And
to
this
is
proportionable
what
follows
,
the
multitude
of
thy
tender
mercies
.
V.
22.
That
which
should
have
been
for
their
welfare
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
ad
paces
,
for
prosperities
,
here
signifies
,
may
perhaps
best
be
learned
from
the
Chaldee
Paraphrast
,
who
explains
it
by
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
mactavit
)
their
victims
or
sacrifices
,
frequently
called
peace-offerings
,
and
so
here
abbreviated
into
{untranscribed Hebrew}
for
peace
,
as
sin-offerings
are
stiled
{untranscribed Hebrew}
of
,
or
for
sin
;
and
though
the
word
,
when
it
is
used
for
peace-offerings
,
is
without
ו
,
and
vowel'd
with
'
,
yet
is
{untranscribed Hebrew}
peace
scarce
ever
found
in
the
plural
,
as
here
,
but
in
the
notion
of
peace-offerings
.
And
besides
,
the
preposition
prefixt
{untranscribed Hebrew}
(
wherein
the
poetry
of
the
verse
seems
to
consist
,
almost
all
the
words
beginning
with
{untranscribed Hebrew}
)
being
rendred
of
,
or
for
,
accords
well
,
Offerings
of
,
or
for
,
peace
.
To
this
the
context
also
agrees
,
joyning
the
table
and
these
peace-offerings
in
the
same
sense
,
to
denote
a
sacrifical
feast
,
of
which
the
{untranscribed Hebrew}
or
portions
were
wont
to
be
the
furnishing
of
a
feast
for
the
Sacrificers
.
Abu
Walid
reads
,
to
those
that
are
in
peace
,
i
.
e
.
as
he
saith
,
to
themselves
,
who
have
long
been
secure
and
safe
from
the
turnings
of
the
world
,
let
their
table
be
now
a
trap
and
snare
to
them
.
The
Lxxii
.
read
{untranscribed Hebrew}
,
and
for
a
retribution
,
in
the
same
sense
as
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
,
for
a
snare
,
and
a
stumbling-block
.
The
account
of
which
is
to
be
taken
from
the
distant
notions
of
{untranscribed Hebrew}
,
(
noted
Ps.
vii
.
note
c
.
)
for
returning
evil
,
as
well
as
good
(
and
accordingly
the
Jewish
Arab
,
as
there
Ps.
vii
.
4.
so
here
interprets
it
by
those
that
are
contrary
to
me
,
or
oppose
themselves
against
me
.
)
From
the
version
of
the
Lxxii
.
when
S.
Paul
cites
this
verse
Rom
.
xi
.
9.
he
only
reads
,
let
his
table
be
made
a
snare
,
reteining
the
sense
completely
in
that
variety
of
words
;
the
true
notion
of
{untranscribed Hebrew}
being
conteined
in
the
mention
of
the
table
,
as
the
sacrifice
is
oft
comprehended
under
the
mention
of
the
Altar
.
That
this
and
the
following
verses
are
to
be
understood
in
the
future
sense
by
way
of
prediction
,
and
not
as
an
imprecation
,
see
Saint
Augustine
de
Civ
.
l.
xvii
.
c
.
xix
.
Haec
non
optando
sunt
dicta
,
sed
optandi
specie
,
prophetando
,
These
things
are
not
said
by
way
of
wishing
,
but
under
the
shew
or
scheme
of
wishing
,
by
prophecy
.
And
indeed
the
Hebrew
{untranscribed Hebrew}
is
in
the
future
,
and
is
most
fitly
rendred
,
shall
be
.
And
so
doth
the
Jewish
Arab
Interpreter
observe
,
that
such
seeming
imprecations
,
as
here
and
elsewhere
occurre
in
this
book
of
Psalms
,
are
not
so
much
{untranscribed Hebrew}
by
way
of
imprecation
,
as
{untranscribed Hebrew}
by
way
of
Prophecy
,
or
prediction
of
what
in
Gods
just
judgments
would
certainly
befall
these
.
V.
26.
They
talke
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
in
this
place
seems
to
be
best
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
,
they
added
to
.
So
the
Syriack
,
Latine
,
Arabick
,
&
Aethiopick
read
also
:
&
this
agreeably
enough
to
the
Theme
,
{untranscribed Hebrew}
,
which
signifies
to
number
,
and
of
that
we
know
addition
is
one
sort
.
And
accordingly
the
learned
Castellio
reads
,
sauciorum
tuorum
numerum
adaugentes
,
increasing
the
number
of
thy
wounded
.
V.
27.
Adde
iniquity
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
to
give
,
signifies
also
to
permit
,
appears
by
Esth.
ix
.
13.
{untranscribed Hebrew}
let
it
be
given
to
the
Jews
,
i
.
e
.
permitted
them
.
So
Exod
.
xii
.
23.
and
shall
not
suffer
(
the
Hebrew
hath
{untranscribed Hebrew}
give
)
the
destroyer
to
come
in
;
the
Chaldee
read
{untranscribed Hebrew}
permit
,
and
the
Lxxii
.
{untranscribed Hebrew}
,
to
the
same
sense
.
So
Psal
.
xvi
.
10.
Thou
shalt
not
suffer
(
{untranscribed Hebrew}
again
,
give
)
thy
holy
one
to
see
corruption
.
And
so
{untranscribed Hebrew}
give
wickedness
,
is
no
more
than
permit
:
for
so
't
is
ordinary
with
God
,
as
a
punishment
of
some
former
great
sin
or
sins
,
though
not
to
infuse
any
malignity
,
yet
by
withdrawing
his
grace
,
and
delivering
them
up
to
themselves
,
to
permit
more
sins
to
follow
,
one
on
the
heels
of
the
other
,
and
so
to
be
so
farre
from
reforming
&
amending
,
as
daily
to
grow
worse
and
worse
,
to
be
more
obdurate
,
and
so
finally
never
to
enter
into
Gods
righteousness
,
i
.
e
.
into
that
way
of
obedience
required
by
him
,
and
which
will
be
accepted
by
him
,
or
(
as
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
notion
of
mercy
may
signify
,
being
applied
to
God
)
into
his
mercy
,
so
as
to
be
made
partakers
of
it
.
V.
28.
Book
of
the
living
]
The
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
the
book
of
the
living
,
is
to
be
interpreted
,
according
to
the
custome
of
those
times
,
of
a
register
of
names
of
those
who
live
in
any
kingdome
.
Thus
Luk
.
ii
.
1.
we
have
the
{untranscribed Hebrew}
the
inrolling
of
all
in
the
Emperors
dominions
:
and
accordingly
{untranscribed Hebrew}
is
ordinarily
taken
for
a
catalogue
,
and
the
catalogue
of
the
living
,
is
the
number
of
those
that
are
alive
at
any
time
,
who
when
they
die
,
their
names
are
blotted
out
,
and
so
are
no
longer
written
in
this
book
or
catalogue
of
the
living
.
See
Psal
.
cxxxix
.
16.
where
Gods
book
is
this
register
,
or
censual
book
,
or
roll
,
where
all
that
are
born
are
inrolled
:
so
Exo
.
xxxii
.
32.
blotting
him
out
of
Gods
book
,
is
no
more
than
dying
,
instead
of
the
people
.
The
Seventieth
Psalm
.
TO
the
chief
Musitian
,
A
Psalm
of
David
to
bring
to
remembrance
.
The
seventieth
is
a
mournfull
affectionate
prayer
to
God
for
relief
out
of
his
present
miseries
,
a
beseeching
God
that
he
will
at
length
remember
him
see
:
Psal
.
xxxviii
.
1.
1.
Make
haste
,
O
Lord
,
to
deliver
me
;
make
haste
to
help
me
,
O
Lord
.
See
the
same
very
little
varied
Psal
.
xl
.
13
,
14
,
15
,
16
,
17.
2.
or
,
They
shall
.
Let
them
be
ashamed
and
confounded
that
seek
after
my
soule
:
let
them
be
turned
back
and
put
to
confusion
that
desire
my
hurt
.
3.
or
,
They
shall
.
Let
them
be
turned
back
for
a
reward
of
their
shame
that
say
,
Aha
,
Aha
.
4.
Let
all
those
that
seek
thee
rejoyce
and
be
glad
in
thee
;
and
let
such
as
love
thy
salvation
say
continually
,
Let
God
be
magnified
.
5.
But
I
am
poor
and
needy
,
make
hast
unto
me
,
O
God
:
thou
art
my
help
and
my
deliverer
,
O
God
make
no
tarrying
.
The
Seventy
First
Psalm
.
THe
seventy
first
Psalm
is
a
prayer
for
deliverance
in
time
of
distress
,
probably
of
Absolom's
conspiracy
,
which
happened
to
him
in
the
latter
end
of
his
life
,
referred
to
v.
9.
&
18.
1.
In
thee
,
O
Lord
,
do
I
put
my
trust
;
let
me
not
be
pa●
to
shame
for
ever
.
{untranscribed Hebrew}
never
be
put
to
confusion
.
Lord
,
all
my
repose
and
confidence
is
in
thee
,
I
have
not
forsaken
this
my
hold
to
catch
after
any
other
secular
aid
;
O
let
not
my
reliance
on
thee
be
still
disappointed
and
frustrated
.
2.
Deliver
me
in
thy
righteousness
,
and
cause
me
to
escape
;
encline
thine
eare
unto
me
,
and
save
me
.
Thou
art
the
patron
of
all
that
are
in
distress
,
and
thou
hast
promised
thy
certain
relief
to
all
that
constantly
wait
on
thee
,
and
in
those
thy
promised
mercies
I
have
a
peculiar
portion
:
Thy
justice
therefore
and
fidelity
,
as
well
as
thy
mercy
,
are
concerned
in
granting
me
a
seasonable
deliverance
at
this
time
.
3.
Be
thou
to
me
for
a
rock
of
repose
{untranscribed Hebrew}
my
strong
habitation
whereunto
I
may
continually
resort
:
thou
hast
given
commandment
to
save
me
,
for
thou
art
my
rock
and
my
fortress
.
O
be
thou
my
sure
place
of
retreat
,
whither
I
may
constantly
betake
my selfe
in
time
of
distress
or
danger
.
This
thou
hast
promised
,
O
Lord
,
and
therefore
on
thee
I
confidently
depend
for
the
performance
of
it
.
4.
Deliver
me
,
O
my
God
,
out
of
the
hand
of
the
wicked
,
out
of
the
hand
of
the
unrighteous
and
cruel
man
.
Lord
,
suffer
not
injurious
wicked
men
to
succeed
in
their
projected
violences
and
cruelties
against
me
.
5.
For
thou
art
my
hope
,
O
Lord
God
;
thou
art
my
trust
from
my
youth
.
To
obtain
thy
audience
to
this
request
I
have
this
argument
of
all
others
most
forcible
with
thee
,
viz.
that
I
am
one
that
have
ever
depended
and
relied
on
thee
,
as
thy
creature
and
peculiar
client
.
6.
By
thee
have
I
been
holden
up
from
the
womb
,
thou
art
he
that
took
me
out
of
my
mothers
bowels
:
my
praise
shall
be
continually
of
thee
.
Who
acknowledge
it
thy
worke
of
continued
protection
,
by
which
I
have
been
supported
every
houre
of
my
life
,
as
of
thy
primary
gift
that
I
ever
had
any
being
in
the
world
,
and
so
am
obliged
to
bless
and
magnify
thy
name
continually
for
both
.
7.
I
am
as
a
wonder
unto
many
;
but
thou
art
my
strong
hope
{untranscribed Hebrew}
refuge
.
I
am
vilified
,
and
scoffed
,
and
reproached
by
many
,
that
I
can
talk
of
relief
from
heaven
,
when
in
the
eye
of
man
I
am
so
low
,
and
in
such
a
deplored
and
lost
condition
;
but
yet
am
I
not
disheartned
or
amated
by
this
,
I
know
whom
I
have
trusted
,
and
that
there
is
no
security
like
that
of
relying
and
depending
on
thee
.
8.
my
mouth
shall
—
{untranscribed Hebrew}
Let
my
mouth
be
filled
with
thy
praise
and
with
thy
honour
all
the
day
.
O
be
thou
now
pleased
to
hasten
to
my
relief
,
that
I
may
be
able
to
refute
these
scoffers
,
and
divulge
and
proclaim
to
others
the
glorious
advantages
of
thy
service
,
beyond
any
other
course
that
can
be
received
in
competition
with
it
.
9.
Cast
me
not
off
in
the
time
of
old
age
,
forsake
me
not
when
my
strength
faileth
me
.
When
I
am
in
the
wane
of
mine
age
,
and
most
feeble
and
destitute
of
strength
,
I
have
none
to
fly
unto
but
thee
only
;
O
be
thou
pleased
not
to
reject
or
despise
me
.
10.
For
mine
enemies
say
to
me
{untranscribed Hebrew}
speak
against
me
,
and
they
that
lay
wait
for
my
soule
take
counsel
together
,
11.
Saying
,
God
hath
forsaken
him
;
persecute
him
and
take
him
,
for
there
is
none
to
deliver
him
.
But
refute
the
obloquies
of
my
enemies
,
who
rejoyce
and
triumph
over
me
,
and
resolve
and
assure
one
another
that
I
am
forsaken
by
God
,
and
may
now
be
securely
assaulted
and
destroyed
by
them
.
12.
O
God
,
be
not
farre
from
me
:
O
my
God
,
make
haste
for
my
help
.
Let
this
their
impiety
excite
and
provoke
thee
speedily
to
arise
to
my
relief
,
who
have
no
other
to
depend
on
but
thee
only
.
13.
Let
them
be
confounded
and
consumed
that
are
adversaries
to
my
soule
;
let
them
be
covered
with
reproach
and
dishonour
that
seek
my
hurt
.
And
so
shall
my
triumphant
enemies
be
brought
to
shame
,
seeing
themselves
thus
frustrated
and
disappointed
in
their
malicious
designes
and
attempts
against
my
life
.
14.
But
I
will
hope
continually
,
and
will
adde
unto
,
or
over
and
above
all
thy
praise
.
{untranscribed Hebrew}
yet
praise
thee
more
and
more
.
But
whatever
their
triumphs
and
scoffs
are
,
they
shall
not
drive
me
from
my
fast
and
sure
hold
,
nor
yet
from
proclaiming
to
all
men
the
exceeding
goodness
of
that
God
on
whom
I
wait
;
but
the
more
they
scoff
,
the
more
will
I
magnify
his
greatness
,
and
profess
my
dependance
on
him
,
15.
My
mouth
shall
recount
shew
forth
thy
righteousness
and
thy
salvation
all
the
day
;
though
for
I
know
not
a.
the
numbers
thereof
.
And
continually
declare
,
and
depraedicate
his
mercy
and
fidelity
(
that
never
fails
to
deliver
those
that
rely
on
him
.
)
And
when
I
have
spent
my
whole
life
on
this
task
,
I
shall
justly
think
that
I
have
come
farre
short
of
giving
him
his
due
praises
,
whose
abundant
excellencies
and
goodness
toward
his
servant
are
infinitely
above
my
imperfect
measures
either
of
valuation
or
expression
.
16.
I
b
.
will
go
in
in
the
strengths
—
goe
in
the
strength
of
the
Lord
God
:
I
will
make
mention
of
thy
righteousness
,
even
of
thine
onely
.
Whatsoever
I
undertake
,
shall
not
be
in
any
confidence
of
mine
own
,
but
in
a
full
reliance
on
Gods
strength
alone
,
and
never
talk
of
any
security
,
but
that
which
I
hold
by
his
free
mercy
and
fidelity
which
obligeth
him
to
performe
his
promise
,
and
never
to
forsake
those
that
depend
on
him
.
17.
O
God
,
thou
hast
taught
me
from
my
youth
,
and
hitherto
have
I
declared
thy
wondrous
works
.
O
blessed
God
,
I
have
had
experience
of
thy
wonderfull
acts
of
power
and
goodness
from
the
first
part
of
mine
age
,
and
accordingly
I
have
made
declaration
of
them
.
18.
Now
also
when
I
am
old
and
gray-headed
,
O
God
,
forsake
me
not
,
untill
I
have
shewed
thy
strength
unto
this
generation
,
and
thy
power
to
every
one
that
is
to
come
.
Doe
not
thou
now
that
my
years
increase
,
and
therewith
my
wants
of
thy
support
,
withdraw
it
from
me
,
but
afford
me
matter
of
continual
acknowledgments
,
that
I
may
yet
proclaim
thy
attributes
to
many
more
than
yet
I
have
done
,
that
I
may
live
to
be
an
instrument
of
bringing
in
many
proselytes
to
thy
service
,
who
as
yet
are
not
born
,
or
know
nothing
of
thee
.
19.
Thy
righteousness
also
,
O
God
,
is
very
high
,
who
hast
done
great
things
:
O
God
,
who
is
like
unto
thee
?
O
how
great
is
thy
bounty
,
how
infinitely
great
?
how
glorious
are
thy
works
of
power
and
goodness
?
There
is
none
that
can
in
the
least
be
compared
with
thee
.
20.
Thou
which
hast
shewed
me
great
and
sore
troubles
,
shalt
quicken
me
again
,
and
returne
{untranscribed Hebrew}
shalt
bring
me
up
again
from
the
depths
of
the
earth
.
Though
thou
hast
permitted
me
to
fall
into
very
sharp
afflictions
and
distresses
,
yet
I
doubt
not
either
of
thy
power
or
will
to
restore
me
again
,
and
rescue
me
out
of
the
lowest
and
most
disconsolate
state
.
21.
Thou
shalt
increase
my
greatness
,
c
.
and
return
and
comfort
me
.
comfort
me
on
every
side
.
And
having
done
so
,
exalt
me
higher
than
I
was
before
the
turning
of
thy
face
from
me
.
22.
I
will
also
praise
thee
with
the
Psaltery
,
even
thy
truth
,
O
my
God
:
unto
thee
will
I
sing
with
the
harp
,
O
thou
holy
one
of
Israel
.
And
for
this
thy
constant
performance
of
promise
to
me
,
and
all
thy
rich
mercies
,
I
will
in
the
solemnest
manner
exalt
and
praise
thy
name
,
O
thou
great
and
only
God
of
heaven
,
who
hast
revealed
thy selfe
to
thy
people
.
23.
My
lips
shall
greatly
rejoyce
,
when
I
sing
unto
thee
;
and
my
soule
,
which
thou
hast
redeemed
.
And
this
shal
be
to
me
the
joyfullest
imployment
in
the
world
;
joy
to
my
tongue
,
that
is
above
measure
honoured
by
being
the
instrument
of
thy
praises
,
and
joy
to
my
very
life
,
which
hath
been
rescued
by
thee
from
such
present
dangers
.
24.
My
tongue
also
shall
talke
of
thy
righteousness
all
the
day
long
:
for
they
are
confounded
,
for
they
are
brought
unto
shame
that
seek
my
hurt
.
And
therefore
being
the
pleasantest
,
it
shall
also
be
the
most
constant
imployment
of
my
life
,
to
depraedicate
thy
mercy
,
and
performance
of
all
thy
gratious
promises
,
who
hast
secured
me
,
and
disappointed
and
frustrated
all
mine
enemies
.
Annotations
on
Psalm
LXXI
.
V.
15.
The
numbers
]
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
numeravit
,
regularly
signifies
numbers
,
and
so
the
Chaldee
renders
it
{untranscribed Hebrew}
the
numbers
of
them
;
and
Symmachus
accordingly
,
{untranscribed Hebrew}
,
I
know
not
how
to
number
.
The
Lxxii
.
now
read
{untranscribed Hebrew}
,
I
know
not
tradings
,
negotiationes
saith
the
Roman
Psaltery
.
But
the
Latine
,
reading
literaturam
,
makes
it
more
probable
that
the
more
antient
reading
of
the
Lxxii
.
was
not
{untranscribed Hebrew}
,
but
{untranscribed Hebrew}
.
The
Syriack
retein
the
Hebrew
{untranscribed Hebrew}
the
numbers
thereof
,
and
is
not
so
well
rendred
by
the
Latine
,
Scripturam
.
The
elegancy
is
here
observable
,
{untranscribed Hebrew}
my
mouth
shall
number
or
recount
thy
righteousness
,
{untranscribed Hebrew}
though
I
know
not
the
number
of
them
,
they
being
so
numerous
that
't
is
not
possible
to
count
them
.
V.
16.
I
will
goe
]
{untranscribed Hebrew}
{untranscribed Hebrew}
to
goe
,
or
goe
in
,
signifies
(
among
many
other
things
)
the
administration
of
any
publick
office
;
See
Num
.
xxvii
.
16
,
17.
where
to
goe
out
and
{untranscribed Hebrew}
to
goe
in
before
them
,
is
to
govern
the
people
,
and
so
oft
elsewhere
:
and
so
also
of
more
private
actions
,
Deut
.
xxviii
.
6.
Thou
shalt
be
blest
{untranscribed Hebrew}
in
thy
going
out
,
i
.
e
.
in
all
thy
undertakings
.
And
thus
(
without
the
addition
of
going
out
)
it
is
here
used
for
any
action
of
his
life
.
V.
21.
Comfort
]
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
conversus
fuit
,
doth
regularly
signify
shalt
return
;
so
all
the
antient
Interpreters
seem
to
understand
it
,
(
and
not
in
the
notion
of
circuivit
:
)
{untranscribed Hebrew}
,
thou
hast
returned
and
comforted
,
say
the
Lxxii
.
and
so
the
Latine
reversus
,
the
Chaldee
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
returne
.
The
Seventy
Second
Psalm
.
1.
Solomon
{untranscribed Hebrew}
A
Psalm
for
Solomon
.
The
Seventy
Second
Psalm
was
composed
in
contemplation
of
Solomons
succeeding
David
in
the
throne
,
and
the
happy
dayes
of
his
reign
,
and
under
that
type
looks
forward
to
the
dayes
of
the
Messias
(
as
the
Jews
themselves
apply
it
;
see
note
e
.
)
1.
Give
the
King
thy
judgments
,
O
God
,
and
thy
righteousness
unto
the
Kings
son
.
O
Lord
,
I
beseech
thee
to
poure
out
upon
Solomon
my
son
,
who
is
to
succeed
me
in
the
throne
,
all
the
royall
virtues
,
and
skill
in
government
(
according
to
the
rule
which
thou
hast
prescribed
to
Kings
)
and
all
manner
of
justice
and
goodness
in
the
admiration
of
so
sublime
an
office
:
2.
He
shall
judge
thy
people
with
righteousness
,
and
thy
poor
with
judgment
.
That
so
he
may
manage
this
power
with
all
indifferency
,
and
impartially
relieve
all
that
make
their
appeals
to
his
tribunal
;
3.
The
mountains
shall
bring
peace
unto
the
people
,
and
the
little
hills
righteousness
.
by
a.
righteousness
.
And
both
the
higher
and
lower
judicatures
move
so
regularly
,
that
the
whole
Kingdome
may
be
governed
peaceably
and
justly
;
4.
He
shall
judge
the
poor
of
the
people
;
he
shall
save
the
children
of
the
needy
,
and
break
in
pieces
the
oppressor
.
And
all
innocent
persons
receive
the
benefit
of
his
patronage
and
protection
,
and
all
injurious
invaders
of
others
rights
be
severely
punished
by
him
.
5.
b
.
or
,
with
the
sun
and
before
the
moon
,
generation
of
generations
shall
fear
or
adore
thee
.
They
shall
fear
thee
as
long
as
the
Sun
and
Moon
indure
,
throughout
all
generations
.
Then
shall
his
government
be
famed
,
and
his
wisdome
and
happy
administration
be
lookt
on
with
continual
reverence
by
all
posterities
,
and
therein
be
a
type
of
the
Kingdome
of
the
Messias
,
who
shall
descend
from
him
,
and
set
up
his
throne
in
mens
hearts
,
when
the
Jewish
Kingdome
shall
determine
,
and
be
adored
and
worshipped
at
set
hours
constantly
every
day
throughout
all
ages
.
6.
He
shall
come
down
like
rain
upon
the
mowed
grass
,
as
showrs
that
water
the
earth
.
Then
shall
he
be
an
instrument
under
God
of
refreshment
,
and
incouragement
,
and
growth
to
all
vertue
(
and
so
shall
the
Messias
in
a
most
eminent
manner
.
)
7.
In
his
dayes
shall
the
righteous
flourish
,
and
abundance
of
peace
till
the
moon
cease
,
or
,
till
there
be
no
〈◇〉
so
long
as
the
Moon
endureth
.
And
as
long
as
he
reigns
,
the
nation
shall
be
managed
with
all
justice
,
and
peaceablenes
and
prosperity
,
and
from
him
shall
the
Messiah
arise
in
the
time
appointed
by
God
,
and
settle
and
establish
a
Church
,
which
shall
never
utterly
perish
till
the
end
of
the
world
.
8.
He
shall
have
dominion
also
from
sea
to
sea
,
and
from
the
river
unto
the
ends
of
the
land
{untranscribed Hebrew}
earth
.
The
whole
Jewish
nation
,
the
Kingdome
of
Israel
and
Judah
,
both
shall
remain
under
his
subjection
as
long
as
he
lives
(
see
note
on
Psal
.
11.
f
.
)
and
so
shall
the
bordering
nations
also
,
the
Philistims
,
and
Moabites
,
and
Idumaeans
,
and
Syrians
,
&c.
(
●s
for
the
Messias
,
of
whom
he
is
the
most
eminent
type
,
he
shall
begin
his
spiritual
Kingdome
in
Judaea
,
and
propagate
it
over
all
the
world
.
)
9.
c
.
They
that
dwell
in
the
wilderness
shall
bow
before
him
,
and
his
enemies
shall
lick
the
dust
.
And
others
more
remote
shall
do
him
homage
,
and
th●se
that
oppose
and
make
warre
against
him
,
shall
be
subdued
and
des●royed
.
(
And
so
in
the
dayes
of
the
Messias
,
the
heathen
nations
shall
submit
to
the
faith
of
Christ
,
and
they
that
obstinately
oppose
it
shall
be
destroyed
.
)
10.
The
Kings
of
Tarshish
and
of
the
Isles
shall
bring
presents
;
the
Kings
of
Sheba
and
Seba
shall
offer
gifts
.
And
many
Princes
from
the
remotest
parts
of
the
world
(
see
note
on
Ps●l
.
xlviii
.
6.
)
shall
send
tokens
of
their
respect
and
reverence
to
him
,
see
note
c
.
and
1
King
.
x
.
1.
Ma●
.
xii
12
(
And
so
in
like
manner
the
Gentile
nations
shall
receive
the
faith
of
Christ
,
and
as
a
praesignification
thereof
,
the
Magi
,
Mat
.
ii
.
shall
bring
him
presents
,
as
soon
as
he
is
born
.
)
11.
Yea
,
all
Kings
shall
fall
down
before
him
,
all
nations
shall
serve
him
.
And
in
summe
,
the
generality
of
the
Potentates
of
the
world
,
and
all
the
people
thereof
shall
acknowledge
and
magnify
his
government
,
(
And
so
shall
the
Gentile
world
universally
subject
themselves
to
Christ
.
)
12.
For
he
shall
deliver
the
needy
when
he
d
.
cryeth
,
the
poore
also
and
him
that
hath
no
helper
.
As
the
government
of
a
just
and
mercifull
Prince
,
that
is
ready
to
relieve
all
that
are
opprest
and
wronged
.
(
And
therein
a
type
of
Christs
Kingdome
,
who
never
denies
grace
and
pardon
to
the
humble
suppliant
,
that
having
no
trust
to
rely
on
in
himselfe
,
flyes
in
prayer
to
his
free
grace
and
mercy
.
)
13.
He
shall
spare
the
poor
and
needy
,
and
he
shall
save
the
soules
of
the
needy
.
A
Prince
of
bowels
and
compassion
to
them
that
are
in
any
kinde
of
distress
,
to
defend
and
deliver
them
out
of
it
,
(
And
so
shall
Christ
not
only
not
punish
the
lowly
penitent
sinner
,
but
bestow
all
that
is
pretious
upon
him
,
even
grace
here
,
and
eternal
salvation
hereafter
.
)
14.
He
shall
redeem
their
soule
from
deceit
and
violence
;
and
pretious
shall
their
blood
be
in
his
sight
.
To
rescue
them
out
of
the
hand
of
the
injurious
and
oppressor
,
and
preserve
their
lives
from
the
invader
,
as
those
that
are
much
valued
and
esteemed
by
him
.
(
And
so
shall
Christ
redeem
,
in
the
most
eminent
manner
,
those
that
rely
on
him
,
from
all
their
spiritual
enemies
,
sin
and
Satan
,
from
the
power
of
the
one
,
and
tyranny
of
the
other
,
and
pay
his
own
life
a
ransome
for
mankinde
.
)
15.
And
he
shall
live
,
and
to
him
shall
be
given
of
the
gold
of
Sheba
:
prayer
also
shall
be
made
for
him
continually
,
and
daily
shall
he
be
praised
.
As
long
as
he
lives
shall
strangers
reverence
,
and
subjects
continually
bless
and
pray
for
him
,
as
the
author
of
a
peaceable
and
happy
life
to
them
.
(
And
so
shall
the
faith
of
Christ
have
the
reverence
of
strangers
,
be
admired
by
all
that
hear
of
it
,
as
being
made
up
of
the
most
excellent
divine
doctrines
of
charity
,
purity
,
subjection
,
&c.
and
for
all
those
that
set
themselves
to
the
practice
of
his
precepts
,
they
shall
have
cause
to
bless
them
and
magnify
them
as
the
greatest
mercy
that
could
ever
have
been
vouchsafed
them
.
)
16.
There
shall
be
e
.
an
handfull
of
corne
in
the
earth
,
upon
the
top
of
the
mountains
;
the
fruit
thereof
shall
shake
like
Lebanon
,
and
they
of
the
city
shall
flourish
like
grass
of
the
earth
.
In
his
time
shall
there
be
great
abundance
of
all
things
,
and
Gods
hand
very
remarkable
,
in
blessing
and
prospering
the
smallest
quantity
of
seed
,
sown
in
the
barennest
soile
,
into
a
most
plentifull
harvest
,
and
this
city
shall
thrive
proportionably
,
the
number
of
the
inhabitants
shall
increase
as
fast
as
the
seed
which
is
sown
doth
(
And
so
in
the
dayes
of
the
Messiah
shall
Gods
providence
and
his
grace
most
signally
evidence
it selfe
,
in
bringing
forth
a
multitude
of
believers
by
a
little
contemptible
preaching
of
the
faith
,
among
the
most
idolatrous
obdurate
Gentiles
.
)
17.
His
name
shall
endure
for
ever
,
his
name
shall
descend
upon
his
children
before
the
Sun.
be
continued
f
.
as
long
as
the
Sun
;
and
g
.
they
men
shall
be
blessed
in
him
:
all
nations
shall
call
him
blessed
.
And
his
memory
and
honour
shall
outlive
his
person
,
shall
never
be
blotted
out
,
but
shall
flourish
,
and
descend
upon
his
posterity
,
as
a
mark
of
renoun
to
all
that
shall
come
from
him
.
And
for
all
others
,
when
they
shall
blesse
any
Prince
or
royal
person
,
they
shall
doe
it
in
this
forme
,
The
Lord
make
thee
like
Solomon
.
And
in
summe
,
all
the
nations
in
the
world
shall
look
upon
him
as
a
most
blessed
person
,
a
most
wise
and
a
most
prosperous
Prince
.
(
And
so
shall
Christ
,
pretypified
by
Solomon
,
be
in
a
most
eminent
manner
remembred
,
even
adored
and
worshipped
and
magnified
for
ever
.
All
they
that
receive
his
faith
shall
,
as
his
sonns
,
be
called
by
his
name
,
be
known
by
the
the
title
of
Christians
,
and
be
looked
upon
as
a
most
happy
and
blessed
sort
of
men
,
that
they
are
vouchsafed
that
dignity
of
being
his
sonnes
,
to
be
taught
and
educated
by
him
,
and
to
transcribe
his
copies
,
to
be
like
him
in
all
goodness
.
)
18.
Blessed
be
the
Lord
God
,
the
God
of
Israel
,
who
only
doth
wondrous
things
.
For
these
and
all
other
his
mercies
so
wonderfully
wrought
for
his
servants
,
and
which
none
else
is
able
to
worke
,
the
eternal
Lord
of
heaven
and
earth
,
who
alone
is
worshipped
by
the
Jews
,
and
which
hath
chosen
them
to
himselfe
to
be
his
people
,
be
now
and
ever
magnified
.
19.
And
blessed
be
his
glorious
name
for
ever
,
and
let
the
whole
earth
be
filled
with
his
glory
.
Amen
,
and
Amen
.
And
O
that
all
the
men
in
the
world
would
set
themselves
industriously
and
faithfully
to
his
service
,
that
they
would
bless
and
praise
him
continually
,
offer
up
their
daily
oblation
of
lauds
and
thanksgiving
to
him
,
and
all
hearts
be
throughly
possest
with
his
divine
excellencies
,
and
endeavour
to
express
the
power
thereof
in
all
the
actions
of
their
lives
,
in
doing
what
he
hath
directed
and
exemplified
to
them
.
O
that
every
man
would
say
Amen
to
this
prayer
.
O
that
God
would
once
grant
this
petition
.
20.
The
prayers
of
David
the
sonne
of
Iesse
are
ended
.
Here
is
the
conclusion
of
the
Second
Book
of
Psalms
,
which
were
,
if
not
all
composed
,
yet
perhaps
all
collected
and
put
into
this
order
by
David
.
The
other
books
that
follow
being
a
collection
of
Asaph
and
other
men
,
in
which
some
there
are
also
of
Davids
composing
,
after
the
finishing
of
this
collection
,
or
shutting
up
of
this
book
.
The
End
of
the
Second
Book
.
Annotations
on
Psalm
LXXII
.
V.
3.
Righteousness
]
{untranscribed Hebrew}
{untranscribed Hebrew}
in
this
place
is
by
the
Lxxii
.
rendred
{untranscribed Hebrew}
in
righteousness
,
and
so
joyned
in
construction
with
{untranscribed Hebrew}
shall
judge
,
in
the
beginning
of
the
next
verse
;
and
so
it
must
be
,
if
the
ב
ב
have
any
signification
.
But
it
is
not
unusual
for
this
and
other
prepositions
to
be
used
as
expletives
;
and
accordingly
the
Chaldee
retains
it
here
(
{untranscribed Hebrew}
,
)
whilst
yet
both
the
Syriack
and
Latine
leave
it
out
,
and
read
{untranscribed Hebrew}
,
thy
righteousness
,
and
justitiam
righteousness
.
And
so
the
sense
is
most
perspicuous
.
V.
5.
They
shall
fear
thee
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
they
shall
fear
or
reverence
thee
,
the
Lxxii
.
seem
to
have
read
{untranscribed Hebrew}
and
he
shall
prolong
(
his
life
)
and
so
render
it
{untranscribed Hebrew}
,
he
shall
endure
as
long
as
the
Sun
;
and
so
the
Latine
,
&
permanebit
cum
sole
,
and
he
shall
abide
with
the
Sun.
But
the
Chaldee
adhere
to
our
reading
of
the
Hebrew
,
and
render
it
both
by
{untranscribed Hebrew}
they
shall
fear
from
,
or
be
afraid
of
thee
;
and
again
,
by
{untranscribed Hebrew}
they
shall
pray
before
thee
,
and
so
the
Syriack
,
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
to
fear
or
adore
)
which
the
Interpreter
renders
,
adorabunt
te
,
shall
adore
thee
.
Then
for
{untranscribed Hebrew}
{untranscribed Hebrew}
with
the
Sun
,
{untranscribed Hebrew}
and
before
,
or
in
the
presence
of
the
Moon
,
]
the
Chaldee
seems
to
give
the
true
notion
of
it
,
{untranscribed Hebrew}
with
the
ascending
of
the
Sun
,
and
{untranscribed Hebrew}
before
or
in
the
presence
of
the
light
of
the
Moon
,
i
.
e
.
by
day
and
by
night
,
continually
,
{untranscribed Hebrew}
generation
of
generations
,
i
.
e
.
either
in
the
nominative
case
,
generation
of
generations
shall
fear
thee
,
or
supplying
the
want
of
the
preposition
ל
)
throughout
all
generations
.
And
so
the
primary
literal
meaning
is
,
that
all
posterity
shall
revere
Solomon
continually
,
esteem
of
him
as
of
the
wisest
and
justest
Prince
.
But
the
more
sublime
(
and
that
as
literal
)
sense
belonging
to
Christ
(
of
whom
Solomons
wisdome
and
prosperous
government
was
a
type
)
will
be
this
.
That
both
by
day
and
night
all
generations
shall
adore
Christ
,
pray
to
him
,
and
performe
solemn
service
to
him
,
and
through
all
ages
never
cease
to
do
so
,
while
(
as
the
Jewish
Arab
renders
it
)
the
Sun
endureth
.
V.
9.
Dwell
in
the
wilderness
]
From
{untranscribed Hebrew}
a
dry
or
desart
place
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
the
inhabitants
of
the
desart
:
such
were
the
Aethiopians
and
others
,
and
therefore
the
Lxxii
.
have
chosen
to
paraphrase
it
,
{untranscribed Hebrew}
,
the
Aethiopians
,
as
ver
.
10.
for
{untranscribed Hebrew}
and
{untranscribed Hebrew}
{untranscribed Hebrew}
they
read
{untranscribed Hebrew}
Arabians
and
Sabaeans
;
by
the
former
Scheba
,
with
ש
,
noting
the
inhabitants
of
Arabia
Foelix
,
from
whence
comes
Gold
,
v.
15.
by
the
latter
,
with
ם
,
all
the
whole
region
of
Arabia
,
Madiam
,
and
Epha
,
(
saith
S.
Hierome
)
which
is
called
Saba
,
the
Queen
whereof
came
to
Solomon
1
King
.
x
.
1.
and
is
called
the
Queen
of
the
South
Mat
.
xii
.
42.
because
Arabia
Felix
reacheth
to
the
South
,
and
belongs
to
the
Aethiopick
sea
,
and
torrid
Zone
,
and
so
is
stiled
the
Queen
of
the
South
from
the
ends
of
the
earth
.
V.
12.
Crieth
]
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
{untranscribed Hebrew}
clamavit
,
signifies
him
that
cries
:
But
the
LXXII
.
from
{untranscribed Hebrew}
rich
or
powerfull
,
read
{untranscribed Hebrew}
from
the
powerfull
;
but
this
perhaps
by
way
of
Paraphrase
,
because
the
oppression
of
such
is
it
that
causeth
the
poor
to
cry
.
V.
16.
Handfull
]
{untranscribed Hebrew}
{untranscribed Hebrew}
a
small
quantity
of
corne
(
from
{untranscribed Hebrew}
minutus
est
)
is
in
all
the
copies
of
the
Lxxii
.
rendred
{untranscribed Hebrew}
,
and
from
thence
by
the
vulgar
Latine
firmamentum
,
by
the
Arabick
and
Aethiopick
in
like
manner
,
{untranscribed Hebrew}
without
any
mention
of
corne
or
any
thing
to
render
{untranscribed Hebrew}
.
The
Chaldee
read
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
,
which
signifies
both
fulcivit
and
comedit
)
the
food
or
fulciment
of
bread
.
i
.
e
.
bread
for
food
,
or
for
refection
and
strengthening
;
and
the
Syriack
{untranscribed Hebrew}
plenty
of
corne
;
all
varied
much
from
the
literal
importance
of
the
Hebrew
.
The
reason
of
this
variation
as
to
all
those
that
follow
the
Lxxii
.
is
evidently
the
same
,
either
having
an
eye
to
the
Chaldee
{untranscribed Hebrew}
in
the
notion
of
fulcimentum
,
as
that
agrees
with
the
phrase
elsewhere
used
,
the
staffe
of
bread
;
or
more
probably
a
mistake
in
the
copies
of
{untranscribed Hebrew}
firmamentum
for
{untranscribed Hebrew}
a
handfull
,
for
so
{untranscribed Hebrew}
regularly
signifies
,
and
so
{untranscribed Hebrew}
a
hand
1
King
.
xviii
.
44.
is
rendred
by
the
Chaldee
{untranscribed Hebrew}
the
palme
of
the
hand
,
and
so
in
Syriack
{untranscribed Hebrew}
is
the
sole
of
the
foot
,
and
among
the
Rabbines
is
applied
both
to
hand
and
foot
,
{untranscribed Hebrew}
the
palme
of
the
hand
,
{untranscribed Hebrew}
the
sole
of
the
foot
.
This
therefore
is
the
most
probable
meaning
of
the
place
,
{untranscribed Hebrew}
there
shall
be
a
handfull
of
corne
,
and
that
sown
(
so
{untranscribed Hebrew}
in
the
earth
,
noteth
)
{untranscribed Hebrew}
on
the
head
,
i
.
e
.
top
of
the
hills
,
the
most
stony
,
dry
,
and
barren
platt
;
and
yet
{untranscribed Hebrew}
the
fruit
thereof
,
that
which
comes
from
this
handfull
,
in
this
barrenest
soile
,
{untranscribed Hebrew}
shall
shake
like
Libanus
,
i
.
e
.
like
the
trees
of
Libanus
,
whose
tallness
causeth
a
great
noise
,
when
they
are
shaken
with
the
wind
.
And
this
resemblance
signifies
the
great
growth
of
this
corne
,
which
makes
it
liable
to
the
wind
,
and
being
shaken
by
it
,
it
makes
a
noise
like
the
tallest
trees
on
the
top
of
an
hill
.
An
excellent
poetical
description
of
the
greatest
plentifulness
,
when
a
handfull
of
corne
sown
on
the
barrenest
soile
,
shall
yet
bring
forth
so
prosperously
.
And
this
the
Chaldee
and
Syriack
were
,
it
seems
,
willing
to
express
by
periphrasis
,
and
not
literally
,
and
so
only
mention
,
the
one
,
the
bread
that
comes
from
it
,
for
food
,
the
other
,
the
plenty
of
the
corne
,
without
mention
of
the
small
proportion
of
the
seed
it
springs
from
.
This
R.
Obad
:
Gaon
applies
to
the
Messias
(
as
Aben
Ezra
,
Midras
Tehilin
and
he
,
doe
the
whole
Psalme
)
saying
that
he
is
the
{untranscribed Hebrew}
,
beginning
like
an
handfull
of
wheat
,
but
afterwards
shall
grow
into
a
multitude
,
like
the
herb
of
the
field
:
see
Jo
.
xii
.
24.
Abu
Walid
in
his
rendring
it
may
seem
singular
,
unless
the
like
mystical
use
be
made
of
it
:
He
makes
the
words
thus
to
sound
,
He
shall
be
a
pure
piece
of
justice
upon
the
earth
,
or
there
shall
be
,
or
let
there
be
from
him
,
a●solute
justice
in
the
earth
:
Upon
the
top
of
the
mountains
let
his
fruit
encrease
,
(
viz.
his
children
or
progeny
)
like
Lebanon
,
i
.
e
.
as
the
trees
of
Lebanon
,
which
proverbially
signify
a
great
multitude
.
The
Jewish
Arab
renders
it
to
this
purpose
,
God
make
him
as
fruitfull
corne
in
his
countrey
on
the
top
of
its
mountains
,
and
make
him
rich
fruit
,
as
Lebanon
,
&c.
taking
{untranscribed Hebrew}
(
as
Abu
Walid
doth
)
for
[
let
him
be
]
or
[
he
shall
be
,
]
not
[
there
shall
be
;
]
and
rendring
{untranscribed Hebrew}
let
him
be
rich
,
as
if
it
were
{untranscribed Hebrew}
by
transposition
of
letters
,
but
that
Abu
Walid
rejects
.
V.
17.
As
long
as
the
Sun
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
before
,
or
at
the
faces
,
or
in
the
presence
of
the
Sun
,
]
signifies
,
will
be
learnt
from
what
was
said
note
b
.
of
{untranscribed Hebrew}
,
before
,
or
in
the
presence
of
the
Moon
(
i
.
e
.
in
the
night
time
,
)
and
proportionably
to
continue
{untranscribed Hebrew}
before
the
Sun
,
must
be
to
live
,
to
survive
,
to
flourish
in
opposition
to
perishing
,
which
is
exprest
by
not
seeing
the
sun
.
And
this
is
appliable
to
names
,
to
memories
,
as
well
as
to
persons
:
the
names
of
good
men
{untranscribed Hebrew}
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
a
sonne
)
shall
descend
upon
their
children
,
i
.
e
.
continue
successively
before
the
Sun
,
i
.
e
.
live
,
and
prosper
;
and
the
names
of
evil
men
die
and
perish
.
The
LXXII
.
literally
enough
,
render
it
,
{untranscribed Hebrew}
shall
continue
before
the
sunne
;
and
so
the
Syriack
,
{untranscribed Hebrew}
is
before
the
sunne
.
But
the
Jewish
Arab
,
in
agreement
with
his
notion
of
v.
5.
till
the
heavens
vanish
.
V.
17.
Men
shall
be
blessed
]
{untranscribed Hebrew}
{untranscribed Hebrew}
they
shall
be
blessed
in
him
,
]
is
no
more
than
,
men
shall
bless
themselves
in
him
,
i
.
e
.
when
they
will
bless
any
man
,
they
shall
use
this
forme
,
let
him
be
blessed
as
Solomon
was
.
Thus
we
see
the
phrase
explained
Gen.
xLviii
.
20.
In
thee
shall
Israel
blesse
,
saying
,
God
make
thee
as
Ephraim
;
where
to
bless
in
any
man
,
or
any
name
,
]
is
to
pray
that
he
may
be
as
that
man
,
wise
as
Solomon
,
a
peaceable
and
happy
ruler
as
Solomon
,
&c.
(
see
more
of
this
phrase
note
on
Gal
.
iii
.
c
.
)
The
Interpreters
generally
joyne
it
with
the
nominative
case
that
follows
,
[
all
nations
shall
be
blessed
in
him
;
]
and
so
it
may
well
be
:
but
it
may
also
be
set
absolutely
,
they
shall
be
blest
,
i
.
e
.
men
shall
bless
themselves
in
or
by
him
,
and
then
,
{untranscribed Hebrew}
all
nations
shall
bless
him
,
or
proclaim
him
blessed
.
The
Chaldee
renders
it
{untranscribed Hebrew}
all
nations
shall
be
blessed
in
his
righteousness
,
or
purity
;
merito
,
saith
the
Latine
interpreter
of
the
Targum
,
which
though
it
have
a
primary
sense
in
application
to
Solomon
,
thus
;
All
nations
shall
bless
themselves
in
this
or
or
the
like
forme
,
God
make
thee
as
pious
,
just
,
blameless
,
excellent
a
person
as
Solomon
was
;
yet
it
must
be
allowed
a
much
more
eminent
notion
,
in
reference
to
Christ
,
that
all
Christians
shall
desire
to
imitate
his
divine
patterns
,
and
bless
and
pray
for
one
another
,
in
that
forme
,
God
indow
thee
with
some
degree
of
those
virtues
,
which
were
eminently
observable
in
Christ
.
THE
THIRD
BOOK
OF
PSALMS
.
PSALM
LXXIII
.
A
Psalm
a.
of
Asaph
.
The
Seventy
third
Psalm
,
the
first
of
the
Third
Book
of
this
Collection
,
seems
to
have
been
composed
by
{untranscribed Hebrew}
*
{untranscribed Hebrew}
by
the
hand●
of
Asaph
.
Chald
.
Asaph
(
either
the
Recorder
,
the
chief
of
the
Levites
that
ministred
before
the
Arke
of
the
Lord
,
who
is
frequently
mentioned
in
the
story
of
David
,
see
1
Chron
.
xvi
.
5.
or
else
some
other
of
that
name
of
latter
times
.
)
It
contains
a
discourse
of
Gods
providence
,
and
the
wise
purposes
thereof
in
permitting
wicked
men
to
prosper
,
though
but
for
a
time
.
It
is
much
of
the
{untranscribed Hebrew}
†
{untranscribed Hebrew}
like
for
the
argument
Aben
Ezra
.
same
subject
with
Psalm
49.
and
seems
to
have
been
composed
by
him
for
the
use
,
or
as
in
the
person
,
of
David
:
see
v.
24.
1.
Truly
God
is
good
to
Israel
,
even
to
such
as
are
of
a
clean
heart
.
It
is
a
most
certain
infallible
truth
,
that
God
is
abundantly
gratious
and
kinde
(
and
not
faithfull
and
just
only
)
to
every
true
hearted
,
sincere
,
upright
servant
of
his
.
2.
But
as
for
me
,
my
feet
were
almost
gone
,
my
steps
had
well-nigh
slipt
.
Yet
was
I
under
no
small
temptation
to
doubt
of
the
truth
of
this
,
and
so
to
deny
that
which
is
so
main
an
article
of
the
belief
of
all
that
acknowledge
a
providence
.
3.
For
I
had
a
zeal
against
{untranscribed Hebrew}
was
envious
at
the
foolish
,
I
shall
see
the
peace
{untranscribed Hebrew}
when
I
saw
the
prosperity
of
the
wicked
.
For
I
had
a
zealous
displeasure
,
or
indignation
against
ungodly
wicked
men
,
to
see
them
go
on
still
in
their
sins
so
foolishly
and
irrationally
;
and
being
thus
affected
,
I
was
surprised
with
a
suddain
incitation
,
to
think
that
they
were
likely
to
prosper
and
enjoy
a
secular
felicity
,
and
all
good
successes
in
their
impieties
;
and
this
was
a
matter
of
temptation
to
me
.
4.
For
there
are
no
b
.
bands
in
their
death
,
but
their
strength
is
or
fat
,
or
robustious
.
firme
.
For
when
I
considered
them
,
me
thought
they
were
strong
and
vitall
,
likely
to
live
and
prosper
a
long
time
.
5.
They
are
not
in
the
sorrow
or
pain
of
the
weak
.
in
trouble
like
other
c
.
men
,
neither
are
they
scourged
with
man
.
plagued
like
other
men
.
Whereas
many
other
men
meet
with
diseases
and
maladies
of
all
sorts
,
and
the
generality
of
mankinde
with
misadventures
,
and
afflictions
,
and
sundry
sore
scourges
and
chastisements
,
these
seemed
to
have
an
immunity
from
all
.
6.
Therefore
pride
d
.
compasseth
them
as
a
ties
on
their
chain
,
or
necklace
,
violence
fastens
the
ornament
upon
them
.
chain
,
violence
covereth
them
as
a
garment
.
And
being
thus
heightned
and
puft
up
,
they
set
themselves
out
most
magnificently
,
and
make
use
of
all
the
unlawfullest
means
,
oppression
and
rapine
,
to
maintain
it
.
7.
Their
eyes
stand
out
with
fatness
,
they
have
surpast
the
imaginations
of
the
heart
{untranscribed Hebrew}
more
than
heart
could
wish
.
They
thrive
and
increase
in
wealth
and
grandeur
exceedingly
,
and
unexpectedly
advance
to
a
greater
height
than
either
themselves
could
at
first
project
,
or
any
man
else
divine
or
imagine
possible
.
8.
e
.
They
deride
and
speak
malitiously
,
from
on
high
they
speak
oppression
.
are
corrupt
,
and
speak
wickedly
concerning
oppression
,
they
speak
loftily
.
And
being
thus
elevated
they
deride
all
others
,
say
any
thing
that
may
tend
to
the
mischieving
others
,
and
out
of
the
pride
and
hautiness
of
their
hearts
profess
to
commit
all
injustice
,
to
oppress
,
and
scorne
to
be
restrained
by
any
laws
divine
or
humane
.
9.
They
set
their
mouth
against
the
heavens
,
and
their
tongue
walketh
through
the
earth
.
They
profestly
blaspheme
the
God
of
heaven
,
despise
his
threats
,
oppose
and
resist
all
his
commands
,
and
take
liberty
to
say
what
they
please
of
any
the
most
innocent
or
{untranscribed Hebrew}
*
{untranscribed Hebrew}
against
the
holy
of
the
earth
.
Chald
.
holiest
man
upon
earth
.
10.
Therefore
his
people
turne
returne
hither
,
and
f
.
plentifull
waters
waters
of
a
full
cup
are
wrung
out
to
them
.
And
this
tempts
pious
men
,
when
they
see
them
thus
riot
it
in
violence
,
and
blasphemy
,
and
contempt
of
all
sanctity
,
to
pour
out
abundance
of
tears
,
in
the
contemplation
.
11.
And
they
say
,
How
doth
God
know
?
is
there
knowledge
in
the
most
high
?
And
thus
to
dispute
and
argue
within
themselves
,
Doth
God
indeed
see
and
discern
and
take
notice
of
all
this
?
If
he
doth
,
how
comes
it
about
that
he
permits
them
?
12.
Behold
,
these
are
the
ungodly
and
they
are
the
prosperous
of
the
age
or
world
{untranscribed Hebrew}
who
prosper
in
the
world
;
they
increase
in
riches
.
't
is
most
visible
that
they
which
are
thus
wicked
,
injoy
the
greatest
tranquility
and
prosperity
in
this
life
,
have
all
the
wealth
and
greatness
of
the
world
heaped
upon
them
.
13.
Verily
I
have
cleansed
my
heart
in
vain
,
and
washed
my
hands
in
innocency
.
And
there
(
as
they
are
moved
to
argue
)
what
reward
is
there
for
perfect
purity
of
hearts
and
hands
,
of
thoughts
and
actions
,
for
all
the
strictest
exercises
of
all
virtues
,
if
the
quite
contrary
to
all
this
be
thus
prospered
by
God
.
14.
For
all
the
day
long
have
I
been
plagued
,
and
chastened
every
morning
.
And
they
that
have
faithfully
endeavoured
to
make
good
their
innocence
in
both
,
are
yet
exercised
with
continual
afflictions
?
15.
If
I
say
I
will
speak
thus
,
behold
,
I
g
.
should
or
pre●●ricate
.
offend
against
the
generation
of
thy
children
.
Such
thoughts
as
these
are
apt
to
suggest
themselves
on
this
occasion
;
but
then
piety
soon
gives
a
check
to
them
as
prophane
and
blasphemous
,
the
denying
of
the
divine
providence
,
and
downright
apostacy
from
all
profession
of
piety
.
I
resolved
therefore
more
accurately
to
weigh
this
,
that
was
matter
of
so
much
disquiet
and
trouble
and
temptation
to
me
.
16.
And
ן
When
I
thought
to
know
this
,
which
was
grievous
in
mine
eyes
{untranscribed Hebrew}
it
was
too
painfull
for
me
.
And
as
soon
as
I
made
my
resort
to
thy
sanctuary
,
entring
into
a
sober
consideration
of
Gods
counsels
and
providence
,
I
discerned
what
was
the
ordinary
conclusion
of
these
mens
felicities
:
17.
when
I
go
{untranscribed Hebrew}
Untill
I
went
into
the
Sanctuary
of
God
:
I
shall
understand
{untranscribed Hebrew}
then
understood
I
their
end
.
18.
Surely
thou
didst
set
them
in
slippery
places
,
thou
castedst
them
down
into
h
.
destruction
.
The
same
that
of
those
that
are
exalted
to
the
top
of
an
hill
,
and
when
they
are
there
have
no
firme
footing
,
but
slip
and
fall
,
and
then
by
the
highnesse
of
the
ground
are
more
sorely
kruised
,
even
killed
outright
by
this
their
fall
.
19.
How
are
they
brought
into
desolation
?
as
in
a
moment
they
are
utterly
consumed
with
terrors
.
So
doth
it
befall
wicked
men
,
when
they
are
arrived
to
the
height
of
their
secular
prosperity
,
they
suddenly
fall
into
a
most
terrible
amazing
destruction
.
20.
As
a
dream
when
one
awaketh
,
So
,
O
Lord
,
when
they
awake
.
thou
awakest
thou
shalt
illude
,
mock
,
or
make
to
vanish
.
i
.
despise
their
or
shadow
.
image
.
And
so
their
prosperity
is
no
more
but
like
that
of
a
dream
;
whilst
it
lasts
,
it
is
but
imaginary
,
not
real
,
the
gaining
of
the
honours
,
or
pleasures
,
or
riches
of
the
world
,
which
are
themselves
but
splendid
nothings
,
meer
phasmes
,
and
when
they
are
unlawfully
gotten
or
injoyed
,
are
farre
from
being
any
solid
prosperity
,
and
then
within
a
very
little
while
,
they
are
lost
or
taken
away
from
them
:
lost
by
some
turne
or
change
here
in
time
of
life
,
or
else
seised
on
by
God
,
and
taken
from
them
by
death
;
and
so
this
very
shadow
of
prosperity
vanishes
presently
,
is
of
a
very
inconsiderable
duration
.
21.
Thus
my
heart
was
grieved
,
and
I
was
pricked
in
my
reins
.
22.
So
foolish
was
I
and
ignorant
;
I
was
as
a
beast
before
thee
.
It
was
therefore
a
stupid
and
bestial
ignorance
and
folly
in
me
,
thus
to
be
disquieted
and
troubled
with
the
sight
of
the
prosperous
successes
that
wicked
men
meet
with
,
and
to
have
any
temptation
to
repine
and
murmure
at
my
own
afflictions
,
as
if
those
were
a
marke
of
my
being
neglected
by
thee
.
23.
And
I
{untranscribed Hebrew}
Nevertheless
I
am
continually
with
thee
:
thou
hast
holden
me
by
my
right
hand
.
When
all
this
while
I
have
been
particularly
considered
and
cared
for
,
and
in
a
special
and
eminent
manner
supported
by
thee
.
24.
Thou
shalt
guide
me
with
thy
counsel
,
k
.
and
after
glory
receive
me
.
afterward
receive
me
with
glory
.
And
have
assurance
that
thy
providence
shall
conduct
me
safe
through
all
my
afflictions
,
and
at
length
deliver
me
out
of
them
,
and
bring
me
to
an
honourable
condition
here
,
and
eternal
rest
with
thee
hereafter
.
25.
Whom
have
I
in
heaven
but
thee
?
and
there
is
none
upon
earth
that
I
desire
besides
thee
.
Lord
,
there
is
none
in
heaven
or
earth
except
thee
only
,
no
creature
in
the
world
to
whom
I
have
any
inclination
to
address
my selfe
,
to
seek
their
aid
,
or
to
have
any
dependance
on
them
:
I
have
a
full
security
in
relying
and
waiting
on
thee
.
26.
My
flesh
and
my
heart
faileth
;
but
God
is
the
strength
of
my
heart
,
and
my
portion
for
ever
.
Though
never
so
great
afflictions
befall
me
,
what
perplexities
and
destitutions
soever
Hab
.
3.17
.
yet
thou
,
O
God
,
art
my
sure
defense
,
thou
shalt
never
faile
me
:
and
all
the
prosperities
in
the
world
are
comprized
in
this
,
and
insured
on
me
,
that
thou
art
pleased
to
be
my
God
,
and
continually
to
yeeld
me
all
that
which
others
in
vain
seek
for
from
their
worldly
succours
.
27.
For
lo
they
that
are
farre
from
thee
shall
perish
;
thou
hast
destroyed
all
them
that
goe
a
whoring
from
thee
.
For
nothing
is
more
visible
and
frequently
experimented
,
than
that
they
that
forsake
God
,
and
apply
themselves
to
any
other
hold
,
that
are
guilty
of
this
adulterous
falseness
unto
him
,
using
him
as
those
wives
who
prefer
any
other
before
their
own
husband
,
are
frustrated
and
disappointed
in
their
Atheistical
designes
,
and
signally
punished
,
brought
to
nothing
,
and
destroyed
by
God
;
as
it
is
just
for
the
injured
husband
to
bring
the
adulterous
wife
to
open
punishment
.
28.
But
it
is
good
for
me
to
draw
neer
to
God
;
I
have
put
my
trust
in
the
Lord
God
,
that
I
may
declare
all
thy
works
.
On
the
contrary
,
there
is
no
such
advantageous
and
politick
course
even
in
respect
of
the
injoyments
of
this
life
,
as
that
of
a
close
and
constant
adhaerence
to
God
,
without
ever
falling
off
from
him
to
any
unlawfull
worldly
trusts
or
refuges
.
And
this
shall
be
my
course
,
to
him
I
will
addresse
my selfe
for
the
supply
of
all
my
wants
;
and
beside
the
benefit
of
having
them
richly
supplyed
to
me
,
I
shall
be
ingaged
also
in
that
most
honourable
imployment
of
proclaiming
Gods
gratious
acts
of
wisdome
and
admirable
providence
,
and
exciting
all
men
to
adore
and
blesse
his
holy
name
for
them
.
Annotations
on
Psalm
LXXIII
.
Tit
.
Of
Asaph
]
How
{untranscribed Hebrew}
{untranscribed Hebrew}
should
be
rendred
here
and
in
the
following
Psalms
,
may
be
matter
of
some
question
.
For
as
the
preposition
{untranscribed Hebrew}
is
sometimes
a
note
of
the
genitive
case
,
and
so
an
intimation
of
the
author
of
the
Psalme
,
and
accordingly
Davids
Psalms
are
generally
thus
entitled
,
{untranscribed Hebrew}
,
of
David
;
so
it
is
also
a
note
of
the
dative
case
,
and
then
refers
to
the
Musitian
that
was
to
sing
,
or
order
the
singing
of
it
,
as
when
the
Psalm
is
committed
to
the
Praefect
of
the
Musick
,
the
style
is
{untranscribed Hebrew}
to
the
Praefect
—
But
the
former
notion
is
to
be
imbraced
,
both
because
{untranscribed Hebrew}
is
so
perfectly
proportionable
to
{untranscribed Hebrew}
,
that
as
David
was
known
to
be
author
of
the
Psalms
which
were
so
inscribed
,
so
Asaph
is
in
reason
to
be
believed
the
author
of
these
other
;
and
also
because
in
diverse
of
them
,
Ps.
Lxxv.
Lxxvi
.
Lxxvii
.
as
in
Davids
,
there
is
express
addition
of
{untranscribed Hebrew}
to
the
praefect
,
which
will
not
permit
Asaph
to
be
the
singer
,
but
in
all
reason
the
author
of
them
.
What
Asaph
this
was
,
whether
he
in
Davids
time
1
Chron
.
xvi
.
5.
or
some
other
in
after-times
,
must
be
uncertain
,
and
consequently
whether
those
Psalms
under
his
name
which
refer
to
latter
times
,
as
Psalm
Lxxiv
.
Lxxvi
.
Lxxvii
.
but
especially
Psalm
Lxxix
.
(
which
by
the
vastation
of
Jerusalem
seems
to
refer
to
the
time
of
Nebuchadonosor
)
be
to
be
looked
on
as
Historical
,
or
Prophetical
onely
.
The
Chaldee
there
say
of
the
Lxxix
.
Psalm
,
that
it
was
on
the
destruction
of
the
house
of
the
Sanctuary
,
and
that
{untranscribed Hebrew}
he
spake
by
the
spirit
of
Prophecy
.
Yet
it
may
have
been
Historicall
,
and
so
it
is
most
probable
by
the
style
,
and
then
it
must
have
been
composed
by
some
of
that
name
of
after-times
;
and
if
so
,
then
there
is
no
reason
to
doubt
,
but
the
rest
which
bear
Asaphs
name
were
so
also
.
V.
4
Bands
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifies
will
be
hard
to
define
,
it
being
uncertain
from
what
root
it
comes
,
and
there
being
but
one
place
more
of
Scripture
wherein
't
is
used
,
Isa
.
Lviii
.
6.
There
't
is
by
all
the
antient
interpreters
rendred
knots
,
or
bonds
,
and
so
't
is
generally
expounded
by
Grammarians
:
't
is
,
saith
David
de
Pomis
,
{untranscribed Hebrew}
tantamount
to
the
word
which
,
from
{untranscribed Hebrew}
to
binde
,
signifies
bonds
;
and
to
the
same
effect
saith
Kimchi
in
his
Roots
.
But
this
doth
not
secure
us
of
the
importance
of
the
word
in
this
place
,
there
being
many
possible
rendrings
of
it
,
to
each
of
which
this
of
bands
will
be
appliable
.
For
1.
the
word
bands
in
Hebrew
stile
oft
signifies
child-bed
pangs
,
so
the
word
{untranscribed Hebrew}
(
which
seems
to
be
the
same
with
{untranscribed Hebrew}
)
is
indifferently
used
for
bands
or
pangs
,
and
so
is
rendred
{untranscribed Hebrew}
pangs
Act.
ii
.
22.
(
see
note
c
.
on
that
chapter
)
and
this
because
the
child-bed-pangs
are
caused
by
the
breaking
of
those
ligatures
which
joyne
the
infant
to
the
wombe
,
which
consisting
of
a
texture
of
nerves
and
membranes
,
parts
of
a
most
accurate
sense
,
cannot
be
severed
without
causing
intolerable
pains
.
Hence
therefore
the
notion
of
bands
may
here
fitly
be
ingredient
in
the
expression
of
pains
or
agonies
,
especially
when
all
pain
,
of
what
kinde
soever
,
is
some
degree
of
solutio
continui
,
a
rupture
,
at
least
straining
of
those
fibers
of
which
the
sensible
parts
of
our
bodies
are
composed
:
and
accordingly
pain
is
either
more
or
less
,
in
proportion
to
this
breach
of
union
;
the
torments
of
abortions
greater
then
those
of
regular
births
,
and
those
of
an
untimely
violent
death
exceed
the
pains
of
a
natural
,
where
age
is
the
only
sickness
,
where
there
are
no
bands
to
be
forced
asunder
,
but
the
ripe
fruit
drops
willingly
from
the
tree
,
men
come
to
their
grave
in
a
full
age
,
like
as
a
shock
of
corne
comes
in
in
his
season
,
in
Jobs
language
,
ch
.
v.
26.
whereby
he
concludes
his
description
of
a
prosperous
life
.
Upon
these
grounds
this
seems
to
be
the
most
probable
signification
of
the
phrase
{untranscribed Hebrew}
there
are
no
pangs
,
because
no
ligaments
,
in
their
death
;
their
death
is
not
caused
by
those
violent
and
painfull
assaults
,
as
other
mens
frequently
are
;
{untranscribed Hebrew}
they
dye
with
ease
,
as
Kimchi
speaks
;
and
to
the
same
purpose
Abu
Walid
,
who
renders
{untranscribed Hebrew}
difficulties
,
hardships
,
molestations
.
To
this
notion
the
Syriack
seem
to
have
particular
respect
,
rendring
it
{untranscribed Hebrew}
,
which
the
Latine
interpreter
translates
terminus
,
(
as
from
{untranscribed Hebrew}
omnino
prorsus
,
from
whence
,
saith
Ferrarius
,
is
{untranscribed Hebrew}
finis
,
terminus
:
)
but
then
likewise
{untranscribed Hebrew}
signifies
chordae
,
and
fides
,
strings
,
to
which
most
probably
that
translater
had
an
eye
;
and
withall
it
signifies
apostemata
,
sappurationes
,
apostems
,
or
boils
,
according
to
the
Oriental
way
of
expressing
all
pain
and
torment
by
bands
and
ligatures
.
Secondly
therefore
;
and
in
good
agreement
with
this
first
notion
,
by
bands
we
may
understand
any
kinde
of
disease
or
pain
,
or
pressure
or
heavy
burthen
,
which
is
wont
to
be
bound
on
them
on
whom
't
is
laid
:
so
Mat
.
xxiii
.
4.
{untranscribed Hebrew}
,
they
binde
heavy
burthens
and
hard
to
be
borne
;
where
the
heavy
and
most
unsupportable
burthens
are
laid
on
them
by
way
of
{untranscribed Hebrew}
bands
;
to
which
the
Prophet
referrs
,
when
he
mentions
the
yoke
of
his
burthen
Isa
.
ix
.
4.
a
burthen
tyed
on
,
as
a
yoke
is
wont
to
be
.
And
thus
diseases
are
exprest
in
Scripture-style
.
—
See
the
story
of
the
woman
which
had
a
spirit
of
infirmity
,
a
sore
disease
inflicted
on
her
by
an
evil
spirit
,
eighteen
years
,
Luk
.
xiii
.
11.
to
her
Jesus
saith
v.
12.
{untranscribed Hebrew}
thou
art
loosed
from
thine
infirmity
,
(
and
loosing
,
we
know
is
proper
to
bands
;
)
and
v.
15.
he
compares
her
cure
to
the
{untranscribed Hebrew}
,
loosing
or
untying
an
oxe
,
and
v.
16.
in
expresse
termes
,
this
daughter
of
Abraham
,
{untranscribed Hebrew}
,
whom
Satan
hath
bound
,
loe
these
eighteen
years
,
(
where
her
spirit
of
infirmity
v.
11.
is
in
other
words
exprest
by
Satans
binding
her
:
)
and
again
in
the
end
of
that
verse
,
{untranscribed Hebrew}
,
ought
she
not
to
be
loosed
from
this
band
,
i
.
e
.
cured
from
this
sickness
?
In
that
story
,
this
violent
disease
,
with
which
she
was
so
affected
,
that
she
was
{untranscribed Hebrew}
bowed
together
,
is
styled
{untranscribed Hebrew}
a
band
,
and
consequently
{untranscribed Hebrew}
bands
here
may
by
analogy
fitly
signify
violent
diseases
;
which
Aquila
owns
in
his
translation
,
{untranscribed Hebrew}
,
there
are
no
diseases
,
or
hard
sufferings
.
To
either
of
these
acceptions
of
the
worde
for
child-bed-pangs
,
or
whatsoever
other
pains
or
pressures
,
the
use
of
it
Isa
.
Lviii
.
6.
will
well
accord
,
where
to
loose
the
bands
of
wickedness
signifies
the
rescuing
the
oppressed
from
their
injurious
pressures
,
that
afflict
them
as
sore
as
pangs
or
pains
doe
those
that
are
under
them
;
but
most
commodiously
it
will
be
interpreted
of
burthens
or
weights
which
are
unjustly
bound
upon
them
,
and
press
them
sore
.
The
Chaldee
there
have
a
paraphrase
,
which
will
give
us
a
third
acception
of
the
word
,
for
a
bond
or
obligation
,
in
judicature
,
which
binds
one
to
undergoe
the
award
of
it
,
a
decree
or
sentence
as
it
were
;
for
so
they
render
{untranscribed Hebrew}
bands
of
wickedness
,
by
{untranscribed Hebrew}
bonds
of
writings
of
false
judgments
.
And
thus
among
us
,
men
are
said
to
be
bound
over
to
judgment
,
when
they
are
before
a
tribunal
to
answer
any
thing
laid
to
their
charge
;
and
so
again
to
be
bound
over
to
punishment
,
when
judgement
is
past
upon
them
.
And
in
this
sense
,
there
are
no
bands
{untranscribed Hebrew}
to
their
deaths
,
will
be
,
there
are
no
writts
signed
for
their
execution
.
And
to
this
well
agrees
the
Paraphrase
of
the
Chaldee
in
this
Psalm
,
they
are
not
frighted
nor
troubled
,
{untranscribed Hebrew}
for
,
or
because
of
the
day
of
their
deaths
,
as
they
that
are
sentenced
or
bound
over
to
death
(
be
it
by
form
of
law
in
judicatures
,
or
be
it
by
disease
,
or
any
thing
else
,
as
2
Cor
.
i
.
9.
{untranscribed Hebrew}
,
having
the
sentence
of
death
,
signifies
being
in
imminent
danger
of
it
)
are
supposed
to
be
.
And
the
phrase
being
here
poetically
used
,
may
reasonably
be
extended
to
all
other
ways
of
death
,
disease
,
slaughter
in
the
field
,
as
well
as
that
by
judicature
,
and
any
kinde
of
danger
to
the
life
be
thus
exprest
by
bands
or
obligations
to
their
death
;
as
among
us
apprehending
,
or
taking
,
or
seizing
on
,
being
phrases
primarily
used
in
judicature
for
the
officers
apprehending
of
malefactors
,
are
vulgarly
used
of
diseases
and
death
it self
.
A
fourth
interpretation
of
the
word
the
Lxxii
.
on
that
place
of
Isaiah
do
suggest
,
rendring
it
{untranscribed Hebrew}
.
That
word
{untranscribed Hebrew}
,
we
know
,
signifies
a
conspiration
,
or
conjunction
of
many
,
and
with
{untranscribed Hebrew}
iniquity
,
is
used
of
Simon
Magus
,
when
he
would
have
bought
the
gifts
of
the
spirit
of
God
,
out
of
a
Satanical
design
,
the
more
advantageously
to
oppose
and
set
up
against
Christ
;
see
note
on
Acts
viii
.
e
.
This
is
the
frequent
importance
of
{untranscribed Hebrew}
ligae
,
colligationes
,
conspirationes
(
to
which
David
de
Pomis
told
us
the
{untranscribed Hebrew}
here
is
equivalent
)
and
that
the
sense
may
possibly
bear
also
;
there
are
no
conspiracies
for
their
deaths
,
wicked
men
being
of
all
others
the
safest
in
this
respect
,
good
men
being
hated
and
conspired
against
by
evil
men
,
but
good
men
conspire
not
against
evil
.
Of
these
foure
possible
senses
,
the
first
and
second
together
seems
most
probable
,
that
the
wicked
men
have
no
pangs
,
or
assaults
of
pains
and
torments
{untranscribed Hebrew}
bringing
them
to
their
deaths
.
Castellio
renders
it
in
Latine
stile
,
non
sunt
necessitates
quae
eos
enecent
,
there
are
no
necessities
to
cut
them
off
,
(
no
fatal
destinies
to
bring
them
to
their
end
,
such
were
diseases
,
and
the
rest
which
the
Poets
feign'd
to
come
out
of
Pandora's
box
.
)
Our
vulgar
hath
not
mistaken
the
sense
,
when
they
read
,
they
are
in
no
peril
of
death
.
To
this
accords
what
here
follows
,
{untranscribed Hebrew}
{untranscribed Hebrew}
in
our
rendring
of
it
,
their
strength
is
firm
,
or
fatt
,
(
as
Eglon
Jude
iii
.
17.
is
said
to
be
{untranscribed Hebrew}
a
very
fat
man
)
noting
an
athletick
health
and
habit
of
body
,
that
is
the
firmest
and
most
robustious
,
farthest
removed
from
{untranscribed Hebrew}
consumptive
,
or
emaciating
sicknesses
,
and
so
from
all
danger
of
death
.
The
Lxxii
.
render
the
verse
{untranscribed Hebrew}
,
there
is
no
rest
(
so
the
Arabick
understands
it
,
and
so
saith
Hesychius
,
{untranscribed Hebrew}
,
it
signifies
rest
;
and
so
{untranscribed Hebrew}
in
Lucian
,
is
to
ly
upon
the
back
and
look
up
,
the
posture
of
rest
)
in
their
death
,
and
firmament
in
their
scourge
:
and
the
Latine
,
non
est
respectus
morti
eorum
,
&
firmamentum
in
plagâ
eorum
,
there
is
no
respect
to
their
death
,
and
firmament
in
their
plague
.
't
is
not
easie
to
divine
what
they
meant
by
these
expressions
;
unless
perhaps
reading
{untranscribed Hebrew}
in
the
notion
of
renitence
,
refusing
,
denying
,
(
{untranscribed Hebrew}
,
saith
Hesychius
,
it
signifies
to
deny
,
refuse
,
not
to
consent
)
the
meaning
may
be
,
that
they
have
no
aversion
to
,
or
at
their
death
,
(
they
die
in
a
good
old
age
,
without
any
violent
disease
to
bring
them
to
it
;
)
nor
is
there
any
firmness
in
their
scourge
,
the
diseases
or
afflictions
that
befall
them
are
quickly
over
again
,
continue
not
long
upon
them
.
But
the
Latine
will
not
be
brought
to
this
sense
.
It
may
be
non
est
respectus
morti
eorum
may
signifie
,
they
do
not
think
of
dying
,
and
then
that
will
not
be
far
from
the
sense
,
though
with
the
words
it
have
no
affinity
.
Our
former
English
,
which
most
frequently
follows
them
,
hath
here
happily
departed
from
them
,
and
rendred
it
fully
to
the
sense
,
they
are
in
no
peril
of
death
,
but
are
lusty
and
strong
.
But
still
it
must
be
acknowledged
there
is
great
difficulty
in
{untranscribed Hebrew}
,
whether
מ
be
radical
or
no
.
It
it
be
not
,
and
if
{untranscribed Hebrew}
in
Hebrew
may
be
thought
to
have
the
like
notion
to
what
it
hath
in
Arabick
,
to
signifie
first
;
then
very
agreeably
to
what
went
before
,
it
would
thus
be
rendred
,
{untranscribed Hebrew}
and
the
former
part
of
their
life
is
healthy
,
free
from
diseases
,
or
maladies
,
according
to
the
usual
notion
of
{untranscribed Hebrew}
in
Arabick
.
Or
if
it
be
radical
,
and
have
any
affinity
with
the
Arabick
{untranscribed Hebrew}
pain
or
grief
,
then
it
would
be
(
in
consort
with
the
former
still
)
but
it
,
i
.
e
.
their
death
,
is
free
from
pain
.
But
these
conjectures
are
without
authority
.
Abu-Walid
then
makes
מ
radical
,
and
takes
it
to
signifie
porticus
,
the
porch
,
or
,
as
some
times
it
doth
,
the
whole
temple
;
and
then
understanding
ב
the
note
of
comparison
;
he
renders
it
,
they
are
firm
and
sound
as
the
porch
,
or
temple
,
i
.
e
.
as
such
a
strong
building
;
as
Psal
.
cxiiv
.
he
prayes
that
their
daughters
may
be
as
corner-stones
polished
after
the
similitude
of
a
palace
.
This
interpretation
is
mentioned
as
by
Aben-Ezra
,
so
by
Kimchi
in
his
Commentary
,
and
also
in
his
Roots
,
in
the
name
of
R.
Jonah
,
i
.
e
.
Abu-Walid
,
without
any
censure
:
though
he
bring
also
the
other
interpretation
,
making
מ
an
affix
,
and
{untranscribed Hebrew}
to
signifie
strength
;
as
also
Aben-Ezra
doth
.
The
Jewish
Arab
interpreter
making
{untranscribed Hebrew}
an
affix
,
takes
the
other
for
{untranscribed Hebrew}
perhaps
,
thus
rendring
the
verse
,
there
are
no
bonds
of
or
from
their
destruction
,
nor
danger
,
but
they
say
perhaps
they
shall
recover
,
or
be
in
health
,
as
if
it
were
literally
healthful
is
their
perhaps
,
or
that
which
they
perswade
themselves
of
,
not
thinking
themselves
in
danger
of
death
.
Aben-Ezra
also
hath
another
rendring
,
taking
{untranscribed Hebrew}
for
a
palace
,
and
understanding
ב
,
they
,
or
every
of
them
is
in
health
in
his
palace
.
In
this
variety
it
may
be
best
to
adhere
to
that
of
our
English
,
reading
מ
as
an
affix
,
and
{untranscribed Hebrew}
,
as
{untranscribed Hebrew}
,
or
{untranscribed Hebrew}
,
for
strength
of
body
.
V.
5.
Men
]
In
this
verse
the
critical
difference
between
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
seems
to
be
respected
:
The
former
from
{untranscribed Hebrew}
doluit
,
aeger
fuit
,
signifies
a
painful
,
sickly
,
calamitous
estate
,
and
accordingly
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
labour
(
from
{untranscribed Hebrew}
doluit
,
male
habuit
)
denotes
sickness
or
pains
or
other
such
kinds
of
miserie
,
which
bring
anguish
and
faintings
with
them
;
which
the
Lxxii
.
fitly
express
by
{untranscribed Hebrew}
lassitudes
,
used
also
for
diseases
,
or
sickness
.
But
{untranscribed Hebrew}
{untranscribed Hebrew}
is
a
more
general
word
for
any
sort
of
man
,
any
son
of
Adam
,
any
mortal
,
which
by
bearing
sinful
flesh
,
is
subject
to
afflictions
of
all
sorts
,
noted
here
by
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
strike
,
or
scourge
,
which
the
Lxxii
.
fitly
express
by
{untranscribed Hebrew}
,
and
the
Latine
by
flagel●art
.
And
so
,
as
the
former
phrase
denotes
the
sorrow
or
pain
or
sickness
of
the
diseased
,
or
weak
,
so
this
latter
,
to
be
stricken
,
or
scourged
,
{untranscribed Hebrew}
{untranscribed Hebrew}
with
man
]
signifies
all
other
kinde
of
afflictions
,
which
befall
men
in
this
world
,
parallel
to
{untranscribed Hebrew}
1
Cor
.
x
.
13.
humane
temptation
,
or
such
as
frequently
befalls
men
in
this
world
.
V.
6.
Compasseth
]
From
{untranscribed Hebrew}
a
gold
chain
,
or
neck-lace
,
or
chain
of
the
neck
,
Cant
.
iv
.
9.
is
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
and
must
signify
puting
on
this
chain
upon
them
by
way
of
ornament
.
The
Chaldee
renders
it
by
{untranscribed Hebrew}
crowneth
them
,
or
incompasseth
their
neck
,
as
a
crown
is
wont
to
doe
the
head
.
This
{untranscribed Hebrew}
pride
or
elation
of
minde
is
here
said
to
doe
(
the
consequent
of
their
uninterrupted
prosperity
,
as
Aristotle
saith
of
wealth
,
{untranscribed Hebrew}
,
it
makes
men
proud
and
insolent
)
setting
them
out
in
the
greatest
lustre
,
and
the
most
costly
ornaments
.
And
then
it
follows
{untranscribed Hebrew}
violence
or
unjust
oppression
{untranscribed Hebrew}
{untranscribed Hebrew}
putteth
,
or
shall
put
,
or
binde
,
or
fasten
on
(
from
{untranscribed Hebrew}
to
put
on
raiment
)
the
ornament
upon
them
.
So
the
Chaldee
understood
it
,
and
render
it
by
way
of
paraphrase
{untranscribed Hebrew}
—
the
crown
which
they
put
on
their
head
is
from
their
rapine
:
which
also
the
Lxxii
.
their
rendring
will
bear
,
{untranscribed Hebrew}
,
they
were
cloathed
with
their
injustice
and
impiety
.
V.
8.
Corrupt
]
{untranscribed Hebrew}
from
{untranscribed Hebrew}
is
not
elsewhere
to
be
met
with
in
these
books
.
{untranscribed Hebrew}
{untranscribed Hebrew}
we
have
Lev
.
xxvi
.
39.
which
is
duly
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
shall
be
consumed
;
but
that
is
from
{untranscribed Hebrew}
to
dissolve
or
melt
.
The
notion
of
{untranscribed Hebrew}
or
{untranscribed Hebrew}
may
best
be
fetcht
from
the
use
of
{untranscribed Hebrew}
in
Chaldee
and
Syriack
.
So
Luk
.
xvi
.
14.
{untranscribed Hebrew}
must
signifie
deriding
,
being
there
set
to
expresse
{untranscribed Hebrew}
.
So
Psal
.
i
.
1.
for
{untranscribed Hebrew}
scorners
,
the
Chaldee
reads
{untranscribed Hebrew}
,
which
the
learned
Schindler
corrects
into
{untranscribed Hebrew}
deriders
.
So
Psal
.
cxix
.
51.
in
the
same
manner
the
Hebrew
hath
{untranscribed Hebrew}
,
but
the
Targum
{untranscribed Hebrew}
,
or
rather
{untranscribed Hebrew}
,
have
had
me
in
derision
;
which
being
there
spoken
of
the
proud
,
may
well
give
us
the
notion
of
it
here
,
where
it
is
set
in
the
character
of
the
prosperous
wicked
man
,
whose
prosperity
makes
him
proud
,
v.
6.
and
his
pride
scornfull
and
contumelious
.
And
thus
hath
S.
Hierome
rendred
it
,
irriserunt
they
have
derided
or
scoffed
.
Abu
Walid
thus
renders
the
verse
,
They
prate
foolishly
in
their
speech
,
and
the
violence
of
their
insultations
,
or
insolencies
.
And
thus
it
hath
affinity
with
the
Arabick
{untranscribed Hebrew}
,
which
hath
the
notion
of
foolish
rudeness
,
such
as
is
oft
in
the
words
of
insolent
rich
men
,
which
think
they
may
speak
what
they
will
.
The
Arabick
Jewish
interpreter
reads
,
They
multiply
words
,
and
speak
oppression
wickedly
,
and
as
if
they
spake
from
aloft
.
To
this
agrees
what
follows
,
{untranscribed Hebrew}
and
they
speak
maliciously
:
{untranscribed Hebrew}
,
say
the
Lxxii
.
they
speak
in
mischief
or
mischievously
;
the
Latine
,
loquuti
sunt
nequitiam
,
they
speak
mischief
;
and
so
the
Syriack
:
but
the
Chaldee
more
fully
,
{untranscribed Hebrew}
and
they
speak
that
they
may
hurt
.
All
of
them
leaving
{untranscribed Hebrew}
,
that
follows
,
to
be
joyned
with
the
end
of
the
verse
,
thus
,
{untranscribed Hebrew}
from
on
high
they
speak
oppression
,
by
from
on
high
meaning
,
say
the
Chaldee
,
{untranscribed Hebrew}
the
height
of
their
heart
,
and
by
speaking
oppression
,
the
open
professing
of
it
,
as
the
same
phrase
is
used
Isa
.
Lix
.
13.
V.
10.
Waters
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
waters
,
as
S.
Jerome
reads
{untranscribed Hebrew}
who
?
so
the
Lxxii
.
appear
to
have
read
{untranscribed Hebrew}
dayes
;
and
for
{untranscribed Hebrew}
shall
be
wrung
out
,
from
{untranscribed Hebrew}
expressit
,
{untranscribed Hebrew}
shall
be
found
,
from
{untranscribed Hebrew}
invenit
.
See
Schindler
Pentaglot
.
p.
1029.
B.
Accordingly
they
interpret
it
{untranscribed Hebrew}
(
so
they
render
{untranscribed Hebrew}
)
{untranscribed Hebrew}
,
full
dayes
shall
be
found
among
them
.
This
reading
the
Syriack
(
as
well
as
the
Latine
&c.
)
seem
to
follow
,
but
convert
it
to
a
very
distant
sense
,
{untranscribed Hebrew}
,
and
they
(
i
.
e
.
the
people
of
God
,
precedent
)
shall
finde
to
themselves
abundantly
.
The
most
probable
way
of
interpreting
the
verse
will
be
(
with
Castellio
)
by
setting
it
as
a
consequent
,
inferred
(
as
the
{untranscribed Hebrew}
therefore
imports
)
from
the
former
verse
.
Before
the
wicked
{untranscribed Hebrew}
v.
3.
were
spoken
of
,
and
so
the
subject
of
the
speech
continued
in
the
plural
,
and
so
it
follows
again
v.
11.
but
here
{untranscribed Hebrew}
{untranscribed Hebrew}
his
people
,
that
must
be
the
people
of
God
,
my
people
say
the
Lxxii
.
{untranscribed Hebrew}
Gods
people
,
say
the
Chaldee
,
(
as
Ps.
cxxv
.
3.
the
Lord
is
round
about
his
people
)
so
Abu
Walid
his
,
i
.
e
.
Gods
people
,
contrary
to
the
wicked
.
Of
this
people
of
God
it
is
said
in
the
beginning
of
the
verse
,
that
because
of
the
prosperity
of
wicked
men
,
{untranscribed Hebrew}
{untranscribed Hebrew}
they
shall
turne
hither
:
so
the
Lxxii
.
{untranscribed Hebrew}
,
my
people
shall
turne
hither
;
and
so
the
Syriack
and
Latine
,
&c.
What
that
means
,
must
be
taken
from
one
of
the
many
special
acceptions
of
{untranscribed Hebrew}
to
turne
,
for
considering
,
or
thinking
on
any
thing
;
so
Kimchi
,
his
people
returne
to
this
consideration
again
and
again
.
So
Isa
.
xLiv
.
19.
{untranscribed Hebrew}
,
the
Lxxii
.
render
it
,
{untranscribed Hebrew}
,
he
considered
not
in
his
minde
;
and
so
here
,
to
turne
hither
,
is
to
turne
the
minde
hither
,
and
so
consider
,
or
to
turne
the
eyes
,
and
so
look
,
(
so
Malac
.
iii
.
18.
{untranscribed Hebrew}
and
ye
shall
turne
,
and
see
,
or
discern
.
)
And
then
follows
,
in
reference
peculiarly
to
the
eyes
,
{untranscribed Hebrew}
,
and
full
,
or
plentifull
waters
(
or
waters
able
to
fill
a
vessel
)
shall
be
wrung
out
from
them
,
thus
Abu
Walid
,
and
thus
the
Chaldee
renders
this
part
expresly
,
{untranscribed Hebrew}
and
many
tears
shall
flow
from
them
;
though
in
the
former
part
they
vary
much
,
{untranscribed Hebrew}
they
are
turned
against
the
people
of
the
Lord
to
strike
them
,
&c.
and
many
tears
shall
flow
from
them
.
The
Jewish
Arab
hath
a
rendering
by
himself
.
Therefore
some
of
his
people
turne
to
their
way
,
i
.
e
.
to
their
opinion
,
there
is
drank
of
by
them
of
the
water
of
boldness
,
or
rebellion
against
him
;
i
.
e
.
Upon
this
divers
of
Gods
people
grow
bold
or
insolent
against
him
.
And
Abu
Walid
hath
a
peculiar
way
of
rendering
{untranscribed Hebrew}
,
as
if
it
were
{untranscribed Hebrew}
{untranscribed Hebrew}
the
infinitive
,
with
breaking
of
spirit
,
for
broken
in
spirit
,
discomfited
in
soule
,
as
concerning
the
wayes
of
godliness
,
wavering
,
and
saying
,
how
doth
God
know
,
&c.
Behold
,
&c.
and
then
there
flow
from
them
abundant
waters
,
(
viz.
of
tears
)
connects
very
well
with
it
.
This
interpretation
Kimchi
in
his
Roots
recites
without
censure
,
though
he
seem
to
preferre
this
other
,
His
people
returne
hither
,
i
.
e
.
to
this
consideration
,
why
the
wicked
should
so
prosper
,
&c.
and
why
the
waters
of
a
full
cup
of
prosperity
should
be
wrung
out
to
them
,
i
.
e
.
they
should
have
their
fill
of
all
good
things
in
this
world
.
V.
15.
Offend
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
perfidiousness
,
breaking
of
Covenant
,
of
faith
,
and
is
acordingly
here
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
in
the
same
notion
that
{untranscribed Hebrew}
Rom
.
i
.
31.
signifies
Covenant-Breakers
.
And
thus
it
will
best
accord
here
,
being
applied
to
{untranscribed Hebrew}
{untranscribed Hebrew}
the
generation
of
Gods
children
.
What
that
phrase
signifies
,
appears
by
the
parallel
phrases
,
the
generation
of
the
righteous
,
Ps.
xiv
.
5.
the
generation
of
them
that
seek
thee
,
Ps.
xxiv
.
16.
The
word
{untranscribed Hebrew}
generation
oft
signifies
a
sett
,
and
sort
of
men
,
see
Prov.
xxx
.
11
,
12
,
13
,
14.
Ps.
Lxxviii
.
8.
and
so
the
generation
of
Gods
children
,
signifies
all
the
whole
sett
and
sort
of
pious
men
,
those
who
have
undertaken
the
service
of
God
,
entred
into
covenant
with
him
,
part
of
which
covenant
and
profession
it
is
,
to
believe
in
Gods
Providence
,
which
therefore
to
deny
,
or
question
,
or
doubt
of
,
is
to
break
the
covenant
,
to
prevaricate
,
to
deal
perfidiously
,
to
apostatize
and
do
quite
contrary
to
their
profession
.
And
this
seems
to
be
the
fullest
importance
of
the
phrase
here
,
to
fall
off
,
apostatize
from
all
professors
of
piety
,
to
be
in
the
Talmudical
dialect
,
{untranscribed Hebrew}
Epicurus
,
or
Epicurean
,
so
they
call
all
who
deny
,
or
blaspheme
Gods
providence
,
(
see
Maimoni
in
his
tract
of
Idolatry
.
)
This
is
not
charged
upon
him
that
only
had
those
apprehensions
suggested
to
him
,
was
under
the
temptation
,
his
feet
were
but
almost
gone
,
his
treadings
were
but
well
nigh
slipt
,
v.
2.
But
if
I
say
,
I
will
speak
thus
,
utter
it
with
the
mouth
,
it
is
resolved
by
the
Jews
themselves
to
be
Apostacy
,
and
it
will
not
avail
the
speaker
to
recall
or
renounce
them
,
saith
Maimoni
in
that
tract
of
Idolatry
.
V.
18.
Destructions
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
into
destructions
,
from
{untranscribed Hebrew}
vastavit
,
or
,
as
Abu
Walid
and
Kimchi
will
have
it
,
{untranscribed Hebrew}
,
which
signifies
the
same
,
the
LXXII
.
read
{untranscribed Hebrew}
in
being
exalted
,
as
from
{untranscribed Hebrew}
with
ש
,
to
elevate
,
from
the
affinity
of
the
words
,
as
their
manner
oft
is
,
expressing
the
Psalmists
meaning
,
the
elevation
being
that
which
ascertains
their
destruction
,
when
they
chance
to
fall
from
it
.
V.
20.
Image
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
an
image
,
or
a
shadow
,
the
image
of
a
body
,
and
so
seems
to
be
taken
here
,
for
that
which
hath
a
fantastical
only
,
in
opposition
to
a
real
substantial
being
.
So
Ps.
xxxix
.
6.
In
an
image
man
walketh
,
his
life
is
but
an
image
of
life
.
And
then
thus
lies
the
comparison
in
this
verse
,
betwixt
the
prosperity
that
wicked
men
enjoy
,
and
that
which
is
fansied
(
and
by
fansie
only
injoyed
)
in
a
sleep
or
dream
.
That
which
one
dreams
of
,
is
not
really
enjoyed
by
him
,
and
whensoever
he
awakes
,
the
very
appearance
,
or
fantastical
being
,
which
was
all
it
had
,
perisheth
;
and
just
so
the
prosperity
which
wicked
men
for
a
time
enjoy
,
is
at
that
very
time
but
an
image
or
shadow
of
prosperity
,
and
that
such
as
within
a
while
ceaseth
to
be
so
much
as
a
shadow
,
it
absolutely
vanisheth
and
comes
to
nothing
:
God
doth
as
it
were
awake
them
out
of
this
their
dream
,
remove
them
out
of
this
imaginary
prosperity
;
or
they
of
themselves
awak●
,
their
prosperity
leaves
them
,
or
else
they
leave
their
prosperity
.
And
then
{untranscribed Hebrew}
,
{untranscribed Hebrew}
in
,
or
by
this
awaking
(
so
it
signifies
,
from
{untranscribed Hebrew}
evigilare
,
and
not
as
the
Lxxii
.
read
,
{untranscribed Hebrew}
,
in
thy
city
,
as
if
it
were
from
{untranscribed Hebrew}
city
)
or
,
when
they
thus
awake
,
thou
,
O
God
,
shalt
illude
,
or
mock
,
or
make
to
vanish
,
or
bring
to
nothing
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
from
{untranscribed Hebrew}
illusit
,
the
Lxxii
.
aptly
render
it
{untranscribed Hebrew}
,
shalt
bring
to
nothing
)
{untranscribed Hebrew}
their
image
or
shadow
(
{untranscribed Hebrew}
,
say
the
Lxxii
.
and
so
the
Chaldee
and
Syriack
&c.
)
that
imaginary
prosperity
which
for
a
time
they
had
.
The
Chaldee
in
their
paraphrase
referre
it
to
the
day
of
judgment
,
when
wicked
men
shall
rise
out
of
their
graves
,
and
God
proceed
in
wrath
against
them
,
(
{untranscribed Hebrew}
,
in
fury
shalt
thou
scorne
or
despise
them
)
according
to
that
expression
of
Dan
.
xii
.
2.
Many
of
them
that
sleep
in
the
dust
of
the
earth
shall
awake
;
some
to
shame
and
everlasting
contempt
.
But
it
may
also
fitly
be
referred
to
their
imaginary
prosperity
here
v.
18.
V.
24.
With
glory
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
may
best
be
rendred
,
and
after
glory
.
So
the
Chaldee
understood
it
,
{untranscribed Hebrew}
&c.
and
after
that
the
glory
shall
have
been
completed
,
which
thou
hast
said
thou
wilt
bring
upon
me
;
it
then
follows
,
{untranscribed Hebrew}
{untranscribed Hebrew}
receive
,
or
thou
shalt
receive
me
,
the
Lxxii
.
reads
{untranscribed Hebrew}
,
I
suppose
it
should
be
{untranscribed Hebrew}
,
reeeive
me
to
thy selfe
.
Thus
{untranscribed Hebrew}
to
take
or
receive
signifies
,
Gen.
v.
24.
where
of
Enoch
't
is
said
,
God
took
him
,
which
Eccl.
xLiv
.
16.
and
Heb
.
xi
.
5.
is
exprest
to
be
his
translation
.
To
this
rendring
the
Jewish
Arab
accords
.
And
after
this
honour
thou
shalt
(
meet
me
,
so
his
word
{untranscribed Hebrew}
usually
signifies
,
but
here
more
probably
)
receive
me
to
thee
,
or
perhaps
raise
me
up
;
for
the
day
of
Resurrection
is
in
Arabick
called
{untranscribed Hebrew}
the
day
of
meeting
God
.
The
Seventy
Fourth
Psalm
.
MAschil
of
Asaph
.
The
Seventy
Fourth
Psalm
composed
by
Asaph
(
see
note
on
Ps.
73.
a.
)
and
set
to
the
tune
known
by
the
name
of
Maschil
or
intelligent
(
see
note
on
Psal
.
xxxii
.
a.
)
is
a
prayer
for
deliverance
and
safeguard
of
Gods
Church
and
people
from
their
enemies
,
and
seems
to
have
been
endited
under
the
captivity
,
and
describes
the
sacking
of
Jerusalem
by
Nebuchadonosor
,
and
their
state
of
sadness
under
the
deportation
.
1.
O
God
,
why
hast
thou
cast
us
off
for
ever
?
shall
thy
-
{untranscribed Hebrew}
Why
doth
thy
anger
smoak
against
the
sheep
of
thy
pasture
?
O
God
,
return
to
us
in
mercy
,
we
beseech
thee
,
and
let
us
not
allwayes
lye
under
thy
displeasure
,
and
the
sharp
expressions
of
it
,
who
are
thine
own
chosen
peculiar
people
.
2.
Remember
thy
congregation
which
thou
hast
purchased
of
old
,
a.
the
nation
or
Kingdome
.
rod
of
thine
inheritance
which
thou
hast
redeemed
,
this
mount
Sion
wherein
thou
hast
dwelt
.
We
are
thy
Church
which
long
agoe
thou
wert
pleased
to
gather
,
and
account
of
as
thine
own
,
as
a
man
doth
the
possession
which
he
hath
purchased
with
his
price
;
we
are
a
nation
which
thou
once
broughtest
out
of
Aegypt
with
a
mighty
hand
,
many
signes
and
wonders
being
shewed
for
the
rescuing
us
one
of
the
Aegyptian
slavery
;
and
since
that
time
all
the
successions
of
us
have
been
thine
:
among
us
hath
the
Arke
of
the
Covenant
resided
,
and
therein
the
continued
exhibition
of
thy
presence
,
in
Mount
Sion
,
the
place
consecrated
to
thy
solemn
service
.
O
doe
not
thou
forget
and
renounce
all
these
thy
gratious
relations
toward
us
.
3.
Lift
up
thy
feet
or
because
of
the
utter
destructions
,
all
evil
hath
the
enemy
done
in
,
or
on
—
unto
the
b
.
perpetual
desolations
,
even
all
that
the
enemy
hath
done
wickedly
in
thy
Sanctuary
.
The
enemies
both
of
thee
and
us
,
the
Chaldeans
have
sacked
thy
Temple
,
and
used
it
reproachfully
,
being
(
for
our
sins
,
most
justly
)
permitted
by
thee
to
worke
desolations
among
us
,
and
even
to
invade
and
destroy
thy
holy
place
consecrated
to
thy
peculiar
presence
and
service
.
But
those
that
are
thus
malicious
,
God
will
at
length
(
interpose
his
power
,
and
)
utterly
destroy
.
(
Thus
it
fared
as
with
the
Philistims
of
old
,
so
soon
after
this
with
the
Chaldeans
,
and
at
length
with
heathen
Rome
.
)
4.
Thine
enemies
roar
in
the
midst
of
thy
congregations
;
they
set
up
their
ensignes
c
.
for
or
trophees
{untranscribed Hebrew}
signes
.
For
a
while
tyrannical
unjust
oppressors
may
invade
Gods
people
,
and
sacrilegiously
break
in
upon
his
holy
place
,
and
prove
victorious
and
successfull
therein
,
5.
They
shew
themselves
as
one
that
lifts
up
axes
on
high
in
the
thicket
of
trees
.
A
man
was
d
.
famous
according
as
he
had
lifted
up
axes
upon
the
thick
trees
:
Hew
down
and
destroy
,
as
one
that
comes
to
a
wood
well
grown
with
instruments
of
excision
in
his
hand
,
and
presently
sets
about
the
execution
.
6.
And
ן
But
now
they
break
down
the
carved
work
thereof
at
once
with
axes
and
hammers
.
And
thus
doe
our
enemies
now
lay
wast
the
rich
and
beautifull
sculptures
,
designed
for
thy
honour
and
service
,
and
use
all
means
of
violence
they
can
think
of
,
to
perfect
their
malicious
designes
hewing
,
and
knocking
,
and
7.
They
have
cast
fire
into
thy
sanctuary
;
they
have
violated
or
destroyed
to
the
ground
the
{untranscribed Hebrew}
defiled
by
casting
down
the
dwelling-place
of
thy
name
to
the
ground
.
Setting
on
fire
and
utterly
demolishing
the
fabricks
erected
for
thy
presence
.
(
How
this
was
eminently
fulfilled
on
the
Temple
of
Jerusalem
,
see
Mat
.
xxiv
.
2.
)
8.
They
said
in
their
hearts
,
their
children
together
,
or
at
once
.
Let
us
e
.
destroy
them
together
;
they
have
burnt
up
all
the
synagogues
of
God
in
the
land
.
And
that
they
might
make
but
one
work
of
it
,
to
root
out
all
religion
both
from
the
present
and
future
ages
,
burning
down
and
destroying
all
sorts
of
sacred
assemblies
,
oratories
,
or
synagogues
all
the
nation
over
.
9.
We
see
not
our
signes
;
there
is
no
more
any
Prophet
,
neither
is
there
among
us
any
that
knoweth
how
long
.
And
to
increase
our
misery
,
the
gift
of
prophecy
by
which
we
were
wont
to
have
signes
given
,
to
make
known
Gods
will
to
us
,
is
now
ceased
and
lost
from
among
us
,
and
we
have
now
none
to
consult
or
enquire
of
,
how
long
this
desolation
shall
continue
.
(
This
was
most
fully
completed
in
the
destruction
by
Titus
,
when
though
there
were
many
ominous
and
prodigious
signes
,
yet
there
was
no
Prophet
sent
by
God
,
of
whom
they
might
ask
or
be
advised
in
any
thing
.
)
10.
O
God
,
how
long
shall
the
adversary
reproach
?
shall
the
enemy
blaspheme
thy
name
for
ever
?
Blessed
Lord
,
let
not
our
enemies
any
longer
have
this
occasion
to
scoff
at
and
deride
our
affiance
in
thee
,
and
to
reproach
and
blaspheme
thee
our
God
,
as
if
thou
wert
unable
to
rescue
us
,
or
chastise
them
.
11.
Why
recallest
,
see
note
f
.
withdrawest
thou
thy
hand
,
even
thy
right
hand
?
f
.
from
within
thy
bosome
destroy
.
pluck
it
out
of
thy
bosome
.
But
be
thou
at
length
pleased
to
shew
forth
thy
power
,
in
executing
thy
judgments
on
them
,
in
subduing
and
bringing
them
down
.
12.
For
God
is
my
King
of
old
,
working
salvation
in
the
midst
of
the
earth
.
For
thou
alone
art
he
that
hast
guided
and
defended
us
from
the
beginning
,
giving
many
signal
and
illustrious
deliverances
to
thy
people
.
13.
Thou
didst
drive
,
or
cause
to
recede
,
see
note
h
.
divide
the
sea
by
thy
strength
:
thou
brakest
the
heads
of
the
dragons
in
the
waters
.
When
the
Aegyptian
hosts
pursued
them
at
their
departure
out
of
Aegypt
,
by
thy
power
the
red
sea
was
driven
back
,
to
give
passage
to
the
Israelites
,
but
returned
with
violence
on
the
Aegyptians
,
and
destroyed
them
.
14.
Thou
brakest
the
heads
of
Leviathan
in
pieces
,
and
gavest
him
to
be
meat
to
g
.
the
people
inhabiting
the
wilderness
.
And
in
the
same
destruction
Pharaoh
the
oppressive
King
was
himself
inclosed
and
drowned
,
and
so
devoured
by
the
fishes
,
which
the
Ichthyophagi
,
(
so
called
from
their
eating
of
fish
)
inhabiting
the
desert
on
the
shores
of
that
sea
,
doe
feed
on
.
15.
Thou
h
.
didst
bring
out
cleave
the
fountain
and
the
flood
,
thou
driedst
up
rapid
{untranscribed Hebrew}
mighty
i
.
rivers
.
And
as
in
the
wilderness
to
satisfie
their
thirsts
,
thou
causedst
a
full
current
of
water
to
flow
out
of
an
hard
rock
,
only
by
Moses
striking
the
rock
with
his
rod
;
so
when
there
was
need
,
thou
driedst
up
great
and
violent
rivers
,
some
others
(
it
seems
)
as
well
as
that
of
Jordan
,
to
give
an
easy
passage
to
thy
people
.
16.
The
day
is
thine
,
the
night
also
is
thine
;
thou
hast
prepared
k
the
moon
light
and
the
sun
.
17.
Thou
hast
appoin●●●
all
the
bounds
{untranscribed Hebrew}
made
all
the
borders
of
the
earth
,
thou
hast
made
summer
and
winter
.
In
summe
,
thou
which
hast
made
the
day
and
the
sun
to
rule
that
,
the
night
and
the
moon
to
give
light
to
that
,
which
hast
setled
all
the
climes
of
the
earth
,
and
all
the
various
seasons
of
the
year
,
dost
also
with
the
conduct
of
thy
providence
dispose
all
other
inferior
effects
,
and
conditions
of
men
,
and
canst
restrain
and
punish
,
defend
and
support
,
and
restore
to
prosperity
,
as
thou
pleasest
.
18.
Remember
this
,
that
the
enemy
hath
reproached
,
or
,
the
Lord
{untranscribed Hebrew}
,
Lxxii
.
O
Lord
,
and
that
the
foolish
people
have
blasphemed
thy
name
.
Be
thou
therefore
now
pleased
to
interpose
on
our
behalfe
,
and
repress
our
adversaries
,
which
have
not
only
reproached
and
triumpht
over
us
,
but
at
once
violated
thy
blessed
and
holy
name
,
blasphemed
and
contemned
the
God
we
worship
and
depend
on
.
19.
O
deliver
not
the
soule
of
l.
thy
turtle-dove
unto
the
multitude
of
the
wicked
:
forget
not
the
congregation
of
thy
poor
for
ever
.
O
Lord
,
we
are
like
turtles
,
in
an
afflicted
,
and
so
a
mournfull
condition
;
and
yet
,
as
turtles
,
constant
in
our
fidelity
to
thee
,
have
not
taken
in
any
rival
into
thy
service
,
O
let
not
an
helpeless
multitude
of
such
,
whose
innocence
delivers
them
up
to
the
hatred
of
vultures
,
become
for
ever
a
prey
to
them
:
either
repress
them
,
I
beseech
thee
,
or
s●cure
us
,
that
wait
only
on
thee
,
and
depend
on
thy
aid
against
our
enemies
.
20.
Have
respect
unto
the
Covenant
;
for
the
darke
places
of
the
earth
are
full
of
the
habitations
of
cruelty
.
Thou
hast
promised
thy
aids
and
protections
to
all
that
uprightly
serve
and
adhere
unto
thee
,
and
hast
still
an
holy
covenant
,
Dan
.
11.30
.
by
force
of
which
we
still
,
how
low
soever
we
are
brought
,
are
confident
to
receive
deliverance
from
thee
.
And
now
there
is
special
need
of
it
,
the
multitude
being
so
great
of
unjust
and
cruel
oppressors
,
which
secretly
lay
and
manage
their
designes
of
darkness
against
us
.
O
be
thou
now
pleased
seasonably
to
make
good
thy
promise
to
us
.
21.
O
let
not
the
oppressed
return
ashamed
:
let
the
poor
and
needy
praise
thy
name
.
O
let
not
our
trust
and
reliance
on
thee
be
disappointed
,
suffer
not
our
oppressors
still
to
triumph
over
us
;
but
return
our
captivity
,
rescue
us
out
of
our
present
low
dejected
estate
,
that
we
may
have
the
comfort
of
receiving
deliverances
from
thee
,
and
thou
the
just
honour
of
our
acknowledgements
.
22.
Arise
,
O
God
,
plead
thine
own
cause
;
remember
thy
reproach
from
the
fool
every
day
{untranscribed Hebrew}
how
the
foolish
man
reproacheth
thee
daily
.
23.
Forget
not
the
voice
of
thine
enemies
:
the
noise
{untranscribed Hebrew}
tumult
of
those
that
rise
up
against
thee
ascends
,
goes
up
{untranscribed Hebrew}
encreaseth
continually
.
Lord
,
it
is
not
against
us
only
that
their
reproaches
are
meant
,
but
they
advance
higher
,
even
against
thy
sacred
Majesty
,
whom
they
scoffe
at
and
blaspheme
daily
.
This
is
a
most
horrible
crying
sin
,
that
cannot
chuse
but
provoke
thine
indignation
;
and
yet
of
this
are
these
Atheists
continually
guilty
(
their
successes
against
us
and
prosperous
impieties
puffe
them
up
into
this
high
degree
of
profaneness
to
scoffe
at
the
God
we
worship
,
as
one
that
is
not
able
to
protect
his
clients
.
)
O
let
this
excite
and
engage
thee
to
interpose
thy
hand
,
to
shew
forth
thy
power
,
to
undertake
our
defense
and
patronage
,
to
repress
and
so
confute
their
folly
,
that
at
length
they
may
acknowledge
their
sins
,
and
adore
thy
Majesty
.
Annotations
on
Psalm
LXXIV
.
V.
2.
The
rod
.
]
From
the
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
a
rod
or
scepter
,
is
that
other
notion
of
it
,
for
a
Kingdome
,
or
Empire
;
and
being
here
joyned
with
{untranscribed Hebrew}
of
thine
inheritance
,
it
signifies
a
nation
,
which
through
all
successions
,
God
had
a
peculiar
right
and
title
to
.
V.
3.
Lift
up
thy
feet
&c.
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
lifting
up
thy
feet
,
here
signifies
,
will
be
best
learnt
from
Gen.
xxix
.
1.
There
of
Jacob
't
is
said
,
{untranscribed Hebrew}
he
lift
up
his
feet
,
and
went
into
the
East
countrey
.
For
{untranscribed Hebrew}
there
,
the
Syriack
hath
{untranscribed Hebrew}
,
the
same
word
which
here
we
have
;
and
that
{untranscribed Hebrew}
are
all
one
with
{untranscribed Hebrew}
feet
,
is
evident
from
the
scripture-use
of
it
,
Ps.
xvii
.
5.
and
in
many
other
places
.
And
then
as
lifting
up
the
feet
,
is
there
in
Genesis
no
more
different
from
the
going
that
follows
,
then
opening
the
mouth
from
speaking
;
so
Gods
coming
,
or
presence
,
being
in
scripture-dialect
frequently
used
for
his
inflictions
of
punishment
,
this
will
consequently
be
the
meaning
of
the
phrase
here
,
when
to
it
is
immediately
joyned
,
{untranscribed Hebrew}
to
desolations
.
Abu
Walid
renders
it
,
Tread
hard
upon
thine
enemies
.
The
J●wish
Arab
,
Shew
forth
thy
punishment
,
adding
in
a
note
that
the
lifting
up
the
feet
implies
punishment
,
the
bringing
under
by
force
being
usually
exprest
by
treading
under
the
feet
.
There
is
another
notion
of
{untranscribed Hebrew}
for
a
mall
or
hammer
,
Is.
xLi
.
7.
and
Kimchi
would
have
that
the
meaning
here
,
{untranscribed Hebrew}
lift
up
thy
mall
,
in
opposition
to
the
axes
and
hammers
v.
6.
and
thus
also
Abu
Walid
,
lift
up
thy
dashing
instruments
.
And
the
Lxxii
.
that
read
{untranscribed Hebrew}
,
lift
up
thy
hands
,
come
neerer
that
:
But
the
Chaldee
puts
it
out
of
question
,
{untranscribed Hebrew}
lift
up
thy
goings
or
footsteps
,
i
.
e
.
come
.
For
{untranscribed Hebrew}
{untranscribed Hebrew}
to
vastations
,
or
destructions
,
from
{untranscribed Hebrew}
with
ש
,
the
Lxxii
.
as
from
{untranscribed Hebrew}
with
ש
to
lift
up
)
read
{untranscribed Hebrew}
upon
their
prides
,
or
elations
(
see
note
on
Ps.
Lxxiii
.
h
.
)
yet
differ
not
much
in
the
sense
:
Gods
lifting
up
his
●eet
,
or
coming
,
as
to
act
revenge
upon
their
prides
,
being
in
effect
the
destroying
of
them
.
Thus
Abu
Walid
also
,
because
of
the
utter
destructions
which
the
enemy
hath
made
,
and
because
of
all
the
evil
that
he
hath
done
in
,
or
on
the
sanctuary
.
And
Aben
Ezra
,
because
of
the
perpetual
vastations
i
.
e
.
because
of
thine
inheritance
which
is
wast
.
But
the
Chaldee
again
is
most
express
,
{untranscribed Hebrew}
to
lay
wast
the
nations
,
viz.
those
that
had
dealt
so
cruelly
with
Jerusalem
,
the
Chaldaeans
,
in
revenge
of
whose
desolations
and
vastations
,
God
should
now
come
to
his
desolations
on
them
.
To
desolations
here
is
added
{untranscribed Hebrew}
{untranscribed Hebrew}
perpetuity
,
to
signify
final
,
utter
desolations
,
confronted
to
the
perpetuity
of
Gods
absence
,
v.
1.
And
then
as
the
reason
to
excite
God
to
this
,
follows
,
{untranscribed Hebrew}
&c.
all
evil
hath
the
enemy
done
in
or
on
thy
sanctuary
.
God
had
deserted
his
sanctuary
,
by
the
going
up
of
the
Schecina
from
between
the
Cherubims
,
Ezec
.
x
.
4.
and
in
consequence
to
that
,
the
heathen
people
had
invaded
that
holy
place
,
and
laid
it
wast
:
he
is
now
besought
to
returne
,
and
come
to
them
again
in
mercy
and
reconciliation
to
them
,
and
in
vengeance
to
those
that
in
wasting
them
had
opposed
him
;
and
this
is
the
full
importance
of
this
verse
.
V.
4.
Signes
]
{untranscribed Hebrew}
signifies
a
signe
,
and
from
thence
a
standard
,
or
ensigne
in
militia
;
and
the
setting
up
this
in
any
place
which
hath
been
taken
by
armes
,
is
a
signe
of
that
victory
;
and
so
an
ensigne
or
standard
thus
set
up
is
in
effect
a
trophee
.
And
this
gives
the
different
rendrings
to
the
same
word
in
this
place
.
In
the
first
place
{untranscribed Hebrew}
{untranscribed Hebrew}
their
ensignes
;
but
then
being
set
up
,
they
become
{untranscribed Hebrew}
{untranscribed Hebrew}
trophees
.
There
is
another
notion
of
{untranscribed Hebrew}
ver
.
9.
for
such
signes
as
diviners
give
,
to
foretell
things
to
come
;
and
of
these
Jarchi
understands
it
,
that
having
finisht
their
conquest
according
to
the
auspicia
or
signes
of
southsayers
,
Ezek
.
xxi
.
21.
The
King
of
Babylon
stood
at
the
parting
of
the
way
to
use
divination
,
he
made
his
arrows
bright
,
he
consulted
with
Teraphim
,
he
lookt
in
the
liver
)
they
resolve
their
divinations
were
true
,
their
signes
{untranscribed Hebrew}
real
signes
.
And
this
is
no
improbable
interpretation
of
the
words
.
V.
5.
Famous
]
{untranscribed Hebrew}
{untranscribed Hebrew}
in
Niphal
(
from
{untranscribed Hebrew}
knew
)
signifies
to
be
known
,
or
,
in
the
notion
of
Hithpael
,
reciprocally
,
to
make
himself
known
,
to
set
himselfe
out
,
to
shew
himself
:
and
being
in
the
singular
number
,
Abu
Walid
seems
to
understand
it
of
the
stroke
or
punishment
from
God
.
Let
it
be
known
,
as
the
stroak
of
him
that
lifteth
up
axes
.
But
it
more
probably
connects
with
the
enemies
in
the
former
verse
,
either
as
't
is
ordinary
to
change
the
numbers
,
or
else
as
understanding
each
or
every
of
them
,
that
were
before
spoken
of
;
and
so
this
verse
well
connects
with
the
former
,
they
,
or
every
of
them
,
shew
themselves
{untranscribed Hebrew}
{untranscribed Hebrew}
—
as
one
makes
to
ascend
{untranscribed Hebrew}
on
high
,
i
.
e
.
lifts
up
{untranscribed Hebrew}
axes
,
instruments
of
hewing
or
cutting
down
,
of
excision
,
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
thicket
(
from
{untranscribed Hebrew}
perplexus
fuit
)
of
wood
,
or
as
the
Lxxii
.
not
amiss
,
{untranscribed Hebrew}
in
a
cops
or
wood
o●
trees
.
Thus
the
Chaldee
interprets
this
verse
:
but
the
Lxxii
.
for
the
former
part
of
it
,
so
as
will
hardly
be
intelligible
,
{untranscribed Hebrew}
,
and
they
knew
not
as
to
an
entrance
on
high
,
as
in
a
wood
of
trees
with
axes
;
and
yet
the
Latine
follow
them
,
&
non
cognoverunt
(
for
{untranscribed Hebrew}
was
known
)
and
they
knew
not
,
sicut
in
exitu
as
in
the
end
(
for
{untranscribed Hebrew}
as
one
that
lifts
)
super
summum
on
the
top
(
for
{untranscribed Hebrew}
up
,
or
on
high
)
and
then
in
the
beginning
of
the
next
verse
quasi
in
sylva
lignorum
securibus
—
as
in
the
wood
of
trees
with
axes
.
But
in
the
former
way
of
construction
the
sense
is
obvious
,
and
such
as
well
connects
with
that
which
follows
,
{untranscribed Hebrew}
and
now
,
not
as
a
notation
of
time
,
but
as
an
expletive
,
or
bare
copulative
,
which
the
Chaldee
express
by
{untranscribed Hebrew}
and
so
,
as
the
{untranscribed Hebrew}
or
counter-part
of
the
similitude
,
as
they
cut
down
wood
,
so
these
break
and
cut
down
{untranscribed Hebrew}
{untranscribed Hebrew}
carved
works
from
{untranscribed Hebrew}
aperuit
,
in
the
notion
of
sculpture
,
when
applyed
to
such
materials
,
Zach
.
iii
.
9.
for
which
the
Lxxii
.
read
{untranscribed Hebrew}
their
doors
as
in
the
notion
of
{untranscribed Hebrew}
from
the
same
root
,
that
so
signifies
.
V.
8.
Destroy
them
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
by
all
the
antient
interpreters
,
the
Syriack
only
excepted
,
rendred
as
from
{untranscribed Hebrew}
filius
;
{untranscribed Hebrew}
their
children
,
saith
the
Chaldee
,
{untranscribed Hebrew}
their
kindred
,
say
the
Lxxii
.
and
so
the
Latine
,
(
and
Arabick
and
Aethiopick
)
cognatio
eorum
:
yet
the
Syriack
{untranscribed Hebrew}
let
us
destroy
them
,
deducing
it
,
as
't
is
thought
,
from
{untranscribed Hebrew}
vim
intulit
,
oppressit
.
And
thus
Abu
Walid
deduceth
it
,
and
Aben
Ezra
,
as
likewise
Kimchi
approves
it
.
But
the
former
seems
more
regularly
the
rendring
of
it
,
and
being
here
joyned
with
{untranscribed Hebrew}
together
,
(
their
posterity
at
once
,
or
together
)
it
is
a
proverbial
expression
,
to
signifie
utter
destruction
,
as
we
know
it
is
when
they
and
their
children
at
once
are
involved
in
the
same
calamity
.
The
Jewish
Arab
follows
this
notion
of
children
,
or
posterity
,
but
renders
it
of
the
enemies
.
So
that
their
posterity
have
said
of
us
in
their
mindes
,
all
of
them
,
when
they
have
burnt
up
all
the
synagogues
of
the
Almighty
in
the
land
,
that
we
doe
not
see
our
signes
,
&c.
i
.
e
.
as
he
gives
his
note
,
the
second
order
or
progeny
of
our
enemies
have
said
of
us
,
that
we
have
not
seen
our
signes
,
&c.
V.
11.
Pluck
it
]
From
{untranscribed Hebrew}
consumptus
est
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
in
Piel
,
consume
thou
,
so
Psal
.
Lix
.
14.
't
is
twice
used
,
{untranscribed Hebrew}
Consume
in
thy
wrath
,
consume
.
And
so
in
all
reason
't
is
here
to
be
rendred
,
and
being
joyned
with
{untranscribed Hebrew}
{untranscribed Hebrew}
from
within
thy
bosome
,
it
must
signify
drawing
out
the
hand
thence
to
destroy
:
and
so
't
is
paraphrased
by
the
Chaldee
,
draw
it
(
i
.
e
.
thy
right
hand
preceding
)
out
of
the
midst
of
thy
bosome
,
and
destroy
.
And
thus
it
coheres
with
the
former
part
of
the
verse
,
{untranscribed Hebrew}
{untranscribed Hebrew}
why
returnest
thou
thy
hand
,
or
recallest
it
into
thy
bosome
?
The
Jewish
Arab
reads
,
Turne
not
from
them
thy
hand
,
even
thy
right
hand
,
but
consume
them
out
of
the
midst
of
thy
house
,
giving
a
note
that
the
house
of
God
is
called
{untranscribed Hebrew}
.
For
{untranscribed Hebrew}
the
Lxxii
.
read
{untranscribed Hebrew}
,
and
the
Latine
,
in
finem
,
from
the
notion
of
{untranscribed Hebrew}
finitus
est
.
V.
14.
The
people
inhabiting
the
wilderness
]
What
is
here
meant
by
{untranscribed Hebrew}
{untranscribed Hebrew}
the
people
of
the
wildernesse
,
may
seem
somewhat
uncertain
.
By
Leviathan
,
the
whale
is
literally
meant
,
but
Poetically
,
Pharaoh
,
the
King
of
Aegypt
,
as
by
the
Dragons
v.
13.
his
army
that
pursued
Israel
.
Now
of
these
it
is
said
Ex.
xiv
.
30.
that
Israel
saw
the
Aegyptians
dead
on
the
sea
shore
,
and
then
being
thus
made
a
prey
to
the
wild-beasts
and
birds
,
't
is
not
improbable
that
these
wild-beasts
,
and
birds
should
here
be
exprest
by
{untranscribed Hebrew}
the
people
of
the
wilderness
,
as
being
the
only
proper
inhabitants
thereof
.
That
{untranscribed Hebrew}
people
,
hath
sometimes
that
interpretation
in
Scripture
,
appears
by
Prou.
xxx
.
25.
&
26.
where
the
ants
are
styled
{untranscribed Hebrew}
a
people
,
and
so
the
coneys
also
.
And
in
analogy
with
this
interpretation
it
is
,
that
God
in
the
Prophets
expresses
the
defeat
and
slaughter
of
an
army
,
by
making
a
great
feast
,
and
inviting
a
multitude
of
guests
to
it
,
Isa
.
Lvi
.
9.
meaning
beasts
and
birds
of
prey
.
But
though
to
the
bodies
of
the
Aegyptians
drown'd
in
the
sea
,
and
here
meant
,
this
interpretation
of
people
for
beasts
be
most
agreeable
,
yet
because
Aegyptians
are
here
not
named
,
but
poetically
exprest
by
Leviathan
and
the
Dragons
,
and
those
are
more
proper
food
for
men
then
for
birds
and
beasts
,
and
because
the
{untranscribed Hebrew}
.
Pausan
,
in
Attic
.
inhabitants
of
that
desert
lying
by
the
red
sea
,
did
feed
wholly
on
fish
,
and
were
therefore
called
Ichthyophagi
,
fish-eaters
,
it
will
be
most
reasonable
to
interpret
this
{untranscribed Hebrew}
people
of
the
wilderness
,
of
these
Ichthyophagi
,
neer
whose
shore
Pharaoh
and
his
hosts
were
drowned
.
Of
their
feeding
on
the
Leviathan
,
or
Whale
,
when
they
meet
with
it
,
as
well
as
on
lesser
fishes
,
Agatharcides
tells
us
,
cap
.
xx
.
{untranscribed Hebrew}
,
they
feed
and
live
on
the
whales
which
are
cast
on
dry
land
:
and
so
Diodorus
Siculus
l.
3.
{untranscribed Hebrew}
&c.
they
are
fed
or
nourished
by
whales
,
and
other
{untranscribed Hebrew}
fishes
of
a
vast
size
,
{untranscribed Hebrew}
,
which
because
of
their
greatness
are
hard
to
be
taken
;
answerable
to
the
{untranscribed Hebrew}
dragons
v.
13.
Of
these
Aben
Ezra
interprets
this
place
,
{untranscribed Hebrew}
the
inhabitants
of
the
wilderness
by
the
shore
of
the
sea
,
the
same
that
are
mentioned
by
the
name
{untranscribed Hebrew}
Ps
.
Lxxii
.
9.
they
that
dwell
in
the
wilderness
shall
bow
before
him
;
which
were
men
sure
,
and
not
beasts
,
and
particularly
these
Ichthyophagi
by
the
red
sea
,
which
was
one
of
the
seas
mentioned
v.
8.
Of
this
sea
l.
3.
Diodorus
Siculus
hath
a
remarkable
passage
pertinent
to
our
present
purpose
,
It
is
,
saith
he
,
a
tradition
among
the
Ichthyophagi
that
dwell
near
,
which
they
have
conserved
from
their
ancestors
,
that
at
a
certain
great
{untranscribed Hebrew}
ebb
or
recess
of
the
sea
,
{untranscribed Hebrew}
,
every
place
of
that
sinus
was
dried
up
,
{untranscribed Hebrew}
,
the
sea
departing
to
the
other
opposite
parts
,
and
then
again
{untranscribed Hebrew}
flowing
back
with
a
huge
flote
,
it
was
restored
to
its
former
course
.
Which
certainly
refers
to
this
part
of
history
,
and
sets
it
down
most
exactly
according
to
the
truth
:
not
that
the
sea
so
parted
asunder
,
that
the
Israelites
might
pass
from
one
side
to
the
other
on
dry
land
,
as
over
Jordan
they
did
,
(
for
that
they
did
not
thus
pass
over
,
but
came
out
at
the
same
side
of
the
sea
that
they
went
in
;
see
note
i
.
)
but
that
as
in
a
great
ebb
,
(
such
as
was
never
seen
before
,
nor
since
)
the
sea
departed
so
farre
from
the
banks
of
Aegypt
,
that
the
Israelites
first
,
and
the
Aegyptians
after
them
,
went
in
,
and
marcht
in
the
midst
of
the
channel
on
dry
ground
,
and
then
the
waters
returned
,
Ex.
xiv
.
28.
i
.
e
.
flowed
back
again
,
and
drowned
the
Aegyptians
,
and
cast
up
their
bodies
on
the
shore
,
as
the
text
saith
,
Ex.
xiv
.
30.
and
thereby
made
the
parallel
more
complete
betwixt
Pharaoh
with
his
Aegyptians
armies
,
and
Leviathan
,
and
the
Dragons
,
or
great
fishes
,
which
are
wont
to
be
cast
upon
the
shore
by
the
tides
;
and
so
the
Ichthyophagi
come
out
at
set
times
to
gather
them
,
twice
a
day
,
saith
Agatharcides
,
at
the
third
and
ninth
hour
,
{untranscribed Hebrew}
,
when
the
tide
comes
in
from
the
sea
to
the
dry
land
.
Which
being
consider'd
,
it
now
appears
how
farre
these
two
interpretations
are
from
being
unreconcileable
,
they
being
both
most
true
,
one
in
the
historical
,
the
other
in
the
poetical
sense
.
In
the
historical
sense
,
Pharaoh
and
the
Aegyptians
were
drowned
in
the
sea
,
then
cast
upon
the
shore
,
and
devoured
by
the
beasts
and
birds
of
the
wilderness
,
which
must
then
be
the
{untranscribed Hebrew}
people
in
the
wilderness
;
but
this
here
poetically
described
by
the
Whale
and
other
great
fishes
cast
upon
the
shore
by
the
tide
,
and
gathered
up
and
used
for
food
by
the
Ichthyophagi
,
which
are
properly
,
and
not
poetically
styled
,
{untranscribed Hebrew}
the
people
of
the
wilderness
.
And
so
this
is
the
complete
importance
of
this
verse
.
V.
15.
Cleave
]
{untranscribed Hebrew}
{untranscribed Hebrew}
as
it
signifies
to
cleave
,
so
also
to
bring
forth
or
fetch
out
;
expressisti
,
saith
Seb
Castellio
.
It
is
used
of
birds
disclosing
or
hatching
their
young
ones
,
Isa
.
xxxiv
.
15.
and
lix
.
5.
because
that
is
done
by
the
young
ones
cleaving
,
or
breaking
the
shell
with
their
bills
.
And
accordingly
't
is
here
used
of
Gods
wonderfull
work
,
of
cleaving
,
and
so
bringing
or
causing
to
break
out
(
the
lxxii
.
well
express
it
by
{untranscribed Hebrew}
,
the
Latine
by
dirupisti
,
)
waters
out
of
the
rock
,
and
that
in
such
plenty
that
it
became
a
river
,
which
ran
along
with
them
in
their
journeyings
(
see
note
on
1
Cor
.
x
.
4.
)
in
respect
of
its
first
coming
out
of
the
rock
't
is
here
called
{untranscribed Hebrew}
{untranscribed Hebrew}
a
fountain
;
but
in
respect
of
the
current
,
here
is
added
{untranscribed Hebrew}
{untranscribed Hebrew}
and
a
flood
,
or
torrent
.
Ibid
.
Rivers
]
What
the
strong
rivers
were
which
were
here
referred
to
,
{untranscribed Hebrew}
the
Chaldee
hath
undertaken
to
specifie
,
Arnon
,
and
Jabbok
,
and
Jordan
.
That
the
red
sea
was
not
in
this
verse
referred
to
,
is
probable
,
because
that
had
been
before
mentioned
v.
13.
and
that
under
another
style
{untranscribed Hebrew}
{untranscribed Hebrew}
,
from
that
notion
of
{untranscribed Hebrew}
to
goe
back
,
or
recede
,
wherein
the
Arabs
use
it
;
and
so
God
by
his
strength
dealt
with
that
,
made
it
goe
back
,
and
give
place
to
the
Israelites
entring
into
the
Channel
,
not
so
as
to
part
asunder
,
for
them
to
goe
quite
over
from
one
side
to
the
other
:
for
1.
the
way
from
Aegypt
to
Canaan
led
them
not
cross
the
red
sea
,
2.
their
journeyings
set
down
Num
.
xxxiii
.
6.
and
8.
shew
that
as
before
their
entring
into
the
sea
,
they
were
in
Etham
in
the
edge
of
the
wilderness
,
so
after
they
were
come
out
of
the
sea
,
they
came
into
the
same
wilderness
of
Etham
,
and
went
three
dayes
journey
in
it
,
an
evidence
that
the
Israelites
came
out
on
the
same
side
of
the
sea
as
they
went
in
.
That
this
and
no
more
is
the
meaning
of
{untranscribed Hebrew}
passing
through
the
red
sea
Heb
.
xi
.
29.
their
walking
on
dry
land
in
the
midst
of
the
sea
.
Exod
.
xiv
.
29.
see
note
on
Heb
.
xi
.
b
.
But
then
Jordan
,
that
was
dried
up
,
and
gave
them
an
easie
passage
over
it
,
Jos
.
iii
.
16.
But
as
for
any
miraculous
drying
up
either
of
Arnon
or
Jabbok
,
there
is
no
History
of
it
in
scripture
,
onely
one
intimation
there
is
Num
.
xxi
.
that
may
incline
us
to
credit
the
Targums
tradition
.
For
there
on
the
mention
of
their
remove
,
and
pitching
on
the
other
side
of
Arnon
,
v.
13
it
follows
,
wherefore
it
is
said
in
the
Book
of
the
warres
of
the
Lord
,
what
he
did
in
the
red
sea
,
and
in
the
brooks
of
Arnon
.
Where
the
comparing
and
joyning
Gods
miraculous
works
in
the
red
sea
,
with
those
he
did
in
the
brooks
of
Arnon
,
is
an
indication
that
some
such
like
thing
was
done
for
the
Israelites
at
those
brooks
,
as
was
before
done
at
the
red
sea
,
viz.
at
the
time
of
its
receding
before
the
Israelites
.
And
from
that
book
of
the
warres
of
the
Lord
the
Chaldee
by
tradition
might
have
it
.
V.
16.
The
light
]
From
{untranscribed Hebrew}
luxit
is
{untranscribed Hebrew}
{untranscribed Hebrew}
in
general
any
luminary
or
receptacle
of
light
,
indifferently
the
Sun
and
the
Moon
,
Gen.
i
.
16.
But
being
joyned
with
,
and
so
opposed
to
,
the
Sun
,
as
here
the
night
is
to
the
day
,
it
must
needs
signify
the
luminary
of
the
night
,
the
Moon
,
as
the
Sun
is
of
the
day
:
and
accordingly
the
Chaldee
renders
it
{untranscribed Hebrew}
the
Moon
,
and
the
LXXII
.
{untranscribed Hebrew}
,
and
so
the
Syriack
{untranscribed Hebrew}
and
the
Jewish
Arab
,
Thou
hast
prepared
the
Moon
with
the
Sun.
Only
the
Latine
reads
auroram
the
morning
.
V.
19.
Thy
Turtle
]
From
{untranscribed Hebrew}
the
original
of
our
Latine
turtur
,
which
is
but
the
doubling
of
it
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
thy
turtle
;
which
being
by
the
Psalmist
designed
poetically
to
signifie
the
pious
,
faithfull
servants
of
God
,
who
make
good
their
fidelity
to
him
,
which
in
the
spirituall
sense
is
parallel
to
the
purity
and
chastity
of
the
turtle
,
the
Chaldee
and
lxxii
.
have
chosen
to
paraphrase
it
,
the
former
by
{untranscribed Hebrew}
those
that
learn
thy
law
,
with
respect
to
{untranscribed Hebrew}
law
,
which
hath
such
affinity
with
it
;
the
other
by
{untranscribed Hebrew}
confessing
to
thee
,
as
if
it
were
{untranscribed Hebrew}
,
the
letters
whereof
differ
so
little
from
it
.
The
Seventy
Fifth
Psalm
.
TO
the
chief
Musitian
,
Altaschith
,
A
Psalm
or
song
of
Asaph
.
The
seventy
fifth
Psalm
was
composed
by
Asaph
,
to
the
tune
known
by
the
name
Altaschith
,
(
see
note
on
Psal
.
lvii
a.
)
praising
God
for
all
his
wondrous
acts
of
mercy
,
and
of
justice
upon
the
enemies
of
his
people
,
and
was
committed
to
the
Praefect
of
the
Musick
.
1.
Unto
thee
,
O
God
,
doe
we
give
thanks
,
unto
thee
doe
we
give
thanks
;
and
neer
is
thy
name
to
them
that
declare
thy
wondrous
works
.
for
that
thy
name
is
neer
thy
wondrous
works
a.
declare
.
We
bless
and
magnify
thy
mercies
,
O
Lord
,
and
again
we
bless
and
magnify
them
,
and
have
all
manner
of
inducement
and
obligation
thus
to
doe
,
not
only
because
we
have
received
so
many
signal
ingagements
from
thee
,
but
especially
because
the
performance
of
this
duty
of
praise
is
so
richly
accepted
and
rewarded
by
thee
,
and
thy
power
and
providence
ascertain'd
to
the
present
defense
of
all
those
that
performe
it
faithfully
,
that
wait
on
thee
for
thy
aids
,
and
sail
not
in
acknowledging
the
receit
of
them
.
2.
When
I
shall
take
a
fit
time
.
receive
b
.
the
congregation
,
I
shall
judge
uprightly
.
For
God
is
a
most
upright
judge
,
and
if
he
doth
a
while
delay
the
punishing
of
wicked
men
,
and
relieving
the
godly
,
that
certainly
is
but
an
act
of
his
wise
disposal
,
to
choose
the
fittest
season
for
it
,
a
time
which
in
all
respects
is
most
agreeable
;
and
then
he
will
certainly
interpose
in
mercy
to
the
one
,
and
just
vengeance
to
the
other
.
3.
The
earth
and
all
the
inhabiters
thereof
were
melted
{untranscribed Hebrew}
are
dissolved
,
I
bear
up
the
pillars
of
it
.
Selah
.
When
the
whole
land
was
in
a
civil
combustion
,
one
part
●s
it
were
melted
and
dissolved
from
another
,
't
was
God
alone
that
kept
it
from
utter
destruction
,
by
preserving
alive
the
pious
men
,
who
by
their
prayers
and
intercessions
are
wont
to
contend
and
prevail
for
averting
of
ruine
,
(
see
note
b
.
)
or
supported
it
still
upon
the
proper
basis
,
and
reestablisht
David
in
his
throne
.
4.
I
said
unto
the
fools
,
Deal
not
so
foolishly
,
and
to
the
wicked
,
Lift
not
up
the
horne
.
5.
Lift
not
up
your
horne
on
high
,
speak
not
with
a
stiffe
neck
.
Represt
and
brought
down
the
wicked
Rebells
,
that
scofft
at
God
and
his
anointed
,
and
were
o●stinately
bent
to
exalt
themselves
in
his
ruine
.
These
did
God
in
his
good
time
bring
down
and
put
to
shame
.
6.
For
c
.
neither
from
the
East
,
nor
West
,
nor
desert
of
Mountains
promotion
cometh
neither
from
the
East
,
nor
from
the
West
,
nor
from
the
South
.
7.
But
God
is
d
.
the
For
Governour
.
Judge
,
he
putteth
down
one
,
and
setteth
up
another
.
For
indeed
it
is
he
only
that
can
exalt
or
suppress
,
and
no
power
on
earth
can
properly
be
said
to
doe
it
,
this
is
the
priviledge
and
prerogative
of
the
one
supreme
supereminent
ruler
of
all
the
world
;
and
in
great
justice
he
thus
disposeth
of
this
,
as
of
all
things
here
below
,
as
he
sees
fittest
(
never
suffering
wicked
men
continually
to
prosper
.
)
8.
For
in
the
hand
of
the
Lord
there
is
a
cup
,
and
the
wine
is
red
,
it
is
full
of
mixture
,
and
he
poureth
out
of
the
same
;
but
the
dregs
thereof
,
all
the
wicked
of
the
earth
shall
wring
them
out
,
and
drink
them
.
All
that
befalls
either
good
or
evill
men
comes
certainly
from
God
,
who
hath
in
his
power
judgments
of
the
most
direfull
aloy
,
most
fitly
compared
●o
a
cup
of
the
strongest
wine
,
with
the
addition
of
the
most
stupifying
mixtures
,
myrthe
&c
(
see
note
on
Rev.
xiv
.
10.
c
.
)
and
in
the
dispensing
and
pouring
out
of
this
,
some
drops
may
fall
to
the
portion
of
godly
men
in
this
world
,
some
afflictions
for
a
time
;
but
then
for
the
wicked
they
must
expect
the
bottome
of
the
cup
,
the
bitterest
and
most
intolerable
part
of
sufferings
,
every
drop
of
those
dregs
of
Gods
wrath
to
be
drunk
up
by
them
,
in
this
life
probably
,
but
undoubtedly
in
another
.
9.
But
I
will
declare
for
ever
,
I
will
sing
praises
to
the
God
of
Jacob
.
As
therefore
it
is
my
part
not
to
faile
to
proclaim
and
bless
the
name
of
this
God
for
ever
,
which
hath
so
favourably
owned
the
cause
of
his
servants
;
10.
All
the
hornes
of
the
wicked
allso
will
I
cut
off
,
but
the
hornes
of
the
righteous
shall
be
exalted
.
So
I
shall
securely
remit
to
him
the
taking
h
s
own
time
to
execute
his
judgements
,
to
bring
down
the
power
of
all
his
enemies
,
which
he
will
certainly
perform
,
cherishing
,
and
at
last
promoting
,
those
that
adhere
faithfully
to
his
service
.
Annotations
on
Psalm
LXXV
.
V.
1.
Declare
]
The
whole
difficulty
of
this
v.
1.
seems
to
be
best
removed
by
rendring
{untranscribed Hebrew}
{untranscribed Hebrew}
as
a
participle
plural
in
the
sense
of
the
dative
case
,
for
then
that
will
express
to
whom
Gods
name
,
i
.
e
.
his
power
is
here
said
to
be
nigh
,
viz.
{untranscribed Hebrew}
to
them
that
declare
(
the
Chaldee
renders
it
{untranscribed Hebrew}
)
thy
wondrous
works
.
Thus
hath
the
learned
Castellio
rendred
it
,
cujus
praesens
adest
nomen
tua
narrantibus
miracula
.
To
thee
will
we
give
thanks
whose
name
is
present
at
hand
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
)
to
them
that
shew
forth
thy
miracles
.
V.
2.
Congregation
]
{untranscribed Hebrew}
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
condixit
,
signifies
an
appointed
time
or
season
,
as
well
as
place
;
and
in
that
former
sense
't
is
most
commonly
used
either
for
time
in
general
,
or
in
special
for
the
foure
seasons
of
the
year
,
the
months
,
the
solemn
feasts
,
&c.
and
to
this
sense
of
time
,
not
place
or
congregation
,
the
learned
interpreters
render
it
:
{untranscribed Hebrew}
time
,
saith
the
Chaldee
;
{untranscribed Hebrew}
time
,
saith
the
Syriack
;
{untranscribed Hebrew}
the
Lxxii
.
and
tempus
the
Latine
;
and
so
the
Arabick
and
Aethiopick
,
and
the
Interlinear
statutum
tempus
;
and
Castellio
,
certum
tempus
:
and
then
with
{untranscribed Hebrew}
from
{untranscribed Hebrew}
cepit
,
it
may
fitly
signify
the
taking
a
fit
season
.
And
then
follows
the
{untranscribed Hebrew}
I
will
judge
rectitudes
,
understanding
it
of
the
Lord
.
That
the
speech
belongeth
to
God
,
appears
by
the
next
verse
,
his
establishing
or
supporting
the
pillars
of
the
earth
,
preserving
religious
persons
,
who
in
the
Hebrew
dialect
are
frequently
stiled
pillars
:
so
Maimonides
de
Idol
:
of
Abraham
that
he
was
{untranscribed Hebrew}
the
pillar
of
the
world
:
so
Gal
.
11.9
.
those
eminent
Apostles
,
are
called
{untranscribed Hebrew}
pillars
,
and
oft
elsewhere
:
Which
establishing
and
preserving
of
them
(
{untranscribed Hebrew}
say
the
Lxxii
.
I
have
set
them
firme
and
solid
)
can
belong
to
none
but
God
;
and
so
in
the
following
verses
,
till
at
length
v.
7.
't
is
expresly
said
,
God
is
the
judge
,
he
putteth
down
one
,
and
setteth
up
another
.
This
is
again
observable
v.
10.
For
as
here
v.
1.
and
2.
there
is
an
alternation
between
the
Psalmist
and
God
,
designed
to
be
sung
severally
by
several
persons
or
chori
,
and
so
both
in
the
first
person
,
unto
thee
doe
we
give
thanks
,
saith
one
,
and
when
I
—
I
shall
judge
according
to
right
,
saith
the
other
,
(
{untranscribed Hebrew}
the
words
of
God
,
saith
Kimchi
;
)
so
again
in
the
conclusion
,
I
will
declare
,
I
will
sing
praises
,
saith
one
,
and
All
the
hornes
of
the
wicked
will
I
cut
off
,
saith
the
other
;
to
signify
to
us
the
certain
answers
we
may
expect
from
God
:
If
we
adhere
to
him
and
bless
him
,
bear
thankfully
and
patiently
what
he
layes
upon
us
,
he
will
certainly
espouse
our
cause
,
defend
and
secure
us
,
judge
rectitudes
in
one
place
,
and
cut
off
the
horns
of
the
wicked
in
the
other
,
which
is
but
the
paraphrase
of
his
judging
rectitudes
(
i
.
e
.
the
most
perfect
right
judgments
)
here
,
which
yet
he
oft
defers
to
doe
,
till
he
finde
a
fitt
time
,
either
the
time
of
wicked
mens
having
filled
up
the
measure
of
their
sins
,
or
a
choise
season
when
their
oppressions
grow
high
,
and
the
godly
are
ready
to
sink
under
them
,
and
then
upon
their
flying
to
God
in
their
trouble
,
he
delivereth
them
out
of
their
distress
.
Another
rendring
the
former
part
of
the
verse
is
capable
of
,
taking
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
front
in
the
notion
of
although
,
of
which
there
are
many
instances
.
So
Gen.
xlvii
.
14.
{untranscribed Hebrew}
not
for
,
but
although
Manasses
was
the
first
born
,
he
laid
his
right
hand
on
Ephraim
.
So
Exod
.
xxxiv
.
9.
Let
the
Lord
come
among
us
{untranscribed Hebrew}
not
for
,
but
although
it
be
a
stiffnecked
people
.
See
Jos
.
xvii
.
18.
Dan
.
ix
.
9.
Ex.
xiii
.
17.
Ps.
xli
.
5.
Is.
xii
.
1.
Ps.
Lxxi
.
15.
And
then
{untranscribed Hebrew}
will
be
,
though
I
take
time
,
i
.
e
.
delay
or
make
some
stay
,
I
will
judge
rectitudes
;
according
to
that
of
our
Saviour
Luk
.
xviii
.
7.
that
God
will
avenge
his
elect
,
though
he
bear
or
stay
long
;
and
Habak
.
ii
.
3.
The
vision
is
for
an
appointed
time
,
the
{untranscribed Hebrew}
here
,
though
it
tarry
,
wait
for
it
,
because
it
will
surely
come
,
it
will
not
tarry
.
To
which
sence
it
may
farther
be
observed
,
that
{untranscribed Hebrew}
hath
also
the
notion
of
buying
,
and
then
buying
times
,
is
a
solemn
phrase
Dan
.
11.9
.
for
making
delayes
,
from
whence
S.
Paul
hath
{untranscribed Hebrew}
redeeming
the
time
.
Eph.
v.
16.
V.
6.
Promotion
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifies
mountains
in
the
genitive
plural
,
and
so
is
governed
of
{untranscribed Hebrew}
from
the
desert
preceding
,
is
agreed
by
all
the
antients
,
and
then
it
is
to
be
rendred
from
the
desert
of
the
mountains
,
or
the
mountanous
desert
:
so
the
Lxxii
.
{untranscribed Hebrew}
;
the
Latine
,
neque
à
desertis
montibus
,
nor
from
the
desert
mountains
,
the
Chaldee
with
some
change
,
neither
from
the
North
of
the
deserts
,
nor
from
the
South
of
the
mountains
;
but
the
Syriack
expressely
,
{untranscribed Hebrew}
nor
from
the
desert
of
the
mountains
;
and
so
the
Interlinear
also
.
And
then
the
speech
must
be
elliptical
,
and
the
supply
of
it
fetcht
either
from
the
precedent
verse
,
or
else
rather
from
the
subsequent
;
and
not
be
promotion
only
,
by
which
some
interpreters
render
{untranscribed Hebrew}
,
as
if
it
were
the
infinitive
(
from
{untranscribed Hebrew}
exaltavit
)
exaltare
;
or
exaltatio
;
but
more
fully
pulling
down
;
and
setting
up
,
thus
,
For
neither
from
the
East
(
so
{untranscribed Hebrew}
literally
,
from
the
going
out
,
signifies
)
nor
from
the
West
,
nor
from
the
desert
of
mountains
,
{untranscribed Hebrew}
&c.
For
God
judgeth
—
Thus
the
Jewish
Arab
,
Neither
from
the
East
,
nor
from
the
West
,
nor
from
the
deserts
and
mountains
cometh
that
unto
you
.
The
word
{untranscribed Hebrew}
here
alludes
to
the
{untranscribed Hebrew}
ver
.
7.
and
{untranscribed Hebrew}
ver
.
5.
On
this
verse
the
Rabbins
have
their
changes
.
Kimchi's
Father
would
have
{untranscribed Hebrew}
to
be
custome
or
impost
(
from
1
Ki
.
x
.
28.
)
{untranscribed Hebrew}
to
be
traffick
(
Ezek
.
xxvii
.
14.
)
{untranscribed Hebrew}
to
be
eloquence
(
Cant
.
iv
.
3.
)
the
several
wayes
of
preferment
in
the
world
.
R.
Obad
.
Gaon
interprets
{untranscribed Hebrew}
the
rising
of
the
starrs
,
{untranscribed Hebrew}
their
setting
,
{untranscribed Hebrew}
the
primum
mobile
(
for
so
't
is
called
)
and
so
to
refer
to
Astrologicall
predictions
,
pretended
from
the
horoscope
.
But
David
Kimchi
himself
having
mentioned
his
Fathers
descant
,
translates
it
literally
,
neither
from
the
East
,
nor
from
the
West
,
&c.
i
.
e
.
it
is
not
acquired
by
mans
diligence
in
going
hither
and
thither
&c.
and
although
he
prefer
the
notion
of
exaltation
,
or
promotion
,
yet
he
gives
a
note
from
R.
Aba
an
antient
Rabbin
,
that
{untranscribed Hebrew}
in
every
other
place
of
scripture
but
this
,
signifies
mountains
,
And
then
why
not
in
this
also
?
V.
7.
Judge
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
somewhat
more
then
an
ordinary
justiciary
among
us
,
for
to
such
it
scarcely
belongs
to
bestow
honours
,
and
preferments
at
pleasure
.
It
is
the
style
whereby
the
Captains
and
managers
of
the
wars
of
the
people
of
Israel
were
styled
,
Gideon
,
and
Samson
&c.
which
,
as
the
Roman
Dictators
,
acted
in
an
unlimited
power
.
These
were
raised
up
by
God
,
when
the
people
were
opprest
,
or
captivated
,
to
vindicate
them
to
their
antient
liberties
;
and
from
hence
the
Latine
Suffes
and
Suffetes
is
derived
,
qui
summus
Poenis
magistratus
est
,
8.
bell
Pun
.
saith
Livy
,
which
was
the
supreme
magistrate
among
the
Carthaginians
,
and
to
these
the
managery
of
their
warrs
belonged
,
quod
velut
consulare
imperium
apud
Carthaginenses
erat
,
10.
bell
.
Pun
.
saith
Livy
,
again
,
because
the
government
of
the
Carthaginians
,
was
as
it
were
consular
.
And
in
this
notion
it
is
here
attributed
to
God
,
as
to
judge
rectitudes
,
punish
and
avenge
them
of
their
enemies
v.
2.
(
the
{untranscribed Hebrew}
here
referring
to
the
{untranscribed Hebrew}
there
)
so
to
subdue
their
oppressors
here
(
as
a
Captain
in
warr
)
and
restore
to
their
countrey
again
.
The
Seventy
Sixth
Psalm
.
TO
the
Master
of
the
stringed
instruments
(
see
Psalm
.
note
a.
)
chief
Musitian
upon
Neginoth
,
a
Psalm
or
song
of
Asaph
.
The
seventy
sixth
Psalm
is
a
commemoration
of
the
power
and
Majesty
,
and
mercifull
presence
of
God
unto
his
people
,
in
hearing
and
answering
them
,
and
executing
judgments
on
their
enemies
,
overthrowing
their
{untranscribed Hebrew}
an
ode
on
the
Assyrian
Lxxii
.
{untranscribed Hebrew}
&c.
of
Senacherib
and
his
company
,
Jarchi
.
heathen
invaders
,
It
was
composed
by
Asaph
,
and
committed
to
the
Praefect
of
the
stringed
instruments
.
1.
In
Judah
is
God
known
,
his
name
is
great
in
Israel
:
Though
God
have
done
abundantly
sufficient
to
reveal
his
power
and
glorious
attributes
to
all
the
men
in
the
world
,
yet
in
a
most
signal
manner
hath
he
exhibited
himself
to
the
people
of
the
Jews
:
2.
In
Salem
also
is
his
Tabernacle
,
and
his
dwelling
in
Sion
.
And
that
especially
in
the
holy
place
of
publick
assembly
,
where
when
pious
men
meet
devoutly
to
offer
up
their
sacrifices
and
requests
to
him
,
they
receive
certain
answers
of
mercy
from
him
,
most
evident
demonstrations
of
his
peculiar
presence
and
audience
there
.
3.
There
brake
he
a.
the
or
lightnings
,
or
fires
.
arrows
of
the
bow
,
the
shield
,
and
the
sword
,
and
the
battel
.
Selah
.
so
the
Chald
.
Whilst
we
kept
close
to
his
service
there
,
we
never
failed
to
receive
portentous
aids
from
him
,
to
obtain
the
most
illustrious
victories
over
our
enemies
,
to
secure
our selves
,
and
destroy
them
in
their
most
furious
and
formidable
assaults
;
and
whatsoever
we
have
at
any
time
atchieved
in
this
kinde
,
it
hath
been
no
strength
of
ours
,
but
his
peculiar
interposition
.
4.
Thou
art
more
glorious
and
excellent
then
the
mountains
of
prey
.
Thy
presence
,
O
God
,
in
this
hill
of
Sion
hath
a
farre
greater
and
more
glorious
vertue
for
the
guarding
of
us
,
and
overcoming
our
opposers
,
than
the
mountains
of
most
strength
and
advantage
,
where
our
malicious
enemies
in
their
siege
and
designes
of
taking
our
City
,
make
their
randezvous
,
are
for
the
fortifying
themselves
,
or
annoying
of
us
.
5.
The
stoutest-hearted
have
despoiled
or
disarmed
themselves
they
sleep
.
are
spoiled
,
they
have
slept
their
sleep
,
and
none
of
the
men
of
might
b
have
found
their
hands
.
The
stoutest
and
most
able
men
in
the
world
,
the
most
warlike
and
victorious
Assyrians
,
have
by
this
means
without
any
considerable
strength
of
ours
,
been
utterly
discomfited
,
when
they
had
betaken
themselves
to
their
rest
,
2
Chron
.
xxxii
.
21.
in
the
midst
of
their
security
the
Lord
sent
an
Angel
,
and
cut
off
all
their
mighty
men
of
valour
,
they
slept
but
never
waked
again
;
and
so
their
whole
army
(
see
Is.
xxxvii
.
36.
)
like
men
asleep
,
have
been
able
to
doe
nothing
,
not
so
much
as
to
move
an
hand
to
hurt
us
.
6.
At
thy
rebuke
,
O
God
of
Jacob
,
both
the
chariot
and
horse
are
cast
into
a
dead
sleep
.
't
was
the
secret
interposition
of
thy
power
,
O
Lord
,
that
wrought
this
signal
destruction
upon
so
potent
and
numerous
an
army
.
7.
Thou
,
even
thou
art
to
be
feared
,
and
who
may
stand
in
thy
sight
from
the
minute
of
thy
anger
{untranscribed Hebrew}
when
once
thou
art
angry
?
Thou
art
most
terrible
and
irresistible
in
thy
judgements
,
and
consumest
all
before
thee
in
the
first
minute
that
thou
art
pleased
to
execute
them
.
8.
Thou
didst
cause
judgment
to
be
heard
from
heaven
;
the
earth
c
.
feared
,
and
was
still
,
9.
When
God
arose
to
judgment
,
to
save
all
the
meek
of
the
earth
.
Selah
.
When
thou
,
though
in
heaven
,
didst
please
to
interpose
for
thy
oppressed
people
in
imminent
pressing
danger
,
to
deliver
them
from
the
violences
of
men
,
and
to
punish
those
that
injured
them
,
then
thy
Angels
came
forth
on
thy
messages
,
with
thunder
and
lightning
and
earthquakes
;
by
these
the
proudest
sinners
were
stricken
with
horror
,
dreaded
these
thy
thunderbolts
,
and
had
no
means
imaginable
to
secure
them
from
them
,
were
all
destroyed
and
put
to
flight
,
and
so
left
thy
people
to
their
rest
and
quiet
,
whom
they
came
to
besiege
and
conquer
.
10.
Surely
the
wrath
of
man
shall
or
confess
praise
thee
;
the
remainder
of
wrath
shalt
d
.
thou
or
gird
on
,
restrain
.
And
thus
art
thou
praised
and
acknowledged
,
and
in
some
degree
honoured
by
the
miscarriage
and
frustration
of
unjust
and
wicked
men
,
and
occasionally
by
their
very
sin
,
their
cruelty
and
blasphemies
when
they
came
to
be
restrained
and
quelled
,
and
remarkably
punished
by
thee
:
or
,
Against
their
rage
thou
preparest
rage
;
they
begin
in
fury
against
pious
blameless
men
,
afflicting
and
oppressing
them
,
and
thou
in
thy
time
dealest
with
them
in
wrath
,
repayest
them
,
as
they
have
deserved
.
11.
Vow
and
pay
unto
the
Lord
your
God
:
all
let
all
that
be
round
about
him
bring
presents
to
the
terrible
.
{untranscribed Hebrew}
him
that
ought
to
be
feared
.
Our
God
is
a
gratious
and
a
dreadfull
God
,
gratious
to
us
in
defending
us
against
the
most
savage
oppressors
,
dreadfull
to
them
that
continue
thus
to
provoke
and
blaspheme
him
.
O
let
us
all
,
that
profess
his
service
,
consecrate
(
and
performe
)
to
him
the
fruits
of
our
lips
,
all
possible
praises
and
thanksgivings
,
all
works
of
piety
and
charity
.
And
let
those
that
have
provoked
,
make
speed
to
attone
him
by
reformation
,
and
the
meet
fruits
thereof
.
12.
e
.
He
shall
bring
down
.
cut
off
the
spirit
of
Princes
,
he
is
terrible
to
the
Kings
of
the
earth
.
Else
be
they
never
so
great
and
prosperous
,
never
so
proud
and
stout
,
God
will
in
a
most
terrible
manner
deal
with
them
,
and
at
length
be
sure
to
bring
them
low
enough
,
as
he
hath
done
the
proud
Senacherib
,
and
Rabshakeh
,
and
the
whole
Assyrian
army
.
Annotations
on
Psalm
LXXVI
.
V.
3.
Arrows
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
fire
,
Job
v.
7.
where
sparkes
that
fly
upward
are
poetically
exprest
by
{untranscribed Hebrew}
the
sons
of
the
fire
.
So
Psal
.
Lxxviii
.
48.
it
is
used
not
for
thunderbolts
or
lightnings
,
as
our
margin
reads
,
but
simply
for
fire
,
shot
out
of
the
clouds
,
and
running
along
upon
the
ground
Exod
.
ix
.
23.
And
from
thence
by
metaphor
it
is
applied
to
an
arrow
or
dart
,
shot
out
of
a
bow
,
and
by
the
swiftness
of
the
motion
supposed
to
be
inflamed
,
see
Cant
.
viii
.
6.
where
of
love
it
is
said
,
that
{untranscribed Hebrew}
(
not
the
Coals
,
but
)
the
arrows
thereof
are
arrows
of
fire
,
it
shoots
,
and
wounds
,
and
burns
a
mans
heart
,
inflames
it
vehemently
by
wounding
it
.
Here
we
have
the
word
twice
,
and
if
the
former
of
them
doe
not
signify
arrows
simply
,
it
will
not
be
found
in
that
sense
in
the
Bible
:
nor
doe
the
Lxxii
.
render
it
in
the
notion
of
an
arrow
,
but
in
this
place
express
it
by
a
general
word
,
{untranscribed Hebrew}
the
strengths
of
the
bowes
,
referring
to
that
which
is
supposed
to
be
the
cause
of
inflaming
the
arrows
,
the
strength
of
the
bow
from
which
they
are
shot
out
.
The
Syriack
in
some
degree
of
complyance
with
them
render
it
{untranscribed Hebrew}
the
armes
of
the
bow
,
that
which
the
bow
reacheth
out
as
a
man
doth
his
arme
,
and
by
which
,
as
by
an
arme
,
it
reacheth
to
,
and
forcibly
seiseth
on
that
which
is
distant
from
it
.
The
poetical
expression
will
best
be
conserved
by
reteining
some
notice
of
the
primary
sense
in
the
rendring
of
it
,
fires
or
lightnings
,
of
the
bow
,
i
.
e
.
those
hostile
weapons
which
are
most
furious
and
formidable
,
as
fire
shot
out
from
a
bow
.
V.
5.
Found
their
hands
]
{untranscribed Hebrew}
may
be
rendred
,
have
not
found
their
hands
,
i
.
e
.
have
not
been
able
to
use
them
for
resistance
,
for
the
offending
others
,
or
even
for
their
own
defense
;
the
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
(
as
the
Syriack
{untranscribed Hebrew}
by
which
they
here
render
it
)
signifying
as
to
finde
,
or
get
,
so
to
have
in
readiness
,
in
their
power
,
to
be
able
to
use
.
To
this
the
Chaldee
look
in
their
paraphrase
,
{untranscribed Hebrew}
they
could
not
take
their
weapons
in
their
hands
,
i
.
e
.
they
could
not
use
their
hands
to
manage
their
weapons
.
The
Lxxii
.
have
but
little
varied
the
phrase
,
{untranscribed Hebrew}
,
they
found
nothing
with
their
hands
,
i
.
e
.
they
were
able
to
doe
nothing
with
them
,
(
their
vast
army
atchieved
nothing
,
but
returned
wi●h
shame
of
face
to
their
own
land
2
Chron
.
xxxii
.
21.
)
Which
the
Latine
seems
to
have
a
little
mistaken
,
when
they
add
the
preposition
in
]
to
what
they
found
in
the
Lxxii
.
nihil
invenerunt
in
manibus
,
they
found
nothing
in
their
hands
;
but
that
still
interpretable
to
the
former
sense
,
they
found
nothing
,
i
.
e
.
they
had
neither
weapons
nor
strength
in
their
hands
,
their
whole
army
was
utterly
routed
and
discomfited
,
without
striking
a
stroak
;
for
which
the
Syriack
read
,
{untranscribed Hebrew}
,
their
hands
were
not
able
,
or
impotent
.
And
this
well
agrees
to
the
beginning
of
the
verse
;
{untranscribed Hebrew}
{untranscribed Hebrew}
they
have
been
cut
off
or
perished
,
they
are
gone
,
saith
Abu
Walid
,
or
have
despoiled
themselves
,
(
the
reciprocal
from
{untranscribed Hebrew}
praedatus
est
,
)
they
have
cast
away
their
weapons
,
saith
the
Chaldee
;
{untranscribed Hebrew}
,
they
were
troubled
,
say
the
LXXII
.
as
when
in
a
Panick
terror
men
are
amazed
,
discomfited
,
throw
away
their
weapons
,
and
fly
,
and
by
that
astonishment
are
like
men
in
a
sleep
,
their
strength
and
sense
tyed
up
;
but
it
more
punctually
referrs
to
the
time
wherein
the
Angel
smote
the
Assyrian
army
,
in
the
deep
of
the
night
,
when
they
had
put
off
their
garments
and
weapons
both
,
were
fast
asleep
in
their
tents
,
and
at
once
185000.
of
them
slain
,
Is.
xxxvii
.
36.
This
is
poetically
described
by
sleeping
their
sleep
;
and
as
is
added
v.
6.
{untranscribed Hebrew}
men
in
a
dead
sleep
,
dura
quies
,
ferreus
somnus
,
an
hard
and
thorny
sleep
.
Were
they
never
so
strong
or
valiant
,
had
they
never
such
strength
of
body
,
skill
in
armes
,
courage
of
minde
,
and
all
that
was
necessary
for
a
conquest
,
in
the
midst
of
their
security
,
they
were
smitten
,
and
so
utterly
vanquisht
,
and
returned
re
infectâ
,
without
doing
of
any
thing
.
V.
8.
Feared
]
What
is
meant
by
the
earths
fearing
here
,
{untranscribed Hebrew}
must
be
judged
by
proportion
with
the
judgments
being
heard
from
heaven
in
the
former
part
of
the
verse
.
In
the
history
2
Chron
.
xxxii
.
21.
the
Angel
of
the
Lord
wrought
that
great
execution
on
the
Assyrians
army
.
Now
the
descent
of
an
Angel
,
when
he
came
commissioned
for
any
act
of
power
,
was
generally
furnished
by
God
with
some
sensible
attestation
from
nature
,
thunders
and
earthquakes
,
neither
of
which
would
probably
be
wanting
in
so
eminent
a
worke
as
the
slaughter
of
eighty
five
thousand
.
{untranscribed Hebrew}
Of
the
thunder
there
can
be
no
doubt
,
the
judgements
being
heard
from
heaven
,
refers
to
{untranscribed Hebrew}
,
which
indifferently
signifies
voice
,
and
thunder
,
which
is
a
vocal
,
and
so
audible
judgment
,
coming
out
of
the
aire
,
which
in
scripture
is
stiled
heaven
.
And
then
for
the
earthquake
,
that
that
is
signified
by
the
{untranscribed Hebrew}
the
earths
fearing
,
may
be
guessed
from
1
Sam
.
xiv
.
15.
There
was
trembling
in
the
host
,
in
the
field
,
and
among
all
the
people
,
the
garrison
and
the
spoilers
they
also
trembled
,
and
the
earth
quaked
,
so
it
was
a
very
great
trembling
,
or
a
trembling
of
God
.
Here
a
trembling
of
God
,
or
such
as
is
caused
by
the
appearance
of
Angels
sent
by
God
,
is
made
up
not
only
of
the
trembling
of
men
,
but
of
the
earth
it self
.
And
so
Matth
.
xxviii
.
2.
at
the
appearance
of
Angels
there
was
a
very
great
earthquake
.
And
this
to
very
good
purpose
,
that
they
that
opposed
Gods
people
might
evidently
perceive
that
it
was
not
chance
,
or
ordinary
sickness
,
or
suddain
infection
,
that
cut
them
off
,
but
the
displeasure
of
an
omnipotent
Deity
.
Now
because
among
us
trembling
is
an
effect
of
fear
,
and
where
trembling
is
visible
outwardly
,
fear
is
supposed
to
be
within
,
therefore
it
is
here
an
easy
poetick
figure
,
to
express
an
earthquake
by
the
fearing
of
the
earth
.
And
then
that
which
follows
,
{untranscribed Hebrew}
{untranscribed Hebrew}
and
was
still
,
as
it
is
elegantly
opposed
to
the
trembling
,
or
fear
forementioned
,
so
it
imports
the
effect
of
this
earthquake
to
the
children
of
Israel
,
this
short
commotion
gave
rest
and
quiet
to
the
land
:
as
Jud
.
iii
.
30.
{untranscribed Hebrew}
(
just
the
same
phrase
as
here
)
the
land
had
rest
eighty
years
,
and
so
ch
.
v.
31.
and
viii
.
28.
and
in
several
other
places
,
the
land
had
rest
,
or
the
countrey
was
in
quiet
.
And
so
in
S.
Paul
{untranscribed Hebrew}
rest
]
is
quiet
from
the
persecutors
of
the
Christians
.
(
see
note
on
Heb
.
iii
.
c
.
)
Abu
Walid
from
its
conjunction
with
{untranscribed Hebrew}
fearing
here
,
would
make
it
one
of
those
which
have
contrary
significations
,
and
so
to
signify
here
stirred
or
moved
.
But
the
Jewish
Arab
renders
it
,
some
of
the
people
of
the
earth
feared
,
and
some
were
still
,
i
.
e
.
saith
he
,
the
oppressors
feared
,
and
the
oppressed
had
rest
.
V.
10.
Restrain
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
here
,
is
not
agreed
among
the
interpreters
,
the
word
signifying
1.
to
gird
,
and
2.
to
restrain
.
In
the
notion
of
restraining
it
will
have
a
very
commodious
sense
,
applyed
to
Senacherib
to
whom
this
Psalm
belongs
.
For
as
by
the
slaughter
of
the
eighty
five
thousand
in
his
army
,
he
was
forced
to
depart
,
and
dwell
at
Niniveh
,
2
King
.
xix
.
36.
so
after
his
return
thither
,
there
be
some
remainders
of
his
wrath
on
the
Jews
that
dwelt
there
.
We
may
see
it
,
Tob
.
i
.
18.
If
the
King
Senacherib
had
slain
any
,
when
he
was
come
and
fled
from
Judaea
,
I
buried
them
privily
(
for
in
his
wrath
he
killed
many
)
&c.
This
was
the
racemation
,
as
it
were
,
or
gleanings
of
his
wrath
,
and
this
was
restrained
by
God
;
for
he
soon
falls
by
the
hands
of
his
sons
Adramelech
and
Sharezer
,
as
he
was
worshipping
in
the
house
of
Nisroch
his
God
.
2
Ki
.
xix
.
37.
And
to
this
sense
Kimchi
interprets
it
,
thou
shalt
so
repress
the
malice
of
our
enemies
,
that
the
other
nations
shall
not
dare
to
fight
against
us
:
so
likewise
Aben-Ezra
.
And
thus
it
must
be
,
if
the
remainder
of
wrath
,
be
mans
wrath
,
as
the
former
part
of
the
verse
inclines
it
,
Surely
the
wrath
of
man
&c.
But
{untranscribed Hebrew}
in
the
primary
notion
signifies
girding
,
or
putting
on
,
araying
ones
self
;
cinxit
,
accinxit
,
praecinxit
.
Girding
,
we
know
,
signifies
putting
on
,
and
is
applied
to
garments
,
ornaments
,
armes
;
{untranscribed Hebrew}
Gird
thy
sword
upon
thy
thigh
Ps.
xlv
.
3.
and
frequently
elswhere
:
and
so
girding
with
gladness
,
is
putting
on
festival
ornaments
.
And
agreeable
here
in
a
poetical
phrase
,
thou
shalt
gird
on
the
remainder
of
wrath
,
parallel
to
putting
on
the
garments
of
vengeance
for
cloathing
,
Isa
.
Lix
.
17.
will
signify
Gods
adorning
and
setting
out
himself
by
the
exercise
of
his
vengeance
,
vulgarly
exprest
by
his
wrath
,
and
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
wrath
,
most
fitly
used
with
reflexion
on
{untranscribed Hebrew}
the
wrath
of
man
in
the
beginning
of
the
verse
.
Mans
wrath
is
the
violence
and
rage
and
blasphemy
of
the
oppressor
,
upon
the
meek
or
poor
man
foregoing
.
This
begins
,
goes
foremost
,
in
provoking
God
;
and
then
{untranscribed Hebrew}
{untranscribed Hebrew}
the
remnant
or
second
part
of
wrath
is
still
behinde
for
God
,
and
with
that
he
girds
himself
,
i
.
e
.
sets
himself
out
illustriously
and
dreadfully
,
as
with
an
ornament
,
and
as
with
an
hostile
preparation
,
in
the
eyes
of
men
.
And
so
in
this
sense
also
it
is
agreeable
to
the
context
.
The
wrath
of
man
,
Rabshake's
railings
and
blasphemies
,
{untranscribed Hebrew}
{untranscribed Hebrew}
shall
confess
or
praise
thee
,
as
being
brought
down
by
God
,
and
signally
refuted
by
him
,
(
for
then
after
so
eminent
a
vindication
of
Gods
honour
,
his
opposition
and
reproaches
did
but
illustrate
that
glory
which
he
endeavoured
to
ecclips
,
and
become
a
kinde
of
confession
to
him
.
)
One
of
the
Targums
read
{untranscribed Hebrew}
they
shall
convert
,
and
confess
to
thy
name
,
and
praise
thee
,
in
reference
to
other
men
that
look
on
,
&
admire
,
&
give
honour
to
God
,
who
thus
seasonably
interposes
,
and
girds
on
the
remainder
of
wrath
,
comes
in
opportunely
to
rescue
the
oppressed
,
and
execute
judgment
on
the
oppressor
.
And
so
in
either
sense
the
parts
of
this
verse
are
perfectly
answerable
the
one
to
the
other
.
To
this
latter
rendring
of
{untranscribed Hebrew}
the
Chaldee
inclines
us
,
paraphrasing
it
by
{untranscribed Hebrew}
thou
hast
girded
on
,
or
prepared
,
or
made
ready
the
remainder
of
fury
(
meaning
Gods
fury
)
for
the
destroying
of
the
nations
.
And
so
the
Interlinear
,
residuum
irarum
accinges
,
thou
shalt
gird
on
thee
the
residue
of
wraths
;
and
Castellio
,
exuberantibus
furoribus
decoraris
,
thou
art
adorned
with
exuberant
furies
,
in
the
notion
of
an
ornament
or
festival
garment
;
to
which
also
if
the
Lxxii
.
referre
not
by
their
{untranscribed Hebrew}
,
the
remnant
of
wrath
shall
celebrate
to
thee
a
feast
,
it
will
be
hard
to
guess
what
they
meant
by
it
.
This
the
Latine
render
from
them
,
reliquiae
cogitationis
diem
festum
agent
tibi
,
the
relicks
of
thought
(
so
interpreting
{untranscribed Hebrew}
)
shall
keep
an
holy-day
to
thee
.
V.
12.
Cut
off
]
{untranscribed Hebrew}
{untranscribed Hebrew}
spirit
,
seems
here
to
denote
the
proud
,
and
cruel
and
fastuous
spirit
of
oppressing
Nimrods
(
such
Senacherib
was
)
lifted
up
with
the
successes
of
their
impiety
;
so
the
Chaldee
{untranscribed Hebrew}
he
shall
repress
the
grossness
,
or
elation
,
or
pride
of
the
spirit
of
the
great
ones
(
so
{untranscribed Hebrew}
signifies
,
the
same
phrase
by
which
they
paraphrase
the
pride
of
the
countenance
,
Ps.
x
.
4.
)
And
Gods
cutting
it
off
,
bringing
it
low
,
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
minuit
,
signifies
)
is
his
not
only
repressing
,
and
not
permitting
it
to
proceed
farther
,
but
his
inflicting
severe
punishments
upon
it
,
cutting
off
the
tyrant
in
his
bloody
pursuits
,
as
it
fared
with
Senacherib
(
see
note
d
.
)
The
LXXII
.
as
we
now
read
it
,
having
{untranscribed Hebrew}
,
taking
away
the
spirits
of
Princes
,
may
be
thought
by
spirits
to
signify
no
more
then
their
lives
:
but
the
Latine
reading
spiritum
in
the
singular
,
and
so
the
Syriack
{untranscribed Hebrew}
spirit
,
shew
that
{untranscribed Hebrew}
not
{untranscribed Hebrew}
is
the
right
reading
;
and
then
nothing
hinders
,
but
that
they
might
take
it
in
this
sense
for
pride
and
elation
of
spirit
,
which
as
it
may
be
taken
away
by
other
means
of
humbling
,
beside
that
of
death
,
so
it
is
then
surely
subdued
and
brought
low
,
when
it
brings
destruction
on
him
in
whom
it
is
.
Abu
Walid
here
renders
{untranscribed Hebrew}
shall
exalt
,
and
hinder
the
enemies
from
them
;
and
so
Kimchi
in
his
Rootes
shall
exalt
them
,
and
strengthen
them
.
But
withall
he
saith
,
it
may
be
interpreted
,
shall
cutt
off
,
or
bring
low
,
the
radical
signification
being
,
as
he
resolves
,
the
notion
of
hindering
,
keeping
in
,
or
restraining
.
The
Seventy
Seventh
Psalm
.
TO
the
chief
Musitian
{untranscribed Hebrew}
to
Jeduthun
,
a
Psalm
of
Asaph
.
The
seventy
seventh
Psalm
is
a
pious
resolution
of
affiance
in
and
prayer
to
God
,
in
all
the
miseries
that
befall
us
in
this
life
,
by
way
of
dialogue
between
diffidence
and
a
well-grounded
hope
and
faith
.
It
seems
to
have
been
composed
by
Asaph
in
reference
to
the
{untranscribed Hebrew}
,
This
Psalm
is
spoken
in
the
tongue
or
Dialect
of
the
Captives
.
Kimchi
.
captivity
,
and
committed
to
the
Praefect
of
Musick
,
to
be
song
to
those
instruments
in
which
Jeduthun
and
his
posterity
were
imployed
.
1.
My
voice
was
unto
God
,
and
I
cried
,
my
voice
unto
God
,
{untranscribed Hebrew}
.
I
cried
unto
God
with
my
voice
,
even
unto
God
with
my
voice
,
and
he
gave
ear
unto
me
.
My
distresses
were
great
,
and
I
had
none
but
God
to
sly
to
:
to
him
therefore
I
addrest
my
request
importunately
,
and
he
was
pleased
to
relieve
me
out
of
them
.
2.
In
the
day
of
my
trouble
I
sought
the
Lord
;
a.
my
hand
was
stretcht
out
●●d
remitted
not
.
sore
ran
in
the
night
and
ceased
not
;
my
soul
refused
to
be
comforted
.
When
any
affliction
came
,
this
was
my
constant
practice
,
never
to
give
over
praying
,
never
to
take
any
repose
by
diverting
from
that
imployment
.
3.
I
remembred
God
,
b
.
and
tumultuated
,
or
made
a
wise
,
or
was
cla●●teus
,
I
meditated
,
didst
held
,
or
keep
the
watches
of
mine
eyes
;
I
was
troubled
,
and
spake
not
.
〈◇〉
prayed
—
was
troubled
:
I
complained
,
and
my
spirit
was
troubled
,
agitated
.
overwhelmed
.
Selah
,
But
betaking
me
to
God
,
and
with
all
importunity
making
my
requests
to
sound
in
his
ears
,
I
prayed
with
all
the
ardency
and
devotion
and
affection
of
my
spirit
.
4.
c
.
Thou
holdest
mine
eyes
waking
;
I
am
so
troubled
that
I
cannot
speak
.
When
I
am
in
the
night
on
my
bed
,
thou
,
O
Lord
,
seest
how
I
am
imployed
every
minute
of
it
;
when
any
matter
of
trouble
seiseth
on
me
,
I
betake
my self
to
this
kind
of
silent
meditation
.
5.
I
consider
,
or
recount
.
have
considered
the
days
of
old
,
the
years
of
ages
,
see
noted
.
antient
times
.
I
recount
all
the
eminent
passages
of
thy
providence
toward
this
nation
of
ours
,
beginning
from
the
first
foundation
of
it
.
6.
I
call
to
remembrance
my
song
in
the
night
;
I
commune
with
mine
own
heart
,
and
my
spirit
demandeth
,
asketh
.
{untranscribed Hebrew}
made
diligent
search
,
And
thus
I
think
over
my
own
composures
in
the
solitudes
of
the
night
,
conversing
silently
with
my self
,
in
this
form
of
dialogue
betwixt
me
and
my
own
spirit
:
And
first
my
spirit
or
minde
asks
the
question
,
in
this
or
the
like
form
,
reflecting
on
the
distresses
that
are
now
upon
us
,
7.
Will
the
Lord
cast
off
for
ever
?
and
will
he
be
favourable
no
more
?
God
is
displeased
and
chastiseth
us
severely
,
as
if
he
would
never
be
attoned
,
8.
Is
his
mercy
clean
gone
for
ever
?
is
his
ward
abolished
{untranscribed Hebrew}
Doth
his
promise
fail
for
evermore
?
9.
Hath
God
forgotten
to
be
gratious
?
Hath
he
in
anger
shut
up
his
tender
mercies
?
Selah
.
His
mercies
and
his
promimises
gave
us
ground
of
hope
,
and
will
he
never
remember
these
?
Is
he
finally
resolved
never
again
to
turn
to
us
in
mercy
?
10.
And
I
said
,
d
.
this
my
desertion
is
a
change
of
the
right
—
or
the
years
of
—
is
my
infirmity
:
but
I
will
remember
the
years
of
the
right
hand
of
the
most
high
.
The
continuance
and
repetition
of
his
judgements
for
so
many
years
,
or
in
so
many
forms
frequently
varied
,
but
still
lying
heavy
upon
us
,
makes
this
a
seasonable
fear
.
11.
I
will
remember
the
works
of
the
Lord
;
surely
I
will
remember
from
the
antient
times
of
thy
wonders
,
see
noted
.
thy
wondrous
works
.
12.
I
will
meditate
also
of
thy
works
,
and
talk
of
thy
doings
.
But
I
soon
answered
and
silenced
these
my
melancholy
infidel
reasonings
,
and
opposed
unto
them
the
acts
,
the
many
illustrious
miraculous
acts
of
God
,
in
bringing
us
out
of
Aegypt
,
possessing
us
of
Canaan
,
subduing
all
our
neighbouring
enemies
,
&c.
infallible
evidences
both
of
his
power
,
and
fidelity
to
all
that
depend
on
him
;
and
resolved
more
reasonably
to
stay
and
support
my self
with
the
meditation
and
solemn
reflection
on
these
,
by
his
former
dealings
inviting
the
continuance
of
them
,
and
raising
to
my self
confident
presages
of
his
future
mercies
.
13.
Thy
way
,
O
God
,
is
in
holiness
,
{untranscribed Hebrew}
the
sanctuary
:
who
is
so
great
a
God
as
our
God
?
And
upon
an
intire
survey
of
all
I
am
forced
to
acknowledge
,
that
all
God's
dealings
are
most
just
and
holy
,
he
never
fails
the
least
in
the
performance
of
his
promises
;
but
,
on
the
contrary
,
hath
magnified
his
power
(
as
well
as
justice
and
fidelity
)
in
a
most
illustrious
manner
,
in
all
his
dealings
with
his
people
.
14.
Thou
art
the
God
that
doest
wonders
;
thou
hast
declared
thy
strength
among
the
people
.
15.
Thou
hast
with
thine
arm
redeemed
thy
people
,
the
sons
of
Jacob
and
Joseph
.
Selah
.
When
thou
rescuedst
thy
people
of
Israel
out
of
the
bondage
of
Aegypt
,
the
posterity
of
Joseph
all
begotten
there
,
and
all
the
rest
of
the
seed
of
Jacob
which
came
to
Aegypt
to
Joseph
(
and
were
at
first
kindly
treated
by
the
King
,
but
after
a
while
opprest
and
tyrannically
inslaved
)
thou
didst
it
in
a
most
mighty
miraculous
dreadful
manner
,
so
as
convinced
the
very
obdurate
heathens
of
thy
power
and
vengeance
upon
them
.
16.
the
waters
saw
thee
,
O
God
,
the
waters
saw
thee
;
they
were
afraid
,
the
depths
also
were
troubled
.
And
when
the
Israelites
by
thy
conduct
came
to
the
sea
side
,
the
very
sea
,
that
untamed
body
way
restrained
by
thee
,
and
as
in
a
frightful
dread
of
thy
majesty
sled
from
before
them
,
gave
them
leave
to
pass
as
on
dry
ground
through
the
chanel
of
it
.
17.
The
clouds
poured
out
water
,
the
sky
sent
out
a
sound
;
thy
sharp
stones
{untranscribed Hebrew}
thine
arrows
also
went
abroad
.
18.
The
voice
of
thy
thunder
was
in
the
heavens
,
the
lightnings
lightned
the
world
,
the
earth
trembled
and
shook
.
And
on
the
other
side
the
Lord
sent
out
his
judgements
upon
the
Aegyptians
,
lookt
unto
their
host
through
the
pillar
of
fire
and
cloud
,
and
troubled
them
,
Exod
.
xiv
.
24.
by
which
was
intimated
the
tempestuous
rain
and
thunder
resounding
in
the
air
,
and
sending
out
shafts
or
sharp
stones
,
and
again
thunders
in
the
clouds
,
and
lightning
flashing
in
their
eyes
,
to
the
disturbing
them
extreamly
.
19.
Thy
way
is
in
the
sea
,
and
thy
paths
in
the
great
waters
,
and
thy
footsteps
are
not
known
.
And
thus
whilst
thy
people
were
conducted
and
carried
safe
by
thee
through
the
midst
of
the
red
sea
,
the
Aegyptians
were
in
no
wise
able
to
follow
them
(
but
were
all
first
disordered
and
restrained
in
the
speed
of
their
march
,
God
took
off
their
chariot
wheels
that
they
drave
them
heavily
,
Exod
.
xiv
.
25.
and
soon
after
by
Moses's
stretching
out
his
hand
,
swallowed
up
and
destoyed
by
the
sea
returning
upon
them
,
v.
26.
)
and
so
thy
works
of
providence
in
preserving
some
,
whilst
by
the
same
means
thou
destroyest
others
,
most
undiscernible
and
inscrutable
.
20.
Thou
leddest
thy
people
like
a
flock
by
the
hand
of
Moses
and
Aaron
.
And
in
summe
,
thy
care
over
thy
people
,
and
thy
conduct
by
the
hand
of
Moses
and
Aaron
,
hath
been
experimented
to
be
like
that
of
the
most
watchful
and
skilful
shepherd
over
a
flock
,
securing
them
from
all
assaults
or
violence
of
their
enemies
.
And
thy
dealings
with
them
there
,
are
a
full
security
to
us
now
,
if
we
continue
our
faithful
dependence
on
thee
,
that
thou
art
both
able
and
ready
to
relieve
and
rescue
us
out
of
the
greatest
captivities
and
most
present
dangers
.
Annotations
on
Psalm
LXXVII
.
V.
2.
My
sore
ran
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
protraxit
,
extendit
se
,
being
here
applied
to
{untranscribed Hebrew}
my
hand
,
will
most
probably
be
rendred
,
was
stretched
out
,
or
stretched
it self
;
and
to
that
best
agrees
{untranscribed Hebrew}
{untranscribed Hebrew}
and
remitted
not
,
gave
not
over
,
fell
not
down
from
{untranscribed Hebrew}
remissum
esse
.
't
is
true
when
it
is
joyned
with
any
fluid
thing
,
it
signifies
to
flow
,
or
run
about
,
as
of
water
,
tears
,
wine
,
or
blood
,
but
here
with
the
hand
(
if
that
be
the
meaning
of
{untranscribed Hebrew}
)
the
stretching
out
is
the
most
proper
notion
of
it
:
and
though
the
Lxxii
.
for
{untranscribed Hebrew}
seem
to
have
read
{untranscribed Hebrew}
over
against
him
,
yet
they
have
sufficiently
exprest
the
sense
,
and
restrained
it
to
the
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
for
my
hand
,
{untranscribed Hebrew}
,
I
sought
him
with
my
hands
by
night
toward
him
.
The
Chaldee
having
taken
{untranscribed Hebrew}
by
it selfe
,
and
given
it
a
paraphrase
remote
enough
{untranscribed Hebrew}
prophecy
rested
upon
me
(
from
one
use
of
the
word
{untranscribed Hebrew}
spoken
of
God
,
for
the
spirit
of
God
2
King
.
iii
.
15.
)
do
also
paraphrase
{untranscribed Hebrew}
by
the
eye
dropping
of
tears
;
but
the
Syriack
reading
{untranscribed Hebrew}
,
as
if
it
had
been
{untranscribed Hebrew}
his
hand
,
convert
it
to
another
matter
.
't
is
true
{untranscribed Hebrew}
signifies
many
things
besides
an
hand
,
particularly
a
stroke
,
or
hurt
,
or
wound
that
befalls
any
,
but
this
sure
respecting
him
that
strikes
or
inflicts
it
,
whose
hand
or
stroke
it
is
said
to
be
,
not
his
who
is
striken
by
it
.
So
Deut
.
xxxii
.
36.
where
their
hand
is
thus
interpreted
by
the
Chaldee
,
't
is
{untranscribed Hebrew}
the
stroke
of
the
hater
,
and
Exo
.
xxiv
.
11.
where
the
not
laying
the
hand
,
is
by
the
Chaldee
rendred
not
hurting
,
and
so
{untranscribed Hebrew}
interpreted
by
{untranscribed Hebrew}
hurt
;
yet
the
{untranscribed Hebrew}
his
hand
or
hurt
,
is
not
there
applied
to
the
patients
,
but
to
the
agent
,
God
.
And
Abu
Walid
,
who
renders
it
here
a
wound
or
stroke
in
respect
to
the
sufferer
,
mentions
it
as
a
distinct
signification
from
what
it
hath
in
other
places
.
And
so
still
it
is
most
reasonable
to
understand
it
in
the
ordinary
sense
,
{untranscribed Hebrew}
my
hand
,
and
then
{untranscribed Hebrew}
must
be
the
extending
,
holding
out
,
or
up
,
the
hand
,
by
which
prayer
is
fitly
exprest
,
whereof
that
is
the
solemn
gesture
.
V.
3.
And
was
troubled
]
{untranscribed Hebrew}
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
sonuit
,
fremuit
,
cannot
better
be
rendred
than
by
,
I
made
a
noise
,
which
following
the
remembring
of
God
,
and
the
other
phrases
v.
1.
and
2.
of
crying
,
and
stretching
out
the
hand
,
must
needs
be
understood
of
the
voice
of
his
prayers
very
importunate
in
Gods
ears
,
(
and
either
very
loud
or
very
moanfull
)
or
,
as
't
is
used
Ps.
xxxix
.
6.
very
unquiet
,
and
clamorous
in
Gods
ears
:
and
then
follows
to
the
same
matter
,
{untranscribed Hebrew}
{untranscribed Hebrew}
I
will
or
did
meditate
,
either
answerable
to
the
remembring
God
in
the
beginning
of
the
verse
,
or
else
in
the
notion
of
praying
,
as
Psal
.
Lv.
17.
it
was
rendred
by
the
Chaldee
{untranscribed Hebrew}
I
will
pray
:
and
here
{untranscribed Hebrew}
I
will
speak
before
the
Lord
:
and
lastly
{untranscribed Hebrew}
my
spirit
was
involved
,
anxious
,
troubled
;
the
Syriack
render
it
{untranscribed Hebrew}
was
rapt
,
caught
into
an
extasie
,
as
it
were
,
exagitated
,
or
disturbed
.
And
so
every
part
of
this
verse
is
an
expression
of
the
Psalmists
devotion
,
in
the
day
of
his
trouble
v.
2.
but
not
of
his
affliction
it selfe
.
V.
4.
Eyes
waking
]
{untranscribed Hebrew}
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
custodivit
)
signifies
watches
,
or
vigils
,
whether
the
spaces
into
which
the
night
was
divided
,
the
first
,
second
,
or
third
watch
,
or
the
office
of
watching
for
such
a
space
.
Here
it
seems
to
be
taken
in
the
latter
sense
,
for
the
office
of
guarding
,
watching
over
;
and
then
{untranscribed Hebrew}
joyned
with
it
,
holding
the
watches
(
parallel
to
{untranscribed Hebrew}
keeping
the
watches
Lu
.
ii
.
8.
is
the
executing
of
that
office
.
)
This
is
here
poetically
spoken
of
God
,
that
he
holds
the
watches
of
the
Psalmists
eyes
,
i
.
e
.
sees
and
knows
how
they
are
imployed
every
minute
of
the
night
.
And
this
is
here
used
but
as
a
preface
to
introduce
what
follows
in
the
rest
of
the
Psalme
,
which
is
made
up
of
the
meditations
which
he
had
on
his
bed
,
and
in
which
he
spent
the
night
,
supposing
God
to
be
present
to
them
.
{untranscribed Hebrew}
{untranscribed Hebrew}
saith
he
,
I
was
in
perturbation
,
agitated
,
disquieted
,
{untranscribed Hebrew}
and
spake
not
vocally
,
but
as
in
a
deep
meditation
:
{untranscribed Hebrew}
I
recounted
or
thought
on
the
years
that
were
past
—
V.
10.
My
infirmity
]
This
v.
10.
may
perhaps
be
best
rendred
,
if
it
be
taken
as
the
conclusion
of
the
sad
hopeless
thoughts
,
set
down
v.
7
,
8
,
9.
There
by
way
of
question
his
spirit
had
seemed
to
say
,
that
there
would
never
be
any
end
of
the
present
afflictions
,
that
Gods
mercies
were
forgotten
,
and
his
promises
cassate
,
as
if
the
decree
were
gone
forth
,
Gods
oath
in
his
wrath
,
a
final
irreversible
sentence
,
of
which
he
would
not
repent
,
saith
Rasi
:
And
in
the
same
tenor
't
is
here
added
,
I
said
{untranscribed Hebrew}
{untranscribed Hebrew}
this
my
disease
(
so
the
Syriack
render
it
,
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
aegrotavit
,
and
so
both
{untranscribed Hebrew}
in
Hebrew
,
and
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
,
primarily
signify
)
this
my
wound
,
or
this
my
dejection
,
saith
Abu
Walid
,
or
perhaps
this
my
desertion
.
(
for
{untranscribed Hebrew}
is
used
by
the
Arabs
also
for
desertus
fuit
,
being
put
away
,
as
in
divorce
,
Mat
.
xix
.
7.
)
{untranscribed Hebrew}
.
Here
the
word
{untranscribed Hebrew}
is
capable
of
several
interpretations
,
either
for
changes
,
or
years
.
In
the
first
sense
it
will
be
{untranscribed Hebrew}
a
change
,
or
changes
(
from
{untranscribed Hebrew}
mutavit
)
of
the
right
hand
of
the
highest
,
not
a
mutability
in
Gods
counsels
,
or
providence
,
but
a
varied
punishment
sent
by
him
,
{untranscribed Hebrew}
a
repeated
blow
or
plague
,
saith
the
Syriack
;
and
so
sure
the
Chaldee
understood
it
,
who
render
it
thus
,
{untranscribed Hebrew}
and
I
said
,
{untranscribed Hebrew}
this
disease
{untranscribed Hebrew}
a
mutation
,
or
,
is
a
mutation
{untranscribed Hebrew}
of
the
strong
right
hand
of
the
most
High
,
a
varying
of
his
inflictions
,
not
any
inconstancy
in
his
providence
and
counsels
.
If
it
be
that
,
it
must
be
by
way
of
interrogation
,
And
I
said
this
is
my
infirmity
,
What
?
shall
the
right
hand
of
the
most
high
change
?
But
it
may
be
taken
also
in
the
second
notion
for
years
,
as
't
is
evidently
used
v.
5.
and
from
that
verse
the
sense
reacheth
down
to
this
place
,
after
this
manner
,
I
have
considered
the
dayes
of
old
,
{untranscribed Hebrew}
{untranscribed Hebrew}
the
years
of
ages
,
viz.
of
the
several
ages
,
wherein
our
nation
hath
been
retrenched
,
and
by
degrees
prepared
for
this
final
deportation
under
Zedekiah
,
as
1.
the
captivity
of
the
tribes
beyond
Jordan
,
and
Galilee
,
2
King
.
xv
.
then
of
the
remainder
belonging
to
the
Kingdome
of
Samaria
,
2
King
.
xvii
.
and
lastly
of
Judah
,
both
to
Pharaoh
Necho
,
the
Aegyptian
King
,
and
then
to
Nebuchadnezzer
in
his
first
and
second
warre
2
Kin
.
xxiii
.
and
xxiv
.
In
relation
hereto
the
Psalmist
asks
v.
7.
{untranscribed Hebrew}
will
the
Lord
cast
off
for
ages
,
i
.
e
.
for
several
ages
;
will
he
be
favourarable
no
more
?
and
so
on
in
divers
phrases
v.
8.
and
9.
and
then
v.
10.
And
I
said
this
my
disease
or
desertion
,
{untranscribed Hebrew}
is
the
years
of
the
right
hand
of
the
most
high
,
i
.
e
.
my
captivity
is
lasting
,
my
sufferings
many
,
the
measure
of
their
duration
,
as
the
years
of
eternity
.
This
latter
sense
seems
somewhat
more
consonant
to
the
genius
of
these
writings
.
wherein
it
is
customary
for
the
verses
to
referre
by
several
characters
,
and
allude
to
each
other
,
and
so
in
likelihood
this
is
the
importance
of
{untranscribed Hebrew}
.
But
the
former
also
will
well
enough
be
borne
;
and
in
either
of
them
this
verse
very
fitly
concludes
the
first
part
of
this
dialogue
,
which
all
inclined
to
the
sad
part
of
the
reflexion
.
And
then
v.
11.
follows
the
second
part
of
it
,
of
a
quite
contrary
resolution
,
to
the
end
of
the
Psalm
,
I
will
remember
the
works
of
the
Lord
,
surely
I
will
remember
,
{untranscribed Hebrew}
from
the
antient
of
thy
wonders
,
i
.
e
.
I
will
take
up
another
Epoch
,
that
of
all
the
miraculous
deliverances
of
our
nation
,
when
first
brought
out
of
Aegypt
;
I
will
put
the
Lord
in
minde
of
all
his
former
mercies
,
and
by
that
recognition
endeavour
to
perswade
him
to
a
repetition
of
them
;
which
belongs
clearly
to
that
new
matter
.
The
Lxxii
.
for
{untranscribed Hebrew}
read
{untranscribed Hebrew}
now
I
began
,
as
from
one
notion
of
{untranscribed Hebrew}
in
Hiphil
coepit
;
and
herein
the
Latine
follow
them
:
but
the
Syriack
,
as
was
said
,
forsake
them
,
and
adhere
to
our
rendring
of
that
word
,
my
infirmity
.
Abu
Walid
,
who
renders
{untranscribed Hebrew}
this
my
disease
,
or
my
dejection
,
being
cast
down
or
wounded
(
as
coming
,
saith
he
,
either
from
{untranscribed Hebrew}
or
{untranscribed Hebrew}
)
and
{untranscribed Hebrew}
years
,
will
have
the
whole
passage
run
thus
,
And
if
I
say
this
my
prostration
or
distress
or
suffering
shall
be
for
the
remainder
of
time
perpetuall
,
I
call
to
minde
thy
former
benefits
to
us
,
and
my
hope
is
strengthened
,
and
despaire
ceaseth
,
making
this
sadder
part
an
introduction
to
the
more
chearfull
.
And
so
the
Jewish
Arab
,
And
when
I
say
this
is
my
dejection
,
prostration
,
and
the
space
[
or
duration
]
of
the
plague
[
or
punishment
]
of
the
most
High
,
I
remember
&c.
The
Seventy
Eighth
Psalm
.
MAschil
of
Asaph
.
The
seventy
eighth
Psalm
is
a
reflexion
on
Gods
various
dealing
,
his
mixtures
of
mercies
and
punishments
on
the
people
of
Israel
,
from
the
time
of
their
being
in
Aegypt
,
to
Davids
exaltation
to
the
Kingdome
.
It
seems
to
have
been
composed
by
Asaph
,
and
set
to
the
tune
called
Maschil
.
See
note
on
Psal
.
xxxii
.
a.
1.
Give
eare
,
O
my
people
to
my
law
;
incline
your
ears
to
the
words
of
my
mouth
.
2.
I
will
open
my
mouth
in
a
parable
;
I
will
utter
dark
sayings
of
old
,
Let
all
the
people
of
God
give
diligent
attention
to
what
I
shall
now
deliver
,
as
to
that
which
is
designed
for
their
special
instruction
,
and
gathered
out
of
the
records
of
Gods
providence
toward
his
own
people
,
the
Jews
,
(
see
note
on
Psal
.
xlix
.
6.
)
that
all
that
profess
Godliness
may
be
admonished
thereby
.
3.
Which
we
have
heard
and
known
,
and
our
Fathers
have
told
us
.
4.
We
will
not
hide
them
from
their
children
,
shewing
to
the
generations
to
come
the
praises
of
the
Lord
,
and
his
strength
and
his
wonderfull
works
that
he
hath
done
.
And
the
truth
of
the
things
being
so
undoubtedly
certain
,
(
as
well
as
of
weighty
consideration
)
either
particularly
known
to
us
that
now
live
,
or
thought
fit
to
be
by
tradition
conveighed
down
to
us
by
our
ancestors
,
I
have
all
reason
to
communicate
and
propagate
them
to
others
,
to
whom
also
our
Fathers
designed
them
,
as
well
as
to
us
of
this
age
;
that
they
might
joyne
with
us
in
blessing
,
and
praising
,
and
magnifying
the
glorious
attributes
of
God
,
and
the
powerfull
and
gratious
acts
that
he
hath
wrought
for
us
.
5.
For
he
established
a
testimony
in
Jacob
,
and
appointed
a
law
in
Israel
,
which
he
commanded
our
fathers
,
that
they
should
make
them
known
to
their
children
:
For
thus
indeed
did
God
himselfe
appoint
,
when
he
first
revealed
his
will
and
lawes
unto
the
Jews
by
Moses
,
laying
it
as
an
obligation
on
the
parents
to
be
strictly
carefull
to
instruct
their
children
to
all
posterity
in
the
knowledge
of
them
,
(
see
Deut
.
4.9
.
&
6.7
.
)
6.
That
the
generation
to
come
might
know
them
,
even
the
children
that
should
be
borne
,
who
should
arise
and
declare
them
to
their
children
.
That
not
themselves
only
,
but
even
all
their
posterity
,
those
that
were
not
then
borne
,
should
first
learn
them
themselves
,
and
then
diffuse
and
instill
them
into
all
others
.
7.
That
they
might
set
their
hope
in
God
,
and
not
forget
the
works
of
God
,
but
keep
his
commandments
.
And
that
in
order
to
the
preserving
and
cherishing
all
parts
of
piety
in
them
,
a
chearfull
relyance
and
dependance
on
him
that
had
thus
demonstrated
his
readiness
to
succour
them
,
thanksgiving
and
praising
of
him
for
his
works
of
power
and
mercy
,
and
a
carefull
performance
of
all
holy
uniforme
obedience
to
his
commands
,
as
to
him
that
had
wrought
redemption
for
them
,
and
so
purchased
them
to
be
his
servants
.
8.
And
might
not
be
as
their
fathers
,
a.
a
perverse
,
Apostatizing
.
stubborne
and
rebellious
generation
,
a
generation
that
directed
not
their
heart
.
set
not
their
heart
aright
,
and
whose
spirit
was
not
stedfast
with
God
.
And
to
restrain
them
from
transcribing
their
fathers
copies
,
who
when
they
were
thus
strangely
obliged
by
God
,
were
yet
guilty
of
most
vile
provoking
obstinacies
unbeliefs
,
and
rebellions
,
murmurings
,
and
downright
Apostasies
from
his
law
by
Idolatry
,
&c.
would
either
never
set
themselves
heartily
to
the
wayes
of
God
,
or
if
they
did
,
presently
relapst
into
soule
transgressions
;
9.
The
children
of
Ephraim
being
armed
and
b
.
shooting
with
.
carrying
bowes
,
turned
back
in
the
day
of
battel
.
Delaying
in
their
performances
with
God
,
as
they
did
sometimes
in
their
warlike
engagements
,
when
they
were
just
ready
to
fight
,
and
wanted
nothing
toward
the
doing
it
successefully
,
they
fainted
in
the
very
point
of
the
assault
,
and
fled
out
of
the
field
.
Thus
the
Ephraimites
appear
to
have
done
,
and
consequently
were
defeated
and
assaulted
by
the
Philistims
,
1
Chron
.
vii
.
21.
And
just
thus
did
many
other
of
these
,
when
any
service
was
really
to
be
performed
to
God
,
any
danger
to
be
combated
with
,
and
vertue
of
patience
or
faith
,
or
courage
to
be
exercised
,
then
were
they
sure
to
falter
,
and
fall
of
shamefully
.
10.
They
kept
not
the
Covenant
of
God
,
and
refused
to
walk
in
his
law
,
11.
And
forgat
his
works
and
wonders
which
he
had
shewed
them
.
And
seldome
or
never
made
they
good
any
constancy
of
obedience
to
him
,
were
still
apt
to
murmure
and
distrust
his
promised
assistance
,
though
ascertaind
to
their
faith
by
never
so
many
wonderfull
experiments
of
his
power
and
providence
toward
them
,
would
not
goe
on
in
the
way
that
God
directed
them
,
but
through
fear
and
distrust
fell
into
mutinies
and
quarrels
with
Moses
,
and
refused
to
be
ruled
or
conducted
by
him
.
12.
Marvelous
things
did
he
in
the
sight
of
their
fathers
,
in
the
land
of
Aegypt
,
in
the
field
of
c
.
Zoan
.
And
this
was
a
most
hainous
aggravated
infidelity
,
much
heightned
by
the
many
works
of
wonder
,
that
God
had
afforded
their
fathers
so
lately
,
in
bringing
them
out
of
Aegypt
by
a
mighty
hand
,
and
fearfull
prodigious
judgments
upon
Pharaoh
and
his
people
.
13.
He
divided
the
sea
,
and
caused
them
to
pass
through
;
and
he
made
the
waters
to
stand
as
an
heap
.
The
conclusion
of
which
was
,
that
he
made
the
very
sea
recede
,
and
depart
before
them
,
and
stand
still
like
a
wall
Exod
.
xiv
.
22.
or
like
a
heap
Exod
.
xv
.
8.
(
see
note
on
Psal
.
xxxiii
.
b
.
)
to
secure
them
from
all
danger
of
approach
,
and
so
carried
them
through
the
chanel
as
on
dry
ground
,
and
conducted
them
safe
out
of
Aegypt
.
14.
In
the
day
time
also
he
led
them
with
a
cloud
,
and
all
the
night
with
a
light
of
fire
.
To
this
end
he
set
a
lightsome
cloud
over
their
heads
,
at
once
to
overshadow
and
inviron
them
(
see
note
on
1
Cor
.
x
.
a.
)
and
this
cloud
so
disposed
,
that
in
the
night-time
it
afforded
light
to
the
Israelites
,
though
not
to
the
Egyptians
that
followed
them
,
but
made
a
clear
separation
between
them
,
Exod
.
xiv
.
20.
and
in
the
day-time
,
when
they
needed
not
its
light
,
it
was
yet
visible
over
them
and
about
them
,
by
this
means
miraculously
directing
and
conducting
them
in
their
journeys
.
15.
He
clave
the
rocks
in
the
wilderness
,
and
gave
them
drink
as
out
of
the
great
depths
.
And
in
their
journeying
in
the
wilderness
,
when
they
wanted
water
,
he
commanded
Moses
to
strike
a
rock
with
his
rod
,
and
by
so
doing
there
came
out
from
thence
so
great
abundance
of
water
,
as
if
the
Abyss
had
supplyed
the
rock
with
that
store
.
16.
He
brought
streams
also
out
of
the
rocks
,
and
caused
waters
to
run
down
like
rivers
.
And
from
this
new
kinde
of
spring
proceeded
a
full
current
,
which
followed
them
as
farre
as
Cades
(
see
note
on
1
Cor
.
x
.
b
.
)
and
afforded
them
plentifull
supplies
of
water
in
that
place
of
drought
.
17.
And
they
sinned
yet
more
against
him
,
by
provoking
the
most
High
in
the
wilderness
.
Yet
did
not
this
miracle
of
mercy
prevail
upon
them
,
to
give
them
a
trust
and
affiance
in
God
,
who
had
wrought
such
wonders
for
them
;
but
they
fell
back
after
this
into
a
new
distrust
of
his
power
,
and
thereby
provoked
his
wrath
exceedingly
.
18.
And
they
tempted
God
in
their
heart
by
asking
meat
d
.
for
their
lust
.
19.
Yea
,
they
spake
against
God
,
they
said
,
Can
God
furnish
a
table
in
the
wilderness
?
20.
Behold
he
smote
the
rock
,
and
the
waters
gushed
out
,
and
the
streams
overflowed
;
can
he
give
bread
also
,
can
he
provide
flesh
for
his
people
?
For
when
he
had
taken
such
care
to
convince
their
infidelity
and
supply
their
wants
by
sending
them
quails
in
the
evening
,
and
in
the
morning
manna
,
Exod
.
xvi
.
both
these
rained
down
on
them
miraculously
from
heaven
,
and
when
on
their
murmuring
for
water
at
Rephidim
,
he
had
given
them
plenty
of
water
out
of
the
hard
rock
in
Horeb
,
Exod
.
xvii
.
yet
again
after
both
these
,
Num
.
xi
.
5.
they
fell
a
murmuring
,
and
complaining
,
and
distrusting
of
God
,
preferring
their
condition
in
Aegypt
before
this
which
God
had
now
brought
them
to
,
and
in
a
manner
blaspheming
and
speaking
ill
of
him
,
and
requiring
,
as
a
proof
of
his
power
and
presence
among
them
,
a
table
furnisht
with
flesh
,
as
well
as
bread
,
a
satisfaction
to
their
appetites
,
which
they
pretended
to
be
cloyed
with
Manna
,
as
well
as
a
provision
for
their
wants
.
21.
Therefore
the
Lord
heard
this
and
was
wroth
:
so
a
fire
was
kindled
against
Jacob
,
and
anger
also
came
up
against
Israel
;
And
this
very
highly
displeased
and
provoked
God
,
and
brought
down
very
sharp
punishments
upon
them
.
22.
Because
they
believed
not
in
God
,
and
trusted
not
in
his
salvation
.
23.
Though
he
had
commanded
the
clouds
from
above
,
and
opened
the
dores
of
heaven
,
24.
And
had
rained
down
Manna
upon
them
to
eat
,
and
had
given
them
of
the
corne
of
heaven
.
25.
or
,
every
one
Man
did
eat
e
.
or
bread
of
the
strong
Angels
food
,
he
sent
them
me
at
to
the
full
.
And
that
most
justly
for
their
strange
obsinate
distrust
and
infidelity
,
even
after
all
those
signal
miracles
shewed
for
the
supplying
their
wants
,
that
especially
of
his
giving
them
Manna
,
a
solid
,
nutritive
,
substantial
sort
of
bread
,
prepared
and
made
ready
for
them
in
heaven
,
and
brought
them
down
in
a
showre
(
as
it
were
of
rain
)
in
the
greatest
abundance
,
a
very
ample
proportion
to
every
person
among
them
,
and
all
this
wrought
for
them
signally
by
God
,
through
the
ministery
of
Angels
.
26.
He
caused
an
East-wind
to
blow
in
heaven
,
and
by
his
power
he
brought
in
the
South-wind
.
27.
He
rained
flesh
also
upon
them
as
dust
,
and
feathered
fouls
like
as
the
sand
of
the
sea
.
28.
And
he
let
it
fall
in
the
midst
of
their
camp
,
round
about
their
habitations
.
Thus
then
God
was
pleased
to
deal
with
these
unbelieving
murmurers
,
at
once
to
convince
and
punish
them
:
He
sent
out
a
vehement
wind
,
and
by
it
brought
from
the
sea
an
innumerable
company
of
quails
,
and
let
them
light
in
the
place
where
they
incamped
,
neer
a
dayes
journey
on
this
side
,
and
as
farre
on
the
other
side
of
their
dwellings
,
where
they
lay
strawed
as
thick
as
the
sand
is
wont
to
be
on
the
sea
shore
,
two
cubits
high
upon
the
face
of
the
earth
,
Num
.
xi
.
31.
29.
So
they
did
eat
and
were
well
filled
,
for
he
gave
them
their
own
desire
.
30.
They
were
not
estranged
from
their
lust
,
their
meat
was
allready
—
{untranscribed Hebrew}
but
while
their
meat
was
yet
in
their
mouths
,
31.
And
{untranscribed Hebrew}
The
wrath
of
God
came
upon
them
,
and
slew
the
fattest
of
them
,
and
smote
down
the
chosen
men
that
were
in
Israel
.
Thus
did
he
answer
their
demands
to
the
full
,
restrained
not
their
appetites
,
gave
them
what
they
so
longed
for
in
great
abundance
,
and
permitted
them
to
gather
it
,
Numb
.
xi
.
32.
to
dress
it
,
and
to
take
it
into
their
mouths
.
And
then
before
they
had
chewed
it
,
while
it
was
yet
between
their
teeth
,
v.
33.
the
instruments
of
Gods
displeasure
and
vengeance
seised
on
them
,
a
very
terrible
plague
v.
33.
and
destroyed
the
healthiest
and
principal
men
among
them
in
very
great
numbers
.
32.
For
all
this
they
sinned
still
,
and
believed
not
his
for
his
wondrous
works
.
These
judgments
thus
added
to
his
works
of
mercy
,
might
,
a
man
would
think
,
have
wrought
upon
them
,
and
deterred
them
from
farther
provoking
God
,
convinced
them
of
his
power
,
and
ingaged
them
to
a
full
resignation
,
and
affiance
,
and
dependance
on
it
.
But
they
were
not
thus
successfull
,
they
had
not
this
effect
,
but
after
this
again
,
they
were
as
rebellious
,
and
mutinous
,
and
unbelieving
as
ever
.
33.
Therefore
their
dayes
did
he
consume
in
vanity
,
and
their
years
in
trouble
.
And
God
accordingly
continued
his
punishments
among
them
,
kept
them
in
a
wearisome
condition
in
the
wilderness
,
there
to
be
harass'd
and
worne
out
,
and
at
length
to
die
(
all
of
them
that
came
out
of
Aegypt
,
but
Caleb
and
Joshua
)
and
never
to
enter
into
the
promised
land
.
34.
f
.
When
he
slew
them
,
and
then
they
sought
him
,
and
returned
they
returned
,
and
inquired
early
after
God
.
35.
And
remembred
they
remembred
that
God
was
their
rock
,
and
the
high
God
their
redeemer
.
36.
Though
Nevertheless
they
did
flatter
him
with
their
mouth
,
and
lyed
they
lied
unto
him
with
their
tongues
.
37.
And
For
their
heart
was
not
right
with
him
,
neither
were
they
stedfast
in
his
Covenant
.
Some
exemplary
severity
God
oft
exercised
among
them
,
and
that
had
some
weak
effect
upon
them
,
reduced
them
in
some
degree
,
brought
them
for
a
while
into
some
temper
of
piety
,
and
belief
,
and
dependance
on
God
,
together
with
an
acknowledgement
of
his
mercies
.
And
though
this
was
not
hearty
nor
durable
,
but
formal
and
feigned
and
temporary
,
and
so
still
but
hypocritical
,
38.
Tet
But
he
being
full
of
compassion
forgave
their
iniquity
,
and
destroyed
them
not
;
yea
,
many
a
time
turned
he
his
anger
away
,
and
did
not
stirr
up
all
his
wrath
.
39.
And
remembred
For
he
remembred
that
they
were
but
flesh
,
a
or
spirit
,
or
breath
,
{untranscribed Hebrew}
wind
that
passeth
away
,
and
cometh
not
again
.
Yet
such
was
Gods
abundant
mercy
and
compassion
,
and
love
to
the
posterity
of
Abraham
,
to
whom
his
promises
were
made
,
that
he
would
not
destroy
them
all
at
once
,
but
left
a
seed
and
remnant
,
from
whom
might
come
a
succession
of
such
whom
he
might
bring
into
the
promised
land
,
and
so
make
good
his
covenant
to
Abraham
&c.
which
could
not
have
been
,
in
case
he
had
at
once
destroyed
them
all
.
40.
How
oft
did
they
provoke
him
in
the
wilderness
,
and
grieve
him
in
the
desert
?
This
they
very
often
deserved
,
by
their
distrusts
and
murmurings
,
even
ten
several
times
,
Num
.
xiv
.
22.
in
the
forty
years
space
which
they
spent
in
the
wilderness
.
41.
Yea
they
turned
back
and
tempted
God
,
and
limited
the
holy
one
of
Israel
.
Sometimes
expressing
a
desire
to
go
back
again
into
Aegypt
;
sometimes
demanding
some
evidence
of
his
power
;
sometimes
resolving
their
wants
to
be
so
great
,
that
God
was
not
able
to
supply
them
.
42.
They
remembred
not
his
hand
,
nor
the
day
when
he
delivered
them
from
the
enemy
;
And
so
shewing
themselves
to
have
forgotten
the
power
of
his
mighty
works
toward
them
,
when
he
rescued
them
out
of
the
slavery
and
oppression
of
Pharaoh
,
43.
How
he
had
wrought
his
signes
in
Aegypt
,
and
his
wonders
in
the
field
of
Zoan
;
And
wrought
such
miraculous
signal
judgments
on
the
Aegyptians
.
44.
And
had
turned
their
rivers
into
blood
,
and
their
floods
that
they
could
not
drink
.
Such
was
the
turning
all
their
rivers
and
springs
into
blood
,
and
so
leaving
them
no
water
to
drink
,
Exod
.
vii
.
21.
45.
He
sent
mixtures
diverse
sorts
of
g
.
flyes
among
them
,
which
devoured
them
,
and
froggs
which
destroyed
them
.
Such
the
mixt
multitude
of
noxious
creatures
,
Ex.
viii
.
21.
such
the
frogs
,
Exo
.
viii
.
5.
46.
He
gave
also
their
increase
unto
h
.
the
consumer
.
Caterpillar
,
and
their
labour
unto
the
Locust
.
Such
the
Locusts
Ex.
x
.
4.
which
devoured
the
fruit
of
their
ground
,
for
which
they
had
laid
out
their
seed
and
labour
,
and
by
this
means
lost
all
their
expected
harvest
.
47.
He
destroyed
their
vines
with
haile
,
and
their
sycomore-trees
i
.
with
congealed
reize
.
frost
.
48.
He
gave
up
their
cattel
also
to
the
haile
,
and
their
flocks
to
tales
of
fire
,
see
●●e
i
.
hot
thunderbolts
.
Such
the
plague
of
haile
and
fire
mixt
together
,
Ex.
ix
.
22.
which
destroyed
and
burnt
up
their
trees
,
and
whole
flocks
of
cattell
.
49.
He
cast
upon
them
the
fierceness
of
his
anger
,
wrath
,
and
indignation
and
trouble
,
the
—
by
k
.
sending
evil
angels
among
them
.
Such
was
that
great
expression
of
his
highest
displeasure
,
and
that
sorest
plague
to
them
,
the
sending
the
destroyer
into
every
house
of
the
Aegyptians
,
Exod
.
xii
.
23
,
29.
a
multitude
of
angels
,
ministers
of
his
wrath
.
50.
He
weighed
made
a
way
to
his
anger
,
he
spared
not
their
soule
from
death
,
but
gave
l.
their
catell
.
life
over
to
the
pestilence
:
51.
And
smote
all
the
first
borne
in
Aegypt
,
the
chief
of
m
.
their
strength
in
the
tabernacles
of
Ham
.
Which
executed
his
vengeance
with
great
discretion
on
the
very
lives
both
of
man
and
beast
of
the
Aegyptians
;
sent
a
sore
disease
among
them
,
which
destroyed
all
the
first
born
both
of
men
and
cattel
,
through
all
their
dwellings
;
not
one
meanwhile
of
the
Israelites
being
involved
in
it
.
(
see
note
k
.
)
Thus
dealt
he
with
that
people
(
which
sprang
from
Cham
by
Mizraim
)
when
they
opposed
his
power
,
and
oppressed
his
chosen
people
.
52.
But
made
his
own
people
to
goe
forth
like
sheep
,
and
guided
them
in
the
wilderness
like
a
flock
.
Whereas
his
mercy
,
and
care
,
and
signally
favourable
providence
attended
the
children
of
Israel
,
both
in
their
passage
from
Aegypt
,
and
journeying
through
the
wilderness
,
went
before
them
in
a
remarkable
manner
,
in
a
pillar
of
cloud
and
fire
,
conducting
them
day
and
night
,
as
a
shepheard
going
before
his
flock
leads
them
into
their
pastures
;
and
continually
waited
over
them
,
and
provided
supplies
for
all
their
wants
.
53.
And
he
led
them
on
safely
,
so
that
they
feared
not
:
but
the
sea
overwhelmed
their
enemies
.
And
the
same
sea
that
gave
them
a
safe
and
fearless
passage
,
as
soon
as
they
were
gone
,
returned
violently
,
and
drowned
all
their
enemies
that
pursued
them
.
54.
And
he
brought
them
to
n
.
the
mountain
border
of
his
sanctuary
,
this
mountain
his
right
hand
hath
even
to
this
mountain
which
his
right
hand
had
purchased
.
And
the
same
conduct
of
his
special
providence
hath
he
afforded
them
from
time
to
time
,
till
at
last
he
hath
brought
them
to
the
possession
of
mount
Sion
,
where
now
his
worship
is
set
up
;
a
place
of
special
strength
taken
from
the
Jebusites
by
David
,
through
that
victorious
overruling
hand
of
Gods
,
which
obtained
this
conquest
for
him
.
55.
He
cast
out
the
heathen
also
before
them
,
and
divided
them
by
line
for
an
inheritance
.
o
.
an
inheritance
by
line
,
and
made
the
tribes
of
Israel
to
dwell
in
their
tents
.
Thus
when
they
entred
Canaan
,
the
whole
worke
was
Gods
,
first
in
dispossessing
the
heathen
inhabitants
,
then
in
appointing
their
lands
to
be
by
Joshua
divided
among
the
tribes
of
Israel
,
and
then
giving
them
a
quiet
and
safe
possession
of
them
.
56.
Yet
they
tempted
and
provoked
the
most
high
God
,
and
kept
not
his
testimonies
;
But
all
Gods
wonderfull
mercies
had
no
effect
on
them
;
whilst
he
thus
obliged
them
,
they
still
distrusted
him
,
and
thereby
,
and
by
their
obstinate
unruliness
and
disobedience
,
extremely
provoked
his
displeasure
.
57.
But
turned
back
and
dealt
unfaithfully
,
like
their
fathers
,
they
were
turned
aside
like
a
deceitfull
bow
.
As
they
which
were
brought
out
from
Aegypt
did
frequently
apostatize
from
God
,
and
wisht
themselves
back
in
Aegypt
again
,
and
never
were
sincere
in
their
affections
to
,
and
their
service
of
God
;
so
did
they
still
continue
to
doe
,
when
they
were
setled
in
Canaan
,
they
fell
off
from
God
,
Deut
.
xxii
.
15.18
.
and
at
every
turne
diverted
to
Idol
worship
,
and
cannot
be
more
fitly
compared
than
to
a
crooked
bow
,
which
never
sends
the
arrowes
to
the
marke
to
which
they
are
directed
;
professing
the
service
of
God
,
and
styling
themselves
his
people
,
all
their
actions
were
quite
contrary
to
what
he
required
and
expected
from
them
.
58.
For
they
provoked
him
to
anger
with
their
high
places
,
and
moved
him
to
jealousie
with
their
graven
images
.
They
foulely
fell
into
the
highest
and
grossest
sins
of
idolatry
and
superstition
,
worshipping
false
Gods
,
i
.
e
.
devils
or
evil
spirits
,
and
images
of
the
heathen
in
high
places
,
where
altars
were
erected
,
and
sacrifices
offered
to
them
,
Deut
.
xxxil
.
16
,
17.
59.
When
God
heard
this
,
he
was
wroth
,
and
greatly
abhorred
Israel
.
This
could
not
choose
but
provoke
Gods
displeasure
in
a
very
high
degree
.
And
so
indeed
it
did
:
And
the
effect
of
it
was
,
60.
So
that
he
forsook
the
tabernacle
in
Shilo
,
the
tent
which
he
placed
among
men
;
That
God
assisted
not
their
armies
,
but
permitted
the
Philistims
to
rout
them
,
and
carry
away
the
Arke
1
Sam
.
iv
.
10
,
11.
that
Tabernacle
which
God
had
pitched
among
that
people
for
himself
to
dwell
in
,
and
so
to
conduct
them
and
protect
them
.
61.
And
delivered
his
strength
into
captivity
,
and
his
glory
into
the
enemies
hand
.
And
thus
by
Gods
chastising
hand
,
did
the
greatest
and
most
profest
enemies
of
God
,
the
Idolatrous
Philistims
,
take
possession
of
that
Arke
,
wherein
God
was
wont
most
powerfully
and
gloriously
to
exhibite
himself
to
his
people
.
62.
He
gave
his
people
also
unto
the
sword
,
and
was
wroth
with
his
inheritance
.
In
that
rout
thirty
thousand
of
the
people
were
slaughtered
,
(
an
evidence
of
his
great
wrath
against
them
.
)
63.
The
fire
consumed
their
young
men
,
and
their
maidens
p.
were
not
celebrated
.
given
in
marriage
.
And
among
them
the
choisest
flower
of
their
youth
,
by
whom
their
families
were
to
have
been
supported
,
and
the
people
multiplyed
.
64.
Their
priests
fell
by
the
sword
,
and
their
widows
made
no
lamentation
.
And
withall
Hophni
and
Phinehas
were
slain
1
Sam
.
iv
.
11.
and
the
wife
of
Phinehas
fell
in
travel
for
grief
,
and
did
not
long
survive
him
,
v.
20.
65.
Then
the
Lord
awaked
as
one
out
of
sleep
,
and
like
a
mighty
man
q
.
that
rouseth
himselfe
from
wine
.
shouteth
by
reason
of
wine
:
This
sad
calamity
was
an
evident
token
that
God
had
been
sore
displeased
,
and
withdrawn
his
protections
from
his
people
,
that
he
did
no
more
espouse
their
cause
,
or
goe
out
with
their
armies
,
or
conduct
and
assist
them
,
then
a
General
doth
when
he
is
asleep
,
or
the
most
puissant
warrier
when
his
senses
are
fast
bound
with
wine
.
