Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	babylon_n	enemy_n	zion_n	22	3	9.1163	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55363	Annotations upon the Holy Bible. Vol. I wherein the sacred text is inserted, and various readings annex'd, together with parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened / by the late reverend and learned divine Mr. Matthew Poole.	Poole, Matthew, 1624-1679.	1683 (1683)	Wing P2820; ESTC R39678	6,571,344	1,258

where there is something in the Text or Context which determineth it to some other Person or People And this very crime of stoutness or hardness of heart is most justly and most frequently charged upon the Iews by their own Prophets every where because of their gross contempt of and incorrigibleness under all Gods Words and Works And the Prophet speaks this either to the Iews of his Generation Or rather to that generation which was carried Captive to Babylon whose stout-heartedness is particularly noted and reproved Zech. 7. 11 12. Compare Mal. 3. 13 14 15. that are far from Righteousness e That are not onely voyd of but enemies to Righteousness and true holiness that give up your selves to wickedness that despise my counsels and promises and threatnings 13. I bring near my righteousness f Though you are most unrighteous persons and have given me just cause to make you to know my breach of Promise as I threatned in the like case Numb 14. 34. Yet I will shew my self to be a Righteous and Faithful God making good my promise of delivering you out of Babylon after seventy years and though you think the time long and are apt to distrust the thing it self yet it shall come and that speedily I will bring it near or cause it to approach or come unto you and as it follows it shall not tarry beyond the appointed time it shall not be far off g My work of saving you from the Babylonish Captivity and my salvation shall not tarry and I will place salvation in Zion h I will bring my People from Babylon to Zion and there I will save them from all their enemies for Israel my glory i In whom I will once again glory as my People and the illustrious monuments of my glorious Wisdom and Power and Truth and Goodness whom I will make a great and glorious People though now they are mean and contemptible and in whom I will once more settle my glorious Presence and Ordinances CHAP. XLVII 1. COme down a From thy Throne as it follows and sit in the dust b Either necessarily because thou shalt have no higher seat Or voluntarily as mourners do bewailing thine approaching calamities O virgin daughter of Babylon c So called either 1. because she had not y●…t been humbled and conquered Or rather 2. Because she was tender and delicate as the next clause informeth us sit on the ground there is no throne d To wit for thee The empire is taken away from thee and translated to the Persians O daughter of the Caldeans for thou shalt no more be called e Either be reputed so Or rather be so for to be called is frequently put for to be as hath been divers times noted Thou shalt be reduced to great hardships and miseries tender and delicate 2. Take the Milstones f Betake thy self to the Milstones as we commonly say take thy bed or betake thy self to thy bed The meaning is Thou shalt be brought down to the basest kind of slavery which grinding at the Mill was esteemed of which see on Exod. 11. 5. Iudg. 16. 21. Iob. 31 10. Lament 5. 13. For this work was not performed by horses as now it is but by the labour of Slaves and Captives and grind meal g Grind bread-corn into meal for thy Masters use Such metonymical expressions we find Isa. 28. 28. Hose 8. 7. and elsewhere uncover thy locks h Or thine hair Take off the Ornaments wherewith such women as were free and of good quality used to cover and dress their heads This and the following passages though delivered in the form of a Command are onely Predictions of what they should be forted to do or suffer as appears from the next verse make bare the leg uncover the thigh i Gird up thy garments close and short about thee that thou mayest be fit for service and for travelling on foot and as it follows for passing over those Rivers through which thou wilt be constrained to wade in the way to the Land of thy Captivity pass over the Rivers 3. Thy nakedness shall be uncovered k Either 1. for want of raiment to cover it Or rather 2. by thine enemies in way of scorn and contumely by comparing this place with Ezek. 16. 37. 23. 29. yea thy shame shall be seen l Upon thee for thy many and great injuries done to my people I will take vengeance m As a man meets his enemy in the field to contend with thee and I will not meet thee as a man n With moderation and gentleness as those men who have not quite put off Humanity use to do but like a Lyon tearing thee to pieces to which God in such case compareth himself as Hose 5. 14. 13. 7 8. Compare Hose 11. 4. 