Lord But if it were thus in the Hebrew the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must have been put after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas here it is before it Others seem to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a particle aequivalent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 V. 8. Son That David as a King exalted by Gods peculiar command should be stiled Gods Son 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 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 Son of God but he as being higher then they his first-born We know an adopted Son is stiled a Son and Salathiel Mat. i. 12 is said to be begotten by Jechoniah because he succeeded him in the Kingdom though he were not indeed his Son And so may David be Gods Son being immediately 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 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-days 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 tells 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 Son this day have I begotten thee and so Heb. v. 5. it is brought as an evidence of Christ's 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 Son this day have I begotten thee who in the dayes of his flesh v. 7. being made perfect became the Author 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 St. 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 Son of God and that in an eminent manner so the High-Priest Mat. xxvi 63 Tell us whether thou art the Christ the Son of God and Joh. i. 20 Rabbi thou art the Son of God the King of Israel so this begetting him from the grave to a life immortal did comprehend and presuppose the truth of that other fundamental Article of our Creed that he was that eternal word or Son 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 Son of God with power according to the Spirit of holiness by the Resurrection from the Dead Now that this his resurrection and exaltation consequent to it is here fitly 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 unusual to call the resurrection of one of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Kingdom 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 Son by a Father thou art pure to me as if this day I had created thee V. 8. Vtmost parts That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth that is joyned with it For if that be interpreted of the Vniverse 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 Vniversal Monarch of the whole World Yet on the other side if it be not taken in this latitude it will
of thy fathers shall be thy children whom thou mayst make Princes in all the earth Paraphrase 16. As she parts with royal parents in Aegypt so now she shall be a mother of royal children her posterity shall succeed in the kingdom 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 faithful 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 faithful and pious children by Christ begotten and by her brought forth unto God And so likewise in respect to the Gentiles in stead of Idolatrous ancestors there shall be a succession of 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 Paraphrase 17. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Six in all probability signifie instruments of six strings The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assessors of the Sanhedrim as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a title of the Doctors of the Jews The LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seem to refer to the custome of alternate singing of which we have spoken on Psal 24. one verse by one another by the other part of the quire which alternation as it is not unfitly exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it might by them be thought to be noted by this word deduced by them as also by the Chaldee from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change or vary Of the sons of Coreh see Psal 42.1 of Maschil see Psal 32. note a. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foeminine plural from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 3.29 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a canticle of these beloved or friends of the Bride the Bride-maids the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the beloved and so the Latine as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 1. Inditing That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used only in this one place in Scripture signifies ebullivit prae fervare to boil or seeth out through excess of heat is agreed by all The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine eructavit the style ordinarily used of a spring or fountain and so the Jewish Arab Interpreter renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which belongs to the springing forth of water originally but is applyed to any new invention or good thing produced by the mind So Abu Walid also would have it rendred that so first his heart sent forth and then his tongue altered what that produced or dictated He observes also the affinity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the radicals are the same only transposed which signifies to swell forth or distill as water out of an hill or rock And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferbuit calefactus est and from that notion of it we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a frying-pan Lev. 7.9 that wherein the mincha or meat-offering was drest with oyl 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for making hast should be here exprest by a peace-offering or sacrifice of thanksgiving drest with oyl over the fire whether fried or boiled the ebulliency denoted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being equal in both of them and then by the sacrificer presented to God Lev. 2.8 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 hymn which is the spiritual oblation and is here part of the nuptial festival composed for the celebrating of it As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum bonum in the vulgar the good word or speech or matter it will by analogy signifie a festival hymn as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies laetus as well as bonus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good day is a festival day a day of rejoycing and the feast being a marriage feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good or festival hymn will be distinctly an Epithalamium And then that which followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best literally rendred my composures will I deliver or recite to the King so the Chaldee exactly in the same form reading only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same any kind of works or composures V. 4. And in thy Majesty The fourth verse is literally to be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and prosper with thy honour or majesty i. e. we