Yet
at
length
,
as
he
that
was
asleep
awakes
,
and
he
that
was
overcome
with
wine
returns
to
his
senses
again
,
so
did
God
again
return
in
mercy
to
his
people
,
and
in
the
exercise
of
his
soveraign
power
,
which
he
was
now
pleased
to
shew
forth
for
them
against
their
enemies
;
66.
And
he
smote
his
enemies
in
the
hinder
parts
,
he
put
them
to
a
perpetual
reproach
.
Pursuing
the
Philistims
with
his
plagues
,
who
had
taken
the
Arke
(
not
only
destroying
of
Dagon
,
but
farther
)
smiting
them
with
Emrods
,
a
reproachful
disease
,
and
that
which
assured
them
that
Gods
wrath
was
against
them
whosoever
detained
the
Arke
,
1
Sam
.
v.
7
,
8
,
9.
and
the
memorials
of
this
plague
,
the
five
golden
Emrods
and
five
golden
mice
,
continued
as
testimonies
of
this
,
c
.
vi
.
4.
and
11.
and
a
stone
was
set
up
for
the
remembrance
of
it
,
c
.
vi
.
18.
to
the
great
reproach
of
the
Philistims
,
and
the
magnifying
of
Gods
power
.
67.
Moreover
he
refused
the
tabernacle
of
Joseph
,
and
chose
not
the
tribe
of
Ephraim
.
68.
But
chose
the
tribe
of
Judah
,
the
mount
Sion
which
he
loved
.
And
the
Arke
being
thus
returned
to
Kiriathjearim
,
1
Sam
.
vii
.
1.
and
there
continued
all
the
time
of
Samuel
and
Saul
,
David
fetcht
it
from
thence
2
Sam
.
vi
.
2.
and
leaving
it
a
while
at
the
house
of
Obed-Edom
,
at
length
by
the
appointment
of
God
,
he
brought
it
up
to
Jerusalem
the
Metropolis
of
Judaea
,
and
there
placed
it
in
Mount
Sion
,
the
place
which
God
preferred
both
before
Shiloh
,
a
city
in
the
tribe
of
Ephraim
,
one
of
Josephs
sonns
,
where
before
it
was
,
and
before
all
other
places
.
69.
And
he
built
his
Sanctuary
r
.
like
high
palaces
,
like
the
earth
which
he
established
for
ever
.
And
there
a
structure
was
built
on
the
top
of
the
hill
,
where
the
Arke
was
put
as
in
a
most
conspicuous
place
;
and
though
it
were
built
so
high
,
yet
was
it
so
firmely
pitcht
,
that
it
should
not
fear
that
the
most
violent
stormes
should
be
able
to
beat
it
down
.
(
An
eminent
type
of
the
Church
of
Christ
,
conspicuous
and
durable
,
by
force
of
that
promise
,
that
the
gates
of
Hades
should
not
prevail
against
it
.
)
70.
He
chose
David
also
his
servant
,
and
took
him
from
the
sheepfolds
;
71.
From
behinde
{untranscribed Hebrew}
following
the
or
,
milch
ewes
{untranscribed Hebrew}
ewes
great
with
young
,
he
brought
him
to
feed
Jacob
his
people
and
Israel
his
inheritance
.
And
as
Sion
in
the
Metropolis
of
Judah
was
the
chosen
place
for
his
Arke
,
so
was
David
also
of
that
tribe
,
taken
from
the
mean
trade
of
a
shepheard
,
to
be
the
King
of
all
the
tribes
of
Israel
and
Judah
.
72.
So
he
fed
them
according
to
the
integrity
of
his
heart
,
and
guided
them
by
the
skilfulness
of
his
hands
.
And
this
faithfull
servant
of
his
governed
his
people
with
great
uprightness
and
skill
,
being
a
very
just
and
wise
manager
of
all
affairs
that
were
intrusted
to
him
.
Annotations
on
Psalm
LXXVIII
.
V.
8.
Stubborn
and
rebellious
]
The
difference
and
distinct
importance
of
these
two
words
,
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
may
be
here
observed
,
the
former
fitly
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
crooked
,
or
perverse
,
those
that
the
New
Testament
dialect
styles
{untranscribed Hebrew}
disobedient
,
those
against
whom
Gods
oath
was
,
that
they
should
not
enter
into
his
rest
Heb
.
iii
.
19.
the
murmuring
Israelites
,
who
were
all
excluded
Canaan
.
Then
for
{untranscribed Hebrew}
{untranscribed Hebrew}
,
that
is
the
actual
Apostate
,
the
LXXII
.
render
it
{untranscribed Hebrew}
provoking
,
from
whence
the
Apostle
hath
his
{untranscribed Hebrew}
Heb
.
iii
.
16.
Some
when
they
had
heard
provoked
,
i
.
e
.
apostatized
in
heart
,
and
desired
to
cast
off
all
obedience
to
Gods
Law
,
referred
to
v.
12.
{untranscribed Hebrew}
in
apostatizing
from
the
living
God
,
to
their
Aegyptian
Idols
.
Thus
is
Apostasy
stiled
{untranscribed Hebrew}
the
gall
of
bitterness
,
Act.
viii
.
23.
{untranscribed Hebrew}
a
root
of
bitterness
,
Heb
.
xii
.
15.
And
accordingly
{untranscribed Hebrew}
,
so
frequently
discourst
of
by
the
Talmudists
,
are
{untranscribed Hebrew}
Apostates
.
In
the
end
of
this
verse
,
where
the
Hebrew
hath
{untranscribed Hebrew}
and
we
,
with
the
Chaldee
and
LXXII
,
render
,
whose
spirit
was
not
stedfast
with
God
,
the
Syriack
read
{untranscribed Hebrew}
and
confided
not
in
the
God
of
its
spirit
,
rendring
{untranscribed Hebrew}
{untranscribed Hebrew}
by
a
masculine
verbe
:
and
thus
indeed
the
sense
will
very
well
bear
,
and
the
change
of
genders
is
not
unusual
,
and
God
is
frequently
known
by
that
title
,
the
God
of
the
spirits
of
all
flesh
,
see
Num
.
xvi
.
22.
V.
9.
Carrying
bowes
]
Of
the
Ephraimites
't
is
here
said
,
that
being
armed
,
{untranscribed Hebrew}
{untranscribed Hebrew}
shooting
with
bows
,
from
{untranscribed Hebrew}
to
cast
,
or
dart
,
or
shoot
,
they
turned
back
in
the
day
of
battel
.
Of
their
being
archers
we
have
an
intimation
Gen.
xlix
.
24.
where
in
Jacobs
blessing
of
Joseph
,
the
father
of
Ephraim
,
it
is
said
,
his
bow
abode
in
strength
&c.
But
of
their
cowardly
flight
,
the
Scholion
of
Kimchi
may
deserve
to
be
considered
,
{untranscribed Hebrew}
,
this
was
done
,
saith
he
,
in
the
wilderness
,
in
the
desert
it
was
that
they
were
put
to
flight
,
{untranscribed Hebrew}
&c.
and
although
the
story
be
not
mentioned
in
the
law
,
or
books
of
Moses
,
yet
it
is
written
in
the
books
of
the
Chronicles
,
viz.
1
Chron
.
vii
.
21.
where
on
occasion
of
Zabad
the
Ephraimite
,
and
Shutelah
,
and
Ezer
,
and
Elead
,
it
is
added
,
whom
the
men
of
Gath
that
were
born
in
that
land
slew
,
because
&c.
and
Ephraim
their
father
mourned
many
dayes
,
and
his
brethren
came
to
comfort
him
.
The
manner
of
this
relation
shews
,
that
it
was
a
very
sad
and
considerable
slaughter
,
&
the
greatness
of
it
Kimchi
collects
probably
,
by
comparing
the
summe
of
the
Ephraimites
,
Num
.
ii
.
19.
when
they
came
out
of
Aegypt
;
with
that
of
them
in
the
plains
of
Moab
,
Num
.
xxvi
.
37.
In
the
former
,
the
host
of
the
Ephraimites
was
40500
,
in
the
latter
but
32500
,
eight
thousand
short
,
whereas
in
that
space
the
other
tribes
were
considerably
encreased
.
And
to
this
flight
,
and
defeat
,
and
slaughter
,
an
effect
of
their
cowardise
and
unbelief
,
and
want
of
dependance
on
God
,
the
Psalmist
here
refers
most
probably
.
V.
12.
Zoan
]
{untranscribed Hebrew}
{untranscribed Hebrew}
,
the
name
of
a
city
in
Egypt
,
Numb
.
xiii
.
22.
though
it
be
not
set
down
in
the
story
in
Exodus
,
is
twice
specified
by
the
writer
of
this
Psalm
,
here
,
and
v.
43.
as
the
scene
wherein
the
wondrous
works
were
wrought
on
Pharaoh
by
Moses
;
either
because
really
the
first
and
principal
of
the
miracles
were
shewed
Pharaoh
there
,
this
city
being
the
seat
of
the
King
,
and
a
most
antient
city
,
as
appears
by
the
expression
used
of
Hebron
Num
.
xiii
.
22.
where
to
set
out
the
antiquity
of
that
city
,
where
Abraham
the
tenth
from
Noah
dwelt
,
't
is
said
,
that
it
was
built
seven
years
before
Zoan
in
Egypt
;
or
perhaps
only
in
poetical
style
,
as
the
field
or
countrey
of
Zoan
,
is
all
one
with
the
land
of
Egypt
,
foregoing
.
Thus
in
other
prophetick
writings
,
when
judgments
are
threatned
,
instead
of
Egypt
sometimes
we
finde
Zoan
alone
,
Isa
.
xix
.
11.
where
the
Princes
of
Zoan
are
all
one
with
the
wise
Counsellors
of
Pharaoh
:
sometimes
the
Princes
of
Zoan
,
with
the
addition
of
some
other
city
,
as
v.
13.
the
Princes
of
Zoan
,
the
Princes
of
Noph
,
i
.
e
.
again
,
the
Counsellors
of
that
Kingdome
,
which
,
as
it
there
follows
,
have
seduced
Aegypt
,
brought
the
whole
nation
to
ruine
.
So
Isa
.
xxx
.
4.
where
they
send
to
Aegypt
for
relief
,
't
is
said
their
Princes
were
at
Zoan
,
their
Embassadors
at
Hanes
.
But
elsewhere
Ezek
.
xxx
.
13.
&c.
we
have
a
larger
enumeration
of
many
cities
of
Aegypt
,
Noph
,
Pathros
,
Zoan
,
No
,
Sin
,
Aven
,
Phibeseth
,
Tehaphnehes
,
all
to
express
the
same
thing
,
the
land
of
Aegypt
(
after
the
manner
of
the
Hebrews
)
by
some
one
or
two
,
or
more
cities
of
it
.
For
Zoan
the
Chaldee
and
Lxxii
.
and
Latine
read
{untranscribed Hebrew}
Tanis
,
which
certainly
is
but
a
light
change
from
{untranscribed Hebrew}
,
the
צ
,
as
't
is
ordinary
,
being
turned
into
T
,
and
they
ע
left
out
.
Of
this
saith
Stephanus
Byzant
.
{untranscribed Hebrew}
,
it
is
the
name
of
a
great
city
of
Aegypt
.
V.
18.
Lust
]
{untranscribed Hebrew}
{untranscribed Hebrew}
the
soule
is
generally
set
to
signify
the
sensitive
or
animal
faculty
,
as
that
is
distinguished
from
the
spirit
,
the
upper
or
rational
faculty
.
And
so
here
,
when
their
wants
were
abundantly
supplied
,
and
yet
they
remained
unsatisfied
and
querulous
,
it
is
fitly
said
,
that
they
demanded
meat
{untranscribed Hebrew}
for
their
souls
;
i
.
e
.
not
for
their
real
wants
,
which
they
might
rationally
desire
to
have
supplied
,
but
for
their
phansies
,
their
sensitive
and
carnal
appetites
,
not
restrained
by
reason
.
Thus
the
Jewish
Arab
took
it
,
rendring
it
{untranscribed Hebrew}
without
need
.
And
this
in
the
story
Num
.
xi
.
4.
is
called
{untranscribed Hebrew}
lusted
a
lust
,
and
so
here
v.
29
,
30.
and
accordingly
in
sense
it
is
not
unfitly
here
rendred
by
our
English
,
meat
for
their
lust
.
V.
25.
Angels
]
The
word
{untranscribed Hebrew}
strong
or
robustuous
,
is
applyable
to
any
creature
that
is
such
,
oxen
,
horses
,
souldiers
,
and
may
here
not
improbably
refer
to
the
Israelites
groundless
complaint
against
the
Manna
,
as
thin
light
food
,
assuring
us
that
it
was
meat
for
the
healthiest
appetite
,
noble
food
,
saith
the
Jewish
Arab
;
and
accordingly
they
were
fed
with
it
(
as
athletae
)
to
saturity
,
as
it
follows
in
this
verse
;
and
v.
31.
the
wrath
of
God
fell
on
the
fattest
of
them
,
their
murmurings
being
most
unexcusable
.
But
besides
this
the
word
being
used
first
of
God
,
may
be
here
secundarily
applyed
either
to
heaven
,
or
therein
to
the
Angels
,
and
so
it
is
taken
by
all
the
antient
Interpreters
;
{untranscribed Hebrew}
the
bread
of
Angels
,
say
the
LXXII
.
and
all
the
rest
accord
;
the
bread
of
heaven
,
saith
Abu
Walid
,
and
Kimchi
.
As
for
the
meaning
of
the
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
bread
of
Angels
(
who
we
know
neither
eate
nor
drink
)
the
Chaldee
gives
a
full
account
of
it
,
{untranscribed Hebrew}
the
food
that
descends
from
the
dwelling
of
Angels
,
and
so
it
signifies
no
more
than
{untranscribed Hebrew}
wheat
or
corne
of
heaven
v.
24.
only
{untranscribed Hebrew}
corne
relates
onely
to
the
matter
of
it
,
whereas
{untranscribed Hebrew}
addes
the
dressing
of
it
,
which
without
question
is
the
importance
of
the
Hebrew
{untranscribed Hebrew}
from
{untranscribed Hebrew}
praeparavit
,
and
accordingly
is
rendred
by
the
author
of
the
book
of
Wisdome
,
{untranscribed Hebrew}
c
.
xvi
.
20.
bread
prepared
from
heaven
,
as
an
explication
of
{untranscribed Hebrew}
the
food
of
Angels
preceding
there
.
Of
this
't
is
here
said
{untranscribed Hebrew}
,
which
is
capable
of
a
double
interpretation
;
either
that
man
eat
that
food
which
was
brought
by
Angels
,
as
a
special
dignity
to
the
murmuring
Israelites
,
to
be
so
royally
attended
;
or
else
that
as
{untranscribed Hebrew}
signifies
quilibet
,
every
one
,
and
is
rendered
{untranscribed Hebrew}
Isa
.
xxxvi
.
16.
so
here
every
one
did
eat
,
in
reference
to
the
great
abundance
of
this
manna
,
as
it
here
follows
,
he
sent
them
meat
to
the
full
.
V.
34.
When
he
slew
them
]
The
full
and
clear
importance
of
these
6.
verses
from
the
beginning
of
ver
.
34.
to
the
end
of
ver
.
39.
will
be
best
fetcht
from
the
various
acception
of
the
particle
ו
ו
,
which
is
sometimes
copulative
,
and
then
must
be
rendred
and
;
sometimes
is
the
note
of
an
{untranscribed Hebrew}
introducing
the
latter
part
of
a
disjunctive
or
comparative
speech
,
and
then
is
sometimes
best
rendred
yet
,
sometimes
than
.
If
the
period
begin
with
{untranscribed Hebrew}
{untranscribed Hebrew}
when
,
or
if
,
then
ו
that
introduceth
the
latter
part
must
be
rendred
then
:
If
the
period
being
begun
thus
consist
of
many
members
,
one
involved
in
the
other
by
way
of
parenthesis
,
and
ו
be
still
continued
as
the
means
of
connecting
them
,
then
they
will
best
be
rendred
by
though
and
yet
.
And
so
it
is
most
probably
here
.
For
there
being
very
many
parts
of
this
period
,
each
of
them
begun
with
ו
,
the
context
directs
to
carry
the
sense
suspended
for
the
foure
former
verses
34
,
35
,
36
,
37.
and
to
begin
the
{untranscribed Hebrew}
v.
38.
after
this
manner
,
{untranscribed Hebrew}
—
If
,
or
,
when
he
killed
them
,
{untranscribed Hebrew}
and
they
sought
him
,
and
returned
—
{untranscribed Hebrew}
and
remembred
—
{untranscribed Hebrew}
though
they
flattered
him
with
their
mouth
,
{untranscribed Hebrew}
and
with
their
tongues
lied
unto
him
,
{untranscribed Hebrew}
and
their
heart
was
not
right
with
him
,
{untranscribed Hebrew}
and
they
were
not
faithfull
in
his
Covenant
:
{untranscribed Hebrew}
(
there
the
{untranscribed Hebrew}
will
best
begin
)
Yet
he
being
mercifull
,
or
compassionate
,
forgave
their
iniquity
—
{untranscribed Hebrew}
and
remembred
that
they
were
but
flesh
—
And
then
here
is
a
full
and
excellent
description
of
Gods
{untranscribed Hebrew}
,
long
suffering
to
a
provoking
nation
,
not
cutting
them
off
presently
in
every
of
their
rebellions
;
because
if
he
doth
thus
,
there
is
a
total
dispatch
or
end
of
them
(
{untranscribed Hebrew}
the
animal
spirit
,
or
breath
in
their
nostrils
being
once
taken
away
,
returneth
not
again
:
)
but
often
chastising
them
,
destroying
some
for
their
murmurings
and
provocations
,
and
upon
the
but
seeming
reformation
of
the
rest
,
though
he
see
it
be
not
sincere
,
yet
interposing
mercy
and
compassion
,
not
proceeding
to
utter
destruction
of
them
,
but
still
giving
them
time
to
repent
sincerely
,
at
least
permitting
them
to
live
,
and
beget
others
that
may
be
more
tractable
and
obedient
,
and
capable
of
the
promised
Canaan
.
And
this
exactly
was
the
course
taken
by
God
with
the
people
of
Israel
,
punishing
the
provokers
,
and
not
permitting
any
of
them
to
come
into
Canaan
,
but
yet
taking
them
away
by
such
degrees
,
that
their
sons
came
up
in
their
steads
,
and
at
length
possest
that
which
was
justly
denied
their
Fathers
.
V.
45.
Divers
sorts
of
flies
]
From
{untranscribed Hebrew}
miscuit
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
and
Exod
.
viii
.
21.
and
Ps.
cv
.
31.
the
title
of
one
of
the
plagues
that
fell
on
the
Aegyptians
;
and
it
is
not
certain
what
is
meant
by
it
.
The
Chaldee
read
{untranscribed Hebrew}
a
mixture
of
living
creatures
of
the
wood
,
the
Syriack
{untranscribed Hebrew}
mixture
(
from
{untranscribed Hebrew}
miscuit
)
which
the
interpreter
rendring
muscas
caninas
,
did
certainly
but
divine
,
and
take
his
rendring
of
the
Syriack
from
the
LXXII
.
For
thus
do
our
copies
of
the
Lxxii
.
read
,
{untranscribed Hebrew}
,
the
dog-fly
,
or
terrible
biting
fly
.
But
S.
Jerome
ad
Suniam
&
Fretellam
saith
,
it
is
to
be
read
{untranscribed Hebrew}
,
from
whence
the
Latine
hath
coenomyiam
,
as
Aquila
{untranscribed Hebrew}
.
The
word
,
I
suppose
,
comprehends
all
creatures
of
aequivocal
generation
,
which
so
frequently
change
from
reptil
to
flying
,
and
back
again
,
that
they
are
more
fitly
exprest
by
some
common
word
as
mixtures
,
or
the
like
,
then
of
animals
of
any
distinct
species
,
unless
it
be
that
of
insectiles
,
of
which
every
year
seems
to
bring
forth
variety
;
of
which
Ulysses
Aldrovandus
hath
written
very
accurately
.
V.
46.
The
Caterpillar
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
consumpsit
,
signifies
any
kinde
of
vermine
that
consumes
or
devours
the
fruit
of
the
ground
,
and
is
here
set
not
a
several
species
from
the
locust
following
,
but
(
by
the
figure
{untranscribed Hebrew}
,
two
words
to
signify
one
thing
)
to
joyne
with
that
,
and
signify
the
consuming
locust
,
or
the
locust
which
is
such
a
consumer
(
just
as
v.
47.
two
words
are
used
to
signify
but
one
thing
,
the
plague
of
the
haile
,
see
note
g
.
)
For
beside
the
locust
Exod
.
x
.
4.
there
is
no
several
plague
to
which
this
of
the
consumer
can
be
affixt
.
The
Lxxii
.
render
it
{untranscribed Hebrew}
,
and
the
Latine
aerugo
,
because
as
the
rust
eats
and
consumes
metals
,
so
the
locust
doth
corne
or
fruits
,
Exod
.
x
.
5.
V.
47.
Frost
]
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
haile
,
or
congealed
rain
,
so
doth
{untranscribed Hebrew}
{untranscribed Hebrew}
also
,
saith
Kimchi
,
citing
R.
Saadias
that
renders
it
in
Arabick
{untranscribed Hebrew}
(
as
doth
Abu
Walid
also
,
and
the
Jewish
Arab
)
whether
that
be
a
kinde
of
hoar
frost
,
or
of
hail
;
and
so
both
together
signify
but
one
thing
,
the
plague
of
hail
,
Exod
.
ix
.
22.
with
which
there
being
fire
mixed
,
that
is
here
added
to
the
mention
thereof
v.
48.
under
the
title
of
{untranscribed Hebrew}
to
the
fires
:
{untranscribed Hebrew}
,
to
the
fire
simply
,
say
the
Lxxii
.
(
see
note
on
Psal
.
Lxxvi
.
a.
)
but
the
Chaldee
with
the
addition
of
{untranscribed Hebrew}
fire
to
{untranscribed Hebrew}
,
thereby
denoting
some
matter
wherein
the
fire
was
,
to
distinguish
it
from
the
bare
flash
of
lightning
,
which
is
but
the
aire
inflamed
.
V.
49.
By
sending
evil
Angels
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
send
,
is
no
more
then
sending
or
immission
,
and
being
joyned
by
way
of
apposition
to
the
precedents
,
wrath
and
indignation
and
trouble
,
denotes
most
fitly
the
particular
judgment
to
which
those
severe
titles
are
affixt
,
the
destroying
of
the
first-born
,
which
was
wrought
by
immission
of
so
many
Asmodei
or
evill
angels
.
Thus
the
Chaldee
reads
,
wrath
and
extermination
and
distress
,
{untranscribed Hebrew}
,
&c.
which
were
sent
by
the
hands
of
evil
angels
;
so
the
Lxxii
.
{untranscribed Hebrew}
,
a
message
by
evil
angels
;
the
weapons
of
evil
angels
,
saith
Abu
Walid
;
by
sending
Angels
of
punishment
,
punishing
Angels
,
or
by
the
message
of
punishing
Angels
,
saith
the
Jewish
Arab
.
Aben
Ezra
here
phansies
the
{untranscribed Hebrew}
{untranscribed Hebrew}
to
be
Moses
and
Aaron
,
as
messengers
of
evill
to
Pharaoh
,
(
when
they
aforehand
denounced
them
to
him
)
as
when
Ahijah
the
Prophet
makes
use
of
the
like
phrase
,
when
Jeroboams
wife
came
to
him
to
enquire
concerning
her
sonne
,
{untranscribed Hebrew}
I
am
a
messenger
to
thee
of
hard
things
,
1
King
.
xiv
.
6.
But
the
former
is
the
more
probable
meaning
of
the
words
,
and
exactly
agreeable
to
the
story
Exod
.
xii
.
23.
where
it
is
said
,
the
Lord
will
pass
through
to
smite
the
Aegyptians
,
&c.
where
the
Lords
passing
must
denote
the
ministery
of
his
Angels
;
and
so
it
follows
there
,
in
reference
to
the
Israelites
,
The
Lord
will
not
suffer
the
destroyer
(
the
evil
angels
here
)
to
come
into
your
houses
to
smite
you
.
Whereby
we
may
better
understand
the
full
meaning
of
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
beginning
of
ver
.
50.
(
from
{untranscribed Hebrew}
to
librate
,
to
weigh
,
to
direct
exactly
)
he
weighed
ou
,
or
exactly
directed
the
way
to
his
wrath
.
For
so
in
those
latter
plagues
God
separated
between
the
Israelites
and
the
Aegyptians
,
especially
in
that
of
the
slaughter
of
the
first-borne
.
V.
50.
Their
life
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
by
all
the
antient
interpreters
rendred
in
the
notion
of
their
cattel
:
{untranscribed Hebrew}
saith
the
Chaldee
,
{untranscribed Hebrew}
the
Lxxii
.
jumenta
eorum
the
Latine
,
{untranscribed Hebrew}
the
Syriack
,
all
to
the
same
sense
,
their
cattel
;
so
the
Jewish
Arab
,
their
beasts
,
or
living
creatures
,
referring
to
that
part
of
the
plague
on
their
first-borne
,
which
fell
not
only
upon
the
men
,
but
upon
the
cattel
,
Ex.
xii
.
29.
V.
51.
Strength
]
{untranscribed Hebrew}
{untranscribed Hebrew}
strengths
,
from
one
notion
of
{untranscribed Hebrew}
for
robur
(
of
which
there
be
several
examples
,
Gen.
xLix
.
3.
Deut
.
xxi
.
17.
Hos
.
xii
.
3.8
.
Psal
.
cv
.
36.
Isa
.
xl
.
25
,
28.
Prov.
xi
.
7.
)
is
yet
by
the
Chaldee
rendred
here
{untranscribed Hebrew}
their
labour
,
as
if
it
belonged
to
the
fruits
of
their
ground
,
produced
by
their
labour
;
and
so
by
the
Lxxii
.
and
Latine
,
{untranscribed Hebrew}
,
laboris
eorum
,
their
labour
,
from
the
notion
of
{untranscribed Hebrew}
for
doluit
.
But
the
Syriack
have
departed
from
them
,
and
pitcht
on
the
right
rendring
,
{untranscribed Hebrew}
the
beginning
of
their
strength
,
by
{untranscribed Hebrew}
every
first-borne
of
theirs
:
and
accordingly
the
Chaldee
on
Psal
.
cvi
.
36.
a
place
exactly
parallel
to
this
,
renders
{untranscribed Hebrew}
by
{untranscribed Hebrew}
their
strength
.
V.
54.
Borders
]
From
{untranscribed Hebrew}
{untranscribed Hebrew}
terminavit
,
to
bound
or
limit
,
the
Arabs
use
{untranscribed Hebrew}
for
an
high
mountain
,
because
such
are
generally
the
boundaries
of
nations
,
and
from
thence
{untranscribed Hebrew}
,
that
pertains
to
the
mountains
.
This
is
an
argument
that
thus
antiently
the
word
was
used
in
Hebrew
,
of
which
the
Arabick
is
but
a
dialect
.
And
so
it
seems
to
signifie
here
{untranscribed Hebrew}
,
not
the
border
,
but
the
mountain
or
hill
of
his
sanctuary
,
viz.
mount
Sion
,
where
the
Ark
was
now
fixt
.
For
thus
the
next
words
inforce
,
{untranscribed Hebrew}
this
mountain
his
right
hand
hath
purchased
:
which
must
needs
belong
as
the
relative
to
this
antecedent
{untranscribed Hebrew}
,
and
so
conclude
that
and
{untranscribed Hebrew}
this
mountain
to
be
the
same
.
V.
55.
An
inheritance
]
From
{untranscribed Hebrew}
{untranscribed Hebrew}
cecidit
to
fall
,
is
the
use
of
the
word
for
dividing
,
because
as
the
lot
fell
,
so
the
division
was
made
.
So
Jud
.
xviii
.
1.
the
Danites
sought
them
an
inheritance
,
for
unto
that
day
{untranscribed Hebrew}
it
had
not
fallen
to
them
among
the
tribes
;
where
the
Chaldee
reads
,
{untranscribed Hebrew}
divided
.
So
Num
.
xxxiv
.
2.
this
is
the
land
which
{untranscribed Hebrew}
shall
fall
to
you
(
the
Chaldee
again
{untranscribed Hebrew}
shall
be
divided
to
you
)
for
an
inheritance
.
So
Jos
.
xiii
.
6.
Onely
{untranscribed Hebrew}
cast
it
,
or
make
it
fall
(
in
Hiphil
)
{untranscribed Hebrew}
say
the
Chaldee
,
divide
it
unto
the
Israelites
for
an
inheritance
;
the
same
that
v.
7.
is
{untranscribed Hebrew}
divide
it
.
So
Jos
.
xxiii
.
4.
Behold
{untranscribed Hebrew}
I
have
cast
,
i
.
e
.
divided
to
you
these
nations
.
By
these
(
especially
last
)
uses
of
the
phrase
,
we
may
best
resolve
the
meaning
of
{untranscribed Hebrew}
{untranscribed Hebrew}
literally
,
and
he
made
them
fall
,
i
.
e
.
divided
the
nations
{untranscribed Hebrew}
(
as
in
Joshuah
)
immediately
foregoing
;
and
this
was
done
{untranscribed Hebrew}
{untranscribed Hebrew}
by
the
line
(
as
inheritances
or
possessions
are
ordinarily
divided
by
measuring
lines
)
and
this
{untranscribed Hebrew}
an
inheritance
or
possession
,
as
in
Joshua
the
phrase
was
.
By
this
't
is
clear
what
the
rendring
must
be
,
viz.
this
,
He
divided
them
by
line
for
an
inheritance
,
&
then
fitly
follows
,
and
made
the
tribes
of
Israel
to
dwell
in
their
tents
,
i
.
e
.
in
the
tents
or
dwelling
places
of
these
nations
,
whom
,
i
.
e
.
whose
land
he
thus
divided
among
the
Israelites
,
to
every
tribe
a
set
portion
of
it
.
V.
63.
Given
in
marriage
]
From
{untranscribed Hebrew}
to
praise
and
celebrate
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
a
marriage
song
,
{untranscribed Hebrew}
marriages
,
and
{untranscribed Hebrew}
the
wedding
house
;
and
so
proportionably
{untranscribed Hebrew}
(
spoken
of
virgins
here
)
they
were
not
celebrated
with
verses
and
dances
and
Epithalamia
,
to
signifie
that
they
died
unmarried
,
and
that
,
as
an
effect
of
the
destruction
of
the
{untranscribed Hebrew}
{untranscribed Hebrew}
their
choise
,
or
their
young
,
the
flower
of
their
youth
.
The
Chaldee
renders
it
{untranscribed Hebrew}
they
were
not
praised
.
The
Lxxii
.
in
proportion
v.
64.
read
{untranscribed Hebrew}
bewailed
them
not
,
as
in
the
acctive
,
taking
it
for
a
{untranscribed Hebrew}
or
mourning
song
;
but
the
Syriack
reads
{untranscribed Hebrew}
they
were
ravisht
,
from
{untranscribed Hebrew}
rapuit
,
discerpsit
,
by
that
,
I
suppose
,
designing
to
express
the
same
thing
that
the
Hebrew
meant
,
such
rapes
being
not
accompanied
with
the
honourable
nuptial
rites
.
These
wedding-songs
were
likewise
called
{untranscribed Hebrew}
.
So
Job
xxxvi
.
11.
They
shall
spend
their
years
in
pleasure
;
the
Targum
reads
{untranscribed Hebrew}
in
marriage-songs
.
V.
65.
Shouteth
]
From
{untranscribed Hebrew}
clamavit
,
to
cry
out
or
make
a
loud
noise
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
one
that
makes
a
noise
,
and
thereby
rouses
and
awakes
himselfe
;
and
so
here
spoken
of
a
gyant
,
and
{untranscribed Hebrew}
from
wine
joyned
with
it
,
it
denotes
his
awaking
out
of
a
deep
sleep
,
such
as
wine
had
caused
.
Thus
the
antient
Interpreters
understood
it
.
The
Chaldee
renders
it
{untranscribed Hebrew}
from
{untranscribed Hebrew}
that
opens
his
eyes
or
eares
,
awakes
,
returns
to
himself
,
grows
sober
again
.
So
the
Lxxii
.
{untranscribed Hebrew}
,
as
a
mighty
man
that
hath
been
drunk
with
wine
,
i
.
e
.
who
having
been
overcome
by
mine
,
now
awakes
out
of
that
drunkenness
:
and
so
the
Syriack
,
and
as
a
gyant
{untranscribed Hebrew}
who
hath
shaken
off
his
wine
,
from
{untranscribed Hebrew}
excussit
,
to
shake
off
.
And
thus
it
best
corresponds
to
the
former
part
of
the
verse
,
of
his
awaking
as
out
of
sleep
,
with
which
the
shouting
by
reason
of
wine
,
making
a
drunken
or
rude
noise
,
bears
no
proportion
.
V.
69.
Like
high
palaces
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
literally
,
as
high
or
lofty
buildings
;
so
the
Syriack
{untranscribed Hebrew}
on
high
:
but
the
Chaldee
,
{untranscribed Hebrew}
the
horne
of
an
Unicorne
,
as
if
it
were
{untranscribed Hebrew}
Unicornes
;
and
so
the
Lxxii
.
{untranscribed Hebrew}
as
of
Unicornes
,
making
this
of
the
tabernacle
on
the
top
of
mount
Sion
,
to
be
as
the
horne
on
the
head
of
the
Unicorne
.
The
Jewish
Arab
interpreter
reads
firmely
as
the
heavens
.
The
Seventy
Ninth
Psalm
.
A
Psalm
of
Asaph
.
The
seventy
ninth
Psalm
is
spent
wholly
in
a
view
of
some
great
calamity
befalling
the
congregation
of
the
Jews
;
not
so
probably
the
taking
of
the
Arke
by
the
Philistims
,
(
which
was
not
then
at
Jerusalem
v.
1.
but
at
Shiloh
1
Sam
.
iv
.
4.
)
as
the
destroying
the
Temple
in
the
times
of
Nebuchadonosor
.
It
was
composed
by
Asaph
,
either
the
Recorder
in
Davids
time
,
and
then
it
was
praediction
(
see
note
on
Psal
.
Lxxiii
.
a.
)
or
by
some
other
of
that
name
,
and
then
it
might
be
history
.
It
was
fitted
,
as
Psal
.
Lxxiv
.
for
the
Church
in
any
time
of
persecution
.
1.
O
God
,
the
heathen
are
come
into
thine
inheritance
;
thy
holy
Temple
have
they
defiled
,
and
laid
Jerusalem
a.
on
heaps
.
O
blessed
Lord
,
thy
displeasure
is
heavy
upon
us
,
and
as
an
effect
and
evidence
of
that
,
a
multitude
of
wicked
men
,
the
profest
enemies
of
thee
and
thy
service
,
have
invaded
this
people
that
are
called
by
thy
name
,
and
owned
by
thee
in
a
special
manner
:
And
in
this
invasion
they
have
not
spared
that
place
set
apart
on
purpose
for
thy
service
,
and
the
exhibition
of
thy
divine
presence
,
but
have
foulely
violated
and
profaned
it
,
and
laid
wast
the
whole
city
wherein
it
is
situate
.
2.
The
dead
bodies
of
thy
servants
have
they
given
to
be
meat
to
the
fouls
of
the
heavens
,
the
flesh
of
thy
saints
unto
the
beasts
of
the
earth
.
3.
Their
blood
have
they
shed
like
water
round
about
Jerusalem
,
and
there
was
none
to
bury
them
.
At
other
times
in
common
calamities
,
some
speciall
servants
of
thine
have
been
exempted
,
Noah
from
the
deluge
,
Lot
from
the
overthrow
of
Sodom
,
(
see
Ezec
.
xiv
.
14.
)
but
now
thy
chosen
people
,
set
apart
by
thine
own
appointment
,
as
thy
subjects
and
servants
,
have
all
without
any
discrimination
been
slain
in
the
field
,
slaughtered
in
great
abundance
,
their
bodies
neglected
and
left
unburied
,
so
that
the
wild
beasts
and
fouls
have
fed
on
them
,
and
their
blood
poured
out
most
barbarously
,
and
running
down
in
streams
through
the
streets
of
Jerusalem
.
4.
We
are
become
a
reproach
to
our
neighbours
,
a
scorne
and
derision
to
them
that
are
round
about
us
.
They
that
formerly
lookt
on
us
with
reverence
,
as
a
people
guarded
and
secured
by
thy
protection
,
do
now
deride
and
scorne
us
,
and
upbraid
us
with
our
calamities
,
and
the
trust
which
we
still
repose
in
God
,
when
we
are
forsaken
by
him
.
5.
How
long
,
Lord
,
wilt
thou
be
angry
,
for
ever
?
shall
thy
jealousie
burne
like
fire
?
Blessed
Lord
,
be
thou
pleased
in
thine
own
time
at
length
favourably
to
return
to
us
,
and
not
to
poure
out
thy
fiercest
wrath
,
and
destroy
us
utterly
.
6.
Poure
out
thy
wrath
upon
the
heathen
that
have
not
known
thee
,
and
upon
the
Kingdoms
that
have
not
called
upon
thy
name
.
Those
that
have
thus
butchered
us
are
aliens
from
thee
,
neither
know
thy
lawes
,
nor
acknowledge
thee
to
be
their
God
,
and
consequently
never
worship
nor
pray
unto
thee
.
't
will
not
be
strange
for
thy
heaviest
punishments
to
light
on
them
,
as
on
thy
profest
enemies
:
O
let
them
not
fall
on
us
,
who
profess
to
be
thy
servants
.
7.
For
they
have
devoured
Jacob
,
and
laid
wast
his
dwelling-place
.
Beside
their
heathen
sins
of
Idolatry
and
all
impiety
,
it
cannot
but
be
a
great
addition
to
their
guilts
,
a
kinde
of
sacriledge
and
violation
of
thee
,
that
they
have
invaded
and
wasted
this
land
of
thine
,
which
thou
hast
given
to
the
posterity
of
thy
chosen
special
servants
,
Abraham
and
Isaac
and
Jacob
,
with
whom
thou
hast
entred
into
Covenant
that
thou
wilt
be
their
God
,
and
they
thy
people
.
8.
O
remember
not
against
us
old
b
.
former
iniquities
;
make
haste
,
let
thy
compassions
prevent
us
{untranscribed Hebrew}
let
thy
tender
mercies
speedily
prevent
us
,
for
we
are
brought
very
low
.
't
is
certain
,
our
continued
obstinacies
and
rebellions
against
thee
,
from
the
beginning
of
our
being
a
nation
to
this
time
,
have
most
justly
brought
down
thy
judgments
on
us
;
and
if
to
our
present
provocations
thou
adde
the
multitude
of
our
old
abominations
,
that
of
the
golden
calfe
,
&c.
we
can
expect
nothing
but
utter
desolation
and
destruction
.
O
be
pleased
not
to
lay
them
to
our
charge
,
heap
not
all
our
Ancestors
idolatries
and
rebellions
upon
our
shoulders
,
lest
we
,
that
have
a
full
weight
of
our
own
,
be
ascertain'd
to
sink
and
be
drowned
under
them
.
We
are
now
very
sore
afflicted
and
distrest
,
O
do
thou
make
all
speed
to
returne
to
us
;
Our
miseries
have
fully
qualified
us
for
thy
seasonable
mercies
,
O
be
thou
gratiously
pleased
to
interpose
them
for
us
,
and
rescue
us
out
of
our
present
captivation
.
9.
Help
us
,
O
God
of
our
salvation
,
for
the
glory
of
thy
name
,
and
deliver
us
,
and
purge
away
our
sins
for
thy
names
sake
.
Thou
,
O
God
,
art
our
only
redeemer
and
deliverer
,
be
thou
gratiously
pleased
to
relieve
and
rescue
us
,
and
thereby
to
shew
forth
the
glory
of
thy
power
and
mercy
,
and
all
thy
divine
attributes
.
O
free
us
from
the
effects
of
thy
displeasure
due
to
our
sins
,
be
thou
gratiously
reconciled
to
us
.
And
this
we
beg
and
hope
,
upon
no
other
inforcement
but
that
of
thine
own
mercy
,
promised
to
those
that
make
their
humble
addresses
to
thee
,
and
of
thine
honour
,
which
seems
to
be
concerned
in
the
preserving
thine
own
people
.
10.
Wherefore
should
the
heathen
say
,
Where
is
their
God
?
c
.
let
the
revenge
—
be
known
—
{untranscribed Hebrew}
—
him
be
known
among
the
heathen
in
our
sight
by
the
revenge
of
the
blood
of
thy
servants
which
is
shed
.
If
thou
do
not
interpose
for
our
relief
,
the
idolatrous
nations
will
resolve
that
our
God
is
not
able
to
defend
us
,
and
so
reproach
and
blaspheme
thee
.
Be
thou
therefore
pleased
to
shew
forth
thy
power
in
relieving
us
,
and
requiring
our
blood
at
the
hands
of
those
which
have
most
unjustly
destroyed
us
,
that
not
only
we
may
be
delivered
by
thee
,
but
our
oppressors
,
thy
enemies
may
be
taught
to
fear
thee
,
by
beholding
thy
power
and
justice
in
thy
signal
vengeance
on
them
.
11.
Let
the
sighing
of
the
prisoner
come
before
thee
:
according
to
the
greatness
of
thy
arme
{untranscribed Hebrew}
power
preserve
thou
those
that
are
appointed
to
die
.
Many
of
us
are
now
in
bands
ready
for
the
sentence
of
death
,
whensoever
these
tyrannical
enemies
please
;
O
thou
that
art
the
refuge
of
all
such
,
be
thou
pleased
,
in
answer
to
our
saddest
moans
,
seasonably
to
interpose
for
our
preservation
.
12.
And
render
unto
our
neighbours
sevenfold
into
their
bosome
,
their
d
.
reproach
the
reproach
of
them
who
have
—
wherewith
they
have
reproached
thee
,
O
Lord
.
To
repay
those
injuries
and
contumelies
,
in
thy
just
measure
of
retaliation
,
to
all
those
that
have
opprest
and
contumeliously
handled
us
,
and
so
to
own
us
as
our
patron
and
advocate
.
13.
So
we
thy
people
and
sheep
of
thy
pasture
will
give
thee
thanks
for
ever
,
we
will
shew
forth
thy
praise
to
all
generations
.
For
this
timely
interposition
of
thine
,
O
Lord
,
our
constant
acknowledgments
and
commemorations
of
thy
mercies
shal
be
our
perpetual
tribute
through
all
ages
,
our
posterity
to
all
successions
joyning
with
us
in
that
payment
.
Annotations
on
Psalm
LXXIX
.
V.
1.
Heaps
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
oblique
or
crooked
(
or
else
{untranscribed Hebrew}
being
it selfe
a
theme
)
signifies
heaps
.
So
Mic
.
i
.
6.
I
will
make
Samaria
{untranscribed Hebrew}
for
an
heap
;
the
Chaldee
render
it
{untranscribed Hebrew}
for
heaps
,
though
here
by
way
of
paraphrase
they
read
{untranscribed Hebrew}
for
a
desolation
;
and
so
the
Syriack
also
{untranscribed Hebrew}
desolate
.
The
Lxxii
.
here
read
{untranscribed Hebrew}
for
an
hoord
of
ripe
fruit
,
because
that
is
wont
to
be
laid
in
heaps
;
which
the
Latine
reads
,
I
suppose
to
the
same
sense
,
in
pomorum
custodiam
,
for
the
keeping
of
apples
,
or
for
a
place
where
apples
are
kept
.
But
the
original
seems
to
referr
to
one
sort
of
heaps
,
that
of
graves
,
which
are
made
by
aggestion
or
casting
up
of
earth
,
to
cover
the
dead
body
that
lies
under
.
So
Job
xxx
.
24.
{untranscribed Hebrew}
into
the
grave
.
And
this
is
here
fitly
applied
to
Jerusalem
,
the
stately
buildings
whereof
underwent
the
same
destruction
with
the
inhabitants
;
it
was
before
their
dwelling
place
,
it
is
now
their
Sepulchre
,
the
whole
city
is
turned
into
several
tombs
or
monumental
heaps
.
Abu
Walid
ascribes
to
the
word
the
notion
of
desolations
,
and
wasts
,
and
so
the
Jewish
Arab
.
V.
8.
Former
iniquities
]
{untranscribed Hebrew}
{untranscribed Hebrew}
may
probably
here
have
a
special
reference
to
those
first
sins
,
which
this
people
had
been
guilty
of
after
their
coming
out
of
Aegypt
.
Such
was
their
Idolatry
in
the
Golden
calfe
.
Of
that
God
tels
them
Exod
.
xxxii
.
34.
In
the
day
that
I
visit
,
I
will
visit
their
sin
upon
them
,
viz.
this
sin
of
theirs
.
Accordingly
the
Jews
have
a
received
maxim
,
{untranscribed Hebrew}
,
there
is
no
visitation
,
in
which
there
is
not
some
visitation
of
,
or
infliction
for
the
calfe
.
To
this
the
Hebrew
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
head
or
feet
)
seems
to
encline
,
and
so
doth
the
Chaldee
,
which
renders
it
our
iniquities
{untranscribed Hebrew}
that
were
from
the
beginning
;
and
the
Lxxii
.
by
{untranscribed Hebrew}
,
(
as
that
is
all
one
with
{untranscribed Hebrew}
those
that
were
from
the
beginning
)
are
to
the
same
sense
;
and
so
the
Syriack
by
{untranscribed Hebrew}
our
old
sins
,
and
the
vulgars
Antiquarum
,
their
antient
sins
.
V.
10.
Let
him
be
known
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
cognoscatur
,
let
be
known
,
is
to
be
connected
to
the
noune
{untranscribed Hebrew}
revenge
,
and
not
to
the
name
of
God
praeceding
,
is
agreed
on
by
the
antient
Interpreters
.
So
the
Lxxii
.
{untranscribed Hebrew}
—
And
let
the
revenge
of
the
blood
of
thy
servants
which
is
poured
out
be
known
among
the
heathen
before
our
eyes
.
So
the
Syriack
,
{untranscribed Hebrew}
Let
the
avenging
or
inquisition
be
known
among
the
nations
in
our
sight
.
And
so
may
the
Chaldee
be
rendred
also
,
{untranscribed Hebrew}
,
Let
the
avenging
of
the
blood
of
thy
servants
be
manifested
among
the
people
,
that
we
may
see
it
.
And
so
the
others
also
.
V.
12.
Reproach
]
{untranscribed Hebrew}
{untranscribed Hebrew}
most
fitly
belongs
here
to
the
persons
foregoing
,
viz.
our
neighbours
,
and
not
to
the
reproach
,
thus
,
Render
our
neighbours
seven
fold
into
their
bosome
,
i
.
e
.
as
they
have
dealt
with
us
,
so
do
thou
deal
with
them
,
returne
to
them
seven
fold
,
by
way
of
punishment
,
for
all
their
oppressions
and
injuries
done
to
us
:
then
follows
{untranscribed Hebrew}
,
the
reproach
of
them
which
have
reproached
thee
,
O
Lord
,
i
.
e
.
repay
or
returne
reproach
,
and
(
from
the
former
words
)
seven
times
as
much
reproach
,
to
them
which
have
reproached
thee
,
O
Lord
.
Thus
the
Chaldee
their
{untranscribed Hebrew}
may
be
rendred
,
who
have
reproacht
—
and
so
the
Interlinear
reads
probrum
eorum
qui
affecerunt
te
probris
,
the
reproach
of
them
that
reproached
thee
.
The
Eightieth
Psalm
.
TO
the
chief
Musitian
upon
the
hezachord
of
the
testimony
,
see
note
on
Ps.
lx
.
a.
Shushannim
Eduth
,
A
Psalm
of
Asaph
.
The
eightieth
Psalm
is
a
complaint
of
the
troubles
of
Gods
Church
and
people
,
probably
in
time
of
captivity
,
or
by
way
of
prediction
of
it
,
and
prayer
for
release
from
them
.
't
was
composed
by
Asaph
,
and
committed
to
the
Praefect
of
the
Musick
,
to
be
sung
to
the
six-stringed
instrument
that
waited
on
the
Arke
,
or
that
was
used
in
the
sacred
commemorations
and
festivities
.
1.
Give
eare
,
O
thou
shepherd
of
Israel
,
thou
that
leadest
Joseph
like
a
flock
;
thou
that
dwellest
between
the
Cherubims
shine
forth
.
Hearken
,
O
Lord
,
unto
our
prayers
:
Thou
art
the
great
governour
and
defender
of
thy
people
,
and
conductest
them
in
all
their
wayes
,
thou
givest
responses
from
the
oracle
,
and
exhibitest
thy selfe
by
the
ministery
of
thy
holy
Angels
to
those
that
make
their
addresses
to
thee
in
thy
sanctuary
,
thou
revealest
thy
will
to
them
and
grantest
their
petitions
;
O
be
thou
thus
gratiously
pleased
to
exhibite
and
manifest
thy selfe
to
us
at
this
time
.
2.
a.
Before
Ephraim
,
Benjamin
and
Manasses
,
stirre
up
thy selfe
,
and
come
and
save
us
.
Thou
once
wentest
along
with
the
Israelites
in
their
march
from
Aegypt
to
Canaan
,
the
three
tribes
of
Ephraim
,
Benjamin
and
Manasses
next
following
the
Arke
of
thy
presence
,
and
then
thou
didst
deliver
us
from
all
our
assailants
;
O
let
us
all
now
,
in
like
manner
as
then
,
the
tribes
of
Israel
and
Judah
(
both
carried
away
captive
,
the
one
under
{untranscribed Hebrew}
,
A
Psalm
concerning
the
Assyrian
.
Lxxii
.
in
the
title
.
Salmanasar
,
the
other
under
Nebuchadonosor
)
receive
deliverance
and
redemption
from
thee
.
3.
Turne
us
again
,
O
God
,
and
cause
thy
face
to
shine
,
and
we
shall
be
saved
.
Be
thou
pleased
to
{untranscribed Hebrew}
*
{untranscribed Hebrew}
reduce
us
from
our
captivity
,
Chald
.
returne
our
captivity
,
and
restore
thy
favour
and
loving
kindness
towards
us
,
else
there
is
no
possibility
of
relief
to
be
hoped
for
by
us
.
4.
O
Lord
God
of
hosts
,
how
long
wilt
thou
be
angry
at
נ
against
the
prayer
of
thy
people
?
We
address
our selves
to
thee
,
as
to
the
supreme
commander
of
all
the
hosts
of
Angels
,
the
only
Monarch
and
Governour
of
heaven
and
earth
,
from
thee
alone
we
beseech
deliverance
;
but
thou
rejectest
our
prayers
,
and
continuest
the
evidences
of
thy
displeasure
:
Lord
,
be
thou
at
length
pleased
to
be
reconciled
to
us
.
5.
Thou
feedest
them
with
the
b
.
bread
of
weeping
.
tears
,
and
givest
them
tears
to
drink
in
great
measure
.
We
are
in
continual
sorrow
and
distress
,
and
that
of
the
heavyest
sort
,
shut
out
,
and
deprived
of
thy
presence
,
and
have
no
degree
of
comfort
or
refreshment
but
our
lamentations
.
6.
Thou
makest
us
a
strife
unto
our
neighbours
,
and
our
enemies
laugh
among
themselves
.
Thou
permittest
our
neighbours
that
hate
us
,
Edumaeans
,
&c.
Ps.
Lxxxiii
.
6.
(
see
note
c
.
)
to
adde
their
load
to
our
pressures
,
to
assault
and
invade
us
,
and
that
successfully
,
to
rejoyce
and
triumph
over
us
.
7.
Turne
us
again
,
O
God
of
hosts
,
and
cause
thy
face
to
shine
,
and
we
shall
be
saved
.
In
this
sad
conjuncture
we
have
none
but
thee
to
fly
unto
for
relief
;
O
be
thou
pleased
to
shew
thy selfe
to
us
in
thy
power
and
majesty
,
to
rescue
us
from
this
captive
forlorne
state
,
and
restore
us
to
thy
favour
and
mercy
,
to
returne
our
captivity
,
v.
3.
and
then
our
neighbours
triumphs
and
depradations
shall
be
at
an
end
,
then
it
shall
be
well
with
us
,
who
are
otherwise
in
a
most
deplorable
condition
.
8.
Thou
hast
brought
a
vine
out
of
Aegypt
,
thou
hast
cast
out
the
heathen
and
planted
it
.
9.
Thou
c
.
lookedst
c●●
,
or
preparedst
the
scile
before
it
.
preparedst
roome
before
it
,
and
didst
cause
it
to
take
deep
root
,
and
it
filled
the
land
.
10.
The
hills
were
covered
with
the
shadow
of
it
,
and
the
stately
cedars
with
the
branches
thereof
.
boughs
thereof
were
like
the
d
.
goodly
cedars
.
11.
She
sent
out
her
boughs
unto
the
sea
,
and
her
branches
unto
the
river
.
Thou
hast
bro●ght
this
people
out
of
the
bondage
of
Aegypt
to
the
most
fertile
and
prosperous
land
,
that
where
the
Canaanites
&c.
inhabited
,
as
when
a
vine
is
transplanted
from
a
most
barren
to
a
most
fruitfull
soile
,
the
side
of
an
hill
,
&c.
and
there
,
as
it
is
the
manner
of
planters
to
dress
and
prepare
the
soile
exactly
,
that
it
may
speedily
and
happily
take
root
,
and
spread
and
cover
the
ground
,
and
the
boughs
of
it
being
supported
with
props
or
trees
,
grow
into
a
great
height
and
bredth
,
so
didst
thou
fit
the
land
for
their
quiet
and
peace
and
fertility
,
and
plentifull
multiplying
,
by
removing
the
old
inhabitants
,
and
leaving
all
to
their
injoying
,
and
accordingly
they
very
soon
prospered
as
into
a
very
powerfull
and
victorious
,
so
into
a
very
large
and
numerous
nation
;
extending
it selfe
on
the
West
to
the
mediterranean
sea
,
and
on
the
East
to
Euphrates
.
12.
Why
hast
thou
then
broken
down
her
hedges
,
so
that
all
they
that
pass
by
the
way
do
pluck
her
?
13.
The
boare
out
of
the
wood
doth
wast
it
,
and
the
wild
beast
of
the
field
doth
devour
it
.
But
now
as
when
the
hedge
of
a
vineyard
is
broken
down
,
all
passengers
come
freely
in
,
and
gather
the
fruits
,
and
the
rude
swine
and
other
wilde
beasts
break
in
,
and
tear
and
root
up
all
that
is
planted
there
;
so
is
it
with
us
,
thy
protection
which
was
our
only
defense
being
withdrawn
for
our
sins
,
the
heathen
nations
round
about
us
(
see
note
c
.
on
Ps.
Lxxxiii
.
)
together
with
the
Kings
of
Assyria
and
Babylon
,
those
potent
tyrants
,
break
in
upon
us
,
carry
away
all
our
wealth
,
and
even
root
us
out
from
our
dwellings
,
carry
us
as
captive
servants
into
their
own
lands
.
14.
Returne
we
beseech
thee
,
O
Lord
of
hosts
,
look
down
from
heaven
,
and
behold
and
visit
this
vine
.
15.
And
e
.
the
root
,
or
pla●●
.
vineyard
which
thy
right
hand
hath
planted
,
and
the
branch
which
thou
madest
strong
for
thy selfe
.
Lord
,
in
this
extremity
be
thou
pleased
to
interpose
thy
power
for
us
,
to
be
gratiously
reconciled
to
us
,
and
in
favour
to
behold
this
poor
captive
people
,
and
Temple
,
which
thine
especial
providence
hath
built
and
supported
so
long
,
the
place
of
thy
special
residence
among
us
.
16.
being
cut
d●wn
it
is
burnt
with
f●re
;
they
shall
perish
(
see
note
e
.
)
It
is
burnt
with
fire
,
it
is
cut
down
:
they
perish
at
the
rebuke
of
thy
countenance
.
For
since
upon
our
provoking
sins
thou
hast
withdrawn
thy
mercy
from
us
,
the
enemies
have
broken
in
and
burnt
our
Temple
,
and
if
thou
still
continue
thy
wrath
,
both
people
and
Temple
will
be
utterly
consumed
.
17.
Let
thy
hand
be
upon
the
man
of
thy
right
hand
,
upon
the
sonne
man
whom
thou
madest
strong
for
thy selfe
.
We
have
none
therefore
but
thee
to
whom
we
may
fly
for
succour
,
who
art
justly
displeased
with
us
.
Yet
,
O
Lord
,
it
is
thou
which
hast
set
our
King
over
us
,
thy
special
grace
and
providence
,
and
{untranscribed Hebrew}
—
to
whom
thou
hast
sworn
with
thy
right
hand
,
Chald
.
thy
oath
made
to
David
and
his
seed
,
by
which
the
power
is
vested
on
him
;
though
he
be
but
a
man
,
he
is
yet
set
up
and
established
by
thee
,
in
thy
stead
to
administer
justice
among
us
:
O
be
thou
favourably
pleased
to
deliver
and
rescue
him
out
of
all
the
calamities
that
are
fallen
upon
him
.
18.
So
will
not
we
go
back
from
thee
:
quicken
us
and
we
will
call
upon
thy
name
.
And
this
shall
be
the
greatest
obligation
on
us
from
thee
,
for
ever
to
cleave
fast
to
thee
in
the
most
obediential
reliance
:
Thy
restoring
of
us
shall
be
sure
to
be
answered
by
our
constant
returns
of
prayers
and
praises
.
19.
Turne
us
again
,
O
Lord
God
of
hosts
;
cause
thy
face
to
shine
,
and
we
shall
be
saved
.
This
therefore
is
the
burthen
of
our
song
,
the
summ
of
our
reiterated
request
to
thee
,
that
as
thou
hast
an
immense
host
and
many
legions
of
Angels
ready
prest
for
thy
service
,
which
can
the
next
minute
perfect
any
the
vastest
enterprise
to
which
thou
shalt
assigne
them
,
so
thou
wilt
at
length
returne
our
captivity
,
restore
thy selfe
to
thy
wonted
favour
and
old
mercies
,
cast
some
beams
of
thy
gratious
countenance
,
evidences
of
thy
being
reconciled
to
us
,
and
then
we
shall
certainly
be
released
out
of
all
our
afflictions
,
and
till
then
we
have
no
humane
hope
of
the
least
respite
.
Annotations
on
Psalm
LXXX
.
V.
2.
Before
Ephraim
&c.
]
What
is
meant
here
by
{untranscribed Hebrew}
{untranscribed Hebrew}
before
Ephraim
,
and
why
Ephraim
,
Benjamin
,
and
Manasses
,
and
no
other
are
here
named
,
must
be
learnt
from
the
order
of
the
Israelites
march
in
the
Wilderness
,
Num
.
ii
.
For
there
,
next
after
the
Arke
,
the
pledge
of
Gods
special
presence
and
assistance
,
did
these
three
tribes
follow
,
Then
the
Tabernacle
of
the
congregation
shall
set
forward
,
&c.
v.
17.
On
the
West
side
(
i
.
e
.
next
behinde
it
)
shall
be
the
standard
of
the
camp
of
Ephraim
v.
18.
and
his
host
v.
19.
And
by
him
shall
be
the
tribe
of
Manasses
v.
20.
and
his
host
,
v.
21.
then
the
tribe
of
Benjamin
and
his
host
,
v.
22
,
23.
Now
the
returning
from
the
captivity
,
the
desire
whereof
is
the
business
of
this
Psalm
,
being
a
parallel
to
the
delivery
from
Aegypt
,
Gods
leading
them
back
,
stirring
up
himself
and
coming
to
save
them
,
is
very
fitly
begged
,
and
described
in
a
style
resembling
the
former
rescue
:
There
he
was
said
to
have
shined
forth
,
and
to
have
risen
and
come
,
Deut
.
xxxiii
.
2.
(
the
Lord
came
from
Sinai
,
and
rose
up
from
Seir
unto
them
,
he
shined
forth
from
mount
Paran
,
and
he
came
with
holy
myriads
;
)
and
here
in
like
manner
,
the
Psalmist
beseecheth
him
that
dwelleth
between
the
Cherubims
,
(
that
sure
is
God
in
the
Arke
)
to
shine
forth
v.
1.
and
that
before
these
three
tribes
,
which
next
followed
the
Arke
,
and
to
stirr
up
himself
,
and
come
and
save
.
V.
5.
Bread
of
tears
]
{untranscribed Hebrew}
{untranscribed Hebrew}
will
here
be
best
rendred
bread
of
weeping
,
thereby
most
probably
signifying
the
bread
of
mourners
,
{untranscribed Hebrew}
Hos
.
ix
.
4.
of
which
it
is
there
said
,
all
that
eate
thereof
shall
pollute
themselves
,
the
eater
was
legally
unclean
,
and
so
separated
from
the
congregation
;
and
so
were
they
at
that
time
,
in
the
captivity
,
detained
from
the
comforts
of
Gods
solemn
worship
.
To
which
is
elegantly
added
,
that
{untranscribed Hebrew}
{untranscribed Hebrew}
tears
in
the
plural
,
and
that
{untranscribed Hebrew}
{untranscribed Hebrew}
in
a
trebble
or
large
measure
,
are
the
drink
apportioned
to
these
meats
.
V.
9.
Preparedst
roome
]
From
{untranscribed Hebrew}
{untranscribed Hebrew}
to
look
,
to
turne
the
face
,
to
bow
down
,
to
look
out
,
to
look
toward
any
thing
,
is
{untranscribed Hebrew}
in
Piel
,
to
sweep
,
to
cleanse
,
to
remove
filth
out
of
the
way
,
and
so
to
prepare
for
the
coming
of
any
,
to
fit
or
provide
an
house
,
a
way
or
path
.
A
house
,
and
roome
,
Gen.
xxiv
.
31.
Lev
.
xiv
.
36.
a
way
Isa
.
xl
.
3.
and
lvii
.
14.
If
this
be
applied
to
an
house
,
then
't
is
to
sweep
or
cleanse
,
and
so
the
Interlinear
here
renders
it
,
scopasti
,
thou
hast
swept
:
if
to
a
way
,
then
't
is
to
purge
or
prepare
,
Isa
.
lvii
.
14.
Prepare
the
way
,
take
up
the
stumbling-block
;
and
so
the
Lxxii
.
here
,
{untranscribed Hebrew}
,
thou
hast
made
or
prepared
the
way
before
it
(
though
the
Latine
rendring
,
dux
itineris
fuisti
,
thou
wert
the
leader
or
captain
of
their
journey
,
seem
to
have
lookt
toward
{untranscribed Hebrew}
or
{untranscribed Hebrew}
a
corner
,
and
by
metaphor
,
a
captain
.
)
But
being
applied
to
the
earth
,
in
order
to
a
plantation
,
as
here
,
it
is
most
fitly
rendred
either
looking
out
,
according
to
the
original
notion
(
as
Ezek
.
xx
.
6.
a
land
that
I
had
espied
for
them
)
or
preparing
before-hand
,
or
else
more
probably
preparing
(
not
roome
,
but
)
soile
for
it
:
and
to
this
fitly
follows
,
and
didst
cause
it
to
take
deep
root
,
that
being
the
proper
effect
of
preparing
the
soile
.
To
the
notion
of
looking
out
,
I
suppose
the
Syriack
is
to
be
understood
{untranscribed Hebrew}
,
not
as
the
Latine
translator
renders
it
,
intuitus
es
illam
,
thou
lookedst
on
it
,
but
as
{untranscribed Hebrew}
in
Chaldee
and
Syriack
signifies
also
scrutari
,
to
search
,
or
look
out
,
thou
lookedst
out
,
or
didst
search
before
it
,
as
the
twelve
spyes
were
after
appointed
to
doe
by
Moses
.
The
Chaldee
follow
the
other
notion
of
sweeping
or
purging
out
,
reteining
the
Hebrew
word
,
save
only
that
by
way
of
paraphrase
they
thought
fit
to
change
it
from
the
figure
of
a
vine
to
the
people
of
Israel
,
and
so
read
{untranscribed Hebrew}
thou
hast
purged
out
(
or
swept
)
from
before
them
the
Canaanites
.
V.
10.
Goodly
Cedar-trees
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
Cedars
of
the
strong
,
or
as
the
Lxxii
.
{untranscribed Hebrew}
of
God
,
signify
(
as
mountains
of
God
)
tall
and
lofty
Cedars
,
there
is
no
question
.
All
the
doubt
is
of
the
syntaxis
,
how
it
lyes
.
And
of
that
the
Lxxii
.
give
us
the
fairest
account
,
reading
the
whole
verse
thus
,
{untranscribed Hebrew}
,
the
shadow
thereof
covered
the
hills
,
and
the
branches
thereof
the
cedars
of
God
,
i
.
e
.
covered
the
Cedars
.
This
sense
the
Latine
exactly
follow
,
Operuit
montes
umbra
ejus
,
&
arbusta
ejus
Cedros
Dei
,
the
shadow
of
it
covered
the
mountains
,
and
the
sprouts
thereof
(
covered
)
the
Cedars
of
God
.
And
to
this
the
Hebrew
well
accords
,
for
as
{untranscribed Hebrew}
{untranscribed Hebrew}
the
mountains
were
covered
with
the
shadow
is
directly
equivalent
with
the
shadows
covering
the
mountains
,
so
{untranscribed Hebrew}
{untranscribed Hebrew}
may
best
be
rendred
,
in
the
same
common
construction
(
repeating
{untranscribed Hebrew}
were
covered
,
from
the
former
part
)
and
the
goodly
Cedars
were
covered
with
the
branches
thereof
,
and
that
is
as
perfectly
equivalent
to
the
branches
covering
the
Cedars
.
The
Syriack
put
it
out
of
question
,
(
and
after
them
the
Arabick
)
reading
{untranscribed Hebrew}
above
the
Cedars
.
Thus
the
Jewish
Arab
,
Her
shadow
covered
the
mountains
,
and
her
branches
the
divine
or
stately
Cedars
.
That
the
sides
of
hills
are
the
most
commodious
places
for
vineyards
is
sufficiently
known
,
as
also
that
the
vine
hath
props
on
which
it
climbs
,
and
rests
it selfe
,
and
these
are
lower
or
higher
according
to
the
nature
of
the
several
soils
or
climates
;
in
fertile
soils
,
as
now
adayes
in
Lombardy
,
they
run
up
the
trees
,
and
cover
them
.
And
so
here
in
an
expression
of
the
luxuriant
growth
of
this
fruitfull
vine
,
it
may
not
unfitly
be
said
in
poetical
style
to
run
up
,
and
reach
the
tops
of
the
tall
Cedars
,
as
Joseph
is
said
Gen.
xlix
.
22.
to
be
a
fruitfull
bough
,
whose
branches
run
over
the
wall
.
V.
15.
The
vineyard
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifies
,
is
not
agreed
on
by
interpreters
.
The
Lxxii
.
read
it
as
a
verbe
(
from
{untranscribed Hebrew}
to
prepare
)
{untranscribed Hebrew}
,
and
thence
the
Latine
,
perfice
,
make
perfect
.
But
there
is
no
appearance
of
truth
in
that
.
The
interlinear
reads
vitiarium
vineyard
,
either
confounding
it
with
{untranscribed Hebrew}
a
garden
,
as
the
learned
Schindler
conjectures
,
or
more
probably
from
the
notion
of
{untranscribed Hebrew}
for
a
basis
,
and
from
thence
by
metaphor
the
place
of
habitation
,
all
one
with
{untranscribed Hebrew}
,
which
being
by
the
antecedents
applied
to
a
vine
,
is
a
vineyard
.
But
the
Chaldee
render
it
{untranscribed Hebrew}
a
sprout
,
for
so
they
evidently
use
that
word
Num
.
xiii
.
23.
rendring
{untranscribed Hebrew}
(
sarmentum
,
or
palmitem
,
a
branch
,
on
which
was
a
bunch
of
grapes
)
by
{untranscribed Hebrew}
(
and
so
Ez●k
.
xvii
.
6.
for
{untranscribed Hebrew}
branches
,
they
read
{untranscribed Hebrew}
.
)
The
Syriack
reads
{untranscribed Hebrew}
which
from
{untranscribed Hebrew}
fundavit
,
is
consonant
to
the
notion
of
{untranscribed Hebrew}
a
basis
,
and
applyed
to
a
vine
may
most
fitly
be
rendred
a
root
or
stock
,
such
as
is
wont
to
be
planted
.
Thus
Dan
.
xi
.
7.
there
shall
rise
from
the
branch
of
her
roots
,
{untranscribed Hebrew}
his
basis
,
the
Latine
reads
plantatio
ejus
,
his
plantation
,
i
.
e
.
a
rooted
stock
fit
to
plant
.
For
this
we
know
,
that
a
branch
of
a
vine
,
being
laid
in
the
ground
,
will
take
a
root
to
it
,
and
so
be
fit
to
be
transplanted
.
And
accordingly
Dan
.
xi
.
20.
for
{untranscribed Hebrew}
there
shall
stand
up
,
or
rise
from
his
basis
,
the
Lxxii
.
read
{untranscribed Hebrew}
,
there
shall
rise
up
out
of
his
roote
,
(
and
so
the
Arabick
also
)
resolving
for
us
,
that
(
speaking
of
vines
or
other
such
plants
)
{untranscribed Hebrew}
or
{untranscribed Hebrew}
signifies
a
root
,
which
root
being
fit
for
planting
,
must
be
supposed
to
be
not
a
root
only
,
but
a
small
trunk
,
or
stalk
of
the
vine
with
a
root
to
it
;
as
in
that
place
of
Daniel
c
.
xi
.
20.
out
of
that
{untranscribed Hebrew}
root
arises
{untranscribed Hebrew}
,
which
from
the
notion
of
{untranscribed Hebrew}
in
Piel
,
for
propagavit
,
will
signify
the
very
same
with
{untranscribed Hebrew}
,
which
the
Chaldee
here
useth
,
viz.
propago
,
a
plant
,
of
a
vine
;
and
so
in
that
place
of
Daniel
the
Lxxii
.
render
it
{untranscribed Hebrew}
a
plant
,
and
so
the
Arabick
also
.
By
all
this
it
appears
,
that
{untranscribed Hebrew}
here
having
in
its
original
notion
somewhat
of
strength
and
stability
,
(
as
when
it
is
used
for
a
foot
or
basis
,
Ex.
xxx
.
28.
xxxi
.
9.
Levit
.
viii
.
11.
1
King
.
vii
.
29.
)
and
being
by
the
context
confined
to
vines
,
must
signify
such
a
slip
,
or
yong
stock
,
or
plant
,
as
is
fit
to
be
set
and
grow
by
it selfe
;
and
accordingly
Abu
Walid
,
though
he
be
himself
of
opinion
that
{untranscribed Hebrew}
is
the
same
with
{untranscribed Hebrew}
by
change
of
נ
into
כ
,
yet
confesses
that
the
most
of
Interpreters
take
it
for
{untranscribed Hebrew}
.
It
should
probably
be
{untranscribed Hebrew}
,
the
word
which
the
Jewish
Arab
useth
,
and
signifies
a
vine
or
any
root
thereof
,
(
{untranscribed Hebrew}
rather
signifying
the
burthen
or
fruit
.
)
And
this
being
by
the
Masorites
written
with
a
large
{untranscribed Hebrew}
signifies
this
eminent
plant
,
the
whole
people
of
the
Jews
,
whom
God
had
chosen
;
and
so
his
right
hand
is
truly
said
to
have
planted
it
.
And
then
that
will
direct
us
farther
in
the
interpretation
of
the
latter
part
of
the
verse
,
{untranscribed Hebrew}
and
the
sonne
,
or
,
upon
the
sonne
which
thou
hast
made
strong
for
thy selfe
:
where
as
{untranscribed Hebrew}
{untranscribed Hebrew}
is
most
probably
an
expletive
of
no
signification
(
or
possibly
refers
to
{untranscribed Hebrew}
look
foregoing
,
{untranscribed Hebrew}
look
upon
;
)
so
{untranscribed Hebrew}
{untranscribed Hebrew}
son
,
in
accordance
with
{untranscribed Hebrew}
the
root
or
plant
of
the
vine
,
must
denote
the
son
of
that
plant
,
and
that
is
according
to
the
Hebrew
style
a
bough
or
branch
of
it
.
So
Gen.
xlix
.
22.
Joseph
is
a
fruitfull
{untranscribed Hebrew}
son
,
i
.
e
.
bough
,
by
a
spring
,
whose
{untranscribed Hebrew}
daughters
,
i
.
e
.
branches
,
run
over
the
wall
;
by
the
same
proportion
as
{untranscribed Hebrew}
which
signifies
sucking
children
,
from
{untranscribed Hebrew}
to
suck
,
is
here
v.
11.
used
for
branches
.
And
then
in
proportion
with
the
people
being
meant
by
the
root
or
plant
,
the
branch
{untranscribed Hebrew}
may
signify
the
{untranscribed Hebrew}
rod
,
or
tribe
of
Judah
,
the
Regal
tribe
of
which
David
was
,
who
being
by
God
invested
with
power
,
and
as
his
proxy
and
minister
on
earth
,
it
is
properly
said
,
that
God
hath
made
him
strong
for
himself
.
The
Chaldee
therefore
paraphrase
it
{untranscribed Hebrew}
—
on
the
Messiah
,
i
.
e
.
anointed
King
,
whom
thou
hast
confirmed
or
established
for
thy selfe
.
And
in
the
prophetick
sense
that
will
be
farther
extended
to
Christ
the
King
or
Ruler
of
his
Church
:
and
so
saith
Aben
Ezra
,
this
may
be
understood
of
{untranscribed Hebrew}
the
Messiah
Ben-Ephraim
,
others
call
him
Ben-Joseph
,
who
they
say
is
to
be
killed
in
warr
(
being
prest
by
the
text
in
Zachary
to
acknowledge
a
suffering
Messias
)
as
Messiah
Ben
David
(
for
they
admit
of
two
)
is
to
conquer
all
the
world
.
R.
Obadiah
also
interprets
it
of
the
Messiah
.
And
the
Lxxii
.
reads
{untranscribed Hebrew}
,
and
on
the
son
of
man
,
and
so
the
Latine
and
Syriack
,
the
title
by
which
any
eminent
man
,
a
Prince
,
is
fitly
exprest
(
and
by
which
Christ
is
so
frequently
called
)
and
so
most
expresly
v.
17.
the
man
of
Gods
right
hand
,
and
the
son
of
man
,
not
{untranscribed Hebrew}
son
simply
,
but
{untranscribed Hebrew}
son
of
man
,
is
set
to
signify
the
King
.
But
it
is
possible
also
,
and
,
I
suppose
,
more
probable
,
that
the
{untranscribed Hebrew}
or
branch
may
be
set
to
denote
the
Temple
,
for
of
that
it
follows
immediately
v.
16.
It
is
burnt
with
fire
,
it
is
cut
down
,
or
as
it
may
best
be
rendred
,
{untranscribed Hebrew}
being
cut
down
it
is
burnt
with
fire
,
the
vine
,
when
't
is
cut
down
,
being
good
for
nothing
else
,
Ezec
.
xv
.
3
,
4.
shall
wood
be
taken
thereof
to
do
any
worke
,
or
will
men
take
a
pin
of
it
to
hang
any
thing
thereon
?
It
is
cast
into
the
fire
for
fewel
,
the
fire
devoureth
both
the
ends
of
it
,
and
the
midst
of
it
is
burnt
;
is
it
meet
for
any
work
?
This
belongs
not
well
to
the
King
,
but
agrees
perfectly
to
the
Temple
at
this
time
of
the
captivity
.
And
so
the
phrase
which
thou
hast
made
strong
for
thy selfe
seems
to
be
borrowed
from
Moses
song
,
Ex.
xv
.
17.
where
it
is
spoken
of
the
Temple
,
Thou
shalt
bring
them
in
,
and
plant
them
in
the
mountain
of
thine
inheritance
,
in
the
place
,
O
Lord
,
which
thou
hast
made
for
thee
to
dwell
in
,
in
the
Sanctuary
,
O
Lord
,
which
thy
hands
have
established
.
And
in
this
sense
it
will
well
agree
with
the
{untranscribed Hebrew}
or
plant
foregoing
,
that
signifying
the
nation
of
the
Jews
,
which
God
brought
in
and
planted
,
in
Moses's
dialect
,
and
with
which
the
Temple
is
joyned
,
Jo
.
xi
.
48.
they
will
take
away
our
place
and
nation
,
by
those
two
words
there
expressing
more
plainly
what
is
here
in
poetick
style
,
the
root
or
plant
,
and
branch
,
i
.
e
.
the
whole
Commonwealth
of
the
Jews
,
so
stiled
Mal
.
iv
.
1.
It
shall
leave
them
neither
root
nor
branch
,
people
nor
Temple
.
Of
both
these
it
here
follows
in
the
plural
{untranscribed Hebrew}
{untranscribed Hebrew}
they
shall
perish
at
the
rebuke
of
thy
countenance
;
i
.
e
.
If
to
the
spoile
of
violent
men
foregoing
,
the
boare
out
of
the
wood
,
and
the
wild
beasts
of
the
field
v.
13.
thou
adde
thine
anger
and
inflictions
,
both
root
and
branch
,
people
and
temple
shall
be
utterly
consumed
.
To
avert
which
it
follows
,
Let
thine
hand
be
upon
the
man
of
thy
right
hand
,
and
the
son
of
man
,
which
in
all
reason
by
the
characters
of
{untranscribed Hebrew}
and
{untranscribed Hebrew}
must
be
interpreted
of
the
King
.
The
Eighty
First
Psalm
.
TO
the
chief
Musitian
upon
Gittith
,
A
Psalm
of
Asaph
.
The
eighty
first
Psalm
,
said
to
be
composed
by
Asaph
for
the
feast
of
trumpets
,
Lev
.
23.24
.
Num
.
29.1
.
and
10.10
.
(
which
was
instituted
to
commemorate
the
deliverance
out
of
Aegypt
,
the
sounding
of
the
trumpet
being
a
token
of
liberty
,
Lev
.
25.10
.
)
is
a
solemn
invitation
to
all
,
to
sing
praises
to
God
for
his
great
deliverances
and
special
mercies
to
his
people
,
whose
sins
are
the
only
averters
of
his
favour
,
and
originals
of
their
misery
.
It
was
set
to
the
tune
called
Gittith
(
see
Psal
.
viii
.
a.
)
and
committed
to
the
Praefect
of
the
Musick
.
1.
Sing
aloud
unto
God
our
strength
,
make
a
joyfull
noise
unto
the
God
of
Jacob
.
2.
Take
up
,
or
lift
up
:
a.
Take
a
Psalm
and
answer
,
or
speak
,
or
sing
to
bring
hither
the
timbrel
,
the
pleasant
harp
with
the
Psaltery
.
3.
Blow
up
the
trumpet
in
b
.
the
first
day
of
the
moneth
,
on
the
new
moon
,
on
the
day
of
our
feast
.
new
moon
,
in
the
time
appointed
,
on
our
solemn
feast-day
.
The
God
of
Jacob
is
our
only
refuge
,
preserver
and
deliverer
,
O
let
us
all
joyne
in
the
most
solemn
joyfull
expressions
of
thankfulness
to
him
:
All
the
sweetest
and
most
pleasant
instrum●nts
of
Musick
are
in
all
reason
to
accompany
,
and
indeavour
to
improve
our
lands
,
and
all
the
whole
nation
to
be
assembled
at
those
times
which
are
solemnly
set
apart
for
these
offices
,
the
beginning
of
every
moneth
,
to
consecrate
all
that
follows
.
4.
For
this
was
a
statute
for
Israel
,
and
a
law
of
the
God
of
Jacob
:
And
this
is
but
agreeable
to
the
ordinances
of
divine
service
given
by
God
himselfe
on
mount
Sinai
for
all
posterity
most
strictly
to
observe
,
soon
after
that
great
and
signal
time
of
his
shewing
himself
in
power
and
majesty
against
Pharaoh
and
the
Aegyptians
,
when
we
lived
among
strangers
,
and
were
cruelly
handled
by
them
.
5.
This
he
ordained
in
Joseph
for
a
testimony
,
when
he
went
out
upon
,
or
against
{untranscribed Hebrew}
.
through
the
land
of
Aegypt
,
where
I
heard
a
language
that
I
understood
not
.
6.
I
delivered
his
shoulders
from
the
burthen
,
his
hands
past
away
were
c
.
delivered
from
the
pots
.
't
was
then
the
mighty
work
of
his
overruling
power
,
upon
our
addresses
made
to
heaven
,
speedily
to
rescue
us
out
of
that
great
slavery
,
to
redeem
us
from
those
severe
tasks
of
working
in
the
kilns
under
Pharaohs
officers
.
7.
Thou
calledst
in
trouble
,
and
I
delivered
thee
;
I
answered
thee
in
d
.
the
or
covert
or
,
hiding-place
from
thunder
,
or
by
,
or
with
thunder
.
secret
place
of
thunder
,
I
proved
thee
at
the
waters
of
Meribah
.
Selah
.
And
soon
after
,
at
the
giving
of
the
law
in
Sinai
,
when
the
thunder
and
lightning
and
tempest
was
so
terrible
,
that
they
all
quaked
,
and
besought
to
be
freed
from
it
,
he
was
pleased
to
free
them
accordingly
,
and
secure
them
from
all
danger
.
A
little
before
(
Exod
.
xvii
.
)
they
were
in
distress
for
water
at
Rephidim
,
it
being
for
their
trial
that
God
suffered
them
to
be
in
want
for
a
while
;
and
though
they
behaved
it
very
ill
,
shewed
themselves
a
faithless
murmuring
people
,
yet
God
spared
them
then
,
and
inabled
Moses
by
striking
the
rock
Horeb
to
bring
forth
plenty
of
water
for
them
.
8.
Hear
,
O
my
people
,
and
I
will
testifie
unto
thee
,
O
Israel
,
if
thou
wilt
hearken
unto
me
,
9.
There
shall
no
strange
God
be
in
thee
,
neither
shalt
thou
worship
e
.
any
heathen
,
or
foreign
.
strange
God
.
But
having
this
experience
of
their
infidelity
and
proneness
to
apostatize
and
returne
to
Aegypt
,
preferring
the
false
Gods
there
before
the
true
God
,
which
brought
them
out
from
thence
,
he
thought
good
in
that
terrible
manner
v.
7.
to
give
them
severe
precepts
and
ordinances
of
not
admitting
any
Idol
or
heathen
worship
among
them
,
10.
I
am
the
Lord
thy
God
which
brought
thee
out
of
the
land
of
Aegypt
:
open
thy
mouth
wide
,
and
I
will
fill
it
.
Severely
requiring
them
to
commemorate
and
serve
and
worship
him
,
as
the
God
which
had
with
such
prodigies
of
judgments
on
the
Aegyptians
,
and
miracles
of
mercies
toward
them
,
delivered
them
out
of
that
tyrants
hands
,
and
by
bringing
them
water
in
time
of
distresse
out
of
the
hardest
rock
,
demonstrated
his
power
and
readiness
to
grant
them
the
greatest
abundance
,
if
by
humility
and
obedience
and
fidelity
,
and
constant
addresses
to
him
in
all
their
wants
,
they
should
render
themselves
capable
of
it
.
11.
But
my
people
would
not
hearken
to
my
voice
,
and
Israel
obeyed
me
not
{untranscribed Hebrew}
would
none
of
me
.
But
they
were
farre
from
the
performance
of
this
condition
,
from
qualifying
themselves
by
obedience
,
and
{untranscribed Hebrew}
†
{untranscribed Hebrew}
acquiesced
not
in
my
word
,
Chald
.
acquiescence
and
delight
in
him
,
for
his
performance
of
this
most
gratious
promise
to
them
.
12.
So
I
gave
them
up
unto
the
imaginations
of
their
hearts
{untranscribed Hebrew}
their
own
hearts
lusts
,
and
they
walked
in
their
own
counsels
.
And
accordingly
God
withdrew
his
protection
,
grace
and
favour
from
them
,
delivered
them
up
to
follow
their
own
corrupt
counsels
and
purposes
,
to
injoy
their
own
choises
,
the
vanities
of
their
Idol
worships
,
which
were
not
able
to
protect
them
,
and
all
the
sad
consequences
thereof
.
13.
or
If
{untranscribed Hebrew}
O
that
my
people
had
hearkened
unto
me
,
and
Israel
had
walked
in
my
wayes
:
14.
I
should
soon
have
subdued
their
enemies
,
and
turned
my
hand
against
their
adversaries
.
Had
they
but
performed
their
part
of
Covenant
to
God
,
afforded
chearfull
obedience
,
and
faithfully
observed
his
directions
,
he
would
have
been
most
sure
to
have
performed
his
promise
to
them
,
and
by
interposition
of
his
strength
immediately
have
discomfited
and
destroyed
their
stoutest
enemies
.
15.
The
haters
of
the
Lord
should
have
yielded
feigned
obedience
,
see
note
on
Ps.
xviii
.
o
.
submitted
themselves
unto
him
;
but
their
time
should
have
endured
for
ever
.
All
that
opposed
them
,
and
so
resisted
the
counsels
of
God
for
making
Israel
a
most
happy
and
prosperous
people
,
should
certainly
have
been
brought
low
,
and
for
dread
of
his
power
performed
a
feigned
,
though
not
real
,
obedience
to
him
;
and
so
the
peace
and
strength
of
the
people
of
Israel
should
have
been
most
durable
and
lasting
.
16.
He
should
have
fed
them
also
with
f
.
the
fat
finest
of
the
wheat
;
and
with
honey
out
of
the
rock
.
the
g
.
stony
rock
should
I
have
satisfied
thee
.
And
that
accompanied
with
all
temporal
plenty
,
the
most
fertile
harvests
and
richest
accessions
,
the
best
sorts
and
greatest
stores
of
every
thing
,
not
only
for
necessity
,
but
delicaty
.
(
And
so
parallel
to
this
the
world
of
Christians
,
if
they
would
but
set
themselves
chearfully
to
the
practice
of
his
precepts
,
should
finde
a
wonderfull
spiritual
completion
of
this
promise
,
not
only
sufficient
,
yea
abundant
grace
to
performe
what
is
required
of
them
in
that
degree
as
will
be
accepted
,
but
withall
the
most
exuberant
joyes
and
pleasures
in
this
world
(
abstracted
from
the
bliss
of
the
other
world
)
in
the
constant
exercises
of
his
graces
,
and
practice
of
those
duties
.
)
Annotations
on
Psalm
LXXXI
.
V.
2.
Take
a
Psalme
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
,
will
be
discerned
best
from
the
Chaldee
,
who
render
it
by
{untranscribed Hebrew}
Lift
up
your
voice
in
a
laud
or
Psalm
;
so
Abu
Walid
,
sound
,
or
sing
out
aloud
praise
,
or
songs
of
praise
;
according
to
the
notion
of
{untranscribed Hebrew}
for
lifting
up
,
applied
to
the
voice
,
whether
in
singing
or
weeping
,
which
the
Lxxii
.
duly
render
,
{untranscribed Hebrew}
,
to
raise
or
lift
up
the
voice
.
It
is
also
applied
to
speaking
,
as
when
Balaam
is
said
to
take
or
lift
up
a
parable
,
Num
.
xxiii
.
7
,
18.
&
xxiv
.
3
,
15
,
20
,
21
,
23.
So
Job
xxvii
.
1.
Job
added
{untranscribed Hebrew}
to
lift
up
his
parable
:
the
Lxxii
.
render
it
,
{untranscribed Hebrew}
he
adding
spake
.
So
Hab
.
ii
.
6.
{untranscribed Hebrew}
they
shall
lift
or
take
up
a
parable
.
All
Hebrew
dialect
for
pronouncing
,
or
speaking
aloud
,
or
solemnly
,
as
here
the
Psalm
is
solemnly
to
be
sung
,
and
so
to
be
lifted
up
.
As
for
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
follows
,
it
may
perhaps
be
best
rendred
,
answer
the
Timbrel
,
from
the
notion
of
{untranscribed Hebrew}
for
referre
,
or
perhaps
rather
according
to
the
Chaldee
use
of
the
word
,
speak
,
or
annuntiate
to
the
Timbrel
;
as
Jud
.
xi
.
40.
the
daughters
of
Israel
went
yearly
{untranscribed Hebrew}
to
speak
to
the
daughter
of
Jephtha
,
i
.
e
.
to
annuntiate
,
sing
songs
to
her
,
by
way
of
lamentation
;
the
Lxxii
.
render
it
{untranscribed Hebrew}
to
mourne
for
,
and
so
the
rest
of
the
antient
Interpreters
agree
:
and
then
by
analogy
,
this
here
will
be
singing
a
chearfull
,
as
that
was
a
dolefull
song
.
So
Jud
.
v.
11.
{untranscribed Hebrew}
they
shall
reherse
,
by
way
of
Praise
or
Psalm
,
the
righteousnesses
of
the
Lord
.
But
others
derive
{untranscribed Hebrew}
from
{untranscribed Hebrew}
,
so
doth
Abu
Walid
,
and
under
that
root
renders
it
strike
up
,
or
play
on
the
Timbrel
.
V.
3.
In
the
new
moon
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
must
here
be
rendred
in
the
beginning
of
the
moneth
,
that
so
{untranscribed Hebrew}
,
{untranscribed Hebrew}
that
follows
,
may
be
rendred
,
as
it
truly
signifies
,
in
the
new
moon
.
't
is
true
that
from
{untranscribed Hebrew}
new
,
{untranscribed Hebrew}
doth
indifferently
signify
the
novilunium
,
and
the
first
day
of
the
moneth
;
but
here
the
new
moon
being
peculiarly
exprest
by
{untranscribed Hebrew}
,
and
that
saith
Aben
Ezra
,
because
the
moon
is
then
hid
(
from
{untranscribed Hebrew}
texit
)
to
which
the
C●
ds
,
{untranscribed Hebrew}
in
the
〈…〉
(
't
is
strange
the
Latine
●
render
it
in
mense
qui
cooperi
〈◇〉
,
when
{untranscribed Hebrew}
signifies
first
moone
,
and
from
thence
moneth
)
to
avoid
tautology
,
{untranscribed Hebrew}
must
be
rendred
the
new
moneth
,
i
.
e
.
the
first
day
of
the
moneth
.
Thus
Num
.
28.17
.
is
rendred
by
the
Targum
{untranscribed Hebrew}
the
beginning
of
the
moneth
,
and
{untranscribed Hebrew}
in
the
plural
{untranscribed Hebrew}
the
beginning
of
the
moneths
,
not
of
the
moones
.
The
Syriack
set
this
down
here
most
expresly
,
{untranscribed Hebrew}
in
the
beginning
or
first
of
the
moneth
,
and
on
the
new
moon
,
which
meeting
alwayes
together
,
were
festival
among
the
Jewes
(
the
Jewish
Arab
reads
,
over
the
sacrifice
,
in
the
dayes
that
his
people
keep
the
feast
)
and
so
the
trumpet
to
be
sounded
thereon
.
The
Lxxii
.
read
the
{untranscribed Hebrew}
on
an
eminent
day
,
I
suppose
,
rather
by
way
of
Paraphrase
,
for
such
it
was
,
then
by
deducing
the
word
from
{untranscribed Hebrew}
computavit
,
as
some
imagine
,
because
the
festival
recurres
constantly
on
a
numbred
or
fixt
day
.
Then
for
{untranscribed Hebrew}
{untranscribed Hebrew}
that
literally
is
to
be
rendred
,
on
the
day
of
our
feast
:
the
Lxxii
.
joynes
it
with
the
former
,
and
reads
{untranscribed Hebrew}
in
the
eminent
day
of
our
feast
(
some
festival
dayes
being
among
the
Jews
more
eminent
then
others
,
the
first
and
last
dayes
of
those
feasts
,
which
continued
many
dayes
;
)
but
this
sure
again
by
way
of
paraphrase
,
not
of
literal
rendring
,
the
preposition
ל
on
being
not
taken
notice
of
in
their
rendring
.
{untranscribed Hebrew}
V.
6.
Delivered
]
From
{untranscribed Hebrew}
transiit
,
to
pass
away
,
or
over
,
is
{untranscribed Hebrew}
here
,
they
passed
,
i
.
e
.
went
out
,
or
away
,
to
denote
an
escape
or
deliverance
.
The
Lxxii
.
read
{untranscribed Hebrew}
they
served
,
or
had
served
,
as
from
{untranscribed Hebrew}
serviit
,
through
the
great
affinity
betwixt
the
two
letters
ך
and
ר
,
in
which
also
the
sense
is
not
amiss
exprest
,
if
only
we
read
it
as
in
the
preterplupersect
tense
,
they
had
served
,
for
that
signifies
that
now
they
did
not
,
but
were
delivered
from
it
.
As
for
{untranscribed Hebrew}
{untranscribed Hebrew}
from
which
they
past
,
it
signifies
a
pot
,
or
other
utensil
made
of
earth
,
to
be
set
over
the
fire
to
heat
any
thing
;
and
such
it
seems
the
Israelites
were
imployed
in
making
,
when
they
were
under
the
task-masters
in
Aegypt
.
V.
7.
Secret
place
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
latibulum
,
a
covering
,
or
place
to
fly
unto
from
any
danger
,
from
{untranscribed Hebrew}
{untranscribed Hebrew}
to
hide
,
protect
,
or
defend
.
And
then
if
thunder
be
joyned
with
it
,
{untranscribed Hebrew}
will
be
either
the
covering
of
thunder
,
the
cloud
where
the
thunder
is
hid
,
(
to
which
the
story
agrees
,
where
God
is
said
to
have
spoken
from
the
midst
of
the
cloud
,
and
that
with
thunders
,
Deut
.
v.
22.
)
as
Habak
.
iii
.
4.
the
hiding
of
his
power
,
or
else
the
covering
or
hiding-place
from
thunder
.
That
here
it
is
to
be
taken
in
the
second
sense
,
will
probably
be
concluded
from
a
parallel
place
,
Isa
.
xxxii
.
2.
There
{untranscribed Hebrew}
is
resolved
to
be
the
covering
from
rain
or
inundation
;
so
the
Syriack
expresly
read
it
{untranscribed Hebrew}
a
refuge
from
the
showre
,
and
to
the
same
purpose
the
Chaldee
{untranscribed Hebrew}
as
they
that
hide
themselves
from
the
tempest
or
showre
,
and
the
Lxxii
.
{untranscribed Hebrew}
,
he
shall
be
hid
as
from
driven
rain
or
water
;
in
like
manner
as
in
the
former
part
of
that
verse
,
{untranscribed Hebrew}
is
by
us
rendred
a
hiding
place
from
wind
,
(
the
same
that
is
elsewhere
exprest
by
the
preposition
,
{untranscribed Hebrew}
a
protection
from
inundation
,
Is.
xxv
.
4.
)
and
so
the
Syriack
reads
,
{untranscribed Hebrew}
from
the
wind
,
and
so
all
the
interproters
agree
there
.
And
if
they
there
hold
,
then
by
just
analogy
so
it
may
be
here
,
and
thereto
the
story
also
well
accords
.
The
thunder
was
that
which
is
set
down
Ex.
xix
.
and
which
is
there
mentioned
to
be
so
terrible
on
mount
Sinai
at
the
giving
of
the
Law
,
that
all
the
people
that
were
in
the
camp
trembled
,
v.
16.
and
removed
and
stood
afar
off
,
Exod
.
xx
.
18.
and
were
afraid
by
reason
of
the
fire
&c.
Deut
.
v.
5.
and
v.
23.
it
came
to
pass
,
when
you
heard
the
voice
out
of
the
midst
of
the
darkness
,
ye
said
,
Behold
the
Lord
hath
shewed
us
his
glory
,
&c.
Now
therefore
why
should
we
die
?
for
this
great
fire
will
consume
us
:
if
we
hear
the
voice
of
the
Lord
any
more
,
then
we
shall
die
,
v.
25.
Go
thou
neer
and
speak
to
us
,
v.
27.
So
the
Apostle
,
they
intreated
that
the
word
should
not
be
spoken
to
them
anymore
,
Heb
.
xii
.
19.
And
then
as
God
was
pleased
to
hearken
to
this
request
of
theirs
,
Deut
.
v.
28.
The
Lord
heard
the
voice
of
your
words
when
ye
spake
unto
me
,
and
the
Lord
said
,
I
have
heard
the
voice
of
the
words
of
this
people
,
they
have
well
said
,
&c.
(
which
is
certainly
a
forme
of
granting
their
requests
,
as
well
as
an
approbation
of
their
promise
to
obey
;
)
so
here
it
is
said
,
Thou
calledst
in
trouble
,
and
I
delivered
thee
,
relieved
thee
from
that
great
fear
of
thine
.
And
then
it
follows
,
I
answered
thee
in
the
covert
from
thunder
,
i
.
e
.
granted
thy
petition
in
delivering
thee
,
or
giving
thee
safety
from
the
thunder
,
in
that
notion
of
answering
for
granting
a
request
:
Or
else
,
I
answered
,
i
.
e
.
I
spake
to
thee
,
in
the
covert
from
thunder
,
because
as
God
thus
by
thunder
answered
them
here
,
i
.
e
.
spake
to
them
in
the
words
here
following
,
v.
8.
Hear
O
my
people
(
according
to
the
use
of
{untranscribed Hebrew}
{untranscribed Hebrew}
for
speaking
,
as
well
as
answering
,
and
the
Greek
{untranscribed Hebrew}
in
the
same
sense
,
see
Mar.
xi
.
note
a.
)
so
did
he
take
special
care
to
preserve
them
from
receiving
any
hurt
by
it
(
and
accordingly
Moses
said
unto
the
people
,
Fear
not
—
Exod
.
xx
.
20.
and
I
stood
between
the
Lord
and
you
at
that
time
Deut
.
v.
5.
)
and
so
is
here
said
to
have
answered
them
{untranscribed Hebrew}
in
the
covering
or
hiding-place
from
the
thunder
;
{untranscribed Hebrew}
in
the
hiding
place
of
or
from
the
tempest
,
say
the
Lxxii
.
defended
them
from
it
(
when
it
thundred
most
terribly
)
as
in
a
hiding-place
or
safe
refuge
.
That
it
belongs
to
this
time
of
giving
the
Law
is
made
evident
by
that
which
follows
v.
8.
Hear
O
my
people
,
the
forme
of
giving
the
law
Deut
.
v.
1.
and
,
I
am
the
Lord
thy
God
which
brought
thee
out
of
the
land
of
Aegypt
v.
10.
the
very
first
words
of
the
Decalogue
Exod
.
xx
.
2.
This
therefore
of
Gods
speaking
to
them
at
mount
Sinai
,
so
famous
for
the
thunders
,
is
without
question
that
which
is
intimated
in
this
place
,
which
way
soever
the
interpretation
lie
,
whether
of
his
speaking
in
the
place
where
thunder
is
hid
as
in
a
repository
,
i
.
e
.
in
the
clouds
,
or
that
he
answered
or
spake
in
the
covert
from
thunder
,
which
by
analogy
with
the
two
places
in
Isaiah
compared
together
,
Is.
xxxii
.
2.
and
Is.
xxv
.
4.
(
where
for
{untranscribed Hebrew}
in
one
,
is
{untranscribed Hebrew}
in
the
other
)
seems
more
probable
,
and
so
likewise
by
the
coherence
with
the
antecedents
here
,
their
calling
and
Gods
delivering
.
The
only
seeming
objection
against
interpreting
it
of
Sinai
is
,
that
that
murmuring
at
Meribah
,
Exod
.
xvii
.
was
before
the
thundring
on
Sinai
Ex.
xix
.
whereas
here
the
thunder
is
mentioned
first
,
and
then
after
that
Meribah
,
in
the
end
of
this
verse
.
But
that
will
easily
be
answered
,
as
by
the
neerness
of
those
two
passages
the
one
to
the
other
,
so
also
by
the
liberty
taken
in
poems
of
not
observing
strict
order
in
each
narration
,
(
see
Ps.
Lxxxiii
.
9.
where
the
victory
over
the
Midianites
Judg
.
vii
.
is
mentioned
before
that
of
Sisera
Jud
.
iv
.
)
but
especially
by
looking
forward
to
v.
8.
where
the
subject
being
the
commands
given
in
Sinai
,
and
those
connecting
in
sense
to
Gods
answering
them
in
Sinai
,
in
that
hiding-place
of
,
or
covert
from
thunder
,
i
.
e
.
whether
his
speaking
in
the
clouds
,
or
his
speaking
to
them
in
thunder
,
but
protecting
them
from
receiving
any
hurt
by
it
,
that
which
comes
in
the
midst
betwixt
them
is
in
all
reason
to
be
read
,
as
in
a
parenthesis
,
to
this
sense
,
that
Gods
having
proved
and
found
them
so
faulty
at
Rephidim
,
so
extremely
prone
to
infidelity
and
returning
to
Aegypt
,
was
the
occasion
of
his
giving
them
that
law
on
Sinai
against
other
Gods
&c.
v.
8
,
9.
Hear
O
my
people
—
I
am
the
Lord
—
the
beginning
or
first
words
of
Gods
answering
or
speaking
to
them
in
Sinai
out
of
the
thunder
.
All
this
hath
been
said
on
supposition
that
{untranscribed Hebrew}
thunder
is
to
be
joyned
with
{untranscribed Hebrew}
secret
place
.
But
the
Jewish
Arab
gives
us
another
rendring
of
it
,
out
of
the
secret
place
,
with
or
by
thunder
.
And
then
the
secret
place
must
refer
to
God
,
who
is
said
to
make
darkness
his
secret
place
Ps.
xviii
.
11.
that
is
to
dwell
in
his
infinite
majesty
in
Heaven
invisibly
,
and
so
here
to
give
answer
from
Heaven
by
thunder
.
To
this
the
Chaldee
appertains
,
which
paraphraseth
it
the
hidden
place
of
the
house
of
Gods
majesty
.
V.
9.
Strange
God
]
From
{untranscribed Hebrew}
{untranscribed Hebrew}
known
,
familiar
,
is
the
word
also
used
per
antiphrasin
for
any
forrainer
or
stranger
,
peculiarly
for
one
that
is
not
of
the
house
of
Israel
,
an
alien
or
Gentile
.
So
Gen.
xvii
.
12.
{untranscribed Hebrew}
a
stranger
which
is
not
of
thy
seed
;
{untranscribed Hebrew}
the
sonne
of
the
people
,
say
the
Chaldee
,
i
.
e
.
a
Gentile
.
So
Gen.
xxxv
.
2.
Put
away
{untranscribed Hebrew}
the
Gods
of
the
alien
,
the
Gentile
God
;
{untranscribed Hebrew}
the
Idols
of
the
people
,
say
the
Chaldee
.
And
so
here
{untranscribed Hebrew}
any
Gentile
God
,
for
which
the
Chaldee
sets
{untranscribed Hebrew}
profane
Idols
.
V.
16.
Finest
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
originally
milk
,
and
thence
fatt
,
and
so
it
s
poetically
applied
here
to
wheat
,
as
Deut
.
xxxii
.
14.
the
fatt
of
the
kidneys
of
the
wheat
,
and
so
Gen.
xLv
.
18.
{untranscribed Hebrew}
the
satt
of
the
earth
,
and
Num
.
xviii
.
29.
for
which
the
Chaldee
significantly
reads
{untranscribed Hebrew}
the
goodness
,
as
here
{untranscribed Hebrew}
Good
bread
of
wheat
,
the
Lxxii
.
and
Syriack
reteining
the
literal
{untranscribed Hebrew}
the
fatt
.
V.
18.
Stony
rock
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
a
rock
there
is
no
question
,
but
whether
it
be
literally
or
poetically
to
be
understood
here
,
being
joyned
with
hony
,
is
the
only
difficulty
.
And
first
it
is
not
to
be
thought
,
that
the
discourse
is
of
miraculous
feeding
,
(
then
indeed
there
is
no
doubt
but
God
could
bring
hony
,
as
well
as
water
,
out
of
the
hardest
rock
.
)
It
plainly
belongs
in
this
place
to
the
description
of
the
plenty
of
Canaan
.
Secondly
then
,
if
the
style
be
in
this
poetical
,
as
it
was
in
the
words
immediately
precedent
,
the
fatt
of
the
wheat
,
it
will
then
be
neither
impossible
nor
improbable
that
the
rock
,
to
which
the
hony
here
relates
,
should
be
the
hony-comb
,
because
hony
out
of
the
comb
is
the
best
(
sweeter
then
hony
and
the
hony
comb
,
by
way
of
ascent
)
as
the
fatt
of
the
wheat
signified
the
best
.
But
then
thirdly
,
because
Deut
.
xxxii
.
13.
where
hony
out
of
the
rock
is
again
mentioned
,
there
is
added
to
it
,
Oyle
out
of
the
flinty
rock
,
it
is
most
probable
,
that
the
word
rock
should
be
equally
literal
in
both
places
,
and
signify
that
to
be
usual
in
those
countries
,
which
is
still
ordinary
,
for
Bees
to
breed
and
swarme
in
holes
of
rocks
,
and
thence
to
supply
them
with
hony
in
great
plenty
.
And
then
why
may
not
oyle
out
of
the
flinty
rock
signify
,
that
there
was
no
rock
so
hard
,
or
barren
,
but
God
would
make
the
Olive-trees
to
grow
there
,
and
yield
them
abundance
of
Oyle
?
The
Eighty
Second
Psalm
.
A
Psalm
of
Asaph
.
The
eighty
second
Psalm
composed
by
Asaph
,
is
an
admonition
to
justice
,
and
an
upbraiding
invective
against
the
injustice
of
earthly
tribunals
,
with
an
appeal
unto
God
the
supreme
and
most
just
judge
.
To
that
place
Kimchi
refers
,
and
thinks
it
probable
that
the
Psalm
was
written
in
the
dayes
of
Jehoshaphat
.
See
2
Chron
.
19.7
.
1.
God
standeth
in
the
congregation
a.
of
God
{untranscribed Hebrew}
the
mighty
,
he
is
a
judge
among
b
.
Gods
.
Be
the
Rulers
and
Judges
and
administrators
of
this
world
never
so
highly
honoured
,
invested
by
God
with
his
own
power
,
his
proxies
on
earth
,
as
Angels
in
a
manner
,
i
.
e
.
persons
commissionated
from
God
;
yet
must
they
resolve
that
God
is
superiour
to
all
their
judicatures
and
administrations
,
presides
in
all
,
and
will
exact
and
call
them
to
a
severe
account
,
judge
over
again
whatsoever
hath
been
judged
by
them
.
2.
How
long
will
you
judge
unjustly
,
and
accept
the
persons
of
the
wicked
?
Selah
.
't
is
therefore
a
great
folly
and
impiety
in
them
,
to
favour
any
unrighteous
cause
or
person
,
and
either
for
bribes
or
other
carnal
interest
to
judge
falsely
.
3.
Defend
the
poor
and
fatherless
;
justifie
c
.
do
justice
to
the
afflicted
and
needy
.
4.
Deliver
the
poor
and
needy
,
relieve
or
,
free
{untranscribed Hebrew}
rid
them
from
the
hand
of
the
wicked
.
't
is
the
office
and
business
of
their
calling
,
intrusted
to
them
by
God
,
to
receive
all
that
are
most
helpless
(
not
which
are
most
powerfull
and
rich
)
into
their
care
and
patronage
,
to
absolve
the
innocent
,
be
he
never
so
unable
to
purchase
their
favour
,
or
secure
himselfe
from
the
oppressions
of
other
men
,
to
plead
the
cause
of
such
,
and
rescue
them
out
of
the
hand
of
the
violent
and
injurious
.
5.
They
know
not
,
neither
will
they
understand
,
they
walk
on
in
darkness
:
all
the
foundations
of
the
earth
●●●ve
,
nod
,
or
are
s●●ken
{untranscribed Hebrew}
are
out
of
course
.
But
impious
obstinate
men
pervert
justice
,
and
proceed
without
all
remorse
in
their
corrupt
courses
,
a
gift
blindeth
the
eyes
of
the
wise
or
seer
,
Ex.
23.
8.
and
so
those
that
should
rule
and
administer
the
several
nations
of
the
earth
uprightly
,
and
preserve
justice
among
all
men
,
are
themselves
the
most
unjust
,
and
thereby
the
authors
of
all
mischiefs
to
the
world
.
6.
d
.
I
have
said
,
you
are
Gods
,
and
all
of
you
are
children
of
the
most
High
.
7.
But
ye
shall
dye
like
men
,
and
fall
like
one
of
the
Princes
.
By
their
commissions
and
power
derived
to
them
from
the
God
of
heaven
,
they
are
a
sort
of
terrestrial
Angels
,
imployed
and
innobled
by
God
,
and
as
children
are
of
parents
,
his
copies
and
images
upon
earth
.
But
this
doth
not
so
priviledge
them
as
to
give
them
immunity
from
the
common
fate
of
all
men
,
whether
people
or
Prince
,
that
of
mortality
,
nor
consequently
from
that
severe
account
and
reward
of
their
actions
,
which
after
death
expects
all
such
.
8.
Arise
,
O
God
,
judge
the
earth
;
for
thou
shalt
inherit
all
nations
.
It
being
most
certain
that
such
a
judgment
of
God
shall
one
day
come
,
wherein
the
whole
world
shall
be
concerned
;
all
the
men
on
earth
being
the
subjects
of
the
supreme
Deity
,
and
so
accountable
and
sadly
punishable
for
all
they
have
ever
offended
.
Annotations
on
Psalm
LXXXII
.
V.
1.
The
mighty
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
is
the
title
of
God
,
is
sufficiently
known
,
taken
from
his
supreme
power
which
he
hath
over
all
the
world
;
And
then
Gods
standing
i
.
e
.
presiding
(
so
1
Sam
.
xix
.
20.
Samuel
{untranscribed Hebrew}
stood
presiding
over
them
)
in
the
congregation
of
God
,
i
.
e
.
in
his
own
judicature
(
so
the
Jewish
Arab
saith
that
it
is
the
repetition
of
the
name
again
,
instead
of
the
affix
)
or
that
which
is
erected
and
authorized
by
him
,
is
the
same
which
we
read
2
Chron
.
xix
.
6.
He
said
unto
the
Judges
,
Take
heed
what
you
doe
,
for
ye
judge
not
for
men
,
but
for
the
Lord
,
who
is
with
you
in
the
judgment
.
R.
Obad
.
Gaon
glosseth
it
,
that
God
is
an
assistant
and
defender
when
they
judge
righteously
,
but
a
revenger
when
they
pervert
judgment
.
The
Jewish
Arab
reads
,
Gods
command
standeth
,
is
placed
in
the
conventions
among
the
judges
when
they
judge
,
i
.
e
.
by
his
commission
it
is
that
they
do
act
.
Ibid
.
Gods
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifies
,
may
be
examined
by
the
use
of
the
word
in
other
places
.
As
Psal
.
Lxxxvi
.
8.
There
is
none
like
unto
thee
{untranscribed Hebrew}
among
these
Elohim
:
where
the
Chaldee
expresly
renders
it
{untranscribed Hebrew}
among
the
high
angels
.
So
1
Sam
.
xxviii
.
13.
I
saw
{untranscribed Hebrew}
Elohim
ascending
out
of
the
earth
:
the
Targum
reads
again
{untranscribed Hebrew}
an
angel
of
the
Lord
.
So
here
v.
6.
I
said
{untranscribed Hebrew}
ye
are
Elohim
:
the
Chaldee
read
{untranscribed Hebrew}
as
Angels
.
And
when
it
there
follows
{untranscribed Hebrew}
and
children
or
sons
of
the
most
High
,
they
render
{untranscribed Hebrew}
and
as
the
high
angels
,
in
the
notion
of
sons
of
God
.
Job
i
.
6.
and
ii
.
1.
{untranscribed Hebrew}
the
sons
of
God
came
,
i
.
e
.
saith
the
Chaldee
,
in
consent
with
all
interpreters
in
that
place
,
{untranscribed Hebrew}
the
assemblies
of
angels
.
This
therefore
being
the
frequent
known
use
of
the
word
,
and
that
taken
from
the
office
of
angels
,
to
be
the
ministers
and
legates
and
officers
sent
(
from
whence
is
their
title
both
in
Hebrew
and
Greek
,
{untranscribed Hebrew}
and
{untranscribed Hebrew}
)
and
commissionated
by
God
,
whose
name
therefore
they
bear
;
it
is
by
the
same
reason
of
analogy
applied
to
all
Judges
and
Magistrates
(
and
accordingly
Ps.
cxxxviii
.
1.
this
same
word
is
by
the
Chaldee
rendred
{untranscribed Hebrew}
Judges
,
and
by
the
Syriack
{untranscribed Hebrew}
Kings
)
administring
justice
to
the
people
,
in
the
name
and
by
commission
from
God
,
whose
{untranscribed Hebrew}
ministers
they
are
Rom
.
xiii
.
4.
{untranscribed Hebrew}
,
appointed
by
God
,
v.
1.
and
their
assembly
the
judicature
of
God
,
in
the
beginning
of
this
verse
.
Among
these
God
is
here
said
to
be
the
{untranscribed Hebrew}
,
{untranscribed Hebrew}
in
the
Punick
notion
of
Suffes
for
a
Dictator
,
or
Supreme
judge
.
V.
3.
Do
justice
]
From
{untranscribed Hebrew}
justus
fuit
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
in
Hiphil
to
justify
,
in
the
notion
of
acquitting
or
absolving
,
and
is
set
opposite
to
condemning
,
Deut
.
xxv
.
1.
{untranscribed Hebrew}
and
they
shall
justify
,
or
acquit
the
just
,
and
condemn
the
wicked
.
So
Prov.
xvii
.
15.
{untranscribed Hebrew}
he
that
acquits
the
impious
,
and
condemns
the
just
.
And
so
here
{untranscribed Hebrew}
being
spoken
of
a
Judge
whose
office
it
is
to
acquit
or
condemn
,
must
in
all
reason
be
rendred
in
that
notion
of
acquitting
from
the
charge
that
injurious
men
lay
against
him
.
V.
6.
I
said
ye
are
Gods
]
These
words
being
cited
by
Christ
,
{untranscribed Hebrew}
Jo
.
x
.
34.
are
introduced
in
this
style
,
Is
it
not
written
in
your
Law
?
From
hence
the
conclusion
is
necessary
,
that
this
book
of
Psalms
was
among
the
Jews
lookt
on
as
a
part
of
the
Divine
Law
,
in
a
more
wide
and
loose
notion
of
law
;
as
the
writings
of
the
Prophets
,
and
all
that
were
inspired
by
God
,
and
bring
divine
authority
along
with
them
,
are
styled
Law
.
To
this
purpose
the
words
of
Midras
Tehillim
are
observable
:
{untranscribed Hebrew}
the
Psalmes
are
thora
,
i
.
e
.
the
law
.
And
to
that
perhaps
may
be
referred
what
we
finde
Ps.
Lxxviii
.
1.
Hear
my
law
,
O
my
people
,
by
law
meaning
the
same
thing
which
in
the
end
of
the
verse
is
called
the
words
of
my
mouth
,
i
.
e
.
the
Psalm
which
he
is
there
inditing
,
as
it
follows
,
I
will
open
my
mouth
into
a
parable
,
&c.
The
Eighty
Third
Psalm
.
A
Canticle
of
Psalm
{untranscribed Hebrew}
see
note
on
Ps
,
iii
.
2.
A
Song
or
Psalm
of
Asaph
.
The
eighty
third
Psalm
,
the
last
of
the
number
of
those
that
were
composed
by
Asaph
,
is
a
complaint
addrest
to
God
against
the
oppressors
and
adversaries
of
his
people
the
Jews
(
and
,
under
that
type
,
of
the
opposers
of
the
Church
of
Christ
)
and
a
prediction
of
Gods
severe
punishments
that
should
fall
upon
them
.
It
seems
most
probably
to
have
been
composed
in
Jehosaphats
time
,
yet
may
not
unfitly
be
referred
to
all
the
oppositions
against
the
Iews
to
the
time
of
the
captivity
under
the
Assyrians
;
see
note
c
.
1.
Keep
not
thou
a.
silence
,
O
God
,
hold
not
thy
peace
,
and
be
not
still
,
O
God
.
2.
For
loe
thine
enemies
make
a
tumult
,
and
they
that
hate
thee
have
lift
up
their
head
.
O
blessed
Lord
,
be
thou
at
length
pleased
to
shew
forth
thy selfe
,
to
interpose
,
and
vindicate
thine
own
honour
,
in
repressing
the
proud
,
tumultuous
,
importunate
adversaries
of
thee
and
of
thy
people
.
3.
They
have
taken
crafty
counsel
against
thy
people
,
and
consulted
against
thy
b
.
or
,
treasures
.
hidden
ones
.
Their
malice
and
avarice
is
great
,
and
accordingly
their
consultations
and
designes
very
treacherous
and
bloody
,
and
cunningly
managed
for
the
invading
this
nation
which
so
neerly
relates
to
thee
(
but
especially
thy
temple
which
is
among
us
,
either
as
that
which
seems
to
secure
thy
protection
over
us
,
or
as
by
the
magnificent
structure
and
riches
thereof
it
invites
them
to
pillage
it
.
)
4.
They
have
said
,
Come
,
and
let
us
cut
them
off
from
being
a
nation
,
that
the
name
of
Israel
may
be
no
more
in
remembrance
.
And
their
joynt
resolution
is
,
that
they
will
imploy
all
their
strength
utterly
to
destroy
us
,
to
invade
,
and
possesse
themselves
of
the
land
,
and
finally
to
root
out
all
the
inhabitants
.
5.
For
they
have
consulted
together
with
one
consent
,
they
are
confederate
against
thee
;
6.
The
Tabernacles
of
c
.
Edom
and
the
Ishmaelites
,
of
Moab
and
the
Hagarens
;
7.
Gebal
,
and
Ammon
,
and
Amalek
,
the
Philistims
with
the
inhabitants
of
Tyre
.
To
this
end
a
multitude
of
nations
have
from
time
to
time
combined
and
joyned
in
the
same
malitious
purpose
,
(
if
not
altogether
,
yet
all
in
their
several
seasons
,
some
after
,
and
taking
advantage
by
the
others
.
)
Thus
the
Idumeans
and
Arabians
,
of
both
sorts
,
those
of
the
posterity
of
Ismael
and
from
Cethura
,
the
Moabites
,
and
Syrians
,
and
Ammonites
,
and
Amalekites
,
and
Philistims
,
and
Tyrians
,
(
the
neighbours
,
but
inveterate
enemies
of
this
Kingdome
,
2
Sam
.
viii
.
11.
)
8.
Assur
also
is
joyned
with
them
;
they
were
an
arme
to
{untranscribed Hebrew}
have
holpen
the
children
of
Lot
.
And
thus
at
length
the
Assyrians
,
either
as
confederates
with
them
,
or
as
the
principal
invaders
,
under
Salmanasar
and
Senacherib
,
on
the
same
destructive
and
bloody
designe
that
had
been
of
old
espoused
,
but
could
not
then
be
effected
by
the
Ammonites
and
Moabites
,
have
now
contributed
their
utmost
to
the
wasting
and
destroying
this
land
,
and
so
been
successfull
instruments
of
delivering
us
up
to
these
our
neighbours
rapines
.
(
See
note
c
.
)
9.
Do
unto
them
as
unto
the
Midianites
,
as
to
Sisera
,
as
to
Jabin
at
the
brook
of
Kison
,
10.
Which
perished
at
d
.
Endor
;
they
became
as
the
dung
of
the
earth
.
But
this
their
malice
to
us
is
not
likely
to
succeed
well
to
them
,
but
shall
bring
upon
them
the
like
destructions
which
have
from
time
to
time
befallen
the
enemies
of
this
Church
and
chosen
people
of
God
,
not
by
their
own
strength
,
but
by
Gods
special
interposing
for
us
:
even
such
as
befell
the
host
of
Midian
,
when
by
Gods
direction
to
Gideon
they
were
discomfited
by
no
more
than
three
hundred
men
(
a
most
disproportionable
number
)
with
empty
pitchers
and
lamps
in
them
,
Iud
.
vii
.
16.
and
by
the
sword
of
the
Lord
and
of
Gideon
,
v.
18.
such
as
under
the
conduct
of
Deborah
befell
Iabin
King
of
Canaan
,
who
was
discomfited
,
and
Sisera
Captain
of
his
host
slain
by
Iael
a
woman
,
Iud
.
iv
.
21.
which
fight
as
it
was
neer
the
river
Kishon
,
Iud
.
iv
.
7.
and
v.
21.
so
Endor
neer
to
Megiddo
and
Tanaach
Iud
.
v.
19.
was
the
peculiar
place
where
the
slaughter
was
made
,
wherein
that
whole
host
was
utterly
destroyed
.
11.
Make
e
.
their
Princes
nobles
like
Oreb
and
like
Zeeb
,
yea
all
their
Princes
as
Zeba
and
as
Salmunna
,
12.
Who
said
,
Let
us
take
to
our selves
f
.
the
beauty
,
or
ornaments
,
or
pastures
houses
of
God
in
possession
.
Such
as
when
in
the
pursuit
of
Gideons
victory
over
the
Midianites
,
there
were
foure
Kings
slain
,
Oreb
and
Zeeb
Iud
.
vii
.
25.
and
Zeba
and
Salmunna
Iud
.
viii
.
12.
So
shall
it
fare
with
all
those
that
designe
to
oppress
and
despoil
Gods
people
,
and
the
possessions
settled
on
them
by
God
,
or
to
invade
his
Temple
,
and
sacrilegiously
pillage
the
riches
thereof
.
13.
O
My
God
,
make
them
g
.
as
like
a
wheel
,
as
the
stubble
before
the
wind
.
14.
As
the
fire
burneth
a
a
forrest
wood
,
and
as
the
flame
setteth
the
mountains
on
fire
:
15.
So
persecute
them
with
thy
tempest
,
and
terrifie
them
{untranscribed Hebrew}
make
them
afraid
with
thy
storme
.
Thou
,
O
Lord
,
shalt
in
thy
time
(
when
they
have
been
thy
scourge
to
chastise
us
)
proceed
in
great
severity
against
them
,
use
them
as
the
husband-man
doth
the
chaffe
in
a
threshing
floor
,
first
threshing
,
then
winnowing
,
and
then
burning
it
up
:
and
so
shalt
thou
afflict
them
,
dissipate
them
,
and
finally
consume
them
.
16.
Fill
their
faces
with
shame
,
that
they
may
seek
thy
name
,
O
Lord
.
Thy
severity
toward
them
may
be
more
for
their
advantage
than
any
prosperity
could
be
;
when
they
discern
themselves
disappointed
and
discomfited
in
their
enterprises
of
malice
,
this
may
possibly
work
upon
them
,
and
bring
them
to
the
acknowledgment
of
thee
.
17.
Let
them
be
confounded
and
troubled
for
ever
,
yea
let
them
be
put
to
shame
and
perish
.
18.
That
men
may
know
that
thou
h
.
art
thy
name
Jehovah
,
alone
the
—
or
according
to
thy
—
art
.
whose
name
alone
is
Jehovah
,
art
the
most
high
over
all
the
earth
.
But
if
this
be
not
the
success
of
it
,
't
is
then
just
with
thee
that
they
should
be
delivered
up
to
everlasting
confusion
and
destruction
,
that
others
,
though
not
they
,
may
be
instructed
by
it
,
and
brought
,
by
the
sight
of
thy
judgments
on
proud
obdurate
Atheists
,
to
acknowledge
thee
to
be
what
thy
name
Iehovah
imports
,
the
one
supreme
ruler
and
disposer
of
all
the
men
in
the
world
.
Annotations
on
Psalm
LXXXIII
.
V.
1.
Silence
]
From
the
two
acceptions
of
the
word
{untranscribed Hebrew}
,
to
be
silent
,
and
to
be
like
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
variously
interpreted
.
The
Lxxii
.
Latine
,
Syriack
,
Arabick
and
Aethiopick
agree
to
read
it
in
the
latter
notion
,
{untranscribed Hebrew}
;
who
shall
be
likened
to
thee
?
But
the
Chaldee
,
by
reading
{untranscribed Hebrew}
hold
not
thy
peace
,
determine
it
to
the
former
.
And
so
doth
the
Context
,
the
verse
consisting
of
two
phrases
more
both
to
the
same
purpose
.
V.
3.
Hidden
ones
]
The
Chaldee's
rendring
may
here
deserve
to
be
considered
.
{untranscribed Hebrew}
Instead
of
{untranscribed Hebrew}
,
which
we
render
secret
ones
,
they
read
{untranscribed Hebrew}
that
are
hidden
in
thy
treasures
,
and
so
Abu
Walid
,
those
that
are
kept
by
thee
.
And
thus
{untranscribed Hebrew}
is
certainly
used
Ps.
xvii
.
14.
thou
shalt
fill
{untranscribed Hebrew}
with
thy
hidden
,
i
.
e
.
thy
treasure
;
and
Ezek
.
vii
.
22.
They
have
polluted
{untranscribed Hebrew}
my
treasure
.
And
therefore
in
this
sense
it
is
most
probable
to
be
used
in
this
place
also
.
All
the
question
is
,
what
is
meant
by
Gods
treasure
;
and
that
is
not
improbably
solved
by
the
Chaldee
in
that
place
of
Ezek
.
vii
.
22.
{untranscribed Hebrew}
the
earth
or
land
of
the
house
of
my
Schechinah
or
habitation
,
the
land
or
people
of
the
Jews
,
among
whom
Gods
house
or
place
of
residence
was
,
or
rather
the
Temple
or
Sanctuary
it selfe
,
(
which
is
expresly
said
to
be
that
which
should
be
defiled
,
their
holy
places
v.
24.
my
sanctuary
,
and
my
house
,
c
.
viii
.
6.
and
ix
.
6.
and
7.
)
of
which
God
was
justly
thought
to
have
such
a
special
care
,
and
yet
which
was
for
their
sins
,
v.
20.
under
the
title
of
the
beauty
of
his
ornament
,
delivered
up
by
him
to
be
polluted
.
(
And
that
this
passage
in
Ezechiel
may
possibly
be
parallel
,
for
the
time
,
to
that
which
is
spoken
of
in
this
Psalm
,
see
note
c
.
)
To
this
I
suppose
agrees
the
rendering
of
the
Lxxii
.
{untranscribed Hebrew}
,
thy
holies
,
not
as
of
persons
,
as
the
Latine
sanctos
tuos
,
but
in
the
neuter
gender
,
as
{untranscribed Hebrew}
the
holies
,
plural
,
doe
frequently
signify
the
Sanctuary
,
and
particularly
in
the
places
of
Ezechiel
forecited
c
.
viii
.
6.
and
ix
.
6.
and
so
the
Syriack
,
{untranscribed Hebrew}
thy
holies
.
And
thus
{untranscribed Hebrew}
thy
secrets
seems
elegantly
opposed
to
{untranscribed Hebrew}
foregoing
,
they
wage
their
secrets
against
Gods
adyta
.
And
to
this
sense
will
the
word
{untranscribed Hebrew}
treasure
be
the
rather
interpreted
,
because
of
the
great
wealth
in
the
Temple
,
which
was
that
which
provoked
and
invited
the
avarice
of
wicked
men
,
to
consult
and
designe
the
invading
of
it
.
And
to
this
sense
it
would
be
determined
by
v.
12.
where
they
are
introduced
saying
,
Let
us
take
to
our selves
the
beauty
or
ornaments
of
God
in
possession
;
but
that
that
word
{untranscribed Hebrew}
is
capable
of
another
interpretation
,
see
note
f
.
But
if
it
be
taken
in
the
masculine
for
the
people
foregoing
,
in
the
beginning
of
the
verse
,
then
it
must
signify
the
people
of
Israel
,
as
those
which
are
under
Gods
special
protection
,
kept
and
in
special
manner
tendred
by
him
.
V.
6.
Edom
]
It
is
not
resolved
among
Interpreters
to
what
times
this
Psalm
belongs
,
and
who
these
several
people
are
who
are
here
named
.
And
I
suppose
the
former
of
these
will
be
probably
resolved
on
by
the
latter
.
Of
Edom
and
Moab
and
Ammon
and
Amalek
,
and
the
Philistims
and
the
inhabitants
of
Tyre
and
Assur
,
there
can
be
no
difficulty
:
These
evidently
denote
so
many
people
,
the
Edumaeans
and
Moabites
and
Ammonites
and
Amalekites
and
Philistims
and
Tyrians
and
Assyrians
.
Then
for
the
Ishmaelites
,
they
are
the
Arabians
called
Scenitae
,
twelve
Princes
according
to
their
nations
,
Gen.
xxv
.
16.
And
the
Hagarenes
,
the
posterity
of
Abraham
by
Cetura
,
(
which
is
supposed
to
be
Hagar
after
Sarah's
death
)
were
Arabians
also
,
and
joyned
together
with
the
Ishmaelites
into
one
nation
.
{untranscribed Hebrew}
Then
for
Gebal
,
that
was
the
name
of
a
region
in
Arabia
,
if
we
may
believe
Stephanus
,
{untranscribed Hebrew}
(
though
out
of
Hecataeus
he
tells
us
that
Gabala
was
a
City
of
Phoenice
,
out
of
Strabo
of
Syria
)
from
whence
we
have
the
Giblines
(
{untranscribed Hebrew}
,
So
Plin
.
l.
v.
c
.
xx
.
saith
Stephanus
)
1
King
.
v.
18.
(
mentioned
as
excellent
artificers
)
and
so
again
Ezech
.
xxvii
.
9.
in
both
which
places
the
Lxxix
.
read
{untranscribed Hebrew}
for
{untranscribed Hebrew}
.
{untranscribed Hebrew}
Lastly
,
for
the
children
of
Lot
,
those
,
we
know
,
were
Moab
and
Ben-ammi
,
and
so
the
Moabites
and
Ammonites
before
mentioned
meant
thereby
.
Now
many
of
these
did
oppose
and
were
enemies
to
the
children
of
Israel
at
several
times
,
and
that
in
a
signal
manner
:
To
David
2
Sam
.
viii
.
who
there
discomfited
the
Philistims
,
the
Moabites
,
the
King
of
Zobah
,
the
Syrians
of
Damascus
,
the
King
of
Hamath
,
the
children
of
Ammon
and
Amalek
,
and
the
Edumaeans
.
So
again
in
Jehosaphat's
reign
2
Chron
.
xx
.
and
to
that
many
circumstances
of
this
Psalm
very
fully
accord
:
For
as
here
't
is
said
,
they
are
confederate
against
thee
,
The
Tabernacles
of
Edom
and
the
Ishmaelites
,
of
Moab
and
the
Hagarens
,
Gebal
and
Ammon
;
so
2
Chron
.
xx
.
1.
the
children
of
Moab
,
and
the
children
of
Ammon
,
and
with
them
other
besides
the
Ammonites
came
against
Jehoshaphat
to
battel
,
a
great
multitude
&c.
and
v.
10
,
and
22.
the
inhabitants
of
mount
Seir
are
distinctly
named
,
to
answer
the
mention
of
the
Idumaeans
and
Ishmaelites
.
And
whereas
here
the
Auxiliary
nations
are
said
to
have
been
{untranscribed Hebrew}
an
arme
,
{untranscribed Hebrew}
or
helpe
to
the
children
of
Lot
,
which
very
probably
signifies
the
Moabites
and
Ammonites
to
have
been
the
principal
in
the
quarrel
,
this
exactly
accords
with
that
story
2
Chron
.
xx
.
1.
So
to
the
mention
here
v.
12.
of
their
designe
of
taking
the
houses
of
God
(
of
which
see
note
f
.
)
in
possession
,
Jehoshaphat
v.
11.
sets
the
parallel
,
Behold
how
they
reward
us
,
to
cast
us
out
of
our
possession
which
thou
hast
given
us
to
inherit
.
Lastly
,
as
the
Psalmist
by
praying
v.
15.
predicts
Gods
persecuting
them
with
his
tempest
,
&c.
so
in
that
chapter
v.
22.
the
Lord
set
ambushments
against
the
children
of
Ammon
&c.
and
they
were
smitten
.
And
it
is
not
improbable
that
Jehoshaphat
,
an
eminent
restorer
of
the
Musick
of
the
Temple
,
who
also
indited
a
prayer
upon
this
exigent
,
v.
6.
&c.
should
likewise
take
order
for
a
solemn
hymn
on
purpose
for
this
occasion
.
It
is
therefore
very
resonable
,
what
Kimchi
positively
affirms
,
{untranscribed Hebrew}
this
Psalm
was
spoken
of
the
warr
which
was
in
the
dayes
of
Jehoshaphat
.
And
herein
it
might
not
be
unsafe
to
aquiesce
.
Yet
the
circumstances
of
the
Psalm
will
also
well
enough
agree
to
another
interpretation
,
viz.
to
all
the
oppositions
which
had
been
made
to
this
people
,
from
the
beginning
of
their
possessing
of
Canaan
,
to
that
of
the
Assyrians
inclusively
.
For
as
those
others
,
Moab
and
Ammon
especially
,
had
violently
,
but
not
successfully
,
invaded
them
,
both
in
David's
and
Jehoshaphat's
time
,
and
had
continually
a
covetous
desire
to
get
this
fruitfull
soile
into
their
hands
,
(
and
we
read
not
that
the
Assyrians
were
their
auxiliaries
in
any
of
those
their
assaults
,
as
here
is
affirmed
v.
8.
)
so
when
the
Assyrians
at
last
invaded
this
people
,
and
carried
them
captive
to
Assyria
,
't
is
evident
that
in
doing
so
,
they
did
much
gratify
all
those
other
the
neighbours
and
constant
enemies
of
the
Jews
,
and
principally
the
Moabites
and
Ammonites
.
Of
the
Edumaeans
't
is
expresly
affirmed
,
Psal
.
cxxxvii
.
7.
—
the
children
of
Edom
in
the
day
of
(
i
.
e
.
this
heavy
visitation
on
)
Jerusalem
,
said
,
Down
with
it
,
down
with
it
,
even
to
the
ground
.
So
it
is
observable
of
the
same
Edumaeans
,
and
of
the
Ishmaelites
and
the
Hagarens
(
three
of
those
which
are
here
named
)
Isa
.
xxi
.
the
first
,
under
the
name
of
the
desert
of
the
sea
,
v.
1.
viz.
in
Etham
,
Exod
.
xiii
.
20.
and
xv
.
22.
Num
.
xxxiii
.
8.
the
second
,
under
that
of
the
inhabitants
of
Dumah
v.
11.
one
of
the
sons
of
Ishmael
Gen.
xxv
.
14.
the
third
,
under
the
title
of
Arabia
v.
13.
For
all
these
having
joyned
with
the
Assyrians
against
the
Jews
,
are
foretold
there
the
punishments
which
they
should
meet
with
for
it
;
as
here
v.
9
,
10
,
11.
is
likewise
foretold
of
them
,
and
of
the
Edumaeans
again
upon
the
same
account
,
Isa
.
xxxiv
.
5.
and
Lxiii
.
1.
And
the
same
must
be
supposed
of
those
other
people
,
the
Moabites
,
and
Ammonites
,
&c.
which
being
neighbours
and
enemies
to
the
Jews
,
the
Assyrians
that
came
and
wasted
Jerusalem
may
not
unfitly
be
said
to
have
been
{untranscribed Hebrew}
an
arme
to
these
children
of
Lot
,
{untranscribed Hebrew}
i
.
e
.
to
have
effectively
performed
that
which
they
so
vehemently
desired
,
and
oft
attempted
to
doe
.
And
accordingly
soon
after
the
carrying
away
of
Zedechiah
follows
the
destruction
of
the
Ammonites
,
and
that
as
a
punishment
for
their
possession
of
the
land
of
Israel
after
their
ejection
,
Jer
.
xlix
.
1.
so
again
of
the
Edumaeans
,
v.
7.
of
the
Syrians
of
Damascus
v.
23.
of
the
Arabians
,
noted
by
Kedar
,
v.
28.
But
most
expresly
in
the
prophecy
of
Ezechiel
c.xxv
.
where
first
the
Ammonites
are
to
be
punished
for
their
clapping
their
hands
,
and
stamping
with
their
feet
,
and
rejoycing
in
heart
,
with
all
their
despight
against
the
land
of
Israel
,
v.
6.
and
10.
then
the
Moabites
v.
8.
for
saying
,
Behold
the
house
of
Judah
is
like
to
all
the
heathen
,
i
.
e
.
for
triumphing
and
rejoycing
over
her
affliction
:
then
the
Edumaeans
v.
13.
and
lastly
the
Philistims
,
because
they
dealt
by
revenge
,
and
took
vengeance
with
a
despitefull
heart
,
to
destroy
Israel
for
the
old
hatred
or
enmity
that
was
betwixt
them
,
v.
15.
And
so
it
fared
also
with
Tyre
Ezech
.
xxvi
.
because
Tyrus
hath
said
against
Jerusalem
,
Aha
,
she
is
broken
that
was
the
gates
of
the
people
;
I
shall
be
replenished
,
now
she
is
laid
wast
,
v.
2.
All
which
put
together
,
1.
the
conjunction
of
all
these
in
this
desolation
of
the
Jews
by
the
Assyrians
,
the
former
enmities
,
and
frequent
invasions
and
warrs
of
all
these
against
the
Jews
,
2.
and
the
not
only
rejoycing
at
it
,
but
partaking
of
the
spoyles
of
it
,
3.
the
destructions
which
soon
befell
them
as
a
punishment
thereof
,
may
serve
for
a
key
to
let
us
in
to
the
full
importance
of
this
Psalm
,
which
will
best
be
divided
into
these
two
parts
,
the
conjunction
and
continual
(
not
any
one
single
)
conspiration
of
the
enemies
of
God
against
his
people
,
and
the
destructions
that
at
last
attended
them
,
v.
9
,
10.
&c.
V.
10.
Endor
]
{untranscribed Hebrew}
Endor
is
not
mentioned
in
the
story
to
which
this
passage
of
the
discomfiture
of
Jabin's
host
and
slaughter
of
Sisera
belongs
,
{untranscribed Hebrew}
Jud
.
iv
.
yet
appears
Jos
.
xvii
.
11.
to
be
part
of
the
portion
that
fell
to
Manasses
.
Now
to
this
adjoyned
Taanach
and
Megiddo
,
as
is
exprest
in
that
place
of
Joshua
.
And
in
Deborah's
song
we
finde
that
this
fight
with
the
King
of
Canaan
was
in
Taanach
by
the
waters
of
Megiddo
,
Jud
.
v.
19.
and
so
it
will
not
be
strange
,
that
they
should
here
be
affirmed
to
have
perished
at
Endor
,
which
so
neer
joyns
to
those
places
.
V.
11.
Nobles
]
{untranscribed Hebrew}
from
{untranscribed Hebrew}
voluntary
,
{untranscribed Hebrew}
ingenuous
,
liberal
,
is
the
title
not
of
Nobles
only
,
but
especially
of
Rulers
or
Princes
,
to
whom
that
quality
so
properly
belongs
,
and
so
well
becomes
,
and
bears
analogy
to
that
of
{untranscribed Hebrew}
benefactors
Lu
.
xxii
.
25.
(
see
note
c
.
on
that
Chapter
.
)
V.
12.
Houses
]
That
{untranscribed Hebrew}
in
Piel
signifies
to
desire
,
and
{untranscribed Hebrew}
in
Niphal
,
desirable
,
faire
,
beautifull
(
for
which
the
Rabbines
use
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
,
the
Chaldee
{untranscribed Hebrew}
)
there
is
no
doubt
.
{untranscribed Hebrew}
From
this
{untranscribed Hebrew}
here
doth
regularly
come
,
and
not
from
{untranscribed Hebrew}
,
and
in
this
sense
the
word
is
used
,
Ps.
xxxiii
.
1.
{untranscribed Hebrew}
,
praise
is
comely
,
{untranscribed Hebrew}
,
say
the
Lxxii
.
So
xciii
.
5.
{untranscribed Hebrew}
holiness
is
comely
for
thy
house
,
and
Isa
.
Lii
.
7.
How
{untranscribed Hebrew}
beautifull
?
And
so
the
Chaldee
understands
it
here
,
{untranscribed Hebrew}
all
the
bravery
or
ornaments
of
God
,
from
the
Hebrew
{untranscribed Hebrew}
ornatus
est
(
as
Ezek
.
vii
.
20.
the
Sanctuary
is
styled
{untranscribed Hebrew}
the
glory
or
beauty
of
his
ornament
,
in
the
same
word
which
the
Chaldee
here
useth
.
)
The
Latine
render
them
duly
omne
mundum
;
but
the
Syriack
seems
to
have
misread
the
Chaldee
,
{untranscribed Hebrew}
cities
,
for
{untranscribed Hebrew}
mundum
,
and
accordingly
they
read
{untranscribed Hebrew}
City
.
But
the
Jewish
Arab
reads
the
dwelling
places
of
God
,
{untranscribed Hebrew}
,
the
Arabick
{untranscribed Hebrew}
,
that
answereth
to
{untranscribed Hebrew}
in
Hebrew
,
signifying
to
dwell
,
and
making
it
probable
that
the
root
in
Hebrew
also
might
have
that
signification
.
And
the
Lxxii
.
seem
to
have
exprest
this
notion
,
reading
{untranscribed Hebrew}
altar
,
and
so
the
Arabick
and
Aethiopick
;
or
as
other
copies
have
it
,
{untranscribed Hebrew}
,
Sanctuary
,
which
the
Latine
follows
,
and
read
Sanctuarium
.
This
therefore
may
well
be
the
meaning
of
the
{untranscribed Hebrew}
here
,
the
Sanctuary
or
Temple
of
God
,
(
especially
if
the
Psalm
be
understood
of
the
Assyrian
invasion
,
for
that
fell
heavy
on
the
Temple
)
the
Hebrew
{untranscribed Hebrew}
(
very
easily
transmuted
into
the
Greek
{untranscribed Hebrew}
and
{untranscribed Hebrew}
)
that
beautiful
fabrick
,
set
apart
to
his
service
.
There
is
yet
another
notion
wherein
{untranscribed Hebrew}
is
oft
used
for
pastures
,
or
feeding
grounds
,
and
hath
frequently
the
addition
of
{untranscribed Hebrew}
wilderness
,
or
desert
,
by
which
title
the
Jews
call
all
land
that
was
untilled
.
So
Joel
i
.
19.
the
pastures
of
the
wilderness
,
the
Lxxii
.
read
{untranscribed Hebrew}
the
beautifull
places
,
and
Jer
.
ix
.
10.
{untranscribed Hebrew}
,
the
paths
;
but
Jer
.
xxiii
.
10.
{untranscribed Hebrew}
the
feeding-places
of
the
wilderness
,
and
Joel
ii
.
22.
{untranscribed Hebrew}
,
the
fields
of
the
desert
.
And
in
this
sense
t
is
possible
it
should
be
here
taken
,
in
reference
to
the
Scenitae
,
Arabians
,
and
Moabites
(
if
the
Psalm
belong
to
their
warre
in
Jehosaphat's
time
)
whose
wealth
was
their
cattel
,
and
not
being
content
with
their
own
pastures
,
they
would
take
these
pastures
and
fat
demeans
of
God
into
their
Common
.
Thus
the
Midianites
had
done
,
Jud
.
vi
.
5.
for
they
came
up
with
their
cattel
,
and
their
tents
,
&c.
and
the
story
of
Gideon
in
repelling
these
,
and
taking
Oreb
and
Zeeb
,
Jud
.
vii
.
25.
is
here
mentioned
v.
11.
and
to
the
mention
of
them
it
here
follows
immediately
,
Who
said
,
Let
us
take
to
our selves
these
{untranscribed Hebrew}
whether
beauties
,
ornaments
,
or
pastures
of
God
in
possession
.
Which
,
if
it
belong
to
those
Midianites
in
Judges
,
cannot
be
applicable
to
the
Temple
:
And
if
it
belong
to
the
Moabites
&c.
in
Jehoshaphat's
time
,
then
still
this
circumstance
of
the
persons
to
whom
't
is
applied
,
makes
this
interpretation
the
more
probable
,
in
case
the
Psalm
belong
to
that
warre
,
wherein
the
Moabites
and
Ammonites
were
the
principal
,
who
probably
most
affected
these
their
pastures
.
V.
13.
Wheel
]
What
{untranscribed Hebrew}
here
signifies
,
{untranscribed Hebrew}
must
be
uncertain
,
because
of
the
ambiguity
of
the
word
{untranscribed Hebrew}
,
which
as
it
signifies
a
wheel
,
so
it
is
also
used
for
straws
,
stubble
,
dust
,
or
chaffe
,
&c.
which
,
because
of
its
lightness
,
is
tossed
and
turned
and
carried
away
by
the
wind
,
according
to
the
primitive
notion
of
{untranscribed Hebrew}
to
turne
.
In
this
latter
sense
the
word
is
found
Isa
.
xvii
.
13.
as
the
chaffe
of
the
mountains
before
the
wind
,
{untranscribed Hebrew}
and
as
galgal
before
the
whirle-wind
.
The
Chaldee
there
retain
the
very
Hebrew
word
{untranscribed Hebrew}
in
what
notion
soever
belongs
to
that
word
;
but
the
Lxxii
.
read
{untranscribed Hebrew}
the
dust
of
the
wheel
,
and
so
the
Arabick
from
them
,
and
the
Syriack
to
the
same
sense
{untranscribed Hebrew}
,
which
the
translator
there
duly
renders
festuca
;
and
so
the
Syriack
word
signifies
without
any
question
(
Mat
.
vii
.
3.
where
for
{untranscribed Hebrew}
mote
in
thy
brothers
eye
,
they
read
{untranscribed Hebrew}
.
Thus
Abu
Walid
saith
that
{untranscribed Hebrew}
is
here
{untranscribed Hebrew}
small
motes
or
pieces
of
any
thing
,
lying
on
the
ground
,
as
of
straw
,
&c.
which
he
saith
is
manifest
by
{untranscribed Hebrew}
,
which
follows
,
though
,
saith
he
,
some
render
it
in
the
notion
of
wheel
,
by
a
manifest
error
,
though
an
antient
one
.
So
the
Jewish
Arab
renders
it
{untranscribed Hebrew}
as
small
dusts
that
one
scatters
with
his
hand
,
or
scatterings
of
things
.
And
thus
the
learned
Val
.
Schindler
understands
it
in
this
place
,
and
then
there
can
be
no
difficulty
in
the
whole
passage
;
{untranscribed Hebrew}
as
motes
or
chaffe
will
be
all
one
with
{untranscribed Hebrew}
as
motes
(
the
English
word
of
great
affinity
with
the
Hebrew
)
and
stubble
,
which
is
joyned
with
it
in
Isaiah
,
and
{untranscribed Hebrew}
to
the
same
sense
here
.
In
Isaiah
,
they
will
be
chased
as
the
{untranscribed Hebrew}
of
the
mountains
before
the
wind
,
and
like
the
{untranscribed Hebrew}
before
the
whirle-wind
;
where
{untranscribed Hebrew}
and
{untranscribed Hebrew}
seem
to
differ
as
little
as
wind
and
whirle-wind
.
And
here
only
the
order
inverted
,
and
{untranscribed Hebrew}
for
{untranscribed Hebrew}
,
make
them
as
{untranscribed Hebrew}
and
as
{untranscribed Hebrew}
,
as
chaffe
and
as
stubble
before
the
wind
.
And
thus
the
rendring
is
very
natural
.
And
yet
after
all
this
,
none
of
the
antient
interpreters
adhere
to
this
notion
,
but
render
it
in
the
former
(
as
Abu
Walid
truly
observed
of
the
antients
)
that
of
a
wheel
;
so
the
Chaldee
with
a
large
paraphrase
to
express
this
to
be
their
meaning
,
as
a
wheel
{untranscribed Hebrew}
—
which
is
turned
and
moved
and
never
stands
still
in
a
declivity
.
The
Lxxii
.
{untranscribed Hebrew}
as
a
wheel
;
the
Syriack
as
{untranscribed Hebrew}
,
the
word
which
they
certainly
use
for
a
wheel
Eccl.
xii
.
6.
Isa
.
xxviii
.
28.
and
Ezech
.
xxiii
.
24.
And
so
the
Latine
,
pone
eos
ut
rotam
,
and
the
Arabick
and
Aethiopick
,
set
them
as
a
wheel
.
And
in
reverence
to
this
concurrent
judgement
of
all
these
,
together
with
the
Interlinear
and
our
modern
translators
,
it
will
not
be
amiss
to
retain
this
notion
of
wheel
,
yet
so
as
may
best
agree
with
the
context
,
and
with
the
mention
of
wheels
when
it
is
joyned
with
chaffe
&c.
in
other
places
.
For
the
wheel
was
the
instrument
used
in
husbandry
for
the
beating
the
corne
out
of
the
straw
,
and
breaking
the
straw
into
small
parts
,
{untranscribed Hebrew}
Isa
.
xxviii
.
28.
the
threshing-wheels
of
a
cart
:
see
the
manner
of
it
largely
set
down
in
Annot
.
on
Mat
.
iii
.
1.
And
then
the
phrase
in
this
sense
will
be
very
intelligible
and
expressive
also
,
if
only
we
be
carefull
to
observe
,
that
the
wheel
here
is
the
instrument
of
breaking
or
threshing
,
and
so
that
the
words
must
be
thus
rendred
,
not
make
them
ut
rotam
,
as
a
wheel
,
i
.
e
.
as
a
wheel
is
made
,
but
,
make
them
ut
rota
,
as
a
wheel
makes
other
things
,
i
.
e
.
as
a
wheel
deals
with
the
corne
,
so
shalt
thou
deal
with
them
,
thresh
and
break
them
in
pieces
.
So
shall
we
finde
the
phrase
in
that
eminent
place
Isa
.
xxviii
.
28.
Corn
is
bruised
,
because
he
will
not
ever
be
threshing
it
,
nor
breaking
it
with
the
wheel
of
his
cart
,
nor
bruise
it
with
his
horsemen
:
where
the
wheel
is
the
agent
(
and
not
the
patient
)
that
which
breaks
.
This
was
needfull
to
be
advertised
;
because
in
the
next
word
{untranscribed Hebrew}
like
the
chaffe
or
stubble
before
the
wind
,
the
chaffe
is
the
patient
(
and
not
the
agent
)
that
which
is
driven
away
by
the
wind
,
after
the
wheel
hath
done
its
execution
upon
the
sheaves
,
thresht
out
the
corne
,
broken
the
straw
,
for
then
what
remains
,
but
that
the
dust
and
chaff
,
and
all
that
is
good
for
nothing
,
be
winnowed
,
and
carried
away
with
the
wind
?
What
their
manner
of
winnowing
was
,
is
also
at
large
set
down
Annot
.
on
Mat
.
iii
.
1.
And
from
thence
this
14th
verse
explained
,
as
farr
as
the
flames
setting
the
mountains
on
fire
,
not
burning
the
earth
or
body
of
the
mountains
,
but
only
burning
the
chaff
which
is
winnowed
from
the
corne
upon
the
threshing-floor
,
situate
for
that
turne
on
some
eminent
place
,
and
so
making
a
flame
upon
the
mountain
.
This
being
without
question
the
meaning
of
that
latter
part
of
v.
14.
it
is
most
probable
that
it
should
belong
also
to
the
former
.
All
the
difficulty
is
in
the
notion
of
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
we
render
a
wood
(
and
may
be
thought
to
referr
to
fire
burning
wood
)
but
signifies
any
open
place
,
where
grass
and
trees
grow
,
a
forrest
,
&c.
so
Ps.
cxxxii
.
6.
where
we
render
{untranscribed Hebrew}
the
wood
,
't
is
certain
the
threshing-floor
of
Araunah
the
Jebusite
is
meant
by
it
,
for
there
we
know
the
Temple
was
built
;
and
so
1
King
.
vii
.
2.
we
render
{untranscribed Hebrew}
forrest
,
the
house
of
the
forrest
of
Lebanon
,
Solomons
own
house
being
neer
the
Temple
,
in
that
tract
of
ground
(
not
in
that
wood
)
called
Lebanon
,
where
the
tall
cedars
grew
.
The
Chaldee
there
renders
it
{untranscribed Hebrew}
a
house
of
pleasure
or
summer-house
for
the
Kings
,
such
as
was
wont
to
be
in
the
freest
and
coolest
aire
.
The
same
is
Mic
.
iii
.
12.
called
the
mountain
of
the
house
{untranscribed Hebrew}
on
the
high
place
of
the
forrest
.
And
then
this
very
well
agrees
to
the
matter
in
hand
,
the
forrest
and
the
mountain
being
in
effect
as
to
this
use
,
all
one
,
both
of
them
open
places
,
where
the
wind
comes
and
drives
away
the
dust
and
chaffe
(
especially
when
it
is
the
higher
part
of
the
forest
,
such
as
that
floor
of
Araunah
was
)
and
such
as
were
generally
set
apart
for
this
purpose
.
And
so
for
the
fire
to
burn
the
forest
,
is
no
more
than
the
flames
burning
the
mountains
,
both
of
them
to
express
the
conclusion
of
a
threshing
,
when
the
chaffe
hath
the
fire
set
to
it
,
and
is
burnt
all
up
,
that
it
be
not
,
upon
the
turning
of
the
wind
,
blown
back
on
the
corne
again
:
of
which
see
more
,
Annot
.
on
Mat
.
iii
.
i
.
That
both
these
verses
13.
and
14.
intirely
belong
to
this
one
matter
,
the
threshing
and
winnowing
,
and
burning
the
chaffe
consequent
to
it
,
appears
by
the
{untranscribed Hebrew}
or
application
of
the
similitude
v.
15.
so
persecute
them
with
thy
tempest
,
and
terrifie
them
with
thy
storme
or
whirle-wind
,
which
hath
no
propriety
to
any
other
notion
of
the
words
but
that
of
winnowing
.
V.
18.
Whose
name
is
Jehovah
]
The
construction
of
the
words
in
the
close
of
the
Psalm
lyes
most
probably
thus
,
{untranscribed Hebrew}
{untranscribed Hebrew}
and
they
shall
know
,
i
.
e
.
it
shall
be
known
by
this
means
,
{untranscribed Hebrew}
{untranscribed Hebrew}
thou
art
thy
name
Jehovah
,
i
.
e
.
that
thou
art
what
thy
name
Jehovah
imports
;
and
what
that
is
,
is
expounded
in
the
remainder
of
the
verse
,
{untranscribed Hebrew}
—
thou
only
the
high
over
all
the
earth
,
that
being
indeed
the
meaning
of
Jehovah
,
the
infinite
,
eternal
,
and
so
onely
supreme
power
over
all
the
world
.
But
it
is
possible
that
before
{untranscribed Hebrew}
thy
name
,
some
preposition
(
as
't
is
ordinary
)
is
understood
,
and
so
it
will
be
rendred
more
expresly
,
to
the
same
sense
,
that
thou
,
according
to
thy
name
Jehovah
,
art
only
,
&c.
Or
because
{untranscribed Hebrew}
name
is
among
the
Rabbins
ordinarily
used
for
God
himselfe
,
therefore
it
will
not
be
remote
from
Hebrew
style
,
if
{untranscribed Hebrew}
be
resolved
to
signify
no
more
then
Jehovah
,
and
then
this
will
be
the
rendring
,
that
thou
,
Jehovah
,
art
alone
the
most
High
—
The
Eighty
Fourth
Psalm
.
TO
the
chief
Musitian
upon
Gittith
,
A
Psalm
for
the
sonns
of
Coreh
.
The
eighty
fourth
Psalm
is
the
panting
of
a
pious
soule
toward
God
,
a
pathetical
expression
of
the
benefits
and
joy
of
his
publick
service
,
and
an
encouragement
of
the
people
to
make
the
wayes
of
passage
thither
from
all
quarters
faire
and
passable
.
It
seemeth
to
have
been
composed
in
some
time
of
detention
from
,
and
deprivation
of
those
advantages
and
priviledges
.
It
was
set
to
the
tune
called
Gittith
,
(
see
note
on
Psal
,
viii
.
a.
)
and
committed
to
the
Praefect
of
the
Musick
to
be
sung
by
the
posterity
of
Coreh
,
(
see
Psal
.
xlii
.
1.
)
1.
How
amiable
are
thy
Tabernacles
,
O
Lord
of
hosts
!
O
omnipotent
Lord
,
thou
that
rulest
and
dispensest
all
things
by
thine
own
power
and
wisdome
,
yet
usest
the
ministery
of
thy
celestial
Angels
herein
,
and
hast
whole
armies
of
them
perpetually
ready
for
thy
service
,
and
most
peculiarly
makest
use
of
their
ministery
in
the
place
of
thy
publick
worship
,
there
to
presentiate
and
exhibite
thy selfe
to
thy
servants
,
to
testify
by
them
that
thou
residest
there
,
as
it
were
in
thy
Majesty
,
to
set
up
a
glorious
tent
among
us
(
a
type
of
thy
promised
incarnation
,
inhabiting
and
pitching
thy
tent
in
humane
flesh
.
Ioh
.
i
.
14.
)
what
condition
can
be
so
desirable
or
valuable
,
so
honourable
or
joyous
,
as
this
,
to
be
thus
admitted
unto
thy
presence
,
and
injoy
the
divine
effects
and
benefits
of
it
?
2.
My
soule
longeth
,
yea
,
even
fainteth
for
the
Courts
of
the
Lord
:
my
heart
and
my
flesh
shouteth
to
a
crieth
out
for
the
living
God
.
Of
this
none
is
more
sensible
than
those
which
are
deprived
of
these
felicities
:
and
this
is
our
portion
at
this
time
,
which
raiseth
our
desires
to
an
holy
impatience
,
and
vehement
panting
thirst
(
see
Psal
.
xlii
.
1.
)
a
most
earnest
pursuit
of
this
so
great
a
dignity
,
of
being
,
after
so
long
an
exclusion
,
admitted
to
this
thy
throne
of
grace
,
thy
divine
most
comfortable
presence
,
without
which
we
faint
and
are
ready
to
die
,
our
life
is
no
life
,
but
a
melancholy
image
of
death
without
it
.
To
this
therefore
we
aspire
with
all
our
most
ardent
affections
,
and
as
with
a
shout
or
jubilation
excite
one
another
to
the
most
passionate
pursuit
of
it
.
3.
Yea
the
sparrow
hath
found
an
house
,
and
the
swallow
a
nest
for
her selfe
,
where
she
may
lay
her
yong
,
even
thy
altars
,
O
Lord
of
hosts
,
my
King
and
my
God
.
Now
that
we
are
deprived
of
this
felicity
,
the
silly
birds
(
whose
happiness
we
have
reason
to
envy
)
are
permitted
to
inhabite
there
;
no
place
that
they
seem
so
ambitious
to
choose
,
to
build
their
nest
and
lay
their
young
ones
in
,
as
those
which
were
wont
to
be
honoured
with
thy
presence
among
thy
servants
(
as
if
the
protection
which
was
wont
to
be
afforded
us
upon
our
addresses
to
God
,
were
by
them
especially
hoped
for
there
.
)
O
that
thou
wouldst
be
pleased
of
thine
infinite
power
and
goodness
,
to
afford
us
that
dignity
which
those
little
birds
,
the
sparrow
and
swallow
,
are
now
principally
partakers
of
.
4.
Blessed
are
they
that
dwell
in
thy
house
;
they
shall
be
still
praising
thee
,
Selah
.
O
what
a
blessedness
doe
they
enjoy
,
that
are
allowed
those
celestial
priviledges
of
thy
constant
solemn
service
,
to
divide
their
years
betwixt
praying
and
praising
,
petitioning
and
receiving
thy
mercies
,
and
then
returning
their
devoutest
acknowledgements
to
thee
at
the
solemn
festivals
;
5.
Blessed
is
the
man
who
hath
strength
in
thee
,
whose
strength
is
in
thee
,
the
high
wayes
are
in
their
hearts
,
or
in
the
midst
of
them
.
in
b
.
whose
heart
are
the
wayes
of
them
:
Who
place
all
their
trust
and
confidence
in
thy
aids
,
and
seek
them
from
thee
in
thy
Temple
,
the
place
of
thy
peculiar
residence
;
who
are
alwayes
full
of
devout
thoughts
of
going
up
thither
to
the
sacred
solemnities
,
and
of
fitting
the
high
wayes
for
commodious
passage
to
themselves
and
others
,
(
or
that
have
free
liberty
to
resort
thither
.
)
6.
Who
passing
through
c
.
the
mulberry-valley
,
or
valley
of
weeping
,
turn
it
into
a
spring
,
even
when
the
raine
filleth
,
or
covereth
—
valley
of
Bacha
,
make
it
a
well
,
the
raine
also
filleth
the
pools
.
Which
by
trenching
and
draining
the
most
wett
and
watery
valleys
,
make
the
way
very
passable
,
in
the
moistest
season
,
from
every
corner
of
the
land
to
Jerusalem
.
7.
They
goe
from
valley
to
valley
,
the
God
of
Gods
shall
appear
in
Sion
.
(
see
note
c
.
)
strength
to
strength
;
every
one
of
them
in
Sion
appeareth
before
God
.
And
so
goe
up
cheerfully
and
unanimously
and
devoutly
on
their
road
,
from
one
stage
to
another
,
and
at
length
come
to
that
amiable
and
desirable
place
,
where
God
is
so
graciously
pleased
to
exhibite
and
presentiate
himself
.
(
And
so
in
the
antitype
of
the
Sanctuary
,
the
Christian
Church
,
there
is
no
doubt
but
he
will
give
grace
,
and
that
abundantly
,
to
all
that
aske
,
and
knock
,
and
persevere
in
an
holy
obedience
to
his
directions
,
to
seek
and
begge
it
of
him
in
Christ
.
)
8.
O
Lord
God
of
hosts
,
hear
my
prayer
;
give
eare
,
O
God
of
Jacob
,
Selah
.
Thou
therefore
that
fittest
and
rulest
in
the
midst
of
all
thine
armies
of
Angels
,
and
by
them
sendest
down
thy
blessings
,
as
oft
as
they
bear
up
our
prayers
to
thee
,
that
hast
obliged
thy selfe
in
a
peculiar
manner
to
protect
this
thy
chosen
people
,
and
in
token
thereof
vouchsafest
to
be
called
their
God
;
I
beseech
thee
to
hearken
to
and
grant
this
prayer
of
mine
for
the
free
and
cheerfull
return
of
thy
people
to
the
place
of
thy
solemn
and
holy
worship
.
9.
Behold
,
O
God
our
shield
,
and
look
upon
the
face
of
thine
anointed
.
Thou
art
our
onely
God
,
our
onely
protector
and
defender
,
we
beseech
thee
in
mercy
to
behold
and
receive
the
petition
,
to
grant
the
prayer
of
our
Soveraign
whom
thou
with
thine
holy
oile
hast
inaugurated
,
and
by
thy
special
providence
appointed
to
be
King
over
us
.
10.
For
a
day
in
thy
Courts
is
better
than
a
thousand
:
I
had
rather
lye
at
the
threshold
.
be
a
d
.
dorekeeper
in
the
house
of
my
God
,
than
to
dwell
in
the
tents
of
wickedness
.
It
is
infinitely
more
desirable
and
valuable
to
spend
one
day
in
thy
presence
,
and
service
in
the
place
where
thou
art
pleased
peculiarly
to
exhibite
thy selfe
,
than
a
thousand
dayes
in
any
other
condition
,
deprived
of
this
priviledge
and
advantage
;
more
eligible
to
lye
at
the
threshold
,
in
the
most
abject
condition
of
neerness
to
this
palace
of
thine
,
than
to
have
all
the
pompe
and
glory
of
any
the
most
splendid
worldly
condition
,
and
to
be
withheld
from
this
liberty
,
as
men
excommunicated
and
separated
from
thy
presence
.
11.
For
the
Lord
God
is
a
sunne
and
shield
;
the
Lord
will
give
grace
and
glory
:
no
good
thing
will
he
withhold
from
them
that
walk
uprightly
.
For
this
God
of
ours
that
there
exhibites
himself
,
is
the
spring
of
all
light
and
strength
,
directs
us
in
our
way
and
defends
us
in
it
;
he
will
not
only
pity
and
deliver
,
but
even
advance
and
dignify
,
and
heap
all
abundance
of
blessings
,
both
corporal
and
spiritual
in
this
life
,
and
eternal
in
another
life
,
on
all
those
that
faithfully
adhere
to
him
,
and
constantly
observe
his
commandments
.
(
Surely
God
heareth
not
sinners
,
but
him
that
is
a
worshipper
of
God
,
and
doth
his
will
,
him
he
heareth
,
denyeth
him
no
request
which
is
truly
for
his
avail
to
have
granted
him
.
)
12.
O
Lord
God
of
hosts
,
blessed
is
the
man
that
trusteth
in
thee
.
O
thou
blessed
omnipotent
Lord
of
all
Majesty
,
how
unspeakably
great
and
valuable
is
that
one
felicity
,
which
consists
in
a
constant
adherence
to
and
dependance
on
thee
?
He
that
is
thus
united
to
the
fountain
of
all
good
things
,
can
never
stand
in
need
of
any
thing
that
is
truly
profitable
or
desirable
.
Annotations
on
Psalm
LXXXIV
.
V.
3.
Cryeth
out
]
From
{untranscribed Hebrew}
to
cry
aloud
,
{untranscribed Hebrew}
vociferate
or
jubilate
,
is
{untranscribed Hebrew}
here
,
&
it
is
used
either
for
grief
,
but
especially
for
joy
and
exultation
:
the
Lxxii
.
fitly
render
it
by
{untranscribed Hebrew}
exceeding
joy
.
And
being
here
joyned
with
{untranscribed Hebrew}
to
,
it
hath
a
special
notation
,
such
as
is
taken
from
the
custome
of
mariners
,
or
souldiers
,
or
husbandmen
;
the
first
of
which
when
they
loose
from
land
into
the
ocean
,
set
saile
with
a
shout
;
the
second
when
they
assault
their
enemies
,
incourage
one
another
with
a
shout
,
when
they
have
gotten
the
victory
,
express
their
joy
with
a
shout
;
the
third
when
they
conclude
their
harvest
,
do
it
with
a
shout
,
called
therefore
proverbially
(
Isa
.
ix
.
3.
)
the
joy
in
harvest
:
And
so
when
they
went
up
to
the
feasts
at
Jerusalem
,
they
went
with
an
holy
jubilation
,
or
shout
.
And
this
seems
to
be
the
full
importance
of
the
phrase
in
this
place
,
My
heart
and
my
flesh
,
my
rational
,
and
even
carnal
sensitive
faculties
shout
to
the
living
God
,
are
ardently
desirous
of
thus
going
up
to
the
Sanctuary
,
are
ready
with
their
{untranscribed Hebrew}
ovations
and
vociferations
(
when
they
be
allowed
that
favour
)
to
goe
up
to
the
presence
of
this
living
God
,
the
joy
of
their
very
life
,
whose
gratious
assistance
and
exhibition
of
himself
is
the
only
tenure
they
have
in
all
kinde
of
prosperity
.
V.
5.
Hearts
]
The
difficulties
of
this
verse
may
possibly
be
removed
by
remembring
the
notion
of
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
{untranscribed Hebrew}
not
only
for
the
heart
,
but
by
metaphor
(
being
oft
applyed
to
those
things
that
have
no
heart
)
for
the
middle
.
So
{untranscribed Hebrew}
Ion
.
ii
.
3.
not
into
the
heart
,
but
the
midst
of
the
seas
.
So
Deut
iv
.
11.
the
mountain
burnt
with
fire
to
the
{untranscribed Hebrew}
(
not
heart
,
but
)
midst
of
heaven
.
2
Sam
.
xviii
.
14.
Absolom
was
alive
{untranscribed Hebrew}
in
the
midst
of
the
oake
.
So
Jer
.
Li
.
1.
inhabitants
of
the
{untranscribed Hebrew}
(
not
heart
,
but
)
midst
of
them
that
rise
up
against
me
.
And
if
{untranscribed Hebrew}
may
thus
,
{untranscribed Hebrew}
with
the
learned
Grotius
,
be
rendred
here
in
the
midst
of
them
,
then
the
passage
will
be
clear
,
{untranscribed Hebrew}
Blessed
is
the
man
{untranscribed Hebrew}
,
literaly
strength
or
(
as
the
Lxxii
.
and
Syriack
and
Latine
{untranscribed Hebrew}
—
)
help
to
him
in
thee
,
i
.
e
.
which
hath
in
thee
strength
,
help
,
or
protection
,
being
allowed
liberty
(
as
the
former
part
of
the
Psalm
determins
the
sense
)
to
resort
to
Gods
Sanctuary
,
which
is
sometimes
called
{untranscribed Hebrew}
,
and
from
whence
that
protection
and
aid
in
all
exigencies
may
be
had
.
Then
follows
to
the
same
sense
{untranscribed Hebrew}
paths
,
{untranscribed Hebrew}
or
highwayes
,
fossewayes
,
or
causeys
(
from
{untranscribed Hebrew}
to
raise
or
pave
a
way
with
stone
)
{untranscribed Hebrew}
ascents
,
i
.
e
.
wayes
of
going
up
to
the
Sanctuary
,
in
the
midst
of
them
,
i
.
e
.
who
have
such
highwayes
,
free
liberty
to
go
up
to
the
holy
assembly
in
the
midst
of
them
;
or
(
if
{untranscribed Hebrew}
must
signify
their
hearts
)
who
take
care
and
look
to
the
maintenance
of
these
causeyes
,
in
order
to
the
sacred
assemblies
,
which
they
that
are
deprived
of
that
priviledge
of
going
up
to
them
most
sadly
bemoan
the
want
of
.
When
Jerusalem
became
the
Metropolis
of
Judaea
,
the
roads
to
it
,
upon
civil
grounds
,
were
to
be
made
large
and
passable
;
but
when
the
Temple
was
built
there
,
and
by
the
law
the
whole
nation
obliged
thrice
every
year
to
resort
thither
,
this
was
now
,
upon
weightier
reasons
,
to
be
provided
for
.
Especially
considering
that
Judaea
was
a
mountainous
,
uneven
countrey
,
where
the
brooks
in
the
valleys
upon
any
fall
of
rain
were
apt
to
swell
,
so
as
to
be
hardly
passable
.
And
therefore
among
the
causes
for
a
{untranscribed Hebrew}
intercalation
of
a
month
,
and
alteration
of
the
seasons
of
the
festivals
thereby
,
the
chief
that
are
set
down
by
Hilch
.
Kid
.
Maimonides
,
are
{untranscribed Hebrew}
because
of
the
wayes
,
(
when
in
respect
of
them
occasion
requires
it
,
)
{untranscribed Hebrew}
and
because
of
the
bridges
.
And
the
same
Maimonides
tells
us
Hilch
.
Roths
.
c
.
8.
that
for
the
maintenance
of
the
wayes
every
year
at
the
15.
of
the
moneth
Adar
,
Commissioners
were
sent
out
to
look
to
the
repairs
of
bridges
,
causeyes
&c.
This
makes
it
not
unreasonable
to
suppose
that
the
wayes
to
the
Temple
should
here
be
mentioned
,
in
reference
to
those
sacred
solemnities
,
as
when
Lam
.
i
.
4.
't
is
said
The
wayes
of
Zion
mourn
,
because
none
come
to
the
solemn
feasts
.
And
then
as
it
is
a
felicity
to
have
the
use
of
these
wayes
,
so
must
it
also
have
been
an
act
of
piety
in
any
to
take
care
of
them
,
that
they
might
be
serviceable
to
this
end
,
for
themselves
and
others
.
And
to
this
purpose
also
the
next
verse
will
be
best
interpreted
:
see
note
c
.
Abu
Walid
seems
to
take
{untranscribed Hebrew}
for
strengths
,
and
interprets
it
of
strong
and
firme
resolutions
.
Kimchi
in
his
Roots
renders
it
high
praises
.
The
Jewish
Arab
expresses
the
whole
passage
by
{untranscribed Hebrew}
whose
hearts
are
sincere
.
6.
Valley
of
Bacha
]
From
{untranscribed Hebrew}
flevit
is
{untranscribed Hebrew}
weeping
,
and
in
Arabick
{untranscribed Hebrew}
.
And
from
this
notion
of
the
word
the
Lxxii
.
read
{untranscribed Hebrew}
the
valley
of
weeping
,
and
the
Vulgar
Lachrymarum
,
of
tears
;
and
the
Chaldee
seems
to
follow
that
sense
.
Our
latter
interpreters
here
make
use
of
the
notion
{untranscribed Hebrew}
{untranscribed Hebrew}
for
a
mulberry-tree
(
and
the
Jewish
Arab
telling
us
in
a
note
that
it
is
a
valley
in
Syria
Damascena
,
yet
renders
it
{untranscribed Hebrew}
,
as
much
as
to
say
,
the
valley
of
plumb-trees
)
so
2
Sam
.
v.
23.
over
against
{untranscribed Hebrew}
the
mulberry-trees
;
and
so
again
v.
24.
where
the
Chaldee
reads
{untranscribed Hebrew}
trees
.
The
use
of
the
word
must
probably
be
deduced
from
the
sort
of
the
soile
where
mulberry-trees
grow
.
For
of
them
it
is
observable
that
they
use
to
grow
(
not
in
dry
and
waterless
soils
,
as
vulgar
Interpreters
would
fansy
,
but
)
peculiarly
in
low
grounds
or
valleys
(
non
temere
in
montibus
,
saith
Pliny
l.
xvi
.
c
.
18.
)
in
a
fat
and
moist
soile
,
say
the
Herbalists
.
And
so
,
if
that
were
the
rendring
here
,
the
passing
through
the
mulberry
valley
would
fitly
signify
passing
through
a
low
and
wet
and
moist
place
,
which
according
to
the
notion
of
{untranscribed Hebrew}
is
by
us
called
a
weeping
ground
.
The
Syriack
here
read
{untranscribed Hebrew}
,
which
will
best
be
rendred
,
they
passed
through
,
or
by
,
or
into
profound
weeping
;
yet
thereby
meaning
not
tears
from
mens
eyes
so
probably
as
waters
overflowing
the
ground
by
which
they
past
;
for
so
Job
xxviii
.
11.
{untranscribed Hebrew}
he
bindeth
the
floods
from
weeping
,
is
by
us
duly
rendred
from
overflowing
.
So
again
Job
xxxviii
.
16.
we
have
{untranscribed Hebrew}
(
from
the
same
theme
)
the
Interlinear
reads
fletus
maris
,
the
weeping
of
the
sea
:
It
signifies
most
probably
the
waters
that
distill
from
thence
(
as
tears
from
the
eyes
)
and
pass
by
secret
meatus
in
the
earth
.
The
Lxxii
.
reads
{untranscribed Hebrew}
the
spring
of
the
sea
.
And
then
by
analogy
with
these
,
we
shall
best
render
the
Hebrew
{untranscribed Hebrew}
through
the
valley
of
weeping
,
or
the
moist
and
weeping
valley
.
And
to
make
or
turne
that
into
a
spring
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
,
they
make
it
a
well
,
or
turne
it
into
a
spring
,
)
is
by
casting
up
earth
and
trenching
it
(
as
the
Fenns
with
us
are
drained
)
to
render
it
a
spring
,
the
water
whereof
having
gained
a
regular
course
,
becomes
a
stream
,
passable
in
the
deep
of
winter
,
when
,
as
here
it
follows
,
the
rain
covers
or
fills
the
pools
.
So
those
words
will
best
be
rendred
{untranscribed Hebrew}
yea
,
{untranscribed Hebrew}
or
though
,
or
even
where
the
rain
covers
the
pools
.
The
ambiguity
of
the
words
{untranscribed Hebrew}
and
{untranscribed Hebrew}
have
caused
very
various
rendrings
of
these
words
.
But
as
{untranscribed Hebrew}
from
one
notion
of
{untranscribed Hebrew}
in
Hiphil
,
for
teaching
,
signifies
a
law-giver
,
and
so
is
by
the
Lxxii
.
rendered
{untranscribed Hebrew}
,
so
from
another
notion
of
it
for
watering
,
it
certainly
signifies
rain
,
so
Joel
ii
.
23.
he
will
give
{untranscribed Hebrew}
the
rain
,
and
again
{untranscribed Hebrew}
the
early
and
latter
rain
;
and
so
in
proportion
with
the
valley
,
and
the
weeping
,
or
wateriness
foregoing
,
it
must
be
thought
to
signify
here
.
And
so
likewise
as
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
benedixit
,
signifies
benediction
,
and
is
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
blessing
;
so
not
only
the
Chaldee
{untranscribed Hebrew}
,
but
with
the
same
points
as
here
,
the
Hebrew
{untranscribed Hebrew}
is
used
for
a
pool
Jud
.
i
.
15.
give
me
{untranscribed Hebrew}
not
a
blessing
,
but
the
pool
,
for
thou
hast
given
me
a
south
land
or
dry
land
;
and
so
it
there
expresly
follows
,
give
me
also
{untranscribed Hebrew}
springs
of
waters
.
And
so
this
well
connects
with
the
former
part
of
this
verse
,
they
shall
make
the
mulberry-valley
or
weeping-valley
a
spring
,
drain
it
and
make
it
passable
in
a
channel
or
water-course
,
and
that
even
after
the
fall
of
the
greatest
rains
,
when
the
pools
are
swolne
and
fill'd
highest
;
this
being
the
benefit
of
the
fosse-wayes
,
forementioned
v.
5.
This
is
the
most
probable
interpretation
of
the
verse
,
in
perfect
accord
with
the
former
,
and
the
designe
of
the
Psalm
in
magnifying
the
felicities
of
those
that
are
allowed
the
liberty
of
the
sacred
assemblies
at
Jerusalem
.
And
to
the
same
sense
follows
in
the
next
verse
,
{untranscribed Hebrew}
they
shall
walk
or
proceed
from
valley
to
valley
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
1
King
.
xxi
.
23.
{untranscribed Hebrew}
in
the
valley
of
Jezreel
:
so
in
the
Targum
Isa
.
xxviii
.
2.
{untranscribed Hebrew}
the
valley
of
fatness
)
or
perhaps
from
trench
to
trench
(
for
so
{untranscribed Hebrew}
{untranscribed Hebrew}
Psal
.
cxxii
.
7.
is
rendred
by
the
Interlinear
,
in
antemurali
tuo
,
in
thy
trench
without
the
wall
:
so
Lam
.
ii
.
8.
Nahum
iii
.
8.
)
expressing
the
convenience
of
their
journey
through
all
those
most
suspected
and
naturally
impassable
places
,
by
the
help
of
trenches
,
or
by
means
of
these
fosse-wayes
,
{untranscribed Hebrew}
till
at
length
{untranscribed Hebrew}
the
God
of
Gods
shall
appear
,
or
be
seen
,
or
beheld
in
Sion
,
i
.
e
.
shall
shew
or
reveal
himself
gratiously
to
them
there
;
or
as
Jehovah
jire
signifies
Gen.
xxii
.
8.
shall
provide
,
and
take
care
of
them
,
as
he
will
be
sure
to
doe
of
all
faithfull
servants
of
his
,
that
address
themselves
to
him
there
,
in
his
Temple
or
Sanctuary
.
V.
11.
Doorkeeper
]
From
{untranscribed Hebrew}
threshold
is
{untranscribed Hebrew}
{untranscribed Hebrew}
to
sit
or
ly
at
or
on
the
threshold
,
when
one
is
not
admitted
into
the
house
,
in
a
vile
and
abject
condition
.
The
Lxxii
.
here
renders
{untranscribed Hebrew}
,
to
be
cast
down
in
the
house
of
God
,
to
lie
as
a
Lazar
at
the
door
,
or
as
the
{untranscribed Hebrew}
in
the
antient
Church
,
which
lay
prostrate
without
the
door
of
the
Church
,
to
beseech
the
prayers
of
them
that
enter
there
,
being
themselves
unworthy
to
be
admitted
thither
.
The
Targum
reads
{untranscribed Hebrew}
to
cleave
to
the
house
,
i
.
e
.
to
lie
fastened
to
the
door
of
the
house
,
which
is
not
the
office
of
the
Nethinim
or
door-keepers
,
that
were
admitted
in
,
but
the
condition
of
the
vilest
person
that
is
shut
out
of
the
Temple
,
only
is
admitted
to
lie
and
beg
mercy
at
the
entrance
into
it
.
And
this
the
Psalmist
much
prefers
before
any
the
most
flourishing
worldly
condition
of
those
that
are
kept
at
a
greater
distance
from
it
.
The
Eighty
Fifth
Psalm
.
TO
the
chief
Musitian
,
A
Psalm
for
the
sons
of
Korah
.
The
eighty
fifth
Psalm
is
a
thankfull
acknowledgment
of
Gods
mercy
in
returning
their
captivity
,
and
an
humble
importunate
prayer
for
the
confirming
,
continuing
,
and
perfecting
this
mercy
to
them
.
It
hath
some
degree
of
propriety
to
Davids
return
to
Jerusalem
after
his
flight
from
Absolom
,
but
much
more
to
the
dayes
of
Ezra
and
Nehemiah
,
after
the
captivity
.
It
was
committed
to
the
Praefect
of
the
Musick
,
to
be
sung
by
the
posterity
of
Coreh
.
1.
Lord
,
thou
hast
been
favourable
to
thy
land
;
thou
hast
brought
back
the
captivity
of
Jacob
.
2.
Thou
hast
a.
forgiven
the
iniquity
of
thy
people
,
thou
hast
covered
all
their
sin
.
Selah
.
3.
Thou
hast
taken
away
all
thy
wrath
,
thou
hast
turned
thy selfe
from
the
fierceness
of
thy
anger
.
It
is
thy
special
mercy
and
compassion
to
us
,
O
Lord
,
that
we
that
were
chased
and
carried
captive
from
our
countrey
,
are
now
restored
to
it
again
.
Our
sins
that
brought
these
sad
effects
of
thy
displeasure
upon
us
,
thou
hast
now
been
pleased
to
pardon
,
and
so
being
reconciled
to
us
,
of
thine
own
abundant
free
grace
and
mercy
,
to
release
us
from
those
severe
punishments
,
which
have
most
justly
lain
upon
us
for
our
provoking
offences
.
4.
Turne
us
,
O
God
of
our
salvation
,
and
cause
thine
anger
toward
us
to
cease
.
From
thee
,
O
blessed
Lord
,
all
our
deliverance
proceeds
;
be
thou
pleased
to
interpose
thy
hand
,
to
perfect
this
work
of
mercy
and
reconciliation
and
restauration
,
which
thou
hast
so
gratiously
begun
for
us
,
and
pardon
the
deviations
that
since
our
returne
we
have
most
unexcusably
been
guilty
of
.
5.
Wilt
thou
be
angry
with
us
for
ever
?
wilt
thou
draw
out
thy
anger
to
all
generations
?
6.
Wilt
thou
not
revive
us
again
,
that
thy
people
may
rejoyce
in
thee
?
We
have
long
been
exercised
under
thy
sharp
hand
of
punishments
,
and
allmost
been
tempted
to
despair
of
any
release
either
to
our selves
or
our
posterities
;
and
since
thou
hast
brought
us
back
to
our
countrey
,
our
new
fresh
provocations
have
again
withheld
thy
loving
kindness
from
us
,
cast
back
the
work
of
rebuilding
thy
Temple
.
O
be
thou
now
pleased
,
as
thou
hast
begun
to
give
us
some
essay
of
thy
mercy
,
to
perfect
and
complete
it
to
us
,
to
restore
unto
us
that
life
and
pleasure
and
joy
,
which
we
were
wont
to
enjoy
in
approaching
to
and
attending
on
thee
in
thy
Sanctuary
.
7.
Shew
us
thy
mercy
,
O
Lord
,
and
grant
us
thy
salvation
.
This
is
a
divine
worke
of
mercy
and
deliverance
,
O
Lord
,
be
thou
gratiously
pleased
to
afford
it
us
.
8.
I
will
hear
what
God
the
Lord
will
speak
,
for
he
will
speak
peace
unto
his
people
,
and
to
his
saints
:
b
.
and
they
shall
not
,
or
let
them
not
—
but
let
them
not
turne
again
to
folly
.
And
this
I
am
confident
thou
wilt
now
do
in
return
to
our
prayers
,
if
we
be
but
duly
qualified
to
receive
so
great
a
mercy
,
sincerely
penitent
for
our
former
sins
,
faithfully
resolved
on
a
new
and
holy
life
,
and
continue
constant
in
these
vows
of
never
relapsing
to
our
former
provoking
sins
:
All
which
we
shall
after
such
correction
certainly
be
carefull
to
performe
,
if
we
be
not
the
most
stupid
fools
in
the
world
.
9.
Surely
his
salvation
is
nigh
them
that
fear
him
,
that
glory
may
dwell
in
our
land
.
God
certainly
on
his
part
will
be
most
ready
to
perfect
this
mercy
to
us
,
that
thy
Temple
may
be
rebuilt
,
and
the
glorious
majestatick
presence
or
inhabitation
of
God
may
returne
and
be
resetled
in
Jerusalem
;
if
we
only
be
on
our
parts
carefull
to
qualify
our selves
for
the
receiving
it
,
by
sincere
reformation
,
and
persevering
obedience
to
his
divine
precepts
.
10.
c
.
Mercy
and
truth
are
met
together
;
righteousness
and
peace
have
kissed
each
other
.
Let
us
be
carefull
to
approve
the
sincerity
of
our
obedience
to
God
,
and
he
will
certainly
crown
that
with
his
mercies
,
all
felicity
and
prosperity
.
11.
Truth
shall
spring
out
of
the
earth
,
and
righteousness
shall
look
down
from
heaven
.
Let
our
hearts
fructifie
in
good
works
,
and
God
will
cherish
and
reward
them
.
12.
Yea
the
Lord
shall
give
that
which
is
good
,
and
our
land
shall
yield
her
increase
.
These
two
things
shall
never
be
separated
,
our
bringing
forth
fruits
of
righteousness
,
and
Gods
heaping
all
manner
of
good
upon
us
.
13.
Righteousness
shall
goe
before
him
,
and
he
shall
set
his
steps
in
,
or
to
the
way
:
see
note
c
.
shall
set
us
in
the
way
of
his
steps
.
Our
duty
it
is
to
walke
obediently
before
him
,
and
then
he
will
follow
in
performing
his
part
of
the
Covenant
of
mercy
,
bring
us
to
all
that
is
desirable
or
valuable
to
us
.
Annotations
on
Psalm
LXXXV
.
V.
2.
Forgiven
the
iniquity
]
{untranscribed Hebrew}
,
{untranscribed Hebrew}
literally
thou
hast
borne
,
or
taken
away
iniquity
,
is
by
the
Chaldee
rendred
{untranscribed Hebrew}
pardoned
,
(
and
so
by
the
Syriack
)
by
the
Lxxii
.
{untranscribed Hebrew}
remitted
.
And
this
,
with
all
that
follows
,
of
covering
their
sin
,
taking
away
his
wrath
,
&c.
a
lively
expression
of
what
went
before
,
v.
1.
the
bringing
back
their
captivity
.
It
is
a
Maxime
among
the
Jewish
Doctors
,
that
Captivity
is
one
way
of
expiation
,
and
so
to
returne
from
thence
was
a
sure
indication
that
the
sin
,
for
which
it
was
inflicted
,
was
remitted
,
or
done
away
.
This
,
saith
on
Levit
.
xvi
.
Abarbanel
,
was
obumbrated
in
the
Azazel
,
or
scape-goat
,
which
,
as
the
other
that
was
slain
,
was
a
sin-offering
,
as
appears
Lev
.
16.
v.
5.
He
shall
take
—
two
kids
for
a
sin-offering
—
And
then
the
confessing
the
sins
over
him
,
mentioned
v.
21.
(
Aaron
shall
lay
both
his
hands
on
the
head
of
the
live
goat
,
and
confess
over
him
all
the
iniquities
of
the
children
of
Israel
&c.
putting
them
on
the
head
of
the
goat
:
And
the
goat
shall
bear
upon
him
all
their
iniquities
into
a
land
of
separation
,
v.
22.
)
shews
that
they
were
to
carry
their
sins
with
them
into
the
land
of
their
captivity
,
meant
by
the
{untranscribed Hebrew}
the
land
of
separation
,
that
land
,
whatsoever
it
was
,
whither
the
divine
providence
had
designed
their
deportation
.
From
whence
therefore
being
now
returned
,
their
sins
for
which
they
were
thus
punished
,
are
supposed
to
be
left
behinde
them
,
no
more
to
be
laid
to
their
charge
,
if
their
return
to
their
former
sins
do
not
cause
them
to
be
called
to
remembrance
.
Thus
indeed
they
did
,
as
appears
by
the
books
of
Ezra
c
.
ix
.
1.
and
Nehem
.
c
.
v.
and
c
.
xiii
.
and
that
gave
sufficient
occasion
as
for
the
fast
Ezra
ix
.
3.
and
Nehem
.
ix
.
1.
so
for
the
earnest
deprecations
here
following
in
this
Psalm
v.
4.
V.
8.
Not
turne
to
folly
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
and
they
shall
not
,
or
,
and
let
them
not
returne
to
folly
,
(
which
the
Chaldee
and
Syriack
render
to
that
sense
)
the
Lxxii
.
have
{untranscribed Hebrew}
,
and
to
them
that
turne
their
heart
to
him
,
and
the
Latine
,
&
ad
eos
qui
convertuntur
ad
cor
,
and
to
them
that
are
converted
or
returned
to
their
heart
.
This
they
seem
to
have
drawn
from
some
affinity
of
the
Hebrew
words
,
which
with
some
light
changes
produce
this
,
reading
for
{untranscribed Hebrew}
not
,
{untranscribed Hebrew}
to
,
and
so
joyning
it
in
construction
with
{untranscribed Hebrew}
(
twice
foregoing
;
)
and
for
{untranscribed Hebrew}
to
folly
,
{untranscribed Hebrew}
the
heart
,
Selah
:
which
because
it
still
makes
an
imperfect
sense
,
and
to
them
that
turne
the
heart
,
Selah
,
they
have
therefore
supplied
the
seeming
Ellipsis
,
the
Lxxii
.
by
addition
of
{untranscribed Hebrew}
to
him
,
i
.
e
.
to
God
,
the
Latine
by
inserting
ad
before
cor
,
returning
to
the
heart
,
which
is
a
phrase
to
signify
repentance
or
resipiscence
,
growing
wise
again
(
and
so
better
agrees
with
the
Hebrew
,
which
indeed
signifies
,
not
returning
to
folly
.
)
That
they
thus
did
read
the
Hebrew
words
,
is
not
so
likely
,
as
that
by
occasion
of
this
affinity
of
phrases
they
thus
thought
fit
to
paraphrase
the
Hebrew
,
which
is
not
unusual
with
them
in
other
places
.
And
in
this
place
,
though
the
words
be
quite
changed
,
the
sense
doth
not
suffer
much
by
this
paraphrase
,
this
being
on
both
sides
the
condition
of
Gods
removing
his
judgements
,
that
they
which
receive
them
be
sincerely
penitent
,
and
then
they
will
not
returne
again
to
the
folly
of
their
former
wayes
of
sin
.
V.
10.
Mercy
and
truth
]
{untranscribed Hebrew}
{untranscribed Hebrew}
truth
,
from
{untranscribed Hebrew}
fidus
fuit
,
is
frequently
used
for
fidelity
,
and
is
all
one
with
{untranscribed Hebrew}
in
the
passive
sense
for
faithfulness
,
and
in
that
notion
doth
well
agree
with
{untranscribed Hebrew}
{untranscribed Hebrew}
righteousness
in
the
latter
part
of
the
verse
(
and
is
by
the
Lxxii
.
rendred
{untranscribed Hebrew}
righteousness
,
Gen.
xxiv
.
49.
Isa
.
xxxix
.
19.
)
as
{untranscribed Hebrew}
{untranscribed Hebrew}
mercy
,
and
{untranscribed Hebrew}
{untranscribed Hebrew}
peace
(
all
prosperity
given
us
by
God
)
are
in
effect
all
one
also
.
And
then
the
meeting
of
these
pairs
,
mercy
and
truth
or
fidelity
,
and
(
by
way
of
{untranscribed Hebrew}
,
very
frequent
in
Scripture
)
of
righteousness
and
peace
,
will
signify
the
performance
on
Gods
part
proportionable
to
the
qualification
on
ours
:
where
truth
or
fidelity
is
made
good
towards
God
,
there
mercy
will
undoubtedly
be
had
from
him
;
where
righteousness
on
our
part
,
there
peace
on
Gods
,
i
.
e
.
all
the
felicity
and
prosperity
imaginable
.
This
rendring
of
the
place
is
most
agreeable
to
the
matter
here
in
hand
,
the
confidence
that
God
will
pardon
their
sins
which
unfeignedly
return
to
him
,
v.
7
,
8
,
9.
And
to
the
same
purpose
is
that
which
follows
v.
11.
As
truth
or
uprightness
(
sincere
reformation
)
springs
out
,
and
ascends
from
the
earth
,
the
hearts
of
men
,
the
proper
soil
for
it
to
grow
in
;
so
shall
{untranscribed Hebrew}
righteousness
in
the
other
notion
,
very
frequent
,
that
for
mercy
(
and
to
pass
from
one
notion
of
a
word
to
another
is
an
elegance
,
and
no
rarity
in
these
writings
)
look
down
from
heaven
,
as
the
sun
doth
upon
the
world
,
when
it
sheds
its
influences
upon
it
,
and
cherishes
the
germina
or
sprouts
,
all
productions
of
the
earth
here
below
.
And
so
again
v.
12.
to
the
Lords
giving
{untranscribed Hebrew}
{untranscribed Hebrew}
the
good
,
indefinitely
,
i
.
e
.
all
good
things
,
is
annexed
,
our
land
shall
give
{untranscribed Hebrew}
.
{untranscribed Hebrew}
The
word
signifies
from
{untranscribed Hebrew}
in
Hiphil
,
produxit
,
all
the
sorts
of
fruits
which
the
earth
brings
forth
,
and
by
analogy
with
v.
11.
where
Truth
was
to
sprout
out
of
the
earth
,
must
signify
that
sort
of
fruit
or
productions
,
i
.
e
.
truth
,
or
sincerity
of
obedience
to
God
;
and
so
that
again
(
by
way
of
regressus
,
naming
that
first
which
had
been
last
,
and
that
last
which
had
been
first
)
is
all
one
with
v.
11.
in
the
notion
we
have
assigned
it
.
And
once
more
v.
13.
Righteousness
,
in
the
notion
of
v.
10.
uprightness
and
fidelity
,
{untranscribed Hebrew}
{untranscribed Hebrew}
shall
goe
or
walk
{untranscribed Hebrew}
{untranscribed Hebrew}
before
his
face
,
i
.
e
.
the
face
of
God
,
mentioned
in
the
former
verse
;
{untranscribed Hebrew}
and
he
,
i
.
e
.
God
,
shall
set
{untranscribed Hebrew}
{untranscribed Hebrew}
his
feet
{untranscribed Hebrew}
{untranscribed Hebrew}
to
the
way
,
{untranscribed Hebrew}
into
the
way
say
the
Lxxii
.
i
.
e
.
shall
follow
after
,
where
righteousness
goes
before
;
having
such
a
Prodromus
or
Usher
,
to
prepare
the
way
before
him
,
God
will
solemnly
and
in
state
come
on
in
the
Procession
,
as
Psal
.
Lxxxix
.
14.
mercy
and
truth
are
said
to
goe
before
the
face
of
God
,
as
Heralds
to
engage
his
following
after
.
The
Chaldee
read
{untranscribed Hebrew}
shall
set
him
{untranscribed Hebrew}
in
a
good
way
,
i
.
e
.
set
him
at
liberty
,
in
a
prosperous
condition
,
rescue
,
and
return
the
captivity
of
them
that
walke
uprightly
before
him
.
All
these
but
various
expressions
(
as
in
a
Poeme
it
is
ordinary
)
of
the
same
thing
,
Gods
never
failing
to
return
in
mercy
to
them
that
sincerely
convert
to
him
by
repentance
.
The
Jewish
Arab
reads
this
last
verse
in
another
sense
,
They
that
seek
equity
or
justice
,
shall
walk
before
him
,
and
shall
set
their
steps
in
his
wayes
;
as
likewise
before
,
v.
10.
the
people
of
goodness
and
truth
have
met
together
,
&c.
But
the
former
sense
is
more
probable
.
The
Eighty
Sixth
Psalm
.
A
Prayer
of
David
.
The
eighty
sixth
Psalm
was
composed
by
David
in
some
time
of
distress
,
probably
in
his
flight
from
Absolom
,
and
is
a
mixture
of
ardent
prayer
to
God
,
and
full
indisturbed
reliance
on
him
,
and
adoration
of
his
power
and
mercy
.
1.
Bow
down
thine
ear
,
O
Lord
,
hear
me
:
I
am
poor
and
needy
.
2.
Preserve
my
soule
,
a.
for
I
am
holy
:
O
thou
my
God
,
save
thy
servant
that
trusteth
in
thee
.
3.
Be
mercifull
to
me
,
O
Lord
,
for
I
cry
unto
thee
daily
.
4.
Rejoyce
the
soule
of
thy
servant
:
for
unto
thee
,
O
Lord
,
doe
I
lift
up
my
soule
.
O
God
of
all
mercy
,
that
never
failest
to
hear
and
answer
the
prayers
of
those
that
being
in
distress
address
themselves
to
thy
throne
of
grace
,
with
humble
obedient
and
devout
hearts
,
with
full
relyance
and
affiance
on
thee
,
with
constancy
and
perseverance
in
fervent
prayer
,
I
that
am
qualified
by
my
present
distress
and
want
of
thy
supplies
to
receive
this
mercy
from
thee
,
that
have
been
wonderfully
favoured
by
thee
,
and
do
with
all
reverence
,
and
yet
also
with
confidence
,
and
importunately
,
and
constantly
,
and
ardently
poure
out
my
petitions
before
thee
,
beseech
thee
at
length
that
thou
wilt
hearken
unto
me
,
rescue
me
out
of
my
present
distress
,
refresh
and
comfort
me
in
my
affliction
.
5.
For
thou
,
Lord
,
art
good
and
pardoning
{untranscribed Hebrew}
ready
to
forgive
,
and
plenteous
in
mercy
unto
all
them
that
call
upon
thee
.
For
it
is
thy
property
to
hear
and
answer
prayers
,
and
most
gratiously
to
pardon
the
sins
of
all
humble
suppliants
,
and
to
abound
to
them
in
mercy
and
benignity
.
6.
Give
ear
,
O
Lord
to
my
prayer
;
and
attend
the
voice
of
my
supplications
.
And
hereon
I
found
my
trust
and
importunity
,
that
thou
wilt
now
grant
this
my
petition
.
7.
In
the
day
of
my
distress
{untranscribed Hebrew}
trouble
I
will
call
upon
thee
,
for
thou
wilt
answer
me
.
When
I
am
in
the
greatest
streights
,
then
,
as
in
thy
special
opportunity
,
I
address
my
prayers
unto
thee
,
being
then
most
confident
that
thou
wilt
give
me
an
answer
of
mercy
.
8.
Among
b
.
the
or
,
Angels
Gods
there
is
none
like
unto
thee
,
O
Lord
;
neither
are
there
any
works
like
unto
thy
works
.
Of
all
the
Angels
in
heaven
,
much
more
of
the
false
heathen
Idol
gods
,
there
is
none
fit
to
be
compared
with
thee
;
their
power
to
relieve
is
not
comparable
to
thine
,
nor
proportionably
their
readiness
for
such
a
work
of
mercy
.
9.
All
nations
whom
thou
hast
made
shall
come
and
worship
before
thee
,
O
Lord
,
and
shall
glorify
thy
name
.
And
this
is
so
evident
in
thy
works
of
creation
(
but
especially
in
thy
works
of
redemption
,
and
thy
strange
providential
dispensations
,
and
interpositions
of
thy
hand
in
behalf
of
thy
servants
)
that
all
the
blindest
Idolatrous
Gentiles
may
therein
discern
reasons
abundantly
sufficient
to
convince
them
of
thy
power
,
and
to
bring
them
,
as
proselytes
to
thy
worship
,
to
acknowledge
and
magnify
thy
divine
majesty
;
and
so
at
length
they
shall
doe
{untranscribed Hebrew}
*
{untranscribed Hebrew}
this
shall
be
in
the
dayes
of
the
Messias
.
Kimchi
.
in
the
dayes
of
the
Messias
.
10.
For
thou
art
great
,
and
dost
wondrous
things
;
thou
art
God
alone
.
For
to
thee
only
belongs
the
soveraign
commanding
controlling
power
,
to
which
all
creatures
yeeld
their
obedience
,
as
being
the
one
only
God
over
all
the
world
:
None
but
thou
only
hast
the
priviledge
of
working
true
miracles
,
of
resisting
the
most
puissant
power
of
men
,
and
so
of
rescuing
the
most
disconsolate
sufferers
out
of
the
utmost
distresses
.
11.
Teach
me
thy
way
,
O
Lord
;
I
will
walk
in
thy
truth
:
c
.
unite
my
heart
to
fear
thy
name
.
O
Lord
,
let
thy
spirit
direct
and
guide
all
the
actions
of
my
life
,
that
they
may
be
acceptable
to
thee
,
that
I
may
uniformely
practice
what
thou
requirest
:
O
be
thou
pleased
to
purge
all
hypocrisy
out
of
my
soule
,
that
I
may
performe
a
sincere
universal
obedience
to
thy
commands
,
not
taking
any
interest
of
the
world
or
flesh
into
competition
with
thee
.
12.
I
will
praise
thee
,
O
Lord
my
God
,
with
all
mine
heart
,
and
I
will
glorify
thy
name
for
evermore
.
13.
For
great
is
thy
mercy
toward
me
,
and
thou
hast
delivered
my
soule
from
the
lowest
hell
.
This
I
am
sure
is
most
perfectly
due
to
thee
,
and
with
it
all
the
praises
and
acknowledgements
of
my
whole
soule
,
and
that
for
ever
;
It
being
a
work
of
thy
superabundant
mercy
toward
me
thy
poor
indigent
,
helpless
,
and
withall
most
unworthy
servant
,
that
thou
hast
not
permitted
me
to
be
swallowed
up
with
that
abyss
of
dangers
that
have
incompast
me
,
but
as
yet
preserved
,
and
so
in
some
degree
delivered
me
out
of
them
.
14.
O
God
,
the
proud
are
risen
against
me
,
and
the
assemblies
d
.
of
formidable
,
or
p●tent
.
violent
men
have
sought
after
my
soule
,
and
have
not
set
thee
before
them
.
For
they
are
a
sort
of
obstinate
,
and
withall
very
numerous
,
powerfull
,
and
formidable
enemies
,
that
have
set
themselves
purposely
to
destroy
me
,
without
any
fear
of
thee
,
or
imagination
that
thou
wilt
interpose
any
hinderance
to
the
prosperous
success
of
their
designes
.
15.
But
thou
,
O
Lord
,
art
a
God
full
of
compassion
,
and
gratious
,
long-suffering
,
and
plenteous
in
mercy
and
truth
.
But
thou
,
O
Lord
,
wilt
undoubtedly
relieve
me
,
and
discomfit
them
.
Of
this
thy
divine
attributes
assure
me
,
who
art
so
wholly
made
up
of
mercy
and
pity
to
them
that
are
in
distress
,
and
cry
to
thee
for
helpe
,
that
I
cannot
doubt
of
thy
hearing
and
rescuing
me
at
this
time
:
and
though
thou
deferrest
the
execution
of
thy
wrath
upon
wicked
doers
,
on
purpose
to
reduce
them
by
thy
patience
to
repentance
;
yet
when
this
work
of
thy
long-sufferance
and
mercy
proves
ineffectual
,
when
men
goe
on
impenitently
and
obstinately
in
their
course
,
thy
fidelity
and
performance
to
thy
servants
that
are
opprest
by
such
,
as
well
as
that
soveraign
property
,
thy
mercy
,
oblige
thee
to
discomfit
and
exemplarily
to
punish
them
,
and
relieve
and
deliver
those
that
are
oppressed
by
them
.
16.
O
turn
unto
me
,
and
have
mercy
upon
me
:
give
thy
strength
unto
thy
servant
,
and
save
the
son
of
thy
handmaid
.
Lord
,
if
it
be
thy
will
,
may
this
now
be
thy
opportunity
,
to
restore
thy
wonted
mercies
to
me
,
to
interpose
thy
power
for
my
rescue
,
and
deliver
me
thy
most
lowly
servant
out
of
these
present
dangers
.
17.
Shew
me
a
token
for
good
,
that
they
which
hate
me
may
see
it
and
be
ashamed
;
because
thou
,
Lord
,
hast
holpen
me
,
and
comforted
me
.
Let
thy
savour
and
kindness
toward
me
be
now
by
some
means
,
as
thou
shalt
think
good
,
signally
and
illustriously
exprest
,
that
it
may
be
effectual
to
worke
a
shame
and
reformation
in
mine
enemies
,
so
farr
at
least
,
as
to
give
over
their
malitious
designe
,
when
they
discern
thee
to
espouse
my
cause
,
to
take
my
part
,
to
assist
and
support
me
against
all
their
machinations
.
Annotations
on
Psalm
LXXXVI
.
V.
2.
For
I
am
holy
]
The
meaning
of
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
we
render
,
for
I
am
holy
,
may
deserve
to
be
examined
.
The
Chaldee
directly
follow
the
Hebrew
words
,
and
are
to
be
interpreted
by
them
,
and
give
no
help
toward
the
understanding
them
.
The
LXXII
.
read
{untranscribed Hebrew}
,
which
is
as
literall
,
the
very
word
{untranscribed Hebrew}
,
with
an
aspirate
for
ח
(
as
{untranscribed Hebrew}
with
χ
for
ח
)
being
most
probably
formed
,
by
an
easy
change
,
from
the
Hebrew
{untranscribed Hebrew}
:
This
signifying
originally
1.
piety
,
to
God
,
2.
probity
,
3.
mercy
or
benignity
,
the
Syriack
,
it
seems
,
thought
it
so
unreasonable
for
the
Psalmist
to
affirme
any
of
these
of
himselfe
,
that
taking
it
in
the
third
notion
,
that
of
goodness
,
as
that
is
all
one
with
mercy
,
they
apply
it
not
to
the
Psalmist
,
but
to
God
,
{untranscribed Hebrew}
thou
art
good
;
and
so
the
Arabick
also
.
That
this
was
by
them
done
either
through
change
or
misunderstanding
the
Hebrew
,
is
not
probable
,
when
there
is
another
notion
of
the
word
,
which
as
it
will
best
accord
with
this
place
,
so
it
will
perfectly
justify
this
their
rendring
,
that
of
{untranscribed Hebrew}
(
see
note
on
Ps.
iv
.
d
.
)
one
that
hath
found
favour
with
God
.
This
best
accords
with
the
rest
of
the
titles
here
given
to
himself
,
poor
and
needy
,
v.
1.
thy
servant
that
trusteth
in
thee
,
v.
2.
one
that
cryes
daily
to
thee
,
v.
3.
that
lifts
up
his
soule
to
thee
,
v.
4.
Which
what
are
they
but
the
description
of
Gods
Eleemosynary
,
the
notion
of
{untranscribed Hebrew}
elsewhere
?
Another
possible
notion
of
the
word
,
and
which
recedes
very
little
from
this
,
(
such
as
may
be
owned
of
the
Psalmist
speaking
of
himself
)
may
be
taken
from
Prov.
ii
.
8.
For
as
here
the
prayer
to
God
to
keep
or
preserve
his
soule
,
is
backt
with
this
motive
,
for
I
am
{untranscribed Hebrew}
;
so
there
the
aphorisme
is
delivered
expresly
,
for
he
will
preserve
the
way
{untranscribed Hebrew}
of
his
pious
ones
,
which
the
Lxxii
.
render
there
{untranscribed Hebrew}
,
of
them
that
revere
,
or
fear
,
or
worship
him
.
In
this
sense
it
is
used
Psal
.
xxxii
.
6.
For
this
shall
every
{untranscribed Hebrew}
pious
,
godly
man
(
that
fears
or
worships
God
)
pray
unto
thee
in
a
time
when
thou
mayest
be
found
;
A
promise
again
of
Gods
being
found
granting
the
requests
of
such
as
these
,
when
they
pray
to
him
.
And
in
this
notion
of
the
word
,
for
one
that
fears
and
reveres
and
humbly
addresseth
his
prayers
to
God
,
there
will
be
no
more
difficulty
for
the
Psalmist
to
say
this
of
himself
,
than
that
he
trusteth
in
him
,
in
the
end
of
the
verse
,
cries
daily
to
him
,
v.
3.
lifts
up
his
soule
unto
him
,
v.
4.
calls
upon
him
,
v.
5.
and
7.
or
that
he
prayes
and
supplicates
to
him
,
v.
6.
—
And
thus
Ps.
cxvi
.
15.
speaking
of
himselfe
,
pretious
,
saith
he
,
in
the
sight
of
the
Lord
is
the
death
{untranscribed Hebrew}
of
his
holy
ones
,
those
who
depend
,
and
wait
and
rely
on
him
,
in
the
former
verses
.
Nor
can
it
be
strange
that
any
or
all
of
these
should
here
be
introduced
with
a
{untranscribed Hebrew}
for
,
as
the
grounds
of
his
begging
an
audience
to
his
prayers
,
when
God
,
who
though
he
be
not
obliged
by
the
merits
of
our
performances
,
is
yet
by
the
force
of
his
own
promise
,
hath
promised
to
hear
the
prayers
of
such
as
come
thus
qualified
to
him
.
The
Jewish
Arab
renders
it
,
Preserve
my
soule
,
and
I
shall
be
pure
.
V.
8.
The
Gods
]
That
by
{untranscribed Hebrew}
{untranscribed Hebrew}
Gods
{untranscribed Hebrew}
high
angels
are
to
be
here
understood
,
is
the
gloss
of
the
Targum
,
and
so
the
word
frequently
signifies
,
see
note
on
Psal
.
Lxxxii
.
b
.
yet
the
mention
of
all
nations
immediately
following
,
and
those
evidently
in
the
notion
of
the
heathen
Idolaters
of
the
world
,
of
whom
it
is
said
,
that
they
shall
come
and
worship
thee
,
O
Lord
,
i
.
e
.
forsake
their
Idols
,
and
become
proselytes
to
the
true
God
,
makes
it
reasonable
to
understand
it
here
of
those
,
whether
good
Angels
or
devills
,
which
are
by
those
nations
adored
,
and
prayed
to
,
and
depended
on
,
that
so
the
connexion
may
be
evident
,
Among
those
Gods
none
is
like
to
thee
,
O
Lord
;
and
consequently
,
All
nations
shall
forsake
them
,
and
become
worshippers
of
thee
.
V.
11.
Unite
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
unite
(
retained
also
by
the
Chaldee
,
)
the
Lxxii
.
read
{untranscribed Hebrew}
—
Let
my
heart
rejoyce
,
reading
it
seems
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
rejoyce
,
as
when
Job
iii
.
6.
we
read
in
the
Hebrew
{untranscribed Hebrew}
let
it
not
rejoyce
,
the
Chaldee
read
{untranscribed Hebrew}
let
it
not
be
united
,
when
yet
the
next
verse
determines
it
to
the
sense
of
joy
,
let
no
joyfull
voice
come
therein
.
Here
the
points
differing
,
the
rendring
must
in
reason
be
as
from
{untranscribed Hebrew}
univit
,
and
note
the
contrary
to
hypocrisie
,
or
unsincere
,
partial
obedience
,
ordinarily
exprest
by
the
double
heart
.
V.
14.
Violent
]
From
{untranscribed Hebrew}
to
fear
or
be
frighted
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
and
therefore
is
most
literally
to
be
rendred
terrible
or
formidable
.
Yet
Abu
Walid
and
Kimchi
among
the
significations
of
it
,
put
fortis
,
potens
;
and
accordingly
the
Lxxii
.
renders
it
{untranscribed Hebrew}
powerfull
men
,
and
the
Chaldee
{untranscribed Hebrew}
,
which
as
it
signifies
potent
,
so
also
cruel
,
oppressing
men
,
from
{untranscribed Hebrew}
fortis
&
durus
fuit
.
The
Eighty
Seventh
Psalm
.
A
Psalm
or
song
for
the
sons
of
Corah
.
1.
The
foundation
thereof
,
or
The
foundation
or
beginning
thereof
is
on
the
hills
of
holiness
.
His
a.
foundation
is
in
the
holy
mountain
.
The
eighty
seventh
Psalm
is
a
brief
comparison
,
first
betwixt
Sion
the
place
of
Gods
worship
,
and
all
Judaea
besides
;
and
then
betwixt
it
and
all
other
heathen
people
,
particularly
in
respect
of
the
numerousness
of
eminent
persons
in
the
one
,
above
what
was
to
be
found
in
all
the
others
.
It
seems
to
have
been
composed
as
a
prophetick
scheme
to
foretell
the
returne
of
the
Jews
captivity
(
as
Isa
.
liv
.
1.
&c.
)
and
the
great
prosperity
of
Jerusalem
consequent
to
it
,
and
was
designed
to
be
sung
by
the
posterity
of
Corah
.
2.
The
Lord
loveth
the
gates
of
Sion
,
more
than
all
the
dwellings
of
Jacob
.
The
Lord
of
heaven
hath
chosen
one
place
on
all
the
earth
,
wherein
he
is
pleased
to
reside
in
a
peculiar
manner
,
to
exhibite
himself
to
his
people
that
call
upon
him
there
;
and
as
this
he
hath
by
promise
determin'd
to
the
cities
of
Judah
,
rather
than
any
other
nation
upon
the
earth
,
so
hath
he
now
of
all
them
chosen
out
Jerusalem
,
and
on
the
north
side
thereof
Psal
.
xlviii
.
2.
the
hill
of
Sion
,
and
there
he
appointed
the
Temple
to
be
sumptuously
and
magnificently
built
,
and
many
Schools
of
learning
to
be
erected
there
.
3.
Glorious
things
are
spoken
of
thee
,
O
city
of
God
.
Selah
.
This
then
is
the
place
of
Gods
residence
(
the
emblem
of
his
future
incarnation
,
or
inhabitation
of
his
glorious
Majesty
among
men
,
as
also
of
the
Christian
Church
,
wherein
God
by
his
grace
exhibites
and
presentiates
himself
)
and
all
that
ever
have
spoken
of
this
place
,
have
given
it
huge
elogies
,
for
the
beauty
of
the
situation
,
beyond
all
other
places
,
Psal
.
xlviii
.
2.
4.
I
will
make
mention
of
b
.
Rahab
and
Babylon
to
them
that
know
me
:
behold
Philistia
and
Tyre
,
with
c
.
Aethiopia
;
this
was
this
man
was
borne
there
.
5.
And
of
Sion
it
shall
be
said
,
This
and
that
man
was
born
in
her
;
and
the
highest
himself
shall
establish
her
.
And
if
it
be
compared
with
all
other
nations
,
Aegyptians
,
Babylonians
,
Philistims
,
Tyrians
,
and
Arabians
,
the
difference
will
be
found
very
great
,
especially
in
respect
of
the
number
of
eminent
pious
men
produced
by
the
one
,
much
greater
than
in
all
the
other
.
To
which
also
must
be
added
one
supereminent
advant●ge
,
viz.
that
the
onely
true
God
by
his
special
presence
and
providence
will
continue
this
flourishing
condition
to
this
place
above
all
others
.
6.
The
Lord
shall
count
,
in
the
writing
or
the
book
of
the
people
,
that
this
was
—
when
d
.
he
writeth
up
the
people
,
that
this
man
was
born
there
.
Selah
.
7.
But
the
singers
as
the
minstrels
shall
count
,
all
—
As
well
the
singers
as
the
players
on
instruments
shall
be
there
:
all
my
springs
are
in
thee
.
Among
the
nations
very
few
can
be
found
considerable
for
piety
,
and
those
discernible
only
by
God
,
who
exactly
knows
and
considers
every
man
living
;
whereas
through
Gods
special
favour
to
the
Jews
,
in
taking
such
care
for
the
instructing
them
in
his
will
,
and
ingaging
them
to
his
service
,
the
number
of
eminent
knowing
and
pious
men
is
so
great
,
that
the
burthen
of
the
song
,
by
which
they
are
praised
and
celebrated
,
sounds
to
this
sense
,
that
whole
fountains
are
here
to
be
found
,
when
all
other
places
yeeld
but
their
single
drops
;
vast
multitudes
of
pious
men
are
here
to
be
met
with
,
and
in
comparison
with
them
very
few
in
all
other
nations
.
Annotations
on
Psalm
LXXXVII
.
V.
1.
Foundation
]
Of
the
meaning
of
this
phrase
here
in
the
front
{untranscribed Hebrew}
,
{untranscribed Hebrew}
no
judgment
can
be
made
,
till
it
be
first
resolved
what
is
the
designe
of
this
Psalm
.
Herein
the
Hebrew
interpreters
do
in
a
manner
concur
,
that
it
is
a
Panegyrick
on
Sion
:
And
if
it
be
so
,
then
probably
this
first
verse
is
but
a
part
of
the
title
,
thus
,
To
the
sons
of
Coreh
,
{untranscribed Hebrew}
a
Song-Canticle
,
or
Canticle-Song
,
{untranscribed Hebrew}
the
beginning
or
foundation
whereof
{untranscribed Hebrew}
is
of
,
or
on
the
hills
of
holiness
,
i
.
e
.
Gods
holy
hills
,
those
of
Sion
,
whereon
the
Temple
was
built
,
and
of
which
the
next
verse
(
which
must
then
be
the
first
of
the
Psalm
)
begins
expresly
,
The
Lord
loveth
the
gates
of
Sion
—
Thus
from
{untranscribed Hebrew}
fundavit
,
{untranscribed Hebrew}
is
sometimes
metaphorically
used
for
a
beginning
,
Ezr.
vii
.
9.
The
first
day
of
the
first
moneth
,
wh●ch
is
{untranscribed Hebrew}
the
beginning
of
the
going
up
out
of
Babel
.
And
to
this
construction
here
the
Chaldee
accord
,
who
read
it
thus
conjoyned
in
the
title
,
By
the
hands
of
the
sons
of
Coreh
was
said
{untranscribed Hebrew}
the
Canticle
that
was
founded
.
If
this
will
not
be
allowed
(
as
indeed
beside
the
Lxxii
.
and
Syriack
and
other
interpreters
,
Kimchi
,
Sol
.
Jarchi
,
and
Midrasch
Tehillim
agree
to
make
the
first
verse
a
part
not
of
the
title
but
the
Psalm
)
then
still
applying
the
Psalm
to
the
Temple
,
{untranscribed Hebrew}
will
hold
good
in
the
ordidinary
notion
of
a
foundation
,
thus
,
The
foundation
thereof
,
i
.
e
.
of
the
Temple
,
is
on
the
holy
hills
;
so
the
Jewish
Arab
,
A
Psalm
which
is
a
description
of
the
Sanctuary
,
the
foundations
of
which
are
in
the
mountain
of
holiness
.
(
but
then
His
foundation
will
have
no
sense
.
)
To
this
designe
of
the
Psalm
,
the
Hebrew
writers
generally
agreeing
,
I
have
thought
best
to
accord
the
whole
interpretation
of
the
Psalm
;
yet
I
shall
not
omit
to
advertise
the
reader
,
that
't
is
not
improbable
the
Psalm
should
be
of
another
scheme
,
a
Carmen
Genethliacon
at
the
celebrating
the
nativity
of
some
eminent
person
,
pointed
out
to
the
Jews
by
God
(
such
was
Hezekiah
,
celebrated
by
the
Prophecy
of
Isaiah
ch
.
ix
.
6.
To
us
a
chi●de
is
born
,
&c.
)
And
the
use
of
these
is
known
among
the
Jews
as
well
as
other
nations
,
the
Scripture
having
left
us
several
copies
of
them
,
Hannahs
hymn
in
the
old
Testament
,
Zacharies
,
and
Simeons
,
and
the
Angels
in
the
New
.
And
if
this
should
be
the
designe
of
this
Psalm
,
then
{untranscribed Hebrew}
will
most
probably
be
rendred
,
His
original
,
beginning
,
extraction
,
is
from
the
holy
hills
;
the
person
whom
we
celebrate
was
borne
in
the
royall
Palace
,
upon
the
holy
hill
,
contiguous
to
the
Temple
,
nothing
being
more
frequent
in
such
composures
then
the
mention
of
the
place
of
his
birth
.
If
this
which
professes
to
be
but
a
conjecture
should
be
deemed
the
right
,
it
must
then
be
consequent
,
that
all
the
Psalm
have
an
interpretation
agreeable
.
As
when
v.
4.
he
saith
{untranscribed Hebrew}
{untranscribed Hebrew}
&c.
it
must
then
be
rendred
,
not
I
will
mention
,
but
,
I
will
attest
Rahab
,
i
.
e
.
Aegypts
,
Tyres
,
Babels
,
and
the
Chushites
Kings
,
see
2
Ki
.
xviii
.
21.
&
xix
.
9.
&
xx
.
12.
confederate
with
this
Prince
(
suppose
Hezechiah
)
who
were
jealous
of
the
Assyrian
greatness
,
and
secured
of
so
formidable
an
enemy
by
his
defeat
before
Jerusalem
,
and
so
were
fit
to
give
the
most
competent
account
of
this
glorious
Prince
,
and
so
to
be
attested
to
that
purpose
by
the
Psalmist
.
So
again
v.
5.
if
it
look
this
way
,
{untranscribed Hebrew}
{untranscribed Hebrew}
must
be
rendred
this
,
even
this
man
,
this
notable
person
was
born
there
.
But
the
interpretation
I
adhere
to
,
as
most
allowed
,
being
the
extolling
and
praising
of
Sion
,
to
that
sense
I
shall
apply
all
the
parts
thereof
,
thinking
it
sufficient
to
have
made
this
mention
of
the
other
.
V.
4.
Rahab
]
From
{untranscribed Hebrew}
to
be
strong
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
the
title
of
Aegypt
.
The
Chaldee
here
render
it
{untranscribed Hebrew}
the
Aegyptians
(
so
Psal
.
Lxxxix
.
11.
of
Rahab
they
adde
{untranscribed Hebrew}
this
is
Pharaoh
)
the
mention
whereof
in
this
place
joyned
with
Babylon
,
and
Philistia
,
and
Tyre
,
and
{untranscribed Hebrew}
or
Arabia
(
see
note
c
.
)
was
designed
as
an
instance
of
so
many
of
the
chief
and
eminentest
of
the
heathen
nations
,
which
yet
were
no
way
able
to
compare
with
mount
Sion
,
the
subject
of
this
present
Psalm
.
This
is
here
exprest
by
the
opposition
betwixt
its
being
said
of
these
{untranscribed Hebrew}
{untranscribed Hebrew}
this
was
borne
there
,
i
.
e
.
some
one
particular
,
and
perhaps
contemptible
,
person
,
and
mens
saying
{untranscribed Hebrew}
{untranscribed Hebrew}
this
and
that
man
,
i
.
e
.
many
eminent
men
,
were
borne
in
that
.
For
1.
{untranscribed Hebrew}
this
,
is
but
a
forme
of
contempt
,
either
this
without
any
addition
,
or
this
fellow
,
or
the
like
;
whereas
{untranscribed Hebrew}
a
man
is
a
note
of
some
honour
:
and
2.
{untranscribed Hebrew}
is
some
one
,
and
no
more
,
but
{untranscribed Hebrew}
man
and
man
,
or
man
after
man
,
denotes
a
multitude
of
several
men
,
as
Isa
.
Lxi
.
7.
double
signifies
great
,
and
as
etiam
atque
etiam
,
again
and
again
signifies
very
often
,
and
as
in
all
languages
,
repetition
signifies
greatness
of
that
which
is
spoken
of
,
as
thrice
happy
,
&c.
What
sort
of
eminence
it
is
that
is
here
spoken
of
,
and
attributed
to
the
Jews
in
Sion
,
before
all
other
nations
,
cannot
be
obscure
,
when
the
advantages
of
the
Jews
above
all
others
are
famously
known
,
Rom
.
iii
.
2.
where
yet
the
oracles
of
God
being
committed
to
them
is
taken
notice
of
as
the
chief
.
And
to
that
the
Chaldee
seems
to
refer
in
this
place
,
who
in
the
first
verse
rendring
the
gates
of
Sion
,
the
gates
{untranscribed Hebrew}
of
the
houses
of
learning
,
or
the
schools
which
are
built
in
Sion
(
of
which
sort
the
Jewish
writers
tell
us
there
were
very
many
in
Jerusalem
)
implies
this
to
be
the
matter
of
the
comparison
betwixt
the
Jews
and
all
other
nations
here
,
that
they
have
among
them
many
more
learned
and
knowing
men
,
viz.
in
the
wayes
of
God
,
the
true
,
most
valuable
learning
,
those
that
have
more
understanding
of
the
divine
laws
than
all
other
people
in
the
world
,
according
to
that
of
the
Psalmist
,
He
hath
not
dealt
so
with
any
nation
,
and
as
for
his
judgments
they
have
not
known
them
,
Psal
.
cxlvii
.
20.
Ibid
.
Aethiopia
]
{untranscribed Hebrew}
{untranscribed Hebrew}
Chushi
,
which
is
here
joyned
with
Tyre
and
Philistia
,
though
it
be
by
the
Lxxii
.
rendred
{untranscribed Hebrew}
the
people
of
Aethiopia
(
reading
{untranscribed Hebrew}
with
,
as
if
it
were
{untranscribed Hebrew}
the
people
)
is
by
the
Chaldee
rendred
{untranscribed Hebrew}
the
Chushites
.
Who
these
are
there
can
be
little
doubt
,
if
(
not
the
authority
of
Philo
and
Josephus
,
and
others
that
follow
them
,
but
)
the
evidence
of
several
texts
of
the
Scripture
and
the
express
paraphrase
of
Jonathan
be
considered
.
Gen.
x
.
6.
For
the
Hebrew
Chush
that
hath
{untranscribed Hebrew}
Arabia
.
And
to
that
the
testimonies
of
Scripture
agree
.