4. As for our redeemer the LORD of hosts is his Name the Holy one of Israel o According to this version the Prophet inserteth this passage in the midst of this Prophecy against Babylon as Iacob inserteth a like passage in the midst of his Bledings and Prophecies concerning his Children Gen. 49. 18. And this may be here interposed either 1. As the reason why the Judgment here denounced should be certainly inflicted because he who had undertaken it was the Lord of hosts and therefore able to effect it and the Holy One and the Redeemer of Israel whom the Babylonians had cruelly oppressed whose quarrel God would avenge upon them and whom he had determined and promised to deliver out of their hands Or 2. As a pathetical exclamation or acclamation of Gods People for this wonderful work of breaking the staff of their oppressors which they here ascribe to God as he is their God and Redeemer whom here they make their boast of and whom they celebrate for this glorious deliverance But because these words as for are not in the Hebrew Text and therefore another word may be as conveniently supplied this verse may be and is by some learned Interpreters otherwise rendred and joyned with the foregoing words thus I will take vengeance and I will not meet thee as a man saith our Redeemer whose Name is the Lord of Hosts the Holy One of Israel For the word saith or saying is frequently understood and therefore supplied by Translators as 1 King 20. 34. Psal. 27. 8. 105. 15. and in this very Prophecy as Isa. 5. 9. 45. 14. and elsewhere 5. Sit thou silent p Through grief and shame and as mourners use to do Iob. 2. 13. Cease thy vaunting and insolent speeches thou canst say nothing for thine own justification and get thee into darkness q Thou shalt go into an obscure disconsolate and calamitous condition O daughter of the Caldeans for thou shalt no more be called the Lady of Kingdoms r The chief and glory of all Kingdomes as Isa. 13. 19. the most large

PSAL. XLIII The ARGUMENT This Psalm seems to have been Composed by the same Author and upon the same Occasion with the former 1. JUdge me a Or Iudge or give Sentence for me as this Phrase is used Psal. 26. 1. and elsewhere O God and plead my cause against an ‖ 〈◊〉 〈◊〉 ungodly b Or unmerciful i. e. Cruel or inhumane for it is a Meiosis nation c So he calls the Company of his Enemies for their great Numbers and because they were the far greatest part and almost the whole Body of the Nation O deliver me 〈◊〉 from a 〈◊〉 deceit † 〈◊〉 〈◊〉 from the deceitful and unjust d Who covereth his wicked Designs with fair and false Pretences Which sort of men are hateful to thee and to all good Men. man e Either Saul Or rather Achitophel or Absalom For he speaks of the holy Hill of Zion v. 3. which was not so till after Saul's time Or Man may be put Collectively for the Men of that time 2. For thou art the God of my strength why dost thou cast me off * 〈◊〉 〈◊〉 9. Why go I mourning because of the oppression of the enemy 3. O send out f i. e. Actually impart and discover them for at present thou seemest to Conceal and with-hold them from me i. e. Thy Favour or the Light of thy Countenance and the Truth of thy Promises made to me as God's Mercy and Truth oft go together as 2 Sam. 15. 20. Psal. 61. 7. and 89. 14. c. Or this may be a Figure called Hendiaduo whereby Light and Truth is put either for the Light of Gods Truth Or rather for true Light the Illumination of Gods Spirit and the direction of his gracious Providence whereby he might be led as it follows in the right way which would bring him to God's holy Hill thy light and * 〈◊〉 57. 3 thy truth g let them lead me let them bring me unto thy holy hill h To wit of Zion the place of God's Presence and Worship and to thy tabernacles i i. e. Tabernacle Which he calls Tabernacles Either 1. Because there were now two Tabernacles one at Zion where the Ark was and another at Gibeon 1 Chron. 16. 37. 39. Although he here seems to speak but of one of them even of that which was upon God's holy Hill Or 2. Because of the several parts of it the most Holy and the Holy place and the Church These indeed were in that of Gibeon but not in that of Zion Or rather 3. By a meer Enal●…age of the Number the plural for the singular which is frequent as in other Words so in those which belong to this Matter as Tabernacles Psal. 46. 4. and Sanctuaries Levit. 26. 31. Psal. 73. 17. c. and 74. 7. Ier. 51. 51. Nay the most Holy place though but one simple part is by the Greeks called Holies So in other Authors we Read the Rivers of Nilus of that one River and Right hands for one Right hand and many like Phrases 4. Then will I go unto the altar of God k To offer Sacrifices of Thanksgiving for my Deliverance unto God † Heb. the gladness of my joy my exceeding joy l The principal Author and Matter of all my Joy and Comfort yea upon the harp will I praise thee O God my God 5. * Psal. 42. 5. 11. 