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 with understanding Paraphrase 7. 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 Paraphrase 8. 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 powerful 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 spiritual dominion in their hearts 9. The Princes of the people are gathered together even the people of the God of Abraham for the shields of the earth belong unto God he is greatly exalted Paraphrase 9. 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 country be left naked and in a manner desolate no company remaining at their houses to guard them from the violence of the neigbouring 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 2. 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 Psal XLVII 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 Isarelites and that sure was past at the writing of the Psalm and accordingly the LXXII render it in both verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath subdued v. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath chosen v. 4. There is nothing then of farther difficulty to be here explicated unless it be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellence magnificence pride from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies with understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a good understanding saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing ye in the plural It is not therefore improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so oft used in the titles of the Psalms for the name of a tune or key in Musick See note on Psal 32. a. should here also be taken in that sense being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people This the LXXII appear to have read with Chirâ—c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with and the Latine follows them cum Deo Abraham with the God of Abraham But passing by this and taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a noun 't is yet not improbable that it should be read in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Dative case thus the Princes of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were aggregated or joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 it is all one to associate and joyn with Christ and with Christians Lastly it may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 universall 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shields of the earth be taken literally for the instruments of protection and preservation then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord will signifie that all such means of safeguard 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the son or upon the son which thou hast made strong for thy self where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most probably an expletive of no signification or possibly refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look upon so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son in accordance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 49.22 Joseph is a fruitful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son i. e. bough by a spring whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daughters i. e. branches run over the wall by the same proportion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies sucking children from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Messiah i. e. anointed King whom thou hast confirmed or established for thy self 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah Ben-Ephraim others call him Ben-Joseph who they say is to be killed in war being prest by the text in Zachary to acknowledge a suffering Messiah 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son simply but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son of man is set to signifie the King But it is possible also and I suppose more probable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being cut down it is burnt with fire the vine when 't is cut down being good for nothing else Ezek. 15.3 4. shall wood be taken thereof to do any work 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 self seems to be borrowed from Moses's song Exod. 15.17 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Joh. 11.48 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. 4.1 It shall leave them neither root nor branch People nor Temple Of both these it here follows in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall perish at the rebuke of thy countenance i. e. If to the spoil of violent men foregoing the boar out of the wood and the wild beasts of the field v. 13. thou add 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted of the King The Eighty First PSALM TO the chief Musitian upon Gittith A Psalm of Asaph Paraphrase The eighty first Psalm said to be composed by Asaph for the feast of trumpets Lev. 23.24 Numb 29 1. and 10.10 which was instituted to commemorate the deliverance out of Egypt 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 8. a. and committed to the Praefect of the Musick 1. Sing aloud unto God our strength make a joyful noise unto the God of Jacob. 2. Take a Psalm and bring hither the timbrel the pleasant harp with the Psaltery 3. Blow up the trumpet in the new moon in the time appointed on our solemn feast-day Paraphrase 1 2 3. The God of Jacob is our only refuge preserver and deliverer O let us joyn in the most solemn joyful expressions of thankfulness to him All the sweetest and most pleasant instruments of Musick are in all reason to accompany and indeavour to improve our lauds and all the whole nation to be assembled at those times which are solemnly set apart for these offices the beginning of every month to consecrate all that follows 4. For this was a statute for Israel and a law of the God of Jacob 5. This he ordained in Joseph for a testimony when he went out through the land of Egypt where I heard a language that I understood not Paraphrase 4 5. And this is but agreeable to the ordinances of divine service given by God himself 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 Egyptians when he lived among strangers and were cruelly handled by them 6. I delivered his shoulders from the burthen his hands were delivered from the pots Paraphrase 6. 'T was then the mighty work of his over-ruling power upon our addresses made to heaven