Hab
.
iii
.
7.
Chusan
(
the
diminutive
of
Chush
)
is
all
one
with
Madian
following
in
that
verse
;
and
accordingly
Moses's
wise
Sephora
the
Chushite
Num
.
xii
.
1.
is
the
daughter
of
the
priest
of
Midian
Ex.
ii
.
16.
and
Midian
or
Madaan
is
by
Josephus
and
Ptolemaeus
and
others
generally
placed
in
Arabia
,
on
the
shore
of
the
Red
sea
.
So
Ezec
.
xxix
.
10.
Where
the
total
desolation
of
Aegypt
is
exprest
by
making
it
desolate
from
Syene
to
Chush
,
setting
those
two
as
opposite
points
,
the
one
on
one
side
,
the
other
on
the
other
side
of
Aegypt
;
and
then
Syene
being
the
boundary
of
Aegypt
toward
Aethiopia
by
acknowledgement
of
all
,
{untranscribed Hebrew}
saith
de
bell
.
Jud
.
l.
v.
c
.
1.
see
Plin
.
l.
v.
c
.
9.
Solon
.
c
.
35.
Strabo
l.
xvii
.
p.
817.
Josephus
,
Syene
divides
Aegypt
from
the
Aethiopians
,
it
follows
of
necessity
that
Chush
must
signify
Arabia
,
which
borders
on
Aegypt
in
the
point
most
opposite
to
Aethiopia
.
So
when
Ezec
.
xxx
.
9.
immediately
after
the
visitation
of
Aegypt
,
follows
,
Messengers
shall
go
from
me
in
ships
to
make
careless
Chush
afraid
,
this
is
very
appliable
to
Arabia
,
to
which
they
oft
pass
by
ship
from
Aegypt
by
the
Red
Sea
,
but
not
to
Aethiopia
,
to
which
they
cannot
pass
by
Nilus
,
because
of
the
cataracts
near
Syene
.
So
2
Chron
.
xxi
.
16.
the
Arabians
are
said
to
be
neighbours
of
the
Aethiopians
:
and
accordingly
when
Sennacherib
besieged
Libna
in
the
tribe
of
Judah
,
2
King
.
xix
.
9.
Tirhacha
King
of
Chush
came
upon
him
unawares
,
which
their
neighbours
the
Arabians
might
do
,
but
the
Aethiopians
could
not
without
first
subduing
Aegypt
,
which
lay
betwixt
them
.
So
when
Isa
.
xx
.
5.
Chush
is
said
to
have
been
the
Expectation
of
Ashdod
or
Azotus
v.
1.
(
the
city
of
the
Philistims
)
this
may
well
be
understood
of
their
neighbours
the
Arabians
,
but
not
of
the
Aethiopians
so
farr
removed
from
them
.
To
these
doth
the
learned
Bochart
adde
Isa
.
xviii
.
1.
where
Aegypt
is
by
the
Prophet
in
Jewry
said
to
be
beyond
the
rivers
of
Chush
,
which
cannot
be
applied
to
Aethiopia
,
which
is
directly
beyond
Aegypt
.
This
then
may
be
safely
resolved
,
that
Chush
in
this
and
other
places
must
signify
the
inhabitants
of
Arabia
,
those
that
were
vulgarly
called
Scenitae
,
because
they
dwelt
in
tents
,
called
thence
the
tents
of
Chushan
Hab
.
iii
.
7.
and
accordingly
for
the
tents
of
Kedar
Cant
.
i
.
5.
the
Chaldee
reads
{untranscribed Hebrew}
as
the
sonnes
of
Chush
,
which
dwell
in
those
black
tents
,
or
tents
of
Kedar
.
V.
6.
When
he
writeth
up
]
From
{untranscribed Hebrew}
scripsit
,
descripsit
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
in
writing
,
in
setting
down
,
{untranscribed Hebrew}
in
the
description
,
or
writing
,
say
the
Lxxii
.
To
this
the
insuing
{untranscribed Hebrew}
is
to
be
annext
,
as
in
the
genitive
case
,
the
writing
of
the
people
:
{untranscribed Hebrew}
the
writing
of
the
people
and
Princes
,
say
the
Lxxii
.
and
Latine
,
{untranscribed Hebrew}
say
the
Syriack
,
in
the
book
of
the
people
.
And
what
this
signifies
the
Chaldee
have
more
largely
exprest
by
{untranscribed Hebrew}
the
book
in
which
are
written
the
numbrings
of
all
the
people
,
i
.
e
.
the
roll
,
or
matricula
,
wherein
the
names
of
all
the
inhabitants
are
set
down
.
This
book
as
appears
by
v.
4.
must
refer
to
the
nations
there
named
,
in
the
view
,
or
on
the
inspection
of
which
,
God
,
to
whose
eyes
all
mens
hearts
are
discernible
,
shall
count
,
saith
the
Psalmist
(
as
before
v.
4.
)
{untranscribed Hebrew}
this
(
or
this
fellow
)
was
borne
there
,
some
one
pious
man
or
servant
of
God
in
an
age
,
in
a
nation
,
as
Job
and
the
like
,
Job
i
.
1.
whereas
v.
7.
{untranscribed Hebrew}
{untranscribed Hebrew}
the
singers
{untranscribed Hebrew}
{untranscribed Hebrew}
as
,
or
like
,
the
minstrels
,
shall
recite
or
count
(
so
the
Ellipsis
must
be
supplied
,
by
repeating
the
verb
used
in
the
beginning
of
the
6.
verse
)
{untranscribed Hebrew}
{untranscribed Hebrew}
all
my
fountains
are
in
thee
.
In
which
words
must
be
explained
1.
what
the
singers
and
minstrels
referrs
to
,
2.
what
is
meant
by
all
my
fountains
.
For
the
former
it
is
sufficiently
known
that
the
singers
and
minstrels
joyned
in
celebrating
the
praises
of
eminent
men
,
as
also
in
the
service
of
God
.
And
as
at
the
removal
of
the
Arke
the
singers
goe
before
,
and
the
minstrels
follow
after
,
the
singers
begin
and
lead
the
tune
,
as
the
Praecentors
,
and
the
players
on
instruments
followed
after
,
as
the
quire
;
so
here
the
singers
are
supposed
to
begin
,
and
the
minstrels
or
players
on
instruments
,
taberers
tympanistae
,
saith
the
Jewish
Arab
,
follow
to
the
same
tune
,
both
joyning
in
this
celebration
of
the
divine
knowledge
and
piety
of
those
that
dwell
in
Zion
,
and
the
great
multitude
of
such
;
which
is
the
most
probable
importance
of
the
last
words
whereof
their
Antheme
consists
,
All
my
fountains
are
in
thee
.
2.
Then
for
my
fountains
,
it
will
best
be
explained
by
{untranscribed Hebrew}
they
that
were
from
the
veine
or
(
as
the
Lxxii
.
{untranscribed Hebrew}
)
fountains
of
Israel
,
Psal
.
Lxviii
.
26.
By
vein
of
Israel
there
the
people
of
Israel
were
meant
,
and
those
as
numerous
as
the
drops
of
water
coming
from
a
spring
,
or
dust
of
any
metall
in
a
minerall
vein
;
and
so
here
my
fountains
,
or
springs
,
or
flowings
of
water
,
are
the
great
multitude
of
pious
people
,
which
as
such
are
called
my
,
i
.
e
.
Gods
fountains
.
And
so
these
two
verses
6.
and
7.
are
but
the
same
which
had
been
said
v.
4.
and
5.
only
varied
in
the
expression
.
The
Jewish
Arab
reads
,
the
singers
and
taberers
shall
describe
[
set
forth
,
or
reherse
]
all
your
root
,
or
stock
,
which
is
as
a
fountain
to
you
.
The
Eighty
Eighth
Psalm
.
A
Song
or
Psalm
for
the
sons
of
Corah
,
to
the
chief
Musitian
upon
the
hallow
instruments
for
answering
.
Maalath
a.
Leannoth
,
Maschil
of
b
.
Heman
the
Ezrahite
.
The
eighty
eighth
Psalm
being
a
sad
complaint
addrest
unto
God
in
time
of
some
heavy
affliction
,
(
most
probably
in
the
t●me
of
the
*
captivity
,
as
Ps.
89.
)
was
committed
to
the
Praefect
of
the
Musick
to
be
sung
by
the
posterity
of
Corah
,
the
hollow
instruments
,
pipe
,
flute
,
{untranscribed Hebrew}
it
was
written
in
the
person
of
them
that
were
in
captivity
.
Kimchi
.
&c.
being
appointed
to
answer
their
voices
.
It
was
set
to
the
tune
called
Maschil
(
see
note
on
Psal
.
xxxii
.
a.
)
from
the
title
of
a
divine
song
composed
by
Heman
the
son
of
Zerah
,
the
son
of
Iudah
.
1.
O
Lord
God
of
my
salvation
,
I
have
cried
day
and
night
before
thee
;
2.
Let
my
prayer
come
before
thee
,
incline
thine
eare
unto
my
cry
.
Thou
,
O
God
,
art
he
from
whom
my
deliverance
must
come
,
no
other
means
can
be
effectual
for
me
,
to
thee
I
continually
address
my
prayers
;
O
be
thou
gratiously
pleased
to
hear
and
a●swer
them
.
3.
For
my
soule
is
full
of
troubles
,
and
my
life
draweth
nigh
unto
hedes
{untranscribed Hebrew}
the
grave
.
4.
I
am
accounted
with
them
that
go
down
unto
the
pit
:
I
am
as
a
man
that
hath
no
strength
:
For
this
I
am
one
way
competently
qualified
,
viz.
by
the
great
measure
of
my
present
troubles
and
dangers
,
mine
own
absolute
impotence
,
and
the
deplorablenesse
and
desperatenesse
of
my
condition
.
5.
c
.
Free
among
the
dead
,
like
the
slain
that
lie
in
the
grave
,
whom
thou
remembrest
no
more
,
and
they
are
cut
off
from
thy
hand
.
I
am
now
so
low
,
that
I
begin
to
have
the
priviledges
of
dead
men
,
those
that
are
at
the
lowest
,
or
that
being
brought
down
to
the
grave
are
out
of
the
malice
and
thought
of
their
enemies
:
I
am
laid
aside
as
one
not
considered
,
or
concerned
in
the
affairs
of
this
world
,
sequestred
from
the
conversation
of
men
,
and
(
which
is
the
worst
part
of
my
misery
)
from
the
Sanctuary
,
accounted
by
men
as
one
wholly
forgotten
and
forsaken
by
thee
,
no
part
of
thy
care
,
and
as
uncapable
of
restauration
by
thy
power
as
those
that
are
dead
already
.
6.
Thou
hast
laid
me
in
the
lowest
pit
,
in
darkness
,
in
the
deeps
.
Thou
hast
permitted
me
to
be
brought
to
a
state
of
the
utmost
distress
and
destitution
.
7.
Thy
wrath
lieth
hard
upon
me
,
and
thou
hast
afflicted
me
with
all
thy
waves
.
Selah
.
The
effects
of
thy
displeasure
lie
very
pressing
upon
me
,
as
one
that
leans
with
his
whole
weight
upon
another
;
my
afflictions
come
in
one
upon
the
neck
of
another
,
as
waves
of
the
sea
beating
upon
any
vessel
.
8.
Thou
hast
put
away
mine
acquaintance
farre
from
me
,
thou
hast
made
me
an
abomination
unto
them
:
I
am
shut
up
,
and
I
cannot
come
forth
.
The
sharpness
of
thy
punishments
hath
averted
all
men
from
me
,
they
account
me
forsaken
by
thee
,
and
so
they
forsake
me
,
get
aloofe
from
me
,
as
from
an
execrable
thing
,
and
so
leave
me
as
in
a
prison
,
a
state
of
restraint
and
perfect
solitude
,
from
which
I
cannot
discern
any
way
of
rescue
or
redress
.
9.
Mine
eye
mourneth
by
reason
of
affliction
:
Lord
,
I
have
called
daily
upon
thee
,
I
have
stretched
out
my
hands
unto
thee
.
I
look
,
and
waite
,
and
languish
,
but
receive
no
mitigation
to
my
afflictions
;
I
continually
pray
and
importune
thee
,
my
voice
and
hands
(
and
heart
)
are
for
ever
imployed
in
sending
up
my
complaints
to
the
.
10.
Wilt
thou
shew
wonders
to
the
dead
?
shall
the
d
.
dead
arise
and
praise
thee
?
Selah
.
11.
Shall
thy
loving-kindness
be
declared
in
the
grave
,
or
thy
faithfulness
in
destruction
?
12.
Shall
thy
wonders
be
known
in
the
darke
,
and
thy
righteousness
in
the
land
of
forgetfulness
?
Thou
hast
promised
me
relief
,
and
so
thy
fidelity
is
concerned
in
it
,
which
therefore
I
am
confident
I
shall
at
length
receive
from
thee
;
O
when
wilt
thou
please
to
reach
it
out
and
afford
it
me
?
If
thou
dost
not
speedily
,
I
am
likely
to
be
consumed
and
destroyed
by
my
pressures
,
and
then
there
will
be
no
remedy
,
no
capacity
of
thy
relief
;
unless
thou
work
a
miracle
for
me
,
and
raise
me
when
I
am
dead
,
out
of
the
grave
again
,
and
so
exercise
not
only
thy
special
extraordinary
providence
and
mercy
,
but
even
thine
omnipotent
creative
power
in
my
restauration
.
13.
But
unto
thee
have
I
cryed
,
O
Lord
,
and
in
the
morning
shall
my
prayer
prevent
thee
.
All
that
I
have
to
doe
,
O
Lord
,
is
in
prayer
and
with
importunity
daily
and
duly
to
solicite
thee
,
after
this
manner
,
14.
Lord
,
why
castest
thou
off
my
soule
?
why
hidest
thou
thy
face
from
me
?
Lord
,
be
thou
at
length
pleased
to
receive
my
prayers
,
which
proceed
from
an
humble
and
devout
soule
,
to
restore
thy
favour
and
mercy
to
me
.
15.
I
am
afflicted
,
and
ready
to
die
from
my
youth
up
:
while
I
suffer
thy
terrors
,
I
am
distracted
.
My
pressures
are
very
extreme
and
of
long
duration
,
and
the
continual
new
dangers
that
incompass
me
put
me
in
great
anxiety
and
consternation
.
16.
Thy
fierce
wrath
goeth
over
me
,
thy
terrors
have
cut
me
off
.
The
sense
of
thy
displeasure
,
and
the
direfull
expectation
of
all
the
miserable
effects
thereof
(
till
thou
art
pleased
to
look
favourably
on
me
)
do
even
overwhelme
and
destroy
me
.
17.
They
came
round
about
me
all
the
day
{untranscribed Hebrew}
daily
like
water
,
they
compast
me
about
together
.
And
like
continual
floods
of
water
inclosing
me
round
about
,
leave
no
way
of
passage
out
of
them
.
18.
Lover
and
friend
hast
thou
put
farre
from
me
,
and
mine
e
.
acquaintance
sculke
or
hide
themselves
.
into
darkness
.
As
for
any
humane
aid
of
friends
or
neighbours
,
I
have
not
the
least
tender
of
that
,
they
from
whom
I
had
most
reason
to
expect
it
are
affrighted
with
the
sight
of
my
afflictions
,
fly
from
me
,
lest
I
should
implore
their
aid
,
and
keep
themselves
at
a
great
distance
from
me
.
't
is
thou
,
O
Lord
,
which
hast
thus
punisht
me
for
my
sins
;
and
from
the
return
of
thy
mercy
alone
am
I
to
expect
relief
.
Annotations
on
Psalm
LXXXVIII
.
Tit
.
Leannoth
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
hollow
instruments
,
hath
been
taken
notice
of
note
on
Psal
.
Liii
.
a.
To
this
our
English
hath
joyned
Leannoth
,
as
if
both
together
,
Maalath-Leannoth
were
a
proper
name
.
But
as
the
former
was
a
mistake
,
so
the
latter
is
a
double
addition
to
it
;
first
in
that
it
is
joyned
to
it
,
when
in
the
original
't
is
not
,
2.
in
that
the
importance
of
it
,
which
is
plain
,
is
not
considered
,
{untranscribed Hebrew}
{untranscribed Hebrew}
is
literally
(
as
from
the
Lxxii
.
their
{untranscribed Hebrew}
the
Vulgar
and
the
Interlinear
read
it
)
ad
respondendum
,
for
answering
,
for
which
the
Learned
Castellio
reads
alternis
,
by
way
of
answer
,
or
alternation
.
This
,
I
suppose
,
refers
to
the
custome
in
singing
their
Anthems
to
instruments
,
or
the
conjunction
of
vocal
and
instrumental
Musick
,
mentioned
note
on
Psal
.
Lxxxvii
.
d
.
where
the
Corabites
,
or
singers
beginning
the
tune
,
as
a
praecentor
,
the
instruments
follow
to
the
very
same
tune
,
which
is
properly
stiled
answering
them
;
this
being
the
primary
use
of
{untranscribed Hebrew}
(
as
to
begin
,
so
)
to
continue
a
song
,
to
proceed
,
or
go
on
in
a
tune
begun
by
any
.
So
1
Sam
.
xviii
.
7.
{untranscribed Hebrew}
and
the
women
answered
playing
,
and
said
—
which
phrase
is
expounded
by
the
former
verse
,
which
tells
us
,
that
the
women
came
out
of
all
cities
,
singing
and
dancing
,
with
tabrets
,
with
joy
,
and
with
instruments
of
Musick
,
and
so
their
singing
going
first
,
they
followed
or
answered
their
voices
with
tabrets
and
instrumental
Musick
.
Proportionable
to
this
was
the
antient
Greek
custome
,
poetically
exprest
by
Apollo
and
the
Muses
,
Apollo
singing
,
and
they
following
{untranscribed Hebrew}
,
answering
with
Musical
instruments
to
the
tune
which
he
began
.
So
in
Homer
in
a
funeral
,
there
are
first
{untranscribed Hebrew}
,
the
beginners
or
praecentors
of
the
lamentations
,
and
then
{untranscribed Hebrew}
the
company
stood
about
waiting
,
and
{untranscribed Hebrew}
the
women
came
after
,
or
answered
in
their
moaning
,
this
wailing
bearing
then
proportion
with
the
Musick
which
was
after
used
in
their
Funerals
.
See
note
on
Matth
.
ix
.
h
.
And
although
the
Hebrew
Musick
be
not
much
known
or
discernible
to
us
of
these
times
,
yet
perhaps
some
{untranscribed Hebrew}
may
be
taken
notice
of
in
this
Psalm
,
by
which
to
judge
of
that
which
now
we
speak
of
,
their
alternation
,
or
answering
.
For
this
Psalm
seems
to
be
composed
of
two
parts
,
the
one
reaching
to
v.
9.
the
other
beginning
at
v.
9.
and
continued
to
the
end
of
the
Psalm
,
and
the
several
parts
of
each
of
these
very
agreeable
and
answering
the
one
to
the
other
.
Thus
when
v.
1.
the
first
part
begins
.
O
Lord
God
I
have
cried
day
and
night
before
thee
;
the
second
answers
v.
9.
in
the
very
same
scheme
,
Lord
,
I
have
called
daily
upon
thee
,
I
have
stretched
out
my
hands
unto
thee
.
When
v.
3.
we
read
,
For
my
soule
—
my
life
draweth
nigh
unto
the
grave
;
The
tenth
bears
proportion
,
Wilt
thou
shew
wonders
to
the
dead
?
shall
the
dead
arise
and
praise
thee
?
Again
v.
6.
Thou
hast
laid
me
in
the
lowest
pit
,
in
the
darkness
in
the
deeps
:
And
then
v.
11.
Shall
thy
loving
kindness
be
shewed
in
the
grave
,
or
thy
faithfulness
in
destruction
?
So
when
v.
7.
Thy
wrath
lieth
hard
upon
me
,
and
thou
hast
afflicted
me
with
all
thy
waves
.
The
answer
is
in
the
14
,
15
,
&
16.
v.
Lord
,
why
castest
thou
off
my
soule
?
why
hidest
thou
thy
face
from
me
?
I
am
afflicted
and
ready
to
die
from
my
youth
up
,
while
I
suffer
thy
terrors
,
I
am
distracted
.
Thy
fierce
wrath
—
Lastly
,
as
v.
8.
Thou
hast
put
away
my
acquaintance
farre
from
me
,
—
So
v.
18.
Lover
and
friend
hast
thou
put
farre
from
me
and
mine
acquaintance
—
In
each
of
these
the
analogy
is
so
very
discernible
in
respect
of
the
matter
,
that
we
may
not
unreasonably
resolve
that
the
alternation
here
was
not
betwixt
the
first
and
second
verses
,
and
so
on
betwixt
the
third
and
fourth
,
but
betwixt
the
first
and
second
part
,
and
the
several
lesser
partitions
of
the
one
and
other
.
As
when
among
us
a
tune
is
made
up
of
many
lines
or
measures
,
and
when
that
is
done
,
it
begins
again
,
and
is
again
completed
in
the
same
number
of
lines
or
feet
,
and
one
of
these
is
performed
by
vocal
,
and
the
other
to
the
very
same
tune
by
instrumental
Musick
.
And
this
seems
to
be
the
scheme
or
sort
of
the
{untranscribed Hebrew}
for
answering
,
or
alternation
,
in
this
place
.
The
Jewish
Arab
renders
it
,
A
Psalm
with
which
the
waiters
of
the
sons
of
Korah
praised
[
God
]
by
playing
on
the
tabrets
,
and
answering
with
understanding
(
so
they
render
Maschil
)
Heman
the
Ezrahite
answering
them
.
And
he
explains
it
in
a
note
,
that
this
Psalm
David
delivered
to
the
sons
of
Korah
,
and
the
sons
of
Heman
,
there
with
to
praise
[
God
]
commanding
the
sons
of
Korah
to
play
on
the
instruments
,
and
the
sons
of
Heman
to
answer
them
with
their
voices
.
Tit
.
Ezrahite
]
Of
Heman
{untranscribed Hebrew}
{untranscribed Hebrew}
the
Ezrahite
,
we
have
mention
1
King
.
iv
.
31.
as
of
a
very
eminent
person
,
famous
for
learning
,
he
and
his
three
brothers
,
Ethan
and
Chalcol
and
Darda
;
for
to
set
out
the
wisdome
of
Solomon
not
only
above
the
Orientals
and
Aegyptians
v.
30.
but
even
above
all
men
v.
31.
it
is
added
,
he
was
wiser
than
Ethan
the
Ezrahite
,
and
Heman
and
Chalchol
and
Darda
the
sons
of
Mahol
.
Who
these
foure
learned
men
were
,
appears
1
Chron
.
ii
.
6.
where
Zerah
the
son
of
Jud●h
by
Tamar
is
recorded
to
have
five
sons
,
Zimri
,
and
Ethan
,
and
Heman
,
and
Chalcol
,
and
Dara
(
for
{untranscribed Hebrew}
Dara
some
copies
of
the
Lxxii
.
read
{untranscribed Hebrew}
,
the
Syriack
{untranscribed Hebrew}
Dardaa
.
)
Hence
appears
the
reason
of
their
name
Ezrahite
,
both
there
and
here
,
and
in
the
title
of
Psal
.
Lxxxix
.
because
they
were
the
sons
of
Zerah
;
so
the
Chaldee
interprets
it
in
their
rendring
1
Kin
.
iv
.
31.
he
was
wiser
than
all
men
{untranscribed Hebrew}
than
Ethan
the
son
of
Zerah
—
And
whereas
it
is
said
in
that
place
1
King
.
iv
.
31.
that
they
were
the
sons
of
Mahol
,
it
must
be
resolved
that
Mahol
was
the
name
of
a
woman
,
Zerah's
wife
,
whose
wisdome
transfused
to
her
children
,
seems
to
be
the
cause
,
that
in
a
comparison
of
wisdome
,
her
name
is
set
down
,
and
not
her
husbands
,
though
in
that
other
place
1
Chron
.
ii
.
his
name
is
set
down
,
and
not
hers
,
and
so
likewise
in
their
being
called
Ezrahites
from
Zerah
their
father
.
Now
that
this
Heman
the
grandchilde
of
Judah
,
and
Ethan
his
brother
,
both
antienter
than
Moses
,
were
the
Authors
of
this
and
the
next
Psalm
,
inscribed
{untranscribed Hebrew}
{untranscribed Hebrew}
to
or
of
Heman
,
and
{untranscribed Hebrew}
{untranscribed Hebrew}
to
or
of
Ethan
(
as
other
Psalms
{untranscribed Hebrew}
to
or
of
David
,
a
signification
of
his
being
the
Author
)
will
not
be
very
reasonable
to
define
,
there
being
in
the
next
Psalm
inscribed
to
Ethan
,
such
express
mentions
of
David
,
and
Gods
oath
to
him
,
v.
3
,
19
,
20
,
35.
of
Gods
judgments
on
the
Aegyptians
,
v.
10.
and
of
all
other
things
of
a
date
much
later
than
the
age
of
Judah's
grandchilde
,
that
it
is
not
probable
that
they
should
be
so
expresly
prophesied
of
by
one
which
is
not
taken
notice
of
in
Scripture
as
a
Prophet
,
when
neither
Moses
nor
any
other
of
the
Patriarchs
had
foretold
these
,
or
any
other
such
things
so
expresly
.
Whether
this
consideration
were
it
that
moved
the
Chaldee
to
inscribe
Psal
.
Lxxxix
.
{untranscribed Hebrew}
that
it
was
spoken
by
the
hand
of
Abraham
,
who
came
out
of
the
East
,
as
thinking
this
more
reasonable
,
to
attribute
it
to
that
great
Patriarch
and
Prophet
,
than
to
Ethan
,
I
cannot
define
.
But
that
which
seems
to
me
most
probable
,
is
,
that
both
this
and
the
next
Psalm
were
written
by
an
unknown
Author
,
and
that
{untranscribed Hebrew}
{untranscribed Hebrew}
{untranscribed Hebrew}
{untranscribed Hebrew}
Maschil
of
Heman
,
and
so
likewise
Maschil
of
Ethan
,
are
but
the
names
of
the
tune
(
as
of
Maschil
hath
been
resolved
note
on
Psal
.
xxxii
.
a.
)
to
which
these
two
Psalms
were
set
,
each
of
those
wise
men
having
composed
a
song
known
by
that
name
.
V.
5.
Free
]
From
{untranscribed Hebrew}
to
free
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
free
(
in
opposition
to
servitude
)
manumitted
,
set
at
liberty
.
The
use
of
this
word
may
more
generally
be
taken
from
2
Chron
.
xxvi
.
21.
where
of
Uzziah
being
a
leper
't
is
said
,
that
he
dwelt
{untranscribed Hebrew}
In
an
house
of
freedome
,
for
he
was
cut
off
from
the
house
of
the
Lord
.
The
meaning
is
,
that
after
the
manner
of
the
lepers
,
he
was
excluded
from
the
Temple
,
and
dwelt
{untranscribed Hebrew}
saith
the
Chaldee
there
,
in
some
place
without
Jerusalem
,
which
is
therefore
called
the
house
of
freedom
,
because
such
as
were
there
were
exempt
from
the
common
affairs
and
shut
up
from
the
conversation
of
men
.
And
in
proportion
with
these
,
they
that
are
dead
&
laid
in
their
graves
,
are
here
said
to
be
free
,
i
.
e
.
removed
from
all
the
affairs
and
conversation
of
the
world
,
even
{untranscribed Hebrew}
from
the
commandments
,
say
the
Jews
,
of
them
that
are
dead
,
Nidda
,
fol.
76.
Thus
is
death
described
,
Job
iii
.
by
lying
still
,
and
quiet
,
and
at
rest
,
v.
13.
in
desolate
places
,
v.
14.
where
the
wicked
cease
from
troubling
,
and
the
weary
be
at
rest
,
v.
17.
where
the
prisoners
rest
together
,
and
hear
not
the
voice
of
the
oppressor
,
v.
18.
and
where
the
servant
is
{untranscribed Hebrew}
(
as
here
)
free
from
his
master
,
v.
19.
In
this
verse
there
seems
to
be
a
gradation
.
To
be
slain
is
more
then
to
dye
,
to
be
in
the
grave
more
then
either
,
but
to
dye
by
a
{untranscribed Hebrew}
to
be
cut
off
by
excision
,
not
to
have
{untranscribed Hebrew}
the
remembrance
of
blessing
,
to
be
utterly
sorgot
,
and
have
no
share
in
the
world
to
come
,
which
they
say
every
Israelite
hath
,
is
the
utmost
pitch
of
misery
.
V.
10.
Dead
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifies
the
dead
,
those
that
lye
in
the
grave
,
there
can
be
no
question
.
The
Chaldee
render
it
{untranscribed Hebrew}
the
carcasses
that
are
putrified
in
the
dust
.
So
Isa
.
xxvi
.
14.
{untranscribed Hebrew}
shall
not
rise
,
is
but
the
interpretation
of
what
went
before
,
they
are
dead
,
they
shall
not
live
,
and
so
v.
19.
the
earth
shall
cast
out
{untranscribed Hebrew}
the
dead
bodies
.
So
Prov.
xxi
.
16.
the
man
that
wandreth
from
the
way
of
understanding
shall
remain
{untranscribed Hebrew}
in
the
congregation
of
the
dead
:
the
Chaldee
reads
{untranscribed Hebrew}
with
the
sons
of
the
earth
.
The
same
word
is
elsewhere
used
for
gyants
,
Gen.
xiv
.
5.
and
Isa
.
xvii
.
5.
which
makes
it
probable
that
the
word
comes
from
a
notion
of
the
root
{untranscribed Hebrew}
not
ordinarily
taken
notice
of
by
Lexicographers
(
who
generally
take
it
for
healing
and
curing
)
such
as
may
be
common
to
these
two
so
distant
derivatives
,
dead
men
,
and
gyants
.
The
gyants
we
know
are
in
most
languages
exprest
by
phrases
taken
from
the
bottome
or
bowels
of
the
earth
{untranscribed Hebrew}
,
and
terrae
silij
,
borne
from
,
or
sons
of
the
earth
:
and
just
so
the
Chaldee
even
now
rendred
{untranscribed Hebrew}
where
't
was
used
for
dead
bodies
Prov.
xxi
.
16.
which
gives
us
reason
to
resolve
,
that
the
Radix
originally
signified
something
pertaining
to
the
lower
parts
of
the
earth
,
and
so
't
will
be
fitly
communicated
to
these
two
,
which
in
the
notion
of
healing
it
will
not
be
.
And
to
this
accords
a
notion
of
the
word
{untranscribed Hebrew}
among
the
Hebrews
,
for
metals
,
minerals
,
gold
,
silver
,
coral
,
&c.
which
are
digged
out
of
the
earth
,
and
from
the
very
bottome
of
the
sea
,
the
abysse
,
which
is
very
agreeable
to
both
these
notions
of
the
word
,
the
dead
being
there
laid
and
disposed
of
,
after
their
departure
out
of
this
world
,
their
bodies
in
the
grave
,
and
their
animal
souls
in
Scheol
,
the
state
of
separation
,
not
otherwise
capable
of
being
described
but
by
{untranscribed Hebrew}
,
hades
,
{untranscribed Hebrew}
disappearing
,
the
abysse
,
or
deep
;
and
the
gyants
by
their
great
strength
and
exercise
of
it
(
in
invading
and
oppressing
others
)
and
by
being
of
uncertain
originals
,
phansied
to
have
received
their
birth
from
some
subterranean
powers
,
and
so
called
by
that
title
.
The
Lxxii
.
deducing
the
word
from
{untranscribed Hebrew}
to
heale
,
render
it
here
and
elsewhere
{untranscribed Hebrew}
Physitians
,
and
the
Latine
medici
,
but
the
Syriack
{untranscribed Hebrew}
strong
men
or
gyants
.
V.
18.
Acquaintance
]
From
{untranscribed Hebrew}
was
darkned
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
an
obscure
darke
place
,
an
hole
,
or
hiding-place
;
and
then
{untranscribed Hebrew}
a
darke
place
,
or
hole
to
my
acquaintance
,
signifies
the
lying
hid
,
and
sculking
of
friends
,
hiding
themselves
,
for
fear
they
should
be
seen
by
him
,
and
called
to
help
him
.
The
Jewish
Arab
reads
.
And
mine
acquaintance
are
become
as
darkness
.
The
Eighty
Ninth
Psalm
.
MAschil
of
Ethan
the
Ezrahite
.
The
eighty
ninth
Psalm
is
a
commemoration
of
the
mercies
performed
,
and
promised
to
be
continued
to
David
and
his
posterity
to
the
end
of
the
world
,
but
now
(
in
the
time
of
some
great
affliction
on
Prince
and
people
,
probably
in
the
captivity
v.
38.
&c.
see
note
i
.
)
seemingly
interrupted
by
their
sins
,
and
their
breach
of
Covenant
with
God
,
together
with
an
hearty
prayer
for
the
returne
of
them
.
The
Author
of
it
is
not
known
.
It
was
set
to
the
tune
of
a
song
of
Ethan
the
sonne
of
Z●●ah
called
Maschil
(
see
note
on
Psalm
Lxxxviii
.
b
.
)
1.
I
will
sing
of
the
mercies
of
the
Lord
for
ever
;
with
my
mouth
will
I
make
known
thy
faithfulness
to
all
generations
.
The
mercies
of
our
God
,
in
making
such
gratious
and
glorious
promises
to
his
people
,
and
his
exact
fidelity
in
performing
them
is
so
great
,
that
it
exacts
all
our
lauds
and
most
magnificent
commemorations
,
thereby
to
proclaim
and
divulge
them
to
all
posterity
.
2.
For
a.
I
have
said
,
Mercy
shall
be
built
up
for
ever
;
thy
saithfulness
shalt
thou
establish
in
the
very
heavens
.
God
hath
promised
abundant
kindness
and
mercy
,
and
that
to
endure
to
us
to
all
our
posterities
;
and
so
I
am
most
confident
he
will
performe
,
make
good
,
by
his
continual
saithfulness
from
his
seat
of
mercy
and
of
justice
,
what
he
hath
thus
promised
us
.
3.
I
have
made
a
Covenant
with
my
chosen
;
I
have
sworn
unto
David
my
servant
.
This
promise
of
his
was
most
solemnly
made
by
way
of
a
sworne
Covenant
,
stricken
with
David
,
whom
he
chose
to
be
King
over
his
people
,
when
he
rejected
and
removed
Saul
.
4.
Thy
seed
will
I
establish
for
ever
,
and
build
up
thy
throne
to
all
generations
.
Selah
.
And
the
summe
of
his
Covenant
was
,
not
only
that
he
should
be
King
over
his
people
,
but
that
this
dignity
should
be
continued
to
his
posterity
for
many
generations
,
and
that
in
some
degree
(
though
with
great
disturbances
which
their
sins
should
bring
upon
them
)
as
long
as
this
nation
should
continue
,
and
that
toward
the
time
of
the
destruction
thereof
,
the
Messias
should
be
borne
of
this
very
race
of
David
,
and
erect
a
spiritual
Kingdome
in
the
hearts
of
all
faithful
men
(
the
only
true
genuine
posterity
of
Abraham
and
David
)
which
should
undoubtedly
endure
to
the
end
of
the
world
.
5.
And
the
heavens
shall
praise
thy
wonders
,
O
Lord
,
thy
faithfulness
also
in
the
congregation
of
the
holy
ones
,
see
note
b
.
saints
.
This
is
a
most
glorious
Covenant
of
transcendent
and
wonderfull
mercies
,
which
as
thou
hast
made
,
so
thou
shalt
exactly
performe
to
us
;
the
glories
thereof
shall
be
admired
and
celebrated
by
all
the
Angels
in
heaven
,
when
they
are
met
together
for
the
praising
and
glorifying
thee
.
6.
For
who
in
the
heaven
or
shall
contest
,
or
enter
the
lists
with
can
be
compared
unto
the
Lord
?
who
among
the
sons
of
the
b
.
mighty
can
be
likened
unto
the
Lord
?
7.
God
is
formidable
in
the
great
assembly
of
holy
ones
,
that
incompass
him
.
greatly
to
be
feared
in
the
assembly
of
his
saints
,
and
to
be
had
in
reverence
of
all
them
that
are
about
him
.
For
though
they
be
glorious
creatures
,
and
instruments
and
ministers
of
God
,
yet
there
is
no
least
comparison
between
all
the
power
and
operations
of
all
those
,
and
that
which
is
performed
by
God
in
these
his
admirable
dispensations
toward
his
people
;
which
therefore
are
to
be
lookt
on
with
amazement
,
and
highest
degree
of
reverence
and
adoration
,
by
all
those
glorious
creatures
which
attend
him
.
8.
O
Lord
God
of
hosts
,
who
is
a
strong
Lord
like
unto
thee
?
and
thy
faithfulness
incompasseth
thee
.
c
.
or
to
thy
faithfulness
round
about
thee
?
Thou
art
the
Lord
,
and
only
supreme
commander
of
all
those
armies
of
Angels
:
and
as
thou
art
armed
with
power
above
all
those
,
so
art
thou
guarded
with
fidelity
;
by
the
former
thou
canst
,
and
by
the
latter
thou
wilt
certainly
performe
all
that
thou
hast
covenanted
with
us
.
9.
Thou
rulest
over
the
pride
,
or
,
elation
{untranscribed Hebrew}
the
raging
of
the
sea
:
when
the
waves
thereof
arise
,
thou
stillest
them
.
Thy
power
is
sufficient
to
bring
down
and
tame
the
proudest
and
most
tumultuous
element
:
the
very
ocean
it selfe
,
when
it
is
most
boysterous
,
is
immediately
quiet
on
thy
command
.
10.
Thou
hast
broken
Rahab
in
pieces
as
one
that
is
slain
:
thou
hast
scattered
thine
enemies
with
thy
strong
arme
.
By
this
means
,
as
once
thou
gavest
thy
people
the
children
of
Israel
a
passage
out
of
Aegypt
through
the
chanel
of
the
red
sea
,
so
didst
thou
returne
the
sea
upon
Pharaoh
and
the
Aegyptians
,
the
tyrannizing
enemies
of
thy
people
,
destroyedst
him
there
as
discernibly
and
illustriously
,
as
if
thou
hadst
slain
him
with
a
sword
,
and
together
with
him
by
thine
own
immediate
interposition
didst
then
overwhelme
and
drown
the
Aegyptians
.
11.
The
heavens
are
thine
,
the
earth
also
is
thine
:
as
for
the
world
and
the
d
.
fulness
thereof
thou
hast
founded
them
.
Thou
art
the
only
creator
of
the
whole
world
,
and
all
that
therein
is
;
thou
gavest
it
that
stable
firme
being
that
it
hath
,
(
so
that
the
sea
,
though
much
higher
than
the
rest
of
the
globe
,
doth
not
yet
drown
the
earth
.
)
And
as
in
the
creation
all
was
ordered
by
thy
command
,
so
hast
thou
still
the
only
right
of
power
and
dominion
over
all
,
in
the
administration
of
things
.
12.
The
North
and
the
e
.
South
thou
hast
created
them
,
Tabor
and
Hermon
shall
rejoyce
in
thy
name
.
All
the
regions
of
all
the
quarters
of
the
earth
,
as
the
Northen
and
Southern
,
so
the
Western
and
Eastern
coasts
,
are
created
by
thy
power
,
and
protected
and
supported
by
it
,
and
accordingly
are
obliged
to
bless
thy
providence
for
all
the
least
good
that
they
enjoy
.
13.
Thou
hast
a
mighty
arme
;
strong
is
thy
hand
,
and
exalted
{untranscribed Hebrew}
high
is
thy
right
hand
.
Thy
power
is
farre
removed
above
all
the
oppositions
and
resistances
in
nature
:
whatsoever
thou
wilt
,
thou
art
perfectly
able
to
doe
,
and
thy
providential
power
of
mercy
,
of
delivering
and
obliging
,
is
,
above
all
the
other
works
of
it
,
eminently
observable
.
14.
Righteousness
f
.
Justice
and
judgment
are
the
preparing
habitation
of
thy
throne
,
mercy
and
truth
shall
goe
before
thy
face
.
Whatsoever
thou
doest
,
thy
mercy
and
pity
is
discernible
in
it
,
and
so
is
thy
Justice
and
fidelity
also
:
Thou
makest
promises
of
abundant
mercy
to
thy
servants
,
and
never
failest
to
performe
them
.
15.
Blessed
is
the
people
that
know
the
g
.
joyfull
sound
;
they
shall
walke
,
O
Lord
,
in
the
light
of
thy
countenance
.
And
't
is
no
small
degree
of
bliss
to
be
thus
honoured
by
God
,
as
the
people
of
Israel
is
,
to
receive
such
stupendious
mercies
from
him
,
and
to
be
taught
the
way
of
praising
and
acknowledging
his
mercies
,
so
as
will
be
acceptable
to
him
:
such
as
they
,
are
secured
of
Gods
continual
favour
,
if
they
be
not
stupidly
wanting
to
themselves
;
there
being
no
more
required
of
them
,
than
humbly
to
begge
,
and
qualify
themselves
to
receive
his
mercies
;
and
then
thankfully
to
acknowledge
,
and
being
secured
of
this
,
they
can
want
nothing
to
live
most
comfortably
and
pleasurably
.
Psal
.
cxxxv
.
3.
16.
In
thy
name
shall
they
rejoyce
all
the
day
,
and
in
thy
righteousness
shall
they
be
exalted
.
Two
soveraign
benefits
shall
they
enjoy
hereby
;
1.
a
continual
delight
and
joy
,
that
they
are
favoured
by
thee
,
which
they
shall
as
delightfully
express
in
singing
continual
prayses
to
thee
(
and
this
very
communion
with
God
,
a
confidence
of
Gods
kindness
,
and
a
perpetual
blessing
him
for
it
,
is
of
all
others
the
most
pleasurable
way
of
living
,
a
paradise
or
antepast
of
heaven
here
)
2.
the
natural
consequent
of
Gods
favour
and
mercy
,
his
raising
them
up
out
of
the
most
low
and
dejected
state
(
see
v.
17.
)
to
the
greatest
height
of
dignity
.
17.
For
thou
art
the
glory
of
their
strength
;
and
in
thy
favour
shall
our
horne
be
exalted
.
For
though
such
men
have
no
solid
strength
of
their
own
,
yet
by
additions
they
receive
from
thee
,
they
may
confidently
attempt
any
thing
,
and
depend
on
thee
for
the
performance
:
And
that
gives
us
thy
servants
,
by
thy
continued
favour
and
kindness
to
us
,
an
humble
assurance
,
that
thou
wilt
raise
us
out
of
our
present
dejection
,
v.
38.
&c.
to
an
high
degree
of
power
and
dignity
.
(
see
Luk
.
1.
note
n
.
)
18.
For
of
or
from
the
Lord
the
h
.
Lord
is
our
defence
,
and
from
the
the
holy
one
of
Israel
is
our
King
.
The
ground
of
our
assurance
being
only
this
,
that
the
supreme
God
of
heaven
and
earth
,
he
that
hath
made
and
performed
such
wonderfull
promises
to
this
people
of
Israel
,
and
by
his
own
special
providence
appointed
David
to
be
King
over
us
,
by
this
owning
us
peculiarly
as
his
own
Kingdome
,
is
he
that
undertakes
to
shield
and
secure
us
from
all
dangers
.
19.
Then
thou
spakest
in
vision
to
thy
holy
one
,
and
saidst
,
I
have
laid
help
upon
,
an
eminent
man
.
one
that
is
i
.
mighty
,
I
have
exalted
one
chosen
out
of
the
people
;
20.
I
have
found
David
my
servant
,
with
my
holy
oyle
have
I
annointed
him
,
One
special
act
of
his
goodness
to
us
it
was
,
that
appearing
in
vision
to
Samuel
the
good
Prophet
,
he
told
him
who
it
was
that
he
had
chosen
to
be
King
in
Saul's
stead
,
to
rule
and
defend
his
people
,
a
person
of
eminent
vertues
,
and
though
mean
in
the
eyes
of
men
,
an
approved
faithful
servant
of
his
(
herein
an
eminent
type
of
Christ
,
the
fountain
of
all
good
to
mankinde
.
)
21.
With
whom
mine
hand
shall
be
read
for
firme
{untranscribed Hebrew}
established
,
mine
arme
also
shall
strengthen
him
.
To
him
God
promised
to
be
alwayes
present
,
and
ready
at
hand
to
assist
,
and
preserve
,
and
secure
him
in
all
his
undertakings
,
22.
The
enemy
k
.
shall
not
deceive
him
exact
upon
him
,
nor
the
son
of
wickedness
afflict
him
.
To
protect
him
from
the
stratagems
and
violences
of
the
most
rapacious
enemies
,
23.
And
I
will
beat
down
his
foes
before
his
face
,
and
plague
them
that
hate
him
.
And
to
bring
the
greatest
mischiefs
,
even
destruction
and
utter
ruine
,
on
them
that
designed
him
any
.
(
This
had
an
eminent
completion
in
the
crucifiers
,
and
all
other
the
obstinate
opposers
of
Christ
.
)
24.
But
my
faithfulness
and
my
mercy
shall
be
with
him
,
and
in
my
name
shall
his
horne
be
exalted
.
And
herein
,
and
in
all
other
exercises
of
his
mercy
,
to
make
good
his
covenant
and
promise
,
to
approve
his
fidelity
to
him
,
as
being
the
immediate
visible
signal
author
as
of
his
first
advancement
,
so
of
all
the
dignities
that
should
be
heaped
on
him
.
25.
I
will
set
his
hand
also
in
the
sea
,
and
his
right
hand
in
the
rivers
.
To
him
he
then
promised
what
he
abundantly
since
performed
,
to
extend
his
dominions
from
the
Ocean
to
Euphrates
(
And
therein
to
typifie
the
progress
and
propagation
of
the
faith
of
Christ
to
all
the
regions
of
the
world
.
)
26.
He
shall
cry
unto
me
,
Thou
art
my
father
,
my
God
,
and
l.
the
rock
of
my
salvation
.
To
deal
with
him
as
a
father
with
a
beloved
son
,
a
God
with
an
eminent
servant
,
and
to
secure
and
deliver
him
from
all
troubles
and
dangers
,
and
finally
to
support
him
in
,
or
redeem
him
out
of
them
.
(
This
had
a
most
literal
eminent
completion
in
the
Messiah
,
the
eternal
son
of
God
,
to
whom
God
was
hypostatically
present
in
all
his
works
and
sufferings
on
earth
,
and
at
length
raised
him
out
of
the
grave
,
and
exalted
him
to
his
regal
power
in
heaven
.
)
27.
Also
I
will
make
him
my
first-born
,
higher
then
the
Kings
of
the
earth
.
To
deal
with
him
as
with
an
eldest
son
,
to
whom
the
double
portion
of
honour
and
possessions
is
due
,
advancing
him
to
greater
dignity
and
wealth
than
any
other
Prince
in
the
world
.
(
This
in
the
fullest
latitude
was
to
belong
to
Christ
,
the
first-borne
of
every
creature
,
the
most
eminent
person
that
ever
the
world
saw
,
on
whom
all
power
was
instated
both
in
heaven
and
earth
.
)
28.
My
mercy
will
I
keep
for
him
for
evermore
,
and
my
covenant
shall
stand
fast
with
him
.
29.
His
seed
also
will
I
make
to
endure
for
ever
,
and
his
throne
as
the
dayes
of
heaven
.
And
herein
did
the
height
of
this
promised
mercy
consist
,
that
it
should
inviolably
be
made
good
to
David
to
the
end
of
the
world
,
and
when
the
royall
power
over
this
people
of
God
should
fail
from
his
family
,
there
should
be
another
more
illustrious
Kingdome
erected
in
the
hearts
of
men
,
the
spiritual
Kingdome
of
the
Messias
,
who
should
be
borne
of
the
seed
and
posterity
of
David
,
and
that
Kingdome
should
never
be
extinguished
,
but
changed
only
into
the
Kingdome
of
glory
in
Heaven
.
30.
If
his
children
forsake
my
Law
,
and
walk
not
in
my
judgments
,
31.
If
they
pollute
,
profane
{untranscribed Hebrew}
break
my
statutes
,
and
keep
not
my
commandments
,
32.
Then
will
I
visit
their
transgression
with
the
rod
,
and
their
iniquity
with
scourges
{untranscribed Hebrew}
stripes
.
To
him
it
was
foretold
and
bound
with
Gods
oath
v.
35.
irrevocably
,
that
as
in
case
of
uniforme
and
faithfull
obedience
,
his
mercies
should
be
continued
to
his
feed
;
so
in
case
his
succeeding
heirs
should
depart
from
that
obedience
,
and
violate
the
commandments
of
God
,
falling
off
to
known
and
wilfull
transgressions
,
God
would
deliver
them
up
to
very
sore
and
severe
punishments
,
deportations
,
and
at
length
to
utter
rejection
from
the
regal
dignity
,
and
upon
an
universal
defection
of
the
people
and
obstinate
impenitency
,
holding
out
against
the
most
efficacious
methods
,
send
an
universal
destruction
on
the
Kingdome
.
33.
Nevertheless
my
loving-kindness
will
I
not
break
from
with
him
{untranscribed Hebrew}
utterly
take
from
him
,
nor
lie
in
my
faithfulness
{untranscribed Hebrew}
suffer
my
faithfulness
to
faile
.
34.
My
covenant
will
I
not
profane
see
v.
31.
break
,
nor
alter
the
thing
that
is
gone
out
of
my
lips
.
35.
Once
have
I
sworne
by
my
holiness
,
that
I
will
not
lie
unto
David
.
36.
His
seed
shall
endure
for
ever
,
and
his
throne
as
the
sun
before
me
.
37.
It
shall
be
established
for
ever
as
the
moone
,
and
as
a
faithfull
witness
in
heaven
.
Selah
.
And
even
when
this
should
by
their
sins
be
most
justly
brought
upon
them
,
yet
should
not
this
covenant
of
mercy
made
under
oath
with
David's
seed
be
in
the
least
measure
infringed
,
the
posterity
of
that
faithfull
servant
of
God
being
perpetuated
in
Christ
,
the
Messias
that
should
rise
and
spring
from
the
loines
of
David
;
and
his
Kingdome
,
though
not
an
earthly
or
secular
,
yet
in
a
much
greater
height
,
a
divine
and
spiritual
Kingdome
in
the
hearts
of
Christians
,
is
secured
,
that
it
shall
never
have
an
end
,
or
be
destroyed
,
as
long
as
this
world
lasts
.
And
this
is
a
full
evidence
of
the
fidelity
and
performance
of
Gods
promise
to
David
and
his
seed
,
beyond
any
thing
that
any
creature
in
the
world
injoyes
.
The
heavens
are
lookt
on
as
an
immutable
unchangeable
body
,
the
Sun
and
Moon
divide
all
time
betwixt
them
,
and
are
ordained
and
fixt
in
their
spheres
to
be
signes
of
times
and
seasons
Gen.
i
.
14.
and
so
they
shall
certainly
continue
as
long
as
this
world
lasts
:
But
then
,
when
there
shall
be
no
farther
use
of
them
,
they
shall
be
set
aside
;
whereas
the
Church
and
Kingdome
of
Christ
,
that
spiritual
seed
of
him
which
is
the
most
eminent
son
of
David
(
when
all
other
branches
of
this
stock
are
destroyed
)
shall
endure
beyond
all
time
,
lasting
as
long
as
this
world
lasts
,
and
then
not
be
concluded
,
but
removed
only
and
transplanted
to
heaven
.
38.
But
thou
hast
cast
off
and
abhorred
,
thou
hast
been
wroth
with
thine
anointed
;
39.
Thou
hast
made
void
the
covenant
of
thy
servant
,
thou
hast
profaned
his
crown
to
the
earth
{untranscribed Hebrew}
by
casting
it
to
the
ground
:
40.
Thou
hast
broken
down
all
his
hedges
,
and
hast
made
{untranscribed Hebrew}
brought
his
strong
holds
a
ruine
.
{untranscribed Hebrew}
to
ruine
.
But
notwithstanding
this
firme
promise
to
David
and
his
posterity
,
and
the
perpetuating
of
the
Kingdome
to
them
,
thy
punishments
are
now
very
heavy
upon
his
family
.
They
have
provoked
thy
wrath
,
and
thy
covenant
with
them
(
the
condition
being
broken
on
their
part
)
hath
not
secured
them
from
the
bitterest
effects
of
it
,
devesting
them
of
their
regal
power
,
and
demolishing
and
laying
wast
all
their
forces
.
(
The
Covenant
,
it
seems
,
mutable
in
respect
of
this
seed
of
David
,
and
if
they
continue
in
their
sins
,
revocable
;
but
under
oath
v.
35.
and
immutable
only
in
respect
of
Christ
,
that
eminent
promised
seed
of
Abraham
and
David
.
)
41.
All
that
pass
by
the
way
spoile
him
,
he
is
a
reproach
to
his
neighbours
.
They
that
were
wont
to
be
victorious
over
all
their
affailants
,
that
subdued
in
Davids
time
the
Philistims
and
Edumeans
and
Ammonites
and
Moabites
,
&c.
are
now
by
their
captivation
under
the
Assyrians
,
delivered
up
to
be
spoiled
and
scorned
by
all
these
their
revengefull
neighbours
(
see
Psal
.
Lxxxiii
.
6.
&c.
)
42.
Thou
hast
set
up
the
right
hand
of
his
adversaries
,
thou
hast
made
all
his
enemies
to
rejoyce
.
And
now
their
enemies
and
affailants
are
as
continually
prosperous
,
as
David
himselfe
was
wont
to
be
.
43.
Thou
hast
also
turned
the
edge
of
his
sword
,
and
hast
not
made
him
to
rise
{untranscribed Hebrew}
stand
in
the
battell
.
Their
weapons
that
were
for
ever
victorious
,
by
thy
forsaking
them
have
quite
lost
their
keenness
;
they
that
were
never
accustomed
to
defeats
in
their
fights
,
are
now
subdued
,
and
unable
to
make
any
farther
resistance
.
44.
Thou
hast
made
his
splendor
{untranscribed Hebrew}
glory
to
cease
,
and
cast
his
throne
down
to
the
ground
.
The
great
same
and
renoun
and
power
which
they
had
among
all
men
is
now
utterly
lost
:
45.
The
dayes
of
his
youth
hast
thou
shortned
;
thou
hast
covered
him
with
shame
.
Selah
.
Our
Princes
slain
,
and
their
people
subdued
,
and
captivated
,
and
contumeliously
handled
.
46.
How
long
,
Lord
,
wilt
thou
hide
thy selfe
,
for
ever
shall
thy
wrath
burne
like
fire
?
This
is
a
most
sad
estate
,
and
if
we
be
not
speedily
res●●ued
out
of
it
,
we
shall
all
be
finally
destroyed
,
and
the
people
,
and
seed
of
David
to
whom
those
Illustrious
promises
were
made
,
utterly
consumed
.
47.
Remember
what
my
age
is
{untranscribed Hebrew}
how
short
my
time
is
:
hast
thou
made
all
men
in
vain
?
48.
What
man
is
he
that
liveth
,
and
shall
not
see
death
?
shall
be
deliver
his
soule
from
the
hand
of
hades
{untranscribed Hebrew}
the
grave
?
Selah
.
Our
age
and
space
of
life
here
is
very
transient
and
flitting
,
and
is
soon
and
certainly
concluded
in
the
grave
,
that
inevitable
lot
of
all
mankinde
:
And
in
this
state
of
captivity
we
have
little
joy
or
comfort
in
that
life
which
is
afforded
us
,
we
are
borne
miserable
,
and
pass
through
a
succession
of
miseries
here
,
and
are
shortly
seised
with
death
.
(
And
this
is
farre
distant
from
the
purport
of
that
Covenant
made
with
David
,
the
benefits
of
which
we
,
it
seems
,
by
our
sins
have
,
as
to
this
age
of
ours
,
utterly
forfeited
.
)
49.
Lord
,
where
are
m
.
thy
pri●i●in●
,
former
loving
kindnesses
which
thou
snarest
unto
David
in
thy
truth
?
O
blessed
Lord
be
thou
at
length
pleased
to
be
propitiated
,
to
pardon
these
our
provoking
sins
,
to
remember
and
resume
thy
methods
of
mercy
,
and
by
what
wayes
thine
own
wisdome
shall
best
chose
,
to
performe
the
purport
of
thy
Covenant
so
long
since
ratified
to
David
.
In
this
thy
fidelity
is
concerned
,
and
this
we
are
sure
will
be
made
good
in
the
eyes
of
all
.
O
that
it
might
be
thy
good
pleasure
to
manifest
it
at
this
time
by
the
restoring
of
David's
posterity
,
our
Monarchie
,
temple
and
people
to
the
former
dignity
.
50.
Remember
,
Lord
,
the
reproach
of
thy
servants
,
how
I
do
bear
in
my
bosome
the
total
of
many
people
{untranscribed Hebrew}
reproach
of
all
the
mighty
people
,
51.
Wherewith
thine
enemies
have
reproached
,
O
Lord
,
wherewith
they
have
reproached
n
.
the
delayes
foot-steps
of
thine
anointed
.
Till
thou
please
thus
by
some
means
to
rescue
us
,
we
are
likely
to
be
the
reproach
of
all
the
heathen
people
about
us
,
who
will
now
object
the
evacuation
and
frustration
of
our
faith
and
hopes
founded
on
thy
promises
to
David's
seed
,
and
say
by
way
of
derision
,
that
our
Messias
is
very
long
a
coming
.
52.
Blessed
be
the
Lord
for
evermore
.
Amen
,
and
Amen
.
But
whatever
their
contumelies
or
our
sufferings
are
,
they
shall
not
discourage
or
take
us
off
from
blessing
and
praising
thee
,
and
steadily
relying
on
thee
;
whatsoever
desertion
our
soule
provoking
sins
have
most
justly
now
brought
upon
us
,
yet
upon
our
reformation
thou
wilt
certainly
returne
in
mercy
to
us
;
and
whatsoever
interruptions
thy
promised
mercies
may
seem
to
have
in
respect
of
our
captive
Prince
and
people
,
the
present
posterity
and
kingdome
of
David
,
yet
't
is
most
certain
,
the
promises
made
for
sending
the
Messias
,
whose
Kingdome
and
redemption
is
not
of
this
world
,
but
spiritual
and
eternal
,
the
erecting
of
his
throne
in
his
servants
hearts
,
and
the
redeeming
them
from
sin
and
Satan
,
shall
in
due
time
be
performed
in
Christ
,
that
most
illustrious
son
of
David
,
to
whom
(
and
none
else
)
belonged
the
promise
under
the
oath
of
God
.
And
in
this
completion
of
Gods
Covenant
with
David
his
servant
(
of
which
all
Gods
faithfull
servants
shall
have
their
portions
)
we
securely
and
with
full
confidence
acquiesce
,
and
all
joyne
in
an
ardent
and
most
devout
celebration
of
God's
fidelity
,
his
constant
performance
of
all
his
promises
,
and
so
conclude
.
So
be
it
,
Lord
,
and
So
certainly
it
shall
be
.
The
End
of
the
Third
Book
.
Annotations
on
Psalm
LXXXIX
.
V.
2.
I
have
said
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
I
have
said
,
belongs
to
God
,
and
not
to
the
Psalmist
,
appears
v.
3.
where
in
connexion
with
this
,
is
added
,
I
have
made
a
Covenant
with
my
chosen
,
I
have
sworne
unto
David
my
servant
.
When
the
Lxxii
.
therefore
,
and
Syriack
and
Latine
,
&c.
read
it
in
the
second
person
{untranscribed Hebrew}
,
thou
hast
said
,
it
is
to
be
lookt
on
as
their
paraphrase
to
express
the
meaning
,
and
not
that
they
read
it
otherwise
than
the
Hebrew
now
hath
it
;
and
this
the
rather
,
because
of
the
great
affinity
betwixt
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
the
second
and
the
first
person
.
But
when
it
〈◇〉
thy
faithfullness
shalt
thou
establish
,
these
again
,
as
those
of
v.
1.
are
the
words
of
the
Psalmist
speaking
unto
God
.
And
of
such
permutation
of
persons
,
God
saying
the
former
part
,
and
the
Psalmist
by
way
of
{untranscribed Hebrew}
answering
God
in
the
latter
,
there
are
many
examples
.
One
follows
here
in
the
next
words
,
the
third
and
fourth
verses
being
evidently
spoken
by
God
.
I
have
made
a
Covenant
—
Thy
seed
will
I
establish
—
But
the
fifth
by
way
of
answer
by
the
Psalmist
,
And
the
heavens
shall
praise
thy
wonders
,
O
Lord
.
The
Jewish
Arab
,
who
seems
with
some
other
Interpreters
to
referr
it
to
the
Psalmist
,
{untranscribed Hebrew}
as
I
have
known
,
or
made
known
,
(
though
being
without
vowels
it
may
be
read
in
the
second
person
,
as
thou
hast
declared
)
addes
in
the
beginning
of
v.
3.
who
hast
said
,
I
have
made
a
covenant
,
&c.
V.
6.
Mighty
]
As
of
{untranscribed Hebrew}
hath
been
shewed
(
note
on
Psal
.
Lxxxii
.
6.
)
so
of
{untranscribed Hebrew}
{untranscribed Hebrew}
here
is
to
be
resolved
,
that
it
signifies
Angels
,
even
those
that
are
in
heaven
,
in
the
beginning
of
the
verse
(
the
word
{untranscribed Hebrew}
which
is
applied
to
God
,
being
communicated
also
to
them
)
there
being
no
more
difference
between
those
two
phrases
{untranscribed Hebrew}
in
heaven
and
{untranscribed Hebrew}
among
the
sonnes
of
God
,
than
there
is
betwixt
compared
in
the
former
,
and
likened
in
the
latter
part
of
the
verse
:
where
we
read
can
be
compared
,
the
Hebrew
hath
{untranscribed Hebrew}
from
{untranscribed Hebrew}
,
which
is
ponere
,
disponere
,
there
to
set
himselfe
in
aray
,
to
enter
the
lists
,
Job
vi
.
4.
and
thence
't
is
to
dispute
,
to
aray
,
or
order
words
against
another
,
Job
xxxii
.
14.
&
xxxiii
.
5.
and
from
thence
to
contest
for
preeminence
,
to
enter
the
comparison
.
The
Chaldee
here
reads
,
{untranscribed Hebrew}
is
equalled
,
and
that
is
exactly
the
same
with
{untranscribed Hebrew}
is
likened
,
that
follows
.
And
so
the
Jewish
Arab
hath
{untranscribed Hebrew}
shall
be
equal
with
,
and
Abu
Walid
,
shall
be
like
unto
.
And
thus
have
all
the
Interpreters
understood
it
;
the
Chaldee
{untranscribed Hebrew}
among
the
quires
of
Angels
,
the
Lxxii
.
{untranscribed Hebrew}
,
among
the
sons
of
God
,
(
and
so
the
Latine
)
the
Syriack
{untranscribed Hebrew}
among
the
sons
of
Angels
.
The
same
are
again
exprest
v.
7.
by
{untranscribed Hebrew}
{untranscribed Hebrew}
the
great
counsel
or
assembly
of
holy
ones
(
as
before
v.
5.
by
{untranscribed Hebrew}
congregation
of
holy
ones
)
as
appears
by
the
end
of
the
verse
,
where
the
same
are
again
exprest
by
{untranscribed Hebrew}
all
that
are
about
him
;
{untranscribed Hebrew}
say
the
Chaldee
,
all
the
Angels
that
stand
about
him
.
Only
the
{untranscribed Hebrew}
{untranscribed Hebrew}
great
(
which
is
best
joyned
with
{untranscribed Hebrew}
assembly
,
the
number
of
Angels
,
when
assembled
together
,
being
so
very
great
)
the
Chaldee
applies
to
God
,
that
he
is
{untranscribed Hebrew}
great
and
to
be
reverenced
;
and
so
the
Lxxii
.
and
Syriack
and
Latine
also
.
The
Jewish
Arab
for
heavens
,
v.
5.
reads
the
inhabitants
of
heaven
,
&c.
and
for
congregation
of
saints
,
assembly
of
Angels
:
And
so
v.
7.
In
the
congregation
of
many
Angels
.
Yet
{untranscribed Hebrew}
he
renders
{untranscribed Hebrew}
of
those
that
are
indued
with
power
,
or
might
.
V.
8.
Or
to
thy
faithfulness
]
The
rendring
of
{untranscribed Hebrew}
will
be
best
learnt
from
the
antient
Interpreters
:
they
read
it
by
it selfe
,
separate
from
the
former
part
of
the
verse
,
{untranscribed Hebrew}
,
and
thy
truth
is
round
about
thee
;
and
the
Latine
,
&
veritas
tua
in
circuitu
tuo
,
and
so
the
Chaldee
,
{untranscribed Hebrew}
and
thy
truth
or
fidelity
is
round
about
thee
;
and
so
the
Syriack
also
,
and
the
Jewish
Arab
,
And
thy
truth
is
{untranscribed Hebrew}
round
about
thee
.
The
elegancy
of
the
phrase
(
which
is
poetical
)
seems
to
be
taken
from
the
style
of
Angels
v.
7.
{untranscribed Hebrew}
{untranscribed Hebrew}
they
that
incompass
God
,
signifying
,
that
as
they
wait
upon
God
and
execute
his
will
,
so
,
farre
above
the
strength
of
those
,
Gods
fidelity
,
his
care
to
performe
his
promise
exactly
,
incompasses
him
,
is
ready
prest
to
performe
all
that
he
hath
ever
promised
to
do
.
V.
11.
Fulness
thereof
]
From
{untranscribed Hebrew}
to
be
filled
,
is
{untranscribed Hebrew}
and
{untranscribed Hebrew}
fulness
,
and
{untranscribed Hebrew}
{untranscribed Hebrew}
the
fulness
thereof
here
,
and
being
applied
to
the
world
,
signifies
the
whole
number
of
the
inhabitants
thereof
,
without
which
every
place
is
empty
and
desert
.
So
Ps.
xxiv
.
1.
the
earth
and
the
fulness
,
is
after
exprest
by
the
world
,
and
they
that
dwell
therein
.
So
Ps.
L.
the
forrest
,
and
cattel
,
v.
10.
is
exprest
by
the
world
and
fulness
thereof
,
v.
12.
see
Ps.
xcvi
.
11.
xcviii
.
7.
Is.
xlii
.
10.
The
Jewish
Arab
reads
{untranscribed Hebrew}
all
of
it
.
The
word
{untranscribed Hebrew}
in
Piel
signifies
also
to
gather
together
,
or
congregate
,
and
from
thence
is
{untranscribed Hebrew}
a
multitude
,
collection
,
or
congregation
:
so
in
Arabick
{untranscribed Hebrew}
signifies
a
multitude
or
congregation
of
people
.
And
from
that
is
the
use
of
{untranscribed Hebrew}
Rom
.
xi
.
12.
and
very
frequently
in
the
most
antient
Ecclesiastical
writings
,
for
the
coming
in
of
believers
to
the
Church
.
V.
12.
South
]
The
Hebrew
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
is
vulgarly
used
for
the
right
hand
,
being
here
a
denotation
of
a
particular
quarter
of
the
world
,
must
not
be
rendred
in
that
primitive
sense
,
but
(
as
't
is
elsewhere
oft
used
,
1
Sam
.
xxiii
.
19.
Cant
.
v.
15.
Ezec
.
xxi
.
2.
and
the
opposition
to
{untranscribed Hebrew}
the
North
exacts
)
the
South
,
because
looking
towards
the
East
,
as
in
prayer
't
was
customary
to
turne
the
face
that
way
,
and
from
thence
the
East
is
stiled
{untranscribed Hebrew}
face
,
and
the
West
{untranscribed Hebrew}
the
hinder
part
,
the
South
by
consequence
must
be
on
the
right
hand
:
so
the
Chaldee
here
renders
it
,
{untranscribed Hebrew}
those
that
are
in
the
South
,
and
the
Lxxii
.
to
the
same
sense
,
{untranscribed Hebrew}
,
the
Latine
mare
,
the
Syriack
{untranscribed Hebrew}
the
right
hand
,
or
the
South
.
By
proportion
with
these
two
(
the
North
and
the
South
)
are
{untranscribed Hebrew}
{untranscribed Hebrew}
Tabor
and
Hermon
to
be
interpreted
,
the
West
and
the
East
,
these
being
the
names
of
two
mountains
in
the
Holy
land
,
Tabor
on
the
West
,
Hermon
on
the
East
of
it
.
So
saith
the
Chaldee
by
way
of
paraphrase
of
the
latter
,
{untranscribed Hebrew}
Hermon
which
is
on
the
East
.
By
which
the
former
,
Tabor
,
being
opposite
to
it
,
must
be
concluded
to
be
in
the
West
.
V.
14.
Justice
]
What
is
frequently
observable
of
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
{untranscribed Hebrew}
righteousness
and
mercy
,
that
they
are
used
promiscuously
for
works
of
mercy
,
differing
at
most
but
by
degrees
one
from
the
other
,
is
here
to
be
observed
v.
14.
And
by
proportion
thereto
,
{untranscribed Hebrew}
{untranscribed Hebrew}
judgment
,
and
{untranscribed Hebrew}
{untranscribed Hebrew}
truth
or
faith
or
fidelity
,
are
equivalent
also
;
by
judgment
meaning
Gods
most
just
and
righteous
performances
of
his
promises
,
for
then
that
is
the
known
meaning
of
fidelity
.
These
two
when
applied
to
men
,
comprehend
all
duties
toward
men
,
Justice
and
Charity
.
So
we
have
judgment
and
mercy
Mat
.
xxiii
.
23.
as
contradistinguished
to
faith
or
the
duties
of
the
First
Table
,
called
in
the
parallel
place
Luk
.
xi
.
42.
the
love
of
God
.
And
being
here
applied
to
God
they
are
said
to
be
{untranscribed Hebrew}
{untranscribed Hebrew}
a
preparation
of
thy
throne
;
so
{untranscribed Hebrew}
is
rightly
rendered
by
the
Lxxii
.
{untranscribed Hebrew}
preparation
,
and
so
the
Jewish
Arab
,
{untranscribed Hebrew}
preparation
:
and
to
that
sense
,
the
going
before
thy
face
,
in
the
end
of
the
verse
,
interprets
it
,
it
being
directly
all
one
to
goe
before
ones
face
,
and
to
prepare
either
his
way
or
his
dwelling
Luk
.
i
.
76.
And
Gods
throne
or
seat
being
said
to
be
prepared
for
,
or
in
judgment
Ps.
ix
.
7.
{untranscribed Hebrew}
,
say
the
Lxxii
.
in
judgment
;
from
hence
it
is
that
the
Jews
say
,
God
hath
two
thrones
,
{untranscribed Hebrew}
the
throne
of
mercy
,
and
{untranscribed Hebrew}
the
throne
of
judgment
,
(
the
former
of
which
is
mentioned
Heb
.
iv
.
16.
)
By
these
two
all
Gods
judicatures
are
managed
,
mercy
in
all
his
dispensations
,
and
so
likewise
fidelity
(
making
good
his
promise
)
in
all
;
when
so
ever
he
administers
or
doth
any
thing
,
these
two
are
the
Praecones
or
Heralds
to
goe
before
,
and
erect
his
tribunal
,
and
so
by
these
two
his
throne
is
prepared
,
in
these
two
it
is
erected
.
V.
15.
Joyfull
sound
]
From
{untranscribed Hebrew}
vociferatus
est
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
for
those
vociferations
or
jubilations
with
which
God
is
praised
,
the
singing
and
instruments
of
Musick
,
(
both
which
are
noted
by
this
word
)
which
are
wont
to
be
used
in
giving
lauds
to
God
.
(
see
Ps.
cl
.
)
To
this
sense
the
Chaldee
render
it
,
Blessed
is
the
people
that
know
{untranscribed Hebrew}
to
please
their
creator
with
jubile
,
the
Lxxii
.
that
knowes
{untranscribed Hebrew}
jubilation
,
the
Syriack
{untranscribed Hebrew}
thy
praises
,
and
so
the
Jewish
Arab
,
whose
custome
is
to
shout
to
thee
;
and
that
is
the
most
perspicuous
rendring
of
it
:
qui
te
Jova
cantare
novit
,
saith
Castellio
,
happy
is
the
people
that
knowes
how
to
praise
and
celebrate
thee
.
V.
18.
The
Lord
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
must
be
rendred
,
of
or
from
the
Lord
,
in
both
places
in
this
verse
,
Of
the
Lord
is
our
shield
,
or
defence
;
Of
the
Lord
,
or
from
him
,
i
.
e
.
of
his
appointment
,
is
our
King
.
So
the
Chaldee
appear
to
have
understood
it
,
reading
{untranscribed Hebrew}
in
both
places
:
and
Aben
Ezra
gives
this
account
of
it
,
{untranscribed Hebrew}
&c.
because
David
our
King
is
chosen
by
God
,
God
hath
promised
that
the
horne
of
David
shall
flourish
.
And
to
this
the
nineteenth
verse
belongs
;
(
see
note
i
.
)
V.
19.
Mighty
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
signifies
here
,
may
be
worth
inquiring
.
That
the
place
belongs
to
Gods
exaltation
of
David
to
the
Kingdome
,
when
he
was
first
anointed
by
Samuel
,
1
Sam
.
xvi
.
13.
is
evident
here
v.
18
,
&
20.
And
that
David
when
he
was
thus
exalted
,
was
no
powerfull
,
or
,
to
outward
appearance
,
eminent
man
,
but
the
contrary
,
a
youth
feeding
sheep
,
1
Sam
.
xvi
.
11.
and
even
the
youngest
and
least
probable
to
outward
judgment
of
all
his
brethren
.
And
this
circumstance
,
that
he
was
so
when
God
chose
him
,
is
taken
notice
of
both
there
v.
7.
and
Ps.
Lxxviii
.
70
,
71.
It
is
therefore
not
alltogether
improbable
,
that
so
it
should
be
here
also
.
And
though
he
be
soon
after
described
by
Saul's
servants
to
be
{untranscribed Hebrew}
a
mighty
valiant
man
,
a
man
of
warre
1
Sam
.
xvi
.
18.
yet
with
this
is
there
joyned
the
Lord
is
with
him
,
and
that
refers
it
to
the
time
after
his
being
anointed
,
on
which
it
is
expresly
affirmed
v.
13.
the
spirit
of
the
Lord
came
upon
him
from
that
day
forward
.
And
accordingly
his
dealing
with
the
Lion
and
the
Bear
,
ch
.
xvii
.
34.
most
probably
refers
to
some
acts
consequent
to
this
his
anointing
,
after
which
't
is
evident
he
continued
to
keep
the
sheep
,
and
from
them
was
sent
for
to
come
to
Saul
ch
.
xvi
.
19.
And
then
though
{untranscribed Hebrew}
from
{untranscribed Hebrew}
valuit
viribus
,
being
strong
or
prevailing
,
signify
a
strong
or
honourable
man
;
yet
as
vir
from
virtue
,
fortitude
or
virility
,
is
frequently
taken
for
a
man
simply
,
so
is
{untranscribed Hebrew}
and
so
perhaps
might
{untranscribed Hebrew}
be
conceived
to
do
also
,
and
then
having
the
addition
of
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
as
it
signifies
elect
,
so
also
't
is
frequently
taken
for
a
young
man
(
Deut
.
xxxii
.
25.
{untranscribed Hebrew}
the
young
man
and
the
virgin
,
and
2
Sam
.
vi
.
1.
all
the
{untranscribed Hebrew}
youth
or
young
men
in
Israel
,
{untranscribed Hebrew}
say
the
Lxxii
.
and
accordingly
the
Chaldee
here
render
it
{untranscribed Hebrew}
a
young
man
)
the
conjunction
of
them
might
possibly
signify
no
more
than
a
man
,
and
that
a
young
man
,
a
man
not
by
way
of
excellence
,
above
,
but
of
diminution
,
below
other
men
,
till
by
Gods
free
chosing
and
anointing
him
,
he
was
thus
advanced
.
That
{untranscribed Hebrew}
should
thus
signify
,
it
would
not
much
be
doubted
.
The
only
difficulty
is
of
{untranscribed Hebrew}
which
(
though
{untranscribed Hebrew}
be
no
more
than
a
man
)
is
generally
an
eminent
kinde
of
man
,
a
gyant
,
or
an
heros
.
In
this
difficulty
the
Chaldee
may
seem
to
have
interposed
seasonably
,
by
paraphrasing
it
{untranscribed Hebrew}
one
that
was
eminent
in
the
law
,
referring
to
the
true
piety
and
virtue
of
David
,
the
practical
knowledge
of
the
law
,
which
denominated
him
David
God's
servant
v.
20.
and
in
the
sight
of
God
,
without
any
external
accomplishments
,
might
,
and
certainly
did
,
render
him
an
illustrious
person
.
And
thus
it
is
most
reasonable
to
interpret
it
,
that
by
this
means
it
may
in
the
more
sublime
sense
refer
to
Jesus
Christ
here
typified
by
David
,
stiled
by
Isaiah
{untranscribed Hebrew}
the
mighty
as
well
as
God
;
not
in
respect
of
any
outward
worldly
greatness
,
which
here
he
was
possest
of
(
though
he
were
a
King
,
yet
his
Kingdome
was
not
of
this
world
)
but
of
his
inward
divine
excellencies
,
and
his
spiritual
invisible
power
in
the
hearts
of
believers
.
And
upon
this
account
it
will
not
be
amiss
to
take
{untranscribed Hebrew}
also
in
its
first
notion
,
for
a
choise
eminent
person
,
one
chosen
{untranscribed Hebrew}
from
the
people
,
preferred
before
all
others
,
esteemed
such
in
the
sight
of
God
,
who
seeth
not
as
man
seeth
,
for
man
looketh
on
the
outward
appearance
,
but
God
looketh
upon
the
heart
1
Sam
.
xvi
.
7.
which
being
there
said
by
God
to
Samuel
,
on
purpose
to
direct
him
to
finde
out
and
anoint
David
of
all
the
sons
of
Jesse
,
is
an
intimation
that
there
was
somewhat
of
internal
eminence
in
David
,
on
which
he
was
chosen
by
God
to
be
King
in
Sauls
stead
.
If
this
be
not
it
,
it
must
then
refer
to
what
God
by
chosing
and
anointing
made
him
,
for
after
that
he
was
a
{untranscribed Hebrew}
an
heros
indeed
.
V.
22.
Exact
]
{untranscribed Hebrew}
,
with
the
point
on
the
right
hand
of
ש
,
{untranscribed Hebrew}
signifies
to
deceive
;
and
that
either
with
the
preposition
{untranscribed Hebrew}
or
ל
after
it
,
as
Isa
.
xxxvi
.
14.
Let
not
the
servants
of
Hezekiah
{untranscribed Hebrew}
deceive
you
,
or
with
ב
,
as
here
.
So
the
Chaldee
understands
it
,
rendring
it
{untranscribed Hebrew}
deceive
him
;
and
the
Lxxii
.
I
suppose
,
to
the
same
sense
,
when
they
read
{untranscribed Hebrew}
,
nihil
proficiet
inimicus
in
eo
,
saith
the
vulgar
,
his
enemy
shall
not
profit
,
or
gain
by
him
,
the
deceiving
or
depriving
of
one
,
being
the
gaining
to
him
that
doth
deceive
.
V.
26.
Rock
of
my
Salvation
]
The
full
importance
of
this
phrase
{untranscribed Hebrew}
rock
of
my
salvation
,
{untranscribed Hebrew}
both
here
and
again
Ps.
xcv
.
1.
may
perhaps
best
be
fetcht
from
the
figure
{untranscribed Hebrew}
,
and
then
it
will
be
all
one
with
my
rock
and
my
salvation
Ps.
Lxii
.
2.
he
to
whom
I
fly
as
to
a
refuge
(
so
{untranscribed Hebrew}
rock
oft
signifies
)
and
from
him
receive
deliverance
out
of
approaching
danger
.
To
this
agrees
the
Lxxii
.
their
rendring
of
it
,
{untranscribed Hebrew}
,
the
helper
of
my
salvation
,
i
.
e
.
he
which
helps
,
and
rescues
or
delivers
me
.
Or
else
taking
{untranscribed Hebrew}
rock
in
the
notion
of
strength
(
as
oft
't
is
used
)
it
is
then
(
as
the
Chaldee
renders
it
{untranscribed Hebrew}
)
strength
of
my
redemption
,
i
.
e
.
he
from
whose
strength
all
my
deliverance
proceeds
.
The
Syriack
expression
of
it
is
most
facile
,
{untranscribed Hebrew}
my
most
potent
deliverer
.
V.
49.
Former
]
From
{untranscribed Hebrew}
head
or
beginning
,
{untranscribed Hebrew}
{untranscribed Hebrew}
here
must
signify
primitive
or
primordial
;
and
so
the
Chaldee
reads
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
begin
,
and
so
the
Lxxii
.
{untranscribed Hebrew}
old
or
primitive
{untranscribed Hebrew}
from
the
beginning
.
From
the
importance
of
this
word
De
Civ
.
Dei
lib
.
xvii
.
c
.
xii
.
S.
Augustine
argues
that
this
prophecy
was
to
be
fulfilled
in
the
Christians
,
in
respect
of
whom
the
time
when
the
promise
was
made
,
viz.
David's
age
,
might
be
truly
called
tempus
antiquum
,
the
antient
time
.
But
it
must
be
considered
,
that
not
at
the
time
of
the
completion
,
but
at
the
time
of
writing
these
words
by
the
Psalmist
,
it
was
an
antient
time
:
and
that
indeed
proves
that
this
Psalm
was
penned
long
after
Davids
time
,
probably
under
the
captivity
,
to
which
all
this
complaint
from
v.
38.
doth
evidently
belong
.
Meanwhile
it
cannot
be
denied
,
what
that
Father
conceived
,
that
the
full
completion
of
that
promise
to
David
was
reserved
to
the
dayes
of
the
Messiah
.
V.
51.
Footsteps
]
From
the
notion
of
{untranscribed Hebrew}
heel
,
{untranscribed Hebrew}
many
other
acceptions
there
are
of
the
word
;
first
,
for
paths
or
wayes
or
actions
,
Psal
.
Lxxvii
.
19.
Secondly
,
for
the
end
of
any
thing
,
Ps.
cxix
.
33.
Thirdly
,
for
a
reward
Ps.
xix
.
11.
there
rendred
{untranscribed Hebrew}
retribution
,
and
here
{untranscribed Hebrew}
commutation
by
the
Lxxii
.
Beside
these
there
is
a
notion
of
the
verbe
{untranscribed Hebrew}
in
Piel
in
Syriack
and
Chaldee
,
for
delaying
or
deteining
,
Job
xxxvii
.
4.
and
from
thence
the
Chaldee
here
rightly
deduces
{untranscribed Hebrew}
,
and
accordingly
renders
it
{untranscribed Hebrew}
the
slowness
of
the
footsteps
of
the
feet
of
thy
Messiah
or
anointed
:
And
that
may
most
reasonably
be
pitcht
on
as
the
true
importance
of
the
word
,
which
by
the
dagesch
in
ק
appears
to
be
deduced
from
the
verb
in
Piel
,
and
then
that
will
be
the
denotation
of
the
sort
of
the
reproaches
of
their
Atheistical
enemies
,
that
the
promises
the
Jews
so
firmly
depended
on
had
now
failed
them
,
their
Messias
,
whom
they
expected
to
rescue
and
redeem
them
out
of
their
captivity
,
had
now
deceived
them
.
So
saith
Kimchi
,
the
delayes
of
the
Messiah
,
the
discourse
,
saith
he
,
being
of
those
,
who
say
,
{untranscribed Hebrew}
that
he
will
never
come
.
A
style
taken
up
in
the
times
of
the
Gospel
against
the
Christians
by
the
scoffing
Gnosticks
,
Where
is
the
promise
of
his
coming
?
and
he
is
slack
in
coming
:
in
opposition
to
which
the
Apostles
tell
them
,
that
he
will
come
,
{untranscribed Hebrew}
and
will
not
tarry
,
Heb
.
x
.
37.37
.
and
2
Pet
.
iii
.
9.
the
Lord
is
not
slack
concerning
his
promise
,
as
some
men
count
slackness
.
THE
FOURTH
BOOK
OF
PSALMS
.
PSALM
XC
.
A
Prayer
or
,
for
ל
of
Moses
the
Man
of
God
.
The
ninetieth
,
being
the
first
of
the
Fourth
Book
of
the
Collection
of
Psalms
,
is
a
complaint
of
the
afflictions
and
shortness
of
life
,
together
with
a
prayer
for
the
returne
of
mercy
;
composed
either
by
Moses
,
that
{untranscribed Hebrew}
the
P●ophet
of
God
Chald
.
eminent
Prophet
,
which
in
Gods
stead
governed
the
people
of
Israel
,
and
conducted
them
out
of
Aegypt
;
or
else
,
as
in
his
person
,
by
some
other
,
with
reflexion
on
those
times
wherein
Moses
lived
,
when
the
children
of
Israel
in
the
Wilderness
were
sorely
afflicted
,
and
great
multitudes
of
them
untimely
cut
off
for
their
provocations
.
1.
Lord
,
thou
hast
been
a.
our
refuge
,
or
help
,
or
support
dwelling-place
in
all
generations
.
Blessed
Lord
,
we
have
never
had
any
helper
but
thee
,
any
other
to
whom
we
might
resort
for
aid
and
relief
,
from
time
to
time
;
Thou
hast
been
our
only
protector
and
defender
:
O
doe
not
now
forsake
and
destroy
us
utterly
.
2.
Before
the
mountains
were
brought
forth
,
or
ever
thou
or
the
earth
were
in
travail
,
hadst
formed
the
earth
,
and
the
world
,
b
.
even
from
everlasting
to
everlasting
,
thou
art
God
.
Before
any
part
of
this
world
was
formed
by
thee
,
thou
hadst
an
infinite
,
incomprehensible
being
,
a
power
by
which
this
whole
orbe
,
wherein
we
move
,
was
at
first
created
,
and
thou
remainest
immutably
the
same
all-mighty
power
,
and
so
shalt
doe
to
the
end
of
the
world
:
O
let
us
thine
afflicted
creatures
receive
at
this
time
the
benefits
and
auspicious
effects
of
this
thy
both
power
and
mercy
.
3.
c
.
Thou
turnest
man
to
a
broken
estate
,
destruction
,
and
sayest
,
Returne
ye
children
of
men
.
Thou
art
the
great
Ruler
and
most
just
disposer
of
all
events
;
when
those
whom
thou
of
thine
infinite
power
and
goodness
didst
create
,
fell
off
,
and
made
defection
from
thee
,
't
was
then
just
with
thee
to
punish
them
for
their
sins
,
and
returne
them
back
to
the
earth
,
that
lowest
and
vilest
condition
,
from
which
man
was
first
brought
forth
by
thy
creative
power
.
This
was
the
sentence
against
Adam
,
and
thus
thou
art
at
this
time
justly
provoked
to
deal
with
great
multitudes
of
us
.
4.
For
a
thousand
years
in
thy
sight
are
but
as
yesterday
,
when
it
is
past
,
and
as
a
watch
in
the
night
.
And
if
in
the
old
world
,
such
as
had
thus
offended
,
were
permitted
(
some
of
them
,
even
Adam
himself
,
to
whose
sin
death
was
awarded
by
God
)
to
live
near
a
thousand
years
after
it
,
yet
alas
what
is
that
,
compared
with
thy
infinity
?
Thou
art
without
all
beginning
,
O
blessed
Lord
,
most
absolutely
eternal
;
a
thousand
years
being
considered
in
thy
duration
,
are
but
as
a
drop
spilt
and
lost
in
the
Ocean
,
no
more
than
the
shortest
time
among
men
,
but
a
day
,
and
that
past
and
gone
,
or
but
the
sixth
part
of
that
,
the
space
of
foure
hours
in
the
night
(
see
note
on
Psal
.
cxxx
.
b
.
)
which
is
insensibly
past
over
in
sleep
.
5.
d
.
Thou
overflowest
them
,
they
shall
be
a
dream
in
the
morning
as
grass
is
changed
,
carriest
them
away
as
with
a
flood
,
they
are
as
a
sleep
;
in
the
morning
they
are
as
grass
which
groweth
up
:
6.
In
the
morning
it
flourisheth
and
groweth
up
,
in
the
evening
it
is
cut
down
and
withereth
.
As
for
us
men
,
we
are
naturally
fraile
and
short-lived
,
our
whole
age
is
instantly
at
an
end
by
the
course
of
nature
:
But
then
when
thy
wrath
also
breaks
forth
against
us
,
death
comes
as
a
torrent
,
and
sweeps
us
away
in
the
midst
of
our
strength
;
our
life
then
is
but
as
a
dream
,
when
one
awakes
out
of
sleep
,
but
a
phansie
at
first
,
and
that
soon
vanisht
;
whilst
we
live
,
we
do
but
seem
to
live
,
and
straight
death
comes
,
and
that
phasme
vanishes
.
Our
condition
here
is
no
more
stable
and
durable
than
that
of
the
flower
or
grass
of
the
field
,
which
when
it
flourishes
most
,
is
subject
to
instant
fading
and
withering
;
but
if
the
syth
or
sickle
come
,
the
emblem
of
thy
judgments
on
sinners
,
then
it
falls
in
the
prime
of
its
verdure
:
In
the
morning
it
is
fresh
and
prosperous
and
in
its
growth
,
and
the
very
same
day
it
is
cut
down
,
and
then
immediately
fadeth
,
loseth
all
its
verdure
and
beauty
before
the
night
.
7.
For
we
are
consumed
by
thine
anger
,
and
by
thy
wrath
are
we
troubled
.
8.
For
thou
hast
set
our
iniquities
before
thee
,
our
secret
sins
in
the
light
of
thy
countenance
.
And
just
thus
it
is
with
us
:
Our
sins
have
provoked
thee
to
cut
us
off
in
the
prime
and
most
flourishing
part
of
our
age
;
our
open
and
crying
sins
,
these
,
as
the
Rector
of
the
Universe
,
thou
thinkest
fit
to
punish
with
excision
;
and
beside
these
,
many
more
secret
sins
there
are
,
unknown
to
men
,
but
most
clearly
discernible
by
thee
,
our
secret
apostasies
,
and
in
our
hearts
returning
to
Aegypt
,
our
dislike
of
thy
methods
,
thy
presiding
and
governing
us
,
and
preferring
the
satisfaction
of
our
lusts
before
the
observance
of
thy
commands
,
and
these
also
provoke
thy
wrath
,
call
forth
thy
vengeance
against
us
,
and
by
this
means
(
as
with
a
torrent
v.
5.
)
we
are
swept
away
,
and
consumed
in
a
visible
formidable
manner
.
9.
For
all
our
dayes
are
passed
away
in
thy
wrath
;
we
end
{untranscribed Hebrew}
spend
our
years
e
.
as
a
thought
or
breath
.
tale
that
is
told
.
Thou
hast
been
incensed
by
our
Atheistical
murmurings
,
thy
displeasure
is
gone
out
against
us
;
and
so
the
years
that
were
allowed
us
here
,
and
might
otherwise
have
been
prolonged
for
some
time
,
are
now
suddenly
cut
off
,
our
race
is
ended
in
a
trice
,
we
are
seised
on
with
a
swift
destruction
.
10.
The
dayes
of
our
years
to
them
are
seventy
years
,
are
f
.
threescore
years
and
ten
,
and
if
in
signs
,
eighty
years
,
and
the
strength
of
them
is
labour
—
by
reason
of
strength
they
be
fourescore
years
,
yet
is
their
strength
labour
and
sorrow
;
for
it
is
soon
cut
off
,
and
we
flee
away
.
The
vast
numbers
of
603550.
that
were
fit
for
warr
,
and
so
were
listed
at
our
coming
out
of
Aegypt
,
do
all
drop
away
one
after
another
,
thy
oath
being
gone
out
against
them
,
that
but
two
of
that
whole
number
shall
enter
into
Canaan
,
all
the
rest
leaving
their
carcasses
in
the
Wilderness
.
By
this
means
it
comes
to
pass
,
that
great
multitudes
die
before
they
advance
to
more
than
the
seventieth
year
of
their
age
,
viz.
all
that
were
but
thirty
years
old
at
their
coming
out
of
Aegypt
.
Others
that
were
then
in
their
prime
,
about
fourty
years
old
,
are
sure
not
to
out-live
eighty
(
And
for
the
youth
that
were
not
numbred
,
those
that
were
to
enter
into
Canaan
and
so
out-live
the
rest
,
they
have
yet
little
joy
in
their
life
,
nothing
but
wearisome
journeys
and
turmoils
,
see
Psal
.
Lxxviii
.
33.
)
and
so
our
complaint
is
most
just
,
as
to
a
vast
multitude
of
us
,
that
our
age
is
even
as
nothing
in
respect
of
true
duration
,
but
a
thought
or
breath
v.
9.
our
most
vigorous
men
being
cut
off
in
their
prime
,
and
so
there
is
an
end
of
them
.
11.
Who
knoweth
the
power
of
thine
anger
?
as
thy
fear
thy
wrath
,
or
and
the
terror
of
thine
indignation
,
even
according
to
g
.
thy
fear
so
is
thy
wrath
.
12.
To
number
our
dayes
,
doe
thou
so
teach
us
,
that
we
may
So
teach
us
to
number
our
dayes
,
that
we
may
apply
our
hearts
unto
wisdome
.
Whilst
thus
we
are
daily
cut
off
,
the
great
unhappiness
of
it
is
,
that
no
man
is
carefull
to
lay
to
heart
these
terrible
effects
of
Gods
heavy
wrath
upon
us
;
no
man
is
so
farre
instructed
by
what
he
sees
daily
befall
multitudes
of
other
men
,
as
to
be
sensible
of
his
own
danger
,
and
the
shortness
of
his
life
,
so
as
to
live
well
,
while
he
is
permitted
to
live
.
Lord
,
be
thou
pleased
to
give
us
this
grace
,
so
to
instruct
us
,
and
convince
us
of
the
shortness
of
our
lives
,
that
we
may
be
brought
to
pay
that
constant
reverence
and
obedience
that
is
due
to
thee
,
and
wherein
true
wisdome
consists
,
there
being
nothing
so
unwise
as
our
provoking
of
thee
,
and
adventuring
to
be
cut
off
in
our
sins
.
13.
Return
,
O
Lord
,
how
long
?
and
let
it
repent
thee
concerning
thy
servants
.
And
if
it
may
be
thy
good
pleasure
,
O
Lord
,
reverse
that
sentence
of
excision
which
is
gone
out
against
us
:
let
it
suffice
that
thy
displeasure
hath
flamed
to
the
devouring
so
great
numbers
of
us
,
and
at
length
vouchsafe
to
be
pacified
and
reconciled
with
us
.
14.
O
satisfie
us
early
with
thy
mercy
,
that
we
may
rejoyce
and
be
glad
all
our
dayes
.
We
have
layn
very
long
under
thy
wrath
,
O
Lord
,
O
delay
not
to
afford
us
the
full
streams
of
thy
mercy
which
we
have
thus
long
wanted
and
impatiently
thirsted
after
;
that
so
for
the
remainder
of
our
time
we
may
have
some
matter
of
ovation
and
rejoycing
,
after
so
much
sadness
.
15.
Make
us
glad
according
to
the
dayes
wherein
thou
hast
afflicted
us
,
and
the
years
wherein
we
have
seen
evil
.
Our
afflictions
and
miseries
have
lasted
long
;
O
let
us
have
some
proportion
of
joy
to
so
much
of
sorrow
.
16.
Let
thy
worke
appear
unto
thy
servants
,
and
thy
glory
unto
their
children
.
O
magnify
thy
glorious
work
of
grace
and
mercy
to
us
and
our
posterity
,
which
is
most
properly
thine
,
(
thy
acts
of
punishments
being
thy
strange
works
,
Is.
28.21
.
)
17.
And
let
the
sweetness
{untranscribed Hebrew}
beauty
of
the
Lord
our
God
be
upon
us
;
and
establish
thou
the
worke
of
our
hands
upon
us
,
yea
the
work
of
our
hands
establish
thou
it
.
Shew
forth
thy
loving
kindness
and
light
of
thy
countenance
toward
us
,
look
gratiously
and
favourably
upon
us
,
give
us
thy
grace
to
direct
us
in
all
our
wayes
,
worke
thou
in
us
both
to
will
and
to
doe
,
and
then
by
thy
good
providence
prosper
our
designes
and
undertakings
.
Annotations
on
Psalm
XC
.
V.
1.
Dwelling
]
From
{untranscribed Hebrew}
to
dwell
,
the
noune
{untranscribed Hebrew}
ordinarily
signifies
habitation
,
{untranscribed Hebrew}
and
so
the
Syriack
understands
it
here
rendring
{untranscribed Hebrew}
house
.
But
the
Arabick
usage
of
the
verbe
in
another
notion
,
for
aiding
or
protecting
,
is
a
signe
that
thus
the
word
antiently
signified
;
and
so
Deut
.
xxxiii
.
27.
the
Lord
{untranscribed Hebrew}
is
thy
refuge
,
we
render
it
,
{untranscribed Hebrew}
,
shall
cover
thee
,
say
the
Lxxii
.
and
so
indeed
every
house
being
a
covert
,
the
notions
of
house
and
refuge
will
well
agree
:
and
Aben
Ezra
,
that
resolves
this
Psalm
was
written
by
Moses
,
proves
it
(
among
other
reasons
)
by
this
word
being
there
used
by
Moses
in
Deuteronomy
.
And
then
from
that
signification
of
it
there
,
{untranscribed Hebrew}
may
here
best
be
rendred
protector
or
helper
;
and
so
the
Chaldee
seem
to
have
understood
it
,
who
having
paraphrased
the
word
Lord
,
with
some
reflexion
on
that
notion
of
the
word
{untranscribed Hebrew}
in
their
dialect
,
wherein
it
signified
the
Temple
,
O
Lord
,
whose
habitation
of
the
house
of
thy
Schechina
or
Majestatick
presence
is
in
heaven
,
adde
{untranscribed Hebrew}
thou
hast
been
to
us
a
helper
.
The
Jewish
Arab
,
which
looks
to
the
former
notion
,
and
renders
it
{untranscribed Hebrew}
,
which
is
a
place
of
abode
,
yet
gives
a
reason
of
his
version
in
a
note
,
to
this
purpose
,
The
meaning
is
,
Thou
hast
borne
(
or
supported
)
us
much
,
and
held
our
hands
(
or
held
us
by
the
hand
)
and
been
to
us
as
a
place
to
bear
us
in
our
reliance
on
thee
.
To
the
same
purpose
Abu
Walid
,
having
interpreted
the
word
{untranscribed Hebrew}
for
an
habitation
,
place
,
or
place
of
abode
,
makes
mention
afterwards
of
this
verse
and
some
others
,
in
which
the
word
might
seem
not
so
exactly
to
bear
that
signification
,
and
saith
that
it
is
attributed
as
an
Epithet
to
God
,
from
the
notion
of
a
place
,
which
remaining
bears
or
sustains
him
that
is
in
it
.
Though
God
be
the
Creator
both
of
place
and
time
,
and
the
destroyer
of
them
,
yet
figuratively
it
is
attributed
to
him
:
so
that
according
to
their
understanding
of
it
,
it
should
be
literally
a
place
,
but
in
signification
,
a
support
to
us
.
Kimchi
mentions
another
interpretation
of
his
Fathers
,
who
would
have
{untranscribed Hebrew}
derived
from
{untranscribed Hebrew}
an
eye
,
as
if
it
were
,
our
respect
,
or
whom
we
respect
,
on
whom
our
eyes
are
set
;
but
he
himself
puts
for
explication
of
it
,
{untranscribed Hebrew}
a
place
and
refuge
.
The
Lxxii
.
both
here
and
Psal
.
xci
.
9.
render
it
{untranscribed Hebrew}
refuge
,
which
being
applied
to
a
person
,
as
't
is
here
to
God
,
must
needs
signify
one
,
from
whom
he
that
flies
to
him
expects
help
,
and
so
[
helper
]
will
be
the
best
rendring
of
it
.
V.
2.
Thou
hadst
formed
the
earth
]
The
phrase
{untranscribed Hebrew}
will
best
be
rendred
,
{untranscribed Hebrew}
and
thou
earth
wert
in
travail
;
or
,
taking
{untranscribed Hebrew}
in
the
third
person
,
{untranscribed Hebrew}
being
most
usual
in
the
faeminine
gender
,
and
the
earth
was
in
travail
:
so
the
Syriack
sets
it
more
plainly
{untranscribed Hebrew}
before
the
earth
fell
in
travail
.
By
this
phrase
is
poetically
meant
the
earth's
bringing
forth
the
mountains
,
when
from
the
first
round
or
globular
forme
of
it
,
some
parts
were
lifted
up
above
the
rest
,
the
high
rising
whereof
became
the
mountains
,
which
therefore
may
be
called
the
issue
of
the
earth
:
and
then
,
as
they
are
said
to
be
brought
forth
in
the
former
part
of
the
verse
,
so
by
analogy
the
earth
must
be
said
to
travail
,
and
bring
them
forth
.
And
this
to
express
the
very
first
minute
that
there
was
time
to
compute
from
,
and
so
as
farre
as
our
expressions
can
goe
,
the
infinity
of
God
.
The
Jewish
Arab
version
hath
respect
to
another
notion
of
the
word
for
beginning
,
and
renders
it
by
{untranscribed Hebrew}
,
Before
thou
broughtest
forth
the
mountains
,
and
begannest
(
or
first
createdst
)
the
habitable
,
with
the
rest
of
the
earth
,
or
else
(
as
,
being
without
vowels
,
it
may
be
read
)
before
the
mountains
grew
up
(
or
were
brought
forth
)
and
the
habitable
with
the
rest
of
the
earth
began
.
V.
3.
Turnest
man
]
The
Lxxii
.
begin
this
v.
3.
with
{untranscribed Hebrew}
not
,
either
taking
the
Hebrew
{untranscribed Hebrew}
God
from
the
end
of
v.
2.
{untranscribed Hebrew}
and
converting
it
into
{untranscribed Hebrew}
not
,
and
prefixing
it
to
this
v.
3.
or
else
reading
the
Hebrew
by
way
of
interrogation
,
which
they
therefore
think
fit
to
interpret
by
the
negative
,
wilt
thou
turne
man
,
&c.
by
{untranscribed Hebrew}
turne
thou
not
.
Which
the
Latine
follow
in
the
forme
of
a
prayer
,
Ne
avertas
—
Turne
not
man
to
humility
—
The
word
which
they
render
humilitatem
(
from
the
Lxxii
.
their
{untranscribed Hebrew}
)
is
in
the
original
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
bruise
or
beat
to
pieces
.
By
this
,
{untranscribed Hebrew}
destruction
,
or
dissolution
of
parts
in
death
,
and
the
resolution
of
the
body
to
dust
,
may
be
fitly
exprest
;
and
accordingly
the
Chaldee
read
{untranscribed Hebrew}
to
death
:
and
to
that
the
insuing
part
of
the
Psalm
may
seem
to
apply
it
,
treating
of
short
life
,
and
speedy
death
;
and
if
so
,
then
to
this
sense
we
must
also
,
with
the
learned
in
the
word
{untranscribed Hebrew}
Schindler
,
understand
the
immediate
consequents
,
{untranscribed Hebrew}
and
sayest
,
{untranscribed Hebrew}
Returne
ye
sons
of
Adam
,
i
.
e
.
returne
to
the
earth
,
from
whence
Adam
had
his
name
,
and
from
whence
he
first
came
,
according
to
that
of
Gen.
iii
.
19.
Out
of
the
ground
wast
thou
taken
,
for
dust
thou
art
,
and
unto
dust
shalt
thou
returne
.
So
Ps.
cxlvi
.
4.
His
breath
goeth
forth
,
he
returneth
to
his
earth
.
And
Eccles
.
xii
.
7.
then
shall
the
dust
returne
to
the
earth
as
it
was
.
But
it
is
possible
that
{untranscribed Hebrew}
may
signify
no
more
then
bringing
low
by
punishment
,
and
that
in
order
to
amendment
,
according
to
the
importance
of
Ps.
Li
.
17.
and
Isa
.
Lvii
.
15.
and
then
{untranscribed Hebrew}
returne
ye
sons
of
men
must
be
meant
of
returning
by
repentance
;
and
thus
indeed
generally
the
Imperative
{untranscribed Hebrew}
taken
by
it selfe
signifies
.
To
this
those
words
of
the
Chaldee
,
which
are
inserted
in
the
beginning
of
the
second
verse
(
but
somewhat
out
of
their
place
)
seem
to
refer
,
{untranscribed Hebrew}
&c.
When
it
was
revealed
before
thee
that
thy
people
would
sin
,
thou
preparedst
repentance
;
according
to
that
tradition
of
the
Jews
,
that
repentance
was
one
of
the
seven
things
created
before
the
world
.
And
thus
the
Arabick
reads
it
more
expresly
,
in
the
Lxxii
.
their
forme
of
deprecation
,
Bring
not
men
back
to
destruction
{untranscribed Hebrew}
since
thou
hast
said
,
come
back
ye
children
of
men
:
he
that
hath
promised
to
forgive
upon
repentance
,
defeats
his
own
act
of
grace
,
if
he
cut
off
the
transgressor
in
his
sin
.
Thus
Jarchi
interprets
the
bringing
to
destruction
to
be
{untranscribed Hebrew}
near
to
death
,
and
the
returning
to
be
{untranscribed Hebrew}
from
evill
wayes
.
But
still
the
context
seems
to
authorize
the
former
interpretation
of
destruction
,
and
speedy
returning
to
the
earth
,
which
is
evidently
the
subject
of
the
fifth
and
sixth
verses
.
And
for
verse
the
fourth
,
it
seems
to
be
the
preventing
of
an
objection
,
ready
to
offer
it selfe
from
the
long
lives
of
the
Patriarchs
,
who
lived
neer
a
thousand
years
;
but
those
,
saith
the
Psalmist
,
are
in
Gods
sight
,
or
in
respect
of
his
infinity
,
but
a
very
unconsiderable
time
.
The
number
,
saith
Jarchi
,
hath
a
peculiar
respect
to
Adam
,
to
whom
God
had
said
,
thou
shalt
die
in
the
day
that
thou
eatest
,
and
yet
he
lived
nine
hundred
and
thirty
years
.
V.
5.
Carriest
them
away
]
To
set
down
the
shortness
of
mans
life
,
the
comparison
is
here
made
between
God
and
us
:
A
thousand
years
,
which
is
longer
then
Adam
or
Methuselah
lived
,
and
since
those
dayes
,
as
long
as
many
ages
of
men
,
bears
not
the
least
proportion
with
Gods
eternity
v.
4.
whereas
(
here
v.
5.
)
mens
years
are
presently
at
an
end
;
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
overflow
,
and
sweep
,
and
carry
away
,
thou
(
i
.
e
.
God
)
sweepest
them
away
,
with
the
same
force
and
swiftness
that
a
torrent
carries
any
thing
before
it
,
and
there
is
no
resisting
it
.
And
to
the
same
purpose
,
in
another
similitude
,
{untranscribed Hebrew}
a
sleep
shall
they
be
,
{untranscribed Hebrew}
or
,
as
{untranscribed Hebrew}
also
signifies
,
a
dream
.
So
the
Chaldee
,
{untranscribed Hebrew}
as
dreamers
shall
they
be
.
To
this
I
suppose
{untranscribed Hebrew}
in
the
morning
must
be
annext
(
and
not
prefixt
to
the
consequents
)
a
dream
in
the
morning
,
{untranscribed Hebrew}
as
that
is
all
one
with
a
dream
when
one
awakes
,
Ps.
Lxxiii
.
20.
in
the
notion
of
vanishing
:
as
a
dream
,
when
the
morning
comes
,
and
the
man
awakes
,
presently
vanisheth
;
so
shall
they
vanish
(
for
to
this
of
vanishing
,
and
coming
to
nought
,
both
here
and
Ps.
Lxxiii
.
the
phrase
is
used
)
no
considerable
matter
is
done
by
them
in
their
lives
,
but
a
few
slight
actions
,
which
have
but
the
nature
of
dreams
,
and
suddenly
they
dye
,
or
vanish
,
as
at
the
coming
of
morning
,
this
sleep
,
or
but
dream
as
it
were
of
life
,
is
at
an
end
.
Both
these
expressions
of
the
overflowing
,
and
the
dream
,
the
Lxxii
.
by
slight
changes
put
together
into
one
.
For
{untranscribed Hebrew}
thou
overflowest
them
,
they
seem
to
have
read
with
other
points
{untranscribed Hebrew}
their
flowings
,
and
rendring
the
sense
,
and
not
the
word
,
translate
that
{untranscribed Hebrew}
,
their
being
turned
to
nothing
.
Then
for
{untranscribed Hebrew}
dream
or
sleep
,
from
{untranscribed Hebrew}
dormivit
,
they
read
{untranscribed Hebrew}
year
,
and
so
make
but
one
sentence
of
both
,
{untranscribed Hebrew}
,
their
years
are
things
of
nought
;
very
full
to
the
sense
,
though
not
to
the
letter
,
and
the
two
similitudes
in
the
Hebrew
.
The
same
again
is
succinctly
exprest
by
a
third
similitude
,
{untranscribed Hebrew}
{untranscribed Hebrew}
As
grass
is
or
shall
be
changed
,
or
pass
away
(
viz.
the
verdure
and
beauty
of
it
.
)
The
Hebrew
{untranscribed Hebrew}
signifies
to
alter
the
thing
,
or
the
place
,
to
change
,
or
to
pass
away
.
The
Jewish
Arab
renders
it
{untranscribed Hebrew}
,
which
in
the
ordinary
use
of
the
word
signifies
passeth
away
:
and
so
is
fitly
applied
to
the
grass
.
When
that
begins
to
fade
,
to
lose
its
fresh
green
colour
,
't
is
then
said
to
change
and
pass
away
;
{untranscribed Hebrew}
pass
away
,
say
the
Lxxii
.
and
Latine
,
but
the
Chaldee
{untranscribed Hebrew}
as
the
grass
which
is
cut
down
{untranscribed Hebrew}
they
shall
be
changed
,
i
.
e
.
lose
their
verdure
,
and
wither
,
and
so
pass
.
To
this
of
the
grass
the
whole
sixth
verse
belongs
also
,
where
we
have
another
distant
notion
of
{untranscribed Hebrew}
.
{untranscribed Hebrew}
In
the
morning
{untranscribed Hebrew}
they
shall
flourish
,
{untranscribed Hebrew}
and
(
not
pass
away
,
or
fade
,
or
change
from
better
to
worse
,
but
,
in
a
good
sense
)
change
to
the
better
,
spring
,
and
grow
,
is
renewed
,
saith
Abu
Walid
:
so
that
same
word
{untranscribed Hebrew}
signifies
also
to
spring
,
or
sprout
out
,
Job
xiv
.
7.
There
is
hope
unto
a
tree
,
if
it
be
cut
down
,
that
it
will
sprout
out
again
.
The
Hebrew
hath
{untranscribed Hebrew}
,
the
Chaldee
{untranscribed Hebrew}
,
sprout
out
,
the
Lxxii
.
{untranscribed Hebrew}
reflourish
.
So
Isa
.
xl
.
31.
They
that
wait
on
the
Lord
{untranscribed Hebrew}
shall
(
we
render
it
)
renew
their
strength
,
but
the
Chaldee
{untranscribed Hebrew}
—
shall
adde
or
increase
in
strength
,
and
be
renewed
to
their
youth
{untranscribed Hebrew}
as
a
sprout
that
growes
:
and
so
the
consequents
interpret
it
,
they
shall
mount
up
with
wings
as
Eagles
—
And
so
sure
't
is
here
,
{untranscribed Hebrew}
and
it
shall
increase
or
grow
,
saith
the
Chaldee
.
And
the
using
it
here
in
this
so
different
sense
from
that
of
v.
5.
is
not
without
example
,
but
poetical
and
elegant
,
oft
observable
in
these
books
,
in
this
very
Psalm
,
where
{untranscribed Hebrew}
is
v.
3.
in
the
notion
of
a
year
,
but
v.
5.
of
a
sleep
or
dream
;
Yet
the
Jewish
Arab
taketh
{untranscribed Hebrew}
and
{untranscribed Hebrew}
in
the
same
sense
in
both
places
,
and
thus
paraphrases
the
whole
passage
,
So
hast
thou
set
them
,
or
constituted
them
(
the
years
foregoing
)
as
if
they
flowed
,
and
were
as
a
sleep
,
and
we
in
our
morning
are
as
grass
that
passeth
away
.
For
in
the
morning
blossoming
it
passeth
away
,
and
in
its
evening
is
dry
,
and
is
broken
.
Abu
Walid
rendring
the
latter
is
renewed
,
declareth
not
his
opinion
of
the
former
which
he
subjoyneth
to
it
.
And
then
it
follows
,
In
the
evening
{untranscribed Hebrew}
it
shall
be
cut
down
{untranscribed Hebrew}
and
be
dried
up
or
wither
.
{untranscribed Hebrew}
In
one
and
the
same
day
it
thus
alters
its
fate
,
it
is
florid
and
thriving
,
sprouting
out
and
growing
in
the
morning
;
and
before
the
end
of
that
very
day
,
it
is
cut
down
,
and
withers
instantly
.
V.
9.
As
a
tale
]
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
to
speak
,
{untranscribed Hebrew}
and
that
either
with
the
tongue
or
heart
)
signifies
either
a
thought
or
speech
,
and
being
here
used
to
express
the
shortest
duration
imaginable
,
it
may
most
probably
signify
a
thought
,
as
that
which
alone
is
quicker
than
a
word
is
spoken
.
When
the
Latines
would
express
the
greatest
swiftness
,
they
do
it
by
dicto
citius
,
and
this
Castellio
hath
chosen
to
make
use
of
here
,
finimus
annos
nostros
dicto
citius
,
we
end
(
so
{untranscribed Hebrew}
literally
signifies
)
our
years
sooner
than
one
can
speak
;
{untranscribed Hebrew}
and
that
sure
is
as
soon
as
one
can
think
.
If
this
be
not
it
,
then
it
must
be
remembred
that
{untranscribed Hebrew}
signifies
also
gemitus
and
halitus
,
a
sigh
and
a
breath
,
and
accordingly
the
Chaldee
render
it
here
,
{untranscribed Hebrew}
as
the
vapour
or
breath
of
the
mouth
in
winter
;
agreeable
to
which
is
the
definition
of
our
life
in
Saint
James
c
.
iv
.
14.
What
is
our
life
?
It
is
even
a
vapour
,
that
appears
for
a
little
while
,
but
afterward
vanisheth
.
The
Lxxii
.
here
read
{untranscribed Hebrew}
,
our
years
as
a
spider
have
meditated
;
and
the
Latine
,
sicut
aranea
meditabuntur
,
or
(
as
the
conformity
with
the
Greek
exacts
)
meditabantur
did
meditate
,
reading
for
the
noune
{untranscribed Hebrew}
the
verb
{untranscribed Hebrew}
,
and
for
{untranscribed Hebrew}
by
a
light
change
of
מ
into
ט
,
{untranscribed Hebrew}
which
the
learned
Schindler
mentions
(
from
{untranscribed Hebrew}
to
spin
)
as
all
one
with
the
Chaldee
{untranscribed Hebrew}
or
{untranscribed Hebrew}
a
spider
.
For
this
the
learned
Hugo
Grotius
hath
a
more
remote
conjecture
,
supposing
them
for
{untranscribed Hebrew}
to
have
read
{untranscribed Hebrew}
,
the
word
which
is
used
for
a
spider
Prov.
xxx
.
28.
But
besides
that
{untranscribed Hebrew}
is
very
distant
from
{untranscribed Hebrew}
(
nothing
but
מ
common
to
them
)
there
would
,
in
that
supposed
reading
,
be
nothing
to
answer
the
Greek
{untranscribed Hebrew}
,
and
though
that
also
may
be
conceived
to
have
been
by
them
added
by
way
of
supply
to
an
Ellipsis
(
as
sometimes
it
is
)
yet
still
that
makes
the
conjecture
the
more
remote
,
which
hath
two
such
difficulties
in
it
.
Meanwhile
their
meaning
,
in
these
words
,
though
somewhat
obscure
,
may
probably
be
this
,
Our
years
as
a
spider
have
meditated
,
or
exercised
themselves
,
or
been
imployed
,
viz.
in
weaving
such
webbs
as
the
next
broom
sweeps
away
;
our
age
is
spent
in
fruitless
slight
labours
,
which
presently
come
to
nothing
.
And
so
this
they
might
take
for
no
inconvenient
paraphrase
of
our
years
as
a
breath
,
or
thought
,
which
they
found
in
the
Hebrew
,
referring
the
{untranscribed Hebrew}
we
have
finished
or
ended
to
the
former
part
of
the
period
.
V.
10.
Threescore
years
]
In
this
verse
what
is
said
of
the
age
of
man
,
{untranscribed Hebrew}
that
it
is
but
{untranscribed Hebrew}
seventy
,
or
at
most
{untranscribed Hebrew}
eighty
years
,
is
thought
by
most
to
belong
to
later
ages
than
that
of
Moses
,
by
whom
the
Psalm
is
supposed
to
have
been
composed
.
The
period
of
life
is
indeed
by
Solon
thus
set
,
{untranscribed Hebrew}
,
the
terme
of
a
mans
life
is
seventy
years
,
saith
Herodotus
of
him
,
L.
11.
and
so
Laertius
in
his
life
,
{untranscribed Hebrew}
,
Solon
saith
seventy
years
are
the
terme
of
mans
life
.
But
in
Moses's
time
it
was
sure
much
larger
,
Moses
himselfe
was
cxx
.
years
old
,
and
his
eye
was
not
dimme
,
nor
his
natural
force
or
vigor
abated
,
Deut
.
xxxiv
.
7.
and
was
eighty
years
old
when
God
made
him
Captain
of
his
people
,
as
Aaron
likewise
was
eighty
three
before
he
was
made
High-Priest
,
Exod
.
vii
.
7.
which
is
evidence
enough
,
that
that
age
of
eighty
was
not
an
extreme
decrepit
age
at
that
time
.
This
hath
made
many
resolve
that
this
Psalm
was
of
a
farr
later
date
than
that
of
Moses
.
But
with
how
little
reason
they
have
thus
resolved
,
will
soon
be
made
manifest
,
and
the
difficulties
of
this
verse
sufficiently
cleared
,
by
remembring
the
subject
matter
of
the
whole
Psalm
,
the
afflictions
,
and
shortness
of
life
,
not
absolutely
to
all
at
that
time
,
but
peculiarly
{untranscribed Hebrew}
to
them
that
are
there
spoken
of
;
{untranscribed Hebrew}
{untranscribed Hebrew}
to
or
among
them
saith
the
Syriack
,
{untranscribed Hebrew}
the
Lxxii
.
the
Latine
in
ipsis
,
in
or
among
them
,
i
.
e
.
to
the
children
of
Israel
in
the
desert
,
when
for
their
murmurings
and
other
provocations
which
they
were
guilty
of
,
Gods
wrath
and
oath
was
gone
out
against
them
,
that
of
all
that
were
numbred
of
them
at
their
coming
out
of
Aegypt
,
not
one
,
save
onely
Caleb
and
Joshua
Numb
.
xiv
.
29
,
30.
Deut
.
i
.
35.
no
not
Moses
himself
Deut
.
xxxii
.
52.
Numb
.
xvii
.
13.
should
enter
into
Canaan
.
This
oath
of
Gods
was
to
be
exactly
performed
in
the
space
of
fourty
years
(
whilst
they
wandred
in
the
Wilderness
from
place
to
place
,
without
any
house
or
city
to
dwell
in
)
the
whole
number
of
those
that
were
then
numbred
,
all
the
males
from
twenty
years
old
and
upward
that
were
able
to
go
forth
to
warr
,
except
only
those
two
,
were
consumed
.
How
great
that
number
was
,
appears
by
the
list
appointed
to
be
made
Numb
.
i
.
3.
six
hundred
thousand
,
and
three
thousand
and
five
hundred
and
fifty
,
Numb
.
i
.
32.
Of
this
number
then
,
all
that
were
but
twenty
years
old
were
(
't
is
evident
)
cut
off
before
they
exceeded
the
sixtieth
year
of
their
age
;
of
all
that
were
but
thirty
years
old
,
none
out-lived
the
seventieth
year
;
of
all
that
were
fourty
,
none
,
save
only
those
two
out-lived
his
eightieth
.
And
of
these
that
exceeded
not
fourty
,
and
were
not
under
twenty
at
the
coming
out
of
Aegypt
,
who
consequently
,
all
but
two
,
died
before
they
attained
to
eighty
years
,
certainly
the
number
must
be
very
great
,
probably
near
three
hundred
thousand
,
it
being
unlikely
,
that
the
number
from
fourty
to
the
age
of
discharge
from
war
,
should
doe
much
more
than
equal
that
from
twenty
to
fourty
;
and
consequently
the
reason
of
the
complaint
very
considerable
in
that
age
,
beyond
any
other
age
of
those
times
,
that
without
any
Epidemical
disease
,
so
vast
a
number
should
dye
before
eighty
years
old
.
This
I
suppose
the
meaning
of
the
addition
here
{untranscribed Hebrew}
and
if
in
vigor
,
fourescore
years
.
{untranscribed Hebrew}
is
a
strong
man
,
and
{untranscribed Hebrew}
ordinarily
used
for
a
warlike
person
,
and
{untranscribed Hebrew}
2
King
.
xviii
.
20.
strength
for
warre
;
and
the
prime
age
for
such
was
about
or
under
fourty
years
old
.
Those
then
that
at
their
numbring
were
not
above
fourty
years
old
,
might
possibly
live
to
fourescore
,
but
falling
(
all
but
two
of
them
)
in
the
Wilderness
in
the
fourty
years
space
,
they
cannot
be
imagined
to
have
survived
that
age
.
And
for
all
others
,
those
under
twenty
years
old
,
that
were
not
numbred
at
the
coming
out
of
Aegypt
because
of
their
youth
,
the
next
part
of
the
period
seems
to
belong
to
them
,
{untranscribed Hebrew}
and
the
strength
of
them
is
labour
and
sorrow
.
By
{untranscribed Hebrew}
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
strong
)
Abenezra
and
Rabbi
Solomon
understand
the
strength
of
youth
,
i
.
e
.
of
the
best
of
mans
age
,
the
strength
,
or
firmness
that
is
in
,
or
to
a
man
in
those
dayes
.
And
thus
it
may
signify
Synecdochically
(
as
by
the
Youth
of
the
nation
we
mean
in
ordinary
stile
)
those
under
twenty
years
old
.
The
Lxxii
.
reads
{untranscribed Hebrew}
,
which
the
Latine
renders
,
Quod
amplius
eorum
,
the
overplus
of
them
,
taking
{untranscribed Hebrew}
in
the
notion
of
{untranscribed Hebrew}
from
{untranscribed Hebrew}
multitude
;
so
Abu
Walid
,
reading
{untranscribed Hebrew}
,
doth
yet
render
it
,
the
overplus
,
what
exceeds
of
them
.
And
thus
the
sense
will
well
bear
,
the
overplus
of
them
,
that
is
the
youth
that
were
not
numbred
;
and
to
this
the
Chaldee
and
Syriack
seem
to
refer
,
who
both
render
it
{untranscribed Hebrew}
and
the
increase
of
them
,
not
plerique
ipsorum
,
the
most
of
them
,
as
the
translator
of
the
Syriack
renders
,
but
the
increase
of
them
,
i
.
e
.
of
the
Israelites
,
viz.
their
little
ones
Num
.
xiv
.
31.
which
God
there
promised
to
bring
into
the
land
of
Canaan
,
when
all
that
were
numbred
,
should
fall
in
the
Wilderness
,
v.
29
,
30.
Of
these
therefore
it
is
added
,
that
though
they
were
not
so
short-lived
,
yet
for
that
while
they
had
little
comfort
of
their
lives
;
though
they
survived
and
entred
into
Canaan
,
Numb
.
xiv
.
31.
yet
all
the
space
of
the
fourty
years
in
the
Wilderness
,
it
was
most
true
of
them
what
here
follows
,
their
life
for
that
space
was
{untranscribed Hebrew}
{untranscribed Hebrew}
hard
travail
or
moyle
,
the
Lxxii
.
duly
renders
it
{untranscribed Hebrew}
lassitude
or
wearisome
toyle
;
{untranscribed Hebrew}
{untranscribed Hebrew}
and
sorrow
or
labour
,
{untranscribed Hebrew}
say
the
Lxxii
.
dolor
the
Latine
,
both
joyned
to
express
the
wearisomness
of
their
tedious
desart-marches
.
This
later
passage
seems
to
be
here
set
in
a
parenthesis
(
to
give
some
account
of
the
over-plus
,
those
that
were
not
numbred
,
as
well
as
the
former
words
did
of
those
that
were
)
for
not
to
them
,
but
the
former
belongs
the
conclusion
of
the
verse
,
with
the
causal
particle
in
the
front
;
{untranscribed Hebrew}
{untranscribed Hebrew}
—
for
it
is
suddenly
cut
off
,
and
we
flee
away
;
so
to
all
them
it
was
that
were
numbred
at
the
coming
out
of
Aegypt
,
save
only
to
Caleb
and
Joshua
,
in
the
space
of
fourty
years
their
carcasses
fell
all
and
every
of
them
in
the
Wilderness
,
and
so
they
were
{untranscribed Hebrew}
mowed
grass
,
or
stubble
,
cut
up
by
the
roots
,
(
so
the
word
signifies
from
{untranscribed Hebrew}
to
pluck
up
)
and
like
stubble
before
the
wind
,
or
a
rolling
thing
before
the
whirle-wind
Isa
.
xvii
.
13.
they
fled
away
.
The
Jewish
Arab
reads
,
when
the
harvest
is
nigh
,
we
flee
,
so
taking
it
from
{untranscribed Hebrew}
.
If
it
be
deduced
from
{untranscribed Hebrew}
it
may
then
be
compared
with
the
Arabick
{untranscribed Hebrew}
or
{untranscribed Hebrew}
to
pass
along
,
and
so
R.
Solomon
renders
it
by
{untranscribed Hebrew}
.
But
to
the
rest
this
cannot
be
applied
,
who
did
survive
in
Canaan
,
and
were
not
thus
cut
off
.
This
the
Lxxii
.
have
much
transformed
,
{untranscribed Hebrew}
,
and
so
after
them
the
Latine
,
for
mansuetude
is
come
upon
us
,
and
we
shall
be
stricken
.
How
they
came
thus
to
render
the
words
,
is
not
,
that
I
finde
,
taken
notice
of
by
any
.
That
which
seems
to
me
most
probable
is
,
that
the
Greek
copies
are
corrupt
,
and
that
their
original
reading
was
,
not
{untranscribed Hebrew}
or
{untranscribed Hebrew}
,
as
now
we
have
it
,
but
{untranscribed Hebrew}
,
it
is
early
gone
and
we
shall
be
smitten
.
For
so
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
which
signifies
to
cut
off
,
signifies
also
to
pass
and
goe
away
,
and
so
might
probably
be
rendred
{untranscribed Hebrew}
is
gone
away
;
and
{untranscribed Hebrew}
{untranscribed Hebrew}
celeriter
quickly
,
might
as
fitly
be
rendred
{untranscribed Hebrew}
early
,
as
that
is
frequently
used
for
quickly
(
see
v.
14.
)
and
so
the
Chaldee
here
addes
in
the
end
of
the
verse
,
{untranscribed Hebrew}
in
the
morning
,
to
express
the
swiftness
of
the
flight
.
And
then
for
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
flee
,
they
seem
to
have
deduced
it
from
{untranscribed Hebrew}
to
smite
,
changing
the
ע
into
נ
,
and
so
to
have
rendred
it
{untranscribed Hebrew}
and
we
shall
be
smitten
,
V.
11.
Thy
fear
]
All
difficulty
will
be
removed
from
this
verse
,
if
only
the
כ
in
{untranscribed Hebrew}
{untranscribed Hebrew}
may
be
taken
,
as
an
expletive
,
unsignificant
,
for
then
the
words
will
ly
plainly
thus
,
who
knows
the
power
of
thy
anger
,
{untranscribed Hebrew}
and
thy
terror
or
terribleness
of
thy
wrath
?
Thus
the
Syriack
have
taken
it
,
rendring
{untranscribed Hebrew}
by
{untranscribed Hebrew}
and
the
terror
.
Thus
to
know
the
force
and
terror
of
Gods
wrath
,
is
to
discerne
the
cause
of
it
,
our
sins
,
and
to
be
truly
affected
with
it
,
so
as
to
prevent
it
by
seasonable
reformation
.
This
is
the
interpretation
of
knowledge
in
Scripture-stile
,
as
't
is
used
for
spiritual
prudence
,
and
practice
proportionable
to
our
knowledge
.
And
this
the
Chaldee
have
paraphrastically
and
more
largely
exprest
,
{untranscribed Hebrew}
—
Who
is
he
that
knoweth
to
avert
the
strength
of
thy
anger
,
but
the
just
who
fear
thee
and
appease
thy
fury
?
The
rendring
the
particle
כ
כ
as
,
or
according
to
,
seems
not
here
so
facile
or
agreeable
;
for
by
that
according
to
thy
fear
,
signifying
our
fear
of
God
,
't
is
certain
that
Gods
wrath
is
not
proportioned
to
our
fear
of
him
.
And
that
our
fear
of
God
should
signify
our
want
of
that
fear
,
to
which
only
his
wrath
is
apportioned
,
is
very
remote
and
without
example
.
Aben
Ezra
would
have
it
to
signifie
the
same
with
those
words
of
the
Law
,
Levit
.
x
.
3.
I
will
be
sanctified
in
all
them
that
come
nigh
me
,
viz.
that
Gods
anger
is
encreased
according
to
our
knowledge
of
him
,
and
so
Jarchi
,
and
Kimchi
.
But
seeing
the
knowledge
of
God
is
oft
separated
from
obedience
to
him
,
but
the
fear
of
God
in
the
sacred
style
is
not
so
separable
,
and
therefore
they
that
know
God
,
and
so
only
approach
him
,
may
incurre
his
highest
displeasure
,
but
they
that
fear
God
cannot
be
imagined
to
do
so
;
therefore
I
cannot
adhere
to
that
notion
.
Yet
if
the
former
shall
seem
remote
,
then
I
shall
propose
this
third
,
that
the
phrase
{untranscribed Hebrew}
as
thy
fear
thy
wrath
,
shall
bear
proportion
with
that
way
of
speaking
Jud
.
viii
.
21.
{untranscribed Hebrew}
as
a
man
,
his
strength
;
which
proverbial
for
me
may
probably
have
been
transferr'd
to
other
things
,
and
then
the
meaning
here
may
be
,
that
Gods
wrath
is
equal
to
what
men
fear
or
apprehend
of
it
;
God
affrights
not
with
vain
,
empty
terrors
,
but
will
really
inflict
on
impenitent
sinners
to
the
utmost
of
his
threats
,
or
of
what
they
can
apprehend
,
or
expect
.
This
may
not
improbably
be
the
meaning
of
the
phrase
.
Yet
the
context
seems
better
to
accord
with
the
other
,
the
prayer
following
,
So
teach
us
,
being
fitly
opposed
to
the
former
complaint
,
that
no
man
takes
notice
,
or
layes
to
heart
the
terribleness
of
Gods
wrath
,
in
cutting
off
so
many
daily
before
their
eyes
.
And
therefore
of
that
only
I
have
taken
notice
in
the
paraphrase
.
For
indeed
that
which
follows
in
our
books
,
as
the
beginning
of
v.
12.
{untranscribed Hebrew}
{untranscribed Hebrew}
to
number
our
dayes
,
will
best
be
adjoyned
to
this
v.
11.
and
so
the
Lxxii
.
joyne
{untranscribed Hebrew}
—
(
only
for
{untranscribed Hebrew}
our
dayes
,
they
seem
to
have
read
{untranscribed Hebrew}
thy
right
hand
,
and
so
render
it
{untranscribed Hebrew}
.
)
If
thus
we
set
it
,
the
sense
will
be
most
current
in
the
first
way
of
interpretation
,
Who
knows
the
power
of
thine
anger
,
&c.
—
to
number
,
i
.
e
.
so
knows
the
power
of
Gods
anger
,
and
terror
of
his
indignation
,
as
thereby
to
be
moved
,
or
to
learn
to
number
his
dayes
,
i
.
e
.
to
look
upon
his
life
as
short
and
fading
(
for
so
we
number
that
which
is
short
,
pauperis
est
numerare
pecus
,
the
poor
man
,
that
hath
but
a
few
cattel
,
may
number
them
,
the
flocks
of
the
rich
are
innumerable
)
and
accordingly
to
spend
it
the
more
to
his
eternal
advantages
.
The
asking
the
question
{untranscribed Hebrew}
{untranscribed Hebrew}
Who
knows
?
signifies
a
strong
negation
,
and
complaint
,
that
no
man
knows
,
they
fall
every
day
,
and
no
man
considers
it
so
(
in
the
example
of
others
)
as
to
number
his
own
dayes
,
or
apply
it
to
his
own
benefit
or
amendment
.
And
then
follows
a
prayer
to
God
{untranscribed Hebrew}
{untranscribed Hebrew}
Doe
thou
so
teach
us
or
make
us
know
,
that
we
may
apply
—
or
as
that
phrase
may
better
be
rendred
,
{untranscribed Hebrew}
that
we
may
bring
an
understanding
heart
;
so
{untranscribed Hebrew}
an
understanding
spirit
Ex.
xxviii
.
3.
and
Isa
.
xi
.
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
the
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
{untranscribed Hebrew}
v.
11.
for
wrath
,
but
(
according
to
an
Arabick
use
of
that
word
)
for
consideration
,
and
so
goes
in
his
interpretation
farr
different
from
others
,
thus
,
{untranscribed Hebrew}
&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
dayes
are
numbred
and
known
,
and
if
we
did
continually
know
(
or
acknowledge
)
the
power
of
thy
wrath
,
and
punishment
,
as
we
acknowledge
that
our
dayes
and
ages
are
fading
,
we
would
come
before
thee
with
a
wise
heart
,
and
by
repentance
turn
unto
thee
.
{untranscribed Hebrew}
he
seems
to
take
not
for
the
Imperative
,
but
for
the
preterperfecttense
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
vii
.
19.
How
long
wilt
thou
not
depart
from
me
,
nor
let
me
alone
,
&c.
But
this
Kimchi
in
his
Rootes
seems
not
to
like
of
.
R.
Moses
,
mentioned
by
Aben
Ezra
,
thus
makes
the
meaning
,
He
that
knowes
the
force
of
thy
wrath
,
and
knowes
how
to
number
our
dayes
,
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
firme
adherence
to
God
.
(
't
is
affirmed
by
the
Chaldee
and
Lxxii
.
and
Latine
to
have
been
composed
by
{untranscribed Hebrew}
David
said
v.
2
.
{untranscribed Hebrew}
,
Laus
Cantici
David
,
A
laud
of
Canticle
of
David
,
Tit
.
David
,
in
reference
perhaps
to
Gods
being
intreated
for
the
land
,
and
removing
the
pestilence
,
2
Sam
.
xxiv
.
25.
just
as
it
was
seizing
on
Jerusalem
,
see
note
b
.
and
hath
its
most
eminent
completion
in
the
Messias
.
)
1.
HE
that
remains
in
the
protection
—
dwelleth
in
the
secret
place
of
the
most
High
,
shall
abide
under
the
shadow
of
the
Allmighty
.
He
that
adheres
to
God
,
that
seeks
and
expects
all
his
safety
from
his
sole
protection
,
(
and
accordingly
qualifies
himselfe
for
a
capacity
of
that
,
keeps
in
those
wayes
to
which
God
hath
promised
his
safeguard
)
shall
be
sure
never
to
faile
of
receiving
it
;
His
tenure
cannot
faile
,
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
performe
,
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
.
This
general
never-failing
axiome
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
overrules
the
whole
world
,
and
hath
by
his
promise
obliged
himselfe
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
.
In
this
his
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 selfe
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
.
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
soliciting
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
signify
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
Allmighty
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
a.
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
.
To
this
it
is
consequent
,
that
I
have
no
cause
to
apprehend
with
terror
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
.
Those
judgments
which
seise
on
multitudes
of
wicked
men
,
on
every
side
of
me
,
shall
(
like
the
plagues
that
swept
away
the
Aegyptians
,
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
.
All
the
sense
of
evil
which
I
need
fear
,
is
in
its
seising
on
others
,
not
on
my selfe
,
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
b
.
thou
O
Lord
art
my
hope
,
thou
hast
made
the
most
High
thy
helpe
or
refuge
(
see
Psal
.
xc
.
●
.
)
.
hast
made
the
Lord
,
which
is
my
refuge
,
even
the
most
High
thy
habitation
.
I
have
placed
all
my
affiance
in
the
Lord
,
and
thereby
secured
my selfe
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
.
By
strength
hereof
no
kinde
of
mischief
shall
by
any
mishap
befall
or
approach
me
.
11.
For
he
shall
give
his
Angels
charge
over
thee
,
to
keep
thee
in
all
thy
wayes
.
God
having
set
a
guard
of
his
about
me
,
given
charge
to
the
holy
Angels
,
that
allwayes
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
carry
thee
{untranscribed Hebrew}
bear
thee
up
in
their
hands
,
lest
thou
dash
thy
foot
against
a
stone
.
When
any
such
approacheth
,
those
holy
officers
of
his
shall
be
ready
with
their
aide
,
and
preserve
me
safe
from
it
.
13.
Thou
shalt
tread
upon
the
Lion
and
Aspe
or
basilicke
,
{untranscribed Hebrew}
,
Lxxii
.
adder
;
the
young
Lion
and
the
Dragon
shalt
thou
trample
under
feet
.
The
most
ravenous
and
venemous
beasts
,
which
prey
on
and
mischief
all
they
meet
,
shall
not
be
permitted
to
annoy
me
,
but
as
so
many
conquered
creatures
acknowledge
my
power
over
them
.
(
This
was
most
eminent
to
receive
its
completion
in
the
Messiah
,
here
typified
by
the
Psalmist
in
the
miraculous
power
which
he
had
over
the
whole
creation
,
healing
all
manner
of
diseases
,
and
casting
out
devils
,
and
communicating
this
power
to
his
Disciples
,
see
Mar.
xvi
.
18.
)
14.
Because
he
hath
delighted
in
me
{untranscribed Hebrew}
set
his
love
upon
me
,
therefore
will
I
deliver
him
;
I
will
set
him
on
high
,
because
he
hath
known
my
name
.
I
have
placed
my
whole
joy
and
delight
in
God
,
most
faithfully
observed
all
his
commands
,
and
revealed
them
to
others
,
given
them
knowledge
of
his
will
,
how
he
expects
to
be
served
by
them
;
(
This
had
its
eminent
completion
in
Christs
espousing
the
will
of
his
father
,
and
preaching
it
to
the
world
)
and
this
shall
be
sure
to
be
rewarded
by
him
with
preservation
or
delivery
from
all
danger
,
if
any
approach
and
involve
me
,
he
shall
be
sure
to
rescue
me
out
of
the
power
of
it
.
(
This
was
most
literally
verified
in
the
resurrection
and
ascension
of
Christ
.
)
15.
He
shall
call
upon
me
,
and
I
will
answer
him
;
I
will
be
with
him
in
trouble
,
I
will
deliver
him
and
honour
him
.
16.
With
long
life
will
I
satisfie
him
,
and
shew
him
my
salvation
.
God
hath
obliged
himselfe
by
promise
,
and
shall
certainly
performe
it
,
whatsoever
request
I
address
to
him
,
shall
certainly
be
granted
me
;
when
any
affliction
comes
,
I
am
secured
of
his
support
under
it
,
rescue
out
of
it
,
and
higher
degree
of
exaltation
attending
it
,
great
length
of
dayes
in
this
world
(
This
belonged
not
to
Christ
,
but
was
abundantly
made
up
by
his
resurrection
)
even
as
great
as
I
can
desire
,
and
then
a
joyfull
vision
of
him
in
another
world
.
Annotations
on
Psalm
XCI
.
V.
5.
Night
]
In
this
verse
,
saith
the
learned
Joseph
Scaliger
,
Ep.
ix
.
is
an
enumeration
of
the
several
sorts
of
evils
that
humane
life
is
subject
to
,
and
those
distinguisht
by
the
several
parts
of
the
natural
day
,
by
the
vicissitude
of
which
our
time
and
whole
age
is
made
up
.
The
parts
,
saith
he
,
are
soure
,
midnight
,
and
midday
,
the
beginning
of
night
,
and
beginning
of
day
.
The
two
former
here
exprest
by
1.
{untranscribed Hebrew}
{untranscribed Hebrew}
night
,
2.
{untranscribed Hebrew}
{untranscribed Hebrew}
midday
;
the
two
latter
by
1.
{untranscribed Hebrew}
{untranscribed Hebrew}
duskyness
or
twilight
,
(
sit
to
denote
the
evening
which
is
such
)
and
2.
{untranscribed Hebrew}
{untranscribed Hebrew}
interaiu
,
the
day-time
.
To
these
foure
,
saith
he
,
are
appointed
foure
sorts
of
evils
,
1.
{untranscribed Hebrew}
{untranscribed Hebrew}
fear
,
terror
,
consternation
,
(
those
dangers
or
evils
,
that
falling
out
in
the
night
,
are
by
the
darkness
and
solitude
of
that
much
improved
,
as
suddain
assaults
,
or
fires
&c.
)
2.
{untranscribed Hebrew}
{untranscribed Hebrew}
the
arrow
flying
by
day
,
(
any
disease
or
open
assault
,
any
calamity
that
usually
befalls
men
)
3.
{untranscribed Hebrew}
{untranscribed Hebrew}
the
pestilence
,
(
any
infectious
disease
,
that
invisibly
diffuseth
it selfe
,
and
can
no
more
be
prevented
than
an
assault
in
a
mist
or
twilight
.
)
4.
{untranscribed Hebrew}
{untranscribed Hebrew}
a
wasting
slaughter
,
(
when
with
all
the
advantages
that
midday
can
give
to
an
open
assault
of
overpowering
enemies
,
an
utter
desolation
and
spoile
is
wrought
.
)
This
the
Lxxii
.
renders
{untranscribed Hebrew}
,
a
midday
accident
and
devil
;
for
which
Scaliger
there
professes
to
know
no
reason
,
(
it
is
no
doubt
according
to
their
custome
of
taking
one
word
for
some
other
that
hath
affinity
with
it
,
for
{untranscribed Hebrew}
reading
{untranscribed Hebrew}
,
which
they
render
elsewhere
{untranscribed Hebrew}
,
Psal
.
cvi
.
37.
and
Deut
.
xxxii
.
17.
)
But
after
all
hi●
care
in
approving
this
his
Critical
observation
,
he
hath
not
made
it
probable
that
{untranscribed Hebrew}
in
the
day-time
should
have
any
propriety
to
the
morning
,
the
fourth
part
of
his
{untranscribed Hebrew}
,
(
not
otherwise
accounted
for
)
which
indeed
upon
all
occasions
is
opposed
to
{untranscribed Hebrew}
the
night
,
and
never
to
the
crepusculum
,
or
evening
.
't
is
therefore
much
more
probable
,
(
and
agreeable
to
the
practise
of
poetick
writers
)
that
the
two
latter
,
the
darkeness
and
noon-day
,
should
be
but
an
explication
of
the
two
former
,
by
night
and
by
day
,
and
so
but
the
two
known
parts
of
the
{untranscribed Hebrew}
be
referred
to
,
the
night
and
the
day
;
and
proportionably
the
evils
here
mentioned
by
the
Psalmist
will
be
at
most
but
of
two
sorts
,
the
night
terror
being
no
more
then
the
pestilence
that
walketh
in
darkness
,
and
the
arrow
that
flyeth
by
day
the
same
thing
with
the
destruction
that
wasteth
at
noon-day
.
But
indeed
both
these
in
effect
but
one
,
the
destroying
angel
,
which
by
the
pestilence
swept
them
away
both
by
night
and
day
:
and
accordingly
the
Chaldee
interpret
the
terror
by
night
,
the
fear
{untranscribed Hebrew}
of
the
devils
that
walke
in
the
night
;
the
arrow
by
day
,
the
arrow
{untranscribed Hebrew}
of
the
Angel
of
death
;
the
destruction
that
wasteth
at
noon
,
{untranscribed Hebrew}
,
a
company
or
troop
of
devils
;
all
three
,
as
well
as
the
pestilence
,
named
,
to
signify
the
destroying
angels
,
instruments
of
those
Epidemical
diseases
sent
from
God
.
That
the
Psalmist
here
principally
pitcheth
on
this
instance
of
pestilential
diseases
,
or
destroying
angels
,
may
probably
be
in
reference
to
that
plague
,
which
for
the
sins
of
the
people
first
2
Sa
.
24.1
.
and
then
for
David's
sin
in
numbring
the
people
,
fell
upon
Israel
;
and
destroyed
seventy
thousand
from
Dan
to
Beersheba
,
v.
15.
but
when
it
was
ready
to
fall
on
Jerusalem
,
the
angel
stretching
out
his
hand
upon
that
to
destroy
it
,
v.
16.
the
Lord
repented
,
and
said
to
the
angel
that
destroyed
,
It
is
enough
,
stay
now
thine
hand
;
and
the
Prophet
Gad
coming
to
David
,
and
directing
him
to
rear
an
altar
,
and
offer
burnt-sacrifice
to
God
in
Araunahs
threshing
floor
v.
18.
(
the
place
where
the
Angel
stood
1
Chr.
xxi
.
15.
)
upon
the
humiliation
of
David
and
the
Elders
of
Israel
1
Chr.
xxi
.
16.
)
and
calling
upon
God
,
and
offering
burnt-offerings
and
peace-offerings
,
v.
26.
God
was
intreated
,
and
propitiated
,
and
the
plague
was
stayed
,
and
fell
not
on
Jerusalem
at
all
.
On
this
occasion
it
follows
,
that
David
sacrificed
there
on
that
threshing-floore
of
Araunah
;
(
the
tabernacle
and
the
altar
of
burnt
offering
,
which
Moses
made
in
the
Wilderness
,
being
at
this
time
in
Gibeon
v.
29.
)
and
so
designed
that
place
for
Gods
house
ch
.
xxii
.
1.
and
there
the
Temple
was
afterwards
built
by
Solomon
,
2
Chron
.
iii
.
1.
This
then
being
so
remarkable
a
passage
of
Gods
providence
,
and
mercy
in
sparing
Jerusalem
,
when
seventy
thousand
were
slain
in
other
places
round
about
it
,
it
might
very
fitly
be
referr'd
to
by
the
Psalmist
,
as
a
signal
instance
of
Gods
mercy
,
and
care
,
and
remarkable
preservations
over
his
people
,
and
an
evidence
that
there
is
no
means
of
security
,
no
way
to
avert
or
remove
any
,
though
but
temporal
evills
,
disease
,
and
the
like
,
but
that
one
of
applying
ones
selfe
to
God
by
humiliation
,
and
reformation
,
and
sacrifice
,
i
.
e
.
solemn
intercession
:
and
then
as
when
Saint
James
,
ch
.
vi
.
14.
gives
the
like
directions
in
time
of
sickness
,
and
promiseth
that
the
prayer
of
faith
shall
save
the
sick
,
and
the
Lord
shall
raise
him
up
,
it
is
not
yet
to
be
imagined
,
that
no
such
person
,
which
observed
such
directions
,
should
ever
dye
,
but
that
generally
this
should
be
a
successfull
way
,
and
that
no
means
should
have
that
assurance
of
being
effectual
as
this
;
so
in
this
Psalm
,
the
promises
of
immunity
from
dangers
,
pestilential
diseases
,
&c.
made
to
those
that
remain
in
the
protection
of
the
most
High
,
v.
1.
i
.
e
.
to
pious
men
in
the
use
of
these
means
,
thus
adhering
to
,
and
not
departing
from
God
,
are
not
so
to
be
interpreted
,
that
no
pious
man
shall
dye
of
any
Epidemical
disease
,
any
more
then
that
he
shall
not
dye
at
all
,
but
that
this
of
adherence
and
address
to
God
with
humiliation
and
intercession
,
is
the
only
means
either
to
preserve
single
persons
,
or
multitudes
,
whole
nations
at
once
;
which
is
the
full
importance
of
Solomon's
prayer
at
the
dedication
of
the
Temple
,
1.
Ki
.
viii
.
31.
&c.
which
may
be
taken
as
a
comment
on
this
Psalm
:
whereas
wicked
men
,
that
have
no
right
to
any
part
in
this
promise
,
are
to
expect
excision
,
whole
multitudes
of
them
together
,
thousands
and
ten
thousands
v.
7.
and
that
as
the
just
reward
of
their
impiety
,
v.
8.
V.
9.
That
{untranscribed Hebrew}
{untranscribed Hebrew}
thou
must
here
in
the
beginning
of
the
verse
be
understood
of
God
,
is
most
evident
,
and
so
the
rendring
clear
{untranscribed Hebrew}
for
thou
,
O
Lord
,
art
my
hope
;
and
so
all
the
antient
Interpreters
have
understood
it
:
{untranscribed Hebrew}
—
thou
thy selfe
,
O
Lord
,
art
my
trust
,
say
the
Chaldee
;
and
the
Lxxii
.
exactly
accord
,
{untranscribed Hebrew}
,
thou
,
O
Lord
,
art
my
hope
—
and
so
the
Syriack
and
Latine
&c.
But
then
that
which
follows
,
{untranscribed Hebrew}
the
most
High
hast
thou
set
or
made
thy
help
or
refuge
,
is
a
part
of
a
soliloquie
between
the
Psalmist
and
his
own
soule
,
i
.
e
.
himself
.
And
though
the
Chaldee
feigning
the
Psalm
to
be
(
instead
of
a
soliloquie
)
a
Dialogue
betwixt
David
and
Solomon
,
understand
this
,
as
the
former
part
of
the
verse
,
of
God
also
,
that
he
hath
set
the
house
of
his
Majesty
on
high
,
and
so
the
Syriack
also
,
thou
hast
set
thy
house
on
high
;
yet
the
Lxxii
.
and
Latine
,
not
discerning
two
persons
in
the
Psalm
(
beside
God
)
but
onely
the
Psalmist
and
his
own
soule
,
have
agreed
to
understand
it
of
the
soule
making
God
her
refuge
,
{untranscribed Hebrew}
,
altissimum
posuisti
refugium
tuum
,
thou
hast
set
,
or
made
,
the
most
High
thy
refuge
.
And
indeed
in
this
manner
hath
the
whole
Psalm
proceeded
,
sometimes
in
the
first
person
,
ver
.
2.
{untranscribed Hebrew}
{untranscribed Hebrew}
I
will
say
of
the
Lord
,
He
is
my
refuge
—
then
in
the
second
person
ver
.
3.
Surely
he
shall
deliver
thee
—
i
.
e
.
thee
,
my
soule
,
which
is
in
effect
my selfe
:
and
so
the
most
perspicuous
way
of
paraphrasing
the
whole
Psalm
is
,
by
understanding
it
throughout
in
the
same
,
i
.
e
.
first
,
person
;
but
that
so
,
as
to
extend
it
as
appliable
to
all
other
pious
men
,
as
well
as
the
Psalmist
,
(
according
to
the
general
aphorisme
in
the
first
verse
,
He
that
dwelleth
—
)
and
in
a
most
eminent
manner
to
the
Messiah
,
to
whom
the
devil
applyes
it
Matth
.
iv
.
6.
If
thou
be
the
son
of
God
&c.
for
it
is
written
(
ver
.
11
,
&
12.
of
this
Psalm
)
he
shall
give
his
Angels
charge
concerning
thee
,
and
in
their
hands
shall
they
bear
thee
up
,
lest
at
any
time
thou
dash
thy
foot
against
a
stone
.
And
so
saith
Aben
Ezra
of
the
last
verse
,
and
shew
him
my
salvation
,
it
referrs
{untranscribed Hebrew}
to
the
dayes
of
the
Messias
.
And
so
R.
Gaon
,
and
Kimchi
also
.
And
so
especially
the
latter
part
of
the
Psalm
,
though
in
a
lower
sense
it
may
agree
to
David
,
yet
hath
its
fuller
completion
in
Christ
.
The
Jewish
Arab
takes
the
whole
Psalm
for
a
Colloquie
,
or
discourse
by
David
directed
to
a
Godly
man
:
and
therefore
as
he
reads
the
first
verse
of
the
Psalm
,
O
thou
that
sittest
under
the
covert
of
the
High
,
&c.
I
say
of
the
Lord
&c.
v.
2.
so
he
renders
this
ninth
verse
,
Because
thou
hast
said
to
the
Lord
,
Thou
art
my
refuge
,
and
hast
made
the
High
thy
habitation
.
The
Ninety
Second
Psalm
.
A
Psalm
or
Song
for
the
day
of
Sabbath
,
see
note
c
.
Sabbath
day
.
The
ninety
second
Psalm
is
a
joyous
meditation
on
the
gratious
works
of
God
toward
his
people
,
and
his
judgments
on
wicked
men
,
appointed
in
the
Jewish
Church
to
be
used
on
the
Sabbath
day
;
not
so
much
to
commemorate
the
Creation
,
and
Sabbath
following
that
,
as
to
foretell
their
peace
and
prosperity
in
this
world
,
and
withall
,
that
{untranscribed Hebrew}
the
age
to
come
of
the
Messiah
which
shalt
be
all
Sabbath
.
Sol
.
Jarchi
.
rest
from
persecutions
which
God
had
promised
to
give
his
Church
under
the
Messiah
.
See
note
a.
on
the
title
to
the
Romans
,
and
2
Thess
.
1.
note
a.
and
Heb
.
iii
.
c
.
(
The
Jewish
Arab
ascribes
this
Psalm
also
to
David
.
)
1.
It
is
a
good
thing
to
give
thanks
unto
the
Lord
,
and
to
sing
praises
unto
thy
name
,
O
most
Highest
;
2.
To
shew
forth
thy
loving-kindness
in
the
morning
,
and
thy
faithfulness
every
night
;
3.
Upon
an
instrument
of
ten
strings
,
and
upon
the
Psaltery
,
upon
the
song
or
loud
voice
(
see
Ps.
iii
.
6.
)
on
the
harpe
.
{untranscribed Hebrew}
harpe
with
a
solemn
sound
.
There
is
nothing
that
better
becomes
a
pious
man
than
to
confess
and
land
and
magnify
the
great
and
glorious
name
of
Allmighty
God
,
morning
and
evening
every
day
to
proclaim
his
gratious
goodness
in
promising
,
and
his
fidelity
in
performing
what
he
hath
promised
,
and
to
doe
this
with
all
the
advantage
that
art
and
all
sort
of
Musical
Instruments
and
voices
can
adde
to
it
;
there
being
no
so
proper
and
seasonable
imployment
for
all
these
,
as
that
of
worshipping
and
glorifying
the
great
and
good
Creator
of
all
the
world
,
and
faithfull
protector
of
his
servants
.
4.
For
thou
,
Lord
,
hast
made
me
glad
through
thy
work
;
I
will
triumph
in
the
works
of
thy
hands
.
The
works
of
thy
creation
were
all
exceeding
good
,
and
thy
continued
protections
and
preservations
,
the
glorious
,
all-wise
and
all-gratious
dispensations
of
this
thy
providence
,
are
matter
of
the
most
ravishing
transporting
exultation
.
5.
O
Lord
,
how
great
are
thy
works
!
and
thy
thoughts
are
very
deep
.
Thy
actions
and
thy
counsels
are
evidences
of
thy
transcendent
unfathomable
power
,
and
wisdome
,
and
goodness
,
6.
A
brutish
man
knoweth
not
,
neither
doth
a
fool
understand
this
.
7.
a.
When
the
wicked
spring
as
the
grass
,
and
all
when
all
the
workers
of
iniquity
do
flourish
,
that
they
may
be
destroyed
it
is
that
they
shall
be
destroyed
for
ever
.
Such
,
as
wicked
men
,
that
goe
on
prosperous
and
uninterrupted
in
their
course
,
do
not
at
all
discern
or
comprehend
the
meaning
of
;
for
when
they
from
their
successes
gather
matter
of
triumph
,
applaud
and
congratulate
their
prosperities
,
this
is
a
most
gross
and
sad
mistake
in
them
:
The
only
true
account
which
is
to
be
made
,
or
conclusion
to
be
collected
from
these
their
temporary
successes
,
being
rather
this
,
1.
that
now
they
are
hastening
to
their
excision
,
their
bravery
like
that
of
a
flower
being
a
most
certain
indication
of
their
approaching
ruine
,
whilst
the
righteous
flourish
like
a
Palme
or
Cedar
,
v.
12.
get
height
and
strength
and
glory
from
their
age
;
and
2.
that
Gods
vengeances
due
to
them
,
and
not
yet
inflicted
,
will
one
day
come
upon
them
the
more
direfully
and
unavoidably
for
these
their
present
short
prosperities
,
even
utter
ruine
and
destruction
.
8.
But
thou
,
Lord
,
art
most
high
for
evermore
.
And
herein
Gods
power
and
justice
and
fidelity
is
,
and
shall
be
most
eminently
discernible
,
to
the
eternal
discomfiture
and
confusion
of
all
the
enemies
of
him
and
his
Church
.
9.
For
loe
thine
enemies
,
O
Lord
,
for
loe
thine
enemies
shall
perish
:
all
the
workers
of
iniquity
b
.
shall
be
or
separated
.
scattered
.
For
God
shall
certainly
distinguish
and
make
a
difference
betwixt
wicked
and
pious
men
,
his
enemies
and
his
friends
and
faithfull
servants
;
and
what
ever
indiscrimination
there
appears
between
them
here
in
this
world
for
some
time
,
he
will
undoubtedly
make
the
separation
,
he
will
visibly
seise
on
the
ungodly
,
the
oppressors
and
persecutors
of
his
Church
,
blast
their
greatest
prosperities
,
dissolve
their
strength
,
rout
their
armies
,
bring
them
to
nought
,
and
adjudge
them
to
irremediable
perishing
.
10.
But
my
horne
shalt
thou
exalt
like
the
horne
of
an
Unicorne
;
I
shall
be
c
.
anointed
with
fresh
oyle
.
Whilst
,
on
the
other
side
,
the
truly
pious
men
shall
have
all
their
oppressions
and
sufferings
repaired
,
and
be
rewarded
abundantly
with
honour
and
exaltation
,
deliverance
and
peace
here
in
Gods
season
,
advancement
to
a
flourishing
condition
here
in
this
world
,
and
eternal
bliss
in
another
life
.
11.
Mine
eye
also
shall
behold
or
look
on
mine
enemies
.
{untranscribed Hebrew}
see
my
desire
on
mine
enemies
,
and
mine
ears
shall
hear
the
wicked
—
{untranscribed Hebrew}
hear
my
desire
of
the
wicked
that
rise
up
against
me
.
And
this
change
shall
be
most
visible
and
illustrious
;
the
judgments
of
God
and
destructions
that
fall
upon
the
obstinate
enemies
of
God
and
his
Church
,
shall
be
very
stupendious
and
remarkable
.
12.
The
righteous
shall
flourish
like
a
palme-tree
;
he
shall
grow
like
a
Cedar
in
Lebanon
.
And
the
prosperity
and
peaceable
flourishing
of
the
Church
in
the
fruits
as
well
as
the
profession
of
piety
,
in
the
former
resembling
the
fertility
of
the
palme-tree
,
in
the
latter
the
tallness
of
the
Cedar
,
shall
be
as
remarkable
also
.
13.
Those
that
be
planted
in
the
house
of
the
Lord
,
shall
flourish
in
the
Courts
of
our
God
.
14.
They
shall
Yet
more
{untranscribed Hebrew}
still
bring
forth
fruit
in
old
age
,
they
shall
be
fat
and
flourishing
:
They
that
sincerely
and
faithfully
give
up
their
names
to
the
service
of
God
and
his
worship
,
shall
at
length
inioy
great
tranquillity
,
liberty
of
holy
offices
,
and
all
other
such
most
desirable
priviledges
and
opportunities
of
piety
:
such
trees
as
these
,
(
as
men
are
said
to
be
trees
inverted
)
may
,
without
violation
of
the
law
,
be
planted
near
the
altar
,
and
flourish
in
the
courts
of
God
.
And
the
Church
shall
be
much
increased
by
this
means
,
propagated
beyond
the
holy
land
over
the
face
of
the
whole
earth
,
and
not
decay
with
age
,
but
herein
also
imitate
the
palme-tree
v.
12.
that
the
older
it
grows
,
is
still
the
more
fertile
.
15.
To
declare
or
shew
forth
{untranscribed Hebrew}
shew
that
the
Lord
is
upright
;
my
rock
{untranscribed Hebrew}
he
is
my
rock
,
and
there
is
no
unrighteousness
in
him
.
All
this
as
an
eminent
testimony
of
the
great
justice
and
uprightness
of
Gods
judgements
,
who
although
he
permit
wicked
men
to
flourish
,
and
his
own
people
to
be
afflicted
for
a
while
,
yet
at
length
changeth
the
scene
,
and
by
interposition
of
his
allmighty
power
subdues
the
wicked
,
restores
and
advances
his
faithfull
servants
to
all
prosperity
and
flourishing
in
this
life
.
Annotations
on
Psalm
XCII
.
V.
7.
When
the
wicked
]
The
7.
and
8.
verses
are
so
to
be
joyned
together
,
and
read
as
in
one
period
,
and
affixt
to
v.
6.
that
they
may
set
down
the
error
that
is
there
imputed
to
the
ignorant
or
inconsiderate
wicked
man
;
he
thinks
well
of
his
own
condition
,
measuring
by
his
present
successes
,
and
atheistically
despising
any
future
account
that
he
shall
be
concerned
in
:
and
this
is
the
error
noted
v.
6.
and
refuted
in
the
two
following
verses
;
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
wickeds
springing
or
sprouting
out
like
grass
,
or
flowre
of
the
field
,
or
when
,
or
that
,
or
how
the
wicked
do
spring
{untranscribed Hebrew}
—
and
all
the
workers
of
wickedness
doe
flourish
,
{untranscribed Hebrew}
to
their
destruction
,
or
that
they
may
be
destroyed
for
ever
;
{untranscribed Hebrew}
say
the
Lxxii
.
that
they
may
,
this
being
the
event
and
consequent
of
their
flourishing
like
grass
,
for
so
,
we
know
,
the
flourishing
of
that
abodes
its
suddain
perishing
,
either
by
excision
,
or
natural
decay
(
which
is
not
true
of
the
flourishing
of
palmes
and
Cedars
v.
12.
)
{untranscribed Hebrew}
{untranscribed Hebrew}
and
,
or
but
thou
,
Lord
,
art
most
high
—
They
flourish
,
and
thereby
do
but
accelerate
their
ruine
,
and
over
and
above
,
make
it
more
sad
when
it
comes
,
but
God
remains
just
and
magnified
in
these
strange
turns
of
his
providence
.
The
Jewish
Arab
here
referrs
the
sixth
verse
to
what
precedes
ver
.
5.
reading
it
,
How
great
are
thy
works
,
O
Lord
,
and
thy
thoughts
&c.
And
man
is
more
foolish
then
that
he
should
know
them
all
,
and
more
brutish
then
that
he
should
understand
it
;
and
then
begins
a
new
sentence
with
the
seventh
verse
.
V.
9.
Scattered
]
From
{untranscribed Hebrew}
partitus
est
,
whence
both
the
Latine
partiri
,
and
the
English
part
,
(
in
the
notion
of
dividing
or
separating
)
is
deduced
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
in
Hithpael
,
which
the
Interlinear
renders
segreg●buntur
,
shall
be
parted
or
separated
.
And
thus
it
may
possibly
be
a
judicial
phrase
,
to
denote
the
discrimination
that
is
made
betwixt
men
,
as
betwixt
the
sheep
and
the
goats
,
Matth
.
xxv
.
32.
All
the
nations
shall
be
gathered
together
or
assembled
before
him
(
as
a
Judge
)
and
{untranscribed Hebrew}
he
shall
separate
them
one
from
another
,
as
the
shepherd
{untranscribed Hebrew}
separates
the
sheep
from
the
goats
.
For
this
interpretation
we
have
the
authority
of
the
Chaldee
which
paraphrase
it
by
{untranscribed Hebrew}
&c.
in
the
world
to
come
they
shall
be
separated
from
the
congregation
of
the
just
.
And
in
this
sense
,
if
it
be
admitted
,
it
will
be
all
one
with
what
is
said
in
more
words
,
Psal
.
i
.
4.
The
ungodly
are
not
so
,
but
—
and
the
ungodly
shall
not
stand
in
the
judgment
,
nor
sinners
in
the
congregation
of
the
righteous
,
v.
5.
as
that
signifies
condemnation
,
rejection
,
perishing
,
v.
6.
and
so
{untranscribed Hebrew}
(
as
in
the
Jewish
,
so
)
in
the
Christian
Church
,
hath
been
allwayes
used
to
signify
the
censures
.
But
the
Lxxii
.
render
it
by
{untranscribed Hebrew}
,
shall
be
scattered
,
and
the
Syriack
{untranscribed Hebrew}
shall
be
dispersed
:
we
have
the
word
,
Ps.
xxii
.
14.
my
bones
are
out
of
joynt
,
parted
asunder
;
but
here
being
somewhat
beyond
perishing
,
it
seems
to
be
the
scattering
of
enemies
in
a
route
,
which
have
been
worsted
in
battel
,
and
so
this
may
be
pitcht
on
as
the
more
probable
rendring
.
V.
10.
Anointed
]
From
{untranscribed Hebrew}
perfundere
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
I
am
anointed
;
and
so
the
Chaldee
and
Syriack
appear
to
have
read
it
.
The
Lxxii
.
seem
to
have
read
it
as
from
{untranscribed Hebrew}
senuit
,
and
so
render
it
{untranscribed Hebrew}
,
my
old
age
,
and
so
the
Latine
and
Arabick
:
and
then
for
{untranscribed Hebrew}
with
fresh
or
green
oile
,
the
copies
which
we
now
have
of
the
Lxxii
.
read
{untranscribed Hebrew}
,
which
the
Latine
render
in
misericordia
uberi
.
But
as
the
Syriack
,
so
the
Arabick
and
Aethiopick
depart
here
from
the
Latine
,
and
assure
us
that
the
Lxxii
.
wrote
not
{untranscribed Hebrew}
,
but
{untranscribed Hebrew}
oyle
.
Now
as
there
were
many
uses
of
oile
,
some
vulgar
among
the
Jews
(
see
Mat
.
vi
.
note
i
.
)
others
were
extraordinary
,
the
ceremony
of
inauguration
to
some
office
of
dignity
;
so
it
might
here
be
uncertain
to
which
of
these
the
phrase
belonged
,
did
not
the
context
determine
it
,
and
the
conjunction
of
anointing
with
exaltation
,
{untranscribed Hebrew}
{untranscribed Hebrew}
the
exalting
of
the
horne
,
{untranscribed Hebrew}
{untranscribed Hebrew}
as
of
an
Unicorne
,
is
questionless
the
advancing
to
Regal
Monarchick
power
,
of
which
that
horne
of
an
Unicorne
is
a
most
significant
Emblem
:
and
then
the
anointing
with
fresh
or
rich
oile
,
adjoyned
to
it
,
must
in
all
reason
be
applied
to
the
same
matter
,
and
denote
the
inauguration
to
the
Regal
power
;
and
then
as
the
Chaldee
confirm
this
,
{untranscribed Hebrew}
,
thou
hast
magnified
,
i
.
e
.
exalted
or
inaugurated
me
with
the
oile
of
exaltation
or
inauguration
(
anointing
by
them
being
still
exprest
by
exalting
)
so
the
very
reading
of
the
Lxxii
.
(
though
varied
from
the
Hebrew
)
may
bear
a
commodious
sense
,
and
that
which
sufficiently
expresses
the
true
meaning
,
{untranscribed Hebrew}
,
my
old
age
shall
be
in
fat
oile
,
i
.
e
.
the
latter
part
of
my
age
shall
be
advanced
to
regal
power
.
What
is
primarily
meant
by
this
,
or
so
as
might
be
applied
to
the
Psalmist's
time
which
wrote
it
,
cannot
easily
be
determined
,
because
the
writer
of
the
Psalm
is
not
resolved
on
among
the
Jews
:
the
Rabbins
saying
it
to
have
been
made
by
Adam
presently
after
the
creation
,
before
the
Sabbath
,
and
so
the
Chaldee
paraphrase
,
and
Kimchi
;
but
others
,
as
Aben
Ezra
,
saying
that
all
from
the
XC
.
to
CI
.
were
written
by
Moses
.
Which
though
it
be
readily
refuted
from
Samuels
being
mentioned
Ps.
xcix
.
yet
may
have
truth
to
this
,
as
to
some
others
,
particularly
the
XC
.
and
then
that
being
accepted
that
Moses
was
the
author
of
the
Psalm
,
and
the
title
of
the
Psalm
being
A
Psalm
or
Song
(
a
joyfull
Eucharistical
celebration
)
{untranscribed Hebrew}
for
the
day
of
Sabbath
,
designing
it
to
be
used
on
their
Sabbath-dayes
,
and
probably
referring
to
that
Sabbath
,
that
rest
,
which
was
by
Moses
promised
the
people
of
the
Jews
,
Deut
.
xii
.
9
,
10.
this
may
most
fitly
be
resolved
on
as
the
primary
sense
of
it
,
that
God
would
bring
his
people
the
Jews
at
length
,
after
a
wilderness
of
troubles
and
many
enemies
,
to
rest
in
Canaan
,
and
establish
them
a
Kingdome
in
peace
.
But
the
more
eminent
,
and
that
as
(
or
more
)
literal
sense
of
it
,
pertains
to
the
Christian
Church
,
first
Christ
,
then
Christians
.
Christ
the
Messias
,
after
his
being
persecuted
and
crucified
,
was
to
be
raised
and
inaugurated
to
his
spiritual
Kingdome
,
and
that
commencing
in
the
destruction
of
his
enemies
the
Jews
;
and
the
Christians
for
some
time
after
his
death
persecuted
by
the
same
Jews
,
were
to
have
their
rest
,
halcyonian
dayes
of
peace
(
see
note
on
Heb
.
iii
.
c
.
)
and
this
exprest
by
their
being
Kings
and
Priests
unto
God
(
see
note
on
Apoc
.
i
.
d
.
)
parallel
to
the
horne
being
exalted
as
the
horne
of
an
Unicorne
,
and
being
anointed
with
fresh
oile
here
,
as
it
hath
before
been
interpreted
.
The
Ninety
Third
Psalm
.
The
ninety
third
Psalm
is
a
brief
meditation
on
the
power
of
God
,
and
his
providence
,
as
in
the
works
of
his
creation
,
and
the
stability
of
those
laws
whereby
all
are
governed
,
notwithstanding
the
tumults
of
this
sublunary
world
,
so
in
setling
his
Church
in
peace
,
and
faithfull
performing
of
his
promises
to
his
servants
.
It
is
resolved
by
the
R.
Saad
:
Gaon
,
and
Rasi
,
and
Kimchi
.
Jews
to
have
its
fullest
completion
in
the
Messias
.
1.
THe
Lord
reigneth
,
he
is
clothed
with
majesty
;
the
Lord
is
clothed
with
strength
,
he
hath
girded
himselfe
{untranscribed Hebrew}
wherewith
he
hath
girded
himself
:
the
world
also
is
established
,
that
it
cannot
be
moved
.
The
Lord
hath
now
been
pleased
powerfully
and
illustriously
to
shew
forth
himself
,
to
give
signal
testimonies
of
his
omnipotence
,
he
is
come
out
as
in
a
royall
,
so
in
a
military
manner
,
hath
secured
the
whole
nation
(
see
note
on
Mat
.
24.
e
.
)
from
all
the
dangers
that
incompast
it
,
and
set
it
safe
from
the
fear
of
evil
;
(
And
this
an
emblem
of
the
spiritual
Kingdome
of
Christ
,
see
note
c
.
on
Psal
.
cvi
.
)
2.
Thy
throne
is
established
of
old
,
thou
art
from
everlasting
.
This
gives
us
occasion
now
seasonably
to
praise
and
magnify
him
in
all
his
glorious
attributes
of
power
and
justice
,
which
from
all
eternity
have
belonged
to
him
,
his
righteousness
being
as
eternal
as
his
being
.
3.
The
flouds
have
lifted
up
,
O
Lord
,
the
flouds
have
lifted
up
their
voice
,
the
flouds
lift
up
their
waves
.
When
the
violent
uproars
and
seditions
of
wicked
men
did
their
utmost
to
disturb
and
overwhelme
all
,
imitating
the
waves
and
surges
of
the
rivers
or
seas
v.
4.
which
make
a
great
noise
and
roaring
,
(
And
so
when
the
devils
and
wicked
men
stood
out
against
,
rejected
,
and
crucified
the
Messias
.
)
4.
The
Lord
on
high
is
mightier
than
the
noise
of
many
waters
,
yea
even
than
the
mighty
waves
of
the
Sea
.
God
was
then
pleased
seasonably
to
interpose
his
allmighty
power
,
to
subdue
and
quiet
them
,
and
frustrate
their
most
boisterous
assaults
,
shewing
them
and
all
the
world
beside
,
that
his
strength
is
farre
superior
to
the
strength
of
the
most
riotous
unruly
creatures
,
and
can
,
when
he
please
,
restrain
and
still
them
:
(
And
so
did
he
in
the
resurrection
set
up
the
Kingdome
of
the
Messias
.
)
5.
Thy
testimonies
are
very
sure
;
holiness
becometh
thine
house
,
O
Lord
,
to
length
of
dayes
{untranscribed Hebrew}
for
ever
.
And
according
to
his
strength
,
so
is
his
fidelity
;
he
is
able
to
performe
whatsoever
he
please
,
and
having
interposed
his
promise
,
he
will
certainly
fulfill
it
;
he
can
no
more
faile
in
that
,
than
he
can
renounce
his
holiness
,
which
is
of
all
others
his
most
divine
attribute
,
allwayes
most
illustriously
visible
in
all
his
proceedings
,
and
so
shall
continue
to
the
end
of
the
world
.
(
And
this
discernible
in
nothing
more
,
than
in
his
making
good
his
promises
to
the
Christian
Church
.
)
The
Ninety
Fourth
Psalm
.
The
ninety
fourth
Psalm
is
an
earnest
prayer
to
God
,
and
a
confident
assurance
of
him
,
that
he
will
dissipate
the
attempts
of
wicked
men
,
and
uphold
the
righteous
.
't
is
So
R.
Gaon
,
Sol
.
Jarchi
,
and
Kimchi
.
thought
to
have
been
composed
in
Babylon
,
for
redemption
from
thence
.
1.
O
Lord
,
thou
God
of
revenges
,
thou
God
of
revenges
{untranscribed Hebrew}
O
Lord
God
to
whom
vengeance
belongeth
,
O
God
to
whom
vengeance
belongeth
,
shew
thy selfe
.
Thou
Lord
of
heaven
and
earth
,
to
thee
onely
pertains
that
great
judicial
office
of
distributing
punishments
and
rewards
in
the
world
;
we
that
are
injured
and
opprest
,
as
we
are
not
able
,
so
neither
is
it
our
duty
to
avenge
our selves
;
this
is
the
divine
prerogative
annext
to
thy
soveraignty
.
Be
thou
now
pleased
to
interpose
on
our
side
,
and
testifie
to
all
,
that
at
length
thou
takest
the
matter
into
thine
own
hands
.
2.
Lift
up
thy selfe
,
thou
judge
of
the
earth
,
render
a
reward
to
the
proud
.
Thou
art
the
one
supreme
Governour
of
the
world
,
against
whose
Edicts
it
is
that
these
proud
oppressors
exalt
themselves
.
It
is
just
with
thee
to
depress
those
that
exalt
themselves
,
to
punish
the
injurious
;
O
be
thou
now
pleased
to
execute
thy
justice
upon
them
.
3.
Lord
,
how
long
shall
the
wicked
,
how
long
shall
the
wicked
triumph
?
4.
How
long
shall
they
utter
and
speak
hard
things
?
and
all
the
workers
of
iniquity
boast
themselves
?
Wicked
men
,
if
they
be
long
permitted
to
thrive
and
prosper
in
their
course
,
are
apt
to
talk
Atheistically
,
to
perswade
themselves
and
others
that
they
have
mastered
heaven
,
that
there
is
no
power
superior
to
theirs
,
that
they
can
carry
all
before
them
.
Blessed
Lord
,
permit
them
not
to
go
on
in
this
proud
error
;
subdue
at
length
and
humble
,
and
let
them
no
longer
continue
under
so
dangerous
a
temptation
to
impiety
and
profaneness
,
as
their
prosperities
have
proved
unto
them
.
5.
They
break
in
pieces
thy
people
,
O
Lord
,
and
afflict
thine
heritage
.
6.
They
slay
the
widow
and
the
stranger
,
and
murther
the
fatherless
.
7.
Yet
they
say
,
The
Lord
shall
not
see
,
neither
shall
the
God
of
Jacob
regard
it
.
When
they
oppress
and
grind
the
faces
of
the
people
and
servants
of
God
,
riot
and
glut
themselves
with
the
blood
of
those
whom
by
all
obligations
of
charity
they
ought
to
relieve
and
support
,
tyrannizing
over
all
that
are
weaker
than
they
,
they
flatter
themselves
that
God
either
doth
not
see
,
or
will
not
call
them
to
any
account
for
all
this
.
8.
Understand
,
O
ye
brutish
among
the
people
;
and
ye
fools
,
when
will
ye
be
wise
?
This
is
a
strange
,
brutish
,
irrational
,
mad
folly
,
for
any
that
hath
the
understanding
of
a
man
to
be
guilty
of
.
9.
He
that
planted
the
eare
,
shall
he
not
hear
?
he
that
formed
the
eye
,
shall
he
not
see
?
10.
a.
He
that
instructs
the
nations
,
he
that
teacheth
man
knowledge
,
shall
not
he
rebuke
?
chastiseth
the
heathen
,
shall
not
he
correct
?
he
that
teacheth
man
knowledge
,
shall
not
he
know
?
Certainly
the
Creator
of
eyes
and
ears
,
he
by
whose
only
power
it
is
that
any
creature
is
indued
with
those
faculties
,
cannot
be
imagined
to
want
himself
,
or
not
to
possess
in
a
more
eminent
manner
what
he
out
of
his
own
fulness
hath
derived
in
some
lower
degree
to
others
.
't
were
hard
to
think
that
the
sole
omnipotent
Creator
should
want
any
power
or
excellence
which
he
alone
hath
imparted
to
his
creatures
:
And
so
there
can
be
no
question
of
his
most
exact
seeing
and
knowing
all
which
is
here
done
by
wicked
men
.
And
as
strange
it
were
,
that
having
taken
such
care
as
God
hath
done
to
reveal
his
will
,
to
give
laws
to
the
sons
●f
Adam
and
Noah
,
and
after
by
Moses
to
the
Jews
(
and
at
last
to
send
his
own
son
and
spirit
,
and
by
those
divine
means
to
disperse
his
commands
of
transcendent
purity
and
charity
to
all
the
men
in
the
world
)
he
should
not
after
all
,
demand
exact
obedience
to
these
commands
,
and
chastise
and
punish
all
disobedience
.
11.
The
Lord
knoweth
the
thoughts
of
man
,
that
they
are
b
.
vanity
.
Let
those
that
thus
flatter
themselves
and
blaspheme
God
,
and
think
that
they
shall
carry
it
away
unpunished
,
know
this
,
that
even
these
very
thoughts
of
theirs
,
so
false
,
so
foolish
and
Atheistical
,
are
perfectly
discerned
by
God
the
searcher
of
all
hearts
,
and
shall
one
day
be
severely
punisht
by
him
.
12.
Blessed
is
he
whom
thou
chastenest
,
O
Lord
,
and
teachest
him
out
of
thy
law
.
The
prosperity
of
impious
men
is
so
farre
from
being
a
felicity
to
them
that
injoy
it
,
(
as
these
men
deem
)
that
the
direct
contrary
to
it
,
viz.
to
be
punisht
and
rebuked
by
God
for
all
that
we
do
amiss
,
and
by
that
means
to
be
reduced
to
the
sense
and
practice
of
our
duty
,
is
indeed
the
greatest
savour
and
mercy
of
God
,
and
so
the
most
valuable
felicity
,
and
evidence
of
Gods
tender
care
of
us
(
whereas
they
that
are
left
in
their
sins
unpunished
,
permitted
to
go
on
securely
in
their
course
,
have
reason
to
look
on
it
as
an
act
of
the
feverest
vengeance
from
God
,
a
leaving
them
and
delivering
them
up
unto
themselves
.
)
13.
That
thou
mayest
give
him
rest
from
the
dayes
of
adversity
,
whilst
c
.
untill
the
pit
is
be
digged
for
the
wicked
.
And
withall
makes
us
capable
of
Gods
farther
mercies
,
in
removing
afflictions
and
persecutions
,
when
they
have
obtained
their
desired
end
upon
us
,
rectified
and
reformed
what
was
amiss
:
for
then
without
question
God
will
at
once
restore
rest
and
tranquillity
to
the
opprest
pious
man
,
and
destroy
and
consume
the
ungodly
oppressor
,
cast
the
rod
into
the
fire
,
when
his
children
have
been
sufficiently
corrected
by
it
.
14.
For
the
Lord
will
not
cast
off
his
people
,
neither
will
he
forsake
his
inheritance
.
For
though
God
may
and
sometime
will
fatherly
correct
and
chastise
his
children
,
and
permit
them
a
while
to
abide
under
sharp
oppressions
;
yet
will
he
not
utterly
forsake
them
,
but
in
his
own
chosen
season
restore
their
prosperity
and
subdue
their
enemies
.
15.
But
judgment
shall
return
d
.
even
to
unto
righteousness
,
and
after
it
all
the
upright
in
heart
.
all
the
upright
in
heart
shall
follow
it
.
The
time
shall
certainly
come
,
that
all
wrong
judgments
shall
be
reverst
,
that
the
sufferings
of
good
men
shall
be
turned
into
their
greatest
advantages
,
that
the
righteous
and
truly
pious
man
shall
be
the
most
thriving
and
prosperous
even
in
this
world
,
and
all
impious
opposers
and
oppressors
the
most
improsperous
(
This
was
eminently
fulfilled
in
the
destruction
of
Jerusalem
and
heathen
Rome
,
the
crucifiers
of
Christ
,
and
bitter
persecutors
of
Christians
,
and
the
halcyonian
dayes
that
the
Christians
had
after
each
of
these
,
see
Psal
.
xcvi
.
13.
and
Isa
.
xlii
.
1.
and
Rev.
i
.
6.
)
and
then
shall
good
men
have
all
kinde
of
incouragements
to
follow
and
adhere
to
goodness
,
(
hereby
the
profession
of
Christianity
shall
be
propagated
over
all
the
world
)
as
that
which
,
though
with
some
mixture
of
persecutions
,
hath
the
promise
,
and
is
sure
to
be
rewarded
even
in
this
life
,
Matth
.
xix
.
29.
and
1
Tim
.
iv
.
8.
(
and
not
only
in
that
which
is
to
come
.
)
16.
Who
will
rise
up
for
me
against
the
evil
doers
?
or
who
will
stand
up
for
me
against
the
workers
of
iniquity
?
17.
Unless
the
Lord
had
been
my
helpe
,
my
soule
had
allmost
dwelt
in
silence
.
But
this
is
to
be
wrought
,
not
by
any
humane
aids
or
means
,
by
armies
raised
to
defend
piety
against
impiety
;
when
these
are
wanting
,
and
impiety
is
backt
with
the
greatest
visible
strength
,
then
shall
God
himself
by
his
own
wayes
and
means
in
his
due
time
interpose
,
and
rescue
his
faithfull
people
from
the
utmost
imminent
destruction
.
18.
If
{untranscribed Hebrew}
Chald
.
{untranscribed Hebrew}
Lxxii
.
{untranscribed Hebrew}
When
I
said
,
My
foot
slippeth
,
thy
mercy
,
O
Lord
,
held
me
up
.
If
at
any
time
the
danger
appear
greater
then
ordinary
,
that
the
pious
man
is
ready
to
think
himself
lost
,
then
is
Gods
special
season
to
interpose
his
hand
for
his
relief
.
19.
In
the
multitude
of
my
thoughts
within
me
,
thy
comforts
have
cherished
or
refreshed
e
.
delight
my
soule
.
When
he
is
in
the
greatest
anxiety
and
sollicitude
,
incompast
with
apparent
hazards
on
every
side
,
and
from
thence
disquieted
and
troubled
,
God
then
chooseth
most
seasonably
to
interpose
,
to
deal
with
him
as
a
tender
parent
with
a
querulous
child
,
provides
for
him
whatsoever
may
be
most
gratefull
and
satisfactory
in
this
condition
.
20.
Shall
the
throne
of
iniquity
have
fellowship
with
thee
,
which
frameth
mischief
by
a
law
?
Let
men
sin
never
so
confidently
,
make
laws
for
impiety
,
as
So
Sol
.
Jarchi
expounds
it
.
Nebuchadnezar
did
for
the
worshiping
his
golden
image
,
Dan
.
3.4
.
and
set
up
wickedness
on
the
throne
or
tribunal
,
confound
all
justice
,
and
substitute
oppression
and
rapine
instead
of
it
;
the
comfort
is
,
God
will
never
be
drawn
to
take
part
with
them
,
to
favour
or
countenance
their
impiety
.
21.
They
gather
themselves
together
against
the
soule
of
the
righteous
,
and
condemn
the
innocent
blood
.
22.
But
the
Lord
to
me
for
a
defense
{untranscribed Hebrew}
is
my
defence
,
and
my
God
for
a
rock
of
my
trust
{untranscribed Hebrew}
is
the
rock
of
my
refuge
.
Be
they
never
so
violent
and
unanimous
in
their
pursuit
of
the
life
of
blameless
pious
men
,
and
their
formes
of
process
never
so
solemn
and
legal
,
there
is
yet
an
appeal
behinde
to
the
unerring
supreme
tribunal
,
and
my
resort
to
that
shall
never
fail
to
bring
me
a
rescue
from
their
bloudiest
sentence
;
God
shall
reverse
that
,
and
protect
me
,
and
all
that
chearfully
depend
on
him
.
23.
And
he
shall
render
or
returne
{untranscribed Hebrew}
bring
upon
them
their
own
iniquity
,
and
shall
cut
them
off
in
their
own
wickedness
;
yea
the
Lord
our
God
shall
cut
them
off
.
And
he
shall
most
certainly
requite
and
punish
the
wicked
oppressors
,
returne
that
mischief
on
them
which
they
designed
to
bring
on
others
,
and
by
making
their
sins
their
own
scourges
and
certain
ruine
,
manifest
his
fatherly
care
and
providence
over
his
obedient
faithfull
servants
.
Annotations
on
Psalm
XCIV
.
V.
10.
He
that
chastiseth
]
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
instruct
and
institute
,
(
as
well
as
to
correct
)
is
in
all
reason
so
to
be
understood
and
rendred
here
,
he
that
instructs
{untranscribed Hebrew}
the
nations
,
all
the
people
in
the
world
.
The
Lxxii
.
duly
render
it
{untranscribed Hebrew}
,
he
that
instructs
the
nations
;
but
the
Chaldee
more
fully
{untranscribed Hebrew}
—
he
that
gives
the
law
to
his
people
.
This
is
here
said
of
God
,
as
in
the
end
of
the
verse
to
the
same
sense
{untranscribed Hebrew}
he
that
teacheth
Adam
or
man
(
all
the
men
in
the
world
)
knowledge
:
the
first
man
,
saith
the
Chaldee
,
referring
to
those
precepts
which
were
given
in
the
creation
,
called
the
precepts
of
the
sons
of
Adam
(
as
after
of
Noah
.
)
Now
these
two
being
the
attributes
of
God
(
as
well
as
that
of
planting
and
forming
the
eye
and
eare
in
the
creation
,
and
ever
since
in
procreation
v.
9.
)
that
which
is
in
the
midst
,
{untranscribed Hebrew}
{untranscribed Hebrew}
shall
not
he
rebuke
or
punish
?
from
{untranscribed Hebrew}
increpavit
,
corripuit
)
must
in
all
reason
belong
{untranscribed Hebrew}
to
both
those
,
and
to
that
purpose
be
best
rendred
in
the
end
,
after
both
,
He
that
instructeth
—
and
he
that
teacheth
—
shall
not
he
rebuke
or
punish
?
Is
it
possible
,
saith
the
Chaldee
,
that
God
shall
have
given
law
,
{untranscribed Hebrew}
and
when
they
have
sinned
,
shall
they
not
be
rebuked
or
punished
?
what
is
added
by
the
English
translation
in
the
end
of
the
verse
,
shall
not
he
know
?
is
not
in
the
Hebrew
,
but
was
added
as
a
supply
to
a
supposed
Ellipsis
.
But
the
right
rendring
of
the
verse
hath
no
need
of
that
aid
,
the
sense
is
much
more
perspicuous
without
it
.
V.
11.
Vanity
]
From
{untranscribed Hebrew}
{untranscribed Hebrew}
which
first
signifies
to
vanish
or
come
to
nought
,
(
Jer
.
ii
.
5.
they
walked
after
{untranscribed Hebrew}
vanity
,
{untranscribed Hebrew}
and
vanisht
,
or
came
to
nought
)
is
{untranscribed Hebrew}
here
;
and
if
in
that
notion
,
then
it
must
signify
vanishing
,
transient
,
that
soon
comes
to
nothing
:
and
so
the
Syriack
renders
it
,
{untranscribed Hebrew}
a
vapour
,
(
as
they
do
Ja
.
iv
.
14.
where
our
life
is
called
a
vapour
)
and
thus
we
have
it
Ps.
cxliv
.
4.
man
is
like
{untranscribed Hebrew}
to
a
vanishing
transitory
thing
,
for
as
it
follows
,
his
dayes
are
as
a
shadow
that
passeth
away
.
But
there
is
another
notion
of
{untranscribed Hebrew}
,
by
metaphor
lightly
varied
from
hence
,
for
stultescere
growing
foolish
;
so
Ps.
Lxii
.
11.
it
is
best
rendred
from
the
Hebrew
,
trust
not
in
oppression
and
rapine
,
{untranscribed Hebrew}
{untranscribed Hebrew}
become
not
vaine
,
i
.
e
.
fools
,
to
signify
that
those
that
so
trust
,
that
depend
on
unlawfull
means
for
the
enriching
themselves
,
will
certainly
be
deceived
,
finde
this
the
most
perfect
folly
in
the
event
.
And
this
of
folly
being
that
by
which
the
Atheist
is
most
frequently
exprest
in
Scripture
,
will
be
most
agreeable
to
this
place
,
where
the
Atheists
cogitations
are
described
,
v.
7.
confident
of
Gods
not
seeing
,
not
regarding
;
which
thoughts
of
his
,
as
they
are
Atheistical
,
and
so
false
,
and
so
foolish
in
one
sense
,
as
folly
is
ignorance
,
so
are
they
most
impudent
,
(
which
is
practical
,
and
the
greatest
folly
)
will
never
secure
his
wicked
actions
of
impunity
,
but
on
the
contrary
will
betray
him
to
all
the
ruine
in
the
world
.
And
to
this
sense
it
is
,
that
verse
8.
we
finde
in
the
like
style
,
Understand
,
O
ye
brutish
;
and
ye
fools
,
when
will
ye
be
wise
?
and
so
this
is
the
adaequate
notion
of
the
word
here
.
V.
13.
Untill
]
The
rendring
of
{untranscribed Hebrew}
{untranscribed Hebrew}
untill
,
in
this
place
,
may
much
disturbe
the
sense
,
and
make
it
believed
that
the
rest
{untranscribed Hebrew}
{untranscribed Hebrew}
from
the
evil
dayes
,
i
.
e
.
from
persecution
(
see
Eph.
v.
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
.
i
.
6
,
7.
And
this
is
evidently
the
meaning
of
it
here
,
and
so
will
be
discerned
,
if
only
the
{untranscribed Hebrew}
be
rendred
dum
,
whilst
,
(
as
it
is
elsewhere
used
,
Jon
.
iv
.
2.
{untranscribed Hebrew}
whilst
I
was
,
Job
i
.
16.
{untranscribed Hebrew}
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.
Unto
righteousness
]
The
notion
of
{untranscribed Hebrew}
righteousness
for
charity
and
mercy
hath
oft
been
observed
;
{untranscribed Hebrew}
only
the
Emphasis
of
the
preposition
{untranscribed Hebrew}
unto
here
offers
it selfe
to
consideration
,
which
will
best
be
exprest
by
even
unto
,
as
when
Gen.
xiv
.
23.
we
read
,
from
a
thred
{untranscribed Hebrew}
even
to
a
shooe
latchet
,
and
Gen.
vii
.
23.
Every
living
substance
was
destroyed
from
man
to
beast
,
to
creeping
things
,
{untranscribed Hebrew}
&
usque
ad
saith
the
Interlinear
,
and
even
to
the
souls
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
commonwealth
,
Dan
.
vi
.
5.
and
licence
to
returne
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
{untranscribed Hebrew}
and
after
it
all
the
pure
in
heart
.
What
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
,
may
be
learned
from
Judg
.
v.
14.
{untranscribed Hebrew}
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
:
{untranscribed Hebrew}
they
shall
be
redeemed
,
saith
the
Chaldee
;
but
it
is
somewhat
more
,
they
shall
returne
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
]
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
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
gratefull
to
another
.
So
the
Chaldee
understood
it
,
rendring
it
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
to
make
much
of
:
so
they
use
the
word
Prov.
xxix
.
21.
for
that
which
we
render
,
delicately
bringeth
up
.
And
hence
it
is
that
the
Lxxii
.
render
it
here
{untranscribed Hebrew}
,
have
loved
,
i
.
e
.
behaved
themselves
in
a
loving
manner
,
so
as
they
which
love
are
wont
to
do
.
Isa
.
xi
.
8.
it
is
used
for
playing
or
sporting
,
dealing
friendly
and
with
confidence
with
any
;
and
Isa
.
Lxvi
.
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
soule
.
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
.
iv
.
7.
and
may
probably
have
been
fitted
by
him
,
among
others
here
put
together
,
for
the
solemnity
of
bringing
the
Arke
to
the
place
of
Gods
rest
,
v.
11.
and
is
by
the
Jews
R.
Gaon
,
Rasi
,
Kimchi
.
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
joyfull
noise
to
the
rock
of
our
salvation
.
The
Lord
of
heaven
is
he
from
whom
all
our
deliverance
and
strength
doth
come
(
see
note
on
Ps.
89.
l.
)
O
let
us
uniformely
joyne
in
praysing
and
glorifying
his
name
.
2.
Let
us
come
before
his
presence
with
thanksgiving
,
and
make
a
joyfull
noise
unto
him
with
Psalms
.
Let
us
make
our
daily
constant
addresses
to
him
with
all
the
acknowledgments
and
expressions
of
thankfull
hearts
;
3.
For
the
Lord
is
a
great
God
,
and
a
great
King
above
all
Gods
,
As
to
him
that
is
the
supreme
God
of
heaven
and
earth
,
the
only
supereminent
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
secret
parts
{untranscribed Hebrew}
deep
places
of
the
earth
;
the
strength
of
the
hills
is
his
also
.
The
bowels
and
bottome
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
befalls
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
.
It
is
he
that
framed
the
whole
orbe
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
usefull
globe
for
men
and
all
other
creatures
to
inhabite
.
6.
O
come
let
us
worship
,
and
bow
down
,
let
us
kneel
before
the
Lord
our
Maker
.
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
,
joyne
inward
and
outward
reverence
together
,
even
the
submissest
and
lowlyest
gestures
,
to
signify
and
express
the
sincere
humility
of
our
souls
,
a
tribute
most
due
to
him
who
is
both
Lord
and
Creator
of
all
.
7.
For
he
is
our
God
,
and
we
are
the
people
a.
of
his
or
,
dominion
pasture
and
sheep
of
his
hand
;
To
day
or
if
you
will
to
day
hear
—
b
.
if
ye
will
hear
his
voice
,
For
although
we
have
oft
rebelled
against
him
,
and
so
oft
deserved
his
dereliction
,
and
oft
smarted
for
it
,
yet
if
now
at
length
we
shall
be
wrought
on
by
his
calls
and
warning
,
and
performe
sincere
obedience
to
him
,
he
is
most
ready
to
accept
us
,
to
take
us
into
his
care
and
protection
,
and
secure
us
from
all
our
enemies
.
8.
Harden
not
your
hearts
as
in
the
provocation
,
and
as
in
the
day
of
temptation
in
the
wilderness
,
9.
When
your
fathers
tempted
me
,
proved
me
,
or
,
though
they
{untranscribed Hebrew}
and
saw
my
works
.
Our
Ancestors
,
when
they
had
been
delivered
by
him
,
with
the
greatest
manifestation
of
his
allmighty
power
,
from
the
hardest
oppression
and
slavery
in
Aegypt
,
were
yet
so
unthankfull
and
obdurate
,
that
they
repined
and
murmured
at
every
turne
,
ten
times
one
after
another
,
Num
.
xiv
.
22.
apostatizing
from
and
rebelling
against
them
;
they
would
not
believe
and
rely
on
his
power
,
though
it
were
abundantly
testified
to
him
by
miraculous
effects
of
it
,
but
still
required
more
miracles
and
assurances
of
his
presence
among
them
,
and
hereby
they
most
sadly
provoked
Gods
wrath
.
O
let
not
us
,
that
have
so
liberally
tasted
of
his
power
and
goodness
and
long-suffering
,
and
are
yet
afforded
his
calls
to
repentance
,
imitate
these
in
our
ingratitude
and
impenitence
.
10.
Fourty
years
long
was
I
wearied
{untranscribed Hebrew}
grieved
with
this
generation
,
and
said
,
It
is
a
people
that
do
erre
in
their
hearts
,
for
they
have
not
known
my
wayes
.
11.
Unto
whom
I
sware
in
my
wrath
that
they
should
not
enter
into
my
rest
.
Those
Ancestors
of
ours
for
the
space
of
fourty
years
(
wherein
God
for
their
sins
deteined
and
perplext
them
in
the
wilderness
of
Sin
)
did
very
frequently
provoke
God
to
indignation
,
made
him
resolve
that
they
were
a
most
stupid
,
idolatrous
people
,
that
preferred
the
service
of
the
{untranscribed Hebrew}
a
people
whose
idols
are
in
their
hearts
.
Chald
.
irrational
Aegyptian
false
Gods
,
and
devils
,
before
the
obedience
and
worship
of
the
one
true
God
of
heaven
and
earth
;
and
therefore
being
as
it
were
tired
out
with
their
continued
provocations
,
God
at
length
by
an
oath
obliged
himself
irreversibly
,
that
of
all
the
many
thousands
that
were
listed
after
their
coming
out
of
Aegypt
,
none
,
but
only
Caleb
and
Joshua
,
should
enter
the
promised
land
of
Canaan
.
O
let
us
not
offend
after
their
example
,
lest
we
follow
them
in
their
punishments
also
,
and
be
denied
our
part
in
Gods
rest
here
,
the
priviledges
of
the
Arke
and
presence
of
God
among
us
,
in
Jerusalem
,
where
he
hath
promised
to
rest
and
dwell
for
ever
,
if
we
do
not
provoke
him
to
forsake
us
.
(
How
this
was
applicable
to
the
Jews
under
the
times
of
Christ
,
see
note
b
.
)
Annotations
on
Psalm
XCV
.
V.
7.
His
pasture
]
When
the
Psalmist
useth
these
two
phrases
together
,
{untranscribed Hebrew}
{untranscribed Hebrew}
people
of
his
pasture
,
and
{untranscribed Hebrew}
{untranscribed Hebrew}
sheep
or
cattel
of
his
hand
,
't
is
obvious
to
discern
the
seeming
impropriety
,
and
withall
to
cure
it
,
by
interchanging
the
adjuncts
,
and
annexing
the
hand
to
the
people
,
and
the
pasture
to
the
sheep
.
But
it
is
more
reasonable
to
fetch
the
explication
from
the
different
significations
of
{untranscribed Hebrew}
,
as
for
feeding
,
so
for
governing
,
equally
appliable
to
men
and
cattel
,
from
whence
it
is
but
analogy
,
that
{untranscribed Hebrew}
which
signifies
a
pasture
,
where
cattel
are
fed
,
should
also
signify
dominion
or
kingdome
,
or
any
kinde
of
{untranscribed Hebrew}
,
wherein
a
people
are
governed
.
And
then
the
other
part
,
the
sheep
of
his
hand
,
will
be
a
fit
,
though
figurative
expression
,
the
shepheard
that
feeds
,
and
rules
,
and
leads
the
sheep
,
doing
it
by
his
hand
,
which
manageth
the
rod
and
staff
.
Ps.
xxiii
.
4.
by
which
they
are
administred
.
The
Jewish
Arab
reads
,
the
people
of
his
feeding
,
or
flock
,
and
the
sheep
of
his
guidance
.
Ibid
.
If
]
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
is
here
rendred
If
,
is
elsewhere
oft
used
for
an
optative
signe
,
and
expression
of
a
wish
.
So
Luk
.
xix
.
42.
{untranscribed Hebrew}
,
If
thou
knewest
,
for
,
O
that
thou
knewest
;
and
Luk
.
xxii
.
42.
{untranscribed Hebrew}
,
If
thou
wilt
,
for
,
O
that
thou
wouldest
remove
this
cup
from
me
.
So
Exod
.
xxxii
.
32.
{untranscribed Hebrew}
,
If
thou
wilt
,
for
,
O
that
thou
wouldest
forgive
them
.
And
if
so
it
be
here
,
then
the
rendring
must
be
,
{untranscribed Hebrew}
&c.
O
that
to
day
you
would
hear
his
voice
,
live
obedient
to
him
,
as
people
to
a
Ruler
,
or
sheep
to
a
Pastor
.
And
this
may
be
thought
needfull
to
the
making
the
sense
compleat
in
this
verse
,
which
otherwise
is
thought
to
hang
(
though
not
so
fitly
)
on
the
eighth
verse
,
and
not
to
be
finisht
without
it
.
But
it
may
be
considered
also
,
whether
this
verse
be
not
more
complete
in
it selfe
,
by
rendring
{untranscribed Hebrew}
if
,
thus
,
Let
us
worship
,
and
bow
down
,
and
kneel
before
the
Lord
our
maker
;
For
he
is
our
God
,
and
we
are
the
people
of
his
pasture
,
and
sheep
of
his
hand
,
if
ye
will
hear
his
voice
to
day
,
(
or
,
as
the
Jewish
Arab
reads
,
sheep
of
his
hand
,
or
guidance
to
day
,
i
.
e
.
speedily
,
if
ye
will
hear
his
voice
,
perform
obedience
to
him
)
setting
the
words
in
forme
of
a
conditionate
promise
,
thereby
to
inforce
the
performance
of
the
condition
on
our
part
.
The
condition
to
the
performance
of
which
they
are
exhorted
v.
6.
is
paying
God
the
worship
and
lowly
obedience
due
to
him
;
and
the
promise
secured
to
them
on
this
performance
,
that
he
will
be
their
God
,
and
they
his
people
of
his
pasture
,
&c.
i
.
e
.
that
God
will
take
the
same
care
of
them
that
a
shepheard
of
his
sheep
,
preserve
them
from
all
enemies
,
Midianites
,
Philistims
,
Canaanites
&c.
and
that
though
for
their
rebellions
and
disobediences
against
God
,
they
had
hitherto
been
oft
disturbed
,
and
not
long
since
the
Arke
taken
by
their
heathen
enemies
,
yet
if
now
,
to
day
,
they
shall
at
length
hear
Gods
voice
,
and
performe
this
obedience
sincerely
,
they
shall
also
be
secured
,
that
their
enemies
should
no
more
disturb
them
,
their
Arke
should
no
more
be
captive
,
but
enjoy
a
rest
v.
11.
with
them
for
ever
in
Jerusalem
.
That
to
this
of
Jerusalem
,
the
rest
spoken
of
by
David
referred
,
as
well
as
to
the
land
of
Canaan
,
in
Moses's
time
,
is
the
observation
of
Rab
.
Solomon
,
{untranscribed Hebrew}
to
the
land
of
Israel
,
and
also
Jerusalem
,
which
is
called
a
rest
,
as
't
is
said
,
This
is
my
rest
for
ever
,
here
will
I
dwell
.
And
so
their
enjoying
this
rest
of
Gods
,
these
priviledges
of
the
Arke
and
Gods
presence
among
them
,
was
the
completion
of
the
promise
on
Gods
part
,
that
he
would
be
their
God
,
and
they
his
people
,
&c.
And
according
to
this
sense
of
this
verse
,
the
Apostles
discourse
seemeth
to
be
framed
,
Heb
.
iv
.
6
,
7.
thus
,
seeing
they
to
whom
it
was
first
preached
entred
not
in
because
of
unbelief
:
Again
he
limiteth
a
certain
day
,
saying
,
To
day
&c.
i
.
e
.
notwithstanding
all
former
rebellions
,
if
you
will
now
come
in
,
the
promised
rest
shall
be
made
good
to
you
.
Which
the
Apostle
there
applies
to
the
Hebrews
,
under
the
preaching
of
the
Gospel
;
not
as
if
it
had
no
completion
in
Davids
time
,
by
the
carrying
up
the
Arke
to
Jerusalem
,
and
Gods
resting
,
and
their
worshiping
him
there
;
but
because
beyond
that
,
the
Psalm
had
a
farther
completion
in
the
Messias
,
(
as
the
Jews
themselves
,
Rab
.
Kimchi
and
others
confess
,
)
in
whom
God
did
much
more
eminently
dwell
,
then
he
ever
did
in
the
Ark
,
or
Temple
at
Jerusalem
.
From
whence
therefore
the
Apostle
concludes
,
that
there
then
remained
a
rest
to
the
people
of
God
,
the
persecuted
Christians
,
and
to
all
unbelieving
Jews
,
upon
condition
,
if
they
shall
hearken
to
the
voice
of
God
in
the
preaching
of
the
Gospel
.
For
then
notwithstanding
all
their
misbehaviours
continued
in
till
that
time
(
of
his
writing
to
them
that
warning
)
they
should
yet
be
Gods
people
,
and
enjoy
the
glorious
promises
of
peace
and
happiness
under
the
Messiah
.
In
which
words
,
to
day
if
,
a
farther
offer
of
grace
and
pardon
is
made
to
those
Jews
,
on
condition
of
timely
reformation
.
And
so
elsewhere
,
according
to
these
grounds
,
the
Apostle
saith
,
't
was
necessary
that
the
Gospel
should
first
be
preached
to
the
Jews
,
but
they
then
again
refusing
,
it
was
to
depart
from
them
,
and
be
promulgated
to
the
Gentiles
,
who
,
in
the
scheme
here
used
in
this
verse
,
are
called
by
Christ
other
sheep
,
Jo
.
x
.
16.
which
are
not
of
this
fold
,
taken
in
by
God
into
his
Church
upon
their
hearing
his
voice
,
when
the
Jews
,
who
,
if
they
would
have
heard
at
that
time
,
had
still
continued
his
sheep
,
were
cast
out
,
and
given
over
,
as
lost
sheep
,
for
their
not
hearing
.
The
Ninety
Sixth
Psalm
.
The
ninety
sixth
Psalm
is
a
forme
of
common
thanksgiving
and
praising
of
God
for
all
his
works
of
grace
and
mercy
,
as
the
great
Creator
and
Preserver
,
Redeemer
and
Judge
of
the
world
.
It
was
first
composed
by
David
,
and
,
among
others
,
delivered
into
the
hand
of
Asapb
and
his
brethren
,
at
the
carrying
up
of
the
Arke
from
the
house
of
Obed-Edom
to
Zion
,
1
Chron
.
xvi
.
23.
&c.
and
afterward
lightly
changed
,
and
see
the
Lxxii
.
their
title
of
the
Psalm
.
said
to
have
been
used
at
the
rebuilding
the
Temple
after
the
Captivity
:
And
is
in
the
prophetick
sense
very
appliable
to
Christs
spiritual
Kingdome
and
the
effects
thereof
in
the
conversion
of
the
Gentiles
,
&c.
(
see
note
c
.
)
1.
O
Sing
unto
the
Lord
a
new
song
;
sing
unto
the
Lord
all
the
earth
.
2.
Sing
unto
the
Lord
,
bless
his
name
,
shew
forth
his
salvation
from
day
to
day
.
O
let
all
men
in
the
world
acknowledge
and
bless
and
magnify
the
Lord
of
heaven
,
and
this
in
the
utmost
chearfull
joyous
manner
,
every
day
of
their
lives
;
but
more
peculiarly
we
at
this
time
,
who
have
this
present
signal
addition
to
his
wonted
mercies
,
commemorating
all
the
glorious
works
and
mighty
deliverances
which
he
hath
wrought
for
his
people
.
3.
Declare
his
glory
among
the
heathen
,
his
wonders
among
all
people
.
Let
this
zeal
of
ours
indeavour
to
extend
it selfe
to
the
benefit
of
all
the
heathen
people
in
the
world
,
those
that
know
not
God
;
and
by
proclaiming
the
glorious
miraculous
acts
of
his
power
and
goodness
to
his
faithfull
servants
,
invite
and
perswade
all
to
become
proselytes
to
his
service
.
4.
For
the
Lord
is
great
,
and
greatly
to
be
praised
:
he
is
to
be
feared
above
all
Gods
.
For
certainly
his
power
and
goodness
,
his
majesty
and
his
mercy
is
most
worthy
to
be
adored
by
all
rational
creatures
;
and
his
divine
vengeance
(
so
lately
felt
by
the
Philistims
,
whose
Gods
were
plagued
by
him
,
as
well
as
their
votaries
,
and
by
the
Jews
themselves
,
in
that
breach
upon
Uzza
1
Chron
.
13.11
.
)
ought
in
all
reason
to
be
admired
,
and
reverenced
,
and
trembled
at
by
all
opposers
,
much
more
than
all
the
feigned
deities
that
are
feared
and
worshipped
among
men
,
and
are
not
able
to
secure
their
worshippers
or
themselves
.
5.
For
all
the
Gods
of
the
nations
are
a.
idols
;
but
the
Lord
made
the
heavens
.
The
choisest
of
those
that
the
heathen
people
of
the
world
have
adored
for
Gods
,
are
but
either
Angels
,
or
souls
of
men
,
or
celestial
bodies
;
and
what
are
these
but
the
creatures
of
God
?
(
who
is
the
Creator
of
the
highest
heavens
,
and
of
all
that
inhabite
there
)
and
are
therefore
in
all
reason
to
give
place
to
the
kingdome
of
the
Messias
,
which
is
to
be
erected
in
mens
hearts
:
(
see
note
c
.
)
6.
splendor
{untranscribed Hebrew}
Honour
and
majesty
are
before
him
,
strength
and
beauty
are
in
his
sanctuary
.
The
sanctuary
or
holy
place
appointed
for
the
assembly
to
whom
God
will
powerfully
presentiate
himself
,
is
the
most
glorious
majestick
place
in
the
world
;
the
Angels
,
those
splendid
ministers
of
his
,
reside
there
,
and
by
their
ministry
our
prayers
are
heard
,
our
wants
supplied
,
and
so
sufficiency
of
strength
imparted
to
those
that
stand
in
need
of
it
,
and
there
petition
for
it
.
And
this
an
image
and
imperfect
type
of
what
shall
be
at
the
coming
of
Christ
,
that
spiritual
kingdome
of
his
among
us
,
by
the
efficacy
of
his
grace
in
his
Church
.
7.
Give
unto
the
Lord
,
O
ye
kindreds
of
the
people
,
give
unto
the
Lord
glory
b
.
and
power
,
or
empire
.
strength
.
O
Let
all
the
nations
and
people
of
the
world
acknowledge
him
the
great
and
glorious
Creator
and
supreme
sole
Governour
of
all
.
8.
Give
unto
the
Lord
the
glory
due
unto
his
name
,
bring
an
offering
,
and
come
into
his
courts
.
Let
them
pay
to
him
those
acknowledgements
which
his
all-wise
and
gratious
providence
and
disposals
,
and
the
redemption
which
he
hath
wrought
for
the
whole
world
,
exact
from
all
,
and
offer
up
themselves
and
their
prayers
(
those
their
spiritual
sacrifices
)
together
to
him
in
his
Church
.
9.
O
worship
the
Lord
in
or
,
his
holy
majesty
,
see
Ps.
xxix
.
6.
the
beauty
of
holiness
:
fear
before
him
all
the
earth
.
Let
them
magnify
and
adore
him
in
all
his
glorious
attributes
,
revere
and
obey
him
in
all
his
commands
,
and
never
fall
off
or
apostatize
from
him
.
10.
Say
among
the
heathen
that
c
.
the
Lord
reigneth
;
the
world
also
shall
be
established
,
that
it
shall
not
be
removed
:
he
shall
judge
the
people
righteously
.
Let
his
people
of
the
Jews
instruct
the
heathen
world
in
these
great
Articles
of
their
Creed
,
not
only
that
the
God
of
Israel
,
the
Creator
of
the
world
,
is
also
the
sole
Governour
of
it
,
but
farther
that
the
Messias
his
eternal
Son
,
having
conquered
death
,
shall
have
all
dominon
over
his
Church
committed
to
him
by
his
Father
;
that
by
his
divine
providence
and
power
he
shall
so
over-rule
,
and
settle
,
and
compose
the
disturbances
and
oppositions
among
men
,
that
he
shall
plant
miraculously
,
and
then
powerfully
support
his
Church
against
all
the
enemies
thereof
,
destroying
in
a
remarkable
manner
those
that
hold
out
against
him
,
and
will
not
be
subject
to
his
kingdome
.
11.
Let
d
.
the
heavens
rejoyce
,
and
let
the
earth
be
glad
;
let
the
Sea
make
a
loud
noise
{untranscribed Hebrew}
roar
,
and
the
fulness
thereof
;
12.
Let
the
field
be
joyfull
,
and
all
that
is
therein
;
then
shall
all
the
trees
of
the
wood
cry
vehemently
{untranscribed Hebrew}
rejoyce
,
13.
At
the
presence
of
—
{untranscribed Hebrew}
Before
the
Lord
,
for
he
cometh
,
for
he
cometh
to
judge
the
earth
:
he
shall
judge
the
world
with
righteousness
,
and
the
people
with
his
truth
.
And
this
is
matter
not
of
mourning
,
but
of
joy
to
the
whole
heathen
world
,
who
upon
this
act
of
divine
vengeance
and
judicature
,
Christs
destroying
their
false
Gods
,
and
casting
them
out
of
their
Temples
,
and
by
their
forsaking
those
ridiculous
detestable
idol-worships
and
all
the
pollutions
annext
to
them
,
and
receiving
the
Christian
faith
,
and
with
it
mortification
of
lusts
,
practice
of
all
Christian
virtues
,
and
tasting
the
inward
joyes
and
comforts
of
these
,
shall
be
obliged
to
bless
and
praise
and
magnify
God
,
and
acknowledge
this
soveraign
mercy
farre
beyond
all
that
ever
they
aspired
to
,
and
admire
his
justice
and
wisdome
in
this
blessed
turne
of
his
providence
,
and
withall
the
uprightness
of
his
judgments
,
the
exact
justice
thereof
in
dispensing
both
his
punishments
and
rewards
to
all
the
people
in
the
world
,
protecting
those
that
by
adhering
to
him
take
care
of
their
eternal
wellfare
,
and
eminently
and
signally
destroying
those
that
will
not
permit
so
gratious
a
Saviour
and
Redeemer
(
with
his
easy
and
pleasant
yoke
,
and
not
only
light
,
but
beneficial
burthen
)
to
rule
and
reign
over
them
.
Annotations
on
Psalm
XCVI
.
V.
5.
Idols
]
From
{untranscribed Hebrew}
not
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
a
thing
of
nothing
,
that
which
profits
not
:
Job
xiii
.
4.
{untranscribed Hebrew}
Physitians
that
profit
not
,
are
not
esteemable
,
are
not
able
to
cure
or
help
.
So
a
false
vision
or
prophecy
,
not
fit
to
be
heeded
,
or
depended
on
,
is
called
{untranscribed Hebrew}
a
nothing
,
Jer
.
xiv
.
14.
and
a
shepheard
that
leaveth
the
flock
,
that
instead
of
visiting
,
healing
,
feeding
,
devoureth
and
teareth
the
flock
in
pieces
,
Zach
.
xi
.
16.
is
called
a
pastor
{untranscribed Hebrew}
of
nothing
.
From
this
notion
,
is
the
word
used
of
the
false
Gods
of
the
heathens
,
which
Hesth
.
xiv
.
11.
are
stiled
{untranscribed Hebrew}
,
things
that
are
not
,
and
of
which
therefore
the
Apostle
pronounceth
that
an
Idol
is
nothing
1
Cor
.
viii
.
4.
Not
simply
nothing
,
for
that
Physitian
was
not
nothing
,
nor
that
vision
,
nor
that
shepheard
,
but
,
as
the
context
there
inclines
to
interpret
,
we
know
an
Idol
is
nothing
in
the
world
,
and
that
there
is
no
other
God
but
one
;
that
the
Idol-God
is
{untranscribed Hebrew}
not
a
God
,
there
being
in
the
whole
world
but
one
such
,
the
Creator
and
first
cause
of
all
other
{untranscribed Hebrew}
those
that
are
called
Gods
;
and
again
that
the
Idol-Gods
are
not
able
to
profit
,
to
preserve
or
defend
their
worshippers
.
So
Deut
.
xxxii
.
16.
they
provoked
me
to
jealousie
{untranscribed Hebrew}
with
that
which
was
not
God
,
and
Jer
.
ii
.
9.
they
walkt
after
{untranscribed Hebrew}
those
that
profit
not
;
where
the
notion
of
the
heathen
Gods
is
,
that
they
are
not
Gods
,
and
that
they
profit
not
.
In
which
respect
they
are
Esth.
xiv
.
10.
called
{untranscribed Hebrew}
vain
things
,
and
iii
.
Mac
.
both
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
empty
and
vain
.
And
so
heer
,
when
the
Gods
of
the
heathen
are
said
to
be
{untranscribed Hebrew}
,
the
meaning
is
clear
,
they
are
not
Gods
,
but
creatures
of
Gods
making
;
for
be
they
the
Angels
of
heaven
,
or
the
souls
of
eminent
men
,
supposed
to
be
assumed
thither
,
or
the
Sun
,
Moon
,
and
Stars
,
it
is
the
Lord
that
made
the
heavens
(
as
here
it
follows
)
and
consequently
all
that
is
comprehended
in
them
;
and
being
creatures
they
are
not
able
to
profit
their
worshippers
.
't
is
here
observable
with
what
variety
the
antient
interpreters
in
this
place
have
exprest
this
word
.
The
Syriack
have
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
vain
or
empty
)
the
vain
things
,
as
{untranscribed Hebrew}
in
Hester
and
iii
.
Mac
.
The
Chaldee
have
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
erre
,
and
to
fornicate
,
either
as
a
wandring
from
the
true
to
false
Gods
,
or
else
as
the
worships
of
them
had
all
manner
of
filthiness
joyned
with
them
.
The
Jewish
Arab
reads
Idols
.
Abu
Walid
,
as
he
puts
the
ordinary
interpretation
of
the
name
,
as
denoting
things
of
no
possibility
,
and
vain
,
so
he
commends
another
respect
to
be
had
in
the
understanding
of
it
,
according
to
the
use
in
the
Arabick
of
the
word
{untranscribed Hebrew}
,
in
the
notion
of
grief
and
dolour
,
as
things
bringing
and
causing
grief
,
and
so
may
be
compared
with
that
other
name
given
to
an
Idol
,
{untranscribed Hebrew}
from
trouble
or
molestation
.
But
the
Lxxii
.
and
Latine
have
{untranscribed Hebrew}
daemonia
,
which
elsewhere
they
use
also
,
Isa
.
Lxv.
11.
for
Fortune
(
so
the
Jews
expound
Gad
there
)
Isa
.
xxxiv
.
14.
for
{untranscribed Hebrew}
the
wild
beasts
of
the
desert
,
Satyrs
,
&c.
Deut
.
xxxii
.
17.
and
Psal
.
cv
.
35.
Psal
.
xc
.
6.
for
{untranscribed Hebrew}
and
{untranscribed Hebrew}
the
destroyer
or
evil
Angel
,
as
again
Tob
.
iii
.
8.
vi
.
17.
viii
.
2.
and
Isa
.
xiii
.
21.
for
{untranscribed Hebrew}
the
Satyr
again
,
and
Bar
.
iv
.
7
,
35.
for
the
false
Gods
promiscuously
,
as
they
are
there
v.
7.
opposed
to
the
one
true
God
.
By
all
which
it
appears
that
the
{untranscribed Hebrew}
in
the
Lxxii
.
and
the
Hellenists
signify
neither
evil
spirits
(
or
devils
)
alone
,
as
it
is
vulgarly
thought
,
nor
peculiarly
the
souls
of
men
departed
(
as
others
conceive
of
the
word
)
but
more
comprehensively
all
sorts
of
false
heathen
Gods
,
as
they
are
opposed
to
the
true
God
,
whatsoever
creatures
have
by
the
errors
of
men
been
deified
and
worshipt
,
in
the
notion
wherein
Plato
uses
{untranscribed Hebrew}
Gods
in
the
plural
,
when
,
in
Timaeo
,
he
saith
that
the
supreme
God
,
the
parent
of
all
things
,
created
all
the
rest
of
the
Gods
.
See
Augustin
de
Civit
.
Dei
l.
ix
.
c
.
23.
Of
the
original
of
this
creature-worship
,
as
farre
as
it
concerns
the
starrs
of
heaven
,
Maimonides
hath
spoken
at
large
,
l.
1.
de
Idololat
.
and
in
opposition
to
those
{untranscribed Hebrew}
no
Gods
,
it
is
here
literally
to
be
understood
,
the
Lord
made
the
heavens
;
these
visible
spheres
which
they
so
admire
and
adore
as
Gods
,
the
one
God
of
the
Jews
did
make
.
As
for
that
of
deified
men
,
Istiaeus
Milesius
hath
as
clearly
deduced
the
story
of
it
(
see
Euseb
.
Chron
.
l.
1.
)
that
of
the
line
of
Japhet
came
Zerug
,
{untranscribed Hebrew}
—
who
first
began
the
Graecian
or
heathen
worship
;
for
,
saith
he
,
Zerug
and
they
that
were
with
him
did
with
statues
of
pillars
honour
those
which
had
antiently
been
warriers
or
Captains
,
or
that
did
any
virtuous
or
valiant
act
in
their
lives
worth
the
commemorating
,
and
worshpiped
and
sacrificed
to
them
as
Gods
.
After
them
others
arising
,
and
not
knowing
their
predecessors
intention
,
viz.
that
they
honoured
them
as
their
ancestors
and
inventors
of
good
things
with
memorials
only
,
they
worshipt
them
as
Gods
of
heaven
,
and
sacrificed
to
them
.
And
this
was
their
forme
of
making
Gods
of
them
.
After
their
deaths
they
put
their
names
in
the
books
of
their
Priests
,
and
solemnized
a
feast
to
them
at
a
set
time
,
saying
that
their
souls
were
gone
to
the
fortunate
Islands
,
&c.
In
this
relation
thus
set
down
in
those
fragments
set
out
by
Scaliger
,
there
is
certainly
a
foule
mistake
,
an
{untranscribed Hebrew}
not
left
out
.
For
when
of
the
first
institutors
it
is
here
said
,
that
they
honored
those
Heroes
{untranscribed Hebrew}
with
memorials
only
,
how
can
it
be
imagined
that
in
the
relation
of
that
very
passage
foregoing
,
Istiaeus
should
say
,
{untranscribed Hebrew}
,
they
adored
them
as
Gods
and
worshipt
them
?
It
must
therefore
of
necessity
be
thus
read
,
that
Zerug
—
did
with
statues
of
pillars
honour
their
Captains
—
{untranscribed Hebrew}
,
and
did
not
worship
them
as
Gods
,
or
sacrifice
to
them
,
as
others
arising
afterward
did
.
And
of
these
again
it
is
as
clear
,
that
these
deified
men
,
who
were
supposed
to
be
assumed
to
heaven
,
and
were
no
doubt
many
of
them
truly
gone
thither
in
their
souls
,
were
yet
but
{untranscribed Hebrew}
not
Gods
,
but
creatures
of
that
one
supreme
Jehovah
,
who
{untranscribed Hebrew}
made
the
heavens
,
and
those
most
eminent
saints
that
dwelt
there
.
And
this
seems
to
be
the
fullest
importance
of
this
verse
.
V.
7.
And
strength
]
As
(
from
{untranscribed Hebrew}
fortis
fuit
)
is
{untranscribed Hebrew}
{untranscribed Hebrew}
strength
;
so
doth
the
same
word
signify
what
the
Greeks
call
{untranscribed Hebrew}
power
,
dominion
,
empire
.
In
the
notion
of
strength
or
robur
it
may
probably
be
used
v.
6.
where
as
beauty
,
so
strength
is
said
to
be
in
his
Sanctuary
;
beauty
in
respect
of
the
glory
of
the
divine
presence
,
by
the
guard
of
Angels
that
attend
there
,
and
strength
in
respect
of
the
assistance
that
is
by
God
provided
and
furnished
there
to
all
that
seek
it
by
prayer
.
But
the
latter
notion
is
fitter
for
this
place
,
where
it
is
joyned
with
glory
and
attributed
to
God
;
and
so
1
Pet
.
v.