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 PSAL. XLIV The ARGUMENT There is no certainty either Concerning the Author or the particular occasion of this Psalm This is evident that it was Composed with respect unto the Calamitous Condition of the Church and People of Israel whom it supposeth to be in a state of Captivity and Persecution But whether it was made by David who foresaw and foretold by the Spirit of God their future Captivity and framed this for their use in that ●…state or by some other holy Man of God when they were actually in this Condition is not determined nor necessary to know for the understanding of it To the chief musician for the sons of Korah Maschil 1. WE have heard with our ears O God our fathers have told us what work thou didst in their days a They alledge their former Experiences as Encouragements to their Faith and Motives to God to continue to be gracious to them in the times of old 2. How * Exod. 15. 17 Psal. 78. 55. 80. 8. thou didst drive out the heathen b The Canaanites with thy hand and plantest them c To wit our Fathers easily understood both from the Matter and from v. 1. where they are expressed the Pronoun being referred unto the Remoter Antecedent as it is Gen. 10. 12. and 19. 13. Psal. 18. 15. and oft elsewhere So them must be the People or 〈◊〉 But because the Comparing of this Branch of the Verse with the former Plantedst them to which this Answers and withthe following they makes it more than probable that this them belongs to the Fathers this is to be otherwise rendred Either 1. Thus send them out to wit free or Manumitted out of Egypt of which this same Verb is used Exod. 5. 1. and 12. 33. And then the foregoing People are the Egyptians not the Canaanites Which yet seems not to agree with the foregoing and following Passages both which speak of the Canaanites onely nor with the order of the Words in this Verse it being improper to mention their coming out of Egypt after their being planted in Canaan Or rather 2. Thus make them send or shout forth to wit Branches as it is more fully expressed Psal. 80. 11. Ezek. 17. 6. Where this Verb is used And this most Naturally and Properly follows upon and after their Planting mentioned in the former Clause how thou didst afflict the people and cast them out 3. * Deut. ●… 〈◊〉 Josh. ●…4 〈◊〉 For they got not the land in possession by their own sword d i. e. By their Arms or Valour neither did their own arm save them but thy right hand and thine arm and the light of thy countenance e i. e. Thy Favour as the next Words explain it Thy gracious and glorious Presence which went along with us because th●… hadst a favour unto them 4. * Psal. 74. 12. Thou art my King f Iacob's or Israel's King in a peculiar manner The whole People speak like one Man as being united together in one Body O God command g i. e. Effectually procure by thy Commanding Word deliverances for Jacob. 5. Through thee will we push down h Heb. Smite with the Horn i. e. Subdue and destroy The Phrase is taken from Deut. 33. 17. and is borrowed from horned Beasts Comp. 1 Kings 22. 11. our enemies through thy name i

rejoyce in his salvation 10 For in this mountain shall the hand of the LORD rest f The powerful and gracious Presence of God which is oft signified in Scripture by God's hand shall have its constant and setled abode it shall not move from place to place as it did with the Tabernacle nor shall it depart from it as it did from Ierusalem but shall continue in his Church even to the end of the World Mat. 28. 20. and Moab g The Moabites which having been constant and implacable Enemies to Israel are Synechdochically put for all the Enemies of God's Church as the Edomites upon the same account are Isa. 34. 6. 63. 1. shall be ‖ Or threshed trodden down under him h Under his Feet as appears by the following Similitude even as straw is ‖ Or threshed in Madmenah trodden down for the dunghill i As easily and as effectually as the Straw which being left upon the Ground and mixed with the Dung which lies there is trampled upon by the Feet of Men and Beasts 11 And he k Either 1. Moab who being plunged into a Sea of Troubles shall endeavour to swim out of it but to no purpose or rather 2. the Lord who is designed by this very Pronoun he both in the latter Clause of this Verse and in the following Verse whose Power they shall be no more able to resist than the Waters can resist a Man that swims who with great facility divides them hither and thither shall spread forth his hands l Or siretch forth his hands to the utmost to smite and destroy them in the midst of them as he that swimmeth spreadeth forth his hands m Which he doth to the uttermost to swim and he shall bring down their pride together with the spoils of their hands n With all that Wealth which they have gained by Rapine and spoiling of God's People and others But the Words are otherwise rendred by others with or by as this Hebrew Particle is used Esth. 9. 25. the arms of his hands which he may mention because the Strength of a Man and of his Hands consisteth in his Arms whence also the arm in Scripture is oft put for Strength or by the motion or stroke of his hands as all the ancient Translators do in effect render it And this seems to agree best with the Metaphor here borrowed from one that swimmeth which is performed in that manner 12 And the * Chap. 26. 