Annotations on Psalm LXXXIX.

[ a] *V. 2. I have said] That 〈 in non-Latin alphabet 〉I have said, be∣longs 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 sworn unto David my servant. When the LXXII. therefore, and Syriack and Latine, &c. read it in the second per∣son 〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉, the second and the first person. But when it follows 〈 in non-Latin alphabet 〉thy faith∣fulness 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 〈 in non-Latin alphabet 〉, answering God in the latter, there are many exam∣ples. 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 o∣ther Interpreters to refer it to the Psalmist, 〈 in non-Latin alphabet 〉as I have known, or made known, (though being without vowels it may be read in the second per∣son, as thou hast declared) adds in the beginning of v. 3. who hast said, I have made a Covenant, &c.

[ b] *V. 6. Mighty] As of 〈 in non-Latin alphabet 〉 hath been shewed (note on Psal. 82.6.) so of 〈 in non-Latin alphabet 〉 here is to be re∣solved, that it signifies Angels, even those that are in heaven, in the beginning of the verse (the word 〈 in non-Latin alphabet 〉 which is applied to God, being communicated also to them) there being no more difference be∣tween those two phrases 〈 in non-Latin alphabet 〉in heaven, and 〈 in non-Latin alphabet 〉among the sons of God, than there is be∣twixt compared in the former, and likened in the lat∣ter part of the verse: where we read can be compa∣red, the Hebrew hath 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉, which is po∣nere, disponere, there to set himself in aray, to enter the lists, Job. 6.4. and thence 'tis to dispute, to aray, or order words against another, Job. 82.14. & 33.5. and from thence to contest for preeminence, to enter the comparison. The Chaldee here reads, 〈 in non-Latin alphabet 〉is e∣qualled, and that is exactly the same with 〈 in non-Latin alphabet 〉is likened, that follows. And so the Jewish Arab hath 〈 in non-Latin alphabet 〉shall be equal with, and Abu Walid, shall be like unto. And thus have all the Interpreters un∣derstood it; the Chaldee 〈 in non-Latin alphabet 〉among the quires of Angels, the LXXII. 〈 in non-Latin alphabet 〉, among the sons of God, (and so the Latine) the Syriack 〈 in non-Latin alphabet 〉among the sons of Angels. The same are again exprest v. 7. by 〈 in non-Latin alphabet 〉the great counsel or assembly of holy ones (as before, v. 5. by 〈 in non-Latin alphabet 〉congregation of holy ones) as ap∣pears by the end of the verse,* where the same are again exprest by 〈 in non-Latin alphabet 〉all that are about him; 〈 in non-Latin alphabet 〉 say the Chaldee, all the angels that stand about him. Only the 〈 in non-Latin alphabet 〉great (which is best joyned with 〈 in non-Latin alphabet 〉assembly,* the num∣ber of Angels, when assembled together, being so ve∣ry great) the Chaldee applies to God, that he is 〈 in non-Latin alphabet 〉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 〈 in non-Latin alphabet 〉 he renders 〈 in non-Latin alphabet 〉of those that are indued with power, or might.

[ c] V. 8. Or to thy faithfulness] The rendring of 〈 in non-Latin alphabet 〉 will be best learnt from the antient Interpreters: they read it by it self, sepa∣rate from the former part of the verse, 〈 in non-Latin alphabet 〉, and thy truth is round about thee; and the Latine, & veritas tua in circuitu tuo, and so the Chaldee, 〈 in non-Latin alphabet 〉and thy truth or fi∣delity is round about thee; and so the Syriack also, and the Jewish Arab, And thy truth is 〈 in non-Latin alphabet 〉 round about thee. The elegancy of the phrase (which is poetical) seems to be taken from the style of Angels, v. 7. 〈 in non-Latin alphabet 〉 they that incompass God,* signifying, that as they wait upon God and execute his will, so, far above the strength of those, Gods fidelity, his care to perform his promise exactly, incompasses him, is ready prest to perform all that he hath ever promised to do.

[ d] V. 11. Fulness thereof] From 〈 in non-Latin alphabet 〉to be filled,* is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉fulness, and 〈 in non-Latin alphabet 〉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 Psal. 24.1. the earth and the fulness, is after exprest by the world, and they that dwell therein. So Ps. 50. the forest, and cattel, v. 10. is exprest by the world and fulness thereof, v. 12. see Psal. 46.11.48.7. Isa. 42.10. The Jewish Arab reads 〈 in non-Latin alphabet 〉all of it. The word 〈 in non-Latin alphabet 〉 in Piel signifies also to gather together, or con∣gregate, and from thence is 〈 in non-Latin alphabet 〉a multitude, collecti∣on, or congregation: So in Arabick 〈 in non-Latin alphabet 〉 signifies a multitude, or congregation of people. And from that is the use of 〈 in non-Latin alphabet 〉, Rom. 11.12. and very fre∣quently in the most antient Ecclesiastical writings, for the coming in of believers to the Church.