11.
which
seems
to
be
taken
from
hence
,
it
is
{untranscribed Hebrew}
to
him
be
glory
and
dominion
;
and
the
Arabick
there
read
{untranscribed Hebrew}
,
a
light
variation
from
the
{untranscribed Hebrew}
here
:
and
from
hence
Gods
title
of
{untranscribed Hebrew}
is
best
rendred
(
not
allmighty
,
or
he
that
hath
all
strength
,
but
)
he
that
hath
the
{untranscribed Hebrew}
or
{untranscribed Hebrew}
dominion
or
empire
over
all
.
And
thus
in
the
Doxologie
annext
to
the
Lords
prayer
,
Kingdome
as
well
as
power
is
joyned
with
glory
,
when
they
are
attributed
to
God
.
And
to
this
accord
the
Lxxii
.
which
here
render
it
{untranscribed Hebrew}
honor
,
or
dignity
,
referring
to
the
royall
power
,
to
which
that
dignity
belongs
.
And
so
their
giving
him
the
power
or
empire
here
,
is
agreeable
to
the
proclaiming
v.
10.
that
the
Lord
reigneth
.
V.
10.
Lord
reigneth
]
That
the
Lord
in
this
place
is
the
Messias
,
{untranscribed Hebrew}
is
the
resolution
generally
of
the
antients
,
both
Jews
and
Christians
.
Of
the
Jews
,
R.
Solomon
affirms
this
is
spoken
of
the
days
of
the
Messiah
,
and
gives
it
for
a
rule
,
that
wheresoever
't
is
said
{untranscribed Hebrew}
a
new
song
,
't
is
meant
of
the
future
age
,
(
and
thus
indeed
Rev.
v.
9.
&
xiv
.
3.
the
new
songs
are
sung
unto
Christ
)
And
R.
Gaon
renders
the
reason
,
because
then
there
shall
be
a
new
heaven
and
new
earth
.
Kimchi
also
saith
the
Psalm
concerns
the
dayes
of
the
Messias
.
And
to
this
{untranscribed Hebrew}
v.
2.
hath
a
great
propriety
,
having
a
particular
notion
of
good
tidings
,
or
Gospel
,
and
is
duly
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
Evangelize
,
or
as
a
piece
of
Gospel
preach
,
declare
his
salvation
;
{untranscribed Hebrew}
his
redemption
,
saith
the
Chaldee
.
Of
the
Christians
see
Justin
Martyr
in
his
Dialogue
with
Trypho
the
Jew
p.
298.
&c.
And
the
Psalm
being
(
as
appears
1
Chr.
xvi
.
23.
)
first
composed
on
occasion
of
the
bringing
of
the
Arke
to
Sion
(
though
afterward
lightly
changed
and
fitted
,
if
we
believe
the
Greek
title
of
it
,
to
the
rebuilding
of
the
Temple
after
the
captivity
,
{untranscribed Hebrew}
)
may
thus
fitly
be
understood
in
its
prophetical
extent
to
embrace
Christs
ascending
to
heaven
in
his
humane
nature
:
By
his
assumption
of
humanity
he
did
truly
dwell
among
us
,
and
that
much
more
eminently
than
ever
he
did
in
the
Arke
or
Sanctuary
;
and
the
carrying
of
this
to
heaven
was
answerable
to
the
bringing
up
the
Arke
,
and
placing
it
solemnly
in
Sion
.
Now
to
this
exaltation
of
his
,
the
Cross
was
the
forerunner
,
and
ceremony
,
as
it
were
,
of
his
inauguration
,
his
Kingly
office
commencing
at
his
resurrection
from
the
grave
,
to
which
the
Cross
conveyed
him
,
{untranscribed Hebrew}
,
God
after
his
death
upon
the
Cross
having
given
him
the
Kingdome
of
all
the
Earth
,
saith
Justin
p.
300.
A.
This
is
the
meaning
of
the
words
,
and
of
that
antient
Scholion
which
S.
Augustin
on
the
Psalms
,
and
Arnobius
and
Fortunatus
in
Hymn
.
Impleta
sunt
qua
concinit
David
fideli
carmine
,
Dicens
in
nationibus
,
Regnavit
à
ligno
Deus
.
others
after
him
,
and
(
of
the
most
antient
)
Apol
.
11.
p.
80.
A.
&
Dial
.
cum
Tryph
.
p.
298
,
299.
Justin
Martyr
,
and
advers
.
Judaeos
c
.
x
.
&
xiii
.
&
adver
.
Marc
.
l.
iii
.
c
.
19
,
21.
Tertullian
recite
,
as
from
this
place
,
{untranscribed Hebrew}
,
The
Lord
hath
reigned
from
the
wood
or
tree
,
i
.
e
.
from
the
Cross
.
That
these
words
{untranscribed Hebrew}
from
the
wood
,
or
Cross
,
were
once
in
the
text
,
and
by
the
Jews
taken
out
from
thence
,
though
it
have
the
authority
of
Justin
,
and
be
eagerly
defended
by
Lindanus
,
hath
no
degree
of
probability
in
it
.
The
very
Lxxii
.
(
which
alone
are
concerned
in
the
charge
)
in
the
copies
which
have
come
down
to
us
,
have
it
not
,
nor
the
vulgar
Latine
,
nor
yet
the
Arabick
,
nor
Aethiopick
,
which
all
follow
the
Lxxii
.
no
nor
the
version
of
S.
Jerome
,
much
less
the
Chaldee
or
Syriack
,
from
all
which
it
cannot
with
any
shew
of
reason
be
pretended
that
the
Jews
have
rased
or
stolne
it
out
;
(
for
how
was
it
possible
for
them
to
corrupt
the
Greek
Bible
throughout
the
world
,
many
of
which
were
in
the
hands
and
libraries
of
heathens
?
)
or
that
the
universal
Church
,
which
for
many
hundred
years
hath
allowed
of
,
and
confirmed
the
Original
Copies
,
and
all
these
translations
,
hath
joyn'd
with
the
Jews
in
their
sacriledge
,
and
opposition
to
Christianity
,
and
that
after
it
had
received
warning
from
so
great
a
person
as
Justine
was
.
Many
other
evidences
are
produced
to
this
purpose
by
our
learned
Countrey-man
Nicholas
Fuller
,
Miscell
.
l.
iii
.
c
.
13.
and
his
conclusion
is
unquestionable
,
that
it
was
but
a
Scholion
of
some
of
the
antients
written
in
the
margent
of
his
book
,
(
as
the
result
of
his
observation
of
the
Kingdome
of
Christ
,
discernible
in
this
prophecy
)
which
after
by
some
unskilfull
scribe
was
inserted
in
the
text
,
and
so
perhaps
in
more
then
one
,
found
by
Justin
,
and
by
his
writings
communicated
to
others
,
who
examined
not
the
truth
by
the
Hebrew
text
,
or
more
antient
copies
of
the
Lxxii
.
Meanwhile
by
this
gloss
,
and
the
reception
of
it
with
Justin
,
and
Tertullian
,
and
Augustin
,
&c.
it
competently
appears
to
have
been
the
opinion
of
the
first
Christians
,
those
before
as
well
as
after
Justin
,
that
these
words
the
Lord
reigneth
,
and
so
this
Psalm
,
belonged
to
the
resurrection
of
Christ
,
and
the
regal
power
wherein
that
installed
him
(
and
accordingly
it
was
used
in
the
Eastern
service
)
and
this
Kingdome
of
his
set
up
here
in
this
world
,
in
converting
both
Jews
and
heathens
,
and
bringing
them
into
the
Church
.
This
is
the
ground
of
the
style
wherein
the
verse
begins
,
and
this
his
Kingdome
is
mentioned
,
Say
among
the
heathen
that
the
Lord
reigneth
;
as
before
v.
6.
that
all
the
Gods
of
the
heathens
are
Idols
or
no
Gods
,
but
't
is
God
that
made
the
heavens
,
i
.
e
.
that
this
God
,
that
made
the
heavens
,
should
cast
out
all
the
heathen
Gods
out
of
their
temples
,
and
set
up
his
spiritual
Kingdome
in
its
stead
,
throughout
the
heathen
world
,
which
is
the
interpretation
of
his
coming
to
judge
the
earth
,
v.
12.
thus
exercising
his
regal
power
,
to
which
he
was
inaugurated
,
in
destroying
idolatry
through
the
world
.
From
this
and
the
like
predictions
it
was
,
that
as
Tacitus
Hist
.
l.
v.
c
.
xiii
.
Sueton
.
in
Vespas
.
c
.
iv
.
and
Josephus
de
Bell
.
Judaic
.
l.
v.
c
.
xii
.
tell
us
,
there
was
an
universal
belief
and
rumor
scattered
through
the
East
,
before
the
reign
of
Vespasian
(
soon
after
the
resurrection
of
Christ
)
that
a
King
should
come
thence
and
reign
over
the
whole
world
;
which
the
heathen
ignorantly
applied
to
Vespasian
,
but
was
thus
verified
in
Christ
;
not
in
his
birth
,
but
in
this
spiritual
exercise
of
his
regality
,
partly
in
converting
Jews
and
Gentiles
to
the
faith
,
and
partly
in
destroying
their
worship
,
the
Mosaical
rites
,
together
with
the
Temple
on
one
side
,
and
the
heathen
Temples
and
Oracles
on
the
other
side
.
V.
11.
The
heavens
]
The
heavens
,
and
earth
,
and
sea
,
and
fields
,
{untranscribed Hebrew}
and
trees
,
are
here
put
together
(
after
the
scripture-style
,
which
useth
by
the
enumeration
of
parts
,
to
signify
the
whole
)
to
denote
the
whole
inferior
world
,
which
(
interpreting
the
heavens
of
the
aiery
regions
)
is
made
up
of
these
,
see
note
on
2
Pet
.
iii
.
e
.
Then
for
that
phrase
,
the
whole
world
,
that
in
the
sacred
dialect
also
,
as
{untranscribed Hebrew}
,
every
creature
,
signifies
the
whole
heathen
world
,
see
note
on
Mar.
xvi
.
b
.
and
Rom
.
viii
.
d
.
and
so
these
two
v.
11.
and
12
,
13.
are
but
a
poetical
expression
of
the
great
causes
of
joy
that
this
Kingdome
of
Christ
,
(
exprest
by
the
Lord's
reigning
,
v.
10.
and
coming
to
judge
the
world
v.
13.
)
which
should
be
spiritually
erected
among
them
,
should
bring
to
the
heathen
world
.
The
Ninety
Seventh
Psalm
.
The
ninety
seventh
Psalm
,
agreeable
to
the
ninety
sixth
,
is
the
praising
the
God
of
heaven
for
his
works
of
justice
and
mercy
.
't
is
{untranscribed Hebrew}
,
Lxxii
.
thought
to
be
composed
by
David
on
occasion
of
his
peaceable
reestablishment
in
his
kingdome
,
after
the
rebellion
and
destruction
of
Absolom
;
but
it
as
literally
contains
a
prediction
of
the
Messias
his
inauguration
to
his
regal
office
,
and
the
signal
exercise
thereof
in
the
destruction
of
his
crucifiers
,
and
all
other
enemies
of
his
kingdome
.
See
note
a.
1.
THe
Lord
reigneth
,
let
the
earth
rejoyce
;
let
the
many
Islands
{untranscribed Hebrew}
multitude
of
the
Isles
be
glad
thereof
.
God
hath
subdued
all
the
enemies
and
opposers
of
that
kingdome
which
he
hath
been
pleased
to
erect
,
to
seat
his
anointed
quietly
in
his
throne
,
an
eminent
type
of
the
kingdome
of
the
Messias
,
which
is
to
commence
at
his
resurrection
,
and
to
be
set
up
in
the
hearts
of
believers
,
and
shall
prove
matter
of
all
true
joy
to
all
the
heathen
world
,
and
the
several
nations
thereof
,
as
well
as
to
the
Jews
.
2.
Clouds
and
darkness
are
round
about
him
;
righteousness
and
judgment
are
a.
the
basis
habitation
of
his
throne
.
His
judgments
are
secret
and
unsearchable
,
and
so
the
infinitely
wise
wayes
and
depths
of
his
providence
;
but
all
founded
in
,
and
managed
with
most
perfect
justice
and
rectitude
.
3.
A
fire
goeth
before
him
,
and
burneth
up
his
enemies
round
about
.
4.
His
lightening
inlightened
the
world
;
the
earth
saw
and
trembled
.
5.
The
hills
melted
like
wax
at
the
presence
of
the
Lord
,
at
the
presence
of
the
Lord
of
the
whole
earth
.
Those
that
will
not
receive
him
when
after
his
miraculous
resurrection
and
ascension
the
Gospel
is
preached
to
them
,
shall
be
soon
overwhelmed
with
signal
judgments
from
heaven
,
as
remarkable
and
formidable
,
and
as
fully
evidenced
to
be
the
effects
of
Gods
wrath
,
as
if
fire
from
heaven
,
or
flames
of
lightnings
,
or
Angels
the
witnesses
of
Gods
presence
,
should
visibly
appear
in
their
destruction
.
(
And
this
first
and
in
the
most
illustrious
manner
to
be
executed
on
the
nation
of
the
Jews
the
crucifiers
,
the
city
and
temple
of
Jerusalem
,
and
after
upon
heathen
Rome
,
&c.
6.
The
heavens
declare
his
righteousness
,
and
all
the
people
see
his
glory
.
And
all
Angels
and
men
shall
discern
and
acknowledge
and
proclaim
the
great
justice
of
it
,
and
the
glorious
manifestation
of
the
divine
power
of
Christ
in
the
ruine
of
his
malicious
opposers
.
7.
Confounded
be
all
they
that
serve
graven
images
,
that
boast
themselves
of
idols
:
worship
him
all
ye
b
.
Angels
.
Gods
.
This
vengeance
all
are
to
expect
among
the
nations
,
who
do
not
presently
forsake
the
worship
of
their
false
Gods
(
see
Psal
.
xcvi
.
note
a.
)
that
still
adhere
to
idols
,
when
the
faith
of
Christ
the
eternal
God
,
Creator
of
the
world
,
whom
the
very
Angels
adore
and
obey
Heb
.
1.6
.
is
preached
among
them
.
(
There
being
no
way
to
rescue
Idolaters
from
this
ruine
,
but
an
hearty
speedy
acceptation
of
the
Christian
faith
,
as
appeared
in
the
Romane
Empire
.
)
8.
Sion
heard
and
was
glad
,
and
the
daughters
of
Judah
rejoyced
,
because
of
thy
judgments
,
O
Lord
.
This
was
good
news
both
to
Jerusalem
,
and
the
villages
and
towns
about
,
the
daughters
of
that
mother
city
:
And
all
the
true
children
of
Abraham
,
all
the
believing
Jews
(
and
Gentiles
,
also
)
shall
by
this
means
be
delivered
from
their
persecutions
,
and
so
obliged
to
glorify
the
justice
and
mercy
of
God
in
it
.
9.
For
thou
,
Lord
,
art
most
high
{untranscribed Hebrew}
high
above
all
the
earth
;
thou
art
exalted
farre
above
all
Gods
.
For
this
(
Messias
whom
we
have
hoped
for
so
long
)
is
the
supreme
God
of
heaven
and
earth
,
whose
creatures
they
are
which
all
the
Idolatrous
people
of
the
world
have
worshipt
for
Gods
;
and
accordingly
at
the
preaching
of
the
Gospel
all
their
oracles
and
worships
shall
vanish
.
10.
Ye
that
love
the
Lord
,
hate
evill
:
he
preserveth
the
soule
of
his
saints
,
he
delivereth
them
out
of
the
hand
of
the
wicked
.
O
let
all
that
pretend
to
love
or
honour
or
serve
him
,
fly
from
all
pollution
both
of
flesh
and
spirit
,
all
that
he
hath
forbidden
,
all
that
may
any
way
provoke
his
wrath
,
who
is
a
God
of
pure
eyes
,
and
cannot
behold
iniquity
.
And
if
all
their
lives
be
laid
out
on
this
one
care
of
approving
themselves
to
him
,
their
time
will
be
well
spent
in
this
service
;
and
beside
the
endlesse
reward
in
another
world
,
they
shall
not
fail
of
the
evidences
of
his
goodnesse
and
gratiousnesse
here
in
giving
them
signal
preservations
and
deliverances
from
all
the
machinations
of
wicked
men
,
and
in
his
time
rest
and
cessation
of
persecutions
,
peaceable
assemblies
and
opportunities
of
serving
him
.
11.
c
.
Light
is
sown
for
the
righteous
,
and
gladness
for
the
upright
in
heart
.
For
though
the
service
of
God
under
the
Gospel
have
an
annexation
of
tribulations
,
which
must
be
expected
,
and
chearfully
supported
in
this
life
,
being
dispensed
by
the
divine
providence
for
many
salubrious
and
beneficial
ends
;
yet
is
there
that
seed
and
foundation
of
joy
and
abundant
delight
to
all
honest
and
truly
pious
hearts
sown
there
,
that
shall
not
faile
to
bring
forth
all
comfortable
and
blessed
effects
to
them
even
in
this
life
,
by
the
practice
of
Christian
virtues
,
by
the
comforts
and
peace
of
conscience
,
and
that
lively
hope
that
is
afforded
to
all
faithfull
obedient
disciples
,
and
over
and
above
,
after
this
life
,
the
fruition
of
endlesse
bliss
and
glory
.
12.
Rejoyce
in
the
Lord
ye
righteous
,
and
give
thanks
at
the
remembrance
of
his
holiness
.
This
therefore
is
matter
of
the
greatest
exultation
,
and
thanksgiving
,
and
commemoration
of
Gods
infinite
goodness
and
mercy
to
all
truly
pious
men
.
Annotations
on
Psalm
XCVII
.
V.
2.
Habitation
of
his
throne
]
From
{untranscribed Hebrew}
and
{untranscribed Hebrew}
prepared
,
fitted
,
confirmed
,
{untranscribed Hebrew}
is
{untranscribed Hebrew}
here
,
used
for
a
place
,
seat
,
but
especially
a
basis
whereon
any
thing
is
set
:
from
whence
the
Lxxii
.
had
their
{untranscribed Hebrew}
(
the
very
Hebrew
{untranscribed Hebrew}
)
for
basis
,
1
King
.
vii
.
27.
The
Chaldee
here
reteins
the
Original
{untranscribed Hebrew}
,
but
the
Lxxii
.
from
the
notion
of
the
verb
for
fitting
,
read
{untranscribed Hebrew}
the
setting
right
of
his
throne
;
the
Syriack
by
way
of
paraphrase
,
by
equity
and
judgment
{untranscribed Hebrew}
thy
throne
is
confirmed
:
all
which
concurr
to
the
notion
of
basis
and
foundation
,
which
is
the
thing
which
gives
the
rectitude
first
,
and
then
the
stability
,
to
the
chair
or
throne
that
is
set
on
it
.
And
so
that
is
without
question
the
right
,
intelligible
rendring
of
the
phrase
,
Righteousness
and
judgment
are
the
(
not
habitation
,
but
)
basis
of
his
throne
,
i
.
e
.
his
sentences
,
decrees
,
judicatures
are
all
built
upon
righteousness
and
judgment
,
as
a
throne
is
built
and
established
on
a
foundation
.
The
Jewish
Arab
renders
it
{untranscribed Hebrew}
the
condition
,
state
,
or
manner
.
V.
7.
Gods
]
That
{untranscribed Hebrew}
sometimes
signifies
Angels
hath
been
formerly
noted
.
{untranscribed Hebrew}
And
that
in
this
place
it
doth
so
,
and
not
as
it
doth
afterward
v.
9.
and
Psal
.
xcvi
.
4
,
5.
the
Gods
of
the
Gentiles
,
the
Idol
false
Gods
,
or
as
here
the
Chaldee
understand
it
,
{untranscribed Hebrew}
all
the
nations
that
serve
Idols
,
is
manifest
not
only
by
the
Lxxii
.
that
render
it
{untranscribed Hebrew}
his
Angels
,
and
the
Syriack
{untranscribed Hebrew}
to
the
same
sense
,
and
so
the
Latine
&c.
but
especially
by
the
Apostle
Heb
.
i
.
6.
where
speaking
expresly
of
Christs
preeminence
above
Angels
,
and
bringing
testimonies
of
it
out
of
Scripture
,
he
addes
that
{untranscribed Hebrew}
,
when
it
,
i
.
e
.
the
Scripture
,
would
introduce
the
first
born
,
i
.
e
.
the
Messias
,
into
the
world
,
i
.
e
.
that
superior
world
call'd
{untranscribed Hebrew}
the
world
to
come
c
.
11.
5.
{untranscribed Hebrew}
,
it
saith
,
{untranscribed Hebrew}
,
and
let
all
the
Angels
of
God
worship
him
.
Which
words
being
evidently
taken
from
the
Lxxii
.
in
this
place
,
as
they
convince
{untranscribed Hebrew}
here
to
signify
Angels
,
so
they
are
a
key
to
admit
us
into
the
full
importance
of
this
whole
Psalm
,
that
it
is
the
introducing
the
Messias
into
heaven
,
a
description
of
Christs
middle
coming
,
so
frequently
styled
in
the
New
Testament
{untranscribed Hebrew}
the
coming
or
presence
(
as
here
v.
5.
)
of
the
Son
of
man
,
and
the
kingdome
of
God
,
and
of
heaven
,
viz.
his
ascent
thither
,
and
so
entering
on
his
regal
power
v.
1.
which
he
was
to
exercise
there
.
To
which
therefore
are
annext
the
effects
thereof
on
those
that
would
not
permit
or
allow
him
to
reign
over
them
,
destroying
the
obstinate
rebels
,
both
Jews
and
Gentiles
,
and
giving
all
cause
of
rejoycing
to
all
that
received
the
faith
,
and
subjected
themselves
to
his
Government
.
That
this
so
usefull
a
key
to
this
Psalm
may
not
be
wrested
from
us
,
it
is
not
amiss
to
take
notice
,
that
some
shew
of
probability
there
is
,
that
the
words
Heb
.
i
.
6.
may
be
taken
from
Deut
.
xxxii
.
43.
(
and
not
from
this
Psalm
)
where
the
Lxxii
.
read
these
very
words
,
{untranscribed Hebrew}
,
Let
all
the
Angels
of
God
worship
him
.
But
first
,
the
Hebrew
in
that
place
hath
no
such
words
,
but
only
these
,
{untranscribed Hebrew}
,
which
the
Chaldee
,
and
Syriack
,
and
Samaritan
,
and
Arabick
,
and
Vulgar
Latine
,
all
with
exact
accord
,
render
,
Praise
his
people
ye
Gentiles
,
(
or
proclaim
,
depredicate
his
people
,
promulgate
Gods
special
favour
to
them
)
for
which
the
cause
is
rendred
in
the
next
words
,
for
he
will
avenge
the
blood
of
his
servants
,
whereas
the
Lxxii
.
as
our
copies
now
have
it
,
presents
us
with
this
great
variety
,
no
less
then
foure
express
Scholions
,
for
this
one
plain
sense
,
{untranscribed Hebrew}
,
Rejoyce
ye
heavens
together
with
him
,
and
let
all
the
Angels
of
God
worship
him
;
Rejoyce
ye
Gentiles
with
his
people
,
and
let
all
the
sons
of
God
be
strong
to
him
.
Of
these
it
may
be
observed
,
that
as
only
the
first
and
the
third
pretend
to
be
rendrings
of
the
Hebrew
,
and
the
second
and
fourth
paraphrases
or
explications
of
their
meaning
in
them
;
so
the
false
reading
of
{untranscribed Hebrew}
with
him
for
{untranscribed Hebrew}
his
people
,
hath
begotten
them
both
.
For
having
rendred
that
in
the
former
,
{untranscribed Hebrew}
,
together
with
him
,
they
have
converted
{untranscribed Hebrew}
nations
into
{untranscribed Hebrew}
heavens
,
then
annext
the
second
to
render
an
account
of
that
,
let
all
the
Angels
of
God
worship
him
,
signifying
the
Angels
worshipping
him
to
be
that
which
they
meant
by
the
heavens
rejoycing
together
with
him
,
and
so
those
heavens
,
those
Angels
in
them
,
to
be
the
{untranscribed Hebrew}
the
nations
there
called
to
,
to
praise
or
rejoyce
with
him
.
In
the
third
they
have
rendred
{untranscribed Hebrew}
by
{untranscribed Hebrew}
,
rejoyce
ye
Nations
,
(
which
differs
but
lightly
from
praise
or
proclaim
ye
Gentiles
)
but
then
again
for
{untranscribed Hebrew}
his
people
,
they
read
{untranscribed Hebrew}
with
his
people
,
which
is
the
conjunction
of
{untranscribed Hebrew}
and
{untranscribed Hebrew}
both
.
As
for
{untranscribed Hebrew}
let
all
the
Angels
of
God
worship
him
,
it
is
so
farre
from
having
any
the
least
affinity
with
the
words
in
the
Hebrew
,
that
't
is
no
way
probable
that
it
was
in
the
original
copies
of
the
Greek
,
(
but
only
by
some
scribe
cast
into
the
margent
,
from
this
Psalm
)
it
being
certain
that
none
of
those
antient
translators
,
which
use
to
follow
the
Lxxii
.
do
follow
it
in
this
.
This
consideration
therefore
will
render
it
very
unreasonable
to
fetch
those
words
,
(
which
the
Apostle
citeth
out
of
the
Scripture
)
from
this
place
of
Deuteronomy
,
where
the
Original
text
hath
nothing
like
it
,
and
which
the
Hebrews
,
to
whom
the
Epistle
was
written
,
did
know
was
not
to
be
found
in
the
Hebrew
,
when
this
text
in
the
Psalm
in
the
Hebrew
,
as
well
as
Greek
,
did
so
readily
afford
it
.
Secondly
,
this
citation
Heb
.
1.
coming
in
consort
with
many
other
testimonies
of
the
Old
Testament
,
't
is
observable
that
all
the
rest
of
the
testimonies
(
save
only
that
of
I
will
be
to
him
a
father
,
and
he
shall
be
unto
me
a
son
,
which
seems
to
be
taken
from
2
Sam
.
vii
.
14.
where
they
are
spoken
of
Solomon
the
son
of
David
,
a
special
type
of
Christ
)
are
taken
out
of
this
one
book
of
Psalms
.
Thou
art
my
son
,
this
day
have
I
begotten
thee
,
v.
5.
from
the
express
words
Psal
.
ii
.
7.
Who
maketh
his
Angels
spirits
,
&c.
v.
7.
from
Psal
.
civ
.
4.
Thy
throne
,
O
God
,
is
for
ever
,
&c.
v.
8
,
9.
from
Psal
.
XLV
.
6
,
7.
Thou
Lord
,
in
the
beginning
,
&c.
v.
10
,
11
,
12.
from
Psal
.
cii
.
25
,
26.
Sit
thou
on
my
right
hand
,
&c.
v.
13.
from
Ps.
cx
.
1.
And
therefore
in
all
probability
from
the
same
book
of
Psalms
,
and
therein
from
the
express
words
in
this
Psalm
,
this
testimony
was
cited
by
the
Apostle
.
V.
11.
Light
]
R.
Solomon
reads
{untranscribed Hebrew}
{untranscribed Hebrew}
here
in
the
notion
of
a
plant
,
or
herbe
,
as
we
have
it
Isai
.
xxvi
.
19.
{untranscribed Hebrew}
the
dew
of
herbs
,
and
2
Kin
.
iv
.
39.
where
the
Lxxii
.
read
{untranscribed Hebrew}
,
a
corruption
of
the
Hebrew
{untranscribed Hebrew}
.
If
this
might
be
admitted
,
it
would
be
appliable
to
the
Germen
David
,
which
was
to
spring
up
as
a
tender
plant
.
But
the
conjunction
with
gladness
here
,
gives
it
the
ordinary
notion
of
light
,
which
is
so
gladsome
,
and
so
fitly
used
for
joy
,
(
as
darkness
for
sorrow
)
the
seed
whereof
is
little
,
saith
Aben
Ezra
,
but
the
harvest
great
;
which
R.
Saadiah
interprets
,
the
seed
is
in
this
world
,
but
the
harvest
in
that
to
come
.
The
Jewish
Arab
reads
,
Light
is
powred
forth
to
the
righteous
.
The
Ninety
Eighth
Psalm
.
A
Psalm
.
The
ninety
eighth
Psalm
,
composed
probably
as
a
breviate
of
Moses's
song
at
the
delivery
of
the
Israelites
,
{untranscribed Hebrew}
A
Prophetick
Psalm
Chald
.
and
destroying
Pharaoh
and
the
Aegyptians
,
Exod
.
xv
.
1.
&c.
is
(
as
the
ninety
sixth
and
seventh
foregoing
)
a
‖
prediction
of
Christs
Kingdome
,
and
the
bringing
the
Gentile
world
in
subjection
to
it
:
it
is
thought
to
have
been
composed
by
{untranscribed Hebrew}
Lxxii
.
Syr
.
Lat
.
&c.
David
.
1.
O
sing
unto
the
Lord
a
new
song
,
for
he
hath
done
marvelous
things
:
his
right
hand
and
his
holy
arme
hath
helped
him
,
or
brought
him
salvation
,
or
deliverance
.
gotten
him
the
a.
victory
.
It
is
now
a
most
opportune
season
to
praise
and
magnify
the
Lord
of
heaven
,
for
all
the
miraculous
deliverances
which
he
hath
wrought
,
but
especially
for
that
glorious
resurrection
of
the
Messias
out
of
the
grave
(
the
pawn
and
pledge
of
ours
)
a
work
of
his
omnipotent
power
,
and
an
evidence
of
his
fidelity
in
making
good
his
promise
to
him
.
2.
The
Lord
hath
made
known
his
salvation
;
his
righteousness
hath
he
openly
shewed
in
the
sight
of
the
heathen
.
This
mighty
worke
of
his
in
raising
the
Messias
from
the
dead
,
and
the
exact
completion
of
his
predictions
and
promises
therein
,
is
by
God
appointed
to
be
annuntiated
and
proclaimed
to
all
the
men
in
the
world
;
to
the
Jews
first
,
beginning
at
Jerusalem
,
Luk
.
xxiv
.
41.
(
see
v.
3.
)
and
then
through
all
the
Gentile
regions
,
to
every
creature
.
3.
He
hath
remembred
his
mercy
and
truth
to
the
house
of
Israel
:
all
the
ends
of
the
earth
have
seen
the
salvation
of
our
God
.
And
this
not
as
a
miracle
only
,
though
of
a
most
stupendious
nature
,
but
as
an
act
of
infinite
goodness
,
and
promised
mercy
,
and
so
of
fidelity
in
performing
it
;
the
benefits
whereof
as
they
were
first
reached
out
to
his
own
peculiar
people
the
Jews
,
so
were
they
to
extend
,
and
soon
after
to
be
preached
and
promulgate
,
to
the
utmost
nations
of
the
world
,
who
have
all
their
parts
in
the
redemption
from
sin
and
satan
atchieved
and
wrought
by
it
.
4.
Make
a
joyfull
noise
unto
the
Lord
all
the
earth
;
make
a
loud
noise
,
and
cry
vehemently
{untranscribed Hebrew}
Ps.
xcvi
.
12.
rejoyce
and
sing
praise
.
5.
Sing
unto
the
Lord
with
the
harpe
,
with
the
harpe
,
and
the
voice
of
a
Psalm
.
6.
With
Trumpets
and
sound
of
Cornet
,
make
a
joyfull
noise
before
the
Lord
the
King
.
This
is
true
matter
of
the
greatest
joy
and
exultation
to
all
men
,
and
deserves
to
be
celebrated
in
the
most
solemn
manner
,
with
all
the
instruments
of
Musick
used
in
the
service
of
God
;
and
all
little
enough
to
express
the
glory
of
the
worke
,
and
the
infinite
advantages
designed
to
us
,
by
Christ
thus
entring
on
his
regal
office
,
and
subduing
all
the
world
to
the
power
of
the
Gospel
,
that
Scepter
of
his
Kingdome
.
7.
Let
the
Sea
make
a
loud
noise
{untranscribed Hebrew}
Ps.
xcvi
.
11.
roar
and
the
fulness
thereof
,
the
world
and
they
that
dwell
therein
.
8.
Let
the
Rivers
{untranscribed Hebrew}
flouds
b
.
clap
their
hands
,
let
the
hills
cry
vehemently
{untranscribed Hebrew}
be
joyfull
together
9.
Before
the
Lord
,
for
he
cometh
to
judge
the
earth
;
with
righteousness
shall
he
judge
the
world
,
and
the
people
with
uprightness
{untranscribed Hebrew}
equity
.
The
whole
habitable
world
,
the
heathen
people
that
have
been
long
under
the
servitude
of
their
false
Idol-worships
,
shall
now
be
redeemed
from
that
slavery
of
sin
and
Satan
,
their
oracles
and
temples
destroyed
,
and
the
doctrine
of
the
true
God
,
and
practice
of
piety
and
justice
and
charity
,
set
up
in
their
stead
,
and
thereby
a
most
happy
joyfull
reformation
wrought
among
men
,
which
deserves
all
the
acknowledgments
of
humble
and
thankfull
hearts
.
See
Psal
.
xcvi
.
11
,
12
,
13.
and
note
d
.
Annotations
on
Psalm
XCVIII
.
V.
1.
Victory
]
From
{untranscribed Hebrew}
to
deliver
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
in
Hiphil
,
and
being
in
construction
with
{untranscribed Hebrew}
{untranscribed Hebrew}
the
dative
case
,
signifies
to
bring
help
or
relief
to
any
.
The
Jewish
Arab
reads
,
And
his
right
hand
and
his
excellent
power
hath
holpen
his
people
.
So
Psal
.
cxvi
.
6.
I
was
brought
low
,
{untranscribed Hebrew}
and
he
helped
me
.
The
Chaldee
{untranscribed Hebrew}
hath
relieved
,
or
redeemed
him
:
the
Lxxii
.
{untranscribed Hebrew}
,
and
the
Latine
salvavit
sibi
,
hath
saved
for
him
;
the
Syriack
{untranscribed Hebrew}
,
as
the
Chaldee
,
hath
relieved
or
redeemed
him
.
This
being
here
applied
to
God
,
that
his
right
hand
and
holy
arme
hath
relieved
him
,
helped
him
,
brought
him
salvation
or
deliverance
,
though
by
some
figure
it
may
be
interpreted
of
Gods
relieving
his
people
,
and
setting
forth
himselfe
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
{untranscribed Hebrew}
{untranscribed Hebrew}
his
,
i
.
e
.
Gods
,
right
hand
,
and
Gods
fidelity
in
making
good
his
promised
relief
(
he
will
not
leave
my
soule
in
hades
—
)
fitly
stiled
{untranscribed Hebrew}
{untranscribed Hebrew}
his
holy
arme
,
bring
him
,
i
.
e
.
Christ
,
relief
,
in
raising
his
dead
body
out
of
the
grave
,
and
exalting
him
personally
to
Gods
right
hand
in
heaven
:
and
this
peculiarly
seems
to
be
the
{untranscribed Hebrew}
{untranscribed Hebrew}
the
wonderfull
things
,
the
complication
of
miracles
,
which
are
here
mentioned
in
the
beginning
,
and
are
the
matter
of
the
solemne
thanksgiving
in
the
insuing
Psalm
.
V.
8.
Clap
]
{untranscribed Hebrew}
{untranscribed Hebrew}
shall
clap
the
hands
,
is
here
applied
to
{untranscribed Hebrew}
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
.
xcvi
.
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
{untranscribed Hebrew}
{untranscribed Hebrew}
make
a
loud
noise
,
is
here
applied
to
the
sea
,
v.
7.
and
{untranscribed Hebrew}
{untranscribed Hebrew}
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
{untranscribed Hebrew}
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
read
{untranscribed Hebrew}
let
the
rivers
clap
their
hands
together
,
&c.
and
so
the
Lxxii
.
{untranscribed Hebrew}
,
shall
clap
the
hand
.
The
same
phrase
is
used
of
trees
,
Isa
.
Lv.
12.
and
there
both
Chaldee
and
Lxxii
.
agree
in
the
rendring
,
{untranscribed Hebrew}
,
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
shoute
.
The
Ninety
Ninth
Psalm
.
The
ninety
ninth
Psalm
,
antiently
{untranscribed Hebrew}
A
Psalm
of
David
.
Lxxii
.
Syr
.
Lat
.
&c.
attributed
to
David
,
seems
first
to
referre
to
his
quiet
establishment
in
that
throne
to
which
God
had
chosen
him
,
but
prophetically
also
(
as
the
former
)
to
the
Kingdome
of
the
Messias
.
1.
THe
Lord
reigneth
,
a.
let
the
people
be
unquiet
tremble
:
he
that
fitteth
sitteth
between
the
Cherubims
,
let
the
earth
be
moved
.
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
behalfe
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
kingdome
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
Kingdome
of
Christ
here
.
)
2.
The
Lord
is
great
in
Zion
,
and
he
is
high
above
all
people
.
And
herein
hath
God
magnified
himselfe
in
the
sight
of
all
the
people
round
about
,
the
God
that
is
worshipt
and
presentiates
himself
in
the
Arke
,
now
placed
in
Zion
,
is
discerned
even
by
heathen
men
to
be
farre
too
strong
for
any
nation
to
resist
or
oppose
.
3.
They
shall
confess
{untranscribed Hebrew}
Let
them
praise
thy
great
and
terrible
name
,
that
for
it
is
holy
.
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
Kings
strength
also
loveth
judgment
:
thou
doest
establish
equity
,
thou
executest
judgment
and
righteousness
in
Jacob
.
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
●hat
God
which
hath
thus
holpen
him
,
hath
done
it
to
this
great
end
,
to
punish
sin
,
and
s●●
up
all
manner
of
virtue
,
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
Iews
.
5.
Exalt
ye
the
Lord
our
God
,
and
worship
at
his
footstoole
;
for
he
is
holy
.
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
uniformely
adore
,
and
praise
,
and
magnify
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
b
.
his
chief
men
priests
,
and
Samuel
among
them
that
call
upon
his
name
:
they
called
upon
the
Lord
,
and
he
answered
them
.
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
.
xxxii
.
11.
when
at
the
prayer
of
Moses
God
was
propitiated
after
the
great
provocation
of
the
golden
calfe
.
A
second
Num
.
xvi
.
46.
when
upon
Aaron's
making
the
atonement
for
the
people
in
the
business
of
Coreh
,
the
plague
was
stayed
.
A
third
1
Sam
.
vii
.
where
upon
Samuel's
burnt-offering
v.
9.
and
prayer
v.
5.
and
crying
importunately
and
constantly
to
God
for
the
people
v.
8.
the
Lord
heard
him
v.
9.
and
the
Philistims
were
discomfited
v.
10.
7.
He
spake
unto
them
in
c
.
the
pillar
of
cl●●d
cloudy
pillar
:
they
kept
his
testimonies
,
and
the
ordinances
that
he
gave
them
.
With
every
one
of
these
God
was
pleased
to
commune
and
talke
,
as
a
friend
with
a
friend
,
giving
them
vocal
answers
out
of
a
bright
cloud
which
incompassed
them
,
a
wonderfull
dignation
of
Gods
to
those
faithfull
servants
of
his
which
obeyed
and
observed
his
commands
.
8.
Thou
answeredst
d
.
them
,
O
Lord
our
God
;
O
God
then
wert
propitiated
for
their
s●kes
,
even
punishing
,
or
when
th●●
wert
p●●ishing
their
machinations
.
thou
wast
a
God
that
forgavest
them
,
though
thou
tookest
vengeance
of
their
inventions
.
And
when
the
people
had
provoked
God
,
and
God's
wrath
was
allready
gone
out
against
them
for
their
crying
sins
,
these
mens
prayers
were
so
effectual
with
him
,
as
to
avert
the
plagues
,
and
obtain
remission
for
them
.
9.
Exalt
the
Lord
our
God
,
and
worship
at
his
holy
hill
;
for
the
Lord
our
God
is
holy
.
O
let
these
unspeakable
dignations
of
his
,
and
signal
answers
unto
the
prayers
of
his
servants
,
bring
us
all
to
his
sanctuary
on
our
knees
,
to
praise
and
adore
his
sacred
and
glorious
majesty
,
and
offer
up
our
continual
and
ardent
prayers
unto
him
.
Annotations
on
Psalm
XCIX
.
V.
1.
Tremble
]
Of
{untranscribed Hebrew}
{untranscribed Hebrew}
we
have
spoken
before
(
see
note
on
Ps.
iv
.
e
.
)
and
observed
the
notion
of
it
,
as
for
anger
so
also
for
fear
(
so
saith
Abu
Walid
of
this
root
,
that
in
the
Arabick
it
signifies
trembling
and
commotion
,
and
is
sometimes
from
anger
,
sometimes
from
fear
,
and
other
occasions
)
the
word
generally
signifying
motion
or
commotion
,
either
of
body
or
of
minde
,
and
both
these
being
equally
commotions
of
minde
.
Here
the
context
may
seem
to
direct
the
taking
it
in
the
notion
of
commotion
simply
,
as
that
signifies
{untranscribed Hebrew}
sedition
or
tumult
of
rebels
or
other
adversaries
.
And
then
the
sense
will
lye
thus
,
The
Lord
reigneth
,
{untranscribed Hebrew}
{untranscribed Hebrew}
let
the
people
be
moved
,
i
.
e
.
Now
God
hath
set
up
David
in
his
throne
,
and
peaceably
setled
the
kingdome
on
him
,
in
spight
of
all
the
commotions
of
the
people
.
The
Lxxii
.
render
it
to
this
sense
(
as
Ps.
iv
.
4.
)
{untranscribed Hebrew}
,
let
the
people
be
angry
,
or
regret
it
,
as
much
as
they
will
.
The
Chaldee
and
Syriack
use
the
same
word
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
to
be
moved
,
which
competently
agrees
to
this
notion
,
as
also
the
latter
part
of
this
verse
:
for
as
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
participle
,
he
that
sitteth
on
or
inhabiteth
the
Cherubims
,
is
all
one
directly
with
{untranscribed Hebrew}
the
Lord
,
so
{untranscribed Hebrew}
from
{untranscribed Hebrew}
,
which
,
as
{untranscribed Hebrew}
also
,
signifies
motion
and
agitation
,
is
exactly
the
same
with
{untranscribed Hebrew}
,
and
accordingly
the
Chaldee
renders
it
{untranscribed Hebrew}
,
the
former
word
{untranscribed Hebrew}
or
{untranscribed Hebrew}
reduplicated
,
and
so
to
the
very
same
sense
;
the
Lxxii
.
have
{untranscribed Hebrew}
be
shaken
,
the
Latine
moveatur
be
moved
,
the
same
also
.
Yet
may
it
also
be
read
as
in
the
future
,
and
in
the
notion
of
fearing
and
quaking
;
The
nations
shall
tremble
;
and
the
earth
shall
be
moved
,
as
appearances
of
God
are
wont
to
be
received
with
trembling
and
amazement
,
and
at
the
giving
the
law
,
the
people
trembled
and
the
earth
shook
,
and
this
will
be
a
fit
expression
of
the
subjecting
the
heathen
world
to
Christs
kingdome
.
Abu
Walid
doubts
whether
{untranscribed Hebrew}
should
be
referred
to
{untranscribed Hebrew}
to
signify
let
the
earth
be
moved
,
the
same
with
{untranscribed Hebrew}
,
or
whither
to
God
,
and
so
be
of
the
signification
with
{untranscribed Hebrew}
in
Arabick
,
to
hang
,
making
the
earth
the
accusative
case
,
he
that
sitteth
between
the
Cherubims
hangeth
(
fast
)
the
earth
,
according
to
that
of
Job
xxiii
.
7.
and
hangeth
the
earth
upon
nothing
.
And
thus
in
an
Hebrew-Arabick
glossary
it
is
rendred
{untranscribed Hebrew}
hanging
.
V.
6.
Priests
]
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
minister
,
is
a
common
title
of
civil
as
well
as
Ecclesiastical
officers
.
Hence
it
is
that
Exod
.
ii
.
16.
where
the
Hebrew
hath
{untranscribed Hebrew}
,
the
Chaldee
reads
{untranscribed Hebrew}
the
Prince
of
Midian
.
So
Exod
.
xix
.
22
,
24.
{untranscribed Hebrew}
clearly
signifies
,
not
the
sons
of
Aaron
,
but
the
first-borne
or
chief
of
the
families
.
So
2
Sam
.
viii
.
18.
Davids
sons
were
{untranscribed Hebrew}
,
not
Priests
,
but
Princes
or
chief
Rulers
;
{untranscribed Hebrew}
great
men
,
saith
the
Chaldee
,
the
same
called
{untranscribed Hebrew}
principal
or
chief
men
at
the
hand
of
the
King
1
Chron
.
xviii
.
17.
Of
which
sort
was
Ira
,
called
{untranscribed Hebrew}
,
not
a
Priest
,
but
a
chief
Ruler
about
David
,
2
Sam
.
xx
.
26.
And
in
the
more
general
notion
of
the
word
,
as
it
comprehends
both
civil
and
Ecclesiastical
Rulers
,
it
is
evident
that
Moses
as
well
as
Aaron
are
here
rightly
recited
{untranscribed Hebrew}
among
God's
Rulers
or
chief
men
.
V.
7.
Cloudy
pillar
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
station
or
pillar
of
cloud
here
signifies
,
as
farre
as
referrs
to
Moses
and
Aaron
,
there
is
no
difficulty
.
For
as
in
their
passage
out
of
Aegypt
,
God
conducted
and
protected
them
by
a
bright
cloud
,
Ex.
xiii
.
21.
which
is
there
,
as
here
,
called
{untranscribed Hebrew}
a
pillar
,
signifying
thereby
the
forme
or
similitude
of
an
hollow
pillar
,
or
concave
body
over
their
heads
,
coming
down
to
the
ground
on
every
side
of
them
,
and
so
like
wings
incompassing
and
shielding
them
(
see
note
on
1
Cor
.
x
.
a.
)
so
when
't
is
added
c
.
xiv
.
1.
that
the
Lord
spake
unto
Moses
,
saying
,
that
Lord
that
in
the
verse
immediately
foregoing
went
before
them
in
a
pillar
of
cloud
,
there
can
be
no
doubt
but
God
,
as
here
is
said
,
spake
unto
them
in
a
pillar
of
cloud
.
So
Exod
.
xvi
.
10.
the
glory
of
the
Lord
appeared
in
the
cloud
,
and
the
Lord
spake
unto
Moses
saying
:
so
Exod
.
xvii
.
6.
when
God
saith
unto
Moses
,
I
will
stand
before
thee
upon
the
rock
in
Horeb
,
and
thou
shalt
smite
,
and
water
shall
come
out
,
this
is
again
this
{untranscribed Hebrew}
pillar
,
or
(
according
to
the
notion
of
the
theme
{untranscribed Hebrew}
stetit
)
standing
of
the
cloud
on
Horeb
.
So
Exod
.
xix
.
9.
Loe
I
come
to
thee
in
a
thick
cloud
,
that
the
people
may
hear
when
I
speak
with
thee
,
and
believe
thee
for
ever
:
and
so
v.
16.
as
there
were
thunders
and
lightnings
,
so
there
was
a
thick
cloud
upon
the
mount
,
and
the
Lord
descended
v.
18.
and
answered
Moses
by
voice
v.
19.
and
to
this
commerce
Aaron
was
admitted
v.
24.
So
c
.
xx
.
21.
Moses
drew
near
to
the
thick
darkness
(
all
one
with
the
cloud
)
where
God
was
,
and
the
Lord
spake
unto
Moses
v.
22.
All
the
difficulty
is
,
what
relation
this
of
the
pillar
of
cloud
can
have
to
Samuel
,
in
whose
time
this
is
not
reported
.
To
this
the
answer
might
be
,
that
although
the
answering
them
v.
6.
were
common
to
all
the
three
persons
,
Moses
and
Aaron
and
Samuel
,
yet
there
is
no
necessity
that
the
pillar
of
cloud
should
be
common
to
them
all
;
't
were
sufficient
that
it
is
applicable
to
Moses
and
Aaron
,
though
not
to
Samuel
.
But
yet
even
of
Samuel
it
is
evident
,
that
(
as
't
is
here
)
God
spake
unto
him
,
calling
him
by
his
name
,
1
Sam
.
iii
.
and
't
is
there
said
at
the
fourth
time
of
calling
,
when
he
proceeded
to
speak
and
reveal
himselfe
to
him
,
v.
10.
the
Lord
came
,
and
stood
,
and
called
,
Samuel
,
Samuel
.
This
must
certainly
signify
the
same
thing
that
was
said
of
Gods
appearing
to
Moses
,
Exod
.
xvii
.
6.
I
will
stand
before
thee
upon
the
rock
.
And
that
being
reasonably
resolved
to
be
this
of
the
pillar
of
cloud
,
in
probability
this
to
Samuel
being
parallel
to
that
,
may
be
conceived
to
be
this
pillar
of
cloud
also
,
though
at
three
former
calls
't
is
certain
it
appeared
not
.
So
again
at
the
time
when
Samuels
offering
and
prayers
were
so
signally
heard
at
Mizpeh
1
Sam
.
vii
.
it
is
said
v.
9.
the
Lord
answered
him
,
and
v.
10.
the
Lord
thundered
with
a
great
thunder
;
where
Gods
voice
,
and
thunder
,
were
questionless
like
that
of
Exod
.
xix
.
16.
where
the
cloud
is
mentioned
as
well
as
the
thunder
;
and
indeed
where
thunder
is
,
a
cloud
is
supposed
to
be
,
and
so
this
answering
of
Samuel
with
thunder
,
must
be
Gods
speaking
to
him
at
this
time
(
if
not
before
)
out
of
the
cloud
also
.
Thus
in
the
New
Testament
we
so
frequently
have
the
voice
of
God
out
of
a
cloud
,
that
when
the
voice
is
mentioned
without
the
mention
of
the
cloud
,
the
cloud
is
yet
to
be
supposed
,
as
that
from
whence
the
voice
came
.
V.
8.
Them
]
The
difficulty
of
this
v.
8.
will
best
be
cleared
by
observing
the
notion
of
{untranscribed Hebrew}
,
{untranscribed Hebrew}
not
to
them
,
or
barely
as
a
dative
case
(
forgavest
them
)
but
for
them
,
i
.
e
.
for
their
sakes
.
The
Chaldee
render
it
{untranscribed Hebrew}
for
,
or
because
of
them
.
And
then
Gods
being
{untranscribed Hebrew}
{untranscribed Hebrew}
pardoning
or
propitiated
(
so
{untranscribed Hebrew}
oft
signifies
remission
,
propitiation
)
{untranscribed Hebrew}
for
them
,
is
his
sparing
the
people
for
their
prayers
,
as
he
certainly
did
in
all
the
examples
of
Moses
and
Aaron
and
Samuel
;
for
all
their
prayers
being
for
the
averting
of
Gods
wrath
from
the
people
,
Gods
being
propitiated
for
them
(
or
as
the
Lxxii
.
{untranscribed Hebrew}
,
easily
propitiated
by
them
)
is
Gods
pardoning
not
them
,
but
the
people
for
their
sakes
,
or
at
their
requests
.
This
signal
dignation
of
Gods
to
them
,
in
being
thus
propitiated
and
reconciled
to
the
people
for
,
or
by
their
prayers
,
is
here
farther
set
off
by
the
addition
of
{untranscribed Hebrew}
{untranscribed Hebrew}
—
(
literally
,
)
and
revenging
their
inventions
,
i
.
e
.
when
thou
wert
revenging
or
punishing
their
wicked
deeds
,
when
thou
wert
just
entring
on
the
worke
,
then
thou
wert
propitiated
.
Thus
in
the
first
example
,
that
of
Moses
,
it
is
visible
;
The
people
had
terribly
provoked
God
,
and
God
was
just
punishing
them
,
and
he
was
stayed
only
by
Moses
prayers
,
Exod
.
xxxii
.
10.
Now
therefore
let
me
alone
,
saith
God
,
that
my
wrath
may
wax
hot
,
and
that
I
may
consume
them
,
and
I
will
make
of
thee
a
great
nation
;
i
.
e
.
Gods
wrath
was
gone
out
against
them
to
the
destroying
of
some
of
them
,
for
this
idolatry
of
theirs
:
so
it
appears
v.
35.
the
Lord
plagued
the
people
because
they
made
the
calfe
—
i
.
e
.
the
Lord
was
{untranscribed Hebrew}
,
{untranscribed Hebrew}
avenging
,
or
acting
revenge
on
their
deeds
or
machinations
,
and
some
of
the
people
were
allready
fallen
by
Gods
hand
,
and
three
thousand
in
one
day
were
slain
by
the
Levites
at
Moses's
command
v.
28.
and
if
Moses
would
have
let
God
alone
,
they
had
been
all
utterly
consumed
:
and
now
,
when
Gods
wrath
was
thus
high
,
and
ingaged
in
the
execution
,
Moses
besought
the
Lord
v.
11.
and
God
repented
him
of
the
evil
which
he
thought
to
doe
unto
this
people
v.
14.
So
in
the
second
example
,
that
of
Aaron
,
Num
.
xvi
.
God
saith
to
Moses
v.
45.
Get
you
up
from
this
congregation
,
that
I
may
consume
them
as
in
a
moment
,
and
it
follows
,
they
fell
upon
their
faces
(
and
prayed
to
God
)
then
v.
46.
Moses
said
to
Aaron
,
Take
a
Censer
,
and
put
fire
therein
from
off
the
Altar
;
and
put
on
incense
,
and
goe
quickly
unto
the
congregation
,
and
make
an
atonement
for
them
,
for
there
is
wrath
gone
out
from
the
Lord
,
the
plague
is
begun
,
and
v.
47.
behold
the
plague
was
begun
among
the
people
:
(
and
so
God
was
literally
{untranscribed Hebrew}
avenging
or
punishing
their
deeds
)
and
he
,
i
.
e
.
Aaron
,
put
on
incense
,
and
made
atonement
for
the
people
,
and
stood
between
the
dead
and
the
living
,
and
the
plague
was
stayed
.
The
like
is
also
intimated
in
the
third
instance
,
that
of
Samuel
,
1
Sam
.
vii
.
For
there
't
is
evident
the
Israelites
were
sore
prest
and
worsted
by
the
Philistims
,
and
afraid
of
them
v.
7.
and
Samuel
tells
them
,
that
if
they
doe
return
unto
the
Lord
with
all
their
hearts
,
then
they
must
put
away
their
strange
gods
—
and
God
will
deliver
them
out
of
the
hand
of
the
Philistims
,
v.
3.
And
they
do
as
he
bid
them
v.
4.
and
kept
a
solemn
fast
v.
6.
(
certainly
for
the
averting
some
judgement
under
which
they
were
)
and
they
said
to
Samuel
v.
8.
Cease
not
to
cry
unto
the
Lord
our
God
for
us
,
that
he
will
save
us
—
And
just
then
it
was
,
that
God
was
propitiated
by
Samuels
prayers
,
Samuel
took
a
lamb
and
offered
it
,
and
cryed
unto
the
Lord
for
Israel
,
{untranscribed Hebrew}
and
the
Lord
answered
him
,
as
here
in
the
beginning
of
the
verse
,
{untranscribed Hebrew}
thou
answeredst
them
,
O
Lord
our
God
.
And
so
in
every
of
the
examples
here
specified
,
this
appears
to
be
the
full
and
ready
importance
of
this
passage
.
The
Hundredth
Psalm
.
A
Psalm
for
thanksgiving
.
{untranscribed Hebrew}
of
praise
.
The
hundredth
Psalm
being
made
up
of
lauds
and
praises
of
God
for
all
his
mercies
,
was
appointed
to
be
used
at
the
offering
of
those
peace-offerings
which
were
for
a
thanksgiving
,
Lev
.
vii
.
12.
the
praefect
or
praecentor
beginning
,
and
singing
,
1.
Make
a
joyfull
noise
unto
the
Lord
,
all
the
earth
{untranscribed Hebrew}
ye
lands
;
2.
Serve
the
Lord
with
gladness
,
come
before
his
presence
with
ovation
or
triumph
{untranscribed Hebrew}
singing
.
O
let
all
the
people
in
the
world
bless
and
worship
and
praise
,
and
offer
up
their
prayers
and
supplications
to
the
God
of
heaven
,
resort
daily
to
his
sanctuary
,
and
constantly
attend
his
service
,
and
count
this
the
most
estimable
and
delectable
taske
,
the
most
renowned
and
glorious
imployment
:
3.
Know
ye
that
the
Lord
he
is
God
,
he
hath
{untranscribed Hebrew}
it
is
he
that
hath
made
us
,
and
a.
not
we
our selves
:
we
are
his
people
and
the
sheep
of
his
pasture
.
As
being
our
way
of
conversing
with
the
great
and
glorious
omnipotent
creator
of
heaven
and
earth
,
to
whom
we
owe
all
that
we
have
,
our
very
being
and
conduct
and
preservation
,
and
to
whom
we
are
obliged
to
pay
all
the
obedience
and
observance
that
the
meekest
creatures
in
nature
pay
to
those
that
have
care
and
conduct
of
them
.
4.
Enter
into
his
gates
with
thanksgiving
,
and
into
his
courts
with
praise
:
be
thankfull
unto
him
,
and
bless
his
name
.
O
let
us
make
our
solemn
addresses
to
his
sanctuary
,
that
Court
or
Palace
whore
his
divine
Majesty
is
signally
pleased
to
exhibite
himselfe
,
and
to
testifie
his
peculiar
residence
,
and
favourable
audience
to
them
who
assemble
there
,
by
the
presence
of
his
holy
Angels
in
that
place
;
let
us
come
thither
with
all
the
humility
and
devotion
of
loyall
thankfull
hearts
,
and
praise
and
magnify
his
name
for
all
the
mercies
we
have
ever
received
from
him
.
To
which
beginnings
of
the
Praefect
,
the
whole
quire
of
Priests
answer
,
5.
b
.
For
the
Lord
is
good
,
his
mercy
is
everlasting
,
and
his
truth
endureth
to
all
generations
.
To
this
we
have
all
imaginable
obligations
,
not
only
that
of
his
soveraign
dominion
over
all
,
to
which
therefore
all
the
performances
of
our
lives
are
but
a
most
unproportionable
tribute
;
but
also
his
abundant
benignity
,
his
rich
promises
of
a
never
failing
mercy
,
and
his
constant
fidelity
in
performing
to
every
man
,
that
is
qualified
for
receiving
it
,
the
utmost
that
he
ever
promised
,
to
any
.
Annotations
on
Psalm
C.
V.
3.
Not
we
our selves
]
The
Jewish-Arab
follows
here
another
reading
,
not
{untranscribed Hebrew}
but
{untranscribed Hebrew}
to
him
,
and
accordingly
interprets
it
,
we
are
{untranscribed Hebrew}
to
him
,
or
his
,
his
people
,
and
the
sheep
of
his
pasture
.
And
so
the
Chaldee
also
,
he
hath
made
us
,
{untranscribed Hebrew}
and
we
are
his
;
but
the
Syriack
and
Lxxii
.
and
Latine
and
Arabick
accord
in
the
other
reading
{untranscribed Hebrew}
,
and
not
we
.
V.
5.
For
the
Lord
is
good
]
That
the
Psalm
was
appointed
to
attend
the
oblation
of
the
peace-offering
,
{untranscribed Hebrew}
appears
by
the
title
of
it
,
{untranscribed Hebrew}
a
Psalm
of
confession
,
acknowledgment
,
thanksgiving
,
proportionable
to
that
sacrifice
of
thanksgiving
,
so
styled
,
Lev
.
vii
.
12.
Now
as
in
the
offering
of
such
,
the
priests
prepared
and
fired
the
sacrifice
,
so
the
singers
prepared
and
began
the
lauds
.
And
this
Psalm
being
,
in
the
former
part
of
it
,
an
admonition
to
blessing
and
praising
,
(
which
was
the
Levites
office
,
as
the
Deacons
in
the
Primitive
Church
,
who
was
therefore
styled
the
monitor
,
that
invited
or
called
upon
them
to
pray
)
Make
a
joyfull
noise
,
serve
,
Come
before
his
presence
,
Know
ye
,
Enter
,
be
thankfull
—
but
in
this
last
verse
a
General
forme
of
prayer
,
used
upon
all
occasions
,
the
Lord
is
good
,
his
mercy
is
everlasting
,
and
his
truth
endureth
—
this
last
seems
to
be
the
Response
of
the
whole
Chorus
of
the
Priests
,
at
the
instant
of
the
firing
of
the
sacrifice
,
the
praefect
or
praecentor
having
begun
the
rest
.
The
Hundred
First
Psalm
.
A
Psalm
of
David
.
The
hundred
and
first
Psalm
,
composed
by
David
,
is
a
meditation
,
and
resolution
of
all
care
of
piety
both
in
his
own
person
and
family
,
and
in
the
administration
of
the
regal
office
,
to
incourage
and
advance
virtue
,
and
rebuke
and
chastise
impiety
.
It
seems
to
have
been
composed
on
occasion
of
bringing
up
the
Arke
to
the
city
of
David
,
to
qu●lify
them
for
the
presence
of
that
amongst
them
:
and
it
is
an
excellent
directory
to
all
persons
in
the
greatest
or
lowest
place
of
authority
on
earth
,
whose
sole
end
and
designe
it
ought
to
be
,
if
they
desire
Gods
blessing
upon
them
,
to
people
the
world
with
virtuous
living
,
and
to
discountenance
all
wickedness
.
1.
I
will
sing
of
mercy
and
judgment
;
unto
thee
,
O
Lord
,
will
I
sing
.
This
Psalm
will
I
address
unto
the
Lord
of
heaven
,
the
subject
of
it
being
a
firme
resolution
and
vow
that
I
have
inwardly
made
to
him
,
for
the
setting
up
all
goodness
in
my
own
,
my
servants
,
and
subjects
hearts
,
and
for
the
managing
of
that
office
to
which
he
hath
raised
me
,
so
as
may
most
tend
to
the
incouraging
of
piety
,
and
repressing
of
impiety
,
by
distributing
rewards
and
punishments
with
that
impartial
justice
as
shall
most
contribute
to
those
ends
.
2.
I
a.
will
instruct
in
the
perfect
-
behave
my selfe
wisely
in
a
perfect
way
:
when
he
shall
come
unto
me
,
O
when
wilt
thou
come
unto
me
?
I
will
walk
within
my
house
with
a
perfect
heart
.
Now
that
God
hath
restored
my
peace
,
and
establisht
me
in
the
Kingdome
,
and
afforded
me
this
signall
testimony
of
his
presence
,
the
Arke
of
his
Covenant
,
I
am
obliged
to
endeavour
my
utmost
to
fit
and
qualify
my selfe
for
so
great
mercies
,
and
am
therefore
stedfastly
purposed
,
that
from
the
day
of
his
Arks
coming
into
Ierusalem
,
I
will
with
all
the
wisdome
and
prudence
with
which
he
shall
indow
me
,
set
my selfe
to
the
most
exact
performance
of
my
duty
,
and
in
all
things
indeavour
to
approve
my selfe
to
him
,
ordering
all
my
affairs
and
actions
,
those
especially
of
my
Court
,
and
of
publick
administration
,
so
as
may
best
demonstrate
the
sincerity
of
my
heart
,
and
the
uprightness
of
my
desires
and
purposes
in
his
service
.
3.
I
will
set
no
wicked
thing
before
mine
eyes
:
I
hate
the
worke
of
them
that
turne
aside
,
it
shall
not
cleave
to
me
.
I
will
not
entertain
any
one
unlawfull
designe
,
though
it
should
pretend
to
reason
of
state
,
or
appear
to
contribute
to
worldly
advantages
never
so
much
.
The
least
declination
from
the
rules
of
justice
,
whatsoever
the
plausible
pretense
be
,
I
will
for
ever
detest
and
avoid
,
and
never
permit
my selfe
to
be
thus
insnared
by
the
politick
maximes
of
the
world
,
as
to
admit
that
as
prudential
,
which
is
not
exactly
consonant
to
the
strictest
laws
of
justice
and
piety
.
4.
b
.
A
crooked
or
cunning
froward
heart
shall
depart
from
me
:
I
know
no
evill
{untranscribed Hebrew}
will
not
know
a
wicked
person
.
He
that
shall
think
to
obtain
my
favour
,
or
gain
admission
into
my
court
or
Counsels
,
by
being
more
shrewd
or
subtle
or
●unning
than
other
men
,
by
being
able
to
direct
me
to
wayes
of
serpentine
wisdome
,
shall
much
faile
in
his
project
:
There
is
none
I
shall
more
solicitously
avoid
,
and
banish
from
my
secrets
or
service
,
than
such
,
being
absolutely
bent
never
to
make
use
of
any
one
such
art
in
all
my
deliberations
.
5.
Who
so
privily
slandereth
his
neighbour
,
him
will
I
cut
off
:
him
that
hath
an
high
look
and
c
.
a
wide
or
vast
{untranscribed Hebrew}
proud
heart
,
will
not
I
suffer
.
Those
wayes
of
whispering
and
detraction
,
by
which
men
are
wont
to
gain
confidence
and
favour
and
imployment
from
Princes
,
shall
not
only
miss
of
that
success
with
me
,
but
be
sure
to
be
severely
punished
,
whensoever
I
meet
with
them
:
As
for
those
whose
pride
,
and
ambition
and
insatiable
desires
of
inriching
or
advancing
themselves
,
do
put
them
forward
to
seek
offices
or
imployments
under
me
,
I
will
have
no
patience
for
them
,
assuring
my selfe
that
those
that
designe
such
advantages
to
themselves
,
are
never
likely
to
intend
the
good
of
the
publick
.
6.
Mine
eyes
shall
be
upon
the
faithfull
in
the
land
,
that
they
may
dwell
with
me
:
he
that
walketh
in
a
perfect
way
,
he
shall
serve
me
.
In
the
choise
of
Counsellers
,
or
servants
and
officers
,
this
shall
be
my
constant
rule
,
to
seek
out
those
that
are
of
most
tryed
fidelity
and
exact
honesty
,
that
for
any
advantage
whatsoever
,
even
the
preservation
of
the
Kingdome
,
will
not
admit
of
any
unlawfull
practice
:
such
and
none
but
such
I
shall
expect
will
do
me
service
;
and
I
will
not
admit
any
else
,
but
such
as
shall
thus
approve
themselves
,
into
any
imployment
about
me
.
7.
He
that
worketh
deceit
shall
not
dwell
in
the
midst
of
{untranscribed Hebrew}
within
my
house
;
he
that
telleth
lies
shall
not
tarry
in
my
sight
.
A
subtile
,
cunning
,
false
person
shall
be
so
farr
from
getting
advancement
in
my
Court
or
Counsels
,
or
being
preferred
to
the
supreme
offices
of
state
,
that
he
that
hath
been
found
guilty
of
such
arts
as
these
,
that
makes
no
conscience
of
injustice
or
deceit
,
shall
not
be
indured
in
my
presence
.
8.
I
will
in
the
morning
{untranscribed Hebrew}
d
.
early
destroy
all
the
wicked
of
the
land
,
that
I
may
cut
off
all
wicked
doers
from
the
city
of
the
Lord
.
When
wicked
men
are
brought
before
my
tribunals
,
I
shall
judicially
proceed
against
them
,
and
extirpate
them
out
of
the
nation
,
and
reforme
and
reduce
all
this
people
,
called
by
Gods
name
,
to
the
practice
of
all
godliness
,
leaving
,
if
it
be
possible
,
never
an
obstinate
notorious
sinner
among
them
.
Annotations
on
Psalm
CI
.
V.
2.
Behave
my selfe
wisely
]
From
{untranscribed Hebrew}
to
understand
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
in
Hiphil
,
I
will
make
wise
,
or
instruct
;
so
Psal
.
xxxii
.
8.
{untranscribed Hebrew}
I
will
instruct
thee
.
The
Chaldee
interpret
it
as
a
speech
of
God
to
David
,
{untranscribed Hebrew}
I
will
instruct
thee
;
but
the
rest
of
the
Psalm
favours
not
this
interpretation
,
being
all
in
sequence
to
the
first
verse
,
in
the
first
person
,
applicable
to
none
but
David
himselfe
.
Of
him
therefore
the
word
here
in
Hiphil
being
used
,
it
must
be
applied
in
relation
to
his
Kingdome
,
or
family
,
that
he
will
instruct
them
,
or
perhaps
as
't
is
sometimes
used
intransitively
,
I
will
understand
,
or
(
as
elsewhere
't
is
frequent
)
in
the
notion
of
Hithpael
,
reciprocally
,
I
will
instruct
my selfe
:
which
the
Lxxii
.
have
sufficiently
exprest
by
{untranscribed Hebrew}
,
I
will
understand
,
and
the
Syriack
by
{untranscribed Hebrew}
and
I
will
walke
,
which
is
the
paraphrase
,
though
not
the
literal
rendring
of
it
;
the
only
end
and
use
of
his
knowing
,
learning
,
or
instructing
himselfe
in
the
way
,
being
the
walking
in
it
.
And
indeed
knowing
in
the
scripture-style
so
frequently
signifying
doing
(
viz.
the
practical
knowledge
)
and
wisdome
being
used
for
piety
,
as
folly
for
sin
,
't
is
but
regular
,
and
agreeing
to
rules
of
analogy
here
,
that
understanding
,
or
instructing
ones
selfe
in
the
right
way
,
should
signify
the
walking
in
it
.
The
Jewish
Arab
here
reads
,
I
will
shew
understanding
or
deal
with
understanding
in
an
upright
way
,
or
I
will
consider
the
perfect
way
,
till
thy
enlargement
or
refreshment
come
unto
me
,
and
I
will
walk
in
perfectness
or
uprightness
of
my
heart
,
in
the
midst
of
my
family
.
But
if
we
consider
the
latter
part
of
the
verse
,
which
may
most
probably
direct
us
to
the
occasion
of
composing
this
Psalm
,
we
shall
finde
reason
to
apply
it
to
others
as
well
as
himself
,
and
indeed
particularly
to
his
houshold
,
or
family
.
When
David
resolved
to
bring
up
the
Ark
of
the
Lord
to
Jerusalem
,
2
Sam
.
vi
.
they
brought
it
on
a
cart
out
of
the
house
of
Abinadab
,
and
Uzza
driving
the
cart
and
taking
hold
of
the
Arke
,
God
smote
Uzza
and
he
died
v.
7.
On
this
David
was
displeased
v.
8.
and
afraid
v.
9.
and
said
,
How
shall
the
Arke
of
the
Lord
come
to
me
?
And
David
would
not
remove
the
Arke
unto
him
into
the
city
of
David
,
but
carried
it
aside
unto
the
house
of
Obed-Edom
,
and
there
it
continued
three
moneths
.
But
then
being
incouraged
by
the
blessing
of
the
Lord
on
Obed-Edom
and
his
houshold
,
v.
12.
he
resumed
the
enterprize
again
,
&
brought
up
the
Arke
of
God
into
the
City
of
David
with
gladness
,
and
offered
sacrifice
v.
13.
&
danced
v.
14.
&
offered
burnt
offerings
and
peace
offerings
v.
17.
and
blessed
the
people
v.
18.
and
dealt
to
all
the
people
to
every
one
a
portion
of
bread
,
and
flesh
,
and
wine
,
v.
19.
and
then
David
returned
to
bless
his
houshold
v.
20.
Where
beside
the
solemnities
of
carrying
up
the
Ark
,
two
things
are
observable
in
order
to
this
present
verse
of
this
Psalm
:
1.
his
being
afraid
of
the
Lord
,
which
caused
him
to
say
,
How
shall
the
Arke
of
the
Lord
come
to
me
?
v.
9.
and
2
,
his
returning
to
bless
his
houshold
v.
20.
These
two
passages
had
in
all
probability
relation
the
one
to
the
other
.
He
was
afraid
,
the
sins
or
unworthiness
of
his
family
might
so
farr
unqualify
them
for
receiving
benefit
by
the
presence
of
the
Arke
,
that
it
might
bring
a
curse
instead
of
a
blessing
upon
him
;
and
although
by
the
experience
of
it
on
Obed-Edom
,
he
was
encouraged
to
hope
well
,
yet
as
soon
as
he
had
brought
up
the
Arke
,
he
omits
no
time
,
neglects
no
care
,
to
sit
and
prepare
his
family
for
such
a
blessing
;
and
that
sure
was
by
instructing
them
in
the
rules
of
Gods
worship
and
obedience
,
purging
out
all
unreformed
evill
livers
,
not
permitting
one
wicked
person
,
slanderer
,
lyar
,
to
remain
in
his
houshold
,
which
as
it
is
the
meaning
of
his
returning
to
bless
his
houshold
(
in
the
notion
of
blessing
,
Act.
iii
.
26.
for
turning
every
one
from
his
iniquities
)
and
withall
,
the
interpretation
of
what
we
read
in
the
latter
part
of
this
Psalm
,
A
froward
heart
shall
depart
from
me
:
I
will
not
know
a
wicked
person
v.
4.
Who
so
privily
slandereth
his
neighbour
,
him
will
I
cut
off
:
him
that
hath
an
high
look
and
proud
heart
,
I
will
not
suffer
v.
5.
Mine
eyes
shall
be
on
the
faithfull
,
that
they
may
dwell
with
me
,
and
serve
me
v.
6.
He
that
worketh
deceit
,
shall
not
dwell
in
the
midst
of
my
house
;
he
that
tells
lies
shall
not
tarry
in
my
sight
v.
7.
so
it
is
exactly
equivalent
to
his
instructing
in
a
perfect
way
,
he
(
which
therefore
probably
must
be
interpreted
to
belong
,
as
the
bl●ssing
did
,
to
his
houshold
or
family
,
yet
including
himself
as
his
first
care
,
the
chief
member
of
it
.
)
Thus
again
to
those
words
of
his
,
caused
by
his
fear
,
{untranscribed Hebrew}
how
shall
the
Arke
of
the
Lord
come
to
me
?
the
next
words
here
are
answerable
,
{untranscribed Hebrew}
{untranscribed Hebrew}
when
it
shall
come
to
me
,
by
it
meaning
the
Arke
or
God
,
which
had
that
his
peculiar
residence
in
the
Arke
.
(
Aben
Ezra
reads
,
I
will
understand
the
perfect
way
,
when
it
,
i
.
e
.
that
way
shall
come
unto
me
.
)
By
this
accordance
we
have
little
reason
to
doubt
,
but
this
of
the
second
preparation
of
bringing
up
the
Arke
to
Jerusalem
,
was
the
occasion
and
season
of
composing
this
Psalm
,
and
his
resolution
of
purging
,
and
so
blessing
of
his
houshold
,
the
subject
of
it
:
and
this
will
prove
a
fit
key
to
let
us
in
to
the
meaning
and
full
importance
both
of
this
verse
,
and
the
rest
of
the
Psalm
;
and
therefore
I
have
thus
farr
enlarged
on
it
.
V.
4.
A
froward
heart
]
From
{untranscribed Hebrew}
pervertit
,
curvat
,
to
bend
the
wrong
way
,
or
make
crooked
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
crooked
,
or
cunning
;
he
,
or
that
,
which
recedes
from
streightness
or
directness
;
and
so
't
is
to
be
taken
here
,
in
sequence
to
them
that
decline
or
turne
aside
,
v.
3.
The
Lxxii
.
render
it
{untranscribed Hebrew}
a
crooked
heart
(
so
saith
Hesychius
,
{untranscribed Hebrew}
,
the
word
signifies
crooked
)
in
opposition
to
directness
and
clearness
of
dealing
;
and
so
the
Chaldee
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
oblique
or
crooked
.
All
to
express
that
serpentine
subtilety
,
made
up
of
crooked
motions
and
Maeanders
,
which
are
most
opposite
to
upright
and
honest
and
clear
dealings
.
V.
5.
Proud
heart
]
From
{untranscribed Hebrew}
latus
or
dilatatus
est
,
is
the
noune
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
broad
,
or
wide
,
or
large
,
and
being
applied
to
the
heart
or
soule
,
it
notes
largeness
of
desires
.
So
Pro
.
28.25
.
{untranscribed Hebrew}
he
here
that
is
large
in
soule
,
The
Lxxii
.
fitly
rendred
{untranscribed Hebrew}
,
insatiable
,
applying
it
either
to
wealth
or
honour
,
the
insatiate
desire
of
either
of
which
(
as
there
it
follows
)
stirrs
up
strife
.
And
so
here
they
have
rendred
it
again
,
{untranscribed Hebrew}
,
he
that
cannot
be
filled
in
the
heart
,
i
.
e
.
the
covetous
or
ambitious
man
:
the
Syriack
read
{untranscribed Hebrew}
;
wide
or
broad
,
so
the
Jewish
Arab
,
Him
that
is
high
of
eyes
,
and
wide
of
heart
,
I
can
have
no
patience
with
those
two
.
V.
8.
Early
]
The
judicatures
for
the
examination
and
sentencing
of
wicked
men
were
wont
to
be
in
the
Morning
,
{untranscribed Hebrew}
saith
the
Learned
Hugo
Grotius
,
who
thinks
this
also
to
be
the
meaning
of
Job
xxxviii
.
13.
where
of
the
morning
't
is
said
,
that
wicked
men
are
driven
away
by
it
.
And
thus
't
is
possible
that
phrase
of
being
dispelled
or
driven
away
may
be
used
for
the
cutting
them
off
in
judicature
,
for
so
Psal
.
i
.
4.
the
ungodly
being
driven
away
by
the
wind
,
is
attended
with
their
not
standing
in
judgment
.
But
it
may
perhaps
in
that
passage
in
Job
more
probably
referr
to
the
dispersing
of
those
,
whom
the
darkness
of
the
night
incouraged
to
wickedness
,
theeves
,
treacherous
persons
&c.
whom
the
light
would
discover
.
To
those
the
consequents
seem
to
refer
it
;
see
the
learned
Castellio
on
that
place
.
However
of
the
custome
it selfe
there
can
be
no
doubt
,
both
as
to
sitting
in
Courts
of
Judicature
,
and
to
executions
,
that
among
them
,
as
among
us
,
they
were
usually
in
the
morning
,
at
least
began
then
,
when
they
continued
till
the
evening
.
And
to
this
most
probably
{untranscribed Hebrew}
in
the
plural
,
in
the
mornings
,
here
referrs
,
the
season
wherein
David
,
as
a
Judge
,
entring
on
the
Tribunal
,
destroyes
and
cuts
off
the
wicked-doers
.
The
former
part
of
the
Psalm
contains
his
resolution
for
choise
of
Counsellers
and
officers
of
state
,
preferring
the
plain
,
honest
,
and
not
the
subtilest
contrivers
;
and
this
last
for
the
execution
of
justice
,
discountenancing
,
and
judicially
cutting
off
all
wicked
men
.
The
Jewish
Arab
reads
according
to
the
passing
of
the
mornings
,
i
.
e
.
continually
,
day
after
day
,
every
day
or
morning
.
The
Hundred
Second
Psalm
.
A
Prayer
of
the
afflicted
,
when
he
is
overwhelmed
,
and
poureth
out
his
complaint
before
the
Lord
.
The
hundred
and
second
Psalm
,
{untranscribed Hebrew}
in
the
person
of
the
Captives
,
Kimchi
.
So
Chald
.
v.
24
.
{untranscribed Hebrew}
the
way
of
our
exile
.
styled
from
v.
17.
and
23.
the
prayer
of
the
afflicted
,
seems
to
have
been
composed
in
time
of
the
*
Captivity
(
see
v.
13
,
14.
&c.
)
probably
by
Nehemiah
,
after
the
return
of
Ezra
with
commission
for
rebuilding
the
Temple
,
see
Nehem
.
i
.
3.
&c.
and
is
a
fit
forme
for
any
that
is
sore
afflicted
and
ready
to
{untranscribed Hebrew}
‖
{untranscribed Hebrew}
when
he
faints
,
Chald
.
faint
under
the
weight
,
and
out
of
a
mournfull
soule
affectionately
addresseth
his
prayer
to
God
.
1.
Hear
my
prayer
,
O
Lord
,
and
let
my
cry
come
unto
thee
.
2.
Hide
not
thy
face
from
me
in
the
day
when
I
am
in
trouble
:
incline
thine
eare
unto
me
,
in
the
day
when
I
call
,
answer
me
speedily
.
O
blessed
Lord
,
that
hast
promised
thy
seasonable
relief
to
all
that
in
time
of
distress
humbly
require
it
from
thee
,
I
am
now
overwhelmed
with
sorrow
(
see
Nehem
.
i
.
4.
)
and
desire
to
poure
out
my
soule
unto
thee
,
to
cry
and
call
for
thy
relief
,
O
be
thou
gratiously
pleased
to
admit
my
address
,
and
not
to
reject
or
cast
me
from
thee
,
to
hear
and
answer
my
petitions
,
and
that
,
as
the
exigence
of
thy
people
requires
,
with
all
speed
possible
.
3.
For
my
dayes
are
consumed
in
the
smoak
,
or
end
in
smoak
,
are
consumed
a.
like
smoak
,
and
my
bones
are
burnt
up
as
dry
wood
an
hearth
.
If
thy
relief
be
not
speedy
,
we
shall
soon
be
consumed
,
our
life
will
be
suddenly
at
an
end
,
our
strength
is
allready
well-nigh
exhausted
.
4.
My
heart
is
smiten
,
and
withered
like
grass
,
because
{untranscribed Hebrew}
so
that
I
forget
to
eat
my
bread
.
The
punishments
which
we
groan
under
are
so
pressing
,
that
they
permit
me
not
to
take
my
ordinary
food
,
and
that
brings
fainting
and
feebleness
upon
me
.
5.
By
reason
of
the
voice
of
my
groaning
my
bones
cleave
to
my
skin
.
My
grief
and
sorrow
is
such
that
it
hath
wholly
emacinated
me
.
6.
I
am
like
a
Pelican
of
the
Wilderness
,
I
am
like
an
owle
of
b
.
the
wast
places
,
or
desolations
,
desert
.
And
for
any
relief
from
man
,
I
am
as
distetute
and
hopeless
of
it
as
the
most
solitary
Pelican
in
the
desert
,
which
complains
so
sadly
,
or
the
owle
that
constantly
takes
up
his
lodging
in
ruinous
houses
,
7.
I
watch
,
and
am
as
a
sparrow
alone
upon
the
house
top
.
Or
the
sparrow
,
that
having
never
a
mate
,
sits
very
sad
and
solitary
and
mournfull
,
expecting
the
returne
of
her
company
,
and
in
the
mean
time
hath
no
provision
of
food
nere
her
,
no
allay
of
her
sorrow
or
solitude
.
8.
Mine
enemies
reproach
me
all
the
day
,
and
my
slanderers
have
they
that
are
c
.
mad
against
me
are
sworn
against
me
.
My
adversaries
imploy
both
their
tongues
and
hands
,
make
no
scruple
of
the
soulest
slanders
and
perjuries
to
mischief
me
.
9.
d
.
wherefore
For
I
have
e
.
eaten
ashes
like
bread
,
and
mingled
my
drink
with
weeping
;
This
hath
been
matter
of
excessive
continual
sorrow
to
me
,
and
accordingly
I
have
solemnly
betaken
my selfe
to
fasting
and
mourning
.
10.
Because
of
thine
indignation
and
thy
wrath
,
for
thou
hast
f
.
lifted
me
up
,
and
cast
me
down
.
And
the
principal
ingredient
in
my
sorrow
is
the
consideration
of
that
great
displeasure
of
thine
,
to
which
I
am
to
impute
all
these
sad
and
direfull
effects
of
it
.
11.
My
dayes
are
like
a
shadow
that
declineth
,
and
I
am
withered
like
grass
.
12.
But
thou
,
O
Lord
,
shalt
endure
for
ever
,
and
thy
remembrance
unto
all
generations
.
13.
Thou
shalt
arise
and
have
mercy
upon
Zion
;
for
the
time
to
favour
her
,
yea
the
set
time
is
come
.
My
condition
is
every
day
worse
and
more
hopeless
than
other
,
my
joyless
life
hastening
to
its
fatal
period
:
and
unless
thou
please
to
interpose
thy
soveraign
power
,
I
am
utterly
and
finally
lost
.
But
herein
this
one
great
comfort
remains
,
that
thy
strength
is
beyond
our
weakness
,
thy
eternity
is
opposed
to
our
frail
transitory
state
,
thy
mercy
surmounts
our
wants
and
misery
;
and
on
this
I
still
found
an
hope
and
confidence
,
that
thou
wilt
in
thy
good
time
returne
the
captivity
of
our
Church
and
nation
,
restore
us
to
the
priviledges
and
blessings
of
peacable
assemblies
,
and
that
it
will
not
now
be
long
ere
that
most
desirable
and
acceptable
time
come
.
14.
For
thy
servants
g
.
resent
,
take
pleasure
in
her
stones
,
and
will
savour
,
or
deal
kindly
with
favour
the
dust
thereof
.
To
this
hope
I
am
induced
by
thine
own
promise
,
that
whensoever
thy
people
are
carried
captive
by
heathen
enemies
,
if
they
shall
be
truly
sensible
of
thy
punishments
,
and
humbled
for
their
sins
,
thou
wilt
then
remember
thy
Covenant
,
and
restore
them
.
And
this
is
our
condition
at
this
time
.
Now
thy
Church
is
laid
wast
among
us
,
(
see
Nehem
.
i
.
3.
)
we
cannot
choose
but
be
sensible
of
our
loss
and
our
sins
,
and
with
all
compassion
and
affection
be
transported
,
when
we
think
of
either
.
At
present
the
want
of
outward
prosperity
hath
not
rendred
her
less
desirable
in
our
eyes
,
but
rather
inhansed
the
value
of
those
interdicted
felicities
,
and
made
us
vow
all
r●adiness
to
endeavour
the
repairing
of
those
ruines
,
whensoever
thou
shalt
please
to
grant
us
that
welcome
opportunity
.
15.
So
the
heathen
shall
fear
the
name
of
the
Lord
,
and
all
the
Kings
of
the
earth
thy
glory
.
16.
When
the
Lord
shall
build
up
Zion
,
he
shall
appear
in
his
glory
.
17.
He
will
regard
the
prayer
of
the
shrub
{untranscribed Hebrew}
destitute
,
and
not
despise
their
prayer
.
When
that
blessed
time
shall
come
,
it
shall
be
an
effectual
means
to
bring
in
whole
heathen
nations
,
Princes
and
people
to
thy
service
,
when
they
see
so
great
a
deliverance
wrought
for
thy
people
,
their
captivity
returned
,
and
their
Temple
reaedified
,
evidences
as
of
the
omnipotent
power
of
God
,
so
of
his
readiness
to
hear
the
prayers
of
those
that
are
brought
to
the
lowest
ebbe
of
misery
and
destitution
.
18.
This
shall
be
written
for
the
generation
to
come
,
and
the
people
which
shall
be
created
shall
praise
the
Lord
.
The
wonderfullness
of
this
deliverance
shall
be
recorded
to
all
posterity
,
and
in
probability
be
a
means
of
bringing
in
those
that
have
not
yet
any
being
,
to
be
proselytes
to
the
service
of
so
great
and
compassionate
a
God
;
19.
For
he
hath
looked
down
from
the
height
of
his
sanctuary
;
from
heaven
did
the
Lord
behold
the
earth
,
20.
To
hear
the
groaning
of
the
prisoner
,
to
loose
those
that
are
appointed
to
death
,
21.
To
declare
the
name
of
the
Lord
in
Zion
,
and
his
praise
in
Jerusalem
,
22.
When
the
people
are
gathered
together
,
and
the
Kingdomes
to
serve
the
Lord
.
When
they
hear
how
signally
he
doth
exercise
his
power
and
providence
in
affairs
of
the
world
here
below
,
and
how
ready
he
is
to
relieve
and
rescue
those
that
are
in
the
greatest
distress
and
destitution
,
to
returne
their
captivity
,
and
restore
them
to
their
countrey
again
,
there
to
bless
and
praise
,
and
proclaim
the
power
and
mercy
of
God
in
his
Temple
,
making
their
constant
solemn
resort
thither
,
from
all
the
quarters
of
the
land
,
at
the
times
by
God
appointed
.
23.
h
,
He
weakened
my
strength
in
the
way
,
he
shortened
my
dayes
.
24.
I
said
,
O
my
God
,
take
me
not
away
in
the
midst
of
my
dayes
:
thy
years
are
throughout
all
generations
.
When
I
consider
the
sadness
of
our
state
,
the
misery
and
shortness
of
our
lives
,
and
on
the
other
side
the
strength
and
eternity
of
God
,
I
cannot
but
address
my
prayers
unto
him
,
with
some
hope
that
he
will
spare
us
,
and
restore
us
to
some
prosperity
,
and
not
cut
us
off
in
the
most
flourishing
part
of
our
lives
.
25.
Of
old
hast
thou
laid
the
foundations
of
the
earth
,
and
the
heavens
are
the
work
of
thy
hands
.
26.
They
shall
perish
,
but
thou
shalt
endure
;
they
all
shall
wax
old
like
a
garment
,
as
a
vesture
shalt
thou
‖
change
them
,
and
they
shall
be
changed
:
see
Heb
.
1.
note
c
.
27.
But
thou
art
the
same
,
and
thy
years
shall
have
no
end
.
't
was
he
,
that
by
his
allmighty
power
at
first
created
the
whole
world
,
and
all
the
parts
thereof
;
and
though
by
the
same
he
will
in
his
due
time
either
destroy
,
or
change
them
quite
from
the
condition
of
their
creation
,
yet
through
all
these
transmutations
he
shall
continue
the
same
to
all
eternity
.
28.
The
children
of
thy
servants
shall
continue
,
and
their
seed
shall
be
established
before
thee
.
And
this
irresistible
power
and
immutable
will
of
his
is
a
ground
of
firme
hope
and
confidence
to
me
,
that
there
shall
be
a
time
of
rest
to
Gods
faithfull
servants
,
that
upon
our
sincere
returne
to
him
,
and
reformation
of
our
sins
,
he
will
returne
our
captivity
:
and
if
this
fall
not
out
in
our
dayes
,
yet
our
children
and
their
posterity
shall
receive
the
benefit
and
comfort
of
it
,
and
be
continued
a
people
to
him
,
and
thereby
for
ever
ingaged
to
serve
him
.
Annotations
on
Psalm
CII
.
V.
3.
Like
smoak
]
For
{untranscribed Hebrew}
in
smoak
,
which
we
read
in
the
Hebrew
,
the
Chaldee
and
Lxxii
.
are
thought
to
have
read
{untranscribed Hebrew}
{untranscribed Hebrew}
as
smoak
,
and
accordingly
they
render
it
{untranscribed Hebrew}
as
smoak
.
But
't
is
more
probable
that
they
so
express
what
they
thought
to
be
the
meaning
,
then
that
they
read
it
otherwise
then
we
do
:
For
the
Jewish
Arab
,
though
reading
{untranscribed Hebrew}
,
yet
renders
it
{untranscribed Hebrew}
&c.
as
smoak
is
consumed
or
vanisheth
.
The
Syriack
read
{untranscribed Hebrew}
in
smoak
,
and
so
the
sense
will
best
bear
,
either
my
dayes
or
time
of
my
life
{untranscribed Hebrew}
consume
,
and
wither
in
smoak
,
as
Ps.
cxix
.
83.
a
bottle
in
the
smoak
,
afflictions
have
had
the
same
effect
on
me
,
as
smoak
on
those
things
that
are
hung
in
it
,
dried
me
up
,
and
deformed
me
:
or
perhaps
{untranscribed Hebrew}
end
,
or
faile
,
or
consume
in
smoak
(
as
when
any
combustible
matter
is
consumed
,
smoak
is
all
that
comes
from
it
,
and
so
it
ends
in
that
:
)
and
to
that
the
latter
part
of
the
verse
may
seem
to
incline
it
,
{untranscribed Hebrew}
{untranscribed Hebrew}
and
my
bones
,
or
members
,
or
body
,
{untranscribed Hebrew}
{untranscribed Hebrew}
are
burnt
up
,
as
that
is
all
one
with
consumed
;
so
{untranscribed Hebrew}
signifies
ustus
,
exustus
est
,
Isa
.
xxiv
.
6.
the
inhabitants
of
the
earth
{untranscribed Hebrew}
are
burnt
up
,
{untranscribed Hebrew}
saith
the
Chaldee
,
are
consumed
;
and
Ezech
.
xv
.
it
.
it
is
cast
into
the
fire
for
sewel
,
the
fire
devoureth
both
ends
,
and
the
midst
{untranscribed Hebrew}
is
burnt
up
;
and
Ezec
.
xxiv
.
10.
speaking
,
as
here
,
of
the
bones
{untranscribed Hebrew}
let
them
be
burnt
up
.
As
for
{untranscribed Hebrew}
,
{untranscribed Hebrew}
that
is
added
,
the
interpreters
differ
in
the
understanding
it
.
The
word
coming
from
{untranscribed Hebrew}
accensus
est
,
may
be
either
the
place
where
the
fire
is
,
or
the
pot
which
is
heated
by
the
flame
of
the
fire
,
or
the
wood
which
is
set
on
fire
.
The
Syriack
seems
to
take
it
in
the
first
notion
,
rendring
it
,
my
bones
are
grown
white
,
as
the
hearth
,
for
so
the
chimney
or
hearth
doth
with
the
fire
constantly
burning
on
it
.
The
Chaldee
reads
{untranscribed Hebrew}
as
one
of
the
stones
that
is
set
under
the
pot
or
cauldron
,
for
that
is
the
most
probable
meaning
of
{untranscribed Hebrew}
,
and
the
Arabick
{untranscribed Hebrew}
,
see
note
on
Psal
.
Lxviii
.
g
.
But
the
Lxxii
.
read
{untranscribed Hebrew}
as
dry
wood
(
{untranscribed Hebrew}
saith
Hesychius
)
and
the
Latine
,
sicut
cremium
,
as
dry
combustible
wood
,
and
that
is
most
appliable
to
the
matter
in
hand
;
the
bones
or
members
of
the
body
their
being
burnt
up
as
dry
wood
,
notes
the
speedy
exhausting
of
the
radical
moisture
,
which
soon
ends
in
the
consumption
of
the
whole
.
And
then
the
whole
verse
fitly
accords
,
My
dayes
are
withered
away
in
the
smoak
,
or
perhaps
end
in
smoak
,
my
bones
are
burnt
up
like
dry
wood
.
V.
6.
Desert
]
From
{untranscribed Hebrew}
to
be
destroyed
,
or
laid
wast
,
Isa
.
Lx.
12.
Jer
.
xxvi
.
8.
Zeph
.
iii
.
6.
is
{untranscribed Hebrew}
,
{untranscribed Hebrew}
a
wast
place
,
or
desolation
,
the
ruines
of
an
house
,
or
an
house
ready
to
fall
down
,
being
uninhabited
.
In
this
sense
it
must
here
be
taken
,
so
as
to
fit
it
for
the
owle
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
Lev
.
xi
.
17.
Deut
.
xiv
.
16.
)
here
mentioned
,
for
that
is
known
to
choose
its
lodging
or
place
of
abode
in
such
ruinous
places
.
The
Lxxii
.
render
it
{untranscribed Hebrew}
in
the
foundation
of
an
house
that
is
fallen
;
though
the
Latine
mistook
it
,
when
they
read
,
in
domicilio
,
in
an
house
.
The
Jewish
Arab
read
wast
desolate
places
,
or
ruines
.
V.
8.
Mad
against
me
]
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
ordinarily
signifies
laudavit
,
signifies
also
to
behave
ones
selfe
indecently
,
like
a
mad-man
,
and
in
the
Chaldee
and
Syriack
dialect
to
reproach
,
or
slander
.
Thus
Ps.
Lxxv.
5.
I
said
{untranscribed Hebrew}
,
the
Chaldee
renders
it
{untranscribed Hebrew}
to
the
scoffers
,
{untranscribed Hebrew}
,
they
read
again
{untranscribed Hebrew}
scoffe
not
,
and
so
the
sense
best
bears
there
,
speaking
of
the
rebels
that
depraved
and
defamed
and
slandered
him
.
And
so
here
{untranscribed Hebrew}
,
adjoyned
to
{untranscribed Hebrew}
my
enemies
reproach
me
,
are
most
probably
my
reproachers
,
or
slanderers
;
the
Chaldee
reads
again
{untranscribed Hebrew}
my
scoffers
or
backbiters
,
and
to
them
most
properly
belongs
,
{untranscribed Hebrew}
{untranscribed Hebrew}
they
have
sworne
against
me
,
confirmed
their
slanders
by
oaths
,
or
execrations
upon
themselves
if
they
be
not
true
,
see
Num
.
v.
21.
The
Lxxii
.
read
{untranscribed Hebrew}
,
they
that
commend
me
,
from
the
first
notion
of
{untranscribed Hebrew}
laudavit
,
and
the
Syriack
and
Latine
and
Arabick
agree
with
them
.
V.
9.
For
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
sometimes
is
a
note
of
the
cause
,
sometimes
of
the
effect
,
and
accordingly
is
sometimes
rendred
{untranscribed Hebrew}
for
,
or
because
,
sometimes
{untranscribed Hebrew}
wherefore
,
see
note
Luk
.
vii
.
d
.
And
to
the
latter
sense
the
context
inclines
it
here
,
his
eating
ashes
for
bread
,
i
.
e
.
his
mourning
(
see
note
e
.
)
and
plenty
of
tears
,
being
sure
the
effect
of
the
reproaches
and
slanders
precedent
,
caused
by
them
,
and
therefore
not
to
be
thought
mentioned
here
as
the
cause
of
them
,
as
the
Greek
{untranscribed Hebrew}
,
and
Latine
Quia
,
and
English
For
,
must
import
.
Ibid
.
Eaten
ashes
like
bread
]
The
importance
of
this
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
I
have
eaten
ashes
,
may
perhaps
be
mistaken
by
those
who
interpret
it
literally
,
of
feeding
on
ashes
,
or
mixing
ashes
with
their
food
,
whether
it
be
by
eating
panem
subcinericium
,
bread
baked
in
the
embers
,
which
is
not
cleansed
from
the
ashes
that
stick
to
it
,
or
whether
by
making
ashes
one
of
the
ingredients
in
their
bread
,
or
(
as
in
vita
:
Franc
.
c
.
5.
cinere
conf●ciebat
cibaria
.
Bonaventure
saith
of
S.
Francis
)
casting
ashes
upon
his
meat
.
The
use
of
ashes
in
mourning
is
frequently
mentioned
in
Scripture
,
but
that
not
as
of
a
kinde
of
diet
,
but
as
of
that
which
accompanied
sackcloth
,
and
was
cast
upon
their
head
,
or
tumbled
and
wallowed
in
,
or
sat
in
.
See
2
Sam
.
xiii
.
19.
Esth.
iv
.
1
,
3.
Job
ii
.
8.
&
xLii
.
6.
Isa
.
Lviii
.
5.
&
Lxi
.
3.
Jer
.
vi
.
26.
Lam
.
iii
.
16.
Ezech
.
xxvii
.
30.
Dan
.
ix
.
3.
Jon
.
iii
.
6.
And
that
certainly
was
the
use
of
ashes
among
the
Jews
to
disguise
them
(
see
1
King
.
xx
.
38.
&
41.
)
to
make
them
look
sadly
and
neglectedly
.
But
this
had
no
relation
to
eating
,
but
was
generally
used
in
their
times
of
humiliation
and
fasting
,
when
they
eat
nothing
at
all
.
Only
Isa
.
xLiv
.
20.
we
read
,
He
feedeth
on
ashes
,
but
that
certainly
in
a
prophetical
,
i
.
e
.
figurative
sense
;
for
it
is
applied
to
the
Idol-worshipper
v.
17.
who
prayed
to
that
which
cannot
hear
or
help
him
,
any
more
than
ashes
would
nourish
;
he
cheats
and
abuseth
himself
,
a
deceived
heart
hath
turned
him
aside
,
as
there
it
follows
.
It
remains
therefore
that
this
one
place
here
in
this
Psalm
,
which
speaks
of
eating
ashes
like
bread
,
be
lookt
on
as
a
poetical
phrase
,
to
be
interpreted
by
the
context
,
and
by
the
general
use
of
ashes
in
the
Scripture
.
The
context
speaks
of
sadness
and
mourning
,
and
ashes
were
the
solemn
rite
thereof
,
being
cast
upon
the
head
&c.
and
then
fasting
being
joynd
with
mourning
,
the
union
of
these
two
are
here
poetically
exprest
by
eating
ashes
like
bread
,
i
.
e
.
eating
no
bread
,
taking
no
food
at
all
,
but
instead
of
that
,
entertaining
themselves
with
ashes
,
though
not
eating
them
,
but
sitting
down
or
wallowing
in
them
.
And
this
being
the
importance
of
this
phrase
,
the
other
that
follows
{untranscribed Hebrew}
{untranscribed Hebrew}
I
mingled
my
drink
with
weeping
,
must
be
understood
by
analogy
therewith
,
not
literally
,
that
he
put
any
of
his
tears
into
his
drink
,
but
that
instead
of
drinking
(
which
is
exprest
by
mingling
of
drink
,
because
they
commonly
drank
their
wine
mixt
with
water
)
he
spent
his
time
wholly
in
weeping
and
lamenting
.
Thus
Psal
.
xlii
.
3.
my
tears
have
been
my
meat
,
is
no
more
,
but
instead
of
eating
I
weep
;
as
when
Christ
saith
Jo
.
iv
.
34.
My
meat
is
to
do
the
will
of
him
that
sent
me
,
i
.
e
.
he
follows
that
taske
incumbent
on
him
from
his
Father
,
and
his
doing
so
supplies
the
place
of
eating
,
he
doth
this
instead
of
that
:
and
so
Psal
.
Lxxx.
5.
Thou
feedest
them
with
the
bread
of
tears
,
givest
them
tears
to
drink
,
i
.
e
.
they
weep
and
fast
,
or
eat
nothing
.
And
so
that
is
the
utmost
importance
of
this
whole
verse
,
mourning
and
fasting
accompanied
with
ashes
,
the
ceremony
,
and
tears
,
a
natural
consequent
of
both
these
.
V.
10
,
Lifted
up
]
What
is
meant
by
{untranscribed Hebrew}
{untranscribed Hebrew}
thou
hast
lifted
me
up
,
&c.
is
to
be
judged
by
the
immediate
antecedents
,
{untranscribed Hebrew}
indignation
and
wrath
;
by
those
is
meant
a
vehement
displeasure
and
anger
,
and
in
God
,
in
whom
anger
is
not
found
,
effects
that
bear
analogy
with
those
which
proceed
from
angry
men
.
To
such
it
is
ordinary
to
cast
to
the
ground
any
thing
that
they
are
displeased
with
,
and
when
the
displeasure
is
vehement
,
to
lift
it
up
first
as
high
as
they
can
,
that
they
may
cast
it
down
with
more
violence
,
and
dash
it
in
pieces
by
the
fall
.
And
this
is
the
meaning
of
the
phrase
here
,
and
so
is
a
pathetical
expression
of
his
present
affliction
,
heightened
by
the
dignity
of
the
publick
office
wherein
Nehemiah
was
at
the
time
of
writing
this
mournfull
Psalm
,
Nehem
.
i
.
1.
and
ii
.
1.
The
greater
his
place
was
at
Shushan
,
the
deeper
this
sorrow
for
his
countrey-men
,
and
for
Jerusale
,
Nehm
.
i
.
3.
pierced
him
,
whereupon
he
complains
that
God
by
way
of
indignation
hath
dealt
with
him
,
as
those
that
take
an
earthen
vessel
,
and
throw
it
against
the
pavement
,
and
that
they
may
beat
it
to
pieces
the
more
certainly
,
lift
it
up
first
,
as
high
as
they
can
,
to
throw
it
down
with
more
violence
.
This
the
Lxxii
.
have
fitly
rendred
{untranscribed Hebrew}
,
and
the
Latine
elevans
illi
sisti
me
,
having
lifted
me
up
,
thou
hast
dasht
me
to
pieces
.
The
Jewish
Arab
reads
,
as
if
thou
hadst
carried
me
,
and
then
cast
me
to
them
.
V.
14.
Take
pleasure
in
her
stones
]
The
fullest
meaning
of
{untranscribed Hebrew}
will
be
fetched
from
the
promise
of
God
to
the
Jews
,
{untranscribed Hebrew}
Lev
.
xxvi
.
41.
that
when
they
are
carried
captive
by
the
heathens
,
and
there
pine
in
the
enemies
land
,
if
they
shall
confess
their
iniquity
—
and
if
their
uncircumcised
heart
be
humbled
,
{untranscribed Hebrew}
we
read
,
and
accept
of
the
punishment
of
their
iniquity
,
then
will
God
remember
his
Covenant
with
Jacob
&c.
and
remember
the
land
.
In
those
words
it
is
certain
,
that
{untranscribed Hebrew}
is
(
as
we
render
it
)
the
punishment
of
iniquity
,
see
1
Sam
.
xxviii
.
10.
and
such
surely
was
the
demolishing
of
the
Temple
,
the
ruine
of
that
fabrick
,
which
is
here
exprest
by
{untranscribed Hebrew}
{untranscribed Hebrew}
her
stones
,
i
.
e
.
rubbish
,
or
heaps
of
the
ruinated
stones
of
the
Temple
.
So
that
in
what
sense
soever
{untranscribed Hebrew}
is
taken
in
Leviticus
,
applyed
to
{untranscribed Hebrew}
punishment
of
iniquity
,
in
the
same
it
must
be
taken
here
,
where
't
is
applied
to
the
stones
or
ruines
of
the
Temple
;
and
that
is
sure
a
passionate
resentment
with
humble
melting
sorrow
,
to
look
upon
the
judgments
inflicted
,
assenting
to
the
equity
of
them
.
In
this
sense
,
I
suppose
,
{untranscribed Hebrew}
must
be
taken
in
the
thirty
fourth
verse
of
that
xxvi
.
of
Levit
.
{untranscribed Hebrew}
then
shall
the
land
resent
(
we
misrender
,
enjoy
)
her
sabbaths
,
speaking
of
the
desolate
countrey
,
lamenting
and
bewailing
the
loss
of
those
pretious
opportunities
which
they
formerly
had
,
and
made
not
use
of
.
And
thus
in
Vespasians
coyne
,
in
memory
of
the
conquest
of
Palaestine
,
there
was
on
one
side
a
woman
sitting
weeping
under
a
Palme-tree
,
and
Judaea
Capta
Jury
taken
,
in
the
reverse
.
And
so
of
this
Captivity
the
Psalmist
tells
us
,
Psal
.
cxxxvii
.
1.
By
the
waters
of
Babylon
we
sat
down
,
and
wept
when
we
remembred
thee
,
O
Sion
.
To
which
kinde
of
melting
resentment
seeing
the
promise
is
made
in
that
place
of
Levit
.
that
God
will
then
remember
the
Covenant
,
and
the
land
,
the
Psalmist
here
fitly
endeavours
to
prove
that
the
time
is
come
,
in
which
God
should
have
mercy
upon
Sion
,
v.
13.
by
this
argument
,
for
or
because
thy
servants
{untranscribed Hebrew}
passionately
resent
her
stones
,
&c.
referring
in
all
likelihood
to
that
promise
of
God
,
of
which
that
resentment
was
the
express
condition
.
As
for
that
which
follows
,
{untranscribed Hebrew}
{untranscribed Hebrew}
it
will
best
be
rendred
(
as
it
is
)
in
the
future
tense
,
they
will
or
shall
favour
,
or
deal
kindly
with
her
dust
or
rubbish
,
i
.
e
.
they
now
promise
most
affectionately
to
repair
her
ruines
,
according
to
that
of
Zorobabel
,
Zach
.
iv
.
7.
he
shall
bring
forth
the
head-stone
thereof
with
shoutings
,
{untranscribed Hebrew}
grace
,
grace
to
it
,
or
favour
,
favour
,
in
accord
with
{untranscribed Hebrew}
shall
favour
the
dust
of
it
here
:
they
that
now
passionately
bewail
and
lament
those
ruines
,
and
their
own
and
their
fathers
sins
,
as
the
causes
of
them
,
shall
hereafter
joyfully
joyne
in
the
repairing
thereof
,
and
celebrate
their
finisht
worke
with
the
same
tender
,
though
more
gratefull
or
pleasing
passion
.
The
Jewish
Arab
thus
renders
the
verse
,
For
now
thy
servants
are
pleased
with
the
stones
thereof
,
contented
[
or
contentedly
]
and
are
tenderly
affected
towards
its
dust
,
in
honour
[
or
honouring
it
:
]
and
he
explains
himselfe
in
a
note
,
that
whereas
formerly
they
set
light
by
the
Sanctuary
,
and
sinned
against
it
,
they
now
sought
after
it
,
vestigium
post
oculum
(
an
Arabick
phrase
proverbially
signifying
the
seeking
after
that
which
one
hath
let
goe
)
magnifying
,
or
honouring
the
dust
thereof
,
how
much
more
the
building
thereof
,
if
it
might
be
built
?
V.
23.
Weakned
]
From
the
different
acceptions
of
{untranscribed Hebrew}
for
answering
and
afflicting
,
and
by
reading
{untranscribed Hebrew}
for
{untranscribed Hebrew}
,
the
Lxxii
.
have
much
deformed
this
ver
.
22.
rendring
{untranscribed Hebrew}
{untranscribed Hebrew}
he
hath
afflicted
or
humbled
my
strength
in
the
way
,
by
{untranscribed Hebrew}
,
he
answered
him
in
the
way
of
his
strength
;
and
the
Latine
take
it
from
them
,
respondit
ei
in
viâ
virtutis
suae
;
but
the
Syriack
depart
from
them
,
and
read
{untranscribed Hebrew}
&c.
They
have
humbled
my
strength
on
earth
.
Then
to
{untranscribed Hebrew}
{untranscribed Hebrew}
he
hath
shortned
my
dayes
,
the
Lxxii
.
connect
the
{untranscribed Hebrew}
I
will
say
,
following
,
and
render
it
{untranscribed Hebrew}
—
and
the
Latine
likewise
,
paucitatem
dierum
meorum
nuncia
mihi
,
declare
to
me
the
paucity
of
my
dayes
.
And
herein
the
Syriack
also
agree
with
them
;
only
the
Chaldee
divide
them
,
and
render
them
aright
,
My
strength
is
afflicted
through
the
labour
of
the
journey
of
my
exile
,
my
dayes
are
shortned
,
I
will
say
before
the
Lord
.
And
this
is
surely
the
full
rendring
of
the
verse
.
The
Jewish
Arab
reads
,
He
hath
weakened
in
this
way
my
strength
,
and
shortned
my
age
from
it
,
i
.
e
.
saith
he
,
the
way
of
patience
,
or
enduring
and
calling
[
out
on
thee
,
]
and
we
being
in
captivity
our
strength
is
weakned
from
[
or
by
it
,
or
from
bearing
]
it
,
by
reason
of
the
length
of
it
.
The
Hundred
and
Third
Psalm
.
Davids
.
{untranscribed Hebrew}
‖
A
Psalm
of
David
.
The
hundred
and
third
Psalm
is
a
solemn
acknowledgment
of
the
great
and
abundant
mercies
and
deliverances
of
God
,
especially
that
of
pardoning
of
sin
,
and
not
exacting
the
punishments
due
to
it
,
which
must
interweave
in
every
mercy
or
deliverance
which
is
bestowed
on
sinfull
men
,
whose
demerits
have
so
much
provoked
the
contrary
.
It
was
composed
by
David
,
as
't
is
so
Aben
Ezra
and
Kimchi
.
thought
,
on
a
recovery
from
sickness
,
and
is
also
a
{untranscribed Hebrew}
*
{untranscribed Hebrew}
it
was
spoken
by
prophecie
,
Chald
.
prophetick
description
of
the
state
of
Christians
under
the
Gospel
.
1.
Bless
the
Lord
,
O
my
soule
,
and
all
that
is
within
me
bless
his
holy
name
.
2.
Bless
the
Lord
,
O
my
soule
,
and
forget
not
all
his
benefits
:
When
I
behold
God
in
himselfe
and
his
glorious
divine
attributes
,
but
especially
in
his
works
of
mercy
toward
me
,
I
am
obliged
with
my
whole
heart
,
and
all
my
most
ardent
affections
of
devotion
,
to
bless
and
praise
his
name
for
all
the
mercies
and
favours
which
in
great
bounty
he
hath
afforded
me
.
3.
Who
forgiveth
all
thine
iniquities
,
who
healeth
all
thy
diseases
:
4.
Who
redeemeth
thy
life
from
destruction
,
who
crowneth
thee
with
mercy
{untranscribed Hebrew}
loving
kindness
and
commiseration
,
or
bowels
{untranscribed Hebrew}
tender
mercies
:
5.
Who
satisfieth
a.
thy
mouth
with
good
things
,
so
that
b
.
thy
youth
is
renewed
like
the
Eagles
.
6.
The
Lord
executeth
righteousness
and
judgment
for
all
that
are
oppressed
.
Particularly
that
for
some
time
having
corrected
me
for
my
good
,
to
bring
me
to
repentance
,
he
hath
now
returned
to
me
in
mercy
,
pardoned
my
sins
,
which
most
justly
deserved
this
his
wrath
,
and
withdrawn
his
punishments
from
me
;
and
not
only
rescued
me
from
the
greatest
dangers
hanging
over
my
life
,
out
of
the
bowells
of
his
compassion
to
his
distressed
creature
,
but
restored
me
to
a
perfect
health
,
and
to
a
most
prosperous
condition
,
a
confluence
of
all
mercies
,
to
surround
me
,
and
satisfie
all
my
desires
,
and
so
made
my
old
age
like
that
of
the
Eagle
,
when
she
hath
moulted
the
old
,
and
comes
out
furnished
and
adorned
with
new
young
plumes
,
as
fresh
and
flourishing
as
in
youth
it
ever
had
been
;
hereby
exercising
that
signal
property
of
his
,
to
vindicate
the
cause
of
all
those
that
suffer
injuries
,
to
punish
the
oppressor
,
aod
relieve
those
that
are
not
able
to
defend
themselves
.
7.
He
made
known
his
wayes
unto
Moses
,
c
.
his
inclinations
or
nature
acts
unto
the
children
of
Israel
.
8.
The
Lord
mercifull
{untranscribed Hebrew}
is
mercifull
and
gracious
,
slow
to
anger
,
and
plenteous
in
mercy
.
Thus
did
he
once
proclaim
his
name
to
Moses
and
the
Israelites
,
Exod
.
xxxiv
.
and
therein
his
glorious
nature
,
and
the
manner
of
his
dealing
with
men
,
all
exactly
according
to
the
rules
of
the
most
abundant
mercy
,
in
giving
and
forgiving
,
and
sparing
long
,
and
never
sending
out
his
thunderbolts
or
destructions
,
till
our
provocations
,
continued
in
impenitently
,
extort
and
force
them
from
him
.
9.
He
will
not
allwayes
chide
,
neither
will
he
keep
his
anger
for
ever
.
10.
He
hath
not
dealt
with
us
after
our
sins
,
nor
rewarded
us
according
to
our
iniquities
.
And
this
is
Gods
constant
course
;
though
he
rebuke
and
express
his
just
displeasure
,
and
punish
us
for
our
sins
,
yet
upon
our
reformation
and
serious
returne
to
him
he
takes
off
his
punishing
hand
again
,
and
will
not
proceed
with
us
according
to
that
measure
that
our
sins
might
justly
expect
from
him
.
11.
For
as
the
heaven
is
high
above
the
earth
,
so
great
is
his
mercy
d
.
or
above
toward
them
that
fear
him
.
On
the
contrary
,
to
them
that
love
and
fear
and
serve
him
faithfully
,
his
mercy
is
most
abundantly
poured
out
,
as
much
above
the
proportion
of
their
services
,
as
heaven
is
above
the
earth
,
nay
infinitely
more
,
there
being
indeed
no
proportion
between
them
.
12.
As
farre
as
the
East
is
from
the
West
,
so
farre
hath
he
removed
our
transgressions
from
us
.
And
by
that
mercy
of
his
it
is
,
that
at
this
time
he
hath
so
perfectly
reconciled
himselfe
to
us
,
and
freed
us
from
the
punishments
due
to
our
sins
:
13.
Like
as
a
father
pittieth
his
children
,
so
the
Lord
pittieth
them
that
fear
him
.
And
so
he
constantly
will
deal
with
all
that
sincerely
returne
from
their
sins
to
new
obedience
,
having
the
bowels
of
a
father
to
all
such
,
which
will
never
permit
him
to
be
wrath
with
penitents
,
to
scourge
but
rather
compassionate
that
childe
that
reformes
that
for
which
the
punishment
was
sent
.
14.
For
he
knows
our
frame
,
he
remembreth
that
we
are
dust
.
For
he
knows
and
considers
the
fraileness
and
sickleness
and
great
infirmities
of
our
lapsed
sinfull
nature
,
our
first
original
out
of
the
dust
of
the
earth
,
an
emblem
of
our
meanness
and
vileness
,
to
which
the
{untranscribed Hebrew}
‖
{untranscribed Hebrew}
Our
evill
concupiscence
that
hurreis
us
to
sin
.
Chald
.
corruption
introduced
by
Adams
first
sin
,
(
see
note
on
Psal
51.3
.
)
and
hereditarily
derived
to
us
,
hath
added
wicked
inclinations
,
which
oft
betray
us
to
actual
sin
,
if
we
do
not
strictly
watch
and
guard
our selves
;
and
such
is
our
weakness
in
this
lapst
state
,
that
the
most
perfect
,
being
not
able
to
keep
allwayes
upon
so
diligent
and
strict
a
watch
,
do
oft
slip
and
fall
:
All
which
God
is
gratiously
pleased
to
weigh
,
and
not
to
deal
in
rigor
with
us
,
to
punish
us
,
or
to
cast
us
out
of
his
favour
,
or
withdraw
his
grace
from
us
for
every
sin
that
we
commit
through
this
weakness
,
but
in
all
his
proceedings
with
us
,
to
make
an
allowance
for
such
sins
as
are
committed
through
infirmity
,
suddain
surreption
,
continual
incursion
of
temptations
,
&c.
and
for
these
to
afford
his
mercy
(
in
Christ
)
to
all
that
sincerely
endeavour
his
service
,
and
do
not
indulge
themselves
to
any
deliberate
sin
.
15.
The
dayes
of
man
{untranscribed Hebrew}
As
for
man
,
his
dayes
are
as
grass
;
as
a
flour
of
the
field
,
so
he
flourisheth
.
16.
For
the
wind
passeth
over
it
and
it
is
gone
,
and
the
place
thereof
shall
know
it
no
more
.
17.
But
the
mercy
of
the
Lord
is
from
everlasting
to
everlasting
upon
them
that
fear
him
,
and
his
righteousness
unto
childrens
children
,
18.
To
such
as
keep
his
covenant
,
to
those
that
remember
his
commandments
to
do
them
.
Man
is
a
pittifull
,
weak
,
feeble
,
frail
creature
,
fit
to
be
compared
with
the
most
short-lived
herbe
,
or
floure
,
which
in
its
height
of
flourishing
is
suddenly
blasted
and
destroyed
,
and
gone
,
never
to
returne
again
.
And
herein
is
the
infinite
mercy
of
God
toward
his
servants
to
be
seen
,
that
it
is
much
more
durable
than
their
lives
:
If
they
adhere
faithfully
to
him
in
constant
loyalty
to
his
precepts
,
performe
their
part
of
the
Covenant
made
with
him
,
that
of
uniforme
,
sincere
,
though
not
of
never-sinning
obedience
,
his
mercies
shall
continue
to
them
even
after
death
(
and
then
what
matter
is
it
,
how
short
their
present
life
is
?
)
to
their
persons
in
eternal
immarcescible
joy
and
bliss
in
another
world
,
and
to
their
posterity
in
the
blessings
of
this
life
,
which
he
hath
promised
not
only
to
the
third
and
fourth
,
but
to
the
thousandth
generation
,
Exod
.
xx
.
6.
and
being
thus
by
promise
obliged
,
will
be
sure
to
performe
it
to
all
those
that
are
carefull
to
observe
the
condition
of
it
.
19.
The
Lord
hath
prepared
his
throne
in
the
heavens
,
and
his
kingdome
ruleth
over
all
.
This
is
he
surely
able
to
do
,
being
the
omnipotent
God
of
heaven
and
earth
,
sitting
in
heaven
as
a
great
Monarch
in
his
throne
,
and
exercising
dominion
over
all
creatures
in
the
world
,
who
are
all
most
ready
to
obey
him
,
and
doe
whatsoever
he
will
have
them
.
But
most
eminently
this
will
he
doe
,
by
sending
his
Son
the
Messias
into
the
world
,
the
spring
of
all
grace
and
mercy
,
who
,
after
his
birth
and
death
,
shall
rise
,
and
ascend
,
and
enter
on
his
regal
office
in
heaven
,
subduing
the
whole
heathen
world
in
obedience
thereto
.
See
Rev.
iv
.
2.
20.
Bless
the
Lord
,
ye
his
Angels
,
that
excell
in
strength
,
that
do
his
commandments
,
e
.
at
hea●ing
the
—
hearkening
unto
the
voice
of
his
word
.
21.
Bless
ye
the
Lord
,
all
ye
his
hosts
,
ye
ministers
of
his
,
that
do
his
pleasure
.
A
natural
and
proper
consequent
to
this
it
is
,
that
(
as
Rev.
iv
.
8.
at
the
erecting
of
Christs
throne
,
all
the
living
creatures
rest
not
day
and
night
,
saying
,
Holy
,
holy
—
so
)
the
Angels
of
heaven
(
meant
by
those
living
creatures
)
those
Courtiers
that
attend
his
throne
,
and
are
by
him
indued
with
the
greatest
power
of
any
,
that
incompass
him
,
many
Myriads
of
them
,
and
do
whatsoever
he
commands
them
with
all
the
readiness
and
speed
imaginable
,
these
glorious
creatures
that
are
witnesses
and
ministers
of
his
great
and
wonderfull
acts
of
mercy
,
should
for
ever
bless
and
magnify
his
sacred
name
.
22.
Bless
the
Lord
,
all
his
works
,
in
all
places
of
his
dominion
:
bless
the
Lord
,
O
my
soule
.
And
that
all
the
men
in
every
corner
of
the
world
acknowledge
and
bless
and
praise
his
name
,
as
being
all
the
subjects
of
his
kingdome
as
well
as
works
of
his
power
;
among
whom
it
is
most
just
that
I
,
that
have
received
such
mercies
from
him
,
should
take
up
my
part
of
the
Antheme
,
make
one
in
the
quire
and
consort
of
those
that
sing
continuall
praises
to
him
.
Annotations
on
Psalm
CIII
.
V.
5.
Thy
mouth
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifies
,
is
not
agreed
among
interpreters
.
The
Chaldee
renders
{untranscribed Hebrew}
the
dayes
of
thy
old
age
,
referring
it
,
saith
Schindler
,
to
{untranscribed Hebrew}
old
,
worn
out
clothes
,
opposed
to
the
renewing
of
the
age
,
which
here
follows
.
But
the
word
is
used
for
the
mouth
Psal
.
xxxii
.
9.
{untranscribed Hebrew}
whose
mouth
must
be
holden
—
the
Lxxii
.
there
render
it
{untranscribed Hebrew}
his
jawes
.
According
to
this
notion
it
is
that
the
Syriack
here
render
it
{untranscribed Hebrew}
thy
body
,
but
the
Lxxii
.
{untranscribed Hebrew}
,
thy
desire
,
or
sensitive
appetite
,
the
satisfying
of
which
is
the
providing
for
the
body
all
the
good
things
it
standeth
in
need
of
,
and
so
is
a
commodious
paraphrase
for
filling
the
mouth
,
the
organ
of
conveying
nourishment
to
the
body
.
Aben
Ezra
,
and
Kimchi
,
that
refer
this
Psalm
to
David
s
recovery
from
sickness
,
give
this
farther
account
of
the
phrase
,
because
in
sickness
the
soule
refuseth
meat
,
Job
xxxiii
.
20.
and
the
Physitian
restreins
from
full
feeding
,
and
prescribes
things
that
are
nauseous
:
In
which
respects
the
blessing
of
health
is
fitly
described
by
the
contrary
.
Abu
Walid
recites
two
interpretations
;
1.
that
of
our
translators
,
2.
taking
{untranscribed Hebrew}
in
the
notion
of
ornament
,
that
multiplieth
thy
adorning
with
good
,
i
.
e
.
that
abundantly
adorneth
thee
with
good
,
Aben
Ezra
approves
the
notion
of
ornament
,
but
applies
it
to
the
soule
,
the
ornament
of
the
body
,
i
.
e
.
who
satisfieth
thy
soule
with
good
:
And
an
Hebrew
Arabick
Glossary
renders
{untranscribed Hebrew}
thy
body
.
Ibid
.
Thy
youth
is
renewed
like
the
Eagles
]
Of
the
Eagle
S.
Augustine
affirms
,
{untranscribed Hebrew}
that
the
beak
grows
out
so
long
,
that
it
hinders
her
taking
her
food
,
and
so
would
endanger
her
life
,
but
that
she
breaks
it
off
upon
a
stone
;
and
of
this
he
interprets
the
renewing
her
youth
here
.
But
S.
Hierome
on
Isa
.
xl
.
30.
more
fitly
expounds
it
of
the
changing
of
feathers
.
Of
all
birds
it
is
known
,
that
they
have
yearly
their
moulting
times
,
when
they
shed
their
old
,
and
are
afresh
furnished
with
a
new
stock
of
feathers
.
This
is
most
observable
of
Hawks
and
Vultures
,
and
especially
of
Eagles
,
which
when
they
are
near
an
hundred
years
old
,
cast
their
feathers
,
and
become
bald
,
and
like
young
ones
,
and
then
new
feathers
sprout
forth
.
From
this
shedding
their
plumes
,
they
seem
to
have
borrowed
their
name
,
{untranscribed Hebrew}
an
Eagle
from
{untranscribed Hebrew}
or
{untranscribed Hebrew}
decidit
,
defluxit
to
fall
or
shed
.
To
their
bareness
,
or
baldness
,
the
Prophet
Micah
referrs
,
c
.
1.16
.
inlarge
thy
baldness
as
the
Eagle
,
{untranscribed Hebrew}
as
the
Eagle
whose
feathers
shed
.
And
to
the
coming
again
of
their
feathers
Isaiah
relates
,
c
.
xl
.
30.
they
that
wait
on
the
Lord
shall
renew
their
strength
{untranscribed Hebrew}
as
Eagles
they
shall
send
up
their
feathers
:
{untranscribed Hebrew}
,
they
shall
sprout
out
their
feathers
,
say
the
Lxxii
.
and
so
the
Syriack
{untranscribed Hebrew}
they
shall
send
out
their
wings
;
but
the
Chaldee
{untranscribed Hebrew}
and
they
shall
be
renewed
to
their
youth
,
just
as
here
{untranscribed Hebrew}
thy
youth
shall
be
renewed
as
an
Eagle
;
{untranscribed Hebrew}
which
therefore
in
all
reason
must
refer
to
the
new
or
young
feathers
,
which
the
old
Eagle
yearly
sprouts
our
.
Aquila
longam
aetatem
ducit
,
dum
vetustis
plumis
fatiscentibus
,
novâ
pennarum
successione
juvenescit
.
The
Eagle
is
very
long-lived
,
whilst
the
old
plumes
falling
off
,
she
grows
young
again
with
a
new
succession
of
feathers
,
saith
S.
Ambrose
Serm
.
Liv
.
So
the
Jewish
Arab
reads
,
So
that
thy
youth
is
renewed
like
the
feathers
of
Eagles
.
V.
7.
His
acts
]
From
{untranscribed Hebrew}
to
machinate
,
to
designe
,
to
study
,
to
attempt
to
do
any
thing
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
annext
to
{untranscribed Hebrew}
his
way
,
by
these
to
signify
the
nature
and
wayes
of
God
,
or
his
dispensations
toward
men
.
The
place
here
evidently
refers
to
Exod
.
xxxiii
.
There
Moses
petitions
God
,
shew
me
thy
way
that
I
may
know
thee
,
v.
13.
and
I
beseech
thee
shew
me
thy
glory
,
v.
18.
by
his
way
and
glory
meaning
his
nature
,
and
his
wayes
of
dealing
with
men
,
that
they
might
discern
what
to
conceive
of
him
,
and
expect
from
him
.
And
he
said
,
I
will
make
all
my
goodness
pass
before
thee
,
and
I
will
proclaim
the
name
of
the
Lord
,
v.
19.
by
which
his
nature
is
signified
:
and
what
that
name
is
,
is
set
down
by
enumeration
of
his
attributes
,
c
.
xxxiv
.
6.
The
Lord
,
the
Lord
God
mercifull
and
gratious
,
long-suffering
and
abundant
in
goodness
,
just
as
here
in
the
next
verse
,
The
Lord
is
mercifull
—
Which
concludes
that
God's
{untranscribed Hebrew}
here
are
his
nature
,
that
which
in
men
would
be
called
studium
or
indoles
,
disposition
or
inclination
,
as
{untranscribed Hebrew}
{untranscribed Hebrew}
his
way
is
his
dealings
,
his
methods
or
course
of
dealing
with
men
,
the
first
his
attributes
,
the
second
his
actions
,
all
which
are
totally
made
up
of
mercy
and
compassion
,
and
grace
,
not
punishing
his
servants
according
to
their
sins
.
The
Lxxii
.
fitly
render
it
{untranscribed Hebrew}
his
wills
,
or
inclinations
,
but
the
Chaldee
{untranscribed Hebrew}
his
doings
(
and
so
the
Syriack
{untranscribed Hebrew}
)
but
the
learned
Castellio
most
fully
to
the
sense
of
the
place
in
Exodus
,
naturam
suam
,
his
nature
.
The
Jewish
Arab
{untranscribed Hebrew}
his
nature
or
properties
in
the
plural
(
for
so
the
word
here
is
.
)
V.
11.
Toward
]
Though
{untranscribed Hebrew}
{untranscribed Hebrew}
signify
on
,
and
toward
,
as
well
as
above
,
or
over
,
and
be
fitly
so
rendred
v.
13.
and
17.
where
(
as
here
)
God's
mercy
is
said
to
be
{untranscribed Hebrew}
upon
his
children
,
and
{untranscribed Hebrew}
upon
them
that
fear
him
;
yet
the
comparison
that
is
here
made
betweeen
the
heaven
and
the
earth
,
and
the
height
or
excellence
of
one
{untranscribed Hebrew}
(
not
upon
,
but
)
above
the
other
,
being
answered
,
in
the
{untranscribed Hebrew}
,
by
the
greatness
or
strength
(
so
{untranscribed Hebrew}
signifies
)
of
Gods
mercy
{untranscribed Hebrew}
,
that
phrase
must
by
analogy
be
rendred
,
above
,
not
upon
,
or
toward
them
that
fear
him
.
And
then
the
meaning
must
needs
be
this
,
that
whatsoever
our
fear
or
obedience
to
God
be
,
his
mercy
toward
us
is
as
farre
above
the
sise
or
proportion
of
that
,
as
the
heaven
is
above
the
earth
,
i
.
e
.
there
is
no
proportion
between
them
,
the
one
is
as
a
point
to
that
other
vast
circumference
;
nay
the
difference
farr
greater
,
as
Gods
mercy
is
infinite
,
like
himself
,
and
so
infinitely
exceeding
the
pitifull
imperfect
degree
of
our
obedience
.
The
other
expression
that
follows
v.
12.
taken
from
the
distance
of
the
East
from
West
,
is
pitcht
on
,
saith
Kimchi
,
because
those
two
quarters
of
the
world
are
of
greatest
extent
,
being
all
known
and
inhabited
.
From
whence
it
is
that
Geographers
reckon
that
way
their
Longitudes
,
as
from
North
to
South
their
Latitudes
.
V.
20.
Hearkning
]
The
notation
of
{untranscribed Hebrew}
{untranscribed Hebrew}
in
this
place
seems
best
exprest
by
the
Arabick
,
statim
atque
audiunt
,
as
soon
as
they
hear
,
for
that
is
the
character
of
the
Angels
obedience
,
that
as
soon
as
they
hear
the
voice
of
Gods
word
,
as
soon
as
his
will
is
revealed
to
them
,
they
promptly
and
presently
obey
it
.
The
Chaldee
render
it
{untranscribed Hebrew}
at
his
voices
being
heard
,
the
Lxxii
.
{untranscribed Hebrew}
as
they
hear
,
or
as
soon
as
they
hear
.
The
Hundred
and
Fourth
Psalm
.
The
hundred
and
fourth
Psalm
is
a
most
elegant
pious
meditation
on
the
power
and
wisdome
of
God
,
in
framing
and
preserving
all
the
creatures
in
the
world
.
't
is
uncertain
by
whom
it
was
composed
,
though
in
Greek
,
Latine
,
Syriack
,
Arabick
,
Aethiopick
.
some
translations
it
hath
Davids
name
in
the
inscription
of
it
.
1.
BLesse
the
Lord
,
O
my
soule
:
O
Lord
my
God
,
thou
art
very
great
,
thou
art
clothed
with
glory
and
beauty
,
{untranscribed Hebrew}
honour
and
majesty
;
There
is
no
more
consonant
imployment
or
exercise
for
the
soule
of
man
,
who●e
chief
end
and
hope
it
is
to
come
to
the
vision
of
God
,
then
to
ponder
and
meditate
on
his
glorious
essence
and
attributes
,
his
power
and
providence
or
wisdome
,
the
greatness
and
vastness
of
the
one
,
and
the
infinite
goodness
and
excellence
of
the
other
,
such
as
cannot
but
be
liked
and
admited
by
all
that
consider
it
.
To
which
if
I
adde
his
grace
and
mercy
,
wherein
he
hath
revealed
himself
to
me
,
not
onely
as
a
Lord
and
Prince
of
the
whole
creation
,
but
withall
as
my
most
gratious
God
,
and
Father
,
and
preserver
,
and
Redeemer
,
I
shall
be
obliged
to
acknowledge
my selfe
under
innumerable
ingagements
to
bless
and
magnify
him
with
my
very
soule
,
and
all
the
faculties
thereof
.
2.
Who
coverest
thy selfe
with
light
as
with
a
garment
,
who
stretchest
out
the
heavens
like
a
a.
tent
.
curtain
;
He
hath
set
up
his
throne
and
palace
in
the
highest
heavens
,
that
place
of
the
greatest
splendor
,
which
was
at
first
all
light
,
the
chief
work
which
is
mentioned
of
the
first
dayes
creation
,
Gen.
i
.
3.
In
this
he
afterwards
on
the
fourth
day
placed
those
glorious
luminaries
,
the
Sun
,
Moon
,
and
multitudes
of
Starrs
,
Gen.
i
.
14.
and
on
that
glorious
spangled
robe
,
the
great
Jehova
seems
to
shroud
himselfe
from
humane
view
;
and
whensoever
he
appears
,
or
exhibites
himselfe
to
his
servants
(
being
in
himself
an
infinite
spirit
,
and
so
invisible
to
the
eye
of
flesh
)
he
doth
it
in
a
bright
shining
cloud
,
a
weak
image
of
that
immense
splendor
and
glory
,
thereby
to
challenge
that
admiration
and
reverence
which
is
most
due
to
him
.
Then
under
that
pure
luminous
body
of
the
heavens
,
he
framed
on
the
second
day
the
regions
of
the
aire
,
Gen.
i
.
6.
erected
them
as
a
spacious
tent
or
Tabernacle
or
pavilion
,
expanded
and
extended
round
about
,
so
as
to
incompass
the
earth
,
which
was
placed
in
the
midst
of
that
great
globe
,
as
the
center
of
it
,
and
by
his
secret
power
he
hath
ever
since
susteined
it
in
this
posture
.
3.
Who
laieth
the
beams
of
his
upper
rooms
b
.
chambers
in
the
waters
,
who
maketh
the
clouds
his
charet
,
who
walketh
upon
the
wings
of
the
c
.
wind
;
In
the
middle
region
of
this
element
of
aire
he
placed
also
vast
receptacles
of
waters
,
Gen.
i
.
6.
which
he
dispenseth
to
things
below
,
as
he
sees
convenient
for
them
,
and
so
also
a
multitude
of
clouds
;
and
if
at
any
time
he
will
evidence
his
special
presence
,
come
down
in
judgment
,
or
in
mercy
,
among
us
men
,
those
clouds
are
his
high
triumphant
chariot
,
as
it
were
,
wherein
he
sits
,
and
the
wind
as
it
were
the
wheels
of
that
chariot
,
on
which
,
as
on
the
wings
of
Cherubims
in
the
Arke
,
overshadowing
the
mercy-seat
(
i
.
e
.
by
the
ministry
of
Angels
)
he
is
pleased
to
descend
toward
us
.
4.
Who
maketh
his
Angels
winds
,
see
note
c
.
spirits
,
his
ministers
a
flaming
fire
;
For
though
he
be
able
to
doe
all
things
by
himself
,
to
administer
the
whole
world
,
as
he
first
created
it
,
by
a
word
,
by
saying
,
and
it
was
done
,
yet
is
he
pleased
to
make
use
of
the
ministry
of
Angels
,
who
some
of
them
in
subtile
bodies
of
aire
,
others
of
fire
,
come
down
,
and
execute
his
commands
here
upon
the
earth
.
5.
Who
hath
built
the
earth
upon
her
bases
{untranscribed Hebrew}
laid
the
foundations
of
the
earth
,
that
it
should
not
be
removed
for
ever
.
As
for
the
globe
of
the
earth
,
which
is
incompassed
with
the
regions
of
aire
and
celestial
spheres
,
and
hath
no
visible
support
to
sustain
so
heavy
a
body
,
hanging
in
the
midst
of
such
an
expansion
,
yet
hath
God
setled
and
established
it
as
firme
as
if
it
rested
on
the
most
solid
basis
or
foundations
,
fitted
so
strange
a
place
for
it
,
that
being
an
heavy
body
,
one
would
think
it
should
fall
every
minute
,
and
yet
which
way
soever
we
would
imagine
it
to
stirr
,
it
must
contrary
to
the
nature
of
such
a
body
fall
upwards
,
and
so
can
have
no
possible
ruine
but
by
tumbling
into
heaven
.
Thus
hath
God
provided
for
its
sustentation
,
and
so
shall
it
be
sure
to
continue
till
the
end
of
the
world
.
6.
Thou
coveredst
it
with
the
deep
as
with
a
garment
,
the
waters
stood
above
the
mountains
.
7.
At
thy
rebuke
they
fled
,
at
the
voice
of
thy
thunder
they
hasted
away
.
At
the
first
creation
,
the
earth
was
covered
all
over
,
and
as
it
were
clothed
with
the
great
deep
,
that
vast
expansion
of
aire
and
waters
;
those
that
are
now
the
highest
mountains
,
were
then
all
under
that
liquid
element
:
But
in
the
second
day
a
division
was
made
,
and
the
Firmament
placed
betwixt
the
upper
and
lower
waters
,
Gen.
i
.
7.
And
then
as
at
Gods
command
v.
9.
these
inferior
waters
were
all
gathered
together
into
one
place
,
and
dry
land
appeared
,
and
in
the
cavities
of
the
earth
large
roome
was
made
for
an
Ocean
of
waters
,
and
for
many
lesser
streams
and
lakes
,
and
so
the
earth
became
habitable
by
this
means
,
and
a
bare
word
of
God
did
all
this
;
so
the
other
portion
of
those
waters
were
made
to
flote
aloft
in
the
aire
,
and
when
they
are
ready
to
discharge
themselves
,
thereby
to
drown
what
is
beneath
them
,
at
the
blast
of
an
unseen
wind
,
as
at
a
rebuke
of
Gods
,
they
disperse
and
hide
themselves
,
and
at
the
voice
of
thunder
which
purifies
the
aire
,
they
immediately
vanish
,
and
are
so
farr
from
overflowing
the
earth
,
which
their
posture
seemed
to
threaten
,
that
they
are
not
discerned
to
be
at
all
,
save
only
to
refresh
us
sometimes
with
their
seasonable
shours
.
8.
d
.
They
climb
the
-
{untranscribed Hebrew}
goe
up
by
the
mountains
,
they
fall
down
●n
{untranscribed Hebrew}
goe
down
by
the
valleys
,
unto
the
place
which
thou
hast
prepared
,
provided
{untranscribed Hebrew}
founded
for
them
.
This
great
body
of
waters
being
thus
disposed
,
and
withall
the
earth
distributed
into
mountains
and
valleys
,
some
parts
much
higher
than
the
other
,
it
pleased
God
that
the
water
which
was
thus
placed
in
the
lower
abysse
or
ocean
,
should
by
secret
passages
through
the
bowels
of
the
earth
,
where
it
meets
with
an
advantage
to
rise
by
,
ascend
farr
above
its
level
,
and
so
break
forth
and
spring
in
those
mountains
,
and
from
thence
tumble
down
into
the
valleys
,
and
so
again
by
a
perpetual
alternation
return
unto
the
Ocean
;
9.
Thou
hast
set
a
bound
that
they
may
not
pass
over
,
that
they
turne
not
again
to
cover
the
earth
.
And
being
there
inclosed
,
though
it
be
perpetually
tumultuous
,
foming
and
swelling
and
tossing
it selfe
,
labouring
to
overswell
and
overflow
them
by
its
waves
,
and
billows
,
and
surges
,
daily
threatening
to
recover
its
old
position
of
incompassing
the
face
of
the
whole
earth
,
yet
hath
God
set
such
boundaries
and
banks
to
it
,
and
by
his
own
power
so
wonderfully
restrained
it
,
and
promised
alwayes
to
do
so
,
that
it
observes
a
regularity
in
its
disorder
,
a
temper
in
its
madness
,
keeps
still
a
just
return
of
ebbing
and
flowing
,
seldome
transgresses
the
known
water-marks
,
and
so
frees
us
from
all
fear
that
it
shall
ever
be
able
to
prevail
to
drown
the
earth
(
see
Jer
.
v.
22.
)
10.
He
sendeth
the
springs
into
the
brooks
{untranscribed Hebrew}
valleys
,
which
run
between
{untranscribed Hebrew}
see
note
e
.
among
the
hills
.
11.
They
give
drink
to
every
beast
of
the
field
,
the
wild
Asses
e
.
quench
their
thirst
.
12.
By
them
shall
the
fouls
of
the
aire
have
their
habitations
,
f
.
which
send
out
their
voice
from
between
the
b●ughs
or
leaves
.
sing
among
the
branches
.
But
on
the
other
side
,
the
water
thereof
God
dispenseth
through
veins
of
the
earth
,
which
sweetens
and
takes
off
all
the
brackishnes
of
it
,
and
then
pours
it
out
in
springs
,
and
those
fill
the
hollow
or
low
places
,
set
by
him
for
receptacles
of
waters
;
and
having
from
the
hills
,
as
they
pass
,
still
fresh
supplies
,
they
grow
at
length
into
deep
and
navigable
rivers
,
from
which
all
the
wants
of
men
and
beasts
and
fouls
of
the
aire
(
that
feed
on
flyes
and
insects
,
and
fishes
generated
there
,
and
are
sheltered
with
the
thickets
which
that
moisture
plentifully
produces
,
and
fill
the
woods
with
variety
of
sounds
)
are
sufficiently
provided
for
.
13.
He
watereth
the
hills
from
his
or
upper
rooms
,
see
note
b
.
chambers
:
the
earth
is
satisfied
with
the
fruit
of
thy
works
.
14.
He
causeth
the
grass
to
grow
for
the
cattel
,
and
herb
for
the
service
of
men
,
that
he
may
bring
forth
food
out
of
the
earth
,
15.
And
wine
that
maketh
glad
the
heart
of
man
,
and
oile
to
make
his
face
to
shine
,
and
bread
which
strengtheneth
mans
heart
.
As
for
those
superior
parts
of
the
earth
which
are
not
thus
furnished
,
the
clouds
are
a
store-house
for
them
,
and
those
God
by
his
speciall
care
and
providence
empties
out
upon
the
earth
,
when
he
sees
fit
,
and
gives
it
its
fill
of
moisture
,
whereby
it
is
inabled
to
bring
forth
grass
for
the
beasts
,
all
manner
of
plants
and
grain
for
men
,
bread
and
wine
and
oile
,
all
manner
of
provision
both
for
necessity
and
delight
,
for
daily
food
and
festivities
;
all
which
are
by
this
means
demonstrated
to
be
the
special
productions
of
Gods
all-wise
and
gratious
providence
.
16.
The
trees
of
the
Lord
shall
be
satisfied
{untranscribed Hebrew}
are
full
of
sap
,
the
Cedars
of
Lebanon
which
he
hath
planted
;
17.
Where
the
birds
make
their
nests
:
as
for
the
storke
,
the
g
.
firr-trees
are
her
house
.
18.
The
high
hills
are
a
refuge
for
the
wild
goats
,
and
the
rocks
for
the
h
.
conies
.
And
the
same
wise
providence
extends
to
the
trees
of
the
forrest
,
affords
maintenance
even
to
the
tallest
and
goodliest
of
them
,
the
Cedar
and
the
Firr
;
and
that
in
the
most
improbable
soile
,
the
tops
of
the
barrenest
mountains
,
never
manured
or
planted
by
humane
industry
,
in
the
midst
of
rock
and
flint
,
where
no
grass
can
grow
to
any
height
,
and
where
't
is
hardly
imaginable
how
the
roots
of
such
trees
should
fasten
:
This
sure
an
act
of
no
less
then
a
divine
power
and
wisdome
,
designed
for
some
more
then
common
end
.
The
Cedars
are
of
such
excellent
use
for
buildings
,
that
they
seem
to
have
been
planted
and
nourished
by
God
on
Lebanon
on
purpose
for
the
most
magnificent
structure
of
the
Temple
;
and
both
that
and
the
firr-tree
grow
to
a
vast
height
,
so
as
to
secure
the
birds
that
build
in
them
,
as
the
tops
of
the
steepest
hills
secure
the
goats
(
that
have
the
peculiar
faculty
of
climbing
them
,
where
no
hunter
can
follow
them
)
and
as
the
holes
in
the
rocks
are
a
safe
retreat
for
the
rabbets
,
passing
a
mine
and
building
themselves
an
house
,
where
no
crows
of
iron
could
make
entry
.
19.
He
appointed
the
moon
for
seasons
,
the
sun
knoweth
his
going
down
.
A
special
work
of
the
same
providence
it
is
,
that
by
the
motion
and
influences
of
the
moon
,
the
fit
seasons
of
husbandry
and
other
humane
actions
are
measured
and
directed
,
according
to
the
different
quarters
thereof
;
on
this
depend
the
stationary
returns
of
tides
,
the
growth
of
plants
,
the
increase
and
decrease
of
humours
in
the
body
even
of
man
,
and
peculi●rly
his
brain
,
the
seat
of
his
understanding
,
is
much
concerned
in
it
.
In
all
which
respects
it
is
,
that
the
sun
,
which
hath
so
much
to
do
in
the
governing
and
blessing
every
part
of
the
world
,
doth
not
allwayes
keep
up
in
any
horizon
,
but
leaves
some
part
of
every
natural
day
to
that
other
luminary
to
manage
.
20.
Thou
makest
dark●ess
,
and
it
is
night
,
wherein
all
the
beasts
of
the
forrest
tread
or
move
,
see
note
k
.
creep
forth
.
21.
The
young
Lions
roaring
for
prey
,
and
to
seek
{untranscribed Hebrew}
roar
after
their
prey
,
and
seek
their
i
.
meat
from
God
.
And
as
between
these
the
day
and
the
night
are
divided
,
so
there
are
evidences
of
Gods
wisdome
in
each
of
these
,
special
uses
for
each
.
The
darke
of
the
night
is
usefull
to
beasts
of
prey
,
which
are
pursued
by
mankind
,
and
are
sain
to
keep
in
their
holes
and
caverns
all
day
,
when
if
they
should
come
abroad
,
they
would
much
disturbe
the
quiet
of
men
,
but
then
by
advantage
of
the
darkness
of
night
are
inabled
to
ravage
,
and
seed
,
and
sustein
themselves
;
and
though
the
Lions
for
want
both
of
swiftness
and
of
sent
be
ill
qualified
to
provide
for
themselves
,
yet
hath
divine
providence
taken
care
of
them
,
directed
them
to
make
use
of
another
creature
which
is
swift
,
and
of
a
quick
sent
,
and
that
joyns
in
league
with
them
,
and
having
seised
the
prey
,
stands
by
,
till
they
have
filled
themselves
:
A
wonderfull
dispensation
,
to
which
,
and
to
the
hand
of
God
in
it
,
they
owe
their
food
as
discernibly
as
they
would
doe
,
if
God
in
answer
to
their
roaring
,
as
by
way
of
returne
to
our
prayers
,
immediately
powr'd
down
,
or
bestowed
their
food
upon
them
.
22.
The
sun
ariseth
,
they
gather
themselves
together
,
and
lay
them
down
in
their
dens
.
23.
Man
goeth
forth
to
his
work
,
and
to
his
labour
untill
the
evening
.
And
the
day
is
more
eminently
usefull
for
other
offices
,
the
doing
all
the
works
incumbent
on
us
,
for
the
culture
of
the
earth
,
&c.
and
for
this
a
fair
space
is
assigned
from
sun-rise
till
sun-set
,
all
which
space
those
beasts
of
prey
lie
close
in
their
dens
,
to
which
they
gather
themselves
in
companies
,
though
by
the
same
providence
it
is
ordered
that
they
go
not
out
in
herds
,
(
if
they
did
there
would
be
no
resisting
them
)
and
thither
they
betake
themselves
at
the
same
time
that
men
rise
to
their
labour
,
i
.
e
.
constantly
every
morning
.
24.
O
Lord
,
how
manifold
are
thy
works
?
in
wisdome
hast
thou
made
them
all
;
the
earth
is
full
of
thy
riches
.
25.
So
is
the
sea
,
great
and
wide
in
space
this
great
and
k
.
wide
sea
,
wherein
are
l.
things
swimming
creeping
innumerable
,
both
small
and
great
living
creatures
,
see
note
k
.
beasts
.
26.
There
go
the
ships
,
there
is
that
l.
Leviathan
,
whom
thou
hast
formed
to
scorn
,
or
triumph
,
or
contemne
.
made
to
m
.
play
therein
.
Thus
hath
God
created
and
disposed
not
onely
these
,
but
all
things
else
,
in
all
variety
of
excellencies
;
his
wisdome
and
his
bounty
is
seen
in
all
things
;
and
not
onely
in
the
earthly
part
of
the
globe
,
but
in
the
other
as
to
appearance
barren
and
destructive
element
,
that
most
vast
and
spacious
ocean
,
furnished
with
such
a
multitude
of
fishes
of
all
sorts
and
sizes
,
usefull
also
to
the
benefit
of
men
by
navigation
,
and
famous
for
the
great
sea-dragon
,
the
whale
,
which
is
fortified
against
all
force
and
art
,
so
as
to
contemn
all
assaults
of
men
.
27.
These
wait
all
upon
thee
,
that
thou
mayest
give
them
their
meat
in
due
season
.
28.
Thou
givest
{untranscribed Hebrew}
That
thou
givest
them
,
they
gather
;
thou
openest
thy
hand
,
they
are
filled
with
n
.
good
.
And
for
all
these
hath
God
made
abundant
provision
of
food
,
to
support
and
refresh
them
when
they
stand
in
need
of
it
,
and
that
by
wayes
of
his
own
wise
dispensing
,
without
any
care
or
sollicitude
of
theirs
,
requiring
no
more
of
them
than
to
partake
of
that
festival
entertainment
which
he
hath
prepared
for
them
.
29.
Thou
hidest
thy
face
,
they
are
troubled
:
thou
takest
away
their
breath
,
they
die
,
and
return
to
their
dust
.
30.
Thou
sendest
forth
thy
spirit
,
they
are
created
,
and
thou
renewest
the
face
of
the
earth
.
And
from
him
their
very
life
,
and
all
the
joyes
and
comforts
thereof
every
minute
depend
.
The
withdrawing
his
favour
and
benigne
aspect
and
concurrence
,
and
sustentation
,
is
the
cause
of
all
their
misery
,
of
all
the
strokes
and
judgments
that
light
upon
any
part
of
this
lower
world
,
and
of
their
present
death
,
and
returne
to
the
elements
whereof
they
are
compounded
,
when
he
sees
fit
to
summon
them
.
And
as
at
first
by
his
bare
will
and
command
,
as
by
a
breath
and
word
of
his
mouth
,
all
these
were
created
out
of
nothing
;
so
by
the
same
omnipotent
creative
power
and
wise
disposal
,
of
his
own
meer
will
and
pleasure
,
he
continues
the
species
of
each
by
seed
and
succession
,
by
which
,
as
by
a
natural
stock
of
supply
to
all
that
decayes
and
departs
,
he
doth
yearly
and
daily
renew
the
world
,
and
keep
it
up
as
full
as
if
nothing
ever
perished
in
it
,
(
an
emblem
of
his
future
dealing
with
us
men
in
the
resurrection
.
)
31.
The
glory
of
the
Lord
shall
endure
for
ever
;
the
Lord
shall
rejoyce
in
his
works
.
This
method
and
course
of
Gods
,
for
the
setting
out
and
illustrating
the
glory
of
his
infinite
power
and
providence
,
shall
thus
last
as
long
as
this
world
continues
;
and
as
God
in
the
first
creation
,
had
his
rest
and
sabbath
,
took
delight
in
his
own
work
,
lookt
on
it
alltogether
,
and
behold
it
was
exceeding
good
;
the
same
complacency
hath
he
in
the
continuance
,
and
managery
of
it
ever
since
.
(
O
let
not
us
men
be
the
only
ungratefull
part
of
his
creation
;
let
us
for
ever
praise
and
glorify
his
name
,
transcribe
that
festival
Sabbath
of
his
,
and
returne
him
the
tribute
of
our
obedience
and
our
most
pious
acknowledgments
for
these
and
all
his
abundant
mercies
,
afford
him
that
equitable
content
and
delight
,
of
not
pouring
out
his
benefits
on
such
unworthy
receivers
as
we
men
most
frequently
are
,
and
as
we
shall
be
,
if
we
live
not
in
uniforme
obedience
,
in
all
works
of
piety
before
him
.
)
32.
He
looketh
on
the
earth
,
and
it
trembleth
;
he
toucheth
the
hills
,
and
they
smoak
.
And
as
his
providence
,
so
his
sovereign
power
and
dominion
is
continued
over
all
the
creatures
in
the
world
.
As
one
breath
or
act
of
his
will
created
all
,
so
one
look
of
his
,
one
least
expression
of
his
displeasure
,
is
enough
to
set
the
whole
earth
a
trembling
,
and
the
loftiest
parts
of
it
,
the
mountains
,
a
smoaking
(
and
so
to
cast
the
stoutest
proudest
sinner
into
an
agony
of
horror
and
dread
.
't
is
a
most
formidable
thing
to
fall
into
the
hands
of
the
living
Lord
.
As
the
Law
was
given
on
Sinai
with
thundrings
and
lightnings
and
earthquakes
;
so
shall
our
obedience
be
exacted
of
us
,
and
our
disobedience
avenged
in
a
most
fearfull
manner
.
And
the
foresight
of
all
that
may
very
reasonably
charme
us
to
all
duty
and
observance
.
)
33.
I
will
sing
unto
the
Lord
as
long
as
I
live
;
I
will
sing
praise
to
my
God
while
I
have
my
being
.
34.
My
meditation
o
.
shall
be
sweet
to
him
.
of
him
shall
be
sweet
;
I
will
be
glad
in
the
Lord
.
On
both
these
accounts
every
faithfull
servant
of
his
having
a
rational
soule
to
apprehend
,
a
spirit
inflamed
and
enlightned
to
observe
,
and
a
tongue
and
voice
to
speak
these
wonders
,
will
finde
very
frequent
occasions
of
continuing
to
bless
and
praise
his
name
as
long
as
God
allows
them
life
and
faculties
to
do
it
:
They
will
take
care
to
be
constantly
and
diligently
exercised
in
performing
this
most
acceptable
duty
to
him
,
and
take
more
pleasure
in
it
,
than
in
all
the
most
dilectible
divertisements
or
transporting
sensualities
in
the
world
,
and
never
be
fully
cheated
but
in
some
exercises
of
piety
or
virtue
,
which
they
are
assured
is
gratefull
to
him
,
and
will
be
it selfe
a
reward
to
him
that
is
thus
exercised
;
and
yet
hath
assurance
of
much
more
,
God
himself
will
be
to
all
such
their
joy
and
gladness
.
35.
Let
the
sinners
be
consumed
out
of
the
earth
,
and
let
the
wicked
be
no
more
.
Bless
thou
the
Lord
O
my
soule
.
Praise
ye
the
Lord
.
As
for
those
that
will
still
stand
out
against
his
so
just
,
so
reasonable
,
so
honorable
,
so
joyous
an
imployment
,
and
in
spight
of
all
conviction
and
obligation
maintain
their
stubborn
disobedience
against
the
all-wise
,
all-powerfull
,
all-mercifull
Creator
,
and
force
him
to
the
exercise
of
his
justice
,
they
can
look
for
nothing
but
perishing
and
utter
destruction
.
O
let
my
lot
be
among
them
that
praise
him
here
,
and
shall
for
ever
praise
him
hereafter
,
I
will
therefore
make
hast
to
joyne
with
the
blessed
Saints
and
Angels
in
heaven
,
and
now
early
beforehand
practice
that
which
I
hope
to
chant
out
for
ever
,
and
end
,
as
I
began
,
by
calling
all
men
to
joyne
with
me
in
an
Hallelujah
.
Blessed
be
the
name
of
the
Lord
now
and
to
all
eternity
.
Annotations
on
Psalm
CIIII
.
V.
2.
Curtain
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
properly
signifies
,
will
appear
by
Ex.
xxxvi
.
there
we
finde
ten
{untranscribed Hebrew}
of
fine
twined
linen
—
v.
8.
and
those
being
coupled
one
unto
another
became
one
Tabernacle
,
v.
13.
Over
these
he
made
{untranscribed Hebrew}
of
goats
hair
for
the
tent
or
covering
over
the
Tabernacle
.
Here
't
is
evident
that
both
the
sides
of
the
tabernacle
,
such
as
we
usually
call
curtains
,
and
the
top
,
which
in
a
bed
we
call
a
Tester
,
in
a
tent
the
covering
,
were
indifferently
called
{untranscribed Hebrew}
;
which
concludes
it
to
be
any
expansum
,
whither
of
linen
or
skin
,
of
which
tents
were
wont
to
be
made
,
and
from
thence
the
tent
it selfe
,
which
consisted
of
such
.
So
2
Sam
.
vii
.
2.
the
Arke
of
God
which
was
then
in
the
Tabernacle
or
Tent
,
was
said
to
dwell
{untranscribed Hebrew}
,
say
the
Lxxii
.
in
the
midst
of
the
Tent
or
Tabernacle
,
as
that
is
there
opposed
to
an
house
of
Cedar
.
So
Cant
.
i
.
5.
the
{untranscribed Hebrew}
of
Solomon
are
to
be
understood
by
analogy
with
the
tents
of
Kedar
precedent
,
from
which
they
differed
as
faire
from
black
,
those
being
plain
and
black
,
but
Solomons
(
as
all
the
rest
of
his
furniture
)
sumptuous
and
magnificent
,
but
still
both
of
them
of
the
same
common
nature
of
Tents
,
though
one
much
finer
than
the
other
.
From
hence
it
is
that
Jer
.
iv
.
20.
dwellings
are
exprest
as
by
tents
,
so
by
{untranscribed Hebrew}
,
which
the
Chaldee
there
renders
{untranscribed Hebrew}
my
towns
or
cities
.
So
that
still
the
word
signifies
a
Tent
or
Tabernacle
,
or
the
materials
whereof
such
were
made
,
which
being
ordinarily
skins
,
the
Lxxii
.
here
render
it
{untranscribed Hebrew}
,
the
Latine
pellem
a
skin
,
the
Syriack
and
Chaldee
reteining
the
Hebrew
word
.
And
being
here
applied
to
the
heavens
or
body
of
the
aire
(
which
is
oft
exprest
in
the
Scripture
by
this
word
{untranscribed Hebrew}
heavens
)
it
must
probably
signify
not
the
uppermost
part
of
the
tent
,
the
tester
or
canopy
only
,
but
the
whole
tent
,
canopy
and
curtains
both
,
for
by
that
the
aire
which
incompasses
the
earth
is
most
fitly
resembled
,
in
respect
of
us
here
below
,
for
whose
use
it
is
that
God
hath
thus
extended
or
stretcht
it
out
.
Agreeable
to
this
it
is
that
Gen.
i
.
6.
the
aire
,
which
there
divideth
or
separateth
,
(
as
{untranscribed Hebrew}
from
{untranscribed Hebrew}
in
Arabick
is
to
separate
as
a
curtain
doth
)
betwixt
the
waters
,
is
called
{untranscribed Hebrew}
,
which
we
render
firmament
,
but
coming
from
{untranscribed Hebrew}
expandit
,
is
better
rendred
expansum
,
expansion
,
being
thus
extended
over
all
the
earth
,
as
a
tent
about
it
;
so
that
the
earth
is
placed
(
as
it
was
said
of
the
Arke
2
Sam
.
vii
.
)
{untranscribed Hebrew}
in
the
midst
of
a
Tent
or
Tabernacle
.
This
Tent
God
is
said
to
stretch
out
,
by
his
secret
invisible
virtue
doing
that
which
in
Tents
here
below
is
wont
to
be
done
with
cords
.
V.
3.
Chambers
]
{untranscribed Hebrew}
from
{untranscribed Hebrew}
ascendit
,
signifies
any
upper
room
,
to
which
they
ascend
.
So
2
Sam
.
xviii
.
32.
he
went
up
to
{untranscribed Hebrew}
the
chamber
over
the
gate
.
Accordingly
the
Lxxii
.
here
render
it
{untranscribed Hebrew}
an
upper
room
,
and
the
Latine
superiora
ejus
,
his
upper
stories
.
By
{untranscribed Hebrew}
{untranscribed Hebrew}
therefore
must
be
meant
,
though
not
the
supreme
,
yet
the
superior
or
middle
region
of
the
aire
,
which
is
here
described
as
an
upper
story
in
an
house
,
laid
firme
with
beams
(
accounting
the
earth
and
the
region
of
aire
about
that
as
the
lower
room
)
and
this
floor
is
here
said
poetically
to
be
laid
in
the
waters
,
those
waters
which
Gen.
1.
are
above
the
expansum
.
This
is
most
evident
by
v.
13.
where
God
is
said
to
water
the
mountains
{untranscribed Hebrew}
from
these
his
upper
rooms
,
these
clouds
,
whence
the
rain
descends
:
the
Chaldee
calls
them
{untranscribed Hebrew}
the
house
of
his
superior
treasuries
,
where
plenty
is
stored
up
,
and
from
whence
it
is
rained
down
upon
us
.
And
so
as
v.
2.
the
highest
heavens
are
in
the
first
place
set
down
,
exprest
by
light
covering
God
,
(
a
luminous
palace
where
he
dwells
especially
,
who
is
every
where
present
,
and
next
after
that
,
the
clement
of
aire
,
as
a
Tent
or
Tabernacle
for
the
earth
;
so
here
in
the
third
place
we
finde
the
waters
,
that
part
of
them
which
remained
in
the
middle
region
of
the
aire
(
when
the
lower
region
of
the
aire
called
{untranscribed Hebrew}
the
expansion
Gen.
i
.
6.
divided
the
waters
from
the
waters
,
the
superior
waters
kept
in
the
aire
from
the
inferior
which
now
fill
the
Ocean
)
in
which
,
saith
the
Psalmist
,
the
beams
of
these
upper
room
were
laid
;
(
see
note
a
on
Psalm
cxlviii
.
)
i
.
e
.
whereas
in
the
building
of
an
upper
story
,
there
must
be
some
walls
or
pillars
to
support
the
weight
of
it
,
and
on
that
the
beams
are
laid
,
God
here
by
his
own
miraculous
immediate
power
laid
,
and
ever
since
supported
these
upper
rooms
,
there
being
nothing
there
but
waters
to
support
them
,
and
those
,
we
know
,
the
most
fluid
tottering
body
,
not
able
to
support
it selfe
:
and
therefore
that
is
another
work
of
his
divine
power
,
that
the
waters
,
which
are
so
fluid
,
and
unable
to
contein
themselves
within
their
own
bounds
,
should
yet
hang
in
the
middle
of
the
aire
,
and
be
as
walls
or
pillars
to
support
that
region
of
aire
,
which
is
it selfe
another
fluid
body
.
Ibid
.
Wind
]
What
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
sometimes
signifies
spirit
,
sometimes
wind
,
which
is
nothing
but
aire
moved
,
is
set
to
import
here
,
might
be
somewhat
uncertain
,
were
it
not
for
the
next
verse
,
where
't
is
said
of
the
Angels
,
He
maketh
his
Angels
{untranscribed Hebrew}
,
and
his
ministers
a
flaming
fire
,
(
which
the
Apostle
Heb
.
i
.
7.
expresly
expounds
of
the
Angels
.
)
There
as
Angels
&
ministers
are
but
several
names
of
the
same
divine
creatures
,
so
{untranscribed Hebrew}
and
fire
are
but
expressions
of
the
several
appearances
of
them
,
sometimes
in
aiery
,
sometimes
in
flaming
clouds
.
In
this
part
of
v.
3.
Is
described
the
use
of
clouds
for
Gods
appearing
to
us
here
below
,
exprest
by
mention
of
his
chariot
and
wa●king
.
He
is
we
know
an
infinite
Spirit
,
and
so
invisible
to
any
material
,
created
,
finite
faculty
;
yet
he
is
said
to
come
down
to
us
to
presentiate
and
exhibite
himself
to
us
at
some
times
more
than
others
,
then
especially
when
the
Angels
,
who
are
the
attendants
and
officers
of
his
Court
,
the
satellitium
or
guard
that
wait
upon
him
,
Boeth
.
mentemque
profundam
circumeunt
,
and
incompass
this
profound
minde
(
as
the
Platonists
styled
God
)
do
visibly
appear
unto
us
.
And
these
again
being
in
their
own
nature
either
spiritual
,
and
so
invisible
substances
,
or
else
,
if
bodies
,
of
a
most
subtile
,
indiscernible
nature
,
are
wont
(
when
they
purpose
to
appear
)
to
come
in
clouds
,
either
aery
,
or
(
that
aire
being
ascended
)
fiery
and
flaming
.
In
which
respect
that
aery
or
fiery
cloud
,
when
it
is
in
motion
especially
,
is
fitly
resembled
to
an
Eagle
with
wings
,
in
which
those
Angels
descend
,
and
overshadow
first
,
then
perhaps
light
on
us
,
as
an
Eagle
,
or
Dove
doth
first
hover
over
,
then
light
on
any
thing
,
and
then
God
is
agreeably
said
to
come
,
or
fly
,
or
walk
on
those
wings
of
the
wind
,
or
moved
aire
,
or
white
cloud
,
i
.
e
.
to
be
eminently
present
,
where
the
Angels
thus
appear
.
From
hence
therefore
it
may
be
resolved
that
as
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
plural
in
the
next
verse
are
the
winds
,
i
.
e
.
agitated
aire
,
or
clouds
,
wherein
the
Angels
appear
,
and
those
defined
(
by
their
opposition
to
flaming
fire
)
to
be
clouds
of
pure
aire
,
white
not
fiery
clouds
;
so
the
{untranscribed Hebrew}
here
is
the
generical
word
,
belonging
to
both
those
sorts
of
clouds
,
which
the
Angels
make
use
of
to
descend
and
appear
in
,
and
those
clouds
of
such
a
breadth
,
as
to
resemble
the
wings
of
an
Eagle
or
great
bird
:
and
then
God
who
makes
the
clouds
his
chariot
,
his
vehiculum
to
bring
him
down
,
may
fitly
be
said
to
walk
on
these
wings
toward
us
.
Thus
Psal
.
xviii
.
10.
God's
riding
on
the
Cherub
,
is
again
exprest
by
flying
on
the
wings
of
{untranscribed Hebrew}
which
we
there
also
render
the
wind
.
There
the
Angels
are
sure
meant
by
the
Cherub
,
and
those
(
as
in
the
Arke
)
pictured
with
wings
.
Now
in
the
Arke
the
wings
of
the
Cherubim
were
so
placed
one
toward
the
other
,
that
they
made
over
the
Propitiatory
a
kinde
of
Seat
,
and
that
was
looked
on
as
the
seat
of
God
;
and
accordingly
the
{untranscribed Hebrew}
or
spirit
,
there
and
here
,
on
whose
wings
God
is
said
to
fly
there
,
and
walk
here
,
must
be
those
agitated
clouds
,
whereby
,
as
with
wings
,
the
Angels
fly
down
to
us
;
and
so
God
is
said
to
walk
,
or
be
present
on
them
.
This
makes
it
necessary
to
render
{untranscribed Hebrew}
in
the
same
sense
in
both
verses
,
and
that
(
according
to
the
original
notion
of
it
)
aire
,
or
wind
,
which
are
exactly
all
one
,
save
that
the
latter
intimates
motion
,
and
so
is
the
fitter
to
express
these
clouds
by
which
the
Angels
descend
,
most
frequently
with
some
incitation
,
{untranscribed Hebrew}
,
a
violent
rushing
blast
,
Act.
ii
.
2.
Aben
Ezra
and
Kimchi
in
this
fourth
verse
are
willing
to
take
the
word
{untranscribed Hebrew}
winds
in
the
genuine
notion
,
and
Angels
in
a
metaphorical
,
interpreting
it
by
Psal
.
cxlviii
.
8.
wind
and
storme
fulfilling
his
word
,
where
the
wind
is
described
as
a
kinde
of
minister
,
and
so
Angel
of
God
.
But
the
Apostle
Heb
.
i
.
7.
expresly
applying
the
words
of
this
fourth
verse
to
the
Angels
,
obligeth
us
thus
to
interpret
them
.
V.
8.
They
goe
up
by
the
mountains
—
]
It
is
not
here
certain
whether
{untranscribed Hebrew}
{untranscribed Hebrew}
mountains
,
and
{untranscribed Hebrew}
{untranscribed Hebrew}
valleys
or
plains
,
be
to
be
read
as
in
the
nominative
,
or
as
in
the
accusative
case
.
If
they
be
in
the
nominative
,
then
we
must
read
as
in
a
parenthesis
(
the
mountains
ascend
,
the
plains
or
valleys
sink
down
)
joyning
the
end
of
the
verse
,
unto
the
place
—
to
hast
away
,
v.
7.
thus
,
The
waters
once
stood
above
the
mountains
,
those
places
which
now
are
such
,
but
at
the
uttering
Gods
voice
,
they
fled
and
hasted
away
(
the
mountains
ascending
,
and
the
valleys
descending
)
unto
the
place
which
thou
hast
prepared
for
them
.
Thus
the
Lxxii
.
and
Latine
understood
it
,
{untranscribed Hebrew}
,
ascendunt
montes
,
&
descendunt
campi
,
the
mountains
ascend
,
and
the
plains
descend
,
referring
to
the
change
that
was
made
in
the
earth
,
from
being
perfectly
round
and
incompassed
with
waters
,
into
that
inequality
wherein
now
it
is
,
great
mountains
in
some
parts
,
and
great
cavities
in
other
parts
,
wherein
the
waters
were
disposed
,
which
before
covered
the
face
of
the
earth
.
But
they
may
be
more
probably
in
the
accusative
case
,
and
then
{untranscribed Hebrew}
{untranscribed Hebrew}
the
waters
v.
6.
which
were
understood
v.
7.
though
not
mentioned
(
for
it
was
the
waters
that
there
fled
and
hasted
away
)
must
be
here
continued
also
,
viz.
that
the
waters
{untranscribed Hebrew}
{untranscribed Hebrew}
ascend
or
climbe
the
mountains
,
and
{untranscribed Hebrew}
descend
or
fall
down
upon
the
valleys
or
fissures
,
or
hollow
places
,
ditches
and
the
like
receptacles
of
waters
(
for
so
{untranscribed Hebrew}
now
signifies
among
the
Rabbins
.
)
And
this
sense
the
Chaldee
follow
,
they
ascend
from
the
abysse
{untranscribed Hebrew}
to
the
mountains
,
and
they
descend
{untranscribed Hebrew}
into
the
valleys
,
to
the
place
—
And
this
is
the
clearest
exposition
of
it
,
rendring
an
account
of
the
course
of
waters
,
since
the
gathering
them
together
in
the
Ocean
,
that
from
thence
they
are
by
the
power
of
God
directed
to
pass
through
subterranean
meatus
to
the
uppermost
parts
of
the
earth
,
the
hills
and
mountains
,
where
they
break
forth
in
springs
,
and
then
by
their
natural
weight
descend
,
and
either
finde
or
make
channels
,
by
which
they
run
into
the
Ocean
again
,
that
{untranscribed Hebrew}
{untranscribed Hebrew}
place
which
God
hath
hewed
out
as
a
receptacle
for
them
;
and
by
their
thus
passing
they
are
profitable
for
the
use
of
men
,
in
watering
the
cattel
,
and
the
fruits
that
grow
on
the
earth
,
v.
10.
&c.
V.
11.
Quench
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
break
,
and
applied
to
hunger
,
or
(
as
here
)
to
thirst
,
must
signify
to
allay
,
or
quench
,
to
debilitate
,
and
take
off
the
keenness
of
the
appetite
.
The
phrase
is
communicated
to
other
languages
,
and
is
usual
among
us
,
who
take
breaking
of
fast
,
for
eating
.
The
Lxxii
.
here
read
{untranscribed Hebrew}
,
they
expect
or
wait
for
their
thirst
;
and
so
the
Latine
,
expectabunt
,
reading
no
doubt
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
with
ש
(
not
ש
)
which
signifies
to
expect
or
wait
:
so
v.
27.
all
these
wait
on
thee
{untranscribed Hebrew}
,
the
Lxxii
.
there
,
as
here
,
read
,
{untranscribed Hebrew}
expect
.
So
Psal
.
cxlv
.
15.
the
eyes
of
all
{untranscribed Hebrew}
waite
on
thee
.
But
(
as
the
Chaldee
,
so
)
the
Syriack
assures
us
of
the
other
reading
of
it
,
who
render
it
{untranscribed Hebrew}
are
filled
or
satisfied
,
when
they
thirst
.
This
is
here
peculiarly
remarkt
of
the
asses
in
the
dry
remote
and
sandy
deserts
,
which
though
a
dull
and
stupid
creature
,
are
by
providence
taught
the
way
to
the
waters
,
and
there
is
no
such
way
for
the
thirsty
travailer
,
as
to
observe
the
herds
of
them
descending
to
the
streams
.
V.
12.
Sing
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
is
not
elsewhere
used
in
the
Bible
,
but
onely
in
the
Chaldee
Dan
.
iv
.
12
,
14
,
21.
There
't
is
interpreted
by
the
Lxxii
.
{untranscribed Hebrew}
leaves
,
as
here
by
the
Chaldee
{untranscribed Hebrew}
boughs
or
leavs
(
from
{untranscribed Hebrew}
being
moved
or
shaken
)
because
the
boughs
or
leaves
are
agitated
by
the
wind
.
There
it
is
distinguished
from
{untranscribed Hebrew}
branches
,
which
are
there
exprest
by
another
word
,
{untranscribed Hebrew}
his
branches
.
It
is
therefore
most
reasonable
to
render
it
here
either
boughs
or
leaves
,
and
{untranscribed Hebrew}
{untranscribed Hebrew}
must
be
in
strict
rendring
from
between
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
must
be
rendred
v.
10.
not
among
but
between
,
{untranscribed Hebrew}
say
the
Lxxii
.
to
denote
the
hollow
receptacles
for
waters
betwixt
the
hills
,
or
risings
of
the
ground
on
both
sides
.
)
From
between
these
boughs
or
leaves
then
the
foules
of
the
aire
{untranscribed Hebrew}
{untranscribed Hebrew}
send
out
their
voice
,
not
by
singing
only
(
for
that
is
peculiar
to
few
)
but
by
making
any
noise
that
is
proper
to
them
.
It
is
here
hard
to
divine
upon
what
ground
,
or
by
what
understanding
of
the
word
,
the
Lxxii
.
should
render
it
{untranscribed Hebrew}
rocks
,
and
yet
the
Latine
follow
them
in
the
reading
,
and
the
Syriack
by
{untranscribed Hebrew}
mountains
,
or
rocks
,
seem
to
consent
to
them
,
the
context
inclining
it
to
the
notion
of
boughs
or
leaves
,
and
the
use
of
the
word
in
Daniel
confirming
it
.
't
is
possible
they
might
apply
it
to
the
springs
praecedent
,
v.
10.
which
coming
out
of
rocks
or
mines
,
they
might
think
those
rocks
poetically
exprest
by
branches
of
those
springs
.
But
it
is
most
probable
that
for
{untranscribed Hebrew}
they
read
{untranscribed Hebrew}
,
and
so
render
it
rocks
,
for
so
we
know
Cepha
signifies
.
V.
17.
Firr-trees
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
firr-trees
,
so
understood
both
by
the
Chaldee
and
Syriack
,
the
Lxxii
.
read
{untranscribed Hebrew}
is
the
captain
of
them
,
the
Latine
,
dux
est
eorum
,
reading
,
't
is
probable
,
{untranscribed Hebrew}
in
the
head
of
them
.
V.
18.
Coneys
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
rabbets
or
coneys
(
so
used
Lev
.
xi
.
5.
Deut
.
xiv
.
7.
)
some
copies
of
the
Lxxii
.
now
read
{untranscribed Hebrew}
hedghoggs
,
others
{untranscribed Hebrew}
hares
,
and
the
Latine
follows
the
former
,
reading
herinaceis
hedghoggs
;
and
that
most
probably
is
the
right
reading
of
the
Lxxii
.
because
both
in
Leviticus
and
Deuteronomy
they
so
render
{untranscribed Hebrew}
.
That
the
word
cannot
signify
hares
,
is
certain
both
from
Deut
.
xiv
.
7.
where
{untranscribed Hebrew}
the
hare
is
set
down
distinct
from
it
,
and
from
the
context
here
,
which
makes
the
rocks
their
refuge
,
as
to
coneys
they
are
,
but
not
to
hares
:
and
the
same
prejudice
lies
against
the
other
;
and
therefore
the
Chaldee
render
it
{untranscribed Hebrew}
coneys
,
and
so
Abu
Walid
,
saying
,
't
is
a
creature
not
so
common
in
the
East
,
but
in
the
Western
parts
frequent
,
and
call'd
{untranscribed Hebrew}
,
Alconilie
,
the
corruption
of
Cuniculi
;
and
so
the
Jewish
Arab
,
{untranscribed Hebrew}
to
the
Coneys
;
and
the
Syriack
{untranscribed Hebrew}
(
not
as
the
Latine
translator
Leporibus
,
but
)
to
coneys
.
V.
21.
Meat
from
God
]
What
is
here
said
of
the
Lions
peculiarly
,
{untranscribed Hebrew}
that
they
roar
after
their
prey
,
and
seek
their
meat
from
God
,
may
be
illustrated
by
what
is
observed
of
those
creatures
,
that
to
their
great
strength
,
and
greediness
,
and
rapacity
,
they
are
not
proportionably
provided
with
swiftness
of
body
to
pursue
those
beasts
in
the
desert
on
which
they
prey
,
nor
yet
so
quick-sented
,
as
to
be
able
to
follow
and
trace
them
to
their
places
of
repose
.
It
hath
therefore
been
necessary
to
the
providing
for
these
,
that
some
supply
should
be
made
to
these
defects
by
some
other
way
.
And
it
hath
been
affirmed
by
some
,
that
their
very
roaring
is
usefull
to
them
for
this
end
,
and
that
when
they
cannot
overtake
their
prey
,
they
do
by
that
fierce
noise
so
astonish
and
amate
the
poor
beasts
,
that
they
fall
down
before
them
.
But
it
is
more
credible
,
what
is
reported
of
the
Jackales
,
a
sort
of
larger
foxes
,
that
being
provided
of
those
abilities
which
the
Lion
wants
,
is
joyned
to
him
,
first
by
interest
(
as
wanting
that
strength
which
the
Lion
hath
)
but
more
by
the
great
Law
of
Nature
,
into
a
league
and
strict
confederacy
,
and
so
constantly
hunts
for
the
Lion
,
and
when
he
hath
seized
the
prey
,
stands
by
,
till
the
Lion
hath
sufficiently
gorged
himself
,
and
then
contents
himself
with
the
remainder
.
If
this
have
that
truth
,
which
it
professes
to
have
,
it
gives
a
clear
account
both
of
the
phrase
of
roaring
after
the
prey
,
and
of
seeking
it
from
God
:
of
roaring
,
as
being
able
to
doe
nothing
else
toward
the
getting
it
,
but
only
thus
to
frighten
the
hearers
,
and
express
his
own
hunger
and
want
,
in
which
respects
the
Devil
,
in
seeking
whom
he
may
devour
,
is
exprest
in
this
style
of
a
roaring
Lion
,
1.
as
very
greedy
of
his
prey
,
2.
very
unable
to
get
it
,
unless
we
voluntarily
yield
to
his
loud
noises
,
beside
which
he
hath
no
other
means
to
prevail
upon
us
,
and
if
we
resist
or
not
give
our
consent
to
his
temptations
,
we
have
conquered
,
and
he
,
as
worsted
,
will
fly
from
us
.
Of
his
seeking
his
meat
from
God
,
who
by
this
extraordinary
dispensation
bestows
it
on
him
,
as
it
were
in
answer
to
his
call
,
the
roaring
here
being
proportionable
to
the
crying
,
or
gaping
of
the
young
Ravens
,
Psal
.
cxlvii
.
9.
and
so
this
,
as
that
,
interpreted
to
be
a
natural
way
of
calling
on
God
,
which
he
that
relieves
the
destitute
,
obliges
himself
to
answer
.
V.
25.
Wide
sea
]
One
Epithet
of
the
sea
here
is
,
that
't
is
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
the
Latine
renders
spaciosum
manibus
,
wide
in
hands
,
by
hands
signifying
the
extent
of
the
branches
thereof
both
wayes
,
on
this
side
and
on
that
side
;
but
the
Chaldee
{untranscribed Hebrew}
wide
or
spacious
in
the
bounds
;
the
Jewish
Arab
,
wide
of
banks
,
or
shores
;
and
the
Lxxii
.
very
properly
{untranscribed Hebrew}
of
wide
extent
.
The
Syriack
reteins
the
Hebrew
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
which
as
it
signifies
hand
;
so
it
is
used
also
for
space
or
place
,
because
those
are
wont
to
be
distinguished
by
the
right
and
left
hand
.
So
Deut
.
xxiii
.
12.
{untranscribed Hebrew}
and
thou
shalt
have
a
place
without
the
camp
,
where
the
Lxxii
.
read
{untranscribed Hebrew}
place
.
So
2
Sam
.
viii
.
3.
{untranscribed Hebrew}
his
place
,
we
render
his
border
;
and
so
many
times
more
in
the
Old
Testament
.
Ibid
.
Things
creeping
]
{untranscribed Hebrew}
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
to
tread
or
goe
)
signifies
any
kinde
of
incessus
or
motion
,
whether
on
the
earth
or
water
,
and
must
be
rendred
as
the
context
directs
it
.
v.
20.
't
is
used
of
the
beasts
of
the
forrest
,
{untranscribed Hebrew}
,
{untranscribed Hebrew}
and
then
must
be
interpreted
not
creep
,
but
goe
,
or
move
,
or
walke
;
and
here
being
applyed
to
the
fishes
of
the
sea
,
it
must
be
rendred
swimming
;
and
so
Gen.
i
.
21.
where
in
the
waters
God
is
said
to
bring
forth
whales
and
every
living
soule
{untranscribed Hebrew}
that
moves
as
things
move
in
the
waters
,
i
.
e
.
that
swims
.
In
proportion
wherewith
the
{untranscribed Hebrew}
{untranscribed Hebrew}
that
follows
,
are
not
to
be
rendred
beasts
(
which
we
use
not
to
apply
to
fishes
)
but
by
some
more
general
word
or
phrase
,
living
creatures
,
which
is
exactly
answerable
both
to
the
original
{untranscribed Hebrew}
from
{untranscribed Hebrew}
vixit
,
and
the
Greek
{untranscribed Hebrew}
.
V.
26.
Leviathan
]
Of
Leviathan
,
the
Whale
,
{untranscribed Hebrew}
or
vast
bulk
of
fish
,
we
have
a
large
description
Job
xli
.
1.
&c.
The
summe
of
it
is
,
that
he
is
of
too
great
a
size
to
be
taken
with
hooks
and
lines
,
as
other
fishes
are
,
to
be
brought
to
hand
,
or
managed
,
as
beasts
of
the
land
oft
are
,
and
so
made
usefull
and
serviceable
either
to
our
sports
or
business
,
to
be
slaughtered
for
food
,
and
either
eaten
or
sold
,
as
others
,
or
any
wayes
to
be
assaulted
and
taken
.
He
is
so
fortified
by
nature
,
that
there
is
little
hope
to
combate
with
him
,
and
prevail
;
consequently
all
care
and
sollicitude
is
removed
from
him
,
as
long
as
he
hath
his
guide
,
the
{untranscribed Hebrew}
or
Musculus
,
by
whose
conduct
he
steers
,
but
being
deprived
of
that
(
which
't
is
the
fishers
first
designe
to
procure
)
he
runs
himself
a
ground
,
and
so
perisheth
.
And
this
may
give
us
the
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
which
is
applied
to
Leviathan
.
The
word
signifies
to
deride
,
scoff
,
or
contemn
,
and
is
applied
to
God
Psal
.
ii
.
4.
speaking
of
the
oppositions
and
tumults
of
the
people
,
He
that
sitteth
in
heaven
{untranscribed Hebrew}
{untranscribed Hebrew}
shall
laugh
at
them
,
contemne
them
,
as
those
that
are
not
able
to
doe
any
thing
against
him
.
So
Job
xxxix
.
7.
{untranscribed Hebrew}
he
shall
laugh
at
the
tumult
of
the
city
;
and
in
the
description
of
Leviathan
ch
.
xli
.
29.
{untranscribed Hebrew}
and
he
shall
laugh
at
the
shaking
of
the
sphear
,
i
.
e
.
contemn
all
the
weapons
that
can
be
brought
against
him
.
And
this
certainly
is
the
meaning
of
it
in
this
place
,
that
the
Whale
is
so
fortified
with
his
scales
,
which
are
so
near
one
to
another
,
that
no
aire
can
come
betwixt
them
,
they
are
so
joyned
and
stick
together
,
that
they
cannot
be
sundred
,
Job
xli
.
16
,
17.
(
and
from
thence
the
word
Leviathan
seems
to
be
fetcht
,
from
{untranscribed Hebrew}
to
be
joyned
and
stick
fast
together
)
that
he
scorns
and
laughs
at
,
and
triumphs
over
all
opposition
or
assaults
which
can
be
made
upon
him
in
the
sea
.
The
Lxxii
.
well
render
it
{untranscribed Hebrew}
,
to
mock
,
or
scoff
,
or
laugh
at
.
V.
28.
Good
]
{untranscribed Hebrew}
{untranscribed Hebrew}
hath
the
notion
of
goodness
onely
,
not
of
benignity
also
;
which
we
accordingly
in
vulgar
style
call
Bounty
or
Bonity
.
The
Lxxii
.
here
read
{untranscribed Hebrew}
benignity
,
and
other
copies
{untranscribed Hebrew}
fatness
:
and
it
is
here
applied
to
the
great
plenty
that
God
provides
for
all
creatures
,
even
to
saturity
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
)
a
kinde
of
festival
diet
,
according
to
the
notion
of
{untranscribed Hebrew}
a
good
day
,
i
.
e
.
a
festival
.
The
word
is
also
used
sometimes
to
signify
a
great
degree
,
as
when
in
our
language
we
use
a
good
deal
,
for
a
great
deal
,
and
well
done
,
for
throughly
done
;
and
so
the
Lxxii
.
oft
renders
it
{untranscribed Hebrew}
very
much
,
and
{untranscribed Hebrew}
exactly
;
and
so
here
{untranscribed Hebrew}
may
signify
well
i
.
e
.
plentifully
filled
,
and
that
returns
to
the
same
sense
.
V.
34.
Of
him
]
It
may
be
thought
dubious
whether
{untranscribed Hebrew}
{untranscribed Hebrew}
to
,
or
on
him
,
belongs
to
the
meditation
,
or
the
sweet
.
If
to
the
first
,
then
our
English
is
right
,
My
meditation
of
,
or
on
,
him
shall
be
sweet
,
viz.
to
him
that
meditates
;
and
to
that
the
consequents
well
accord
,
I
will
be
glad
,
(
which
is
an
effect
of
sweetness
in
him
to
whom
it
is
such
.
)
But
all
the
antients
joyne
in
the
second
way
of
understanding
it
,
My
meditation
shall
be
sweet
to
him
,
or
,
as
the
Jewish
Arab
,
{untranscribed Hebrew}
with
him
,
according
to
that
of
the
Psalmist
Psal
.
xix
.
14.
Let
the
meditation
of
my
heart
be
allwayes
acceptable
in
thy
sight
.
Thus
the
Chaldee
here
{untranscribed Hebrew}
before
him
,
the
Lxxii
.
{untranscribed Hebrew}
,
Let
it
be
sweet
to
him
,
the
Syriack
{untranscribed Hebrew}
to
him
,
and
so
the
others
also
.
And
so
{untranscribed Hebrew}
signifies
to
,
as
well
as
on
.
The
Hundred
and
Fifth
Psalm
.
The
hundred
and
fifth
Psalm
is
a
thankfull
pious
commemoration
of
all
Gods
mercies
,
and
providences
,
and
fidelities
to
his
people
,
the
first
of
those
three
that
David
delivered
to
the
hand
of
Asaph
and
his
brethren
,
1
Chron
.
xvi
.
8.
to
be
used
in
the
daily
ministery
before
the
Arke
,
to
record
and
bless
the
name
of
God
.
1.
O
Give
thanks
unto
the
Lord
,
call
upon
his
name
,
make
known
his
deeds
among
the
people
.
O
let
us
all
,
in
our
daily
prayers
to
God
,
confess
and
acknowledge
,
and
proclaim
to
all
the
world
,
the
great
and
gratious
works
which
he
hath
wrought
for
his
people
.
2.
Sing
unto
him
,
sing
Psalms
unto
him
,
talk
ye
of
all
his
wondrous
works
.
3.
a.
Praise
ye
the
name
of
his
holiness
Glory
ye
in
his
holy
name
:
let
the
heart
of
them
rejoyce
that
seek
the
Lord
.
Let
us
both
in
his
publick
service
,
and
in
our
more
private
discourses
and
conversation
,
indeavour
to
promulgate
his
miracles
of
mercy
,
and
so
bring
all
other
men
,
that
worship
God
,
to
do
it
with
all
delight
and
joy
,
as
to
him
that
hath
most
abundantly
obliged
and
ingaged
them
.
4.
Seek
the
Lord
and
b
.
his
strength
;
seek
his
face
evermore
.
And
so
in
like
manner
let
our
prayers
be
constantly
addrest
to
him
in
his
sanctuary
,
and
all
the
relief
and
deliverance
we
at
any
time
want
be
begged
from
his
omnipotence
.
5.
Remember
his
marvelous
works
that
he
hath
done
,
his
wonders
,
and
the
judgments
of
his
mouth
,
6.
O
ye
seed
of
Abraham
his
servant
,
ye
children
of
Jacob
his
chosen
.
To
both
these
constant
duties
of
prayer
and
praise
,
the
people
of
the
Jews
,
and
all
that
transcribe
the
copie
of
Abrahams
or
Jacobs
fidelity
,
are
eternally
obliged
by
the
great
and
miraculous
mercies
afforded
them
by
God
,
and
the
portentous
judgments
and
punishments
on
their
enemies
,
which
he
,
by
a
word
of
his
mouth
,
by
the
exercise
of
his
immediate
power
,
hath
wrought
for
them
.
7.
He
is
the
Lord
our
God
:
his
judgments
are
in
all
the
earth
.
By
his
mercy
and
providence
,
and
the
exercise
of
his
omnipotence
,
it
is
,
that
we
have
been
conducted
and
supported
,
and
our
heathen
enemies
,
wheresoever
we
came
,
subdued
under
us
.
8.
He
hath
remembred
his
covenant
for
ever
,
the
word
which
he
commanded
to
a
thousand
generations
:
9.
Which
covenant
he
made
with
Abraham
,
and
his
oath
unto
Isaac
;
10.
And
confirmed
the
same
unto
Jacob
for
a
Law
,
and
to
Israel
for
an
everlasting
Covenant
,
And
all
this
as
the
exact
performance
of
his
part
of
that
Covenant
and
Law
,
which
he
solemnly
and
by
oath
established
with
Abraham
and
Isaack
and
Jacob
,
and
their
posterity
after
them
,
that
not
to
them
only
,
but
to
all
their
successors
to
the
end
of
the
world
,
he
would
be
a
most
constant
protector
and
rewarder
,
in
case
they
adhered
faithfully
to
him
;
(
and
in
case
of
their
apostasy
and
rebellion
,
he
would
yet
make
good
that
promise
to
all
others
that
should
come
in
,
and
transcribe
that
copy
of
fidelity
performed
by
those
Patriarchs
,
receive
the
faith
of
Christ
,
and
performe
sincere
uniforme
constant
obedience
to
him
.
)
11.
Saying
,
Unto
thee
will
I
give
the
land
of
Canaan
,
the
lot
of
your
inheritance
;
12.
When
they
were
scarce
a
●●ier
of
pers●is
,
and
they
strangers
—
but
a
c
.
few
men
in
number
,
yea
very
few
,
and
strangers
in
it
;
13.
When
they
went
from
one
nation
to
another
,
from
one
Kingdome
to
another
people
.
The
summe
of
this
Covenant
,
as
it
concerned
Abraham
and
his
seed
according
to
the
flesh
,
was
,
the
bringing
them
into
a
most
fruitfull
and
desirable
land
,
the
land
of
Canaan
(
a
type
and
image
of
the
state
of
the
Gospel
,
and
joyes
of
heaven
)
dispossessing
the
inhabitants
thereof
,
and
conducting
them
to
a
quiet
secure
injoyment
of
it
,
as
of
an
inheritance
bequeathed
to
them
by
God
himselfe
,
and
not
to
be
acquired
by
any
strength
of
their
own
.
In
which
respect
it
was
,
that
as
God
chose
to
make
this
promise
to
him
,
Gen.
xii
.
6
,
7.
at
a
time
when
he
had
none
but
his
wife
,
and
so
could
hardly
make
up
a
number
,
a
pittifull
weak
family
,
and
those
but
in
a
journey
,
admitted
but
as
strangers
to
lodge
in
their
passage
to
Sichem
,
v.
6.
so
,
that
they
might
be
obliged
to
acknowledge
the
whole
work
to
be
wrought
by
God
,
in
relation
to
his
promise
,
he
so
disposed
it
,
that
they
should
not
now
rest
,
but
be
removed
out
of
Canaan
,
and
pass
from
one
nation
and
Kingdome
to
another
,
from
Sichem
,
where
he
built
one
Altar
to
God
,
v.
7.
to
a
mountain
on
the
East
of
Bethel
,
where
he
built
another
,
v.
8.
and
from
thence
to
Aegypt
,
v.
10.
14.
He
suffered
no
man
to
do
them
wrong
,
yea
he
reproved
Kings
for
their
sakes
,
15.
Saying
,
Touch
not
d
.
mine
anointed
,
and
doe
my
Prophets
no
harme
.
When
they
were
there
,
God
was
pleased
to
afford
them
one
special
instance
and
pledge
of
his
favour
to
them
,
and
protection
over
them
;
when
the
King
of
Aegypt
took
Sarah
into
his
house
,
Gen.
xii
.
15.
and
was
in
danger
to
have
defiled
her
,
and
so
againe
ch
.
xx
.
in
Gerar
,
when
Abimelech
King
of
Gerar
took
Sarah
v.
2.
(
a
like
passage
there
was
afterward
betwixt
Abimelech
King
of
the
Philistims
and
Rebeckah
Isaacks
wife
,
Gen.
xxvi
.
8.
)
God
plagued
that
King
,
Gen.
xii
.
17.
and
severely
threatned
the
other
,
Gen.
xx
.
3.
and
suffered
neither
of
them
to
violate
her
chastity
,
v.
6.
but
told
Abimelech
,
that
Abraham
was
a
Prophet
,
v.
7.
and
one
very
highly
valued
by
him
(
designed
to
be
the
root
of
a
potent
Kingdome
,
and
the
stock
from
whom
the
Messias
should
come
)
and
therefore
commanded
him
by
a
most
severe
interdict
not
to
do
any
harme
to
him
,
or
his
wife
.
16.
Moreover
he
called
for
a
famine
upon
the
land
;
he
brake
the
whole
staffe
of
bread
.
After
this
,
in
Jacobs
time
,
the
season
being
not
yet
come
of
performing
this
promise
unto
Abrahams
seed
,
and
that
Gods
work
of
possessing
them
of
Canaan
might
be
the
more
remarkable
,
and
wholly
imputable
to
him
,
and
not
to
any
strength
of
their
own
,
or
to
natural
proceedings
,
or
casual
event
.
God
thought
fit
so
to
dispose
of
it
,
that
all
the
posterity
of
Abraham
should
be
removed
out
of
this
land
,
where
yet
they
were
but
as
sojourners
.
And
thus
it
was
,
There
fell
out
to
be
a
very
sore
famine
in
all
that
land
of
Canaan
,
so
that
they
had
not
corne
for
the
necessities
of
life
;
and
so
Jacob
was
forced
to
send
his
sons
down
into
Aegypt
to
buy
corne
for
his
family
.
17.
He
sent
a
man
before
them
,
even
Joseph
who
was
sold
for
a
servant
:
And
herein
a
wonderfull
act
of
providence
was
discernible
.
Joseph
,
one
of
Jacobs
sons
,
being
envied
and
hated
by
the
rest
of
his
brethren
,
had
been
first
taken
and
cast
into
a
pit
,
then
by
occasion
of
some
Ismaelite
merchants
coming
by
in
that
nick
of
time
,
Gen.
xxxvii
.
25.
taken
out
,
and
sold
to
them
,
and
carried
into
Aegypt
,
and
there
bought
by
Potiphar
for
a
servant
.
18.
Whose
feet
they
hurt
with
fetters
,
e
.
the
iron
entred
his
soule
he
was
laid
in
irons
,
Where
being
falsely
accused
by
his
mistress
,
he
was
cast
into
prison
,
and
setters
,
and
extremely
injured
and
afflicted
by
this
calumny
;
19.
Untill
the
time
that
his
saying
came
to
pass
word
f
.
came
,
the
word
of
the
Lord
purged
tried
him
.
And
so
continued
till
God
,
by
revealing
to
him
the
interpretation
of
Pharaohs
butlers
and
Pharaohs
bakers
dreams
,
which
accordingly
came
to
pass
,
brought
him
to
the
knowledge
of
Pharaoh
,
and
then
the
interpretation
of
Pharaohs
dream
also
,
revealed
unto
him
by
God
,
perfectly
purged
him
from
the
crime
of
incontinence
falsely
charged
against
him
,
this
being
an
evidence
of
his
integrity
and
perfect
innocence
,
that
God
would
vouchsafe
thus
to
inspire
him
.
20.
The
King
sent
and
loosed
him
,
even
the
ruler
of
the
people
,
and
let
him
goe
free
.
21.
He
made
him
Lord
of
his
house
,
and
ruler
of
all
his
substance
,
22.
To
command
binde
his
Princes
g
.
at
his
pleasure
,
and
judge
teach
his
senators
wisdome
.
Hereupon
therefore
Pharaoh
not
onely
set
him
free
from
his
restraint
,
but
withall
advanced
him
to
be
next
himselfe
,
in
a
most
supereminent
power
over
the
whole
nation
,
to
controll
and
do
whatsoever
he
pleased
.
23.
Israel
also
came
into
Aegypt
,
and
Jacob
sojourned
in
the
land
of
Ham
.
By
this
means
,
joyned
with
the
occasion
forementioned
v.
16.
the
famine
in
Canaan
,
upon
which
Jacob
sent
down
his
sons
unto
Aegypt
(
where
alone
by
Josephs
providence
it
was
to
be
had
)
to
buy
food
,
Joseph
by
degrees
made
himself
known
to
his
brethren
,
and
at
length
invited
his
father
Jacob
to
come
and
bring
all
his
family
with
him
into
Aegypt
,
providing
him
a
part
of
the
countrey
,
where
they
might
live
by
themselves
,
and
use
these
own
rites
and
customes
,
as
they
pleased
;
and
accordingly
Jacob
,
overjoyed
to
hear
that
his
beloved
son
,
whom
he
thought
devoured
by
wild
beasts
,
was
yet
alive
,
accepted
the
offer
,
and
came
,
and
dwelt
in
Aegypt
,
Gen.
xlvi
.
24.
And
he
increased
his
people
greatly
,
and
made
them
stronger
than
their
enemies
.
And
in
his
journey
at
Beersheba
,
God
appeared
to
him
,
Gen.
xlvi
.
1.
and
incouraged
him
in
his
journey
to
Aegypt
,
and
promised
to
make
of
him
a
great
nation
there
,
v.
3.
And
according
to
that
promise
so
it
was
.
For
there
being
but
a
small
number
of
persons
in
this
family
when
they
came
down
,
but
seventy
reckoned
in
all
,
Gen.
xlvi
.
27.
whereof
some
also
were
borne
after
their
coming
into
Aegypt
(
see
note
on
Act.
vii
.
b
.
)
they
were
within
few
years
increased
to
a
multitude
,
and
waxed
exceeding
mighty
,
and
the
land
was
filled
with
them
,
Exod
.
i
.
7.
and
the
King
of
Aegypt
entred
into
consultation
about
them
,
taking
notice
to
his
people
v.
9.
that
the
children
of
Israel
were
more
and
mightier
than
the
Aegyptians
.
25.
He
turned
their
heart
to
hate
his
people
,
to
deal
subtily
with
his
servants
.
This
great
and
signal
goodness
of
God
to
the
posterity
of
Jacob
,
in
multiplying
them
so
exceedingly
,
was
a
means
to
provoke
the
Aegyptians
jealousie
;
and
from
fear
they
turned
soon
to
hatred
,
and
mischievous
machinations
against
them
,
giving
order
first
for
the
oppressing
them
by
burthens
and
hard
labour
,
Exod
.
i
.
11.
and
when
that
did
not
prevail
to
the
lessening
,
but
increasing
of
them
,
v.
12.
then
inhansing
the
rigor
of
their
servitude
,
v.
13
,
14.
and
at
length
appointing
all
their
male
children
to
be
killed
as
soon
as
they
were
borne
.
26.
He
sent
Moses
his
servant
,
and
Aaron
whom
he
had
chosen
.
In
this
point
of
time
was
Moses
seasonably
borne
,
and
preserved
by
Gods
providence
miraculously
:
and
when
he
was
40.
years
old
,
it
came
into
his
heart
to
visit
his
brethren
in
Aegypt
,
but
he
was
soon
forced
to
fly
thence
,
and
sojourn
in
Madian
,
Act.
7.23
,
29.
and
about
fourty
years
after
,
v.
30.
he
was
called
by
God
,
and
sent
as
his
impowred
commissioner
to
Pharaoh
,
his
brother
Aaron
being
joyned
with
him
,
to
negotiate
the
delivery
and
departure
of
this
whole
people
out
of
the
bondage
of
Aegypt
:
27.
They
shewed
the
words
of
his
signs
his
h
.
signes
among
them
,
and
wonders
in
the
land
of
Ham
.
To
that
end
God
give
them
power
of
working
miracles
,
to
gain
belief
both
from
the
Israelites
themselves
,
that
they
were
sent
from
God
to
deliver
them
,
and
from
Pharaoh
also
,
and
particularly
directed
them
from
time
to
time
what
miracles
they
should
work
,
and
they
performed
exactly
according
to
direction
.
28.
He
sent
darkness
and
he
made
made
it
dark
,
●
and
they
rebelled
not
against
his
word
.
For
example
,
when
many
of
the
miracles
prescribed
by
God
had
been
successeless
,
and
but
inraged
,
and
not
melted
or
perswaded
Pharaoh
,
and
withall
now
after
the
time
that
God
had
told
Moses
that
he
would
send
all
his
plagues
upon
Pharaohs
heart
,
ch
.
ix
.
14.
and
that
he
is
said
expresly
to
have
hardened
Pharaohs
heart
,
v.
12.
after
which
Moses
was
in
reason
to
expect
he
would
be
more
inraged
by
his
signes
,
yet
putting
off
all
fear
of
Pharaohs
wrath
and
cruelty
,
as
soon
as
God
Exod
.
x
.
21.
commanded
Moses
to
stretch
out
his
hand
to
heaven
,
that
there
might
be
darkness
over
the
land
of
Aegypt
,
even
darkness
that
might
be
felt
,
Moses
immediately
obeyed
,
stretched
forth
his
hand
to
heaven
,
and
there
was
a
thick
darkness
in
all
the
land
of
Aegypt
three
dayes
v.
23.
29.
He
turned
their
waters
into
blood
,
and
slew
their
fish
.
Before
this
,
God
had
begun
with
Pharaoh
with
variety
of
other
plagues
;
by
Aarons
striking
his
rod
upon
the
waters
,
the
waters
of
all
the
land
of
Aegypt
were
presently
turned
into
blood
,
Exod
.
vii
.
20.
and
the
fish
that
was
in
the
river
died
,
v.
21.
30.
their
land
{untranscribed Hebrew}
The
land
swermed
with
froggs
k
.
brought
forth
frogs
in
abundance
,
in
the
chambers
of
their
Kings
.
Then
after
that
,
he
smote
all
their
borders
with
froggs
,
Exod
.
viii
.
2.
upon
Aarons
stretching
out
his
rod
over
the
streams
,
v.
5.
and
the
froggs
came
and
covered
the
whole
land
of
Aegypt
,
and
came
into
Pharaohs
house
,
and
into
his
bed-chamber
,
and
upon
his
bed
,
v.
3.
31.
He
spake
,
and
there
came
divers
sorts
of
flyes
,
and
lice
in
all
their
coasts
.
After
this
at
Gods
appointment
,
Aaron
with
his
rod
smote
the
dust
of
the
earth
,
and
it
became
lice
in
man
and
beast
,
Exod
.
viii
.
17.
a
judgment
wherein
the
Magicians
themselves
acknowledged
the
finger
of
God
,
all
their
skill
in
sorcery
being
not
able
to
arrive
to
this
:
Then
,
when
that
would
not
work
,
great
swarms
of
flyes
,
Exod
.
viii
.
24.
came
upon
Pharaoh
,
and
all
the
Aegyptians
,
the
Israelites
only
being
free
from
them
.
32.
He
gave
them
haile
for
rain
,
and
flaming
fire
in
the
land
.
33.
and
smote
their
vines
and
—
{untranscribed Hebrew}
He
smote
their
vines
also
and
their
figg-trees
,
and
shiverd
{untranscribed Hebrew}
brake
the
trees
of
their
coasts
.
Then
after
two
other
plagues
,
the
murrein
and
the
blains
,
Exod
.
ix
.
3.
&
9.
God
sent
a
most
grievous
haile
,
v.
18.
and
with
it
thunder
,
and
fire
running
along
upon
the
ground
,
v.
23.
and
these
brake
to
small
pieces
all
sorts
of
trees
in
the
field
,
and
smote
all
sorts
of
plants
,
v.
25.
34.
He
spake
,
and
the
Locusts
came
,
and
caterpillars
and
that
without
number
,
35.
And
did
eat
up
all
the
herbs
in
their
land
,
and
devoured
the
fruit
of
their
ground
.
Then
what
was
left
undestroyed
by
the
hall
,
of
their
plants
and
corne
and
trees
,
an
innumerable
multitude
of
Locusts
Exod
.
x
.
4.
came
and
swept
utterly
away
,
v.
5.
36.
He
smote
also
all
the
first-born
in
their
land
,
the
chief
of
all
their
strength
.
In
the
last
place
,
he
sent
his
destroying
Angels
,
in
the
depth
of
the
night
,
to
kill
every
first-born
,
the
prime
,
and
stoutest
,
and
most
valued
both
of
man
and
beast
,
through
all
the
land
,
from
Pharaoh
to
the
meanest
person
in
Aegypt
,
ch
.
xi
.
5.
&
xii
.
29.
37.
He
brought
them
forth
also
with
silver
and
gold
,
and
there
was
not
one
feeble
person
among
their
tribes
.
And
upon
this
last
judgement
they
were
urgent
and
importunate
to
have
them
gone
,
Exod
.
xii
.
31
,
33.
And
the
children
of
Israel
took
all
the
houshold-stuffe
that
they
had
,
and
God
gave
them
favour
in
the
sight
of
the
Aegyptians
,
Exod
.
xi
.
3.
&
xii
.
36.
so
that
they
lent
them
many
rich
jewels
,
and
denied
them
nothing
that
they
required
,
Exod
.
xii
.
35
,
36.
And
one
circumstance
more
there
was
very
considerable
,
that
at
this
time
of
their
going
out
in
this
hast
,
there
was
not
one
sick
or
weak
person
among
all
the
people
of
Israel
,
not
one
by
impotence
or
sickness
disabled
for
the
march
,
but
all
together
,
and
in
one
host
or
army
,
went
out
from
the
land
of
Aegypt
(
which
strange
remarke
of
Gods
providence
,
though
it
be
not
exprest
in
the
story
,
is
yet
intimated
Exod
.
xii
.
41.
)
38.
Aegypt
was
glad
when
they
departed
,
for
the
fear
of
them
fell
upon
them
.
And
now
the
Aegyptians
were
instructed
by
their
plagues
,
not
onely
to
be
content
to
lose
these
their
so
profitable
servants
,
but
even
rejoyced
,
and
lookt
upon
it
as
a
deliverance
to
themselves
,
that
they
were
thus
rid
of
them
,
and
so
,
as
they
hoped
,
of
the
sufferings
,
which
the
deteining
them
against
Gods
command
had
brought
upon
them
.
So
terribly
were
they
amated
at
the
death
of
their
first-born
,
that
they
cryed
out
,
they
were
all
but
dead
men
,
if
they
did
not
presently
atone
God
by
dismissing
them
,
Exod
.
xii
.
33.
39.
He
spread
a
cloud
for
a
covering
,
and
fire
to
give
light
in
the
night
.
In
their
march
God
conducted
them
in
a
most
eminent
manner
,
by
his
Angels
in
a
cloud
incompassing
their
hosts
,
and
that
cloud
so
bright
and
shining
,
that
in
the
dark
of
the
night
it
lighted
them
,
and
gave
them
an
easie
passage
,
Exod
.
xiii
.
21
,
22.
40.
The
people
asked
,
and
he
brought
quailes
,
and
satisfied
them
with
the
bread
of
heaven
.
As
they
past
through
the
wilderness
of
Sin
,
and
wanted
food
,
and
murmured
,
God
pardoned
their
murmuring
,
and
furnished
them
with
quails
,
a
most
delicious
sort
of
flesh
;
and
instead
of
corne
for
bread
,
he
sent
them
down
,
in
a
shoure
from
heaven
bread
ready
drest
or
prepared
(
and
thence
called
Manna
)
and
that
in
such
plenty
that
every
man
had
enough
,
Exod
.
xvi
.
16.
41.
He
opened
the
rock
,
and
the
waters
gushod
out
;
they
went
along
a
river
in
—
{untranscribed Hebrew}
they
ran
in
the
dry
places
like
a
river
.
At
Rephidim
,
when
they
murmured
for
water
,
Exo
.
xvii
.
God
appointed
Moses
to
strike
the
rock
in
Horeb
,
v.
6.
and
there
came
out
water
in
such
plenty
,
that
it
ran
along
(
see
Psal
.
Lxxviii
.
20.
)
and
,
as
the
Jews
relate
,
attended
them
in
a
current
or
stream
through
the
drought
of
the
desert
,
(
so
that
we
hear
no
more
of
their
want
of
water
till
they
came
to
Cadesh
(
see
note
on
Cor
.
x
.
b
.
)
and
then
took
a
contrary
way
in
their
journeying
.
)
42.
For
he
remembred
the
word
of
his
holyness
with
Abr
—
his
holy
promise
,
k
.
and
Abraham
his
servant
.
And
all
this
an
effect
of
his
own
free-mercy
,
in
discharge
of
his
promise
made
to
Abraham
,
whose
fidelity
to
him
God
was
pleased
thus
to
reward
upon
his
posterity
.
43.
And
he
brought
forth
his
people
with
joy
,
and
his
chosen
with
gladness
,
44.
And
gave
them
the
lands
of
the
heathen
,
and
they
inherited
the
labour
of
the
people
,
And
so
at
length
having
brought
out
his
people
with
so
much
glory
,
victorious
and
triumphant
,
out
of
Aegypt
,
he
possest
them
of
the
promised
Canaan
,
cast
out
the
old
inhabitants
before
them
for
their
pollutions
and
Idolatries
,
and
planted
this
his
peculiar
people
in
their
stead
.
45.
That
they
might
observe
his
statutes
,
and
keep
his
laws
.
Praise
ye
the
Lord
.
And
all
this
,
not
that
they
should
indulge
to
riot
,
and
imploy
their
plenty
in
lusts
and
pleasures
,
or
grow
fat
and
wanton
,
but
that
being
thus
richly
supplied
,
wanting
no
manner
of
thing
that
is
good
,
having
nothing
of
encumbrance
or
diversion
,
but
on
the
contrary
,
all
kinds
of
encouragements
to
piety
,
they
should
therein
constantly
exercise
themselves
,
according
to
the
ingagements
and
obligations
incumbent
on
those
that
had
received
such
a
succession
of
miracles
of
mercies
from
God
,
(
a
type
of
that
duty
now
incumbent
on
us
Christians
,
upon
farre
greater
and
more
considerable
obligations
,
that
especially
of
our
redemption
by
Christ
from
the
power
,
as
well
as
the
guilt
of
sin
)
and
return
him
the
tribute
of
sincere
obedience
for
ever
after
,
approve
themselves
an
holy
peculiar
people
to
him
,
zealous
of
good
works
.
And
in
so
doing
,
let
us
all
indeavour
uniformely
to
praise
,
and
magnify
,
and
glorify
the
name
of
God
.
Hallelujah
.
Annotations
on
Psalm
CV
.
V.
3.
Glory
ye
—
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
reciprocal
conjugation
,
is
yet
to
be
here
rendred
in
the
active
sense
,
is
agreed
on
both
by
the
Chaldee
and
Syriack
;
{untranscribed Hebrew}
saith
the
former
,
praise
in
his
name
,
and
the
other
{untranscribed Hebrew}
praise
to
his
name
,
where
as
ב
ב
in
,
so
ל
ל
to
is
certainly
a
Pleonasme
(
as
v.
15.
both
ב
and
ל
are
,
in
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
his
anointed
and
his
prophets
:
)
and
the
whole
phrase
signifies
no
more
than
the
Latine
of
the
Syriack
expresses
,
Laudate
nomen
Sanctitatis
ejus
,
praise
the
name
of
his
holiness
,
just
as
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
believing
God
and
in
God
,
are
all
one
,
the
preposition
being
abundant
very
frequently
.
The
Lxxii
.
indeed
and
the
Latine
read
it
in
the
passive
sense
,
{untranscribed Hebrew}
,
Laudamini
in
nomine
sancto
,
be
ye
praised
in
his
holy
name
:
but
this
certainly
without
any
propriety
of
expression
,
the
praises
of
God
,
and
not
of
our selves
,
being
the
duty
to
which
we
are
invited
in
this
Psalm
.
V.
4.
His
strength
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
his
strength
,
the
Lxxii
.
seem
to
have
read
{untranscribed Hebrew}
be
strengthened
,
and
accordingly
render
it
{untranscribed Hebrew}
,
the
Latine
confirmamini
,
be
confirmed
,
and
so
the
Syriack
{untranscribed Hebrew}
be
strengthened
;
and
so
the
sense
would
well
bear
,
seek
the
Lord
,
and
be
confirmed
,
let
all
your
strength
be
sought
from
him
;
so
the
Jewish
Arab
,
Seek
the
Lord
,
and
seek
that
he
would
strengthen
you
,
or
strength
from
him
,
or
,
you
shall
certainly
be
strengthened
,
if
by
prayer
you
diligently
seek
him
.
But
we
need
not
change
the
reading
,
for
the
gaining
this
sense
.
This
Psalm
was
composed
for
the
constant
use
of
the
Sanctuary
;
and
then
{untranscribed Hebrew}
may
most
properly
here
denote
the
Sanctuary
,
as
it
doth
not
unusually
in
several
places
;
and
so
't
is
best
joyned
with
{untranscribed Hebrew}
his
face
,
the
appearance
and
exhibition
of
himself
in
the
Sanctuary
:
And
so
seeking
his
sanctuary
,
is
offering
up
our
prayers
to
him
there
,
as
the
means
of
obteining
all
assistance
and
strength
from
him
.
The
Chaldee
read
{untranscribed Hebrew}
his
law
,
which
we
know
was
kept
in
the
Sanctuary
,
and
which
all
were
obliged
to
obey
that
addrest
unto
him
there
,
and
in
obedience
to
that
all
their
strength
consisted
.
V.
12.
Few
men
in
number
]
The
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
allmost
,
which
is
here
added
to
{untranscribed Hebrew}
persons
of
a
number
,
or
plurality
,
must
needs
be
a
restreint
and
lessening
to
it
.
A
number
or
plurality
we
know
is
of
no
less
than
three
in
the
Hebrew
and
other
languages
,
and
so
persons
of
a
number
almost
,
cannot
signify
either
more
or
less
than
two
.
And
this
a
most
exact
and
commodious
expression
to
signify
Abrahams
state
when
the
promise
of
Canaan
was
first
made
to
him
,
Gen.
xii
.
7.
for
then
before
the
birth
of
Isaac
,
nay
of
Ishmael
,
he
had
certainly
no
other
but
his
wife
Sarai
,
unless
perhaps
some
servant
,
which
was
not
here
to
be
numbred
.
This
therefore
will
be
the
best
rendring
of
the
phrase
{untranscribed Hebrew}
,
{untranscribed Hebrew}
in
their
being
,
or
when
they
were
{untranscribed Hebrew}
scarce
,
or
almost
,
or
not
so
much
as
persons
of
a
number
,
or
a
number
of
persons
,
i
.
e
.
distinctly
but
two
of
them
,
Abraham
and
his
wife
.
V.
15.
Mine
anointed
]
That
unction
was
a
ceremony
of
inauguration
,
or
advancing
to
any
great
office
among
the
Jews
,
is
sufficiently
known
:
Hence
it
is
that
the
Chaldee
oft
renders
it
by
making
great
,
Ps.
xlv
.
7.
{untranscribed Hebrew}
God
hath
anointed
thee
,
they
render
{untranscribed Hebrew}
hath
advanced
or
dignified
thee
.
And
as
there
were
three
offices
to
which
unction
was
used
,
the
Regal
,
the
Sacerdotal
,
the
Prophetical
;
so
each
of
these
may
not
unfitly
be
stiled
{untranscribed Hebrew}
{untranscribed Hebrew}
my
(
i
.
e
.
Gods
)
anointed
;
but
especially
the
King
is
thus
stiled
.
So
1
Sam
.
xxiv
.
6.
If
I
shall
do
this
{untranscribed Hebrew}
to
the
Lords
anointed
,
i
.
e
.
to
King
Saul
.
So
of
Cyrus
Isa
.
xlv
.
1.
thus
saith
the
Lord
{untranscribed Hebrew}
to
his
anointed
.
And
so
the
Messias
Dan
.
ix
.
25.
was
by
all
that
from
that
text
expected
him
,
looked
upon
as
a
King
that
should
come
among
them
.
And
thus
in
this
place
,
where
of
the
Patriarchs
Abraham
and
Isaack
God
useth
this
double
style
,
mine
anointed
,
and
my
prophets
,
these
two
offices
are
in
all
reason
to
be
understood
,
that
as
they
were
Prophets
by
God
inspired
,
Abraham
having
signal
revelations
made
unto
him
,
particularly
of
the
captivity
of
his
posterity
in
Aegypt
,
and
their
coming
out
in
their
fourth
generation
,
Gen.
xv
.
16.
and
again
c
.
xvii
.
6.
of
the
great
dignity
that
should
befall
his
seed
(
and
so
Isaack
prophecyed
also
of
the
future
estates
of
the
posterity
of
Jacob
and
Esau
,
Gen.
xxvii
.
40.
)
so
they
were
designed
by
God
as
the
foundation
of
a
most
illustrious
Monarchy
,
that
should
spring
out
of
their
loins
,
(
I
will
make
nations
of
thee
,
Kings
shall
come
out
of
thee
,
Gen.
xvii
.
6.
)
and
being
thus
great
,
advanced
to
this
dignity
in
Gods
decree
,
they
are
justly
to
be
equalled
to
the
greatest
Kings
,
anointed
with
oyle
,
being
particularly
owned
by
God
,
and
warning
given
by
him
in
an
extraordinary
manner
to
other
Kings
,
Abimelech
&c.
that
they
should
not
dare
to
do
them
the
least
injury
.
V.
18.
He
was
laid
in
irons
]
The
Phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
is
capable
of
two
rendrings
;
either
the
iron
entred
his
soule
,
or
his
soule
entred
the
iron
.
The
Lxxii
.
take
it
in
the
latter
sense
,
{untranscribed Hebrew}
,
his
soule
past
through
iron
,
and
so
the
Syriack
{untranscribed Hebrew}
&c.
his
soule
went
into
iron
,
and
the
Jewish
Arab
,
his
soule
came
into
iron
:
but
the
Chaldee
follow
the
former
rendring
,
{untranscribed Hebrew}
the
chaine
of
iron
went
into
his
soule
.
The
difference
of
these
is
not
great
,
as
long
as
by
the
iron
is
understood
,
with
the
Chaldee
,
the
iron
chain
(
and
to
that
the
foregoing
mention
of
the
{untranscribed Hebrew}
{untranscribed Hebrew}
a
gyve
or
chain
inclines
it
:
and
if
there
be
no
mention
of
Josephs
being
put
in
chains
in
the
story
Gen.
xxxix
.
yet
the
manner
of
securing
prisoners
,
being
ordinary
by
chains
,
and
the
crime
objected
to
Joseph
so
great
,
of
attempting
his
Mistresses
chastity
,
there
can
be
no
cause
to
doubt
of
that
,
especially
when
the
former
part
of
the
verse
mentions
a
chain
expresly
)
for
as
{untranscribed Hebrew}
his
soule
frequently
signifies
no
more
than
he
,
and
so
his
soule
entring
into
iron
,
is
no
more
than
that
he
was
fettered
;
so
{untranscribed Hebrew}
{untranscribed Hebrew}
oft
signifies
the
sensitive
faculty
,
that
which
is
capable
of
pain
and
grief
,
and
then
the
irons
entring
his
soule
,
is
no
more
than
being
painfull
to
him
.
And
in
this
sense
{untranscribed Hebrew}
iron
is
certainly
used
Psal
.
cvii
.
of
prisoners
bound
in
affliction
{untranscribed Hebrew}
{untranscribed Hebrew}
and
iron
,
i
.
e
.
chains
or
fetters
.
But
there
is
another
possible
notion
of
the
phrase
,
as
{untranscribed Hebrew}
iron
may
signify
a
sword
or
dart
,
or
other
sharp
weapon
made
of
that
metal
,
by
which
in
this
book
of
Psalms
Calumny
is
oft
poetically
exprest
.
So
Psal
.
Lv.
21.
their
words
were
drawn
swords
,
and
Psal
.
Lvii
.
4.
their
teeth
are
spears
and
arrows
,
and
their
tongue
a
sharp
sword
.
Thus
have
some
learned
men
understood
the
phrase
of
Mary
Christs
mother
,
Luk
.
ii
.
35.
{untranscribed Hebrew}
a
sword
shall
pass
through
thy
soule
,
of
the
scandal
and
reproach
of
the
Cross
of
Christ
,
or
some
other
great
affliction
.
And
the
metaphore
is
very
easy
,
and
as
vulgar
as
the
phrase
of
wounding
ones
reputation
,
which
is
constantly
used
of
the
calumniator
,
such
as
Josephs
mistress
certainly
was
,
and
the
calumny
of
so
foule
a
nature
,
that
it
must
needs
pierce
his
soule
,
grieve
him
more
than
setters
of
iron
could
do
.
If
this
be
the
notion
,
then
the
former
rendring
must
be
reteined
,
the
iron
(
that
sword
of
the
mistresses
tongue
)
entred
or
pierced
his
soule
.
And
if
not
this
but
the
other
be
the
meaning
of
it
,
iron
properly
taken
for
setters
or
gyves
,
yet
that
may
most
sitly
be
the
rendring
still
,
the
shackles
,
both
the
pain
of
them
,
and
especially
the
reproach
of
them
to
a
person
of
approved
piety
and
chastity
,
must
needs
pierce
his
soule
,
and
grieve
him
exceedingly
:
and
so
this
may
either
in
the
literal
or
metaphorical
sense
be
best
resolved
on
for
the
rendring
of
it
.
V.
19.
His
word
came
]
Among
the
many
uses
of
{untranscribed Hebrew}
or
{untranscribed Hebrew}
{untranscribed Hebrew}
to
come
,
there
is
one
peculiar
to
words
,
or
sayings
,
or
promises
,
which
must
therefore
belong
to
{untranscribed Hebrew}
his
word
here
,
viz.
to
come
to
pass
,
to
be
performed
.
So
Jer
.
xvii
.
15.
where
is
the
word
of
the
Lord
{untranscribed Hebrew}
let
it
come
to
pass
,
1
Sam
.
ix
.