5. fortress of the high fort of thy walls o All thy walled Cities and Fortifications to which thou trustest shall he bring down lay low and bring to the ground even to the dust CHAP. XXVI IN that day a When God shall do such glorious Works for the Comfort of his People and for the Ruine of his and their Enemies as he hath described in the foregoing Chapter shall this song be sung in the land of Judah b In the Church of God which in Scripture is oft signified by the Titles of Iudah and Ierusalem and Sion or the like We have a strong city c Ierusalem or the Church which is oft called or compared to a City as Psal. 87. 3. Revel 3. 12. 11. 2. 21. 2. * Chap. 60. 18. salvation will God appoint for walls and bulwarks d God's immediate and saving Protection shall be to his Church in stead of Walls c. But I conceive with submission the Words may very fitly be thus rendred He will set or put or make her walls and bulwarks salvation i. e. as safe as Salvation it self or in safety there being onely a defect of the Preposition which is very frequent in Scripture 2 * Psal. 118. 19 20. Open ye the gates e Of the City mentioned v. 1. that the righteous nation f Either 1. those godly Jews who are returning from Babylon or 2. the whole Body of righteous and holy Men whether Jews or Gentiles For he seems to speak here as he apparently did in the foregoing Chapter of the Times of the Gospel which keepeth the † Heb. truths truth g Which is sincere and stedfast in the Profession and Practice of the True Religion may enter in 3 Thou wilt keep him in † Heb. peace peace perfect peace whose ‖ Or thought ●…r imagination mind is staied on thee h Heb. the fixed thought or mind i. e. the Man whose Mind and Thoughts are fixed and setled upon thee by Faith as the next Clause explains it the Qualification being put for the Person so qualified as folly and wisdom are put for a Fool and a Wise man Prov. 24. 9. Mic. 6. 9. and peace for a Man of peace Psal. 120. 7. thou wilt keep in peace peace i. e. in all manner of peace in constant and perfect peace In the foregoing Verse the Righteous were admitted into the City and here they are preserved and defended in it by God's Almighty Power because he trusteth in thee 4 Trust ye in the LORD for ever i In all Times and Conditions for in the LORD JEHOVAH is † Heb. the rock of ages Deut. 32. 4. everlasting strength k Heb. the rock of ages a sure Refuge to all those that trust in him through all generations therefore you may safely trust in him and that for ever 5 For he bringeth down l Heb. he hath brought down which yet may be put for the future he will bring down c. You may trust him for he can and doth raise some and throw down others according to his own good pleasure them that dwell on high m He speaks not so much of heighth of Place as of Dignity and Power in which sence also he mentions the lofty city in the next Clause the * Chap. 25. 12. 32. 19. lofty city n Which may be understood either of proud Babylon or collectively of all the strong and stately Cities of God's Enemies he layeth it low he layeth it low even to the ground he bringeth it even to the dust 6 The foot shall tread it down even the feet of the poor and the steps of the needy o God will bring it under the Feet of his poor and weak and despised People 7 The way of the just is uprightness p Or most even or plain Heb. evenness or plainness Which is understood either 1. of the Rectitude or Goodness of his Actions or Course or rather 2. of the good Success of his Affairs for this suits best with the Coherence When the way of the Wicked is rugged in which they easily stumble and fall into mischief of which he spoke v. 5 6. the path of Just men is plain and smooth and they walk safely and comfortably in it thou most upright dost weigh the path of the just q The sence of the Words thus rendred is Thou O God who art most upright

onely praise thee whilst they live but take care to propagate and perpetuate thy Praise and Glory to all succeeding generations 20 The LORD was ready to save me p Was a present help to me ready to hear and succour me upon my prayer in my great extremity therefore we will sing my songs to the stringed instruments r According to the custom of those times all the days of our life in the house of the LORD q Both I and my People who are concerned in me and for me will sing forth those songs of praise which are due especially from me for Gods great mercy to me 21 For * 2 King 20. 7 Isaiah had said Let them take a lump of figs and lay it for a plaister upon the boil and he shall recover s This was rather a sign appointed by God than a natural means of the cure For if it had a natural faculty to ripen a sore yet it could never cure such a dangerous and pestilential disease at least in so little tune 22 Hezekiah also had said t Or For Hezekiah had said had asked a sign which is here added as the reason why Isaiah said what is related in the foregoing verse to wit in answer to Hezekiahs question what is the sign that I shall go up u Within three dayes as is more fully related 2 Kings 20. 