earth are out of course Paraphrase 5. 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 Exod. 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. 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 Paraphrase 6 7. 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 Paraphrase 8. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 19.20 Samuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Chr. 19.6 He said unto the Judges Take heed what you do 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be examined by the use of the word in other places As Ps 86.8 There is none like unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among these Elohim where the Chaldee expresly renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the high angels So 1 Sam. 28.13 I saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim ascending out of the Earth the Targum reads again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an angel of the Lord. So here v. 6. I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are Elohim the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Angels And when it there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and children or sons of the most High they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the high angels in the notion of sons of God Job 1.6 and 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of God came i. e. saith the Chaldee in consent with all interpreters in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assemblies of angels This therefore being the frequent known use or 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and commissionated by God whose name therefore they bear it is by the same reason of analogy applyed to all Judges and Magistrates and accordingly Psal 138.1 this same word is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges and by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings administring justice to the people in the name and by commission from God whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers they are Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Punick notion of Suffes for a Dictator or Supreme judge V. 3. Do justice From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil to justifie in the notion of acquitting or absolving and is set opposite to condemning Deut. 25.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall justifie or acquit the just and condemn the wicked So Prov. 17.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that acquits the impious and condemns the just And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Jo. 10.34 are introduced in this stile 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalms are thora i. e. the Law And to that perhaps may be referred what we find Psal 78.1 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 Song or Psalm of Asaph Paraphrase 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 Jews to the time of the captivity under the Assyrians see note c. 1. Keep not thou 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 Paraphrase 1 2. O blessed Lord be thou at length pleased to shew forth thy self 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 hidden ones
for it eternal felicity in another world which though a gift of God's free bounty shall then be dispersed with respect to the performances of this kind see Matt. 25.34 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 than to â—ny other good works Deut. 26.11.13 Psal 41.2.37.26 Prov. 11.24 25 26 27.13.22.14.21.19.17.22.9.28.27 Mar. 10.30 10. The wicked shall see it and be grieved he shall gnash with his teeth and melt away the desire of the wicked shall perish Paraphrase 10. 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 chuse but see it and secretly confess it and repine and malign and be disquieted at it whilst themselves be they never so intent and industrious in the getting and keeping of worldly wealth do yet sensibly decay and grow hinderly all their designs and indirect methods of thriving are curst and blasted and pursued with a continual improsperousness yield them no kind of fruit in this world yet cost them full dear in another Annotations on Psal CXII V. 8. See his desire The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see in composition with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his distressers or oppressors hath been already explained Note on Psal 44. c. in reference to David at that time 'T is used again Psal 59.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall let me see or look on mine enemies and Psal 92. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mine eye hath lookt on mine enemies and mine ear hath heard of them that rise up against me i. e. seen and heard of their destruction v. 10. and so the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the ruine So Psal 118.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall look upon my haters the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 oppressors 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 44. by seeing revenge here change it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption deliverance from his distress V. 10. Melt away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve or melt being joyned with seeing grieving and gnashing with the teeth expressions of the wicked man's envy may be thought to belong to the same matter consuming or melting away with grief But the word signifying any kind of melting consumption or dissolution outward of the estate as well as inward of the mind 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 covetousness worldly-mindedness earnest pursuit of wealth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire imports comes to nought and perisheth The Syriack therefore for melting reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be taken away or destroyed The Hundred and Thirteenth PSALM 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 styled as the two former Hallelujah See note a on Psal 106. and 111. 1. PRaise O ye servants of the Lord praise the name of the Lord. Paraphrase 1. All faithfull servants of God are most nearly 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 Paraphrase 2. 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 Lord's name is to be praised Paraphrase 3. From one end of the heathen world unto the other see Mal. 1.11 his mercies and goodness to mankind 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 Paraphrase 4. 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 who dwelleth on high 6. Who humbleth himself to behold the things that are in heaven and in the earth Paraphrase 5 6. And above all other ways 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 onely 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 Son 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 maketh the barren woman to keep house to be a joyfull mother of children Praise ye the Lord. Paraphrase 7 8 9. 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 royal throne 1 Sam. 2.8 at other times to dispense other seasonable mercies children to the barren Sarah and Hannah aâ—d 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 Psal CXIII V. 5. Dwelleth on high The Syntaxis in this place is very poetical and a very discernible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acknowledged to be in