6.
there
is
a
man
of
God
,
all
that
he
saith
{untranscribed Hebrew}
cometh
certainly
to
pass
.
Gen.
xviii
.
19.
{untranscribed Hebrew}
that
the
Lord
may
make
come
,
i
.
e
.
bring
to
pass
,
all
that
he
hath
spoken
to
him
.
So
Ezec
.
xxiv
.
24.
{untranscribed Hebrew}
when
it
shall
come
to
pass
.
And
so
here
unquestionably
,
Joseph
was
kept
in
prison
under
that
slander
,
untill
his
word
came
to
pass
,
i
.
e
.
till
he
interpreted
the
dreams
of
Pharaohs
Officers
,
and
his
praedictions
came
to
pass
to
each
of
them
,
that
being
the
peculiar
means
of
making
him
known
to
Pharaoh
,
and
fetching
him
out
of
the
prison
Gen.
xli
.
14.
And
then
his
interpreting
of
Pharaoh's
dream
following
it
,
which
Pharaoh
looked
on
as
an
evidence
that
the
spirit
of
God
was
in
him
,
v.
38.
and
upon
which
he
said
to
Joseph
,
For
as
much
as
God
hath
shewed
thee
all
this
,
there
is
none
so
discreet
and
wise
as
thou
art
,
v.
39.
this
in
all
reason
may
be
resolved
to
be
that
which
was
respected
here
in
the
next
words
,
{untranscribed Hebrew}
{untranscribed Hebrew}
the
word
of
the
Lord
(
i
.
e
.
Gods
shewing
him
the
meaning
of
those
dreams
Gen.
xli
.
39.
Gods
telling
him
,
or
revealing
to
him
the
interpretation
of
them
,
{untranscribed Hebrew}
,
the
oracle
of
the
Lord
,
say
the
Lxxii
.
)
purged
him
(
so
{untranscribed Hebrew}
properly
signifies
to
purge
)
as
silver
is
purged
in
the
fire
,
and
so
approved
to
be
pure
when
it
comes
out
thence
,
that
which
is
not
pure
being
destroyed
there
,
or
evidently
discovered
what
metal
'
t
is
.
And
in
this
sense
it
most
exactly
belonged
to
the
passage
of
Joseph
,
under
the
calumny
and
scandal
of
having
attempted
his
mistresses
purity
,
for
which
he
was
imprisoned
(
which
by
the
way
makes
it
more
probable
,
that
that
calumny
was
meant
by
the
iron
entring
his
soule
)
this
interpretation
of
Pharaohs
dream
being
clearly
from
God
,
who
had
sent
the
dream
,
and
so
an
evidence
that
Joseph
was
a
pure
and
pious
person
,
it
being
not
imaginable
that
God
would
vouchsafe
to
reveal
such
secrets
to
an
impure
person
,
or
to
any
,
but
a
pious
and
truly
virtuous
man
.
And
so
this
is
the
full
importance
of
this
verse
.
V.
22.
At
his
pleasure
]
{untranscribed Hebrew}
,
{untranscribed Hebrew}
in
the
notion
of
{untranscribed Hebrew}
for
will
or
pleasure
,
is
no
more
than
at
his
will
:
The
Chaldee
render
it
with
little
change
{untranscribed Hebrew}
,
so
as
to
(
i
.
e
.
as
was
agreeable
to
)
his
will
or
pleasure
;
but
the
Syriack
most
expresly
{untranscribed Hebrew}
,
as
he
would
.
So
the
Jewish
Arab
{untranscribed Hebrew}
,
as
he
saw
fit
,
ex
sententiâ
suâ
;
and
the
Jewish
Arab
Glossary
citing
the
place
expounds
{untranscribed Hebrew}
by
{untranscribed Hebrew}
consilium
,
sententia
,
{untranscribed Hebrew}
.
But
the
Lxxii
.
reading
it
seems
{untranscribed Hebrew}
as
his
soule
,
read
{untranscribed Hebrew}
as
himselfe
,
and
so
the
Latine
,
sicut
semetipsum
,
without
any
great
sense
in
it
.
As
for
the
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
to
,
or
that
he
might
binde
his
Princes
,
the
meaning
of
it
is
clear
,
that
he
might
have
power
over
the
greatest
men
in
his
Kingdome
,
to
command
or
forbid
the
doing
of
any
thing
(
so
{untranscribed Hebrew}
also
signifies
)
to
punish
them
that
doe
contrary
(
and
accordingly
the
Lxxii
.
render
it
{untranscribed Hebrew}
,
to
chastise
)
and
so
to
binde
,
that
no
body
could
reverse
what
he
did
,
according
to
the
use
of
that
phrase
in
the
inscription
of
Isis
,
Diodor
.
Sicul
.
lib
.
1.
p.
16.
{untranscribed Hebrew}
,
Isis
Queen
of
the
region
—
and
whatsoever
I
shall
binde
,
no
man
hath
power
to
loose
;
making
this
power
of
binding
to
be
an
evidence
of
authority
,
and
then
power
of
binding
the
Sirs
,
or
Lords
,
or
Princes
of
Pharaoh
,
must
signify
Joseph's
having
next
to
the
King
himself
,
a
supreme
uncontrollable
power
.
And
so
the
word
{untranscribed Hebrew}
generally
signifies
to
oblige
to
obedience
,
and
to
punishment
,
to
command
,
(
so
Dan
.
vi
.
7
,
8
,
9.
{untranscribed Hebrew}
is
rendred
{untranscribed Hebrew}
and
{untranscribed Hebrew}
a
decree
or
law
)
and
to
inflict
punishment
on
the
disobedient
.
Of
this
word
see
Power
of
the
Keys
Ch.
iv
.
§
.
6
,
7
,
8.
&c.
And
in
the
same
sense
must
the
next
phrase
be
understood
,
{untranscribed Hebrew}
{untranscribed Hebrew}
and
he
shall
(
not
teach
wisdome
,
but
,
in
the
notion
of
the
word
now
found
in
the
Arabick
dialect
)
judge
his
Senators
.
The
word
is
so
used
,
Psal
.
x
.
18.
{untranscribed Hebrew}
to
judge
the
fatherless
,
and
Act.
xxiii
.
3.
{untranscribed Hebrew}
judge
me
according
to
law
,
and
frequently
elsewhere
in
that
dialect
;
which
shews
that
this
was
antiently
a
notion
of
the
word
.
And
so
still
that
denotes
the
supereminent
power
that
was
given
Joseph
,
as
to
command
the
Nobles
,
so
to
judge
the
Judges
,
or
Senators
.
According
to
what
we
finde
in
the
story
Gen.
xli
.
40.
Thou
shalt
be
over
my
house
,
and
according
to
thy
word
shall
all
my
people
be
ruled
,
only
in
the
throne
will
I
be
greater
than
thou
;
and
again
v.
41.
see
,
I
have
set
thee
over
all
the
land
of
Aegypt
:
And
Pharaoh
took
off
his
ring
—
v.
24.
and
made
him
ride
in
the
second
chariot
v.
43.
and
without
thee
shall
no
man
lift
up
his
hand
—
v.
44.
V.
27.
His
signes
]
In
this
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
the
words
of
his
signes
or
prodigies
,
{untranscribed Hebrew}
words
seems
to
be
somewhat
more
than
a
pleonasme
.
God
had
told
them
what
signes
they
should
use
,
to
convince
the
people
first
,
and
then
Pharaoh
,
of
their
mission
;
and
so
in
each
judgment
God
commands
,
and
they
shew
the
signe
:
and
God's
thus
telling
,
or
speaking
to
them
,
is
properly
{untranscribed Hebrew}
words
,
and
the
matter
of
these
words
exprest
by
{untranscribed Hebrew}
signs
or
prodigies
of
his
,
viz.
which
as
he
directed
,
he
would
also
inable
them
to
do
among
them
.
Accordingly
not
only
the
Lxxii
.
retein
{untranscribed Hebrew}
,
the
words
of
his
signes
,
but
the
Chaldee
also
{untranscribed Hebrew}
the
words
of
his
signes
.
And
v.
28.
it
follows
,
that
they
disobeyed
not
his
word
,
i
.
e
.
Moses
and
Aaron
(
see
note
h
.
)
disobeyed
not
the
direction
of
God
for
the
shewing
that
particular
miracle
of
the
three
dayes
darkness
upon
the
Aegyptians
.
The
Jewish
Arab
so
expresseth
it
,
as
may
be
rendred
either
the
thing
,
i
.
e
.
matter
,
or
the
command
of
his
signes
.
V.
28.
And
they
rebelled
not
]
The
Hebrew
in
all
copies
is
acknowledged
to
read
{untranscribed Hebrew}
{untranscribed Hebrew}
and
they
provoked
not
,
rebelled
not
,
i
.
e
.
disobeyed
not
his
word
.
So
the
Chaldee
,
{untranscribed Hebrew}
and
they
rebelled
not
,
resisted
not
his
word
.
Which
passage
is
to
be
understood
of
Moses
and
Aaron
,
that
how
little
hope
soever
they
had
of
doing
good
on
Pharaoh
,
yea
after
God
had
given
him
up
to
obduration
,
and
they
were
to
expect
all
rage
and
ill
usage
from
him
,
yet
as
God
commanded
them
,
or
according
to
the
{untranscribed Hebrew}
the
words
of
his
signes
,
v.
27.
(
see
note
g
.
)
they
did
couragiously
proceed
from
one
signe
to
another
(
not
fearing
the
wrath
of
the
King
or
people
)
to
shew
all
Gods
miracles
upon
the
Aegyptians
.
The
Latine
reads
,
non
exacerbavit
,
he
did
not
provoke
,
in
the
singular
,
but
to
the
same
sense
,
referring
it
I
suppose
to
Moses
.
But
neither
singular
nor
plural
can
probably
refer
to
Pharaoh
or
the
people
of
Aegypt
,
that
he
or
they
resisted
not
Gods
word
:
for
though
upon
that
plague
of
darkness
Exod
.
x
.
24.
Pharaoh
called
unto
Moses
and
said
,
Goe
ye
,
serve
the
Lord
,
yet
that
is
attended
with
an
only
let
your
flocks
and
your
heards
be
stayed
;
and
then
it
follows
v.
27.
he
would
not
let
them
goe
.
The
importance
therefore
of
{untranscribed Hebrew}
they
resisted
not
,
seems
no
more
than
what
is
affirmed
in
the
story
v.
21
,
22.
The
Lord
said
unto
Moses
,
stretch
out
thy
hand
—
And
Moses
stretched
forth
his
hand
—
i
.
e
.
readily
obeyed
,
and
did
what
God
directed
,
and
that
at
a
time
when
Pharaoh
was
likely
to
be
incensed
,
and
vehemently
offended
with
them
.
For
which
consideration
the
story
there
gives
us
this
farther
ground
;
For
as
v.
10.
he
had
before
expressed
some
anger
and
threats
,
Look
to
it
,
for
evill
is
before
you
,
and
they
were
driven
from
his
presence
v.
11.
so
now
upon
the
hardening
his
heart
,
which
follows
this
plague
of
darkness
,
he
said
to
Moses
,
Get
thee
from
me
,
take
heed
to
thy selfe
,
see
my
face
no
more
,
for
in
that
day
thou
seest
my
face
thou
shalt
dye
the
death
,
v.
28.
This
rage
of
Pharaoh
Moses
in
reason
might
well
foresee
,
but
he
dreaded
it
not
,
but
boldly
did
as
God
directed
,
and
that
is
the
meaning
of
{untranscribed Hebrew}
they
resisted
not
Gods
words
.
The
Lxxii
.
now
read
it
without
the
negation
;
some
copies
,
{untranscribed Hebrew}
,
and
they
exasperated
,
others
{untranscribed Hebrew}
because
they
exasperated
his
words
.
And
the
Syriack
(
and
Arabick
and
Aethiopick
)
follow
them
,
{untranscribed Hebrew}
,
and
they
murmured
(
so
that
word
seems
to
be
translated
into
other
languages
)
or
resisted
his
word
.
And
thus
it
might
have
truth
in
it
,
being
applied
to
Pharaoh
and
the
Aegyptians
,
who
could
not
yet
be
brought
to
be
content
to
let
the
Israelites
goe
free
,
and
carry
their
goods
with
them
out
of
their
Kingdome
,
Exod
.
x
.
24
,
27.
But
't
is
more
probable
that
the
true
original
reading
of
the
Lxxii
.
was
{untranscribed Hebrew}
neither
,
which
as
it
is
the
exact
rendering
of
{untranscribed Hebrew}
,
and
not
,
so
it
is
very
near
to
{untranscribed Hebrew}
which
some
copies
now
have
.
And
from
this
light
,
but
very
antient
,
corruption
of
their
copy
,
the
other
translations
have
it
,
which
consequently
must
be
reformed
by
the
Original
.
V.
30.
Brought
forth
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
properly
belongs
to
water
breaking
or
springing
out
of
the
earth
,
and
is
applied
to
any
plentifull
production
,
Exod
.
i
.
7.
the
children
of
Israel
grew
{untranscribed Hebrew}
and
procreated
abundantly
,
and
,
as
it
there
follows
,
the
land
was
filled
with
them
.
The
noune
{untranscribed Hebrew}
from
hence
is
used
for
all
sorts
of
creatures
of
the
earth
or
water
that
goe
not
on
leggs
,
Locusts
,
Ants
,
Worms
,
Hornets
,
Fishes
,
&c.
because
they
procreate
so
exceedingly
.
It
cannot
therefore
more
fitly
be
rendred
,
both
according
to
the
force
of
the
verbe
and
noune
,
than
by
swarming
,
and
that
in
such
a
degree
over
all
the
land
,
that
the
palace
,
which
may
be
supposed
to
be
most
carefully
kept
,
was
not
free
from
them
.
The
Chaldee
render
it
{untranscribed Hebrew}
,
which
signifies
among
them
scaturivit
,
any
copious
production
also
.
But
the
Lxxii
.
{untranscribed Hebrew}
,
from
the
notion
of
the
word
for
creeping
.
What
is
here
said
of
{untranscribed Hebrew}
{untranscribed Hebrew}
their
land
,
that
that
produced
these
swarms
of
froggs
,
is
Exod
.
viii
.
3.
said
of
the
river
,
and
so
5.
and
6.
stretch
forth
thy
hand
over
the
streams
,
the
rivers
,
the
ponds
,
and
cause
froggs
to
come
:
and
as
this
makes
more
for
the
propriety
of
{untranscribed Hebrew}
according
to
that
of
Gen.
i
.
speaking
of
the
waters
,
{untranscribed Hebrew}
let
them
swarme
or
produce
abundantly
the
swimming
thing
;
so
the
earth
and
the
waters
being
now
but
one
globe
,
the
earth
may
be
said
to
bring
forth
that
which
the
waters
produce
;
or
2.
{untranscribed Hebrew}
their
land
may
signify
their
countrey
of
which
their
rivers
were
a
part
;
or
3.
though
the
rivers
produced
the
froggs
,
yet
the
land
swarmed
with
them
,
as
appears
by
the
consequents
,
they
went
up
into
the
Kings
chambers
.
V.
42.
Holy
promise
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
joyned
to
a
verbe
intransitive
signifies
with
,
is
acknowledged
by
Lexicographers
,
and
here
such
a
verbe
is
understood
,
after
{untranscribed Hebrew}
the
word
of
his
holiness
(
which
he
spake
or
had
)
{untranscribed Hebrew}
with
Abraham
:
so
the
Chaldee
understood
it
,
and
read
{untranscribed Hebrew}
which
with
(
i
.
e
.
which
he
had
with
)
or
to
Abraham
;
and
so
the
Lxxii
.
{untranscribed Hebrew}
—
which
he
had
,
or
which
was
made
to
Abraham
.
The
Hundred
and
Sixth
Psalm
.
a.
Praise
ye
the
Lord
.
The
hundred
and
sixth
Psalm
,
the
last
of
the
fourth
partition
,
intitled
Hallelujah
,
is
chiefly
spent
in
confessing
the
sins
and
provocations
of
the
children
of
Israel
,
but
begun
and
concluded
with
the
praising
and
magnifying
of
Gods
mercies
,
and
by
the
beginning
and
two
last
verses
of
it
,
set
down
1
Chron
.
xvi
.
34
,
35
,
36.
appears
to
be
one
of
those
Psalms
which
David
delivered
into
the
hand
of
Asaph
and
his
brethren
,
v.
7.
to
record
,
and
thanke
,
and
praise
the
Lord
,
in
their
continual
or
daily
ministring
before
the
Arke
,
v.
4.
1.
O
Give
thanks
unto
the
Lord
,
for
he
is
or
gracious
{untranscribed Hebrew}
Lxxii
.
good
,
for
his
mercy
endureth
for
ever
.
Let
us
all
joyne
in
proclaiming
the
abundant
goodness
and
continued
mercies
of
God
,
which
from
time
to
time
he
hath
vouchsafed
,
and
will
never
faile
to
reach
out
unto
us
.
2.
Who
can
utter
the
mighty
acts
of
the
Lord
?
who
can
shew
forth
all
his
praise
?
His
miraculous
works
of
power
and
grace
are
farre
beyond
our
describing
or
expressing
.
3.
Blessed
are
they
that
keep
judgment
,
and
he
that
doth
righteousness
at
all
times
.
O
't
is
a
blessed
thing
to
be
allwayes
ingaged
and
exercised
in
the
service
of
so
gracious
a
master
,
and
by
the
continual
practice
of
all
duties
of
justice
and
mercy
,
to
be
qualified
for
those
mercies
and
protections
,
which
he
never
fails
to
make
good
to
those
which
are
thus
fitted
to
expect
or
receive
them
.
4.
Remember
me
,
O
Lord
,
of
the
favour
to
thy
-
{untranscribed Hebrew}
with
the
favour
which
thou
bearest
unto
thy
people
:
O
visit
me
with
thy
salvation
.
O
blessed
Lord
,
of
thy
great
abundant
goodnesse
to
all
thy
faithfull
servants
,
be
thou
pleased
to
look
favourably
upon
me
,
though
most
unworthy
:
O
doe
thou
afford
me
that
pardon
and
that
grace
which
I
stand
in
need
of
,
and
can
hope
for
from
none
but
thee
.
5.
That
I
may
see
the
good
of
thy
chosen
,
that
I
may
rejoyce
in
the
gladness
of
thy
nation
,
that
I
may
sing
praises
see
Ps.
cv
.
note
a.
glory
with
thine
inheritance
.
That
I
may
experimentally
feel
and
tast
the
incomparable
felicity
of
being
in
the
number
of
thy
favourites
,
that
I
may
have
my
part
of
that
joyous
blissfull
state
,
that
all
which
sincerely
serve
thee
enjoy
even
in
this
world
,
(
as
the
present
reward
or
result
of
their
conscientious
obedience
)
and
so
for
ever
make
one
in
that
quire
which
sings
Hosannahs
and
Hallelujas
to
thee
.
6.
We
have
sinned
with
our
Fathers
,
we
have
committed
iniquity
,
we
have
done
wickedly
.
Meanwhile
it
is
the
present
duty
of
every
one
of
us
,
to
cast
our selves
down
in
all
humility
before
this
thy
throne
of
grace
,
to
confess
before
thee
the
many
great
and
crying
sins
,
transgressions
and
provocations
,
that
either
every
one
of
us
,
or
together
this
whole
nation
,
from
our
first
rise
and
growth
into
a
people
,
have
been
most
sadly
guilty
of
.
7.
Our
Fathers
understood
not
thy
wonders
in
Aegypt
,
they
remembred
not
the
multitude
of
thy
mercies
,
but
provoked
him
b
.
at
the
sea
,
even
at
the
red
sea
.
When
thou
hadst
shewed
so
many
signes
and
wonders
in
the
sight
of
our
fore-fathers
in
Aegypt
,
which
were
abundantly
sufficient
to
convince
them
of
thy
power
,
and
purpose
to
bring
them
safe
out
of
those
tyrannical
masters
hands
,
yet
in
the
very
beginning
of
their
march
,
before
they
were
out
of
the
land
,
as
soon
as
the
least
danger
approacht
,
when
they
discerned
the
Aegyptians
to
follow
and
overtake
them
,
they
were
presently
amated
,
and
faint-hearted
,
and
sore
afraid
,
Exod
.
xiv
.
10.
and
in
that
fit
of
fear
and
infidelity
,
reproached
Moses
(
and
in
him
God
himself
)
for
looking
upon
them
in
their
oppressions
,
for
offering
to
disquiet
them
in
their
slavery
,
deemed
it
much
better
to
have
served
the
Aegyptians
,
than
now
to
adventure
themselves
under
Gods
protection
.
(
And
how
many
provocations
have
we
severally
been
guilty
of
,
in
not
laying
to
heart
the
signal
mercies
bestowed
on
us
by
God
,
evidences
of
his
goodness
and
his
power
,
and
in
despight
of
all
fallen
off
,
on
occasion
of
every
worldly
terror
,
into
murmurings
at
his
providence
,
and
satiety
of
his
service
,
into
infidelity
and
Practical
Atheisme
?
)
8.
Nevertheless
he
saved
them
for
his
names
sake
,
that
he
might
make
his
mighty
power
to
be
known
.
But
though
they
thus
provoked
God
,
and
so
well
deserved
to
be
forsaken
by
him
,
though
he
had
so
little
incouragement
to
shew
miracles
of
mercy
among
those
whom
neither
miracles
could
convince
,
nor
mercies
provoke
to
obedience
;
yet
that
he
might
glorify
himself
,
and
give
more
evidences
of
his
omnipotence
to
them
,
and
the
heathen
people
about
them
,
he
was
now
also
pleased
to
interpose
his
hand
in
a
most
eminent
manner
for
these
unthankfull
murmurers
,
and
by
a
new
miracle
of
mercy
to
secure
and
deliver
them
.
9.
And
re●●ked
{untranscribed Hebrew}
He
rebuked
the
red
sea
also
,
and
it
was
dried
up
:
so
he
led
them
through
the
depths
,
as
through
the
wilderness
.
10.
And
he
saved
them
from
the
hand
of
him
that
hated
them
,
and
redeemed
them
from
the
hand
of
the
enemy
.
11.
And
the
waters
covered
their
enemies
,
there
was
not
one
of
them
left
.
For
being
now
at
the
shore
of
the
red
sea
,
and
close
pursued
by
the
Aegyptians
,
when
there
was
no
visible
means
of
their
rescue
from
the
rage
of
Pharaoh
on
one
side
,
or
the
sea
on
the
other
,
God
then
shewed
forth
his
power
,
divided
the
sea
,
Exod
.
xiv
.
16.
caused
it
to
retire
,
and
give
passage
to
the
Israelites
,
who
marcht
through
the
midst
of
the
sea
in
part
of
the
chanel
,
as
upon
the
driest
firmest
ground
;
and
when
the
Aegyptians
assayed
to
follow
them
,
and
were
ingaged
in
the
midst
of
the
sea
so
farre
that
they
could
not
retire
,
even
the
whole
host
of
Pharaoh
,
v.
23.
first
God
incompassed
his
own
people
with
a
cloud
,
that
the
enemy
came
not
near
them
all
night
,
v.
20.
secondly
,
he
troubled
the
Aegyptians
host
,
and
took
off
their
chariot
wheels
,
v.
24
,
25.
so
that
they
could
neither
pursue
the
Israelites
,
nor
fly
out
of
the
sea
,
and
thirdly
he
caused
the
sea
to
returne
to
his
strength
,
and
overwhelmed
their
chariots
,
horsemen
,
and
whole
army
,
there
remained
not
so
much
as
one
of
them
,
v.
28.
Thus
the
Lord
saved
Israel
that
day
out
of
the
hand
of
the
Aegyptians
,
v.
30.
12.
Then
believed
they
his
words
,
they
sang
his
praise
.
And
this
so
visible
a
prodigie
of
mercy
so
seasonably
and
undeservedly
afforded
them
,
did
indeed
at
the
time
work
upon
them
,
convinced
them
of
the
power
and
mercy
of
God
;
they
saw
that
great
work
,
and
feared
the
Lord
,
and
believed
the
Lord
,
and
his
servant
Moses
,
Exod
.
xiv
.
31.
and
joyned
with
Moses
in
the
antheme
,
or
song
of
victory
that
he
composed
on
this
occasion
,
Exod
.
xv
.
blessing
God
for
the
wonders
of
this
deliverance
.
13.
c
.
They
made
haste
,
they
forgat
{untranscribed Hebrew}
soon
forgat
his
works
,
they
waited
not
for
his
counsell
;
14.
But
lusted
exceedingly
in
the
wilderness
,
and
tempted
God
in
the
desert
.
But
after
this
,
when
they
came
into
the
wildernesse
,
they
fell
a
murmuring
again
,
first
on
occasion
of
the
bitterness
of
the
water
at
Marah
,
Exod
.
xv
.
24.
then
in
the
wilderness
of
Sin
,
c
.
xvi
.
upon
remembrance
of
their
flesh-pots
in
Aegypt
;
and
when
they
had
these
so
many
convictions
of
Gods
power
and
providence
over
them
,
which
should
〈◇〉
reason
have
charmed
them
into
a
full
,
chearfull
resignation
,
and
dependance
on
him
,
they
on
the
contrary
,
without
any
consideration
of
any
thing
that
God
had
wrought
for
them
,
without
●ver
addressing
themselves
humbly
to
God
,
or
his
servant
Moses
,
to
learn
his
pleasure
and
purposes
concerning
them
,
were
transported
pracipitously
by
their
own
luxurious
appetites
,
and
because
they
had
not
that
festival
plenty
which
could
not
be
expected
in
the
wildernesse
,
they
again
reproached
Moses
for
having
brought
them
out
of
Aegypt
,
to
dye
,
as
hey
called
it
,
in
the
wilderness
,
v.
3.
and
now
forsooth
God
must
shew
more
miracles
,
not
〈◇〉
supply
of
their
wants
,
but
to
pamper
and
satisfy
their
lust
,
(
Ps.
Lxxviii
.
18.
)
he
must
give
them
t●●e
festival
diet
in
the
wilderness
,
(
Psal
.
Lxxix
.
19.
)
or
els
they
would
no
longer
believe
his
power
,
or
serve
him
.
15.
And
he
gave
them
their
request
,
but
sent
d
.
leanness
into
their
soule
.
And
at
this
time
also
God
was
pleased
to
magnify
his
power
and
providence
among
them
:
at
Marah
he
directed
Moses
to
a
tree
,
which
sweetned
the
waters
,
Exod
.
xv
.
25.
and
soon
after
brought
them
to
Elim
,
where
there
were
twelve
wells
,
&c.
and
he
rained
down
bread
(
as
it
were
ready
baked
)
from
heaven
,
a
full
proportion
for
all
of
them
every
day
,
Exod
.
xvi
.
4.
and
not
onely
so
,
but
in
answer
to
their
importunity
for
flesh
,
he
sent
them
whole
sholes
of
quails
,
which
covered
the
campe
.
Exod
.
xvi
.
13.
Num
.
xi
.
31.
as
thick
as
dust
,
Psal
.
Lxxviii
.
27.
But
then
when
they
had
gathered
great
plenty
of
these
,
at
least
ten
homers
to
a
man
,
just
as
they
were
ready
to
eat
them
,
the
wrath
of
God
came
out
against
them
,
and
punished
their
murmuring
with
a
terrible
plague
:
And
so
this
(
as
all
other
inordinate
desires
)
cost
them
full
dear
,
and
brought
them
not
any
the
least
benefit
.
16.
They
envied
Moses
also
in
the
camp
,
and
Aaron
the
saint
of
the
Lord
.
17.
The
earth
opened
,
and
swallowed
up
Dathan
,
and
covered
the
company
of
Abiram
:
18.
And
a
sire
was
kindled
in
their
company
,
the
flame
burnt
up
the
wicked
.
After
this
they
brake
out
in
a
mutiny
against
Moses
and
Aaron
,
Num
.
xvi
.
not
allowing
them
to
have
any
commission
of
praeeminence
,
or
authority
,
more
than
any
other
of
the
people
had
,
every
one
pretending
to
be
holy
,
and
,
upon
that
account
,
free
from
subjection
to
any
other
.
But
for
the
repressing
and
refuting
of
this
vain
plea
,
and
vindicating
the
authority
of
those
that
God
had
set
over
them
,
both
in
the
Church
and
State
,
two
terrible
essayes
of
Gods
wrath
were
here
shewed
;
the
opening
of
the
earth
,
and
swallowing
up
all
that
belonged
to
Dathan
and
Abiram
,
v.
32.
and
a
fire
from
heaven
,
coming
down
upon
them
that
presumed
without
mission
from
God
to
offer
incense
,
to
assume
the
Priests
office
,
v.
35.
And
when
both
these
did
but
make
the
people
murmure
the
more
at
Moses
and
Aaron
,
v.
41.
God
avenged
this
yet
more
severely
with
a
plague
,
that
swept
away
fourteen
thousand
and
seven
hundred
of
them
.
19.
They
made
a
calfe
in
Horeb
,
and
worshiped
the
molten
image
.
20.
Thus
they
changed
their
e
.
glory
into
the
similitude
of
an
oxe
that
eateth
grass
.
After
this
,
when
God
was
delivering
the
Law
to
Moses
on
Mount
Sinai
,
and
therein
made
a
strict
prohibition
of
making
them
any
graven
image
,
or
similitude
of
any
creature
in
the
world
,
in
order
to
worship
,
God
exhibiting
himself
to
them
in
a
thick
cloud
,
and
they
seeing
no
similitude
,
but
only
hearing
a
voice
,
yet
,
while
Moses
was
absent
from
them
,
they
made
them
a
molten
calfe
,
calling
it
their
Gods
,
and
that
it
might
goe
before
them
in
Gods
stead
,
and
accordingly
worshipt
it
,
and
made
a
sacrifical
feast
unto
it
,
Exod
,
xxxii
.
6.
and
committed
great
abominations
(
see
note
on
1
Cor
.
x
.
c
.
)
21.
They
forgat
God
their
Saviour
,
which
had
done
great
things
in
Aegypt
,
22.
Wondrous
works
in
the
land
of
Ham
,
and
terrible
things
by
the
red
sea
.
Such
hast
they
made
to
cast
oft
the
service
of
that
God
which
had
so
lately
delivered
them
out
of
their
Aegyptian
slavery
,
and
in
order
to
that
shewd
forth
such
prodigies
of
his
power
,
and
vengeance
on
Pharaoh
and
the
Aegyptians
,
both
before
he
dismist
them
,
and
when
he
pursued
them
in
their
march
out
of
the
land
.
23.
And
he
spake
of
destroying
them
{untranscribed Hebrew}
Therefore
he
said
that
he
would
destroy
them
,
had
not
Moses
his
chosen
stood
before
him
in
the
f
.
breach
,
to
turne
away
his
wrath
lest
he
should
destroy
them
.
Upon
this
provocation
of
theirs
,
God
communed
with
Moses
,
Exod
.
xxxii
.
10.
about
destroying
this
whole
people
that
thus
rebelled
,
promising
to
make
of
him
a
great
nation
.
But
Moses
most
earnestly
besought
him
,
v.
11.
to
turne
from
his
fierce
wrath
,
v.
12.
and
repent
of
this
evil
against
his
people
;
and
God
was
atoned
by
his
importunity
,
and
repented
of
the
evill
,
v.
14.
and
he
destroyed
them
not
.
24.
Yea
they
despised
the
pleasant
land
,
they
believed
not
his
word
;
25.
But
murmured
in
their
tents
,
and
hearkened
not
unto
the
voice
of
the
Lord
.
After
this
,
when
they
came
near
their
Canaan
,
that
most
fruitfull
possession
promised
them
by
God
,
and
when
Moses
had
sent
out
spies
to
descry
the
land
,
and
they
brought
back
word
as
of
the
great
fertility
of
the
land
,
so
of
the
giantly
strength
and
stature
of
the
men
,
their
fortifications
,
and
their
eating
up
the
inhabitants
,
Num
.
xiii
.
26
,
27
,
&c.
they
fell
into
a
great
passion
of
fear
,
ch
.
xiv
.
9.
and
sorrow
,
v.
1.
and
murmured
against
Moses
and
Aaron
,
and
God
himself
,
v.
2
,
3.
and
resolved
to
give
over
the
pursuit
of
Canaan
,
and
make
them
a
Captain
,
and
returne
back
to
Aegypt
,
v.
4.
and
so
utterly
to
forsake
the
service
of
God
.
26.
Therefore
he
g
.
lifted
up
his
hand
about
,
or
,
because
of
them
.
against
them
to
destroy
them
in
the
wilderness
;
27.
To
overthrow
their
seed
also
among
the
nations
,
and
to
scatter
them
in
the
lands
.
This
again
most
justly
provoked
God
to
that
degree
of
wrath
against
them
,
that
he
said
,
he
would
smite
them
with
pestilence
,
and
disinherite
them
,
destroy
the
whole
people
,
and
make
of
Moses
a
greater
nation
,
v.
12.
see
Ezech
.
xx
.
23.
But
Moses
again
interceding
for
them
,
and
urging
that
argument
,
formerly
used
by
him
with
success
,
that
the
Aegyptians
and
other
nations
would
say
,
that
God
was
not
able
to
bring
them
into
the
land
which
he
had
sworn
to
them
,
v.
16.
he
again
prevaild
for
their
pardon
,
v.
20.
but
that
with
this
reserve
,
which
he
bound
with
an
oath
,
v.
21
,
28.
that
all
they
that
having
seen
his
miracles
in
Aegypt
,
had
now
tempted
him
ten
times
,
should
dye
before
they
came
to
this
good
land
,
v.
23
,
29.
And
accordingly
after
this
the
Amalekites
came
down
and
the
Canaanites
,
and
smote
them
,
and
discomfited
them
,
v.
45.
and
Arad
King
of
Canaan
fought
against
them
and
took
some
of
them
prisoners
,
c
.
xxi
.
1.
(
to
this
Kimchi
applies
the
scattering
both
here
and
in
Ezekiel
.
)
28.
They
joyned
themselves
also
to
h
▪
Baal-Peor
,
and
eat
the
sacrifices
of
the
dead
.
After
this
they
mixed
themselves
with
the
Moabitish
women
,
Nam
.
xxv
.
3.
and
by
them
were
seduced
to
their
Idol-worship
,
partaking
and
communicating
in
their
sacrifices
offered
to
the
Moabitish
Gods
,
which
were
but
dead
men
.
29.
Thus
they
provoked
him
to
anger
with
their
inventions
,
and
the
plague
brake
in
upon
them
.
On
this
foule
provocation
of
Idolatry
and
uncleanness
,
Gods
judgments
fell
heavily
upon
them
,
a
terrible
plague
,
that
swept
away
foure
and
twenty
thousand
of
them
.
30.
Then
stood
up
Phineez
and
i
.
made
an
atonement
executed
judgment
,
and
so
the
plague
was
stayed
.
Onely
in
the
very
point
of
time
,
Phineez
the
sonne
of
Eleazer
did
an
act
of
speciall
zeal
,
took
a
javelin
,
and
killed
an
Israelitish
man
and
Midianitish
woman
in
the
very
act
of
their
uncleanness
;
And
this
zeal
of
his
propitiated
God
,
and
so
the
plague
ceased
.
31.
And
k
.
that
was
counted
to
him
for
righteousness
unto
all
generations
for
evermore
.
And
this
act
of
his
was
so
acceptable
to
God
,
that
,
beside
the
dignity
of
being
an
instrument
of
appeasing
Gods
wrath
toward
the
people
,
God
thought
fit
to
reward
it
with
the
honour
of
the
High-priests
office
,
to
be
annexed
to
his
family
for
ever
,
if
they
walked
not
unworthy
of
it
:
32.
They
angred
him
also
at
the
waters
of
strife
,
so
that
it
went
ill
with
Moses
for
their
sakes
.
33.
Because
they
provoked
his
spirit
,
and
he
spake
with
.
so
that
he
l.
spake
unadvisedly
with
his
lips
.
Before
this
,
is
set
down
(
Num
.
xx
.
)
another
murmuring
of
our
fathers
against
God
,
occasioned
by
some
want
of
water
at
Merihah
,
a
place
so
called
from
their
chiding
and
contending
with
Moses
,
where
in
their
rage
they
wished
they
had
died
in
that
former
plague
,
Num
.
xi
.
13.
And
this
their
peevishness
was
a
provocation
to
Moses
,
who
,
though
he
were
a
meek
man
,
brake
out
into
a
passionate
speech
,
v.
10.
Hear
ye
now
,
ye
rebells
,
shall
we
fetch
you
water
out
of
this
rock
?
Wherein
as
he
spake
with
some
diffidence
,
as
if
it
were
impossible
to
fetch
water
out
of
the
rock
,
when
God
had
assured
him
,
v.
8.
that
at
his
speaking
to
the
rock
,
it
should
bring
forth
water
sufficient
for
them
all
,
and
is
accordingly
challenged
of
unbelief
,
v.
12
;
so
he
seems
to
have
assumed
somewhat
to
themselves
,
[
shall
we
?
]
and
so
did
not
sanctifie
God
in
the
eyes
of
the
people
of
Israel
,
v.
12.
did
not
endeavour
,
as
he
ought
,
to
set
forth
Gods
power
and
glory
,
and
attribute
all
to
him
.
And
this
passionate
speech
cost
Moses
very
dear
,
and
was
punished
with
his
exclusion
out
of
Canaan
,
v.
12.
Deut
.
i
.
35.
and
iii
.
26
,
and
iv
.
21.
and
xxxiv
.
4.
34.
They
did
not
destroy
the
nations
concerning
whom
the
Lord
commanded
them
:
35.
But
were
mingled
among
the
heathen
,
and
learned
their
works
.
36.
And
they
served
their
idols
,
which
were
a
snare
to
them
.
37.
Yea
they
sacrificed
their
sons
and
daughters
unto
devills
:
38.
And
shed
innocent
blood
,
even
the
blood
of
their
sons
and
of
their
daughters
,
whom
they
sacrificed
to
the
idols
of
Canaan
,
and
the
land
was
polluted
with
blood
.
39.
Thus
were
they
defiled
with
their
own
works
,
and
went
a
whoring
with
their
own
inventions
.
After
all
this
,
when
at
length
they
were
come
into
the
promised
land
and
had
received
particular
command
,
Deut
.
vii
.
2.
that
they
should
utterly
destroy
all
the
idolatrous
inhabitants
thereof
,
for
fear
they
should
be
inveigled
by
them
,
and
drawn
away
to
their
idol-worship
,
and
those
abominable
pollutions
they
were
infamously
guilty
of
;
yet
contrary
to
this
express
command
of
Gods
,
they
did
not
execute
this
severity
,
they
spared
them
,
and
drave
them
not
out
,
but
permitted
them
to
live
amongst
them
,
Jud
.
i
.
21.
(
and
so
't
is
oft
mentioned
through
that
book
)
and
by
this
means
they
were
corrupted
,
and
brought
into
their
heathen
sins
,
see
Jud
.
iii
.
6
,
7.
worshipt
their
Idols
and
false
Gods
,
and
observed
those
abominable
rites
which
infernal
spirits
had
exacted
of
their
worshippers
,
the
slaying
and
sacrificing
of
men
,
innocent
persons
,
yea
their
own
dearest
children
;
and
so
to
idolatry
and
worship
of
the
devil
they
added
blood-guiltiness
,
of
the
highest
degree
,
the
deepest
dy
,
even
the
most
barbarous
and
unnatural
,
and
to
all
these
yet
farther
adding
fornication
,
and
those
abominable
sins
that
those
nations
were
guilty
of
,
and
for
which
the
land
spued
them
out
,
Lev
.
xviii
.
28.
40.
Therefore
was
the
wrath
of
God
kindled
against
his
people
,
in
so
much
that
he
abhorred
his
own
inheritance
.
This
great
sin
,
adding
to
all
the
former
provocations
,
most
justly
inflamed
the
vehement
anger
and
displeasure
of
God
against
this
people
,
of
which
he
had
before
resolved
,
and
promised
Abraham
,
that
he
would
own
them
for
ever
as
his
peculiar
;
and
so
a
long
while
he
did
,
and
bare
with
them
very
indulgently
,
but
they
growing
still
worse
and
worse
,
't
was
but
reasonable
,
and
according
to
the
contents
of
his
(
not
absolute
,
but
)
conditionate
covenant
,
at
length
to
reject
and
cast
them
off
,
or
withdraw
his
protection
from
them
.
41.
And
he
gave
them
into
the
hands
of
the
heathen
,
and
they
that
hated
them
ruled
over
them
.
42.
Their
enemies
also
oppressed
them
,
and
they
were
brought
in
subjection
under
their
hand
.
And
accordingly
so
he
did
,
he
suffered
the
heathen
nations
about
them
to
invade
and
overcome
them
,
the
King
of
Mesopotamia
,
Jud
.
iii
.
8.
who
had
dominion
over
them
eight
years
,
the
Midianites
and
Amalekites
,
Jud
.
vi
.
3.
the
Philistims
and
Amorites
,
Jud
.
x
.
6.
the
Philistims
,
Jud
.
xiii
.
1.
43.
Many
times
did
he
deliver
them
;
but
they
provoked
him
with
their
counsel
,
and
were
brought
low
for
their
iniquity
.
In
each
of
thes●
destitutions
and
oppressions
,
God
still
reteined
his
wonted
respect
to
them
,
so
farre
as
from
time
to
time
to
raise
them
up
captains
to
undertake
their
battels
,
and
to
rescue
them
out
of
their
oppressors
hands
;
but
then
still
again
they
fell
to
their
sinfull
idolatrous
courses
,
and
again
forfeited
and
devested
themselves
of
Gods
protection
,
and
were
again
subdued
by
the
same
or
some
other
of
their
heathen
neighbours
.
44.
And
he
beheld
when
distress
was
upon
them
{untranscribed Hebrew}
Nevertheless
he
regarded
their
affliction
,
when
he
heard
their
cry
.
45.
And
he
remembred
for
them
his
Covenant
,
and
repented
according
to
the
multitude
of
his
mercies
.
46.
He
made
them
also
to
be
pitied
of
all
those
that
carried
them
captives
.
And
yet
then
also
he
did
not
utterly
destitute
them
,
but
in
their
times
of
distresse
,
and
flying
to
him
for
succour
,
he
looked
upon
them
with
pity
again
,
remembred
the
Covenant
made
with
their
fathers
,
and
in
infinite
mercy
returned
from
his
fierce
wrath
,
and
so
inclined
the
hearts
of
those
that
had
conquered
them
,
that
instead
of
increasing
,
they
compassionated
their
miseries
;
47.
Save
us
,
O
Lord
our
God
,
and
gather
us
from
among
the
heathen
,
to
give
thanks
to
thy
holy
name
,
and
to
triumph
in
thy
praise
.
O
blessed
Lord
,
be
thou
now
pleased
to
return
our
captivity
,
to
reduce
us
from
the
hands
of
our
heathen
enemies
,
that
we
may
live
to
enjoy
those
blessed
opportunities
of
making
our
most
solemn
acknowledgments
to
thee
,
and
blessing
and
magnifying
thy
holy
name
in
this
,
or
the
like
forme
.
48.
Blessed
be
the
Lord
God
of
Israel
from
everlasting
to
everlasting
;
and
let
all
the
people
say
,
Amen
.
Praise
ye
the
Lord
.
To
the
allmighty
Lord
of
heaven
and
earth
,
that
hath
made
good
his
Covenant
of
mercy
to
all
his
faithfull
servants
,
be
all
honour
and
glory
from
all
and
to
all
eternity
;
And
let
all
the
world
joyne
in
this
joyfull
acclamation
,
adding
every
one
his
most
affectionate
Amen
,
and
Hallelujah
.
The
End
of
the
Fourth
Book
of
Psalms
.
Annotations
on
Psalm
CVI
.
Tit
.
Praise
the
Lord
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
here
no
part
,
but
onely
the
title
of
this
Psalm
.
This
appears
by
two
competent
evidences
:
1.
By
the
joynt
suffrage
of
all
the
antient
translators
,
of
which
the
Syriack
renders
it
not
at
all
,
but
in
stead
of
it
gives
(
as
their
use
is
)
a
large
syllabus
,
or
contents
of
the
Psalm
;
but
the
Chaldee
retein
it
as
a
title
,
and
the
Lxxii
.
and
Latine
retein
the
Hebrew
words
,
putting
them
into
one
,
in
the
direct
forme
of
a
title
,
{untranscribed Hebrew}
,
Alleluja
,
and
the
Arabick
more
expresly
,
such
a
Psalm
,
noted
with
the
title
of
Alleluja
.
2.
By
express
testimony
of
Scripture
1
Chron
.
xvi
.
There
we
read
v.
7.
On
that
day
David
delivered
first
(
not
this
Psalm
,
as
we
read
,
but
)
these
,
viz.
three
Psalms
to
thank
the
Lord
,
into
the
hands
of
Asaph
and
his
brethren
.
The
first
of
these
Psalms
is
the
cv
.
recited
there
in
the
first
thirteen
verses
,
the
second
Psal
.
xcvi
.
the
last
is
that
which
we
have
before
us
.
And
as
the
first
begins
v.
8.
the
second
v.
23.
so
doth
this
third
follow
v.
34.
Give
thanks
unto
the
Lord
,
for
he
is
good
,
for
his
mercy
endureth
for
ever
(
and
then
as
in
a
breviate
,
v.
35
,
36.
the
two
last
verses
of
it
)
and
so
't
is
evident
,
the
Alleluja
in
the
front
was
not
used
,
but
left
out
,
as
being
no
part
,
but
onely
the
title
of
the
Psalm
:
which
by
the
way
teacheth
us
,
that
in
the
offices
of
the
Church
,
the
titles
of
the
Psalms
were
not
wont
to
be
used
in
the
Jewish
Church
,
but
designed
for
other
purposes
,
either
to
signify
the
Author
,
or
Occasion
,
or
Matter
,
or
Kinde
of
the
Psalm
.
This
being
thus
cleared
of
this
present
Psalm
,
will
be
in
all
reason
applicable
to
all
those
other
Psalms
which
have
this
form
of
Alleluja
,
Praise
the
Lord
,
in
the
front
of
them
,
as
the
title
in
every
of
them
,
and
not
any
part
of
the
Psalm
.
V.
7.
At
the
sea
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
by
the
Sea
,
the
Lxxii
.
seem
to
have
read
{untranscribed Hebrew}
,
the
participle
present
from
{untranscribed Hebrew}
to
ascend
,
rendring
it
{untranscribed Hebrew}
ascending
;
but
that
not
very
fit
to
be
accorded
to
the
context
,
which
speaks
of
their
murmuring
at
the
red
sea
,
into
which
they
could
not
with
any
propriety
be
said
to
ascend
.
And
yet
herein
the
Latine
(
and
Arabick
)
follow
them
,
though
they
do
also
truly
render
{untranscribed Hebrew}
in
mare
,
ascendentes
in
mare
,
mare
rubrum
,
ascending
into
the
sea
,
the
red
sea
.
But
the
Syriack
departs
from
them
,
(
as
the
Chaldee
)
and
reads
{untranscribed Hebrew}
near
the
waters
.
V.
13.
They
soon
forgat
]
{untranscribed Hebrew}
doth
questionless
signify
making
haste
;
{untranscribed Hebrew}
and
if
here
it
did
so
,
there
is
no
necessity
it
should
be
joyned
with
the
following
verb
,
and
signify
adverbially
,
for
all
the
antient
interpreters
read
it
as
a
Verb
;
{untranscribed Hebrew}
,
they
made
hast
,
say
the
Lxxii
.
citò
fecerunt
,
they
did
suddenly
,
the
Latine
,
{untranscribed Hebrew}
the
Chaldee
,
{untranscribed Hebrew}
the
Syriack
,
both
used
for
making
haste
,
from
the
Syriack
{untranscribed Hebrew}
being
in
commotion
and
perturbation
.
And
so
the
sense
will
best
bear
,
they
made
haste
,
i
.
e
.
took
it
ill
,
that
they
were
not
presently
brought
into
the
plenty
they
were
promised
(
so
after
this
we
see
Num
.
xx
.
5.
that
this
was
their
forme
of
expostulation
with
Moses
,
Wherefore
have
ye
made
us
to
come
up
out
of
Aegypt
to
bring
us
to
this
evill
place
?
it
is
no
place
of
seed
,
or
figgs
,
or
vines
,
or
pomegranets
,
the
plenty
promised
them
in
Canaan
:
)
and
then
thus
to
make
haste
,
was
to
be
impatient
to
stay
Gods
time
of
giving
them
this
inheritance
;
but
because
they
had
it
not
streight
,
wishing
themselves
back
again
in
Aegypt
.
And
this
well
agrees
to
the
context
,
they
made
haste
,
they
forgat
his
works
,
they
waited
not
for
his
counsell
,
making
an
opposition
betwixt
the
first
and
the
two
last
of
these
;
they
made
hasle
,
i
.
e
.
weighed
not
,
considered
not
what
Gods
purposes
or
promises
concerning
them
were
,
could
not
attend
the
performance
of
Gods
promise
in
his
own
time
,
went
on
passionately
in
pursuit
of
their
plenty
which
they
lookt
for
,
and
as
soon
as
they
descried
any
difficulty
(
want
of
water
,
a
desert
place
)
concluded
presently
,
that
they
were
betrayed
,
and
should
be
utterly
undone
,
and
lost
,
neither
remembring
what
God
had
formerly
done
for
them
,
by
interposition
of
his
power
,
nor
waiting
with
patience
till
Gods
time
,
or
till
concerning
their
present
exigence
he
should
make
known
his
purposes
to
them
.
This
is
very
agreeable
to
the
notion
of
this
word
in
Kal
for
making
haste
,
and
in
Niphal
,
applied
to
the
minde
,
for
doing
all
things
rashly
,
unconsiderately
,
praecipitously
,
and
so
foolishly
.
So
Job
v.
13.
the
counsell
of
the
froward
{untranscribed Hebrew}
is
hasty
,
inconsiderate
;
we
render
it
,
is
carried
headlong
.
So
Hab
.
i
.
6.
the
Chaldeans
are
called
a
bitter
nation
,
{untranscribed Hebrew}
and
passionate
,
inconsiderate
.
And
so
for
that
other
passion
of
fear
,
most
opposite
to
faith
,
or
trust
in
God
(
in
which
sense
that
is
most
true
Isa
.
xxviii
.
16.
he
that
believeth
will
not
make
haste
)
't
is
used
Isa
.
xxxv
.
4.
say
unto
the
{untranscribed Hebrew}
hasty
or
praecipitous
in
heart
,
i
.
e
.
those
which
because
they
had
not
presently
what
they
hoped
,
feared
they
should
never
have
it
,
for
so
it
follows
,
be
strong
,
have
some
constancy
of
minde
,
fear
not
.
And
this
seems
to
be
the
full
importance
of
the
word
here
,
their
passionate
fear
and
distrust
of
Gods
promises
,
because
they
were
not
instantly
performed
,
made
them
hasty
,
praecipitous
,
inconsiderate
:
and
in
that
fit
of
passion
,
they
forgat
his
works
—
V.
15.
Leannesse
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
maciem
,
leannesse
,
the
Lxxii
.
are
deemed
by
some
to
have
read
{untranscribed Hebrew}
pleasure
,
or
desire
,
because
they
render
it
{untranscribed Hebrew}
saturity
,
as
if
that
were
set
to
signify
as
much
as
they
could
,
or
did
desire
;
and
this
not
disagreeable
to
the
story
,
which
mentions
it
in
this
style
Exod
.
xvi
.
8.
The
Lord
shall
give
you
in
the
evening
flesh
to
eat
,
and
in
the
morning
bread
to
the
full
,
and
Psal
.
Lxxviii
.
25.
he
sent
them
meat
to
the
full
,
and
v.
29.
they
eat
and
were
well
filled
,
for
he
gave
them
their
own
desire
,
they
were
not
estranged
from
their
lust
.
In
this
rendring
of
the
Lxxii
.
the
Syriack
and
Latine
&c.
agree
:
the
Syriack
reads
{untranscribed Hebrew}
,
and
so
the
Latine
,
saturitatem
,
saturity
;
And
without
changing
the
Hebrew
word
{untranscribed Hebrew}
into
any
other
,
this
probable
account
may
be
given
of
their
rendring
.
't
is
known
in
Physick
,
that
upon
the
ingestion
of
meats
in
their
quality
unwholsome
,
or
of
too
much
of
those
which
are
healthfull
,
Nature
with
much
violence
seeks
to
discharge
it selfe
by
the
several
evacuations
,
upon
which
follows
a
suddain
and
allmost
incredible
dejection
of
strength
,
and
falling
away
in
flesh
.
To
this
the
story
,
Num
.
xi
.
20.
seems
to
referr
,
where
't
is
said
,
that
the
Quailes
should
come
out
at
their
nostrills
,
for
that
is
a
symptome
not
unusual
in
violent
vomitings
,
such
as
accompany
great
and
dangerous
surfeits
;
so
that
the
plague
which
then
befell
the
Israelites
,
seems
to
be
that
affection
which
Physitians
name
cholera
,
and
is
then
properly
styled
{untranscribed Hebrew}
saturity
,
or
surfeit
by
the
Lxxii
.
and
those
translators
that
follow
,
or
accord
with
them
,
and
so
not
very
unfitly
set
to
express
that
emaciation
which
was
an
effect
of
this
{untranscribed Hebrew}
,
or
saturity
.
But
the
Chaldee
render
it
more
to
the
letter
{untranscribed Hebrew}
leannesse
.
The
passage
visibly
belongs
to
the
immediate
consequents
in
the
story
of
Quailes
,
set
down
Num
.
xi
.
33.
and
Psal
.
Lxxviii
.
30.
(
though
not
in
Exodus
)
viz.
that
while
the
flesh
was
yet
between
their
teeth
,
ere
it
was
chewed
,
the
Lord
smote
the
people
with
a
very
great
plague
,
(
the
judgment
whereof
was
never
the
less
discernible
,
that
it
was
an
effect
of
their
diet
,
when
even
miracles
admit
the
subserviency
of
usual
means
)
whereupon
the
place
was
called
Kibroth
hattaavah
,
because
there
they
buried
the
people
that
lusted
.
By
this
means
they
were
deprived
of
the
fruit
of
this
their
festival
table
,
even
when
he
gave
them
what
they
lusted
for
.
The
word
{untranscribed Hebrew}
to
attenuate
,
emaciate
,
is
used
also
for
destroying
,
Zeph
.
ii
.
11.
when
God
threatens
that
he
will
emaciate
,
i
.
e
.
destroy
all
the
Gods
—
And
then
{untranscribed Hebrew}
may
be
rendred
more
generally
destruction
or
plague
,
and
so
R.
Tanchum
on
Zeph
.
11.
renders
it
destruction
.
The
Hebrew
Arabick
Glossary
interprets
{untranscribed Hebrew}
by
{untranscribed Hebrew}
defect
;
the
Jewish
Arab
version
hath
leannesse
into
their
body
,
as
{untranscribed Hebrew}
is
sometimes
taken
for
the
body
.
Accordingly
for
sending
leannesse
here
,
the
Psalmist
Psal
.
Lxxviii
.
31.
useth
this
plainer
style
,
of
slaying
the
fattest
of
them
,
and
smiting
the
chosen
men
in
Israel
.
V.
20.
Glory
.
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
their
glory
,
which
we
now
read
,
and
so
is
followed
by
some
copies
of
the
Lxxii
.
{untranscribed Hebrew}
their
glory
,
(
and
though
others
have
{untranscribed Hebrew}
his
,
yet
from
the
former
both
the
Syriack
have
{untranscribed Hebrew}
and
the
Latine
gloriam
suam
,
their
glory
)
the
Original
copies
are
by
the
Jews
said
to
have
read
{untranscribed Hebrew}
his
glory
.
What
heed
is
to
be
given
to
the
Jews
herein
I
shall
not
now
define
,
but
only
observe
,
that
the
notion
of
{untranscribed Hebrew}
here
being
that
of
a
thick
cloud
,
wherein
God
was
pleased
to
exhibite
or
presentiate
himself
,
{untranscribed Hebrew}
their
glory
may
well
enough
have
been
the
original
word
,
meaning
by
it
Gods
presentiating
himself
to
them
,
that
when
God
had
spoken
to
them
out
of
the
midst
of
the
fire
with
darknesse
,
clouds
and
thick
darknesse
,
Deut
.
iv
.
11.
and
they
saw
no
similitude
,
only
they
heard
a
voice
v.
12.
they
turned
this
majestatick
presence
afforded
to
them
,
i.e.
their
glory
,
into
the
similitude
of
a
calfe
—
the
image
of
one
of
their
Aegyptian
Gods
.
Thus
the
word
may
be
interpreted
as
we
now
have
it
,
{untranscribed Hebrew}
their
glory
,
for
which
the
Chaldee
read
{untranscribed Hebrew}
the
glory
of
their
Lord
;
it
being
yet
clear
,
that
this
very
thing
is
elsewhere
in
Scripture
frequently
stiled
{untranscribed Hebrew}
his
glory
,
Deut
.
v.
24.
the
Lord
hath
shewed
us
his
glory
and
his
greatnesse
,
and
we
have
heard
his
voice
out
of
the
midst
of
the
fire
.
So
Exod
.
xxiv
.
16.
the
glory
of
the
Lord
abode
upon
the
mount
,
and
v.
17.
the
sight
of
the
glory
of
the
Lord
was
like
devouring
fire
on
the
top
of
the
mount
in
the
sight
of
the
children
of
Israel
.
So
Exod
.
xxxiii
.
18.
shew
me
thy
glory
,
and
ch
.
xl
.
34.
a
cloud
covered
the
tent
,
and
the
glory
of
the
Lord
(
this
bright
cloud
)
filled
the
Tabernacle
;
and
Numb
.
xiv
.
10.
the
glory
of
the
Lord
—
Thus
Rom
.
i
.
23.
in
the
like
matter
and
style
as
here
,
they
changed
the
glory
of
the
incorruptible
God
into
an
image
—
by
{untranscribed Hebrew}
glory
here
meaning
the
glorious
presence
and
exhibitions
of
God
,
which
he
was
wont
to
afford
them
,
which
being
in
radiant
fiery
clouds
,
wherein
Angels
appeared
,
God
himself
remaining
perfectly
invisible
,
Deut
.
iv
.
15.
the
making
and
setting
up
any
figure
or
image
of
an
oxe
or
calse
,
(
whether
to
signify
Apis
an
Aegyptian
false
God
,
or
the
image
or
similitude
of
the
true
God
,
whose
voice
they
heard
,
but
saw
no
kinde
of
similitude
)
and
the
proclaiming
before
it
,
These
be
thy
Gods
,
O
Israel
,
which
brought
thee
out
of
Ae●ypt
,
Ex.
xxxii
.
4.
and
these
to
goe
before
them
and
conduct
them
,
in
stead
of
Moses
,
v.
1.
was
a
great
abomination
and
provocation
.
That
this
is
the
meaning
of
Gods
glory
,
see
2
Pet
.
i
.
17.
where
the
voice
from
heaven
[
This
is
my
beloved
son
—
]
is
said
to
have
come
from
the
magnificent
glory
,
which
the
text
tells
us
Mar.
ix
.
7.
came
out
of
the
cloud
,
that
overshadowed
them
.
So
in
those
places
of
Exodus
praemised
,
where
the
glory
of
the
Lord
is
certainly
the
thick
cloud
,
&c.
on
the
mount
,
by
which
God
exhibited
himself
,
called
in
the
Targum
and
among
the
Jewish
writers
so
frequently
the
majestick
presence
,
or
{untranscribed Hebrew}
inhabitation
of
God
(
of
which
see
more
Annot
.
on
Matt
.
iii
.
k
.
and
Rom
.
i
.
f
.
)
one
text
there
is
that
useth
the
word
glory
of
the
visible
throne
of
God
the
Father
in
heaven
,
Act.
vii
.
55.
he
looked
into
heaven
,
and
saw
the
glory
of
God
,
and
Jesus
standing
at
the
right
hand
of
God
,
by
glory
meaning
that
visible
satellitium
of
Angels
,
which
appearing
to
him
in
a
radiant
manner
were
an
evidence
of
Gods
special
presence
there
,
according
to
which
it
is
that
among
us
the
raies
about
the
name
{untranscribed Hebrew}
are
ordinarily
styled
a
glory
.
V.
23.
The
breach
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
the
breach
or
rupture
here
signifies
,
must
be
resolved
by
the
use
of
both
verb
and
noune
in
other
places
.
Eccl.
iii
.
3.
{untranscribed Hebrew}
to
break
,
is
applied
to
an
house
,
and
opposed
to
the
building
of
it
,
and
so
evidently
signifies
the
pulling
down
,
or
ruinating
it
;
so
the
Chaldee
renders
it
,
{untranscribed Hebrew}
to
pull
it
down
.
So
2
Sam
.
v.
20.
{untranscribed Hebrew}
the
Lord
hath
broken
,
i
.
e
.
destroyed
,
mine
enemies
before
me
,
{untranscribed Hebrew}
according
to
the
breaking
,
i
.
e
.
destruction
,
of
waters
,
which
carry
all
away
before
them
,
a
sweeping
destruction
;
upon
which
that
place
was
called
{untranscribed Hebrew}
the
plaine
of
ruptures
,
i
.
e
.
ruines
or
destructions
.
So
Exod
.
xix
.
24.
{untranscribed Hebrew}
lest
he
break
on
them
,
i
.
e
.
destroy
them
,
{untranscribed Hebrew}
kill
them
,
saith
the
Chaldee
,
{untranscribed Hebrew}
destroy
,
the
Lxxii
.
Thus
is
the
verb
frequently
rendred
{untranscribed Hebrew}
destroying
by
the
Lxxii
.
and
the
noun
{untranscribed Hebrew}
ruine
,
Job
xvi
.
14.
he
breaketh
me
with
breach
upon
breach
,
one
ruine
and
destruction
on
the
heels
of
another
.
So
Jud
.
xxi
.
15.
Gods
making
{untranscribed Hebrew}
a
breach
in
the
tribes
of
Israel
,
is
his
having
destroyed
one
of
the
tribes
,
that
of
Benjamin
being
lacking
v.
3.
and
cu●
off
v.
6.
So
Ezech
.
xxii
.
30.
standing
,
as
that
oft
signifies
praying
,
interceding
with
God
,
in
the
{untranscribed Hebrew}
rupture
,
is
explained
by
that
which
follows
,
that
I
should
not
destroy
it
,
i
.
e
.
saving
or
rescuing
it
from
destruction
.
So
2
Sam
.
vi
.
Gods
smiting
of
Uzzah
that
he
died
v.
8
.
is
called
{untranscribed Hebrew}
Gods
breaking
a
breach
upon
Uzzah
;
and
from
thence
the
place
is
called
Perez
Uzzah
,
the
breaking
of
Uzzah
,
i
.
e
.
his
destruction
.
And
thus
is
the
word
here
to
be
understood
,
He
said
he
would
destroy
them
,
or
spake
of
destroying
them
,
had
not
Moses
stood
before
him
,
i
.
e
.
prayed
,
{untranscribed Hebrew}
in
,
or
about
the
rupture
or
ruine
,
in
that
very
point
of
time
,
lest
he
should
destroy
them
.
The
Chaldee
express
it
paraphrastically
,
if
Moses
had
not
stood
before
him
,
{untranscribed Hebrew}
and
prevailed
in
prayer
,
i
.
e
.
thereby
averted
the
destruction
.
So
here
again
v.
29.
{untranscribed Hebrew}
brake
in
upon
them
,
i
.
e
.
destroyed
a
multitude
of
them
.
And
v.
30.
where
the
Hebrew
reads
the
plague
ceased
,
the
Lxxii
.
read
{untranscribed Hebrew}
,
the
same
word
which
here
they
use
to
render
{untranscribed Hebrew}
.
V.
26.
Lifted
up
his
hand
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
and
lifted
up
his
hand
because
of
them
,
here
signifies
,
is
best
understood
by
the
Chaldee
,
who
render
it
{untranscribed Hebrew}
and
he
lifted
up
his
hand
with
an
oath
{untranscribed Hebrew}
because
of
them
;
so
the
Jewish
Arab
,
And
he
sware
by
his
power
to
them
,
that
he
would
&c.
Thus
we
know
the
lifting
up
the
hand
is
the
signe
of
swearing
,
and
thus
the
story
to
which
this
refers
,
exacts
.
For
though
it
is
at
first
said
only
,
(
and
not
under
oath
)
Num
.
xiv
.
12.
I
will
smite
them
with
pestilence
—
and
that
again
retracted
by
God
,
as
to
the
whole
people
,
v.
20.
yet
it
follows
v.
21.
(
in
forme
of
oath
,
when
it
is
used
by
God
)
As
truly
as
I
live
,
all
these
men
that
have
seen
my
glory
—
v.
22.
shall
not
see
the
land
,
v.
23.
and
again
v.
28.
As
truly
as
I
live
,
your
carcasses
shall
fall
in
this
wilderness
,
ye
shall
not
come
into
the
land
,
v.
29.
and
your
children
shall
wander
in
the
wildernesse
fourty
years
,
and
bear
your
whoredoms
untill
your
carcasses
be
destroyed
in
the
wildernesse
,
v.
33.
which
is
the
full
interpretation
of
what
is
here
said
of
destroying
t●em
in
the
wildernesse
,
overthrowing
their
seed
among
the
nations
,
and
sca●tering
them
in
the
lands
.
This
being
the
very
same
passage
which
is
referred
to
,
Psal
.
xcv
.
Unto
whom
I
sware
in
my
wrath
,
that
they
should
not
enter
into
my
rest
,
that
land
where
God
had
provided
a
rest
for
his
people
.
V.
28.
Baal-Peor
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
Baal-Peor
both
here
and
Num
.
xxv
.
3.
is
the
Moabites
false
Idol-God
,
there
can
be
no
question
.
Peor
,
which
the
Lxxii
.
expressing
ע
by
γ
,
translate
{untranscribed Hebrew}
,
was
a
mountain
of
Moab
,
Num
.
xxiii
.
28.
and
Deut
.
xxxiv
.
6.
and
{untranscribed Hebrew}
signifying
Lord
,
must
be
that
Idol-God
peculiarly
which
the
Moabites
worshipt
.
The
Jewish
Arab
renders
it
Peor
the
Idol
,
making
Peor
,
the
name
of
that
mountain
,
the
name
of
their
Idol
also
,
as
well
it
might
be
,
the
mountain
taking
its
denomination
from
the
God
that
was
worshipt
there
.
Of
this
saith
the
story
in
Numbers
,
the
people
bowed
down
to
their
Gods
,
v.
2.
which
is
here
called
joyning
to
that
God
Peor
,
or
of
Peor
or
Moab
;
{untranscribed Hebrew}
,
say
the
Lxxii
.
were
initiated
to
the
rites
of
that
Idol
.
And
as
it
is
there
said
,
They
called
the
people
to
the
sacrifices
of
their
Gods
,
so
here
,
they
eate
the
sacrifices
of
the
dead
,
(
where
again
the
Jewish
Arab
reads
of
Idols
)
these
their
Baalim
being
some
dead
Heroes
,
whom
they
had
deified
,
and
continued
to
offer
sacrifice
to
them
.
V.
30.
Executed
judgment
]
The
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
in
this
place
is
much
questioned
.
That
{untranscribed Hebrew}
the
Radix
signifies
to
judge
,
or
separate
,
discern
,
or
divide
,
or
take
audience
of
a
cause
,
there
is
no
doubt
:
1
Sam
.
ii
.
25.
{untranscribed Hebrew}
and
God
shall
judge
him
,
Ezech
.
xxviii
.
23.
{untranscribed Hebrew}
shall
be
judged
in
the
midst
of
thee
,
Ezech
.
xvi
.
51.
{untranscribed Hebrew}
thou
hast
judged
thy
sister
.
But
all
the
antient
interpreters
take
it
here
in
another
sense
,
for
praying
,
or
interceding
,
atoning
;
{untranscribed Hebrew}
and
prayed
,
saith
the
Targum
,
and
the
Syriack
in
the
same
word
;
the
Lxxii
.
have
{untranscribed Hebrew}
propitiated
,
the
Latine
,
placavit
appeased
.
And
the
use
of
the
Hebrew
word
in
Hithpael
in
this
sense
for
appeasing
or
propitiating
,
is
an
argument
that
the
theme
originally
had
some
such
notion
.
Thus
in
that
1
Sam
.
ii
.
25.
it
follows
,
If
a
man
sin
against
God
,
{untranscribed Hebrew}
who
shall
intercede
for
him
?
the
Targum
reads
{untranscribed Hebrew}
from
whom
shall
he
request
that
it
may
be
remitted
him
?
Hence
{untranscribed Hebrew}
is
the
ordinary
word
for
prayer
,
and
among
the
Rabbines
for
a
proseucha
or
oratory
.
And
if
we
look
into
the
story
,
we
shall
finde
two
things
said
of
Phinees
,
one
v.
7.
that
he
took
the
javeline
,
and
thrust
them
through
;
for
which
,
if
he
was
one
of
the
Judges
of
Israel
,
as
't
is
not
unlikely
he
was
being
the
son
of
Eleazar
the
son
of
Aaron
,
then
he
had
a
clear
commission
from
Moses
for
what
he
did
Num
.
xxv
.
5.
Moses
said
to
the
Judges
of
Israel
,
slay
you
every
one
his
m●n
,
and
then
the
Jus
z●lotarum
among
the
Jews
,
which
is
thought
to
take
its
rise
from
Phinees
,
is
a
great
deviation
from
the
pattern
.
The
like
sharp
proceeding
,
upon
express
warrant
we
see
Exod
.
xxxii
.
27.
Slay
every
man
his
companion
.
Secondly
,
that
God
saith
of
him
v.
11.
he
hath
turned
my
wrath
away
from
the
children
of
Israel
,
that
I
consumed
them
not
.
Both
these
are
again
set
down
,
and
joyned
together
,
v.
13.
he
was
zealous
for
his
God
,
and
made
an
atonement
for
the
children
of
Israel
.
And
the
latter
of
these
,
that
of
turning
away
Gods
wrath
,
making
the
atonement
,
doth
better
answer
the
acception
of
{untranscribed Hebrew}
,
than
the
zeal
for
God
,
as
that
signifies
running
through
Zimri
and
Cosbi
with
the
javelin●
.
And
therefore
the
best
and
fullest
rendring
of
the
word
seems
to
be
,
neither
he
executed
judgment
,
nor
he
prayed
,
but
(
which
is
the
work
of
prayer
ordinarily
,
but
here
also
of
zeal
to
God
in
killing
the
malefactors
)
made
an
atonement
,
appeased
,
or
propitiated
God
.
The
Jewish
Arab
reads
{untranscribed Hebrew}
,
and
did
what
was
just
and
right
.
V.
31.
Counted
to
him
]
The
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
and
it
was
accounted
to
him
for
righteousnesse
,
may
here
deserve
to
be
briefly
noted
,
that
it
signifies
much
more
than
justification
,
as
in
the
forinseck
sense
that
is
opposite
to
condemning
:
for
thus
it
should
note
no
more
than
acquitting
or
pardoning
him
to
whom
it
was
here
so
accounted
;
whereas
by
the
story
it
is
evident
,
that
as
God
was
atoned
to
the
people
by
this
act
of
his
,
and
not
to
him
,
so
God
thought
fit
to
reward
him
and
his
posterity
for
this
,
Behold
,
saith
God
,
Num
.
xxv
.
12.
I
give
him
my
Covenant
of
peace
:
And
he
shall
have
it
and
his
seed
after
him
,
even
the
Covenant
of
an
everlasting
priesthood
,
because
he
was
zealous
for
God
—
Here
his
zeals
being
accounted
to
him
for
righteousness
,
is
bringing
this
high
reward
upon
him
.
The
Chaldee
therefore
renders
it
{untranscribed Hebrew}
it
was
counted
unto
him
either
for
righteousness
,
or
for
merit
,
i
.
e
.
for
a
very
rewardable
act
.
So
{untranscribed Hebrew}
in
Chaldee
signifies
both
just
,
and
worthy
,
and
meritorious
;
not
speaking
of
perfect
righteousnesse
,
or
sinlesse
merit
,
but
such
as
God
in
his
goodness
is
pleased
to
reward
:
and
the
Lxxii
.
read
{untranscribed Hebrew}
,
it
was
reputed
to
him
for
righteousness
,
the
phrase
so
frequently
used
in
the
New
Testament
for
rewarding
men
richly
and
infinitely
above
their
merit
,
yet
this
as
the
reward
of
somewhat
performed
by
his
faithfull
servants
,
which
he
looks
upon
with
special
favour
in
the
Second
Covenant
.
V.
33.
Spake
unadvisedly
]
How
Moses's
fault
,
which
was
so
great
as
to
be
punished
by
God
with
exclusion
from
Canaan
,
is
here
exprest
by
these
words
,
{untranscribed Hebrew}
{untranscribed Hebrew}
he
spake
or
pronounced
with
his
lips
,
is
not
easily
resolved
.
The
word
{untranscribed Hebrew}
is
used
Lev
.
v.
4.
and
there
signifies
to
declare
,
to
pronounce
,
to
speak
.
Now
if
it
were
that
he
spake
with
his
lips
only
,
but
doubted
in
his
heart
,
when
he
struck
the
rock
,
and
said
,
Shall
we
fetch
you
water
out
of
this
rock
?
then
this
will
note
his
Infidelity
;
and
perhaps
the
Lxxii
.
may
referre
to
that
,
reading
{untranscribed Hebrew}
,
he
doubted
in
his
lips
,
i
.
e
.
did
by
his
words
signify
his
diffidence
.
But
there
is
no
reason
that
when
in
the
Hebrew
here
it
is
only
said
,
that
he
spake
with
his
lips
,
we
should
thence
conclude
his
hearts
disguising
with
his
tongue
.
't
is
therefore
most
reasonable
,
that
speaking
with
his
lips
being
in
it selfe
indifferent
and
innocent
,
should
onely
be
concluded
ill
from
the
influence
that
the
words
praecedent
seem
to
have
on
it
,
They
provoked
his
spirit
,
and
he
spake
with
his
lips
,
i
.
e
.
he
spake
passionately
as
one
provoked
.
And
then
as
S.
James
saith
,
the
wrath
of
man
worketh
not
the
righteousnesse
of
God
,
ch
.
i
.
20.
so
here
we
may
conclude
of
Moses
;
God
had
appointed
him
to
speak
to
the
rock
,
and
it
should
bring
forth
water
.
And
he
being
exasperated
in
his
spirit
,
put
into
a
passion
by
the
people
,
goes
and
strikes
the
ro●k
twice
,
and
sai●h
,
Hear
ye
rebells
,
shall
we
fe●ch
you
water
out
of
this
rock
?
This
passion
of
his
was
it selfe
a
fault
,
and
disturb'd
him
so
,
that
it
is
not
to
be
believed
that
he
could
discharge
that
duty
now
incumbent
on
him
from
God
,
in
that
manner
as
he
ought
to
do
,
with
that
faith
and
affiance
in
God
,
with
that
care
of
setting
out
the
power
and
mercy
of
God
to
these
provokers
;
and
these
two
are
the
crimes
charged
on
him
by
God
,
Num
.
xx
.
12.
his
unbelief
,
and
his
not
sanctifying
God
in
the
sight
of
the
people
.
This
therefore
is
Moses
his
crime
here
,
briefly
intimated
,
not
largely
set
down
in
this
verse
,
that
they
provoked
his
spirit
,
and
he
spake
,
i
.
e
.
he
spake
in
a
provocation
,
and
not
as
a
meek
and
faithfull
servant
of
the
Lord
,
that
desired
to
glorify
God
before
the
people
,
ought
to
have
done
.
And
this
being
here
but
imperfectly
toucht
,
was
left
to
be
explicated
by
the
story
where
the
fact
was
recorded
,
and
from
thence
,
more
than
by
the
words
,
we
may
conclude
this
to
be
the
meaning
of
this
verse
.
The
Jewish
Arab
here
,
differently
from
all
others
,
hath
it
,
because
they
contradicted
his
prophecy
[
which
]
he
spake
to
them
in
his
saying
.
The
End
of
the
Fourth
Book
.
THE
FIFTH
BOOK
OF
PSALMS
.
PSALM
CVII
.
The
hundred
and
seventh
the
first
of
the
last
Book
of
Psalms
,
is
an
invitation
to
all
sorts
of
men
to
take
notice
of
,
and
acknowledge
Gods
special
mercies
in
rescuing
them
from
the
several
dangers
that
every
part
of
their
lives
is
subject
to
,
peculiarly
from
hunger
,
prison
,
disease
,
and
danger
by
Sea
.
It
seems
probably
to
have
been
written
presently
after
the
captivity
,
when
the
nation
had
been
exercised
by
siege
and
famine
,
by
deportation
,
and
imprisonment
,
and
the
land
had
been
made
desolate
for
want
of
cultivation
,
yet
withall
so
contrived
as
to
have
respect
to
the
deliverance
out
of
Aegypt
.
T
was
a
Psalm
of
Answering
or
parts
to
be
sung
alternately
,
having
a
double
burthen
,
or
intercalary
verse
oft
recurring
.
1.
O
Give
thanks
unto
the
Lord
,
for
he
is
good
,
for
his
mercy
endureth
for
ever
.
The
great
and
daily
bounty
of
God
is
such
,
his
mercies
and
preservations
so
constant
and
perpetual
,
in
all
the
turns
and
varieties
of
our
lives
,
that
we
are
most
strictly
obliged
to
take
notice
of
them
,
and
pay
the
●ribute
of
most
gratefull
hearts
,
and
the
obedience
of
our
whole
lives
in
acknowledgment
thereof
.
2.
Let
the
redeemed
of
the
Lord
say
so
,
whom
he
hath
redeemed
from
the
hand
of
the
enemy
.
3.
And
gathered
them
out
of
the
lands
,
from
the
East
,
and
from
the
West
,
from
the
North
,
and
from
the
a.
South
.
This
is
in
a
most
eminent
manner
incumbent
on
those
that
have
been
taken
,
and
carried
captive
by
oppressing
invaders
,
and
by
the
good
providence
of
God
reduced
and
recollected
from
their
dispersions
,
and
brought
home
safe
to
their
own
countrey
againe
.
4.
They
wandered
in
the
wilderness
,
in
a
solitude
,
they
found
not
the
way
to
an
inhabited
city
,
solitary
b
.
way
,
they
found
no
city
to
dwell
in
,
5.
Hungry
and
thirsty
,
their
soule
fainted
in
them
,
6.
Then
they
cried
unto
the
Lord
when
distress
was
upon
them
see
Psal
.
cvi
.
44.
in
their
trouble
,
and
he
delivered
them
out
of
their
distresses
.
7.
And
he
led
them
forth
by
the
right
way
,
that
they
might
goe
to
a
city
of
habitation
.
So
is
it
on
all
them
which
when
they
have
been
permitted
by
God
for
some
time
to
a
state
of
seeming
destitution
,
deprived
of
all
the
necessaries
of
life
,
harbour
,
and
all
kinde
of
food
&c.
have
yet
upon
their
devout
addresses
to
heaven
in
prayer
,
found
present
relief
,
and
deliverance
from
their
pressures
,
God
by
his
gracious
providence
directing
them
to
some
auspicious
successefull
means
of
supplying
their
wants
,
and
either
returning
them
to
their
old
,
or
bringing
them
to
some
new
more
fruitfull
possession
.
8.
Let
them
acknowledg
to
the
Lord
,
his
mercy
,
{untranscribed Hebrew}
O
that
men
would
praise
the
Lord
for
his
goodness
,
and
for
his
wonderfull
works
to
the
children
of
men
.
9.
For
he
satisfieth
the
longing
soule
,
and
filleth
the
hungry
soul
with
goodness
.
This
certainly
is
an
act
as
of
a
special
and
undeserved
bounty
,
so
of
an
overruling
omnipotent
prov●dence
,
to
provide
so
liberally
for
those
that
are
so
thirsty
,
and
hungry
,
v.
5.
i
.
e
.
alltogether
destitute
,
and
that
both
these
should
be
thus
exercised
and
imployed
for
the
only
benefit
of
us
unw●rthy
sinfull
sons
of
Adam
,
is
matter
of
infinite
comfort
to
us
,
and
acknowledgment
and
thanksgiving
to
God
.
10.
Such
as
sit
in
darknesse
and
in
the
shadow
of
death
,
being
bound
in
affliction
and
iron
,
11.
Because
they
rebelled
against
the
words
of
God
,
and
contemned
the
counsel
of
the
most
high
,
12.
Therefore
he
brought
down
their
heart
with
labour
,
they
fell
down
,
and
there
was
none
to
help
;
13.
Then
they
cried
unto
the
Lord
See
v.
6.
in
their
trouble
,
and
he
saved
them
out
of
their
distress
.
14.
He
brought
them
out
of
darkness
and
the
shadow
of
death
,
and
brake
their
bands
in
sunder
.
In
like
manner
is
he
pleased
to
deal
for
those
that
are
in
prison
,
and
expectation
of
present
death
,
when
in
this
valley
of
Achor
they
fly
to
him
for
rescue
:
't
is
most
just
and
so
most
ordinary
with
God
to
deliver
men
up
to
be
chastised
for
their
sins
,
wh●n
they
are
so
proud
and
stout
,
as
to
resist
,
or
neglect
the
commands
of
God
,
't
is
but
seasonable
discipline
,
to
exercise
them
with
afflictions
,
to
bring
distresses
upon
them
,
persecution
,
imprisonment
,
&c.
thereby
to
teach
them
that
necessary
lesson
of
humility
.
And
if
then
they
shall
speedily
returne
to
him
that
strikes
,
and
with
obedient
penitent
hearts
,
and
servent
devotions
indeavour
to
atone
him
,
he
will
certainly
be
propitiated
by
them
,
and
deliver
them
out
of
their
distresses
,
be
they
never
so
sharpe
,
and
in
the
eye
of
man
irremediable
.
15.
See
v.
8.
O
that
men
would
praise
the
Lord
for
his
goodness
,
and
for
his
wonderfull
works
to
the
children
of
men
,
16.
For
he
hath
broken
the
gates
of
brass
,
and
cut
the
barrs
of
iron
in
sunder
.
This
certainly
is
another
act
of
his
special
and
un●eserved
bounty
,
and
withall
an
instance
of
his
omnipotence
,
thus
to
rid
them
of
those
gives
that
none
else
can
loose
,
to
preserve
those
that
in
humane
judgment
are
most
desperately
lost
,
and
abundantly
deserves
to
be
acknowledged
and
commemorated
by
us
.
17.
Fools
,
from
or
because
of
the
way
of
c
.
because
of
their
transgression
,
and
because
of
their
iniquity
,
are
afflicted
.
18.
Their
soule
abhorreth
all
manner
of
meat
,
and
they
draw
near
unto
the
gates
of
death
.
19.
Then
they
cry
unto
the
Lord
See
v.
6.
in
their
trouble
,
he
saveth
them
out
of
their
distresses
.
20.
He
sent
his
word
and
healed
them
,
and
delivered
them
out
of
their
destructions
.
So
again
when
the
follies
and
stupidities
of
men
betray
them
to
wilfull
sins
,
and
God
punisheth
those
with
sickness
and
weakness
,
brings
them
so
low
that
nature
is
almost
wholly
exhausted
in
them
,
and
present
death
is
expected
,
If
from
their
languishing
bed
they
shall
apply
themselves
to
the
great
and
soveraign
Physitian
,
forsake
the
sins
that
brought
this
infliction
upon
them
,
and
thus
timely
make
their
solid
peace
wi
h
heaven
,
and
then
pray
,
themselves
and
others
(
see
Jam
.
v.
14
15
,
16.
Ecclus
xxxviii
.
9
)
imploring
his
gratious
hand
for
their
recovery
,
there
is
nothing
more
frequently
experimented
,
than
that
,
when
all
other
means
faile
,
the
immediate
blessing
of
God
interposeth
for
them
,
and
restores
them
to
life
and
health
again
.
21.
See
v.
8.
O
that
men
would
praise
the
Lord
for
his
goodness
,
and
for
his
wonderfull
works
to
the
children
of
men
.
22.
And
let
them
sacrifice
the
sacrifice
of
thanksgiving
,
and
declare
his
works
with
rejoycing
.
And
this
certainly
is
a
third
instance
of
Gods
infinite
power
and
goodness
,
this
of
unhoped
,
unexpected
cures
of
the
feeblest
patients
,
which
exacts
the
most
solemn
gratefull
acknowledgments
from
those
that
have
received
them
from
his
hand
.
23.
They
that
goe
down
to
the
sea
in
ships
,
and
do
business
in
great
waters
,
24.
These
see
the
works
of
the
Lord
,
and
his
wonders
in
the
deep
.
25.
For
he
commandeth
and
raiseth
the
stormy
wind
,
which
lifteth
up
the
waves
thereof
:
26.
They
mount
up
to
the
heaven
,
they
goe
down
again
to
the
depths
,
their
soule
is
melted
because
of
trouble
:
27.
d
.
They
are
giddy
,
or
turned
round
.
reel
to
and
fro
,
they
stagger
like
a
drunken
man
,
and
are
at
their
wits
end
.
28.
Then
they
cry
unto
the
Lord
see
v.
6.
in
their
trouble
,
and
he
bringeth
them
out
of
their
distresse
.
29.
He
e
.
stilled
the
storms
into
a
calme
,
maketh
the
storms
a
calm
,
so
that
the
waves
thereof
are
still
.
30.
Then
are
they
glad
,
because
they
be
quiet
,
so
he
bringeth
them
unto
their
desired
haven
.
So
again
the
great
navigators
,
traffickers
and
merchants
of
the
world
,
when
in
their
voyages
by
sea
,
they
meet
with
terrible
amazing
tempests
,
waves
that
toss
their
ships
with
that
violence
,
as
if
they
would
mount
them
into
the
aire
,
and
at
another
turne
,
douse
them
deep
into
the
vast
Ocean
,
as
if
they
would
p●esently
overwhelm
them
,
and
the
passengers
are
hereby
striken
into
sad
trembling
fits
of
consternation
and
amazement
,
and
expectation
of
present
drowning
;
in
this
point
of
their
greatest
danger
they
oft
experiment
the
soveraign
mercy
and
power
of
God
,
and
receive
such
seasonable
returns
to
their
devout
prayers
,
that
they
finde
the
storme
presently
turned
into
the
perfectest
calme
,
and
by
the
friendliest
gales
are
safely
wasted
to
that
port
which
they
designed
to
saile
to
.
31.
see
v.
8.
O
that
men
would
praise
the
Lord
for
his
goodness
,
and
for
his
wonderfull
works
toward
the
children
of
men
.
And
this
certainly
is
a
fourth
most
eminent
instance
of
Gods
infinite
power
and
goodness
,
which
exacts
our
most
fervent
offerings
of
praise
and
thanksgiving
.
32.
Let
them
exalt
him
also
in
the
congregation
of
the
f
.
people
,
and
praise
him
in
the
assembly
of
the
Elders
.
And
not
only
such
as
are
sent
up
to
God
from
our
single
brests
or
closets
,
but
it
deserves
the
most
solemn
publick
commemorations
in
the
Temple
,
in
the
united
lands
of
the
whole
congregation
,
Elders
and
people
answering
one
the
other
.
33.
He
turneth
rivers
into
a
wilderness
,
and
the
water-springs
into
dry
ground
:
The
same
act
of
his
power
and
providence
it
is
to
convert
the
greatest
abundance
of
waters
into
perfect
drought
:
34.
A
fruitfull
land
into
saltness
{untranscribed Hebrew}
barrennesse
,
for
the
wickednesse
of
them
that
dwell
therein
.
Thereby
to
punish
those
with
utter
sterility
and
fruitlesseness
(
after
the
manner
of
his
judgments
on
Sodome
)
whose
plenty
had
been
infamously
abused
,
and
misspent
on
their
lusts
.
35.
He
turneth
the
wilderness
into
a
standing
water
,
and
dry
ground
into
water
springs
:
36.
And
there
he
maketh
the
hungry
to
dwell
,
that
they
may
prepare
a
city
for
habitation
,
37.
And
sow
the
fields
and
plant
vineyards
which
may
yeeld
fruits
of
increase
.
38.
He
blesseth
them
also
so
that
they
are
multiplied
greatly
,
and
diminished
not
{untranscribed Hebrew}
suffereth
not
their
cattel
to
decrease
.
And
the
same
act
again
it
is
of
his
bounty
and
power
together
,
to
improve
the
barrennest
desart
into
the
fruitfullest
pastures
,
most
commodious
for
habitation
and
plantations
,
and
thither
to
bring
those
who
had
formerly
lived
in
the
greatest
penury
,
and
by
his
auspicious
providence
onely
,
without
any
other
observable
means
,
to
advance
them
to
the
greatest
height
of
wealth
,
and
prosperity
of
all
kinds
,
making
them
a
numerous
and
powerfull
nation
,
remarkable
for
the
blessings
of
God
upon
them
.
39.
Again
they
are
minished
,
and
brought
low
through
evill
oppression
{untranscribed Hebrew}
oppression
,
affliction
and
sorrow
.
40.
He
poureth
contempt
upon
Princes
,
and
causeth
them
to
wander
in
the
solitude
{untranscribed Hebrew}
wildernesse
,
where
there
is
no
way
.
41.
Yet
setteth
he
the
poor
on
high
from
affliction
,
and
maketh
him
families
like
a
flock
.
And
when
they
are
thus
signally
favoured
by
him
,
't
is
yet
in
the
power
of
their
sins
to
dishpate
all
this
their
prosperity
:
Upon
their
forsaking
God
,
and
falling
to
any
course
of
evill
(
see
the
Chaldee
,
and
v.
11.
17.
)
't
is
most
just
,
and
so
to
be
expected
from
God
,
that
he
should
give
them
up
into
the
hands
of
wicked
men
(
which
are
allwayes
ready
for
such
offices
)
to
oppress
and
afflict
them
sadly
,
to
subdue
their
Governours
,
eject
them
out
of
their
dominions
,
bring
them
to
the
state
of
greatest
destitutions
,
without
any
visible
means
or
way
of
evading
;
and
just
when
they
are
brought
to
the
lowest
,
{untranscribed Hebrew}
‖
{untranscribed Hebrew}
and
when
they
return
to
the
Law
,
Chald
.
upon
their
humiliation
,
contrition
,
and
sincere
reformation
,
to
rescue
them
out
of
this
deplored
condition
,
and
immediately
advance
them
to
the
greatest
height
of
plenty
,
order
,
and
peace
.
42.
The
righteous
shall
see
it
,
and
rejoyce
,
and
all
iniquity
shall
stop
her
mouth
.
43.
Who
is
wise
?
he
will
lay
up
these
things
,
and
they
—
Who
so
is
wise
g
.
and
will
observe
these
things
,
even
they
shall
understand
the
bounties
loving
kindness
of
the
Lord
.
By
these
so
wise
,
so
just
,
and
so
gratious
dispensations
of
God
,
't
is
but
reasonable
that
all
sorts
of
men
should
be
effectually
wrought
on
.
All
pious
and
good
men
have
here
matter
of
infinite
joy
,
that
they
are
under
the
protection
of
so
gratious
a
father
,
who
if
they
adhere
to
him
,
will
never
be
wanting
to
them
.
All
wicked
men
will
here
disce●n
the
cause
of
all
the
calamities
that
overtake
them
in
this
world
,
as
prognosticks
of
their
farre
greater
sufferings
to
come
in
another
world
,
if
Gods
scourge
here
be
not
permitted
to
rouse
,
and
awake
,
and
work
reformations
upon
them
,
and
in
all
their
sufferings
will
have
nothing
to
object
,
or
quarrel
at
,
the
sole
original
of
all
being
from
themselves
.
And
so
as
the
wicked
will
have
incomparable
advantages
from
this
meditation
,
if
they
be
but
wise
to
their
own
greatest
interests
and
concernments
;
so
all
the
true
servants
of
God
will
here
learn
how
gratious
a
master
,
how
liberal
a
rewarder
it
is
,
to
whom
they
perform
their
services
.
Annotations
on
Psalm
CVII
.
V.
3.
The
South
]
The
Hebrew
here
readeth
{untranscribed Hebrew}
from
the
sea
,
{untranscribed Hebrew}
for
which
the
Chaldee
reads
{untranscribed Hebrew}
from
the
south
sea
.
The
word
is
most
frequently
taken
for
the
great
or
mediterranean
sea
,
which
is
west
to
Judaea
,
and
generally
when
{untranscribed Hebrew}
the
sea
is
put
for
any
of
the
Cardinal
points
,
it
then
signifies
the
West
;
and
accordingly
Gen.
xii
.
8.
Bethel
{untranscribed Hebrew}
is
Bethel
on
the
west
,
{untranscribed Hebrew}
on
the
west
,
saith
the
Targum
,
and
Exod
.
x
.
19.
{untranscribed Hebrew}
a
wind
of
the
sea
,
we
duly
render
it
a
west
wind
.
But
't
is
elsewhere
taken
for
the
Red
sea
,
Psal
.
cxiv
.
3.
and
Lxxii
.
8.
which
is
on
the
south
of
Judaea
,
and
so
in
respect
to
that
,
the
sea
here
signifies
the
south
sea
,
as
both
the
enumeration
of
the
other
three
,
East
,
West
,
and
North
,
demonstrates
,
and
the
consideration
of
the
matter
in
hand
,
the
quarters
whither
they
were
dispersed
,
or
carried
captive
,
East
,
West
,
and
North
,
and
Aegypt
,
whither
they
shall
goe
in
ships
,
Deut
.
xxviii
.
68.
by
the
way
that
they
came
,
i
.
e
.
by
the
Red
sea
.
V.
4.
Solitary
way
]
The
Hebrew
here
may
best
be
rendred
,
{untranscribed Hebrew}
they
wandred
{untranscribed Hebrew}
in
the
desolate
wildernesse
,
or
,
as
the
Syriack
,
{untranscribed Hebrew}
in
the
desert
Assimon
,
(
for
the
word
is
used
appellatively
)
the
Jewish
Arab
accordingly
,
{untranscribed Hebrew}
in
the
way
of
Alsamawa
,
(
transposing
the
words
)
as
likewise
Ps.
Lxviii
.
8.
and
Lxxviii
.
40.
and
cvii
.
14.
And
so
Saadias
in
his
version
of
the
Law
,
Num
.
xxi
.
21.
and
xxiii
.
28.
and
Deut
.
xxxii
.
10.
useth
the
same
word
,
as
also
Abu
Walid
in
the
root
{untranscribed Hebrew}
,
and
the
Jewish
Translators
of
the
Historical
books
1
Sam
.
xxiii
.
24.
Then
follows
,
{untranscribed Hebrew}
they
found
not
the
way
to
an
inhabited
city
.
Thus
the
Chaldee
may
be
rendred
also
,
{untranscribed Hebrew}
the
way
to
the
city
,
and
not
{untranscribed Hebrew}
in
a
desolate
way
,
as
their
Latine
render
it
.
Thus
't
is
evident
the
Lxxii
.
read
,
{untranscribed Hebrew}
they
sound
not
the
way
of
an
habitable
city
,
and
so
the
Syriack
,
and
Latine
,
and
Arabick
.
And
so
the
sense
very
well
bears
,
their
passage
through
the
wilderness
being
not
a
journeying
,
such
as
when
men
pass
on
in
a
road
to
some
inhabited
place
,
and
though
at
the
present
they
be
in
the
wilderness
,
yet
if
they
have
provision
for
a
while
,
they
will
soon
and
safely
come
to
their
journeys
end
;
but
a
wandring
up
and
down
from
all
path
and
road
,
and
so
in
an
endless
maze
of
desolation
.
In
opposition
to
which
we
have
v.
7.
He
led
them
by
the
right
way
,
that
they
might
goe
to
a
city
of
habitation
,
or
habitable
city
;
the
going
to
which
there
corresponds
with
the
way
to
it
here
.
V.
17.
Fools
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
fools
,
which
the
Chaldee
reteins
,
and
renders
{untranscribed Hebrew}
fools
,
the
Lxxii
.
seems
to
have
read
some
other
word
,
{untranscribed Hebrew}
,
or
the
like
,
for
they
render
it
{untranscribed Hebrew}
he
helped
them
;
and
so
the
Syriack
,
{untranscribed Hebrew}
he
helped
them
,
and
the
Latine
,
and
Arabick
,
and
Aethiopick
.
But
there
is
no
reason
to
misdoubt
our
Hebrew
reading
,
which
the
Chaldee
hath
adhered
to
.
In
the
next
place
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
we
render
because
,
literally
signifies
,
as
the
Lxxii
.
render
it
,
{untranscribed Hebrew}
from
,
or
because
of
the
way
of
their
wickedness
,
as
elsewhere
the
way
of
wickednesse
signifies
their
sinfull
course
,
or
actions
.
And
the
word
{untranscribed Hebrew}
way
seems
designedly
to
allude
to
the
same
word
set
twice
before
,
v.
4.
they
wandred
in
a
solitary
way
,
or
as
the
Lxxii
.
and
all
other
interpreters
have
it
,
{untranscribed Hebrew}
they
found
not
the
way
to
an
inhabited
city
,
(
see
note
b
.
)
and
v.
7.
He
(
God
)
led
them
by
the
right
way
.
The
like
correspondence
is
observable
in
other
parts
of
the
Psalm
,
as
between
v.
4.
they
found
no
city
,
and
v.
7.
to
goe
to
a
city
,
and
v.
36.
a
city
for
habitation
;
between
sit
in
darkness
,
v.
40.
and
he
brought
them
out
of
darkness
,
14.
between
bound
in
affliction
and
iron
,
v.
10.
and
he
cut
the
barrs
of
iron
,
v.
16.
between
the
longing
soule
,
v.
9.
and
their
soule
abhorring
&c.
v.
18.
between
gathering
from
the
sea
,
v.
3.
(
see
note
a.
)
and
going
down
into
the
sea
,
v.
23.
V.
27.
They
reel
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
circumgyratus
est
,
being
whirled
or
turned
round
,
may
here
fitly
be
applied
to
the
tossing
of
the
ship
in
the
tempest
,
and
so
of
the
passengers
that
are
in
it
,
to
signify
their
uncertain
and
dangerous
state
,
sometimes
whirled
round
,
sometimes
tottering
▪
and
ready
to
overturne
,
which
is
here
called
staggering
&c.
But
it
may
also
be
understood
of
the
men
,
and
not
of
the
ship
,
and
so
signify
(
by
the
metonymy
of
the
Cause
for
the
Effect
)
they
were
giddy
,
which
is
the
natural
effect
of
such
turning
.
The
Chaldee
read
{untranscribed Hebrew}
trembled
,
and
the
Syriack
{untranscribed Hebrew}
to
the
same
sense
,
were
moved
,
or
trembled
,
and
so
the
Lxxii
.
{untranscribed Hebrew}
were
troubled
;
all
joyning
to
denote
the
effect
of
this
their
danger
on
the
men
,
their
fear
,
perturbation
,
astonishment
,
giddinesse
,
(
not
knowing
which
way
to
turne
in
this
condition
)
and
not
only
the
danger
it selfe
,
which
had
been
poetically
exprest
,
v.
26.
The
Jewish
Arab
reads
{untranscribed Hebrew}
and
they
goe
up
and
down
;
so
Abu
Walid
,
they
goe
and
pass
up
and
down
,
hither
and
thither
,
as
a
drunken
man
:
and
he
compares
the
word
in
this
notion
to
the
same
root
in
the
Arabick
,
where
it
signifies
coming
or
going
.
And
then
the
word
will
not
be
sitly
appliable
to
the
ship
,
or
any
inanimate
thing
,
in
his
judgment
.
V.
29.
Maketh
the
stormes
calme
]
The
Hebrew
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
stetit
,
stabilis
est
,
cannot
be
better
rendred
here
than
by
quieted
,
or
stilled
,
because
of
the
{untranscribed Hebrew}
{untranscribed Hebrew}
that
follows
,
which
must
literally
be
rendred
into
a
silence
,
or
calme
.
The
Lxxii
.
read
{untranscribed Hebrew}
,
he
commanded
the
tempest
,
and
it
stood
,
or
was
stilled
into
a
calme
,
taking
in
somewhat
of
the
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
to
command
or
decree
;
but
the
Syriack
{untranscribed Hebrew}
he
dismist
,
or
quieted
it
;
the
Jewish
Arab
{untranscribed Hebrew}
,
he
maketh
to
stand
in
the
place
of
a
tempest
a
calme
,
using
{untranscribed Hebrew}
a
word
taken
up
from
the
Greek
{untranscribed Hebrew}
,
by
those
that
live
near
the
sea
,
as
he
notes
.
V.
32.
People
]
{untranscribed Hebrew}
{untranscribed Hebrew}
the
people
is
here
evidently
opposed
to
{untranscribed Hebrew}
Elders
,
and
both
signify
the
whole
assembly
or
congregation
.
For
among
the
Jews
,
the
Doctors
,
Rulers
of
the
Synagogue
and
Elders
,
had
a
distinct
appartement
from
the
people
,
and
the
service
being
much
in
Antiphona
or
response
,
part
was
spoken
by
them
that
officiated
in
the
seat
of
the
Elders
,
and
the
rest
by
the
multitude
of
common
men
,
the
{untranscribed Hebrew}
that
answered
Amen
at
least
,
at
their
giving
of
thanks
.
V.
43.
Who
is
wise
,
and
will
]
The
Hebrew
here
is
by
way
of
interrogation
{untranscribed Hebrew}
{untranscribed Hebrew}
who
is
wise
?
so
the
Chaldee
,
{untranscribed Hebrew}
who
is
wise
?
and
the
Lxxii
.
{untranscribed Hebrew}
;
{untranscribed Hebrew}
And
then
{untranscribed Hebrew}
must
be
rendred
not
,
and
,
but
,
he
shall
keep
,
lay
up
,
observe
;
the
ן
ן
.
in
this
scheme
of
speaking
being
either
an
expletive
redundant
,
or
of
such
significancy
as
will
be
best
exprest
by
also
,
thus
,
who
is
wise
?
he
that
is
so
,
if
he
be
but
wise
for
the
world
,
wise
in
this
generation
,
will
adde
to
his
former
notions
of
humane
wisdome
this
consideration
of
these
providences
of
God
,
in
the
foregoing
Psalm
.
The
Syriack
have
best
rendred
this
according
to
sense
,
{untranscribed Hebrew}
,
he
that
is
wise
will
observe
these
things
.
And
then
follows
{untranscribed Hebrew}
{untranscribed Hebrew}
and
they
shall
understand
,
in
the
plural
,
some
copies
of
the
Lxxii
.
read
{untranscribed Hebrew}
,
he
,
in
the
singular
;
and
from
thence
the
Syriack
hath
{untranscribed Hebrew}
,
and
the
Vulgar
intelliget
;
which
if
the
right
reading
,
must
apply
it
to
the
who
is
wise
?
and
interpret
both
parts
of
the
pious
,
truly
wise
man
.
But
as
the
Hebrew
and
Chaldee
read
this
second
clause
in
the
plural
,
so
doe
the
most
emendate
copies
of
the
Lxxii
.
{untranscribed Hebrew}
,
they
—
And
then
it
will
not
be
amiss
to
remember
one
part
of
the
Scripture-style
frequently
exemplified
(
see
note
on
Mat
.
vii
.
6.
)
called
{untranscribed Hebrew}
,
reverting
or
going
back
,
when
,
two
things
being
said
,
the
discourse
inlarged
upon
both
speaks
first
of
the
latter
,
and
then
last
of
the
former
of
them
.
This
is
taken
notice
of
by
the
Jews
as
an
idiome
of
their
language
.
Aben
Ezra
on
Psal
.
xliii
.
saith
,
{untranscribed Hebrew}
He
speaks
of
the
eare
before
he
does
of
the
eye
,
because
in
the
{untranscribed Hebrew}
seventh
verse
he
spake
last
of
the
care
,
and
according
to
custome
therefore
begins
with
it
.
Thus
it
may
well
be
here
:
the
concernments
both
of
the
righteous
and
the
wicked
in
the
matter
of
this
Psalm
being
mentioned
v.
42.
The
righteous
shall
rejoyce
,
and
iniquity
shall
stop
her
mouth
;
to
the
latter
of
these
is
probably
returned
the
first
,
who
is
wise
?
wise
in
any
the
lowest
degree
,
he
shall
observe
,
or
lay
up
,
ponder
,
consider
these
things
;
either
learn
by
Gods
judgments
on
other
men
,
or
else
being
awaked
by
his
own
smart
,
and
having
nothing
to
object
against
the
justice
of
his
sufferings
,
he
will
think
fit
,
if
he
be
not
a
most
insensate
fool
,
to
reforme
,
and
so
benefit
by
them
,
and
prevent
the
yet
future
evils
,
which
will
certainly
attend
these
,
if
he
repent
not
.
And
then
the
discourse
reverts
to
the
former
part
,
the
subject
of
which
was
the
righteous
,
in
the
plural
,
{untranscribed Hebrew}
,
{untranscribed Hebrew}
v.
42.
and
concludes
of
them
what
is
most
obvious
,
and
they
shall
understand
{untranscribed Hebrew}
{untranscribed Hebrew}
the
mercies
or
gratiousnesses
or
bounties
of
the
Lord
;
those
so
oft
mentioned
in
the
former
part
of
the
Psalm
,
Praise
the
Lord
for
{untranscribed Hebrew}
his
goodnesse
,
and
here
by
way
of
recapitulation
Emphatically
referred
to
,
The
righteous
shall
observe
these
wonders
,
and
experimentally
know
this
his
goodnesse
.
It
is
true
,
the
wise
in
Scripture-style
doth
most
frequently
signify
the
Godly
;
and
't
is
no
news
to
pass
from
the
singular
to
the
plural
number
,
without
varying
the
subject
,
when
the
context
shews
this
to
be
necessary
;
and
where
it
is
not
necessary
,
't
is
yet
possible
.
But
it
is
as
certain
,
that
wisdome
is
sometimes
to
be
taken
in
a
greater
width
,
for
humane
wisdome
,
understanding
,
considering
,
to
which
wicked
men
are
frequently
called
(
O
consider
this
ye
that
forget
God
,
and
many
the
like
:
)
Secondly
,
that
iniquity
(
as
that
signifieth
all
wicked
men
)
is
spoken
of
v.
42.
as
well
as
the
righteous
:
Thirdly
,
that
not
onely
the
Hebrew
letter
,
but
the
Paraphrase
of
the
Chaldee
(
as
the
Lxxii
.
also
)
varies
the
number
;
which
if
it
do
not
without
cause
,
then
there
is
a
place
here
for
the
ordinary
figure
of
{untranscribed Hebrew}
,
and
then
the
wise
will
be
the
wicked
man
,
that
is
not
utterly
a
fool
to
his
worldly
interests
.
But
this
only
as
a
conjecture
.
The
Jewish
Arab
reads
,
And
he
that
is
wise
let
him
observe
these
sayings
,
that
he
may
understand
the
bounty
of
the
Lord
,
the
goodnesse
,
as
that
is
taken
for
the
same
with
bounty
.
The
Hundred
and
Eighth
Psalm
.
A
Song
or
Psalm
of
David
.
The
hundred
and
eighth
Psalm
is
compiled
and
very
little
changed
from
two
branches
of
two
former
Psalms
;
Psal
.
Lvii
.
v.
8
,
9
,
10
,
11.
and
Psal
.
Lx.
v.
5
,
6
,
7
,
8
,
9
,
10
,
11
,
12.
and
is
a
solemn
commemoration
of
Gods
mercies
to
David
in
the
victories
obteined
by
him
over
his
enemies
round
about
,
particularly
at
the
taking
of
Rabba
,
2
Sam
.
12.29
.
together
with
a
prayer
for
continuance
of
all
Gods
mercies
.
1.
O
God
,
my
heart
is
prepared
,
{untranscribed Hebrew}
see
Ps.
57.7
.
fixed
;
I
will
sing
and
give
praise
,
even
with
my
glory
.
2.
Awake
Psaltery
and
Harpe
;
I
will
{untranscribed Hebrew}
I
my selfe
will
awake
early
.
Blessed
Lord
,
how
am
I
ingaged
to
bless
and
praise
thy
holy
name
,
to
imploy
my
tongue
and
all
the
instruments
of
musick
,
and
every
faculty
of
my
soule
,
in
commemorating
thy
goodness
and
signal
mercies
to
me
?
This
is
the
least
that
can
be
deemed
incumbent
on
me
;
and
this
I
shall
most
readily
,
heartily
and
chearfully
performe
(
see
Psal
.
Lvii
.
7
,
8
)
3.
I
will
praise
thee
,
O
Lord
,
among
the
people
,
and
I
will
sing
praises
to
thee
among
the
nations
.
And
't
is
not
fit
that
so
great
dignations
should
be
acknowledged
in
the
closet
or
privacy
only
;
't
is
most
decent
that
our
tribute
of
praise
for
them
should
be
in
the
midst
of
the
assembly
,
with
the
greatest
possible
solemnity
,
calling
all
others
to
take
part
in
so
important
an
office
.
(
Psalr
Lvii
.
9.
)
4.
For
thy
mercy
is
great
a.
from
above
above
the
heavens
,
and
thy
truth
unto
{untranscribed Hebrew}
reacheth
unto
the
skyes
:
see
note
on
Ps.
Lvii
.
c
.
clouds
.
For
thy
mercy
and
fidelity
have
been
magnified
toward
me
in
a
most
eminent
manner
,
and
are
each
of
them
infinitely
great
(
see
Psal
Lvii
.
10.
)
5.
Be
thou
exalted
,
O
God
,
above
the
heavens
,
and
thy
glory
or
,
upon
above
all
the
earth
.
For
which
therefore
blessed
be
for
ever
thy
glorious
majesty
in
the
highest
degree
that
is
possible
for
us
finite
and
infirme
creatures
,
(
see
Psal
.
Lvii
.
11.
)
6.
That
thy
beloved
may
be
delivered
,
save
with
thy
right
hand
and
answer
me
.
Who
have
received
such
signal
assistan●es
from
thee
,
evidences
of
thy
speciall
favour
,
and
interposition
of
thine
own
right
hand
,
in
returne
and
answer
to
the
prayers
which
we
have
addrest
to
thee
.
(
See
Psal
.
Lx.
5.
)
7.
God
hath
spoken
in
his
holiness
,
I
will
rejoyce
,
I
will
divide
Shechem
,
and
meet
out
the
valley
of
Succoth
.
8.
Gilead
is
mine
Manasseh
is
mine
:
Ephraim
also
is
the
strength
of
my
head
,
Judah
is
my
lawgiver
.
God
made
me
a
most
sure
promise
,
which
he
hath
now
most
signally
performed
,
and
so
given
me
matter
of
all
triumph
,
and
rejoycing
and
thanksgiving
,
that
I
am
not
only
fully
and
quietly
possest
of
all
the
kingdome
both
of
Israel
and
Judah
,
and
delivered
from
the
assaults
which
were
made
against
me
by
my
malicious
neighbours
(
see
Psal
.
Lx.
6
,
7.
note
d
.
)
9.
Moab
is
my
washpot
,
over
Edom
will
I
cast
my
-
cast
out
my
shooe
,
over
Philistia
b
.
will
I
shout
triumph
.
but
even
that
they
that
thus
assaulted
me
are
themselves
brought
down
in
subjection
to
me
;
by
name
the
Moabites
,
the
Edumaeans
,
and
the
Philistims
,
(
see
Psal
.
Lx
8.
and
note
d
.
)
10.
Who
will
bring
me
into
the
strong
city
?
who
will
lead
me
into
Edom
?
And
now
let
the
Ammonites
cast
us
in
the
teeth
,
reproach
us
as
if
we
should
doe
nothing
of
all
this
,
as
if
their
cities
were
impregnable
,
or
our
armies
utterly
unsufficient
to
vanquish
and
subdue
them
;
11.
c
.
Wilt
not
thou
,
O
God
,
who
Hadst
hast
cast
us
off
?
and
wilt
not
thou
,
O
God
,
goe
forth
with
our
hosts
?
That
God
which
for
our
sins
had
formerly
withdrawn
his
assistance
(
and
so
long
we
m●st
needs
be
improsperous
,
having
no
means
left
to
accomplish
any
victories
)
hath
now
b
en
g●aciously
pleased
to
returne
to
us
,
and
assist
us
,
and
manage
the
whole
business
for
us
,
to
give
us
this
last
victory
over
the
Regal
city
and
King
of
the
Ammonites
,
and
so
to
testify
by
this
happy
succesie
his
signal
presence
with
us
.
12.
Give
us
help
from
*
trouble
,
distress
{untranscribed Hebrew}
for
vain
is
the
help
of
man
.
To
him
therefore
alone
is
our
resort
in
the
greatest
distresse
,
from
him
must
come
the
relief
,
or
we
shall
be
lost
;
all
other
assistances
,
beside
that
of
heaven
,
being
utterly
unsufficient
,
(
see
Psal
.
Lx.
11.
)
13.
Through
God
we
shall
do
valiantly
,
for
it
is
he
that
shall
tread
down
our
enemies
.
If
he
interpose
his
power
on
our
side
,
no
enemy
shall
be
able
to
stand
before
us
.
It
is
he
,
and
not
any
strength
of
ours
,
that
shall
worke
all
our
victories
for
us
(
see
Psal
.
Lx.
12.
)
And
on
this
we
will
confidently
depend
,
through
his
goodness
and
mercy
to
us
.
Annotations
on
Psalm
CVIII
.
V.
4.
Above
the
heavens
]
Among
the
few
variations
which
are
made
in
this
Psalm
from
the
several
parcels
of
Ps.
lvii
.
&
lx
.
of
which
it
is
composed
,
it
may
be
observed
,
that
instead
of
{untranscribed Hebrew}
to
the
heavens
Psal
.
lvii
.
10.
't
is
here
{untranscribed Hebrew}
{untranscribed Hebrew}
from
above
the
heavens
;
which
being
designed
as
an
expression
to
set
out
the
greatness
of
the
extent
of
Gods
mercies
,
First
,
it
doth
that
very
perfectly
,
and
signifies
the
infiniteness
of
it
,
not
onely
above
the
heavens
,
but
from
thence
continuedly
down
to
us
,
{untranscribed Hebrew}
from
above
,
to
the
lowest
and
meanest
of
us
,
and
to
all
betwixt
:
and
Secondly
,
it
confirms
our
rendring
{untranscribed Hebrew}
both
there
and
here
,
not
clouds
,
but
skyes
,
meaning
the
bodies
of
the
heavens
,
those
pure
aethereal
orbs
,
where
the
Sun
and
Moon
and
Starrs
are
(
see
Note
on
Ps.
lvii
.
c
.
)
for
taking
{untranscribed Hebrew}
for
the
regions
of
the
aire
,
and
{untranscribed Hebrew}
for
the
celestial
bodies
,
these
two
phrases
will
perfectly
accord
,
{untranscribed Hebrew}
from
above
the
lower
of
them
,
the
aiery
regions
,
and
{untranscribed Hebrew}
to
,
or
the
higher
of
them
,
the
caelestial
orbs
;
only
with
this
difference
,
that
the
former
phrase
notes
the
descent
from
thence
hither
(
not
{untranscribed Hebrew}
above
,
but
{untranscribed Hebrew}
from
above
)
and
the
latter
the
ascent
from
us
{untranscribed Hebrew}
to
,
or
as
farre
as
to
that
:
the
former
notes
the
{untranscribed Hebrew}
or
depth
,
the
latter
the
{untranscribed Hebrew}
or
height
of
it
.
V.
9.
Will
I
triumph
]
Here
is
another
variation
betwixt
this
Psalm
and
the
copy
whence
't
is
transcribed
,
Ps.
lx
.
8.
Here
't
is
{untranscribed Hebrew}
{untranscribed Hebrew}
over
the
Philistims
I
will
shout
,
{untranscribed Hebrew}
I
will
jubulate
,
saith
the
Chaldee
,
{untranscribed Hebrew}
I
will
cry
or
make
a
noise
,
give
a
shout
,
saith
the
Syria
k
,
but
the
Lxxii
.
by
way
of
paraphrase
,
{untranscribed Hebrew}
,
the
Phylistins
are
subjected
unto
me
,
the
full
intimation
of
that
shouting
over
them
.
But
Ps.
lx
.
8.
't
is
{untranscribed Hebrew}
.
Of
that
place
we
have
allready
shewed
(
see
Ps.
lx
.
Note
c
.
)
that
{untranscribed Hebrew}
is
not
to
be
rendred
over
me
,
but
simply
over
,
viz.
(
joyned
with
that
which
next
follows
)
over
the
Phylistims
;
and
that
{untranscribed Hebrew}
shout
thou
,
was
to
be
applied
either
as
speaking
to
himself
,
shout
thou
,
my
soule
,
or
to
the
congregation
of
Israel
,
shout
thou
,
ye
Israelites
,
over
Philistia
.
And
then
,
as
that
was
there
according
to
sense
rendred
by
the
Syriack
,
over
the
Philistims
{untranscribed Hebrew}
will
I
shout
,
so
here
the
Hebrew
hath
it
most
expresly
,
to
secure
us
of
the
truth
of
that
interpretation
there
,
in
both
those
particulars
;
there
being
as
little
difference
between
{untranscribed Hebrew}
I
will
shout
,
and
{untranscribed Hebrew}
shout
thou
,
my
soule
,
as
betwixt
{untranscribed Hebrew}
,
which
is
acknowledged
to
signify
to
more
than
over
(
a
bare
preposition
)
and
{untranscribed Hebrew}
which
hath
the
same
letters
,
though
it
be
otherwise
pointed
.
The
Jewish
Arab
Ps.
lx
.
reads
{untranscribed Hebrew}
the
Philistims
shall
be
smitten
down
by
me
,
and
here
{untranscribed Hebrew}
I
will
smite
down
the
Philistims
,
as
if
he
took
the
Hebrew
{untranscribed Hebrew}
in
the
notion
of
breaking
,
in
these
places
.
R.
Solomon
here
takes
it
in
the
notion
of
shouting
,
but
in
the
other
Psalm
in
a
different
,
expounding
it
,
joyne
thy selfe
to
my
kingdome
,
by
becoming
subject
to
me
.
V.
11.
Wilt
not
thou
,
O
God
,
]
This
passage
though
in
words
(
all
but
{untranscribed Hebrew}
{untranscribed Hebrew}
thou
)
the
very
same
with
Ps.
lx
.
10.
must
yet
be
understood
in
somewhat
a
distant
sense
.
And
t
is
no
news
in
sacred
compositions
,
especially
those
that
are
Poetical
,
to
apply
words
spoken
upon
one
subject
to
another
,
to
which
however
they
were
not
at
first
designed
,
yet
they
may
be
commodiously
referred
.
The
occasion
of
this
Psalm
seems
to
be
the
taking
of
Rabba
,
2
Sam
.
xii
.
30.
as
the
subject
of
Ps.
lx
.
was
the
atchievements
of
Joab
,
mentioned
in
the
title
of
it
,
which
all
were
praeludia
and
preparative
to
this
great
success
,
the
taking
a
fortified
Metropholis
,
and
therewith
the
King
,
and
possessing
the
Crown
of
the
conquered
nation
.
So
that
now
all
that
was
said
Psal
.
lx
.
but
in
vote
,
by
way
of
address
to
God
in
prayer
for
his
relief
and
assistance
,
is
here
repeated
by
way
of
just
and
solemn
triumph
,
and
religious
boasting
:
God
hath
spoken
,
v.
7.
yea
and
hath
now
signally
performed
;
Who
will
bring
me
,
ver
.
10.
Let
them
now
ask
that
question
,
which
formerly
they
did
ask
by
way
of
scorne
,
but
now
have
little
reason
for
;
Wilt
not
thou
,
O
God
,
who
hadst
cast
us
off
?
It
is
now
apparent
by
the
event
,
that
though
for
a
time
God
withheld
his
prospering
hand
,
went
not
out
with
our
armies
,
yet
he
is
now
graciously
pleased
to
espouse
our
cause
,
to
give
us
this
great
and
signal
victory
.
And
herein
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
thy
beloved
v.
6.
may
possibly
glance
on
the
name
of
Solomon
,
who
by
the
Prophets
direction
was
at
this
time
stiled
Jedidiah
,
2
Sam
.
xii
.
25.
the
beloved
of
the
Lord
,
because
of
the
Lord
,
or
because
God
was
now
graciously
pleased
to
be
propitiated
to
David
,
for
his
sin
with
Bathshebah
,
Solomon's
mother
,
and
to
prosper
his
military
attempts
.
The
fifty
seventh
Psalm
,
from
which
the
former
part
of
this
Psalm
was
taken
,
was
composed
by
him
in
the
time
of
his
greatest
exigence
,
his
flight
from
Saul
;
and
therefore
he
being
now
in
a
state
quite
contrary
to
that
,
in
his
highest
exaltation
,
't
will
be
most
reasonable
to
understand
those
words
here
v.
5.
that
were
then
petition
and
prayer
Ps.
lvii
.
5.
&
11.
in
the
notion
of
lauds
and
gratefull
retribution
.
Kimchi
and
Jarchi
refer
it
to
the
dayes
of
the
Messiah
.
The
Hundred
and
Ninth
Psalm
.
TO
the
chief
Musitian
a
Psalm
of
David
.
The
hundred
and
ninth
Psalm
,
(
composed
on
occasion
whither
of
Absoloms
rebellion
,
and
assuming
the
government
,
as
the
Syriack
takes
it
,
or
of
Davids
flight
from
Saul
,
as
Kimchi
and
Aben
Ezra
resolve
)
is
a
direfull
prediction
of
Gods
judgments
that
should
fall
upon
his
enemies
,
whither
Absolon
and
his
Councellor
Achitophel
,
or
Saul
and
Doeg
:
and
by
Act.
i
.
20.
where
v.
8.
of
this
Psalm
is
said
to
be
fulfilled
in
Iudas
,
it
appears
to
have
had
a
more
eminent
completion
in
those
that
opposed
and
consulted
against
,
and
crucified
Christ
,
the
Pharisees
,
and
the
Rulers
of
the
Iews
,
who
with
Iudas
,
that
betrayed
him
into
their
hands
,
and
was
their
counseller
and
guide
at
the
apprehension
of
him
,
Act.
i
.
16.
met
with
sad
and
direfull
ends
.
It
was
composed
by
David
,
and
committed
to
the
Praefect
of
his
Musick
.
1.
Hold
not
thy
peace
,
a.
O
God
or
,
my
praise
{untranscribed Hebrew}
of
my
praise
.
Thou
,
O
God
,
art
the
only
joy
and
comfort
and
refuge
of
my
life
,
from
thee
all
the
good
things
flow
that
ever
I
received
,
to
thee
all
the
glory
and
praise
is
due
:
Be
thou
now
pleased
to
interpose
for
my
aid
and
relief
.
2.
For
the
mouth
of
the
wicked
and
the
mouth
of
the
deceitfull
are
opened
against
me
,
they
have
spoken
against
me
with
a
lying
tongue
.
For
now
I
have
special
need
of
it
,
wicked
men
having
most
falsely
and
treacherously
and
cunningly
infused
into
mens
mindes
most
slanderous
reports
of
me
.
3.
They
compassed
me
about
also
with
words
of
hatred
,
and
fought
against
me
without
a
cause
.
Their
slanders
and
false
suggestions
have
been
their
special
pestilent
weapons
against
me
;
with
them
they
have
besieged
,
as
it
were
,
and
girt
me
close
,
and
then
shot
out
these
poisonous
darts
against
me
,
sharpened
the
swords
of
their
tongues
,
and
with
them
most
maliciously
assaulted
me
.
4.
For
my
love
they
are
my
adversaries
:
but
I
give
my selfe
to
prayer
.
5.
And
they
have
rewarded
me
evill
for
good
,
and
hatred
for
my
good
will
.
I
never
did
any
act
of
hostility
or
unkindnesse
to
them
,
but
contrarywise
obliged
them
with
all
acts
of
love
and
greatest
charity
;
they
had
no
other
provocation
but
this
from
me
;
and
for
this
they
have
most
unhumanely
returned
all
the
effects
of
the
bitterest
malice
.
Yet
hath
not
this
moved
me
to
act
any
revenge
;
but
on
the
contrary
,
I
have
heartily
prayed
to
God
{untranscribed Hebrew}
for
them
,
Syr
:
Deum
pro
ipsis
compecatus
.
Castel
.
for
them
,
besought
his
pardon
,
and
the
averting
his
judgments
from
them
,
and
his
grace
for
their
timely
reformation
.
And
all
this
hath
produced
no
other
effect
from
them
but
their
most
malignant
hatred
,
and
mischievous
practices
,
in
returne
to
my
greatest
charity
.
6.
Set
thou
a
wicked
man
b
.
over
him
,
and
let
the
adversary
satan
stand
at
his
right
hand
.
7.
When
he
shall
be
judged
,
let
him
or
,
goe
at
wicked
.
be
condemned
;
and
let
his
prayer
become
c
.
sin
.
8.
Let
his
dayes
be
d
.
few
,
and
let
another
take
his
office
.
9.
Let
his
children
be
fatherlesse
,
and
his
wife
a
widow
.
10.
Let
his
children
be
continually
vagabonds
and
begge
;
let
them
seek
their
bread
also
out
of
their
desolate
places
.
This
will
certainly
bring
down
upon
the
chief
actors
,
and
all
the
partners
in
this
wickedness
(
whither
Achitophel
and
Absolom
and
their
followers
,
or
Saul
and
Doeg
,
in
the
first
literal
sense
,
or
Iudas
and
the
Iewish
Sanhedrim
,
and
all
that
nation
that
opposed
and
crucified
Christ
,
in
the
prophetick
sense
)
most
unavoidable
sad
executions
,
judgments
,
and
vengeances
,
as
on
so
many
accursed
Malefactors
,
whose
lives
and
estates
being
forfeited
to
the
law
,
their
widow'd
wives
and
orphane
children
shall
become
vagabonds
over
the
face
of
the
earth
,
covetous
and
griping
and
beggerly
for
ever
.
11.
Let
the
usurer
seise
on
extortioner
e
.
catch
all
that
he
hath
,
and
let
the
stranger
spoile
his
labour
.
12.
Let
there
be
none
to
extend
mercy
to
him
,
neither
let
there
be
any
to
favour
his
fatherless
children
.
And
as
they
corrade
and
indeavour
to
get
together
the
wealth
of
others
,
so
shall
others
when
they
have
any
thing
to
be
seis'd
on
,
plunder
and
rifle
and
pillage
them
,
rob
them
of
all
these
gainings
,
and
no
man
take
any
compassion
on
them
or
their
posterity
in
their
sufferings
,
be
they
never
so
cruel
.
13.
Let
his
end
be
to
destruction
,
and
in
the
next
generation
his
f
.
posterity
be
cut
off
,
and
in
the
generation
following
let
their
name
be
blotted
out
.
14.
Let
the
iniquity
of
his
fathers
be
remembred
with
the
Lord
,
and
let
not
the
sin
of
his
mother
be
blotted
out
.
15.
Let
them
be
before
the
Lord
continually
,
that
he
may
cut
off
the
memory
of
them
from
the
earth
.
As
for
the
principal
instruments
in
these
wicked
rebellions
and
treasons
(
against
David
and
the
son
of
David
)
they
shall
certainly
come
to
untimely
deaths
(
so
did
Achitophel
2
Sam
.
xvii
.
23.
and
Absolom
c
.
xviii
.
14.
and
Saul
1
Sam
.
xxxi
.
5.
and
Doeg
Psal
.
Lii
.
5.
and
so
Iudas
Matth
.
27.
)
and
their
posterity
shall
not
last
beyond
the
next
age
.
They
shall
be
cursed
by
God
,
and
all
the
punishments
due
to
their
fathers
sins
shall
be
so
visited
on
this
their
wicked
progeny
,
that
they
shall
soon
come
to
utter
eradication
and
extirpation
.
16.
Because
that
he
remembred
not
to
shew
mercy
,
but
persecuted
the
poor
and
needy
man
,
and
broken
in
heart
to
slay
him
{untranscribed Hebrew}
that
he
might
even
slay
the
broken
in
heart
.
And
this
a
most
just
reward
for
their
uncharitable
and
cruel
dealing
with
him
,
whose
distresses
might
justly
have
extorted
their
greatest
kindnesse
and
assistance
,
but
found
nothing
but
bloody
pursuits
from
them
.
(
This
seems
especially
to
referr
to
David
at
Nob
,
and
Ahimelech
and
the
priests
slain
by
Doeg
.
)
17.
As
he
loved
cursing
,
so
let
it
come
unto
him
:
as
he
delighted
not
in
blessing
,
so
let
it
be
farr
from
him
.
18.
As
he
clothed
himself
with
cursing
,
like
as
with
his
garment
,
so
let
it
come
into
his
bowels
like
water
,
and
like
oile
into
his
bones
.
19.
Let
it
be
unto
him
as
the
garment
which
covereth
him
,
and
for
a
girdle
wherewith
he
is
girded
continually
.
't
is
to
be
expected
from
the
all-just
retributions
of
heaven
,
that
as
they
were
willing
to
mete
to
others
it
should
be
meted
back
to
them
.
They
were
for
nothing
but
mischief
and
cruelty
,
&
they
are
to
expect
no
least
mixture
of
compassion
or
mercy
:
They
delighted
in
slandering
and
cursing
,
wishing
and
speaking
ill
of
them
that
least
deserved
it
;
and
the
bitter
water
that
causeth
the
curse
,
Num
.
v.
21.
that
maketh
the
thigh
to
rot
and
the
belly
to
swell
,
shall
enter
,
as
water
is
wont
into
one
that
is
overwhelmed
with
it
,
into
his
stomach
,
belly
,
bowels
,
and
make
them
,
as
the
bitter
water
did
,
to
swell
and
burst
(
so
it
happened
literally
to
Iudas
Act.
i
.
28.
and
probably
to
Achitophel
,
see
note
on
Mat
.
xxvii
.
a
and
in
effect
to
the
others
also
,
in
their
untimely
excision
.
)
And
as
oile
,
which
is
more
piercing
than
water
,
penetrates
the
very
flesh
,
veins
,
nerves
and
bones
;
so
shall
this
the
most
inward
parts
of
them
,
seise
upon
their
very
spirits
and
souls
,
(
so
it
did
remarkably
on
those
two
,
Achitophel
and
Iudas
,
and
the
same
every
such
wicked
man
is
to
expect
)
and
never
be
gotten
out
again
,
but
within
afflict
,
and
without
incompass
them
,
and
cleave
to
them
for
ever
.
20.
This
is
,
or
shall
be
{untranscribed Hebrew}
Let
this
be
the
reward
of
mine
adversaries
from
the
Lord
,
and
of
them
that
speak
evill
against
my
soule
.
Thus
will
God
certainly
punish
them
that
either
so
rebelliously
or
so
bloodily
and
cruelly
set
themselves
against
me
(
and
so
those
hereafter
that
oppose
and
crucify
the
Messias
.
)
21.
But
do
thou
for
me
,
O
God
the
Lord
,
for
thy
names
sake
:
because
thy
mercy
is
good
,
deliver
thou
me
.
As
for
me
,
I
have
no
other
sollicitude
than
to
repose
my selfe
in
Gods
hands
:
he
is
a
God
of
most
abundant
goodness
and
mercy
,
and
his
honour
is
ingaged
in
vindicating
my
cause
,
in
maintaining
me
,
whom
he
hath
set
on
the
throne
,
against
all
opposers
.
He
is
also
an
omnipotent
Lord
,
whose
power
can
soon
overrule
and
calme
all
these
tempests
.
To
him
therefore
I
humbly
address
my selfe
for
his
seasonable
interposition
and
relief
,
referring
the
way
and
means
to
his
all
wise
disposal
.
22.
For
I
am
poor
and
needy
,
and
my
heart
is
wounded
within
me
.
23.
I
walk
or
goe
.
{untranscribed Hebrew}
am
gone
like
the
shadow
,
about
its
declining
{untranscribed Hebrew}
when
it
declineth
;
I
am
g
.
tossed
up
and
down
as
the
locust
.
And
of
this
his
mercy
I
am
very
confident
,
being
a
most
seasonable
object
of
it
at
this
time
,
brought
to
great
want
,
to
a
sorrowfull
deplorable
condition
,
every
day
growing
lower
and
lower
,
like
the
shadow
about
sun-set
;
driven
from
my
home
,
and
by
the
same
danger
that
drove
me
thence
,
removed
from
place
to
place
,
like
the
silly
impotent
locusts
,
that
are
carried
without
any
aime
,
designe
or
conduct
,
whithersoever
the
tempest
drives
them
.
24.
My
knees
are
weak
through
fasting
,
and
my
flesh
is
emaciated
from
faileth
of
h
.
fatness
.
25.
I
am
become
also
a
reproach
unto
them
:
when
they
looked
upon
me
they
shaked
their
heads
.
We
are
now
quite
wearied
out
,
ready
to
faint
and
fail
,
and
accordingly
are
lookt
on
by
our
enemies
with
scorne
and
derision
,
making
no
question
,
but
we
shall
soon
fall
into
their
hands
,
to
be
destroyed
and
devoured
by
them
.
26.
Help
me
,
O
Lord
my
God
;
O
save
me
according
to
thy
mercy
:
27.
That
they
may
know
that
this
{untranscribed Hebrew}
it
is
thy
hand
,
and
that
thou
Lord
hast
done
it
.
To
thee
therefore
,
O
God
of
all
power
,
which
hast
obliged
and
insured
thy
particular
mercy
to
me
.
I
humbly
addresse
my selfe
:
be
thou
pleased
seasonably
to
relieve
and
rescue
me
,
that
it
may
be
visible
to
all
,
that
this
so
opportune
interposition
of
thine
hath
wrought
the
deliverance
for
us
.
28.
They
will
curse
{untranscribed Hebrew}
Let
them
curse
,
but
bless
thou
:
they
have
risen
up
{untranscribed Hebrew}
when
they
arise
,
and
shall
be
put
to
shame
{untranscribed Hebrew}
let
them
be
ashamed
,
but
let
thy
servant
rejoyce
.
Though
they
raile
and
defame
and
rise
up
against
me
,
yet
I
shall
be
secure
of
thy
benediction
;
and
this
shall
be
sure
to
give
me
the
victory
,
when
they
are
put
to
flight
and
dissipated
.
29.
Let
my
adversaries
be
clothed
with
shame
,
and
let
them
cover
themselves
with
their
own
confusion
as
with
a
mantle
.
And
this
shall
certainly
be
their
portion
,
and
consequently
nothing
but
shame
and
con
usion
of
face
for
all
their
malicious
successelesse
enterprises
.
30.
I
will
greatly
praise
the
Lord
with
my
mouth
,
yea
I
will
praise
him
among
the
multitude
.
31.
For
he
shall
stand
at
the
right
hand
of
the
poor
,
to
save
him
from
them
that
i
.
oppose
,
pursue
condemn
his
soule
.
Of
this
I
am
so
confident
,
that
I
have
nothing
to
doe
but
to
provide
for
my
thanksgiving
:
and
this
will
I
performe
in
the
most
solemn
and
publick
manner
,
and
proclaim
his
abundant
constant
mercies
to
me
,
in
taking
my
part
most
signally
when
I
am
at
the
lowest
,
espousing
my
cause
,
rescuing
me
from
all
the
assaults
of
those
that
resolved
and
verily
hoped
to
take
away
my
life
.
And
in
the
same
manner
will
he
certainly
deal
for
all
those
,
who
in
their
greatest
distresses
shall
faithfully
adhere
to
him
,
and
repose
their
full
confidence
in
him
.
Annotations
on
Psalm
CIX
.
V.
1.
O
God
of
my
praise
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
my
praise
,
is
to
be
joyned
with
{untranscribed Hebrew}
God
,
is
agreed
on
both
by
the
Chaldee
and
Syriack
.
The
only
question
is
,
whether
it
be
to
be
joyned
by
apposition
,
and
rendred
,
O
God
my
praise
;
or
as
a
genitive
case
,
following
another
substantive
,
O
God
of
my
praise
.
Of
either
of
these
the
word
is
equally
capable
,
and
the
sense
is
either
way
the
same
,
being
but
a
compellation
of
God
,
as
of
him
whom
he
is
bound
continually
to
praise
and
magnify
,
for
espousing
his
cause
and
defending
him
.
The
Lxxii
.
have
joyned
it
to
the
verb
,
and
so
read
,
{untranscribed Hebrew}
,
and
the
Latine
,
Deus
,
laudem
meam
ne
tacueris
—
But
again
those
words
are
capable
of
a
double
sense
;
for
,
my
praise
may
either
be
Gods
praising
of
David
,
or
it
may
be
Davids
praising
of
God
.
In
the
first
sense
't
will
be
,
O
God
,
be
not
thou
silent
of
my
praise
;
whilst
others
reproach
me
,
v.
2.
be
thou
my
advocate
,
plead
my
cause
,
proclaim
and
justify
my
innocence
.
In
the
latter
't
is
,
be
not
silent
to
my
praising
of
thee
,
or
silence
not
,
refuse
not
,
neglect
not
my
praising
of
thee
;
and
the
Aethiopick
have
put
prayer
for
praising
,
and
then
't
is
evidently
,
be
not
silent
to
,
but
answer
my
prayer
.
But
the
former
is
the
most
probable
way
of
rendring
,
putting
it
by
it selfe
,
hold
not
thy
peace
,
in
the
notion
wherein
Gods
holding
his
peace
,
keeping
silence
,
is
opposed
to
his
interposing
for
the
aid
and
defense
of
any
.
So
Ps.
xxviii
.
1.
in
the
very
same
words
{untranscribed Hebrew}
{untranscribed Hebrew}
be
not
silent
from
me
(
lest
if
thou
be
,
I
become
like
them
that
goe
down
into
the
pit
)
i
.
e
.
interpose
thine
aid
and
strength
for
me
.
So
Ps.
xxxv
.
22.
{untranscribed Hebrew}
be
not
silent
,
remove
not
thy selfe
from
me
,
O
God
:
and
Ps.
L.
3.
The
Lord
shall
come
,
{untranscribed Hebrew}
and
shall
not
be
silent
:
and
Lxxxiii
.
1.
in
three
phrases
all
to
the
same
importance
,
{untranscribed Hebrew}
Let
not
stillness
or
silence
be
to
thee
,
{untranscribed Hebrew}
be
not
silent
,
{untranscribed Hebrew}
and
do
not
thou
be
quiet
.
And
so
here
,
O
God
my
glory
,
{untranscribed Hebrew}
say
the
Chaldee
;
or
{untranscribed Hebrew}
say
the
Syriack
,
O
God
of
my
glory
,
my
singing
,
my
rejoycing
,
to
the
very
same
sense
:
Thou
who
art
the
only
author
of
all
the
good
or
joyfull
news
that
I
ever
receive
,
of
all
the
mercies
,
in
whom
I
glory
,
rejoyce
and
take
comfort
,
to
whom
all
my
praises
are
due
,
do
thou
interpose
for
my
rescue
and
relief
.
The
Jewish
Arab
reads
,
Withhold
not
,
or
refrein
not
from
my
oppressor
;
Refrein
not
to
oppose
thy selfe
against
him
that
oppresseth
and
injureth
me
.
V.
6.
Set
thou
a
wicked
man
over
him
]
The
Latine
translator
of
the
Syriack
suggests
here
another
rendring
,
Praecipe
adversus
eos
iniquo
,
give
the
wicked
man
charge
against
them
;
and
so
the
{untranscribed Hebrew}
{untranscribed Hebrew}
would
well
enough
bear
,
against
,
as
well
as
over
him
.
But
the
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
in
Hiphil
will
not
accord
,
being
in
the
Scripture
used
only
in
these
two
notions
,
either
of
disposing
unto
as
a
trust
,
or
setting
over
as
a
praefect
:
and
accordingly
the
Chaldee
read
{untranscribed Hebrew}
,
set
over
him
,
and
the
Lxxii
.
{untranscribed Hebrew}
,
constitute
over
him
a
wicked
man
;
and
so
the
Syriack
{untranscribed Hebrew}
will
as
readily
bear
,
set
a
wicked
man
over
him
.
The
only
difficulty
will
be
,
what
't
is
to
set
the
wicked
over
him
:
and
that
will
best
be
fetcht
from
the
forementioned
notion
of
{untranscribed Hebrew}
,
explicated
by
the
context
:
That
signifies
to
set
over
as
a
Praefect
,
and
the
context
determins
that
Praefect
to
be
a
Judge
,
being
the
description
of
a
Judicature
,
in
which
the
person
here
spoken
of
is
to
be
condemned
and
cut
off
.
And
that
will
sure
be
done
,
if
a
wicked
man
be
set
on
the
tribunal
,
before
which
he
is
accused
and
arreigned
.
In
accordance
with
this
follows
,
{untranscribed Hebrew}
and
let
the
adversary
or
{untranscribed Hebrew}
,
he
that
maintains
the
accusation
against
him
,
{untranscribed Hebrew}
the
accuser
,
say
the
Lxxii
.
stand
at
his
right
hand
,
according
to
the
Jewish
manner
in
judicature
,
where
the
accuser
,
he
that
managed
the
plea
,
was
set
at
the
right
hand
of
the
accused
.
And
then
it
follows
,
{untranscribed Hebrew}
,
{untranscribed Hebrew}
when
he
shall
come
to
receive
his
sentence
,
{untranscribed Hebrew}
{untranscribed Hebrew}
let
him
go
out
wicked
;
{untranscribed Hebrew}
,
say
the
Lxxii
.
(
and
so
the
Chaldee
and
Syriack
also
)
let
him
go
out
condemned
,
in
the
notion
of
going
out
as
that
is
opposed
to
standing
in
judgment
,
Ps.
i
.
and
of
wicked
,
as
that
is
opposed
to
just
in
soro
(
justified
or
acquitted
)
for
so
that
must
signify
condemned
.
Now
it
may
next
be
demanded
who
this
person
is
that
is
thus
to
be
arreigned
and
condemned
.
And
the
story
and
first
literal
sense
referring
it
to
Achitophel
or
to
Doeg
principally
,
and
in
an
inferior
degree
to
all
others
,
the
parties
whether
in
Sauls
oppression
,
or
in
Absoloms
rebellion
,
and
the
prophetick
sense
to
Judas
principally
,
and
together
with
him
to
the
Jews
the
crucifiers
;
't
is
yet
manifest
that
none
of
these
were
arreigned
before
any
humane
tribunal
.
The
resolution
therefore
must
be
,
that
the
style
is
here
poetick
as
well
as
prophetical
,
and
signifies
their
ruine
as
certain
,
and
as
formidable
,
as
the
arreignment
,
condemnation
and
execution
of
a
malefactor
upon
earth
.
The
tribunal
also
before
which
they
are
sentenced
,
being
first
that
of
their
own
conscience
,
remarkable
both
in
Achitophel
and
Judas
,
which
died
the
same
death
(
probably
that
of
suffocation
of
melancholy
,
see
note
on
Mat
.
xxvii
.
a.
)
inflicted
on
them
by
their
own
accusing
conscience
;
and
secondly
,
that
of
Gods
just
judicature
,
before
which
they
are
sure
to
be
cast
,
and
goe
out
condemned
.
And
from
thence
it
was
,
that
these
signal
judgments
fell
both
upon
Saul
and
Doeg
,
and
on
Absolom
and
his
followers
,
in
the
story
,
and
on
the
bloody
crucifiers
in
the
New
Testament
.
V.
7.
His
prayer
become
sin
]
The
meaning
of
this
phrase
may
most
probably
be
taken
from
the
custome
of
the
Jews
,
{untranscribed Hebrew}
who
at
their
death
did
out
of
course
make
this
prayer
,
{untranscribed Hebrew}
let
my
death
be
an
expiation
for
all
my
offences
.
This
was
likewise
said
by
those
that
fell
not
by
the
hand
of
justice
,
but
died
natural
deaths
.
Now
he
that
dies
in
the
midst
of
an
ill
attempt
,
and
much
more
he
that
makes
away
himself
,
as
Judas
in
a
fit
of
suffocation
probably
did
,
by
throwing
himself
down
a
praecipice
,
his
death
will
be
so
farre
from
an
expiation
,
that
it
will
be
sin
,
and
a
great
accumulation
of
the
other
crimes
.
And
this
is
an
expression
of
a
most
sad
deplorable
condition
,
when
(
as
it
is
P●ov
.
i
.
28.
then
shall
they
call
upon
me
,
but
I
will
not
answer
)
their
prayers
for
averting
their
judgment
shall
be
of
no
more
force
then
their
sins
would
be
.
The
Jewish
Arab
hath
here
a
sense
strangely
different
from
others
,
And
let
his
prayer
for
him
be
destruction
to
him
;
understanding
it
of
the
prayer
of
the
oppressed
,
which
he
putteth
up
to
God
for
good
to
his
oppressor
,
but
God
turneth
it
for
destruction
to
him
.
V.
8.
Daies
be
few
]
{untranscribed Hebrew}
{untranscribed Hebrew}
few
,
or
short
,
or
little
,
doth
here
signify
the
cutting
him
off
before
the
natural
period
of
his
life
comes
.
To
this
all
the
following
words
to
the
end
of
v.
10.
belong
.
For
when
he
is
thus
cut
off
,
his
office
is
void
,
and
so
ready
for
another
;
his
children
have
lost
their
father
,
and
his
wife
an
husband
,
v.
9.
and
his
estate
being
forfeited
to
the
Law
as
well
as
his
life
,
his
children
and
posterity
are
ejected
out
of
their
inheritance
,
and
so
must
provide
for
themselves
,
either
by
wandering
and
begging
from
place
to
place
(
this
is
meant
by
{untranscribed Hebrew}
{untranscribed Hebrew}
by
moving
let
them
move
,
i
.
e
.
be
in
perpetual
motion
;
{untranscribed Hebrew}
,
say
the
Lxxii
.
let
them
be
shaken
,
tost
,
and
removed
from
place
to
place
)
or
by
seeking
out
some
unhabited
place
where
they
may
rest
and
plant
.
The
former
of
these
is
here
exprest
by
{untranscribed Hebrew}
{untranscribed Hebrew}
let
them
ask
or
begg
.
And
perhaps
the
latter
may
be
the
meaning
of
{untranscribed Hebrew}
let
them
seek
(
i
.
e
.
get
their
subsistence
,
maintenance
)
out
of
places
which
being
desolate
,
in
no
other
owners
hands
,
are
alone
fit
to
entertain
and
receive
them
.
But
the
Chaldee
interprets
it
of
their
own
dwellings
,
{untranscribed Hebrew}
when
their
desolation
is
come
.
The
Lxxii
.
read
{untranscribed Hebrew}
,
let
them
be
cast
out
of
their
ruinous
dwellings
,
and
seem
to
have
read
not
{untranscribed Hebrew}
{untranscribed Hebrew}
let
them
seek
,
but
{untranscribed Hebrew}
let
them
be
cast
out
,
from
{untranscribed Hebrew}
which
signifies
to
eject
.
And
so
't
is
very
applicable
to
the
Jews
,
whose
Temple
,
and
Jerusalem
was
demolished
,
and
they
driven
out
from
the
very
ruines
,
not
permitted
to
rebuild
or
inhabite
there
.
But
the
common
Hebrew
reading
is
to
be
preferred
,
being
witnest
to
by
the
Chaldee
,
{untranscribed Hebrew}
and
shall
seek
;
and
very
agreeable
to
the
context
also
,
which
speaks
of
their
unsetled
motions
from
place
to
place
,
their
begging
and
not
knowing
where
to
dwell
.
For
by
this
also
is
very
lively
described
the
condition
of
the
Jewish
posterity
,
ever
since
their
ancestors
fell
under
that
signal
vengeance
for
the
crucifying
of
Christ
.
First
,
their
desolations
and
vastations
in
their
own
Countrey
;
and
being
ejected
thence
,
Secondly
,
their
continual
wandrings
from
place
to
place
,
scattered
over
the
face
of
the
earth
;
and
Thirdly
,
their
remarkable
covetousnesse
,
keeping
them
allwayes
poor
and
beggerly
,
be
they
never
so
rich
,
and
continually
labouring
and
moiling
for
gain
,
as
the
poorest
are
wont
to
do
:
and
this
continually
the
constant
course
attending
this
people
,
wheresoever
they
are
scattered
.
The
Jewish
Arab
reads
,
Make
few
his
dayes
,
and
turne
over
of
his
age
to
another
.
Abu
Walid
also
renders
the
{untranscribed Hebrew}
his
office
,
strangely
,
his
treasure
,
or
wealth
.
Kimchi
interprets
it
that
which
is
under
his
command
,
as
his
wealth
,
Wife
,
&c.
V.
11.
Catch
]
The
Hebrew
here
reads
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
which
in
Piel
signifies
concussit
,
exegit
,
and
applied
here
to
the
grating
creditor
and
usurer
toward
the
debtors
goods
,
is
best
rendred
to
exact
,
or
seise
on
;
so
the
Chaldee
,
{untranscribed Hebrew}
shall
levy
,
exact
,
take
away
,
gather
,
as
the
publican
doth
the
taxes
,
or
as
the
{untranscribed Hebrew}
Luk
.
xii
.
58.
doth
{untranscribed Hebrew}
exact
,
Luk
.
iii
.
13.
and
xix
.
23.
or
as
the
{untranscribed Hebrew}
tormentor
,
Matth
.
xviii
.
34.
(
directly
answerable
to
the
Chaldee
{untranscribed Hebrew}
exactor
)
to
whom
the
debtor
there
being
delivered
,
is
racked
to
the
utmost
,
till
he
pay
the
last
farthing
.
The
Lxxii
.
here
read
{untranscribed Hebrew}
,
the
Latine
scrutetur
,
let
him
search
;
either
paraphrastically
to
express
it
,
for
so
he
that
seises
on
anothers
goods
,
searches
,
and
takes
all
that
he
can
finde
;
or
else
because
of
the
affinity
of
{untranscribed Hebrew}
exact
with
{untranscribed Hebrew}
enquire
or
search
.
The
Interlinear
,
that
reads
illaqueet
,
let
him
insnare
or
catch
,
seems
to
have
lookt
on
{untranscribed Hebrew}
to
insnare
,
in
which
sense
the
Chaldee
took
it
Psal
.
xxxviii
.
13.
rendring
{untranscribed Hebrew}
{untranscribed Hebrew}
by
{untranscribed Hebrew}
and
they
made
snares
.
And
thus
the
Jewish
Arab
,
Let
the
enemy
ensnare
all
his
wealth
,
as
a
creditor
or
usurer
,
(
Abu
Walid
,
let
the
creditor
consume
or
destroy
all
his
wealth
)
let
strangers
spoile
or
make
prey
of
his
gaine
.
And
so
't
is
ordinary
for
words
of
that
affinity
to
have
the
same
signification
.
To
the
sense
of
levying
,
or
seising
on
,
the
latter
part
of
this
verse
agrees
well
,
{untranscribed Hebrew}
{untranscribed Hebrew}
let
the
strangers
spoile
,
snatch
away
,
prey
upon
his
labours
(
from
{untranscribed Hebrew}
to
snatch
or
prey
upon
)
the
stranger
being
no
other
than
{untranscribed Hebrew}
the
usurer
in
the
beginning
of
the
verse
,
who
being
none
of
his
family
,
to
whom
by
inheritance
his
goods
may
come
,
is
fitly
called
a
stranger
,
especially
when
no
Jew
being
permitted
to
lend
on
usury
to
a
Jew
,
the
usurer
that
lent
a
Jew
must
needs
be
a
stranger
,
i
.
e
.
no
Jew
.
V.
13.
Posterity
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
here
best
rendred
,
his
end
,
or
novissimum
,
as
the
Interlinear
hath
it
,
the
last
of
him
.
So
the
Chaldee
read
{untranscribed Hebrew}
his
end
,
and
the
Syriack
,
being
the
same
with
the
Hebrew
,
put
only
in
the
plural
,
{untranscribed Hebrew}
is
rendred
sinis
eorum
,
their
end
.
So
the
learned
Castellio
,
exitus
eorum
,
their
end
.
The
Lxxii
.
read
{untranscribed Hebrew}
his
children
,
from
another
supposed
notion
of
{untranscribed Hebrew}
for
children
,
because
they
come
after
a
man
.
But
the
context
inclines
to
the
former
notion
,
the
next
words
affirming
that
{untranscribed Hebrew}
{untranscribed Hebrew}
in
another
,
i
.
e
.
in
the
next
generation
,
in
the
age
of
those
that
live
after
him
(
the
Lxxii
.
again
reads
{untranscribed Hebrew}
one
generation
,
as
from
{untranscribed Hebrew}
one
,
not
{untranscribed Hebrew}
another
)
his
name
shall
be
blotted
out
,
i
.
e
.
all
those
that
bear
his
name
,
his
children
:
and
so
the
verse
comprehends
his
own
and
his
childrens
destruction
,
which
is
much
more
reasonable
,
than
his
childrens
destruction
,
and
his
childrens
blotting
out
,
which
is
no
more
than
the
former
.
V.
23.
Tossed
up
and
down
like
the
Locusts
]
From
{untranscribed Hebrew}
to
move
to
and
fro
,
to
drive
or
agitate
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
I
am
tost
or
driven
;
{untranscribed Hebrew}
saith
the
Chaldee
,
I
am
carried
,
removed
;
the
Syriack
{untranscribed Hebrew}
I
am
shaken
,
or
driven
,
or
cast
out
,
in
accordance
with
the
Lxxii
.
who
read
{untranscribed Hebrew}
,
I
am
shaken
out
.
The
full
notition
of
it
here
will
be
guest
by
the
adjoyning
resemblance
{untranscribed Hebrew}
{untranscribed Hebrew}
as
the
Locust
.
That
creature
hath
its
name
from
{untranscribed Hebrew}
multiplying
,
because
they
fly
in
great
multitudes
(
see
Jud
.
vi
.
5.
Psal
.
cv
.
34.
Prov.
xxx
.
27.
)
and
being
weak
and
feeble
creatures
,
they
are
driven
by
the
wind
,
whole
sholes
of
them
together
.
So
Exod
.
x
.
13.
the
East
wind
brought
the
army
of
Locusts
into
Aegypt
,
and
so
v.
19.
a
mighty
strong
West
wind
took
away
the
Locusts
,
and
cast
them
into
the
Red
Sea
.
And
to
this
the
similitude
here
seems
to
referre
.
David
was
in
his
flight
from
Absolom
,
he
and
all
that
were
with
him
;
and
this
flight
from
this
rebellion
is
poetically
described
by
being
driven
as
the
Locusts
are
driven
by
the
wind
or
tempest
.
Another
possible
way
there
is
of
understanding
the
resemblance
.
The
Locust
is
but
a
large
sort
of
Grashopper
,
which
hath
no
set
abiding
place
or
nest
,
but
leaps
to
and
fro
,
roves
about
the
field
:
so
we
have
the
running
to
and
fro
of
Locusts
Isa
.
xxxiii
.
4.
And
this
uncertain
unsetled
condition
of
those
creatures
may
be
proper
also
to
express
David's
condition
in
his
flight
,
when
he
had
not
where
to
lay
his
head
,
but
wandred
from
place
to
place
uncertainly
.
But
the
former
,
that
is
founded
in
the
bands
of
Locusts
,
is
fitter
to
express
David
and
the
company
with
him
,
his
weak
fugitive
army
(
the
Lxxii
.
reads
{untranscribed Hebrew}
in
the
plural
,
and
the
Hebrew
word
in
the
singular
may
import
a
plurality
of
them
)
than
that
which
is
founded
in
the
manner
of
the
single
Locust
,
or
Grashopper
;
and
so
that
of
being
tossed
to
and
fro
by
a
tempest
,
is
the
most
probable
importance
of
the
verb
{untranscribed Hebrew}
.
V.
24.
Faileth
of
fatness
]
From
{untranscribed Hebrew}
{untranscribed Hebrew}
to
deny
,
to
ly
,
there
is
also
a
metaphorical
use
of
it
for
any
kinde
of
change
or
frustration
or
destitution
.
And
being
here
applied
to
the
flesh
,
it
signifies
a
change
of
that
(
{untranscribed Hebrew}
say
the
Lxxii
.
was
changed
)
attenuation
,
emaciation
,
decay
from
the
state
that
before
he
was
in
,
or
wherein
healthy
men
are
wont
to
be
.
It
is
here
exprest
by
{untranscribed Hebrew}
{untranscribed Hebrew}
from
oile
or
from
fatness
.
The
word
{untranscribed Hebrew}
signifies
both
fat
and
oile
,
and
the
LXXII
.
render
it
in
the
second
notion
{untranscribed Hebrew}
,
changed
for
oile
;
either
by
the
confused
use
of
prepositions
ordinarily
observed
among
them
,
and
then
for
oile
may
be
instead
of
from
oile
,
or
else
for
oile
,
i
.
e
.
for
the
loss
of
oile
,
viz.
that
radical
moisture
which
resembleth
oile
.
The
plainest
rendring
will
be
,
my
flesh
is
emaciated
from
fatness
,
that
which
was
before
full
and
corpulent
,
is
now
fallen
away
,
grown
lean
,
extremely
attenuated
.
And
this
very
consonant
to
the
beginning
of
the
verse
,
his
knees
being
weak
through
fasting
:
the
feeble
knees
being
proverbially
taken
notice
of
in
Scripture
,
as
the
parts
which
in
any
weakness
are
most
sensible
of
the
weight
that
lies
upon
them
,
and
in
any
great
lassitude
or
other
infirmity
are
the
first
that
are
wont
to
faile
.
V.
31.
That
condemn
his
soule
]
Some
difficulty
there
is
here
whether
{untranscribed Hebrew}
his
soule
,
{untranscribed Hebrew}
be
to
be
joyned
with
{untranscribed Hebrew}
to
save
,
and
so
rendred
to
save
his
soule
,
or
life
,
or
else
with
{untranscribed Hebrew}
as
our
English
reads
,
from
those
that
condemn
his
soule
.
But
this
is
soon
salved
by
leaving
it
indifferent
to
either
,
or
both
of
them
;
it
being
certain
,
that
he
that
delivers
from
the
condemners
of
soule
or
life
,
doth
thereby
deliver
the
soule
or
life
,
the
deliverance
being
of
necessity
proportioned
to
the
assault
.
The
greater
question
will
be
,
what
is
the
adaequate
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
in
this
place
.
The
word
{untranscribed Hebrew}
is
ordinarily
used
for
judging
or
condemning
;
but
it
signifies
also
to
implead
,
accuse
,
or
bring
to
judgment
,
to
lay
any
crime
to
ones
charge
;
for
thus
{untranscribed Hebrew}
{untranscribed Hebrew}
oft
signifies
a
controversy
or
question
,
a
crime
or
fault
,
as
well
as
punishment
or
judgment
,
or
sentence
in
judicature
.
The
Chaldee
here
expresses
it
by
{untranscribed Hebrew}
from
{untranscribed Hebrew}
,
which
is
indifferent
to
these
two
,
judging
,
and
comending
in
judgment
;
from
whence
the
Greek
{untranscribed Hebrew}
is
ordinarily
used
among
the
Hellenists
for
suing
or
impleading
,
1
Cor
.
vi
.
1.
(
see
note
on
Rom
.
iii
.
b
.
)
And
to
this
notion
of
{untranscribed Hebrew}
in
this
place
the
sense
directs
:
For
David
speaking
of
himself
and
those
that
espoused
his
cause
,
under
the
notion
of
the
poor
,
and
consequently
of
his
adversaries
under
the
notion
of
{untranscribed Hebrew}
,
't
is
most
agreeable
that
the
word
should
be
here
taken
in
that
notion
of
opposing
or
pursuing
.
Thus
they
are
formerly
exprest
v.
20.
by
{untranscribed Hebrew}
{untranscribed Hebrew}
my
i
.
e
.
Davids
adversaries
,
plaintiffes
,
accusers
(
so
that
word
properly
signifies
,
{untranscribed Hebrew}
an
ad●ersary
{untranscribed Hebrew}
in
judgment
,
i
.
e
.
an
accuser
)
and
by
{untranscribed Hebrew}
{untranscribed Hebrew}
those
that
speak
evill
against
his
soule
.
And
this
verse
is
thus
farr
parallel
with
that
,
in
describing
the
persons
,
viz.
those
that
designe
and
wage
evill
(
for
so
speaking
is
oft
taken
for
doing
)
against
his
life
;
and
then
that
exactly
agrees
with
this
notion
of
{untranscribed Hebrew}
opposers
of
his
soule
,
those
that
contend
,
sight
against
his
soule
.
For
though
it
was
in
warre
,
and
not
in
judicature
,
that
they
thus
contended
with
him
,
yet
one
of
these
is
poetically
exprest
by
the
other
,
their
hostile
opposition
by
words
which
are
onely
sorensick
.
Thus
the
Jewish
Arab
reads
,
and
will
help
him
from
those
that
implead
him
,
or
contend
with
him
for
his
soule
.
And
in
this
scheme
this
whole
verse
runs
.
He
shall
stand
at
the
right
hand
of
the
poor
,
i
.
e
.
to
defend
and
plead
for
him
:
as
the
accuser
stood
at
the
right
hand
(
see
v.
6.
note
b
.
)
so
shall
he
stand
,
as
his
advocate
,
to
maintain
him
against
his
injurious
charge
,
and
that
is
to
save
him
from
those
that
oppose
or
implead
his
soule
,
that
assault
him
and
call
his
life
in
question
.
The
Lxxii
.
here
most
fully
express
the
sense
by
{untranscribed Hebrew}
from
those
that
pursue
my
soule
.
The
Hundred
and
Tenth
Psalm
.
A
Psalm
of
David
.
The
hundred
and
tenth
Psalm
was
certainly
composed
by
David
,
(
see
Mat
.
xxii
.
43.
)
not
concerning
himself
,
and
Gods
promising
the
Kingdome
to
him
after
Saul
,
as
the
Chaldee
suppose
,
but
by
way
of
prophecy
of
the
exaltation
of
the
Messias
(
see
Mat
.
xxii
.
44.
Act.
ii
.
34.
1
Cor
.
xv
.
25.
Heb
.
i
.
13.
)
to
his
Regal
and
(
which
never
belonged
to
David
)
Sacerdotal
office
;
both
which
are
by
him
exercised
at
the
right
hand
of
his
Father
,
and
setled
on
him
as
the
reward
of
his
humiliation
and
passion
.
(
see
Phil
.
ii
.
8
,
9.
)
1.
THe
Lord
said
a.
unto
my
Lord
,
sit
thou
on
my
right
hand
untill
I
make
thine
enemies
thy
footstoole
.
The
Messias
which
is
to
come
into
the
world
is
to
be
looked
on
by
all
men
with
adoration
,
as
being
,
though
borne
in
the
mean
estate
of
humane
flesh
,
and
of
King
Davids
seed
,
yet
really
much
higher
than
David
(
which
he
could
not
be
if
he
were
not
God
himself
,
the
King
of
kings
and
lord
of
Lords
.
)
And
of
him
,
Jehovah
,
the
one
supreme
God
,
Creator
of
heaven
and
earth
,
hath
decreed
,
that
having
been
for
some
time
opposed
,
and
at
length
crucified
,
by
those
whom
he
was
sent
to
call
powerfully
to
repentance
,
he
should
be
exalted
in
that
humane
nature
which
here
he
assumed
,
to
the
highest
pitch
of
glory
and
majesty
and
authority
in
heaven
,
there
to
exercise
all
power
over
this
inferior
world
,
to
reign
1
Cor
.
xv
.
25.
till
he
hath
subdu
d
all
that
opposeth
this
his
kingdome
;
1.
his
crucifiers
,
by
converting
some
,
and
destroying
others
,
2.
the
Idolatrous
heathen
world
,
by
subiecting
them
to
the
Gospel
,
3.
the
power
of
sin
,
and
4.
Satan
in
mens
hearts
,
and
at
last
5.
death
it selfe
,
1
Cor
.
xv
.
26.
And
when
all
this
is
done
at
the
conclusion
of
this
world
,
then
shall
he
give
up
his
power
into
his
fathers
hand
from
which
he
had
it
,
and
himself
be
subject
to
him
that
put
all
things
under
him
,
1
Cor
.
xv
.
27.
2.
The
Lord
shall
send
the
rod
of
thy
strength
out
of
Sion
:
rule
thou
in
the
midst
of
thine
enemies
.
This
kingdome
of
his
is
to
be
a
spiritual
kingdome
,
exercised
by
the
sword
or
scepter
of
his
sweet
but
powerfull
spirit
,
the
Gospel
of
Christ
,
the
power
of
God
unto
salvation
to
all
that
believe
and
obey
it
.
And
this
shall
first
be
preached
(
after
his
resurrection
and
ascension
)
by
his
Apostles
at
Jerusalem
(
see
Psal
.
ii
.
6.
)
to
those
that
crucified
him
,
and
from
thence
it
shall
be
propagated
to
all
Judea
,
and
then
to
all
parts
of
the
habitable
world
,
on
purpose
designed
to
bring
home
sinners
to
repentance
and
change
of
life
.
And
the
successe
thereof
shall
be
admirable
,
a
Church
of
humble
obedient
Christians
gathered
from
amongst
his
greatest
enemies
,
some
of
the
rebellious
Jews
,
and
great
multitudes
of
heathen
Idolaters
.
3.
Thy
b
.
people
shall
be
a
people
of
voluntary
oblations
willing
in
the
day
of
thy
army
or
forces
.
power
,
in
the
beauties
of
the
sanctuary
.
holiness
,
thy
children
shall
be
to
thee
the
dew
from
the
wombe
of
the
mor●ing
.
from
the
wombe
of
the
morning
,
thou
hast
the
dew
of
thy
youth
.
At
the
going
out
of
the
Apostles
upon
their
great
expedition
,
their
sacred
warfare
,
to
conquer
the
obdurate
world
,
all
that
have
any
thing
of
humility
or
piety
wrought
in
their
hearts
by
the
efficacy
of
his
preventing
grace
,
shall
come
in
and
receive
the
faith
of
Christ
most
willingly
,
forsake
and
leave
all
to
follow
him
,
and
attend
him
in
his
Church
,
and
the
multitude
of
disciples
shall
be
as
(
the
starrs
of
heaven
,
the
sands
on
the
sea-shore
,
or
)
the
dew
that
in
the
morning
covers
the
face
of
the
whole
earth
.
4.
The
Lord
hath
sworne
and
will
not
repent
,
Thou
art
a
priest
for
ever
after
the
order
of
Melchizedek
.
And
as
he
is
to
be
a
King
,
so
is
he
to
be
a
priest
also
.
At
his
exaltation
and
ascending
to
heaven
,
God
his
father
hath
firmly
decreed
that
he
shall
be
advanced
to
such
a
sort
of
Priesthood
as
that
of
Melchizedek
was
(
see
Heb
.
v.
6.
&
vii
.
17.
)
who
had
those
two
great
offices
of
King
and
Priest
united
in
him
;
so
shall
Christ
be
instated
{untranscribed Hebrew}
*
{untranscribed Hebrew}
in
the
world
to
come
Chald
.
at
the
right
hand
of
his
Father
,
in
the
full
power
of
entertaining
and
blessing
his
faithful
servants
,
such
as
Abraham
was
,
when
he
was
entertained
and
treated
by
Melchizedek
,
and
blessed
by
him
.
And
the
interpretation
of
this
his
benediction
is
,
his
giving
them
grace
to
turne
away
every
man
from
his
iniquities
,
Act.
iii
.
26.
to
aid
them
against
all
their
spiritual
enemies
,
and
support
them
in
all
their
necessities
.
And
this
office
,
commencing
at
his
ascension
,
is
never
to
have
an
end
,
never
to
be
succeeded
in
by
any
,
as
the
Aaronical
priesthood
descended
from
father
to
son
,
but
to
continue
in
his
hands
,
and
to
be
most
successefully
exercised
,
till
it
be
at
the
end
of
this
world
delivered
up
to
God
the
Father
.
5.
c
.
The
Lord
at
thy
right
hand
shall
strike
through
Kings
in
the
day
of
his
wrath
.
But
as
he
shall
be
a
most
mercifull
High
Priest
to
all
that
humbly
receive
,
and
obey
,
and
address
themselves
to
him
;
so
to
all
obdurate
sinners
,
that
stand
out
,
and
oppose
his
power
in
their
hearts
,
that
will
not
suffer
this
Priest
to
bless
,
this
King
to
reign
over
them
,
he
shall
manifest
himself
a
most
terrible
Judge
,
and
destroy
the
mightiest
grandeur
and
prowesse
upon
earth
,
that
doth
not
come
in
unto
the
faith
.
nations
.
he
shall
fill
them
{untranscribed Hebrew}
6.
He
shall
judge
among
the
†
heathen
,
he
shall
fill
the
places
with
the
dead
bodies
,
he
shall
strike
through
(
see
v.
5.
)
the
head
ever
much
l●nd
.
{untranscribed Hebrew}
wound
the
heads
over
many
countreys
.
All
the
impenitent
wicked
world
,
both
of
Jews
and
heathens
,
he
shall
most
illustriously
destroy
,
make
them
a
kinde
of
Akeldama
;
and
the
greatest
Antichristian
Monarchy
in
the
world
,
most
eminently
that
of
heathen
Rome
(
which
so
bloodily
persecutes
the
Christians
)
shall
be
demolished
(
see
Rev.
xviii
.
2
)
and
Christian
profession
set
up
in
the
place
of
it
.
7.
He
shall
drink
of
the
d
.
brook
in
the
way
,
therefore
shall
he
lift
up
the
head
.
Thus
shall
the
Messias
and
his
Kingdome
be
advanced
.
And
all
this
but
a
proportionable
reward
designed
b●●is
Father
to
his
great
humiliation
,
and
patience
,
and
fidelity
and
constancy
in
the
pursint
and
discharge
of
the
office
prophetick
assigned
him
here
on
earth
,
the
calling
home
sinners
to
repentance
:
In
this
he
shall
be
so
diligent
and
industrious
,
so
vigilant
and
intent
on
all
opportunities
of
advancing
this
end
,
of
doing
the
will
of
his
Father
,
the
work
for
which
he
was
sent
,
that
he
shall
wholly
neglect
himself
,
his
own
will
,
his
own
ease
,
his
own
ordinary
food
,
take
that
which
comes
next
,
and
is
most
mean
and
vile
,
like
a
General
in
his
keenest
pursuit
of
his
enemies
,
that
satisfies
the
necessities
of
nature
with
water
out
of
the
next
brook
,
&c.
(
and
with
the
same
alacrity
he
shal
at
last
undergoe
the
most
contumelious
death
)
and
for
this
espousing
of
God's
will
,
and
despising
and
contemning
himself
,
God
shall
highly
exalt
him
,
and
possesse
him
of
that
both
Regal
and
Sacerdotal
power
,
to
continue
to
him
,
and
by
his
hands
,
in
that
humane
nature
wherein
he
thus
served
his
Father
,
to
be
administred
for
ever
.
Annotations
on
Psalm
CX
.
V.
1.
My
Lord
]
That
{untranscribed Hebrew}
to
my
Lord
here
,
denotes
the
Messiah
,
will
appear
not
onely
by
our
Saviour
and
his
Apostles
,
who
insist
on
this
Psalm
above
any
text
in
the
Old
Testament
,
(
as
the
late
Jews
,
and
some
others
who
are
willing
to
be
lookt
on
as
very
good
Christians
,
are
most
industrious
to
evade
it
)
but
even
by
the
testimonies
of
the
antient
Jews
themselves
,
the
evidence
of
truth
breaking
forth
in
despite
of
the
most
partial
and
resolved
interest
.
Moses
Haddarsan
on
Gen.
xxxvii
.
12.
saith
,
{untranscribed Hebrew}
&c.
The
Redeemer
whom
I
will
raise
up
from
among
you
,
shall
not
have
a
father
,
according
to
that
of
Zach
.
vi
.
12.
behold
the
man
whose
name
is
the
Branch
,
and
Is.
Liii
.
he
shall
come
up
,
&c.
So
also
David
saith
of
him
Psal
.
cx
.
3.
out
of
the
womb
,
&c.
lastly
the
Scripture
saith
of
him
,
This
day
have
I
begotten
thee
,
Ps.
ii
.
So
on
Gen.
xviii
.
Hereafter
God
holy
and
blessed
shall
set
the
King
Messias
{untranscribed Hebrew}
on
his
right
hand
,
as
't
is
written
Ps.
cx
.
The
Lord
said
&c.
And
to
the
same
purpose
again
on
Gen.
xiv
.
18.
So
Midrash
Tehillim
,
on
occasion
of
these
words
,
I
will
declare
the
Law
,
&c.
Ps.
ii
.
saith
,
{untranscribed Hebrew}
&c.
the
affairs
of
the
Messiah
are
set
forth
in
the
scripture
of
the
Law
,
of
the
Prophets
,
and
of
the
Hagiographa
:
In
the
Law
Ex.
iv
.
22.
In
the
Prophets
Esai
.
lii
.
13.
&
xlii
.
1.
In
the
Hagiographa
Ps.
cx
.
The
Lord
said
,
and
the
dew
of
thy
birth
&c.
So
again
Midr
.
Tehil
.
on
Ps.
xviii
.
35.
thy
right
hand
shall
uphold
me
,
saith
,
{untranscribed Hebrew}
&c.
R.
Joden
said
that
in
the
age
of
the
Messiah
the
blessed
God
will
set
the
King
Messiah
at
his
right
hand
,
as
it
is
written
,
The
Lord
said
to
my
Lord
.
R.
Saad
Gaon
on
Dan
.
vii
.
13.
he
came
with
the
clouds
of
heaven
,
saith
,
And
this
is
{untranscribed Hebrew}
Messiah
our
righteousness
,
as
't
is
written
,
The
Lord
said
&c.
So
the
Jerusalem
Talmud
tract
.
Berachoth
c
.
5.
saith
,
this
verse
,
the
dew
of
thy
birth
,
&c.
is
to
be
explained
by
Mich
.
v.
7.
V.
3.
Thy
power
]
For
the
explicating
this
very
obscure
verse
,
the
first
thing
to
be
taken
notice
of
is
the
importance
of
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
power
or
strength
,
as
that
signifies
an
army
,
or
military
forces
,
as
we
call
them
.
The
Messias
in
the
former
verses
is
set
upon
his
throne
for
the
exercise
of
his
regal
power
,
with
a
sword
or
scepter
in
his
hand
;
and
as
such
he
is
supposed
to
rule
in
the
world
,
to
goe
out
to
conquer
and
subdue
all
before
him
.
The
army
which
he
makes
use
of
to
this
end
,
is
the
colledge
of
Apostles
,
sent
out
to
preach
to
all
nations
:
and
the
time
of
their
thus
preaching
is
here
called
{untranscribed Hebrew}
the
day
of
his
power
,
or
forces
,
or
army
;
{untranscribed Hebrew}
in
the
day
that
he
shall
wage
warr
or
joyne
battell
,
saith
the
Chaldee
.
In
which
day
,
saith
the
Psalmist
,
the
people
that
belong
to
God
,
{untranscribed Hebrew}
{untranscribed Hebrew}
thy
people
,
those
that
are
at
all
affected
to
piety
,
{untranscribed Hebrew}
,
fit
for
the
kingdome
of
God
,
Luk
.
ix
.
16.
{untranscribed Hebrew}
,
disposed
,
arrayed
,
ordered
,
on
file
for
the
kingdome
of
heaven
,
Act.
xiii
.
48.
all
that
are
any
way
listed
among
Gods
souldiers
,
all
these
shall
become
{untranscribed Hebrew}
{untranscribed Hebrew}
i
.
e
.
(
repeating
{untranscribed Hebrew}
again
)
a
people
of
voluntary
oblations
(
so
{untranscribed Hebrew}
signifies
liberal
,
voluntary
,
spontaneous
oblation
,
or
contribution
to
the
service
of
God
)
such
as
shall
willingly
offer
up
and
consecrate
themselves
,
and
all
that
they
have
,
to
Gods
service
,
forsake
all
and
follow
Christ
,
bring
their
estates
,
and
lay
them
at
the
Apostles
feet
,
as
we
know
the
believers
did
,
Act.
ii
.
an
essay
of
the
great
charity
and
liberality
which
the
faith
of
Christ
brought
into
the
world
.
This
they
shall
do
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
beauties
of
holiness
,
or
of
the
Sanctuary
,
i
.
e
.
I
suppose
,
mystically
in
the
Christian
Church
,
beautified
with
all
those
graces
which
the
spirit
of
Christ
works
in
the
hearts
of
believers
.
{untranscribed Hebrew}
1
King
.
vii
.
18.
signifies
the
Ark
of
the
Covenant
or
Sanctuary
,
and
from
thence
the
place
in
the
Temple
where
the
Ark
was
placed
was
called
the
{untranscribed Hebrew}
holy
of
holies
;
and
so
I
suppose
the
Lxxii
.
understood
it
here
,
when
they
rendred
{untranscribed Hebrew}
of
thy
holies
,
for
so
the
plural
{untranscribed Hebrew}
every
where
signifies
the
Sanctuary
;
and
the
beauties
of
the
Sanctuary
are
literally
the
ornaments
of
the
Priests
and
Levites
,
their
Urim
and
Thummim
,
which
they
have
on
when
they
carry
the
Ark
(
see
note
on
Ps.
xxix
.
b
.
)
But
mystically
these
are
the
graces
of
Christ
,
the
inward
beauty
or
glory
which
shines
in
the
Christian
Sanctuary
or
Church
,
which
is
as
it
were
the
arena
or
place
where
these
forces
of
God
are
mustered
:
Or
perhaps
in
the
beauties
of
holiness
,
as
that
signifies
no
more
than
God's
sacred
Majesty
,
in
whose
service
they
are
listed
,
and
on
whose
expedition
ingaged
,
according
to
Castellio's
reading
,
quo
die
expeditionem
sacrâ
cum
majestate
facies
,
in
the
day
when
thou
shalt
with
thy
sacred
majesty
make
thine
expedition
.
Another
sense
the
words
may
be
capable
of
,
which
the
comparing
the
mention
of
Sion
v.
2.
and
beauty
of
holinesse
here
suggesteth
,
by
taking
{untranscribed Hebrew}
power
,
or
host
,
or
army
,
in
the
sense
that
frequently
belongs
to
{untranscribed Hebrew}
,
which
signifies
an
host
in
scripture
,
viz.
the
attendance
on
the
Sanctuary
,
the
priests
{untranscribed Hebrew}
warring
his
warfare
,
i
.
e
.
officiating
.
And
then
{untranscribed Hebrew}
will
simply
import
free-will
offerings
,
and
the
sense
run
thus
,
Thy
people
will
be
a
free-will
offering
in
the
day
of
thy
Assemblies
in
the
Sanctuary
,
shall
offer
(
in
stead
of
any
thing
else
)
themselves
lively
sacrifices
,
holy
and
acceptable
.
And
this
,
if
accepted
,
need
not
be
deemed
to
exclude
the
other
rendring
,
but
the
priestly
and
kingly
offices
of
Christ
being
both
here
set
down
in
this
Psalm
,
the
words
(
as
is
frequent
in
these
compositions
)
may
have
been
purposely
contrived
to
fit
both
.
Then
follows
{untranscribed Hebrew}
,
which
may
perhaps
be
thus
most
literally
rendred
,
{untranscribed Hebrew}
{untranscribed Hebrew}
thy
children
or
progeny
(
to
the
Chaldee
must
understand
it
,
when
they
joyne
it
with
{untranscribed Hebrew}
shall
sit
)
{untranscribed Hebrew}
to
thee
,
i
.
e
.
shall
be
to
thee
,
{untranscribed Hebrew}
dew
{untranscribed Hebrew}
from
the
womb
of
the
morning
:
i
.
e
.
according
to
the
proportion
of
the
dew
which
the
morning
brings
forth
(
as
it
were
out
of
its
wombe
)
in
such
plenty
as
to
cover
the
face
of
the
whole
earth
,
so
shall
thy
children
be
,
so
numerous
,
the
multitudes
of
those
that
receive
the
faith
of
Christ
,
this
dew
on
the
face
of
the
earth
,
being
like
the
sand
of
the
sea
and
starrs
of
heaven
;
by
which
two
expressions
is
set
out
elswhere
the
spiritual
seed
of
Abraham
,
the
multitude
of
believers
.
i
.
e
.
Over
all
the
face
of
the
earth
,
through
all
nations
shall
the
Christian
faith
be
propagated
by
this
the
Apostles
{untranscribed Hebrew}
expedition
or
warfare
,
their
preaching
and
promulgating
of
the
Gospel
.
Another
possible
rendring
the
words
are
capable
of
,
thus
;
{untranscribed Hebrew}
,
{untranscribed Hebrew}
used
ten
times
in
scripture
,
in
all
the
other
places
expresses
an
immediately
preceding
birth
,
and
is
equivalent
to
as
soon
as
born
.
So
Ps.
lviii
.
3.
the
wicked
are
estranged
{untranscribed Hebrew}
from
the
wombe
,
or
birth
;
Ps.
xxii
.
10.
I
have
been
cast
on
thee
from
the
wombe
,
i
.
e
.
ever
since
my
birth
.
Then
,
though
{untranscribed Hebrew}
{untranscribed Hebrew}
be
by
many
construed
,
from
the
morning
,
as
if
מ
were
a
Praefix
;
yet
seeing
the
ש
hath
no
dagesch
,
others
conceive
it
a
Noune
,
though
not
elsewhere
found
,
yet
guidable
by
the
signification
of
its
neighbouring
words
,
and
then
it
will
note
either
morning
or
youth
.
Next
{untranscribed Hebrew}
{untranscribed Hebrew}
is
twice
used
,
beside
this
place
,
and
signifies
not
children
but
childhood
,
or
the
first
age
of
youth
.
So
Eccl.
xi
.
9
,
&
10.
{untranscribed Hebrew}
childhood
and
youth
are
vanity
.
Where
{untranscribed Hebrew}
being
joyned
with
it
't
is
made
more
probable
that
here
,
where
{untranscribed Hebrew}
is
joyned
with
it
,
they
should
both
be
taken
in
this
sense
,
wherein
there
confestly
they
are
.
If
this
be
accepted
,
then
the
Hebrew
will
be
thus
literally
rendred
,
{untranscribed Hebrew}
From
the
womb
youth
is
to
thee
,
i
.
e
.
as
soon
as
thou
art
borne
,
thou
enjoyest
a
firme
and
vigorous
youth
(
increasing
suddenly
in
wisdome
and
stature
and
favour
with
God
and
man
)
{untranscribed Hebrew}
thy
infancy
the
dew
,
i
.
e
.
is
as
the
dew
upon
the
face
of
the
earth
,
in
a
moment
spreads
it selfe
over
all
,
is
seen
fall'n
rather
then
falling
,
is
sprightly
and
aerial
,
and
makes
all
things
else
so
too
.
And
then
in
accordance
with
it
will
be
rendred
what
follows
,
Thou
art
a
Priest
for
ever
,
art
never
superannuated
for
the
service
of
the
tabernacle
,
like
the
Levitical
priests
,
nor
ever
removed
from
it
by
death
.
In
the
following
words
the
י
in
{untranscribed Hebrew}
{untranscribed Hebrew}
is
by
the
Jewish
writers
,
Kimchi
and
Aben-Ezra
,
allowed
to
be
paragogical
,
and
so
{untranscribed Hebrew}
to
signify
{untranscribed Hebrew}
according
to
the
manner
or
order
;
which
is
exactly
the
Lxxii
.
their
rendring
,
{untranscribed Hebrew}
,
that
is
insisted
on
by
the
Apostle
in
the
New
Testament
,
to
which
also
the
Syriack
accords
,
{untranscribed Hebrew}
according
to
the
likeness
.
And
then
it
is
strange
the
Interlinear
should
make
it
a
suffix
,
and
render
it
secundum
verbum
meum
according
to
my
word
:
and
yet
herein
some
other
learned
men
have
imitated
them
.
The
Jewish
Arab
interpreting
this
whole
Psalm
of
Abraham
,
as
a
relation
of
his
victory
over
the
Kings
,
and
telling
us
that
he
was
made
a
Priest
in
the
place
of
Melchizedek
,
for
his
miscarriage
in
his
blessing
,
because
in
it
he
made
mention
of
Abrahams
name
before
God's
,
renders
the
latter
part
of
this
third
verse
thus
,
and
from
the
deep
of
the
black
sea
,
that
thou
mayest
cast
for
thee
the
portions
of
thy
children
,
explaining
it
by
a
Note
to
this
purpose
,
he
teacheth
him
,
that
they
(
viz.
his
children
or
posterity
)
shall
divide
the
countreys
from
the
black
sea
to
the
utmost
of
regions
,
saying
that
he
takes
{untranscribed Hebrew}
from
{untranscribed Hebrew}
Pro
.
xvi
.
33.
&
{untranscribed Hebrew}
to
cast
.
Abu
Walid
expounds
those
words
{untranscribed Hebrew}
by
from
the
belly
or
wombe
of
the
darkness
,
i
.
e
.
saith
he
,
from
the
time
that
thou
wert
in
the
dark
of
the
wombe
;
that
the
meaning
might
be
,
Prosperity
hath
accompanied
thee
from
the
time
that
thou
wert
in
the
dark
of
the
wombe
,
i
.
e
.
from
thy
first
forming
or
creation
,
that
is
it
that
he
saith
,
{untranscribed Hebrew}
,
from
thy
first
ortus
or
original
.
And
so
he
would
have
both
those
passages
joyned
in
their
signification
.
In
this
verse
the
Lxxii
.
have
made
many
changes
.
First
for
{untranscribed Hebrew}
thy
people
,
they
appear
to
have
read
{untranscribed Hebrew}
with
thee
,
and
so
render
it
{untranscribed Hebrew}
.
For
{untranscribed Hebrew}
voluntary
oblations
,
they
read
{untranscribed Hebrew}
government
(
not
as
the
Latine
renders
them
,
principium
beginning
)
as
from
{untranscribed Hebrew}
an
{untranscribed Hebrew}
or
Prince
Ps.
cxiii
.
8.
Then
for
{untranscribed Hebrew}
of
the
morning
,
they
read
{untranscribed Hebrew}
,
before
the
morning-starre
,
omitting
the
word
{untranscribed Hebrew}
dew
,
and
for
{untranscribed Hebrew}
thy
progeny
,
they
read
{untranscribed Hebrew}
,
and
so
render
it
{untranscribed Hebrew}
I
begat
thee
;
and
so
the
Syriack
,
{untranscribed Hebrew}
from
antient
time
I
begat
thee
my
son
.
And
to
this
as
the
Latine
exactly
accords
,
ex
utero
ante
Luciferum
genui
te
,
and
the
Arabick
in
like
manner
,
so
doth
the
Syriack
also
(
save
that
for
{untranscribed Hebrew}
before
the
morning-starr
,
they
read
{untranscribed Hebrew}
from
of
old
)
and
many
of
the
Antient
Fathers
have
followed
them
,
especially
Edit
.
Pamel
.
p.
586.
G.
Tertullian
l.
v.
contra
Marcion
.
c.ix
.
who
applies
it
to
the
nativity
of
Christ
in
the
night
,
and
that
of
a
Virgin
without
the
knowledge
of
any
man
,
and
refutes
the
Jews
,
who
applied
the
Psalm
to
Hezekiah
.
That
the
Jews
after
Christs
time
did
thus
apply
it
to
Hezekiah
,
as
the
Chaldee
Paraphrases
understand
it
of
David
,
appears
evident
from
that
Father
.
But
before
their
hatred
of
Christ
did
thus
ingage
them
,
some
of
the
antient
Jews
(
see
note
a.
)
applied
it
to
the
Messias
;
and
they
are
followed
by
Isaac
Benarama
on
Gen.
xlvii
.
and
the
passage
next
following
of
this
King
being
a
Priest
,
makes
it
impossible
,
according
to
their
own
principles
,
to
be
applied
to
any
King
of
the
Jews
,
the
Priesthood
among
them
being
peculiar
to
the
Aaronical
tribe
.
And
therefore
the
Chaldee
,
which
applies
it
to
David
,
interprets
this
of
his
exaltation
to
greatness
in
the
world
to
come
,
by
way
of
reward
to
his
having
been
an
immaculate
King
here
.
V.
5.
The
Lord
at
thy
right
hand
]
In
this
Psalm
it
is
evident
v.
1.
that
{untranscribed Hebrew}
{untranscribed Hebrew}
is
the
title
of
God
the
Father
,
and
so
again
v.
4.
and
{untranscribed Hebrew}
{untranscribed Hebrew}
of
the
Messias
God
the
Son
,
in
respect
of
that
dignity
,
and
dominion
,
and
regal
power
to
which
he
was
to
be
exalted
at
his
ascension
,
that
at
the
name
of
Jesus
avery
knee
should
bow
—
This
is
expressed
v.
1.
by
his
sitting
at
Gods
right
hand
,
for
which
the
Apostle
1
Cor
.
xv
.
25.
reads
,
{untranscribed Hebrew}
,
It
must
be
that
he
reign
—
By
this
't
is
evident
that
in
this
verse
{untranscribed Hebrew}
The
Lord
at
thy
right
hand
,
must
be
understood
of
the
Messias
instated
in
his
regal
power
at
the
right
hand
of
his
Father
,
and
not
of
the
Father
,
as
his
{untranscribed Hebrew}
to
back
and
help
him
,
as
Ps.
xvi
.
8.
and
elsewhere
the
phrase
is
used
.
For
of
the
Son
thus
exalted
we
know
it
is
that
we
read
Joh
.
v.
22.
that
the
Father
hath
committed
all
judgment
to
the
Son
.
Agreeable
to
which
it
is
that
this
Adonai
or
Lord
at
Jehovahs
right
hand
here
,
shall
strike
through
Kings
in
the
day
of
his
wrath
,
i
.
e
.
shall
act
revenges
most
severely
on
the
opposers
of
his
Kingdome
;
which
revenges
in
the
New
Testament
are
peculiarly
attributed
to
Christ
,
and
called
the
coming
of
the
Son
of
man
,
coming
in
the
clouds
,
coming
with
his
Angels
,
and
the
approaching
,
or
coming
of
his
Kingdome
.
V.
7.
Brook
of
the
way
]
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
any
hollow
place
or
vale
,
a
receptacle
of
waters
,
and
from
thence
a
small
river
or
brook
,
which
hath
not
its
original
from
any
spring
,
but
is
filled
with
raine-waters
,
and
so
is
full
in
the
winter
,
but
in
the
summer
dried
up
.
So
Gen.
xxvi
.
17.
{untranscribed Hebrew}
in
the
valley
of
Gerar
;
Joel
iii
.
18.
a
fountain
shall
come
forth
and
water
{untranscribed Hebrew}
the
valley
of
Shittim
:
and
2
King
.
iii
.
16.
make
this
valley
full
of
ditches
;
and
v.
17.
ye
shall
not
see
rain
,
yet
that
valley
shall
be
filled
with
water
.
And
being
here
joyned
with
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
way
,
it
seems
to
signify
no
more
than
those
plashes
of
water
,
which
in
the
winter
are
frequent
in
highwayes
,
from
the
fall
of
much
raine
.
These
first
from
the
places
where
they
are
collected
,
(
no
pools
on
purpose
provided
for
the
receit
of
waters
,
but
every
little
cavity
in
the
way
,
which
is
thus
filled
by
raine
,
)
and
secondly
,
by
the
stagnancy
or
standing
still
of
these
waters
,
and
thirdly
,
by
the
frequency
of
passengers
fouling
them
,
are
to
be
concluded
very
unfit
for
the
use
of
men
,
very
inconvenient
for
drinking
,
and
would
never
be
used
for
that
purpose
,
were
it
not
by
him
that
hath
no
other
,
or
that
so
farr
intends
the
haste
of
his
way
,
and
so
farre
despises
or
neglects
himself
,
as
to
content
himself
with
the
worst
and
meanest
sort
of
accommodation
,
that
which
will
just
satisfy
the
necessities
of
nature
.
This
is
most
observable
of
souldiers
in
an
hasty
march
,
that
are
thirsty
,
but
will
not
make
stay
at
an
Inne
to
refresh
themselves
with
wine
,
or
so
much
as
goe
out
of
their
way
to
make
choise
of
or
seek
out
for
wholsome
water
,
but
insist
on
their
pursuit
,
and
satisfie
their
thirst
at
the
next
receptacle
of
waters
,
the
next
puddle
,
or
trench
,
or
ditch
,
or
brook
they
meet
with
.
This
is
a
signe
of
great
alacrity
in
a
Souldier
,
and
withall
of
great
humility
,
and
contempt
of
hardship
and
difficulties
,
of
submitting
to
any
the
meanest
and
most
servile
condition
:
and
may
well
here
be
used
poetically
to
express
the
great
humiliation
and
exinanition
of
the
Messias
,
assuming
the
real
forme
and
all
the
mean
offices
of
a
servant
,
pursuing
the
work
to
which
he
was
sent
with
all
alacrity
,
counting
it
his
meat
(
and
drink
)
to
doe
the
will
of
him
that
sent
him
,
and
finish
his
work
,
Joh
.
iv
.
34.
and
in
fine
laying
down
his
life
,
suffering
as
willingly
a
most
bitter
contumelious
death
;
which
being
by
him
exprest
by
drinking
of
a
cup
,
and
that
a
special
sort
of
cup
,
such
as
others
would
not
probably
be
content
with
,
(
Are
ye
able
to
drink
of
the
cup
that
I
shall
drink
of
?
Matth
.
xx
.
22.
)
and
that
an
insupportable
bitter
cup
Matth
.
xxvi
.
39
,
42.
(
Father
,
if
it
be
possible
,
let
this
cup
pass
from
me
)
it
may
very
fitly
be
extended
to
his
death
,
as
well
as
to
all
that
was
preparative
and
in
the
way
to
it
.
And
to
this
the
lifting
up
his
head
,
reigning
victoriously
over
all
his
enemies
,
being
constituted
Judge
of
quick
and
dead
,
is
here
justly
apportioned
,
according
to
that
of
Phil
.
ii
.
8
,
9.
He
made
himself
of
no
reputation
,
but
humbled
himselfe
,
and
became
obedient
unto
death
,
even
the
death
of
the
cross
.
Wherefore
God
hath
highly
exalted
him
—
Another
notion
there
is
of
{untranscribed Hebrew}
for
a
torrent
or
river
Prov.
xviii
.
4.
a
flowing
{untranscribed Hebrew}
torrent
,
or
river
,
and
so
Am.
vi
.
14.
unto
the
{untranscribed Hebrew}
we
render
it
river
of
the
wilderness
.
If
it
be
here
taken
in
that
notion
,
then
drinking
of
it
may
be
a
proverbial
speech
to
express
victory
,
as
Isa
.
xxxvii
.
25.
when
Sennacherib
is
boasting
of
his
conquests
,
he
thus
speaks
,
I
will
enter
into
the
height
of
his
border
,
and
the
forrest
of
his
Carmel
:
I
have
digged
and
drunk
water
,
and
with
the
sole
of
my
feet
I
have
dried
up
all
the
rivers
of
the
besieged
places
.
Where
the
former
part
being
an
expression
of
victory
and
forcible
seisure
,
and
so
the
latter
also
of
blocking
up
and
close
siege
,
the
middlemost
may
probably
be
to
the
same
sense
;
and
the
rather
because
of
the
custome
of
Eastern
Princes
,
who
in
token
of
dedition
exacted
from
subjugated
provinces
Earth
and
Water
,
Judith
ii
.
7.
In
reference
to
which
,
the
digging
up
Earth
and
drinking
Water
will
signify
a
forcible
entry
,
a
method
of
battery
(
where
the
milder
summons
have
not
prevailed
)
thereby
to
take
livery
and
seizin
of
an
hostile
Countrey
.
And
if
that
be
the
notion
here
,
then
the
phrase
signifies
Christs
victory
atchieved
by
his
death
over
Satan
,
Sin
and
Hell
.
Which
being
wrought
upon
the
Crosse
,
is
fitly
precedaneous
and
preparative
to
the
l●fting
up
of
his
head
.
The
Hundred
and
Eleventh
Psalm
.
a.
Praise
ye
the
Lord
.
The
hundred
and
eleventh
Psalm
is
one
of
those
whose
title
(
see
note
a.
.
on
Psal
.
cvi
.
)
is
Hallelujah
,
and
is
accordingly
spent
in
praising
and
magnifying
the
name
of
God
for
all
his
works
of
power
and
mercy
.
It
is
composed
in
twenty
two
short
meters
,
each
beginning
with
the
several
letters
of
the
Hebrew
Alphabet
.
1.
I
will
praise
the
Lord
with
my
whole
heart
,
in
the
secret
or
counsel
{untranscribed Hebrew}
assembly
of
the
b
.
upright
,
and
in
the
congregation
.
From
the
bottome
of
my
soule
,
and
with
the
full
quire
of
all
the
faculties
thereof
,
I
will
acknowledg
and
bless
the
name
of
God
.
This
I
will
doe
more
privately
in
counsel
of
all
pious
men
,
the
true
Israelites
,
when
ever
any
transaction
of
concernment
is
to
be
advised
on
by
those
that
make
strict
conscience
of
their
duty
;
and
this
will
I
doe
in
the
most
publick
and
solemn
assembly
.
No
juncto
is
too
close
,
no
congregation
too
wide
,
for
such
a
most
due
performance
.
2.
The
works
of
the
Lord
are
great
,
studied
by
or
found
by
,
or
in
all
their
purposes
,
or
designes
.
c
.
sought
out
of
all
them
that
have
pleasure
therein
.
Marvailous
are
the
works
of
God
,
and
of
all
other
sorts
of
study
most
worthy
to
be
the
exercise
and
imployment
of
all
pious
men
,
who
can
entertain
themselves
with
more
pleasure
in
such
meditations
,
than
in
all
other
the
most
sensual
divertisements
,
and
receive
great
profit
and
advantage
by
it
.
3.
His
work
is
honour
and
glory
{untranscribed Hebrew}
honourable
and
glorious
,
and
his
righteousness
endureth
for
ever
.
All
that
he
doth
is
infinitely
magnificent
and
beautifull
,
the
works
of
his
creation
most
admirable
and
stupendious
,
and
so
the
works
of
his
preservation
and
providence
full
of
omnipotent
greatness
and
wisdome
.
But
above
all
,
his
justice
and
purity
,
his
detestation
of
all
sin
and
exact
fidelity
in
all
his
promises
is
infinitely
to
be
magnified
,
as
that
which
goes
through
all
his
other
works
.
4.
He
hath
made
him
a
name
or
memorial
by
or
of
his
wonderfull
—
his
wonderfull
works
to
be
d
.
remembred
:
The
Lord
gracious
is
gracious
and
full
of
compassion
.
The
great
miraculous
works
of
his
providence
among
us
have
made
such
impressions
on
men
as
will
never
be
forgotten
,
but
recorded
and
reported
for
ever
:
and
indeed
God
hath
made
special
ordinances
,
the
Passeover
&c.
to
that
purpose
:
Yea
they
have
given
him
a
title
whereby
he
is
known
by
all
,
the
same
that
he
once
proclaimed
of
himself
to
Moses
,
when
he
desired
to
know
and
discern
his
nature
more
perfectly
,
The
Lord
,
gratious
—
i
.
e
.
a
most
gratious
and
mercifull
Lord
,
not
forward
to
punish
every
sin
that
out
of
frailty
is
committed
against
him
,
but
abundant
in
mercy
and
loving
kindnesse
to
all
that
faithfully
adhere
to
him
.
5.
He
hath
given
or
spoile
,
see
note
d
.
meat
unto
them
that
fear
him
;
he
will
ever
be
mindefull
of
his
Covenant
.
He
never
fails
to
provide
for
them
that
serve
and
obey
him
,
all
things
that
they
stand
in
need
of
;
he
hath
promised
never
to
leave
nor
forsake
such
:
and
whatsoever
he
hath
thus
by
Covenant
obliged
himself
to
,
he
will
be
certain
duly
to
performe
.
Thus
did
he
promise
Abraham
concerning
his
posterity
in
Aegypt
Gen.
xv
.
13.
and
accordingly
it
was
signally
performed
.
6.
He
hath
shewed
his
people
the
virtue
{untranscribed Hebrew}
power
of
his
works
,
that
he
may
give
them
the
heritage
of
the
heathen
.
His
providence
hath
most
effectually
and
eminently
been
discernible
in
his
dealing
with
his
people
the
Jews
,
before
whom
he
hath
cast
out
the
Canaanites
and
other
inhabitants
of
seven
very
fruitfull
nations
,
who
had
exceedingly
provoked
him
with
their
unnatural
sins
,
and
given
to
this
his
people
the
quiet
possession
of
them
,
to
which
they
had
not
the
least
right
or
title
but
from
his
immediate
donation
.
7.
The
works
of
his
hands
are
fidelity
verity
and
judgment
,
all
his
e
.
commandments
are
sure
.
And
herein
,
as
in
all
things
else
,
his
actions
have
been
most
just
and
righteous
,
just
vengeance
to
obdurate
sinners
,
as
perfect
fidelity
and
performance
of
his
promise
to
Abraham
his
servant
.
And
so
all
his
appointments
both
for
the
rooting
out
and
planting
in
;
his
menaces
and
promises
,
are
most
assuredly
performed
,
there
is
no
frustrating
of
any
of
them
.
8.
They
stand
fast
for
ever
and
ever
,
and
are
done
in
truth
and
righteousness
.
Being
once
ratified
and
confirmed
by
him
,
they
are
sure
to
have
that
exact
uprightness
in
them
that
they
remain
steady
and
immutable
.
9.
He
sent
redemption
to
his
people
,
he
hath
commanded
his
covenant
for
ever
;
holy
and
reverend
is
his
name
.
And
the
like
wonderfull
act
of
power
and
mercy
and
fidelity
was
it
in
God
,
that
he
rescued
&
brought
out
the
seed
of
Abraham
,
to
whom
his
promises
were
made
,
from
the
slavery
of
Aegypt
(
an
emblem
of
our
greater
redemption
f●om
the
bondage
of
sin
and
Satan
wrought
by
his
own
Son
)
and
by
a
mighty
hand
made
good
his
promises
to
them
of
bringing
them
into
Canaan
.
Thus
firme
and
inviolable
are
all
Gods
pacts
and
agreements
made
with
his
people
,
to
whom
as
his
mercies
are
most
admirably
firme
,
and
for
ever
to
be
acknowledged
with
thanksgiving
,
so
his
judgments
are
most
dreadfull
and
formidable
to
all
that
provoke
them
to
fall
upon
them
.
10.
The
fear
of
the
Lord
is
the
f
.
beginning
of
wisdome
;
a
good
understanding
are
they
to
all
that
do
them
{untranscribed Hebrew}
have
all
they
that
doe
his
commandments
:
his
praise
endureth
for
ever
.
There
is
therefore
no
such
excellent
prudential
course
as
the
preserving
in
our
breasts
a
just
and
due
reverence
of
God
,
an
awe
to
his
lawes
,
and
a
dread
to
his
judgments
;
and
when
all
is
considered
,
this
will
be
sound
the
prime
wisdome
.
And
the
reason
is
clear
;
The
Law
of
God
is
the
declaration
of
those
things
which
are
most
our
concernments
to
know
,
his
commandments
bring
all
profitable
knowledge
and
judgment
to
them
that
carefully
set
themselves
to
,
and
are
daily
exercised
in
the
practising
of
them
.
They
that
constantly
guide
their
lives
according
to
those
divine
directions
,
will
soon
discern
experimentally
what
others
at
a
distance
never
dream
of
,
that
the
practice
of
his
precepts
is
of
all
other
things
most
for
their
turns
,
most
agreeable
to
all
their
interests
both
in
this
and
an●ther
world
.
And
so
for
that
most
eminent
mercy
of
such
his
divine
and
most
excellent
precepts
(
as
well
as
for
other
parts
of
his
Covenant
,
his
grace
and
mercies
)
all
possible
praise
is
for
ever
due
to
his
most
holy
name
.
Annotations
on
Psalm
CXI
.
V
1.
Praise
ye
the
Lord
]
What
was
observed
,
{untranscribed Hebrew}
and
competently
proved
,
note
a
on
Ps.
cvi
.
that
Hallelujah
was
no
part
,
but
only
the
Title
of
the
Psalm
,
is
applicable
to
this
also
and
more
that
follow
,
and
is
here
most
clearly
demonstrable
.
For
this
Psalm
(
as
also
the
next
)
is
one
of
those
that
are
composed
with
exact
respect
to
the
order
of
the
letters
of
the
Alphabet
.
And
it
is
S.
Hieromes
true
observation
,
that
this
Psalm
is
the
first
,
which
is
purely
Alphabetical
.
the
xxv
.
and
others
,
which
are
well-nigh
such
,
failing
or
abounding
in
some
letter
,
whereas
this
,
leaving
{untranscribed Hebrew}
for
the
Title
,
begins
with
{untranscribed Hebrew}
,
as
the
cxii
.
doth
with
{untranscribed Hebrew}
,
and
in
very
short
meter
goes
on
exactly
according
to
the
letters
of
the
Alphabet
,
which
it
could
not
be
imagined
to
do
,
if
it
began
with
{untranscribed Hebrew}
Hallelujah
.
V.
1.
Upright
]
Of
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
upright
,
't
is
Kimchi's
observation
,
{untranscribed Hebrew}
it
is
an
appellative
of
Israel
,
as
Num
.
xxiii
.
10.
Let
me
die
{untranscribed Hebrew}
the
death
of
the
upright
.
And
so
they
are
called
by
a
name
of
much
affinity
with
this
,
Jesharun
,
in
the
notion
,
and
by
analogy
as
in
the
New
Testament
the
Christians
are
called
Saints
.
V.
2.
Sought
out
]
{untranscribed Hebrew}
to
seek
,
investigate
,
{untranscribed Hebrew}
search
,
is
used
for
meditating
,
studying
,
and
from
thence
{untranscribed Hebrew}
a
school
,
or
place
for
study
of
the
Law
,
and
in
Arabick
{untranscribed Hebrew}
an
Academie
,
or
University
;
and
accordingly
1
Cor
.
i
.
20.
{untranscribed Hebrew}
,
the
inquirer
,
is
the
student
,
he
that
spends
his
time
in
searching
and
finding
out
difficulties
(
see
Note
f
.
on
that
place
:
)
and
then
{untranscribed Hebrew}
here
applied
to
the
great
works
of
God
,
may
be
rendred
are
studied
,
or
meditated
on
,
{untranscribed Hebrew}
by
all
that
have
delight
or
pleasure
in
such
study
or
meditation
,
sought
of
all
that
desire
them
,
saith
the
Jewish
Arab
.
But
the
word
also
signifies
to
be
found
,
Isa
.
Lxv.
1.
I
am
found
by
them
that
sought
me
not
.
And
then
this
will
bear
an
excellent
sense
,
frequently
met
with
in
other
places
,
that
the
secret
of
the
Lord
is
with
them
that
fear
him
,
his
way
is
plain
unto
the
righteous
,
(
so
Abu
Walid
,
they
are
evident
or
plain
to
all
that
delight
in
them
,
or
love
them
)
though
the
wicked
shall
fall
therein
,
and
the
like
.
The
next
words
,
{untranscribed Hebrew}
,
{untranscribed Hebrew}
are
capable
also
of
another
rendring
,
in
the
notion
of
{untranscribed Hebrew}
Eccl
.
iii
.
1.
where
we
render
it
purpose
,
and
Eccl.
v.
7.
where
we
render
it
matter
,
and
the
Lxxii
.
{untranscribed Hebrew}
thing
,
in
both
places
.
And
by
analogy
with
those
the
phrase
may
here
signify
in
all
their
parts
,
designes
,
or
purposes
,
or
in
all
their
several
concernments
.
V.
4.
Made
his
wonderfull
works
to
be
remembred
]
The
most
proper
rendring
of
this
verse
will
be
pitcht
on
by
observing
the
notion
of
{untranscribed Hebrew}
for
a
memorial
,
any
thing
by
which
a
man
may
be
remembred
,
any
name
or
title
attributed
to
any
for
any
notable
action
or
excellency
.
So
the
Lxxii
.
Exod
.
xvii
.
14.
render
{untranscribed Hebrew}
by
{untranscribed Hebrew}
name
,
and
Hos
.
xii
.
5.
The
Lord
God
of
hosts
,
{untranscribed Hebrew}
the
Lord
is
his
memorial
;
that
sure
is
,
the
Lord
is
his
name
.
And
accordingly
the
Mazorites
call
God's
name
{untranscribed Hebrew}
memorial
.
Accordingly
{untranscribed Hebrew}
{untranscribed Hebrew}
he
made
a
memorial
,
is
no
more
than
he
hath
made
him
a
name
;
either
by
common
way
of
speaking
,
he
hath
left
remembrances
of
himself
which
will
continue
(
as
Gen.
xi
.
4.
Let
us
make
us
a
name
,
and
2
Sam
.
vii
.
9.
I
have
made
thee
a
great
name
,
and
v.
23.
of
God
himself
,
that
he
went
to
make
him
a
name
,
and
to
doe
for
you
great
things
,
very
agreeable
to
the
style
here
,
he
hath
made
a
memorial
or
name
{untranscribed Hebrew}
by
his
wondrous
works
,
and
so
the
Chaldee
understand
it
here
,
{untranscribed Hebrew}
he
hath
made
him
a
good
memorial
)
Kimchi
reads
it
,
a
memorial
of
his
wonders
in
Aegypt
,
in
giving
us
the
Sabbath
,
Passeover
,
and
other
feasts
;
accordingly
Aben
Ezra
renders
{untranscribed Hebrew}
v.
5.
the
spoile
of
the
Aegyptians
,
according
to
the
promise
of
God
,
Gen.
xv
.
13.
But
it
may
be
also
interpreted
more
minutely
and
critically
,
he
hath
made
him
a
title
,
a
name
,
by
which
he
expects
to
be
called
,
viz.
this
which
here
follows
,
as
the
breviate
of
that
by
which
he
was
pleased
to
proclaim
himself
,
Exod
.
xxxiv
.
6.
{untranscribed Hebrew}
The
Lord
mercifull
and
gratious
,
not
making
this
a
distinct
sentence
from
the
former
,
but
affixing
it
as
that
name
which
he
hath
made
himself
by
his
works
.
V.
7.
Commandments
are
sure
]
From
{untranscribed Hebrew}
which
signifies
true
and
sure
and
faithfull
,
is
the
Epithete
of
Gods
commandments
here
{untranscribed Hebrew}
.
{untranscribed Hebrew}
How
it
is
to
be
rendred
,
will
be
best
guest
by
considering
the
context
,
and
the
peculiar
importance
of
the
Commandments
here
.
The
former
verse
speaks
of
the
heathen
nations
,
the
Canaanites
&c.
who
were
by
Gods
appointment
rooted
out
of
their
land
,
and
the
Israelites
planted
in
their
stead
.
In
this
,
saith
the
Psalmist
,
there
was
{untranscribed Hebrew}
fidelity
and
judgment
:
fidelity
in
performing
the
promise
made
to
Abraham
many
years
before
,
and
just
vengeance
on
those
nations
for
their
sins
,
the
measure
of
which
they
had
now
filled
up
.
And
as
the
ground
of
both
these
,
't
is
here
added
that
{untranscribed Hebrew}
{untranscribed Hebrew}
all
his
commandments
—
The
word
which
we
render
commandments
,
comes
from
{untranscribed Hebrew}
to
visit
either
for
good
or
evil
,
which
signifies
also
to
command
,
or
give
order
.
So
of
Cyrus
Ezr.
i
.
2.
{untranscribed Hebrew}
he
hath
charged
me
,
and
2
Chron
.
xxxvi
.
23.
{untranscribed Hebrew}
the
Lord
hath
charged
me
,
(
the
same
Cyrus
)
to
build
him
an
house
at
Jerusalem
.
In
this
sense
of
the
word
it
may
here
be
fitly
used
for
God's
appointments
and
commands
to
the
children
of
Israel
to
root
out
the
Canaanites
,
and
to
take
possession
of
their
land
(
not
understanding
it
of
the
Commandments
or
Law
of
God
written
in
their
hearts
,
against
which
these
nations
had
so
unnaturally
offended
.
)
So
when
Joshua
,
Jos
.
viii
.
29.
commanded
to
cut
down
the
carcasse
of
the
King
of
Ai
&c.
the
Chaldee
render
it
by
{untranscribed Hebrew}
,
and
frequently
in
the
like
sense
.
And
then
of
these
commands
of
God
,
these
appointments
of
his
,
for
the
good
of
the
one
sort
,
and
the
punishment
of
the
other
(
the
Lxxii
.
fitly
render
it
{untranscribed Hebrew}
,
commands
or
expresses
given
by
him
)
the
Psalmist
saith
,
they
are
{untranscribed Hebrew}
sure
,
firme
,
faithfull
,
i
.
e
.
are
most
certainly
performed
:
whensoever
he
gives
order
for
the
destroying
of
a
nation
,
it
shall
certainly
be
performed
,
unless
by
their
speedy
repentance
they
avert
it
,
Jer
.
xviii
.
8.
and
so
for
his
command
of
building
and
planting
v.
9.
And
this
in
both
parts
is
the
probablest
meaning
of
the
place
,
as
will
be
guest
by
the
insuing
verse
,
They
stand
fast
for
ever
and
ever
—
V.
10.
Beginning
of
wisdome
]
The
word
beginning
is
of
uncertain
sense
.
It
may
signifie
the
first
in
time
only
,
and
so
the
rudiments
,
first
foundation
,
or
groundwork
,
and
so
though
the
most
necessary
,
yet
the
most
imperfect
part
of
the
work
.
And
if
it
should
thus
be
understood
here
and
in
other
places
,
the
sense
would
be
no
more
but
this
,
that
there
were
no
true
wisdome
,
which
had
not
its
foundation
in
piety
and
fear
of
God
.
But
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
(
as
{untranscribed Hebrew}
head
)
signifies
the
first
in
dignity
as
well
as
in
order
or
time
,
and
is
frequently
used
for
the
chief
or
principle
of
any
kinde
.
So
Deut
.
xviii
.
4.
{untranscribed Hebrew}
(
the
Chaldee
read
{untranscribed Hebrew}
the
head
)
the
prime
,
the
principal
,
i
.
e
.
the
best
,
of
thy
corne
and
wine
and
oile
,
and
of
the
fleece
of
thy
sheep
.
So
Amos
vi
.
6.
that
anoint
themselves
{untranscribed Hebrew}
with
the
chief
of
ointments
,
the
best
and
most
pretious
;
and
1
Sam
.
xv
.
21.
{untranscribed Hebrew}
the
first
of
that
which
was
devoted
,
is
interpreted
v.
9.
by
{untranscribed Hebrew}
and
{untranscribed Hebrew}
the
goodness
,
and
,
all
the
good
,
as
that
is
opposed
to
the
base
and
vile
in
that
verse
.
So
Numb
.
xxiv
.
Amalek
was
{untranscribed Hebrew}
first
,
i
.
e
.
chief
,
of
the
nations
.
And
thus
it
is
to
be
understood
here
,
that
the
fear
of
the
Lord
(
which
signifies
all
piety
)
is
the
principal
or
chief
of
wisdome
,
as
sapientia
prima
in
Horace
is
the
principal
or
most
excellent
wisdome
;
according
to
that
of
Job
chap.
xxviii
.
28.
Unto
man
he
said
,
Behold
the
fear
of
the
Lord
,
that
is
wisdome
,
and
to
depart
from
evill
is
understanding
,
that
by
way
of
eminence
,
the
most
excellent
wisdome
and
understanding
.
The
Jewish
Arab
reads
,
The
first
thing
that
wisdome
gives
in
command
is
the
fear
of
the
Lord
,
and
a
goodnesse
of
understanding
is
to
all
that
do
that
.
The
Hundred
and
Twelfth
Psalm
.
Hallelujah
:
see
note
a
on
Psal
.
cxi
.
Praise
ye
the
Lord
.
The
hundred
and
twelfth
Psalm
is
a
description
of
the
present
imployments
and
felicities
of
the
truly
pious
man
,
such
as
do
much
tend
to
the
honour
and
praise
of
God
,
who
is
so
exceeding
gratious
unto
all
his
servants
,
that
there
cannot
be
a
greater
freedome
and
bliss
than
to
be
in
the
number
of
them
.
And
therefore
the
Psalm
,
which
describes
this
,
is
by
the
Hebrews
intitled
Hallelujah
,
though
there
be
no
other
express
praising
of
God
in
it
.
It
is
composed
like
the
former
,
the
several
short
metres
beginning
with
the
letters
of
the
Hebrew
Alphabet
.
1.
BLessed
is
the
man
that
feareth
the
Lord
,
be
delighteth
{untranscribed Hebrew}
that
delighteth
greatly
in
his
commandments
.
There
is
no
true
felicity
but
that
which
consists
in
a
most
carefull
performance
of
all
the
commandments
of
God
,
strictly
absteining
from
all
that
may
displease
him
,
and
chearfully
practising
all
that
he
requires
of
us
.
And
indeed
there
is
no
such
security
of
all
true
durable
delight
and
pleasure
as
this
,
the
present
gratefulness
,
and
the
succeeding
comforts
of
such
practises
to
any
truly
virtuous
minde
,
are
a
continual
feast
,
of
all
others
the
most
exceeding
,
and
all
other
pleasures
in
respect
of
this
are
nothing
worth
.
2.
His
seed
shall
be
mighty
upon
the
earth
;
the
generation
of
the
upright
shall
be
blessed
.
And
as
this
is
the
most
pleasurable
,
so
is
it
the
most
thriving
skilfull
method
to
bring
all
greatness
and
flourishing
upon
any
family
,
to
advance
and
inrich
the
posterity
.
For
as
long
as
God
hath
the
disposing
of
the
good
things
of
this
world
,
honour
and
wealth
,
&c.
't
is
unreasonable
to
imagine
that
any
subtilties
or
policies
,
projects
or
ambitions
of
ours
,
which
have
impiety
in
them
,
and
thereby
forfeit
all
title
to
Gods
benedictions
,
shall
be
near
so
successefull
toward
our
present
worldly
interests
,
as
a
strict
piety
and
constant
adherence
to
the
wayes
of
God
.
3.
Wealth
and
riches
shall
be
in
his
house
,
and
his
righteousness
endureth
for
ever
.
The
promise
of
the
greatest
abundance
and
confluence
of
earthly
felicities
being
by
God
intailed
on
the
persons
and
families
of
such
men
,
as
well
as
the
eternal
rewards
in
another
world
.
(
See
1
Tim
.
iv
.
8.
)
4.
Unto
the
upright
there
ariseth
light
in
the
darkness
;
he
is
gratious
,
and
full
of
compassion
,
and
righteous
.
5.
A
good
man
sheweth
favour
and
lendeth
;
he
will
guide
his
or
words
{untranscribed Hebrew}
affairs
with
judgment
{untranscribed Hebrew}
discretion
.
6.
Surely
he
shall
not
be
moved
for
ever
:
the
righteous
shall
be
in
everlasting
remembrance
.
And
if
any
affliction
at
any
time
befall
such
(
as
the
promises
of
felicities
in
this
world
are
allwayes
to
be
taken
with
the
exception
of
the
crosse
,
some
mixtures
of
afflictions
for
gracious
and
wise
ends
,
the
punishing
our
sins
here
,
that
they
be
not
punisht
hereafter
,
the
curing
our
spiritual
maladies
,
and
exercising
our
graces
)
yet
are
there
such
allayes
joyned
with
it
,
such
strengths
to
support
,
and
such
seasonable
and
oft
unexpected
issues
and
deliverances
out
of
it
,
that
this
cannot
be
lookt
on
otherwise
than
as
a
special
work
of
his
mercifull
providence
toward
them
.
And
(
which
is
oft
to
be
observed
)
this
supply
from
God
of
allayes
and
comforts
in
affliction
,
together
with
timely
deliverances
out
of
it
,
shall
certainly
be
performed
unto
good
men
,
not
only
because
't
is
promised
them
,
and
therefore
shall
not
faile
them
,
but
also
because
't
is
made
over
to
them
from
Gods
special
providence
,
as
a
reward
most
fitly
apportioned
to
several
graces
in
them
:
as
1.
to
their
charity
and
bounty
and
compassion
to
others
,
giving
and
lending
to
all
that
are
in
distress
,
God
hath
promised
such
,
by
way
of
proportionable
reward
,
that
they
shall
receive
mercy
as
the
wages
of
their
mercifulness
,
and
not
only
in
another
world
,
but
in
this
,
they
shall
be
blessed
on
earth
,
Psal
.
xxxvii
.
25.
So
2.
to
discreet
moderation
and
temper
both
of
their
words
and
actions
.
Good
men
,
if
they
be
throughly
,
sincerely
such
,
are
meek
,
and
not
apt
to
be
impatient
in
words
or
deeds
,
and
so
they
contribute
much
to
the
allaying
of
their
afflictions
,
and
softening
their
persecutors
,
both
which
ragefull
and
impatient
behaviour
is
wont
to
exasperate
:
And
then
't
is
over
and
above
,
a
reward
of
their
patience
and
meekness
and
discretion
,
which
God
hath
allotted
them
to
temper
and
sweeten
and
timely
to
remove
their
sufferings
who
bear
them
so
well
,
at
least
to
afford
them
strength
,
to
make
them
very
supportable
.
By
these
means
,
whatever
misadventures
they
may
for
a
time
meet
with
here
,
God
will
assuredly
provide
for
them
,
yea
and
for
their
posterity
(
if
they
goe
on
constantly
in
their
steps
)
he
will
give
them
stability
in
the
prosperities
of
this
life
;
and
because
a
good
name
after
death
is
as
great
a
blessing
as
wealth
or
honour
in
this
life
,
that
proportion
shall
be
secured
to
them
also
,
their
memory
shall
be
fresh
and
flourishing
among
all
posterities
(
when
their
bodies
are
rotten
in
their
graves
)
and
by
their
example
they
shall
benefit
many
,
when
by
their
actions
they
can
no
longer
oblige
them
.
7.
He
shall
not
be
afraid
of
evil
tidings
:
his
heart
is
fixt
,
trusting
in
the
Lord
.
8.
His
heart
is
established
,
he
shall
not
be
afraid
,
untill
he
a.
look
upon
his
oppressors
.
see
his
desire
upon
his
enemies
.
Another
special
priviledge
there
is
that
belongs
to
every
pious
man
.
His
adherence
to
God
and
dependence
on
him
is
an
amulet
against
all
worldly
fears
or
apprehensions
;
when
the
news
of
danger
or
misery
,
the
one
imminent
,
the
other
allready
present
,
assaults
him
,
it
is
not
able
to
disquiet
or
disturbe
him
.
The
reason
is
,
he
hath
resigned
his
whole
being
into
Gods
wisest
disposal
,
and
is
assuredly
perswaded
that
his
divine
choises
are
to
be
preferred
,
that
what
he
sends
or
permits
to
fall
,
is
fitter
for
his
turne
than
any
thing
else
that
he
could
chose
for
himselfe
,
and
consequently
that
if
God
sees
it
not
good
for
him
,
he
will
avert
it
before
it
come
,
or
remove
it
speedily
:
and
by
this
one
assurance
he
is
completely
fortified
,
not
onely
for
a
patient
,
but
chearfull
entertainment
of
all
that
is
or
shall
come
,
remains
unmoved
,
and
well
pleased
with
Gods
present
dispensations
,
whatsoever
they
are
,
and
so
constantly
continues
,
till
the
same
hand
that
sent
them
give
him
release
and
deliverance
out
of
them
,
which
in
Gods
good
time
shall
be
done
also
.
9.
He
hath
dispersed
,
he
hath
given
to
the
poor
,
his
righteousnesse
endureth
for
ever
;
his
horne
shall
be
exalted
with
honour
.
As
for
his
charity
,
and
constant
liberality
to
the
poor
,
(
which
is
a
special
piece
of
piety
,
and
interpreted
by
God
as
if
it
were
done
to
himself
)
it
never
goes
unrewarded
.
One
crown
is
reserved
for
it
,
eternal
felicity
in
another
world
;
which
though
a
gift
of
Gods
free
bounty
,
shall
then
be
dispersed
with
respect
to
the
performances
of
this
kinde
(
see
Mat
.
xxv
.
34.
&c.
)
And
another
is
presently
bestowed
here
;
wealth
,
and
honour
,
and
a
most
flourishing
condition
in
this
world
,
is
very
frequently
the
visible
and
discernible
,
and
when
not
so
,
yet
the
secret
unobservable
reward
of
this
one
sort
of
piety
,
being
promised
to
it
more
peculiarly
then
to
any
other
good
works
.
Deut
.
xxvi
.
11.13
.
Ps.
xli
.
2.
xxxvii
.
26.
Prov.
xi
.
24
,
25
,
26
,
27.
xiii
.
22.
xiv
.
21.
xix
.
17.
xxii
.
9.
xxviii
.
27.
Mar.
x
.
30.
10.
The
wicked
shall
see
it
,
and
be
grieved
,
he
shall
gnash
with
his
teeth
and
b
.
melt
away
;
the
desire
of
the
wicked
shall
perish
.
To
conclude
,
the
felicities
of
piety
even
in
this
life
are
such
,
as
are
matter
of
real
envy
and
trouble
and
indignation
to
the
wicked
,
who
cannot
chose
but
see
it
,
and
secretly
confess
it
,
and
repine
and
maligne
and
be
disquieted
at
it
,
whilst
themselves
,
be
they
never
so
intent
and
industrious
in
the
getting
and
keeping
of
worldly
wealth
,
doe
yet
sensibly
decay
and
grow
hinderly
,
all
their
designes
and
indirect
methods
of
thriving
are
curst
and
blasted
,
and
pursued
with
a
continual
improsperousness
;
yeeld
them
no
kinde
of
fruit
in
this
world
,
yet
cost
them
full
dear
in
another
.
Annotations
on
Psalm
CXII
.
V.
8.