[ e] V. 12. South] The Hebrew 〈 in non-Latin alphabet 〉 which is vul∣garly used for the right hand,* being here a denotati∣on of a particular quarter of the world, must not be rendred in that primitive sense, but (as 'tis else∣where oft used, 1 Sam. 23.19. Cant. v. 15. Ezek. 21.2. and the opposition to 〈 in non-Latin alphabet 〉the North exacts) the South, because looking towards the East, as in prayer 'twas customary to turn the face that way, and from thence the East is stiled 〈 in non-Latin alphabet 〉face, and the West 〈 in non-Latin alphabet 〉 the hinder part, the South by conse∣quence must be on the right hand: so the Chaldee here renders it, 〈 in non-Latin alphabet 〉those that are in the Page  255 South, and the LXXII. to the same sense, 〈 in non-Latin alphabet 〉, the Latine mare, the Syriack 〈 in non-Latin alphabet 〉the right hand,* or the South. By proportion with these two (the North and the South) are 〈 in non-Latin alphabet 〉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 pa∣raphrase of the latter, 〈 in non-Latin alphabet 〉Hermon which is on the East. By which the former, Tabor, being opposite to it, must be concluded to be in the West.

[ f] *V. 14. Justice] What is frequently observable of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉righteousness and mercy, that they are used promiscuously for works of mercy, differ∣ing at most but by degrees one from the other, is here to be observed, v. 14. And by proportion thereto, 〈 in non-Latin alphabet 〉judgment,* and 〈 in non-Latin alphabet 〉truth, or faith, or fidelity, are equivalent also; by judgment mean∣ing Gods most just and righteous performances of his promises, for then that is the known meaning of fidelity. These two when applied to men, compre∣hend all duties toward men, Justice and Charity. So we have judgment and mercy, Mat. 23.23. as con∣tradistinguished to faith, or the duties of the First Table, called in the parallel place, Luk. 11.42. the love of God.* And being here applied to God, they are said to be 〈 in non-Latin alphabet 〉a preparation of thy throne; so 〈 in non-Latin alphabet 〉 is rightly rendred by the LXXII. 〈 in non-Latin alphabet 〉, preparation, and so the Jewish Arab, 〈 in non-Latin alphabet 〉 prepara∣tion: and to that sense, the going before thy face, in the end of the verse, interprets it, it being directly all one to go before ones face, and to prepare either his way or his dwelling, Luk. 1.76. And Gods throne or seat being said to be prepared for, or in judgment, Psal. 9.7. 〈 in non-Latin alphabet 〉, say the LXXII. in judg∣ment; from hence it is that the Jews say, God hath two thrones, 〈 in non-Latin alphabet 〉 the throne of mercy, and 〈 in non-Latin alphabet 〉the throne of judgment, (the former of which is mentioned, Heb. 4.16.) By these two all Gods judicatures are managed, mercy in all his dis∣pensations, and so likewise fidelity (making good his promise) in all; whensoever he administers or doth any thing, these two are the Praecones or He∣ralds to go before, and erect his tribunal, and so by these two his throne is prepared, in these two it is erected.

[ g] *V. 15. Joyful sound] From 〈 in non-Latin alphabet 〉vociferatus est, is 〈 in non-Latin alphabet 〉 here, for those vociferations or jubilations with which God is praised, the singing and instru∣ments of Musick, (both which are noted by this word) which are wont to be used in giving lauds to God. (see Psal. 150.) To this sense the Chaldee render it, Blessed is the people that know 〈 in non-Latin alphabet 〉 to please their creator with jubile, the LXXII. that knows 〈 in non-Latin alphabet 〉, jubilation, the Syriack 〈 in non-Latin alphabet 〉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 knows how to praise and celebrate thee.

[ h] *V. 18. The Lord] The Hebrew 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 in both places: and Aben Ezra gives this account of it, 〈 in non-Latin alphabet 〉 &c. because David our King is chosen by God, God hath promised that the horn of David shall flourish. And to this the nineteenth verse belongs; (see note i.)