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 trust thou in the Lord he is their help and their shield Paraphrase 9. 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 Paraphrase 10. 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 proxies 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 Paraphrase 11. And the same is the duty or rather privilege 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 bless the house of Israel he will bless the house of Aaron Paraphrase 12. 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 bless them that fear the Lord both small and great Paraphrase 13. And the same will he not fail to doe to all true servants of his of what condition soever they are in this world the greatest Prince shall not have any privilege herein above the meanest peasant 14. The Lord shall increase you more and more you and your children Paraphrase 14. And the same blessings which he bestoweth on such he will continue and intail upon their posterity 15. Ye are the blessed of the Lord which made heaven and earth Paraphrase 15. 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. The heavens even the heavens are the Lords but the earth hath he given to the children of men Paraphrase 16. The highest heavens hath God provided for his own palace and court of residence but the other part of the Universe the inferiour globe of earth and air 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 go down into silence 18. But we will bless the Lord from this time forth and for evermore Praise the Lord. Paraphrase 17 18. 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 bless 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 defects and sing continual Hosanna's and Hallelujah's to him for ever Annotations on Psal CXV V. 1. Not unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 73.25 who is with me or whom have I in heaven and Gen. 33.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough with me or I have enough V. 4. Idols The 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrition But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be sad and anxious signifies also by Metonymy to form or frame any thing very diligently applied to God's framing of us Job 10.8 and to enemies distorting and depraving others words Psal 56.5 And in that notion of it also may be deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 5.21 we reade that the Philistims left there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their images 1 Chron. 14.12 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gods So S. Augustine De Civit. Dei l. 8. c. 23. tells us of the Theology of the heathens received from Trismegistus that the simulacra or statues were the bodies of their Gods which by some magical ceremonies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were forced to joyn themselves as souls and so animate and inliven those dead organs to assume and inhabit them So saith Minutius Isti 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. 6. Eos ipsos in his signis colitis quos dedicatio infert sacra fabrilibus efficit inhabitare simulacris the heathens in the images worship
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 Creatour and supreme Governour of the world 7. Praise the Lord from the earth ye dragons and all deeps 8. Fire and hail snow and vapours stormy winds fulfilling his word 9. Mountains and all hills fruitfull trees and all cedars 10. Beasts and all cattel creeping things and flying foul 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 Paraphrase 7 8 9 10 11 12. Lastly this earth of ours together with the vast ocean in the cavities and bowels of it both making up but one region and neither infesting nor annoying the other were certainly 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 air and descend upon the earth the lightnings and thunder hail and snow congealed vapours frost ice and dews the violent winds and tempests every one of which are instrumental to him perform his pleasure are wholly commanded by him and doe whatever he directs them the mountains and hills and forests adorned with stately tall but fruitless trees and the valleys full of trees bearing fruit and the cattel of daily use for man to doe 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 forests and woods and mountains see note on Psal 147. b. yet are made usefull also to the benefit of men and so all that creeps or swims or flies what have all these to doe but to sing forth the glories of the Creatour and Governour 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 inferiour 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 horn of his people the praise of all his saints even of the children of Israel a people near unto him Praise ye the Lord. Paraphrase 13 14. Let them all joyn in the same quire of praises to the great and glorious and sole Creatour and Governour 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 Jacob's faith in revealing 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 Psal CXLVIII V. 4. Heavens of heavens What this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens of heavens signifies here will best be gathered from the context and by comparing this place with Psal 104.3 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 air see note a. on that Psalm and laying the beams of his chambers in the waters which that it belongs to the clouds of rain in the middle region of the air see note b. And just so here after the Sun Moon and Stars of light by which the whole body and spheres 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 regio◠of the air where the clouds are the uppermost regions of the body of the air 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and that cannot better be fetcht than from the first chapter of Genesis There 't is certain 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 celestial 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 air v. 20 26 28 30. where the place wherein the birds fly is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firmament of the heavens and simply the heavens for which the Targum of Jonathan reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of the firmament or expansion of heavens v. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of heavens v. 26. and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens v. 28.30 So again when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in probability from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters in the dual number those two sorts of waters above and below the firmament which consequently must be the air 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendulous in the air and that saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word or command of the King and so when the rain came down in the Flood 't is said the windows or flood-gates or cataracts