See
his
desire
]
The
phrase
{untranscribed Hebrew}
shall
see
,
{untranscribed Hebrew}
in
composition
with
{untranscribed Hebrew}
on
his
distressers
or
oppressors
,
hath
been
allready
explained
,
Note
on
Psal
.
xLiv
.
c
.
in
reference
to
David
at
that
time
.
't
is
used
again
Psal
.
Lix
.
10.
{untranscribed Hebrew}
God
shall
let
me
see
or
look
on
mine
enemies
;
and
Psal
.
xcii
.
{untranscribed Hebrew}
Mine
eye
hath
lookt
on
mine
enemies
,
and
mine
eare
hath
heard
of
them
that
rise
up
against
me
,
i
.
e
.
seen
and
heard
of
their
destruction
v.
10.
and
so
the
Chaldee
reads
{untranscribed Hebrew}
on
the
ruine
—
So
Psal
.
cxviii
.
7.
{untranscribed Hebrew}
I
shall
look
upon
my
haters
:
the
Lxxii
.
read
,
{untranscribed Hebrew}
,
I
shall
behold
my
enemies
,
i
.
e
.
having
God
for
my
auxiliary
,
I
shall
without
fear
look
on
them
.
Here
it
is
applied
more
generally
to
all
pious
men
,
and
must
still
be
rendred
shall
behold
or
look
upon
his
oppressers
or
distressers
;
the
meaning
still
being
proportionable
,
he
shall
behold
them
securely
,
confidently
look
in
their
faces
,
as
we
say
,
as
being
now
no
longer
under
their
power
,
being
freed
from
their
tyranny
and
pressures
.
The
Chaldee
,
which
rendred
it
Psal
.
xLiv
.
by
seeing
revenge
,
here
change
it
into
{untranscribed Hebrew}
redemption
,
deliverance
from
his
distresse
.
V.
10.
Melt
away
]
{untranscribed Hebrew}
here
,
from
{untranscribed Hebrew}
to
dissolve
or
melt
,
{untranscribed Hebrew}
being
joyned
with
seeing
,
grieving
and
gnashing
with
the
teeth
,
expr●ssions
of
the
wicked
mans
envy
,
may
be
thought
to
belong
to
the
same
matter
,
consuming
or
melting
away
with
grief
.
But
the
word
signifying
any
kinde
of
melting
,
consumption
,
or
dissolution
,
outward
of
the
estate
,
as
well
as
inward
of
the
minde
,
that
particularly
which
is
caused
by
putrefaction
,
that
may
as
probably
be
the
notion
of
it
here
;
and
so
it
best
agrees
with
that
which
follows
,
the
desire
of
the
wicked
shall
perish
.
Whilst
pious
men
thrive
and
prosper
,
wicked
men
decay
,
consume
,
melt
away
,
and
all
their
covetousnesse
,
worldly-mindedness
,
earnest
pursuit
of
wealth
(
so
{untranscribed Hebrew}
desire
imports
)
comes
to
nought
and
perisheth
.
The
Syriack
therefore
for
melting
read
{untranscribed Hebrew}
shall
be
taken
away
or
destroyed
.
The
Hundred
and
Thirteenth
Psalm
.
Hallelujah
Praise
ye
the
Lord
.
The
hundred
and
thirteenth
is
a
thankfull
commemoration
of
the
glory
and
condescensions
of
God
,
and
the
great
and
signal
works
of
his
providence
to
the
most
afflicted
abject
creatures
(
never
more
discernible
than
in
the
work
of
redemption
)
and
from
the
matter
of
it
was
by
the
Hebrews
stiled
,
as
the
two
former
,
Hallelujah
.
(
See
note
a.
on
Ps.
cvi
.
and
cxi
.
)
1.
PRaise
,
O
ye
servants
of
the
Lord
,
praise
the
name
of
the
Lord
.
All
faithfull
servants
of
God
are
most
neerly
concerned
and
obliged
chearfully
to
celebrate
and
commemorate
the
great
and
glorious
and
gracious
works
of
God
.
2.
Blessed
be
the
name
of
the
Lord
from
this
time
forth
for
evermore
.
To
him
therefore
be
all
possible
praise
and
glory
ascribed
both
now
and
to
all
eternity
.
3.
From
the
rising
of
the
sun
to
the
going
down
of
the
same
the
Lords
name
is
to
be
praised
.
From
one
end
of
the
heathen
world
unto
the
other
(
see
Mal
.
i
.
11.
)
his
mercies
and
goodness
to
mankinde
(
especially
that
great
Evangelical
mercy
,
the
gift
of
Christ
)
shall
be
solemnly
proclaimed
and
promulgated
.
4.
The
Lord
is
high
above
all
nations
,
and
his
glory
above
the
heavens
.
The
power
and
dominion
of
God
is
paramount
,
the
greatest
Empires
in
the
world
are
all
subordinate
to
him
;
He
is
the
one
supreme
Lord
over
all
the
world
,
and
not
onely
of
this
one
people
which
is
called
by
his
name
:
And
though
the
highest
heavens
be
the
special
place
of
his
mansion
,
yet
his
glory
is
infinitely
greater
than
to
be
incircled
or
comprehended
by
them
.
5.
Who
is
like
unto
the
Lord
our
God
,
a.
who
exalteth
himself
to
dwell
.
dwelleth
on
high
,
6.
Who
humbleth
himself
to
behold
in
heaven
and
in
earth
.
Who
humbleth
himself
to
behold
the
things
that
are
in
heaven
and
in
the
earth
?
And
above
all
other
wayes
of
expression
,
herein
is
he
most
incomparable
,
that
sitting
in
the
highest
heavens
in
the
greatest
majesty
,
he
is
pleased
to
descend
to
this
low
state
of
ours
,
to
visit
us
here
below
in
the
greatest
humility
(
not
only
by
overseeing
,
overruling
and
governing
the
affairs
of
this
lower
world
,
but
by
assumption
of
our
flesh
pitching
his
tent
among
us
,
and
so
corporally
visiting
us
,
in
the
incarnation
of
the
Sonne
of
God
.
)
7.
He
raiseth
up
the
poor
out
of
the
dust
,
and
lifteth
the
needy
out
of
the
dunghill
,
8.
That
he
may
set
him
with
princes
,
even
with
the
princes
of
his
people
.
9.
He
b
.
setteth
the
barren
in
a
family
a
—
maketh
the
barren
woman
to
keep
house
,
to
be
a
joyfull
mother
of
children
.
Praise
ye
the
Lord
.
And
as
this
God
of
heaven
hath
been
pleased
thus
to
descend
and
humble
himself
to
us
,
so
is
he
graciously
pleased
to
exalt
those
that
are
humbled
,
and
from
the
lowest
pitch
of
worldly
vileness
and
desolation
to
advance
sometimes
to
the
highest
dignities
,
even
to
that
of
the
royall
throne
,
1
Sam
.
ii
.
8.
at
other
times
to
dispense
other
seasonable
mercies
,
children
to
the
barren
Sarah
and
Hannah
,
and
many
the
like
(
but
especially
the
gift
of
grace
,
and
of
more
grace
to
the
humble
,
the
glad
tidings
of
the
Gospel
to
the
poor
.
)
For
which
we
are
all
obliged
to
pay
him
our
Hallelujahs
.
Annotations
on
Psalm
CXIII
.
V.
5.
Dwelleth
on
high
]
The
Syntaxis
in
this
place
is
very
poetical
,
and
a
very
discernible
{untranscribed Hebrew}
in
it
.
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
are
acknowledged
to
be
in
exact
opposition
one
to
the
other
,
the
first
from
{untranscribed Hebrew}
high
,
is
exalting
himselfe
,
the
latter
from
{untranscribed Hebrew}
lowly
,
humbling
himself
.
And
proportionably
{untranscribed Hebrew}
and
{untranscribed Hebrew}
in
heaven
and
earth
must
be
opposed
also
,
and
the
one
joyned
with
his
exaltation
as
the
terme
of
that
,
and
the
other
with
his
humiliation
as
the
terme
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
{untranscribed Hebrew}
to
heaven
{untranscribed Hebrew}
to
inhabite
or
dwell
there
,
and
yet
humbleth
himself
(
at
the
same
time
)
{untranscribed Hebrew}
to
the
earth
{untranscribed Hebrew}
to
see
,
behold
,
or
order
all
things
therein
by
his
providence
and
his
grace
?
An
observation
which
hath
allwayes
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
kinde
of
composition
there
want
not
examples
:
see
Cant
.
i
.
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
faire
as
the
curtains
of
Solomon
.
So
Deut
.
xxxii
.
42.
I
will
make
my
arrows
drunk
with
blood
,
and
my
sword
shall
devoure
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
devoure
the
flesh
of
the
captives
—
So
Rom
.
i
.
12.
the
righteousnesse
of
God
is
revealed
{untranscribed Hebrew}
from
faith
to
faith
,
i
.
e
.
the
righteousnesse
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
antient
translators
had
respect
,
the
Chaldee
rendring
it
{untranscribed Hebrew}
—
who
exalted
his
habitation
that
he
may
dwell
,
and
lets
down
his
eyes
that
he
may
see
in
heaven
and
in
earth
;
but
the
Lxxii
.
more
expresly
,
{untranscribed Hebrew}
,
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
{untranscribed Hebrew}
on
that
which
is
deep
or
low
(
not
as
the
Latine
reads
coelum
&
terram
,
the
heaven
and
earth
,
but
)
{untranscribed Hebrew}
&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
{untranscribed Hebrew}
{untranscribed Hebrew}
for
the
regions
of
the
aire
,
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
aire
,
which
is
much
inferior
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 selfe
to
be
above
the
heavens
,
because
his
beholding
the
transactions
there
is
a
descending
or
looking
down
.
V.
9.
Keep
house
]
The
word
{untranscribed Hebrew}
house
,
{untranscribed Hebrew}
is
sometimes
best
rendred
family
:
so
Gen.
vii
.
1.
Go
thou
and
all
{untranscribed Hebrew}
thy
family
into
the
Ark.
So
Exod
.
i
.
21.
God
made
for
the
midwives
{untranscribed Hebrew}
families
,
2
Sam
.
vii
.
11.
God
shall
make
{untranscribed Hebrew}
a
family
,
i
.
e
.
give
thee
children
.
And
so
here
speaking
of
Gods
mercy
to
the
poor
and
lowly
,
and
instancing
in
{untranscribed Hebrew}
the
barren
,
childless
woman
,
{untranscribed Hebrew}
setling
her
an
house
,
must
be
giving
children
,
and
so
will
most
intelligibly
be
rendred
,
setleth
the
barren
in
a
family
;
and
then
to
it
will
best
accord
what
follows
,
{untranscribed Hebrew}
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
{untranscribed Hebrew}
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
.
Lxviii
.
7.
{untranscribed Hebrew}
,
where
the
speech
being
of
solitary
persons
,
widows
&c.
and
{untranscribed Hebrew}
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
mankinde
by
the
death
of
his
son
.
1.
WHen
Israel
went
out
of
Aegypt
,
the
house
of
Jacob
from
a
barbarous
people
people
of
a.
strange
language
,
2.
Judah
was
b
.
his
to
or
for
his
holyness
sanctuary
,
and
Israel
his
power
.
dominion
.
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
turned
{untranscribed Hebrew}
driven
back
.
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
.
iv
.
7.
whilst
Joshua
and
the
people
passed
over
it
.
4.
The
c
.
mountains
skipped
like
rams
,
and
the
little
hills
like
lambs
.
And
at
the
giving
the
Law
to
them
in
the
wildernesse
,
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
.
xix
.
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
d
.
into
a
lake
of
standing
water
,
the
flint
into
a
fountain
of
waters
.
If
any
man
demanded
what
was
the
reason
of
the
prodigious
ebbe
of
the
Red
sea
,
or
of
the
standing
still
and
parting
of
Jordan
,
of
the
terrible
earthquake
and
commotion
that
was
of
the
whole
mountain
and
parts
of
Sinai
,
the
account
is
evident
,
God
was
there
pleased
by
the
ministery
and
guard
of
Angels
to
exhibite
himselfe
in
a
special
manner
to
that
people
for
their
rescue
out
of
Aegypt
,
and
to
bring
them
into
Canaan
,
and
to
deliver
his
Law
unto
them
;
and
that
presence
of
his
was
the
only
cause
of
all
these
prodigious
effects
,
as
at
another
time
it
was
of
bringing
such
plenty
of
water
out
of
a
rock
of
flint
,
that
it
maintained
a
current
(
as
if
it
had
been
a
notable
spring
)
some
considerable
time
after
.
Annotations
on
Psalm
CXIV
.
V.
1.
Of
strange
language
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
is
by
the
Chaldee
here
rendred
{untranscribed Hebrew}
barbarous
,
and
so
by
the
Greek
{untranscribed Hebrew}
.
The
word
among
the
Greeks
and
Latines
comes
from
the
Hebrew
{untranscribed Hebrew}
extra
,
redoubled
,
and
so
signifies
to
a
Jew
any
man
of
any
other
nation
,
and
so
fitly
answers
to
{untranscribed Hebrew}
a
stranger
or
alien
.
V.
2.
His
sanctuary
]
The
word
{untranscribed Hebrew}
will
literally
be
rendred
to
or
for
his
holiness
,
{untranscribed Hebrew}
and
being
joyned
with
{untranscribed Hebrew}
was
will
signify
,
that
Judah
,
the
people
of
the
Jews
there
spoken
of
,
was
made
use
of
by
God
on
,
or
among
,
them
to
demonstrate
his
holinesse
,
in
the
notion
wherein
oft
it
is
taken
for
the
keeping
his
promise
sacred
or
inviolate
;
as
when
Psal
.
cxi
.
9.
speaking
of
the
firmenesse
and
immutability
of
his
Covenant
,
it
is
added
,
{untranscribed Hebrew}
holy
(
as
in
another
respect
,
reverend
)
is
his
name
.
The
meaning
then
is
,
that
Judea
was
a
special
instance
of
his
holinesse
,
or
performing
his
promise
made
to
Abraham
long
before
.
And
then
in
proportion
,
that
which
follows
must
be
understood
,
{untranscribed Hebrew}
Israel
was
his
power
,
i
.
e
.
Israel
was
an
instance
of
his
power
,
in
his
acting
for
Israel
he
declared
his
omnipotence
most
signally
;
the
Lxxii
.
literally
render
it
{untranscribed Hebrew}
his
power
,
but
the
Syriack
{untranscribed Hebrew}
his
praise
or
glory
,
i
.
e
.
in
dealing
with
whom
he
set
forth
his
glory
.
In
this
,
as
in
the
former
verse
,
the
expression
is
poetical
.
In
the
first
verse
,
as
Israel
and
the
house
of
Jacob
are
the
same
thing
in
several
names
,
so
is
Aegypt
and
the
barbarous
people
.
And
here
,
as
Judah
and
Israel
are
all
one
(
the
separation
being
not
made
at
that
time
,
which
is
here
respected
)
so
{untranscribed Hebrew}
and
{untranscribed Hebrew}
his
holinesse
,
or
to
his
holinesse
,
and
his
power
,
are
joyntly
attributed
to
the
same
subject
,
Judah
and
Israel
;
not
that
the
holinesse
of
God
was
shewed
in
one
,
and
the
power
in
the
other
.
Another
interpretation
the
words
are
capable
of
,
that
as
Judah
marcht
out
of
Aegypt
,
the
cloud
which
went
before
the
host
abode
upon
them
,
and
that
presentiating
allmighty
God
,
and
still
consecrating
and
making
holy
the
place
of
his
abode
,
may
found
that
speech
,
that
Judah
was
his
sanctuary
,
or
place
of
his
residence
.
And
then
,
as
Psal
.
cxxxvi
.
9.
the
moon
is
said
to
be
{untranscribed Hebrew}
for
a
dominion
in
the
night
,
i
.
e
.
in
an
active
sense
to
rule
,
and
govern
;
so
the
meaning
of
Israels
being
his
dominion
here
may
be
,
their
being
impowered
as
a
Prince
by
God
,
to
goe
out
with
an
high
hand
,
executing
justice
on
their
enemies
.
V.
4.
Mountains
]
Though
the
earthquake
at
the
giving
the
Law
were
so
remarkable
,
{untranscribed Hebrew}
that
there
can
be
no
doubt
of
the
fitness
of
accommodating
this
skipping
of
the
mountains
to
it
;
yet
't
is
not
amiss
to
mention
the
interpretation
of
Kimchi
,
who
applies
it
to
the
striking
the
rocks
in
Rephidim
and
Cades
,
which
also
hath
this
probability
,
that
Naturalists
observe
that
earthquakes
sometimes
make
eruptions
of
water
.
V.
8.
Standing
water
]
The
{untranscribed Hebrew}
is
best
rendred
a
lake
of
water
,
{untranscribed Hebrew}
to
note
the
abundance
of
it
;
accordingly
the
Chaldee
renders
it
{untranscribed Hebrew}
into
a
river
:
and
so
the
Psalmist
expresly
describes
the
gushing
out
of
the
waters
from
the
rock
,
that
they
ran
in
dry
places
like
a
river
,
Psal
.
cv
.
41.
The
Hundred
and
Fifteenth
Psalm
.
The
hundred
and
fifteenth
(
by
the
Lxxii
.
and
Syriack
and
Latine
and
Arabick
and
Aethiopick
So
also
the
Jewish
Arab
,
who
having
begun
the
former
Psalm
with
[
even
as
,
O
Lord
,
thou
diddest
when
Israel
went
out
of
Aegypt
&c.
begins
this
with
{untranscribed Hebrew}
even
so
,
O
Lord
,
thou
dost
not
,
or
do
thou
not
to
us
what
we
deserve
but
to
thy
name
&c.
So
Kimchi
notes
it
of
some
copies
.
annexed
to
the
former
,
but
distinguisht
in
the
Hebrew
and
Chaldee
)
is
a
rendring
of
all
glory
to
the
true
and
onely
God
in
opposition
to
all
Idol-Deities
,
and
a
calling
upon
all
sorts
of
men
to
place
their
whole
affiance
and
trust
in
him
.
1.
NOt
a.
unto
us
,
O
Lord
,
not
unto
us
,
T
is
not
with
us
,
O
Lord
,
not
with
us
,
but
unto
thy
name
give
glory
,
for
thy
mercy
and
for
thy
truths
sake
.
O
Lord
,
we
sinfull
and
vile
men
are
most
unable
in
the
least
degree
to
glorify
thee
,
we
are
most
unworthy
of
the
least
of
all
thy
goodness
,
abundantly
reached
out
unto
us
;
no
strength
of
ours
hath
contributed
in
the
least
to
our
felicities
,
no
merit
or
desert
of
ours
hath
brought
them
down
from
thee
by
way
of
due
or
challenge
:
thine
holy
blessed
and
most
glorious
name
,
that
hath
wrought
all
in
us
and
for
us
,
must
in
all
reason
have
the
intire
honour
and
praise
of
all
;
there
being
no
other
motive
or
impellent
to
excite
or
invite
thy
mercies
but
thine
own
meer
grace
and
favour
,
and
thy
fidelity
and
immutable
constancy
to
thy
Covenant
and
promises
freely
made
to
us
,
which
thou
wilt
never
faile
to
performe
.
2.
Wherefore
should
the
heathen
say
,
Where
is
now
their
God
?
The
heathen
Idolaters
round
about
us
have
not
sped
so
well
in
their
machinations
or
attempts
against
us
,
as
to
have
any
temptation
to
reproach
us
of
the
God
we
worship
,
that
he
is
either
unable
or
unwilling
to
help
us
.
3.
But
our
God
is
in
the
heavens
,
he
hath
done
whatsoever
he
pleased
.
Though
the
God
we
worship
be
not
here
in
any
visible
shape
among
us
,
as
their
Idols
are
,
his
court
of
residence
,
his
palace
and
throne
being
in
the
highest
heavens
;
yet
hereby
is
he
not
so
removed
from
us
,
but
that
he
hath
been
allwayes
able
to
performe
whatsoever
he
hath
pleased
,
as
readily
and
effectually
as
if
he
had
been
allwayes
bodily
present
among
us
.
4.
Their
b
.
idols
are
silver
and
gold
,
the
work
of
mens
hands
.
5.
They
have
mouths
,
but
they
speak
not
;
eyes
have
they
,
but
they
see
not
;
6.
They
have
ears
,
but
they
hear
not
;
noses
have
they
,
but
they
smell
not
;
7.
They
have
hands
,
but
they
handle
not
;
feet
have
they
,
but
they
walk
not
,
neither
c
.
breath
,
or
murmure
,
speak
they
through
their
throats
.
8.
They
that
make
them
are
like
unto
them
,
so
is
every
one
that
trusteth
in
them
.
Whereas
the
gods
falsly
so
called
,
which
the
heathens
worship
,
and
from
whom
they
expect
relief
and
assistance
,
are
nothing
but
so
many
liveless
images
of
wood
,
stone
,
or
metall
,
conceived
by
them
to
be
inspirited
by
the
false
deities
to
whose
names
they
are
consecrated
,
but
have
really
not
the
least
degree
of
sense
or
life
in
them
:
The
materials
whereof
they
are
made
are
perfectly
inanimate
,
and
the
artificers
carving
on
them
mouths
,
and
eyes
,
and
ears
,
and
noses
,
and
hands
,
and
feet
,
and
throats
,
is
not
at
all
available
to
give
them
the
use
or
first
faculty
of
language
,
or
sight
,
or
any
other
sense
,
or
so
much
as
of
breath
.
And
then
they
that
can
carve
and
work
them
to
this
end
,
specially
those
that
can
offer
their
prayers
,
repose
their
confidences
in
such
inanimate
statues
,
are
certainly
,
as
to
any
regular
use
of
their
faculties
,
as
senseless
,
as
irrational
as
any
of
them
,
act
as
contrary
to
all
reasonable
or
animal
rules
,
as
meer
images
would
doe
,
if
they
were
supposable
to
doe
any
thing
.
9.
O
Israel
,
d
.
trust
thou
in
the
Lord
;
he
is
their
help
and
their
shield
.
Whilst
those
,
the
best
gods
that
other
nations
acknowledge
,
are
thus
perfectly
impotent
,
the
God
of
Israel
is
a
God
of
goodness
and
of
power
,
as
able
as
willing
to
relieve
them
that
trust
in
him
.
O
let
all
that
are
admitted
to
the
honour
of
being
own'd
as
his
people
,
confidently
rely
and
repose
their
trust
in
him
.
10.
O
house
of
Aaron
,
trust
in
the
Lord
;
he
is
their
help
and
their
shield
.
And
above
all
,
those
especially
that
draw
nigh
to
him
,
wait
on
his
altar
,
officiate
in
his
divine
service
,
are
in
peculiar
manner
obliged
to
offer
up
their
prayers
,
and
repose
their
affiance
in
him
,
who
hath
promised
to
be
present
and
assistent
to
them
,
as
those
which
are
his
proxyes
and
commissioners
upon
earth
,
to
intercede
betwixt
God
and
man
in
things
belonging
to
God
.
11.
Ye
that
fear
the
Lord
,
trust
in
the
Lord
;
he
is
their
help
and
their
shield
.
And
the
same
is
the
duty
,
or
rather
priviledge
,
of
all
faithfull
servants
of
God
,
to
repose
their
whole
trust
in
him
,
as
one
that
will
be
sure
never
to
fail
them
nor
forsake
them
.
12.
The
Lord
hath
been
mindfull
of
us
,
he
will
bless
us
;
he
will
blesse
the
house
of
Israel
,
he
will
blesse
the
house
of
Aaron
.
Of
this
we
have
had
many
experiences
in
the
several
acts
of
his
power
and
mercy
toward
us
,
and
each
of
those
is
a
pawn
and
ingagement
to
secure
us
of
the
continuance
of
the
like
both
to
our
Church
and
State
,
Temple
and
people
,
whensoever
we
have
need
of
it
.
13.
He
will
blesse
them
that
fear
the
Lord
,
the
small
with
the
—
{untranscribed Hebrew}
both
small
and
great
.
And
the
same
will
he
not
faile
to
doe
to
all
true
servants
of
his
,
of
what
condition
soever
they
are
in
this
world
;
the
greatest
Prince
shall
not
have
any
priviledge
herein
above
the
meanest
peasant
.
14.
The
Lord
shall
increase
upon
you
,
upon
you
,
and
{untranscribed Hebrew}
you
more
and
more
,
you
and
your
children
.
And
the
same
blessings
which
he
bestoweth
on
such
,
he
will
continue
and
intaile
upon
their
posterity
.
15.
Ye
are
the
blessed
of
the
Lord
which
made
heaven
and
earth
.
This
is
a
prerogative
indeed
,
wherein
the
pious
man
infinitely
exceeds
and
surpasses
all
other
men
in
the
world
,
that
he
and
his
family
,
and
all
that
come
from
him
,
are
the
peculiar
province
and
care
of
the
Creator
of
all
the
world
;
and
what
blessing
is
there
that
they
may
not
confidently
expect
and
depend
on
by
that
tenure
?
16.
heavens
of
heavens
{untranscribed Hebrew}
The
heavens
,
even
the
heavens
are
the
Lords
;
but
the
earth
hath
he
given
to
the
children
of
men
.
The
highest
heavens
hath
God
provided
for
his
own
palace
and
court
of
residence
;
but
the
other
part
of
the
Universe
,
the
inferior
globe
of
earth
and
aire
and
sea
,
hath
he
given
to
man
,
to
have
the
dominion
and
use
of
the
creatures
that
are
therein
.
17.
The
dead
praise
not
the
Lord
,
neither
any
that
goe
down
into
silence
.
18.
But
we
will
bless
the
Lord
from
this
time
forth
and
for
evermore
.
Praise
the
Lord
.
And
to
this
vast
bounty
of
his
what
praises
and
acknowledgments
of
ours
can
ever
bear
any
proportion
?
The
most
we
can
doe
in
discharge
of
this
duty
is
,
to
blesse
and
serve
him
constantly
whilst
we
live
here
;
and
when
we
are
gone
off
from
this
scene
where
this
service
is
performed
to
him
,
and
our
bodies
laid
in
their
graves
,
where
there
is
nothing
but
silence
,
no
power
or
opportunities
of
serving
or
magnifying
God
any
longer
,
to
leave
it
as
a
legacy
to
our
posterity
through
all
successions
unto
the
end
of
the
world
,
that
they
may
supply
our
delects
,
and
sing
continual
Hosanna's
and
Hallelujahs
to
him
for
ever
.
Annotations
on
Psalm
CXV
.
V.
1.
Not
unto
us
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
literally
to
be
rendred
not
with
us
,
in
the
notion
wherein
that
is
said
to
be
with
us
which
we
have
,
or
is
in
our
power
:
as
{untranscribed Hebrew}
Psal
.
Lxxiii
.
25.
who
is
with
me
?
or
,
whom
have
I
in
heaven
?
and
Gen.
xxxiii
.
9.
{untranscribed Hebrew}
enough
with
me
,
or
I
have
enough
.
V.
4.
Idols
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
literally
grievances
;
and
't
is
usually
observed
that
the
Jews
imposed
names
of
ill
omen
on
the
heathen
Deities
:
so
the
feasts
dedicated
to
them
in
their
idiome
are
proportionably
{untranscribed Hebrew}
mourning
,
{untranscribed Hebrew}
fear
,
and
{untranscribed Hebrew}
contrition
.
But
the
word
{untranscribed Hebrew}
which
signifies
to
be
sad
and
anxious
,
signifies
also
by
Metonymy
,
to
forme
or
frame
any
thing
very
diligently
(
applied
to
Gods
framing
of
us
,
Job
x
.
8.
and
to
enemies
distorting
and
depraving
others
words
,
Psal
.
Lvi
.
5.
)
And
in
that
notion
of
it
also
may
be
deduced
{untranscribed Hebrew}
here
,
the
simulacra
,
idols
or
Images
of
the
Gentiles
,
which
being
consecrated
by
their
Priests
,
and
thereby
thought
to
be
animated
by
those
whose
images
they
are
,
thenceforth
are
worshipped
as
Gods
.
So
when
2
Sam
.
v.
21.
we
read
that
the
Philistims
left
there
{untranscribed Hebrew}
their
images
,
1
Chron
.
xiv
.
12.
it
is
{untranscribed Hebrew}
their
Gods
.
So
S.
Augustine
De
Civit
.
Dei
l.
viii
.
c
.
23.
tells
us
of
the
Theology
of
the
heathens
,
received
from
Trismegistus
,
that
the
simulachra
or
statues
were
the
bodies
of
their
Gods
,
which
by
some
magical
ceremonies
or
{untranscribed Hebrew}
were
forced
to
joyne
themselves
as
souls
,
and
so
animate
and
inliven
those
dead
organs
,
to
assume
and
inhabite
them
.
So
saith
Minutius
,
Isli
impuri
spiritus
sub
statuis
&
imaginibus
consecratis
delitescunt
,
those
impure
spirits
lie
hid
under
the
consecrated
statues
or
images
;
and
again
,
rapiunt
ad
se
daemonia
&
omnem
spiritum
immundum
per
consecrationis
obligamentum
,
they
catch
and
force
to
them
the
devils
,
and
every
unclean
spirit
,
by
the
band
of
consecration
(
the
spirits
are
supposed
to
be
annext
and
bound
to
them
by
their
magical
rites
and
ceremonies
.
)
So
Arnobius
cont
.
Gent
.
l.
vi
.
Eos
ipsos
in
his
(
signis
)
colitis
,
quos
dedicatio
infert
sacra
,
&
fabrilibus
efficit
inhabitare
simulacris
,
the
heathens
in
the
images
worship
those
which
the
dedication
or
consecration
brings
into
them
,
and
causes
to
dwell
in
their
graven
images
.
And
so
Proclus
de
Sacrif
.
&
Mag
.
mentions
it
as
their
common
opinion
,
that
the
Gods
were
by
their
favour
and
help
present
in
their
images
.
And
therefore
the
Tyrians
fearing
that
Apollo
would
forsake
them
,
bound
his
image
with
golden
chains
,
supposing
then
the
God
could
not
depart
from
them
.
The
like
did
the
Athenians
imagine
,
when
they
clipt
the
wings
of
the
image
of
Victory
;
and
the
Sicilians
in
Cicero
de
Divin
.
who
complain
that
they
had
no
Gods
in
their
Island
,
because
Verres
had
taken
away
all
their
statues
:
and
so
we
know
Laban
,
when
he
had
lost
his
Teraphim
,
tells
Jacob
Gen.
xxxi
.
30.
that
he
had
stolln
{untranscribed Hebrew}
his
Gods
.
And
so
of
the
Golden
calfe
,
after
the
feasts
of
consecration
,
proclamation
is
made
before
it
,
These
be
thy
Gods
,
O
Israel
.
But
this
of
the
animation
and
inspiriting
of
images
by
their
rites
of
consecration
being
but
a
deception
and
fiction
of
their
Priests
,
the
Psalmist
here
discovers
it
,
and
assures
all
men
,
that
they
are
as
inanimate
and
senseless
after
the
consecration
as
before
,
bare
silver
and
gold
,
with
images
of
mouths
and
ears
&c.
but
without
any
power
to
use
any
of
them
,
and
consequently
most
unable
to
hear
,
or
help
their
votaries
.
V.
7.
Speak
they
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifies
,
will
be
concluded
by
the
context
,
which
immediately
before
had
mentioned
their
having
mouths
and
not
speaking
.
Here
therefore
(
as
there
the
proper
action
of
the
mouth
was
speech
)
the
proper
action
of
the
throat
or
larynx
seems
to
be
intended
,
and
that
is
to
breath
.
So
when
Psal
.
xc
.
9.
he
saith
,
we
consume
our
dayes
{untranscribed Hebrew}
,
the
Targum
reads
{untranscribed Hebrew}
as
a
vapour
,
i
.
e
.
breath
of
the
mouth
in
winter
.
If
it
be
not
this
,
then
sure
't
is
an
inarticulate
sound
,
contradistinct
from
speaking
.
So
Kimchi
and
Aben
Ezra
state
it
,
and
quote
Isai
.
xxxviii
.
14.
where
the
word
is
applied
to
the
murmuring
of
the
dove
.
V.
9.
Trust
thou
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
imperative
,
trust
thou
,
the
Lxxii
.
appear
to
have
read
{untranscribed Hebrew}
in
the
praeter
tense
,
and
so
render
it
{untranscribed Hebrew}
hath
hoped
,
and
so
in
v.
9
,
&
10.
And
so
the
Syriack
{untranscribed Hebrew}
they
of
the
house
of
Israel
trust
.
And
if
that
were
the
true
reading
,
the
sense
would
well
accord
,
in
opposition
to
what
went
before
,
The
idol-worshippers
,
that
hope
in
their
gods
,
are
most
senseless
persons
,
lose
all
their
prayers
that
are
poured
out
to
them
,
receive
no
aid
or
relief
from
them
;
but
the
house
of
Israel
trust
in
the
Lord
of
heaven
,
make
their
addresses
to
him
,
and
they
receive
the
benefit
of
their
trusts
and
prayers
,
{untranscribed Hebrew}
he
is
their
help
and
their
shield
,
he
actually
defends
and
assists
them
,
when
they
thus
depend
on
him
.
But
the
Hebrew
reading
is
to
be
adhered
to
,
and
the
sense
is
the
same
either
way
.
The
Jewish
Arab
altering
the
signification
from
the
imperative
,
paraphraseth
,
and
as
the
house
of
Israel
hath
trusted
in
the
Lord
,
because
he
&c.
v.
12.
so
the
Lord
will
be
mindeful
of
us
,
and
will
bless
us
&c.
The
Hundred
and
Sixteenth
Psalm
.
The
hundred
and
sixteenth
is
a
gratefull
acknowledgment
of
Gods
seasonable
deliverances
,
and
gracious
returns
to
the
prayers
of
his
afflicted
distressed
servant
,
which
are
to
be
answered
with
vows
of
new
obedience
,
and
intire
affiance
in
God
.
It
is
thought
to
have
been
composed
by
David
upon
his
delivery
from
the
rebellion
of
Absolom
,
after
which
he
immediately
had
the
liberty
to
returne
to
the
sanctuary
and
publick
assembly
at
Jerusalem
,
v.
14
,
and
18
,
and
19.
but
may
possibly
,
and
not
unfitly
,
belong
to
the
return
from
the
captivity
(
see
note
a.
)
1.
I
desired
that
the
Lord
would
hear
my
voice
,
my
a.
I
Love
the
Lord
,
because
he
hath
heard
my
voice
and
my
supplications
.
2.
That
he
would
incline
Because
he
hath
inclined
his
eare
unto
me
,
and
in
my
dayes
I
will
call
upon
him
.
therefore
will
I
call
upon
him
as
long
as
I
live
.
I
made
my
prayer
to
the
Lord
the
God
of
heaven
,
that
he
would
in
his
good
time
give
audience
to
my
cryes
which
I
daily
poured
out
before
him
,
that
he
would
at
length
be
gratiously
pleased
to
consider
my
distresse
.
When
calamities
approach
or
seize
upon
me
,
I
have
nothing
to
apply
my selfe
to
,
but
my
prayers
to
heaven
,
and
those
I
shall
not
faile
to
poure
out
before
God
.
3.
The
sorrows
of
death
compassed
me
,
and
the
pains
of
hell
found
me
{untranscribed Hebrew}
gate
hold
upon
me
:
I
found
trouble
and
sorrow
.
4.
Then
called
I
upon
the
name
of
the
Lord
;
O
Lord
,
I
beseech
thee
deliver
my
soule
.
At
this
time
my
dangers
were
very
great
,
I
was
pursued
close
,
and
incompassed
with
my
enemies
,
who
were
purposely
sent
as
the
messengers
of
death
unto
me
;
and
having
no
way
of
rescue
from
any
humane
means
,
I
then
addrest
my selfe
to
the
over-ruling
help
and
providence
of
God
,
and
to
him
I
humbly
and
importunately
came
,
beseeching
this
seasonable
deliverance
from
him
.
5.
Gratious
is
the
Lord
and
righteous
,
yea
our
God
is
mercifull
.
And
thus
I
concluded
with
my selfe
,
that
whatever
my
pressures
were
,
yet
God
was
both
mercifull
and
faithfull
,
and
would
certainly
make
good
his
promised
mercy
to
me
;
6.
The
Lord
preserveth
the
or
little
ones
{untranscribed Hebrew}
simple
:
I
was
brought
low
,
and
he
helped
me
.
That
't
was
his
proper
attribute
to
be
the
supporter
of
the
weak
,
the
reliever
of
them
that
are
in
distress
:
and
accordingly
so
hath
he
dealt
with
me
in
my
greatest
destitution
.
7.
Returne
unto
thy
rest
,
O
my
soule
,
for
the
Lord
hath
dealt
bountifully
with
thee
.
8.
For
thou
hast
delivered
my
soule
from
death
,
mine
eyes
from
tears
,
and
my
feet
from
falling
.
9.
I
will
walk
before
the
Lord
in
the
land
of
the
living
.
And
now
being
thus
rescued
by
him
,
and
delivered
out
of
the
sad
condition
that
incompassed
me
,
I
have
nothing
to
doe
,
but
to
serve
God
in
all
sincerity
and
integrity
of
conversation
,
chearfully
and
constantly
,
all
my
dayes
which
God
shall
afford
me
in
this
world
;
at
the
present
devoutly
to
returne
to
the
Ark
,
the
place
where
God
is
pleased
to
presentiate
himselfe
,
and
there
in
great
tranquillity
to
celebrate
that
mercy
which
hath
afforded
me
this
signal
deliverance
.
10.
I
believed
,
therefore
have
I
spoken
:
I
was
greatly
afflicted
.
11.
I
said
in
my
flight
,
(
see
note
on
Psal
.
xxxi
.
g
.
)
haste
,
All
men
are
liars
.
I
had
a
full
trust
and
repose
and
affiance
in
God
,
and
therefore
I
did
and
spake
thus
:
When
my
afflictions
were
at
the
greatest
(
see
2
Cor
.
iv
.
13.
)
when
I
was
in
my
flight
,
I
was
sufficiently
convinced
that
the
arme
of
flesh
was
unable
to
yeeld
me
any
relief
(
Psal
.
cviii
.
12.
)
men
might
promise
,
and
either
prove
false
(
as
those
now
did
that
David
had
most
reason
to
depend
on
,
his
own
son
,
Achitophel
,
&c.
)
or
impotent
:
there
was
,
I
know
,
but
one
sure
hold
,
to
which
it
is
tolerably
prudent
to
resort
,
the
never-failing
omnipotent
hand
of
God
,
and
to
that
I
betook
my selfe
intirely
,
and
from
that
I
received
my
deliverance
.
12.
What
shall
I
render
to
the
Lord
for
all
his
benefits
toward
me
?
13.
I
will
take
the
b
.
cup
of
salvation
,
and
call
upon
the
name
of
the
Lord
.
14.
I
will
pay
my
vows
unto
the
Lord
now
in
the
presence
of
all
his
people
.
15.
c
.
Precious
in
the
sight
of
the
Lord
is
the
death
of
his
saints
.
For
this
and
all
other
the
abundant
mercies
which
I
have
received
from
God
,
I
am
now
by
all
obligations
concerned
to
make
my
most
thankfull
acknowledgments
,
and
to
do
it
in
the
solemnest
manner
,
in
the
presence
of
the
whole
assembly
,
by
way
of
publick
festival
,
blessing
and
magnifying
his
holy
name
,
that
he
hath
not
permitted
my
enemies
to
have
their
will
of
me
,
that
he
hath
preserved
my
life
,
and
not
delivered
it
up
into
their
hands
,
that
he
hath
kept
it
as
a
jewel
of
his
own
cabinet
,
as
being
by
me
humbly
deposited
with
and
intrusted
to
him
.
And
thus
he
allwayes
deals
with
those
that
rely
and
depend
on
him
(
see
note
b
.
on
Psal
.
Lxxxvi
.
)
16.
O
Lord
,
I
pray
thee
{untranscribed Hebrew}
truly
I
am
thy
servant
,
I
am
thy
servant
,
and
the
son
of
thy
handmaid
;
thou
hast
loosed
my
bands
.
17.
I
will
offer
to
thee
the
sacrifice
of
thanksgiving
,
and
will
call
upon
the
name
of
the
Lord
.
18.
I
will
pay
my
vows
unto
the
Lord
now
in
the
presence
of
all
his
people
,
19.
In
the
courts
of
the
Lords
house
,
in
the
mids
of
thee
O
Jerusalem
.
Praise
ye
the
Lord
.
O
blessed
Lord
,
how
am
I
obliged
to
thee
by
all
the
bonds
that
any
ingagement
can
lay
upon
me
?
No
servant
bought
with
a
price
or
borne
in
a
mans
house
can
be
more
closely
bound
to
him
,
than
I
who
have
been
rescued
from
the
utmost
danger
by
thee
.
What
remains
but
that
I
should
returne
to
thee
the
humblest
offerings
of
praise
and
prayer
,
spend
my
whole
life
as
a
vow'd
oblation
to
thy
service
,
render
thee
all
possible
praise
in
the
publick
assembly
,
in
thy
sanctuary
,
in
the
solemnest
manner
that
is
possible
?
Blessed
be
the
name
of
the
Lord
.
Annotations
on
Psalm
CXVI
.
V.
1.
I
love
the
Lord
]
For
the
right
understanding
of
the
two
first
verses
,
we
must
observe
one
special
use
of
{untranscribed Hebrew}
(
when
it
stands
by
it selfe
absolutely
without
any
noune
after
it
,
{untranscribed Hebrew}
as
here
it
doth
)
for
wishing
or
desiring
.
So
Am.
iv
.
5.
for
so
{untranscribed Hebrew}
ye
have
desired
.
So
Jer
.
v.
31.
my
people
{untranscribed Hebrew}
wished
,
desired
it
so
.
Thus
{untranscribed Hebrew}
,
by
which
the
Lxxii
.
render
it
in
all
these
places
,
signifies
in
Greek
to
desire
;
{untranscribed Hebrew}
,
saith
Phavorinus
.
Hence
{untranscribed Hebrew}
't
is
a
verbe
of
wishing
.
And
then
{untranscribed Hebrew}
will
be
best
rendred
,
I
wisht
that
the
Lord
would
hear
;
and
so
I
suppose
the
Lxxii
.
meant
by
{untranscribed Hebrew}
,
I
desired
that
(
not
because
)
he
will
or
would
hear
.
Accordingly
the
Syriack
renders
it
{untranscribed Hebrew}
,
and
the
Chaldee
{untranscribed Hebrew}
from
{untranscribed Hebrew}
,
which
is
of
the
same
importance
with
{untranscribed Hebrew}
,
I
wisht
that
the
Lord
would
hear
.
So
the
Jewish
Arab
,
I
desire
not
but
that
the
Lord
would
hear
my
voice
,
and
my
supplication
,
and
that
he
would
hearken
unto
me
when
I
call
,
in
or
by
reason
of
what
I
finde
(
or
meet
with
)
in
my
dayes
.
And
then
v.
2.
follows
currently
,
{untranscribed Hebrew}
that
he
would
incline
his
eare
to
me
;
the
Syriack
reads
,
{untranscribed Hebrew}
,
and
that
he
would
incline
his
care
to
me
,
in
conjunction
with
the
former
verse
.
Then
follows
{untranscribed Hebrew}
and
in
my
dayes
will
I
call
,
{untranscribed Hebrew}
by
dayes
,
I
suppose
,
signifying
calamities
,
as
Ps.
xxxvii
.
12
his
day
is
coming
,
i
.
e
.
his
distress
,
{untranscribed Hebrew}
the
day
of
his
calamity
,
saith
the
Targum
.
So
Obad
.
12.
the
day
of
thy
brother
is
the
time
of
their
being
carried
captive
v.
11.
So
the
day
of
Jerusalem
,
Ps.
cxxxvii
.
7.
So
Isa
.
xiii
.
22.
{untranscribed Hebrew}
his
dayes
shall
not
be
removed
farre
,
his
time
is
come
,
is
the
time
of
his
contrition
,
saith
the
Targum
.
The
Syriack
indeed
leave
out
the
ו
there
,
as
redundant
,
and
read
{untranscribed Hebrew}
in
the
(
not
my
)
day
wherein
I
call
him
.
In
which
also
they
depart
from
the
Hebrew
punctation
of
{untranscribed Hebrew}
.
Without
either
of
those
changes
the
rendring
will
be
most
facile
,
I
wished
or
desired
that
the
Lord
would
hear
{untranscribed Hebrew}
my
voice
;
or
perhaps
the
voice
(
so
{untranscribed Hebrew}
may
be
rendred
,
the
י
being
oft
redundant
,
&
so
both
the
Syriack
and
the
Lxxii
.
understands
it
,
{untranscribed Hebrew}
,
the
voice
)
{untranscribed Hebrew}
of
my
supplications
,
in
the
genitive
case
;
or
by
apposition
,
my
voice
,
my
supplications
,
that
he
would
incline
his
eare
unto
me
,
In
my
dayes
will
I
invoke
or
call
upon
him
.
The
rendring
these
verses
in
the
praeter
sense
,
he
hath
heard
,
he
hath
inclined
,
is
quite
contrary
to
the
following
verses
,
which
mention
the
distresses
as
approaching
,
and
growing
still
more
and
more
upon
him
,
v.
3
,
4.
To
what
times
this
referrs
,
and
what
were
those
his
dayes
must
be
uncertain
,
and
onely
matter
of
conjecture
.
't
is
ordinarily
thought
to
be
a
Psalm
of
David
,
and
then
it
most
probably
belongs
to
the
time
of
his
flight
from
Absolom
,
to
which
his
haste
,
or
speed
,
or
flight
,
ver
.
11.
probably
determins
it
;
and
then
ver
.
14
,
18
,
19.
must
referre
to
his
returne
to
the
sanctuary
at
Jerusalem
,
after
the
quelling
of
that
rebellion
:
and
to
this
,
as
being
the
most
received
sense
,
I
have
set
the
paraphrase
.
Yet
some
indications
there
are
which
make
it
probable
to
have
been
written
after
the
Captivity
(
and
then
the
dayes
here
must
be
like
the
day
of
thy
brother
,
and
of
Jerusalem
forementioned
,
denoting
the
captivity
,
and
so
their
flight
also
v.
9.
their
being
carried
captive
,
and
v.
14
,
18
,
19.
the
celebrating
of
their
returne
to
the
service
of
God
in
the
Temple
)
viz.
the
Chaldee
idiome
observable
v.
7.
in
the
words
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
,
and
v.
12.
in
{untranscribed Hebrew}
,
where
the
Chaldee
or
Syriack
suffix
{untranscribed Hebrew}
is
visible
.
V.
13.
Cup
of
salvation
]
{untranscribed Hebrew}
the
cup
of
deliverances
,
{untranscribed Hebrew}
for
which
the
Chaldee
read
{untranscribed Hebrew}
the
Cup
of
redemptions
.
This
was
either
more
solemn
in
the
Temple
,
by
the
Priest
,
or
more
private
in
the
family
.
The
former
the
drink-offering
,
or
strong
wine
poured
out
in
the
holy
place
Num
.
xxviii
.
7.
Of
this
R.
Sol
.
Jarchi
interprets
it
,
{untranscribed Hebrew}
&c.
I
will
bring
the
drink-offering
of
praise
which
I
vowed
.
And
to
this
of
the
Temple
the
Praise
may
most
reasonably
be
applied
,
because
,
as
the
Jewish
Doctors
tell
us
,
{untranscribed Hebrew}
the
Levites
repeat
not
the
song
of
the
oblation
,
but
only
over
the
drink-offering
.
Yet
there
was
also
the
more
private
in
their
families
,
the
cup
of
thanksgiving
or
commemoration
of
any
deliverance
received
.
This
the
master
of
the
family
was
wont
to
begin
,
and
was
followed
by
all
his
guests
.
S.
Paul
calls
it
{untranscribed Hebrew}
{untranscribed Hebrew}
,
the
cup
of
blessing
,
that
which
was
drank
as
a
symbol
of
thanksgiving
and
blessing
,
and
had
forms
of
commemoration
and
praise
joyned
with
it
;
and
so
by
the
Fathers
,
Justin
Martyr
,
&c.
(
used
of
the
Sacrament
)
is
called
{untranscribed Hebrew}
,
the
wine
that
hath
thanksgiving
said
over
it
.
The
use
of
it
was
either
daily
after
each
meale
,
or
more
solemn
at
a
festival
.
In
the
daily
use
of
it
,
they
had
this
forme
,
{untranscribed Hebrew}
,
Blessed
be
our
God
the
Lord
of
the
world
,
who
hath
created
the
fruit
of
the
vine
.
But
on
festival
dayes
there
was
joyned
with
it
an
hymne
proper
for
the
day
(
as
upon
the
Passeover
,
for
the
deliverance
out
of
Aegypt
)
as
we
see
Mat
.
xxvi
.
30.
where
the
Paschal
commemoration
or
postcoenium
,
advanced
by
Christ
into
the
Sacrament
of
his
blood
,
was
concluded
after
the
Jewish
custome
,
with
an
hymne
.
And
so
here
with
the
cup
of
salvations
is
joyned
{untranscribed Hebrew}
a
calling
upon
the
name
of
the
Lord
.
And
both
the
more
private
and
the
solemn
performance
of
this
,
with
all
the
magnificent
rites
of
solemnity
belonging
to
it
,
is
called
the
paying
of
vowes
to
the
Lord
,
that
thanksgiving
and
acknowledgment
which
men
in
distresse
may
be
supposed
to
promise
,
upon
condition
of
deliverance
,
or
if
they
promise
not
,
are
however
bound
to
performe
,
as
a
due
returne
or
payment
for
their
deliverance
.
V.
15.
Pretious
]
The
notion
of
{untranscribed Hebrew}
in
this
place
for
rare
or
pretious
,
{untranscribed Hebrew}
must
be
so
taken
,
as
not
to
signify
that
which
is
spoken
of
to
be
desirable
to
,
or
in
the
presence
of
the
Lord
,
for
it
is
the
life
,
not
the
death
of
his
servants
,
that
is
pretious
in
that
sense
to
God
the
preserver
of
their
lives
.
But
for
their
death
to
be
pretious
is
in
effect
no
more
,
than
that
it
is
so
considered
,
rated
at
so
high
a
price
by
God
,
as
that
he
will
not
easily
grant
it
to
any
one
that
most
desires
it
of
him
.
Absolom
here
hostilely
pursued
David
,
and
desired
his
death
,
he
would
have
been
highly
gratified
with
it
,
taken
it
for
the
greatest
boon
that
could
have
befallen
him
:
but
God
would
not
thus
gratify
him
;
nor
will
he
grant
this
desire
easily
to
the
enemies
of
godly
men
,
especially
of
those
that
commit
themselves
to
his
keeping
,
as
David
here
did
,
and
therefore
is
called
Gods
{untranscribed Hebrew}
(
see
note
b
.
on
Psal
.
Lxxxvi
.
)
for
to
such
his
most
signal
preservations
doe
belong
peculiarly
.
The
Jewish
Arab
here
reads
,
Pretious
with
the
Lord
{untranscribed Hebrew}
the
putting
to
death
his
saints
,
or
giving
up
to
death
.
The
Hundred
and
Seventeenth
Psalm
.
The
hundred
and
seventeenth
is
a
solemn
acknowledgment
of
Gods
mercy
and
fidelity
,
and
an
exhortation
to
all
the
world
to
praise
him
for
it
.
1.
O
Praise
the
Lord
,
all
ye
a.
nations
;
praise
him
,
all
ye
people
.
2.
For
his
mercifull
kindnesse
is
great
toward
us
;
and
the
truth
of
the
Lord
endureth
for
ever
.
Praise
ye
the
Lord
.
All
the
heathen
nations
of
the
world
,
and
all
the
people
dispersed
over
the
face
of
the
earth
,
have
a
singular
obligation
,
as
well
as
the
children
of
Israel
(
Abrahams
seed
according
to
the
flesh
)
to
praise
and
magnify
the
name
of
God
(
see
Rom
.
xv
.
11.
)
and
that
especially
for
his
great
and
transcendent
mercy
toward
them
in
the
work
of
their
redemption
,
and
the
promulgation
of
his
Gospel
to
them
,
wherein
his
promise
of
mercy
to
Abraham
and
his
seed
for
ever
,
i
.
e
.
to
his
true
spiritual
posterity
,
to
the
sons
and
heirs
of
his
Faith
,
unto
the
end
of
the
world
,
shall
be
most
exactly
performed
,
and
therein
his
fidelity
,
as
well
as
mercy
,
manifested
.
Annotations
on
Psalm
CXVII
.
V.
1.
Nations
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
all
the
nations
here
,
and
in
the
next
word
,
{untranscribed Hebrew}
all
people
,
signify
in
the
greatest
latitude
all
the
nations
and
people
of
the
Gentile
world
,
even
{untranscribed Hebrew}
the
whole
creation
,
and
{untranscribed Hebrew}
the
whole
world
,
Mar.
xvi
.
15.
appears
both
by
Mat
.
xxviii
.
19.
where
parallel
to
those
phrases
in
S.
Marke
is
no
more
than
{untranscribed Hebrew}
all
the
nations
here
;
but
especially
by
Rom
.
xv
.
where
for
a
proof
of
Gods
purpose
that
the
Gentiles
should
be
received
into
the
Church
,
and
joyne
with
the
believing
Jews
in
one
consort
of
Christian
love
and
faith
,
and
praise
God
together
in
the
same
congregation
,
the
proof
is
brought
as
from
several
other
texts
,
so
from
these
words
in
this
Psalm
.
And
this
not
onely
by
express
citing
v.
11.
And
again
,
Praise
the
Lord
all
ye
nations
,
and
laud
him
all
ye
people
,
but
also
in
the
front
of
the
testimonies
by
the
phrases
{untranscribed Hebrew}
for
the
truth
of
God
,
v.
8.
{untranscribed Hebrew}
for
the
mercy
or
pitty
(
of
God
)
v.
9.
both
which
are
here
mentioned
v.
2.
For
thus
the
discourse
there
lies
,
Christ
was
a
minister
of
the
circumcision
,
i
.
e
.
was
by
God
appointed
an
instrument
of
the
Jews
greatest
good
,
preaching
the
Gospel
first
to
them
,
calling
them
to
repentance
,
&c.
and
this
for
the
truth
of
God
,
i
.
e
.
to
make
good
Gods
fidelity
or
performance
of
covenant
to
them
,
{untranscribed Hebrew}
to
confirme
the
promises
made
to
the
fathers
,
i
.
e
.
to
Abraham
&c.
{untranscribed Hebrew}
,
and
that
the
Gentiles
for
his
mercy
might
glorify
God
:
where
though
this
preaching
the
Gospel
to
the
Gentiles
was
a
work
of
mercy
,
not
so
much
as
promised
to
or
lookt
for
by
them
,
and
so
there
is
nothing
but
{untranscribed Hebrew}
pity
,
compassion
toward
them
;
yet
is
this
an
effect
of
that
ministery
of
Christ
,
which
was
{untranscribed Hebrew}
for
the
truth
of
God
,
i
.
e
.
a
completion
of
that
promise
made
to
Abraham
,
that
he
should
be
the
father
of
many
nations
,
which
had
never
its
perfect
completion
till
the
Gentiles
came
,
and
sat
down
with
Abraham
,
became
sons
of
this
faith
of
Abraham
,
in
this
kingdome
of
heaven
,
the
Church
of
Christ
.
And
exactly
to
this
sense
the
second
verse
of
this
Psalm
is
to
be
understood
,
as
the
reason
why
all
the
Gentile
world
is
to
praise
and
magnify
the
name
of
God
,
{untranscribed Hebrew}
{untranscribed Hebrew}
&c.
because
the
mercy
of
God
is
strong
upon
us
,
{untranscribed Hebrew}
was
confirmed
say
the
Lxxii
.
and
Latine
,
and
the
Syriack
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
grew
strong
,
was
in
full
force
upon
us
,
i
.
e
.
all
that
mercy
which
is
promised
to
Abraham
for
his
spiritual
as
well
as
carnal
seed
,
is
fully
made
good
{untranscribed Hebrew}
upon
us
(
in
which
respect
those
words
Rom
.
xv
.
8.
{untranscribed Hebrew}
—
to
confirme
the
promises
of
the
fathers
,
may
reasonably
be
thought
to
refer
to
these
words
in
this
Psalm
,
the
making
good
of
Gods
mercy
to
us
,
being
,
as
in
words
,
so
in
sense
,
parallel
to
confirming
the
promises
to
the
Fathers
)
and
the
truth
of
the
Lord
endureth
for
ever
,
i
.
e
.
Gods
fidelity
,
which
consists
in
an
exact
performance
of
his
promise
,
endureth
to
the
end
of
the
world
;
because
though
the
Jews
for
their
unbelief
were
cut
off
,
yet
the
Gentiles
,
the
seed
of
Abrahams
faith
,
were
grafted
in
,
and
so
Gods
promise
of
making
him
a
father
of
many
nations
fully
performed
in
the
vocation
of
the
Gentiles
,
at
the
time
of
the
Jews
obduration
and
apostasy
.
Thus
much
is
manifest
;
yet
perhaps
it
may
be
farther
observable
,
that
the
{untranscribed Hebrew}
strong
here
attributed
to
the
mercy
of
God
,
is
the
known
title
of
the
Messias
Isa
.
ix
.
6.
For
though
the
late
Jews
have
endeavoured
to
interpret
that
place
of
Hezekiah
,
whom
they
there
style
{untranscribed Hebrew}
the
Lord
of
eight
names
,
Talmud
tract
.
Sanhedr
.
c
.
Chelek
;
yet
the
Targum
and
others
have
resolved
it
to
belong
to
the
Messiah
,
and
so
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
to
be
two
of
his
names
.
And
so
indeed
the
mystery
of
our
Redemption
is
to
be
looked
on
as
an
eminent
exertion
of
the
power
of
God
,
Act.
ii
.
33.
the
Incarnation
is
shewing
strength
with
Gods
arme
,
Luk
.
i
.
51.
and
the
Angel
that
brings
the
news
of
it
,
and
(
as
the
Jews
tell
us
)
hath
his
name
correspondent
to
the
imployment
he
manages
,
is
Gabriel
,
from
this
word
{untranscribed Hebrew}
strong
.
And
so
above
all
,
the
power
was
remarkable
in
his
Resurrection
,
which
was
wrought
by
Gods
right
hand
,
Act.
ii
.
33.
&
v.
31.
to
this
adde
that
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
follows
,
is
taken
notice
of
to
be
another
of
the
names
of
the
Messiah
;
and
the
Midrasch
Tehillim
observes
,
that
that
word
comprehends
all
the
letters
in
the
Alphabet
,
א
the
first
,
מ
the
middlemost
,
and
ת
the
last
,
as
Rev.
i
.
8.
he
is
called
Alpha
and
Omega
,
the
first
and
the
last
,
the
beginning
and
the
end
.
The
Hundred
and
Eighteenth
Psalm
.
The
hundred
and
eighteenth
Psalm
seems
to
be
a
gratulatory
hymne
to
David
upon
his
full
and
most
undisturbed
possession
of
the
Kingdome
,
after
the
Ark
was
brought
to
Jerusalem
,
as
may
be
conjectured
from
ver
.
19
,
20
,
26
,
27.
and
was
probably
appointed
to
be
sung
at
the
feast
of
Tabernacles
,
v.
15.
(
some
parts
of
it
in
the
person
of
the
people
,
and
others
,
by
way
of
alternation
,
in
the
person
of
the
King
himself
)
the
most
joyfull
solemnity
in
the
whole
year
,
as
about
which
time
the
armies
returned
home
from
the
field
,
and
Hosanna
v.
25.
the
acclamation
then
used
of
course
,
though
no
extraordinary
accident
had
happened
.
It
is
applied
both
by
our
Saviour
,
Mat
.
xxi
.
42.
and
by
S.
Peter
,
1
Pet
.
ii
.
4.
to
Christ
the
Son
of
David
,
as
by
his
ascension
he
was
installed
to
be
the
King
,
and
so
the
head
corner-stone
of
the
Church
;
and
it
is
therefore
made
up
of
lauds
and
praises
to
God
for
all
his
mercies
.
1.
O
Give
thanks
unto
the
Lord
,
for
he
is
good
,
because
his
mercy
endureth
for
ever
.
2.
Let
Israel
now
confess
that
his
mercy
endureth
for
ever
.
3.
Let
the
house
of
Aaron
now
say
that
his
mercy
endureth
for
ever
.
4.
Let
them
now
that
fear
the
Lord
say
that
his
mercy
endureth
for
ever
.
It
is
now
a
fit
season
for
all
,
people
and
Priests
,
especially
for
all
truly
pious
men
,
(
the
most
concerned
and
interessed
persons
)
to
laud
and
magnify
the
great
goodness
and
constant
mercies
of
God
toward
us
,
let
all
therefore
joyne
uniformely
in
the
performance
of
it
.
5.
I
called
unto
the
Lord
in
distresse
:
the
Lord
answered
me
,
with
inlargement
,
{untranscribed Hebrew}
and
set
me
in
a
large
place
.
When
I
was
brought
into
great
distress
,
(
may
David
now
say
)
I
addrest
my
prayers
to
God
for
deliverance
,
and
he
presently
sent
me
a
most
seasonable
relief
.
6.
The
Lord
is
on
my
side
;
I
will
not
fear
what
man
can
do
unto
me
.
And
having
God
to
take
my
part
,
I
have
no
reason
to
apprehend
the
power
or
malice
of
man
,
whatsoever
it
is
.
7.
The
Lord
is
to
me
among
my
helpers
{untranscribed Hebrew}
taketh
my
part
with
them
that
help
me
:
therefore
shall
I
look
upon
,
see
note
on
Ps.
cxii
.
a.
see
my
desire
upon
them
that
hate
me
.
As
long
as
he
is
on
my
side
to
support
and
assist
me
,
I
shall
not
fear
to
meet
an
whole
host
of
enemies
.
8.
It
is
better
to
trust
in
the
Lord
than
to
put
any
confidence
in
man
.
9.
It
is
better
to
trust
in
the
Lord
than
to
put
any
confidence
in
Princes
.
He
that
reposeth
his
whole
trust
in
God
,
hath
thereby
a
farre
better
security
than
all
the
Princes
or
men
in
the
world
can
yeeld
him
.
10.
All
nations
compassed
me
about
;
in
the
name
of
the
Lord
will
I
trust
,
therefore
I
will
-
see
note
a.
but
in
the
name
of
the
Lord
will
I
destroy
them
.
11.
They
compassed
me
about
,
yea
they
compassed
me
about
;
see
v.
10.
but
in
the
name
of
the
Lord
I
will
destroy
them
.
Let
all
the
men
and
nations
in
the
world
begirt
me
never
so
close
,
and
leave
me
no
way
in
humane
sight
for
mine
escape
and
relief
,
yet
I
have
my
confidence
in
God
;
and
being
thus
fortified
with
ammunition
and
auxiliaries
from
heaven
,
I
shall
make
no
doubt
to
repell
and
destroy
them
all
.
12.
They
compassed
me
about
like
bees
,
a.
they
or
flamed
are
quenched
as
the
fire
of
thorns
,
In
the
name
—
see
v.
10.
for
in
the
name
of
the
Lord
I
will
destroy
them
.
Let
them
swarme
about
me
as
thick
as
bees
,
seise
on
me
with
the
same
violence
that
the
fire
doth
upon
Chaffe
,
Syr
.
chaffe
or
thorns
which
it
presently
sets
a
flaming
and
consumes
;
yet
being
thus
armed
as
I
am
with
a
full
trust
and
reliance
on
the
omnipotent
power
of
God
,
I
shall
escape
their
fury
,
and
cut
them
off
,
in
stead
of
being
destroyed
by
them
.
13.
Thou
hast
thrust
sore
at
me
,
b
.
to
ruine
or
falling
that
I
might
fall
:
but
the
Lord
helped
me
.
Mine
enemies
violence
was
so
great
,
that
I
had
no
power
to
resist
it
,
but
was
just
ready
●o
fall
and
sink
under
it
:
and
just
then
,
when
my
distress
was
greatest
,
God
interposed
for
my
relief
.
14.
The
Lord
is
my
strength
and
my
song
,
and
is
become
my
salvation
.
On
him
have
I
allwayes
depended
as
my
onely
support
,
him
have
I
allwayes
acknowledged
and
praised
,
and
exprest
my
confidence
in
him
;
and
accordingly
now
in
time
of
my
want
he
hath
rescued
me
,
and
set
me
in
perfect
safety
.
15.
The
voice
of
rejoycing
and
salvation
is
in
the
tabernacles
of
the
righteous
:
the
right
hand
of
the
Lord
doth
valiantly
,
16.
The
right
hand
of
the
Lord
c
.
is
exalted
,
the
right
hand
of
the
Lord
doth
valiantly
.
And
thus
it
is
with
all
that
adhere
stedfastly
to
their
obedience
to
,
and
trust
in
God
;
their
whole
lives
are
made
up
of
receiving
and
celebrating
mercies
and
deliverances
from
God
,
such
as
his
omnipotent
hand
worketh
for
them
,
either
without
the
assistance
of
humane
aids
,
or
so
as
the
success
is
eminently
imputable
to
God
and
not
to
man
.
17.
I
shall
not
dye
,
but
live
,
and
declare
the
works
of
the
Lord
.
And
having
received
this
instance
of
his
mercy
at
this
time
,
being
now
secured
from
my
greatest
dangers
,
what
remains
for
me
,
but
to
spend
my
whole
age
in
proclaiming
the
power
,
and
mercy
,
and
fidelity
of
my
deliverer
,
and
call
all
men
off
from
their
vain
and
weak
trusts
,
the
arme
of
flesh
,
to
this
more
skilfull
and
politick
dependance
on
God
?
18.
The
Lord
hath
chastened
me
sore
;
but
he
hath
not
given
me
over
unto
death
.
God
hath
most
justly
delivered
me
up
to
be
severely
punisht
,
pursued
and
hunted
by
my
enemies
;
but
then
hath
seasonably
delivered
me
out
of
their
hands
,
and
not
permitted
me
to
be
overwhelmed
by
them
.
19.
Open
to
me
the
gates
of
righteousnesse
:
occasions
as
may
make
way
for
the
praysing
God
,
I
will
goe
into
them
,
and
I
will
praise
the
Lord
.
20.
This
is
the
gate
{untranscribed Hebrew}
gate
of
the
Lord
into
which
the
righteous
shall
enter
.
The
sanctuary
of
God
,
the
holy
place
whither
all
good
men
resort
,
to
petition
mercies
,
and
to
acknowledge
them
when
they
are
received
,
is
that
to
which
,
as
I
am
most
bound
,
I
will
now
make
my
most
solemn
addresse
,
and
there
commemorate
Gods
mercies
to
me
.
Or
,
I
will
make
use
of
all
so
the
Jewish
Arab
.
21.
I
will
praise
thee
,
for
thou
hast
heard
me
,
and
art
become
my
salvation
.
Proclaiming
to
all
the
gracious
returns
I
have
received
to
my
prayers
,
the
abundant
and
seasonable
deliverances
which
God
hath
afforded
me
.
22.
d
.
The
stone
which
the
builders
refused
,
is
become
the
head-stone
of
the
corner
.
23.
This
was
from
the
Lord
{untranscribed Hebrew}
is
the
Lords
doing
,
it
is
marvelous
in
our
eyes
.
And
now
may
all
the
assembly
of
Israel
rejoyce
,
and
joyne
in
their
congratulations
,
that
being
now
fallen
out
in
King
Davids
exaltation
to
the
throne
(
and
much
more
eminently
in
the
resurrection
and
ascension
of
the
Messiah
)
which
is
ordinarily
said
,
(
whether
by
way
of
History
or
Parable
)
that
the
stone
which
,
in
the
laying
the
foundation
of
some
eminent
building
,
was
oft
tried
by
the
builders
,
and
as
oft
rejected
by
them
,
as
unfit
for
their
use
to
any
part
of
the
fabrick
,
and
thereupon
●●st
among
and
covered
over
with
rubbish
,
was
at
length
,
when
they
wanted
a
stone
for
the
most
eminent
use
,
the
coupling
and
joynting
the
whole
fabrick
together
,
found
most
exactly
fitted
for
the
turne
,
and
so
put
in
the
most
honourable
place
,
the
chief
corner
of
the
building
.
A
thing
so
unexpected
and
strange
,
that
it
was
with
reason
judged
as
special
an
act
of
Gods
providence
,
as
if
it
had
been
sent
them
down
immediately
from
heaven
.
As
strange
was
it
,
and
as
imputable
to
Gods
special
hand
,
that
David
,
of
no
eminent
family
,
the
sonne
of
Jesse
,
and
withall
the
youngest
and
most
despised
of
his
brethren
,
should
be
in
Sauls
stead
exalted
by
God
to
the
regal
throne
,
and
being
for
this
driven
by
Saul
from
his
court
,
and
pursued
as
a
partridge
on
the
mountains
,
should
yet
continually
escape
his
hand
,
and
be
peaceably
placed
in
his
throne
.
And
so
yet
farther
in
the
mysterie
,
that
the
Messiah
,
the
Son
of
a
Carpenters
wife
,
with
him
brought
up
in
the
trade
,
that
whilst
he
made
known
the
will
of
God
had
no
dwelling-place
,
that
was
rejected
by
the
chief
of
the
Jews
,
as
a
drunkard
and
glutton
,
and
one
that
acted
by
the
Devil
,
as
a
blasphemous
and
seditious
person
,
and
as
such
put
to
the
vilest
death
,
the
death
of
the
Cross
,
and
was
held
some
space
under
the
power
of
the
grave
,
should
be
raised
the
third
day
from
death
,
taken
up
to
heaven
,
and
there
sit
in
his
throne
to
rule
and
exercise
regal
power
over
his
Church
for
ever
.
This
certainly
was
a
worke
purely
divine
,
and
so
ought
to
be
acknowledged
and
admired
by
us
.
24.
This
is
the
day
the
Lord
hath
made
:
we
will
rejoyce
and
be
glad
in
it
.
25.
Save
now
,
I
beseech
thee
,
O
Lord
;
O
Lord
,
I
beseech
thee
,
send
now
prosperity
.
This
day
is
the
celebrating
of
a
mercy
wrought
eminently
,
signally
and
peculiarly
by
the
Lord
(
't
was
he
that
exalted
David
to
the
throne
,
and
he
that
will
advance
the
Messias
to
his
regality
in
heaven
)
and
thereby
peculiarly
consecrated
by
God
to
his
service
,
and
so
for
ever
deserves
to
be
solemnized
by
us
,
being
matter
of
the
greatest
joy
imaginable
to
all
subjects
,
either
of
Davids
or
of
Christs
Kingdome
(
and
so
this
Psalm
fit
for
a
Paschal
Psalm
in
the
Church
of
Christ
for
ever
.
)
Now
it
is
seasonable
to
use
Hosannahs
(
see
note
on
Psal
.
xx
.
d
.
and
Mat
.
xxi
.
a.
)
acclamations
and
wishes
of
all
manner
of
prosperity
to
this
King
exalted
by
God
,
David
,
the
type
of
the
Messiah
.
Let
us
all
joyne
in
doing
it
most
solemnly
,
crying
,
people
and
priest
together
,
26.
Blessed
be
he
that
cometh
in
the
name
of
the
Lord
:
we
have
blessed
you
from
{untranscribed Hebrew}
out
of
the
house
of
the
Lord
.
The
Lord
be
praised
for
the
great
mercy
of
this
King
,
sent
us
so
peculiarly
by
God
,
but
especially
for
the
Messias
,
whose
coming
hath
been
so
long
promised
and
expected
(
see
Mat
.
xxi
.
9.
)
All
we
that
belong
to
the
house
of
God
,
the
Priests
that
wait
on
his
sanctuary
,
do
heartily
bless
God
for
this
day
,
and
beseech
his
blessing
on
him
that
is
now
crowned
:
and
so
shall
all
the
Church
of
the
Messias
for
ever
celebrate
him
,
bless
God
for
his
exaltation
,
and
pray
to
God
to
prosper
this
regal
office
unto
him
,
bringing
in
the
whole
world
unto
his
service
.
27.
God
is
the
Lord
and
hath
shined
upon
us
{untranscribed Hebrew}
which
hath
shewed
us
light
:
binde
the
e
.
sacrifice
with
cords
,
even
to
the
hornes
of
the
altar
.
Thus
hath
God
shewed
forth
himself
as
in
mercy
,
so
in
power
for
us
;
he
hath
magnified
himself
,
exercised
this
double
act
of
his
dominion
over
the
world
,
1.
in
raising
David
from
so
mean
an
estate
to
the
Regal
throne
,
2.
in
raising
Christ
from
death
to
life
,
and
then
assuming
him
to
an
intire
dominion
over
the
world
,
to
endure
to
the
day
of
judgment
.
And
in
both
these
he
hath
revived
us
with
the
most
chearfull
beams
of
his
divine
goodness
.
O
let
us
in
commemoration
thereof
keep
an
anniversary
sacrifical
feast
(
see
v.
24.
)
to
praise
and
magnify
his
name
for
these
and
all
his
mercies
,
every
man
giving
thanks
and
saying
,
28.
Thou
art
my
God
,
and
I
will
praise
thee
:
thou
art
my
God
,
I
will
exalt
thee
.
I
will
laud
and
praise
thy
mercies
,
so
eminently
vouchsafed
unto
me
,
and
in
so
peculiar
a
manner
inhansed
to
the
benefit
of
my
soule
,
and
proclaim
thy
goodness
and
superlative
divine
excellencies
to
all
the
world
:
29.
O
give
thanks
unto
the
Lord
,
for
he
is
good
,
for
his
mercy
endureth
for
ever
.
Calling
unto
all
to
confess
and
extoll
thy
acts
of
providence
and
divine
dispensation
,
wherein
thou
hast
most
graciously
exhibited
thy selfe
to
us
,
and
from
time
to
time
continued
to
oblige
us
,
and
so
wilt
continue
for
ever
.
Annotations
on
Psalm
CXVIII
.
V.
12.
Quenched
]
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
from
{untranscribed Hebrew}
to
be
extinguisht
,
or
go
out
,
is
regularly
interpreted
,
quenched
,
is
yet
by
the
antient
interpreters
farre
otherwise
rendred
.
The
Chaldee
read
{untranscribed Hebrew}
burning
,
and
the
Lxxii
.
{untranscribed Hebrew}
were
on
fire
,
the
Arabick
inflamed
,
and
the
Latine
exarserunt
,
they
burnt
or
flamed
;
which
makes
it
probable
,
that
as
many
other
words
in
the
Hebrew
language
are
used
in
contrary
senses
(
see
Mr.
Pocock
in
his
Miscellany
notes
cap
.
2.
)
so
{untranscribed Hebrew}
,
which
signifies
in
other
places
passively
to
be
consumed
or
extinguish●
,
may
signify
here
,
as
an
{untranscribed Hebrew}
,
to
flame
,
or
in
an
active
sense
,
as
in
Arabick
't
is
used
,
violently
to
break
in
or
set
upon
,
as
in
warre
or
contention
,
when
men
violently
rush
one
on
another
.
So
R.
Solomon
on
the
place
,
notes
the
signification
of
{untranscribed Hebrew}
to
be
suddain
leaping
,
used
therefore
of
fire
and
water
,
for
their
suddain
leaping
out
of
their
place
,
and
then
applied
to
fire
,
it
will
be
flaming
.
And
thus
it
best
agrees
with
that
which
follows
,
as
fire
among
the
thorns
,
for
't
is
certain
that
flames
violently
:
and
thus
it
best
connects
with
the
antecedents
,
the
other
example
of
their
coming
about
him
like
bees
,
with
which
't
is
joyned
without
any
note
of
disjunction
.
This
I
say
,
because
all
the
antient
interpreters
,
except
the
Syriack
,
agree
in
this
rendring
;
and
the
Syriack
reteining
the
Hebrew
word
{untranscribed Hebrew}
,
must
be
interpreted
to
the
same
sense
that
shall
appear
to
belong
to
the
Hebrew
,
and
by
the
addition
of
the
copulative
and
,
doth
rather
incline
to
this
sense
,
They
came
about
me
like
bees
,
and
they
—
If
this
be
not
it
,
then
the
meaning
of
those
interpreters
must
be
supposed
to
be
,
that
as
the
fire
among
thorns
is
soon
extinguisht
by
the
consumption
of
the
thorns
,
so
for
the
time
that
it
burns
,
it
flames
extremely
;
and
so
the
similitude
of
his
enemies
is
supposed
to
hold
in
the
burning
,
as
well
as
the
extinction
,
(
and
so
't
is
observed
of
the
bees
that
they
dye
,
or
lose
all
vigor
,
when
they
sting
,
animasque
in
vulnere
ponunt
)
and
then
still
this
divolves
to
the
same
effect
or
purpose
.
But
for
the
notation
of
the
word
it self
,
that
't
is
here
used
in
the
sense
of
flaming
,
and
not
being
extinguished
,
one
farther
argument
may
be
drawn
from
the
whole
contexture
,
specially
from
the
phrase
{untranscribed Hebrew}
in
the
name
of
the
Lord
,
and
the
{untranscribed Hebrew}
which
follows
,
both
thrice
repeated
in
the
same
manner
v.
10
,
11
,
12.
thus
,
All
nations
compassed
me
about
;
{untranscribed Hebrew}
in
the
name
of
the
Lord
,
{untranscribed Hebrew}
{untranscribed Hebrew}
therefore
(
so
saith
the
Chaldee
,
and
so
{untranscribed Hebrew}
oft
signifies
)
I
will
destroy
them
.
That
the
words
are
to
be
rendred
by
supply
of
an
ellipsis
from
v.
9.
I
will
trust
in
the
name
of
the
Lord
,
rather
than
by
reading
{untranscribed Hebrew}
in
construction
before
in
the
name
of
the
Lord
,
and
so
rendring
it
for
in
the
former
,
and
but
in
this
verse
,
we
are
taught
by
the
Chaldee
,
who
thus
render
that
verse
,
All
people
compassed
me
about
;
I
trusted
in
the
name
of
the
word
of
the
Lord
,
{untranscribed Hebrew}
therefore
I
shall
cut
them
off
.
And
so
again
v.
11.
They
compassed
me
about
,
they
compassed
me
about
;
In
the
name
of
the
word
of
the
Lord
{untranscribed Hebrew}
I
trusted
,
therefore
I
shall
cut
them
off
.
And
then
in
all
reason
so
it
must
be
here
,
v.
12.
In
the
name
of
the
Lord
I
trusted
,
therefore
I
shall
destroy
them
.
And
if
so
it
be
,
then
the
former
part
of
the
verse
,
if
it
goe
on
in
the
same
scheme
with
the
former
two
verses
,
must
most
probably
set
down
the
enemies
besieging
,
and
assaults
only
,
leaving
their
destruction
to
the
last
words
of
the
verse
,
as
in
the
two
former
it
was
;
and
then
{untranscribed Hebrew}
must
signify
they
were
inflamed
,
or
burnt
,
as
the
fire
among
the
thorns
,
or
else
it
will
not
belong
to
that
sense
.
The
other
rendring
is
prest
with
diverse
,
but
especially
with
this
inconvenience
,
that
after
he
hath
said
they
are
quenched
or
extinct
,
he
is
supposed
to
adde
,
that
he
will
destroy
them
,
which
cannot
in
propriety
belong
to
those
that
are
extinct
,
i
.
e
.
destroyed
allready
.
And
whereas
our
English
endeavours
to
help
that
,
by
rendring
{untranscribed Hebrew}
for
in
this
verse
,
whereas
it
was
rendred
but
v.
10.
and
11.
first
there
is
no
appearance
of
reason
for
that
change
,
but
to
answer
this
objection
,
to
facilitate
this
rendring
,
(
of
which
the
principal
doubt
is
;
)
and
secondly
,
it
doth
not
performe
what
it
pretends
to
,
for
it
cannot
be
any
reason
(
so
for
notes
)
of
their
being
extinct
allready
,
that
he
will
,
or
hath
confidence
that
he
shall
destroy
them
.
If
therefore
the
notion
of
quenching
be
still
reteined
,
it
must
be
by
taking
the
praeter
tense
in
signification
of
the
future
,
thus
,
they
compassed
me
like
bees
,
they
shall
be
extinct
—
So
the
Jewish
Arab
takes
it
,
If
or
though
they
compass
&c.
certainly
they
shall
be
extinguished
—
making
{untranscribed Hebrew}
a
particle
of
asseveration
,
as
Abu
Walid
notes
.
V.
13.
That
I
might
fall
]
The
full
importance
of
{untranscribed Hebrew}
{untranscribed Hebrew}
is
best
exprest
gerundially
,
ad
cadendum
,
to
falling
,
not
only
to
express
their
desire
who
thus
prest
and
thrust
at
him
,
that
he
might
fall
,
for
that
is
supposed
in
the
violence
of
their
impulsion
,
exprest
by
repetition
of
the
verb
{untranscribed Hebrew}
thou
hast
by
thrusting
thrust
me
,
but
to
signify
the
event
or
successe
of
it
,
that
I
was
falling
,
or
ready
to
fall
,
{untranscribed Hebrew}
say
the
Lxxii
.
in
the
infinitive
mood
gerundially
,
and
so
the
Chaldee
and
the
Syriack
;
and
so
the
Jewish
Arab
,
It
is
a
long
while
that
thou
hast
driven
or
thrust
me
to
falling
.
And
this
expresses
the
greatness
and
seasonableness
of
the
deliverance
,
that
when
he
was
falling
,
God
helped
him
.
V.
16.
Is
exalted
]
For
the
passive
notion
of
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
the
Chaldee
follows
,
reading
{untranscribed Hebrew}
exalted
,
the
Lxxii
.
read
{untranscribed Hebrew}
,
hath
exalted
me
,
and
so
the
Syriack
and
Latine
and
Arabick
;
either
from
the
active
notion
of
{untranscribed Hebrew}
exaltavit
,
elevavit
,
wherein
we
have
it
v.
28.
{untranscribed Hebrew}
I
will
exalt
thee
,
from
which
{untranscribed Hebrew}
is
the
participle
,
and
so
literally
signifies
exalting
;
or
else
expressing
the
sense
by
a
short
paraphrase
,
Gods
right
hand
being
therefore
said
to
be
exalted
,
as
also
to
do
valiantly
,
because
it
had
exalted
him
,
and
given
him
victory
over
his
enemy
.
V.
22.
The
stone
]
The
author
of
Historia
Scholastica
mentions
it
as
a
Tradition
,
{untranscribed Hebrew}
that
at
the
building
of
the
second
Temple
,
there
was
a
particular
stone
of
which
that
was
literally
true
which
is
here
parabolically
rehersed
,
viz.
that
it
had
the
hap
to
be
often
taken
up
by
the
builders
,
and
as
oft
rejected
,
and
at
last
was
found
to
be
perfectly
fit
for
the
most
honourable
place
,
that
of
the
chief
corner-stone
,
which
coupled
the
sides
of
the
walls
together
,
the
extraordinariness
whereof
occasioned
the
speech
here
following
,
This
is
of
the
Lord
,
and
it
is
marvelous
in
our
eyes
.
If
there
were
indeed
any
such
tradition
of
the
Jews
,
as
he
reporteth
,
and
truth
in
the
tradition
,
it
were
necessary
to
resolve
that
this
Psalm
was
made
at
the
{untranscribed Hebrew}
or
dedication
and
consecration
of
the
second
Temple
,
or
on
some
like
occasion
after
that
.
But
although
these
two
verses
thus
historically
interpreted
might
incline
to
that
date
of
it
,
(
and
then
the
gates
of
righteousness
v.
19.
would
well
refer
to
the
gate
of
the
second
Atrium
,
the
publick
solemn
way
into
the
temple
,
by
which
the
Jews
and
Proselytes
of
righteousness
entred
,
the
Proselytes
of
the
gates
entring
only
the
first
court
)
yet
the
rest
of
the
Psalm
is
not
so
agreeable
thereto
,
being
much
more
applicable
to
David
in
respect
of
the
difficulties
which
he
had
overcome
in
his
way
to
the
Kingdome
.
And
accordingly
the
Chaldee
interpret
all
the
verses
to
the
end
expresly
of
him
,
{untranscribed Hebrew}
&c.
The
builders
despised
the
youth
which
was
among
the
sons
of
Jessai
,
and
he
deserved
to
be
constituted
{untranscribed Hebrew}
the
King
and
Ruler
.
This
hath
been
from
the
Lord
,
said
the
builders
;
this
is
wonderfull
in
our
eyes
,
said
the
sonnes
of
Jessai
.
The
Lord
made
this
day
,
said
the
builders
;
let
us
rejoyce
and
be
glad
in
it
,
said
the
sonnes
of
Jessai
.
We
pray
thee
,
O
Lord
,
bestow
salvation
now
,
said
the
builders
;
we
pray
thee
,
O
Lord
,
prosper
us
now
,
said
the
sonns
of
Jessai
.
Blessed
is
he
which
cometh
in
the
name
of
the
word
of
the
Lord
,
said
the
builders
;
let
them
bless
you
from
the
house
of
the
sanctuary
of
the
Lord
,
said
David
.
The
Lord
our
God
hath
shined
on
us
,
said
the
tribes
of
the
house
of
Judah
;
Binde
the
young
lambe
(
{untranscribed Hebrew}
,
the
Latine
absurdly
renders
it
puerum
)
f●●
a
sacrifice
of
solemnity
with
chains
till
you
have
sacrificed
him
,
and
poured
out
his
blood
upon
the
hornes
of
the
altar
,
said
Samuel
the
Prophet
.
Thou
art
my
God
,
I
will
confess
before
thee
;
thou
art
my
God
,
I
will
praise
thee
,
said
David
.
Samuel
answered
and
said
,
Praise
ye
,
all
ye
congregation
of
Israel
,
confesse
before
the
Lord
that
he
is
good
,
that
his
mercy
endureth
for
ever
.
This
makes
it
not
unreasonable
to
resolve
,
that
the
whole
Psalm
belongs
to
David
,
and
that
it
was
composed
either
by
him
,
or
by
some
other
in
commemoration
of
his
exaltation
to
,
and
full
possession
of
the
Kingdome
;
which
being
from
a
very
low
condition
,
and
other
the
like
circumstances
of
improbability
,
it
was
very
fitly
resembled
by
this
of
the
stone
which
the
builders
refused
&c.
whether
that
were
a
story
of
any
real
passage
,
or
whether
only
an
emblem
and
parabolical
expression
of
what
was
here
done
;
and
both
that
emblem
and
this
real
exaltation
of
David
a
most
lively
type
of
the
humiliation
and
exaltation
of
the
Messiah
,
and
his
ascension
,
and
taking
possession
of
heaven
,
and
so
is
made
use
of
Mat
.
xxi
.
42.
Mar.
xii
.
10.
Luk
.
xxi
.
17.
Act.
iv
.
11.
Eph.
ii
.
20.
1
Pet
.
ii
.
4.
and
by
way
of
Prophecy
,
Isai
.
xxviii
.
16.
And
to
him
it
belongs
more
eminently
and
more
completely
,
than
to
Davids
person
it
could
,
the
tribes
of
Israel
and
Judah
being
not
divided
before
,
and
so
not
united
by
David
;
whereas
Christ
of
Jew
and
Gentile
made
one
Church
,
and
so
was
most
literally
the
chief
corner-stone
,
that
coupled
the
walls
and
knit
the
building
together
,
which
cannot
so
literally
be
affirmed
of
David
.
Of
this
we
have
the
confession
of
the
Jews
themselves
.
Sol
.
Jarchi
on
Mich
.
v.
2.
saith
,
Out
of
Bethlehem
shall
come
{untranscribed Hebrew}
Messiah
the
son
of
David
,
{untranscribed Hebrew}
so
he
(
the
Psalmist
)
saith
,
the
stone
which
the
builders
refused
,
&c.
(
And
so
v.
15.
the
voice
of
joy
&c.
Kimchi
&
Jarchi
refer
to
the
days
of
the
Messiah
,
as
from
the
stones
of
Israel
Gen.
29.24
.
they
fetch
their
dream
of
their
suffering
Messias
Ben
Joseph
,
or
Ben
Ephraim
.
)
V.
27.
Sacrifice
]
The
Hebrew
word
here
is
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
is
ordinarily
used
for
a
festival
,
but
sometimes
by
metonymie
signifies
the
sacrifice
used
at
such
times
.
So
Exo
.
xxiii
.
18.
the
fat
{untranscribed Hebrew}
,
not
of
my
feast
,
but
{untranscribed Hebrew}
of
my
festival
sacrifice
,
saith
the
Chaldee
.
So
Isa
.
xxix
.
1.
{untranscribed Hebrew}
behead
or
kill
the
sacrifices
.
So
Amos
v.
21.
where
we
read
,
I
hate
,
I
despise
{untranscribed Hebrew}
,
it
is
most
probably
to
be
rendred
your
sacrifices
:
for
as
what
follows
,
I
will
not
smell
in
your
solemn
assemblies
,
must
be
understood
of
the
smoak
of
their
sacrifice
,
or
their
incense
,
{untranscribed Hebrew}
oblation
saith
the
Chaldee
,
and
the
Lxxii
.
{untranscribed Hebrew}
sacrifices
,
and
not
of
the
dayes
or
assemblies
themselves
;
so
the
insuing
verse
is
express
,
Though
you
offer
me
burnt-offerings
and
meat-offerings
,
I
will
not
accept
them
.
So
Mal
.
ii
.
3.
the
dung
{untranscribed Hebrew}
(
in
all
probability
)
of
their
sacrifices
.
And
thus
have
the
Chaldee
rendred
it
in
this
place
,
{untranscribed Hebrew}
the
young
lamb
for
a
festival
sacrifice
.
Of
this
't
is
here
said
,
{untranscribed Hebrew}
binde
it
with
cords
,
as
the
sacrifice
is
wont
to
be
when
't
is
killed
,
{untranscribed Hebrew}
{untranscribed Hebrew}
even
to
the
hornes
of
the
altar
;
i
.
e
.
after
't
is
bound
,
kill
it
,
and
do
all
other
things
preparatory
to
the
offering
it
up
,
till
at
last
you
lay
it
upon
the
altar
,
and
sprinkle
the
blood
on
the
horns
of
it
.
So
Kimchi
and
Jarchi
literally
expound
this
of
bringing
the
sacrifice
bound
,
till
he
came
to
the
altar
,
{untranscribed Hebrew}
.
But
the
Jewish
Arab
will
have
it
signify
the
continuance
or
being
instant
in
sacrificing
or
bringing
sacrifices
.
The
hornes
of
the
altar
were
on
every
corner
of
it
,
Exo
.
xxvii
.
1.
and
so
by
sprinkling
the
blood
on
the
horns
of
the
altar
,
was
perhaps
meant
the
sprinkling
it
round
about
(
so
we
know
the
appointment
was
Exod
.
xxix
.
15
,
16.
Thou
shalt
take
the
ram
—
and
thou
shalt
take
his
blood
and
sprinkle
it
round
about
upon
the
altar
;
so
Lev
.
i
.
5.
they
shall
sprinkle
the
blood
round
about
upon
the
altar
.
)
Or
else
sprinkling
it
on
the
horns
was
the
shorter
way
(
see
Lev
.
iv
.
7
,
18.
and
c
.
viii
.
15.
and
c
.
ix
.
9.
and
xvi
.
18.
)
and
was
by
interpretation
the
sprinkling
it
round
about
,
every
horne
representing
the
side
next
that
corner
.
But
for
binding
the
sacrifice
to
the
hornes
of
the
altar
,
whilst
it
was
killed
,
we
finde
no
such
custome
in
the
Law
;
and
therefore
sure
the
words
are
to
be
interpreted
by
supposing
an
ellipsis
in
them
,
which
is
to
be
supplied
as
the
Chaldee
hath
done
,
binde
it
with
bands
till
ye
have
sacrificed
it
,
and
poured
the
blood
thereof
upon
the
hornes
of
the
altar
.
But
from
the
ambiguity
of
{untranscribed Hebrew}
used
frequently
for
a
feast
,
the
Lxxii
.
have
farr
departed
from
this
sense
,
and
read
{untranscribed Hebrew}
,
appoint
the
feast
in
condensis
,
(
the
vulgar
renders
it
)
in
the
thick
boughs
;
and
so
Hesychius
,
{untranscribed Hebrew}
.
But
also
{untranscribed Hebrew}
signifies
to
hide
or
cover
;
{untranscribed Hebrew}
,
saith
he
.
And
so
the
Lxxii
.
here
may
have
used
it
for
the
booths
or
tabernacles
,
of
which
the
Jews
had
a
{untranscribed Hebrew}
or
feast
yearly
.
However
though
I
suppose
them
to
have
receded
from
the
true
meaning
of
the
words
allready
shewed
,
yet
they
seem
to
have
had
a
meaning
very
commodious
to
the
Hosannah
foregoing
,
v.
25.
For
as
there
was
use
of
those
acclamations
at
the
feast
of
tabernacles
(
in
that
notion
of
{untranscribed Hebrew}
)
so
to
them
were
adjoyned
branches
of
trees
&c.
as
we
see
in
the
Gospel
,
where
they
cut
down
branches
from
the
trees
,
and
strewed
them
in
the
way
,
and
cried
Hosannah
.
And
so
Neh
.
viii
.
15.
Goe
forth
and
fetch
Olive
branches
,
and
Pine
branches
,
and
Palme
branches
,
and
branches
of
thick
trees
;
the
Hebrew
reads
{untranscribed Hebrew}
,
the
very
word
which
is
here
used
for
a
band
or
cord
,
and
is
there
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
thick
wood
(
as
here
{untranscribed Hebrew}
)
perhaps
it
were
better
rendred
wood
of
bands
,
i
.
e
.
bundles
of
wood
,
for
so
Elias
Levita
tells
us
in
his
Thisbi
,
that
to
binde
up
Hosannahs
was
to
binde
up
bundles
of
willow
boughs
,
which
were
most
used
in
the
feast
of
tabernacles
.
And
so
by
{untranscribed Hebrew}
,
they
probably
meant
the
feast
of
Tabernacles
,
celebrated
with
willow
boughs
,
with
which
they
strewed
and
adorned
the
court
of
the
Temple
,
{untranscribed Hebrew}
,
even
to
the
hornes
of
the
altar
.
The
Syriack
here
read
,
Binde
with
chains
{untranscribed Hebrew}
their
Latine
renders
it
solennitates
,
solemnities
;
but
this
sure
(
proportionable
to
the
notion
of
{untranscribed Hebrew}
)
for
the
sacrifices
used
at
those
solemnities
,
as
when
eating
the
feast
(
{untranscribed Hebrew}
2
Chron
.
xxx
.
22.
a
word
of
the
same
origination
)
must
needs
signify
the
sacrifices
of
the
feast
.
The
Hundred
and
Nineteenth
Psalm
.
The
hundred
and
nineteenth
is
wholly
spent
in
consideration
of
the
divine
Law
,
the
excellency
,
the
necessity
,
the
advantages
of
it
,
descanting
on
the
several
appellations
of
it
,
with
frequent
reflections
on
our selves
,
by
way
of
exhortation
to
a
pious
life
,
and
constant
adherence
to
God
in
times
of
distress
.
It
is
in
the
Hebrew
Alphabetical
,
the
eight
first
verses
beginning
with
the
first
letter
,
and
therefore
intitled
Aleph
,
the
next
eight
with
the
second
,
and
so
called
Beth
,
and
so
throughout
every
of
the
two
and
twenty
Hebrew
Letters
,
and
styled
by
the
Masora
the
great
Alphabet
.
Aleph
.
1.
Blessed
are
the
undefiled
in
the
a.
way
,
who
walke
in
the
law
of
the
Lord
.
2.
Blessed
are
they
that
observe
,
see
note
a.
keep
his
testimonies
,
and
that
seek
him
with
the
whole
heart
.
3.
That
also
{untranscribed Hebrew}
They
also
doe
no
iniquity
,
that
they
walk
in
his
wayes
.
The
true
and
onely
felicity
which
is
attainable
in
this
life
(
and
the
forerunner
withall
to
eternall
happiness
)
consists
in
a
blameless
pious
life
,
a
strict
and
carefull
inquiry
after
,
and
diligent
observation
of
the
divine
Law
,
a
loving
and
seeking
and
serving
God
sincerely
,
and
not
admitting
any
one
known
sin
in
the
whole
course
of
our
lives
,
but
constantly
and
continually
practising
his
commands
.
4.
Thou
hast
commanded
us
to
keep
thy
precepts
very
much
{untranscribed Hebrew}
diligently
.
5.
O
that
my
wayes
were
directed
to
keep
thy
statutes
.
I
know
it
is
the
will
and
command
of
God
that
I
should
with
all
diligence
and
watchfulness
and
earnest
endeavour
observe
and
give
heed
unto
his
Law
.
Blessed
Lord
,
give
me
that
grace
to
guide
and
set
right
the
whole
course
of
my
life
,
that
I
may
never
faile
in
that
vigilance
.
6.
Then
shall
I
not
be
ashamed
,
when
I
have
respect
unto
all
thy
commandments
.
Then
shall
I
have
confidence
both
toward
God
and
man
,
and
mine
own
soule
,
when
I
can
pronounce
of
my selfe
that
my
obedience
is
impartial
,
and
uniforme
,
and
universal
,
no
secret
sin
reserved
for
my
favour
,
no
least
commandment
knowingly
or
willingly
neglected
by
me
.
7.
I
will
praise
thee
with
uprightness
of
heart
,
when
I
shall
have
learnt
thy
righteous
judgments
.
As
long
as
I
live
in
any
sin
indulgently
,
I
cannot
think
my selfe
qualified
for
any
pious
performance
either
of
prayer
or
praise
:
But
when
I
have
diligently
studied
and
practised
those
precepts
of
thine
,
in
obedience
to
which
all
righteousness
consists
,
then
may
I
with
full
peace
of
minde
,
with
a
clear
confidence
present
my
sacrifice
before
thee
,
and
not
be
guilty
of
any
hypocrisie
in
doing
it
.
8.
I
will
keep
thy
statutes
:
O
forsake
me
not
to
any
great
degr●e
,
b
.
utterly
.
My
present
resolution
is
to
keep
close
to
the
commands
of
God
,
and
then
I
have
confidence
that
he
will
not
so
farr
withdraw
his
grace
from
me
,
but
that
I
shall
be
able
to
persevere
.
If
I
sin
wilfully
,
I
cannot
then
promise
my selfe
the
grace
to
returne
again
;
but
if
I
make
use
of
the
grace
allready
afforded
me
,
and
by
strength
thereof
stand
firme
from
any
such
wilfull
fall
,
as
I
pray
,
so
I
hope
and
trust
and
am
confident
that
God
will
never
first
forsake
me
in
any
such
degree
as
shall
be
destructive
or
hurtfull
to
me
.
Beth
.
9.
Wherewithall
shall
a
young
man
cleanse
his
way
?
to
observe
,
or
,
that
he
may
observe
thy
word
,
c
.
by
taking
heed
thereto
according
to
thy
word
.
Blessed
Lord
,
I
humbly
begge
of
thee
that
grace
which
may
be
an
effectual
instrument
in
thy
hand
to
purge
and
cleanse
my
polluted
heart
and
actions
in
such
a
degree
,
that
I
may
be
competently
inabled
for
the
future
to
observe
and
obey
thy
commands
.
10.
With
my
whole
heart
have
I
sought
thee
:
O
d
.
let
me
not
wander
from
thy
commandments
.
My
heart
is
sincerely
and
intirely
bent
to
serve
thee
diligently
,
to
learne
my
duty
,
and
to
performe
it
:
O
give
me
that
grace
that
may
sufficiently
assist
me
,
and
withhold
those
temptations
that
may
be
able
to
seduce
me
out
of
my
course
of
obedience
.
11.
Thy
word
have
I
laid
up
{untranscribed Hebrew}
hid
in
my
heart
,
that
I
might
not
sin
against
thee
.
Thy
terrors
and
promises
and
commandments
have
I
treasured
up
in
the
depth
of
my
soule
,
as
I
would
doe
that
which
I
am
to
value
most
pretiously
,
and
to
guard
most
carefully
,
that
so
whatsoever
the
temptation
be
,
I
may
have
within
my
own
breast
sufficient
to
oppose
against
it
;
to
the
bare
suggestions
of
sin
,
the
consideration
of
thy
commands
to
the
contrary
;
to
the
tenders
of
pleasures
or
profits
,
&c.
thy
promises
made
to
obedience
,
infinitely
above
the
proportion
of
those
advantages
;
and
to
the
additions
of
threats
,
thy
terrors
and
denuntiations
against
sin
,
as
much
above
the
sise
of
all
those
dangers
that
the
devill
,
or
world
,
or
mine
own
flesh
,
or
phansie
can
suggest
unto
me
.
12.
Blessed
art
thou
,
O
Lord
;
teach
me
thy
statutes
.
O
Lord
,
I
praise
and
glorify
thy
name
for
all
thy
mercies
;
and
that
I
may
do
it
so
as
may
be
accepted
by
thee
,
Lord
,
give
me
thy
grace
,
both
to
know
and
obey
thy
commandments
,
which
is
the
most
noble
way
of
glorifying
thee
,
living
worthy
of
so
divine
a
master
.
13.
With
my
lips
have
I
declared
e
.
all
the
judgments
of
thy
mouth
.
I
have
made
it
one
of
my
special
exercises
to
express
to
others
the
venerable
opinion
I
have
of
thy
laws
,
and
that
of
all
and
every
of
them
.
14.
I
have
rejoyced
in
the
way
of
thy
testimonies
,
as
for
all
{untranscribed Hebrew}
much
as
in
all
riches
.
The
joy
that
I
have
in
performing
obedience
to
them
is
so
great
,
so
much
exceeding
the
delight
that
any
worldly
man
takes
in
the
greatest
plenty
,
that
I
cannot
but
express
the
transportation
.
15.
I
will
meditate
in
thy
precepts
,
and
consider
or
behold
{untranscribed Hebrew}
have
respect
unto
thy
wayes
.
16.
I
will
delight
my selfe
in
thy
statutes
;
I
will
not
forget
thy
word
.
And
therefore
if
I
had
nothing
to
consider
but
these
present
joyes
which
result
from
the
service
of
God
,
I
were
most
unwise
if
I
should
change
this
study
,
this
exercise
,
this
felicity
,
for
any
other
,
if
I
should
ever
forget
or
forsake
the
comforts
of
a
pious
life
.
Gimel
.
17.
f
.
Render
unto
Deal
bountifully
with
thy
servant
,
I
will
that
I
may
live
and
keep
thy
word
.
O
Lord
,
I
am
constantly
resolved
to
obey
and
adhere
to
thy
known
will
all
the
dayes
of
my
life
:
O
make
me
those
gracious
returns
which
thou
hast
promised
to
all
such
.
18.
Open
thou
mine
eyes
,
that
I
may
behold
wondrous
things
out
of
thy
law
.
And
what
are
those
?
The
inlightening
and
removing
all
degrees
of
darkness
remaining
on
my
heart
,
quickening
and
inlivening
my
faculties
,
giving
me
a
vital
tast
and
relish
of
the
delights
of
that
obedience
which
is
performed
to
thy
precepts
:
which
when
I
have
,
I
shall
then
truly
discern
those
admirable
Divine
excellencies
of
thy
Law
,
those
pleasures
resulting
from
the
practice
of
it
,
which
are
not
to
be
found
any
where
else
,
and
consequently
learn
to
love
,
and
adore
the
Author
of
it
,
be
ravish't
and
transported
with
the
thought
of
thee
,
that
hast
dealt
thus
wonderfully
with
thy
servants
,
given
them
a
rule
of
life
,
and
promised
them
eternal
felicities
as
their
reward
for
their
being
content
to
be
ruled
by
it
;
when
if
we
might
have
been
our
own
choosers
,
we
could
not
have
pitcht
on
any
thing
so
advantageous
and
pleasurable
to
our selves
at
the
present
,
as
this
obedience
to
thy
laws
will
be
certainly
found
to
be
by
any
that
will
experiment
it
.
19.
I
am
a
stranger
in
the
earth
;
hide
not
thy
commandments
from
me
.
For
mine
own
part
,
I
may
truly
say
,
though
I
am
possest
of
a
great
sovereignty
,
am
by
thy
providence
placed
in
a
most
prosperous
condition
upon
earth
,
yet
in
all
this
secular
greatness
and
plenty
I
enjoy
no
more
than
a
meer
stranger
or
lodger
,
that
hath
supply
for
his
present
necessities
,
but
nothing
more
:
The
one
true
comfort
of
which
I
am
capable
is
that
of
obedience
to
thy
precepts
:
O
let
me
never
be
deprived
of
this
advantage
and
comfort
,
without
which
a
kingdome
is
not
able
to
make
me
tolerably
happy
.
20.
My
soule
g
.
is
taken
up
in
longing
for
,
or
love
to
thy
—
breaketh
for
the
longing
that
it
hath
unto
thy
judgments
at
all
times
.
My
desires
are
vehement
,
languishing
,
and
continual
toward
thee
and
thy
judgments
;
I
desire
to
be
allwayes
imployed
and
exercised
in
them
,
and
when
I
am
not
,
my
soule
is
wholly
taken
up
with
a
love
and
desire
of
them
.
21.
Thou
hast
rebuked
the
proud
h
.
cursed
are
they
which
that
are
cursed
,
which
do
erre
from
thy
commandments
.
All
disobedient
obstinate
persons
,
which
stand
out
against
these
laws
of
thine
,
are
sure
to
be
punisht
by
thee
,
and
eternally
accursed
and
rejected
from
thee
:
And
indeed
their
very
present
course
of
irrational
sottish
pride
and
obstinacy
,
is
a
very
competent
curse
unto
it selfe
,
robs
them
of
all
the
comforts
of
a
pious
life
,
and
ingulfes
them
in
many
sad
miseries
in
this
life
,
sufficient
to
denominate
them
accursed
,
if
there
were
no
arrear
of
torments
and
woes
in
another
life
.
22.
Remove
from
me
reproach
and
contempt
,
for
I
have
observed
see
note
a.
kept
thy
testimonies
.
But
I
have
carefully
observed
and
practised
thy
precepts
:
Lord
,
doe
thou
preserve
me
from
all
the
rebukes
or
punishments
that
the
malice
of
men
can
designe
against
me
.
23.
Princes
also
did
sit
and
speak
against
me
:
but
thy
servant
did
meditate
in
thy
statutes
.
24.
Thy
testimonies
also
are
my
delight
and
or
men
of
my
counsel
my
counsellers
.
And
this
I
am
confident
thou
wilt
doe
,
and
in
that
confidence
I
shall
not
seek
out
for
any
other
security
.
Whatsoever
conspiracies
are
laid
against
me
by
the
greatest
Potentates
,
whatsoever
reproaches
from
my
heathen
neighbours
,
depending
on
their
own
strength
,
and
deriding
my
trust
in
God
,
they
shall
not
take
me
off
from
this
one
constant
exercise
,
the
study
and
practice
of
thy
law
;
to
these
shall
I
resort
,
as
for
all
the
comforts
of
my
life
,
the
joy
and
delight
of
my
soule
,
so
for
advise
and
counsel
also
in
time
of
difficulty
and
danger
,
and
from
thence
take
my
directions
how
to
prevent
or
avert
them
.
Daleth
.
25.
My
soule
cleaveth
unto
the
dust
;
quicken
thou
me
according
to
thy
word
.
Whensoever
I
am
cast
down
in
a
sight
either
of
my
unworthiness
,
or
my
sins
,
't
is
then
a
season
for
God
to
interpose
his
hand
for
my
comfort
and
relief
:
This
he
hath
promised
to
do
for
all
that
are
truly
humbled
,
and
I
doubt
not
he
will
in
his
good
time
performe
it
for
me
.
26.
I
have
declared
my
wayes
,
and
thou
heardest
me
:
teach
me
thy
statutes
.
As
soon
as
I
make
my
confession
to
him
,
and
with
a
sincerely
contrite
heart
petition
his
pardon
,
he
is
graciously
pleased
to
hear
my
prayer
,
and
to
be
reconciled
with
me
;
and
then
I
may
seasonably
beg
and
hope
for
his
grace
to
support
me
for
my
future
life
,
that
I
may
no
more
fall
off
and
provoke
him
.
27.
Make
me
to
understand
the
way
of
thy
precepts
;
so
shall
I
or
,
meditate
{untranscribed Hebrew}
talk
of
thy
wondrous
works
.
Then
I
may
pray
for
an
understanding
heart
,
an
experimental
knowledge
of
his
easy
and
gracious
yoke
,
which
when
I
have
obteined
,
I
shall
be
for
ever
most
delightfully
exercised
in
the
meditation
and
discovery
of
thy
most
admirable
dispensations
towards
us
,
especially
of
that
transcendent
goodness
of
thine
in
pardoning
of
sins
,
giving
us
such
admirable
precepts
,
assisting
us
to
the
performance
of
them
,
accepting
our
imperfect
obedience
,
and
then
crowning
us
for
ever
for
it
.
28.
My
soule
i
.
distills
,
weeps
,
melteth
away
for
heavinesse
;
raise
{untranscribed Hebrew}
strengthen
thou
me
according
to
thy
word
.
My
sorrow
and
vehement
contrition
,
exprest
by
the
tears
of
my
very
soule
,
qualifies
me
for
that
comfort
and
raising
up
which
thou
hast
promised
to
all
truly
humbled
sinners
.
29.
Remove
from
me
the
way
of
lying
,
and
grant
me
thy
law
graciously
.
And
then
I
may
be
a
meet
suiter
for
thy
grace
,
to
mortify
every
wicked
desire
in
me
,
every
false
apostatizing
or
hypocritical
affection
,
and
to
inliven
me
to
a
pious
virtuous
life
,
exactly
regulated
by
thy
will
and
word
,
the
richest
donative
that
can
be
bestowed
upon
me
.
30.
I
have
chosen
the
way
of
truth
;
thy
judgments
have
I
laid
before
me
.
This
of
obedience
and
fidelity
and
sincere
adherence
to
thee
,
is
to
me
farr
more
eligible
and
desirable
than
the
contrary
,
v.
29.
I
have
therefore
proposed
to
my selfe
thy
Law
as
the
rule
of
my
life
,
and
stedfastly
resolved
to
direct
all
my
actions
by
it
.
31.
I
have
stuck
unto
thy
testimonies
;
O
Lord
,
put
me
not
to
shame
.
And
having
done
so
,
if
I
adhere
and
constantly
cleave
unto
them
,
persevere
as
I
have
resolved
,
I
am
sure
I
shall
never
be
disappointed
of
my
expectations
,
I
shall
never
miss
of
the
comforts
of
this
life
,
or
the
joyes
of
a
better
.
32.
I
will
run
the
way
of
thy
commandments
,
because
thou
hast
dilated
when
thou
shalt
k
.
inlarge
my
heart
.
This
is
matter
of
infinite
delight
and
pleasure
to
me
,
and
a
special
act
of
thy
gracious
dealing
with
us
men
,
to
binde
up
our
present
joyes
in
our
practice
of
virtue
,
to
make
us
at
once
pious
and
happy
.
This
shall
certainly
ingage
me
to
all
the
speed
and
diligence
of
a
most
alacrious
obedience
.
He
.
33.
Teach
me
,
O
Lord
,
the
way
of
thy
statutes
,
and
I
shall
observe
i●
(
see
note
a.
)
by
way
of
reward
,
keep
it
l.
unto
the
end
.
O
blessed
Lord
God
,
let
thy
holy
spirit
direct
and
guide
me
in
performing
an
acceptable
obedience
to
thee
,
and
I
shall
by
all
lawes
of
justice
and
gratitude
be
ingaged
to
continue
the
course
with
all
possible
care
and
diligence
.
34.
Give
me
understanding
,
and
I
shall
observe
(
see
note
a
)
keep
thy
Law
;
yea
I
shall
watch
or
keep
{untranscribed Hebrew}
observe
it
with
my
whole
heart
.
Be
thou
pleased
to
illuminate
my
minde
,
to
remove
from
me
that
darkness
of
spirit
that
my
corruptions
and
sins
have
brought
upon
me
,
and
give
me
that
practical
pliableness
,
and
docileness
,
and
humility
,
that
may
be
assistant
to
the
work
,
by
the
continuance
of
thy
grace
,
to
work
in
me
to
doe
as
well
as
to
will
,
to
performe
a
most
carefull
,
watchfull
,
diligent
,
and
withall
a
most
impartial
uniforme
obedience
to
thee
.
35.
m
.
lead
or
g●ide
Make
me
to
goe
in
the
path
of
thy
commandments
,
for
therein
is
my
delight
.
Lord
,
let
me
never
faile
of
thy
direction
and
guidance
in
all
the
obedience
which
by
thy
grace
I
shall
indeavour
to
performe
to
thee
.
There
is
nothing
so
pleasurable
to
me
as
to
be
thus
exercised
and
imployed
:
O
do
thou
conduct
,
and
assist
,
and
direct
me
in
it
.
36.
Incline
mine
heart
unto
thy
testimonies
,
and
not
to
covetousness
.
It
is
much
more
desirable
to
me
to
be
imployed
in
thy
lawes
,
than
in
any
matter
of
the
greatest
secular
advantage
.
O
let
thy
grace
so
prevent
and
bend
my
heart
,
that
this
pleasure
may
still
possesse
me
,
and
never
give
place
to
any
secular
pursuance
or
carnality
.
37.
Turne
away
mine
eyes
from
beholding
vanity
,
and
quicken
thou
me
in
thy
way
.
Lord
,
grant
me
a
strict
guard
over
mine
eyes
,
those
inlets
of
many
sins
:
withdraw
me
from
all
delight
or
complacency
in
wealth
or
worldly
grandeur
,
on
which
the
lust
of
the
eye
is
wont
to
be
placed
;
in
fraile
,
false
,
deceitfull
beauty
,
which
is
apt
to
accend
foule
flames
within
the
breast
;
in
any
other
vain
transporting
object
;
and
on
the
contrary
inliven
and
inflame
in
me
all
pious
and
virtuous
designes
and
pursuits
.
38.
Stablish
to
thy
servant
thy
word
,
which
is
to
the
fearing
thee
.
thy
word
unto
thy
servant
who
is
n
.
devoted
to
thy
fear
.
There
are
in
thy
word
,
the
revelation
of
thy
will
to
us
,
the
greatest
arguments
imaginable
to
ingage
us
to
fear
and
reverence
of
and
uniforme
obedience
to
thee
,
promises
of
the
divinest
,
and
terrors
of
the
most
formidable
sort
:
To
this
are
the
oracles
of
God
all
designed
,
to
bring
us
to
the
practice
of
true
piety
.
O
grant
me
that
grace
that
I
may
never
permit
these
to
depart
out
of
my
minde
,
but
make
use
of
them
constantly
to
this
end
to
which
thou
hast
designed
them
,
persevere
firmely
in
thy
obedience
.
39.
Turne
away
my
reproach
which
I
fear
,
for
thy
judgments
are
good
.
O
what
a
shame
and
reproach
would
it
be
to
me
,
who
acknowledge
thy
yoke
to
be
so
easy
and
pleasurable
,
the
obedience
to
thy
commands
so
sweet
and
desirable
,
ever
to
fall
off
from
it
into
any
unprofitable
work
of
darkness
?
This
the
sight
of
my
own
frailty
bids
me
to
fear
beyond
all
things
,
and
to
be
for
ever
jealous
of
my selfe
in
this
behalfe
.
O
let
thy
word
and
thy
grace
give
me
that
stability
,
v.
38.
and
constancy
,
that
I
never
thus
shamefully
miscarry
.
40.
Behold
I
have
longed
after
thy
precepts
;
quicken
me
in
thy
righteousness
.
All
that
I
can
say
of
my selfe
is
,
that
I
have
an
ardent
desire
to
obey
thee
.
O
let
thy
grace
,
which
in
mercy
thou
wilt
not
faile
to
give
to
all
such
that
in
humility
address
to
thee
,
excite
and
inliven
me
from
time
to
time
in
all
works
of
obedience
to
thee
,
that
so
I
may
daily
improve
in
all
righteousnesse
.
Vau
.
41.
Let
thy
mercies
come
unto
me
,
O
Lord
,
even
thy
salvation
according
to
thy
word
.
Lord
,
be
thou
graciously
pleased
to
compassionate
me
,
to
espouse
my
cause
,
to
rescue
me
out
of
mine
enemies
hands
,
according
to
the
promise
thou
hast
made
unto
me
.
42.
So
shall
I
returne
a
word
{untranscribed Hebrew}
have
wherewith
to
answer
him
that
reproacheth
me
;
for
I
trust
in
thy
word
.
And
then
I
shall
be
able
to
make
a
solid
reply
to
all
my
despightfull
enemies
,
which
are
ready
to
insult
over
me
in
any
distresse
,
and
upbraid
my
trust
and
reliance
on
thee
.
43.
And
take
not
the
word
of
truth
to
any
great
degree
(
see
note
b
)
utterly
out
of
my
mouth
,
for
I
have
hoped
in
thy
judgments
.
It
is
thy
promise
of
eternal
immutable
truth
,
that
thou
wilt
never
forsake
them
that
trust
in
thee
and
adhere
to
thee
:
O
let
me
never
be
forsaken
by
thee
in
any
such
eminent
degree
,
that
I
may
doubt
of
applying
this
promise
to
my selfe
,
and
assuming
on
the
strength
thereof
this
assurance
,
that
thou
wilt
infallibly
rescue
me
.
44.
So
shall
I
keep
thy
Law
continually
,
for
ever
and
ever
.
This
shall
ingage
and
oblige
the
constancy
of
my
obedience
to
thee
from
this
time
to
the
end
of
my
life
.
45.
And
I
will
walk
at
liberty
,
for
I
seek
thy
precepts
.
And
being
delivered
by
thee
,
I
will
most
chearfully
and
alacriously
set
to
the
wayes
of
all
piety
,
there
being
no
course
wherein
I
shall
more
delightfully
exercise
my selfe
.
46.
I
will
speak
of
thy
testimonies
also
before
Kings
,
and
will
not
be
ashamed
.
Yea
I
will
proclaim
and
boast
of
the
excellency
of
thy
Law
,
and
the
advantages
of
ordering
our
lives
by
it
,
and
recommend
it
with
confidence
to
the
greatest
Princes
in
the
world
,
as
that
which
will
inhaunse
their
crowns
,
and
make
them
much
more
glorious
and
comfortable
to
them
,
if
they
will
resolve
to
guide
their
lives
after
this
model
.
47.
And
I
will
delight
my selfe
in
thy
commandments
,
which
I
have
loved
.
And
for
my selfe
,
as
in
my
love
and
value
of
thy
precepts
I
prefer
them
before
all
other
jewels
in
the
world
,
so
will
I
entertain
and
recreate
and
gratify
my selfe
by
this
exercise
,
the
meditation
and
practice
of
these
,
rather
than
by
any
other
way
of
divertisement
which
the
world
doth
most
esteem
of
.
48.
My
hands
also
will
I
o
.
lift
up
unto
thy
commandments
which
I
have
loved
,
and
I
will
meditate
in
thy
statutes
.
And
this
pleasure
shall
not
be
an
aerial
idle
speculative
pleasure
,
but
such
as
shall
set
me
vigorously
about
the
practice
of
all
holy
obedience
to
thee
;
and
therein
will
I
constantly
and
diligently
exercise
my selfe
,
and
thereby
expresse
the
reality
of
my
love
to
them
.
Zain
.
49.
Remember
the
word
unto
thy
servant
,
on
which
thou
hast
caused
me
to
hope
.
50.
This
is
my
comfort
in
my
affliction
;
for
thy
word
hath
quickned
me
.
O
Lord
,
thou
hast
made
me
many
most
gratious
promises
,
and
thereby
given
me
grounds
of
the
most
unmoved
hope
and
comfort
:
And
these
are
able
to
support
and
inliven
me
in
the
midst
of
the
greatest
pressures
.
51.
The
proud
have
had
me
greatly
in
derision
,
yet
have
I
not
declined
from
thy
law
.
52.
I
remembred
thy
judgments
of
old
,
O
Lord
,
and
have
comforted
my selfe
.
Atheistical
wicked
men
,
when
they
see
me
in
distress
,
make
a
mock
at
my
relyance
and
trust
in
God
,
and
think
it
ridiculous
to
talk
of
relief
from
heaven
,
when
earthly
strength
faileth
.
But
all
their
scoffs
and
bitterest
sarcasmes
shall
not
discourage
me
,
or
tempt
me
to
forsake
my
holde
.
I
have
many
notable
illustrious
examples
of
thy
power
and
goodness
,
of
the
seasonable
interpositions
of
thy
reliefs
to
thy
servants
in
their
greatest
distresses
;
and
these
being
laid
to
heart
have
infinitely
more
force
to
confirme
my
faith
,
than
all
their
Atheistical
scoffs
to
shake
it
.
53.
A
tempest
{untranscribed Hebrew}
see
Psal
.
xi
.
6.
Horror
hath
taken
hold
on
me
,
because
of
the
wicked
that
forsake
thy
law
.
Nay
these
their
heathenish
discourses
have
been
so
farr
from
working
thus
on
me
,
that
they
are
matter
of
great
disquiet
and
commotion
and
trembling
to
me
,
to
think
of
the
direfull
condition
which
they
are
in
that
have
utterly
forsaken
God
and
all
thought
of
obedience
,
that
have
quite
devested
themselves
as
of
all
hope
,
so
of
all
dread
of
him
.
54.
Thy
statutes
have
been
my
songs
in
the
house
of
my
pilgrimage
.
For
my
part
,
what
ever
can
befall
me
in
this
fraile
transitory
life
,
I
can
take
joy
in
the
commands
and
promises
of
God
,
and
ma●e
them
true
real
solaces
to
me
in
whatsoever
distresse
,
as
knowing
that
I
suffer
nothing
but
what
God
sees
to
be
best
for
me
,
and
that
if
I
faithfully
wait
on
him
,
he
will
in
his
time
give
me
a
seasonable
deliverance
.
55.
I
have
remembred
thy
name
,
O
Lord
,
in
the
night
,
and
have
kept
thy
law
.
56.
This
I
had
because
I
observed
see
note
a.
kept
thy
precepts
.
With
these
thoughts
of
God
I
have
in
the
solitude
and
darkness
of
the
night
intertained
and
supported
my selfe
,
and
thereby
taken
up
a
courage
and
constancy
of
resolution
never
to
relinquish
this
hold
for
any
other
.
Thus
hath
God
abundantly
rewarded
my
diligence
in
his
service
by
a
pleasure
resulting
from
it
,
v.
54.
by
a
stedfast
unmoveable
hope
and
comfor●
in
him
.
v.
50.
and
by
a
durable
constant
resolution
of
a
persevering
obedience
,
never
to
depart
from
him
.
Cheth
.
57.
Thou
art
my
portion
,
O
Lord
;
I
have
said
that
I
would
keep
thy
word
.
Blessed
Lord
,
of
all
the
possessions
and
comforts
of
the
world
thou
onely
art
worth
the
having
;
thy
promises
are
pretious
promises
,
thy
commands
most
excellent
divine
commands
:
I
have
by
thy
grace
deliberately
made
my
choice
,
preferred
these
before
all
the
glories
of
this
world
,
and
resolved
that
thy
word
shall
be
my
treasure
,
which
I
will
most
diligently
preserve
.
58.
I
besought
thy
face
{untranscribed Hebrew}
intreated
thy
favour
with
my
whole
heart
:
be
mercifull
to
me
according
to
thy
word
.
To
this
thy
grace
is
most
necessary
,
for
without
it
I
can
doe
nothing
;
for
this
therefore
I
make
my
most
humble
,
sincere
,
passionate
address
to
thee
.
O
be
thou
graciously
pleased
to
grant
my
request
,
to
vouchsafe
me
this
mercy
,
which
thou
hast
promised
never
to
deny
to
those
that
aske
,
and
importunately
seek
and
begg
it
of
thee
.
59.
I
thought
on
my
wayes
,
and
turned
my
feet
unto
thy
testimonies
.
But
neither
have
I
contented
my selfe
with
my
bare
prayers
for
strength
and
grace
;
I
have
set
to
my
part
,
in
a
diligent
examination
of
my
past
sins
,
and
a
carefull
watch
over
my
future
actions
,
and
so
have
forsaken
my
old
wayes
,
and
diligently
pursued
that
course
which
thou
hast
prescribed
me
.
60.
I
made
haste
,
and
delayed
not
to
keep
thy
commandments
.
And
to
this
end
,
I
did
immediately
set
out
,
I
made
no
one
minutes
stay
in
so
necessary
a
pursuit
,
as
knowing
that
the
longer
I
should
dally
,
the
more
unlikely
I
should
be
ever
to
performe
so
great
a
journey
.
61.
p.
The
troopes
bands
of
the
wicked
have
robbed
me
;
but
I
have
not
forgotten
thy
Law
.
In
my
course
I
have
oft
met
with
disturbances
,
the
assaults
and
injuries
of
wicked
men
:
but
these
,
how
sharp
soever
they
were
,
have
been
but
exercises
of
my
patience
,
have
not
provoked
me
to
do
any
thing
but
what
best
becometh
thy
servant
.
62.
At
midnight
I
will
rise
to
give
thanks
unto
thee
,
because
of
thy
righteous
judgments
.
This
,
and
the
many
other
benefits
and
advantages
of
thy
Law
,
and
my
obedience
to
it
are
such
,
as
I
am
bound
to
acknowledge
all
the
dayes
of
my
life
,
and
even
to
interrupt
my
lawfull
sleep
and
repose
,
to
finde
frequent
vacancies
for
so
necessary
a
duty
of
lauding
and
magnifying
thy
mercy
.
63.
I
am
a
companion
of
all
them
that
fear
thee
,
and
of
them
that
keep
thy
precepts
.
And
for
my
dayes
exercise
I
endeavour
to
associate
my selfe
with
all
those
that
serve
and
obey
thee
conscientiously
,
by
that
society
to
excite
one
another
,
and
to
attain
to
some
proficiency
in
so
good
a
work
.
64.
The
earth
,
O
Lord
,
is
full
of
thy
mercy
:
teach
me
thy
statutes
.
O
Lord
,
thy
goodness
and
mercy
and
grace
is
abundantly
poured
out
upon
the
men
in
the
world
:
O
let
me
enjoy
a
special
degree
of
it
,
for
the
sanctifying
my
soule
,
and
planting
an
uniforme
obedience
to
thy
commandments
in
the
depth
thereof
.
Teth
.
65.
Thou
hast
dealt
well
with
thy
servant
,
O
Lord
,
according
to
thy
word
.
O
Lord
,
I
cannot
but
acknowledge
thy
great
bounty
toward
me
,
to
the
utmost
that
any
promise
of
thine
gave
me
confidence
to
hope
.
66.
Teach
me
or
goodness
of
inclination
,
or
manners
good
q
.
judgment
and
knowledge
,
for
I
have
believed
thy
commandments
.
I
am
fully
resolved
to
adhere
to
and
obey
thy
precepts
:
O
be
thou
pleased
by
thy
grace
to
rectify
my
inclinations
and
natural
bent
of
minde
,
to
worke
all
corruption
,
perverseness
or
contumacy
out
of
it
,
and
then
to
illuminate
my
understanding
,
to
give
me
that
knowledge
of
my
duty
,
and
that
resolvedness
of
minde
,
that
I
may
never
swerve
from
it
.
67.
Before
I
was
afflicted
,
I
went
astray
;
but
now
have
I
kept
thy
word
.
To
this
end
I
must
acknowledge
the
chastizements
and
afflictions
which
thou
hast
sent
me
,
to
have
been
very
advantageous
and
instrumental
to
me
:
I
was
out
of
the
way
,
but
thy
rod
hath
reduced
and
brought
me
into
it
againe
.
68.
Thou
art
good
,
and
dost
good
:
teach
me
thy
statutes
.
Thou
art
a
gratious
father
,
and
all
that
thou
dost
is
acts
of
grace
and
goodness
,
even
the
sharpest
of
thy
administrations
v.
67.
(
see
Rom
.
viii
.
28.
)
are
sent
by
thee
as
that
which
is
absolutely
best
for
us
.
O
lead
and
direct
and
assist
me
in
thy
obedience
,
and
then
I
have
no
farther
care
to
exercise
me
.
69.
The
proud
have
forged
a
lye
against
me
;
but
I
will
observe
see
note
a.
keep
thy
precepts
with
my
whole
heart
.
My
malicious
adversaries
have
contrived
slanders
against
me
:
But
I
shall
not
be
much
concerned
in
their
practices
.
I
shall
indeavour
carefully
to
preserve
my
conscience
upright
to
God
,
and
then
not
fear
their
suggestions
or
machinations
.
70.
Their
heart
is
gross
as
it
were
with
fat
.
as
fat
as
r
.
grease
;
but
I
delight
in
thy
law
.
They
are
obstinately
and
imperswasibly
bent
upon
their
course
,
and
please
themselves
very
much
in
it
:
But
I
shall
not
envy
their
felicities
,
but
take
infinitely
more
pleasure
in
a
strict
adherence
to
thy
law
,
than
they
in
all
their
impieties
.
71.
It
was
good
for
me
that
I
have
been
afflicted
,
that
I
might
learn
thy
statutes
.
Nay
the
afflictions
and
chastizements
thou
hast
sent
me
,
are
to
me
much
more
beneficial
and
valuable
than
all
their
prosperity
can
be
to
them
,
being
very
contributive
to
the
reforming
what
was
amisse
,
and
so
most
wholsome
profitable
discipline
to
me
.
v.
67.
72.
The
law
of
thy
mouth
is
better
unto
me
than
thousands
of
gold
and
silver
.
And
all
the
wealth
in
the
world
is
not
near
so
considerable
to
me
as
this
.
Jod
.
73.
Thy
hands
have
made
me
and
fashioned
me
▪
give
me
understanding
,
that
I
may
know
thy
commandements
.
Lord
,
thou
art
the
author
of
my
life
and
being
,
I
am
a
mear
creature
of
thy
forming
,
and
therefore
obliged
by
that
title
to
pay
thee
all
the
obedience
of
my
life
:
Lord
,
be
thou
pleased
by
thy
grace
to
instruct
and
assist
me
to
it
.
74.
They
that
fear
thee
shall
see
me
and
be
glad
{untranscribed Hebrew}
will
be
glad
when
they
see
me
,
because
I
have
hoped
in
thy
word
.
By
this
means
shall
I
be
cause
of
joy
to
all
pious
men
,
who
know
that
I
have
depended
on
thy
promised
assistances
,
when
they
see
me
thus
answered
and
supported
by
thee
.
75.
I
know
,
O
Lord
,
that
thy
judgments
are
righteousnesse
{untranscribed Hebrew}
right
,
and
that
thou
in
faithfulness
hast
afflicted
me
.
All
the
dispensations
of
thy
providence
,
O
Lord
,
be
they
never
so
sharp
,
are
,
I
am
confident
,
made
up
of
perfect
justice
;
and
not
only
so
,
but
it
is
an
act
of
thy
sovereign
mercy
,
which
thou
hadst
promised
to
make
good
to
me
,
to
send
me
such
afflictions
as
these
.
These
are
but
a
necessary
discipline
,
and
so
a
mercy
to
me
;
and
having
promised
not
to
deny
me
real
and
principal
mercies
,
thou
wert
obliged
in
fidelity
thus
to
send
them
.
76.
Let
,
I
pray
thee
,
thy
mercifull
kindness
be
my
comfort
,
according
to
thy
word
unto
thy
servant
.
But
there
is
one
mercy
more
of
which
I
am
capable
,
thy
savour
and
loving-kindness
,
thy
sealing
pardon
and
peace
unto
my
soule
,
(
and
that
thou
hast
promised
me
also
)
and
if
thou
affordest
me
this
,
it
will
be
an
allay
abundantly
sufficient
to
all
my
afflictions
77.
Let
thy
tender
mercies
come
unto
me
,
that
I
may
live
;
for
in
thy
Law
is
my
delight
.
Without
this
favourable
aspect
of
thine
,
I
am
even
a
dead
man
;
thy
restoring
it
to
me
will
raise
me
as
it
were
from
death
to
life
,
there
being
now
no
joy
that
I
take
in
the
world
,
but
in
thy
favour
and
my
obedience
.
And
this
I
hope
may
render
me
capable
of
this
mercy
from
thee
.
78.
Let
the
proud
be
ashamed
,
for
they
have
depraved
,
perverted
me
{untranscribed Hebrew}
dealt
perversely
with
me
without
a
cause
:
but
I
will
meditate
in
thy
precepts
.
My
malicious
enemies
have
without
all
guilt
of
mine
accused
,
defamed
,
and
depraved
my
actions
:
this
shall
bring
shame
and
mischief
as
well
as
disappointment
to
them
,
but
shall
never
disturbe
me
in
my
course
of
obedience
;
by
that
I
hope
I
shall
refute
all
their
calumnies
.
79.
Let
those
that
fear
thee
turne
unto
me
,
and
those
that
have
known
thy
testimonies
.
And
as
long
as
all
that
truly
fear
thee
,
and
have
lived
conscientiously
in
thy
service
,
continue
faithfull
to
me
,
I
have
no
reason
to
wonder
at
the
defection
of
others
.
But
if
any
man
that
is
truly
pious
be
seduced
by
their
slanders
,
and
ingaged
against
me
,
Lord
,
in
mercy
to
them
be
thou
pleased
to
disabuse
and
reduce
them
.
80.
Let
my
heart
be
sound
in
thy
statutes
,
that
I
be
not
ashamed
.
As
for
me
,
I
desire
and
beg
of
thee
,
that
if
there
be
any
degree
of
unsincerity
in
me
,
any
spared
sin
still
remaining
,
it
may
be
effectually
wrought
out
of
my
heart
,
that
I
may
approach
thee
with
confidence
,
and
never
be
in
danger
of
being
rejected
by
thee
.
Caph
.
81.
My
soule
or
hath
longed
{untranscribed Hebrew}
fainteth
for
thy
salvation
:
I
have
expected
{untranscribed Hebrew}
but
I
hope
in
thy
word
.
82.
Mine
eyes
or
long
{untranscribed Hebrew}
faile
for
thy
word
,
saying
,
When
wilt
thou
comfort
me
?
83.
For
I
am
become
like
a
bottle
in
the
s
.
smoak
;
yet
do
I
not
forget
thy
statutes
.
It
is
long
,
O
Lord
,
that
I
have
affectionately
inclineth
,
Jewish
Arab
.
waited
and
attended
with
great
desire
for
deliverance
from
thee
,
the
expectation
hath
even
worne
me
out
;
yet
have
I
not
forsaken
my
hope
,
or
permitted
my selfe
to
be
tempted
to
any
sin
,
whether
of
impatience
,
or
applying
my selfe
to
any
indirect
means
for
my
relief
,
but
remain
still
confident
that
thou
wilt
in
thy
good
time
still
send
me
release
.
84.
t
.
How
many
or
,
dayes
are
appointed
are
the
dayes
of
thy
servant
?
When
wilt
thou
execute
judgment
on
them
that
persecute
me
?
How
long
,
Lord
,
wilt
thou
permit
this
weight
to
continue
upon
me
?
and
not
take
my
part
against
my
enemies
,
punishing
or
restraining
them
,
and
delivering
me
out
of
their
hands
?
85.
u
.
The
proud
have
digged
pits
for
me
,
which
are
not
after
thy
Law
.
Wicked
malicious
men
have
dealt
most
treacherously
and
injuriously
with
me
.
86.
All
thy
commandments
are
faithfull
:
they
persecute
me
wrongfully
;
help
thou
me
.
Thou
obligest
us
to
observe
all
justice
,
charity
,
and
fidelity
one
toward
another
,
and
their
practices
toward
me
are
quite
contrary
,
most
unjust
,
treacherous
,
and
uncharitable
.
This
ingageth
thee
to
own
and
protect
me
,
and
thereby
to
evidence
thy
fidelity
not
only
in
thy
promises
,
but
in
thy
commands
.
For
as
thy
fidelity
in
thy
promises
is
then
demonstrated
,
when
those
that
depend
on
them
are
not
frustrated
in
their
expectations
;
so
doth
thy
fidelity
in
thy
commandments
consist
in
this
,
that
no
man
really
miscarries
that
adheres
and
performes
constant
obedience
to
them
:
though
thou
permit
wicked
men
to
prosper
in
their
oppressions
for
a
while
,
yet
in
thy
good
time
thou
appearest
for
the
repressing
the
wicked
,
and
vindicating
the
cause
of
the
oppressed
.
O
let
me
have
my
part
in
this
at
this
time
.
87.
They
had
allmost
consumed
me
upon
earth
;
but
I
forsook
not
thy
precepts
.
They
were
very
near
destroying
me
,
my
danger
was
very
great
and
imminent
;
Yet
,
blessed
be
the
power
of
thy
supporting
grace
,
I
have
not
been
tempted
to
forsake
my
adherence
to
thee
,
or
to
doubt
of
thy
seasonable
reliefs
.
88.
Quicken
me
after
thy
loving
kindness
:
so
shall
I
keep
the
testimonies
of
thy
mouth
.
Be
thou
now
pleased
to
bestow
them
on
me
,
to
make
good
thy
wonted
constant
bounty
and
compassion
toward
me
,
and
thereby
to
cherish
and
inliven
me
,
and
by
incouraging
to
ingage
the
perseverance
of
my
obedience
to
thee
.
Lamed
.
89.
Thou
art
for
ever
,
O
Lord
.
w
.
For
ever
,
O
Lord
,
thy
word
is
setled
in
heaven
.
Blessed
Lord
,
thou
art
the
one
eternal
everlasting
God
,
and
thy
word
is
of
eternal
truth
.
90.
Thy
faithfulness
is
unto
all
generations
:
thou
hast
established
the
earth
,
and
it
abideth
.
91.
They
continue
or
to
this
day
(
see
note
w
.
)
this
day
according
to
thy
judgements
thine
ordinance
:
for
all
are
thy
servants
.
All
thy
promises
have
their
constant
completion
,
thou
dost
whatsoever
thou
pleasest
,
and
never
failest
in
whatsoever
thou
promisest
.
This
thy
promise
and
fidelity
reacheth
to
the
whole
world
,
this
lower
part
of
it
here
on
earth
;
that
as
well
as
the
heavens
was
created
by
thee
,
setled
in
a
course
which
it
keeps
with
the
same
constancy
that
the
heavens
observe
in
their
motion
;
thine
appointment
gives
law
to
all
,
and
there
is
not
the
least
thing
done
among
us
without
thy
praescience
,
providence
,
and
wise
disposals
,
to
which
all
things
in
the
world
are
subjected
.
92.
Unless
thy
Law
had
been
my
delight
,
I
should
then
have
perished
in
my
affliction
.
This
thy
constant
fidelity
,
in
performing
all
thou
promisest
,
in
supporting
thy
faithfull
servants
,
and
never
permitting
them
to
be
tempted
above
what
they
are
able
to
bear
,
and
at
length
giving
them
a
passage
out
of
their
pressures
,
hath
been
matter
of
most
pleasant
meditation
to
me
,
and
supported
me
miraculously
in
my
affliction
,
which
would
probably
have
sunk
and
drowned
me
with
the
weight
,
if
it
had
not
been
for
this
.
93.
I
will
never
forget
thy
precepts
,
for
with
them
thou
hast
quickned
me
.
And
for
this
most
pretious
benefit
of
thy
Law
,
that
it
yeelds
such
supports
in
our
pressures
,
I
will
remember
,
and
prise
,
and
cleave
fast
to
it
as
long
as
I
live
.
94.
I
am
thine
,
save
me
;
for
I
have
sought
thy
precepts
.
These
advantages
assuredly
belong
to
all
thy
faithfull
clients
,
that
sincerely
attend
and
performe
obedience
to
thee
.
I
can
confidently
place
my selfe
in
that
number
:
O
be
thou
now
pleased
to
reach
out
thy
promised
deliverance
to
me
.
95.
The
wicked
have
waited
for
me
to
destroy
me
:
I
but
I
will
consider
thy
testimonies
.
Meanwhile
whatever
mischief
is
designed
me
by
wicked
men
,
my
resort
shall
be
to
thy
word
,
in
that
I
will
exercise
my selfe
,
and
think
my selfe
most
safe
in
thy
tuition
.
96.
I
have
seen
the
extent
an
x
.
end
of
all
perfection
:
but
thy
commandment
is
exceeding
broad
.
There
shall
I
have
full
space
to
entertain
my selfe
,
a
plentifull
store
of
ingredients
to
make
applications
to
every
malady
,
to
quiet
every
doubt
that
can
rise
in
my
soule
:
which
way
soever
else
I
betake
my selfe
,
I
shall
suddenly
come
to
a
stand
or
nonplus
,
all
other
wayes
of
supporting
my selfe
will
soon
faile
;
but
the
width
and
amplitude
of
thy
commandments
is
infinite
,
the
contemplations
,
and
assistances
,
and
securities
that
they
yeeld
,
the
promises
that
are
annext
to
them
,
are
sure
to
continue
my
never-failing
comforts
.
Mem
.
97.
O
how
love
I
thy
Law
!
It
is
my
meditation
all
the
day
.
It
is
an
infinite
,
inexpressible
delight
and
joy
,
that
I
take
in
the
consideration
of
the
depths
and
various
excellencies
of
the
Law
of
God
.
There
is
no
objection
which
I
can
so
pleasantly
and
contentedly
spend
all
my
thoughts
and
my
time
.
98.
Thou
through
thy
commandments
hast
made
me
wiser
than
mine
enemies
;
for
that
is
{untranscribed Hebrew}
they
are
ever
with
me
.
And
by
this
means
,
by
fixing
my
meditation
,
designing
my
study
thus
profitably
,
the
wisdome
which
I
have
acquired
,
the
skill
of
bearing
,
waiting
,
attending
Gods
leisure
,
of
thinking
that
every
affliction
comes
from
God
,
and
tends
to
my
greatest
good
,
and
that
when
release
is
more
for
my
turne
,
I
shall
be
sure
to
have
it
,
the
assurance
that
my
adherence
and
constancy
of
obedience
to
God
is
the
surest
way
to
my
present
ease
and
future
release
,
the
several
branches
of
that
divine
wisdome
,
(
see
Paraph
.
on
Jam
.
1.5
.
)
is
a
farre
more
profitable
and
secure
fortification
to
me
than
all
their
worldly
wisdome
and
secular
policy
is
to
my
enemies
,
which
think
thereby
to
over
reach
and
ruine
me
.
99.
I
have
more
understanding
than
all
my
teachers
;
for
thy
testimonies
are
my
meditation
.
100.
I
understand
more
than
the
antients
,
because
I
observe
(
see
note
•
)
keep
thy
precepts
.
This
kinde
of
spiritual
wisdome
or
prudence
,
for
the
managing
all
the
actions
of
my
life
most
advantageously
,
in
whatsoever
state
,
which
the
Law
of
God
instructs
me
in
,
is
infinitely
to
be
preferred
before
all
other
knowledge
of
the
Scribes
and
Elders
,
the
deepest
sages
in
the
world
.
101.
I
have
refrained
my
feet
from
every
evil
way
,
that
I
may
keep
thy
word
.
102.
I
have
not
departed
from
thy
judgments
;
for
thou
hast
taught
me
.
In
this
I
am
instructed
by
God
himselfe
,
who
is
sure
the
most
excellent
teacher
:
and
the
excellency
of
this
knowledge
is
,
that
it
is
not
a
bare
speculative
,
but
an
effective
practical
knowledge
,
that
teaches
me
to
adhere
to
Gods
precepts
impartially
,
uniformely
,
universally
,
and
to
keep
a
strict
close
hand
over
my
affections
,
that
they
lead
me
not
into
any
sinfull
course
.
103.
How
sweet
are
thy
words
unto
my
taste
?
yea
sweeter
than
honey
to
my
mouth
.
And
what
pleasure
or
delight
is
there
in
the
world
,
what
most
transporting
delicacy
,
that
most
affects
mens
senses
at
the
present
(
and
if
it
be
liberally
taken
upon
that
invitation
,
brings
satiety
and
bitterness
and
pangs
after
it
in
the
stomach
,
for
so
honey
doth
,
Prov.
xxv
.
16.27
.
)
is
any
way
comparable
to
this
,
which
as
in
the
consequents
it
is
most
salubrious
and
profitable
,
so
at
the
very
instant
of
the
making
use
of
it
is
most
extremely
delectable
to
any
man
that
hath
a
palate
qualified
for
such
delicates
.
104.
Through
thy
precepts
I
get
understanding
:
therefore
I
hate
every
false
way
.
And
the
advantages
it
brings
are
not
inferior
to
the
pleasure
:
He
that
is
not
thus
studied
and
instructed
,
is
apt
to
be
seduced
and
insnared
in
many
deceitfull
and
mischievous
lusts
;
but
this
instruction
will
keep
men
from
that
danger
,
give
them
a
timely
knowledge
,
and
beget
in
them
an
hatred
and
abhorrence
of
all
such
fallacious
flattering
pleasures
,
which
mean
us
no
kindness
,
but
treachery
and
the
utmost
malice
.
Nun
.
Thy
law
is
the
onely
guide
and
director
of
all
my
actions
.
105.
Thy
word
is
a
lamp
unto
my
feet
,
and
a
light
unto
my
paths
.
106.
I
have
sworne
and
I
will
performe
it
,
that
I
will
keep
the
judgements
of
thy
righteouseness
,
{untranscribed Hebrew}
thy
righteous
judgments
.
And
being
instructed
in
that
,
both
what
my
duty
is
,
and
what
the
means
that
may
be
safely
relyed
on
for
the
performance
of
it
,
thy
grace
to
be
obteined
by
constant
prayer
and
vigilance
,
diligence
and
indeavour
to
receive
and
make
use
of
that
grace
,
and
withall
being
by
my
admission
into
the
number
of
thy
people
entred
into
a
solemn
sacramental
covenant
to
performe
obedience
to
those
commands
wherein
God
hath
commanded
us
to
walke
,
(
and
an
obedience
to
which
he
hath
in
that
covenant
promised
to
justify
and
accept
us
,
and
without
which
either
constantly
performed
,
or
returned
unto
by
a
sincere
repentance
,
and
persevering
reformation
,
he
will
neither
justify
nor
accept
us
)
I
am
now
most
indispensably
ingaged
,
and
most
nearly
concerned
to
performe
this
obedience
uprightly
.
107.
I
am
afflicted
very
much
:
quicken
me
,
O
Lord
,
according
to
thy
word
.
Lord
,
thou
hast
promised
to
relieve
,
and
support
,
and
refresh
the
afflicted
:
be
thou
now
pleased
accordingly
to
reach
out
thy
hand
to
me
,
and
seasonably
to
restore
and
revive
me
.
108.
Accept
I
beseech
thee
,
the
freewill
offerings
of
my
mouth
,
O
Lord
,
and
teach
me
thy
judgments
.
Lord
,
I
have
nothing
to
present
to
thee
but
my
prayers
and
praises
;
those
are
my
richest
oblations
,
which
I
most
chearfully
address
to
thee
,
acknowledgments
of
thy
former
,
and
petitions
for
thy
continued
deliverances
,
Lord
,
be
thou
gratiously
pleased
to
accept
these
,
and
to
adde
this
constant
mercy
to
all
other
,
thy
grace
to
instruct
,
and
excite
,
and
assist
me
in
a
sincere
obedience
to
thy
commandments
.
109.
My
soule
is
continually
in
my
y
.
hand
;
yet
doe
I
not
forget
thy
Law
.
110.
The
wicked
have
laid
a
snare
for
me
;
yet
I
erred
not
from
thy
precepts
.
My
malicious
enemies
have
very
treacherous
designes
against
my
life
,
I
am
in
continual
danger
of
being
siezed
on
and
destroyed
by
them
;
yet
shall
not
this
feare
amate
,
or
diverte
me
from
a
most
vigilant
attendance
on
thee
,
and
constant
performance
of
obedience
to
thee
.
My
dangers
,
be
they
never
so
great
,
shall
not
discourage
or
slacken
my
diligence
in
attending
to
and
relying
on
thee
,
from
whom
I
am
sure
(
or
from
none
)
my
deliverance
must
come
.
111.
Thy
testimonies
have
I
taken
as
an
heritage
for
ever
:
for
they
are
the
rejoycing
of
my
heart
.
112.
I
have
inclined
my
heart
to
performe
thy
statutes
allway
or
,
by
way
of
returne
(
see
note
k
.
)
even
to
the
end
.
Whatever
afflictions
or
distresses
thou
sendest
,
or
permittest
to
fall
on
me
,
I
have
all
reason
to
take
them
in
good
part
,
having
also
so
rich
a
portion
as
I
have
,
that
of
thy
Law
and
covenant
and
promised
mercies
:
These
are
an
inheritance
that
will
never
faile
me
,
the
most
joyous
and
blissfull
that
can
be
;
to
which
therefore
by
all
obligations
of
justice
and
gratitude
I
am
bound
to
performe
my
constant
obedience
.
And
this
I
shall
carefully
do
,
and
all
little
enough
by
way
of
returne
to
so
superlative
a
mercy
.
Samech
.
113.
I
hate
those
that
think
evill
vaine
z
.
thoughts
,
but
thy
Law
doe
I
love
.
Wicked
men
I
detest
and
fly
from
and
have
no
such
pleasure
and
joy
,
as
the
meditation
and
practice
of
all
holy
duties
.
114.
Thou
art
my
hiding
place
and
my
shield
:
I
hope
in
thy
word
.
When
any
distresse
approaches
,
to
thee
I
betake
my selfe
for
relief
and
succour
:
thy
promises
are
my
safe
and
constant
refuge
,
on
them
I
can
chearfully
depend
,
and
am
confident
to
be
defended
by
thee
.
115.
Depart
from
me
,
ye
evill
doers
,
for
I
will
observe
see
note
a.
keep
the
commandments
of
my
God
.
I
have
no
need
of
the
aids
that
wicked
men
can
suggest
unto
me
,
and
as
little
am
I
concerned
in
their
scoffs
,
whereby
they
indeavour
to
weaken
my
confidence
:
I
will
admit
of
no
other
policies
but
those
of
studying
and
practising
his
commandments
,
who
I
am
sure
will
continue
stedfast
to
me
,
if
I
doe
not
forsake
him
.
116.
Uphold
me
according
to
thy
word
,
that
I
may
live
;
and
let
me
not
be
ashamed
of
my
hope
.
He
hath
promised
me
his
support
,
and
will
undoubtedly
make
it
good
unto
me
,
and
in
his
time
rescue
me
out
of
the
saddest
estate
,
he
will
certainly
answer
,
and
never
disappoint
this
confidence
.
O
be
thou
now
pleased
to
interpose
thy
hand
,
effectually
to
defend
and
relieve
me
.
117.
Hold
thou
me
up
,
and
I
shall
be
safe
;
and
I
shall
delight
my selfe
{untranscribed Hebrew}
see
v.
16.
and
47.
will
have
respect
unto
thy
statutes
continually
.
Thus
if
thou
dost
,
I
am
then
most
certainly
provided
for
.
What
greater
safety
can
I
desire
,
than
the
guard
and
tuition
of
the
divine
providence
?
There
shall
I
repose
my selfe
most
chearfully
,
and
account
it
a
continued
felicity
of
my
life
that
I
am
thus
part
of
thy
care
,
considered
and
protected
by
thee
.
118.
Thou
hast
trodden
down
all
them
that
erre
from
thy
statutes
;
for
their
cunning
{untranscribed Hebrew}
deceit
is
falsehood
.
Wicked
men
have
no
other
wisdome
or
policy
but
that
of
their
falsehood
and
deceitfullnesse
;
their
lying
and
treacherous
imposing
on
the
simplicity
and
uprightnesse
of
honest
men
,
is
the
only
advantage
they
have
above
others
:
and
this
being
so
contrary
to
all
laws
of
God
and
man
,
to
justice
and
charity
and
common
ingenuity
,
but
especially
an
affront
to
God
,
a
setting
ones
selfe
in
opposition
to
his
rules
and
methods
,
God
is
ingaged
sooner
or
later
to
pluck
off
this
visard
,
to
bring
disappointments
and
ruine
on
those
that
make
use
of
such
impieties
.
119.
Thou
destroyest
the
drosse
,
all
—
puttest
away
all
the
wicked
of
the
earth
like
[
&
.
]
dross
:
therefore
I
love
thy
testimonies
.
The
wicked
men
of
the
world
,
compared
to
the
righteous
,
are
but
as
so
much
drosse
to
good
metall
:
And
the
judgments
of
God
,
which
are
as
searching
and
discerning
as
fire
,
will
certainly
make
this
separation
,
first
purge
out
the
drosse
,
divide
it
from
the
purer
metall
,
and
then
preserve
one
,
and
destroy
the
other
.
And
this
consideration
,
if
there
were
no
other
,
is
certainly
sufficient
to
ingage
every
wise
man
to
the
approbation
and
liking
of
the
Law
of
God
,
as
that
in
compliance
with
which
our
temporal
as
well
as
eternal
safety
doth
consist
.
120.
My
flesh
is
in
horror
{untranscribed Hebrew}
aa
.
trembleth
for
fear
of
thee
,
and
I
am
afraid
of
thy
judgments
.
As
on
the
other
side
,
to
set
every
man
living
a
trembling
,
and
to
keep
every
pious
man
in
that
dread
of
Gods
judgments
,
as
never
to
dare
to
doe
any
thing
but
what
is
perfectly
acceptable
in
his
sight
,
lest
he
fall
justly
under
this
vengeance
.
Ain
.
121.
I
have
done
judgment
and
justice
:
leave
me
not
to
mine
oppressors
.
122.
or
interpose
Be
bb
.
surety
for
thy
servant
for
good
:
let
not
the
proud
oppress
me
.
Lord
,
I
have
not
done
any
wrong
to
them
that
are
most
forward
to
mischief
me
:
I
have
none
to
fly
unto
but
thee
.
Be
thou
pleased
to
take
my
part
,
to
interpose
for
me
,
to
deliver
me
out
of
their
hands
.
123.
Mine
eyes
faile
for
thy
salvation
,
and
for
the
cc.
word
of
thy
righteousness
.
124.
Deal
with
thy
servant
according
to
thy
mercy
,
and
teach
me
thy
statutes
.
I
have
long
waited
and
expected
deliverance
from
thee
,
continually
hoping
that
thou
wouldest
at
length
send
me
some
message
of
mercy
:
O
be
thou
pleased
to
afford
it
me
out
of
thy
never-failing
compassion
to
all
that
want
and
waite
for
thee
,
and
both
then
and
now
direct
me
,
which
way
I
may
performe
to
thee
most
acceptable
service
.
125.
I
am
thy
servant
,
give
me
understanding
,
that
I
may
know
thy
testimonies
.
Lord
,
there
is
nothing
that
I
designe
to
my selfe
but
the
approving
my
obedience
to
thee
:
O
give
me
that
grace
that
may
direct
and
inable
me
to
do
it
sincerely
and
faithfully
.
126.
It
dd
.
is
time
to
performe
to
the
Lord
for
thee
,
O
Lord
,
to
worke
,
for
they
have
made
void
thy
Law
.
And
this
the
more
seasonably
now
,
when
mine
enemies
despise
and
contemne
Gods
Law
.
The
more
confidently
they
do
so
,
the
more
are
all
pious
men
ingaged
to
performe
exact
obedience
to
it
,
if
it
be
but
to
resist
that
torrent
,
to
hold
up
virtue
in
some
kinde
of
reputation
among
men
.
127.
Therefore
I
love
thy
commandments
above
gold
,
yea
above
or
topaz●redge●
see
note
on
Ps.
xix
.
f
.
fine
gold
.
And
upon
this
account
I
doe
profess
to
prize
and
value
the
performance
of
obedience
to
thee
before
all
the
greatest
wealth
in
the
world
.
128.
Therefore
all
thy
precepts
,
even
all
I
have
approved
—
I
ee
.
esteem
all
thy
precepts
concerning
all
things
to
be
right
,
and
I
hate
every
false
way
.
And
indeed
I
have
not
the
least
exceptions
to
any
law
of
thine
,
but
most
uniformely
and
impartially
imbrace
them
all
,
and
every
one
single
,
and
utterly
dislike
and
detest
the
courses
of
all
wicked
men
.
Pe
.
129.
Thy
testimonies
are
wonderfull
;
therefore
doth
my
soule
observe
(
see
note
a
)
keep
them
.
The
Law
of
God
is
made
up
all
of
wonderfull
and
excellent
ingredients
,
prescribes
us
those
things
which
are
admirably
the
most
desirable
of
all
other
things
to
any
rational
man
:
The
consideration
of
which
makes
me
study
and
search
into
them
,
and
observe
them
most
diligently
.
130.
ff
.
The
opening
entrance
of
thy
word
giveth
light
:
it
giveth
understanding
to
the
simple
.
And
by
doing
so
I
learne
and
discern
many
mysteries
.
The
most
ignorant
natural
man
,
if
he
will
enter
seriovsly
into
this
study
,
and
apply
the
several
branches
of
thy
Law
as
his
rule
of
ordering
all
the
actions
of
his
life
,
will
by
this
have
his
eyes
opened
and
illuminated
,
and
discerne
that
there
is
no
such
solid
substantial
wisdome
as
this
.
131.
I
opened
my
mouth
and
gasped
{untranscribed Hebrew}
panted
;
for
I
longed
for
thy
commandments
.
This
have
I
suckt
in
with
the
greatest
appetite
,
the
most
insatiable
thirst
,
having
a
most
vehement
passionate
desire
toward
it
,
as
that
which
is
of
all
things
really
the
most
delectable
.
132.
Look
thou
upon
me
,
and
be
mercifull
unto
me
,
according
to
the
manner
toward
{untranscribed Hebrew}
as
thou
usest
to
doe
to
those
that
love
thy
name
.
Lord
,
it
is
thy
constant
wont
and
method
,
to
incourage
all
those
that
sincerely
love
and
serve
thee
,
to
poure
on
them
all
manner
of
expressions
of
thy
favovr
and
mercy
:
O
be
thou
thus
pleased
to
deale
with
me
at
this
time
,
who
desire
and
hope
to
be
found
in
that
number
.
133.
Order
my
steps
in
thy
word
;
and
let
not
any
iniquity
have
dominion
over
me
.
Of
this
thy
mercy
I
beseech
thee
to
grant
me
that
constant
assistance
of
thy
spirit
,
which
may
support
and
guide
me
in
a
regular
obedience
to
thy
commands
,
and
rescue
me
from
the
power
of
every
known
sin
,
let
not
any
such
be
ever
able
to
gaine
consent
from
,
or
command
over
my
will
.
134.
Deliver
me
from
the
oppression
of
man
;
so
will
I
keep
thy
precepts
.
Wicked
men
are
forward
to
oppress
and
injure
me
:
O
be
thou
pleased
to
interpose
for
my
rescue
,
and
it
shall
ingage
me
to
a
constant
observation
of
all
thy
commandments
.
135.
Make
thy
face
to
shine
upon
thy
servant
,
and
teach
me
thy
statutes
.
Lord
,
be
thou
pleased
to
look
favourably
upon
me
,
and
by
thy
special
grace
and
guidance
to
direct
me
to
a
conscientious
practice
of
all
duty
toward
thee
.
136.
Rivers
of
waters
run
down
mine
eyes
,
because
they
keep
not
thy
Law
.
The
great
universal
impiety
of
men
is
a
most
sad
spectacle
,
fit
to
be
washed
in
whole
floods
of
tears
,
to
be
matter
of
humiliation
and
lamentation
to
all
pious
beholders
.
Tsaddi
.
137.
Righteous
art
thou
,
O
Lord
,
and
upright
are
thy
judgments
.
138.
Thy
testimonies
that
thou
hast
commanded
are
justice
and
truth
exceedingly
{untranscribed Hebrew}
exceeding
righteous
and
faithfull
.
Thy
Law
,
O
Lord
,
and
all
thy
dispensations
are
,
as
thou
thy selfe
,
most
eminently
and
superlatively
righteous
,
commanding
those
things
which
all
moral
justice
and
fidelity
exacts
,
and
forbidding
those
which
have
a
natural
turpitude
and
indispensable
sinfulnesse
in
them
.
139.
My
zeale
gg
.
hath
constreined
consumed
me
,
because
mine
enemies
have
forgotten
thy
words
.
The
consideration
of
which
puts
me
into
a
kinde
of
indignation
and
vehement
displeasure
at
mine
enemies
at
this
time
;
not
so
much
for
mine
own
sufferings
,
as
that
rational
men
should
so
farre
depart
from
all
obligations
of
piety
,
justice
,
common
humanity
,
and
even
their
own
interests
,
as
to
neglect
the
practice
of
those
commands
which
are
so
eminently
just
,
v.
138.
140.
Thy
word
is
tried
in
the
fire
{untranscribed Hebrew}
very
pure
;
therefore
thy
servant
loveth
it
.
Thy
whole
Law
is
most
exactly
formed
,
as
metall
refined
from
all
drosse
,
no
least
corruption
or
meane
allay
to
be
found
in
it
:
And
this
is
the
just
ground
of
the
extreme
love
and
value
I
beare
to
it
.
141.
I
am
small
and
despised
;
yet
do
I
not
forget
thy
precepts
.
And
as
mean
and
contemptible
a
person
as
I
am
,
either
really
in
my selfe
,
or
in
the
opinion
of
other
men
,
yet
am
I
carefull
to
uphold
this
reputation
and
credit
with
God
,
that
I
am
his
faithfull
servant
.
142.
Thy
righteousness
is
an
everlasting
righteousness
,
and
thy
Law
is
the
truth
.
The
things
which
thou
commandest
are
of
eternal
truth
and
goodnesse
;
no
time
shall
ever
come
that
the
Law
which
thou
hast
given
to
mankinde
to
guide
their
actions
by
(
that
of
loving
of
God
above
all
,
and
our
neighbours
as
our selves
)
shall
be
out-dated
or
unseasonable
.
143.
Trouble
and
anguish
have
taken
hold
on
me
;
but
thy
commandments
are
my
delight
.
144.
The
righteousnesse
of
thy
testimonies
is
everlasting
:
give
me
understanding
,
and
I
shall
live
.
And
this
eternal
justice
of
thy
precepts
,
as
it
is
matter
of
infinite
advantage
in
many
other
respects
,
so
is
it
more
especially
in
this
,
that
it
yields
the
greatest
joy
and
comfort
in
time
of
afflictions
,
through
the
conscience
of
duty
,
and
the
chearfull
reflections
on
afflicted
innocency
.
And
if
God
grant
a
man
that
grace
of
regulating
his
actions
according
to
that
divine
rule
,
't
is
not
then
in
the
power
of
the
world
to
make
him
miserable
.
Koph
.
145.
I
cried
with
my
whole
heart
;
hear
me
,
O
Lord
;
I
will
observe
(
see
note
a
)
keep
thy
statutes
.
146.
I
cried
unto
thee
:
save
me
,
and
I
shall
keep
thy
testimonies
.
Lord
,
in
my
distresses
have
I
called
and
invoked
thee
,
addrest
my selfe
to
thee
for
thy
seasonable
rescue
and
deliverance
:
grant
it
me
now
,
I
beseech
thee
,
and
I
will
faithfully
returne
thee
the
sincere
obedience
of
my
whole
life
.
147.
I
prevented
the
dawning
of
the
morning
,
and
cried
;
I
hoped
in
thy
word
.
148.
Mine
eyes
prevent
hh
.
the
watches
night-watches
,
that
I
might
meditate
in
thy
word
.
The
comfort
and
repose
that
I
take
in
meditating
on
thy
word
,
and
the
hope
that
at
length
thou
wilt
hear
my
prayers
,
is
such
,
that
I
come
to
this
double
exercise
with
the
greatest
appetite
,
get
up
early
in
the
morning
,
and
all
the
day
long
●ntertaine
my selfe
most
delightfully
therein
.
149.
Hear
my
voice
according
to
thy
loving
kindness
,
O
Lord
:
quicken
me
according
to
thy
judgment
.
150.
They
draw
nigh
that
follow
after
mischief
,
they
are
farre
from
thy
Law
.
O
Lord
,
my
enemies
are
maliciously
resolved
against
me
,
they
forsake
thee
,
and
contrary
to
all
justice
approach
and
endeavour
to
mischief
me
:
O
be
thou
pleased
to
confirme
thy
wonted
goodness
toward
me
,
and
of
thy
mercy
rescue
me
out
of
their
hands
.
151.
Thou
art
near
,
O
Lord
,
and
all
thy
commandements
are
true
.
152.
Concerning
thy
testimonies
I
have
known
of
old
,
that
thou
hast
founded
them
for
ever
.
But
they
cannot
be
so
near
to
mischief
me
,
as
thou
,
O
Lord
,
art
nigh
and
ready
for
my
defence
and
support
.
Thou
art
made
up
of
mercy
and
fidelity
;
thy
promises
and
decrees
of
caring
for
those
that
adhere
to
thee
are
most
firme
,
constant
and
immutable
.
This
I
am
not
now
to
learne
;
I
have
allwayes
,
since
I
knew
any
thing
of
thee
,
resolved
of
the
truth
of
it
.
Resh
.
153.
Consider
mine
affliction
,
and
deliver
me
;
for
I
do
not
forget
thy
Law
.
154.
Plead
my
cause
,
and
deliver
me
;
quicken
me
according
to
thy
word
.
Lord
,
my
pressures
and
enemies
are
great
,
but
my
trust
is
constantly
reposed
in
thee
,
that
thou
wilt
be
the
friend
and
advocate
of
the
afflicted
,
as
thou
hast
promised
thou
wilt
:
O
be
thou
now
pleased
to
make
good
this
mercy
to
me
,
and
raise
me
out
of
this
desolate
condition
.
155.
Salvation
is
farre
from
the
wicked
;
for
they
seek
not
thy
statutes
.
156.
Great
are
thy
tender
mercies
,
O
Lord
;
quicken
me
according
to
thy
judgments
.
In
this
estate
I
am
sure
to
have
no
relief
from
wicked
men
,
but
on
the
contrary
,
all
accumulations
and
increase
of
misery
;
they
delight
in
that
more
than
in
any
works
of
justice
or
mercy
.
But
the
lesse
I
have
to
expect
from
men
,
the
more
I
am
confident
to
receive
from
God
,
whose
mercies
are
beyond
the
proportion
of
their
cruelties
.
O
be
thou
now
pleased
to
bestow
this
thy
promised
seasonable
relief
upon
me
.
157.
Many
are
my
persecuters
and
mine
enemies
:
yet
do
I
not
decline
from
thy
testimonies
.
158.
I
beheld
the
transgressors
and
was
or
wearied
or
troubled
grieved
,
because
they
keep
not
thy
word
.
Though
my
enemies
daily
increase
in
number
and
malice
,
yet
shall
they
not
be
able
to
prevaile
,
to
weary
me
out
of
my
constancy
,
affiance
and
obedience
to
thee
.
All
the
passion
they
shall
excite
in
me
is
,
that
of
excessive
trouble
and
sorrow
to
see
men
so
desperately
and
obstinately
oppugne
and
disobey
the
commands
of
God
.
159.
Consider
how
I
love
thy
precepts
:
quicken
me
,
O
Lord
,
according
to
thy
loving
kindness
.
160.
The
beginning
of
thy
word
is
truth
—
{untranscribed Hebrew}
Thy
word
is
true
from
the
beginning
;
and
every
one
of
thy
righteous
judgments
endureth
for
ever
.
Lord
,
I
appeal
to
thee
,
whether
my
obedience
to
thy
commands
have
not
been
sincere
,
and
such
as
to
which
thou
hast
promised
thy
mercies
:
O
then
be
pleased
to
bestow
them
on
me
.
For
of
this
I
am
sure
,
that
thy
promises
are
most
constantly
performed
:
They
are
faithfull
,
and
of
eternal
truth
,
and
never
faile
any
that
are
qualified
to
receive
them
.
Schin
.
161.
Princes
have
persecuted
me
without
a
cause
:
but
my
heart
standeth
in
awe
of
thy
word
.
't
is
not
the
power
or
malice
of
the
world
,
though
exercised
never
so
virulently
and
causelessely
against
me
,
which
shall
any
way
provoke
me
to
forsake
my
obedience
to
thee
.
162.
I
rejoyce
at
thy
word
as
one
that
findeth
great
spoile
.
But
on
the
contrary
,
my
adherence
to
thee
,
and
the
comforts
which
thy
Law
and
the
promises
annext
to
it
afford
me
,
are
matter
of
as
great
rejoycing
and
triumph
and
exultation
to
me
,
as
the
richest
and
most
gainfull
victory
could
be
to
any
worldly
man
.
163.
I
hate
and
abhorre
lying
;
but
thy
Law
doe
I
love
.
The
false
,
deceitful
practices
of
ungodly
men
,
whereby
they
advance
their
interests
,
are
most
degenerous
and
unworthy
of
any
ingenuous
man
;
I
cannot
but
detest
and
have
an
aversion
to
them
:
whereas
the
wayes
which
are
prescribed
by
God
of
adherence
to
him
,
in
the
practice
of
all
works
of
justice
and
charity
,
are
most
amiable
and
eligible
.
164.
Seven
times
a
day
do
I
praise
thee
,
because
of
thy
righteous
judgments
.
I
can
never
admire
and
magnify
sufficiently
the
divine
excellency
of
Gods
most
righteous
Law
.
If
I
had
nothing
but
that
to
make
matter
of
my
lauds
,
I
would
think
my selfe
obliged
every
day
seven
set
times
to
make
my
solemn
addresses
to
God
,
to
praise
his
blessed
name
(
and
offer
up
my
prayers
to
him
.
)
165.
Great
peace
have
they
which
love
thy
Law
,
ii
.
and
there
is
no
scandal
to
them
.
nothing
shall
offend
them
.
There
is
no
such
prosperity
and
felicity
in
this
world
,
as
that
of
those
who
take
delight
in
the
commands
of
God
,
and
the
practice
of
all
duty
:
They
shall
be
in
no
danger
of
any
of
those
snares
and
temptations
which
the
world
is
full
of
,
and
which
frequently
bring
other
men
to
sin
and
ruine
.
The
pleasure
they
take
in
duty
will
with
them
infinitely
outweigh
all
the
pitifull
transient
delights
or
advantages
that
can
offer
themselves
as
the
bait
to
any
unlawfull
commission
.
166.
Lord
,
I
have
hoped
for
thy
salvation
,
and
done
thy
commandments
.
167.
My
soule
hath
kept
thy
testimonies
,
and
loved
them
exceedingly
.
168.
I
have
kept
thy
precepts
and
thy
testimonies
;
for
all
my
wayes
are
kk
.
before
thee
.
Accordingly
thus
have
I
indeavoured
to
secure
my selfe
from
all
such
dangers
;
whatsoever
my
pressures
have
been
,
I
have
reposed
my
trust
in
thee
,
relyed
on
thee
for
deliverances
,
kept
close
to
thy
commandements
,
and
so
qualified
my selfe
to
receive
them
,
and
withall
laboured
to
approve
the
sincerity
of
my
obedience
to
thee
,
not
only
by
doing
what
thou
commandest
,
but
even
by
loving
and
liking
that
better
than
any
thing
else
,
by
applying
all
my
endeavours
to
walke
piously
and
acceptably
in
thy
sight
,
laying
all
my
actions
open
and
naked
before
thee
(
for
thee
to
judge
whether
there
be
any
the
least
malignity
in
them
.
)
And
by
so
doing
,
by
keeping
my selfe
for
ever
as
in
thy
allseeing
presence
,
I
have
performed
an
uniforme
faithfull
obedience
to
thee
.
Tau
.
169.
Let
my
cry
come
near
before
thee
,
O
Lord
:
give
me
understanding
according
to
thy
word
.
170.
Let
my
supplications
come
before
thee
:
deliver
me
according
to
thy
word
.
O
Lord
,
I
humbly
addresse
my
prayer
unto
thee
in
this
time
of
my
distresse
,
and
beseech
thee
first
to
bestow
on
me
that
wisdome
(
see
Jam
.
i
.
5.
)
which
may
support
me
and
direct
me
to
order
all
my
actions
aright
in
all
the
pressures
thou
shalt
permit
or
appoint
to
lye
upon
me
,
and
then
to
interpose
thy
hand
,
and
give
me
a
seasonable
deliverance
out
of
them
.
171.
My
lips
shall
utter
praise
,
when
thou
hast
taught
me
thy
statutes
.
172.
My
tongue
shall
speak
of
thy
word
;
for
all
thy
commandments
are
righteous
.
Thus
shalt
thou
oblige
me
to
blesse
and
praise
thy
name
,
thy
mercies
and
the
perfect
uprightnesse
of
all
both
thy
commands
and
promises
,
when
those
that
thus
adhere
to
and
depend
on
thee
are
supported
and
delivered
by
thee
.
173.
Let
thine
hand
be
for
my
helpe
{untranscribed Hebrew}
helpe
me
;
for
I
have
chosen
thy
precepts
.
174.
I
have
longed
for
thy
salvation
,
O
Lord
,
and
thy
Law
is
my
delight
.
Lord
,
I
beseech
thee
interpose
thy
hand
for
my
relief
.
And
if
my
obedience
to
thy
Law
,
and
not
onely
so
,
but
my
taking
more
pleasure
in
it
,
valuing
it
more
than
all
other
things
in
the
world
,
together
with
my
constant
dependance
on
thee
for
my
deliverance
,
may
give
me
a
capacity
of
this
mercy
,
thou
wilt
not
deny
it
me
,
who
am
by
thy
grace
in
some
measure
thus
qualified
.
175.
Let
my
soule
live
,
and
it
shall
praise
thee
:
and
let
thy
judgments
helpe
me
.
Lord
,
grant
me
this
thy
mercy
of
seasonable
preservation
at
this
time
,
succour
me
according
to
thy
promised
and
wonted
mercies
;
so
shall
my
life
,
twice
received
from
thee
,
in
my
birth
and
in
this
my
preservation
,
be
,
as
in
all
justice
it
ought
,
for
ever
dedicated
to
thy
service
.
176.
I
have
gone
astray
like
a
lost
sheep
;
seek
thy
servant
,
for
I
do
not
forget
thy
commandments
.
I
have
been
driven
from
place
to
place
,
in
perpetuall
hazards
and
distresses
,
flying
and
desolate
,
as
a
partridge
on
the
mountains
;
thou
hast
justly
permitted
me
to
be
persecuted
by
my
enemies
,
to
wander
up
and
down
,
as
a
silly
sheep
driven
by
the
wolfe
,
and
scattered
from
the
sold
:
Lord
,
I
repent
me
of
all
my
former
sins
,
and
shall
unfeinedly
set
my selfe
to
the
performance
of
new
obedience
all
my
dayes
:
Be
thou
pleased
to
consider
my
afflictions
,
and
in
thy
good
time
to
relieve
and
restore
me
.
Annotations
on
Psalm
CXIX
.
V.
1.
Way
]
't
is
usually
observed
that
the
composure
of
this
Psalm
doth
affect
the
frequent
reflections
on
the
Law
of
God
in
the
several
parts
and
appellations
of
it
,
{untranscribed Hebrew}
and
those
are
observable
to
be
no
less
then
eleven
,
{untranscribed Hebrew}
,
Kimchi
adventures
to
give
the
critical
several
importance
of
each
of
these
words
.
{untranscribed Hebrew}
,
{untranscribed Hebrew}
saith
he
,
is
the
{untranscribed Hebrew}
setting
down
of
duties
,
how
they
are
to
be
done
,
as
't
is
said
Lev
.
vi
.
17.
this
is
the
Law
of
the
sin-offering
&c.
(
R.
Gaon
saith
't
is
the
speculative
part
of
the
Law
;
)
{untranscribed Hebrew}
is
{untranscribed Hebrew}
,
the
rule
upon
which
the
precepts
are
grounded
,
as
,
Be
holy
because
God
is
holy
,
mercifull
as
he
is
mercifull
,
(
referring
probably
to
Moses's
request
to
see
God's
way
;
)
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
those
precepts
whose
reason
is
not
known
,
as
the
purification
of
the
(
legally
)
unclean
,
not
wearing
linsey-wolsey
,
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
the
judgments
that
pass
betwixt
a
man
and
his
neighbour
;
{untranscribed Hebrew}
{untranscribed Hebrew}
the
precepts
that
are
for
a
testimony
,
or
faederal
commemoration
,
as
Sabbath
Feasts
,
Phylacteries
,
&
c
.
{untranscribed Hebrew}
{untranscribed Hebrew}
those
precepts
which
reason
teacheth
,
that
are
as
it
were
(
according
to
the
notion
of
{untranscribed Hebrew}
)
deposited
in
our
nature
.
And
so
on
in
the
rest
.
But
these
without
question
are
indistinctly
&
promiscuously
used
through
this
Psalm
.
Proportionably
the
practice
of
these
commandments
is
exprest
in
as
great
variety
,
by
walking
,
seeking
,
keeping
,
&c.
Of
the
last
of
these
it
is
not
amiss
to
adde
a
little
in
this
first
place
,
once
for
all
.
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
v.
2.
(
as
also
v.
34
,
69
,
115
,
129.
)
is
by
the
Lxxii
.
rendred
{untranscribed Hebrew}
,
by
the
Latine
scrutantur
,
searching
or
seeking
out
.
So
again
Psal
.
xxv
.
10.
they
render
it
{untranscribed Hebrew}
seek
out
,
as
here
v.
22.
{untranscribed Hebrew}
I
have
sought
,
and
v.
33.
{untranscribed Hebrew}
I
will
seek
,
and
v.
100.
And
this
the
Hebrew
well
bears
from
{untranscribed Hebrew}
custodivit
,
curavit
,
watching
or
taking
care
of
,
looking
diligently
after
,
as
those
that
search
and
seek
do
.
And
so
the
Arab
notion
of
the
same
word
(
which
changing
צ
into
ט
they
make
{untranscribed Hebrew}
)
well
accords
,
being
to
behold
,
contemplate
,
consider
,
observe
;
and
so
likewise
the
Chaldee
and
Syriack
use
{untranscribed Hebrew}
exactly
to
the
same
sense
:
and
so
it
here
best
accords
with
that
which
follows
,
seeking
him
with
the
whole
heart
.
And
this
is
better
and
with
more
clearnesse
rendred
observe
(
for
that
fitly
signifies
watching
,
or
looking
to
)
than
keep
,
which
ordinarily
denotes
no
more
than
performing
them
.
This
is
the
{untranscribed Hebrew}
diligently
seeking
of
God
,
Heb
.
xi
.
6.
and
contains
more
than
a
resolution
and
purpose
to
obey
God
,
a
studying
his
precepts
,
seeking
out
means
to
facilitate
the
performance
of
them
,
and
an
exact
care
and
diligence
in
the
use
of
them
.
The
word
is
here
in
the
participle
,
and
so
agrees
with
the
foregoing
{untranscribed Hebrew}
the
perfect
(
or
undefiled
,
{untranscribed Hebrew}
,
say
the
Lxxii
.
)
and
{untranscribed Hebrew}
the
walkers
,
or
they
that
walke
.
And
although
what
follows
be
in
the
future
and
preter
tense
,
{untranscribed Hebrew}
and
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
shall
seek
,
done
,
walked
;
yet
are
they
all
to
be
rendred
in
Syntaxis
with
the
former
,
they
that
seek
,
that
doe
,
that
walke
,
all
making
up
the
subject
to
which
the
blessedness
belongs
.
And
so
doth
the
Jewish
Arab
take
them
,
and
therefore
v.
3.
repeats
again
,
&
blessed
he
that
doth
not
iniquity
also
,
&
hath
gone
in
his
ways
or
paths
.
V.
8.
Utterly
]
The
Hebrew
{untranscribed Hebrew}
here
and
v.
43.
is
literally
,
unto
very
much
.
{untranscribed Hebrew}
So
the
Lxxii
.
render
it
{untranscribed Hebrew}
,
i
.
e
.
to
any
high
degree
,
the
Chaldee
{untranscribed Hebrew}
unto
all
at
once
,
but
the
Syriack
{untranscribed Hebrew}
for
ever
,
both
referring
it
to
the
time
,
whereas
the
Hebrew
seems
rather
to
the
degree
,
from
the
noune
that
signifies
multitude
,
plenty
,
abundance
.
And
then
Gods
not
forsaking
in
any
eminent
degree
,
as
it
conteins
his
not
forsaking
alltogether
or
for
ever
,
so
it
is
somewhat
more
than
that
,
and
a
greater
priviledge
of
a
pious
man
,
this
,
not
to
be
forsaken
in
any
eminent
degree
,
than
not
to
be
forsaken
eternally
,
whatsoever
the
degree
be
at
present
.
v.
4
't
is
said
that
God
hath
commanded
his
precept
to
be
kept
{untranscribed Hebrew}
very
much
,
not
to
be
heard
,
&
talked
of
,
but
obeyed
;
and
here
v.
8.
having
said
,
he
hath
decred
thus
to
keep
them
,
he
begs
,
keep
me
in
proportion
,
at
least
forsake
me
not
{untranscribed Hebrew}
to
any
great
degree
.
V.
9.
By
taking
heed
]
Two
difficulties
there
are
in
this
place
:
first
,
how
{untranscribed Hebrew}
must
be
rendred
;
{untranscribed Hebrew}
then
how
{untranscribed Hebrew}
.
For
the
first
,
it
is
in
all
reason
,
from
the
force
of
the
preposition
ל
,
and
by
analogy
with
the
use
of
it
v.
4
,
&
5.
to
be
rendred
,
to
observe
,
or
guard
,
or
keep
,
i
.
e
.
as
the
end
of
his
cleansing
his
wayes
precedent
,
that
he
may
do
it
.
So
the
Chaldee
and
Syriack
understood
it
;
the
former
reteining
the
Hebrew
preposition
ל
,
{untranscribed Hebrew}
to
observe
;
the
latter
expressing
it
by
{untranscribed Hebrew}
that
he
may
observe
.
And
so
the
Jewish
Arab
,
Beholde
I
seek
by
what
a
man
may
cleanse
his
wayes
that
he
may
keep
them
in
or
by
thy
precepts
,
{untranscribed Hebrew}
.
And
though
the
Lxxii
.
have
{untranscribed Hebrew}
,
from
whence
the
Latine
and
others
have
their
in
custodiendo
,
in
or
by
keeping
;
yet
't
is
frequently
observable
,
that
their
{untranscribed Hebrew}
is
used
for
{untranscribed Hebrew}
,
and
so
is
to
be
rendred
not
in
,
or
by
,
but
to
.
And
so
't
is
certain
that
every
young
man
will
have
speciall
need
of
some
purgatives
,
the
preventing
grace
of
God
,
to
purge
and
cleanse
his
wayes
,
to
worke
out
his
natural
corruptions
,
and
actual
contracted
pollutions
,
(
which
will
otherwise
extremely
incumber
him
in
the
course
)
that
he
may
be
,
in
any
competent
measure
,
qualified
for
the
observing
of
Gods
commandments
.
For
the
second
,
't
is
very
ordinary
for
prepositions
to
be
redundant
,
and
then
{untranscribed Hebrew}
{untranscribed Hebrew}
will
be
best
rendred
as
if
it
were
{untranscribed Hebrew}
thy
word
:
so
the
Lxxii
.
read
{untranscribed Hebrew}
thy
words
,
and
the
Syriack
{untranscribed Hebrew}
thy
commandments
;
and
the
Latine
accords
with
them
.
And
so
the
whole
verse
will
be
best
rendred
as
one
intire
question
,
Wherewithall
shall
a
young
man
cleanse
his
wayes
,
that
he
may
observe
thy
word
?
To
which
question
seeing
there
follows
no
distinct
answer
in
the
next
words
,
it
is
to
be
understood
as
a
poetick
forme
of
prayer
poured
out
to
God
for
that
grace
whereby
young
men
may
cleanse
,
and
without
which
they
have
nothing
in
themselves
to
do
it
.
V.
10.
Let
me
not
wander
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
is
here
in
the
conjugation
Hiphil
,
from
{untranscribed Hebrew}
to
be
ignorant
,
or
erre
.
Now
of
that
conjugation
the
Hebrews
observe
,
that
as
it
signifies
sometimes
no
more
than
to
permit
,
so
it
sometimes
notes
to
cause
,
sometimes
to
occasion
that
which
the
verbe
imports
.
Consequently
the
word
here
taken
in
that
forme
is
capable
of
these
three
interpretations
,
to
cause
to
erre
,
to
deceive
,
to
seduce
.
So
Deut
.
xxvii
.
18.
{untranscribed Hebrew}
he
that
maketh
the
blinde
to
wander
.
And
in
this
sense
the
Psalmists
prayer
could
not
probably
be
conceived
,
that
God
would
not
cause
him
to
erre
,
seduce
him
,
deceive
him
;
for
whatsoever
his
condition
were
,
this
would
not
be
looked
on
as
possible
for
God
(
to
deceive
any
,
in
this
sense
of
causing
to
erre
,
)
nor
consequently
be
so
sollicitously
averted
.
For
though
of
the
false
Prophet
Ezec
.
xiv
.
it
be
said
,
if
he
be
deceived
,
when
he
hath
spoken
a
thing
,
I
the
Lord
have
deceived
him
;
yet
the
deceiving
there
is
not
the
causing
him
to
believe
or
foretell
that
false
thing
,
but
the
disappointing
him
,
doing
the
contrary
to
what
he
hath
prophesied
.
He
was
first
deceived
or
seduced
;
so
the
text
hath
it
,
A
prophet
{untranscribed Hebrew}
when
he
is
seduced
,
{untranscribed Hebrew}
and
speaketh
a
word
;
i
.
e
.
prophesieth
what
he
hath
no
commission
from
God
to
prophesie
,
I
the
Lord
,
saith
God
,
{untranscribed Hebrew}
have
deceived
,
(
or
as
the
Chaldee
{untranscribed Hebrew}
I
will
make
him
erre
,
and
the
Syriack
{untranscribed Hebrew}
I
will
,
in
the
future
,
so
the
preter
in
prophesies
is
oft
taken
for
the
future
)
I
will
deceive
that
Prophet
,
i
.
e
.
I
will
falsify
or
frustrate
him
and
his
prediction
,
when
he
predicts
peace
,
I
will
send
destruction
;
for
so
it
follows
,
I
will
stretch
out
my
hand
upon
him
,
and
will
destroy
him
from
the
face
of
the
earth
:
which
certainly
God
would
not
do
,
if
he
had
been
the
cause
of
his
error
,
or
sin
of
prophesying
as
he
did
.
It
remains
then
,
that
the
Psalmists
prayer
is
to
be
understood
here
either
in
the
first
or
in
the
third
sense
.
The
first
,
that
of
the
non-permission
,
is
not
so
probable
,
for
it
is
the
common
state
of
good
men
here
to
be
still
left
peaceable
,
so
as
not
to
be
totally
restreined
and
hindred
(
and
so
not
permitted
)
to
fall
into
sin
(
if
it
be
in
this
sense
,
it
must
be
of
not
being
permitted
to
be
tempted
above
their
strength
.
)
't
is
more
probable
to
be
understood
in
the
third
sense
,
of
Gods
doing
nothing
that
may
occasion
their
wandering
from
his
comm●ndments
.
This
God
may
be
said
to
doe
,
when
he
withdraws
sufficient
grace
,
leaves
a
man
or
delivers
him
up
to
himselfe
.
But
that
God
by
the
tenure
of
Evangelical
mercy
will
not
do
,
unless
we
first
leave
him
.
And
therefore
the
Psalmist
that
can
say
,
as
here
he
doth
,
with
my
whole
heart
have
I
sought
thee
,
may
pray
in
faith
,
found
his
request
on
Gods
promise
,
that
he
will
not
thus
leave
him
,
deliver
him
up
to
wander
from
his
commandments
.
The
Lxxii
.
read
here
{untranscribed Hebrew}
,
the
Latine
nè
repellas
,
repell
me
not
from
thy
commandments
:
but
they
sure
are
to
be
understood
in
this
notion
of
the
forme
Hiphil
,
abdicate
me
not
(
so
{untranscribed Hebrew}
were
more
fitly
rendred
)
not
,
drive
me
not
away
,
in
that
vulgar
notion
of
repelling
,
but
repudiate
me
not
,
forsake
me
not
,
deny
me
not
that
grace
which
is
necessary
to
my
adhering
to
thy
commandments
.
V.
13.
All
the
judgments
]
In
this
place
it
is
observable
that
the
Jewish
Arab
for
{untranscribed Hebrew}
{untranscribed Hebrew}
all
reads
many
,
in
relation
probably
to
that
opinion
of
theirs
,
that
therefore
God
gave
many
Commandments
to
them
,
that
though
they
did
not
all
,
by
doing
others
they
might
be
saved
.
V.
17.
Deale
bountifully
]
{untranscribed Hebrew}
{untranscribed Hebrew}
which
signifies
either
to
do
good
,
or
to
render
and
returne
good
,
is
here
by
the
antient
interpreters
rendred
in
the
latter
notion
,
the
Chaldee
{untranscribed Hebrew}
retribute
good
,
the
Lxxii
.
{untranscribed Hebrew}
retribute
,
the
Latine
and
Aethiopick
follow
them
,
retribue
servo
tuo
,
the
Syriack
(
and
with
them
the
Arabick
)
{untranscribed Hebrew}
hearken
to
thy
servant
,
in
the
notion
of
answering
,
which
is
all
one
with
that
of
returning
.
This
makes
it
reasonable
to
resolve
,
that
what
follows
in
the
verse
is
in
sense
to
precede
,
as
that
to
which
the
returne
is
begged
as
a
reward
,
though
not
of
debt
,
yet
of
pact
and
mercy
.
And
then
it
must
not
be
rendred
,
that
I
may
live
—
but
simply
,
I
will
live
,
and
keep
thy
word
:
and
so
indeed
the
Hebrew
exacts
,
{untranscribed Hebrew}
{untranscribed Hebrew}
I
shall
or
will
live
—
so
the
Chaldee
also
without
any
addition
or
paraphrase
,
{untranscribed Hebrew}
I
will
live
,
and
the
Lxxii
.
{untranscribed Hebrew}
I
will
live
.
Yet
the
Syriack
have
{untranscribed Hebrew}
that
I
may
live
,
and
so
the
Aethiopick
;
the
Arabick
,
that
he
,
i
.
e
.
thy
servant
,
may
live
,
agreeable
enough
to
their
former
rendring
of
{untranscribed Hebrew}
hearken
.
But
the
Latine
depart
from
all
,
and
read
,
vivifica
me
&
custodiam
—
inliven
me
and
I
shall
keep
thy
words
,
a
paraphrase
no
doubt
of
the
Syriacks
rendring
,
hear
that
I
may
live
,
for
that
is
all
one
with
inlivening
:
And
the
Jewish
Arab
,
And
in
bounty
give
life
to
thy
servant
,
that
I
may
keep
thy
commandments
.
But
the
rendring
of
the
Chaldee
and
Lxxii
.
I
have
chosen
to
adhere
to
,
as
being
most
literal
,
and
most
commodious
to
connect
with
the
insuing
words
;
and
the
rather
,
because
in
the
next
verse
,
where
the
phrase
is
of
that
scheme
wherein
the
Syriack
here
taketh
it
,
Open
—
that
I
may
—
the
Hebrew
scheme
differs
from
what
here
it
is
,
{untranscribed Hebrew}
,
not
Open
—
I
shall
,
but
Open
,
and
I
shall
—
the
forme
,
we
know
,
that
every
where
imports
as
we
render
it
,
that
I
may
.
V.
20.
Breaketh
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
,
which
is
but
once
more
used
in
the
Bible
,
Lam
.
iii
.
16.
and
there
signifies
to
break
,
hath
in
the
Chaldee
a
metaphorical
signification
,
for
being
taken
up
,
being
imploied
,
studying
,
vehement
desire
.
So
when
Prov.
v.
19.
the
Hebrew
hath
{untranscribed Hebrew}
,
which
we
render
being
ravisht
with
her
love
,
the
Targum
reads
{untranscribed Hebrew}
being
wholly
taken
up
with
it
.
From
thence
is
{untranscribed Hebrew}
a
student
or
scholar
.
And
in
this
metaphorical
(
not
that
other
literal
)
sense
the
word
seems
here
to
be
used
,
{untranscribed Hebrew}
my
soule
is
wholly
taken
up
,
or
imployed
,
{untranscribed Hebrew}
with
the
desire
or
longing
it
hath
—
The
Chaldee
reads
{untranscribed Hebrew}
my
soule
hath
desired
the
desire
,
i
.
e
.
vehemently
desired
,
the
Lxxii
.
{untranscribed Hebrew}
,
and
so
the
Latine
,
concupivit
desiderare
,
my
soule
hath
longed
to
desire
,
i
.
e
.
hath
had
a
longing
desire
;
the
Syriack
more
clearly
{untranscribed Hebrew}
my
soule
hath
longed
and
desired
.
All
very
fit
and
proper
paraphrases
to
expresse
the
importance
of
the
phrase
.
V.
21.
That
are
cursed
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
is
so
placed
,
that
it
is
uncertain
whether
it
be
joyned
by
apposition
to
the
proud
foregoing
,
or
begin
the
next
sense
,
thus
,
Cursed
are
they
that
erre
—
The
former
may
hold
,
and
bear
this
sense
,
that
the
proud
,
rebellious
,
disobedient
,
impenitent
sinners
that
erre
from
his
commandments
,
and
go
on
unreformed
in
their
wandrings
,
are
most
unhappy
and
execrable
in
being
such
,
their
pride
and
obstinacy
is
the
greatest
curse
to
it selfe
,
and
yet
they
are
rebuked
,
certain
to
be
severely
punished
by
God
.
But
all
the
antient
interpreters
seem
to
have
followed
the
other
sense
;
{untranscribed Hebrew}
say
the
Chaldee
,
in
the
same
scheme
as
the
Hebrew
,
and
may
most
probably
be
rendered
,
as
their
Latine
doth
,
maledicti
qui
oberrant
,
cursed
are
they
that
erre
;
but
the
Lxxii
.
expresly
,
{untranscribed Hebrew}
—
Thou
hast
rebuked
the
proud
,
cursed
are
they
that
erre
—
and
the
Syriack
,
Thou
hast
rebuked
the
nations
or
Gentiles
,
{untranscribed Hebrew}
the
Gentiles
{untranscribed Hebrew}
and
they
are
curst
which
erre
;
and
so
the
Latine
,
maledicti
qui
declinant
,
cursed
are
they
that
decline
from
thy
commandments
.
And
then
the
latter
part
of
the
verse
is
an
exegesis
of
the
former
,
the
curse
here
the
explication
of
Gods
rebuke
.
And
though
both
senses
are
very
commodious
,
and
so
are
reteined
in
the
paraphrase
,
yet
the
authority
of
the
interpreters
will
incline
to
the
latter
of
them
.
V.
28.
Melteth
]
From
{untranscribed Hebrew}
to
distill
or
drop
,
Eccl.
x
.
18.
or
to
weep
and
poure
out
tears
,
Job
x
.
16
,
20.
the
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
here
is
best
rendred
weepeth
.
The
Chaldee
render
it
by
the
cause
of
tears
(
sorrow
)
{untranscribed Hebrew}
my
soule
was
sorrowfull
,
(
{untranscribed Hebrew}
used
by
them
in
the
notion
of
{untranscribed Hebrew}
)
the
Syriack
to
the
same
sense
{untranscribed Hebrew}
is
troubled
;
but
the
copies
of
the
Lxxii
.
which
now
we
have
read
{untranscribed Hebrew}
,
and
from
thence
the
Vulgar
Latins
(
with
the
Arabick
)
dormitavit
,
was
drousie
.
But
Saint
Ambrose's
reading
,
stillavit
(
to
which
Hilarie
also
accords
)
assures
us
the
true
reading
was
{untranscribed Hebrew}
distilled
,
which
was
easily
corrupted
by
the
Scribes
into
{untranscribed Hebrew}
,
to
which
they
might
be
tempted
by
the
{untranscribed Hebrew}
weariness
,
which
follows
,
by
which
they
rendred
{untranscribed Hebrew}
for
grief
,
it
being
of
the
nature
of
sadness
to
make
one
weary
of
every
posture
.
Abu
Walid
observes
the
proper
notion
of
{untranscribed Hebrew}
to
be
dropping
,
as
when
an
house
dropps
,
thence
,
saith
he
,
to
be
transferr'd
to
denote
weeping
,
and
then
farther
in
this
place
to
denote
dissolving
,
flowing
,
or
else
the
same
with
that
phrase
,
Jer
.
xiii
.
17.
my
soule
shall
weep
in
secret
places
.
The
Jewish
Arab
reads
{untranscribed Hebrew}
,
which
will
signify
being
afraid
,
or
perhaps
being
weak
.
V.
32.
When
thou
shalt
]
The
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
when
't
is
applied
to
the
heart
,
is
here
critically
to
be
observed
.
The
word
primarily
signifies
to
dilate
,
and
the
dilatation
of
the
heart
is
the
constant
effect
of
joy
,
as
the
contraction
is
of
sorrow
.
Isa
.
Lx.
5.
{untranscribed Hebrew}
and
thy
heart
shall
be
dilated
,
i
.
e
.
rejoyce
,
as
being
delivered
from
distress
or
feare
foregoing
.
Accordingly
Gods
inlarging
the
heart
here
is
rejoycing
it
,
making
it
glad
.
This
he
doth
by
the
comforts
of
a
good
conscience
,
that
joy
in
the
holy
Ghost
,
the
great
pleasure
that
results
from
the
practice
of
pious
duties
,
the
transporting
delights
and
joyes
of
his
{untranscribed Hebrew}
gracious
yoke
,
when
by
his
grace
we
come
to
the
experience
of
it
.
This
the
Chaldee
and
Lxxii
.
have
literally
exprest
by
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
thou
hast
dilated
my
heart
;
but
the
Syriack
more
clearly
by
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
rejoyce
,
thou
hast
exhilarated
,
or
made
me
glad
.
Which
rendring
being
in
all
probability
the
most
commodious
to
the
place
,
it
will
be
fit
to
follow
them
also
in
the
rendring
of
{untranscribed Hebrew}
,
not
when
(
as
we
read
from
the
Lxxii
.
{untranscribed Hebrew}
)
but
because
,
or
seeing
that
,
for
so
they
read
{untranscribed Hebrew}
because
:
This
being
not
only
the
season
,
but
the
motive
of
all
others
most
powerfull
and
ingaging
to
expedite
running
the
way
of
Gods
commandments
,
the
alacrious
performance
of
all
duty
,
because
the
performance
of
it
is
matter
of
such
experimental
delight
and
joy
to
them
that
are
exercised
therein
.
V.
33.
Unto
the
end
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
as
it
signifies
an
end
,
so
it
signifies
a
reward
.
So
Psal
.
xix
.
11.
in
the
keeping
of
them
there
is
{untranscribed Hebrew}
great
reward
;
the
Lxxii
.
read
{untranscribed Hebrew}
retribution
.
And
so
in
this
Psalm
v.
112.
they
render
it
{untranscribed Hebrew}
by
way
of
returne
to
the
rejoycing
of
his
heart
,
which
his
testimonies
yielded
,
v.
111.
And
so
Aben
Ezra
understands
it
here
,
and
so
the
Interlinear
,
reading
mercede
,
by
way
of
reward
or
returne
;
and
so
being
oft
turned
into
a
preposition
,
rendred
propter
,
for
,
it
still
reteins
this
notion
,
by
way
of
returne
,
or
reward
,
see
Isa
.
v.
23.
Gen.
xxii
.
18.
And
so
the
sense
will
best
beare
,
Teach
me
—
and
I
will
observe
it
by
way
of
returne
,
or
reward
,
or
gratitude
to
thee
,
Gods
mercy
in
teaching
,
being
in
all
reason
to
be
rewarded
,
or
answered
by
our
observing
and
taking
exact
care
of
what
he
teaches
.
Or
else
,
by
analogy
with
Psal
.
xix
.
11.
where
the
keeping
his
commandments
brings
great
reward
with
it
,
it
may
here
be
rendred
{untranscribed Hebrew}
(
understanding
the
preposition
ל
)
for
the
reward
,
meaning
the
present
joy
of
it
,
v.
32.
not
excluding
the
future
crown
.
The
Chaldee
here
read
{untranscribed Hebrew}
unto
the
end
(
as
ver
.
112.
{untranscribed Hebrew}
even
to
the
end
;
)
and
so
Abu
Walid
;
and
the
Lxxii
.
{untranscribed Hebrew}
alltogether
.
The
Syriack
wholly
omit
it
here
,
but
v.
112.
read
{untranscribed Hebrew}
firmely
,
or
certainly
,
or
in
truth
,
i
.
e
.
sincerely
:
which
as
it
is
more
agreeable
to
that
place
than
the
Chaldees
to
the
end
,
which
cannot
probably
follow
{untranscribed Hebrew}
for
ever
,
as
there
{untranscribed Hebrew}
doth
;
so
it
would
as
fitly
agree
with
this
place
,
I
shall
observe
it
sincerely
or
firmely
.
But
of
this
there
is
no
example
,
nor
ground
in
the
origination
of
the
word
,
which
is
evidently
used
for
reward
Psal
.
xix
.
but
not
so
evidently
for
either
an
end
(
unless
as
it
is
used
for
the
heele
,
the
last
part
of
the
body
,
in
relation
to
which
the
Jewish
Arab
renders
it
{untranscribed Hebrew}
juxta
vestigium
,
or
è
vestigio
,
instantly
,
without
delay
,
as
if
his
keeping
it
should
follow
on
the
heels
,
as
it
were
,
of
his
being
taught
it
)
or
else
for
truth
and
firmeness
.
And
therefore
still
that
of
reward
or
returne
to
God
is
the
most
allowable
rendering
of
it
here
,
and
v.
112.
V.
35.
Make
me
to
goe
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
in
Hiphil
from
{untranscribed Hebrew}
to
goe
,
or
tread
,
or
walke
,
is
to
leade
,
or
direct
,
or
conduct
in
any
journey
.
So
Psal
.
xxv
.
9.
we
render
{untranscribed Hebrew}
shall
guide
,
and
cvii
.
7.
{untranscribed Hebrew}
he
led
them
.
And
so
the
Lxxii
.
rightly
here
,
{untranscribed Hebrew}
,
Lead
me
,
direct
,
conduct
me
,
and
the
Latine
deduce
,
lead
.
V.
38.
Who
is
devoted
to
thy
feare
]
It
is
uncertain
how
{untranscribed Hebrew}
{untranscribed Hebrew}
is
to
be
rendred
,
because
uncertain
to
what
{untranscribed Hebrew}
relates
,
whether
to
thy
word
,
or
to
thy
servant
.
The
Syriack
joynes
it
with
the
latter
,
thy
servant
{untranscribed Hebrew}
which
worships
,
or
fears
thee
.
But
the
Chaldee
joyns
it
with
thy
word
,
{untranscribed Hebrew}
which
is
to
the
fearing
,
or
which
concerns
the
fearing
thee
.
So
the
Lxxii
.
leaving
out
the
{untranscribed Hebrew}
which
as
redundant
,
read
{untranscribed Hebrew}
,
to
the
fear
of
thee
.
And
to
this
the
Hebrew
position
of
the
words
inclines
,
stablish
to
thy
servant
{untranscribed Hebrew}
thy
word
,
{untranscribed Hebrew}
which
is
to
the
fearing
thee
:
and
remembring
that
{untranscribed Hebrew}
word
is
one
of
the
appellations
of
Gods
Commandements
,
those
,
we
know
,
immediately
tend
to
the
fear
of
God
.
The
Jewish
Arab
reads
it
,
Make
good
to
thy
servant
thy
saying
which
is
to
the
people
of
thy
feare
,
or
those
that
fear
thee
.
But
Aben
Ezra
,
Every
decree
of
thine
,
which
may
bring
me
to
thy
fear
.
V.
48.
My
hands
also
will
I
lift
up
]
{untranscribed Hebrew}
{untranscribed Hebrew}
lifting
up
the
palmes
,
or
hands
,
is
a
phrase
of
various
use
:
1.
for
praying
,
Psal
.
xxviii
.
2.
When
I
cry
unto
thee
,
when
I
lift
up
my
hands
toward
thy
holy
oracle
;
Lam
.
ii
.
19.
Lift
up
thy
hands
toward
heaven
;
Hab
.
iii
.
10.
the
deep
uttered
his
voice
,
and
lift
up
his
hands
;
from
whence
the
Apostle
hath
the
phrase
of
lifting
up
holy
hands
,
1
Tim
.
ii
.
8.
and
so
—
ad
sidera
palmas
,
in
the
poets
:
2.
for
blessing
others
,
Lev
.
ix
.
22.
Aaron
lift
up
his
hands
toward
the
people
,
and
blessed
them
;
or
for
praising
and
blessing
God
,
Psal
.
cxxxiv
.
2.
lift
up
your
hands
—
and
praise
the
Lord
,
and
Psal
.
xxii
.
4.
I
will
bless
thee
,
I
will
lift
up
my
hands
—
3.
for
swearing
,
Gen.
xiv
.
22.
I
have
lift
my
hand
to
the
Lord
—
i
.
e
.
sworn
;
Exod
.
vi
.
8.
I
lifted
up
my
hand
{untranscribed Hebrew}
,
we
render
it
,
I
sware
to
give
it
to
Abraham
—
Ezec
.
xxxvi
.
7.
I
have
lifted
up
my
hand
,
i
.
e
sworn
,
surely
&c.
so
Rev.
x
.
5.
the
Angel
lifted
up
his
hand
to
heaven
and
sware
;
so
Deut
.
xxxii
.
40.
of
God
,
I
lift
up
my
hand
to
heaven
,
and
say
,
I
live
for
ever
,
a
forme
of
Gods
swearing
;
Psal
.
cvi
.
26.
He
lifted
up
his
hand
against
them
to
overthrow
them
in
the
wilderness
,
i
.
e
.
he
sware
they
should
not
enter
into
his
rest
(
see
note
g
.
on
that
Psalm
:
)
4.
for
setting
about
any
action
,
especially
of
weight
,
Gen.
xLi
.
44.
without
thee
shall
no
man
lift
up
his
hand
—
i
.
e
.
attempt
or
do
any
thing
;
so
Psal
.
x
.
12.
Arise
,
O
Lord
,
lift
up
thy
hand
,
forget
not
the
poore
,
i
.
e
.
set
to
thy
active
hand
to
their
assistance
;
so
Heb
.
xii
.
12.
lift
up
the
hands
that
hang
down
,
and
the
feeble
knees
,
i
.
e
.
set
actively
and
vigorously
about
the
Christian
taske
.
And
every
of
these
might
possibly
be
accommodated
to
this
place
,
of
lifting
up
his
hands
to
Gods
commandements
.
For
it
may
be
1.
praying
for
Gods
grace
to
performe
them
:
2.
blessing
them
as
we
do
our
daily
food
,
or
rather
praising
and
blessing
God
for
them
,
in
respect
of
the
great
advantages
we
may
reap
by
them
;
and
to
this
the
Syriack
seems
to
have
inclined
,
adding
at
the
end
of
the
verse
{untranscribed Hebrew}
and
I
will
glory
in
thy
faith
or
fidelity
:
3.
it
may
be
vowing
and
promising
under
oa
h
a
constant
obedience
to
them
:
or
4.
it
may
be
the
setting
vigorously
about
them
.
And
that
is
the
most
probable
meaning
of
it
,
I
will
lift
up
my
hands
to
the
practice
of
them
.
V.
61.
The
bands
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
a
corde
doth
also
signify
a
troope
or
company
,
whether
of
souldiers
or
of
any
other
:
so
1
Sam
.
x
.
5.
{untranscribed Hebrew}
a
troope
of
prophets
,
for
so
the
Chaldee
there
render
it
,
{untranscribed Hebrew}
a
company
of
scribes
;
and
so
here
{untranscribed Hebrew}
a
company
or
troope
of
wicked
men
;
in
opposition
whereto
is
{untranscribed Hebrew}
ver
.
63.
I
am
a
companion
engaged
in
another
society
.
This
farther
appears
by
the
{untranscribed Hebrew}
that
follows
,
men
may
be
said
to
rob
or
plunder
,
but
cords
or
bands
cannot
.
V.
66.
Good
judgment
]
From
{untranscribed Hebrew}
{untranscribed Hebrew}
gustavit
,
to
taste
,
the
Noune
is
used
for
sapor
,
savour
or
taste
of
any
thing
;
Exod
.
xvi
.
31.
{untranscribed Hebrew}
the
taste
of
the
manna
was
as
the
taste
of
a
wafer
—
And
the
Verbe
being
transferred
from
the
body
to
the
minde
(
Psal
.
xxxiv
.
8.
{untranscribed Hebrew}
taste
—
how
gracious
the
Lord
is
)
the
Noune
is
so
in
like
manner
,
and
signifies
in
proportion
either
the
outward
fashion
and
behaviour
&c.
by
which
the
minde
is
discerned
,
as
meats
by
the
taste
,
as
in
the
title
of
Ps.
xxxiv
.
when
David
changed
{untranscribed Hebrew}
his
behaviour
,
the
Lxxii
.
read
{untranscribed Hebrew}
his
countenance
;
or
else
the
inner
disposition
and
habite
of
minde
,
rendred
by
them
{untranscribed Hebrew}
disposition
,
1
Sam
.
xxv
.
33.
Other
uses
of
the
word
there
are
for
a
decree
Jon
.
iii
.
7.
and
Dan
.
iii
.
10.
but
that
which
best
agrees
to
it
here
,
where
it
is
joyned
with
knowledge
,
is
either
1.
as
our
English
render
it
,
judgment
,
in
the
notion
of
opinion
,
counsel
;
so
the
Jewish
Arab
and
Abu
Walid
render
it
by
a
word
deduced
from
{untranscribed Hebrew}
vidit
to
see
,
and
spoken
of
the
minde
,
sensit
,
judicavit
,
statuit
,
to
think
,
judge
,
or
resolve
;
or
else
2.
the
habite
of
minde
,
genius
,
indoles
,
and
then
{untranscribed Hebrew}
will
be
goodness
of
disposition
,
inclination
,
to
which
when
knowledge
is
added
,
it
is
a
special
gift
of
God
,
fit
to
be
here
the
matter
of
a
prayer
.
The
Chaldee
1
Sam
.
xxi
.
13.
and
in
the
title
of
Psal
.
xxxiv
.
render
it
{untranscribed Hebrew}
and
{untranscribed Hebrew}
thy
knowledge
,
and
his
knowledge
or
sense
;
and
accordingly
here
the
Interlinear
reads
bonum
sensum
,
a
good
sense
,
and
the
translator
of
the
Chaldee
(
which
here
reteins
the
Hebrew
{untranscribed Hebrew}
)
rationem
,
reason
.
But
as
that
notion
cannot
be
applicable
to
the
word
in
the
title
of
that
Psalm
(
for
sure
David
was
not
really
mad
,
and
so
't
was
not
his
sense
,
or
knowledge
,
or
reason
,
that
was
said
to
be
changed
there
;
)
so
it
is
not
certain
that
it
hath
that
sense
in
any
other
place
of
scripture
.
The
most
probable
is
that
of
Prov.
xi
.
22.
where
the
faire
woman
{untranscribed Hebrew}
is
compared
to
a
jewel
of
gold
in
a
swines
snout
.
Here
the
Interlinear
reads
declinans
discretionem
,
as
from
{untranscribed Hebrew}
recessit
,
departing
from
discretion
,
and
the
Vulgar
Latine
fatua
,
foolish
;
but
the
Lxxii
.
{untranscribed Hebrew}
,
which
cannot
be
better
rendred
than
of
ill
inclinations
,
disposition
:
and
to
that
I
suppose
the
Chaldee
accords
,
and
the
Syriack
,
both
reteining
the
original
{untranscribed Hebrew}
in
their
dialects
,
and
the
former
reading
it
with
{untranscribed Hebrew}
as
from
{untranscribed Hebrew}
and
{untranscribed Hebrew}
to
be
corrupted
or
stink
,
the
latter
reteining
the
Hebrew
{untranscribed Hebrew}
,
as
that
signifies
perverse
,
contumacious
,
and
so
may
best
be
rendred
(
not
as
the
Latine
of
the
one
,
foetida
sensu
,
and
of
the
other
foetida
sapore
,
but
)
of
a
corrupt
or
perverse
disposition
,
or
manners
,
as
{untranscribed Hebrew}
1
Cor
.
xv
.
33.
to
corrupt
manners
is
applied
to
the
debauching
their
whole
habit
of
minde
.
And
proportionably
here
{untranscribed Hebrew}
will
be
the
{untranscribed Hebrew}
the
good
manners
,
there
mentioned
,
or
rather
{untranscribed Hebrew}
goodness
of
manners
.
The
Lxxii
.
have
divided
it
into
{untranscribed Hebrew}
,
goodness
and
discipline
,
and
the
Latine
follow
them
;
and
the
Syriack
have
changed
the
order
{untranscribed Hebrew}
savour
and
goodness
.
V.
70.
Fat
as
grease
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
is
very
differently
rendred
by
interpreters
.
The
Lxxii
.
read
{untranscribed Hebrew}
,
is
made
cheese
like
milk
;
and
the
Syriack
,
Latine
,
and
Arabick
accord
with
them
.
And
this
undoubtedly
by
reading
{untranscribed Hebrew}
milke
for
{untranscribed Hebrew}
fat
;
for
{untranscribed Hebrew}
,
confestly
signifying
incrassation
,
being
applied
to
milke
,
it
must
needs
signify
being
coagulated
,
or
made
into
cheese
.
But
the
Chaldee
,
it
is
certain
,
read
{untranscribed Hebrew}
,
and
so
render
it
{untranscribed Hebrew}
fat
.
The
word
{untranscribed Hebrew}
being
onely
here
found
,
the
Jews
do
but
by
guess
give
the
meaning
of
it
.
Aben
Ezra
notes
only
that
it
is
without
a
fellow
.
R.
Solomon
meddles
not
with
it
.
Kimchi
renders
it
to
be
fat
.
Abu
Walid
gives
three
expositions
of
it
;
1.
rendring
it
by
the
Arabick
{untranscribed Hebrew}
,
and
expounding
it
is
troubled
,
(
or
corrupted
,
or
unclean
,
foul
,
sordid
and
stinking
(
or
sending
up
smels
or
fumes
like
that
of
fat
stinking
flesh
)
with
unclean
evil
thoughts
sends
up
,
saith
he
,
stinking
fumes
of
evil
thoughts
,
like
burnt
fat
:
2.
according
to
the
Chaldee
use
of
it
,
to
be
fat
and
gross
:
3.
{untranscribed Hebrew}
,
or
,
as
more
probably
it
should
be
written
,
{untranscribed Hebrew}
,
or
{untranscribed Hebrew}
,
which
signifies
to
be
thick
and
gross
,
or
hard
;
and
then
the
two
last
fall
in
as
one
allmost
.
Now
for
the
construction
,
it
may
most
probably
be
by
understanding
a
preposition
,
not
their
heart
is
incrassate
or
grosse
like
fat
(
for
fatness
can
no
more
be
said
to
be
grosse
,
than
to
be
fat
,
being
that
by
which
other
things
are
incrassate
:
)
but
,
either
their
heart
is
gross
as
fat
,
i
.
e
.
as
if
it
were
a
mere
lump
of
fat
;
or
,
their
heart
is
become
gross
as
with
fat
,
as
Psal
.
Lxxiii
.
7.
their
eyes
stand
out
{untranscribed Hebrew}
with
fat
;
and
't
is
ordinary
in
poesie
for
the
prepositions
to
be
omitted
.
Thus
the
translator
of
the
Chaldee
supplies
the
preposition
by
rendring
it
in
the
ablative
case
,
incrassatus
est
quasi
adipe
,
is
incrassate
as
with
fat
,
and
so
the
learned
Castellio
,
quasi
obesita●e
obtusum
est
,
is
stufft
up
as
with
fat
.
And
to
that
the
Jewish
Arab
agrees
,
their
hearts
are
stuffed
up
ב
with
fat
.
As
for
the
application
of
this
to
the
heart
,
the
grosse
or
incrassate
heart
is
all
one
with
the
dull
or
stupid
,
as
pinguis
Minerva
among
the
Latines
signifies
,
and
this
from
nature
,
the
membranous
lean
parts
being
only
sensitive
.
And
thus
will
it
stand
in
direct
opposition
to
the
{untranscribed Hebrew}
good
genius
or
disposition
,
v.
66.
and
denote
the
{untranscribed Hebrew}
,
the
stupid
incapable
minde
,
and
so
in
effect
(
although
fat
is
the
softest
of
any
flesh
)
an
obdurate
heart
,
in
the
sense
that
Philoponus
useth
{untranscribed Hebrew}
an
incrassate
spirit
,
and
many
the
like
expressions
are
used
.
V.
83.
Smoak
]
From
{untranscribed Hebrew}
to
send
up
smoak
,
or
incense
,
or
burne
,
Exo
.
xxix
.
18.
is
{untranscribed Hebrew}
{untranscribed Hebrew}
smoak
,
Gen.
xix
.
28.
and
so
here
a
bottle
{untranscribed Hebrew}
in
the
smoak
,
a
bottle
of
skin
(
such
as
the
Jews
used
)
hung
up
in
the
smoak
,
and
by
that
means
parcht
and
dry
,
and
so
fit
to
express
one
worne
out
and
dried
up
with
long
suspence
of
expectation
.
The
Lxxii
.
read
{untranscribed Hebrew}
in
the
frost
,
the
Latine
in
pruina
,
and
the
Syriack
{untranscribed Hebrew}
in
the
frost
,
from
some
other
notion
of
{untranscribed Hebrew}
,
of
affinity
with
that
wherein
't
is
used
Psal
.
CXLviii
.
8.
in
company
with
haile
and
snow
,
probably
from
the
manner
of
the
generation
of
a
frost
,
or
congealed
mist
,
being
but
a
smoak
out
of
the
earth
.
The
Jewish
Arab
renders
it
strangely
,
as
he
that
wandreth
,
noddeth
,
reeleth
in
the
smoak
being
amazed
.
V.
84.
How
many
are
the
dayes
]
{untranscribed Hebrew}
{untranscribed Hebrew}
how
many
days
,
is
here
most
probably
to
be
interpreted
by
the
context
,
which
,
from
the
beginning
of
this
Octonarie
,
speaks
of
Gods
deferring
his
deliverance
,
and
permitting
him
to
waite
and
pray
,
and
yet
lie
under
his
affliction
.
And
accordingly
there
being
an
ellipsis
in
the
words
,
it
is
in
reason
so
to
be
supplied
as
best
agrees
with
that
sense
,
How
many
dayes
of
,
or
to
thy
servant
(
the
word
{untranscribed Hebrew}
,
without
a
preposition
,
is
indifferent
to
either
)
i
.
e
.
how
many
dayes
are
appointed
or
assigned
me
for
the
continuance
not
of
life
(
as
How
many
are
the
dayes
sound
,
)
but
of
the
pressures
or
afflictions
that
are
upon
me
?
and
so
it
accords
with
when
wilt
thou
comfort
me
?
v.
82.
and
when
wilt
thou
execute
judgment
(
avenge
or
punish
,
or
at
least
restrein
and
check
my
persecutors
?
)
in
the
remainder
of
this
verse
.
Thus
't
is
frequent
in
the
Hebrew
,
and
among
the
Hellenists
,
for
day
to
signify
judgment
,
his
day
is
coming
,
Psal
.
xxxvii
.
13.
(
see
note
on
Rom
.
xiii
.
d
.
Heb
.
10.
a
.
)
V.
85.
Proud
have
digged
pits
]
The
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
proud
in
this
Psalm
,
for
wicked
,
injurious
men
,
both
here
,
and
v.
21
,
51
,
69
,
78
,
121.
is
here
observed
by
the
Lxxii
.
which
render
it
{untranscribed Hebrew}
wicked
(
and
so
the
Syriack
and
Latine
{untranscribed Hebrew}
and
iniqui
,
wicked
men
)
as
Isa
.
xiii
.
11.
{untranscribed Hebrew}
lawless
,
and
{untranscribed Hebrew}
impiety
Deut
.
xviii
.
22.
and
frequently
{untranscribed Hebrew}
contumelie
,
Pride
being
indeed
the
original
as
of
all
wickedness
,
so
especially
of
contumelie
and
injury
.
For
{untranscribed Hebrew}
{untranscribed Hebrew}
they
have
digged
ditches
or
pits
for
me
,
which
the
Chaldee
and
Syriack
follows
,
the
Lxxii
.
read
{untranscribed Hebrew}
,
the
Latine
narrarunt
mihi
fabulationes
,
they
have
told
me
vain
and
idle
discourses
;
so
{untranscribed Hebrew}
signifies
{untranscribed Hebrew}
,
and
the
Arabick
fully
expresses
it
by
words
of
dotage
or
folly
,
long
impertinent
discourses
of
other
mens
matters
.
The
ground
of
their
reading
is
visible
:
{untranscribed Hebrew}
with
ש
from
{untranscribed Hebrew}
to
speak
or
talke
,
is
elsewhere
duly
rendred
by
them
{untranscribed Hebrew}
talke
,
1
King
.
xviii
.
27.
but
being
here
with
ש
from
{untranscribed Hebrew}
to
decline
,
bend
down
,
&c.
it
signifies
a
ditch
,
or
pit
,
or
declining
ground
,
and
so
is
used
Psal
.
Lvii
.
6.
As
for
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
dig
,
and
Psal
.
vii
.
15.
joyned
with
{untranscribed Hebrew}
a
ditch
or
pit
(
parallel
to
{untranscribed Hebrew}
here
)
though
it
have
no
signification
proportionable
to
that
of
{untranscribed Hebrew}
telling
,
yet
the
other
word
being
so
rendred
,
idle
talkes
or
discourses
,
for
pits
,
this
was
by
analogie
to
follow
;
the
telling
being
accommodated
to
those
talks
,
as
digging
to
pits
.
Meanwhile
this
rendring
of
the
Lxxii
.
is
not
very
unagreeable
to
the
sense
,
their
telling
him
long
and
idle
tales
,
or
talking
thus
impertinently
with
him
,
being
easily
supposeable
(
as
was
the
Herodians
and
Pharisees
with
Christ
)
to
have
been
designed
on
purpose
to
insnare
him
.
What
here
follows
{untranscribed Hebrew}
which
are
not
according
to
thy
Law
,
(
for
which
the
Chaldee
reads
{untranscribed Hebrew}
which
thou
hast
not
commanded
in
thy
Law
,
and
the
Lxxii
.
{untranscribed Hebrew}
,
not
as
thy
Law
,
O
Lord
)
is
to
be
taken
in
the
Hebrew
dialect
(
imitated
by
most
other
languages
)
by
the
figure
{untranscribed Hebrew}
,
when
that
is
said
to
be
not
good
,
or
not
well
done
,
which
is
extremely
ill
,
when
unprofitable
signifies
very
wicked
,
and
many
the
like
(
see
note
on
Mat
.
xii
.
e
.
)
for
so
here
,
not
according
to
Law
signifies
extremely
contrary
to
it
,
and
so
{untranscribed Hebrew}
,
by
which
the
Lxxii
.
rendred
the
proud
here
,
is
literally
no
more
than
they
that
act
beside
the
Law
(
which
is
the
style
of
the
Syriack
in
this
latter
part
of
the
verse
)
but
it
signifies
those
that
doe
most
contrary
to
it
.
V.
89.
For
ever
O
Lord
]
The
Syriack
seem
most
fitly
to
have
expounded
these
words
{untranscribed Hebrew}
{untranscribed Hebrew}
For
ever
,
O
Lord
,
by
addition
or
supply
of
{untranscribed Hebrew}
art
thou
,
thus
,
Thou
art
for
ever
,
O
Lord
,
and
thy
word
indures
.
This
may
suggest
a
rendring
of
these
two
verses
by
way
of
correspondence
,
that
one
may
bear
proportion
and
be
directly
answerable
to
the
other
;
which
will
be
,
if
we
shall
compare
together
the
beginnings
and
the
ends
of
the
verses
severally
.
The
beginnings
lye
thus
,
Thou
art
for
ever
,
O
Lord
,
v.
89.
Thy
faithfulness
is
{untranscribed Hebrew}
to
generation
and
generation
,
i
.
e
.
to
all
generations
,
which
are
exactly
parallel
.
Then
the
latter
parts
of
the
verses
lye
thus
,
Thy
word
{untranscribed Hebrew}
stands
or
is
setled
in
the
heauens
,
v.
89.
i
.
e
.
whatsoever
thou
commandest
in
heaven
,
doth
certainly
come
to
pass
,
and
Thou
hast
established
the
earth
,
{untranscribed Hebrew}
and
it
shall
stand
or
abide
,
i
.
e
.
the
earth
and
all
things
in
it
are
by
thee
most
firmely
establisht
.
And
then
as
the
parallel
will
be
exact
,
so
the
sense
will
flow
most
currently
.
The
parallel
will
be
exact
,
for
as
v.
89.
his
word
is
said
to
stand
or
be
settled
in
heaven
,
so
v.
90.
his
faithfulness
shall
be
said
to
abide
or
stand
in
the
earth
,
as
stedfast
as
the
earth
it selfe
,
or
ever
since
the
creation
and
establishment
of
the
earth
.
And
then
the
sense
will
be
,
that
as
God
is
eternal
,
so
his
word
and
faithfulness
remains
constant
,
and
never
failes
in
heaven
above
,
or
here
below
on
earth
,
where
from
the
afflictions
of
good
men
there
is
more
shew
of
objection
against
Gods
making
good
his
promise
to
them
.
Now
as
his
word
and
faithfulness
,
though
severed
in
place
,
are
to
be
united
in
sense
,
and
signify
his
faithfull
performance
of
his
word
;
so
the
heaven
and
earth
are
in
sense
to
be
joyned
also
,
and
signify
by
a
frequent
Hebraisme
(
see
note
on
2
Pet
.
iii
.
e
.
)
the
whole
world
,
in
his
constant
governing
of
which
this
his
fidelity
is
as
illustriously
visible
,
as
in
the
creation
of
them
.