[ i] V. 19. *Mighty] What 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 signifies here, may be worth inquiring. That the place be∣longs to Gods exaltation of David to the Kingdom, when he was first anointed by Samuel, 1 Sam. 16.13. is evident here, v. 18, & 20. And that David when he was thus exalted, was no powerful, or, to outward appearance, eminent man, but the contrary, a youth feeding sheep, 1 Sam. 16.11. and even the youngest and least probable to outward judgment of all his bre∣thren. And this circumstance, that he was so when God chose him, is taken notice of both there, v. 7. and Psal. 78.70, 71. It is therefore not altogether im∣probable, that so it should be here also. And though he be soon after described by Saul's servants to be 〈 in non-Latin alphabet 〉a mighty valiant man, a man of war, 1 Sam. 16, 18. yet with this is there joyned the Lord is with him, and that refers it to the time after his being anoint∣ed, 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. 17.34. most probably refers to some acts conse∣quent to this his anointing, after which 'tis evident he continued to keep the sheep, and from them was sent for to come to Saul, chap. 16.19. And then though 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉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 〈 in non-Latin alphabet 〉, and so perhaps might 〈 in non-Latin alphabet 〉 be conceived to do also, and then having the addition of 〈 in non-Latin alphabet 〉,* which as it signifies elect, so also 'tis frequent∣ly taken for a young man (Deut. 32.25.) 〈 in non-Latin alphabet 〉the young man and the virgin, and 2 Sam. 6.1. all the 〈 in non-Latin alphabet 〉 youth, or young men in Israel,〈 in non-Latin alphabet 〉 say the LXXII. and accordingly the Chaldee here ren∣der it 〈 in non-Latin alphabet 〉 a young man) the conjunction of them might possibly signifie no more than a man, and that a young man, a man not by way of excellence, a∣bove, but of diminution, below other men, till by Gods free chosing and anointing him, he was thus advanced. That 〈 in non-Latin alphabet 〉 should thus signify, it would not much be doubted. The only difficulty is of 〈 in non-Latin alphabet 〉 which (though 〈 in non-Latin alphabet 〉 be no more than a man) is generally an eminent kind of man, a gyant, or an he∣ros. In this difficulty the Chaldee may seem to have interposed seasonably, by paraphrasing it 〈 in non-Latin alphabet 〉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 Da∣vid 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 〈 in non-Latin alphabet 〉 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 King∣dom 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 〈 in non-Latin alphabet 〉 also in its first notion, for a choise eminent person, one chosen 〈 in non-Latin alphabet 〉 from the peo∣ple, 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. 16.7. which being there said by God to Samuel, on purpose to direct him to find out and anoint David of all the sons of Jesse, is an in∣timation that there was somewhat of internal emi∣nence in David, on which he was chosen by God to be King in Saul's 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 〈 in non-Latin alphabet 〉 an heros indeed.

Page  256*V. 22. Exact] 〈 in non-Latin alphabet 〉, with the point on the right hand of ש, signifies to deceive; and that either with the preposition 〈 in non-Latin alphabet 〉 or ל after it, as Isa. 36.14. Let not the servants of Hezekiah 〈 in non-Latin alphabet 〉 de∣ceive you, or with ב, as here. So the Chaldee un∣derstands it, rendring it 〈 in non-Latin alphabet 〉deceive him; and the LXXII. I suppose, to the same sense, when they read 〈 in non-Latin alphabet 〉, 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.

[ l] *V. 26. Rock of my Salvation] The full impor∣tance of this phrase 〈 in non-Latin alphabet 〉rock of my salvati∣on, both here and again, Psal. 95.1. may perhaps best be fetcht from the figure 〈 in non-Latin alphabet 〉, and then it will be all one with my rock and my salvation, Psal. 62.2. he to whom I fly as to a refuge (so 〈 in non-Latin alphabet 〉rock oft sig∣nifies) and from him receive deliverance out of approaching danger. To this agrees the LXXII. their rendring of it, 〈 in non-Latin alphabet 〉, the helper of my salvation, i. e. he which helps, and res∣cues or delivers me. Or else taking 〈 in non-Latin alphabet 〉rock in the notion of strength (as oft 'tis used) it is then (as the Chaldee renders it 〈 in non-Latin alphabet 〉) strength of my redemption, i. e. he from whose strength all my deli∣verance proceeds. The Syriack expression of it is most facile, 〈 in non-Latin alphabet 〉my most potent de∣liverer.

[ m] *V. 49. Former] From 〈 in non-Latin alphabet 〉head, or beginning,〈 in non-Latin alphabet 〉 here must signify primitive, or primordial; and so the Chaldee reads 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉to begin, and so the LXXII. 〈 in non-Latin alphabet 〉, old, or primitive, 〈 in non-Latin alphabet 〉, from the beginning. From the importance of this word * St. 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 anti∣ent time. But it must be considered, that not at the time of the completion, but at the time of wri∣ting 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 days of the Messiah.

[ n] V. 51. Footsteps] From the notion of 〈 in non-Latin alphabet 〉heel,* many other acceptions there are of the word; first, for paths, or ways, or actions, Psal. 77.19. Secondly, for the end of any thing, Psal. 119.33. Thirdly, for a reward, Psal. 19.11. there rendred 〈 in non-Latin alphabet 〉, retribution, and here 〈 in non-Latin alphabet 〉, commutation by the LXXII. Besides these there is a notion of the verbe 〈 in non-Latin alphabet 〉 in Piel, in Syriack and Chaldee, for de∣laying, or deteining, Job 37.4. and from thence the Chaldee here rightly deduces 〈 in non-Latin alphabet 〉, and accor∣dingly renders it 〈 in non-Latin alphabet 〉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 pro∣mises 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 delays of the Messiah, the discourse, saith he, being of those, who say, 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉, and will not tarry, Heb, 10.37.37. & 2 Pet. 3.9. the Lord is not slack concerning his promise, as some men count slack∣ness.