Accordingly
v.
91.
they
are
joyned
together
,
They
continue
this
day
,
or
,
They
have
continu
d
to
this
day
{untranscribed Hebrew}
,
they
in
the
plural
,
and
{untranscribed Hebrew}
either
adverbially
,
as
the
Chaldee
read
{untranscribed Hebrew}
this
day
,
or
understanding
the
preposition
{untranscribed Hebrew}
untill
this
day
;
not
as
the
Lxxii
.
{untranscribed Hebrew}
the
day
continues
,
but
they
,
i
.
e
.
the
heaven
and
the
earth
foregoing
,
and
consequently
all
things
therein
comprehended
,
for
so
it
follows
,
{untranscribed Hebrew}
for
all
things
serve
thee
.
V.
96.
End
of
all
perfection
]
The
word
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
we
render
end
,
signifies
limit
,
or
boundary
,
or
extreme
part
,
and
is
most
ordinarily
applied
to
places
or
regions
;
so
the
Lxxii
.
who
render
it
{untranscribed Hebrew}
bound
.
And
if
in
this
sense
it
be
here
used
,
then
't
is
not
amiss
to
take
notice
of
the
Syriacks
rendring
of
{untranscribed Hebrew}
perfection
,
by
{untranscribed Hebrew}
,
which
their
Latine
translator
Sionita
renders
regioni
region
,
I
have
seen
that
there
is
a
bound
to
every
region
;
for
so
{untranscribed Hebrew}
which
signifies
a
bound
or
end
(
and
is
here
by
the
Chaldee
used
to
render
{untranscribed Hebrew}
)
is
there
rendred
a
region
,
and
{untranscribed Hebrew}
in
Arabick
is
space
or
place
,
{untranscribed Hebrew}
or
{untranscribed Hebrew}
,
the
common
style
of
a
region
.
So
saith
Sionita
in
a
note
on
this
his
version
in
the
margin
of
his
edition
in
quarto
,
Propriè
terminum
significat
,
saepe
tamen
pro
regione
seu
parte
mundi
sumitur
,
It
properly
signifies
bound
,
limit
,
yet
't
is
oft
taken
for
a
region
or
part
of
the
world
.
To
this
the
latter
part
of
the
verse
well
accords
,
of
{untranscribed Hebrew}
the
exceeding
width
or
amplitude
of
Gods
commandments
,
not
having
such
bounds
as
each
region
hath
.
And
to
this
perhaps
the
Chaldee
lookt
,
which
paraphrastically
expresseth
it
{untranscribed Hebrew}
of
all
that
I
have
been
solicitous
of
,
or
beheld
.
This
carries
that
probability
with
it
,
that
it
deserved
to
be
mentioned
.
And
if
it
be
not
accepted
,
then
still
{untranscribed Hebrew}
,
in
the
ordinary
signification
of
perfection
or
universality
,
as
a
comprehensive
word
,
must
denote
the
greatest
latitude
or
amplitude
,
whether
qualitative
or
quantitative
,
of
virtue
,
or
of
space
,
and
so
still
{untranscribed Hebrew}
be
the
bound
or
utmost
extent
of
it
.
The
Jewish
Arab
renders
it
,
To
every
kinde
an
end
;
Abu
Walid
,
I
have
seen
the
uttermost
of
every
end
[
or
uttermost
extent
]
but
the
ext●nt
of
thy
judgment
,
[
commandment
,
law
,
or
wisdome
]
for
that
is
wider
and
deeper
,
then
that
the
uttermost
of
its
extremity
[
or
end
]
may
be
attained
to
.
V.
109.
My
soule
is
—
in
my
hand
]
The
meaning
of
this
phrase
is
obvious
,
I
am
in
danger
of
my
life
.
{untranscribed Hebrew}
See
Jud
.
xii
.
3.
I
put
my
life
in
my
hands
,
and
passed
over
against
the
children
of
Ammon
,
i
.
e
.
I
fearelesly
adventured
my
life
.
So
1
Sam
.
xix
.
5.
he
put
his
life
in
his
hand
,
and
slew
the
Philistims
,
i
.
e
.
by
adventuring
his
own
life
he
killed
the
other
:
and
ch
.
xxviii
.
21.
I
have
put
my
life
in
my
hand
,
and
hearkened
to
thy
words
,
i
.
e
.
run
the
hazard
of
my
life
to
obey
thee
:
and
Job
xiii
.
14.
Wherefore
do
I
take
my
flesh
in
my
teeth
,
and
put
my
life
in
my
hand
?
The
only
difficulty
is
,
what
is
the
original
of
this
proverbial
style
.
This
Pat
.
Cocburne
hath
proposed
as
an
instance
of
the
interpreting
scripture
from
vulgar
speech
,
making
this
to
be
the
meaning
of
it
,
that
he
hath
no
aide
now
left
him
but
from
his
own
hand
,
as
being
left
destitute
of
all
other
help
or
auxiliaries
.
And
thus
indeed
the
place
in
Judges
seemed
to
suggest
,
When
I
saw
that
ye
delivered
me
not
,
I
put
my
life
in
my
hands
,
and
passed
over
against
the
children
of
Ammon
;
you
gave
me
no
aide
,
and
so
I
was
faine
to
goe
over
my selfe
without
you
:
and
so
likewise
of
David
,
who
without
any
helpe
smote
Goliah
,
to
which
there
Jonathan
referrs
1
Samuel
xix
.
5.
But
the
other
places
,
of
the
witch
of
Endor
and
Job
,
will
not
bear
this
sense
;
and
therefore
this
is
not
to
be
pitcht
on
,
but
rather
this
.
That
as
what
is
in
a
mans
hand
is
easily
parted
with
,
easily
lost
,
and
as
easily
taken
from
him
,
so
a
mans
life
is
said
to
be
in
his
hand
,
when
there
is
but
little
distance
betwixt
him
and
death
:
and
so
the
Chaldee
interprets
it
by
way
of
paraphrase
,
my
soule
{untranscribed Hebrew}
is
in
danger
(
from
{untranscribed Hebrew}
,
which
in
Hebrew
is
to
profit
,
but
in
the
Chaldee
language
to
periclitate
)
{untranscribed Hebrew}
in
the
back
of
my
hand
,
which
consequently
he
hath
no
hold
of
,
it
may
depart
at
pleasure
.
So
the
Jewish
Arab
thus
paraphraseth
it
,
Although
my
soule
be
as
it
were
in
my
hand
continually
through
danger
.
And
this
is
the
most
allowable
original
of
the
phrase
.
The
Lxxii
.
have
here
varied
the
phrase
,
and
read
{untranscribed Hebrew}
,
my
soule
is
in
thy
hands
,
and
so
the
Syriack
{untranscribed Hebrew}
in
thy
hands
;
not
so
probably
misreading
the
Hebrew
{untranscribed Hebrew}
into
{untranscribed Hebrew}
,
as
expressing
it
by
way
of
pious
paraphrase
,
our
lives
being
then
certainly
in
Gods
hands
,
to
save
if
he
please
,
when
they
are
in
humane
sight
in
greatest
danger
,
and
so
by
every
pious
man
to
be
deposited
in
Gods
hands
.
V.
113.
Vain
thoughts
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
here
to
be
taken
not
for
the
thoughts
or
opinions
themselves
,
as
elsewhere
,
Job
xx
.
2.
and
1
King
.
xviii
.
21.
but
for
the
persons
that
think
,
and
that
not
for
thoughts
simply
,
but
for
wicked
thoughts
,
all
the
antient
interpreters
agree
:
the
Lxxii
.
read
{untranscribed Hebrew}
,
the
Syriack
{untranscribed Hebrew}
,
the
Latine
iniquos
,
transgressors
,
wicked
men
;
breakers
of
the
Law
,
saith
the
Arabick
.
The
Jewish
Arab
reads
{untranscribed Hebrew}
hypocrites
,
and
the
Chaldee
by
way
of
paraphrase
,
{untranscribed Hebrew}
those
that
think
vaine
or
false
thoughts
.
Abu
Walid
expounds
it
those
that
have
hypocrisie
,
and
evil
counsels
,
and
deceitfull
cogitations
.
And
so
Kimchi
saith
that
others
interpreted
it
as
an
Adjective
,
though
he
as
a
Substantive
,
for
the
thoughts
themselves
.
Sol
.
Jarchi
interprets
it
of
instability
,
hanging
distracted
between
two
opinions
,
betwixt
God
and
Baal
,
the
{untranscribed Hebrew}
,
or
{untranscribed Hebrew}
,
Ja
.
1.
the
double-minded
man
unstable
in
all
his
wayes
.
V.
119.
&
.
Drosse
]
The
Hebrew
reading
of
this
verse
is
much
departed
from
by
the
antient
interpreters
.
The
words
are
plain
in
the
original
,
{untranscribed Hebrew}
{untranscribed Hebrew}
thou
hast
destroyed
or
done
away
,
made
to
cease
(
so
{untranscribed Hebrew}
is
used
Ezec
.
xii
.
23.
in
Hiphil
,
from
{untranscribed Hebrew}
to
rest
or
cease
)
{untranscribed Hebrew}
{untranscribed Hebrew}
the
dross
,
so
{untranscribed Hebrew}
signifies
all
the
dross
or
refuse
that
goes
away
(
from
{untranscribed Hebrew}
to
recede
)
and
departs
from
the
metal
in
the
melting
,
and
so
in
other
things
;
Midr
.
Tehil
.
saith
that
grapes
being
prest
make
{untranscribed Hebrew}
,
which
men
throw
upon
the
ground
,
(
and
so
Gods
judgments
are
deciphered
in
scripture
by
treading
a
winepress
.
)
The
word
seems
to
allude
to
{untranscribed Hebrew}
foregoing
v.
118.
Then
follows
by
apposition
{untranscribed Hebrew}
all
the
wicked
of
the
earth
.
But
the
Lxxii
.
render
the
two
first
words
{untranscribed Hebrew}
,
I
have
accounted
prevaricators
,
for
{untranscribed Hebrew}
probably
reading
{untranscribed Hebrew}
those
that
erre
,
and
for
{untranscribed Hebrew}
I
have
reputed
.
The
Chaldee
read
farre
otherwise
,
{untranscribed Hebrew}
thou
hast
destroyed
the
Idols
,
thou
hast
consumed
all
the
wicked
of
the
earth
.
And
the
Syriack
have
quite
omitted
this
verse
,
and
in
a
manner
repeated
v.
117.
instead
of
it
.
V.
120.
Trembleth
]
For
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
notes
being
in
horror
,
such
as
causeth
the
haire
to
stand
an
end
(
see
Job
iv
.
15.
)
the
Lxxii
.
here
read
{untranscribed Hebrew}
(
I
suppose
it
should
be
{untranscribed Hebrew}
)
evidently
from
another
old
notion
of
the
word
{untranscribed Hebrew}
to
fasten
with
a
naile
,
from
whence
the
Chaldee
use
{untranscribed Hebrew}
for
a
naile
,
as
we
see
in
their
Targum
,
Isa
.
xli
.
7.
Herein
the
Latine
follows
them
,
and
reads
confige
;
but
the
Syriack
hath
{untranscribed Hebrew}
the
verbe
,
whence
is
the
Arabick
noune
for
an
hedghogge
,
whose
prickles
standing
up
are
the
emblem
of
horror
;
and
so
that
sure
is
the
meaning
of
the
phrase
,
and
that
fitly
following
the
destroying
the
dross
v.
119.
for
that
may
well
be
the
motive
to
this
horror
.
V.
122.
Surety
]
Of
the
several
usages
of
{untranscribed Hebrew}
{untranscribed Hebrew}
interpreters
have
been
uncertain
which
to
take
.
From
the
notion
of
pleasing
or
being
acceptable
,
the
Chaldee
read
{untranscribed Hebrew}
delight
or
make
merry
.
And
so
the
Syriack
also
.
But
the
Lxxii
.
that
read
{untranscribed Hebrew}
and
the
Latine
suscipe
,
seem
to
referr
to
the
other
notion
(
that
in
which
arrhabo
comes
from
it
)
of
a
surety
,
or
undertaker
,
for
that
we
know
is
the
importance
of
suscipere
.
And
this
doth
best
agree
with
the
antecedents
and
consequents
.
Leave
me
not
to
my
oppressors
,
let
not
the
proud
oppress
me
;
for
with
both
those
well
accords
,
undertake
,
interpose
,
be
surety
for
me
for
good
,
i
.
e
.
so
as
to
deliver
me
out
of
their
hands
.
Abu
Walid
takes
it
in
the
notion
of
doing
well
to
.
V.
123.
Word
of
thy
righteousness
]
The
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
thy
righteousness
,
for
thy
kindness
,
charity
and
mercy
,
is
very
obvious
(
see
note
on
Matth
.
1.
g
.
)
and
that
agrees
well
with
this
place
,
where
Gods
deliverance
,
in
the
beginning
of
the
verse
,
is
the
thing
that
is
waited
for
,
and
dealing
with
him
according
to
his
mercy
v.
124.
and
then
{untranscribed Hebrew}
word
added
to
it
,
is
no
more
then
Gods
speaking
mercy
to
him
,
as
elsewhere
speaking
peace
,
i
.
e
.
hearing
his
prayers
,
giving
him
an
answer
of
mercy
.
But
the
word
righteousness
may
denote
the
rule
of
righteousness
,
the
Law
of
God
,
his
prescript
manner
of
dealing
with
men
;
and
then
the
word
of
thy
righteousness
will
be
the
tenure
of
thy
Law
,
that
promises
deliverance
to
the
pious
.
V.
126.
Time
for
thee
,
O
Lord
,
to
work
]
The
Hebrew
here
reads
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
is
literally
time
to
doe
,
or
performe
,
(
so
{untranscribed Hebrew}
is
facere
and
persicere
)
to
the
Lord
.
And
as
this
is
more
agreeable
to
the
sense
of
the
antient
interpreters
,
than
the
reading
it
time
for
the
Lord
to
work
,
the
Chaldee
being
express
,
time
to
worke
{untranscribed Hebrew}
the
will
of
God
,
and
the
Syriack
{untranscribed Hebrew}
time
to
worship
God
,
to
which
sense
also
the
Lxxii
.
are
to
be
understood
,
{untranscribed Hebrew}
,
time
to
work
or
performe
to
the
Lord
;
so
it
will
also
best
accord
to
the
context
,
other
mens
evacuating
,
frustrating
Gods
Law
,
by
their
neglecting
and
contemning
it
,
being
a
fit
motive
to
his
servants
most
diligently
to
performe
it
.
V.
128.
Esteem
all
thy
precepts
concerning
all
things
to
be
right
]
The
Hebrew
{untranscribed Hebrew}
as
it
signifies
to
be
right
,
so
't
is
also
to
please
,
or
to
be
approved
,
as
when
a
thing
is
said
to
be
right
in
the
eyes
of
God
,
i
.
e
.
to
please
him
;
and
then
by
analogy
with
this
sense
,
it
signifies
in
other
conjugations
(
as
to
correct
and
direct
,
so
)
to
approve
.
And
so
the
Syriack
rightly
understands
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
and
renders
it
by
{untranscribed Hebrew}
I
have
loved
all
thy
precepts
:
and
to
the
same
purpose
is
the
Chaldee
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
like
,
to
approve
.
Only
the
Lxxii
.
and
others
from
them
adhere
to
the
other
notion
of
{untranscribed Hebrew}
,
and
read
{untranscribed Hebrew}
,
I
was
directed
to
all
thy
wayes
.
The
reduplication
of
the
universal
particle
{untranscribed Hebrew}
is
emphatical
,
all
,
even
all
,
and
so
the
plain
rendring
is
most
current
,
All
thy
commandments
,
even
all
,
have
I
approved
—
The
Jewish
Arab
reads
,
And
therefore
for
all
thy
commandements
,
all
of
them
have
I
sought
.
V.
130.
Entrance
of
thy
word
]
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
from
{untranscribed Hebrew}
to
open
,
doth
regularly
signify
opening
.
The
only
question
is
,
whether
thy
word
be
the
agent
,
or
the
patient
,
that
which
opens
,
or
which
is
opened
.
If
we
take
it
in
the
latter
sense
,
then
the
opening
of
Gods
words
is
the
explaining
them
;
so
the
Jewish
Arab
renders
,
Because
the
opening
of
thy
word
inlighteneth
,
O
thou
that
makest
the
simple
to
understand
.
And
so
the
Lxxii
.
their
{untranscribed Hebrew}
is
understood
both
by
the
Latine
and
the
Syriack
:
{untranscribed Hebrew}
open
thy
word
,
and
illuminate
,
saith
the
one
,
and
declaratio
verborum
tuorum
illuminat
,
the
declaring
of
thy
words
doth
illuminate
,
saith
the
other
.
But
if
it
be
in
the
sense
of
thy
word
being
the
agent
,
then
't
is
the
opening
our
eyes
wrought
by
thy
word
;
and
that
seems
to
be
the
more
genuine
meaning
of
it
,
that
Gods
word
by
opening
our
minds
gives
light
to
them
,
teacheth
them
those
things
which
naturally
they
did
not
,
could
not
know
,
till
they
were
thus
illuminated
.
And
the
Chaldee
favours
,
who
renders
it
{untranscribed Hebrew}
the
sculpture
or
impression
of
thy
word
illuminates
;
which
evidently
refers
to
the
Urim
,
whose
name
is
derived
from
light
,
and
therefore
will
with
full
propriety
be
said
to
enlighten
;
which
surely
the
Lxxii
.
likewise
reflected
on
,
when
they
call
it
{untranscribed Hebrew}
,
the
word
by
them
used
constantly
to
translate
Urim
.
V.
139.
Consumed
me
]
The
Hebrew
{untranscribed Hebrew}
from
which
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
as
it
signifies
to
consume
,
and
so
is
here
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
,
hath
melted
me
,
or
by
melting
consumed
me
,
and
by
the
Syriack
{untranscribed Hebrew}
cruciated
me
,
so
it
signifies
also
to
binde
,
press
,
constrein
,
in
the
notion
wherein
't
is
said
of
Paul
Act.
xviii
.
5.
that
{untranscribed Hebrew}
,
he
was
constreined
or
prest
in
spirit
.
Thus
the
Chaldee
renders
it
{untranscribed Hebrew}
hath
constreined
me
.
And
this
is
the
most
probable
acception
of
it
,
zeal
having
that
faculty
of
pressing
,
and
forcing
expressions
from
one
,
either
of
grief
,
or
indignation
,
or
the
like
,
as
the
occasion
requires
.
V.
148.
Night-watches
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
keep
,
guard
,
watch
,
signifies
indifferently
any
of
the
three
watches
into
which
the
night
was
divided
,
the
evening
watch
,
or
beginning
of
the
watches
,
or
first
watch
,
Lam
.
ii
.
19.
the
middle
,
or
night
watch
,
Jud
.
vii
.
19.
and
the
last
,
or
morning
watch
,
Exod
.
xiv
.
24.
And
to
the
last
of
these
the
context
here
inclines
it
,
so
as
it
may
agree
with
the
dawning
of
the
morning
v.
147.
and
be
fitly
joyned
with
preventing
,
which
sure
in
both
verses
signifies
rising
betimes
,
so
it
is
proper
to
the
morning
,
not
evening
watch
.
The
Chaldee
indeed
gives
it
a
greater
latitude
,
and
reads
the
watches
{untranscribed Hebrew}
of
the
morning
and
evening
both
,
but
the
Lxxii
.
read
expresly
{untranscribed Hebrew}
early
in
the
morning
.
V.
165.
Offend
them
]
The
Hebrew
here
read
{untranscribed Hebrew}
{untranscribed Hebrew}
,
i
.
e
.
as
the
Lxxii
.
literally
read
,
{untranscribed Hebrew}
there
is
no
scandal
to
them
,
by
scandal
meaning
any
thing
that
may
wound
,
or
hurt
,
or
cause
them
to
fall
in
their
journey
,
in
the
threefold
notion
of
the
word
{untranscribed Hebrew}
(
which
the
Lxxii
.
here
use
,
and
is
perfectly
parallel
to
{untranscribed Hebrew}
)
for
a
stumbling-block
,
and
a
snare
,
and
a
gall-trap
.
The
meaning
of
it
will
be
best
understood
,
by
comparing
it
with
the
like
phrase
1
Joh
.
ii
.
10.
He
that
loveth
his
brother
abideth
in
light
,
{untranscribed Hebrew}
and
there
is
no
scandal
in
him
,
or
to
him
;
the
light
,
wherein
he
abides
,
will
so
assist
him
in
every
part
of
his
march
,
that
he
shall
be
free
from
those
dangers
which
are
parallel
to
the
snares
,
and
stumbling-blocks
,
and
gall-traps
,
which
they
that
travail
in
the
dark
are
subject
to
.
There
the
scandals
are
means
of
betraying
the
soule
into
sin
,
temptations
;
and
no
scandal
to
them
signifies
their
security
from
those
temptations
,
that
others
so
frequently
are
overcome
by
.
And
so
here
,
as
the
great
peace
,
in
the
beginning
of
the
verse
(
according
to
the
Hebrew
notion
of
{untranscribed Hebrew}
)
notes
all
manner
of
prosperity
and
felicity
,
that
especially
wherein
the
soule
is
concerned
,
so
the
no
scandal
to
them
,
is
the
immunity
from
temptations
and
snares
,
i
.
e
.
from
sins
to
which
temptations
are
designed
to
bring
men
:
and
this
is
the
security
which
the
love
of
Gods
Commandements
will
give
men
,
when
nothing
else
will
.
The
Chaldee
here
read
,
there
is
no
scandal
to
them
{untranscribed Hebrew}
in
the
world
to
come
,
meaning
no
mischief
,
punishment
of
sin
,
but
the
Syriack
,
there
is
to
them
no
{untranscribed Hebrew}
infirmity
,
sickness
,
disease
,
(
the
word
,
from
{untranscribed Hebrew}
,
signifies
sickness
either
of
body
or
minde
)
and
so
is
most
applicable
to
sin
,
the
disease
of
the
soule
.
V.
168.
Before
thee
]
What
is
the
meaning
of
a
mans
wayes
being
before
God
,
{untranscribed Hebrew}
will
best
be
judged
by
other
parallel
phrases
,
such
are
walking
before
God
,
or
in
his
sight
,
and
that
signifies
to
live
piously
,
and
so
as
is
accepted
by
him
.
And
then
here
,
though
it
is
certain
all
mens
actions
are
seen
by
God
,
and
done
in
his
sight
,
yet
his
wayes
being
before
him
,
will
best
be
interpreted
walking
,
or
living
piously
.
The
Hundred
and
Twentieth
Psalm
.
A
Song
a.
of
ascents
.
Degrees
.
The
hundred
and
twentieth
is
a
prayer
against
calumniators
and
malicious
persons
,
and
a
complaint
of
the
infelicity
of
such
companions
.
It
seems
to
have
been
first
formed
by
David
,
in
relation
to
Doeg
,
1
Sam
.
xxii
.
and
to
have
been
after
made
use
of
in
relation
to
the
so
the
Syriack
(
see
note
a
)
and
R.
Kimchi
(
see
note
c
)
Captivity
,
and
is
called
a
Psalm
of
Ascents
,
because
it
was
appointed
to
be
sung
by
the
Levites
on
some
place
of
advantage
,
with
elevation
of
voice
.
1.
IN
my
distress
I
cried
unto
the
Lord
,
and
he
heard
me
.
Blessed
be
the
name
of
the
Lord
God
,
for
all
his
mercies
vouchsafed
unto
me
:
I
was
in
great
distress
,
and
accordingly
addrest
my selfe
to
God
for
his
relief
,
and
he
was
pleased
to
give
eare
unto
me
.
2.
Deliver
my
soule
,
O
Lord
,
from
lying
lips
,
and
from
a
deceitfull
tongue
.
And
this
was
the
summe
of
my
prayer
;
O
blessed
Lord
,
I
am
fallen
into
the
midst
of
calumniators
and
malicious
false
persons
,
who
by
treachery
and
deceit
are
resolved
to
destroy
me
,
if
thou
Lord
be
not
graciously
pleased
to
deliver
me
out
of
their
hands
.
3.
b
.
What
shall
a
false
tongue
give
thee
,
or
what
shall
it
adde
to
thee
?
be
given
unto
thee
,
or
what
shall
be
done
unto
thee
,
thou
false
tongue
?
All
the
good
that
is
to
be
had
by
such
company
,
is
to
be
wounded
incurably
,
and
mischieved
by
them
.
4.
Sharpe
arrowes
of
the
mighty
with
coals
of
juniper
.
Their
tongues
are
as
piercing
as
darts
red
hot
in
a
flout
souldiers
hands
,
no
armour
of
innocence
is
fence
against
them
.
5.
Woe
is
me
that
I
sojourne
long
,
I
in
c
.
Mesech
,
that
I
dwell
in
the
tents
of
Kedar
.
6.
My
soule
hath
long
dwelt
with
him
that
hateth
peace
.
O
what
an
infelicity
and
sad
condition
it
is
to
be
forced
to
spend
so
much
time
,
as
a
stranger
and
sojourner
,
among
such
barbarous
unhumane
people
,
which
are
allwayes
projecting
mischief
against
me
?
7.
I
am
for
peace
,
but
when
I
speake
,
they
are
for
warre
.
Let
my
actions
and
my
words
be
never
so
friendly
and
pacificatory
;
their
malice
is
rather
accended
than
slackened
thereby
.
The
deceitfullness
of
their
own
hearts
infuseth
jealousies
into
them
,
makes
them
suspect
the
meekness
and
friendliness
of
my
behaviour
to
be
but
a
stratageme
of
fraud
and
guile
in
me
,
Annotations
on
Psalm
CXX
.
Tit
.
Degrees
]
The
meaning
of
this
title
{untranscribed Hebrew}
{untranscribed Hebrew}
a
Psalm
of
Ascents
,
from
{untranscribed Hebrew}
to
ascend
,
will
I
suppose
best
be
learnt
from
Nehem
.
ix
.
4
,
&c.
There
we
finde
{untranscribed Hebrew}
the
ascent
or
scaffold
or
pulpit
of
the
Levites
,
some
place
of
advantage
,
whereon
they
stood
when
they
chaunted
out
the
formes
of
Praise
.
Thus
we
finde
in
the
institution
that
the
Levites
were
to
stand
,
by
Davids
last
words
,
to
thank
and
praise
the
Lord
morning
and
evening
,
1
Chron
.
xxiii
.
50.
and
this
at
the
east
or
front
of
the
altar
,
{untranscribed Hebrew}
over
against
it
,
say
the
Lxxii
.
2
Chron
.
v.
12.
(
as
before
the
Arke
1
Chron
.
xvi
.
4.
)
i
.
e
.
probably
at
the
East
gate
of
the
Temple
,
before
the
courts
of
the
people
;
for
so
saith
Maimonides
Cele
Hammikdosh
,
c
.
iii
.
that
at
both
the
gates
of
the
mens
and
womens
court
,
there
was
a
scaffold
or
pulpit
for
the
Levites
,
where
they
stood
,
twelve
at
least
,
to
make
one
sound
,
to
be
heard
in
praising
and
thanking
the
Lord
,
2
Chron
.
v.
13.
So
we
see
it
practised
in
that
place
of
Nehemiah
,
Jeshuah
and
Bani
&c.
standing
up
on
that
ascent
cried
with
a
loud
voice
unto
the
Lord
their
God
,
v.
4.
and
again
Jeshuah
and
Kadmiel
&c.
said
,
stand
up
and
bless
the
Lord
your
God
for
ever
and
ever
,
and
blessed
be
thy
glorious
name
—
Here
is
a
double
ascent
,
1.
an
advantage
of
ground
,
whether
as
on
a
scaffold
,
or
desk
,
or
pulpit
,
such
as
is
wont
to
be
set
up
for
such
purposes
of
publick
reading
,
proclaiming
,
or
other
services
;
2.
an
elevation
of
voice
.
From
either
or
both
of
which
,
rather
than
from
the
xv
.
steps
or
stairs
of
the
Temple
,
which
the
Talmudists
have
fansied
,
in
compliance
with
the
number
of
the
xv
.
Psalms
here
so
stiled
,
the
Psalm
which
is
there
delivered
is
fitly
stiled
a
Psalm
of
ascents
.
Accordingly
the
Jewish
Arab
rendereth
it
a
Psalm
of
praise
,
with
lifting
up
the
voice
,
which
Kimchi
takes
notice
of
,
as
the
opinion
of
R.
Saadiah
.
It
may
be
here
farther
observed
,
that
that
passage
in
Nehemiah
refers
to
the
deliverance
of
that
people
out
of
the
captivity
of
Babylon
;
and
't
is
not
improbable
,
this
title
may
have
some
respect
to
that
also
,
the
returning
of
the
captives
to
their
own
countrey
being
not
unfitly
stiled
an
ascent
or
coming
up
.
Of
this
as
Theodoret
and
Euthymius
interpret
,
so
't
is
certain
the
Syriack
understand
it
,
making
the
contents
of
this
Psalm
to
be
a
prayer
of
the
people
deteined
in
Babel
,
and
intitling
the
next
a
Psalm
{untranscribed Hebrew}
of
eduction
,
or
ascent
out
of
Babel
,
and
so
forward
in
the
rest
of
the
fifteen
:
and
to
that
the
Chaldee
may
be
interpreted
also
,
when
it
paraphrases
it
,
the
Psalm
which
was
said
{untranscribed Hebrew}
upon
the
ascent
from
the
abyss
,
thereby
resembling
the
depth
of
their
bottomelesse
misery
in
the
captivity
,
(
though
't
is
not
improbable
,
they
might
referr
to
the
wilde
Talmudical
story
of
the
rising
up
of
the
abyss
at
the
building
of
the
Temple
,
which
with
much
adoe
was
at
last
conjujured
down
.
)
What
is
here
said
of
this
,
is
to
be
applied
to
the
rest
of
the
xv
.
Psalms
,
which
carry
the
same
title
.
Not
that
this
and
all
the
rest
were
first
composed
on
occasion
either
of
the
delivery
out
of
the
captivity
,
or
of
the
captivity
it selfe
;
but
that
being
formerly
made
by
David
or
others
,
on
some
other
occasion
,
they
were
then
used
,
some
in
their
thralldome
,
some
upon
their
delivery
,
as
they
were
proper
,
and
thought
applicable
to
some
part
of
this
occasion
.
Aben
Ezra
resolves
it
possible
that
it
was
no
more
than
a
Musical
tone
.
V.
3.
Given
to
thee
]
The
Hebrew
reads
{untranscribed Hebrew}
{untranscribed Hebrew}
what
shall
give
to
thee
,
the
nominative
case
being
reserved
to
the
end
of
the
verse
{untranscribed Hebrew}
deceitfull
tongue
,
thus
,
What
shall
a
deceitfull
or
false
tonge
give
thee
?
i
.
e
.
profit
thee
?
and
so
again
more
explicitly
,
{untranscribed Hebrew}
and
what
shall
the
deceitfull
tongue
adde
to
thee
?
i
.
e
.
what
advantage
shall
it
bring
thee
?
Thee
,
i
.
e
.
the
person
who
converseth
with
such
,
i
.
e
.
the
Psalmist
here
.
Thus
the
Chaldee
understood
it
,
{untranscribed Hebrew}
&c.
What
shall
the
detractor
give
thee
,
or
what
shall
the
delator
adde
to
thee
by
a
false
tongue
?
The
Syriack
more
plainly
,
{untranscribed Hebrew}
,
What
shall
deceitfull
tongues
give
thee
,
or
adde
to
thee
?
so
the
Jewish
Arab
,
He
shall
say
to
him
that
hath
it
,
what
is
that
with
thee
,
or
that
thou
hast
,
and
what
shall
a
deceitfull
tongue
adde
to
thee
?
i
.
e
.
what
shall
a
man
gaine
by
such
a
conversation
,
by
living
among
deceitfull
malicious
men
?
Even
{untranscribed Hebrew}
{untranscribed Hebrew}
arrows
of
the
strong
man
,
the
military
man
or
gyant
,
such
as
men
use
in
warr
,
on
purpose
to
mischief
,
and
so
are
{untranscribed Hebrew}
{untranscribed Hebrew}
very
sharpe
,
and
not
only
so
,
but
to
make
them
enter
the
more
certainly
,
and
pierce
the
deeper
,
and
burne
together
as
they
wound
,
they
are
heat
red
hot
,
and
that
in
the
scorchingst
fire
,
such
as
is
that
which
is
made
of
the
coals
of
Juniper
,
saith
S.
Hierome
,
of
which
Schindler
in
the
word
{untranscribed Hebrew}
others
have
affirmed
,
that
being
once
on
fire
they
will
keep
the
fire
a
year
together
without
going
out
.
And
so
saith
Kimchi
{untranscribed Hebrew}
they
are
very
hot
and
will
not
be
quenched
,
who
addes
that
these
coals
keep
fire
in
them
when
they
appear
dead
:
and
so
indeed
in
nature
,
the
coal
that
lasts
long
alive
,
must
cast
thick
ashes
about
it
(
and
then
it
will
seem
dead
,
the
life
not
discovering
it selfe
through
the
ashes
)
otherwise
the
sulphurous
parts
,
wherein
fire
consists
,
will
presently
get
out
.
Thus
is
this
instrument
of
the
deceitfull
persons
punishment
adapted
to
his
sin
,
and
is
an
emblem
of
him
,
the
concealing
hatred
being
as
destructive
as
the
long
burning
of
it
,
the
ashes
,
as
the
coals
of
Juniper
.
And
so
this
question
and
answer
being
a
poetical
description
of
the
mischief
of
such
company
,
that
which
follows
,
v.
4.
Woe
is
me
that
I
sojourne
,
or
dwell
among
such
,
doth
exactly
accord
with
it
.
V.
5.
Mesech
]
The
Hebrew
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
which
we
render
as
if
Mesech
were
the
name
of
a
place
,
seems
best
to
be
expounded
v.
6.
by
{untranscribed Hebrew}
I
have
a
long
while
dwelt
,
for
so
{untranscribed Hebrew}
,
from
{untranscribed Hebrew}
to
draw
or
protract
,
seems
to
signify
adverbially
long
.
So
the
Lxxii
.
{untranscribed Hebrew}
,
my
sojourning
is
lengthened
,
to
which
as
the
Latine
and
Arabick
,
so
the
Syriack
accord
,
{untranscribed Hebrew}
my
perigrination
is
protracted
,
so
Aquila
{untranscribed Hebrew}
,
I
was
a
stranger
a
long
time
,
and
Symmachus
{untranscribed Hebrew}
,
I
have
protracted
sojourning
.
Thus
to
protract
and
prolong
are
the
same
in
all
languages
,
and
so
is
{untranscribed Hebrew}
frequently
used
in
that
sense
of
protracting
,
Prov.
xiii
.
12.
Psal
.
xxxvi
.
11.
and
Lxxxv.
6.
and
cix
.
12.
and
oft
elsewhere
,
from
whence
is
{untranscribed Hebrew}
a
space
,
and
so
here
adverbially
,
or
for
{untranscribed Hebrew}
for
a
space
,
i
.
e
.
a
long
time
.
The
Chaldee
indeed
take
it
here
for
a
people
,
rendring
{untranscribed Hebrew}
with
the
Asiaticks
,
and
from
them
the
latter
Jews
understand
it
of
Tuscany
,
and
so
of
Italie
and
the
Roman
Empire
,
as
Kedar
following
they
interpret
of
the
Saracens
,
or
Turks
.
But
as
all
the
other
antient
Interpreters
depart
from
the
Chaldee
,
so
Kimchi
hath
receded
from
this
invention
of
his
fellow
Jews
,
and
renders
the
place
,
woe
is
me
{untranscribed Hebrew}
that
my
captivity
is
very
much
lengthened
,
drawn
out
,
or
protracted
.
Should
it
be
otherwise
interpreted
,
the
conjecture
of
the
learned
Bochart
would
be
worth
remembring
,
that
{untranscribed Hebrew}
in
Chaldee
and
Syriack
signifies
a
skin
,
and
so
{untranscribed Hebrew}
in
Hesychius
out
of
Nicander
,
{untranscribed Hebrew}
a
fleece
or
skin
;
from
whence
saith
he
,
Mesech
might
be
the
name
of
a
city
,
so
called
not
from
Mesech
the
son
of
Japhet
,
but
from
the
skins
with
which
the
Arabes
Scenitae
covered
their
tents
,
mentioned
in
the
end
of
the
verse
.
But
it
is
no
less
probable
,
that
in
the
notion
of
skins
,
it
should
be
here
joyned
with
{untranscribed Hebrew}
tents
,
which
were
thus
covered
with
skins
;
and
if
we
deduce
it
from
{untranscribed Hebrew}
to
draw
,
it
may
signify
a
draw-wagon
,
or
traha
,
and
the
barbarous
nations
that
were
not
by
agriculture
fixt
to
one
place
,
dwelt
as
well
in
their
wagons
as
tents
:
either
way
it
well
agrees
with
Kedar
,
i
.
e
.
the
progeny
of
Kedar
,
the
son
of
Ishmael
,
Gen.
xxv
.
13.
those
barbarous
people
of
Arabia
,
that
were
called
Scenitae
,
because
they
continued
in
tents
,
without
houses
,
and
so
the
Chaldee
reads
it
{untranscribed Hebrew}
the
Tabernacles
of
the
Arabians
.
To
whom
,
as
being
a
barbarous
unhumane
people
,
the
Psalmist
here
compares
those
malicious
deceitfull
men
among
whom
he
dwells
.
If
(
because
the
time
of
consigning
the
Canon
of
Scripture
,
soon
after
the
Captivity
,
will
not
permit
it
to
be
spoken
literally
)
we
shall
interpret
the
Psalm
prophetically
to
look
upon
Antiochus
,
the
analogy
would
well
hold
,
for
he
is
in
Scripture
exprest
as
by
Gog
,
so
by
Mesech
,
and
described
by
Daniel
as
a
flatterer
,
a
speaker
of
lies
,
a
worker
of
deceit
,
and
forecaster
of
evil
devices
,
&c.
and
then
the
{untranscribed Hebrew}
{untranscribed Hebrew}
enemies
of
peace
,
would
be
those
sworn
enemies
of
Jerusalem
,
both
the
inhabitants
of
Asia
minor
,
and
the
confederate
Arabians
.
The
Jewish
Arab
reads
,
a
people
that
is
after
the
way
or
sect
or
manner
of
Mesech
.
David
Kimchi
,
though
in
his
Comment
,
as
was
said
,
he
expound
it
of
the
protraction
of
his
sojourning
,
yet
in
his
Roots
saith
,
it
is
the
name
of
a
nation
mentioned
in
the
Law
,
viz.
Gen.
x
.
2.
The
Hundred
Twenty
First
Psalm
.
A
Song
of
Ascents
,
see
note
on
Psal
.
cxx
.
a.
Degrees
.
The
hundred
twenty
first
is
a
repose
in
God
,
and
a
confident
expectation
of
succour
and
safety
under
his
protection
.
1.
I
Will
lift
up
mine
eyes
unto
the
hills
from
whence
cometh
my
helpe
.
2.
My
helpe
cometh
a.
from
before
,
or
from
the
presence
of
the
Lord
.
from
the
Lord
,
which
made
heaven
and
earth
.
Whatsoever
,
or
how
great
soever
my
distresse
or
pressure
be
,
whether
bodily
or
spiritual
,
I
have
no
other
Sanctuary
or
refuge
to
which
to
apply
my selfe
,
but
that
one
supreme
of
heaven
,
(
the
image
of
which
is
the
Arke
on
Zion
,
that
holy
hill
or
mount
where
God
is
pleased
to
presentiate
himselfe
)
even
to
the
all-sufficient
omnipotent
Creator
,
Ruler
and
Governor
of
the
world
.
To
him
I
can
confidently
address
my
prayers
,
and
chearfully
expect
a
seasonable
aide
,
which
he
by
his
holy
Angels
shall
gratiously
afford
me
,
(
by
the
intercession
of
his
own
Son
,
who
hath
assumed
my
nature
.
)
3.
He
will
not
suffer
thy
foot
to
be
moved
;
and
he
that
keepeth
thee
will
not
slumber
.
4.
Behold
he
that
keepeth
Israel
shall
neither
slumber
nor
sleep
.
All
other
guards
may
faile
;
either
through
the
strength
of
a
more
powerfull
affailant
,
or
being
at
some
time
overtaken
with
sleep
or
weariness
:
But
the
watch
that
God
affordeth
us
is
impregnable
;
neither
he
nor
his
Angels
,
to
whom
he
assignes
this
office
of
guarding
,
under
him
,
all
his
faithfull
servants
,
can
ever
be
surprised
by
any
such
advantage
.
5.
The
Lord
is
thy
keeper
,
the
Lord
is
thy
shade
upon
thy
right
hand
.
6.
The
sun
shall
not
smite
thee
by
day
,
nor
the
moon
by
night
.
The
omnipotent
Lord
of
heaven
and
earth
shall
be
Nigher
then
thy
shadow
at
,
or
from
thy
right
hand
,
Jewish
Arab
.
present
to
thee
,
and
overrule
all
his
creatures
,
and
keep
thee
from
being
mischieved
by
them
;
his
protection
,
as
the
cloud
to
the
Israelites
,
or
as
a
faithfull
second
in
a
duel
,
shall
defend
thee
from
all
approach
of
danger
:
Neither
the
open
assaults
in
the
day-time
from
enemy
or
devill
,
nor
the
the
secret
ambushes
in
the
night
from
any
treacherous
underminer
either
of
thy
temporal
or
spirituall
estate
,
(
the
former
fitly
compared
to
the
scorching
of
the
Sun
,
the
latter
to
the
malignant
influences
of
the
Moon
)
shall
be
able
to
do
thee
any
hurt
.
7.
The
Lord
shall
preserve
thee
from
all
evil
;
he
shall
preserve
thy
soule
.
The
Lord
shall
assuredly
defend
thee
from
any
real
mischief
,
of
what
kinde
soever
,
that
can
approach
thee
.
8.
The
Lord
shall
preserve
thy
b
.
going
out
and
thy
coming
in
,
from
this
time
forth
and
even
for
evermore
.
He
shall
keep
thee
under
the
shadow
of
his
own
wings
,
and
in
the
beginning
,
progress
,
and
end
of
thy
undertakings
and
designes
,
when
thou
goest
out
to
worke
,
or
comest
home
to
rest
,
in
thy
business
,
or
in
thy
retirement
,
his
guard
shall
continually
attend
thee
,
and
(
if
thou
continue
to
adhere
to
him
)
never
forsake
or
destitute
thee
.
Annotations
on
Psalm
CXXI
.
V.
2.
From
the
Lord
]
The
Hebrew
is
{untranscribed Hebrew}
{untranscribed Hebrew}
from
with
,
or
before
,
the
Lord
;
which
the
Jewish
Arab
read
{untranscribed Hebrew}
from
at
,
or
with
the
Lord
.
The
Lxxii
.
read
only
{untranscribed Hebrew}
before
the
Lord
;
but
the
Chaldee
and
the
Syriack
agree
in
{untranscribed Hebrew}
from
before
,
or
from
the
sight
or
presence
of
the
Lord
,
referring
hereby
more
generally
to
the
good
Angels
(
stiled
the
Angels
of
his
presence
,
those
that
stand
before
the
Lord
,
and
allwayes
behold
the
face
of
God
,
and
where
they
appear
,
there
God
is
said
to
be
in
a
peculiar
manner
)
by
whose
ministery
mercies
and
deliverances
are
solemnly
conveyed
to
godly
men
;
or
rather
to
Christ
incarnate
,
with
whose
Humanity
the
Deity
being
inseparably
united
,
God
is
allwayes
present
with
him
,
and
through
him
with
us
,
for
whom
sitting
at
Gods
right
hand
,
he
constantly
maketh
intercession
:
But
more
immediately
referring
to
the
Arke
of
God
,
where
he
is
pleased
to
exhibite
his
presence
,
and
audience
to
the
prayers
of
his
servants
,
who
there
address
them
to
him
;
which
being
placed
on
mount
Zion
,
that
sure
is
the
meaning
of
{untranscribed Hebrew}
{untranscribed Hebrew}
to
the
hills
,
v.
1.
to
which
as
they
then
came
when
they
could
to
offer
up
their
prayers
,
so
when
they
were
hindred
and
detained
from
that
personal
address
,
they
yet
turned
their
faces
,
and
lift
up
their
eyes
that
way
,
as
here
it
is
said
.
See
Dan
.
vi
.
10.
This
for
the
full
and
ultimate
importance
of
the
words
.
But
for
the
immediate
sense
of
them
,
the
scheme
seems
to
be
military
.
The
beseiged
person
daily
looks
to
the
hills
,
to
see
if
any
relief
be
coming
from
any
quarter
,
any
signal
by
fire
or
the
like
,
giving
intelligence
of
succour
approaching
;
so
saith
Aben
Ezra
as
men
doe
in
a
seige
,
and
so
Kimchi
also
.
And
then
by
this
scheme
the
Psalmist
expresses
his
own
repose
to
be
in
God
,
that
dwelleth
above
in
heaven
,
and
presentiates
himself
to
his
servants
in
Zon
;
Our
help
cometh
from
a
place
higher
than
any
earthly
hill
,
from
a
more
sure
deliverer
.
V.
8.
Going
out
and
coming
in
]
{untranscribed Hebrew}
{untranscribed Hebrew}
going
and
coming
,
or
going
out
and
coming
in
,
being
,
as
here
,
used
by
it selfe
,
without
any
addition
,
hath
a
different
importance
from
what
it
hath
when
it
is
used
with
{untranscribed Hebrew}
before
the
people
,
1
Sa
.
xviii
.
13.
and
the
like
.
For
then
it
imports
governing
or
ruling
only
.
So
v.
16.
all
Israel
and
Judah
loved
David
,
because
he
went
out
and
came
in
before
them
.
So
Act.
i
.
21.
all
the
time
that
Jesus
went
in
and
out
among
us
,
i
.
e
.
taught
us
,
ruled
us
his
disciples
here
on
earth
.
But
in
this
place
,
without
that
addition
,
it
signifies
more
generally
,
doing
any
thing
of
what
sort
soever
,
all
actions
being
comprehended
under
one
of
these
two
sorts
,
going
out
to
more
publick
,
and
coming
in
to
more
private
affairs
;
or
again
,
going
out
to
begin
,
coming
in
at
the
end
of
the
work
.
The
Chaldee
here
paraphrase
it
,
by
going
out
{untranscribed Hebrew}
(
a
corruption
of
the
Greek
{untranscribed Hebrew}
)
to
affairs
,
to
negotiation
,
and
coming
in
{untranscribed Hebrew}
to
the
study
of
the
Law
.
The
Hundred
Twenty
Second
Psalm
.
A
Song
of
ascents
,
see
note
on
Ps.
cxx
.
a.
degrees
of
David
.
The
hundred
twenty
second
is
an
expression
of
great
joy
for
a
returne
to
the
benefits
of
Gods
publick
service
,
together
with
a
prayer
for
continuance
of
those
peaceable
opportunities
.
It
was
first
composed
by
David
,
probably
after
his
returne
from
his
flight
from
Absolom
,
and
solemnly
sung
by
the
Levites
upon
the
returne
from
the
Captivity
,
(
see
note
on
Psal
.
cxx
.
a.
)
1.
I
Was
glad
when
they
said
unto
me
,
Let
us
go
into
the
house
of
the
Lord
.
2.
Our
feet
have
stood
{untranscribed Hebrew}
shall
stand
in
thy
gates
,
O
Jerusalem
.
Blessed
be
God
for
the
joyfull
news
which
he
hath
now
afforded
us
,
the
liberty
to
goe
to
Jerusalem
,
and
to
the
Arke
of
Gods
presence
which
is
placed
there
,
the
most
blissfull
prerogative
of
peaceable
publick
assemblies
,
from
which
we
have
been
debarred
so
long
.
3.
Jerusalem
is
builded
as
a
city
that
a.
is
joyned
to
it selfe
together
compact
together
.
Jerusalem
is
a
lovely
place
,
the
very
buildings
,
being
so
uniforme
,
are
very
beautifull
(
and
an
emblem
of
that
union
of
minds
,
both
in
charity
and
united
intercessions
,
which
is
the
most
amiable
gracefull
thing
in
the
Church
of
God
.
)
4.
Whether
the
tribes
go
up
,
the
tribes
of
the
Lord
,
b
.
by
,
or
according
to
the
commandment
,
or
testimony
to
Israel
.
unto
the
testimony
of
Israel
,
to
give
thanks
unto
the
name
of
the
Lord
.
And
nothing
more
lovely
in
it
,
than
that
it
is
the
place
to
which
all
the
inhabitants
of
the
land
are
thrice
every
year
obliged
to
go
up
to
commemorate
the
mercies
of
God
afforded
to
his
people
.
5.
For
there
set
are
c
.
set
thrones
of
judgment
,
the
thrones
of
the
house
of
David
.
Yet
beside
this
of
the
house
and
service
of
God
,
there
also
the
Sanhedrim
,
or
supreme
judicature
of
the
nation
sitteth
,
that
great
court
where
the
highest
matters
are
decided
:
And
there
also
is
the
palace
where
David
,
and
the
Kings
of
Judah
descending
lineally
from
David
,
do
and
shall
constantly
reside
.
6.
Pray
for
the
peace
of
Jerusalem
;
they
shall
prosper
that
love
thee
.
From
all
these
both
civill
and
Ecclesiastical
considerations
,
it
is
the
duty
of
all
good
men
to
pray
for
this
place
,
and
to
love
it
most
affectionately
,
to
beseech
God
to
bestow
a
quiet
injoyment
of
all
these
advantages
,
and
therein
all
manner
of
prosperity
upon
it
.
And
they
that
thus
love
,
and
pray
,
and
contribute
their
utmost
to
it
,
shall
certainly
gain
to
themselves
prosperity
and
temporal
felicity
by
this
means
.
7.
Peace
be
within
thy
walls
,
and
prosperity
within
thy
palaces
.
Let
this
therefore
be
our
united
prayer
,
that
God
will
pour
down
all
his
blessings
upon
this
place
.
8.
For
my
brethren
and
companions
sakes
I
will
now
speak
peace
of
,
or
●●
,
say
,
Peace
be
d
.
within
thee
.
9.
Because
of
the
house
of
the
Lord
our
God
,
I
will
seek
thy
good
.
And
as
our
prayers
,
so
let
our
most
earnest
indeavours
be
bent
this
way
,
to
advance
the
prosperity
and
tranquillity
of
it
,
and
so
both
of
Church
and
state
,
which
are
equally
concerned
in
it
.
And
to
this
all
obligations
,
both
humane
and
divine
,
charity
to
our
brethren
,
and
piety
to
that
God
who
is
adored
and
glorified
there
,
most
strictly
engage
us
.
Annotations
on
Psalm
CXXII
.
V.
3.
Compact
]
This
phrase
of
{untranscribed Hebrew}
{untranscribed Hebrew}
associated
(
from
{untranscribed Hebrew}
to
joyne
or
associate
)
or
joyned
to
it selfe
together
,
refers
critically
to
that
which
the
sacred
story
gives
us
of
that
city
.
The
site
of
it
was
upon
a
very
unequal
ground
;
the
low
town
was
mean
and
dismantled
;
the
castle
on
the
hill
was
fortified
,
and
held
as
a
place
of
strength
;
which
being
taken
by
Joab
,
David
built
up
the
whole
,
and
so
made
it
one
city
,
associated
and
joyned
together
.
1
Chron
.
xi
.
7
,
8.
David
dwelt
in
the
castle
,
and
built
the
city
round
about
,
and
Joab
repaired
the
rest
of
the
city
.
V.
4.
Unto
the
testimony
of
Israel
]
{untranscribed Hebrew}
{untranscribed Hebrew}
doth
literally
signify
,
the
testimonies
(
as
that
imports
commands
given
)
to
Israel
.
So
{untranscribed Hebrew}
the
verb
,
as
it
signifies
to
testify
,
is
also
to
admonish
;
and
so
testimonies
and
statutes
and
judgments
,
Deut
.
iv
.
45.
are
all
used
in
the
same
sense
,
for
the
commands
delivered
by
Moses
from
God
;
and
so
ch
.
vi
.
20.
What
mean
the
testimonies
—
and
frequently
in
this
book
of
Psalms
,
Gods
testimonies
,
being
that
which
he
hath
revealed
,
and
thereby
testified
of
his
will
.
So
when
we
read
of
the
Ark
of
the
testimony
,
't
is
in
relation
to
the
Decalogue
which
was
kept
in
the
Ark
,
Exod
.
xxv
.
16.
thou
shalt
put
into
the
Ark
the
testimony
which
I
shall
give
thee
.
And
so
here
the
testimony
to
Israel
is
the
command
given
to
that
people
of
going
up
from
all
parts
of
the
land
to
Jerusalem
three
times
a
year
,
to
the
Feasts
.
That
is
meant
in
the
beginning
of
the
verse
,
Thither
the
tribes
go
up
,
not
to
,
but
by
,
or
according
to
the
testimony
to
Israel
,
the
law
given
to
that
purpose
.
The
preposition
indeed
is
wanting
,
and
so
must
of
necessity
be
supplied
(
rather
than
to
make
the
testimony
the
notation
of
the
place
,
viz.
the
Ark
)
the
sense
being
thus
most
current
,
Whither
,
i
.
e
.
to
Jerusalem
,
the
tribes
go
up
,
i
.
e
.
all
the
Jews
wheresoever
inhabiting
,
according
to
the
testimony
,
or
law
given
to
Israel
(
so
ל
imports
)
to
give
thanks
unto
the
name
of
the
Lord
,
which
was
the
end
of
their
going
up
,
and
of
the
command
which
required
it
at
the
festivals
,
the
solemn
times
of
thanksgiving
.
The
Chaldee
have
another
notion
of
it
,
and
render
it
Gods
testifying
to
Israel
{untranscribed Hebrew}
&c.
that
his
majestatick
presence
shall
abide
among
them
when
they
come
to
confess
unto
the
name
of
the
Lord
.
But
the
former
rendring
is
more
proper
and
agreeable
.
And
accordingly
the
learned
Castellio
reads
it
,
ex
edito
Israelitis
oraculo
,
from
,
or
by
the
oracle
delivered
to
the
Israelites
.
The
Jewish
Arab
reads
{untranscribed Hebrew}
and
it
is
the
place
of
convention
to
,
or
for
Israel
,
taking
it
in
the
notion
that
the
words
derived
from
{untranscribed Hebrew}
have
.
V.
5.
Thrones
of
judgment
]
That
the
{untranscribed Hebrew}
{untranscribed Hebrew}
seats
for
judgment
here
signify
the
Sanhedrim
,
or
highest
Court
of
Judicature
,
there
can
be
no
question
.
These
are
said
to
sit
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
literally
imports
)
at
Jerusalem
,
as
being
the
Metropolis
of
Judea
,
&
so
the
seat
of
that
greatest
councel
,
as
lesser
cities
are
of
the
Consistories
or
lesser
consessus
,
called
{untranscribed Hebrew}
judgments
Mat
.
v.
22.
The
onely
difficulty
is
,
whether
{untranscribed Hebrew}
the
thrones
for
the
house
of
David
,
be
but
another
phrase
to
express
the
same
thing
.
If
it
be
,
then
the
expression
is
poetical
,
to
set
down
the
grandeur
of
that
supreme
Sanhedrim
,
that
it
is
a
royall
judicature
,
and
so
as
it
were
the
seat
of
the
King
himself
;
as
among
us
the
Kings-Bench
is
the
title
of
our
great
court
of
judicature
,
where
in
the
Kings
name
judgment
is
given
to
the
people
.
But
't
is
more
probable
,
that
it
is
added
as
a
third
argument
of
the
glory
of
Jerusalem
,
that
there
is
the
Regal
throne
,
where
now
David
,
as
after
him
his
successors
should
reside
.
The
Chaldee
read
it
to
this
sense
,
for
interpreting
the
latter
part
of
the
house
of
the
sanctuary
,
they
say
,
that
there
are
seats
prepared
{untranscribed Hebrew}
&c.
for
the
Kings
of
the
house
of
David
.
V.
8.
Within
thee
]
The
suffix
ב
is
best
rendred
with
,
or
of
,
or
concerning
.
The
Chaldee
retein
{untranscribed Hebrew}
,
{untranscribed Hebrew}
but
the
Syriack
read
{untranscribed Hebrew}
of
thee
,
or
on
thee
,
the
Lxxii
.
{untranscribed Hebrew}
of
,
or
concerning
thee
;
all
of
them
joyning
it
with
{untranscribed Hebrew}
I
will
now
speak
peace
on
thee
,
or
of
thee
,
i
.
e
.
bless
thee
,
and
pray
for
all
Gods
blessings
and
felicities
upon
thee
.
The
Jewish
Arab
,
I
will
speak
of
thy
peace
or
safety
.
The
Hundred
Twenty
Third
Psalm
.
A
Song
of
ascents
Degrees
.
The
hundred
twenty
third
is
a
prayer
for
deliverance
from
proud
insulting
enemies
,
and
an
act
of
full
affiance
and
dependance
on
God
for
it
.
1.
UNto
thee
lift
I
up
mine
eyes
,
O
thou
that
dwellest
in
the
heavens
.
O
thou
supreme
God
of
heaven
,
to
thee
I
addresse
my
prayers
,
on
thee
I
wholly
depend
for
a
gracious
answer
to
them
in
this
time
of
distresse
and
calamity
.
2.
Behold
,
as
the
eyes
of
servants
a.
look
unto
the
hand
of
their
Masters
,
and
as
the
eyes
of
a
maiden
unto
the
hand
of
her
Mistress
,
so
our
eyes
wait
upon
the
Lord
our
God
,
untill
that
he
have
mercy
upon
us
.
Whatsoever
misery
is
now
upon
us
,
comes
certainly
from
thy
just
chastening
hand
;
to
that
we
look
,
and
waite
,
and
begge
,
and
beseech
.
As
servants
or
handmaids
,
when
they
are
chastened
by
their
Lords
or
Mistresses
,
bear
it
with
all
meekness
,
without
murmuring
or
repining
,
only
look
to
the
hand
that
smiteth
them
,
and
beseech
and
importune
for
release
,
and
patiently
expect
that
good
time
,
when
the
offended
Lord
shall
say
,
that
it
is
enough
,
and
so
withdraw
his
scourge
,
and
returne
to
mercy
:
so
have
we
under
all
the
inflictions
that
our
sins
have
justly
brought
upon
us
from
thee
,
behaved
our selves
under
the
discipline
of
thy
rod
,
acknowledging
the
most
just
original
,
and
author
of
all
our
miseries
,
our selves
the
original
,
and
thy
justice
,
provoked
by
our
sins
,
the
author
of
them
;
not
looking
so
much
to
the
instruments
or
executioners
of
thy
wrath
,
as
to
that
supreme
divine
hand
that
smiteth
,
and
accordingly
applying
our selves
only
to
thee
in
our
prayers
and
petitions
for
release
,
when
thou
shalt
see
it
most
expedient
for
us
.
3.
Have
mercy
upon
us
,
O
Lord
,
have
mercy
upon
us
;
for
we
are
exceedingly
filled
with
contempt
.
4.
Our
soule
is
exceedingly
filled
with
the
scorning
of
the
insolent
,
those
that
are
b
.
at
ease
,
and
with
the
contempt
of
the
c
.
proud
oppressors
.
proud
.
Be
thou
therefore
now
pleased
,
if
it
may
be
thy
will
,
at
length
to
withdraw
thy
chastening
hand
from
us
,
to
consider
the
weight
of
the
calamity
and
tyranny
that
lies
upon
us
from
contumelious
and
insolent
oppressors
,
and
now
seasonably
to
send
us
relief
,
and
deliver
us
out
of
their
hands
.
Annotations
on
Psalm
CXXIII
.
V.
2.
Look
unto
the
hand
]
What
sort
of
looking
it
is
which
is
here
meant
,
must
be
judged
by
the
{untranscribed Hebrew}
{untranscribed Hebrew}
to
the
hand
.
For
indeed
the
original
style
is
elliptical
,
and
the
word
look
is
not
there
to
be
found
,
but
is
supplied
by
the
sense
,
the
eyes
of
servants
to
the
hand
of
their
lords
,
or
Masters
.
Now
of
such
lords
it
is
certain
,
as
also
of
the
mistress
of
a
family
over
the
{untranscribed Hebrew}
inferior
maid-servant
,
that
they
had
power
not
only
of
commanding
,
but
of
chastising
;
and
the
latter
of
these
is
more
frequently
expressed
by
the
hand
,
the
former
more
significantly
by
the
eye
,
or
tongue
;
the
one
directing
,
the
other
commanding
.
And
so
the
eyes
of
the
servant
or
handmaid
to
the
hand
of
the
lord
or
mistress
may
very
fitly
note
the
servant
under
chastisement
turning
the
eyes
and
looking
to
the
hand
that
striketh
,
and
beseeching
,
importuning
mercy
.
And
this
as
an
argument
of
a
meek
,
patient
,
and
reforming
disposition
.
So
Isa
.
ix
.
13.
it
is
objected
unto
the
people
,
that
they
turned
not
to
him
that
smiteth
them
,
neither
do
they
seek
the
Lord
of
hosts
.
And
to
this
sense
the
context
doth
wholly
incline
it
,
for
in
the
application
so
it
lies
,
even
so
our
eyes
{untranscribed Hebrew}
to
the
Lord
our
God
,
i
.
e
.
look
,
or
wait
,
or
are
turned
to
the
Lord
our
God
,
untill
he
have
mercy
upon
us
:
and
then
follows
the
importunate
prayer
,
Have
mercy
upon
us
,
O
Lord
,
have
mercy
upon
us
;
where
the
mercy
that
is
waited
for
,
and
the
mone
and
importunity
for
mercy
,
is
just
the
description
of
one
that
is
under
chastisement
,
and
so
determines
the
sense
to
that
.
V.
4.
Those
that
are
at
ease
]
From
{untranscribed Hebrew}
and
{untranscribed Hebrew}
to
be
quiet
,
at
ease
,
{untranscribed Hebrew}
is
the
noune
{untranscribed Hebrew}
used
not
only
for
quiet
,
secure
,
in
the
original
notion
,
but
,
by
metonymie
of
the
Cause
for
the
Effect
,
for
insolent
,
scornfull
,
because
ease
and
security
makes
men
such
:
{untranscribed Hebrew}
,
saith
Aristotle
in
his
Rhetoricks
,
riches
and
worldly
felicity
makes
men
insolent
and
contumelious
despisers
of
others
.
The
Syriack
renders
it
{untranscribed Hebrew}
contemners
,
scorners
,
deriders
,
from
{untranscribed Hebrew}
to
scorne
,
to
mock
.
Ibid
.
Proud
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
seems
to
be
no
simple
,
but
compound
word
,
made
up
of
{untranscribed Hebrew}
or
{untranscribed Hebrew}
proud
,
and
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
afflict
,
and
so
to
signify
proud
oppressors
.
The
Chaldee
seem
to
take
notice
of
this
,
rendring
it
by
two
words
,
{untranscribed Hebrew}
scorners
,
from
{untranscribed Hebrew}
to
contemne
,
{untranscribed Hebrew}
and
proud
.
The
Jewish
Arab
reads
,
of
mocking
with
,
or
from
the
armies
,
and
contempt
from
the
stout
,
or
from
the
armies
.
Besides
this
active
notion
of
the
scorning
and
contempt
,
the
passive
may
also
be
considered
,
for
the
word
{untranscribed Hebrew}
is
the
Epithete
of
excellent
persons
.
So
R.
Shererah
Gaon
,
R.
Saadias
Gaon
&c.
and
the
Talmudists
that
lived
streight
after
the
close
of
the
Gemara
,
were
called
{untranscribed Hebrew}
as
a
mark
of
honour
;
and
if
that
were
the
word
here
,
the
despight
of
them
must
be
despight
which
they
suffered
,
and
the
reproach
of
the
quiet
so
also
,
taking
{untranscribed Hebrew}
,
as
frequently
't
is
,
in
a
good
sense
;
but
taking
{untranscribed Hebrew}
as
a
compound
,
the
high
or
great
oppressors
,
it
must
be
active
despight
,
that
which
they
do
to
others
.
The
Hundred
Twenty
Fourth
Psalm
.
A
Song
of
ascents
Degrees
of
David
.
The
hundred
twenty
fourth
is
an
acknowledgment
of
Gods
assistance
,
and
a
thankfull
commemoration
of
the
deliverances
wrought
signally
by
him
.
It
seems
first
to
have
been
composed
by
David
upon
his
deliverances
from
the
hands
of
Saul
,
and
after
of
Absolom
,
and
being
very
applicable
,
was
appointed
to
be
sung
by
the
Levites
after
the
returne
from
the
captivity
,
and
is
very
agreeable
to
any
other
eminent
deliverance
wrought
by
God
for
his
servants
.
1.
IF
it
had
not
been
the
Lord
who
was
on
our
side
,
now
may
Israel
say
,
2.
If
it
had
not
been
the
Lord
who
was
on
our
side
,
when
men
rose
up
against
us
,
3.
They
had
swallowed
us
up
quick
,
when
their
wrath
was
kindled
against
us
.
4.
Then
the
waters
had
overwhelmed
us
,
the
torrent
{untranscribed Hebrew}
stream
had
gone
over
our
soule
.
5.
Then
it
had
past
over
our
soule
,
even
swelling
or
proud
waters
.
the
a.
proud
waters
had
gone
over
our
soule
.
It
is
now
full
time
to
look
back
with
humility
and
thankfulness
on
the
dangers
and
miseries
we
have
past
,
and
devoutly
to
acknowledge
to
whom
our
whole
deliverance
is
to
be
imputed
.
't
is
now
most
evident
to
us
,
that
the
mischief
designed
us
was
no
lesse
than
utter
ruine
and
destruction
,
that
the
power
of
the
designers
was
equal
to
their
malice
,
and
that
no
humane
means
were
any
way
able
to
have
resisted
or
diverted
them
;
they
were
so
mightily
inraged
and
violently
bent
against
us
.
One
only
means
there
was
which
could
avail
us
in
this
condition
,
the
supreme
,
omnipotent
,
irresistible
strength
of
heaven
;
and
that
hath
signally
appeared
for
us
,
and
rescued
us
out
of
this
ruine
.
6.
Blessed
be
the
Lord
,
who
hath
not
given
us
as
a
prey
to
their
teeth
.
His
holy
and
glorious
name
be
now
and
ever
magnified
,
that
he
hath
not
permitted
them
to
have
their
will
,
but
timely
delivered
us
from
their
rage
.
7.
Our
soule
is
escaped
,
as
a
bird
out
of
the
snare
of
the
foulers
:
the
snare
is
broken
,
and
we
are
escaped
.
8.
Our
helpe
is
in
the
name
of
the
Lord
,
who
made
heaven
and
earth
.
And
now
being
safely
returned
from
our
captivity
,
we
have
leisure
to
review
our
former
state
,
the
very
same
that
the
silly
bird
is
in
,
when
it
is
caught
in
a
gin
or
springe
;
we
were
fast
in
their
hands
,
they
had
long
pursued
their
game
,
and
at
length
were
possest
of
it
,
we
were
taken
in
their
nets
.
And
in
this
seasonable
point
of
time
God
came
and
disappointed
their
malice
,
and
rescued
us
out
of
their
hands
,
(
David
by
the
death
of
Absolom
,
the
Jews
by
the
Persians
breaking
the
Chaldean
monarchy
,
to
which
the
deliverance
of
the
Jews
was
consequent
.
)
And
so
our
deliverance
is
to
be
acknowledged
as
an
immediate
work
of
Gods
interposition
,
and
as
signal
an
evidence
of
his
overruling
power
as
the
creation
of
the
whole
world
was
,
when
it
was
wrought
by
a
word
of
his
.
Annotations
on
Psalm
CXXIV
.
V.
5.
The
proud
waters
]
This
verse
is
from
the
Hebrew
thus
literally
to
be
rendred
,
{untranscribed Hebrew}
Then
had
it
past
over
our
soule
(
{untranscribed Hebrew}
in
the
singular
belonging
to
the
{untranscribed Hebrew}
torrent
in
the
former
verse
:
)
then
follows
by
opposition
{untranscribed Hebrew}
{untranscribed Hebrew}
swelling
,
lifted
up
,
or
proud
waters
.
The
word
is
from
{untranscribed Hebrew}
to
swell
or
boile
as
water
in
a
pot
over
the
fire
,
and
from
thence
't
is
applied
metaphorically
to
other
things
.
And
by
comparing
the
Arabick
,
it
is
probable
that
the
signification
of
the
Root
is
more
general
,
for
any
encrease
,
or
superabundance
.
The
Lxxii
.
here
render
it
{untranscribed Hebrew}
,
by
that
phrase
I
suppose
meaning
very
deep
waters
,
either
unfordable
,
where
there
is
no
standing
,
or
else
rapid
,
against
which
there
is
no
holding
out
,
no
resisting
.
The
Syriack
read
{untranscribed Hebrew}
copious
,
plentifull
waters
.
Thus
the
meaning
is
clear
,
the
torrent
(
v.
4.
)
had
past
over
our
soule
,
and
that
torrent
farther
exprest
by
swelling
or
proud
,
i
.
e
.
great
plenty
of
waters
breaking
in
,
for
such
is
a
torrent
.
The
Jewish
Arab
translates
it
,
Then
they
had
drowned
us
as
water
,
and
had
been
as
a
torrent
over
our
soules
.
The
Lxxii
.
here
,
as
in
the
former
verse
,
read
{untranscribed Hebrew}
,
as
there
{untranscribed Hebrew}
,
our
soule
past
through
the
water
,
and
our
soule
past
through
the
torrent
;
but
this
,
I
suppose
,
as
a
paraphrase
,
not
so
much
to
express
the
condition
in
,
or
under
,
as
the
escape
and
deliverance
out
of
the
danger
:
but
the
Hebrew
{untranscribed Hebrew}
over
our
soule
,
will
not
bear
that
.
And
the
Chaldee
and
Syriack
exactly
follow
the
Hebrew
.
The
Hundred
Twenty
Fifth
Psalm
.
A
Song
of
ascents
.
Degrees
.
The
hundred
twenty
fifth
is
a
declaration
of
the
onely
true
safety
,
that
which
consists
in
our
adherence
to
God
,
without
any
seeking
to
irregular
indirect
means
for
the
atteining
it
.
(
Aben
Ezra
applies
it
to
the
{untranscribed Hebrew}
dayes
of
the
Messiah
.
)
1.
THey
that
trust
in
the
Lord
shall
be
as
mount
Sion
,
which
cannot
be
removed
,
but
standeth
fast
for
ever
.
2.
Jerusalem
hath
hills
round
about
her
a.
As
the
mountains
are
round
about
Jerusalem
,
so
the
Lord
is
round
about
his
people
from
henceforth
even
for
ever
.
There
is
no
such
perfect
security
as
that
of
the
faithfull
servant
of
God
,
which
reposeth
his
intire
trust
and
dependance
on
him
.
He
that
doth
so
,
stands
as
fast
as
the
holy
mountain
whereon
God
himself
is
pleased
to
reside
,
which
certainly
no
power
of
man
can
be
able
to
remove
out
of
its
place
.
The
guard
of
Gods
Angels
and
blessed
protection
surrounding
him
,
cannot
better
be
exprest
than
by
the
situation
of
Jerusalem
with
hills
incompassing
it
;
for
as
those
hills
are
sure
to
keep
that
city
safe
from
all
incounters
of
winds
or
tempests
,
so
doth
the
blessed
protection
of
God
surround
all
faithfull
servants
of
his
.
3.
For
the
rod
of
wickedness
{untranscribed Hebrew}
the
wicked
shall
not
rest
on
the
lot
of
the
righteous
;
lest
the
righteous
put
forth
their
hands
unto
iniquity
.
For
however
for
a
time
the
tyrannical
oppressions
of
wicked
men
may
prosper
,
to
the
disturbing
the
peace
of
the
pious
,
and
so
rob
them
of
their
promised
portion
of
felicity
in
this
life
;
yet
will
not
God
permit
this
to
be
lasting
or
durable
to
the
one
or
to
the
other
,
(
prosperity
to
the
wicked
,
or
oppressions
to
good
men
)
lest
it
should
be
a
temptation
of
too
great
force
,
able
to
shake
the
constancy
of
pious
men
,
and
perswade
them
to
doe
as
wicked
men
doe
,
when
they
see
it
prosper
so
well
with
them
.
(
See
note
on
Psal
.
xvi
.
f
.
)
4.
Doe
good
,
O
Lord
,
unto
those
that
be
good
,
and
to
them
that
are
upright
in
their
hearts
.
5.
As
for
such
b
.
as
or
pervert
their
turne
aside
unto
their
crooked
wayes
,
the
Lord
shall
send
or
cast
lead
them
forth
with
the
workers
of
iniquity
;
but
peace
shall
be
upon
Israel
.
God
is
,
and
will
certainly
be
,
a
gratious
and
bountifull
God
to
all
that
continue
faithfull
and
constant
to
him
.
Their
sincere
indeavours
of
serving
him
shall
be
abundantly
rewarded
by
him
,
whilst
on
the
other
side
all
obstinate
impenitent
sinners
,
that
in
despight
of
all
Gods
commands
,
and
threats
,
and
warnings
,
will
still
go
on
to
heap
sin
upon
sin
,
one
wilfull
provocation
upon
another
,
God
shall
certainly
inflict
most
horrid
eternal
punishments
on
them
;
which
shall
yet
farther
be
increased
and
inhansed
to
them
,
by
seeing
the
true
pious
man
,
whom
they
scorned
and
opprest
in
this
life
,
to
be
received
into
a
state
of
immarcessible
felicities
.
Annotations
on
Psalm
CXXV
.
V.
2.
As
the
mountains
]
The
Hebrew
here
is
elliptical
,
and
best
supplied
by
adding
the
verb
hath
,
thus
,
{untranscribed Hebrew}
{untranscribed Hebrew}
Jerusalem
hath
hills
round
about
her
;
and
this
a
fit
expression
of
the
safety
and
security
of
the
situation
,
being
thus
guarded
from
winds
and
tempests
;
and
this
a
seasonable
resemblance
,
to
express
the
benefit
and
safety
which
ariseth
from
Gods
protection
,
which
incompasseth
the
pious
man
.
The
Lxxii
.
have
here
,
by
varying
the
punctation
,
made
this
other
sense
of
the
two
first
verses
,
{untranscribed Hebrew}
,
They
that
trust
in
the
Lord
are
as
the
hill
Sion
;
and
then
in
another
sentence
,
{untranscribed Hebrew}
,
He
that
inhabites
Jerusalem
shall
not
be
shaken
for
ever
,
{untranscribed Hebrew}
—
The
mountains
are
round
about
it
,
and
the
Lord
is
round
about
his
people
.
In
which
rendring
they
have
made
no
other
change
(
beside
that
of
the
pointing
)
save
that
for
{untranscribed Hebrew}
{untranscribed Hebrew}
shall
stand
,
they
seem
to
have
read
{untranscribed Hebrew}
the
participle
,
standing
,
or
dwelling
,
which
is
answerable
to
{untranscribed Hebrew}
.
But
the
Chaldee
and
Syriack
accord
to
our
ordinary
reading
and
punctation
.
V.
5.
Turne
aside
unto
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
to
bend
,
distort
,
pervert
)
regularly
signifies
perverting
,
distorting
;
and
being
joyned
here
with
{untranscribed Hebrew}
,
which
we
rightly
render
crooked
wayes
,
it
signifies
a
perverting
those
wayes
which
are
allready
crooked
,
i
.
e
.
going
on
still
,
and
improving
their
course
of
impiety
,
in
stead
of
reforming
or
strengthening
,
growing
worse
and
worse
.
And
to
such
obdurate
sinners
,
which
daily
accumulate
sin
on
sin
,
the
vengeance
belongs
which
is
here
spoken
of
,
viz.
to
be
cast
out
,
rejected
from
God
(
so
{untranscribed Hebrew}
signifies
,
making
to
goe
,
or
walke
;
either
bidding
them
goe
,
Goe
ye
cursed
into
everlasting
fire
,
or
as
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
to
cast
out
and
send
out
,
is
all
one
,
{untranscribed Hebrew}
say
the
Lxxii
.
here
,
he
shall
drive
them
out
)
and
that
{untranscribed Hebrew}
with
the
workers
of
iniquity
,
as
when
Christ
saith
,
they
shall
have
their
portion
with
hypocrites
,
or
unbelievers
.
The
Chaldee
here
addes
{untranscribed Hebrew}
into
hell
,
the
place
where
such
must
expect
their
paiment
.
The
Hundred
Twenty
Sixth
Psalm
.
A
Song
of
ascents
.
Degrees
.
The
hundred
twenty
sixth
celebrates
the
returne
from
captivity
,
and
the
great
joyfulness
thereof
,
after
their
former
sorrow
,
and
seems
to
have
been
first
compiled
by
Esdras
,
or
some
of
that
Age
.
1.
WHen
the
Lord
turned
again
the
captivity
of
Zion
,
we
were
like
them
that
a.
are
recovered
to
health
.
dream
.
2.
Then
was
our
mouth
filled
with
laughter
,
and
our
tongue
with
singing
.
Then
said
they
among
the
heathen
,
The
Lord
hath
done
great
things
for
them
.
After
a
long
and
a
miserable
captive
state
,
it
hath
at
length
pleased
God
to
bring
us
back
again
to
the
injoyments
of
his
publick
service
in
his
holy
place
.
This
is
a
most
joyfull
blessing
to
us
,
to
be
celebrated
with
mirth
,
and
festivals
,
and
singing
of
Psalms
,
being
as
it
were
the
restoring
of
a
joyfull
comfortable
state
of
health
to
a
numerous
people
that
were
long
under
a
dolorous
epidemical
disease
.
The
mercy
so
great
and
unexpected
,
and
wrought
so
wonderfully
for
us
,
that
the
very
heathens
themselves
could
not
but
acknowledge
it
a
work
of
Gods
great
power
,
and
special
favour
to
us
.
3.
The
Lord
hath
done
great
things
for
us
,
we
have
been
made
glad
{untranscribed Hebrew}
whereof
we
are
glad
.
And
so
indeed
't
is
true
.
The
Lord
hath
magnified
his
mercy
toward
us
,
restored
to
us
health
and
joy
.
4.
Turne
again
our
captivity
,
O
Lord
,
as
the
streams
b
.
in
the
dry
land
south
.
As
for
those
that
are
yet
behind
,
unreduced
(
for
so
't
is
certain
some
came
back
before
others
,
some
with
Esdras
,
others
after
,
with
Nehemiah
)
Lord
,
be
thou
pleased
to
hasten
their
delivery
.
That
mercy
will
come
as
seasonable
to
them
,
as
water
to
the
most
parched
dry
soile
.
5.
They
that
sow
in
tears
shall
reap
in
joy
.
And
this
wilt
thou
doe
in
thy
good
time
,
give
them
(
as
us
)
a
joyfull
returne
,
after
so
sad
a
time
of
captivity
.
6.
He
that
goeth
forth
,
and
weepeth
,
bearing
c
.
little
.
pretious
seed
,
shall
doubtless
come
again
with
rejoycing
,
bringing
his
sheaves
with
him
.
And
the
poor
man
that
carries
out
his
handfull
or
small
proportion
of
seed
,
(
and
looks
upon
it
with
some
sadness
,
as
a
melancholly
thing
,
to
cast
that
away
to
rot
in
the
earth
,
which
cost
him
much
labour
to
get
into
his
granary
,
to
bury
that
in
the
clods
which
was
prepared
for
his
sustenance
,
and
so
takes
his
leave
of
it
with
wet
eyes
,
sends
his
tears
and
prayers
after
it
)
cannot
be
more
joy'd
to
bring
home
in
time
of
harvest
full
loads
of
sheaves
into
his
barne
,
as
the
reward
from
heaven
of
his
faith
and
patience
,
than
we
have
all
reason
to
be
at
this
time
,
having
so
unexpected
a
returne
frrm
God
to
all
the
prayers
and
tears
which
we
have
long
poured
out
to
him
.
Annotations
on
Psalm
CXXVI
.
V.
1.
Dream
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
seems
to
be
best
rendred
by
the
Chaldee
{untranscribed Hebrew}
as
those
that
are
recovered
from
sickness
,
for
't
is
but
a
figurative
signification
of
{untranscribed Hebrew}
,
wherein
't
is
used
for
dreaming
,
Jer
.
xxiii
.
25.
and
elsewhere
.
The
word
signifies
originally
fat
or
gross
,
and
thence
healthy
and
strong
,
and
recovered
to
a
firme
Athletick
habit
of
body
.
So
Isa
.
xxxviii
.
16.
{untranscribed Hebrew}
thou
wilt
recover
me
,
as
appears
by
what
follows
,
and
make
me
to
live
.
To
this
sense
,
and
not
to
that
of
dreaming
,
all
the
antient
interpreters
seem
to
have
understood
it
:
the
Lxxii
.
read
{untranscribed Hebrew}
,
the
Latine
consolati
,
and
so
the
Arabick
and
Aethiopick
,
as
men
comforted
,
i
.
e
.
restored
to
strength
again
(
as
in
the
place
of
Isaiah
{untranscribed Hebrew}
,
having
recovered
made
to
live
;
)
not
misreading
it
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
spare
(
as
some
fansy
)
but
by
this
of
comfort
,
expressing
health
of
mind
,
which
is
opposite
to
sorrow
,
and
exprest
by
laughter
and
singing
v.
2.
In
this
sense
the
Syriack
also
read
{untranscribed Hebrew}
as
they
that
rejoyce
.
And
this
is
most
probably
the
meaning
of
it
.
V.
4.
South
]
The
Hebrew
{untranscribed Hebrew}
signifies
,
a
dry
and
desert
place
,
Jud
.
i
.
15.
Thou
hast
given
me
the
land
{untranscribed Hebrew}
of
driness
,
a
dry
and
a
barren
land
,
give
me
springs
of
waters
.
So
Isa
.
xxi
.
1.
As
whirlewinds
in
the
dry
ground
.
The
Lxxii
.
both
there
and
here
render
it
{untranscribed Hebrew}
the
sauth
:
and
so
by
a
metonymie
the
word
signifies
,
because
the
southern
parts
,
by
reason
of
the
heat
of
the
sun
,
are
dry
.
But
in
this
place
the
adjunct
rivers
doth
sufficiently
evidence
how
't
is
to
be
understood
questionless
for
a
dry
ground
,
which
wants
{untranscribed Hebrew}
torrents
,
floods
to
inrich
it
:
for
to
those
floods
on
a
dry
ground
is
this
returne
to
captives
fitly
compared
.
And
thus
the
Chaldee
at
large
paraphrases
it
,
Lord
,
returne
our
captivity
as
the
earth
is
turned
{untranscribed Hebrew}
when
the
springs
or
goings
out
of
water
break
out
in
time
of
driness
.
Yet
if
by
the
south
we
understand
a
southern
countrey
,
as
Aegypt
and
the
like
,
which
being
very
dry
,
makes
use
of
overflowings
to
inrich
the
grounds
,
and
in
its
greatest
exigence
,
in
the
heat
of
summer
,
when
parcht
and
dried
up
,
to
all
humane
expectation
utterly
hopeless
,
the
melted
snow
of
Aethiopia
sends
down
plenty
of
water
to
it
,
and
thence
the
whole
countrey
is
fully
irrigated
,
the
sense
will
be
still
the
same
;
for
then
the
south
,
and
dry
ground
,
will
be
the
same
thing
.
To
which
purpose
't
is
observable
that
Aethiopia
in
Scripture
is
called
the
south
,
{untranscribed Hebrew}
Matth
.
xii
.
42.
the
Queen
of
the
South
,
i
.
e
.
of
Sheba
,
or
Meroe
.
And
therefore
Abu
Walid
rendring
it
the
South
,
gives
the
reason
of
mentioning
that
especially
,
because
,
saith
he
,
of
the
driness
of
the
region
,
and
probability
of
dearth
therein
,
did
not
God
,
when
they
even
despair
,
cause
waters
to
flow
on
their
ground
.
So
R.
Tanchum
makes
either
meaning
to
be
indifferent
.
The
Jewish
Arab
renders
the
place
,
Lord
,
turne
our
captivity
,
as
pools
which
return
to
the
desert
.
V.
6.
Pretious
]
The
Hebrew
here
reads
{untranscribed Hebrew}
.
Now
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
draw
,
signifies
a
small
measure
,
such
as
may
readily
be
drawn
without
any
assistance
of
wheels
,
&c.
So
the
Chaldee
render
it
,
{untranscribed Hebrew}
—
plaustra
,
Tribulaque
,
Traheaeque
,
&
iniquo
pondere
rastri
.
Virg
.
Georg
.
1.
traham
,
a
sledge
,
or
a
dray
used
for
slighter
purposes
,
and
so
a
cart
to
carry
seed
to
the
fields
.
This
is
of
a
small
sise
,
containing
little
;
and
accordingly
Job
xxxviii
.
18.
{untranscribed Hebrew}
most
probably
signifies
a
little
of
wisdome
.
The
copies
of
the
Lxxii
.
there
read
{untranscribed Hebrew}
;
it
should
be
sure
{untranscribed Hebrew}
,
a
small
carriage
of
wisdome
,
which
is
there
preferred
before
the
richest
jewels
.
In
like
manner
the
{untranscribed Hebrew}
or
small
carriage
of
seed
is
opposed
to
the
sheaves
in
the
plural
,
the
(
perhaps
)
many
wagon-loads
of
those
which
are
brought
home
in
the
harvest
.
And
thus
no
question
it
is
to
be
understood
,
not
of
pretious
seed
,
which
is
not
so
fitly
opposed
to
the
sheaves
,
but
of
the
small
contemptible
quantity
of
seed
that
is
sown
,
and
comes
back
multiplied
in
the
harvest
.
The
Lxxii
.
and
the
Syriack
and
Arabick
and
Latine
and
Aethiopick
do
not
at
all
interpret
the
word
,
but
only
read
{untranscribed Hebrew}
casting
or
carrying
out
their
seed
;
and
the
rest
to
the
same
sense
.
But
the
Jewish
Arab
reads
expresly
,
{untranscribed Hebrew}
&c.
and
carrieth
a
basket
of
seed
,
or
seed-lip
:
and
so
Abu
Walid
interprets
{untranscribed Hebrew}
for
such
a
vessel
in
which
the
sower
carrieth
his
seed
.
The
Hundred
Twenty
Seventh
Psalm
.
A
Song
of
Degrees
of
ל
for
Solomon
.
The
hundred
twenty
seventh
is
thought
to
have
been
first
composed
by
Solomon
,
(
whose
name
being
Jedidiah
may
be
referred
to
v.
2.
)
and
then
is
his
compendium
of
Ecclesiastes
,
to
set
down
the
vanity
of
worldly
sollicitude
without
Gods
blessing
,
as
in
all
things
,
so
in
that
of
children
,
the
greatest
blessing
of
life
.
It
was
one
of
those
that
were
by
the
Levites
sung
aloud
in
commemoration
of
Gods
mercy
in
the
returne
from
the
captivity
.
1.
EXcept
the
Lord
a.
build
the
house
,
they
labour
in
vain
that
build
it
:
except
the
Lord
keep
the
city
,
the
watchman
waketh
but
in
vain
.
2.
or
,
you
do
vainly
that
are
hasting
to
rise
,
&c.
It
is
vain
for
you
to
rise
up
early
,
to
sit
up
late
,
to
eat
the
bread
of
sorrows
;
when
,
or
whereas
,
or
since
for
so
he
giveth
his
beloved
sleep
.
3.
Lo
,
children
are
an
heritage
of
the
Lord
:
and
the
fruit
of
the
womb
is
his
reward
.
There
is
no
way
in
the
world
to
attein
any
secular
wealth
or
safety
,
save
only
from
the
blessing
of
God
,
the
author
and
dispenser
of
all
good
things
.
Without
his
special
protection
,
't
is
not
all
the
guards
of
men
which
can
secure
or
preserve
a
city
.
And
as
little
is
it
in
the
power
of
humane
sollicitude
,
or
of
a
multitude
of
wives
and
concubines
(
such
as
Solomon
had
in
greatest
abundance
)
to
have
children
to
inherit
it
,
when
't
is
gathered
.
For
as
to
the
former
of
these
,
wicked
men
that
incessantly
moile
,
and
cark
,
and
drudge
for
the
acquiring
it
,
and
never
injoy
any
part
of
the
comforts
of
this
life
,
through
the
vehement
pursuit
of
riches
,
are
generally
frustrated
and
disappointed
in
their
aimes
:
whereas
on
the
contrary
,
those
that
have
Gods
blessing
,
thrive
insensibly
,
become
very
prosperous
,
and
yet
never
loose
any
sleep
in
the
pursuit
of
it
.
And
for
the
latter
,
that
of
children
,
it
is
a
particular
blessing
of
Gods
,
from
whom
all
increase
comes
,
and
he
dispenseth
it
as
he
sees
good
,
as
a
present
reward
to
the
piety
and
other
virtues
of
men
.
4.
As
arrows
are
in
the
hand
of
a
mighty
man
,
so
are
children
b
.
of
the
youth
.
5.
Happy
is
the
man
that
hath
his
quiver
full
of
them
:
they
shall
not
be
ashamed
,
when
{untranscribed Hebrew}
but
they
shall
speak
with
the
enemies
in
c
.
the
gate
.
And
indeed
of
all
blessings
,
this
of
a
numerous
progeny
is
the
greatest
:
every
childe
is
an
addition
of
strength
and
safety
to
the
father
.
As
the
military
man
guards
himself
with
weapons
,
arrows
and
darts
,
&c.
so
the
Master
of
a
family
is
fortified
both
from
hostile
invasions
,
and
all
other
insolencies
and
molestations
,
by
the
multitude
and
strength
of
his
children
,
who
are
ready
still
to
back
him
and
defend
him
at
all
turnes
,
from
the
injuries
,
of
any
kinde
,
which
the
open
violence
or
more
secret
fraud
of
men
can
designe
against
him
,
in
the
field
,
or
in
any
court
of
judicature
.
Annotations
on
Psalm
CXXVII
.
V.
1.
Build
]
The
right
understanding
of
this
Psalm
,
the
connexion
specially
of
the
three
first
verses
of
it
,
depends
on
observing
the
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
building
an
house
,
as
that
is
the
work
not
of
the
Architect
,
but
the
Father
.
For
so
to
build
(
from
whence
is
the
name
{untranscribed Hebrew}
a
son
)
is
to
procreate
and
bring
up
children
,
by
which
houses
,
i
.
e
.
families
,
are
built
up
,
begun
,
supported
,
and
continued
.
So
Gen.
xvi
.
2.
't
is
Sarah's
saying
to
Abraham
,
Goe
in
unto
my
maid
,
it
may
be
that
{untranscribed Hebrew}
I
shall
be
built
by
her
,
i
.
e
.
I
shall
have
children
to
build
up
a
solitary
childless
family
.
To
this
appertains
that
of
the
midwives
,
Ex.
i
.
21.
that
because
they
feared
God
,
he
built
them
houses
,
gave
them
children
to
support
their
families
.
So
Ruth
iv
.
11.
of
Rachel
and
Leah
't
is
said
,
that
they
two
{untranscribed Hebrew}
built
the
house
of
Israel
,
i
.
e
.
brought
all
that
number
of
children
to
Jacob
,
by
which
that
nation
(
more
than
family
)
was
replenished
.
So
Deut
.
xxv
.
9.
of
him
that
would
not
take
his
brothers
wife
,
and
raise
up
seed
to
him
,
the
phrase
is
,
he
would
not
build
up
the
house
,
(
{untranscribed Hebrew}
)
of
his
brother
.
So
1
Chron
.
xvii
10.
when
Nathan
tells
David
,
that
the
Lord
will
build
him
an
house
,
it
is
explained
v.
11.
I
will
raise
up
thy
seed
after
thee
,
which
shall
be
of
thy
sons
,
and
I
will
establish
his
kingdome
.
So
again
v.
23
,
and
24
,
and
25.
And
thus
I
suppose
it
is
to
be
taken
in
this
place
,
building
an
house
,
for
raising
a
family
,
begetting
children
,
and
providing
riches
,
inheritance
for
them
.
For
of
these
two
things
the
erecting
a
family
consists
;
1.
gathering
of
wealth
and
riches
,
then
2.
begetting
some
body
to
inherit
it
:
and
of
both
these
the
Psalmist
here
speaks
distinctly
in
the
two
following
verses
;
first
of
gathering
the
wealth
,
v.
2.
rising
early
,
sitting
up
late
,
eating
the
bread
of
sorrows
,
all
which
is
certainly
designed
to
that
end
;
then
of
children
,
that
they
are
an
heritage
and
reward
of
the
Lord
,
v.
3.
and
so
cannot
be
acquired
by
mans
sollicitude
,
but
are
wholly
imputable
to
Gods
blessing
.
As
for
the
other
branch
of
the
first
verse
,
that
of
guarding
the
city
,
it
seems
to
be
inserted
as
an
instance
to
the
same
purpose
,
vulgarly
understood
among
men
:
't
is
God
must
guard
,
or
else
watchmen
will
do
little
good
;
and
so
unless
God
build
,
all
the
industry
of
men
will
not
be
successfull
to
it
.
The
Lxxii
.
in
the
copies
we
now
have
for
rising
early
,
and
sitting
up
late
,
read
,
{untranscribed Hebrew}
,
but
this
probably
in
the
former
part
is
a
corruption
of
the
Copie
,
to
be
mended
thus
,
{untranscribed Hebrew}
{untranscribed Hebrew}
:
for
thus
{untranscribed Hebrew}
{untranscribed Hebrew}
hastening
in
the
morning
to
rise
,
will
be
exactly
rendred
{untranscribed Hebrew}
.
As
for
{untranscribed Hebrew}
,
which
in
sense
we
duly
render
,
sitting
up
late
,
or
literally
,
being
late
to
rest
,
foreslowing
of
going
to
bed
,
they
read
{untranscribed Hebrew}
,
as
if
it
were
{untranscribed Hebrew}
the
adverb
,
with
an
affix
.
In
both
these
mistakes
the
Latine
follow
the
Greek
copies
,
and
read
,
vanum
est
vobis
ante
lucem
surgere
,
surgite
postquam
sederitis
,
It
is
vain
for
you
to
rise
before
light
,
rise
after
you
have
sate
.
But
the
Syriack
leave
them
,
and
read
most
clearly
,
vain
are
they
{untranscribed Hebrew}
that
are
early
to
rise
,
and
late
to
sit
down
or
rest
,
eating
bread
with
sorrows
—
which
is
the
fittest
rendring
of
the
participles
in
regimine
.
It
follows
{untranscribed Hebrew}
,
{untranscribed Hebrew}
we
render
,
so
he
gives
his
beloved
sleep
;
but
the
Lxxii
.
more
significantly
,
{untranscribed Hebrew}
,
when
,
or
whereas
,
or
since
he
,
i
.
e
.
God
,
gives
his
beloved
sleep
,
freely
bestows
and
affords
them
rest
and
comfort
of
life
,
and
withall
provides
as
much
wealth
for
them
and
their
families
,
and
indeed
much
more
,
than
they
that
moile
incessantly
,
and
deny
themselves
the
injoyment
of
all
worldly
comforts
most
,
by
so
doing
to
inrich
their
posterity
.
And
that
thus
{untranscribed Hebrew}
signifies
,
not
onely
so
(
as
the
Jewish
Arab
reads
{untranscribed Hebrew}
so
)
but
when
,
may
appear
by
the
frequent
use
of
{untranscribed Hebrew}
for
hucusque
or
,
hactenus
,
for
in
that
phrase
{untranscribed Hebrew}
must
needs
have
the
notation
of
time
.
V.
4.
Youth
]
{untranscribed Hebrew}
{untranscribed Hebrew}
are
questionless
children
of
the
youth
,
as
those
are
opposed
to
children
of
the
old
age
,
Gen.
xxxvii
.
3.
Of
these
it
is
frequently
observed
,
that
they
are
the
strongest
,
being
,
as
Jacob
saith
of
Ruben
,
his
might
,
the
beginning
of
his
strength
.
And
of
such
it
is
here
said
,
that
they
are
like
arrows
in
the
hand
of
a
mighty
man
,
defend
him
from
hostile
invasions
as
well
as
weapons
can
.
The
Chaldee
reads
{untranscribed Hebrew}
of
the
young
man
;
Symmachus
(
with
the
Syriack
)
{untranscribed Hebrew}
,
of
the
youth
;
the
Jewish
Arab
either
children
of
youth
,
or
children
of
young
men
,
the
word
both
signifying
youth
,
and
being
likewise
the
plural
of
{untranscribed Hebrew}
a
young
man
;
but
the
Lxxii
.
and
the
Latine
,
{untranscribed Hebrew}
excussorum
,
from
the
original
use
of
{untranscribed Hebrew}
excussit
,
from
whence
indeed
comes
both
{untranscribed Hebrew}
an
infant
,
and
{untranscribed Hebrew}
the
age
from
childhood
to
twenty
five
years
old
.
So
for
{untranscribed Hebrew}
his
quiver
,
v.
5.
they
read
{untranscribed Hebrew}
,
his
desire
;
but
that
probably
by
way
of
paraphrase
,
filling
his
quiver
with
children
being
but
a
poetical
expression
for
having
as
many
as
he
desires
.
V.
5.
The
gate
]
{untranscribed Hebrew}
{untranscribed Hebrew}
the
gate
of
the
city
is
the
place
of
Judicature
,
their
courts
being
there
kept
,
Deut
.
xxv
.
7.
(
and
the
places
of
execution
a
little
without
the
gates
,
Heb
.
xiii
.
12.
)
So
Deut
.
xxi
.
19.
Zach
.
viii
.
16.
And
so
the
Chaldee
interprets
here
{untranscribed Hebrew}
in
the
gate
of
the
house
of
judgment
.
There
contentions
and
suits
are
heard
and
determined
,
and
by
way
of
preparation
to
that
are
pleaded
;
and
that
is
here
meant
by
{untranscribed Hebrew}
when
they
speak
with
their
enemies
,
their
accusers
or
plaintiffs
,
there
.
The
Chaldee
reads
{untranscribed Hebrew}
when
they
contend
,
or
manage
any
suit
.
For
to
those
uses
mens
children
,
as
friends
and
assistants
,
are
usefull
to
their
parents
,
as
well
as
to
repel
open
force
or
violence
.
The
Jewish
Arab
reads
in
places
of
convention
.
The
Hundred
Twenty
Eighth
Psalm
.
A
Song
of
Degrees
.
The
hundred
and
twenty
eighth
is
a
short
enumeration
of
the
present
felicities
which
from
Gods
special
blessing
are
ascertain'd
to
every
pious
man
.
It
was
on
that
account
thought
fit
to
be
solemnly
pronounced
by
the
Levites
,
and
sung
after
the
returne
from
the
captivity
,
as
a
special
eminent
blessing
of
God
to
his
people
.
1.
BLessed
is
every
one
that
feareth
the
Lord
,
that
walketh
in
his
wayes
.
There
is
no
such
assurance
of
the
comforts
and
felicities
of
this
life
,
as
that
which
is
made
over
by
God
to
all
pious
obedient
servants
of
his
.
2.
For
thou
shalt
eate
the
labour
of
thine
hands
:
happy
shalt
thou
be
,
and
it
shall
be
well
with
thee
.
Such
men
shall
not
fail
of
a
blessing
on
all
their
honest
labours
,
but
have
plenty
here
,
and
,
which
is
much
more
,
take
comfort
in
injoying
that
plenty
,
which
covetous
worldly
men
never
doe
;
and
after
an
age
of
felicity
and
prosperity
here
continued
(
save
only
when
God
sees
fit
to
give
his
mixture
of
the
cross
)
shall
be
transplanted
to
{untranscribed Hebrew}
Good
shall
be
to
thee
in
the
world
to
come
.
Chal
.
eternal
immarcescible
joyes
.
3.
Thy
wife
shall
be
as
the
a.
fruitfull
vine
by
the
sides
of
thine
house
;
thy
children
like
Olive
plants
round
about
a.
thy
table
.
4.
Behold
thus
shall
the
man
be
blessed
that
feareth
the
Lord
.
One
prime
and
special
blessing
of
heaven
it
is
,
that
he
shall
have
a
fruitfull
wife
,
and
a
plentifull
and
prosperous
family
of
children
.
Of
the
former
of
which
the
clusters
of
such
a
vine
as
may
for
its
fertility
be
styled
the
great
bearer
,
(
hanging
so
thick
,
that
they
even
cover
the
walls
of
the
house
where
they
were
wont
to
be
planted
)
is
the
fittest
resemblance
;
and
of
the
latter
,
the
verdure
of
the
Olive
is
a
proper
emblem
,
with
which
as
the
tables
without
doors
were
wont
to
be
surrounded
,
so
shall
his
table
be
adorned
and
incompassed
with
a
multitude
of
flourishing
children
.
All
true
temporal
felicity
is
comprised
in
this
,
and
this
shall
be
the
pious
mans
portion
.
5.
The
Lord
shall
bless
thee
out
of
Zion
,
and
thou
shalt
see
the
good
of
Jerusalem
all
the
dayes
of
thy
life
.
6.
Yea
thou
shalt
see
thy
childrens
children
,
and
peace
upon
Israel
.
And
whatever
else
he
can
stand
in
need
of
,
it
shall
be
performed
to
him
by
God
,
in
answer
to
his
prayers
which
he
offers
up
in
his
holy
place
:
and
as
an
accomplishment
of
felicity
to
him
,
his
intercessions
shall
be
heard
for
others
,
even
for
the
publick
of
the
nation
;
he
shall
be
an
instrument
and
a
witness
of
good
to
the
whole
land
;
God
shall
be
atoned
by
such
as
he
,
and
turne
the
captivity
of
his
people
by
way
of
returne
to
his
prayers
and
saith
and
patience
.
God
shall
inlarge
his
dayes
,
and
crown
them
with
that
double
blessing
of
old
age
,
first
,
the
sight
of
a
numerous
posterity
,
and
secondly
,
the
restoring
of
peace
and
prosperity
to
the
Kingdome
.
Annotations
on
Psalm
CXXVIII
.
V.
3.
Fruitfull
vine
]
In
all
countreys
the
several
sorts
of
vines
have
several
names
and
appellations
,
among
the
Jews
{untranscribed Hebrew}
and
{untranscribed Hebrew}
&c.
and
one
sort
seems
here
to
be
known
by
the
title
of
{untranscribed Hebrew}
the
fruit-bearing
vine
,
{untranscribed Hebrew}
as
among
us
't
is
ordinary
to
style
such
a
kinde
of
fruit
the
great
bearer
.
Vines
,
it
seems
,
were
then
planted
on
the
sides
of
houses
,
as
now
they
are
among
us
,
and
not
onely
in
vineyards
,
to
stand
by
themselves
;
and
to
that
also
the
Psalmist
here
refers
.
So
likewise
of
Olive-plants
't
is
observable
,
not
only
that
tables
were
drest
up
with
the
boughs
of
them
,
ramis
felicis
Olivae
,
but
that
in
the
Eastern
countries
they
were
usually
planted
(
as
in
arbours
)
to
shade
the
table
,
entertainments
being
made
without
doors
,
in
gardens
,
under
that
umbrage
,
which
gave
all
the
liberty
of
the
cool
winds
and
refreshing
blasts
.
An
image
whereof
we
have
Gen.
xviii
.
4.
wash
your
feet
,
and
rest
your selves
under
the
tree
;
and
a
full
expression
,
Hest
.
i
.
5.
the
King
made
a
feast
in
the
court
of
the
garden
of
the
Kings
palace
.
The
Hundred
Twenty
Ninth
Psalm
.
A
Song
of
Degrees
.
The
hundred
twenty
ninth
is
the
recounting
of
the
many
dangers
of
Gods
people
,
and
the
many
wonderfull
deliverances
which
God
hath
afforded
them
,
and
foretelleth
the
utter
destruction
of
all
the
enemies
thereof
.
It
seemeth
to
have
been
composed
by
Ezra
,
or
some
of
that
time
,
at
the
returne
from
the
captivity
.
1.
They
have
very
much
or
sorely
—
{untranscribed Hebrew}
see
Ps.
123.3
.
MAny
a
time
have
they
afflicted
me
from
my
youth
,
may
Israel
now
say
:
2.
Many
a
time
have
they
afflicted
me
from
my
youth
;
yet
they
have
not
prevailed
against
me
.
't
is
now
a
most
proper
vacant
season
to
recount
the
very
many
invasions
and
distresses
which
the
people
of
Israel
have
met
with
,
from
the
beginning
of
their
being
a
nation
,
from
all
which
God
hath
wonderfully
assisted
and
defended
them
.
3.
The
a.
plowers
plowed
upon
my
back
,
they
made
long
their
furrows
.
4.
The
Lord
is
righteous
:
he
hath
cut
asunder
the
cords
of
the
wicked
.
We
have
now
for
some
length
of
years
been
severely
chastised
by
oppressing
tyrants
:
but
God
hath
at
last
in
his
great
mercy
delivered
us
out
of
their
hands
.
5.
they
shall
{untranscribed Hebrew}
Let
them
all
be
confounded
and
turned
back
that
hate
Zion
.
6.
Let
them
be
as
the
grass
upon
the
house
tops
,
which
withereth
afore
b
.
it
be
plucked
up
.
groweth
up
.
7.
Wherewith
the
meter
mower
filleth
not
his
hand
,
nor
he
that
gathers
the
handfulls
bindeth
sheaves
his
or
arme
.
bosome
.
8.
Neither
doe
they
which
goe
by
say
,
The
blessing
of
the
Lord
be
upon
you
;
we
bless
you
in
the
name
of
the
Lord
.
And
now
their
turns
shall
come
of
affliction
and
discomfiture
.
All
our
enemies
,
oppressors
of
the
Church
of
God
,
shall
be
disappointed
of
their
prey
,
and
pursued
with
the
curse
of
God
,
a
blasting
from
heaven
;
their
pride
and
flourishing
condition
shall
without
any
armes
of
ours
be
speedily
brought
to
nought
.
In
stead
of
a
prosperous
harvest
of
all
their
oppressions
and
injustices
,
they
shall
reap
nothing
but
emptiness
and
beggery
.
And
all
that
see
them
shall
discern
Gods
curse
upon
them
,
and
think
that
they
have
but
their
deserts
,
and
abstein
from
paying
them
those
civilities
which
are
afforded
to
other
men
,
Ruth
ii
.
4.
2
Io
.
10.
not
wish
them
any
better
success
than
what
they
have
.
Thus
hath
God
at
length
magnified
his
deliverances
to
us
,
and
his
judgments
on
our
enemies
.
Annotations
on
Psalm
CXXIX
.
V.
3.
Plowers
plowed
]
The
meaning
of
the
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
will
be
discerned
by
two
circumstances
in
the
context
,
{untranscribed Hebrew}
the
back
,
and
{untranscribed Hebrew}
cords
,
in
the
next
verse
.
For
as
{untranscribed Hebrew}
signifies
to
digge
or
cut
the
ground
,
and
so
to
plough
;
so
't
is
simply
to
cut
,
or
carve
,
or
grave
.
So
Jer
.
xvii
.
1.
{untranscribed Hebrew}
it
is
graven
in
the
table
of
the
heart
.
So
Exod
.
xxxv
.
33.
't
is
cutting
of
stones
.
And
being
here
applied
to
the
back
of
captives
,
and
cords
being
the
instruments
of
it
,
in
all
reason
it
is
to
be
understood
of
scourging
,
which
cuts
,
and
as
it
were
diggs
,
and
ploughs
,
and
makes
furrows
in
the
flesh
,
and
the
longer
the
cords
of
the
scourges
are
,
the
longer
are
the
wounds
and
furrows
.
As
for
the
doubling
of
the
word
,
that
signifies
the
great
sharpness
and
severity
,
they
scourging
scourged
on
my
back
,
i
.
e
.
scourged
me
most
cruelly
;
in
proportion
to
{untranscribed Hebrew}
v.
1.
which
belongs
to
the
sharpness
of
the
affliction
,
the
soreness
of
the
stripes
,
and
not
to
the
frequency
of
them
,
which
is
otherwise
sufficiently
exprest
by
from
my
youth
.
Thus
certainly
the
Chaldee
understood
it
,
who
express
it
by
{untranscribed Hebrew}
(
not
as
their
Latine
interpreter
renders
it
,
araverunt
,
ploughed
,
but
as
{untranscribed Hebrew}
in
Chaldee
and
Syriack
signifies
)
they
laid
on
scourging
or
chastisement
on
my
body
.
So
when
1
King
.
xii
.
14.
the
Hebrew
reads
,
my
father
{untranscribed Hebrew}
chastised
you
with
whips
,
as
after
with
scorpions
,
the
Chaldee
reads
in
both
places
as
here
{untranscribed Hebrew}
scourged
.
The
Syriack
also
accord
,
reading
{untranscribed Hebrew}
they
smote
with
rods
,
or
inflicted
stripes
on
my
back
,
from
the
Syriack
usage
of
{untranscribed Hebrew}
to
scourge
;
and
proportionably
for
{untranscribed Hebrew}
cords
v.
4.
they
have
{untranscribed Hebrew}
the
twigs
,
(
from
{untranscribed Hebrew}
a
twig
or
bough
)
which
is
another
notion
of
{untranscribed Hebrew}
for
boughs
as
well
as
cords
,
and
the
twigs
or
boughs
the
instruments
of
scourging
,
as
well
as
cords
.
The
Lxxii
.
for
ploughing
they
ploughed
,
or
scourging
they
scourged
,
read
{untranscribed Hebrew}
,
the
wicked
framed
or
wrought
;
and
for
lengthening
their
furrows
,
{untranscribed Hebrew}
,
they
lengthened
their
iniquity
;
and
for
cords
,
{untranscribed Hebrew}
necks
;
partly
by
way
of
paraphrase
,
and
partly
with
reference
to
the
Hebrew
words
:
by
{untranscribed Hebrew}
to
{untranscribed Hebrew}
,
which
signifies
also
to
frame
,
as
an
artificer
doth
,
and
so
to
work
or
machinate
;
and
by
{untranscribed Hebrew}
to
{untranscribed Hebrew}
,
the
Hebrew
{untranscribed Hebrew}
from
{untranscribed Hebrew}
signifying
a
surrow
,
and
{untranscribed Hebrew}
from
the
same
root
signifying
affliction
,
or
oppression
also
,
which
is
oft
the
importance
of
{untranscribed Hebrew}
iniquity
(
see
Matth
.
xxiv
.
12.
)
As
for
{untranscribed Hebrew}
they
are
thought
by
some
to
have
read
{untranscribed Hebrew}
necks
or
backs
,
from
{untranscribed Hebrew}
back
in
the
former
verse
.
But
't
is
more
probable
that
having
taken
liberty
to
paraphrase
in
the
former
part
,
they
should
continue
to
doe
so
here
also
.
V.
6.
Groweth
up
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
not
to
grow
up
,
but
to
pull
up
,
or
take
out
of
the
place
.
The
Lxxii
.
rightly
render
it
{untranscribed Hebrew}
,
the
Latine
evellatur
,
plucked
up
.
It
is
used
of
drawing
a
sword
,
Jud
.
viii
.
20.
and
xx
.
15.
of
pulling
off
the
shooe
,
Ruth
.
iv
.
7.
and
here
of
pulling
up
the
grass
,
which
was
the
fashion
before
sickles
and
sithes
were
used
:
and
to
that
referres
{untranscribed Hebrew}
the
meter
or
gatherer
,
but
especially
{untranscribed Hebrew}
{untranscribed Hebrew}
v.
7.
not
he
that
bindeth
the
sheaves
,
but
he
that
gathers
the
handfulls
(
so
as
the
leasers
did
after
the
reapers
,
Ruth
.
ii
.
3.
)
from
{untranscribed Hebrew}
a
handfull
of
grass
or
corne
,
which
he
that
gathers
puts
into
his
armes
,
and
carries
in
his
bosome
,
as
here
{untranscribed Hebrew}
signifies
,
and
Isa
.
xLix
.
22.
they
shall
bring
thy
sons
in
their
armes
.
The
meaning
of
the
phrase
then
is
,
that
the
enemies
of
Zion
shall
wither
and
fade
away
of
their
own
accord
,
not
need
the
sword
of
enemies
to
destroy
them
,
but
perish
without
any
forreign
violence
,
as
grass
on
the
top
of
an
house
,
where
it
hath
no
mould
to
take
good
root
in
,
it
withers
before
it
be
plucked
up
;
whereas
other
grass
is
first
mowed
or
plucked
up
,
and
then
is
laid
a
withering
.
Again
,
the
grass
on
the
house
top
grows
very
thin
,
he
that
plucks
it
up
will
not
have
an
armefull
a
great
while
,
which
in
the
field
is
soon
had
,
and
accordingly
is
not
thought
capable
of
those
{untranscribed Hebrew}
,
acclamations
or
salutations
particularly
accustomed
to
be
given
to
reapers
,
The
Lord
be
with
you
,
Ruth
.
ii
.
4.
The
Jewish
Arab
renders
{untranscribed Hebrew}
by
{untranscribed Hebrew}
summer
,
by
the
East
wind
of
,
or
in
,
the
summer
,
is
withered
.
Abu
Walid
also
makes
mention
of
some
who
render
it
before
the
heat
,
from
an
use
of
the
word
in
the
Rabbins
;
and
he
likes
the
sense
,
but
saith
the
Vowels
of
the
word
here
admit
it
not
to
be
taken
otherwise
then
for
a
verb
of
the
preterperfect
tense
,
and
himself
interprets
it
,
before
it
perfectly
appear
,
or
be
come
sorth
.
The
Hundred
and
Thirtieth
Psalm
.
A
Psalm
of
Degrees
.
The
hundred
and
thirtieth
is
an
affectionate
devout
prayer
to
God
for
mercy
,
pardon
and
propitiation
,
together
with
a
confident
affiance
and
dependence
on
him
for
it
,
and
seems
to
have
been
composed
in
time
of
the
captivity
,
for
deliverance
out
of
it
.
1.
OUt
of
the
depths
have
I
cryed
unto
thee
,
O
Lord
.
2.
Lord
,
hear
my
voice
;
let
thine
eare
be
attentive
to
the
voice
of
my
supplication
.
Lord
,
we
are
deeply
implunged
in
an
ocean
of
miseries
:
to
thee
doe
we
addresse
our
prayers
for
our
release
;
be
thou
graciously
pleased
to
hear
and
answer
us
.
3.
If
thou
,
Lord
,
shouldest
mark
iniquities
,
O
Lord
,
who
shall
stand
?
There
is
not
a
man
to
be
found
who
hath
not
some
fault
or
failing
,
which
if
thou
shouldest
proceed
with
us
in
thy
just
severity
,
would
render
us
uncapable
of
thy
absolution
.
4.
But
there
is
forgiveness
with
thee
,
that
thou
mayst
a.
be
feared
.
But
thou
art
a
God
of
grace
and
mercy
,
which
allowest
place
of
repentance
to
those
that
have
offended
,
and
wilt
allow
pardon
to
the
penitent
.
Were
it
not
for
this
,
we
were
all
in
an
hopeless
desperate
condition
,
and
that
utter
desperation
of
mercy
would
ingage
us
for
ever
in
our
course
of
sin
,
without
any
thought
of
returning
or
repenting
.
But
being
by
thy
mercy
respited
,
and
by
thy
gracious
call
invited
,
and
by
the
attraction
of
thy
spirit
(
if
we
doe
not
resist
)
effectually
drawn
to
repentance
,
and
assured
of
thy
acceptance
if
we
come
,
here
is
a
full
concurrence
of
all
arguments
,
and
motives
,
and
aids
,
to
bring
us
,
and
oblige
and
ingage
us
to
it
.
5.
I
wait
for
the
Lord
:
my
soule
doth
wait
,
and
in
his
word
doe
I
hope
.
In
thee
therefore
my
hope
and
full
trust
is
reposed
;
thy
mercies
and
gracious
promises
are
the
onely
anchor
and
support
of
my
soule
.
6.
My
soule
hasteneth
to
the
Lord
from
the
guards
in
the
morning
,
the
guards
in
the
morning
.
waiteth
for
the
Lord
b
.
more
than
they
that
watch
for
the
morning
;
I
say
more
than
they
which
watch
for
the
morning
.
To
thee
I
daily
betake
my selfe
early
in
the
morning
;
at
the
time
that
the
Priests
offer
their
morning-sacrifice
in
the
temple
,
I
constantly
address
my
prayers
and
my
very
soule
before
thee
.
7.
Let
Israel
to
the
Lord
{untranscribed Hebrew}
hope
in
the
Lord
,
for
with
the
Lord
there
is
mercy
,
and
with
him
is
plenteous
redemption
.
8.
And
he
shall
redeem
Israel
from
all
his
iniquities
.
And
the
same
is
the
duty
of
all
true
Israelites
:
let
all
such
apply
themselves
diligently
and
constantly
to
God
,
as
to
a
God
of
mercy
and
pardon
and
propitiation
,
that
will
be
reconciled
to
all
truly
penitent
faithfull
servants
of
his
,
not
imputing
to
them
their
frailty
and
sins
of
Infirmity
,
if
they
be
guilty
of
no
other
,
nay
nor
their
grosser
sins
knowingly
and
deliberately
committed
,
if
they
be
retracted
and
forsaken
by
confession
,
contrition
,
and
renovation
of
minde
,
and
their
pardon
humbly
sued
out
by
constant
prayer
.
For
as
a
remedy
for
all
such
the
blood
of
the
Messias
was
most
sufficient
,
and
that
decreed
and
designed
by
God
to
all
the
world
,
for
the
obteining
of
actual
redemption
,
and
pardon
and
restitution
to
his
favour
(
as
of
captive
Israelites
to
their
countrey
and
temple
)
upon
their
sincere
change
and
reformation
.
Annotations
on
Psalm
CXXX
.
V.
4.
Feared
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
that
thou
mayest
be
feared
,
our
copies
of
the
Lxxii
.
have
{untranscribed Hebrew}
,
for
thy
names
sake
,
and
that
joyned
with
{untranscribed Hebrew}
I
have
waited
for
thee
,
O
Lord
,
following
.
But
the
Hebrew
no
way
inclining
to
that
reading
of
{untranscribed Hebrew}
name
,
and
the
Latine
which
most
commonly
follows
the
Lxxii
.
reading
propter
legem
tuam
sustinuite
,
Domine
,
for
thy
law
I
have
waited
for
thee
,
and
the
Hebrew
{untranscribed Hebrew}
(
read
without
points
)
being
easily
mistaken
for
{untranscribed Hebrew}
law
,
in
all
probability
the
original
reading
of
the
Lxxii
.
was
{untranscribed Hebrew}
(
not
{untranscribed Hebrew}
)
{untranscribed Hebrew}
,
for
thy
laws
(
not
for
thy
names
)
sake
.
But
this
,
as
it
is
evident
,
by
a
double
mistake
;
one
in
the
reading
of
{untranscribed Hebrew}
for
{untranscribed Hebrew}
,
the
other
(
whether
in
the
Latine
only
,
or
in
the
Lxxii
.
also
,
't
is
uncertain
)
by
taking
that
word
from
the
end
of
the
former
,
and
joyning
it
to
the
latter
period
.
But
without
either
of
these
,
the
Hebrew
reading
is
very
current
,
But
(
so
{untranscribed Hebrew}
is
oft
to
be
rendred
)
there
is
{untranscribed Hebrew}
pardon
,
{untranscribed Hebrew}
say
the
Lxxii
.
propitiation
,
with
thee
,
{untranscribed Hebrew}
that
thou
mayst
be
feared
,
by
the
fear
of
God
signifying
obedience
to
his
laws
,
to
which
his
pardoning
of
the
frailties
and
slips
of
our
lives
invites
and
draws
us
,
when
a
desperation
of
all
mercy
for
such
would
certainly
avert
us
from
it
.
V.
6.
More
then
they
that
watch
for
the
morning
]
This
verse
is
very
p●●spicuous
in
the
Original
,
{untranscribed Hebrew}
{untranscribed Hebrew}
li●erally
my
soule
to
the
Lord
,
where
is
an
Ellipsis
necessarily
to
be
supplied
by
riseth
,
or
cometh
,
or
hasteneth
,
or
the
like
,
{untranscribed Hebrew}
{untranscribed Hebrew}
from
the
watchers
or
warders
,
or
guard
in
the
morning
,
i
.
e
.
as
early
,
from
that
time
that
they
come
or
hasten
to
their
watches
:
then
follows
again
repeated
{untranscribed Hebrew}
the
guard
or
watchers
in
the
morning
;
which
repetition
in
Hebrew
Dialect
signifies
the
daily
several
watchers
of
every
morning
,
as
{untranscribed Hebrew}
man
man
,
i
.
e
.
every
man
one
after
another
,
the
Hebrews
wanting
forms
of
distribution
(
see
note
on
Mar.
vi
.
e
.
)
And
so
this
is
the
full
importance
of
the
verse
,
The
guards
every
morning
that
hasten
to
their
watches
,
are
not
yet
earlier
than
I
in
my
daily
addresses
to
God
.
What
these
watchers
or
guards
of
the
morning
are
,
the
Chaldee
hath
best
exprest
;
they
that
observe
the
morning
watches
,
say
they
,
{untranscribed Hebrew}
that
they
may
offer
the
morning
oblation
;
i
.
e
.
the
Priests
which
in
their
turns
officiated
:
or
rather
some
officers
of
theirs
,
which
were
peculiarly
appointed
from
a
tower
to
expect
the
first
appearance
of
break
of
day
,
the
manner
of
which
is
at
large
described
in
the
Talmud
,
Cod
.
Joma
.
The
Chaldee
for
{untranscribed Hebrew}
from
the
watchers
,
read
{untranscribed Hebrew}
,
just
to
the
same
sense
,
which
yet
their
Latine
render
plusquam
observantes
,
more
than
they
that
observe
.
But
the
words
do
not
so
import
,
nor
could
it
truly
be
said
,
that
he
waited
,
or
observed
his
offices
more
than
the
Priests
,
or
guards
in
the
Temple
did
,
who
never
mist
the
performing
of
their
daily
offices
there
.
The
Lxxii
.
read
{untranscribed Hebrew}
from
the
morning
watch
till
night
,
by
the
addition
of
till
night
,
thinking
to
supply
what
was
wanting
,
and
to
the
terme
from
which
he
began
his
watch
,
adding
the
terme
to
which
he
continued
it
,
hereby
evidencing
their
understanding
of
{untranscribed Hebrew}
in
the
notion
of
from
.
And
so
the
Syriack
doe
also
,
who
read
{untranscribed Hebrew}
from
the
watches
of
the
morning
,
{untranscribed Hebrew}
&c.
and
untill
the
morning
watch
,
i
.
e
.
from
one
morning
watch
unto
another
.
Whereby
they
rightly
render
the
former
part
,
but
observe
not
the
elegancy
in
the
repetition
,
but
suppose
the
preposition
ל
to
to
be
there
wanting
,
which
they
thus
supply
.
But
the
interpretation
we
have
given
is
most
agreeable
both
to
the
sense
,
which
is
to
express
his
daily
constant
earlinesse
in
the
service
of
God
,
equal
to
that
of
the
Priests
in
the
Temple
,
every
morning
of
every
day
,
and
to
the
Hebrew
idiome
also
.
Of
these
watches
somewhat
hath
been
said
note
on
Psal
.
cxix
.
hh
.
Yet
in
this
place
it
will
not
be
amiss
to
adde
a
little
more
,
what
this
morning
watch
was
,
or
of
how
many
hours
it
consisted
,
because
in
this
matter
,
the
computation
of
the
Old
and
New
Testament
doth
appear
to
differ
.
In
the
Old
Testament
we
find
but
three
watches
in
the
night
,
and
then
each
must
consist
of
foure
hours
.
The
first
is
called
{untranscribed Hebrew}
the
beginning
of
the
watches
,
Lam
.
ii
.
19.
the
second
,
{untranscribed Hebrew}
the
middle
watch
(
an
evidence
that
there
were
but
three
)
Judg
.
vii
.
19.
the
third
is
{untranscribed Hebrew}
the
morning
watch
,
Exod
.
xiv
.
24.
and
accordingly
here
we
have
{untranscribed Hebrew}
the
watchers
in
the
morning
.
And
so
in
the
Talmud
tr
.
Berachoth
,
Rabbi
Eliezer
saith
,
{untranscribed Hebrew}
there
are
three
watches
in
the
night
;
and
so
afterward
R.
Isaac
also
.
And
that
thus
the
night
was
divided
among
the
Grecians
also
,
appears
by
Homer
in
the
11th
.
of
the
Iliads
,
{untranscribed Hebrew}
{untranscribed Hebrew}
{untranscribed Hebrew}
,
the
larger
part
of
the
night
,
that
of
two
portions
of
it
,
was
past
,
and
now
the
third
portion
or
division
remained
.
On
which
saith
Eustathius
,
{untranscribed Hebrew}
,
he
makes
the
night
according
to
the
antients
to
be
divided
into
three
watches
,
in
like
manner
as
the
day
also
,
saying
,
{untranscribed Hebrew}
,
morning
,
or
evening
,
or
midday
.
Yet
in
the
New
Testament
it
is
evident
there
were
foure
watches
in
the
night
among
the
Jews
,
(
introduced
as
several
other
customes
,
from
the
Romans
)
mentioned
Mar.
xiii
.
35.
under
the
styles
of
evening
,
midnight
,
cockcrowing
,
and
morning
:
and
so
Matth
.
xiv
.
25.
Jesus
came
to
them
in
the
fourth
watch
of
the
night
.
The
verse
is
by
the
Jewish
Arab
rendred
,
So
my
soule
is
to
him
of
,
or
from
,
the
keepers
or
guard
by
day
,
and
the
keepers
or
guard
by
night
;
and
in
a
note
he
saith
that
this
is
not
a
literal
version
,
yet
a
rendring
(
as
he
supposed
)
of
the
sense
,
to
express
his
continuall
doing
it
through
the
whole
course
of
night
and
day
.
Kimchi
reads
,
My
soule
is
to
the
Lord
of
the
watchers
for
the
morning
,
i
.
e
.
waiteth
in
the
night
for
the
Lord
,
that
it
may
be
of
those
that
watch
for
the
morning
,
i
.
e
.
that
rise
in
the
morning-watch
to
pray
;
and
the
repeating
the
words
sheweth
their
continual
course
and
custome
so
to
doe
.
The
Hundred
Thirty
First
Psalm
.
A
Song
of
Degrees
of
David
.
The
hundred
thirty
first
is
a
profession
of
humility
,
as
that
which
best
qualifies
for
Gods
mercy
,
and
is
the
only
sure
foundation
of
hope
in
him
.
It
seems
to
have
been
first
formed
by
David
in
the
time
of
his
distresses
,
to
vindicate
himselfe
before
God
of
the
accusation
which
Sauls
sycophants
so
studiously
threw
upon
him
,
that
he
designed
mischief
to
Saul
,
and
thereby
the
kingdome
to
himself
.
And
after
it
was
appointed
to
be
used
at
the
returne
from
captivity
,
no
temper
better
becoming
those
that
have
received
the
greatest
mercies
,
than
that
of
humility
and
affiance
.
1.
LOrd
,
mine
heart
is
not
haughty
,
nor
mine
eyes
lofty
;
neither
doe
I
exercise
my selfe
in
great
matters
,
or
in
things
too
high
for
me
.
O
Lord
,
I
have
allwayes
indeavoured
to
keep
all
pride
and
ambition
out
of
my
heart
,
not
to
meddle
with
things
of
weight
and
difficulty
,
and
such
as
are
above
my
strength
to
manage
.
2.
But
a.
Surely
I
have
or
level'd
and
quieted
my
soule
,
behaved
and
quieted
my selfe
,
as
a
childe
that
is
weaned
with
or
toward
{untranscribed Hebrew}
of
his
mother
:
my
soule
is
with
me
as
—
{untranscribed Hebrew}
as
a
weaned
child
.
But
on
the
contrary
to
learn
and
practice
humility
,
self-denial
,
resignation
and
submission
to
the
will
of
God
,
to
look
on
my selfe
as
a
most
feeble
impotent
child
,
able
to
doe
nothing
of
my selfe
,
but
wholly
to
be
directed
,
supported
,
and
inabled
by
him
in
all
my
undertakings
,
and
so
to
wean
my selfe
from
my
natural
affections
and
desires
,
as
an
infant
is
when
he
is
estranged
from
his
mothers
breast
.
3.
O
Israel
,
hope
in
the
Lord
from
henceforth
and
for
ever
.
And
the
same
temper
I
shall
recommend
to
all
pious
men
,
as
that
which
will
for
ever
stand
them
in
most
stead
,
with
an
utter
abrenunciation
of
all
selfe-trusts
,
or
secular
confidences
,
to
roll
and
repose
themselves
wholly
upon
God
,
who
will
undoubtedly
answer
and
supply
,
and
never
be
wanting
to
them
that
thus
depend
on
him
.
Annotations
on
Psalm
CXXXI
.
V.
2.
Surely
I
have
behaved
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
according
to
sense
to
be
rendred
quin
,
but
.
The
Lxxii
.
attending
to
the
letter
,
render
it
,
{untranscribed Hebrew}
,
if
not
.
For
{untranscribed Hebrew}
{untranscribed Hebrew}
that
follows
from
{untranscribed Hebrew}
to
set
,
or
dispose
,
the
Chaldee
read
{untranscribed Hebrew}
I
put
my
hand
upon
my
mouth
(
and
the
Lxxii
.
to
the
same
sense
,
{untranscribed Hebrew}
I
was
humbly
disposed
)
and
so
most
rationally
it
is
to
be
rendred
,
if
not
by
force
of
{untranscribed Hebrew}
,
yet
by
virtue
of
{untranscribed Hebrew}
that
follows
,
which
notes
imposing
silence
upon
himself
;
and
then
the
putting
preparative
to
that
,
must
be
the
putting
the
hand
upon
the
mouth
:
and
so
the
Chaldees
rendring
may
seem
rather
a
supply
of
an
Ellipsis
,
than
by
way
of
paraphrase
.
But
there
is
another
notion
of
{untranscribed Hebrew}
to
level
,
Isa
.
xxviii
.
25.
{untranscribed Hebrew}
when
he
hath
made
plain
the
face
of
the
ground
,
a
scheme
which
the
Baptist
uses
,
for
working
such
a
temper
in
the
heart
,
as
is
qualified
for
the
reception
of
piety
,
Luk
.
iii
.
5.
To
which
that
of
the
Lxxii
.
comes
neerer
,
humility
and
lowliness
of
minde
being
the
plain
meaning
of
that
other
more
poetical
phrase
.
For
{untranscribed Hebrew}
{untranscribed Hebrew}
the
Lxxii
.
seem
to
have
read
{untranscribed Hebrew}
,
and
so
render
it
{untranscribed Hebrew}
,
but
have
elevated
:
but
hereby
they
have
varied
the
sense
little
,
their
if
I
have
not
humbled
,
but
exalted
my
soule
,
being
all
one
in
effect
with
I
have
not
exalted
,
but
humbled
.
The
similitude
that
follows
,
{untranscribed Hebrew}
{untranscribed Hebrew}
as
a
weanling
with
,
or
toward
the
mother
,
(
so
{untranscribed Hebrew}
signifies
with
or
toward
)
is
a
denotation
of
the
greatest
obedience
and
dependence
and
self-denial
and
resignation
that
can
be
;
for
so
the
weanling
,
though
he
begin
to
goe
,
and
speak
,
and
live
without
the
teat
,
yet
wholly
depends
on
the
mothers
aide
,
and
teaching
,
and
provision
for
each
of
these
.
And
so
in
the
application
,
my
soule
is
{untranscribed Hebrew}
as
a
weanling
with
me
;
where
yet
the
Lxxii
.
render
{untranscribed Hebrew}
as
retributions
,
from
another
notion
of
{untranscribed Hebrew}
to
retribute
,
which
cannot
belong
to
that
place
.
The
Jewish
Arab
reads
,
But
I
have
equalled
my
soule
,
and
made
it
like
to
a
weanling
,
{untranscribed Hebrew}
that
desireth
after
his
mother
,
as
if
{untranscribed Hebrew}
were
of
the
same
notion
with
{untranscribed Hebrew}
to
be
like
,
and
{untranscribed Hebrew}
and
that
were
much
alike
in
signification
.
The
sense
he
gives
in
a
note
,
I
cast
my
affairs
on
the
Lord
,
as
a
childe
doth
on
his
mother
;
and
his
repeating
it
,
my
soule
is
with
me
as
a
weaned
childe
,
is
as
much
as
to
say
,
I
have
weaned
it
from
transgressions
.
The
Hundred
Thirty
Second
Psalm
.
A
Song
of
Degrees
.
The
hundred
thirty
second
seems
to
have
been
at
first
a
composure
of
Solomons
upon
the
building
the
Temple
,
(
part
of
it
v.
8
,
9
,
10.
inserted
in
Solomons
prayer
at
the
dedication
of
the
Temple
,
2
Chron
.
vi
.
41
,
42.
)
It
is
the
recounting
of
Davids
care
of
the
Ark
,
and
of
Gods
promises
made
to
him
and
his
posterity
,
as
also
of
the
setting
apart
of
Sion
to
be
the
place
of
the
Temple
;
and
it
was
after
used
upon
the
rebuilding
the
walls
,
after
the
return
from
the
captivity
.
1.
LOrd
,
remember
David
and
all
his
a.
humility
,
afflictions
,
2.
How
he
sware
unto
the
Lord
,
and
vowed
unto
the
mighty
God
of
Jacob
,
3.
Surely
I
will
not
come
into
the
tabernacle
of
my
house
,
nor
goe
up
into
my
bed-stead
{untranscribed Hebrew}
bed
,
4.
I
will
not
give
sleep
to
mine
eyes
,
nor
slumber
to
mine
eye
lids
,
5.
Untill
I
finde
out
a
place
for
the
Lord
,
an
habitation
for
the
mighty
God
of
Jacob
.
Blessed
Lord
,
remember
,
I
beseech
thee
,
and
reward
upon
his
family
,
the
great
piety
and
humility
of
David
my
father
,
the
eminent
expressions
of
his
zeal
toward
thee
.
He
was
so
highly
concerned
for
the
service
of
God
,
that
having
built
himself
houses
,
1
Chr.
xv
.
he
immediately
prepared
a
place
for
the
Ark
of
God
,
v.
1.
and
brought
it
up
thither
in
pomp
,
ch
.
xv
.
&
xvi
.
having
,
it
seems
,
solemnly
vow'd
to
doe
so
,
before
ever
he
would
dedicate
and
bless
(
or
dwell
in
)
his
own
house
,
chap.
xvi
.
43.
and
not
content
with
that
,
his
zeal
farther
brake
out
to
Nathan
the
Prophet
,
ch
.
xvii
.
1.
being
troubled
to
think
of
the
magnificence
of
his
own
house
,
whilst
the
Ark
was
but
in
a
tent
,
and
resolved
if
God
would
have
permitted
him
,
to
have
erected
a
magnificent
structure
,
wherein
the
Ark
of
God
should
be
placed
,
and
Gods
solemn
worship
performed
.
6.
Lo
,
b
.
we
heard
of
it
at
Ephrata
,
we
found
it
in
the
fi●lds
of
the
wood
.
7.
We
will
goe
into
his
tabernacles
,
we
will
worship
at
his
foo●stoole
.
8.
Arise
,
O
Lord
,
into
thy
rest
,
thou
and
the
Ark
of
thy
strength
.
At
the
bringing
it
up
to
Jerusalem
there
were
great
solemnities
,
a
sacred
devout
procession
,
and
all
the
parts
there
about
resounded
with
joy
and
acclamations
upon
the
bringing
it
to
and
seating
it
in
Zion
;
every
one
with
great
alacrity
resolving
to
goe
up
and
pay
their
devotions
there
,
as
in
the
place
of
Gods
special
residence
,
where
his
Law
is
laid
up
,
and
from
whence
he
is
graciously
pleased
to
answer
the
prayers
,
and
to
reveal
himself
to
his
servants
.
This
therefore
David
was
resolved
to
bring
to
a
place
where
it
might
remaine
,
that
so
God
might
in
a
manner
inhabite
among
us
,
and
direct
us
,
and
assist
in
all
our
undertakings
.
9.
Let
thy
Priests
be
cloathed
with
righteousness
,
and
let
thy
saints
shout
for
joy
.
The
Priests
in
their
sacerdotal
garments
,
the
emblems
of
the
sanctity
of
their
office
and
persons
,
being
by
him
appointed
,
1
Chron
.
xv
.
11.
to
attend
on
it
,
and
the
Levites
carrying
it
on
their
shoulders
,
v.
15.
and
the
singers
celebrating
it
with
great
rejoycing
,
v.
19
,
20
,
&c.
10.
For
thy
servant
Davids
sake
,
turne
not
away
the
face
of
thine
anointed
.
Now
therefore
,
O
Lord
,
I
beseech
thee
,
remember
the
piety
and
humility
,
and
all
the
acceptable
graces
of
this
thy
faithfull
,
beloved
,
zealous
servant
,
and
for
his
sake
reject
not
me
his
son
,
whom
thou
hast
establisht
in
his
kingdome
;
but
continue
with
me
,
and
accept
of
me
,
whilst
I
actually
performe
what
he
had
designed
,
whilst
I
build
a
temple
for
thy
presence
and
service
.
11.
The
Lord
hath
sworn
in
truth
unto
David
,
he
will
not
turne
from
it
,
Of
the
fruit
of
thy
body
will
I
set
upon
thy
throne
.
To
him
thou
hast
made
thy
most
faithfull
promise
,
that
the
kingdome
,
which
was
not
establisht
in
Sauls
family
,
should
be
confirmed
on
his
posterity
.
12.
If
thy
children
shall
keep
my
covenant
and
my
testimony
that
I
shall
teach
them
,
their
children
also
shall
sit
upon
thy
throne
for
evermore
.
And
not
so
only
,
but
that
to
all
ages
it
should
continue
in
the
same
line
,
if
they
shall
but
be
carefull
to
performe
constant
and
uniforme
obedience
to
all
the
commands
of
God
.
13.
For
the
Lord
hath
chosen
Zion
,
he
hath
desired
it
for
his
habitation
.
14.
This
shall
be
my
rest
for
ever
,
here
will
I
dwell
,
for
I
have
desired
it
.
The
place
which
I
designe
for
this
structure
is
that
of
Zion
,
a
place
with
which
God
is
so
well
pleased
,
that
he
never
intends
to
remove
thence
,
nor
consequently
to
transplant
the
royal
throne
from
that
family
which
placed
it
there
,
if
they
will
but
be
carefull
to
qualify
themselves
for
the
continuance
of
so
great
a
mercy
.
15.
I
will
abundantly
bless
her
c
.
provisions
,
I
will
satisfie
her
poor
with
bread
.
16.
I
will
also
cloath
her
Priests
with
d
.
salvation
,
and
her
saints
shall
shout
aloud
for
joy
.
Shall
they
but
doe
so
,
he
will
also
adde
all
other
sorts
of
blessings
,
a
great
plenty
and
prosperity
to
the
whole
nation
,
and
a
succession
of
mercies
,
which
shall
require
the
thanksgivings
and
solemn
acknowledgments
of
the
Priests
and
Levites
and
singers
,
whose
daily
office
it
is
,
by
God
himself
appointed
them
,
thus
constantly
to
celebrate
his
mercies
,
to
offer
up
prayers
and
praises
to
him
continually
.
17.
There
will
I
make
the
horne
of
David
to
bud
;
I
have
ordeined
a
e
.
lamp
for
mine
anointed
.
And
by
this
means
shall
God
be
ingaged
to
continue
his
favour
to
the
posterity
of
David
,
to
make
it
a
most
flourishing
royal
family
,
and
continue
it
shining
and
burning
in
a
continual
succession
till
the
comming
of
the
Messiah
,
who
is
promised
of
the
seed
of
David
.
18.
His
enemies
will
I
cloath
with
shame
;
but
upon
himself
shall
his
crown
flourish
.
And
all
that
oppose
and
invade
them
shall
certainly
be
disappointed
and
put
to
flight
,
Gods
special
protection
continuing
to
the
posterity
of
so
good
a
King
,
to
perpetuate
the
Kingdome
to
them
.
Annotations
on
Psalm
CXXXII
.
V.
1.
Afflictions
]
The
signification
of
{untranscribed Hebrew}
{untranscribed Hebrew}
in
this
place
is
worth
the
considering
.
The
Lxxii
.
render
it
{untranscribed Hebrew}
meekness
,
the
Syriack
{untranscribed Hebrew}
humility
,
meekness
,
lenity
,
but
the
Chaldee
{untranscribed Hebrew}
affliction
.
The
original
{untranscribed Hebrew}
signifies
especially
two
things
,
to
speak
or
answer
,
and
to
be
afflicted
,
humbled
,
or
deprest
.
The
context
referring
to
Davids
oath
or
vow
to
God
,
of
preparing
a
place
for
the
Arke
,
which
it
seems
was
under
vow
,
though
it
be
not
mentioned
in
the
story
,
may
seem
to
incline
it
to
the
former
signification
,
of
speaking
or
making
promise
to
God
,
Remember
David
and
all
his
speeches
,
how
he
sware
unto
the
Lord
—
But
the
antient
interpreters
authority
may
be
preferred
for
the
latter
rendering
;
yet
not
for
that
of
afflictions
(
for
what
reference
could
those
have
to
his
vow
of
preparing
a
place
for
the
Ark
,
or
of
building
the
Temple
?
)
but
of
humility
,
meekness
,
or
pious
affection
to
God
,
which
excited
him
so
to
swear
.
And
this
the
rather
,
because
when
he
had
built
himself
a
palace
,
1
Chron
.
xv
.
1.
it
appears
by
the
context
,
that
he
did
not
bless
it
,
ch
.
xvi
.
43.
nor
consequently
live
in
it
(
for
that
he
might
not
doe
till
it
were
blest
)
untill
he
had
first
prepared
a
place
,
and
brought
up
the
Ark
to
it
.
So
again
when
he
designed
to
build
a
temple
for
it
,
the
first
proposition
which
he
made
to
Nathan
to
this
purpose
,
was
introduced
with
a
consideration
and
speech
of
great
humility
,
2
Sam
.
vii
.
2.
See
now
I
dwell
in
a
house
of
Cedar
,
but
the
Ark
of
God
dwelleth
within
curtains
.
He
was
so
humble
,
that
he
could
not
dwell
in
his
house
till
the
Ark
of
God
was
brought
to
Sion
,
nor
then
could
he
think
meet
to
be
himself
in
so
stately
a
palace
,
whilst
the
Ark
of
God
was
but
in
a
plain
tent
or
tabernacle
.
But
especially
this
humility
of
Davids
is
discernible
in
the
passage
recited
,
1
Chron
.
xvii
.
16.
&c.
where
upon
Gods
promise
to
him
,
that
he
would
build
up
his
house
,
establish
his
family
in
the
Kingdome
,
he
came
and
sat
before
the
Lord
,
and
said
,
Who
am
I
,
O
Lord
God
,
and
what
is
my
house
,
that
thou
hast
brought
me
hitherto
?
and
so
on
in
a
speech
of
greatest
humility
and
meekness
,
and
fit
here
to
be
commemorated
in
the
beginning
of
this
Psalm
,
which
belongs
not
only
to
the
preparing
a
place
for
the
Ark
on
David's
part
,
but
also
to
Gods
promise
of
establishing
the
Kingdome
on
his
seed
,
v.
11
,
&c.
V.
6.
Heard
of
it
]
The
chief
difficulty
in
this
Psalm
is
,
what
is
here
meant
by
hearing
of
in
Ephrata
.
And
first
,
it
is
certain
that
Ephrata
is
Bethleem
,
Mich
.
v.
2.
secondly
,
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
we
have
heard
it
,
rather
then
we
have
heard
of
it
.
And
then
it
may
be
interpreted
,
that
in
the
procession
of
the
Ark
through
the
tribe
of
Judah
,
being
returned
from
the
Philistims
,
we
heard
the
joyfull
acclamations
which
accompanied
it
in
Bethleem
;
this
not
only
when
't
was
placed
in
Kiria●h
Jarim
,
but
when
't
was
settled
at
Jerusalem
;
Bethleem
,
as
Aben
Ezra
saith
,
being
but
three
miles
from
Jerusalem
.
And
in
accordance
with
this
sense
,
Kimchi
,
Jarchi
and
Aben
Ezra
agree
to
interpret
the
fields
of
the
wood
{untranscribed Hebrew}
{untranscribed Hebrew}
to
be
Jerusalem
,
as
in
the
prophets
frequently
the
Temple
is
called
{untranscribed Hebrew}
the
wood
.
And
to
this
inclines
the
correspondence
between
{untranscribed Hebrew}
we
found
it
,
v.
6.
and
{untranscribed Hebrew}
till
I
finde
out
a
place
for
the
Lord
,
an
habitation
,
&c.
v.
5.
This
seems
the
most
probable
meaning
of
this
passage
,
the
difficulty
of
which
the
learned
Castellio
hath
remarked
with
this
note
,
Hujus
loci
sententiam
non
intelligo
,
I
understand
not
the
meaning
of
this
place
.
Some
probability
there
is
,
that
the
fields
of
the
wood
should
be
the
house
of
Aminadab
in
the
hill
of
Kiriath-Jarim
,
so
called
because
it
was
a
city
in
a
woody
place
,
1
Sam
.
vii
.
1.
from
whence
David
and
all
Israel
resolved
solemnly
to
fetch
it
,
&
brought
it
to
the
house
of
Obed-Edom
v.
13.
And
then
hearing
of
it
at
Ephrata
must
signify
hearing
it
much
talkt
of
when
he
dwelt
at
home
,
in
his
fathers
house
at
Bethleem
.
But
the
former
is
the
more
obvious
interpretation
.
The
Jewish
Arab
is
obscure
,
and
probably
corrupted
,
yet
the
words
seem
thus
to
sound
,
And
we
,
behold
,
heard
it
in
the
grass
or
pastures
of
multitude
,
abundance
or
plenty
,
and
we
found
it
between
the
desert
and
the
wood
.
V.
15.
Provisions
]
The
Hebrew
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
hunt
,
signifies
any
victuals
that
is
taken
with
hunting
,
and
absolutely
flesh
,
food
,
provisions
for
a
journey
:
so
Ios
.
ix
.
11.
take
in
your
hands
{untranscribed Hebrew}
provision
for
your
journey
.
The
Lxxii
.
renders
it
literally
{untranscribed Hebrew}
,
not
in
the
notion
of
hunting
,
but
to
signify
that
which
is
hunted
,
and
so
taken
;
as
among
us
venison
,
the
English
of
venatio
,
is
the
flesh
which
is
thus
caught
.
But
this
word
{untranscribed Hebrew}
was
it
seems
mistaken
,
and
by
transcribers
disguised
into
{untranscribed Hebrew}
widow
,
and
so
by
the
Latine
rendred
viduam
,
and
so
transfused
into
many
other
interpretations
.
V.
16.
Salvation
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
salvation
here
imports
,
will
be
best
judged
by
Ps.
cxvi
.
There
the
taking
the
{untranscribed Hebrew}
{untranscribed Hebrew}
cup
of
salvations
v.
13.
is
expounded
v.
14.
by
paying
his
vows
unto
the
Lord
,
those
oblations
which
he
had
vow'd
,
as
his
{untranscribed Hebrew}
expressions
of
thankfulness
for
Gods
deliverances
(
as
Ps.
L.
14.
offering
of
thanksgiving
and
paying
of
vows
are
put
together
)
and
in
plain
termes
v.
17.
the
sacrifice
of
thanksgiving
.
Accordingly
,
as
the
Lxxii
.
rendred
{untranscribed Hebrew}
the
trespass-offering
or
peace-offering
,
Lev
.
vii
.
by
{untranscribed Hebrew}
sacrifice
of
salvation
,
v.
1.
so
they
vary
the
style
,
and
read
{untranscribed Hebrew}
sacrifice
of
praise
,
v.
2.
and
{untranscribed Hebrew}
sacrifice
of
saving
praise
,
v.
3.
(
see
Note
on
Heb
.
xiii
.
e
.
)
The
Chaldee
Psal
.
cxvi
.
read
{untranscribed Hebrew}
the
cup
of
redemptions
,
i
.
e
.
such
a
cup
,
as
they
that
have
received
any
redemption
or
deliverance
,
are
wont
to
take
,
to
express
their
thankfulness
(
the
{untranscribed Hebrew}
cup
of
blessing
in
the
Christian
style
)
and
so
here
{untranscribed Hebrew}
the
garments
of
redemption
,
were
such
literally
as
the
Priests
use
in
time
of
sacrifice
,
when
they
are
solemnly
to
acknowledge
any
deliverance
or
mercy
received
from
heaven
,
or
more
probably
a
Poetical
,
or
Rhetorical
scheme
,
such
as
Isa
.
Lix
.
17.
righteousness
as
a
breastplate
,
and
the
helmet
of
salvation
,
and
Eph.
vi
.
14
,
17.
and
1
Thess
.
5.8
.
And
accordingly
to
the
Priests
being
cloathed
with
salvation
is
here
annext
,
her
saints
shall
sing
aloud
with
joy
.
V.
17.
Lampe
]
The
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
lampe
here
will
be
discerned
by
considering
the
double
property
of
a
lamp
or
candle
;
1.
that
it
shineth
,
2.
that
from
that
,
when
it
is
near
spent
,
another
may
be
lighted
,
and
burne
afresh
,
and
so
the
light
be
,
from
one
to
another
,
perpetually
kept
in
.
For
by
this
double
resemblance
a
succession
of
Kings
in
a
family
is
lively
exprest
.
Of
David
himself
it
is
said
2
Sam
.
xxi
.
17.
thou
shalt
goe
no
more
with
us
to
battel
,
that
thou
quench
not
the
light
of
Israel
:
and
of
the
succession
1
King
.
xi
.
36.
Unto
his
son
will
I
give
one
tribe
,
that
David
my
servant
may
have
a
light
or
lamp
allway
before
me
in
Jerusalem
;
and
again
ch
.
xv
.
4.
for
Davids
sake
did
the
Lord
give
him
a
lamp
in
Jerusalem
,
to
set
up
his
son
after
him
.
And
so
here
{untranscribed Hebrew}
a
lamp
to
mine
anointed
,
is
a
royall
seed
or
posterity
to
rise
up
in
stead
of
David
,
and
sit
upon
his
throne
.
The
same
was
before
meant
by
the
budding
of
the
{untranscribed Hebrew}
{untranscribed Hebrew}
horne
of
David
.
The
horne
is
proverbially
the
regal
dignity
,
and
the
budding
thereof
,
the
bringing
forth
successors
to
the
Kingdome
.
The
same
is
again
repeated
v.
18.
upon
him
,
i
.
e
.
his
posterity
,
shall
his
crown
flourish
;
where
for
{untranscribed Hebrew}
{untranscribed Hebrew}
his
crown
,
the
Lxxii
.
read
{untranscribed Hebrew}
,
not
his
but
my
,
and
taking
{untranscribed Hebrew}
in
the
notion
of
separation
or
sanctification
,
read
{untranscribed Hebrew}
my
holiness
.
That
this
doth
mystically
refer
to
Christ
,
the
Jews
confess
.
So
saith
R.
Saadiah
,
The
lamp
is
the
King
which
illuminates
the
nations
;
and
Kimchi
,
that
the
horne
of
David
is
the
M●ssias
.
To
whom
it
is
farther
agreeable
,
that
he
is
said
{untranscribed Hebrew}
to
flourish
or
bud
forth
,
which
is
another
of
his
titles
,
and
to
that
{untranscribed Hebrew}
may
possibly
be
added
also
.
The
Hundred
Thirty
Third
Psalm
.
A
Song
of
Degrees
of
David
.
The
hundred
thirty
third
is
the
magnifying
the
felicities
of
holy
peaceable
fraternal
communion
,
and
was
fitly
accommodated
to
the
returne
from
the
captivity
,
and
their
uniforme
conjunction
in
the
service
of
God
.
1.
BEhold
how
good
and
how
pleasant
it
is
for
brethren
to
dwell
even
as
one
{untranscribed Hebrew}
together
in
unity
.
There
is
nothing
that
is
more
acceptable
to
God
,
and
matter
of
greater
joy
and
present
delight
to
the
persons
themselves
,
than
a
peaceable
friendly
conversation
of
pious
men
,
with
a
perfect
union
of
minds
,
and
communion
in
devotions
,
and
joynt
Indeavours
of
doing
,
and
helping
one
another
to
doe
,
those
things
that
are
most
excellent
.
2.
It
is
like
the
pretious
oyntment
upon
the
head
,
that
ran
down
upon
the
beard
,
even
Aarons
beard
,
that
went
down
to
the
skirts
of
his
garments
.
It
cannot
be
more
fitly
compared
to
any
thing
than
to
the
unction
of
Aaron
the
high-priest
of
God
,
the
oyntment
of
a
most
pretious
sort
,
very
fragrant
and
odoriferous
.
It
was
by
order
to
be
poured
upon
his
head
,
and
in
that
plenty
,
that
being
so
poured
,
it
diffused
it self
not
only
on
his
face
and
beard
,
but
ran
down
also
upon
the
upper
part
or
collar
of
his
garments
,
(
see
note
a.
)
and
this
whole
ceremony
instituted
by
God
himself
,
thereby
to
consecrate
Aaron
and
his
successors
after
him
to
the
high-priests
office
,
to
offer
sacrifice
to
God
,
and
bless
the
people
.
And
in
all
these
particulars
the
proportion
holds
.
This
of
fraternal
charity
,
union
and
communion
is
1.
very
pretious
,
highly
valued
;
2.
very
gratefull
and
wellcome
,
a
pleasant
and
refreshing
spectacle
to
all
beholders
,
to
God
,
Angels
and
men
;
3.
it
is
so
rich
and
plentifull
a
grace
,
that
it
communicates
it selfe
to
all
the
meanest
persons
in
the
society
,
not
only
to
superior
and
more
eminent
parts
,
but
to
every
inferior
member
of
the
community
,
making
supplies
to
all
sorts
of
all
their
wants
;
and
4.
no
grace
or
vertue
more
signally
commanded
and
recommended
by
God
;
or
5.
more
required
to
make
our
prayers
acceptable
to
God
,
or
our
offices
usefull
to
others
or
our selves
.
3.
As
the
dew
of
Hermon
,
that
descended
and
as
the
dew
a.
that
descended
on
the
mountains
of
Zion
;
for
there
the
Lord
commanded
the
blessing
,
even
life
for
evermore
.
And
accordingly
God
hath
promised
abundant
blessings
to
those
that
thus
live
,
all
happiness
here
,
and
all
glory
in
another
world
.
And
in
that
respect
it
is
most
fitly
compared
to
the
innumerable
drops
of
dew
that
fall
in
a
morning
upon
many
several
and
distant
hills
,
Hermon
on
one
side
of
Canaan
,
and
Zion
on
the
other
;
or
to
that
cloud
of
dew
which
is
seen
hanging
as
such
on
the
highest
hills
,
but
dissolves
in
showrs
of
rain
upon
the
lower
,
which
cherish
and
refresh
wheresoever
they
fall
;
For
so
doe
Gods
blessings
severally
descend
in
great
abundance
upon
every
member
of
such
a
peaceable
united
community
,
be
they
in
their
condition
as
distant
as
Hermon
and
Zion
in
place
,
yet
the
goodness
of
God
finds
them
out
,
and
rewards
them
severally
,
bestowes
all
benedictions
upon
them
.
Annotations
on
Psalm
CXXXIII
.
V.
3.
Zion
]
It
is
here
thought
very
difficult
to
resolve
what
is
the
meaning
of
the
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
which
descended
on
the
hill
of
Zion
.
For
if
it
be
spoken
of
the
dew
of
Hermon
foregoing
,
then
't
is
not
imaginable
how
that
should
descend
on
the
hills
of
Zion
,
Zion
being
very
distant
from
Hermon
,
Zion
at
Jerusalem
,
and
Hermon
on
the
other
side
of
Jordan
,
on
the
utmost
part
of
Canaan
toward
the
East
,
and
so
opposed
to
Tabor
,
Psal
.
Lxxxix
.
12.
as
East
to
West
.
This
hath
put
some
learned
men
on
a
conjecture
,
that
{untranscribed Hebrew}
Zion
here
should
be
changed
into
{untranscribed Hebrew}
Schion
,
which
is
another
name
of
Hermon
.
But
this
is
not
found
in
any
antient
or
later
copy
,
nor
yet
favoured
by
any
of
the
antient
Interpreters
,
who
uniformely
read
it
Zion
,
and
not
Schion
;
nor
hath
any
the
least
ground
,
but
that
of
the
nearness
of
the
words
,
and
the
conceited
difficulty
of
the
matter
,
that
the
dew
of
Hermon
should
descend
on
Zion
at
that
distance
.
But
for
these
,
1.
It
is
most
unsafe
to
use
that
liberty
of
conjecture
,
thereby
to
change
words
at
pleasure
into
any
that
have
affinity
with
them
.
2.
By
this
conjecture
the
difficulty
is
but
changed
,
not
taken
away
;
for
it
would
then
be
still
difficult
,
and
but
little
more
reasonable
,
to
suppose
that
the
dew
of
Hermon
should
be
said
to
descend
from
Hermon
upon
Schion
,
i
.
e
.
upon
it selfe
,
then
that
it
should
from
Hermon
descend
upon
the
most
remote
mountain
.
't
is
therefore
most
seasonable
to
take
notice
of
that
which
hath
here
occasioned
the
difficulty
,
or
seeming
improbability
of
interpreting
the
words
of
Zion
at
Jerusalem
.
The
similitude
in
the
former
verse
of
the
oyntment
falling
directly
and
by
descent
from
the
head
to
the
beard
,
hath
led
men
to
conceit
a
falling
of
that
in
like
manner
from
a
higher
to
a
lower
place
;
which
indeed
cannot
in
any
sense
be
applied
to
mount
Hermon
and
the
hills
of
Zion
,
whereas
in
the
truth
this
of
the
dew
,
were
the
hills
never
so
near
and
subordinate
one
to
the
other
,
would
still
be
a
similitude
unfit
for
that
turne
:
for
dew
is
not
like
rain
,
which
streams
down
from
hills
to
valleys
,
or
from
an
higher
to
a
lower
hill
,
but
remains
in
the
place
where
it
falls
,
be
it
high
or
low
.
The
dew
therefore
in
this
place
may
possibly
be
set
to
express
onely
the
plenty
of
that
which
is
spoken
of
(
as
elsewhere
the
dew
of
the
morning
is
proportionable
to
the
sand
of
the
sea
in
respect
of
the
numerousness
,
see
note
on
Psal
.
cx
.
a.
)
and
the
blessing
and
refreshing
quality
thereof
,
&
so
to
usher
in
Gods
commanding
a
blessing
and
life
for
evermore
,
in
the
end
of
the
verse
.
If
that
may
be
allowed
,
then
the
clear
way
of
understanding
this
passage
is
,
either
to
sever
and
read
by
it selfe
{untranscribed Hebrew}
{untranscribed Hebrew}
as
the
dew
of
Hermon
,
i
.
e
,
as
the
dew
that
lies
thick
and
numerous
on
the
hill
called
Hermon
,
and
then
again
to
repeat
,
as
the
dew
which
fell
on
the
hills
of
Zion
;
or
else
,
joyning
them
together
,
to
read
by
apposition
,
{untranscribed Hebrew}
{untranscribed Hebrew}
that
descends
or
falls
,
i
.
e
.
as
the
dew
that
falls
upon
the
hills
of
Zion
.
Thus
't
is
certain
,
that
as
the
dew
falls
on
Hermon
,
so
it
falls
on
the
hills
of
Zion
,
yea
and
at
the
same
time
;
and
though
not
the
same
individual
drops
,
yet
the
same
specifical
dew
,
with
the
same
blessing
,
refreshing
quality
,
and
in
the
like
plenty
on
the
one
and
on
the
other
.
And
therefore
though
the
literal
rendering
of
the
Hebrew
be
,
As
the
dew
of
Hermon
which
fell
on
the
hills
of
Zion
;
yet
our
English
,
to
avoid
the
mistake
to
which
those
words
are
subject
,
have
not
done
amiss
to
make
that
supply
as
of
an
Ellipsis
,
adding
and
as
the
dew
,
above
what
is
in
the
Original
:
without
which
addition
yet
the
words
may
very
intelligibly
be
rendred
,
As
the
dew
of
Hermon
,
which
(
dew
)
falls
on
the
hills
of
Zion
,
so
they
be
taken
in
this
sense
which
we
have
here
exprest
,
the
dew
which
lies
in
great
abundance
on
Hermon
,
and
yet
falls
in
the
like
plenty
on
hills
very
distant
,
those
of
Zion
also
.
Or
if
we
desire
to
make
the
resemblance
and
correspondence
between
the
oyntment
and
the
dew
more
compleat
,
it
may
be
observed
that
Hermon
,
called
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
,
from
its
high
top
still
covered
with
snow
,
was
one
of
the
greatest
land-marks
of
Palaestine
.
Now
of
such
hills
we
know
,
that
the
mist
or
dew
of
them
is
rain
in
lower
places
,
there
being
no
more
ordinary
indication
of
future
rain
,
in
all
countreys
,
than
when
the
high
hills
are
cap't
with
a
cloud
of
dew
.
And
so
to
say
this
dew
of
Hermon
,
or
that
first
formature
of
rain
,
which
was
on
the
top
of
that
but
as
a
dew
,
should
after
fall
in
shours
of
rain
on
the
adjacent
countrey
,
will
be
very
intelligible
.
And
then
for
the
choise
of
Zion
for
the
other
terme
on
which
the
rain
is
here
supposed
to
fall
,
there
is
this
reason
of
analogy
,
that
the
{untranscribed Hebrew}
{untranscribed Hebrew}
which
we
render
skirts
of
Aarons
garment
,
is
by
Kimchi
and
Jarchi
affirmed
to
be
the
upper
part
,
the
collar
of
his
garment
,
it
being
neither
usefull
,
nor
convenient
,
nor
consequently
probable
,
that
the
anointing
should
be
so
liberal
as
to
run
over
all
his
cloaths
:
and
then
Zion
,
by
being
thus
lower
then
Hermon
,
will
bear
a
fit
analogy
with
that
.
The
Hundred
Thirty
Fourth
Psalm
.
A
Song
of
Degrees
.
The
hundred
thirty
fourth
is
the
incouraging
the
Priests
in
their
constant
offices
,
in
the
publick
worship
and
praising
of
God
in
the
Sanctuary
,
and
is
the
last
of
those
which
were
accommodated
to
the
returne
from
the
Captivity
.
1.
BEhold
,
bless
ye
the
Lord
,
all
ye
servants
of
the
Lord
,
which
by
night
a.
stand
in
the
house
of
the
Lord
.
Now
is
God
in
an
eminent
manner
to
be
blessed
and
praised
for
all
his
mercies
,
that
especially
of
giving
liberty
for
the
continual
offices
of
the
Temple
,
of
which
we
were
so
long
deprived
,
and
to
which
being
now
restored
,
all
that
attend
that
service
by
day
and
night
,
the
Priests
in
their
courses
,
are
obliged
most
diligently
to
performe
it
,
and
affectionately
and
devoutly
to
magnify
his
holy
name
,
2.
Lift
up
your
hands
or
,
in
holiness
in
the
b
.
Sanctuary
,
and
praise
the
Lord
.
Remembring
allways
,
that
the
ceremony
of
washing
,
which
is
constantly
observed
herein
,
is
an
Emblem
of
the
great
sanctity
of
lives
that
is
required
of
those
that
thus
wait
on
the
Altar
,
that
offer
up
any
sacrifice
to
God
,
especially
that
of
praise
and
thanksgiving
;
and
that
therefore
they
are
most
neerly
concerned
to
be
thus
qualified
,
whensoever
they
come
to
officiate
.
3.
The
Lord
that
made
heaven
and
earth
bless
thee
out
of
Zion
.
And
the
great
omnipotent
Creator
and
Governor
of
the
whole
world
,
that
hath
his
peculiar
blessing
residence
in
Mount
Zion
,
thence
to
hear
and
grant
the
petitions
that
are
made
unto
him
there
,
bless
and
prosper
,
receive
,
and
graciously
answer
all
the
requests
which
his
people
shall
there
at
any
time
address
unto
him
.
Annotations
on
Psalm
CXXXIV
.
V.
1.
Stand
]
{untranscribed Hebrew}
{untranscribed Hebrew}
ye
that
stand
seems
here
to
have
a
critical
notation
,
for
Aben
Ezra
observes
that
the
High
priest
only
sat
in
the
Temple
,
the
rest
ever
stood
;
which
seems
to
have
been
imitated
in
the
Primitive
Christian
Church
,
that
the
Bishop
should
sit
,
and
the
inferior
Clergy
stand
.
V.
2.
In
the
Sanctuary
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
signifying
holiness
as
well
as
the
holy
place
,
the
Temple
or
Sanctuary
,
may
here
be
taken
in
the
former
sense
,
the
latter
having
been
sufficiently
exprest
,
v.
1.
by
the
house
of
the
Lord
(
to
which
also
the
Lxxii
.
addes
there
,
above
the
Hebrew
,
{untranscribed Hebrew}
,
in
the
courts
of
the
house
of
our
God
.
)
For
the
Priests
(
which
are
here
spoken
to
)
before
their
officiating
,
which
is
here
exprest
by
lifting
up
their
hands
,
were
obliged
to
wash
their
hands
,
and
that
washing
is
stiled
{untranscribed Hebrew}
sanctification
:
(
see
note
on
Joh
.
xiii
.
b
.
and
on
Psal
.
xxvi
.
d
.
)
And
to
this
referrs
the
lifting
up
holy
hands
,
1
Tim
.
ii
.
8.
the
bringing
this
purity
to
our
offices
of
devotion
.
Of
the
Priest
we
read
in
Joma
c
.
iii
.
§
3.
that
the
High
Priest
on
the
day
of
Expiation
washes
five
{untranscribed Hebrew}
and
ten
{untranscribed Hebrew}
sanctifications
,
i
.
e
.
five
washings
of
his
whole
body
,
and
ten
washings
of
his
hands
and
feet
.
And
so
here
lifting
up
the
hands
{untranscribed Hebrew}
in
or
with
holiness
,
or
sanctification
,
will
be
the
lifting
up
these
holy
hands
,
qualifying
themselves
thus
for
the
discharge
of
their
office
,
which
was
signified
by
their
washing
before
their
officiating
.
The
Lxxii
.
indeed
read
{untranscribed Hebrew}
to
the
sanctuary
,
but
the
Syriack
{untranscribed Hebrew}
,
either
to
holiness
(
as
their
Latine
read
ad
sanctitatem
)
or
to
the
sanctuary
,
and
so
the
Jewish
Arab
;
but
the
Chaldee
,
to
secure
this
sense
,
reads
{untranscribed Hebrew}
,
in
,
or
with
,
holiness
to
the
holy
place
.
The
Hundred
Thirty
Fifth
Psalm
.
Hallelujah
.
Praise
ye
the
Lord
.
The
Hundred
thirty
fifth
is
a
Psalm
of
thanksgiving
to
God
,
for
all
his
mercies
and
deliverances
afforded
to
his
people
;
and
was
intitled
Hallelujah
,
(
see
note
a
on
Psal
.
cvi
.
)
1.
PRaise
ye
the
name
of
the
Lord
,
praise
him
O
ye
servants
of
the
Lord
;
2.
Ye
that
stand
in
the
house
of
the
Lord
,
in
the
courts
of
the
house
of
our
God
.
3.
Praise
ye
the
Lord
,
for
the
Lord
is
good
:
sing
praises
unto
his
name
,
for
it
is
pleasant
.
It
is
now
a
season
of
singing
most
solemn
praises
,
and
making
the
most
humble
acknowledgments
unto
God
,
for
all
his
goodness
,
and
mercy
,
and
grace
afforded
us
.
O
let
all
his
faithfull
servants
,
those
especially
whose
office
it
is
to
wait
at
his
altar
,
joyne
ardently
and
uniformely
in
the
performance
of
so
joyous
and
pleasant
a
duty
.
4.
For
the
Lord
hath
chosen
Jacob
to
himself
,
and
Israel
for
his
peculiar
treasure
.
And
two
things
especially
are
to
be
the
ingredients
in
our
lands
:
First
,
that
God
hath
vouchsafed
to
us
the
dignity
and
prerogative
beyond
all
other
nations
in
the
world
,
that
of
being
his
own
special
eare
and
charge
,
whom
he
hath
peculiarly
chosen
and
espoused
,
to
poure
out
his
liberalities
among
us
.
5.
For
I
know
that
the
Lord
is
great
,
and
that
our
Lord
is
above
all
Gods
.
Secondly
,
that
the
power
and
greatness
of
this
our
God
doth
infinitely
exceed
all
that
is
so
much
as
pretended
to
by
all
the
false
Idol-deities
,
which
are
worshiped
by
other
nations
.
6.
Whatsoever
the
Lord
pleased
,
that
did
he
in
heaven
and
in
earth
,
in
the
seas
and
in
all
deep
places
.
The
latter
of
these
is
evident
in
the
works
of
his
creation
and
preservation
;
all
that
is
or
ever
was
in
the
several
parts
of
the
universe
,
the
heavens
,
and
earth
,
and
ocean
,
being
at
first
produced
,
and
ever
since
continued
,
by
this
power
of
his
.
7.
He
causeth
the
vapours
to
ascend
from
the
ends
of
the
earth
,
he
maketh
lightnings
for
the
raine
,
he
bringeth
the
wind
out
of
his
treasuries
.
All
the
vapours
that
ascend
from
any
part
of
this
lower
world
,
are
drawn
up
by
means
which
he
in
his
wisdome
hath
appointed
for
that
work
,
and
out
of
them
he
frameth
in
the
aire
meteors
of
diverse
kinds
;
clouds
that
dissolve
in
raine
,
and
flashes
of
lightning
which
often
accompanie
that
raine
,
and
yet
neither
dry
up
that
,
nor
are
quencht
by
it
,
(
a
work
of
his
wonderfull
managery
)
and
then
the
most
boysterous
winds
,
which
no
man
can
imagine
whence
they
come
or
whither
they
goe
,
but
only
that
they
are
laid
up
by
God
in
some
unknown
receptacle
,
and
from
thence
brought
forth
when
or
for
what
uses
he
pleaseth
.
8.
Who
smote
the
first
born
of
Aegypt
from
man
to
{untranscribed Hebrew}
both
of
man
and
beast
.
9.
Who
sent
tokens
and
wonders
into
the
midst
of
thee
,
O
Aegypt
,
upon
Pharaoh
,
and
upon
all
his
servants
.
And
this
omnipotent
power
of
his
was
he
pleased
to
interpose
for
us
in
bringing
our
ancestors
out
of
Aegypt
,
after
he
had
shewed
forth
many
prodigies
of
judgments
upon
the
King
and
all
the
people
of
Aegypt
,
at
length
causing
a
sad
lamentation
through
the
whole
land
,
by
killing
every
first-born
both
of
Pharaoh
the
King
,
and
of
all
other
the
greatest
and
meanest
inhabitants
,
and
extending
the
stroke
even
to
the
first-born
of
cattel
,
(
by
which
act
of
severity
upon
them
they
were
perswaded
to
dismiss
the
people
out
of
their
land
.
)
10.
Who
smote
great
nations
,
and
slew
mighty
Kings
,
11.
Sihon
King
of
the
Amorites
,
and
Og
King
of
Basan
,
and
all
the
Kingdomes
of
Canaan
;
12.
And
gave
their
land
for
an
heritage
,
an
heritage
unto
Israel
his
people
.
So
again
did
he
magnify
his
transcendent
controlling
power
,
in
subduing
those
gyantly
Kings
and
people
,
Sihon
and
the
Amorites
,
Num
.
xxi
.
24.
and
Og
the
King
of
Basan
and
his
army
,
v.
34
,
35.
and
the
whole
Kingdome
of
Canaan
,
the
Kings
and
all
their
cities
,
Num
.
xxi
.
3.
whom
by
no
power
of
their
own
,
but
by
Gods
delivering
them
into
their
hands
,
v.
2.
they
utterly
destroyed
.
And
having
thus
evidenced
his
power
(
which
was
the
latter
thing
mentioned
v.
5.
)
he
also
magnified
his
mercy
to
us
(
which
was
the
former
thing
v.
4.
to
which
the
Psalmist
goes
back
,
after
the
Scripture
style
,
see
note
on
Mat
.
vii
.
b
.
)
in
giving
us
this
whole
land
of
Canaan
,
a
fruitfull
and
pleasant
land
,
for
us
and
our
posterity
to
injoy
by
his
divine
gift
,
as
if
it
had
descended
to
us
from
our
fathers
.
13.
Thy
name
,
O
God
,
endureth
for
ever
,
and
thy
memorial
,
O
Lord
,
throughout
all
generations
.
14.
For
the
Lord
a.
will
plead
for
judge
his
people
,
and
he
will
repent
himself
concerning
his
servants
.
Thus
are
the
power
and
bounty
of
our
God
magnified
toward
us
,
and
we
obliged
never
to
forget
either
of
them
,
but
commemorate
them
to
all
ages
.
For
though
God
for
our
sins
doth
sometimes
justly
permit
us
to
be
opprest
and
disturbed
by
our
enemies
;
yet
such
is
his
goodness
and
mercy
to
us
still
,
that
upon
our
returning
and
repenting
,
he
is
pleased
to
returne
and
repent
also
,
to
pardon
our
sins
,
to
take
our
parts
,
and
avenge
us
on
our
enemies
.
See
Deut
.
xxxii
.
36.
14.
The
Idols
of
the
heathen
are
silver
and
gold
,
the
work
of
mens
hands
.
15.
They
have
mouths
,
but
they
speak
not
;
eyes
have
they
,
but
they
see
not
:
16.
They
have
ears
,
but
they
hear
not
;
b
.
a
nose
,
but
there
is
no
breath
in
their
nostrills
.
neither
is
there
any
breath
in
their
mouths
.
17.
They
that
make
them
are
like
unto
them
,
and
so
is
every
man
that
trusteth
in
them
.
On
the
other
side
,
the
gods
of
the
heathen
world
v.
5.
are
all
but
liveless
inanimate
images
,
(
see
Ps.
cxv
.
4
,
5.
&c.
)
not
able
to
afford
the
least
aid
to
any
of
their
votaries
.
A
sad
reproach
that
to
all
those
that
first
make
,
and
then
pray
to
,
and
expect
assistance
from
them
,
and
an
argument
that
they
are
but
a
sort
of
stocks
and
stones
and
images
themselves
,
that
can
believe
in
,
or
hope
for
good
from
,
such
senseless
pictures
of
men
,
whom
they
worship
for
Gods
.
18.
Bless
the
Lord
,
O
house
of
Israel
;
bless
the
Lord
,
O
house
of
Aaron
.
19.
Bless
the
Lord
,
O
house
of
Levi
:
ye
that
fear
the
Lord
,
bless
the
Lord
.
20.
Blessed
be
the
Lord
out
of
Zion
,
which
dwelleth
in
Jerusalem
.
Praise
ye
the
Lord
.
And
the
sadder
the
condition
is
of
such
worshippers
,
of
all
the
gentile
world
which
is
thus
infatuated
,
the
more
are
we
of
Israel
obliged
to
bless
and
magnify
the
Lord
of
heaven
,
if
it
be
but
for
that
blessing
bestowed
so
graciously
and
happily
upon
us
,
of
rescuing
us
out
of
the
blindness
,
and
sottishness
,
and
utter
darkness
,
which
possesseth
the
hearts
of
the
farr
greater
part
of
the
world
.
And
on
this
account
,
as
also
for
all
other
his
mercies
,
it
is
the
special
duty
of
this
whole
nation
,
thus
assumed
by
him
to
be
his
people
,
but
especially
the
Priests
and
Levites
,
and
all
his
faithful
servants
,
whom
he
hath
yet
more
obliged
,
separated
them
from
the
rest
of
this
people
,
and
assumed
them
yet
nearer
to
himself
,
to
bless
and
praise
and
magnify
his
holy
and
glorious
name
,
to
assemble
together
at
the
place
of
his
solemn
worship
,
the
place
where
he
is
pleased
in
a
most
special
manner
to
reside
,
and
presentiate
,
and
exhibite
himself
unto
them
that
address
themselves
to
him
there
,
and
there
to
sing
continual
Hosannahs
and
Hallelujahs
to
him
.
Annotations
on
Psalm
CXXXV
.
V.
14.
Judge
]
The
Hebrew
{untranscribed Hebrew}
;
{untranscribed Hebrew}
from
{untranscribed Hebrew}
,
signifies
frequently
not
only
to
judge
,
or
give
sentence
of
punishment
,
but
to
contend
in
judicature
;
and
that
again
,
not
onely
as
an
accuser
or
Plaintif
,
in
the
notion
of
{untranscribed Hebrew}
(
answerable
to
it
)
for
suing
1
Cor
.
vi
.
1.
but
also
as
Defendant
or
Advocate
;
and
so
't
is
to
plead
,
or
take
ones
part
,
and
patronize
his
cause
,
and
so
to
bring
sentence
of
mulct
or
punishment
against
the
adversary
.
In
this
notion
of
defending
or
pleading
for
,
{untranscribed Hebrew}
is
oft
used
:
see
Psal
.
vii
.
8.
x
.
18.
xxvi
.
1.
xxxv
.
24.
xLiii
.
1.
Lxxii
.
4.
And
so
is
{untranscribed Hebrew}
also
:
so
Gen.
xxx
.
6.
{untranscribed Hebrew}
God
hath
judged
me
,
saith
Rachel
,
and
heard
my
voice
,
i
.
e
.
taken
my
part
,
given
me
a
son
,
whose
name
therefore
she
called
Dan
,
a
word
from
this
theme
.
So
Deut
.
xxxii
.
36.
whence
this
whole
verse
is
verbatim
taken
.
In
like
manner
the
nounes
,
both
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
being
joyned
with
{untranscribed Hebrew}
doing
,
are
not
so
fitly
rendred
doing
judgment
,
as
pleading
a
cause
.
So
Psal
.
cxL
.
12.
I
know
that
the
Lord
{untranscribed Hebrew}
{untranscribed Hebrew}
will
plead
the
cause
of
the
afflicted
,
and
again
,
{untranscribed Hebrew}
the
right
of
the
poore
.
And
so
Ps.
ix
.
4.
{untranscribed Hebrew}
{untranscribed Hebrew}
thou
hast
pleaded
my
right
and
my
cause
:
to
which
is
there
added
,
thou
sattest
in
the
throne
judging
right
;
not
as
the
same
again
,
but
differing
from
it
,
as
the
part
of
a
judge
doth
from
that
of
an
advocate
,
the
Psalmist
there
signifying
that
God
had
taken
both
parts
,
first
contended
for
him
,
then
judged
the
controversie
on
his
side
,
defended
him
,
and
so
pleaded
his
cause
,
and
overthrown
his
enemies
,
which
was
the
passing
of
right
judgment
for
him
;
for
that
seems
to
be
the
full
importance
of
that
Verse
.
And
so
,
we
know
our
Saviour
is
both
our
Advocate
,
and
our
Judge
;
and
herein
our
happiness
consists
,
that
he
which
is
our
Judge
,
is
our
Advocate
also
.
Then
for
{untranscribed Hebrew}
,
{untranscribed Hebrew}
that
may
be
either
from
{untranscribed Hebrew}
to
grieve
,
and
then
't
is
duly
rendred
,
will
repent
himself
;
or
else
from
another
,
if
not
contrary
,
notion
of
the
same
word
,
for
taking
comfort
,
and
so
by
the
Lxxii
.
't
is
rendred
{untranscribed Hebrew}
shall
be
comforted
,
and
so
by
the
Syriack
,
takes
comfort
;
but
by
the
Latine
,
deprecabitur
.
This
rendring
of
the
Latine
,
as
it
may
seem
to
be
an
imitation
of
the
Greek
{untranscribed Hebrew}
,
but
not
in
the
notion
of
being
comforted
,
but
intreated
,
and
so
to
be
in
a
passive
(
though
unusual
)
sense
,
deprecabitur
,
shall
be
deprecated
;
yet
doth
it
well
sort
with
the
former
notion
,
that
of
repenting
:
for
so
God
is
said
to
doe
,
when
he
is
intreated
for
his
people
,
and
removes
their
punishments
from
them
.
So
the
Jewish
Arab
understood
it
,
who
renders
it
,
will
spare
or
pardon
his
servants
.
And
to
this
notion
of
repenting
the
context
both
here
,
and
Deut
.
xxxii
.
36.
(
where
we
have
the
same
words
)
inclines
it
,
viz.
Gods
repenting
himselfe
of
his
anger
,
of
which
we
often
read
,
i
.
e
.
returning
to
mercy
and
favour
toward
those
with
whom
he
was
formerly
displeased
;
and
so
the
whole
verse
shall
signify
Gods
returning
from
punishing
,
to
assisting
and
taking
the
part
of
his
people
:
and
that
the
Chaldee
hath
of
all
others
best
exprest
by
{untranscribed Hebrew}
he
shall
returne
in
mercies
or
compassions
toward
his
just
servants
.
And
then
pleading
for
,
and
such
returning
,
doe
perfectly
accord
.
V.
17.
Neither
is
there
any
breath
]
That
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
a
nose
,
is
unquestionable
;
and
that
it
so
signifies
here
,
is
first
the
affirmation
of
the
Chaldee
,
who
render
it
{untranscribed Hebrew}
nostrils
,
and
so
of
the
Arabick
also
,
which
thus
interprets
it
,
and
transcribes
the
following
verse
also
from
Ps.
cxv
.
and
herein
recedes
from
the
Lxxii
.
contrary
to
their
use
.
And
secondly
,
when
't
is
considered
that
here
it
comes
in
conjunction
with
mouths
,
and
eyes
,
and
eares
,
there
will
be
less
doubt
of
this
rendring
.
And
thirdly
,
when
't
is
evident
,
the
foregoing
verses
do
clearly
answer
the
fourth
and
fifth
and
part
of
the
sixth
verse
of
Psal
.
cxv
.
and
there
follows
{untranscribed Hebrew}
a
nose
to
them
,
or
,
they
have
a
nose
,
and
they
smell
not
,
there
will
remaine
no
question
but
so
it
is
to
be
rendred
here
also
,
{untranscribed Hebrew}
,
a
nose
,
i
.
e
.
a
nose
they
have
,
they
have
no
breath
in
their
nostrils
(
{untranscribed Hebrew}
having
no
peculiarity
to
signify
the
mouth
in
distinction
from
the
nose
)
their
no
breath
being
fairely
equivalent
to
no
smelling
,
no
{untranscribed Hebrew}
,
by
which
they
should
{untranscribed Hebrew}
smell
.
The
Hundred
Thirty
Sixth
Psalm
.
The
hundred
thirty
sixth
is
the
magnifying
of
Gods
continual
mercies
in
the
exercise
of
his
power
,
in
the
creation
of
the
world
,
redemption
and
preservation
and
advancement
of
his
people
;
and
is
one
of
them
which
is
intitled
Hallelujah
,
(
which
probably
it
had
in
the
front
,
though
now
it
be
placed
in
the
close
of
the
former
Psalm
,
both
in
the
Hebrew
and
Chaldee
)
and
is
by
the
Jews
called
the
{untranscribed Hebrew}
†
{untranscribed Hebrew}
great
thanksgiving
.
1.
O
Give
thanks
unto
the
Lord
;
for
he
is
good
,
for
his
mercy
endureth
for
ever
.
Let
the
whole
world
in
a
most
solemn
,
humble
,
devout
manner
,
acknowledg
the
great
bounty
and
liberality
of
God
,
and
the
continual
exercises
of
his
mercy
,
which
is
not
,
nor
ever
shall
be
at
an
end
,
but
is
constantly
made
good
unto
his
servants
in
all
the
motions
of
their
lives
.
2.
O
give
thanks
unto
the
God
of
Gods
;
for
his
mercy
endureth
for
ever
.
3.
O
give
thanks
unto
the
Lord
of
Lords
;
for
his
mercy
endureth
for
ever
.
Let
them
adore
,
and
worship
,
and
praise
him
with
all
possible
expressions
of
veneration
and
admiration
,
as
the
onely
and
supreme
Governor
of
the
whole
world
,
infinitely
above
all
the
heathen
most
adored
deities
,
and
above
the
greatest
potentates
on
earth
,
and
withall
as
a
most
gracious
Father
of
infinite
never-failing
mercies
toward
those
that
adhere
to
him
.
4.
To
him
who
alone
doth
great
wonders
;
for
his
mercy
endureth
for
ever
.
There
is
nothing
so
difficult
which
he
is
not
able
to
bring
to
pass
,
all
nature
is
subject
to
his
power
,
as
it
is
not
to
any
other
whose
essence
and
power
both
are
finite
and
limited
,
and
overruled
by
him
,
and
this
power
of
his
most
signally
exercised
for
the
supporting
and
assisting
of
his
servants
.
5.
To
him
that
by
wisdome
made
the
heavens
;
for
his
mercy
endureth
for
ever
.
A
work
of
that
power
it
was
by
which
he
at
first
created
the
upper
part
of
the
world
,
the
body
of
the
heavens
and
aire
;
and
in
the
fabrick
thereof
was
infinite
wisdome
exprest
as
well
as
power
,
yea
and
infinite
mercy
also
to
us
men
,
for
whose
uses
and
benefit
that
stately
fabrick
was
principally
designed
.
6.
To
him
that
stretched
out
the
earth
above
the
waters
;
for
his
mercy
endureth
for
ever
.
A
like
act
of
infinite
power
and
wisdome
it
was
,
when
the
waters
covered
the
face
of
the
earth
,
and
so
rendred
it
unhabitable
to
us
,
to
prepare
vast
receptacles
for
the
waters
,
and
thither
to
conveigh
and
remove
them
from
the
surface
of
the
earth
,
and
so
to
secure
the
earth
by
bounds
set
to
the
Ocean
,
that
it
shall
not
be
overflowed
by
it
,
but
remain
a
peaceable
fruitfull
safe
habitation
for
us
,
which
is
an
act
of
the
same
infinite
constant
mercy
.
7.
To
him
that
made
great
lights
;
for
his
mercy
endureth
for
ever
:
8.
The
sunne
to
rule
by
day
;
for
his
mercy
endureth
for
ever
:
9.
The
moon
and
starrs
to
rule
by
night
;
for
his
mercy
endureth
for
ever
.
A
like
act
of
his
power
and
wisdome
it
was
,
and
so
also
of
his
infinite
mercy
and
bounty
toward
us
,
that
he
created
the
sun
,
moon
and
starrs
,
for
such
excellent
benefits
of
mankind
,
not
only
illuminating
this
lower
world
of
ours
,
but
refreshing
and
warming
,
and
sending
forth
various
influences
into
every
the
meanest
creature
,
by
these
great
instruments
managing
,
and
guiding
,
and
preserving
,
and
by
propagation
continuing
all
creatures
,
directing
them
in
all
their
undertakings
,
preparing
both
for
work
and
rest
,
and
providing
all
things
necessary
for
them
.
10.
To
him
that
smote
Aegypt
in
their
first-born
;
for
his
mercy
endureth
for
ever
:
11.
And
brought
out
Israel
from
among
them
;
for
his
mercy
endureth
for
ever
:
12.
With
a
strong
hand
and
with
a
stretched
out
arme
;
for
his
mercy
endureth
for
ever
:
13.
To
him
which
divided
the
red
sea
into
parts
;
for
his
mercy
endureth
for
ever
:
14.
And
made
Israel
to
pass
through
the
midst
of
it
;
for
his
mercy
endureth
for
ever
.
15.
But
overthrew
Pharaoh
and
his
host
in
the
red
sea
;
for
his
mercy
endureth
for
ever
.
But
yet
more
peculiarly
hath
his
power
and
mercy
to
us
been
magnified
in
rescuing
our
whole
nation
out
of
the
slavery
and
oppressions
of
Aegypt
,
and
this
in
a
most
prodigious
manner
,
multiplying
judgments
upon
the
Aegyptians
from
one
degree
to
another
,
till
at
length
he
destroyed
the
first-born
in
every
family
,
upon
which
they
were
inforced
to
let
us
goe
;
but
then
farther
interposing
for
us
,
by
making
the
red
sea
recede
till
our
people
past
through
the
chanel
of
it
,
and
then
bringing
it
back
again
in
a
full
violence
upon
the
armies
of
the
Aegyptians
,
which
pursued
us
at
our
departure
,
and
overwhelming
and
drowning
all
of
them
:
which
was
such
an
heap
of
prodigies
of
mercies
to
us
his
unworthy
people
,
that
no
story
hath
ever
exemplified
in
any
other
time
.
16.
To
him
which
led
his
people
through
the
wilderness
;
for
his
mercy
endureth
for
ever
.
And
after
this
leading
us
through
the
desert
for
many
years
together
,
he
miraculously
provided
necessaries
for
us
,
sending
us
bread
from
heaven
,
abundance
of
delicate
food
,
and
water
out
of
a
rock
of
flint
,
and
so
gave
us
continual
testimonies
of
his
infinite
unexhausted
bounty
.
17.
To
him
which
smote
great
Kings
;
for
his
mercy
endureth
for
ever
:
18.
And
slew
famous
Kings
;
for
his
mercy
endureth
for
ever
:
19.
Sihon
King
of
the
Amorites
;
for
his
mercy
endureth
for
ever
:
20.
And
Og
the
King
of
Bashan
;
for
his
mercy
endureth
for
ever
:
21.
And
gave
their
land
for
an
heritage
;
for
his
mercy
endureth
for
ever
:
22.
Even
an
heritage
unto
Israel
his
servant
;
for
his
mercy
endureth
for
ever
.
And
then
to
perfect
his
mercy
,
he
led
us
to
that
land
of
Canaan
which
he
had
promised
to
give
to
the
posterity
of
Abraham
,
and
by
his
sole
power
and
conduct
inabled
us
to
conquer
and
destroy
great
and
eminent
Princes
with
their
whole
armies
,
such
were
Sihon
and
Og
(
see
Psal
.
cxxxv
.
11
,
12.
and
Num
.
xxi
.
24
,
&c.
)
which
came
out
against
us
,
and
by
these
slaughters
rooted
them
out
,
planting
us
in
their
stead
,
giving
us
a
most
fertile
Kingdome
to
possess
as
our
own
,
for
our selves
and
our
posterities
.
An
unparallell'd
number
and
weight
of
mercies
,
which
ought
for
ever
to
be
commemorated
by
us
.
(
And
yet
for
all
this
,
but
a
weak
imperfect
shadow
and
resemblance
of
the
redemption
of
mankind
out
of
a
farre
more
unsupportable
slavery
under
sin
and
Satan
,
which
by
the
gift
of
his
own
Son
he
hath
wrought
for
us
.
)
23.
Who
remembred
us
in
our
low
estate
;
for
his
mercy
endureth
for
ever
:
24.
And
hath
redeemed
us
from
our
enemies
;
for
his
mercy
endureth
for
ever
.
And
though
since
our
coming
unto
all
this
plenty
,
he
hath
permitted
us
,
upon
our
provoking
sins
,
to
be
brought
low
and
oppressed
by
our
enemies
;
yet
hath
he
not
utterly
forsaken
us
,
but
again
returned
in
mercy
to
us
,
and
rescued
us
out
of
their
hands
,
and
restored
us
wonderfully
to
our
former
peace
and
safety
.
25.
Who
giveth
food
to
all
flesh
;
for
his
mercy
endureth
for
ever
.
Yet
neither
are
his
mercies
confined
and
inclosed
within
so
narrow
a
pale
as
this
of
the
people
of
Israel
,
but
it
is
inlarged
to
all
mankind
(
even
to
all
living
creatures
in
the
world
)
which
as
they
have
from
him
their
original
being
,
so
have
they
their
continual
support
,
and
a
constant
supply
to
all
their
wants
,
of
what
sort
soever
they
are
,
all
that
is
necessary
to
their
bodies
as
well
as
their
souls
.
26.
O
give
thanks
to
the
God
of
heaven
;
for
his
mercy
endureth
for
ever
.
All
which
,
and
all
the
goodness
that
any
man
partakes
of
in
this
life
,
is
but
an
efflux
from
that
unexhausted
fountain
of
infinite
bounty
,
descends
from
the
Father
of
lights
,
the
one
Creator
and
preserver
and
governor
of
the
world
,
and
so
is
to
be
own'd
and
acknowledged
by
all
,
and
he
to
have
the
thanks
and
honour
and
glory
of
it
.
O
let
all
men
in
the
world
pay
him
this
tribute
,
and
never
miss
to
commemorate
his
endless
mercies
.
The
Hundred
Thirty
Seventh
Psalm
.
The
hundred
thirty
seventh
is
a
description
of
the
sadness
of
the
Babylonish
captivity
,
and
the
peoples
vehement
desire
and
hopes
to
returne
to
Canaan
;
and
seems
to
have
been
composed
presently
after
the
returne
from
the
Captivity
,
or
when
they
saw
the
taking
and
wasting
of
Babylon
to
approach
.
1.
BY
the
waters
of
Babylon
there
we
sat
down
,
yea
we
wept
,
when
we
remembred
Zion
.
In
the
time
of
our
deportation
and
captivity
,
being
carried
so
farr
,
and
deteined
so
long
from
the
comforts
of
our
own
countrey
,
we
had
no
divertisement
but
that
of
reposing
our selves
on
the
banks
of
Euphrates
and
Tigris
,
&c.
and
bewailing
our
losses
,
and
recounting
the
felicities
we
once
injoyed
,
when
we
were
allowed
the
solemn
publick
meetings
for
the
service
of
God
at
the
Temple
.
2.
We
hanged
our
harps
upon
the
willows
in
the
midst
thereof
.
As
for
the
instruments
of
our
Musick
,
which
were
wont
to
assist
in
the
quire
,
and
help
to
commemorate
the
mercies
of
God
most
chearfully
,
we
could
not
think
it
a
season
to
make
use
of
them
,
and
therefore
hanged
them
on
the
trees
in
a
neglected
forlorne
manner
.
3.
For
there
they
that
took
us
captive
,
{untranscribed Hebrew}
carried
us
away
captive
required
of
us
a
song
,
and
a.
they
that
carried
us
up
,
wasted
us
required
of
us
mirth
,
saying
,
Sing
us
one
of
the
songs
of
Zion
.
Then
they
that
had
carried
us
up
their
captive
slaves
,
would
needs
have
us
recite
some
of
those
joyous
hymns
which
we
were
wont
to
sing
in
our
solemn
festivals
at
the
Temple
.
4.
How
shall
we
sing
the
Lords
song
in
a
strange
land
?
But
our
Levites
gave
answer
presently
,
that
it
was
not
fit
for
them
to
sing
those
festival
hymns
that
belonged
to
the
praises
of
the
God
of
Israel
at
a
time
of
publick
mourning
,
and
withall
in
a
land
and
among
a
people
that
acknowledged
him
not
for
God
,
or
indeed
any
where
but
in
the
Temple
,
the
place
of
his
solemn
festival
worship
.
5.
If
I
forget
thee
,
O
Jerusalem
,
let
my
right
hand
b
.
forget
.
forget
her
cunning
.
't
is
not
possible
for
us
so
to
put
off
the
memory
of
our
sufferings
,
so
to
devest
our selves
of
our
great
concernments
and
interests
in
the
wellfare
of
Jerusalem
,
which
now
is
despoiled
of
her
inhabitants
,
or
to
put
off
the
sorrow
conceived
for
the
loss
of
those
joyfull
advantages
of
Gods
publick
worship
which
there
we
injoyed
:
should
we
convert
such
dayes
of
mourning
as
these
into
seasons
of
joy
,
't
were
not
fit
we
should
ever
more
use
those
sacred
instruments
,
set
apart
for
the
praising
and
glorifying
of
God
;
6.
If
I
doe
not
remember
thee
,
let
my
tongue
cleave
to
the
roof
of
my
mouth
,
if
I
or
,
advance
not
Jerusalem
in
the
beginning
of
my
joy
,
or
mirth
.
prefer
not
Jerusalem
c
.
above
my
chief
joy
.
Not
fit
we
should
ever
be
permitted
to
sing
any
joyfull
hymn
again
,
if
we
can
think
fit
to
apply
it
to
such
purposes
as
these
,
of
pleasing
or
gratifying
our
oppressors
,
or
indeed
ever
sing
again
,
till
we
can
celebrate
our
returne
to
our
countrey
and
temple
by
our
singing
.
7.
Remember
,
O
Lord
,
the
children
of
Edom
in
the
day
of
Jerusalem
,
who
said
,
Rase
it
,
rase
it
even
to
the
foundation
thereof
.
It
is
more
seasonable
for
us
to
recount
that
sad
time
when
our
captivation
befell
us
,
when
our
unkind
neighbours
the
Edumaeans
were
so
forward
to
joyne
their
hands
with
our
enemies
to
demolish
our
city
and
temple
utterly
;
see
Ezec
.
xxv
.
12.
But
for
this
their
malice
,
the
time
will
come
when
they
shall
pay
full
dear
;
see
Jer
.
xlix
.
8.
8.
O
daughter
of
Babylon
,
d
.
the
destroyer
,
who
art
to
be
destroyed
,
happy
shall
he
be
that
rewardeth
thee
as
thou
hast
served
us
.
9.
Happy
shall
he
be
that
taketh
and
dasheth
thy
little
ones
against
the
stones
.
But
alas
,
this
is
not
like
to
be
their
lot
alone
,
but
in
the
first
place
the
Babylonians
themselves
,
they
which
had
laid
our
city
wast
,
are
sure
to
be
sadly
repayed
:
All
their
injuries
and
cruelties
to
us
will
be
visited
on
the
universality
of
them
,
even
to
their
infant
children
;
the
youngest
of
them
shall
be
dasht
to
the
ground
,
and
all
their
people
within
a
while
signally
destroyed
.
Annotations
on
Psalm
CXXXVII
.
V.
3.
Wasted
us
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
is
from
{untranscribed Hebrew}
to
take
,
or
lift
,
or
carry
up
,
and
from
thence
the
noune
{untranscribed Hebrew}
is
an
heap
,
from
that
notion
of
elevating
or
raising
;
and
from
thence
it
is
conceived
by
some
learned
men
,
that
the
verb
here
signifies
laying
wast
,
demolishing
,
and
so
turning
cities
into
heaps
,
but
without
any
example
of
such
signification
.
Others
would
have
it
a
participle
,
and
so
to
signify
their
harps
lifted
,
or
hanged
up
,
v.
2.
But
the
antient
Interpreters
all
accord
in
a
facile
interpretation
,
and
that
which
agrees
with
the
ordinary
use
of
the
word
,
for
taking
,
or
carrying
up
,
as
that
is
appliable
to
deportation
or
carrying
up
of
captives
from
their
own
to
another
countrey
.
The
Chaldee
reads
it
{untranscribed Hebrew}
they
that
carried
us
away
,
from
{untranscribed Hebrew}
to
spoile
,
or
prey
on
,
and
carry
away
(
so
that
word
is
used
Ezec
.
xxvi
.
12.
{untranscribed Hebrew}
,
we
read
,
they
shall
make
a
prey
of
,
but
the
Chaldee
there
{untranscribed Hebrew}
,
and
they
shall
carry
them
away
:
)
but
the
Lxxii
.
more
expresly
,
{untranscribed Hebrew}
,
they
that
led
or
carried
us
away
,
and
the
Syriack
{untranscribed Hebrew}
and
they
that
subdued
us
,
(
so
{untranscribed Hebrew}
is
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
subdued
,
Psal
.
xLvii
.
3.
)
or
,
as
the
Syriack
use
is
,
carried
us
away
.
And
so
the
Latine
,
qui
abduxerunt
nos
,
they
that
carried
us
away
,
and
the
Arabick
,
they
that
snatched
us
,
or
forcibly
carried
us
thither
.
And
thus
it
agrees
well
with
{untranscribed Hebrew}
they
that
took
us
captive
,
{untranscribed Hebrew}
,
they
that
captivated
us
(
so
{untranscribed Hebrew}
signifies
)
in
the
beginning
of
the
verse
.
The
Jewish
Arab
read
{untranscribed Hebrew}
they
that
hanged
us
up
,
as
Buxtorf
in
his
Hebrew
Concordance
,
Suspensores
nostri
.
Abu
Walid
mislikes
that
it
should
be
from
{untranscribed Hebrew}
an
heap
,
and
would
have
ח
not
to
be
radical
,
but
the
Root
to
be
{untranscribed Hebrew}
,
and
so
the
meaning
to
be
,
and
,
or
when
,
or
seeing
our
mournfull
cry
is
to
them
joy
,
or
rejoycing
.
Aben
Ezra
seems
to
dislike
this
(
cited
from
Moses
Hace
.
)
and
proposes
two
other
conjectures
:
as
1.
that
{untranscribed Hebrew}
might
in
Hebrew
signify
to
destroy
,
or
pull
down
;
2.
(
which
he
saith
is
the
opinion
of
some
)
that
{untranscribed Hebrew}
should
be
all
one
with
{untranscribed Hebrew}
,
by
change
of
letters
,
they
that
spoiled
us
.
V.
5.
Forget
her
cunning
]
In
the
Hebrew
there
is
no
more
but
{untranscribed Hebrew}
{untranscribed Hebrew}
let
my
right
hand
forget
,
which
the
Chaldee
render
{untranscribed Hebrew}
let
me
forget
my
right
hand
,
and
the
Syriack
{untranscribed Hebrew}
&c.
let
my
right
hand
forget
me
,
but
the
Lxxii
.
{untranscribed Hebrew}
let
my
right
hand
be
forgotten
.
And
thus
it
may
well
be
,
to
express
the
great
and
fresh
memory
and
care
he
hath
of
Jerusalem
,
that
that
shall
certainly
be
the
last
thing
which
the
Psalmist
,
or
the
Levites
in
the
Psalm
,
will
forget
.
But
the
conjunction
here
between
the
right
hand
and
the
tongue
v.
6.
as
the
two
instruments
of
Musick
,
the
one
to
play
,
as
the
other
to
sing
,
do
rather
incline
it
to
be
interpreted
by
supply
of
an
Ellipsis
,
let
my
right
hand
forget
,
i
.
e
.
forget
to
play
,
as
my
tongue
to
sing
,
v.
6.
V.
6.
Above
my
chief
joy
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
head
is
frequently
used
for
the
beginning
of
any
thing
,
and
not
only
for
the
principal
part
of
it
.
Gen.
ii
.
10.
four
{untranscribed Hebrew}
heads
are
four
beginnings
,
{untranscribed Hebrew}
say
the
Lxxii
.
of
rivers
.
So
here
the
Chaldee
{untranscribed Hebrew}
the
beginning
,
and
so
the
Lxxii
.
{untranscribed Hebrew}
in
the
beginning
of
my
mirth
.
And
{untranscribed Hebrew}
I
will
lift
up
,
or
advance
,
Jerusalem
in
the
beginning
of
my
mirth
,
is
to
make
that
the
prime
or
chief
ingredient
in
their
rejoycing
,
the
principal
subject
of
their
hymns
.
V.
8.
Art
to
be
destroyed
]
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
lay
wast
,
or
destroy
(
in
Paul
instead
of
Poel
,
which
is
frequent
)
may
be
rendred
vastatrix
,
destroyer
.
So
the
Chaldee
,
{untranscribed Hebrew}
the
waster
,
or
spoiler
;
and
so
the
Syriack
in
the
same
word
.
Onely
the
Lxxii
.
reads
{untranscribed Hebrew}
,
which
as
it
signifies
miserable
,
so
it
signifies
vile
and
wicked
also
:
and
so
even
the
Hebrew
,
if
taken
in
the
passive
,
will
be
but
answerable
to
{untranscribed Hebrew}
perditus
,
wretched
,
wicked
,
and
so
fit
to
be
destroyed
.
The
Jewish
Arab
reads
O
thou
spoiled
;
and
so
't
is
agreeable
to
the
custome
of
the
Eastern
people
,
by
way
of
omen
or
presage
,
to
put
with
the
name
of
a
city
an
Epithet
of
Preserved
,
or
guarded
,
if
they
wish
well
to
it
:
and
so
't
is
proportionable
it
should
be
in
the
contrary
signification
,
if
they
wish
ill
to
it
,
to
speak
of
that
as
done
,
which
they
wish
to
be
done
.
The
Hundred
Thirty
Eighth
Psalm
.
A
Psalm
of
David
.
The
hundred
thirty
eighth
is
a
Psalm
of
thanksgiving
to
God
for
his
mercies
,
his
gracious
audiences
afforded
to
the
prayers
of
his
lowly
servants
,
his
powerfull
deliverances
of
them
,
most
admirable
in
the
sight
of
their
heathen
enemies
:
And
being
first
composed
by
David
,
is
said
by
the
Lxxii
.
to
have
been
made
use
of
by
{untranscribed Hebrew}
.
Haggee
and
Zacharie
at
the
rebuilding
of
the
Temple
.
1.
I
Will
praise
thee
with
my
whole
heart
:
before
the
a.
Gods
will
I
sing
praise
unto
thee
.
2.
I
will
worship
towards
thy
holy
Temple
,
and
praise
thy
name
above
for
thy
loving
kindness
and
above
for
thy
truth
;
for
thou
hast
b
.
magnified
thy
word
above
all
thy
name
.
Blessed
Lord
,
thou
hast
been
exceeding
gratious
to
thy
servants
,
and
never
failed
to
answer
them
that
rely
on
thee
,
thy
mercies
and
fidelity
are
much
spoken
of
,
thou
art
known
by
this
title
of
mercifull
and
gracious
,
and
one
that
never
fails
to
performe
his
part
of
the
Covenant
with
any
.
But
thou
hast
infinitely
exceeded
all
that
is
or
can
be
either
said
or
believed
of
thee
,
thou
hast
made
us
admirable
divine
promises
(
that
especially
of
giving
us
thy
Son
,
and
in
him
all
things
)
and
wilt
certainly
performe
them
all
to
the
utmost
importance
of
them
.
And
now
what
returne
shall
we
make
unto
thee
for
all
this
?
having
nothing
else
,
we
must
in
all
equity
pay
thee
the
humblest
acknowledgments
of
our
very
soules
,
and
in
thy
publick
assembly
,
in
the
presence
of
the
holy
Angels
,
the
witnesses
of
our
performances
,
and
assistants
and
partners
of
our
praises
,
bless
,
and
laud
,
and
magnify
thy
glorious
name
for
all
thine
abundant
mercy
toward
us
.
3.
In
the
day
when
I
cryed
,
thou
answeredst
me
,
thou
shalt
strengthen
{untranscribed Hebrew}
and
strengthenedst
me
with
strength
in
my
soule
.
Whensoever
I
have
addrest
by
prayer
to
thee
,
thou
hast
never
failed
to
answer
me
and
relieve
me
;
which
,
together
with
thine
own
free
promise
,
gives
me
full
confidence
to
begge
and
crave
thy
grace
,
to
strengthen
and
support
my
soule
against
whatsoever
danger
,
and
to
rest
secure
in
thee
,
that
thou
wilt
grant
it
me
.
4.
All
the
Kings
of
the
earth
shall
praise
thee
,
O
Lord
,
or
,
for
they
shall
{untranscribed Hebrew}
when
they
hear
the
words
of
thy
mouth
.
5.
Yea
they
shall
sing
in
the
c
.
wayes
of
the
Lord
:
for
great
is
the
glory
of
the
Lord
.
These
magnificent
promises
of
thine
v.
2.
shall
be
proclaimed
and
made
known
(
thy
Gospel
preached
)
to
all
the
world
,
and
thereby
the
greatest
potentates
on
earth
,
they
and
their
kingdomes
with
them
,
shall
at
length
be
brought
in
to
worship
,
and
serve
,
and
glorify
thee
,
and
in
so
doing
,
never
give
over
singing
,
and
praising
,
and
magnifying
thy
great
,
and
gracious
,
and
glorious
works
of
mercy
,
those
wonderfull
dispensations
of
thine
in
the
gift
of
thy
Son
,
and
that
gracious
divine
Law
given
us
by
him
.
6.
For
the
Lord
is
high
,
and
hath
—
{untranscribed Hebrew}
Though
the
Lord
be
high
,
yet
hath
he
respect
unto
the
lowly
:
but
the
proud
he
knoweth
afar
off
.
The
summe
whereof
is
this
,
that
as
the
supreme
God
of
heaven
hath
humbled
himselfe
to
this
earth
and
flesh
of
ours
,
so
he
will
favourably
behold
and
deal
with
all
lowly
,
humbled
,
penitent
sinners
,
but
proceed
most
severely
with
all
proud
,
obdurate
impenitents
.
7.
Though
I
walk
in
the
midst
of
trouble
,
thou
wilt
revive
me
:
thou
shalt
stretch
forth
th●ne
hand
against
d
.
the
nose
wrath
of
mine
enemies
,
and
thy
right
hand
shall
save
me
.
8.
The
Lord
e
.
will
performe
for
me
,
perfect
that
which
concerneth
me
:
thy
mercy
,
O
Lord
,
endureth
for
ever
:
do
not
thou
let
goe
forsake
not
the
works
of
thine
own
hands
.
And
as
for
spiritual
,
so
for
temporal
mercies
,
God
will
not
fail
to
performe
them
also
to
his
faithfull
servants
;
whatever
their
distresses
be
,
he
will
relieve
or
support
them
,
repel
and
subdue
and
repress
their
enemies
,
and
secure
them
by
his
immediate
divine
interposition
,
if
humane
means
do
fail
:
what
they
are
not
able
,
and
what
indeed
belongs
not
to
them
to
do
for
themselves
,
he
will
most
certainly
perform
in
their
stead
,
having
begun
a
work
of
mercy
,
he
will
not
leave
it
imperfect
,
he
will
certainly
goe
thorough
with
it
.
Thus
doth
God
abound
in
mercies
of
all
sorts
to
all
his
humble
faithfull
servants
.
Lord
,
be
thou
thus
graciously
pleased
to
deal
with
me
,
and
with
all
thy
poor
helpless
creatures
,
which
being
made
by
thee
,
have
none
other
to
fly
to
but
thy selfe
.
Annotations
Psalm
CXXXVIII
.
V.
1.
Gods
]
Of
the
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
first
for
Angels
,
then
for
Magistrates
,
Judges
,
Kings
,
somewhat
hath
been
said
,
Note
on
Psal
.
Lxxxii
.
b
.
Now
to
which
of
these
it
shall
be
applied
in
this
place
,
is
not
agreed
among
the
antient
Interpreters
.
The
Chaldee
reads
{untranscribed Hebrew}
Judges
,
the
Syriack
{untranscribed Hebrew}
Kings
,
the
Jewish
Arab
,
the
Nobles
,
but
the
Lxxii
.
(
and
the
Arabick
and
Aethiopick
and
Latine
follow
them
)
{untranscribed Hebrew}
angels
.
And
considering
that
in
the
next
words
v.
2.
he
mentions
worshipping
toward
the
{untranscribed Hebrew}
(
not
temple
,
if
it
were
,
as
the
Title
directs
,
composed
by
David
,
but
)
palace
of
holiness
,
i
.
e
.
the
Sanctuary
,
where
the
Cherubims
of
glory
,
representations
of
Angels
,
shadowed
the
mercy-seat
,
Heb
.
ix
.
5.
and
that
in
that
house
of
God
,
and
house
of
prayer
,
the
Angels
were
present
,
according
to
that
of
Saint
Chrysostome
,
{untranscribed Hebrew}
,
thou
singest
and
chantest
with
the
Angels
,
and
on
this
place
,
{untranscribed Hebrew}
,
I
will
strive
to
sing
with
the
Angels
,
contending
with
them
in
this
holy
strife
and
emulation
,
who
shall
praise
him
loudest
,
joyning
in
quire
with
the
supernal
powers
;
't
is
not
improbable
that
this
should
be
the
notion
of
the
word
in
this
place
,
and
so
singing
praises
to
God
before
the
Angels
,
be
the
praising
him
in
the
Sanctuary
appointed
for
his
worship
,
and
where
by
his
Angels
he
is
present
to
his
worshippers
.
So
Eccles
.
v.
6.
Say
not
before
the
Angel
,
viz.
the
Angel
that
is
present
in
the
house
of
God
v.
1.
So
Agrippa
(
in
Josephus
de
Bell
.
Jud
.
l.
ii
.
c
.
xvi
.
)
speaking
to
the
people
near
the
Temple
,
saith
,
{untranscribed Hebrew}
,
I
call
your
Sanctuary
to
witness
,
and
the
holy
Angels
of
God
,
those
that
are
there
present
,
)
Angelus
orationis
,
saith
Tertullian
de
Orat
.
the
Angel
of
prayer
)
which
the
Jews
still
believe
to
be
present
with
them
,
and
meet
them
,
and
praise
God
with
them
in
their
Synagogues
;
and
of
which
that
speech
heard
in
the
Temple
,
before
the
destruction
of
it
by
Titus
,
is
most
probably
to
be
understood
,
Migremus
illinc
,
Let
us
depart
thence
.
The
Lxxii
.
render
{untranscribed Hebrew}
before
,
by
{untranscribed Hebrew}
over
against
,
referring
probably
to
the
way
of
alternate
singing
,
one
part
of
the
quire
singing
over
against
and
answering
the
other
,
singing
together
by
courses
,
Ezra
iii
.
11.
and
that
S.
Chrysostomes
{untranscribed Hebrew}
contention
,
and
{untranscribed Hebrew}
emulation
,
and
{untranscribed Hebrew}
joyning
in
quire
with
the
Angels
,
seems
to
refer
to
.
In
the
end
of
this
first
verse
the
Lxxii
.
adde
,
above
what
is
in
the
Hebrew
,
{untranscribed Hebrew}
,
because
thou
hast
heard
all
the
words
of
my
mouth
,
which
the
Latine
affixe
to
the
first
part
of
the
verse
,
Confitebor
tibi
,
Domine
,
in
toto
corde
meo
,
quoniam
audisti
verba
oris
mei
,
I
will
confess
to
thee
,
O
Lord
,
with
my
whole
heart
,
because
thou
hast
heard
the
words
of
my
mouth
.
But
this
is
sure
some
Scholion
,
which
crept
from
the
margin
into
the
text
,
and
is
not
owned
either
by
the
Chaldee
or
the
Syriack
.
V.
2.
Magnified
thy
word
]
For
word
here
the
copies
of
the
Lxxii
.
which
now
we
have
and
which
S.
Hierome
,
S.
Augustine
,
S.
Hilarie
,
S.
Chrysostome
and
Theodoret
used
,
read
{untranscribed Hebrew}
,
thy
holy
;
which
therefore
the
Latine
joyning
with
{untranscribed Hebrew}
,
name
,
read
,
magnificasti
super
omne
,
nomen
sanctum
tuam
,
thou
hast
magnified
thy
holy
name
above
all
;
and
so
the
Arabick
,
thy
holy
name
above
all
things
.
But
in
all
probability
{untranscribed Hebrew}
and
{untranscribed Hebrew}
being
so
near
,
the
true
original
reading
of
the
Lxxii
.
was
{untranscribed Hebrew}
word
or
speech
,
by
which
they
render
the
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
no
less
than
five
and
twenty
times
,
and
never
by
{untranscribed Hebrew}
,
save
in
this
one
place
.
However
it
be
,
the
Syriack
as
well
as
Chaldee
adhere
to
the
Hebrew
,
and
read
the
one
{untranscribed Hebrew}
thy
word
,
the
other
{untranscribed Hebrew}
the
words
of
thy
praise
.
All
the
difficulty
will
be
,
what
is
meant
by
God's
magnifying
his
word
.
His
word
,
being
here
annext
to
loving
kindness
and
truth
,
must
needs
be
that
part
of
his
word
to
which
these
two
are
applicable
,
i
.
e
.
his
promise
,
the
matter
whereof
is
mercy
or
loving-kindness
,
and
in
the
performance
of
which
is
truth
or
fidelity
.
And
then
to
magnify
this
word
of
promise
seems
to
signify
two
things
;
1.
the
making
very
great
and
excellent
promises
,
and
then
2.
the
performing
them
most
punctually
,
(
and
so
that
double
meaning
of
the
phrase
will
be
perfectly
answerable
to
the
{untranscribed Hebrew}
and
{untranscribed Hebrew}
benignity
and
fidelity
foregoing
:
)
and
the
doing
it
{untranscribed Hebrew}
{untranscribed Hebrew}
above
all
his
name
,
is
promising
and
performing
most
superlative
mercies
,
above
all
that
is
famed
or
spoken
or
believed
of
God
.
This
will
be
yet
more
manifest
,
if
we
render
the
{untranscribed Hebrew}
{untranscribed Hebrew}
twice
used
in
the
former
part
of
the
verse
,
not
for
(
proportionably
to
the
Lxxii
.
their
{untranscribed Hebrew}
with
the
Dative
case
)
but
above
(
proportionable
to
their
use
of
it
with
an
Accusative
)
as
in
this
place
it
is
acknowledged
to
signify
.
For
then
thus
it
will
run
,
I
will
worship
&c.
and
praise
thy
name
above
thy
loving-kindness
,
and
above
thy
truth
;
i
.
e
.
't
will
be
too
low
,
too
short
a
compellation
,
to
call
thee
mercifull
or
veracious
,
or
style
thee
after
any
other
of
thy
Attributes
,
thou
art
all
these
,
and
more
then
so
,
thou
hast
magnified
thy
word
,
given
and
performed
most
glorious
promises
,
above
all
thy
name
,
above
all
that
men
have
apprehended
or
spoken
of
thee
.
The
Jewish
Arab
reads
,
I
will
give
thanks
unto
thy
name
for
thy
bounty
and
beneficence
,
seeing
thou
hast
magnified
above
all
thy
Attributes
,
(
or
thy
description
,
or
whereby
thou
art
described
)
thy
word
.
And
in
this
sense
,
though
not
from
the
importance
of
thy
word
for
the
eternal
Word
,
or
Son
of
God
,
this
Verse
and
Psalm
may
reasonably
be
interpreted
of
Gods
mercies
in
Christ
,
so
farr
above
what
could
be
famed
,
or
said
,
or
believed
,
or
apprehended
of
him
.
V.
5.
Ways
]
What
is
here
meant
by
in
the
ways
of
the
Lord
hath
some
difficulty
.
{untranscribed Hebrew}
{untranscribed Hebrew}
hath
many
significations
.
1.
Its
local
importance
for
a
way
by
which
we
pass
,
and
then
the
ways
of
the
Lord
,
will
mean
the
coming
to
worship
at
Jerusalem
,
foretold
in
several
of
the
Prophets
;
and
then
singing
there
will
be
very
proper
,
because
in
the
march
to
Jerusalem
at
the
solemn
feasts
,
the
people
were
accustomed
thus
to
entertein
themselves
with
singing
the
praises
of
God
.
2.
't
is
taken
for
the
Law
,
as
was
observed
on
Psal
.
cxix
.
Note
a.
and
in
that
sense
it
will
well
cohere
with
the
end
of
the
foregoing
verse
,
the
Kings
&c.
shall
praise
thee
,
when
they
hear
the
words
of
thy
mouth
;
Yea
they
shall
sing
in
the
wayes
of
the
Lord
,
rejoyce
and
praise
his
name
,
and
solace
themselves
in
the
Law
of
God
.
3.
't
is
taken
for
the
manner
of
Gods
dispensations
,
his
nature
,
and
Attributes
,
and
dealing
with
men
,
according
to
the
request
of
Moses
,
that
God
would
shew
him
his
way
,
Exod
.
xxxiii
.
13.
And
this
also
will
be
a
convenient
rendring
in
regard
of
the
subsequent
verses
,
though
the
Lord
be
high
,
yet
hath
he
respect
to
the
lowly
,
&c.
And
the
full
sense
will
be
compounded
of
all
these
,
that
in
the
serving
of
God
,
in
considering
his
dealings
to
us
,
and
performing
obedience
to
him
,
they
shall
rejoyce
,
and
bless
his
name
and
chearfully
entertein
themselves
.
V.
7.
The
wrath
]
Of
the
notion
of
{untranscribed Hebrew}
for
a
nose
see
Psal
.
cxxxv
.
{untranscribed Hebrew}
Note
b
.
and
so
the
Interlinear
renders
it
here
,
super
nasum
upon
the
nose
;
so
the
Chaldee
,
{untranscribed Hebrew}
thou
shalt
put
thy
hand
upon
the
nose
.
Thus
in
our
common
speech
,
to
lead
one
by
the
nose
,
imports
a
perfect
rule
over
him
that
is
so
dealt
with
;
and
in
a
like
proverbial
speech
,
to
put
a
hook
into
the
nostrills
signifies
restreining
of
the
insolent
,
Isa
.
xxxvii
.
29.
And
so
it
will
fitly
signify
here
,
{untranscribed Hebrew}
thou
shalt
put
thy
hand
upon
the
nose
of
mine
enemies
,
repress
,
and
turne
them
which
way
thou
pleasest
.
The
Jewish
Arab
reads
{untranscribed Hebrew}
,
which
,
according
to
the
common
use
of
the
word
,
signifies
in
our
English
usual
expression
,
in
spite
of
the
nose
of
mine
enemies
.
V.
8.
Perfect
that
which
concerneth
me
]
The
Hebrew
here
read
{untranscribed Hebrew}
{untranscribed Hebrew}
shall
performe
for
me
;
so
Psal
.
Lvii
.
2.
the
Lord
{untranscribed Hebrew}
which
performeth
for
me
.
The
Chaldee
here
express
it
by
way
of
paraphrase
,
{untranscribed Hebrew}
&c.
the
Lord
shall
repay
evill
to
them
for
me
,
and
so
the
Lxxii
.
{untranscribed Hebrew}
,
Lord
,
thou
shalt
repay
or
retribute
in
my
stead
:
and
so
the
word
{untranscribed Hebrew}
will
possibly
bear
,
being
interpretable
either
to
a
good
or
ill
sense
,
but
here
by
the
context
inclined
to
the
ill
sense
,
punishing
the
enemies
foregoing
,
as
in
that
other
place
Psal
.
lvii
.
2.
't
is
by
the
Lxxii
.
rendred
in
a
good
sense
,
{untranscribed Hebrew}
doing
good
to
him
.
But
the
word
{untranscribed Hebrew}
{untranscribed Hebrew}
in
the
close
,
from
{untranscribed Hebrew}
to
slacken
or
let
goe
,
either
what
we
hold
in
our
hand
,
or
are
in
pursuit
of
,
makes
it
probable
that
{untranscribed Hebrew}
is
here
to
have
its
primary
notion
of
perfecting
,
performing
or
making
good
,
according
to
that
frequent
forme
of
prayer
,
that
God
will
perfect
the
work
of
mercy
begun
,
or
taken
in
hand
by
him
.
Abu
Walid
explains
it
,
by
shall
perfect
or
complete
his
goodness
on
or
towards
me
,
and
saith
that
{untranscribed Hebrew}
here
signifies
{untranscribed Hebrew}
on
me
,
or
towards
me
.
The
Hundred
Thirty
Ninth
Psalm
.
To
the
chief
Musitian
a
Psalm
of
David
.
The
hundred
thirty
ninth
is
the
acknowledgment
of
God
in
that
great
attribute
of
his
,
of
being
the
searcher
of
hearts
,
and
consequently
an
appeal
to
him
,
as
the
witness
of
his
sincerity
,
and
the
avenger
of
him
against
his
enemies
.
It
was
composed
by
David
,
it
appears
not
on
what
particular
occasion
,
and
commended
to
the
Prefect
of
his
Musick
.
1.
O
Lord
,
thou
hast
searched
me
and
known
me
.
2.
Thou
knowest
my
down-sitting
and
mine
uprising
;
thou
understandest
my
thoughts
from
farr
{untranscribed Hebrew}
afarr
off
.
3.
a.
Thou
searchest
compassest
my
path
and
my
lying
down
,
and
art
acquainted
with
all
my
wayes
.
4.
or
,
When
there
is
not
a
word
in
my
tongue
,
O
Lord
,
thou
knowest
all
(
see
note
b
.
)
For
there
is
not
a
word
in
my
tongue
,
but
lo
,
O
Lord
,
thou
knowest
it
alltogether
.
5.
b
.
Thou
hast
distrest
,
or
begirt
beset
me
behind
and
before
,
and
laid
thine
hand
upon
me
.
Blessed
Lord
,
thou
hast
the
perfect
inspection
and
knowledge
of
me
,
of
al
my
designes
and
undertakings
,
of
the
beginnings
and
ends
of
my
actions
,
of
all
the
traverses
of
our
lives
,
Deut
.
6.7
.
and
even
of
my
very
thoughts
.
A
long
time
before
my
deeds
discover
them
to
men
,
they
are
all
naked
and
bare
to
thine
all-seeing
eye
in
heaven
.
Thou
hast
wayes
of
discovering
and
discerning
the
bent
and
inclination
of
my
heart
,
not
only
as
men
have
by
words
(
and
actions
)
but
by
immediate
inspection
into
the
heart
,
being
so
close
and
present
to
me
in
every
the
least
motion
of
that
,
that
a
man
can
no
more
escape
or
march
undiscovered
out
of
a
city
the
most
closely
besieged
,
when
the
galleries
are
prepared
,
and
the
assailant
just
ready
to
enter
,
than
a
thought
can
arise
in
my
heart
which
is
not
perfectly
discerned
by
thee
,
who
are
nearer
and
more
intrinsick
to
me
then
my
very
soul
.
See
Heb
.
iv
.
13.
6.
Such
knowledge
is
admirable
above
too
wonderfull
c
.
for
me
:
it
is
high
,
I
cannot
doe
or
deal
with
it
attein
unto
it
.
7.
Whither
shall
I
go
from
thy
spirit
?
or
whither
shall
I
flee
from
thy
presence
?
8.
If
I
ascend
up
into
heaven
,
thou
art
there
:
if
I
make
my
bed
in
hell
,
behold
thou
art
there
.
9.
If
I
take
the
wings
of
the
morning
,
and
dwell
in
the
uttermost
parts
of
the
sea
,
10.
Even
there
shall
thy
hand
lead
me
,
and
thy
right
hand
shall
hold
me
.
11.
If
I
say
,
but
,
or
yet
{untranscribed Hebrew}
the
darkness
shall
cover
me
,
then
the
night
shall
be
light
about
me
.
12.
Yea
the
darkness
hideth
not
from
thee
,
but
the
night
shineth
as
the
day
:
the
darkness
and
the
light
are
both
alike
to
thee
.
This
is
an
admirable
power
or
virtue
,
a
most
divine
excellence
of
thine
,
such
as
I
am
no
way
able
to
deal
with
or
resist
.
There
is
no
means
imaginable
for
me
or
any
mortall
to
escape
the
reach
of
thy
most
penetrating
eye
,
to
secure
our selves
from
thy
allseeing
presence
:
neither
could
an
ascent
to
heaven
,
nor
descent
to
the
state
of
the
dead
,
(
that
which
hath
its
denomination
from
being
invisible
)
nay
though
we
were
able
to
fly
as
swift
as
light
,
which
of
an
instant
overruns
the
whole
horizon
,
and
carries
day
to
the
most
distant
regions
,
the
utmost
parts
of
the
world
,
those
beyond
the
Ocean
(
whither
it
is
thought
there
is
no
passage
)
can
stand
us
in
any
stead
toward
the
concealing
us
from
thy
sight
and
judgments
.
The
darkest
night
,
the
closest
and
most
artificious
recess
,
the
subtilest
disguises
and
hypocrisies
are
all
naked
and
bare
and
discernible
before
thee
,
and
as
much
so
as
any
the
most
open
scandalous
sins
,
which
are
committed
before
the
sun
,
or
on
the
house
top
.
13.
For
thou
hast
d
.
formed
,
or
power
of
possessed
my
reins
,
thou
hast
compacted
covered
me
in
my
mothers
womb
.
My
very
affections
and
inclinations
,
the
original
bents
and
pronenesses
of
my
nature
are
within
thy
reach
;
my
fabrick
and
formation
in
the
very
womb
of
my
mother
being
a
work
of
thine
.
14.
I
will
confess
to
{untranscribed Hebrew}
praise
thee
,
for
I
am
fearfully
and
wonderfully
made
:
marvailous
are
thy
works
,
and
that
my
soule
knoweth
right
well
.
And
that
work
,
I
must
confess
,
a
strange
and
prodigious
work
:
so
that
if
I
look
no
farther
than
mine
own
original
and
formation
,
I
cannot
but
acknowledge
thee
a
God
of
stupendious
operations
.
15.
My
substance
was
not
hid
from
thee
when
I
was
made
in
secret
,
and
e
.
embroidered
curiously
wrought
in
the
lowest
parts
of
the
earth
.
16.
Thine
eyes
did
see
my
f
.
rude
mass
,
and
on
thy
books
were
all
written
(
as
they
were
daily
fashioned
)
and
not
one
of
them
was
left
out
,
or
when
there
was
not
one
of
them
.
substance
yet
being
imperfect
,
and
in
thy
book
all
my
members
were
written
,
which
in
continuance
were
fashioned
,
when
as
yet
there
were
none
of
them
.
But
even
then
when
in
the
wombe
of
my
mother
,
that
place
which
no
mortal
eye
can
look
into
,
my
body
was
most
secretly
wrought
,
and
all
the
art
used
that
is
imaginable
to
adorn
it
with
the
most
various
imbroidery
,
from
the
first
being
of
that
masse
,
through
all
the
changes
that
daily
and
hourely
and
minutely
were
made
,
till
at
length
it
came
to
a
perfect
formation
,
with
all
the
parts
which
it
brings
into
the
world
with
it
;
thy
all-seeing
eye
long
before
,
even
from
all
eternity
,
exactly
discerned
every
the
least
change
or
variety
which
happened
all
that
while
,
and
thy
book
of
register
still
reteins
them
,
not
one
the
least
circumstance
being
omitted
.
17.
How
pretious
also
are
thy
g
.
thoughts
unto
me
,
O
God!
how
prevailing
or
exceeding
great
is
the
summe
of
them
!
18.
If
I
should
count
them
,
they
are
multiplied
above
the
-
more
in
number
than
the
sand
:
when
I
awake
,
I
am
still
with
thee
.
And
as
thy
omniscience
and
all-seeing
power
is
most
wonderfull
,
so
are
thy
counsels
,
and
most
wise
and
various
dispensations
of
thy
providence
most
observable
.
Only
the
depth
of
them
is
so
great
,
and
the
variety
so
infinite
,
that
it
is
not
possible
for
me
to
get
by
all
my
search
to
the
bottome
of
them
.
The
farther
I
proceed
in
this
study
,
the
farther
I
am
from
an
end
of
it
;
I
am
as
it
were
in
a
maze
,
no
farther
advanced
to
day
then
I
was
yesterday
,
this
being
indeed
an
abysse
unsearchable
,
which
cannot
be
founded
by
any
humane
understanding
.
In
all
the
turns
and
varieties
of
my
life
,
whatsoever
my
condition
is
,
thy
assistance
and
safeguard
is
continually
present
to
me
.
19.
or
wilt
thou
{untranscribed Hebrew}
Surely
thou
wilt
slay
the
wicked
,
O
God
:
depart
from
me
therefore
,
ye
bloody
men
.
20.
For
they
h
.
talke
of
thee
for
mischief
speak
against
thee
wickedly
;
and
thine
enemies
take
thy
name
in
vaine
.
21.
Doe
not
I
hate
them
,
O
Lord
,
that
hate
thee
?
and
am
not
I
wearied
,
nonseated
,
{untranscribed Hebrew}
grieved
with
those
that
rise
up
against
thee
?
22.
I
hate
them
with
a
perfect
hatred
:
they
have
been
to
me
for
enemies
.
{untranscribed Hebrew}
I
count
them
mine
enemies
.
All
that
I
can
reach
unto
in
the
view
of
thy
acts
of
providence
,
that
particularly
of
permitting
wicked
men
to
prosper
here
in
their
impieties
,
is
,
that
they
are
reserved
for
some
greater
evill
,
their
prosperity
will
not
long
last
,
but
end
in
utter
ruine
and
destruction
.
Whether
this
be
the
designe
of
thy
permitting
them
to
prosper
,
I
cannot
affirme
;
but
this
I
am
resolved
of
,
that
I
will
have
nothing
to
doe
with
such
kinde
of
bloody
men
,
such
as
oppose
and
hate
God
,
yet
talk
demurely
of
him
,
make
use
of
his
name
in
their
professions
and
protestations
,
as
of
an
art
of
deceiving
and
mischieving
others
more
advantageously
.
And
those
that
doe
so
,
that
profess
kindness
to
God
,
and
yet
resist
and
oppose
him
,
and
under
the
veil
of
piety
cover
their
mischievous
designes
,
I
cannot
but
abhorr
,
and
nauseate
,
and
vehemently
dislike
;
I
am
weary
to
think
of
them
:
I
am
as
much
concerned
,
as
nearly
toucht
with
these
their
impieties
,
as
if
they
were
acts
of
injury
and
enmity
against
my self
;
no
wrong
that
could
be
done
me
,
would
incense
me
more
than
what
I
see
thus
committed
against
piety
and
humanity
it selfe
,
under
the
pretence
of
both
.
23.
Search
me
,
O
God
,
and
know
my
heart
:
try
me
,
and
know
my
thoughts
.
24.
And
see
if
there
be
any
i
.
wicked
way
in
me
,
and
lead
me
in
the
way
everlasting
.
And
for
this
I
appeal
to
thy
all-searching
eye
,
which
I
am
sure
discerns
the
deepest
of
my
heart
,
v.
4.
even
the
secrets
of
my
thoughts
,
in
which
I
hope
thou
wilt
not
finde
any
the
least
degree
of
unsincerity
,
any
false
accursed
concealment
.
If
there
be
,
I
heartily
desire
to
be
rid
of
it
,
to
have
it
quite
purged
out
of
my
heart
,
and
to
be
constantly
led
and
directed
in
that
course
of
uprightness
,
both
toward
God
and
man
,
which
alone
can
be
able
to
bear
the
inspection
of
that
all-seeing
eye
,
and
which
alone
will
finally
be
the
gainer
,
when
frauds
and
colours
and
disguises
are
brought
forth
and
severely
punished
.
Annotations
on
Psalm
CXXXIX
.
V.
3.
Compasseth
my
path
and
my
lying
down
]
For
{untranscribed Hebrew}
{untranscribed Hebrew}
my
lying
down
,
from
{untranscribed Hebrew}
recubuit
,
our
copies
of
the
Lxxii
.
read
{untranscribed Hebrew}
,
and
from
thence
the
Latine
funiculum
meum
,
my
cord
.
But
the
Chaldee
reteins
the
Hebrew
,
with
an
addition
of
{untranscribed Hebrew}
lying
down
to
study
:
and
the
Syriack
{untranscribed Hebrew}
which
the
translater
renders
my
path
,
may
more
fitly
be
rendred
my
rest
,
my
vacancy
;
for
there
appears
no
reason
why
for
lying
down
they
should
render
path
,
when
{untranscribed Hebrew}
immediately
precedent
had
signified
that
.
The
Lxxii
,
as
now
we
have
them
,
read
{untranscribed Hebrew}
:
but
't
is
the
conjecture
of
the
learned
Hugo
Grotius
,
that
they
read
not
{untranscribed Hebrew}
but
{untranscribed Hebrew}
,
not
cord
,
but
lying
down
,
and
that
the
affinity
caused
the
change
of
one
into
the
other
,
and
then
the
Latine
following
the
corrupted
copies
,
render
{untranscribed Hebrew}
funiculum
.
The
greater
difficulty
is
how
{untranscribed Hebrew}
{untranscribed Hebrew}
is
to
be
rendred
.
The
Chaldee
certainly
mistake
it
,
rendring
it
{untranscribed Hebrew}
art
become
strange
,
as
if
it
were
from
{untranscribed Hebrew}
strange
;
but
the
Syriack
{untranscribed Hebrew}
thou
knowest
,
and
the
Lxxii
.
{untranscribed Hebrew}
thou
hast
sought
out
and
investigated
,
and
so
the
Latine
and
Arabick
,
(
though
the
Jewish
Arab
,
deriving
it
against
analogy
of
Grammar
from
{untranscribed Hebrew}
a
span
,
render
it
,
thou
hast
as
it
were
spanned
.
)
And
this
comes
nearest
the
sense
of
it
;
for
the
Hebrew
{untranscribed Hebrew}
as
it
signifies
to
disperse
&
dissipate
,
so
't
is
peculiarly
taken
in
the
sense
of
fanning
or
ventilating
.
So
Jer
.
iv
.
11.
{untranscribed Hebrew}
to
fan
,
and
so
Jer
.
Li
.
2.
{untranscribed Hebrew}
and
they
shall
fann
them
.
And
then
as
fanning
is
designed
to
the
separating
and
discriminating
the
good
corne
from
the
chaffe
,
so
the
word
is
here
used
in
the
metaphorical
sense
for
searching
,
examining
,
as
sifting
,
ventilating
,
winnowing
doth
oft
signify
.
As
for
the
supposed
use
of
the
word
for
incompassing
,
it
is
no
where
met
with
in
Scripture
,
nor
pretended
by
Lexicographers
,
save
only
in
this
place
whereof
the
question
is
,
and
so
that
deserves
not
much
to
be
considered
.
V.
5.
Beset
me
]
The
Hebrew
{untranscribed Hebrew}
signifies
1.
to
press
,
afflict
,
distress
,
2.
to
besiege
,
3.
by
pressing
to
forme
or
frame
any
thing
.
The
Lxxii
.
taking
it
in
the
last
sense
render
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
{untranscribed Hebrew}
,
thou
hast
formed
me
,
(
and
so
the
Syriack
,
{untranscribed Hebrew}
thou
hast
framed
me
;
and
so
the
Latine
and
the
Arabick
,
thou
hast
coagulated
me
)
and
to
that
purpose
joyne
the
{untranscribed Hebrew}
behinde
and
before
,
to
the
former
part
of
the
period
,
thus
,
{untranscribed Hebrew}
,
thou
,
O
Lord
,
knowest
all
things
,
the
last
and
the
first
.
But
the
Chaldee
confirme
our
punctation
and
reading
of
the
period
out
of
the
Hebrew
,
onely
with
this
change
,
v.
4.
that
they
render
{untranscribed Hebrew}
{untranscribed Hebrew}
not
for
but
when
,
When
there
is
not
a
word
in
my
mouth
,
and
then
suppose
the
{untranscribed Hebrew}
all
to
belong
to
all
that
is
within
,
i
.
e
.
to
all
the
thoughts
of
the
heart
.
And
truly
that
is
a
very
probable
interpretation
,
{untranscribed Hebrew}
when
there
is
not
a
word
in
my
mouth
,
{untranscribed Hebrew}
behold
,
O
Lord
,
thou
knowest
all
.
Our
words
are
the
only
instruments
by
which
men
come
to
know
our
hearts
:
but
God
without
that
help
,
though
there
be
not
a
word
spoken
,
knows
,
discovers
all
,
hath
his
immediate
inspection
into
the
heart
,
and
there
sees
the
thoughts
,
without
any
optick
of
our
words
to
look
through
.
And
then
for
{untranscribed Hebrew}
,
they
render
it
{untranscribed Hebrew}
thou
hast
prest
,
distrest
,
driven
me
to
streights
,
as
one
that
hath
laid
a
close
siege
on
every
side
,
that
there
is
no
escaping
.
And
that
this
is
the
meaning
of
it
appears
by
what
follows
,
{untranscribed Hebrew}
and
thou
hast
put
thy
hand
upon
me
,
as
they
that
have
besieged
so
close
that
they
can
sieze
on
or
take
when
they
please
.
And
so
't
is
all
one
whether
we
read
it
distrest
me
,
or
begirt
me
,
taking
it
either
way
in
the
notion
of
a
strict
and
close
siege
,
by
which
means
the
besieger
,
i
.
e
.
God
here
,
hath
exact
knowledge
of
the
state
of
the
besieged
,
and
can
seize
on
him
whensoever
he
pleaseth
.
V.
6.
Too
wonderfull
for
me
]
The
Hebrew
{untranscribed Hebrew}
is
best
rendred
admirable
above
me
,
{untranscribed Hebrew}
i
.
e
.
more
admirable
than
that
I
can
resist
it
or
avoid
it
.
To
that
sense
the
Antecedents
and
Consequents
exact
it
:
the
Antecedents
,
which
affirme
the
very
thoughts
to
be
manifest
,
and
discernible
before
him
;
and
the
Consequents
,
that
whithersoever
he
goes
,
he
is
still
within
his
prospect
.
To
the
same
sense
is
the
other
part
of
the
verse
,
It
is
high
,
{untranscribed Hebrew}
,
{untranscribed Hebrew}
I
cannot
to
it
,
or
with
it
,
i
.
e
.
I
cannot
deal
with
it
.
I
am
not
able
to
doe
ought
that
may
be
of
any
force
this
way
,
i
.
e
.
toward
the
concealing
any
thing
from
him
;
whither
shall
I
goe
?
i
.
e
.
I
can
goe
no
whither
,
from
thy
spirit
.
V.
13.
Possessed
my
reins
]
The
word
{untranscribed Hebrew}
{untranscribed Hebrew}
as
it
signifies
to
get
,
to
acquire
,
so
't
is
also
simply
to
have
in
ones
power
or
dominion
.
In
the
notion
of
getting
,
't
is
indifferently
used
of
whatsoever
kinde
of
acquiring
,
particularly
of
that
which
is
by
way
of
generation
;
as
when
Eve
names
her
first-borne
Cain
,
Gen.
iv
.
1.
she
renders
that
reason
of
it
,
{untranscribed Hebrew}
I
have
gotten
a
man
from
the
Lord
(
or
a
man
the
Lord
,
as
{untranscribed Hebrew}
may
probably
be
rendred
.
)
In
that
place
,
as
in
this
,
the
Lxxii
.
render
it
by
{untranscribed Hebrew}
I
have
possest
.
But
Gen.
xiv
.
19.
where
God
is
called
{untranscribed Hebrew}
,
we
read
possessor
of
heaven
and
earth
;
the
Lxxii
.
read
{untranscribed Hebrew}
who
created
,
and
so
the
Latine
,
qui
creavit
,
and
so
the
Persian
Targum
,
the
Creator
of
heaven
and
earth
.
And
here
the
Syriack
,
that
reteins
(
as
the
Chaldee
doth
also
)
the
Hebrew
word
,
{untranscribed Hebrew}
,
is
by
the
interpreter
rendred
condidisti
,
hast
framed
.
Thus
't
is
certain
the
Chaldee
have
rendred
the
word
,
Prov.
viii
.
22.
where
for
the
Hebrew
{untranscribed Hebrew}
the
Lord
hath
possessed
me
,
they
read
{untranscribed Hebrew}
the
Lord
hath
begotten
or
created
me
,
and
so
the
Syriack
also
{untranscribed Hebrew}
,
as
well
as
the
Lxxii
.
{untranscribed Hebrew}
.
And
though
that
were
made
use
of
by
the
Arrians
,
to
prove
Christ
to
be
{untranscribed Hebrew}
a
creature
,
and
to
avoid
that
consequent
't
is
conjectured
that
the
true
reading
was
{untranscribed Hebrew}
possest
,
not
{untranscribed Hebrew}
created
;
yet
some
prejudices
there
are
against
that
conjecture
:
as
1.
that
the
Lxxii
.
never
use
that
word
in
the
active
,
but
still
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
,
and
{untranscribed Hebrew}
,
which
hath
not
that
affinity
with
{untranscribed Hebrew}
:
2.
that
the
Chaldee
and
Syriack
render
it
by
{untranscribed Hebrew}
,
which
exactly
accords
with
{untranscribed Hebrew}
,
not
with
{untranscribed Hebrew}
.
It
will
therefore
be
more
reasonable
to
render
such
an
account
of
the
Lxxii
.
their
rendring
it
by
{untranscribed Hebrew}
,
as
may
be
applicable
to
those
other
interpreters
,
and
yet
reconcileable
with
Catholick
doctrine
,
viz.
that
{untranscribed Hebrew}
with
them
is
not
so
strictly
or
nicely
to
be
taken
,
as
to
denote
a
creation
{untranscribed Hebrew}
out
of
nothing
,
nor
any
more
then
what
is
taught
by
the
Church
,
of
Christs
eternal
generation
,
in
respect
of
which
he
is
truly
styled
the
eternal
son
of
God
.
Thus
we
know
that
{untranscribed Hebrew}
is
used
in
Chaldee
of
generation
,
Job
iii
.
3.
There
is
a
man-child
conceived
,
they
read
{untranscribed Hebrew}
.
And
so
the
Hebrew
{untranscribed Hebrew}
is
Zach
.
xiii
.
5.
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
begotten
(
where
yet
the
context
inclines
it
to
the
notion
of
educating
.
)
And
so
still
this
notion
of
{untranscribed Hebrew}
for
forming
or
begetting
may
have
place
in
this
verse
of
this
Psalm
,
and
the
rendring
be
,
thou
hast
formed
(
in
stead
of
possessed
)
my
reins
;
as
Deut
.
xxxii
.
6.
after
,
is
he
not
thy
Father
?
is
added
{untranscribed Hebrew}
,
we
read
,
that
hath
bought
thee
,
the
Chaldee
more
generally
{untranscribed Hebrew}
thou
art
his
,
and
the
Jewish
Arab
,
thou
art
King
or
possessor
of
my
inward
parts
,
but
the
Persian
Targum
,
he
hath
created
thee
;
and
to
that
the
consequents
also
incline
it
,
{untranscribed Hebrew}
he
hath
made
thee
and
formed
thee
,
(
as
all
the
interpreters
acknowledge
.
)
And
thus
it
well
connects
here
with
the
Psalmists
argument
,
of
Gods
knowing
him
,
and
nothing
being
concealed
from
him
;
for
having
formed
the
reins
,
the
natural
seats
of
the
affections
,
from
whence
proceed
the
very
first
motions
of
sin
,
he
must
needs
be
acknowledged
to
know
them
exactly
.
And
thus
it
best
suits
also
with
what
follows
,
{untranscribed Hebrew}
,
{untranscribed Hebrew}
we
render
,
thou
hast
covered
me
,
but
the
Chaldee
{untranscribed Hebrew}
thou
hast
founded
me
,
Castellio
,
composuisti
me
,
hast
compounded
me
:
and
so
it
may
most
probably
be
from
the
notion
of
{untranscribed Hebrew}
to
mix
or
put
together
,
thereby
expressing
the
formation
of
the
childe
in
the
wombe
.
Or
if
it
be
in
the
notion
of
covering
,
then
't
is
to
be
expounded
by
Job
x
.
ii
.
thou
hast
clothed
me
with
skin
and
flesh
,
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
,
which
is
all
one
with
{untranscribed Hebrew}
)
thou
hast
fenced
me
with
bones
and
sinews
,
(
to
which
notion
the
Lxxii
.
their
{untranscribed Hebrew}
hast
holpen
me
in
this
place
must
be
referred
,
so
as
covering
and
fencing
,
protecting
and
helping
are
all
one
)
and
so
still
this
returns
to
that
of
compounding
or
compacting
,
(
so
the
Chaldee
renders
it
in
Job
)
and
then
the
whole
verse
will
be
best
thus
rendred
,
Thou
hast
formed
my
reins
,
thou
hast
compacted
me
in
my
mothers
womb
:
and
then
regularly
follows
,
v.
14.
I
am
fearfully
and
wonderfully
made
.
If
this
notion
of
{untranscribed Hebrew}
be
not
yet
accepted
,
then
it
must
be
resolved
to
signify
such
a
possessing
as
praerequires
not
any
acquiring
,
but
only
implyes
having
power
over
,
as
the
Jewish
Arab
rendred
it
.
And
so
the
sense
will
well
bear
,
Thou
hast
power
over
my
reins
,
thou
hast
covered
,
or
formed
me
in
my
mothers
womb
;
he
that
hath
so
formed
,
having
certainly
the
power
over
his
very
reins
,
and
he
that
hath
that
creative
power
,
having
nothing
concealed
from
him
.
V.
15.
Curiously
wrought
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
being
embroidered
.
So
Exod
.
xxxv
.
35.
with
the
ingraver
and
cunning
workman
is
joyned
{untranscribed Hebrew}
and
the
embroiderer
.
Of
this
see
the
learned
Nicholas
Fuller
,
Miscellan
.
l.
1.
c
.
xx
.
And
thus
is
it
here
most
fitly
used
of
the
formation
and
contexture
of
the
child
in
the
wombe
(
that
certeinly
is
the
meaning
of
{untranscribed Hebrew}
in
the
lower
parts
of
the
earth
;
for
which
the
Jewish
Arab
reads
,
as
if
I
had
been
in
the
lowest
or
bottome
of
the
earth
,
saying
that
he
addes
{untranscribed Hebrew}
as
if
,
because
the
scope
of
the
words
is
to
describe
the
state
or
manner
of
his
forming
in
the
mothers
womb
:
and
so
the
like
phrase
may
be
understood
not
improbably
Eph.
iv
.
9.
see
note
on
that
place
)
wherein
the
flesh
,
and
bones
,
and
skin
,
and
veins
,
and
nerves
,
and
arteries
are
so
artificially
weaved
together
,
that
no
embroidery
or
carpet-work
in
the
world
can
compare
with
it
.
What
is
here
said
of
being
made
in
secret
,
may
seem
to
have
some
Emphasis
,
and
reflect
on
the
way
of
tapestry
work
,
which
requires
a
clear
light
,
both
to
see
what
is
wrought
,
and
to
view
the
pattern
.
For
this
the
Lxxii
.
put
{untranscribed Hebrew}
,
reading
,
as
the
learned
Val
.
Schindler
most
probably
conjectures
,
{untranscribed Hebrew}
(
from
{untranscribed Hebrew}
stature
)
through
the
affinity
betwixt
ר
and
ו
,
and
not
,
as
the
learned
H.
Grotius
,
{untranscribed Hebrew}
my
substance
,
riches
,
which
is
much
more
remote
in
sound
,
if
not
also
in
signification
.
V.
16.
Substance
being
yet
imperfect
]
The
Hebrew
here
hath
no
more
then
{untranscribed Hebrew}
.
{untranscribed Hebrew}
The
word
signifies
an
embryon
,
or
unformed
lump
,
or
mass
of
flesh
,
which
the
Chaldee
read
{untranscribed Hebrew}
my
body
,
but
the
Lxxii
.
{untranscribed Hebrew}
that
which
was
unwrought
of
me
,
the
masse
or
lump
,
before
it
had
that
curious
embroidery
mentioned
in
the
former
verse
.
An
evident
continuation
of
the
former
similitude
of
tapestry
,
to
the
making
of
which
there
is
nothing
praerequired
but
rude
glomi
or
skeins
of
silk
,
and
yet
when
the
artificers
hand
hath
past
upon
it
,
there
arises
presently
an
unexpected
beauty
and
accurate
harmony
of
colours
and
proportions
.
And
as
the
workman
hath
still
his
book
or
pattern
before
him
,
to
which
he
allwayes
recurrs
,
by
as
exact
a
method
were
all
my
members
fashioned
.
Rabbi
Tanchum
reads
,
my
matter
before
the
introduction
of
the
forme
of
man
,
and
so
makes
the
matter
fit
for
the
reception
of
any
forme
,
before
the
introduction
of
the
forme
,
to
be
{untranscribed Hebrew}
.
The
Syriack
here
seems
to
have
misread
it
,
by
changing
the
order
of
the
letters
,
for
{untranscribed Hebrew}
and
so
render
it
{untranscribed Hebrew}
my
retribution
.
Of
this
rude
mole
or
masse
in
the
womb
,
two
things
are
here
added
,
one
in
respect
of
it selfe
,
the
other
in
relation
to
Gods
seeing
it
,
which
is
the
principal
thing
here
considered
.
In
the
first
respect
't
is
said
,
{untranscribed Hebrew}
{untranscribed Hebrew}
they
are
formed
or
fashioned
daily
,
i
.
e
.
from
that
rude
masse
receive
daily
some
degree
of
figuration
.
In
the
second
respect
't
is
said
,
that
in
Gods
book
,
{untranscribed Hebrew}
{untranscribed Hebrew}
upon
his
book
,
or
register
,
or
book
of
remembrance
,
as
the
Chaldee
styles
it
,
{untranscribed Hebrew}
they
are
all
written
;
to
which
,
I
suppose
,
is
to
be
annext
that
which
ends
the
verse
,
{untranscribed Hebrew}
:
{untranscribed Hebrew}
the
Lxxii
.
render
it
literally
,
{untranscribed Hebrew}
,
and
not
one
of
or
among
them
.
Wherein
there
being
an
Ellipsis
,
that
may
not
improbably
be
thus
best
supplied
,
There
was
not
one
,
or
any
of
or
among
them
,
omitted
.
't
is
true
,
the
words
are
so
placed
,
that
that
part
of
the
period
{untranscribed Hebrew}
are
daily
formed
,
lies
betwixt
their
being
written
in
the
book
,
and
this
close
of
the
verse
,
not
one
of
,
or
among
them
:
but
this
is
no
unusual
Hyperbaton
,
and
may
be
avoided
also
by
including
those
words
in
a
Parenthesis
,
thus
,
Thine
eyes
did
see
my
rude
masse
,
and
on
thy
register
all
were
written
(
they
were
,
or
as
they
were
daily
fashioned
)
and
not
any
of
them
was
left
out
or
omitted
.
And
this
is
very
consonant
to
the
context
,
which
is
wholly
designed
to
set
down
how
all
things
lie
open
before
Gods
eyes
,
are
discerned
and
registred
by
him
,
and
so
written
in
his
book
,
even
to
the
least
figuration
in
the
body
of
the
childe
in
the
wombe
,
not
one
of
them
omitted
.
But
it
may
also
be
thus
rendred
,
{untranscribed Hebrew}
and
there
was
not
one
of
them
,
i
.
e
.
before
there
was
any
one
of
them
formed
,
for
this
answers
the
knowing
the
thoughts
afarr
off
,
the
knowing
the
word
,
when
't
is
not
in
the
tongue
,
v.
4.
which
Aben
Ezra
understands
of
Gods
praescience
.
V.
17.
Thy
thoughts
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
an
aequivocal
word
,
signifying
both
thy
thoughts
and
thy
friends
.
In
the
latter
notion
all
the
antient
interpreters
take
it
:
{untranscribed Hebrew}
thy
lovers
,
say
the
Chaldee
;
{untranscribed Hebrew}
,
thy
friends
,
the
Lxxii
.
and
so
the
rest
.
But
the
designe
of
the
whole
context
inclines
it
the
other
way
.
How
pretious
to
me
are
thy
thoughts
?
(
as
most
latter
interpreters
have
acknowledged
)
and
then
{untranscribed Hebrew}
must
be
lookt
on
as
a
numeral
word
,
and
is
by
us
rightly
rendred
the
summe
of
them
(
though
the
Chaldee
,
in
accordance
with
their
other
interpretation
,
read
{untranscribed Hebrew}
their
rulers
,
and
the
Lxxii
.
{untranscribed Hebrew}
,
the
Latine
,
principatus
eorum
,
their
principalities
)
as
more
clearly
appears
{untranscribed Hebrew}
If
I
number
them
—
v.
18.
But
then
{untranscribed Hebrew}
{untranscribed Hebrew}
is
not
so
fully
rendred
how
great
?
but
(
as
the
Lxxii
.
{untranscribed Hebrew}
they
are
advanced
in
strength
)
how
prevailing
is
the
summe
of
them
,
how
exceeding
?
i
.
e
.
much
above
me
,
or
my
comprehension
.
For
so
it
follows
,
If
I
number
them
{untranscribed Hebrew}
they
are
multiplied
{untranscribed Hebrew}
above
the
sand
.
All
the
difficulty
is
,
what
is
the
meaning
of
the
conclusion
of
the
verse
,
{untranscribed Hebrew}
,
{untranscribed Hebrew}
literally
,
I
awaked
,
and
I
am
still
with
thee
.
A
way
of
explaining
it
will
be
by
keeping
this
latter
part
of
the
verse
to
the
same
matter
to
which
the
former
part
belonged
,
and
so
making
the
parts
of
this
answerable
to
the
parts
of
that
.
There
't
was
,
I
will
number
them
,
the
future
for
the
subjunctive
,
If
,
or
when
I
would
number
them
:
Here
,
I
awaked
,
i
.
e
.
in
proportion
with
that
,
when
I
doe
awake
.
There
't
was
,
They
are
multiplied
above
the
sands
:
Here
't
is
,
I
am
still
with
thee
,
i
.
e
.
as
in
a
work
which
hath
no
end
,
(
such
is
numbring
of
sands
,
and
such
is
comprehending
the
counsels
or
thoughts
of
God
)
when
I
awake
,
I
still
am
i
.
e
.
where
I
was
before
I
went
to
sleep
,
the
more
I
think
of
it
the
more
I
may
,
't
is
such
an
Abysse
,
that
I
can
never
get
to
the
bottome
of
it
.
Another
interpretation
the
phrase
is
capable
of
,
by
laying
the
weight
on
the
Amphibology
which
{untranscribed Hebrew}
occasions
,
signifying
1.
to
be
faint
,
and
wearied
out
by
work
,
then
2.
to
awake
from
sleep
,
which
usually
refreshes
,
and
3.
to
arise
from
the
dead
,
see
2
Kin
.
iv
.
31.
the
childe
is
not
awaked
,
i
.
e
.
revived
,
and
Isa
.
xxvi
.
19.
Thy
dead
men
shall
live
,
arise
,
awake
,
&c.
And
then
by
the
elegance
of
this
comprehensive
word
,
the
meaning
may
be
,
that
whether
fainting
,
or
refresht
,
or
rising
from
the
dead
,
in
whatsoever
condition
we
are
,
God
is
present
with
us
by
his
special
assistance
:
and
then
fitly
follows
on
the
other
side
,
his
vengeance
on
wicked
men
,
surely
thou
wilt
slay
,
&c.
V.
20.
Speak
against
thee
wickedly
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
signifying
a
thought
(
whence
the
Lxxii
.
render
it
{untranscribed Hebrew}
)
but
that
generally
is
an
ill
sense
,
a
wicked
,
mischievous
thought
,
a
contrivance
for
the
hurt
of
some
body
,
the
phrase
{untranscribed Hebrew}
must
be
rendred
,
for
mischief
,
(
and
that
so
{untranscribed Hebrew}
signifies
,
by
which
the
Lxxii
.
render
it
,
see
note
on
Mat
.
xv
.
e
.
)
and
then
{untranscribed Hebrew}
{untranscribed Hebrew}
must
be
interpreted
(
not
they
speak
against
thee
,
but
)
they
speak
or
talk
of
thee
,
their
talking
of
God
,
pretending
to
piety
,
is
but
a
stratageme
to
doe
mischief
.
That
this
is
the
meaning
of
the
phrase
,
appears
by
that
which
immediately
follows
,
{untranscribed Hebrew}
.
First
,
they
are
Gods
enemies
(
so
certainly
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
1
Sam
.
xviii
.
16.
and
so
{untranscribed Hebrew}
is
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
enemies
Isa
.
xiv
.
21.
though
here
they
read
it
,
as
from
{untranscribed Hebrew}
city
,
{untranscribed Hebrew}
thy
cities
)
and
being
so
,
sure
their
mentioning
or
naming
of
God
must
be
on
designe
to
doe
mischief
by
it
.
Secondly
,
their
assuming
in
vaine
,
{untranscribed Hebrew}
(
{untranscribed Hebrew}
assuming
for
vanity
or
falseness
,
say
the
Lxxii
.
)
is
swearing
falsely
,
mentioning
the
name
of
God
for
the
confirming
some
falsity
;
and
so
that
perfectly
agrees
with
the
former
sense
,
of
speaking
of
God
for
mischief
.
And
accordingly
the
Chaldee
render
both
phrases
to
the
same
sense
,
{untranscribed Hebrew}
they
swear
by
thy
name
for
deceit
,
and
again
,
they
swear
falsely
.
V.
24.
Wicked
way
]
The
Original
hath
{untranscribed Hebrew}
{untranscribed Hebrew}
way
of
falseness
.
{untranscribed Hebrew}
signifies
sorrow
,
labour
,
and
withall
any
thing
laboriously
or
artificially
contrived
,
and
so
frequently
an
idol
or
image
,
which
is
exprest
in
scripture
style
by
vanity
and
falseness
.
And
so
here
the
Chaldee
render
it
{untranscribed Hebrew}
the
way
of
error
,
and
the
Syriack
{untranscribed Hebrew}
of
falseness
;
the
Lxxii
.
read
more
generally
{untranscribed Hebrew}
iniquity
.
This
the
Psalmist
here
disclaims
in
reference
to
the
deceitfull
pretenders
to
piety
,
v.
20.
their
way
being
a
way
of
deceit
and
falseness
;
and
because
he
looked
on
that
as
that
which
would
not
long
stand
,
God
would
at
length
discover
and
bring
out
such
glozers
,
he
therefore
here
addes
,
and
lead
me
{untranscribed Hebrew}
into
the
way
of
lasting
,
{untranscribed Hebrew}
of
eternity
,
that
way
which
alone
will
hold
out
when
all
others
faile
,
when
the
way
of
the
ungodly
shall
perish
.
The
Hundred
and
Fourtieth
Psalm
.
To
the
chief
Musitian
,
A
Psalm
of
David
.
The
hundred
and
fourtieth
is
a
prayer
of
Davids
for
deliverance
from
his
malicious
treacherous
enemies
,
such
as
see
Chaldee
paraph
.
v.
9.
Doeg
,
&c.
1
Sam
.
xxii
.
or
rather
the
Ziphites
,
who
had
undertaken
to
overthrow
his
goings
,
v.
4.
see
1
Sam
.
23.20
,
&
22.
and
a
prediction
of
the
evils
which
should
fall
upon
them
,
the
just
reward
of
their
dealings
with
him
.
It
was
by
him
appointed
for
the
publick
service
,
and
committed
to
the
Praefect
of
his
Musick
.
1.
DEliver
me
,
O
Lord
,
from
the
evill
man
,
preserve
me
from
the
violent
man
,
2.
Which
imagine
mischief
or
with
{untranscribed Hebrew}
in
their
heart
:
continually
do
they
gather
or
prepare
are
they
a.
gathered
together
for
warr
.
O
Lord
,
I
come
now
to
thee
for
thy
seasonable
relief
and
rescue
,
for
wicked
and
injurious
men
,
whose
thoughts
and
actions
are
wholly
set
on
doing
of
mischief
,
are
now
resolved
to
set
upon
me
with
the
greatest
violence
,
with
all
their
heart
as
it
were
.
3.
They
have
sharpened
their
tongues
like
a
serpent
:
adders
poison
is
under
their
lips
.
Selah
.
For
this
they
prepare
by
slanders
and
malicious
forgeries
,
their
weapons
are
like
those
of
the
serpent
,
or
most
venemous
vipers
,
they
carry
them
in
their
mouths
:
the
tongue
of
the
one
is
not
more
sharp
,
nor
the
teeth
of
the
other
more
poisonous
,
than
are
their
words
and
slanderous
fictions
against
me
.
(
See
Rom
.
iii
.
14.
Psal
.
lviii
.
4.
4.
Keep
me
,
O
Lord
,
from
the
hands
of
the
wicked
;
preserve
me
from
the
violent
man
,
which
have
purposed
to
overthrow
my
goings
.
5.
The
proud
have
laid
a
snare
for
me
and
cords
;
they
have
spread
a
net
by
the
way
side
,
they
have
set
gins
for
me
.
Selah
.
Many
insidious
and
treacherous
ambushes
have
they
laid
for
me
;
no
fouler
is
provided
with
greater
variety
of
gins
,
and
nets
,
and
springes
,
than
they
are
with
artifices
of
deceit
to
supplant
and
ruine
me
,
and
these
they
contrive
,
whithersoever
I
goe
;
so
that
I
have
no
means
or
hope
of
safety
,
but
by
my
resort
and
appeal
to
thee
,
for
thy
safe
conduct
,
to
secure
me
through
all
these
dangers
.
6.
I
said
unto
the
Lord
,
thou
art
my
God
;
hear
the
voice
of
my
supplications
,
O
Lord
.
To
thee
therefore
I
humbly
address
my selfe
,
as
to
a
God
of
mercy
,
and
to
me
of
most
fatherly
care
and
k●ndness
,
as
well
as
to
a
Lord
of
all
power
and
might
,
beseeching
thee
in
mercy
to
look
upon
me
.
7.
O
God
the
Lord
;
the
strength
of
my
salvation
,
thou
hast
covered
my
head
in
the
day
of
battel
.
8.
Grant
not
,
O
Lord
,
the
desires
of
the
wicked
,
b
.
or
suffer
not
his
—
to
goe
forth
,
proceed
further
not
his
wicked
device
,
lest
they
exalt
themselves
.
O
thou
eternal
God
,
the
Governor
of
all
,
from
whose
power
it
is
that
all
my
preservations
and
deliverances
come
,
from
thee
I
acknowledge
to
have
received
most
particular
and
signal
protections
in
all
my
former
dangers
:
be
thou
now
pleased
to
continue
this
thy
good
hand
of
safeguard
over
me
,
to
blast
,
in
stead
of
prospering
,
the
designes
of
my
malicious
enemies
,
and
not
to
allow
them
that
temptation
to
exalt
and
elevate
themselves
,
which
good
successes
are
wont
to
give
wicked
men
.
9.
As
for
the
head
of
those
that
compass
me
about
,
the
—
shall
cover
{untranscribed Hebrew}
let
the
mischief
of
their
own
lips
cover
them
.
And
so
I
am
confident
thou
wilt
doe
,
and
make
their
wicked
designes
the
instruments
of
evill
to
themselves
(
see
Psal
.
vii
.
15
,
16.
)
and
not
me
.
10.
Burning
—
shall
Let
burning
coals
fall
upon
them
:
they
shall
be
let
them
be
cast
into
the
fire
,
into
deep
pits
that
they
rise
not
up
againe
.
Thy
severest
judgments
from
heaven
,
such
as
fell
on
Sodome
,
shall
undoubtedly
be
their
portion
,
perdition
and
irreversible
destruction
.
11.
A
sycophant
shall
not
—
Let
not
an
c
.
evil-speaker
be
established
on
the
earth
:
evill
shall
hunt
the
violent
man
to
overthrow
him
.
Such
accursed
arts
as
those
,
of
detraction
and
rapine
,
falseness
and
oppression
,
shall
never
have
a
durable
prosperity
,
but
continually
pursue
the
author
,
as
the
hound
a
prey
,
and
at
length
bring
certain
destruction
on
him
.
12.
I
know
that
the
Lord
will
act
the
—
maintaine
the
cause
of
the
afflicted
,
and
the
plea
(
see
note
on
Ps.
135.
a
)
right
of
the
poore
.
13.
Surely
the
righteous
shall
give
thanks
unto
thy
name
,
the
upright
shall
dwell
in
thy
presence
.
For
unquestionably
God
will
undertake
the
patronage
of
innocent
injured
persons
,
vindicate
them
from
their
oppressors
,
defend
them
so
signally
,
that
they
shall
be
able
to
discern
't
is
his
work
,
and
so
give
him
the
honour
and
glory
of
it
,
support
and
susteine
such
,
when
their
oppressors
are
brought
to
nothing
.
Annotations
on
Psalm
CXL
.
V.
2.
Are
they
gathered
together
for
warre
]
The
Hebrew
reades
{untranscribed Hebrew}
,
{untranscribed Hebrew}
from
{untranscribed Hebrew}
to
collect
or
draw
together
or
congregate
;
so
Hab
.
1.15
.
{untranscribed Hebrew}
he
gathers
them
into
his
net
:
and
being
here
in
the
active
sense
,
and
joyned
with
warrs
,
it
must
be
to
prepare
,
put
in
order
,
instruere
praelia
,
muster
and
set
their
affairs
in
order
for
battell
.
The
Lxxii
.
duly
render
it
{untranscribed Hebrew}
,
they
set
their
battels
in
order
;
the
Chaldee
{untranscribed Hebrew}
they
excite
,
or
instigate
;
and
so
the
Syriack
also
.
V.
8.
Further
not
]
What
was
formerly
noted
of
the
conjugation
Hiphil
,
that
it
sometimes
imports
not
causing
,
but
any
degree
of
occasioning
,
or
but
permitting
,
is
here
observable
of
{untranscribed Hebrew}
{untranscribed Hebrew}
from
{untranscribed Hebrew}
exivit
to
goe
forth
.
From
whence
in
Hiphil
as
it
signifies
to
bring
forth
,
to
advance
,
so
also
to
permit
to
goe
forth
or
advance
;
and
so
the
prayer
here
is
,
not
so
much
that
God
will
not
give
them
a
good
success
,
as
that
he
will
interpose
to
their
hinderance
,
blast
and
frustrate
their
designes
,
in
stead
of
permitting
them
to
prosper
.
To
that
the
Chaldee
applies
{untranscribed Hebrew}
{untranscribed Hebrew}
that
follows
,
not
in
the
notion
of
{untranscribed Hebrew}
for
attolli
exalting
,
but
for
tolli
being
taken
away
or
destroyed
,
for
so
they
read
,
{untranscribed Hebrew}
they
shall
be
taken
away
or
destroyed
for
ever
,
rendring
Selah
,
as
they
constantly
doe
,
{untranscribed Hebrew}
for
ever
;
or
perhaps
in
the
notion
of
{untranscribed Hebrew}
to
corrupt
,
or
putrify
so
as
to
breed
wormes
,
Exod
.
xvi
.
20.
they
will
be
corrupted
for
ever
.
The
Lxxii
.
have
somewhat
deformed
this
verse
:
for
{untranscribed Hebrew}
{untranscribed Hebrew}
desires
,
they
read
,
as
with
other
points
,
{untranscribed Hebrew}
,
from
my
desire
;
for
{untranscribed Hebrew}
his
wicked
thought
or
device
,
{untranscribed Hebrew}
,
and
so
rendring
it
{untranscribed Hebrew}
,
they
thought
or
reasoned
against
me
;
then
for
{untranscribed Hebrew}
suffer
them
not
to
advance
or
prosper
,
{untranscribed Hebrew}
,
forsake
me
not
,
from
some
other
supposed
notion
of
{untranscribed Hebrew}
.
Yet
they
seem
best
to
have
rendred
{untranscribed Hebrew}
they
will
be
exalted
,
by
{untranscribed Hebrew}
lest
they
be
exalted
.
So
v.
9.
for
{untranscribed Hebrew}
the
head
of
those
that
incompass
me
,
they
read
(
as
if
it
were
{untranscribed Hebrew}
)
{untranscribed Hebrew}
,
the
head
of
their
circuit
.
V.
11.
Evill-speaker
]
{untranscribed Hebrew}
{untranscribed Hebrew}
a
man
of
a
tongue
,
is
proverbially
a
detractor
,
or
Sycophant
:
So
Eccl.
x
.
11.
{untranscribed Hebrew}
a
man
of
a
tongue
,
is
by
the
Chaldee
rendred
{untranscribed Hebrew}
one
that
eats
accusations
,
the
phrase
by
which
they
express
a
sycophant
;
and
so
the
similitude
of
the
serpent
biting
doth
inforce
there
.
In
this
place
they
express
it
by
{untranscribed Hebrew}
a
delator
with
a
three-fold
or
three-forked
tongue
,
which
is
another
style
of
theirs
for
a
sycophant
,
because
such
a
man
wounds
three
at
once
,
the
receiver
,
the
sufferer
,
and
himselfe
.
Of
him
it
is
here
said
,
{untranscribed Hebrew}
he
shall
not
be
established
,
in
the
future
,
(
as
all
the
former
verbs
v.
9
,
and
10.
may
be
read
,
)
and
not
in
the
imperative
;
and
so
by
way
of
pronouncing
or
prediction
onely
,
and
not
by
way
of
wish
.
The
Hundred
Fourty
First
Psalm
.
A
Psalm
of
David
.
The
hundred
and
forty
first
is
an
ardent
prayer
of
Davids
for
deliverance
from
his
enemies
,
but
first
and
especially
for
patience
under
them
,
that
he
be
not
by
their
oppositions
,
or
the
incitements
of
others
,
moved
out
of
his
course
of
meekness
,
of
piety
and
the
other
parts
of
duty
incumbent
on
him
.
It
seems
to
have
been
composed
(
as
the
next
is
by
the
title
affirmed
to
be
)
on
occasion
of
Sauls
persecuting
him
to
the
cave
of
Engedi
,
1
Sam
.
24.
1.
LOrd
,
I
cry
unto
thee
,
make
haste
unto
me
:
give
eare
unto
my
voice
,
when
I
cry
unto
thee
:
2.
Let
my
prayer
be
directed
{untranscribed Hebrew}
set
forth
before
thee
as
incense
,
and
the
lifting
up
of
my
hands
as
an
a.
evening
sacrifice
.
O
Lord
,
I
am
in
distresse
,
and
have
no
other
refuge
but
thee
to
whom
I
may
resort
.
To
thee
therefore
I
most
humbly
and
ardently
address
my
prayers
,
in
the
same
manner
as
thy
priests
are
by
thee
appointed
to
address
their
daily
oblations
,
to
atone
thee
,
beseeching
thee
graciously
to
accept
and
answer
them
,
and
in
thy
time
to
rescue
me
out
of
mine
enemies
hands
.
3.
Set
a
watch
,
O
Lord
,
before
my
mouth
,
and
keep
b
.
the
lifting
up
dore
of
my
lips
.
4.
or
,
My
heart
shall
not
incline
to
an
evill
word
,
to
contrive
devices
in
impiety
,
c
.
Incline
not
my
heart
to
any
evill
thing
,
to
practise
wicked
works
with
men
that
work
iniquity
;
and
I
will
not
partake
in
their
delicacies
.
let
me
not
eate
of
their
dainties
.
Meanwhile
,
O
Lord
,
grant
me
thy
guidance
both
for
my
words
and
actions
:
for
my
words
,
that
whatever
their
dealings
toward
me
are
,
I
may
not
be
provoked
to
any
speech
of
rashnesse
or
impatience
or
disloyalty
toward
Saul
;
and
for
my
actions
,
that
I
may
not
be
tempted
to
any
unlawfull
practice
,
that
I
may
not
for
any
appearance
of
advantage
to
my selfe
thereby
,
give
eare
to
any
evill
counsell
.
My
resolutions
are
firme
to
the
contrary
,
and
how
inviting
soever
the
temptations
are
,
I
hope
I
shall
never
taste
of
the
sweets
of
them
.
5.
Reproach
will
bruise
me
that
am
righteous
,
and
rebuke
me
,
but
that
poysonous
oyle
shall
not
bruise
my
head
;
for
my
prayer
shall
be
in
their
mischiefs
.
d
.
Let
the
righteous
smite
me
,
it
shall
be
a
kindness
;
and
let
him
reprove
me
,
it
shall
be
an
excellent
oile
,
which
shall
not
break
my
head
:
for
yet
my
prayer
also
shall
be
in
their
calamities
.
6.
Their
Judges
are
left
by
the
sides
of
the
rock
,
and
have
heard
my
words
,
that
they
—
When
their
e
.
judges
are
overthrown
in
stony
places
,
they
shall
hear
my
words
,
for
they
are
sweet
.
I
have
been
most
carefull
to
preserve
my
loyalty
to
Saul
,
and
am
not
guilty
of
the
least
disloyall
attempt
toward
him
;
yet
calumniators
have
made
other
representations
of
me
,
that
I
seek
his
life
,
&c.
and
so
have
incited
him
to
pursue
me
to
death
.
But
how
low
soever
my
condition
at
present
be
,
I
am
confident
they
shall
not
prevail
against
me
to
my
final
ruine
.
Against
their
bitterest
and
most
poisonous
calumnies
,
their
most
mischievous
attempts
against
me
,
my
prayers
are
a
sufficient
antidote
,
and
will
,
I
doubt
not
,
avert
the
mischief
from
me
.
When
Saul
went
into
the
cave
,
and
left
his
Commanders
and
followers
without
by
the
sides
of
the
cliffe
,
they
were
witnesses
of
my
dealing
with
Saul
,
and
the
signal
evidences
I
gave
him
of
mine
integrity
,
sufficient
to
convince
the
most
inveterate
malice
and
most
obstinate
calumny
,
and
accordingly
so
it
wrought
on
Saul
himself
,
1
Sam
.
xxiv
.
16
,
17
,
18
,
19.
7.
Our
bones
are
scattered
at
f
.
the
As
one
that
cuts
and
slits
the
earth
,
our
bones
are
scattered
at
the
mouth
of
Scheol
.
graves
mouth
,
as
when
one
cutteth
and
heweth
g
.
wood
upon
the
earth
.
We
have
been
terribly
harrast
and
opprest
and
persecuted
,
and
now
are
every
minute
ready
to
be
destroyed
.
8.
But
mine
eyes
are
unto
thee
,
O
God
the
Lord
;
in
thee
is
my
trust
,
or
,
poure
not
out
,
wast
not
away
leave
not
my
soule
destitute
.
9.
Keep
me
from
the
snare
which
they
have
laid
for
me
,
and
the
grins
of
the
workers
of
iniquity
.
10.
Let
the
wicked
fall
into
their
own
nets
,
whilst
that
I
withall
escape
.
But
,
O
Lord
,
on
thee
is
our
full
affiance
&
confidence
,
thy
power
and
thy
mercy
is
our
sure
refuge
;
to
thee
we
address
our
humblest
requests
,
that
thou
wilt
not
cast
us
out
of
thy
care
,
but
preserve
us
from
all
the
ambushes
and
treacherous
designes
that
wicked
men
have
laid
against
us
.
And
this
I
have
full
confidence
thou
wilt
doe
,
bringing
mischief
on
them
that
designe
mischief
,
and
by
the
same
means
deliverance
to
us
who
are
injured
by
them
.
Annotations
on
Psalm
CXLI
.
V.
2.
Evening
sacrifice
]
The
reason
why
the
Evening
sacrifice
is
here
named
,
{untranscribed Hebrew}
is
rendred
by
Kimchi
,
because
that
supposeth
and
comprehends
the
morning
sacrifice
;
but
by
R.
Saadiah
,
because
there
is
no
sin-offering
brought
after
that
,
all
things
being
then
atoned
.
The
Jewish
Arab
reads
,
as
an
accepted
or
acceptable
oblation
.
V.
3.
Dore
]
From
{untranscribed Hebrew}
to
draw
up
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
and
so
signifies
the
lifting
up
:
{untranscribed Hebrew}
saith
the
Chaldee
,
elevation
;
and
so
the
Jewish
Arab
,
the
lifting
up
of
my
lips
,
making
it
to
be
of
the
same
root
that
{untranscribed Hebrew}
Isa
.
xxxviii
.
14.
which
according
to
him
must
be
,
Mine
eyes
are
lifted
up
on
high
,
from
{untranscribed Hebrew}
and
so
Kimchi
saith
his
father
interpreted
it
,
that
the
meaning
should
be
,
the
words
which
I
take
into
my
lips
.
So
Abu
Walid
seems
to
have
taken
it
.
From
the
root
{untranscribed Hebrew}
is
{untranscribed Hebrew}
a
dore
,
and
that
metaphorically
applied
to
the
lips
,
Job
xli
.
14.
Who
shall
open
{untranscribed Hebrew}
the
dore
of
his
face
,
i
.
e
.
his
lips
?
and
so
{untranscribed Hebrew}
is
thought
here
to
be
used
by
Apocope
.
But
although
the
lips
are
fitly
styled
the
dore
of
the
face
,
or
the
mouth
,
yet
they
will
not
so
commodiously
be
styled
{untranscribed Hebrew}
the
dore
of
the
lips
,
especially
when
that
other
rendring
of
the
Chaldee
is
so
much
more
agreeable
,
the
lifting
up
,
as
that
signifies
the
opening
of
the
lips
,
or
mouth
,
which
is
the
most
obvious
and
frequent
Periphrasis
of
speaking
:
Job
xi
.
5.
O
that
God
would
speak
,
{untranscribed Hebrew}
and
open
his
lips
against
thee
;
and
so
Job
xxxii
.
20.
I
will
speak
that
I
may
be
refresht
,
I
will
open
my
lips
—
and
Psal
.
li
.
15.
Open
thou
my
lips
—
And
therefore
as
the
Syriack
omits
the
rendring
of
this
word
{untranscribed Hebrew}
,
and
onely
reads
,
set
a
guard
{untranscribed Hebrew}
on
my
lips
;
so
the
Lxxii
.
that
have
{untranscribed Hebrew}
a
dore
,
doe
use
that
with
{untranscribed Hebrew}
joyned
with
it
,
for
a
Periphrasis
of
the
guard
,
the
rendring
of
{untranscribed Hebrew}
,
not
of
{untranscribed Hebrew}
,
set
,
O
Lord
,
a
watch
on
my
mouth
,
and
a
dore
of
guard
about
my
lips
:
and
so
the
Latine
and
Arabick
,
ostium
circumstantiae
,
and
ostium
munitum
,
a
guarded
dore
to
my
lips
;
where
't
is
evident
the
lips
are
not
lookt
on
as
the
dore
,
but
the
guard
,
the
grace
of
vigilance
and
circumspection
,
that
is
to
be
set
upon
them
,
and
is
usefull
,
as
a
dore
,
to
keep
all
close
,
to
keep
any
thing
from
coming
out
that
ought
to
be
kept
in
.
V.
4.
To
practise
wicked
works
]
The
Hebrew
here
read
,
{untranscribed Hebrew}
to
machinate
machinations
in
evill
;
the
Lxxii
.
read
,
{untranscribed Hebrew}
,
to
pretend
pretenses
in
sins
,
and
so
the
Jewish
Arab
,
that
I
should
pretend
causes
with
the
people
that
work
deceit
;
noting
this
to
be
the
manner
of
wicked
men
,
when
they
project
or
contrive
iniquity
,
to
project
also
some
specious
pretenses
of
doing
it
,
whereby
they
much
facilitate
the
practice
of
it
,
and
hope
to
gaine
impunity
,
if
they
prosper
not
in
it
.
And
thus
indeed
doth
the
Hebrew
{untranscribed Hebrew}
,
{untranscribed Hebrew}
here
used
signify
,
seeking
occasions
,
pretenses
of
doing
any
thing
.
But
the
Chaldee
interprets
it
here
by
{untranscribed Hebrew}
thinking
,
contriving
,
and
the
Syriack
by
speaking
and
committing
iniquity
;
and
so
't
is
not
amiss
exprest
by
our
English
,
to
practise
wicked
works
.
In
the
end
of
the
verse
,
for
{untranscribed Hebrew}
eate
of
their
dainties
,
from
{untranscribed Hebrew}
pleasant
,
delightfull
,
the
Lxxii
.
read
{untranscribed Hebrew}
,
combine
,
or
,
as
the
Latine
,
communicabo
,
communicate
with
their
chosen
things
,
i
.
e
.
certainly
with
the
best
or
fattest
of
their
diet
,
as
{untranscribed Hebrew}
is
a
cram'd
foule
,
and
as
the
Lxxii
.
Gen.
xlix
.
15.
render
the
same
word
{untranscribed Hebrew}
by
{untranscribed Hebrew}
fat
.
The
Chaldee
read
,
{untranscribed Hebrew}
—
I
will
not
be
fed
with
the
song
of
the
house
of
their
feasts
,
from
a
notion
of
{untranscribed Hebrew}
,
in
which
the
Rabbines
use
it
,
for
Musick
,
or
Song
,
and
because
Musick
was
a
festival
ceremony
.
But
the
Syriack
{untranscribed Hebrew}
I
will
not
joyne
,
or
mixe
,
or
,
from
the
notion
of
{untranscribed Hebrew}
for
salt
,
I
will
not
eat
salt
with
them
,
as
{untranscribed Hebrew}
Act
.
1.4
.
to
eat
salt
with
,
is
to
converse
familiarly
with
them
.
The
onely
difficulty
in
this
verse
is
,
whether
it
be
a
prayer
,
or
a
resolution
:
and
indeed
the
words
will
bear
either
sense
,
{untranscribed Hebrew}
{untranscribed Hebrew}
being
interpretable
,
in
accord
with
the
former
verse
,
in
forme
of
a
prayer
,
Incline
not
my
heart
,
and
yet
(
as
beginning
this
period
)
they
may
as
fitly
be
rendred
,
my
heart
shall
not
incline
;
and
to
this
the
designe
of
the
following
verses
seems
to
exact
it
.
The
occasion
of
the
Psalm
seems
to
have
been
that
eminent
passage
of
Davids
story
,
to
which
the
title
of
the
next
Psalm
refers
,
when
he
was
in
the
cave
,
1
Sam
.
xxiv
.
when
Saul
entred
into
the
cave
to
cover
his
feet
,
and
David
might
have
killed
him
if
he
would
,
and
was
by
his
servant
incited
to
doe
so
,
but
resolved
he
would
not
touch
the
Lords
anointed
;
and
when
he
had
cut
off
the
skirt
of
his
garment
,
his
heart
smote
him
for
it
.
To
this
the
verse
seems
to
referr
,
as
a
reflexion
on
that
resolution
of
his
,
not
to
joyne
with
any
,
on
never
so
advantageous
a
prospect
,
in
any
unlawfull
practice
,
yea
though
it
were
to
get
the
instant
possession
of
a
Kingdome
.
And
therefore
that
seems
to
be
the
most
commodious
rendring
of
it
,
My
heart
shall
not
incline
,
&c.
The
Jewish
Arab
interpreting
it
as
a
prayer
,
saith
in
a
note
,
that
he
means
not
a
forcing
,
but
the
defending
him
from
his
enemies
,
that
his
heart
might
not
incline
,
or
bende
aside
,
to
busie
his
thoughts
about
them
,
and
how
to
doe
,
or
to
think
of
them
,
or
seek
to
beware
of
them
.
V.
5.
Let
the
righteous
smite
me
,
it
shall
be
a
kindness
]
The
Hebrew
words
{untranscribed Hebrew}
{untranscribed Hebrew}
are
acknowledged
very
obscure
;
yet
by
observing
the
designe
of
the
Psalm
forementioned
,
and
the
ambiguity
of
the
word
{untranscribed Hebrew}
,
which
signifies
reproach
as
well
as
mercy
,
they
may
receive
their
explication
:
for
then
it
will
thus
readily
signify
,
Reproach
will
bruise
me
that
am
righteous
,
and
rebuke
me
.
Herein
there
is
no
difficulty
,
the
like
elliptical
scheme
being
elsewhere
not
rarely
met
with
,
Ezech
.
xxii
.
5.
{untranscribed Hebrew}
they
shall
mock
at
thee
infamous
,
i
.
e
.
which
art
infamous
,
and
Jo
.
viii
.
40.
{untranscribed Hebrew}
&c.
ye
seek
to
kill
me
,
a
man
,
i
.
e
.
who
am
a
man
,
&c.
Then
follows
{untranscribed Hebrew}
.
{untranscribed Hebrew}
That
{untranscribed Hebrew}
signifies
poison
,
as
well
as
head
,
appears
by
Deut
.
xxix
.
18.
and
Jer
.
ix
.
15.
Hos
.
x
.
4.
Am.
vi
.
12.
and
here
Psal
.
lxix
.
21.
and
that
it
is
thought
appliable
to
wine
,
see
Deut
.
xxxii
.
32.
Their
grapes
are
grapes
of
gall
,
i
.
e
.
poisonous
,
and
their
clusters
are
bitter
.
And
then
why
may
it
not
as
fitly
be
the
epithet
of
oyle
,
and
so
signify
calumnies
or
reproach
(
{untranscribed Hebrew}
say
the
Lxxii
.
the
oyle
of
the
wicked
)
such
as
David
fell
under
among
Saul's
servants
,
as
if
he
sought
the
Kings
life
,
&c.
But
this
,
saith
he
,
{untranscribed Hebrew}
{untranscribed Hebrew}
shall
not
break
or
bruise
mine
head
,
(
by
that
customary
scheme
of
allusion
betwixt
{untranscribed Hebrew}
my
head
,
and
{untranscribed Hebrew}
poyson
,
the
same
word
in
different
senses
;
here
farther
exemplified
in
{untranscribed Hebrew}
and
{untranscribed Hebrew}
and
the
like
)
i
.
e
.
shall
not
finally
destroy
me
.
So
bruising
the
head
signifies
Gen.
iii
.
15.
in
contradistinction
to
bruising
the
heel
,
which
hath
not
that
fatal
consequence
.
That
their
calumny
,
though
poysonous
,
and
probable
to
bring
ruine
on
him
from
the
King
,
should
yet
not
do
it
,
his
argument
of
assurance
is
,
from
a
sure
Antidote
to
which
he
had
resort
,
{untranscribed Hebrew}
{untranscribed Hebrew}
for
my
prayer
shall
be
in
their
mischiefs
;
i
.
e
.
my
addresses
to
God
shall
be
the
instrument
of
preserving
me
from
any
real
or
considerable
harme
that
calumny
can
do
me
.
For
{untranscribed Hebrew}
in
their
mischiefs
;
(
actively
,
their
mischievous
designes
and
enterprises
)
the
Lxxii
.
reads
{untranscribed Hebrew}
in
their
good
pleasures
,
(
as
from
{untranscribed Hebrew}
which
in
Chaldee
signifies
will
;
)
and
it
may
well
enough
be
borne
,
by
wills
meaning
their
evil
designes
or
attempts
.
In
a
place
of
so
much
difficulty
,
it
will
not
be
amiss
to
adde
some
other
conjectures
,
as
,
by
reteining
the
usually-received
signification
of
the
words
,
thus
,
Kindness
will
bruise
me
that
am
righteous
,
and
rebuke
me
,
i
.
e
.
work
on
me
more
then
harsher
dealing
:
Let
not
oyle
on
the
head
,
i
.
e
.
flattering
words
,
as
smooth
as
oyle
powred
on
the
head
,
break
my
head
;
i
.
e
.
overcome
me
to
be
perswaded
or
enticed
by
them
:
for
my
prayer
shall
yet
be
in
or
against
their
mischiefs
,
i
.
e
.
that
I
may
not
be
intrapped
by
those
mischiefs
which
they
intend
when
they
speak
me
fairest
.
Some
Jews
,
by
another
sense
of
{untranscribed Hebrew}
,
would
have
this
the
sense
,
rendring
the
first
words
,
Let
the
righteous
smite
me
,
it
shall
be
a
kindness
,
and
reprove
me
,
the
oyle
of
my
head
,
with
which
I
was
anointed
for
King
,
shall
not
remove
my
head
from
the
stroke
of
his
correction
or
reproof
,
but
my
prayer
shall
be
for
them
,
that
God
would
repay
them
good
,
and
deliver
them
from
their
calamities
.
V.
6.
When
their
Judges
are
overthrown
in
stony
places
]
This
passage
also
will
receive
its
explication
from
the
story
1
Sam
.
xxiv
.
Where
Saul
seeking
David
upon
the
rocks
of
the
wild
goats
,
v.
2.
left
his
captains
and
followers
there
on
the
sides
of
the
rock
,
whilst
he
went
into
the
cave
to
cover
his
feet
.
Of
them
therefore
it
is
here
fitly
said
,
{untranscribed Hebrew}
their
Judges
(
i
.
e
.
the
commanders
of
his
army
,
according
to
the
style
known
in
the
book
of
Judges
)
are
left
(
so
{untranscribed Hebrew}
usually
signifies
)
{untranscribed Hebrew}
by
the
sides
of
the
rock
(
so
{untranscribed Hebrew}
hand
metaphorically
signifies
:
)
the
Lxxii
.
reads
{untranscribed Hebrew}
near
or
close
by
the
rock
.
And
being
there
left
,
it
is
aptly
added
,
{untranscribed Hebrew}
and
have
heard
my
words
that
they
are
sweet
;
for
so
't
is
certain
they
there
heard
David
expostulate
his
case
with
Saul
,
with
those
gentle
words
which
melted
the
inveterate
hatred
of
Saul
himself
,
who
upon
that
Apology
then
made
by
David
v.
14.
dismist
his
people
from
all
further
pursuit
of
him
.
V.
7.
Graves
mouth
]
{untranscribed Hebrew}
{untranscribed Hebrew}
at
the
mouth
of
Scheol
,
is
a
very
full
expression
of
the
condition
of
David
and
his
men
in
the
cave
,
in
which
they
seemed
as
it
were
buried
alive
,
and
yet
were
in
so
desperate
a
condition
as
to
be
worse
then
dead
.
Ibid
.
Wood
upon
the
earth
]
The
Hebrew
here
reads
,
{untranscribed Hebrew}
{untranscribed Hebrew}
as
one
that
cuts
and
slits
the
earth
,
(
so
the
Jewish
Arab
)
or
upon
the
earth
,
and
in
all
probability
belongs
to
the
digging
or
ploughing
up
the
surface
of
the
earth
:
so
the
Chaldee
render
it
,
as
a
man
that
slits
and
cuts
the
earth
{untranscribed Hebrew}
with
plough-shares
,
and
so
the
Syriack
,
as
{untranscribed Hebrew}
the
share
cleaves
the
earth
;
and
to
that
sense
the
Lxxii
.
also
,
though
not
by
literal
rendring
,
yet
by
way
of
paraphrase
,
{untranscribed Hebrew}
,
as
the
thickness
,
the
crust
,
i
.
e
.
the
uppermost
clod
of
the
ground
is
broken
in
pieces
on
the
earth
.
And
so
in
all
reason
we
are
to
render
it
,
not
by
supposing
an
Ellipsis
,
to
be
supplied
by
addition
of
wood
;
but
without
any
Ellipsis
,
as
he
that
cuts
and
slits
{untranscribed Hebrew}
{untranscribed Hebrew}
the
earth
,
the
ב
being
frequently
abundant
.
And
then
this
is
a
fit
description
of
a
great
distress
,
and
very
proportionable
to
Davids
then
present
condition
in
the
cave
exprest
in
the
beginning
of
the
verse
,
by
Our
bones
are
scattered
at
the
mouth
of
Scheol
.
When
a
pit
is
made
,
the
earth
that
is
digged
and
fetcht
out
to
make
the
pit
,
lies
in
an
heap
rudely
at
the
mouth
of
the
pit
,
and
that
that
lies
so
is
ready
to
tumble
into
it
:
Just
so
,
saith
the
Psalmist
,
we
have
been
ploughed
and
harrast
out
by
sharp
oppressions
,
we
now
lie
like
earth
so
digged
or
ploughed
,
at
the
mouth
of
the
great
pit
,
call'd
Scheol
,
i
.
e
.
ready
to
be
destroyed
.
V.
8.
Leave
not
]
From
{untranscribed Hebrew}
to
empty
or
poure
out
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
in
the
notion
of
casting
away
,
pouring
out
,
as
that
which
one
cares
not
for
.
So
the
Chaldee
render
it
,
{untranscribed Hebrew}
poure
not
out
my
soule
,
the
Lxxii
.
{untranscribed Hebrew}
take
not
away
,
the
Syriack
{untranscribed Hebrew}
cast
not
off
,
or
away
,
my
soule
.
The
Hundred
Fourty
Second
Psalm
.
Maschil
of
David
,
A
prayer
when
he
was
in
the
Cave
.
The
hundred
fourty
second
is
a
prayer
of
David
for
deliverance
in
his
helpless
state
,
when
having
escaped
the
treachery
of
the
Keilites
,
he
was
now
in
the
Cave
of
Engedi
,
1
Sam
.
xxiv
.
1.
It
was
set
to
the
tune
called
Maschil
(
see
note
on
Psal
.
xxxii
.
a.
)
1.
I
will
cry
{untranscribed Hebrew}
cried
unto
the
Lord
with
my
voice
;
with
my
voice
unto
the
Lord
will
(
so
the
Jewish
Arab
)
did
I
make
my
supplication
.
2.
I
will
poure
poured
out
my
complaint
before
him
:
I
will
shew
shewed
before
him
my
trouble
.
In
the
distress
wherein
now
I
am
,
this
state
of
absolute
destitution
,
there
is
none
to
whom
I
should
resort
but
to
thee
,
O
Lord
,
who
art
able
and
willing
to
relieve
those
that
in
their
greatest
streights
apply
themselves
to
thee
.
To
thee
therefore
I
most
humbly
and
devoutly
address
my
petitions
,
beseeching
thee
favourably
to
behold
and
rescue
me
.
3.
When
my
spirit
was
overwhelmed
within
me
,
then
a.
thou
knewest
my
path
:
in
the
way
wherein
I
walked
have
they
privily
laid
a
snare
for
me
.
I
am
in
great
perplexity
,
not
knowing
which
way
to
turn
my self
:
I
am
even
at
the
last
gaspe
of
earthly
hopes
,
my
treacherous
enemies
being
very
sollicitous
to
insnare
and
betray
me
.
Thou
seest
,
O
Lord
,
the
sadness
of
my
streights
,
and
withall
knowest
the
sincerity
of
my
heart
:
To
thee
therefore
doe
I
make
my
supplication
,
v.
1.
that
thou
wilt
now
take
my
part
,
own
,
and
defend
me
.
4.
look
(
so
the
Jewish
Arab
)
I
looked
on
my
right
hand
,
behold
,
and
there
is
none
that
will
—
and
beheld
,
but
there
was
no
man
that
would
know
me
:
refuge
is
lost
from
—
failed
me
,
no
man
b
.
vindicateth
cared
for
my
soule
.
I
have
no
humane
strength
to
defend
or
patronize
me
,
all
worldly
friends
and
auxiliaries
have
utterly
forsaken
me
;
my
life
is
left
as
an
orphan
,
destitute
and
helpless
,
to
him
that
will
be
so
bloody
as
to
take
it
away
from
me
.
5.
I
cried
unto
thee
,
O
Lord
;
I
said
,
thou
art
my
refuge
,
and
my
portion
in
the
land
of
the
living
.
To
thee
therefore
I
poure
out
my
prayers
,
O
God
of
all
power
and
grace
,
on
thee
do
I
wholly
depend
for
my
succour
and
preservation
,
as
on
the
only
sanctuary
of
my
life
,
as
on
the
onely
inheritance
that
is
lest
me
in
this
world
.
6.
Attend
unto
my
cry
,
for
I
am
brought
very
low
:
deliver
me
from
my
persecutors
,
for
they
are
stronger
than
I.
7.
Bring
my
soule
out
of
prison
,
c
.
that
or
,
they
I
may
praise
thy
name
:
through
me
shall
the
righteous
come
about
,
when
thou
the
righteous
shall
compass
me
about
,
for
thou
shalt
deal
bountifully
with
me
.
I
am
now
very
fitly
qualified
for
thy
sovereign
hand
of
relief
to
interpose
:
my
persecuting
enemies
are
much
too
hard
for
me
;
I
am
now
shut
up
in
a
close
Cave
,
as
in
a
prison
.
O
do
thou
in
this
my
time
of
distress
send
me
thy
relief
,
and
it
will
be
a
means
of
bringing
in
much
honour
to
thy
name
,
many
proselytes
to
thy
service
,
when
by
thy
dealing
with
me
they
are
so
fully
convinced
of
thy
power
and
protection
over
all
that
rely
on
thee
.
Annotations
on
Psalm
CXLII
.
V.
3.
Thou
knewest
]
What
{untranscribed Hebrew}
signifies
here
will
be
judged
by
Deut
.
ii
.
7.
He
hath
known
thy
walking
through
this
great
wilderness
,
{untranscribed Hebrew}
i
.
e
.
hath
preserved
thee
in
all
thy
journeying
;
and
so
it
agrees
with
what
went
before
,
for
the
Lord
hath
blessed
thee
in
all
thy
works
.
So
Psal
xxxi
.
7.
Thou
hast
known
my
soule
in
adversity
,
i
.
e
.
taken
notice
of
me
,
patronized
me
.
And
so
here
,
thou
knewest
my
path
,
i
.
e
.
hast
taken
notice
of
me
,
to
defend
and
secure
me
.
V.
4.
Cared
for
my
soule
]
The
Hebrew
hath
{untranscribed Hebrew}
{untranscribed Hebrew}
seeking
for
my
soule
.
The
word
{untranscribed Hebrew}
,
to
seek
,
is
sometimes
used
for
vindicating
,
avenging
,
taking
part
,
or
defending
any
.
So
Gen.
xlii
.
22.
Reuben
saith
of
Joseph
,
behold
his
blood
{untranscribed Hebrew}
is
required
,
i
.
e
.
avenged
and
punisht
upon
us
;
and
Gen.
ix
.
5.
{untranscribed Hebrew}
I
will
require
the
life
of
man
,
i
.
e
.
avenge
it
on
him
that
kills
any
man
;
and
in
Ezekiel
oft
,
his
blood
will
I
require
—
Thus
when
God
is
said
to
require
simply
,
without
any
addition
,
the
meaning
is
,
to
avenge
and
punish
.
And
proportionably
here
,
requiring
or
seeking
{untranscribed Hebrew}
for
my
soule
,
most
probably
signifies
vindicating
or
punishing
another
for
the
evill
designed
by
him
unto
my
soule
.
For
this
is
the
part
of
a
Goel
,
an
avenger
of
blood
(
such
was
the
next
of
kin
to
him
that
was
slain
)
to
require
justice
for
his
soule
,
or
blood
,
or
life
;
and
so
{untranscribed Hebrew}
to
require
,
by
which
the
Lxxii
.
here
render
it
,
frequently
signifies
.
And
to
this
the
Syriack
directs
the
interpretation
,
{untranscribed Hebrew}
and
there
is
no
avenger
for
my
soule
;
vindex
animae
meae
,
vindicator
of
my
soule
,
saith
their
Latine
Translator
:
and
so
the
word
signifies
,
from
{untranscribed Hebrew}
to
avenge
,
which
the
Chaldee
also
useth
in
this
place
,
{untranscribed Hebrew}
there
is
none
to
vindicate
or
avenge
my
soule
.
That
this
is
the
meaning
of
the
phrase
,
beside
the
authority
of
those
interpreters
,
seems
farther
evident
by
the
beginning
of
the
verse
,
{untranscribed Hebrew}
{untranscribed Hebrew}
look
(
or
looking
)
on
the
right
hand
,
and
see
(
or
seeing
)
(
so
the
words
in
the
Imperative
or
Infinitive
are
literally
to
be
rendred
,
and
not
,
as
the
interpreters
more
paraphrastically
read
,
{untranscribed Hebrew}
,
I
looked
)
{untranscribed Hebrew}
and
there
is
not
for
me
that
knowes
me
,
i
.
e
.
acknowledges
me
,
none
that
takes
my
part
.
The
Advocate
was
wont
to
stand
at
the
right
hand
of
his
Client
(
see
Psal
.
cix
.
31.
Note
i
.
)
And
to
this
the
phrase
seems
to
referr
,
look
,
or
looking
,
on
my
right
hand
,
where
the
Patron
or
Advocate
useth
to
stand
,
and
there
is
no
man
that
acknowledges
or
takes
my
part
.
So
againe
{untranscribed Hebrew}
{untranscribed Hebrew}
refuge
is
lost
or
gone
from
me
,
to
the
same
sense
,
there
is
none
to
whom
I
can
fly
to
take
my
part
;
and
then
in
the
conclusion
,
none
that
requireth
or
avengeth
for
my
soule
,
none
that
defends
or
vindicates
it
.
V.
7.
That
I
may
praise
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
ad
laudandum
,
to
praising
,
may
indifferently
be
rendred
,
either
in
the
first
person
,
that
I
,
or
in
the
third
plural
,
that
they
may
praise
,
i
.
e
.
the
just
in
the
next
words
.
And
to
that
latter
sense
the
following
words
seem
to
incline
it
,
{untranscribed Hebrew}
{untranscribed Hebrew}
in
me
shall
the
righteous
come
about
:
in
me
,
{untranscribed Hebrew}
for
my
cause
,
saith
the
Chaldee
,
shall
they
come
about
,
{untranscribed Hebrew}
the
just
shall
make
thee
a
crown
of
praise
,
say
they
,
not
,
come
about
me
(
or
,
as
the
Lxxii
.
{untranscribed Hebrew}
,
they
watch
for
me
,
in
the
notion
wherein
they
render
{untranscribed Hebrew}
by
{untranscribed Hebrew}
expect
,
wait
for
,
Job
xxxvi
.
11.
)
but
{untranscribed Hebrew}
{untranscribed Hebrew}
as
that
signifies
for
me
,
or
for
my
cause
,
on
occasion
of
me
,
come
about
,
incompass
God
,
believe
in
him
,
praise
his
name
,
when
(
so
{untranscribed Hebrew}
{untranscribed Hebrew}
is
to
be
rendred
)
they
see
how
graciously
God
hath
dealt
with
me
.
The
Jewish
Arab
reads
,
And
the
righteous
shall
take
me
for
a
crown
(
to
them
.
)
The
word
{untranscribed Hebrew}
signifies
so
to
encompasse
or
come
about
,
as
when
a
multitude
of
people
assemble
on
any
occasion
:
so
Prov.
xiv
.
18.
the
simple
inherit
folly
,
but
the
prudent
{untranscribed Hebrew}
shall
encompass
knowledge
,
i
.
e
.
seek
it
,
and
follow
it
with
all
diligence
:
and
so
to
encompass
God
,
is
to
frequent
his
sanctuary
,
devoutly
and
diligently
to
make
addresses
to
him
.
The
word
also
in
Arabick
dialect
signifies
to
be
multiplied
,
and
so
it
will
commodiously
be
rendred
,
on
occasion
of
me
the
righteous
shall
be
multiplied
,
when
they
see
thy
mercifull
returnes
,
or
dealings
toward
me
.
The
Hundred
Fourty
Third
Psalm
.
A
Psalm
of
David
.
The
hundred
fourty
third
is
a
mournfull
supplication
for
deliverance
from
powerfull
enemies
,
and
was
composed
by
David
,
{untranscribed Hebrew}
,
when
his
son
pursued
him
,
Lxxii
.
as
some
think
,
at
the
time
of
Absoloms
rebellion
;
as
R.
Kimchi
others
more
probably
,
and
in
harmony
with
the
two
former
,
at
the
time
of
his
being
pursued
by
Saul
,
in
the
Cave
of
Engedi
.
1.
HEare
my
prayer
,
O
Lord
,
give
eare
to
my
supplications
;
in
thy
faithfulness
answer
me
,
in
and
a.
and
in
thy
righteousness
.
O
Lord
,
I
beseech
thee
to
hear
and
answer
my
requests
which
my
present
distresses
force
me
to
present
to
thee
,
and
thy
abundant
grace
and
promises
of
never-failing
mercy
give
me
confidence
that
thou
wilt
favourably
receive
and
performe
unto
me
.
2.
And
enter
not
into
judgment
with
thy
servant
;
for
in
thy
sight
shall
no
man
living
be
justified
.
I
know
my
sins
have
justly
provoked
and
brought
down
these
pressures
on
me
;
but
thou
art
graciously
pleased
to
be
reconciled
with
humbled
penitent
sinners
,
thou
hast
promised
by
a
covenant
of
mercy
not
to
charge
on
such
,
with
severity
,
all
the
sins
of
which
they
have
been
guilty
:
and
were
it
not
for
that
covenant
,
't
were
impossible
for
any
fraile
imperfect
sinful
creature
,
such
as
every
mere
man
is
,
to
appear
with
hope
or
comfort
before
thine
exact
tribunal
.
To
this
thy
promised
mercy
mine
onely
appeale
lies
;
and
having
sincerely
vow'd
to
performe
unto
thee
all
faithfull
(
be
it
never
so
mean
and
imperfect
)
obedience
,
I
can
put
in
my
claime
,
founded
on
thy
faithfull
promise
(
v.
1.
)
and
hope
and
begge
for
this
seasonable
mercy
and
deliverance
from
thee
.
3.
For
the
enemy
hath
persecuted
my
soule
,
he
hath
beate
—
to
{untranscribed Hebrew}
smitten
my
life
down
to
the
ground
,
he
hath
made
me
to
dwell
in
darkness
,
b
.
as
the
dead
of
the
age
.
those
that
have
been
long
dead
.
For
my
malicious
enemies
have
calumniated
first
,
then
persecuted
me
,
and
now
at
length
brought
me
to
a
very
sad
and
dejected
estate
,
forced
me
to
hide
my selfe
under
ground
,
to
fly
from
one
cave
to
another
,
from
the
cave
of
Adullam
1
Sam
.
22.
to
the
cave
of
Engedich
.
24.
4.
And
{untranscribed Hebrew}
Therefore
is
my
spirit
overwhelmed
within
me
,
my
heart
within
me
is
desolate
.
5.
I
remember
the
dayes
of
old
;
I
meditate
on
all
thy
works
,
I
muse
on
the
work
of
thy
hands
.
This
hath
cast
me
into
great
perplexity
(
see
Psal
.
cxlii
.
3.
)
filled
me
with
a
most
anxious
horror
,
wherein
yet
I
have
been
able
to
support
my selfe
by
reflecting
on
thy
former
mercies
and
deliverances
which
thy
acts
of
power
have
been
signally
interposed
to
worke
for
me
.
6.
I
stretch
forth
my
hands
unto
thee
:
my
soule
is
to
thee
as
—
{untranscribed Hebrew}
thirsteth
after
thee
,
as
a
thirsty
land
,
Selah
.
To
thee
therefore
I
address
my
prayers
with
all
the
earnestness
which
my
distresses
can
infuse
into
me
.
The
ground
that
is
parcht
with
heat
and
drought
,
and
gaspes
for
some
showre
from
the
clouds
to
refresh
it
,
is
an
emblem
of
me
at
this
time
,
who
pant
and
gaspe
and
call
importunately
for
some
refreshment
and
relief
from
thee
,
having
no
other
means
in
the
world
to
which
I
can
apply
my selfe
.
7.
Hear
me
speedily
,
O
Lord
,
my
spirit
faileth
:
hide
not
thy
face
from
me
,
lest
I
be
like
unto
them
that
goe
down
into
the
pit
.
O
Lord
,
I
beseech
thee
hasten
to
my
relief
,
my
present
exigences
challenge
and
importune
it
from
thee
:
If
thou
doe
not
interpose
in
my
behalf
,
I
shall
suddenly
be
overwhelmed
by
mine
enemies
and
destroyed
.
8.
Cause
me
to
hear
thy
loving
kindness
in
the
morning
,
for
in
thee
do
I
trust
:
cause
me
to
know
the
way
wherein
I
should
walk
,
for
I
lift
up
my
soule
unto
thee
.
O
be
thou
graciously
pleased
to
shew
forth
thy
pity
and
thy
bounty
timely
and
speedily
to
me
,
who
have
no
other
refuge
to
resort
to
,
but
that
of
thine
overruling
sovereign
aide
:
in
this
is
my
confidence
,
for
this
I
offer
up
the
humblest
devotions
of
my
soule
.
O
be
thou
my
guide
,
to
direct
me
to
that
course
,
whatever
it
is
,
which
thou
shalt
chuse
,
and
wilt
prosper
to
me
.
9.
Deliver
me
,
O
Lord
,
from
mine
enemies
:
c
.
I
flee
unto
thee
to
hide
me
.
Lord
,
to
thee
do
I
betake
my selfe
,
as
to
mine
onely
refuge
;
under
the
safeguard
of
thy
protection
I
desire
to
secure
my selfe
:
O
be
thou
graciously
pleased
to
afford
me
that
mercy
,
and
thereby
to
rescue
me
out
of
mine
enemies
hands
.
10.
Teach
me
to
do
thy
will
,
for
thou
art
my
God
:
let
thy
good
spirit
lead
me
{untranscribed Hebrew}
thy
spirit
is
good
,
lead
me
into
the
land
of
uprightness
.
Above
all
,
by
thy
paternal
goodness
I
beseech
thee
,
be
thou
pleased
so
to
conduct
me
in
all
my
wayes
,
that
I
may
do
nothing
but
what
is
perfectly
good
and
acceptable
in
thy
sight
.
To
which
end
,
Lord
,
let
thy
gracious
and
sanctifying
spirit
,
the
only
fountain
and
author
of
all
goodness
and
holiness
,
direct
and
assist
me
in
every
turne
and
motion
of
my
life
,
and
bring
me
into
a
steady
constant
course
of
all
strict
and
righteous
living
,
(
that
antepast
or
first
part
of
heaven
on
earth
,
which
thou
wilt
be
sure
to
crown
with
a
state
of
perfect
purity
and
impeccability
hereafter
.
)
11.
Thou
shalt
—
Quicken
me
,
O
Lord
,
for
thy
names
sake
:
for
thy
righteousness
sake
thou
shalt
bring
my
soule
out
of
trouble
.
12.
And
of
thy
mercy
shalt
thou
cut
off
mine
enemies
,
and
destroy
all
them
that
afflict
my
soule
;
for
I
am
thy
servant
.
And
thus
,
O
Lord
,
I
trust
thou
wilt
answer
my
requests
,
restoring
to
me
that
chearfull
and
comfortable
state
of
which
these
my
sad
distractions
have
deprived
me
.
Two
ingagements
thou
hast
to
this
,
the
honour
of
thy
Name
,
which
is
concerned
in
thy
protecting
thy
servants
and
suppliants
,
and
thine
own
gracious
and
mercifull
disposit●on
,
which
inclines
thee
to
relieve
and
assist
those
that
most
stand
in
need
of
it
.
And
the
same
goodness
of
thine
and
mercy
to
me
,
as
to
one
who
am
resolved
for
ever
to
continue
thy
constant
servant
,
doth
oblige
thee
to
take
my
part
against
these
my
malicious
adversaries
;
and
accordingly
thy
power
will
certainly
interpose
,
and
magnify
it selfe
in
their
utter
excision
and
destruction
.
Annotations
on
Psalm
CXLIII
.
V.
1.
And
in
thy
righteousness
]
The
Hebrew
reads
{untranscribed Hebrew}
{untranscribed Hebrew}
in
thy
righteousness
,
without
any
Copula
,
and
neither
the
Chaldee
nor
Lxxii
.
think
fit
to
supply
it
.
And
this
seems
to
be
the
truer
rendring
.
For
taking
{untranscribed Hebrew}
righteousness
in
the
notion
frequently
exemplified
,
of
mercy
or
favour
,
't
is
an
act
of
that
in
God
,
viz.
of
divine
mercy
and
grace
,
to
answer
in
faithfulness
,
i
.
e
.
to
performe
his
promise
:
for
the
promise
of
God
being
free
,
but
yet
conditional
,
and
so
not
due
by
any
tenure
or
claime
(
but
that
of
his
promise
)
to
be
performed
to
any
,
and
not
so
also
to
any
but
him
that
performs
the
condition
,
and
our
sins
and
frailties
being
such
,
that
we
stand
in
need
not
onely
of
Gods
grace
,
but
also
his
mercy
and
{untranscribed Hebrew}
,
his
moderation
of
strict
right
,
v.
2.
his
grace
to
qualify
us
for
a
due
performance
of
that
condition
,
and
his
mercy
to
make
us
capable
of
being
accepted
in
the
number
of
those
who
have
performed
the
condition
;
it
follows
,
that
it
must
be
an
act
of
Gods
meer
mercy
and
goodness
to
performe
to
any
man
that
which
he
hath
promised
to
his
faithfull
servants
,
and
so
it
must
be
{untranscribed Hebrew}
in
Gods
righteousness
or
mercy
that
he
answers
the
Psalmist
{untranscribed Hebrew}
in
thy
,
i
.
e
.
Gods
,
truth
or
faithfulness
.
And
this
is
most
fully
exprest
by
reading
in
thy
righteousness
,
without
any
copula
or
forme
of
conjoyning
it
to
faithfulness
.
V.
3.
Long
dead
]
What
{untranscribed Hebrew}
{untranscribed Hebrew}
here
signifies
,
is
not
clear
.
The
Lxxii
.
render
it
,
{untranscribed Hebrew}
,
as
the
dead
of
the
age
;
the
Syriack
{untranscribed Hebrew}
for
ever
.
The
Chaldee
hath
{untranscribed Hebrew}
as
they
that
lie
along
(
see
Psal
.
Lxxxviii
.
5.
)
in
,
or
of
that
age
.
What
they
mean
by
that
style
,
may
perhaps
be
guest
by
other
parts
of
their
dialect
.
The
grave
or
sepulchre
they
usually
style
{untranscribed Hebrew}
the
house
of
the
age
,
(
as
we
ordinarily
style
it
our
long
home
.
)
So
Isa
.
xiv
.
18.
where
from
the
Hebrew
we
render
,
all
of
them
lie
in
glory
,
every
one
in
his
house
,
the
Chaldee
reads
{untranscribed Hebrew}
in
the
house
of
his
age
;
and
this
from
the
description
of
death
,
Eccl.
xii
.
5.
{untranscribed Hebrew}
to
the
house
of
his
age
,
which
the
Chaldee
there
render
{untranscribed Hebrew}
to
the
house
of
his
sepulchre
.
To
this
belongs
the
phrase
Tob
.
iii
.
6.
of
{untranscribed Hebrew}
,
eternal
place
,
for
the
grave
,
just
answerable
to
{untranscribed Hebrew}
the
house
of
the
age
,
for
which
the
Hebrew
of
Paulus
Fagius's
edition
(
for
Munster's
leaves
it
out
)
hath
{untranscribed Hebrew}
the
house
appointed
for
every
one
living
.
So
Ezech
.
xxvi
.
20.
I
will
bring
thee
down
with
them
that
descend
unto
the
pit
,
{untranscribed Hebrew}
to
the
people
of
the
age
.
And
the
ground
of
the
phrase
is
there
exprest
,
I
will
place
thee
{untranscribed Hebrew}
in
the
infernal
land
,
{untranscribed Hebrew}
in
the
solitudes
from
the
age
,
i
.
e
.
in
those
infernal
vast
recesses
,
whither
from
the
beginning
of
the
world
all
men
have
descended
,
and
there
remained
in
condition
of
desolation
,
though
the
number
of
them
that
are
there
be
never
so
great
.
In
proportion
to
which
dialect
{untranscribed Hebrew}
will
here
be
literally
rendred
,
as
the
dead
of
the
age
(
by
the
age
meaning
the
place
or
state
of
the
dead
,
hades
,
or
Scheol
)
but
according
to
sense
,
as
the
dead
in
the
grave
,
the
very
same
which
Psal
.
Lxxxviii
.
5.
is
exprest
by
{untranscribed Hebrew}
they
that
lie
in
the
grave
.
V.
9.
I
flee
unto
thee
to
hide
me
]
So
we
paraphrastically
render
{untranscribed Hebrew}
.
{untranscribed Hebrew}
The
Lxxii
.
read
{untranscribed Hebrew}
,
I
have
fled
to
thee
as
to
a
refuge
.
The
Chaldee
{untranscribed Hebrew}
thy
word
I
have
set
up
for
my
redeemer
.
The
Radix
{untranscribed Hebrew}
signifies
to
hide
,
and
so
in
Piel
(
as
here
it
is
)
Psal
.
xxxii
.
5.
{untranscribed Hebrew}
,
I
have
not
hid
,
Psal
.
xliv
.
15.
{untranscribed Hebrew}
hath
covered
me
,
and
lxix
.
7.
{untranscribed Hebrew}
hath
covered
my
face
.
Accordingly
the
Interlinear
render
it
,
ad
te
abscondi
me
,
to
thee
have
I
hid
me
.
The
learned
Val
.
Schindler
supposes
an
Ellipsis
,
thus
to
be
supplied
,
tibi
revelavi
quod
homines
celavi
,
I
have
revealed
to
thee
what
I
have
concealed
from
men
,
so
Kimchi
,
To
thee
alone
have
I
cried
,
or
made
my
petition
in
secret
,
viz.
not
revealing
his
case
to
men
,
as
not
hoping
in
them
for
help
.
And
if
this
notion
for
hiding
must
be
reteined
(
as
't
is
in
all
other
places
wherein
't
is
used
in
the
Bible
,
and
so
generally
and
constantly
rendred
by
{untranscribed Hebrew}
and
the
like
)
then
the
rendring
must
be
,
to
,
or
at
thee
I
have
hid
my selfe
;
as
those
things
which
we
are
afraid
to
lose
,
we
hide
in
a
sure
place
;
and
thus
it
is
all
one
with
depositing
in
Gods
hands
.
So
the
Jewish
Arab
,
With
thee
have
I
sought
to
be
hid
,
or
for
an
hiding
place
,
or
refuge
.
So
Abu
Walid
,
to
thee
have
I
fled
for
refuge
,
and
with
thee
sought
for
an
hiding
place
,
making
it
contrary
to
Isa
.
lvii
.
8.
{untranscribed Hebrew}
which
the
Interlinear
renders
,
quia
à
me
discooperuisti
&
ascendisti
,
and
our
English
,
thou
hast
discovered
thy selfe
to
another
then
me
and
art
gone
up
.
But
't
is
not
unusual
with
Hebrew
words
to
inlarge
their
significations
,
and
so
it
is
reasonable
to
believe
(
though
it
cannot
be
demonstrated
from
any
other
place
of
the
Bible
)
that
{untranscribed Hebrew}
to
hide
,
may
in
Piel
signify
to
fly
unto
as
a
refuge
,
because
such
{untranscribed Hebrew}
refuges
are
either
really
or
metaphorically
hiding
places
.
And
then
the
Lxxii
.
their
{untranscribed Hebrew}
,
I
have
fled
,
will
be
a
literal
rendring
of
{untranscribed Hebrew}
,
and
so
the
Latine
confugi
.
V.
10.
Land
of
uprightness
]
{untranscribed Hebrew}
{untranscribed Hebrew}
is
literally
to
be
rendred
to
or
in
a
straight
ground
:
so
the
Chaldee
,
{untranscribed Hebrew}
into
a
straight
ground
,
and
the
Jewish
Arab
,
in
a
right
or
straight
region
,
and
so
the
Latine
in
terram
rectam
;
by
which
we
are
to
judge
of
the
reading
of
the
Lxxii
.
{untranscribed Hebrew}
,
in
the
right
,
that
it
should
be
undoubtedly
,
as
Asulanus's
copie
hath
it
,
{untranscribed Hebrew}
in
a
straight
ground
.
By
this
style
is
metaphorically
signified
a
regular
course
of
life
,
in
obedience
to
all
the
commands
of
God
,
the
onely
rule
of
the
good
mans
walking
.
The
Syriack
have
duly
explain'd
it
by
{untranscribed Hebrew}
into
thy
way
of
life
,
that
course
of
living
which
thou
requirest
,
or
which
may
be
acceptable
to
thee
.
The
Hundred
Fourty
Fourth
Psalm
.
A
Psalm
of
David
.
The
hundred
forty
fourth
is
a
fiducial
and
humble
prayer
to
God
for
deliverance
from
his
heathen
enemies
,
and
prosperity
upon
his
people
,
and
this
founded
in
his
former
experiences
of
Gods
interposition
for
him
,
for
which
he
humbly
praiseth
and
blesseth
his
holy
name
.
It
was
composed
by
David
,
in
reflexion
,
{untranscribed Hebrew}
,
Lxxii
.
so
the
Chaldee
also
v.
10.
as
't
is
thought
by
some
,
on
Goliah
and
the
Philistims
;
but
most
certainly
of
a
latter
date
,
when
he
was
setled
in
the
kingdome
,
see
v.
2
,
and
10.
By
the
Jews
,
Kimchi
and
Saadiah
,
Gaon
it
is
referred
to
the
Messias
.
1.
BLessed
be
the
Lord
my
strength
,
which
teacheth
my
hands
to
warr
and
my
fingers
to
fight
.
2.
My
mercy
{untranscribed Hebrew}
goodness
and
my
fortress
,
my
high
tower
and
my
deliverer
,
my
shield
,
and
he
in
whom
I
trust
,
who
subdueth
my
people
under
me
.
For
all
the
preservations
and
victories
which
have
been
injoyed
by
me
,
I
am
infinitely
obliged
to
bless
and
praise
and
magnify
the
one
supreme
God
of
heaven
and
earth
,
from
whom
it
is
that
I
have
received
all
the
strength
and
skill
in
military
affairs
which
I
have
ever
shewed
;
an
act
of
whose
special
mercy
and
favour
,
preservation
and
protection
I
must
acknowledge
it
,
that
I
have
ever
been
successefull
or
safe
in
any
enterprise
.
In
him
therefore
with
all
reason
I
wholly
repose
my
full
trust
and
confidence
.
3.
Lord
,
a.
what
is
man
,
that
thou
takest
knowledge
of
him
?
or
the
sonne
of
man
,
that
thou
makest
account
of
him
?
4.
Man
is
like
to
vanity
:
his
dayes
are
as
a
shadow
that
passeth
away
.
For
my selfe
,
I
am
but
a
mean
,
infirme
,
frail
,
mortal
man
,
subject
to
all
the
misadventures
which
are
consequent
to
the
feeble
,
inconstant
,
transitory
condition
of
men
,
and
it
is
an
infinite
mercy
of
dignation
in
God
,
to
take
so
much
consideration
of
me
,
as
to
make
use
of
me
as
his
instrument
in
subduing
the
enemies
of
his
people
.
(
And
herein
was
David
a
type
of
Christ
,
who
having
humbled
himself
to
assume
our
humane
mortal
flesh
,
became
by
his
divine
power
in
that
flesh
victorious
over
the
powers
of
hell
.
Heb
.
2.
b
.
)
5.
Bow
thy
heavens
,
O
Lord
,
and
come
down
;
touch
the
mountains
,
and
let
them
smoke
{untranscribed Hebrew}
they
shall
smoak
.
6.
Cast
forth
lightening
,
and
scatter
them
;
shoot
out
thine
arrows
and
destroy
them
.
7.
Send
thine
hand
from
above
,
rid
me
and
deliver
me
out
of
great
waters
,
from
the
hand
of
strange
children
;
8.
Whose
b
.
mouth
speaketh
vanity
,
and
their
right
hand
is
a
right
hand
of
falsehood
.
It
must
therefore
be
thine
own
work
,
O
Lord
,
the
interposition
of
thine
own
almighty
hand
,
to
which
we
must
owe
all
our
deliverances
and
preservations
.
If
thus
thou
wilt
vouchsafe
to
owne
thy
servants
,
and
by
thy
messengers
and
ministers
,
the
Angels
of
thy
presence
,
exhibite
and
presentiate
thy selfe
among
us
,
then
shall
all
our
enemies
be
disperst
and
destroyed
,
not
by
the
strength
or
dint
of
our
weapons
,
but
as
by
thy
thunderbolts
and
darts
of
lightening
,
by
the
artillery
of
heaven
,
by
thy
divine
assistance
,
and
protection
over
us
(
see
note
on
Psal
.
xviii
.
d
.
)
And
thus
be
thou
graciously
pleased
to
magnify
thy
power
and
mercy
to
us
at
this
time
,
to
deliver
us
from
these
puissant
heathen
armies
,
which
have
nothing
but
their
own
strength
and
number
to
depend
on
or
boast
of
,
which
worship
and
rely
on
false
idol
gods
,
which
are
not
able
to
helpe
,
and
so
are
sure
to
disappoint
them
,
and
so
their
hands
faile
no
less
in
their
undertaking
then
their
mouths
doe
,
when
thou
the
only
Lord
of
heaven
and
earth
,
of
those
Angelical
hosts
,
comest
out
and
appearest
against
them
.
9.
I
will
sing
a
new
song
unto
thee
,
O
God
:
upon
a
Psaltery
,
of
ten
strings
{untranscribed Hebrew}
see
Psal
.
xxxii
.
note
a.
and
an
instrument
of
ten
strings
,
will
I
sing
praises
unto
thee
.
All
the
returnes
that
I
can
make
for
this
mercy
,
is
my
praising
and
magnifying
thy
name
for
it
:
And
that
I
shall
be
carefull
to
performe
with
the
choicest
ditties
and
sweetest
instruments
,
(
and
all
little
enough
to
resound
thy
praises
,
who
hast
wrought
so
wonderfully
for
us
)
saying
,
10.
It
is
he
that
giveth
salvation
unto
Kings
,
who
delivereth
David
his
servant
from
the
hurtfull
sword
.
All
honour
and
praise
be
ascribed
to
the
supreme
God
of
heaven
,
from
whom
it
is
that
the
greatest
Kings
of
the
earth
receive
their
strength
and
authority
,
and
to
whom
they
owe
all
their
deliverances
and
preservations
.
And
the
same
strength
and
power
of
his
hath
he
graciously
pleased
to
afford
me
at
this
time
,
that
have
no
other
title
to
it
,
but
that
I
am
his
servant
,
and
of
my selfe
so
much
weaker
than
my
adversaries
,
that
I
am
sure
to
be
destroyed
by
them
,
if
God
do
not
defend
and
preserve
me
.
11.
Rid
me
and
deliver
me
from
the
hand
of
strange
children
,
whose
mouth
speaketh
vanity
,
and
their
right
hand
is
a
right
hand
of
falsehood
.
O
be
thou
now
pleased
to
continue
this
thy
mercy
to
me
,
the
enemies
being
still
the
same
,
Idolatrous
,
heathen
,
wicked
men
;
that
do
not
acknowledge
or
confess
the
true
,
but
profess
and
depend
on
false
Idol
gods
,
and
seasonably
at
this
time
to
rescue
and
preserve
me
out
of
their
hands
.
12.
That
our
sons
may
be
as
plants
growing
great
{untranscribed Hebrew}
grown
up
in
their
youth
;
that
our
daughters
may
be
as
c
.
corner-stones
,
polished
after
the
similitude
of
a
palace
:
13.
That
our
garners
may
be
full
,
affording
from
this
to
that
sort
,
see
note
c
.
all
manner
of
store
:
that
our
sheep
may
bring
forth
thousands
and
ten
thousands
in
our
folds
,
see
note
d
.
streets
:
14.
That
our
oxen
may
be
d
.
fat
or
fleshy
strong
to
labour
:
that
there
be
no
breaking
in
,
nor
going
out
;
that
there
be
no
cry
complaining
in
our
fields
,
or
yards
.
streets
.
Be
thou
pleased
at
length
to
restore
peace
and
prosperity
to
the
land
;
that
our
families
may
flourish
in
goodly
and
beautifull
children
;
that
our
provisions
at
home
,
and
our
flocks
and
herds
abroad
may
be
very
thriving
and
prosperous
;
and
th●t
those
goods
which
thy
blessing
bestows
upon
us
may
not
be
in
danger
of
hostile
invasions
;
that
we
may
possesse
and
injoy
our selves
in
a
chearfull
continued
peace
,
without
any
disturbances
or
disquiets
.
15.
Happy
is
the
people
that
is
in
such
a
case
:
yea
happy
is
the
people
whose
God
is
the
Lord
.
This
were
a
very
happy
condition
indeed
;
and
this
and
all
other
happiness
of
what
sort
soever
is
the
sure
and
constant
portion
of
those
that
performe
faithfull
obedience
unto
God
,
and
depend
on
him
only
for
the
acquiring
it
.
Annotations
on
Psalm
CXLIV
.
V.
3.
What
is
man
]
By
{untranscribed Hebrew}
{untranscribed Hebrew}
man
,
and
{untranscribed Hebrew}
{untranscribed Hebrew}
sonne
of
man
,
as
all
or
any
of
mankinde
may
be
understood
,
in
the
condition
of
frail
,
mortal
,
miserable
,
and
unworthy
creatures
;
so
the
Psalmist
himself
,
David
,
and
the
son
of
David
,
the
Messias
,
is
especially
to
be
understood
in
this
place
.
The
occasion
of
the
Psalm
is
,
by
the
title
in
the
Lxxii
.
and
Latine
and
Arabick
,
not
improbably
noted
to
be
the
combat
with
Goliah
.
And
for
the
setting
out
the
wonderfull
mercy
of
God
to
him
in
that
,
't
was
very
considerable
,
that
he
was
but
a
young
stripling
,
the
youngest
and
most
unconsiderable
of
all
the
sons
of
Jesse
,
who
also
was
but
an
ordinary
man
.
And
accordingly
Ps.
viii
.
which
hath
probably
been
resolved
to
be
composed
on
this
occasion
of
Goliah
of
Gath
,
the
same
consideration
hath
a
principal
place
,
v.
4.
What
is
man
,
that
thou
art
mindefull
of
him
?
and
the
son
of
man
,
that
thou
visitest
him
?
there
{untranscribed Hebrew}
and
{untranscribed Hebrew}
,
weak
man
and
son
of
mortal
ordinary
man
,
as
here
{untranscribed Hebrew}
and
{untranscribed Hebrew}
.
Which
accordance
as
it
is
some
argument
to
confirme
that
(
as
this
)
Psalm
to
have
been
composed
on
that
occasion
,
so
it
will
apply
these
words
in
their
more
eminent
,
prophetick
,
mystical
sense
,
to
Christ
our
Saviour
in
his
state
of
humiliation
(
wherein
yet
by
the
power
of
his
Divine
nature
he
did
so
many
wonderfull
works
)
by
virtue
of
the
Apostles
testimony
Heb
.
ii
.
6.
where
he
cites
those
words
from
Psal
.
viii
.
4.
(
exactly
parallel
to
these
)
and
applies
them
particularly
to
Christ
.
V.
8.
Mouth
speaketh
vanity
]
In
this
verse
somewhat
more
seems
to
be
exprest
than
is
ordinarily
observed
in
it
.
{untranscribed Hebrew}
The
Chaldee
interprets
it
of
false
oaths
and
wicked
lawes
;
and
the
most
obvious
sense
is
followed
by
the
rest
of
the
interpreters
,
vain
or
lying
speeches
,
and
wicked
works
or
actions
:
and
thus
it
may
fitly
enough
be
adapted
as
the
motive
to
God
to
destroy
them
.
But
if
we
consider
1.
that
the
prayer
is
against
Davids
enemies
,
the
Philistims
,
and
those
by
the
title
of
{untranscribed Hebrew}
{untranscribed Hebrew}
sons
of
the
stranger
,
the
title
that
ordinarily
belongs
to
Idolaters
,
and
2.
that
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
vanity
and
falsehood
frequently
signify
the
false
Idol
gods
,
and
3.
that
their
mouth
speaking
fitly
signifies
profession
either
of
a
true
or
false
God
,
and
4.
that
{untranscribed Hebrew}
{untranscribed Hebrew}
their
right
hand
may
poetically
signify
,
him
,
or
them
,
on
whom
they
depend
,
as
their
{untranscribed Hebrew}
,
their
patrons
or
auxiliaries
,
(
as
when
it
is
said
,
the
Lord
at
my
right
hand
,
Psal
.
cx
.
5.
and
many
the
like
,
the
meaning
is
,
he
assists
and
takes
my
part
)
and
so
{untranscribed Hebrew}
{untranscribed Hebrew}
right
hand
of
falsehood
,
be
a
vain
gainless
helper
,
that
fails
all
that
depend
on
him
;
on
these
considerations
it
will
not
be
unreasonable
thus
to
interpret
the
whole
verse
of
these
Idolatrous
Philistims
,
whose
gods
cannot
stand
them
in
any
stead
against
the
one
true
God
of
heaven
,
to
whom
David
makes
his
address
;
and
that
this
is
the
fuller
importance
of
it
,
and
that
as
a
motive
fit
here
to
be
used
in
a
prayer
to
God
,
to
incline
him
to
own
his
suppliants
against
such
kinde
of
enemies
as
these
.
V.
12.
Corner-stones
]
From
{untranscribed Hebrew}
an
angle
or
corner
,
two
formations
there
are
in
these
12
,
and
13.
verses
{untranscribed Hebrew}
{untranscribed Hebrew}
and
{untranscribed Hebrew}
{untranscribed Hebrew}
,
and
are
to
be
distinguisht
by
the
matter
of
the
context
.
For
as
in
a
building
there
are
either
the
exterior
or
interior
parts
and
corners
;
so
here
the
{untranscribed Hebrew}
or
outer
corners
are
the
stones
in
the
corners
of
the
building
,
angular
pillars
saith
Castellio
,
which
are
here
{untranscribed Hebrew}
hewen
,
and
squared
,
and
carved
,
and
so
for
the
beauty
of
them
,
in
an
{untranscribed Hebrew}
palace
especially
,
are
fit
to
express
the
daughters
of
a
prosperous
family
,
in
whom
beauty
is
much
valued
.
But
{untranscribed Hebrew}
the
inner
parts
or
corners
of
the
building
,
are
the
repositories
,
places
on
purpose
for
keeping
of
store
and
provisions
(
such
are
cellars
,
larders
,
and
the
like
)
which
the
Lxxii
.
rightly
render
{untranscribed Hebrew}
,
and
the
Latine
promptuaria
,
repositories
for
all
kinde
of
provisions
(
and
not
so
fitly
garners
or
granaries
,
which
are
proper
to
corne
or
graine
.
)
The
former
of
these
{untranscribed Hebrew}
is
rendred
by
the
Lxxii
.
{untranscribed Hebrew}
beautified
,
either
by
way
of
paraphrase
(
as
{untranscribed Hebrew}
,
carved
or
polished
,
they
render
{untranscribed Hebrew}
adorned
about
)
or
as
if
it
were
from
{untranscribed Hebrew}
beauty
or
splendor
;
and
so
the
Chaldee
,
{untranscribed Hebrew}
beautifull
.
Of
the
latter
when
't
is
here
said
,
that
being
full
they
bring
forth
or
yeeld
{untranscribed Hebrew}
,
this
is
interpreted
by
them
{untranscribed Hebrew}
,
from
this
to
that
;
not
by
mistake
probably
of
{untranscribed Hebrew}
for
{untranscribed Hebrew}
,
as
some
conceive
,
but
as
taking
{untranscribed Hebrew}
(
as
it
is
)
for
a
word
of
a
large
signification
,
to
signify
any
thing
to
which
the
matter
spoken
of
shall
determine
it
,
(
and
so
sure
the
Chaldee
doe
,
which
render
it
{untranscribed Hebrew}
from
year
to
year
)
particularly
any
kinde
of
food
or
victuals
,
and
so
by
this
phrase
,
from
this
to
that
,
meaning
from
this
sort
to
that
sort
,
as
Aben
Ezra
and
Kimchi
understand
it
,
i
.
e
.
somewhat
of
all
sorts
,
to
express
the
greatest
plenty
of
all
commodities
for
daily
use
or
provisions
.
The
Jewish
Arab
renders
{untranscribed Hebrew}
by
measures
.
V.
14.
Strong
to
labour
]
From
{untranscribed Hebrew}
to
carry
on
shoulders
,
as
a
porter
doth
,
is
{untranscribed Hebrew}
{untranscribed Hebrew}
here
,
not
so
much
to
signify
their
patience
of
weight
(
as
the
Chaldee
interpret
it
by
{untranscribed Hebrew}
patient
of
burthen
,
and
strong-backt
for
carriage
or
service
,
saith
Abu
Walid
,
and
so
the
Jewish
Arab
,
our
oxen
carrying
forth
good
)
for
oxen
were
not
then
wont
to
be
so
imployed
to
bear
burthens
on
their
backs
or
shoulders
,
(
though
now
adayes
the
Turcomen
and
such
like
moving
people
use
to
carry
their
tents
and
other
utensils
on
cows
backs
)
but
more
probably
to
note
the
weight
of
flesh
they
carry
about
with
them
,
which
therefore
the
Lxxii
.
render
{untranscribed Hebrew}
,
the
Latine
crassae
,
thick
or
fat
,
the
Syriack
{untranscribed Hebrew}
strong
,
for
so
those
are
that
are
most
fleshy
,
and
so
onustus
is
wont
to
be
used
for
rich
,
or
one
that
is
in
all
plenty
,
and
so
not
for
patience
of
burthens
,
though
that
,
as
this
,
do
thus
originally
signify
,
and
though
with
us
the
lading
be
in
a
cart
,
yet
we
use
to
say
the
Oxen
are
heavy
laden
.
The
phrase
that
here
follows
in
this
matter
of
oxen
,
{untranscribed Hebrew}
{untranscribed Hebrew}
not
breaking
in
and
not
going
out
,
is
not
improbably
to
express
the
safety
of
their
herds
,
not
only
from
straying
,
but
,
as
in
time
of
warr
,
from
invaders
and
abactors
,
whose
breaking
in
(
{untranscribed Hebrew}
,
breaking
down
or
fall
of
the
partition
,
or
wall
,
or
sept
,
say
the
Lxxii
.
)
is
attended
with
the
cattels
{untranscribed Hebrew}
passing
through
,
or
going
out
:
and
then
follows
{untranscribed Hebrew}
clamour
,
vociferation
;
{untranscribed Hebrew}
cry
,
say
the
Lxxii
.
The
same
word
they
use
Isa
.
v.
7.
to
render
{untranscribed Hebrew}
,
which
is
there
opposed
to
righteousness
,
whether
in
the
notion
of
justice
or
mercy
,
and
is
the
consequent
of
oppression
;
and
so
it
may
be
here
fitly
used
to
express
hostile
oppressions
and
invasions
.
But
the
phrase
may
be
also
applied
,
that
among
their
cattell
none
maketh
abortion
,
{untranscribed Hebrew}
never
a
breaker
out
:
so
Pharez
came
by
his
name
,
Gen.
xxxviii
.
29.
How
hast
thou
broken
forth
?
this
breach
be
upon
thee
;
therefore
his
name
was
called
Pharez
.
{untranscribed Hebrew}
also
hath
a
peculiar
notion
in
relation
to
the
birth
of
children
;
But
that
being
the
regular
birth
,
it
is
not
so
well
appliable
to
this
place
,
unless
by
the
figure
{untranscribed Hebrew}
we
thus
read
,
no
eruption
,
and
no
going
out
,
i
.
e
.
no
violent
going
out
,
for
then
that
is
clearly
no
abortion
.
Kimchi
observes
of
these
three
verses
12
,
13
,
14.
that
there
is
mention
of
all
those
three
blessings
of
the
Wombe
,
of
the
Earth
,
and
of
Cattel
,
set
down
Deut
.
xxviii
.
4.
The
last
word
of
the
verse
,
{untranscribed Hebrew}
,
we
render
in
our
streets
;
so
{untranscribed Hebrew}
signifies
Gen.
xix
.
2.
as
the
street
is
opposed
to
an
house
or
covert
,
from
{untranscribed Hebrew}
broad
,
or
large
.
But
our
English
street
hath
a
particular
relation
to
a
town
,
or
village
,
or
city
;
and
so
it
seems
not
so
proper
to
this
place
,
where
being
applied
to
oxen
,
it
will
signify
in
reason
the
place
where
they
lie
and
feed
,
{untranscribed Hebrew}
,
the
Lxxii
.
duly
read
,
in
their
stabula
,
whether
fields
or
closes
,
where
they
are
kept
.
Or
if
in
that
verse
it
may
retein
the
notion
of
street
,
being
applied
to
the
men
who
are
thus
opprest
,
and
may
bemoan
their
losses
in
the
field
by
their
complaints
in
the
city
,
(
see
Mar.
v.
14.
)
yet
this
will
not
be
applicable
to
v.
13.
where
the
same
word
being
used
{untranscribed Hebrew}
,
we
render
it
in
like
manner
,
in
our
streets
,
but
being
applied
to
sheep
,
must
signify
their
folds
or
pastures
,
where
they
lie
and
bring
forth
;
which
though
it
be
abroad
,
without
dores
(
that
is
all
that
{untranscribed Hebrew}
imports
,
from
the
literal
notion
of
which
the
Lxxii
.
there
have
their
rendring
{untranscribed Hebrew}
,
and
the
Latine
in
egressibus
suis
,
in
their
goings
out
)
yet
they
are
safe
there
,
and
multiply
exceedingly
.
The
Jewish
Grammarians
,
Abu
Walid
and
Kimchi
,
assigne
not
to
the
word
{untranscribed Hebrew}
any
more
particular
signification
then
of
broadplaces
,
which
may
then
be
as
well
back-sides
;
as
we
ordinarily
call
such
yards
as
are
about
the
house
,
in
which
cattel
are
kept
,
or
the
like
places
,
as
well
as
streets
.
And
the
word
which
the
Jewish
Arab
uses
may
be
rendred
fields
.
The
Hundred
Fourty
Fifth
Psalm
.
Davids
Psalme
of
Praise
.
The
hundred
fourty
fifth
is
a
forme
of
solemn
thanksgiving
to
God
,
descanting
on
all
his
glorious
attributes
.
It
was
composed
by
David
,
and
is
one
of
those
wherein
every
verse
begins
with
a
several
letter
of
the
Hebrew
Alphabet
.
1.
I
will
extol
thee
,
my
God
,
my
King
;
and
I
will
bless
thy
name
for
ever
and
ever
.
2.
Every
day
will
I
bless
thee
,
and
I
will
praise
thy
name
for
ever
and
ever
.
The
Lord
of
heaven
is
my
only
God
and
King
,
a
gracious
Father
,
and
a
vigilant
guide
and
conducter
of
me
in
all
my
wayes
;
I
am
infinitely
obliged
to
praise
and
magnify
his
holy
name
,
and
never
to
intermit
that
office
till
I
come
to
heaven
,
there
to
sing
continual
Hosannahs
and
Hallelujahs
to
him
.
3.
Great
is
the
Lord
,
and
greatly
to
be
praised
;
and
his
greatness
is
unsearchable
.
He
is
a
God
of
a
vast
unfathomable
power
and
dignity
,
his
excellencies
,
and
the
effluxions
thereof
toward
us
,
not
to
be
traced
or
measured
by
humane
faculties
:
But
the
less
they
are
comprehended
,
the
more
are
they
to
be
admired
,
and
adored
,
and
magnified
by
us
.
4.
One
generation
shall
praise
thy
works
to
another
,
and
shall
declare
thy
mighty
acts
.
Every
age
of
the
world
,
and
person
that
lives
in
that
age
,
hath
new
and
fresh
experience
of
the
goodness
and
power
of
God
in
his
gracious
and
glorious
disposals
,
every
where
illustriously
discernible
,
and
so
every
age
is
obliged
to
make
their
acknowledgments
,
to
record
to
posterity
,
and
so
to
incite
and
call
up
all
that
live
after
them
to
the
diligent
and
devout
and
vigorous
performance
of
this
duty
.
5.
I
will
speak
of
the
beauty
or
splendor
of
the
glory
{untranscribed Hebrew}
glorious
honour
of
thy
majesty
,
and
of
thy
wondrous
works
.
Whether
I
consider
the
infinite
incomprehensible
beauty
and
splendor
of
his
divine
essence
and
attributes
,
or
the
most
admirable
operations
and
productions
thereof
in
the
framing
and
governing
of
the
world
,
there
is
matter
of
all
praise
and
thanksgiving
to
me
,
and
to
every
other
man
living
.
6.
And
men
shall
speak
of
the
might
of
thy
terrible
acts
,
and
I
will
declare
thy
greatness
.
And
accordingly
both
they
and
I
,
even
all
of
us
,
with
united
hearts
and
voices
,
will
proclaim
and
promulgate
the
wonderfull
and
admirable
acts
of
his
power
and
glory
.
7.
They
shall
issue
or
poure
out
a.
abundantly
utter
the
memory
of
thy
great
goodness
,
and
sing
of
thy
righteousness
.
And
therein
most
peculiarly
shall
we
count
our selves
obliged
to
magnify
and
recount
with
the
most
exuberant
joy
the
dispensations
of
his
most
abundant
graces
and
mercies
toward
us
,
especially
that
towards
our
soules
.
These
flow
every
minute
from
him
,
as
from
an
inexhaustible
fountain
and
abysse
of
goodness
.
O
let
our
hearts
learne
of
those
fountains
,
continually
to
poure
forth
at
our
mouthes
the
praises
that
are
proportionably
due
to
him
.
8.
The
Lord
is
gracious
and
full
of
compassion
,
slow
to
anger
,
and
of
great
mercy
.
9.
The
Lord
is
good
b
.
to
all
,
and
his
tender
mercies
are
over
all
his
works
.
't
is
the
title
by
which
he
was
pleased
to
make
known
and
proclaim
himself
to
his
people
,
Exod
.
xxxiv
.
6.
The
Lord
,
the
Lord
God
,
mercifull
—
very
forward
and
willing
to
pardon
repentant
sinners
,
and
not
denying
them
that
grace
,
or
proceeding
in
judgment
against
them
,
till
he
be
provoked
to
it
by
great
ingratitude
and
obdurations
:
and
this
mercy
of
his
is
not
inclosed
to
a
few
special
favourites
of
his
,
but
inlarged
and
vouchsafed
to
all
and
every
man
in
the
world
,
upon
the
title
of
his
fatherly
mercy
to
his
creature
,
till
by
their
impenitence
persisted
in
,
against
his
means
of
grace
,
they
render
themselves
incapable
of
it
.
10.
All
thy
works
shall
praise
thee
,
O
Lord
,
and
thy
saints
shall
bless
thee
.
11.
They
shall
speak
of
the
glory
of
thy
kingdome
,
and
talk
of
thy
power
;
And
proportionably
according
to
the
just
merit
of
it
,
all
the
men
in
the
world
are
obliged
to
pay
thee
the
acknowledgments
of
thy
supereminent
transcendent
mercy
,
but
especially
those
that
are
so
qualified
by
the
power
of
thy
grace
obediently
received
by
them
,
as
to
have
a
more
particular
interest
therein
.
12.
To
make
known
to
the
sons
of
men
his
mighty
acts
,
and
the
glory
of
the
splendor
of
{untranscribed Hebrew}
glorious
majesty
of
his
Kingdome
.
These
shall
never
satisfie
themselves
that
they
have
said
enough
in
depredicating
the
inward
beauties
,
and
felicities
,
and
admirable
excellencies
of
the
Kingdome
of
God
in
mens
hearts
,
that
state
of
souls
,
when
by
the
divine
and
sanctifying
power
of
his
grace
the
dominion
of
sin
and
Satan
is
subdued
,
and
the
kingdome
of
heaven
erected
in
the
stead
of
it
,
and
all
the
faculties
of
the
soule
voluntarily
and
chearfully
and
constantly
subjected
to
it
.
The
sweetness
and
comforts
of
this
shall
so
transport
and
ravish
them
that
have
a
vital
tast
of
it
in
their
own
hearts
,
that
they
shall
earnestly
desire
and
endeavour
to
discover
and
recommend
it
to
others
,
and
bring
all
men
to
a
sense
and
acknowledgment
,
how
desirable
a
thing
it
is
to
be
the
subjects
of
this
kingdome
.
13.
Thy
kingdome
is
an
everlasting
kingdome
;
and
thy
dominion
endureth
throughout
all
ages
.
The
magnificence
and
glory
of
any
other
the
greatest
kingdome
is
but
finite
and
transitory
,
and
so
oft
in
few
years
is
removed
and
destroyed
:
but
the
kingdome
of
God
is
as
durable
as
God
himself
,
and
the
comforts
of
subjection
and
obedience
thereto
,
which
all
pious
men
injoy
,
have
never
any
end
,
but
are
swallowed
up
in
the
Ocean
of
eternal
bliss
and
glory
,
the
never
sailing
portion
of
all
such
.
14.
The
Lord
upholdeth
all
that
fall
,
and
raiseth
up
all
those
that
be
bowed
down
.
And
one
special
act
of
this
his
kingdome
,
one
exercise
of
this
power
of
his
grace
it
is
,
that
those
which
are
sincere
faithfull
subjects
thereof
,
shall
never
want
a
sufficient
supply
of
strength
from
him
for
all
their
wants
,
whether
of
souls
or
bodies
:
Be
they
never
so
weak
in
themselves
,
never
so
near
falling
,
and
unable
to
support
themselves
,
and
stand
by
their
own
strength
,
they
shall
yet
be
sure
of
a
sufficiency
in
him
;
he
will
support
them
in
the
most
infirme
,
feeble
,
tottering
condition
;
and
when
through
humane
frailty
they
are
brought
low
,
and
actually
fallen
,
he
will
not
deny
them
grace
to
get
up
again
,
but
afford
them
effectual
means
of
recovery
,
if
by
humble
confession
of
their
lapses
they
begge
and
sollicite
it
,
and
industriously
make
use
of
it
when
it
is
given
them
.
And
so
for
outward
distresses
,
he
will
either
preserve
them
from
them
,
or
support
them
under
them
,
and
in
his
good
time
deliver
them
out
of
them
.
15.
The
eyes
of
all
wait
on
thee
,
and
thou
givest
them
their
meat
in
due
season
.
16.
Thou
openest
thy
hand
,
and
satisfiest
the
c
.
desire
of
every
living
thing
.
This
mercy
and
benignity
of
his
is
a
spring
inexhaustible
of
all
kinds
of
Good
things
,
a
treasure
of
abundant
supply
to
all
the
creatures
in
the
world
,
which
consequently
attend
and
wait
his
pleasure
,
and
never
faile
to
receive
from
him
timely
and
seasonably
to
their
necessities
,
whatsoever
they
really
stand
in
need
of
.
17.
The
Lord
is
righteous
in
all
his
wayes
,
d
.
and
mercifull
holy
in
all
his
works
.
In
summe
,
all
Gods
dispensations
and
dealings
with
us
are
made
up
of
abundant
mercy
and
compassion
,
charity
and
liberality
to
all
our
wants
;
and
so
are
to
be
acknowledged
and
devoutly
praised
by
all
the
men
in
the
world
.
18.
The
Lord
is
nigh
unto
all
them
that
call
upon
him
,
to
all
that
call
upon
him
in
e
.
truth
.
Whosoever
addresses
his
prayers
to
God
,
and
faithfully
adheres
to
him
,
that
flies
not
to
any
indirect
course
for
aids
,
but
keeps
fast
to
him
in
constant
obedience
,
and
waits
Gods
time
with
patience
,
and
perseverance
in
prayer
,
shall
be
sure
never
to
falle
of
answers
of
mercy
from
him
.
19.
He
will
fulfill
the
desire
of
them
that
fear
him
:
he
will
hear
their
cry
,
and
will
save
them
.
If
they
faithfully
serve
and
obey
him
,
he
will
not
be
wanting
to
them
in
their
greatest
wants
,
but
will
seasonably
grant
them
their
requests
,
and
deliver
them
out
of
all
dangers
.
20.
The
Lord
preserveth
all
them
that
love
him
:
and
all
the
wicked
will
he
destroy
.
Those
that
love
God
and
keep
his
commandments
,
have
by
his
promise
a
claim
and
right
to
his
protections
and
preservations
;
but
for
transgressors
,
which
are
accounted
haters
of
him
,
he
will
certainly
poure
out
his
vengeance
upon
them
.
21.
My
mouth
shall
speak
the
praise
of
the
Lord
:
and
let
all
flesh
bless
his
holy
name
for
ever
and
ever
.
All
this
exacts
the
most
solemn
acknowledgments
,
all
the
praises
and
Hallelujahs
that
our
hearts
or
tongues
can
express
.
O
let
all
the
men
in
the
world
joyne
to
performe
this
duty
,
and
never
give
over
praising
and
glorifying
his
holy
name
.
Annotations
on
Psalm
CXLV
.
V.
7.
Abundantly
utter
]
The
Hebrew
{untranscribed Hebrew}
{untranscribed Hebrew}
is
from
{untranscribed Hebrew}
to
bubble
,
to
issue
,
to
send
out
as
a
spring
or
fountain
issues
out
water
:
and
though
here
it
be
metaphorically
used
of
speaking
,
yet
it
must
in
reason
be
rendred
with
respect
to
the
original
use
of
it
.
The
Lxxii
.
therefore
render
it
{untranscribed Hebrew}
,
the
Latine
eructabunt
;
for
which
our
English
yeelding
no
proper
word
,
we
must
be
content
with
that
of
issuing
or
pouring
out
,
or
sending
forth
.
The
Chaldee
,
which
reads
{untranscribed Hebrew}
(
the
same
word
with
their
termination
)
is
rendred
by
the
Latine
Translator
personabunt
,
shall
sound
forth
,
as
if
it
were
from
{untranscribed Hebrew}
which
so
signifies
,
and
is
by
the
Greek
lightly
changed
into
{untranscribed Hebrew}
,
to
proclaim
.
V.
9.
To
all
]
In
this
place
the
reading
of
the
Lxxii
,
both
in
the
Roman
edition
and
others
,
is
undoubtedly
corrupted
.
The
Hebrew
reads
{untranscribed Hebrew}
{untranscribed Hebrew}
to
all
,
and
so
is
followed
by
the
Chaldee
and
Latine
and
Arabick
(
the
Syriack
omitting
it
wholly
)
and
only
the
copies
of
the
Lxxii
.
(
and
from
them
the
Aethiopick
)
read
{untranscribed Hebrew}
,
to
them
that
expect
,
and
others
add
{untranscribed Hebrew}
,
that
expect
him
.
But
Asulanus's
reading
is
doubtless
here
to
be
preferred
,
which
hath
{untranscribed Hebrew}
,
to
all
;
which
being
the
original
reading
,
and
so
followed
by
the
Latine
and
Arabick
,
was
changed
by
the
scribe
into
{untranscribed Hebrew}
,
and
so
taken
up
by
the
Aethiopick
.
V.
16.
The
desire
]
In
this
place
it
is
doubtful
to
what
subject
{untranscribed Hebrew}
{untranscribed Hebrew}
,
the
last
words
of
the
verse
,
belongs
.
From
{untranscribed Hebrew}
voluit
,
placuit
,
the
noune
signifies
will
,
good
pleasure
,
benevolence
,
favour
.
With
thy
favour
{untranscribed Hebrew}
hast
thou
defended
me
,
Psal
.
v.
12.
so
Isai
.
xlix
.
8.
I
have
heard
thee
in
the
time
{untranscribed Hebrew}
of
favour
,
we
render
it
acceptable
time
,
parallel
to
a
day
of
salvation
that
follows
;
where
,
as
the
salvation
is
the
deliverance
wrought
by
God
,
so
the
favour
must
be
Gods
also
.
And
thus
the
word
may
probably
seem
to
be
used
here
,
he
satisfieth
every
living
thing
(
so
{untranscribed Hebrew}
must
be
rendred
)
{untranscribed Hebrew}
with
or
by
his
favour
:
{untranscribed Hebrew}
,
say
the
Lxxii
.
thou
fillest
every
living
thing
with
thy
good
pleasure
;
the
Latine
have
benedictione
,
with
thy
benediction
(
perhaps
reading
{untranscribed Hebrew}
for
{untranscribed Hebrew}
)
and
the
Aethiopick
more
expresly
,
according
to
thy
decree
or
good
pleasure
:
the
Jewish
Arab
reads
every
living
thing
with
favour
,
good
will
,
or
complacency
,
from
thee
.
But
the
Chaldee
reads
{untranscribed Hebrew}
in
the
plural
,
which
cannot
belong
to
God
,
thou
satisfiest
all
living
with
their
will
,
or
desire
;
and
the
Syriack
,
{untranscribed Hebrew}
thou
satisfiest
the
desire
of
all
living
.
And
so
the
learned
Castellio
,
optatis
satias
,
thou
satisfiest
them
with
their
desires
,
i
.
e
.
with
the
things
which
are
desired
by
them
.
And
to
this
sense
the
use
of
the
same
word
v.
19.
inclines
,
where
of
God
it
is
said
,
{untranscribed Hebrew}
he
will
do
or
performe
the
will
of
them
that
fear
him
.
V.
17.
And
holy
]
Of
{untranscribed Hebrew}
{untranscribed Hebrew}
there
can
be
no
question
but
't
is
to
be
rendred
,
when
spoken
of
God
,
mercifull
,
abundantly
good
;
and
so
't
is
here
joyned
with
{untranscribed Hebrew}
righteous
,
in
the
notion
thereof
frequently
exemplified
for
{untranscribed Hebrew}
pitifull
,
or
charitable
,
or
liberal
:
for
both
these
are
here
clearly
inferred
from
the
three
last
verses
,
which
are
instances
of
his
mercy
and
bounty
.
In
this
place
is
fit
to
be
observed
what
we
finde
in
the
Lxxii
their
translation
,
after
v.
13.
and
before
v.
14.
{untranscribed Hebrew}
,
The
Lord
is
faithfull
in
his
words
,
and
holy
in
all
his
works
.
The
same
we
have
in
the
Syriack
,
and
Latine
,
and
Arabick
,
and
Aethiopick
,
and
onely
miss
it
in
the
Original
and
in
the
Chaldee
.
And
that
it
is
not
added
superfluously
by
the
rest
,
but
really
wanting
in
these
,
we
have
this
argument
of
some
appearing
force
;
Because
the
Psalm
being
Alphabetical
,
and
exactly
so
in
all
other
parts
,
is
yet
deficient
in
the
letter
Nun
,
as
now
we
have
it
in
the
Hebrew
,
which
yet
from
this
reading
of
the
Lxxii
,
&c.
is
so
readily
supplied
,
[
{untranscribed Hebrew}
]
that
there
seemeth
little
cause
of
doubt
but
this
was
the
antient
reading
,
and
so
continued
to
the
time
when
the
Lxxii
.
first
,
and
after
when
the
Syriack
made
their
translations
.
If
thus
it
were
,
the
occasion
of
the
omission
seems
most
probably
to
be
taken
from
this
v.
17.
the
words
whereof
being
of
so
great
affinity
with
those
others
,
might
by
unskilfull
scribes
be
confounded
,
and
conceived
to
be
the
same
with
them
,
and
so
on
that
conceit
deliberately
left
out
in
one
place
,
to
avoid
that
which
they
deemed
a
Tautology
.
But
if
this
were
it
,
then
herein
they
erred
more
than
one
way
.
For
first
,
it
is
no
news
for
this
Psalmist
in
his
lauds
of
God
,
to
repeat
the
same
expression
more
than
once
,
witness
that
solemn
Epiphonema
,
His
mercy
endureth
for
ever
.
2.
These
two
verses
,
if
they
be
better
considered
,
are
not
the
same
,
but
perfectly
different
,
and
each
of
them
,
according
to
that
difference
,
fitted
to
the
place
wherein
according
to
the
alphabetical
order
they
ought
to
stand
.
The
eleventh
,
twelfth
and
thirteenth
verses
are
spent
in
admiration
of
the
power
and
glory
of
Gods
kingdome
,
and
that
is
fitly
concluded
with
an
Epiphonema
of
Gods
fidelity
in
performing
of
all
his
promises
,
and
perfect
justice
and
holiness
,
and
other
divine
excellencies
,
in
all
his
dispensations
toward
men
.
And
that
is
the
summe
of
the
letter
Nun
(
which
therefore
with
very
good
harmony
follows
the
thirteenth
verse
,
and
so
will
put
forward
the
fouretenth
,
which
now
is
Samech
,
unto
the
fifteenth
,
which
is
the
proper
place
for
it
)
{untranscribed Hebrew}
—
The
Lord
is
faithfull
in
his
words
,
and
holy
in
all
his
works
,
i
.
e
.
veracity
and
holiness
are
two
great
inseparable
attributes
of
God
;
the
one
in
his
words
,
he
never
affirmeth
what
is
not
most
true
,
or
promiseth
what
he
doth
not
performe
;
the
other
in
his
actions
,
and
works
of
providence
,
wherein
he
is
so
farr
from
having
any
real
causality
in
the
sins
of
Angels
and
men
,
that
he
doth
all
that
reasonably
can
be
done
by
a
God
of
holiness
and
purity
toward
any
rational
and
free
agents
,
whom
he
means
to
punish
and
reward
according
to
their
works
,
to
prevent
them
,
and
assist
them
,
and
inlighten
their
minds
,
and
sanctify
their
hearts
,
thereby
to
keep
them
from
sinning
,
or
to
returne
them
by
repentance
to
that
innocence
(
as
near
as
may
be
)
from
which
they
are
fallen
.
And
this
,
as
the
chief
exercise
of
his
kingdome
of
grace
,
the
glories
whereof
are
set
out
in
those
three
verses
immediately
foregoing
.
Whereas
this
which
is
now
the
seventeenth
(
but
in
that
other
account
ought
to
be
the
eighteenth
)
verse
,
as
it
is
introduced
by
the
three
verses
more
,
which
are
all
spent
in
the
view
of
the
transcendent
compassion
,
mercy
and
liberality
of
God
,
so
being
duly
rendred
,
it
is
a
very
proper
Epiphonema
;
to
conclude
and
shut
up
the
praises
of
God
in
that
behalfe
,
The
Lord
is
righteous
in
all
his
wayes
,
and
mercifull
in
all
his
works
.
Where
{untranscribed Hebrew}
{untranscribed Hebrew}
righteous
and
mercifull
,
are
but
two
words
ordinarily
used
in
scripture
to
signify
charity
and
compassion
:
the
former
,
not
that
righteousness
which
we
style
justice
,
but
that
charity
which
is
by
the
law
of
God
due
to
all
men
,
and
so
in
us
is
our
righteousness
,
and
in
God
is
his
goodness
and
charity
to
mankinde
,
and
the
latter
a
more
abundant
degree
of
that
,
styled
goodness
,
graciousness
,
bowels
of
compassion
in
man
,
and
the
most
transcendent
degree
of
infinite
mercy
and
pitty
in
God
.
The
Lxxii
.
render
the
former
of
these
{untranscribed Hebrew}
,
the
Latine
justus
,
and
that
being
understood
in
our
ordinary
notion
of
justice
,
was
apt
to
be
conceived
all
one
with
faithfull
or
true
in
that
former
verse
.
And
the
Lxxii
.
again
render
the
latter
of
these
by
{untranscribed Hebrew}
,
which
Greek
word
indeed
oft
signifies
holy
,
and
so
is
interpreted
sanctus
by
the
Latine
;
but
being
but
lightly
changed
by
cutting
off
the
last
letter
from
the
Hebrew
{untranscribed Hebrew}
,
and
giving
it
the
Greek
termination
{untranscribed Hebrew}
(
for
so
both
{untranscribed Hebrew}
and
{untranscribed Hebrew}
are
deemed
to
come
from
that
original
)
in
this
place
and
many
others
it
is
surely
taken
in
the
Hebrew
notion
of
it
,
i
.
e
.
for
mercifull
and
pitifull
,
and
so
should
better
be
rendred
in
Latine
pius
,
than
sanctus
,
(
as
in
Salvian
and
other
good
authors
pietas
piety
in
God
ordinarily
signifies
mercy
.
)
However
,
this
equivocalness
of
that
word
{untranscribed Hebrew}
,
taken
by
readers
for
holy
,
when
it
signifies
mercifull
,
and
the
misinterpreting
{untranscribed Hebrew}
for
just
,
when
it
imports
mercifull
,
may
well
be
deemed
to
have
contributed
occasionally
to
the
leaving
v.
14.
out
of
our
Bibles
.
Of
which
the
learned
H.
Grotius
asks
a
question
,
Quomodo
ad
hoc
respondebunt
—
What
answere
will
be
given
to
this
by
those
men
which
require
us
in
all
things
to
stand
to
the
decrees
of
the
Masorites
,
which
by
their
fence
have
hedged
this
verse
out
of
the
scripture
?
The
only
answer
to
the
question
,
which
I
shall
offer
,
is
this
,
1.
That
it
is
no
newes
that
one
letter
or
more
should
be
left
out
and
missing
in
an
Alphabetical
Psalm
,
especially
Psal
.
xxv
.
where
ך
being
twice
repeated
,
ק
is
certainly
omitted
.
2.
That
the
Lxxii
.
and
the
translations
that
depend
on
them
,
have
admitted
several
verses
and
larger
additions
,
which
are
not
in
the
Hebrew
text
.
But
then
3.
since
't
is
certain
the
Psalms
received
diverse
alterations
,
and
both
copies
were
transmitted
to
the
use
of
the
Temple
,
the
answer
will
be
satisfactory
,
that
so
it
was
here
.
And
that
will
both
justify
the
Jews
from
negligence
,
in
loosing
part
of
the
scripture
,
and
the
other
translators
from
presumption
,
in
adding
to
it
.
V.
18.
In
truth
]
The
notion
of
{untranscribed Hebrew}
{untranscribed Hebrew}
in
truth
,
in
this
place
,
being
the
qualification
required
in
prayer
to
make
it
effectual
,
is
fit
to
be
observed
.
The
word
signifies
truth
,
firmness
,
fidelity
,
constancy
,
stability
;
so
Jer
.
xiv
.
19
.
{untranscribed Hebrew}
the
peace
of
truth
is
a
stable
firme
constant
durable
peace
.
And
then
that
truth
or
constancy
may
be
applied
either
to
the
person
praying
,
or
to
the
prayer
it selfe
.
First
,
if
to
the
person
,
then
it
signifies
his
firmeness
of
adherence
to
God
,
styled
fearing
him
v.
19.
constancy
in
his
service
,
keeping
close
to
God
,
and
making
good
his
dependence
on
him
,
and
not
applying
himself
to
any
indirect
means
to
obtein
what
he
prayes
for
,
but
waiting
only
on
God
,
from
him
in
his
good
time
to
receive
it
.
Secondly
,
in
respect
of
the
prayer
it selfe
,
it
signifies
the
continued
constancy
of
address
,
not
giving
over
the
petition
when
it
is
not
immediately
granted
,
but
inforcing
it
with
importunity
.
And
the
union
of
these
two
is
that
to
which
the
promise
is
here
made
,
that
the
prayers
so
qualified
shall
certeinly
in
Gods
due
time
be
answered
by
him
.
And
this
,
specially
the
former
part
,
Saint
James
styles
asking
in
faith
,
the
Hebrew
{untranscribed Hebrew}
signifying
both
faith
and
truth
.
See
note
on
Jam
.
1.
a
The
Chaldee
here
reads
{untranscribed Hebrew}
;
the
word
signifies
truth
,
rectitude
,
integrity
:
and
so
the
Syriack
also
.
The
Lxxii
.
{untranscribed Hebrew}
in
truth
,
but
that
capable
of
this
same
notion
,
as
when
{untranscribed Hebrew}
true
is
opposed
to
{untranscribed Hebrew}
unrighteous
.
See
Note
on
Luke
xvi
.
a.
The
Hundred
Fourty
Sixth
Psalm
.
Hallelujah
.
See
note
on
Ps.
cvi
.
a.
and
cxi
.
a.
Praise
ye
the
Lord
.
The
hundred
fourty
and
sixth
is
another
forme
of
solemn
praising
of
God
,
his
sole
and
supereminent
power
and
mercy
,
his
patronage
to
all
that
are
in
distress
,
his
judgments
,
and
the
eternity
of
his
kingdome
.
The
title
of
it
is
Hallelujah
,
and
it
is
antiently
thought
to
have
been
composed
{untranscribed Hebrew}
Lxxii
.
at
the
returne
from
the
Captivity
.
1.
PRaise
the
Lord
,
O
my
soule
.
2.
While
I
live
will
I
praise
the
Lord
:
I
will
sing
praises
unto
my
God
,
while
I
have
any
being
.
I
will
excite
and
rouse
up
all
the
faculties
of
my
soule
to
the
solemn
performance
of
that
great
and
necessary
duty
,
of
praising
and
magnifying
the
God
of
heaven
.
This
is
an
office
never
to
be
intermitted
by
me
,
as
long
as
I
have
a
tongue
or
breath
to
proclaim
the
excellencies
and
glories
of
so
great
and
gracious
a
Majesty
.
3.
Put
not
your
trust
in
Princes
,
nor
in
the
son
of
man
,
in
whom
there
is
no
help
.
4.
His
breath
goeth
forth
,
he
returneth
to
his
earth
:
in
that
very
day
his
thoughts
perish
.
As
for
any
other
,
be
it
the
greatest
and
most
powerfull
Princes
in
the
world
(
none
borne
of
woman
excepted
,
save
only
the
Messias
,
the
Son
of
God
as
well
as
man
)
they
being
but
mortal
men
,
have
no
power
to
relieve
any
,
and
consequently
will
deceive
and
disappoint
all
those
that
rely
on
them
.
For
how
able
or
willing
soever
they
may
be
in
the
eyes
of
men
,
or
in
their
own
resolutions
forward
to
performe
any
office
of
charity
to
any
;
yet
't
is
certain
their
whole
being
depends
every
minute
upon
the
will
of
God
:
whensoever
he
pleaseth
they
die
,
their
soule
is
separated
from
the
body
,
the
one
is
gathered
to
the
earth
from
whence
it
hath
its
first
beginning
(
see
Psal
.
xc
.
note
c
.
)
the
other
to
the
hands
of
God
that
gave
it
(
Eccl.
xii
.
7.
)
and
when
this
houre
comes
,
't
is
then
too
late
for
them
to
help
themselves
;
whatsoever
they
designed
for
the
relief
of
others
,
together
with
all
their
other
worldly
contrivances
,
are
evacuated
and
frustrated
.
5.
a.
Happy
is
he
that
hath
the
God
of
Jacob
for
his
helpe
,
whose
hope
is
in
the
Lord
his
God
,
6.
Which
made
heaven
and
earth
,
the
sea
and
all
that
therein
is
,
which
keepeth
or
fidelity
{untranscribed Hebrew}
truth
for
ever
;
The
onely
sure
hold
,
and
never-failing
foundation
of
confidence
,
is
the
special
mercy
and
protection
of
the
one
omnipotent
Creator
of
heaven
and
earth
,
the
Lord
of
Israel
,
who
as
he
is
able
to
overrule
all
his
creatures
,
and
do
whatsoever
he
pleases
,
so
he
hath
promised
to
protect
those
that
depend
on
him
,
and
will
certainly
make
good
this
promise
to
all
that
are
carefull
to
make
good
their
fidelity
to
him
.
7.
Which
or
pleadeth
the
cause
,
see
note
on
Ps.
cxxxii
.
a.
executeth
judgment
for
the
oppressed
,
which
giveth
food
to
the
hungry
:
the
Lord
looseth
the
prisoners
.
8.
The
Lord
openeth
the
eyes
of
the
blinde
;
the
Lord
raiseth
them
that
are
bowed
down
;
the
Lord
loveth
the
righteous
.
One
peculiar
property
of
his
it
is
to
interpose
his
aide
most
seasonably
when
our
distresses
are
the
greatest
,
to
undertake
the
defense
and
patronage
of
those
which
are
most
unjustly
opprest
,
to
work
even
miracles
of
mercy
for
them
that
stand
in
most
need
of
them
,
signally
to
express
his
favour
to
pious
and
charitable
minded
men
,
to
provide
food
for
some
,
as
he
did
for
Elias
,
to
send
others
liberty
from
then
restreints
,
as
he
did
to
Daniel
,
to
restore
sight
to
the
blinde
,
to
revive
and
comfort
those
that
are
in
the
greatest
distress
either
of
body
or
soule
.
(
And
this
in
a
farre
more
eminent
completion
by
the
incarnatian
of
his
Son
,
the
Messias
of
the
world
.
See
note
a.
)
9.
The
Lord
preserveth
the
strangers
,
he
relieveth
the
fatherless
and
widow
:
but
the
way
of
the
wicked
he
turneth
upside
down
.
If
there
be
any
more
destitute
than
other
,
more
shut
out
from
all
sorts
of
humane
supportation
,
those
that
have
neither
house
,
nor
parent
,
nor
husband
,
to
relieve
and
comfort
them
,
(
especially
the
poor
in
spirit
,
the
meek
,
the
mourners
,
those
that
hunger
and
thirst
after
righteousness
,
Matth
.
v.
3.
&c.
)
are
the
fittest
objects
for
God
to
afford
his
grace
,
to
shew
his
compassion
on
:
Of
such
he
will
have
a
peculiar
care
,
(
of
such
the
Kingdome
of
the
Messias
is
made
up
)
if
in
the
absence
of
worldly
aids
they
sincerely
apply
themselves
and
constantly
adhere
to
his
obedience
.
But
for
all
godlesse
wicked
men
,
he
will
as
undoubtedly
poure
out
his
vengeance
upon
them
,
and
bring
them
to
utter
destruction
.
10.
The
Lord
shall
reign
for
ever
and
ever
;
even
thy
God
,
O
Zion
,
unto
all
generations
.
see
Psal
.
cxlvii
.
Paraphr
.
on
the
Title
.
Praise
ye
the
Lord
.
God
hath
the
only
supreme
dominion
over
the
world
,
and
in
a
most
eminent
manner
exerciseth
it
in
the
hearts
of
all
his
faithfull
people
under
the
Messias
.
His
regal
power
is
exercised
in
his
Church
of
Jews
first
,
and
after
of
Christians
,
and
so
shall
continue
to
the
end
of
the
world
.
His
glorious
name
be
ever
magnified
for
it
.
To
this
onely
King
eternal
be
all
honour
and
glory
world
without
end
.
Annotations
on
Psalm
CXLVI
.
V.
5.
Happy
]
This
Psalm
from
this
verse
to
the
end
hath
a
most
visible
remarkable
aspect
upon
the
Messias
,
{untranscribed Hebrew}
the
eternal
Son
of
God
,
in
his
Incarnation
.
It
is
acknowledged
by
the
Jews
themselves
;
Sepher
Ikkarim
,
{untranscribed Hebrew}
&c.
What
forbids
us
to
say
that
there
shall
come
a
divine
law
that
shall
make
most
of
those
things
that
are
forbidden
lawfull
?
This
is
the
opinion
of
most
of
our
Doctors
,
who
in
Tanchuma
explain
that
of
Psal
.
cxlvi
.
7.
the
Lord
{untranscribed Hebrew}
looseth
or
makes
lawfull
those
things
that
are
forbidden
.
And
on
the
10.
verse
,
the
Lord
shall
reign
,
&c.
Sol
.
Jarchi
saith
,
it
belongs
to
the
dayes
of
the
Messias
.
And
that
it
doth
so
indeed
,
it
will
best
appear
by
comparing
what
here
is
added
v.
7
,
8.
with
the
characters
of
the
Messias
delivered
by
Christ
himself
,
Mat
.
xi
.
5
,
6.
There
upon
the
demand
of
John
Baptist
by
his
Disciples
,
whether
he
were
the
Christ
or
no
,
he
returns
this
answer
to
John
,
The
blind
receive
their
sight
,
the
lame
walk
,
the
lepers
are
clensed
,
the
deaf
hear
,
the
dead
are
raised
up
,
and
the
poor
have
the
Gospel
preached
to
them
:
And
blessed
is
he
whosoever
shall
not
be
offended
in
me
.
These
words
are
ordinarily
referred
to
,
and
look
't
on
as
a
completion
of
Isa
.
xxxv
.
5
,
6
,
7.
and
Lxi
.
1
,
2.
and
so
no
question
they
are
:
And
by
the
same
reason
may
be
resolved
also
to
reflect
on
this
parcel
of
this
Psalm
,
which
bears
a
full
correspondence
with
them
in
respect
of
the
particulars
mentioned
in
either
.
This
is
specially
observable
in
the
first
branch
of
Christs
answer
,
The
blinde
receive
their
sight
.
Of
this
sort
of
miracles
,
as
it
refers
to
those
that
perfectly
want
that
sense
,
were
born
blind
,
this
Maxime
is
delivered
by
one
that
had
received
such
a
cure
,
Joh
.
ix
.
32.
Since
the
world
began
was
it
not
heard
that
any
man
opened
the
eyes
of
one
that
was
borne
blinde
.
And
the
Pharisees
,
to
whom
this
was
so
confidently
delivered
in
an
universal
negative
,
were
not
,
it
seems
,
able
to
refute
him
.
Nay
it
is
observable
,
that
God
hath
not
left
on
record
any
example
of
his
having
wrought
such
a
miracle
as
this
at
any
time
by
the
hand
of
Prophet
,
or
ministery
of
Angel
,
till
his
Son
incarnate
came
into
the
world
,
and
did
it
with
his
own
hands
,
that
so
these
prophesies
which
principally
insist
on
this
,
might
appear
to
have
their
completion
in
the
Messias
.
And
when
he
wrought
it
,
he
did
it
by
mixing
Clay
and
spittle
;
of
which
the
Fathers
observe
,
that
he
gave
him
eyes
out
of
the
{untranscribed Hebrew}
same
and
no
other
materials
,
out
of
which
he
first
created
man
,
viz.
out
of
the
dust
of
the
earth
,
to
signify
it
an
act
of
creative
power
by
which
he
did
it
.
And
so
this
and
the
other
like
miraculous
acts
of
his
are
here
introduced
with
Which
made
heaven
and
earth
—
And
therefore
our
Saviour
,
when
he
again
met
this
blind
man
whom
he
had
thus
cured
,
his
question
to
him
is
,
Joh
.
ix
.
35.
Doest
thou
believe
on
the
Son
of
God
?
intimating
that
this
miracle
wrought
on
him
was
a
competent
testimony
,
that
he
which
wrought
it
was
no
lesse
than
the
Son
of
God
,
and
so
God
himselfe
.
But
it
may
here
be
demanded
,
what
prisoners
Christ
loosed
,
of
which
the
mention
should
here
be
made
,
v.
7.
The
Lord
looseth
the
prisoners
,
and
of
which
there
is
no
mention
either
in
Christs
answer
to
John
,
or
in
the
prediction
,
Isa
.
xxxv
.
to
which
that
answer
is
thought
to
referr
.
To
this
I
answer
,
1.
that
this
Objection
would
be
of
equal
force
against
Isa
.
Lxi
.
1.
where
there
is
express
mention
of
proclaiming
liberty
to
captives
,
and
opening
the
prison
to
them
that
are
bound
,
as
here
of
loosing
the
prisoners
:
2.
that
as
in
that
place
of
Isaiah
the
phrase
of
opening
the
prison
to
them
that
are
bound
,
is
by
the
learned
thought
to
be
a
prophetick
elegance
,
to
signify
the
cure
of
those
that
are
deaf
and
dumb
,
whose
soules
consequently
were
shut
up
from
being
able
to
express
themselves
,
as
language
inables
others
to
doe
;
so
here
it
may
poetically
signify
also
,
and
then
it
will
be
directly
parallel
to
that
part
of
Christs
answer
,
the
deaf
hear
,
and
accordingly
at
the
curing
of
such
Christs
forme
of
speech
was
,
Epphatha
,
be
opened
,
as
to
the
dores
of
a
prison
,
when
those
which
were
under
restreint
there
were
to
be
let
loose
out
of
it
,
their
fetters
being
shaken
off
from
them
.
But
then
3.
't
is
farther
manifest
,
that
those
that
were
under
any
sore
disease
or
lameness
&c.
are
said
to
be
bound
by
Satan
,
Luk
.
xiii
.
16.
and
so
to
be
loosed
by
Christ
,
when
they
were
cured
by
him
.
So
saith
Christ
v.
12.
Woman
,
thou
art
loosed
from
thine
infirmity
:
and
immediately
she
was
made
straight
.
Her
being
made
straight
was
her
being
loosed
out
of
her
restreint
,
or
bonds
,
or
prison
.
And
in
this
latitude
of
the
poetick
or
prophetick
expression
,
the
Lords
loosing
the
prisoners
here
will
comprehend
the
walking
of
the
lame
,
the
lepers
being
cleansed
,
the
hearing
of
the
deaf
,
yea
and
the
raising
up
of
the
dead
,
for
those
of
all
others
are
fastest
bound
,
and
so
when
they
are
raised
,
the
style
is
as
proper
as
to
Lazarus
in
respect
of
the
gravecloaths
,
loose
them
,
and
let
them
goe
.
By
this
way
of
interpretation
of
this
one
phrase
,
(
which
yet
farther
also
may
be
extended
to
the
spiritual
sense
,
of
loosing
us
from
the
captivity
of
sin
)
't
will
now
be
manifest
how
exactly
parallel
this
of
the
Psalmist
is
to
that
answer
of
Christs
,
for
then
there
be
but
two
parcels
of
Christs
words
behind
,
To
the
poore
the
Gospel
is
preached
,
and
Blessed
is
he
that
is
not
offended
in
or
because
of
me
.
To
the
former
of
these
are
answerable
here
these
so
many
severals
to
the
same
purpose
,
Which
executeth
judgment
,
or
pleadeth
the
cause
of
the
oppressed
,
Giveth
food
to
the
hungry
,
Raiseth
them
that
are
bowed
down
(
unless
that
literally
belong
to
Christs
corporal
cures
)
Loveth
the
righteous
,
Preserveth
the
strangers
,
Relieveth
the
fatherless
and
widow
.
All
which
are
but
so
many
prophetical
expressions
(
to
be
understood
in
a
spiritual
sense
)
of
his
exceeding
mercies
under
the
Gospel
to
the
poor
in
spirit
,
the
humble
and
lowly
in
heart
,
the
prime
peculiar
objects
of
Evangelical
mercy
,
and
those
which
are
effectually
wrought
on
by
his
grace
,
and
so
Evangelized
by
him
,
in
that
sense
which
belongs
to
that
phrase
in
that
place
(
see
note
on
Mat
.
xi
.
b
.
)
To
the
latter
the
words
of
this
v.
5.
are
parallel
,
Happy
is
he
that
hath
the
God
of
Jacob
for
his
help
,
whose
hope
is
in
the
Lord
his
God
:
for
so
to
hope
,
and
adhere
,
and
place
his
full
trust
in
the
one
true
God
,
is
all
one
with
not
being
scandalized
or
falling
off
from
Christ
,
whatsoever
befalls
.
And
as
that
there
is
inferr'd
from
the
other
parts
of
the
character
of
the
Messias
,
as
a
Conclusion
from
Premisses
,
and
so
is
set
down
in
the
close
of
all
;
so
here
't
is
set
down
as
a
principle
in
the
front
,
and
(
which
is
all
one
)
proved
by
what
follows
in
the
insuing
verses
.
By
all
which
it
is
farther
evident
that
the
Messias
,
whose
character
it
is
,
is
no
less
than
the
Creator
of
heaven
and
earth
,
v.
6.
and
consequently
the
Lord
that
shall
reign
for
ever
and
ever
,
v.
10.
the
God
of
Zion
,
or
his
Church
,
unto
all
generations
.
The
latter
of
which
is
but
proportionable
to
Christs
words
to
the
Apostles
,
Lo
,
I
am
with
you
to
the
end
of
the
world
:
And
the
former
the
very
style
wherein
Christs
Kingdome
is
exprest
both
in
the
Psalms
(
see
Ps.
xciii
.
1.
)
and
in
the
New
Testament
1
Cor
.
xv
.
25.
and
oft
in
other
phrases
amounting
to
the
same
sense
,
as
,
sitting
at
Gods
right
hand
till
he
make
his
enemies
his
footstoole
,
Psal
.
cx
.
1.
Mat
.
xxii
.
44.
and
Act.
ii
.
34.
The
Hundred
Fourty
Seventh
Psalm
.
Hallelujah
Praise
ye
the
Lord
.
The
hundred
fourty
seventh
Psalm
(
which
is
divided
into
two
by
the
Greek
and
Latine
,
&c.
)
is
a
solemn
forme
of
magnifying
God
in
his
works
of
power
and
mercy
,
and
seems
to
have
had
for
its
title
the
close
of
the
former
Psalme
,
Hallelujah
,
and
to
have
been
composed
after
the
returne
from
the
Captivity
,
v.
2.
1.
PRaise
ye
the
Lord
:
for
it
is
good
to
sing
praises
unto
our
God
;
for
it
is
pleasant
,
and
praise
is
comely
.
Many
motives
there
are
to
excite
and
stirr
up
all
to
the
magnifying
the
name
of
God
.
't
is
a
piece
of
service
most
acceptable
in
his
sight
;
't
is
to
them
that
performe
it
most
pleasant
and
delightfull
,
and
that
which
best
becomes
us
to
pay
to
him
,
and
him
to
receive
and
expect
from
us
,
who
have
our
whole
being
from
him
.
2.
The
Lord
doth
build
up
Jerusalem
:
he
gathereth
together
the
out-casts
of
Israel
.
3.
He
healeth
the
broken
in
heart
,
and
bindeth
up
their
wounds
.
To
this
we
are
farther
ingaged
by
his
present
deliverances
:
for
though
Jerusalem
and
the
Temple
of
God
there
,
the
state
and
Church
,
have
been
sadly
wasted
;
yet
hath
God
been
pleased
to
returne
our
captivity
,
to
recollect
our
dispersions
,
and
restore
us
to
our
homes
and
his
Temple
,
the
chearfull
performance
of
his
divine
service
,
and
so
to
refresh
and
revive
us
,
to
cure
the
diseases
and
wounds
,
to
remove
the
sorrows
of
our
souls
.
4.
He
telleth
the
number
of
the
starrs
,
and
calleth
them
all
by
their
names
.
So
likewise
his
omniscience
and
omnipotence
exact
our
acknowledgments
and
adorations
.
The
starrs
of
heaven
,
which
are
so
impossible
to
be
numbred
by
us
,
Gen.
xv
.
5.
that
they
are
compared
and
joyned
with
the
sand
which
is
upon
the
sea
shore
for
multitude
,
Gen.
xxii
.
17.
are
not
only
numbred
,
but
particularly
known
by
God
,
what
powers
,
qualities
,
influences
there
are
in
every
one
of
them
;
and
as
they
were
all
by
a
word
or
expression
of
his
will
first
created
,
so
are
they
perfectly
at
his
command
,
and
at
the
least
beck
or
call
of
his
,
as
souldiers
at
the
directions
of
their
General
,
the
whole
host
of
them
immediately
obeys
and
doth
whatsoever
he
pleases
.
5.
Great
is
our
Lord
,
and
of
great
power
:
of
his
understanding
there
is
no
number
or
computation
{untranscribed Hebrew}
his
understanding
is
infinite
.
Thus
infinite
and
boundless
is
the
power
,
the
knowledge
,
and
the
providence
of
God
,
which
is
to
us
absolutely
incomputable
.
6.
The
Lord
lifteth
up
the
meek
:
he
casteth
the
wicked
down
to
the
ground
.
And
these
doth
he
exercise
constantly
for
the
support
and
relief
of
all
humble-minded
men
,
for
their
spiritual
advancement
in
strength
and
grace
,
which
to
them
peculiarly
he
affords
in
greatest
abundance
:
but
for
all
proud
obdurate
sinners
,
which
perversely
resist
him
,
he
is
resolved
to
resist
them
,
and
subdue
them
,
and
magnify
his
power
in
their
destruction
.
7.
Begin
a.
Sing
unto
the
Lord
with
thanksgiving
:
sing
praises
upon
the
harp
unto
our
God
,
8.
Who
covereth
the
heaven
with
clouds
,
who
prepareth
rain
for
the
earth
,
who
maketh
grass
to
grow
upon
the
mountains
.
9.
He
giveth
to
the
b
.
beast
his
food
,
and
to
the
young
ravens
that
cry
.
O
then
let
us
all
with
tongues
and
instruments
of
Musick
,
with
all
the
solemnest
expressions
of
our
hearts
,
celebrate
those
divine
excellencies
of
his
,
his
power
,
his
wisdome
,
his
goodness
,
and
his
providence
.
And
here
it
will
be
very
considerable
,
how
in
a
series
and
succession
of
wise
and
gracious
disposals
,
he
provides
for
the
wants
of
all
creatures
here
below
,
especially
of
those
that
are
otherwise
most
helpless
:
he
gathereth
a
multitude
of
watery
clouds
into
regions
of
the
aire
,
that
those
may
distill
and
drop
down
moderate
showrs
upon
the
higher
and
drier
parts
of
the
earth
,
which
have
no
other
supply
but
that
of
raine
;
and
by
so
doing
he
provides
grass
for
those
wilder
beasts
that
feed
on
those
mountainous
parts
,
and
are
not
beholden
to
the
care
of
man
,
as
other
beasts
of
the
field
,
sheep
and
oxen
,
&c.
are
,
and
consequently
would
,
without
this
special
provision
of
his
,
be
utterly
destitute
.
And
by
the
like
way
of
providence
it
is
,
that
the
young
broods
of
Ravens
,
which
as
soon
as
they
are
hatcht
are
forsaken
and
left
destitute
by
the
old
ones
,
yet
by
some
secret
undiscernible
contrivance
of
Gods
(
whether
by
dew
falling
into
their
mouths
when
they
gape
,
or
by
flyes
in
the
aire
,
or
wormes
bred
in
their
nests
,
or
by
some
other
constant
,
though
secret
,
course
of
divine
providence
)
are
sufficiently
furnished
with
necessaries
of
life
by
God
,
out
of
his
unexhaustible
treasury
,
their
wants
are
considered
by
him
,
and
certainly
supplied
(
see
Job
xxxviii
.
41.
)
and
are
emblems
of
his
special
protection
and
sollicitude
for
those
which
humbly
and
faithfully
depend
on
him
,
when
they
have
no
means
to
provide
for
themselves
.
See
Matth
.
vi
.
25
,
26.
10.
He
delighteth
not
in
the
strength
of
the
horse
:
he
taketh
no
pleasure
in
the
legs
of
a
man
.
11.
The
Lord
taketh
pleasure
in
them
that
fear
him
,
in
them
that
hope
in
his
mercy
.
In
like
manner
,
't
is
not
the
strength
or
agility
of
horse
or
man
,
the
military
prowess
or
other
humane
excellencies
,
which
recommend
a
man
to
God
,
or
have
any
pretense
of
right
to
challenge
any
victories
or
prosperous
successes
from
him
;
but
the
fear
of
God
,
a
constant
obedience
to
his
commands
,
and
an
affiance
and
trust
and
dependance
on
him
,
not
by
any
tenure
of
merit
in
our selves
,
but
only
of
free
undeserved
mercy
in
him
,
is
that
which
hath
the
assurance
of
acceptance
from
him
,
and
is
blest
with
more
eminent
prosperities
from
him
,
than
all
other
intellectual
,
or
corporal
,
or
even
moral
excellencies
without
this
.
12.
Praise
the
Lord
,
O
Jerusalem
:
praise
thy
God
,
O
Sion
.
13.
For
he
hath
strengthened
the
barrs
of
thy
gates
;
he
hath
blessed
thy
children
within
thee
.
14.
He
maketh
peace
in
thy
borders
,
and
filleth
thee
with
the
fat
{untranscribed Hebrew}
finest
wheat
.
At
the
present
the
whole
Kingdome
and
Church
of
the
Jews
are
most
eminently
obliged
to
acknowledge
and
magnify
the
great
power
and
mercy
of
God
,
who
hath
now
restored
peace
&
plenty
&
all
kind
of
prosperity
unto
both
,
&
not
only
so
,
but
confirmed
their
security
unto
them
,
fortified
them
against
all
fears
of
hostile
invasions
.
15.
He
sendeth
forth
his
commandment
upon
earth
:
his
word
runneth
very
swiftly
.
16.
He
giveth
snow
like
wooll
:
he
scattereth
the
hoar
frosts
like
ashes
.
17.
He
casteth
forth
his
ice
like
morsels
:
who
can
stand
before
his
cold
?
18.
He
sendeth
out
his
word
,
and
melteth
them
:
he
causeth
his
wind
to
blow
,
and
the
waters
flow
.
And
this
as
a
work
of
the
same
omnipotent
power
which
continually
shews
it selfe
to
all
the
men
in
the
world
in
some
instance
or
other
.
They
that
have
not
such
signal
miraculous
deliverances
or
rescues
,
have
yet
other
most
convincing
evidences
of
his
divine
power
and
providence
,
which
by
the
least
word
spoken
,
or
appointment
given
,
immediately
performes
the
most
wonderfull
things
.
Of
this
sort
there
is
one
vulgar
,
but
yet
wonderfull
,
instance
,
in
the
coming
of
great
frosts
and
snows
,
and
the
vanishing
of
them
again
:
whensoever
he
pleases
,
without
any
visible
mediate
cause
of
it
,
we
have
great
snows
,
that
descend
silently
,
and
within
a
while
lie
in
a
great
thickness
as
a
fleece
of
white
wooll
upon
the
ground
,
and
no
skeep
is
more
warmely
clad
than
the
earth
is
by
this
means
.
At
another
time
the
frost
comes
,
and
scatters
but
a
few
ashes
as
it
were
upon
the
surface
of
the
earth
,
and
yet
by
that
means
the
whole
surface
of
the
earth
and
waters
is
congealed
into
a
firmeness
as
strong
as
Crystal
,
able
to
bear
any
the
greatest
weight
,
and
upon
the
face
of
the
ground
a
multitude
of
small
pieces
of
ice
are
scattered
,
like
morsels
of
bread
,
without
any
appearance
of
moisture
in
them
;
and
the
severity
of
this
cold
so
great
,
that
no
man
can
either
resist
the
force
of
it
,
or
long
support
it
.
And
when
both
the
earth
and
waters
are
thus
crusted
,
and
no
humane
means
can
dissolve
it
,
God
doth
but
send
out
a
warme
southerly
wind
,
and
,
as
at
a
word
speaking
,
the
snow
and
the
frost
immediately
melt
,
and
come
down
in
full
streams
of
water
upon
the
valleys
.
A
thing
very
observable
,
and
sufficient
to
make
known
a
divine
power
and
providence
to
all
men
in
the
world
.
19.
He
sheweth
his
word
unto
Jacob
,
his
statutes
and
his
judgments
unto
Israel
.
20.
He
hath
not
dealt
so
with
every
{untranscribed Hebrew}
any
nation
:
and
as
for
his
judgments
,
they
have
not
known
them
.
Praise
ye
the
Lord
.
But
his
mercies
and
dispensations
unto
his
Church
and
people
of
the
Jews
are
infinitely
above
the
proportion
and
weight
of
these
.
He
hath
made
known
his
will
to
them
,
given
them
very
many
admirable
laws
and
ordinances
,
moral
,
and
judicial
,
and
ritual
.
And
herein
have
they
the
priviledge
and
advantage
above
all
other
nations
in
the
world
,
who
were
not
vouchsafed
such
illustrious
revelations
of
the
will
of
God
as
they
,
till
the
Messias
,
promised
to
all
nations
,
and
not
onely
to
the
Iews
,
should
come
,
and
take
down
the
partition
,
and
bring
all
in
common
into
one
pale
,
and
make
known
to
every
creature
what
was
before
given
to
the
Iews
peculiarly
,
and
adde
more
divine
precepts
of
inward
purity
,
and
more
clear
revelations
of
most
transcendent
celestial
promises
,
then
the
Iews
themselves
had
formerly
received
.
For
this
and
all
other
his
infinite
goodness
and
mercy
,
blessed
be
the
name
of
the
Lord
for
evermore
.
Annotations
Psalm
CXLVII
.
V.
7.
Sing
]
The
Hebrew
{untranscribed Hebrew}
,
{untranscribed Hebrew}
which
the
Interlinear
renders
Respondete
,
may
here
deserve
to
be
considered
.
The
theme
{untranscribed Hebrew}
signifies
either
to
begin
,
or
answer
in
speaking
or
singing
,
and
so
may
here
in
lauds
,
be
appliable
either
to
the
Praecentor
that
begins
the
hymne
,
or
to
them
that
follow
,
and
take
up
the
counterpart
.
In
the
first
sense
it
is
that
{untranscribed Hebrew}
to
answer
(
by
which
it
is
ordinarily
rendred
)
is
sometimes
used
where
there
is
no
precedent
speech
to
which
any
reply
should
be
made
,
and
so
simply
signifies
to
speak
,
and
not
to
answer
,
see
Mar.
ii
.
14.
So
Exod
.
xv
.
21.
of
Miriam
't
is
said
,
{untranscribed Hebrew}
,
we
read
,
she
answered
them
,
Sing
ye
to
the
Lord
;
but
it
should
be
,
She
began
to
them
in
the
song
.
The
Lxxii
.
duly
render
it
,
{untranscribed Hebrew}
,
she
began
to
them
.
So
Num
.
xxi
.
17.
Israel
sang
this
song
,
Spring
up
,
O
well
{untranscribed Hebrew}
.
The
Lxxii
.
again
read
,
{untranscribed Hebrew}
,
begin
.
And
so
here
,
{untranscribed Hebrew}
,
not
Answer
,
but
Begin
to
the
Lord
in
confession
or
acknowledgment
of
his
power
and
mercy
.
And
so
here
follows
,
sing
praises
upon
the
harpe
.
The
Praecentor
beginning
with
the
voice
,
it
was
ordinary
for
the
instruments
to
follow
to
the
same
tune
,
and
key
.
V.
9.
The
beast
]
How
{untranscribed Hebrew}
{untranscribed Hebrew}
in
this
and
other
places
is
to
be
rendred
,
and
how
it
critically
differs
from
{untranscribed Hebrew}
living
creature
,
is
not
resolved
among
the
Hebrews
.
That
which
is
most
generally
received
from
Genebrard
and
Mercer
and
others
is
,
that
{untranscribed Hebrew}
signifies
a
tame
beast
,
such
as
are
usefull
among
men
either
for
work
or
food
,
as
Oxen
,
Sheep
,
&c.
and
that
{untranscribed Hebrew}
{untranscribed Hebrew}
signifies
a
wild
beast
:
and
to
this
the
Lxxii
.
here
incline
,
which
render
{untranscribed Hebrew}
,
and
the
Latine
jumentum
,
by
which
the
tame
beasts
are
signified
,
those
that
are
usefull
among
men
:
and
so
Psal
.
cxlviii
.
10.
{untranscribed Hebrew}
wild
beasts
are
set
to
render
{untranscribed Hebrew}
the
living
creatures
,
and
{untranscribed Hebrew}
or
juments
for
{untranscribed Hebrew}
.
But
this
of
the
Lxxii
.
their
rendring
is
of
no
force
,
because
though
they
doe
most
frequently
render
{untranscribed Hebrew}
by
{untranscribed Hebrew}
,
yet
ofttimes
also
they
render
it
by
{untranscribed Hebrew}
wild
beast
.
And
generally
where
they
do
so
,
the
context
shews
that
wild
beasts
are
peculiarly
meant
by
it
.
So
Deut
.
xxviii
.
26.
thy
carcass
shall
be
food
for
the
fouls
of
the
aire
,
{untranscribed Hebrew}
and
to
the
beasts
of
the
earth
,
{untranscribed Hebrew}
say
the
Lxxii
.
that
must
be
to
the
wild
beasts
of
the
earth
,
for
such
only
feed
on
the
flesh
of
men
or
other
creatures
.
So
Deut
.
xxxii
.
24.
I
will
send
the
teeth
of
beasts
upon
them
;
{untranscribed Hebrew}
is
the
Hebrew
word
,
and
{untranscribed Hebrew}
the
Greek
,
and
must
necessarily
be
interpreted
not
of
the
tame
,
but
wild
beasts
.
See
1
Sam
.
xvii
.
44.
Isa
.
xviii
.
6.
Jer
.
vii
.
33.
xvi
.
4.
xix
.
7.
and
xxxiv
.
20.
but
especially
Job
xl
.
10.
Behold
now
{untranscribed Hebrew}
,
we
retein
it
in
our
English
Behemoth
,
but
it
is
resolved
to
signify
the
greatest
of
wild
beasts
,
the
Elephant
;
and
then
by
way
of
interrogation
,
will
he
eate
grass
as
an
oxe
?
directly
to
distinguish
him
(
and
so
the
word
{untranscribed Hebrew}
here
)
from
the
tamer
beasts
,
the
one
&c.
such
as
eate
grass
and
hay
,
whereas
the
Elephant
is
said
to
feed
on
the
Palme-trees
,
the
trunk
and
fruits
of
them
,
and
when
those
are
wanting
,
their
roots
,
which
he
diggs
up
.
From
these
evidences
it
is
manifest
,
that
though
{untranscribed Hebrew}
signify
not
in
all
places
peculiarly
the
wild
beasts
,
yet
that
signifying
all
indifferently
,
it
is
by
the
context
to
be
resolved
to
which
sort
it
belongs
,
either
wild
or
tame
,
in
any
particular
place
.
And
then
it
may
here
be
worth
observing
,
that
the
circumstances
confine
it
(
contrary
to
the
Lxxii
.
their
rendring
)
to
the
wild
beasts
,
such
are
those
which
dwell
upon
the
mountains
here
(
as
elswhere
in
the
woods
,
or
forest
,
or
wilderness
)
the
tamer
being
more
properly
beasts
of
the
field
.
And
of
these
peculiarly
is
this
passage
of
the
Psalmist
to
be
understood
,
how
God
by
his
special
providence
prepares
food
for
those
which
have
no
other
care
taken
for
them
.
Beasts
that
live
among
men
,
are
by
men
taken
care
of
,
they
inrich
the
ground
with
manure
,
and
with
water
from
springs
and
rivers
,
and
till
the
ground
,
and
that
brings
forth
corne
for
the
use
of
these
cattel
as
well
as
men
:
But
the
wild
beasts
that
live
upon
the
mountains
,
and
in
woods
and
desert
places
,
are
fed
onely
from
the
heavens
:
the
rain
that
from
thence
distills
inricheth
those
dry
hills
,
and
maketh
grass
to
grow
there
,
which
else
would
not
,
and
so
God
giveth
to
these
wild
beasts
their
food
after
the
same
manner
of
divine
providence
,
as
in
the
end
of
the
verse
,
he
is
said
to
provide
for
the
young
ravens
.
Of
which
saith
Aristotle
,
Hist
.
Animal
.
l.
vi
.
{untranscribed Hebrew}
the
Crow
or
Raven
exposeth
and
forsakes
her
young
ones
when
they
are
not
able
to
help
themselves
,
and
must
certeinly
perish
,
if
God
by
his
special
care
did
not
provide
for
them
.
See
Valesius
de
Sacrâ
Philosoph
.
p.
317.
This
therefore
being
the
clear
designe
of
these
two
verses
,
8.
&
9.
spent
only
on
these
two
instances
,
the
wild
beasts
&
young
ravens
,
which
agree
in
this
,
that
they
are
left
destitute
of
all
provision
but
what
God
sends
them
(
as
a
shower
of
Manna
)
as
it
were
immediately
from
heaven
;
it
is
yet
quite
deformed
by
the
vulgar
reading
of
it
,
taken
out
of
some
copies
of
the
Lxxii
.
which
at
the
end
of
v.
8.
after
the
mention
of
the
grass
upon
the
mountains
,
adde
{untranscribed Hebrew}
,
and
her
be
for
the
service
of
men
,
of
which
there
is
no
least
footstep
in
the
original
(
nor
place
in
the
due
rendring
of
the
words
as
there
they
lye
)
nor
yet
either
in
the
Chaldee
or
Syriack
,
and
of
which
therefore
we
may
certainly
resolve
,
that
it
was
taken
in
by
some
ignorant
Sciolus
from
Psal
.
civ
.
14.
where
we
finde
those
words
,
and
from
the
copies
of
the
Lxxii
.
once
corrupted
,
derived
to
the
Latine
and
Arabick
,
&c.
Of
{untranscribed Hebrew}
Abu
Walid
saith
,
that
it
is
spoken
of
foure-footed
living
creatures
,
yet
so
as
that
it
sometimes
comprehends
birds
also
,
which
must
be
discerned
by
the
place
.
Not
unlike
is
the
explication
of
the
Arab
.
Lexicon
,
Al
Kamus
,
of
{untranscribed Hebrew}
,
viz.
that
it
is
any
foure-footed
living
thing
,
although
of
such
as
are
in
the
water
,
or
perhaps
any
living
creature
indifferently
without
distinction
,
i
.
e
.
any
irrational
living
creature
;
but
Bahmah
from
the
same
root
is
restreined
to
lambs
and
kids
.
The
Hundred
Fourty
Eighth
Psalm
.
Hallelujah
.
Praise
ye
the
Lord
.
The
hundred
fourty
eighth
is
a
solemn
invitation
to
all
the
several
ranks
of
creatures
in
the
world
,
to
joyne
in
the
celebration
of
Gods
praises
,
and
is
intitled
Hallelujah
,
as
a
forme
of
praising
God
(
see
note
on
Psal
.
cvi
.
a.
)
1.
PRaise
ye
the
Lord
from
the
heavens
,
praise
him
in
the
heights
.
2.
Praise
ye
him
all
his
angels
,
praise
ye
him
all
his
hosts
.
The
majesty
,
and
power
,
and
wisdome
,
and
mercy
,
and
all
other
the
glorious
Attributes
of
God
are
such
,
and
so
likewise
the
emanations
and
effluxions
of
all
and
each
of
these
unto
his
creatures
,
that
they
exact
the
united
acclamations
,
and
most
humble
acknowledgments
of
all
the
creatures
in
the
world
;
and
all
that
but
a
poor
unsufficient
tribute
to
be
returned
to
the
great
and
glorious
creator
of
them
all
.
And
first
and
principally
the
Angels
of
heaven
are
obliged
to
come
in
and
pay
this
tribute
,
those
blessed
immortal
spirits
that
allwayes
wait
on
his
throne
in
the
highest
heavens
,
those
many
bands
of
celestial
souldiers
,
regularly
marshal'd
in
their
creation
one
under
another
in
several
ranks
and
orders
,
but
all
in
perfect
subordination
to
the
eternal
God
,
the
supreme
Governor
and
commander
of
all
.
3.
Praise
ye
him
Sun
and
Moon
;
praise
him
all
ye
starrs
of
light
.
Next
to
them
in
respect
of
situation
are
those
glorious
creatures
,
the
Sun
,
Moon
and
Starrs
,
and
the
sphaeres
wherein
they
move
,
the
works
of
his
creation
,
made
by
him
(
though
by
ignorant
men
they
are
themselves
deified
and
adored
)
and
so
obliged
in
serving
him
to
honour
and
glorify
him
.
4.
Praise
him
ye
a.
heavens
of
heavens
,
and
ye
waters
that
be
above
the
heavens
.
Then
all
the
regions
of
the
aire
,
in
which
are
those
treasuries
of
God
placed
,
the
clouds
of
water
which
at
his
pleasure
are
distilld
down
upon
the
earth
,
and
so
by
obeying
him
,
and
relieving
,
or
sometimes
(
for
our
sins
)
punishing
us
,
bring
in
their
tribute
of
honour
and
praise
to
their
Creator
.
5.
Let
them
praise
the
name
of
the
Lord
;
for
he
commanded
,
and
they
were
created
.
6.
He
hath
also
established
them
for
ever
and
ever
:
he
hath
made
a
decree
which
shall
not
pass
.
All
these
,
as
they
were
first
created
by
the
command
of
God
,
so
have
they
been
governed
and
managed
ever
since
by
the
same
creative
omnipotent
power
,
performing
a
perfect
constant
obedience
to
his
precepts
or
directions
,
doing
nothing
but
what
he
will
have
done
,
and
so
setting
forth
the
glory
of
the
great
Creator
and
supreme
Governor
of
the
world
.
7.
Praise
the
Lord
from
the
earth
,
ye
or
whales
{untranscribed Hebrew}
dragons
and
all
deeps
,
8.
Fire
and
haile
,
snow
and
vapours
,
stormy
winds
fulfilling
his
word
,
9.
Mountains
and
all
hills
,
fruitfull
trees
and
all
cedars
,
10.
Beasts
and
all
cattell
,
creeping
things
and
flying
foule
,
11.
Kings
of
the
earth
and
all
people
,
Princes
and
all
judges
of
the
earth
,
12.
Both
young
men
and
maidens
,
old
men
and
children
.
Lastly
,
this
earth
of
ours
,
together
with
the
vast
ocean
in
the
cavities
and
bowells
of
it
,
both
making
up
but
one
region
,
and
neither
infesting
nor
annoying
the
other
,
were
certeinly
thus
ordered
and
disposed
and
governed
by
the
omnipotent
power
of
God
,
which
therefore
they
make
known
and
proclaim
to
all
men
in
the
world
,
and
preach
the
knowledge
of
this
one
God
and
ruler
of
all
,
and
so
silently
praise
him
,
and
leave
all
men
without
excuse
which
do
not
so
also
.
And
as
the
whole
bodies
of
both
these
,
the
earth
and
ocean
,
so
all
the
several
creatures
that
are
in
either
,
the
whales
and
other
great
and
lesser
fishes
in
the
sea
,
the
meteors
that
are
begotten
in
the
aire
,
and
descend
upon
the
earth
,
the
lightenings
and
thunder
,
haile
and
snow
,
congeled
vapours
,
frost
,
ice
and
dews
,
the
violent
winds
and
tempests
,
every
one
of
which
are
instrumental
to
him
,
performe
his
pleasure
,
are
wholly
commanded
by
him
,
and
doe
whatever
he
directs
them
,
the
mountains
and
hills
,
and
forrests
adorned
with
stately
,
tall
,
but
fruitless
trees
,
and
the
valleys
full
of
trees
bearing
fruit
,
and
the
cattel
of
daily
use
for
man
to
do
their
work
,
and
affording
them
their
flesh
for
their
food
,
and
their
skins
for
their
cloathing
,
and
those
also
of
a
wilder
sort
,
which
dwell
in
the
forrests
and
woods
and
mountains
(
see
note
on
Psal
.
cxlvii
.
b
.
)
yet
are
made
usefull
also
,
to
the
benefit
of
men
,
and
so
all
that
creeps
,
or
swimms
,
or
flies
:
what
have
all
these
to
doe
but
to
sing
forth
the
glories
of
the
Creator
and
Governor
and
disposer
of
them
all
?
and
so
doe
,
by
being
used
to
the
ends
to
which
he
designed
them
.
Lastly
,
all
the
men
of
the
earth
,
the
greatest
Potentates
,
their
subordinate
rulers
and
all
inferior
subjects
,
of
what
sex
or
age
soever
.
13.
Let
them
praise
the
name
of
the
Lord
;
for
his
name
alone
is
excellent
,
his
glory
is
above
the
earth
and
heaven
.
14.
He
also
exalteth
the
horne
of
his
people
,
the
praise
of
all
his
saints
,
even
of
the
children
of
Israel
,
a
people
neer
unto
him
.
Praise
ye
the
Lord
.
Let
them
all
joyne
in
the
same
quire
of
praises
to
the
great
and
glorious
and
sole
Creator
and
Governor
of
the
world
,
whose
mercy
is
such
and
so
eminent
,
his
gracious
dealing
with
his
people
the
Jews
,
and
all
the
spiritual
children
of
Abraham
and
Jacobs
faith
,
(
in
reveling
his
will
,
and
giving
them
the
Messiah
,
and
in
him
all
things
necessary
to
this
life
and
another
,
in
advancing
their
spiritual
good
,
and
rendring
them
acceptable
to
himself
,
and
to
all
whose
approbation
or
praise
is
worth
the
having
)
that
they
are
for
ever
obliged
to
praise
and
adore
and
cleave
fast
unto
him
.
For
ever
blessed
be
his
holy
Name
.
Annotations
on
Psalm
CXLVIII
.
V.
4.
Heavens
of
heavens
]
What
this
phrase
{untranscribed Hebrew}
{untranscribed Hebrew}
heavens
of
heavens
signifies
here
,
will
best
be
gathered
from
the
context
,
and
by
comparing
this
place
with
Ps.
civ
.
3.
In
that
place
,
after
the
description
of
the
highest
heavens
,
by
the
style
of
light
covering
God
,
(
a
luminous
palace
)
is
mentioned
the
stretching
out
the
heavens
like
a
curtain
,
(
which
that
it
signifies
the
whole
body
of
the
aire
,
see
Note
a.
on
that
Psalm
)
and
laying
the
beams
of
his
chambers
in
the
waters
,
(
which
that
it
belongs
to
the
clouds
of
raine
in
the
middle
region
of
the
aire
,
see
Note
b
.
)
And
just
so
here
,
after
the
Sun
,
Moon
,
and
Starrs
of
light
,
by
which
the
whole
body
and
sphaeres
of
the
heavens
are
signified
,
there
follows
next
the
heavens
of
heavens
,
and
the
waters
above
the
heavens
:
where
,
as
in
all
reason
the
heavens
of
heavens
are
but
the
highest
of
those
heavens
,
above
some
part
of
which
the
waters
are
here
said
to
be
placed
;
so
in
case
the
waters
be
no
higher
than
that
region
of
the
aire
where
the
clouds
are
,
the
uppermost
regions
of
the
body
of
the
aire
must
be
resolved
to
be
that
which
is
here
meant
by
the
heavens
of
heavens
,
and
not
the
aethereal
globe
,
which
we
call
heaven
.
That
this
is
so
,
may
be
farther
approved
by
the
use
of
the
word
{untranscribed Hebrew}
in
Scripture
;
and
that
cannot
better
be
fetcht
than
from
the
first
chapter
of
Genesis
.
There
't
is
certein
the
word
is
used
first
more
generally
for
all
the
other
parts
of
the
world
,
beside
the
terrestrial
globe
,
as
when
v.
1.
(
and
in
many
other
places
)
the
heaven
and
earth
are
the
dichotomie
,
by
which
the
whole
world
was
designed
to
be
set
down
,
all
that
God
created
.
2.
't
is
as
evident
that
the
word
is
used
for
the
aethereal
or
caelestial
globe
,
as
v.
14.
when
he
saith
,
Let
there
be
light
in
the
firmament
of
the
heavens
,
and
v.
16.
't
is
specified
what
that
light
was
,
the
Sun
to
rule
the
day
—
by
which
't
is
evident
that
{untranscribed Hebrew}
the
expansum
of
the
heavens
notes
that
aethereal
body
where
the
Sun
and
Moon
,
&c.
are
.
3.
't
is
still
as
manifest
that
the
word
is
used
also
for
the
aire
,
v.
20
,
26
,
28
,
30.
where
the
place
wherein
the
birds
f●y
is
styled
{untranscribed Hebrew}
the
firmament
of
the
heavens
,
and
simply
the
heavens
;
for
which
the
Targum
of
Jonathan
reads
{untranscribed Hebrew}
the
aire
of
the
firmament
,
or
expansion
of
heavens
,
v.
20.
and
{untranscribed Hebrew}
the
aire
of
heavens
,
v.
26.
and
simply
{untranscribed Hebrew}
the
heavens
,
v.
28.30
.
So
again
when
{untranscribed Hebrew}
an
expansion
is
made
in
the
midst
of
the
waters
,
that
divided
the
waters
from
the
waters
,
v.
6.
this
expansion
v.
8.
is
called
heaven
(
{untranscribed Hebrew}
in
probability
from
{untranscribed Hebrew}
waters
in
the
dual
number
,
those
two
sorts
of
waters
above
,
and
below
the
firmament
)
which
consequently
must
be
the
aire
,
that
intercedes
and
divides
betwixt
the
watery
clouds
,
and
the
waters
on
the
face
of
the
earth
:
and
accordingly
those
upper
waters
are
affirmed
by
the
Hebrews
,
R.
Solomon
,
&c.
to
be
still
{untranscribed Hebrew}
pendulous
in
the
aire
,
and
that
,
saith
he
,
{untranscribed Hebrew}
by
the
word
or
command
of
the
King
:
and
so
when
the
raine
came
down
in
the
Flood
,
't
is
said
the
windows
or
floodgates
or
cataracts
of
the
heavens
were
opened
,
Gen.
vii
.
11.
as
in
a
drought
the
heaven
is
made
iron
,
Lev
.
xxvi
.
19.
and
shut
up
,
and
many
the
like
phrases
.
The
aire
then
being
those
heavens
,
above
part
of
which
are
those
clouds
of
waters
,
the
heavens
of
heavens
(
immediately
foregoing
)
cannot
probably
signify
more
than
the
whole
body
of
the
aire
,
all
the
regions
of
it
,
or
else
the
uppermost
region
of
it
,
as
Lord
of
lords
is
the
supreme
or
sovereign
Lord
of
all
others
.
't
is
true
,
when
the
context
requires
it
,
the
heavens
of
heavens
may
signify
the
highest
heavens
,
otherwise
called
the
highest
,
or
the
height
in
the
abstract
,
the
place
of
Gods
throne
:
so
Deut
.
x
.
14.
(
and
Nehem
.
ix
.
6.
)
where
by
the
heaven
and
the
heaven
of
heavens
,
and
the
earth
,
the
whole
creation
is
signified
;
and
therefore
Jonathans
Targum
there
addes
,
{untranscribed Hebrew}
and
the
assembly
of
Angels
that
are
therein
,
that
they
may
be
ministers
before
him
.
And
so
,
I
suppose
,
1
King
.
viii
.
27.
when
of
Gods
immensity
't
is
said
,
behold
,
the
heaven
,
the
heaven
of
heavens
(
that
habitation
of
his
throne
)
cannot
contein
him
,
and
Psal
.
cxv
.
16.
the
heavens
of
heavens
are
the
Lords
,
in
opposition
to
the
earth
following
.
But
that
hinders
not
but
that
here
,
the
place
of
the
Sun
,
Moon
and
Starrs
being
before
mentioned
,
and
the
waters
above
the
heavens
,
or
clouds
,
after
,
the
heavens
of
heavens
in
the
midst
betwixt
these
may
be
the
upper
region
of
the
aire
.
And
so
I
suppose
Psal
.
Lxviii
.
33.
where
of
God
it
is
said
,
that
he
rideth
upon
the
heavens
of
heavens
,
and
sends
out
his
voice
,
and
that
a
mighty
voice
,
it
may
well
referr
to
the
coming
of
God
by
the
presence
and
ministery
of
his
Angels
,
and
thundering
in
the
aire
,
and
declaring
his
will
to
his
people
in
mount
Sinai
,
as
at
the
giving
the
Law
it
is
described
,
and
as
elswhere
God
is
said
to
come
in
the
clouds
,
and
his
voice
to
be
heard
there
,
and
to
ride
upon
the
Cherub
,
and
to
come
flying
upon
the
wings
of
the
wind
,
whereas
in
that
Psalm
the
highest
heavens
are
exprest
by
another
style
,
that
of
{untranscribed Hebrew}
v.
4.
(
of
which
see
note
a.
on
that
Psal
.
)
As
for
any
eternal
or
incorruptible
waters
,
which
from
this
text
some
mens
phansies
have
produced
,
and
then
found
a
ground
for
their
phansy
v.
6.
he
hath
established
them
for
ever
and
ever
,
that
place
will
never
be
able
to
conclude
for
them
;
the
full
importance
whereof
is
no
more
than
that
all
that
was
forenamed
,
being
the
good
creatures
of
God
,
were
by
him
preserved
and
continued
also
,
(
and
so
God
to
be
praised
for
his
works
of
preservation
as
well
as
creation
)
and
ruled
and
managed
by
him
,
as
it
there
follows
,
he
hath
made
a
decree
which
shall
not
pass
.
The
Chaldee
,
which
may
seem
to
have
understood
the
heavens
of
heavens
here
for
the
aethereal
globe
,
and
above
the
heavens
,
for
the
place
of
Gods
residence
,
have
given
another
kind
of
Paraphrase
of
it
,
Praise
him
ye
heavens
of
heavens
,
and
ye
waters
that
depend
on
the
word
of
him
which
is
above
the
heavens
;
according
to
that
of
the
Jews
,
which
acknowledge
the
key
of
raine
,
as
that
of
the
womb
,
to
be
in
peculiar
manner
kept
in
Gods
hand
.
But
so
it
well
may
be
,
and
yet
be
no
higher
elevated
than
the
aire
,
and
there
hang
in
clouds
,
till
God
please
they
shall
dissolve
and
distill
upon
the
earth
.
And
considering
how
frequently
the
place
of
rain
and
of
thunder
,
and
of
all
other
meteors
,
is
called
the
heavens
,
there
is
no
cause
to
doubt
but
the
aire
is
here
meant
by
the
heavens
above
which
the
waters
are
.
Aben
Ezra
here
calls
it
{untranscribed Hebrew}
the
sphaere
of
fire
,
which
is
above
the
things
which
are
here
,
after
this
,
recited
.
Kimchi
is
observed
somewhere
to
say
,
that
the
heaven
of
heavens
may
signify
the
lowest
heavens
,
as
a
servant
of
servants
doth
the
meanest
of
servants
,
Gen.
ix
.
25.
The
Hundred
Fourty
Ninth
Psalm
.
Hallelujah
.
Praise
ye
the
Lord
.
The
hundred
fourty
ninth
is
a
solemn
form
of
thanksgiving
for
Gods
people
,
on
any
signal
victory
afforded
them
by
him
,
and
mystically
conteins
the
eminent
favour
of
God
to
his
So
R.
Saadiah
Gaon
and
Kimchi
interpret
it
of
the
dayes
of
the
Messias
.
Church
,
and
the
conquest
of
the
Christian
faith
over
the
hethen
Potentates
.
It
was
intitled
,
as
the
former
,
Hallelujah
.
1.
SIng
unto
the
Lord
a
new
song
,
let
his
praise
be
{untranscribed Hebrew}
and
his
praise
in
the
congregation
of
saints
.
2.
Let
Israel
rejoyce
in
him
that
made
him
:
let
the
children
of
Zion
be
joyfull
in
their
King
.
3.
Let
them
praise
his
name
in
the
dance
:
let
them
sing
praises
unto
him
with
the
timbrel
and
harp
.
Let
the
whole
Church
of
God
through
all
ages
constantly
frequent
his
publick
service
,
and
therein
for
ever
magnify
the
name
of
God
for
all
his
mercies
vouchsafed
so
liberally
to
them
.
The
people
of
Israel
are
signally
obliged
to
this
,
in
that
the
omnipotent
Creator
of
heaven
and
earth
is
pleased
immediately
to
preside
among
them
,
to
give
them
laws
by
which
to
live
,
and
to
exhibite
himself
graciously
to
them
in
his
Sanctuary
,
and
to
fight
their
battels
for
them
against
their
enemies
,
having
brought
them
out
of
the
slavery
of
Aegypt
into
the
plenty
of
Canaan
.
And
the
Christian
Church
are
much
more
obliged
to
this
,
for
the
redemption
by
Christ
,
and
the
regal
government
to
which
by
his
resurrection
he
was
installed
,
spiritual
,
exercised
by
his
word
and
grace
in
the
hearts
of
his
faithfull
people
.
O
let
us
all
with
all
possible
exultation
,
with
all
the
solemnest
expressions
of
thankfull
hearts
,
commemorate
and
celebrate
these
mercies
of
his
.
4.
For
the
Lord
taketh
pleasure
in
his
people
:
he
will
or
glorify
beautify
the
meek
with
salvation
.
For
those
that
humbly
and
faithfully
adhere
to
him
,
he
will
never
cease
to
love
,
he
will
delight
to
doe
them
good
,
and
,
be
they
never
so
low
,
rescue
and
exalt
them
,
and
give
them
illustrious
deliverances
from
all
their
temporal
(
and
spiritual
)
enemies
.
5.
Let
the
saints
be
joyfull
with
glory
:
let
them
sing
aloud
in
their
beds
.
And
when
they
are
thus
rescued
and
injoy
a
quiet
repose
,
they
are
in
all
reason
obliged
to
praise
and
magnify
their
deliverer
,
(
and
so
to
anticipate
the
state
of
heavenly
joyes
,
where
being
arived
at
our
safe
harbour
,
and
rest
from
the
pressures
and
sins
of
this
life
,
we
have
nothing
to
doe
but
to
bless
and
glorify
God
,
to
rejoyce
and
triumph
in
him
.
)
6.
Let
the
high
praises
of
God
be
in
their
mouth
,
and
a
two-edged
sword
in
their
hand
,
7.
To
execute
vengeance
upon
the
hethen
,
and
punishments
upon
the
people
;
8.
To
binde
their
Kings
with
chains
,
and
their
nobles
with
fetters
of
iron
;
9.
To
execute
upon
them
the
judgment
written
,
This
honour
have
all
his
saints
.
Praise
ye
the
Lord
.
And
those
that
thus
depend
on
God
,
and
thankfully
acknowledge
his
works
of
mercy
toward
them
,
shall
he
signally
assisted
by
him
,
as
Moses
and
Joshuah
were
,
whilst
one
held
up
his
hands
to
pray
and
the
other
to
fight
,
Exod
.
xvii
.
11.
God
will
make
use
of
such
,
imploy
and
assist
and
prosper
them
wonderfully
in
executing
his
judgments
on
sinfull
people
,
when
the
measure
of
their
iniquities
is
filled
up
,
and
Gods
decree
gone
out
against
them
,
as
it
was
against
the
seven
nations
whose
lands
the
Israelites
took
,
destroyed
their
Kings
,
put
some
of
them
in
gyves
,
as
Adonibezek
Jud
.
i
.
7.
and
eradicated
the
whole
people
.
(
And
thus
in
a
mystical
sense
hath
the
faith
of
Christ
been
assisted
by
God
,
and
prospered
and
propagated
wonderfully
,
till
it
subdued
the
greatest
Princes
and
Empire
of
the
world
to
the
scepter
of
Christ
.
)
And
this
certainly
is
a
glorious
prerogative
of
the
people
and
beloved
of
God
,
for
which
they
are
obliged
for
ever
to
magnify
him
,
and
sing
perpetual
Hallelujahs
to
him
.
The
Hundred
and
Fiftieth
Psalm
.
Hallelujah
.
Praise
ye
the
Lord
.
The
last
Psalm
is
a
solemn
exhortation
to
all
men
in
the
world
,
to
make
use
of
all
melodious
instruments
and
voices
to
celebrate
the
praises
of
Gods
power
and
Majesty
.
The
title
of
it
was
,
according
to
the
matter
,
Hallelujah
.
1.
PRaise
God
in
his
sanctuary
:
praise
him
in
a.
the
firmament
of
his
power
.
O
let
us
praise
and
magnify
the
God
of
heaven
,
that
dwelleth
so
high
,
in
power
and
glory
,
above
us
poore
creatures
on
this
earth
,
and
yet
is
pleased
to
exhibite
and
presentiate
himself
to
us
,
to
hear
and
answer
our
prayers
,
and
accept
and
reward
our
praises
in
the
place
of
the
publick
assembly
.
O
let
us
be
sure
constantly
to
meet
him
there
,
and
render
him
our
humblest
Eucharistical
acknowledgments
for
all
his
mercies
(
those
especially
vouchsafed
to
us
in
Christ
.
)
2.
Praise
him
for
his
mighty
acts
:
praise
him
according
to
the
multitude
of
his
magnificence
.
{untranscribed Hebrew}
his
excellent
greatness
.
He
hath
shewed
sorth
wonderfull
acts
of
power
toward
us
,
not
once
or
twice
,
but
frequently
reiterated
his
miracles
of
mercy
:
O
let
our
acknowledgments
indeavour
to
bear
some
proportion
with
them
in
the
ardency
and
frequency
of
our
services
.
3.
Praise
him
b
.
with
the
sound
of
the
trumpet
:
praise
him
with
the
Psaltery
and
Harp
.
4.
Praise
him
with
the
timbrel
and
dance
:
praise
him
with
stringed
instruments
and
organs
.
5.
Praise
him
upon
the
loud
Cymbals
:
praise
him
upon
the
high-sounding
Cymbals
.
All
the
instruments
of
Musick
that
are
at
any
time
used
to
express
the
greatest
ovations
,
to
attend
the
noblest
triumphs
or
festivities
,
the
Trumpet
,
the
Psaltery
or
decachord
,
the
harp
,
the
Timbrel
,
the
Cymbals
that
have
the
loudest
sounds
,
and
are
fittest
for
exultation
,
and
withall
the
attendants
of
Musick
,
dancings
,
such
as
are
customary
in
seasons
of
rejoycing
,
Jud
.
xxi
.
21.
Exod
.
xv
.
20
are
all
very
proper
expressions
of
that
thanksgiving
which
we
owe
unto
God
,
and
of
the
delight
we
take
in
paying
him
that
tribute
.
There
being
no
subject
so
fit
for
our
devourest
and
most
vigorous
affections
to
poure
out
themselves
upon
,
as
this
of
the
glorious
excellencies
and
gracious
acts
of
the
divine
power
and
goodness
toward
us
.
6.
Let
every
thing
that
hath
breath
praise
the
Lord
.
Praise
ye
the
Lord
.
Let
this
therefore
be
part
of
the
daily
constant
offices
of
the
Church
of
God
,
to
sing
Hosannahs
and
Hallelujahs
,
Psalms
and
Hymns
to
him
(
to
frequent
the
blessed
Eucharist
,
the
cup
of
blessing
and
rejoycing
.
)
And
let
him
be
thought
unworthy
to
live
,
to
injoy
the
breath
of
life
(
or
any
of
the
graces
of
Gods
spirit
)
which
doth
not
chearfully
exercise
himselfe
in
this
part
of
devotion
,
as
ready
to
acknowledge
the
receipt
of
mercies
from
God
;
as
to
sollicite
them
.
HALLELUJAH
.
Annotations
on
Psalm
CL
.
V.
1.
Firmament
of
his
power
]
The
word
{untranscribed Hebrew}
expansion
,
{untranscribed Hebrew}
which
by
the
Lxxii
.
is
generally
rendred
{untranscribed Hebrew}
firmament
,
(
in
respect
of
the
firmeness
,
stability
and
compactedness
of
that
vast
body
,
so
distended
and
beaten
out
,
as
it
were
,
by
God
,
after
the
manner
of
a
plate
of
gold
or
any
other
metall
)
is
known
to
comprehend
both
the
regions
of
the
aire
,
and
all
the
celestial
orbs
,
all
that
is
above
,
and
surrounds
the
earth
.
Here
it
is
taken
,
as
Gen.
1.14
.
for
the
superior
part
of
this
Expansion
,
that
which
we
call
the
heavens
,
which
being
the
place
of
Gods
special
residence
,
is
called
the
expansion
or
firmament
of
his
power
,
the
throne
where
this
powerfull
God
of
heaven
dwells
.
But
then
,
as
the
sanctuary
,
or
place
of
Gods
appointed
solemn
worship
here
below
,
is
by
the
Apostle
,
Heb
.
ix
.
23
,
24.
styled
the
figure
and
patern
,
or
copy
of
heaven
,
and
God
pleased
in
a
singular
manner
to
presentiate
and
exhibite
himself
there
;
so
the
sanctuary
in
this
verse
,
exprest
by
{untranscribed Hebrew}
in
his
holy
,
or
holiness
,
but
by
the
Chaldee
exprest
to
be
{untranscribed Hebrew}
the
house
of
his
sanctuary
,
is
poetically
set
down
by
this
style
which
belongs
to
heaven
it selfe
,
as
the
Church
of
God
in
the
New
Testament
is
oft
styled
the
kingdome
of
heaven
.
So
Aben
Ezra
renders
the
firmament
by
{untranscribed Hebrew}
the
arke
,
and
saith
the
Psalm
is
an
exhortation
to
the
Levites
to
praise
God
,
who
upon
these
ten
sorts
of
instruments
were
wont
to
play
in
the
Temple
,
and
accordingly
all
of
them
are
distinctly
reckoned
up
.
V.
3.
With
the
sound
of
the
trumpet
]
The
Hebrew
{untranscribed Hebrew}
undoubtedly
signifying
a
trumpet
,
{untranscribed Hebrew}
and
so
interpreted
by
the
Lxxii
.
{untranscribed Hebrew}
,
by
the
Chaldee
{untranscribed Hebrew}
,
lightly
varied
from
the
Hebrew
,
is
yet
rendred
by
the
Syriack
{untranscribed Hebrew}
(
from
which
the
Latine
cornu
is
but
little
removed
)
an
horne
;
but
this
not
to
inject
any
suspicion
that
any
other
instrument
is
here
meant
,
but
only
to
referr
to
the
antient
custome
of
making
their
trumpets
of
that
matter
,
the
horns
of
beasts
bored
or
made
hollow
,
agreeable
to
which
is
the
Arabick
{untranscribed Hebrew}
a
trumpet
(
and
the
Latine
buccina
hath
some
affinity
to
that
)
from
the
common
Hebrew
verbe
{untranscribed Hebrew}
to
empty
or
make
hollow
.
The
use
of
trumpets
in
warr
to
celebrate
a
victory
,
and
not
only
so
,
but
to
excite
their
souldiers
and
encourage
them
to
fight
,
is
most
known
,
and
allowed
by
the
usage
of
all
nations
to
have
that
propriety
in
it
,
and
so
might
not
unfitly
be
derived
from
the
camp
to
the
spiritual
{untranscribed Hebrew}
or
warfare
,
Gods
service
in
the
Temple
,
both
to
celebrate
their
thanksgivings
with
this
solemnity
of
greatest
joy
and
transportation
,
and
also
to
quicken
,
to
stirr
up
affections
in
the
performance
of
such
sacred
Offices
.
The
first
mention
we
finde
of
it
in
Scripture
is
in
consort
with
thunder
from
heaven
,
Ex.
xix
.
16.
to
solemnize
and
signify
the
presence
of
God
on
Sinai
,
and
to
raise
a
reverence
in
the
people
,
and
withall
to
assemble
them
thither
.
And
that
use
of
it
for
the
calling
assemblies
,
as
it
is
taken
from
the
military
custome
of
assembling
all
to
battaile
unanimously
by
this
sound
,
so
is
it
of
Gods
own
appointment
,
Num
.
x
.
2.
and
to
that
use
I
suppose
are
the
trumpets
designed
which
are
mentioned
with
other
utensils
of
the
Temple
,
2
Kin
.
xii
.
13.
snuffers
,
basins
,
trumpets
,
&c.
But
for
the
use
of
trumpets
in
consort
or
harmony
with
other
instruments
,
for
the
lauding
of
God
,
to
which
only
this
place
belongs
,
the
first
mention
we
finde
of
them
is
1
Chron
.
xiii
.
8.
at
Davids
fetching
the
Arke
from
Kiriath-jearim
,
when
he
and
all
Israel
played
before
God
with
all
their
might
,
with
singing
,
and
with
harps
,
and
with
psalteries
,
and
with
timbrels
,
and
with
cymbals
,
and
with
trumpets
:
so
again
c
.
xv
.
28.
So
on
another
,
and
not
so
festival
an
occasion
,
when
on
Azariah's
prophesy
Asa
and
Judah
made
a
covenant
to
God
,
2
Chron
.
xv
.
they
sware
unto
the
Lord
with
a
loud
voice
,
with
shouting
and
with
trumpets
and
with
cornets
,
v.
14.
And
as
Jehosaphat
2
Chron
.
xx
.
20.
at
his
going
out
against
his
enemies
,
to
his
exhortation
to
belief
in
God
,
addes
the
appointing
of
singers
unto
the
Lord
,
v.
21.
(
and
this
attended
with
a
signal
blessing
,
v.
22.
a
victory
over
their
enemies
wrought
by
Gods
hand
)
so
they
celebrated
their
triumph
accordingly
,
going
in
procession
to
Jerusalem
with
Psalteries
and
Harps
and
Trumpets
,
v.
28.
So
on
Hezekiah's
reformation
and
sacrifice
2
Chron
.
xxix
.
26.
the
Levites
stood
with
the
instruments
of
David
,
and
the
Priests
with
the
Trumpets
:
and
when
the
burnt-offering
began
,
the
song
of
the
Lord
began
also
with
the
trumpets
,
and
with
the
instruments
ordeined
by
David
King
of
Israel
.
So
at
the
laying
the
foundation
of
the
Temple
,
when
it
was
reaedified
,
Ezra
iii
.
10.
they
set
the
Priests
with
trumpets
,
and
the
Levites
with
Cymbals
:
and
so
at
the
dedication
of
the
wall
,
Neh
.
xii
.
41.
And
as
here
,
so
Psal
.
cxviii
.
6.
the
praises
of
God
are
appointed
to
be
sung
with
that
joyfull
noise
that
the
harps
and
trumpets
and
cornets
do
send
forth
.
From
these
premisses
it
will
not
be
difficult
to
judge
of
the
solidity
of
that
Annotation
which
the
Geneva
Bible
hath
affixt
to
this
verse
in
these
words
,
Exhorting
the
people
to
rejoyce
in
praising
God
,
he
maketh
mention
of
those
instruments
which
by
Gods
commandment
were
appointed
in
the
old
Law
,
but
under
Christ
the
use
thereof
is
abolished
in
the
Church
.
If
by
this
phrase
,
appointed
by
Gods
commandment
in
the
old
Law
,
be
meant
,
that
the
use
of
these
instruments
was
any
part
of
the
Ceremonial
Law
,
given
by
God
to
Moses
(
in
which
onely
the
abolishing
of
it
in
the
Christian
Church
can
be
founded
with
any
appearance
of
reason
)
it
already
appears
that
there
is
no
truth
in
this
:
For
as
this
practice
of
praising
God
with
the
assistance
of
instrumental
as
well
as
vocal
musick
is
found
to
be
antienter
then
the
giving
of
the
Law
in
Sinai
,
(
much
more
then
of
the
ceremonies
in
Gods
service
either
in
the
Tabernacle
or
Temple
)
being
related
of
Miriam
the
prophetess
,
the
sister
of
Aaron
,
Ex.
xv
.
20.
that
to
celebrate
the
delivery
out
of
Aegypt
,
to
Moses's
song
,
took
a
timbrel
in
her
hand
,
and
the
women
went
out
after
her
with
timbrels
and
with
dances
;
so
the
appointment
of
it
in
Gods
service
cannot
by
the
scripture
be
deduced
from
any
higher
original
then
that
of
David
,
according
to
that
of
2
Chron
.
xxix
.
26.
which
expresseth
the
instruments
to
have
been
ordeined
by
David
.
The
appointment
,
I
say
,
or
praescript
command
;
for
as
to
the
practice
of
it
,
we
have
an
earlier
example
and
instance
of
that
1
Sam
.
x
.
5.
where
the
company
of
prophets
are
met
by
Saul
,
coming
down
from
the
high
place
with
a
psaltery
,
and
a
tabret
,
and
a
pipe
,
and
a
harpe
before
them
,
while
they
prophesyed
,
or
sang
praises
to
God
.
And
another
yet
earlier
I
mentioned
,
that
of
Miriam
and
her
maidens
.
And
indeed
the
universal
usage
among
all
the
nations
that
we
read
of
,
gives
us
cause
much
rather
to
assigne
it
a
place
in
the
Natural
Religion
which
the
common
light
of
Reason
directed
all
civilized
nations
to
,
in
attributing
honour
to
God
,
then
to
number
it
among
the
ceremonies
of
the
Mosaical
Law
.
Homer
,
one
of
the
antientest
heathen
writers
that
we
have
,
gives
a
sufficient
account
of
the
usage
of
the
Greeks
in
celebrating
the
praises
of
the
Gods
and
Heroes
upon
the
Harp
;
and
after
him
nothing
more
frequent
then
the
mention
of
the
Paeans
,
Dithyrambicks
,
Choriambicks
,
Pythaulae
,
the
{untranscribed Hebrew}
of
Bacchus
,
the
Phrygian
way
of
service
unto
Cybele
with
the
Drum
,
the
Egyptians
to
Isis
with
the
Timbrel
or
Sistrum
.
Of
the
more
Eastern
practice
the
third
of
Daniel
is
sufficient
testimony
,
where
the
sound
of
the
Cornet
,
Flute
,
Harp
,
Sackbut
,
Psaltery
,
Dulcimer
,
and
all
kinds
of
Musick
are
used
in
the
worship
of
their
Idol-Gods
,
v.
5.
As
for
the
Western
or
Roman
,
Musick
was
so
great
an
ingredient
in
their
Religion
,
that
in
the
first
Ages
of
that
state
,
before
they
had
learnt
and
received
in
to
their
own
the
rites
of
the
nations
they
conquered
,
the
Tibicines
had
a
Colledg
or
Corporation
among
them
;
and
when
upon
a
disobligation
they
left
the
city
,
the
Senate
addrest
a
solemn
Embassy
to
them
to
bring
them
back
,
and
at
their
returne
courted
them
with
the
donation
of
all
the
priviledges
they
desired
.
By
all
this
it
appears
how
little
affinity
to
truth
there
is
in
that
observation
,
which
made
Church-Musick
a
piece
of
abrogated
Judaisme
,
it
being
no
part
of
the
Law
given
by
Moses
,
and
so
great
a
part
of
the
Religion
of
those
to
whose
rites
the
Mosaical
oeconomy
was
most
contrary
;
and
yet
so
farr
also
from
being
defamed
by
the
Idolatrous
heathens
using
of
it
,
that
the
Prophets
among
the
Jews
practised
it
,
Miriam
celebrated
the
deliverance
from
Aegypt
with
it
in
the
presence
of
Moses
,
and
David
solemnly
ordein'd
and
endow'd
it
,
(
and
from
him
the
rest
of
the
Kings
of
Judah
)
in
the
Tabernacle
and
the
Temple
.
Which
appointment
of
Davids
although
I
suppose
it
not
so
farr
to
be
extended
as
to
lay
an
obligation
on
all
Christians
in
all
their
services
to
use
this
solemnity
of
instrumental
Musick
,
Davids
practices
being
not
thus
obligatory
to
us
,
nor
his
appointments
reaching
all
Christians
;
yet
1.
neither
is
there
any
reason
deducible
from
hence
to
perswade
us
,
that
these
Instruments
taken
in
to
assist
in
Gods
service
either
then
were
,
or
now
are
,
unlawfull
on
that
account
,
because
they
were
not
commanded
by
God
,
but
appointed
by
David
:
for
it
being
evident
that
David
was
both
a
Prophet
and
a
King
,
the
former
(
if
not
the
latter
of
these
alone
)
enabled
and
qualified
him
to
ordein
ceremonies
in
Gods
service
,
as
is
visible
in
his
numbring
the
age
of
the
Levites
,
1
Chron
.
xxiii
.
27.
otherwise
then
Moses
had
appointed
,
v.
3.
&
Num
.
iv
.
3.
and
by
his
designe
to
build
God
a
Temple
not
commanded
(
but
after
forbidden
)
and
yet
his
designe
of
doing
it
approved
by
God
.
And
2.
the
motives
which
recommended
the
use
thereof
to
David
and
his
successors
after
him
,
being
not
shadows
of
things
to
come
,
(
which
therefore
by
the
presence
of
the
substance
,
the
coming
of
Christ
,
are
abolished
)
but
reasons
of
equal
efficacy
now
,
and
before
,
and
in
his
time
,
viz.
the
propriety
of
those
sounds
to
express
and
adde
to
the
solemnity
of
rejoycing
,
to
enliven
and
stirr
up
dull
,
and
to
compose
irregular
affections
,
to
raise
and
inflame
Devotion
,
to
transport
into
holy
extasyes
,
and
this
,
as
Boethius
tells
us
,
by
vertue
of
the
answerableness
of
the
notes
in
Musick
to
those
observed
by
nature
in
the
temper
of
the
body
,
which
makes
a
well-composed
harmony
,
a
moral
at
least
,
if
not
even
a
natural
instrument
to
work
changes
in
humane
affections
,
and
if
the
Musick
be
designed
with
Judgment
,
and
with
respect
to
the
present
occasions
,
that
change
must
in
reason
be
to
the
better
,
and
not
to
the
worse
.
On
these
premisses
,
I
say
,
the
least
that
can
be
inferred
is
,
that
if
we
only
consider
Church-Musick
as
a
suitable
attendant
on
Divine
Service
,
it
is
no
more
abrogated
by
the
Gospel
,
then
prostration
of
the
body
in
prayer
,
setting
apart
Festival
solemnities
,
making
Oblations
,
building
Oratories
,
and
the
like
;
and
2.
if
we
joyne
to
this
the
consideration
of
the
particular
uses
of
it
,
then
unless
we
have
none
of
these
wants
which
musick
is
proper
to
supply
,
the
Use
may
now
as
reasonably
be
retein'd
in
the
Church
(
and
that
for
other
parts
of
Gods
service
as
well
as
that
one
of
Lauds
and
Magnificats
,
from
the
examples
of
Asa
and
Jehoshaphat
forementioned
)
as
it
was
introduced
into
Gods
service
in
,
and
before
the
Temple
.
Yet
when
I
say
it
may
,
I
do
not
assume
it
must
:
When
by
the
consent
(
in
a
manner
)
of
all
mankind
I
discern
it
look'd
on
as
an
agreeable
attendant
and
ornament
of
natural
Religion
,
I
do
not
yet
esteem
it
either
as
any
the
least
part
of
the
Substance
,
or
so
much
as
a
necessary
rite
of
Divine
Service
,
but
place
it
in
the
classis
of
those
things
which
,
when
they
are
seasonably
and
decently
and
reverently
used
,
express
our
honour
to
the
Deity
.
't
is
most
certain
,
I
may
speak
the
praises
of
God
without
the
addition
either
of
Instrumental
or
even
of
vocal
Musick
;
and
so
I
know
we
may
pray
,
and
not
in
a
Church
or
Consecrated
place
,
and
without
the
lowlyest
posture
of
the
body
,
that
of
prostration
.
Yet
it
will
as
little
be
doubted
upon
Christian
Principles
,
or
those
which
are
common
to
all
Religion
,
but
,
as
these
,
so
that
,
when
it
is
(
by
the
Piety
of
Governours
,
or
without
,
so
it
be
not
against
,
their
commands
)
superinduced
,
it
will
with
good
propriety
fill
up
the
solemnity
and
honourary
respect
,
and
so
(
though
abstracted
from
the
forementioned
accessory
advantages
)
maintain
,
against
all
rational
opposition
,
the
decency
of
reteining
it
in
the
Church
of
Christ
.
3.
To
say
still
,
after
all
this
,
that
it
is
abolished
in
the
Christian
Church
,
and
neither
to
shew
where
,
nor
to
tender
any
analogy
or
parity
of
reason
by
which
that
may
(
with
some
probability
at
least
)
be
inferred
,
but
having
untruly
suggested
,
that
it
was
appointed
by
God
in
the
Old
Law
,
on
that
undue
suggestion
only
,
without
the
least
tender
of
farther
proof
,
to
dictate
magisterially
that
it
is
abolished
,
what
is
this
but
the
fallacy
in
Logick
of
begging
the
Question
,
and
no
small
degree
of
the
sin
of
dogmatizing
,
as
farre
from
the
methods
of
Reason
,
as
the
purity
or
liberty
of
the
Gospel
?
Especially
when
the
Apostle
under
the
New
Testament
,
by
prescribing
Psalms
and
Hymns
and
spiritual
songs
Col.
iii
.
16.
which
three
words
are
observed
to
comprize
all
the
sorts
of
songs
and
Psalms
mentioned
among
the
Jews
in
the
Old
Testament
(
of
the
last
of
which
those
very
Geneva-Annotations
say
,
that
they
are
peculiar
and
artificious
songs
,
made
fuller
of
musick
)
and
by
the
addition
of
singing
,
and
making
melody
(
the
latter
{untranscribed Hebrew}
probably
referring
to
The
Psaltery
is
a
known
Instrument
among
the
Hebrews
,
to
which
{untranscribed Hebrew}
may
referr
.
instrumental
,
as
the
former
to
vocal
musick
)
seems
so
far
from
the
least
unkindness
to
the
Musick
customary
in
the
Temple
,
that
he
rather
recommends
it
on
fit
occasions
to
the
Christians
.
Nor
can
there
be
any
reason
rendred
,
either
Christian
or
Moral
,
why
vocal
Musick
should
be
commanded
under
the
Gospel
,
and
yet
Instrumental
forbidden
;
or
why
Songs
more
than
ordinarily
artificious
,
and
fuller
of
Musick
,
being
in
the
Genevan
judgment
prescribed
,
should
yet
be
interdicted
the
additional
use
of
the
Harp
or
Organ
,
or
any
other
sort
of
grave
,
solemn
,
and
most
esteemed
Musical
Instruments
,
to
accompany
,
and
either
assist
,
or
adorn
them
.
A
more
rational
enquiry
it
would
be
,
whether
when
the
holy
anointing
oile
,
wherewith
the
Tabernacle
was
anointed
,
was
not
to
be
used
for
secular
purposes
under
the
severest
penalty
,
Ex.
xxx
.
33.
such
Instruments
,
1.
so
solemnly
appointed
,
and
thereby
in
a
manner
consecrated
by
David
the
holy
Psalmist
,
and
2.
honoured
by
the
usage
of
the
Temple
,
and
also
the
Christian
Church
,
be
not
in
some
degree
debased
,
if
not
prophaned
,
by
being
forbidden
their
Original
proper
Use
,
and
imployed
to
uses
most
contrary
.
HOSANNAH
,
HALLELUJAH
.
The
End.