5 8. to the house of the LORD x For thither he designed in the first place to go partly that he might pay his vow and thanksgivings to God and partly that he might ingage the people to praise God with him and for him CHAP. XXXIX 1. AT * 2 King 20. 12 c. that time Merodach-baladan the son of Baladan king of Babylon sent letters and a present to Hezekiah for he had heard that he had been sick and was recovered 2 And Hezekiah was glad of them and shewed them the house of his ‖ Or Spicery precious things the silver and the gold and the spices and the precious ointment and the house of his ‖ Or Iewels † Heb. vessels or instruments armour and all that was found in his treasures there was nothing in his house nor in all his dominion that Hezekiah shewed them not 3 Then came Isaiah the prophet unto king Hezekiah and said unto him What said these men and from whence came they unto thee And Hezekiah said They are come from a far countrey unto me even from Babylon 4 Then said he What have they seen in thine house and Hezekiah answered all that is in my house have they seen there is nothing among my treasures that I have not shewed them 5 Then said Isaiah to Hezekiah Hear the word of the LORD of hosts 6 Behold the dayes come that all that is in thine house and that which thy fathers have laid up in store until this day shall be carried to Babylon nothing shall be left saith the LORD 7 And of thy sons that shall issue from thee which thou shalt beget shall they take away and they shall be eunuchs in the palace of the king of Babylon 8 Then said Hezekiah to Isaiah Good is the word of the LORD which thou hast spoken he said moreover For there shall be peace and truth in my dayes The History contained in this Chapter is related in the same words 2 Kings 20. 12 c. onely he who here is called Merodach is there called Berodach meerly by the change of one letter which is very usual in the Hebrew Language especially in proper Names as Dimon is put for Dibon Isa. 15. 9. and the same man is called Nebuchadnetsar and Nebuchadretsar This King is called Merodach from the Idol so called Ier. 50. 2. and Baladan from his Fathers Name But whether this man was an Assyrian or a Mede or a Babylonian it is not easy to determine nor worth while to enquire But this is certain that about this time there were Wars between the Assyrians and the Babylonians the issue whereof was that the latter subdued the former CHAP. XL. The Prophet having 〈◊〉 foretold the Babylonish Captivity chap. 39. 6 7. doth here arm his People against it by the consideration of their certain deliverance out of it and their blessed condition after it as in other things so especially in the coming of the Messiah and the great and glorious priviledges conferred upon Gods Church and People in his dayes 1. COmfort ye comfort ye my people a Ye Prophets and Ministers of the Lord which now are Or hereafter shall be deliver this comfortable message from me to my People that they may not sink under their burdens saith your God 2 Speak ye † Heb. to the heart comfortably to Jerusalem and cry unto her b Proclaim it in my name that her ‖ Or appointed time warfare c The time of her servitude and captivity and misery is accomplished that her iniquity is pardoned d I am reconciled to her I will not impute sin to her to punish her any longer for it for she hath received of the LORDS hand * Jer. 16. 18. Lam. 1. 12. Dan. 9. 12. double for all e Not twice as much as her sins deserved for she her self confessed the contrary Ezra 9. 1●… Lament 3. 22. but abundantly enough to answer Gods design in this chastilement which was to humble and reform them and to warn others by their example Double is oft put for abundantly as Isa. 61. 7. Ier. 16. 18. and 17. 18. God here speaks of himself after the manner of men and compareth himself to a tender-hearted Father who when he hath corrected his Child for his misdemeanour relenteth and repenteth of his severity and casteth his Rod away her sins 3 * Mal. 3. 1. Mat. 3. 3. Mark 1. 3. Luke 3. 4. John 1. 23. The voice f An abrupt and imperfect speech such as there are many in the Hebrew Language Methinks I hear a voice Or a voice shall be heard of him that crieth in the wilderness g Which words declare the place either 1. Where the cry was made Or 2. Where the way was to be prepared as it is expressed in the following clause which is added to explain this And such places being commonly path-less and many wayes incommodious to passengers it was the more necessary to prepare a way there But both come to one thing for the cry was to be in that place which was to be prepared This place seems to be understood immediately of the deliverance of the Iews out of Babylon and of smoothing their passage from thence to Iudea which lay through a great Wilderness but ultimately and principally concerning their Redem●…on by the Messiah whose coming is ushered in by the Cry 〈◊〉 the Baptist who did both cry and prepare the way in the Wilderness as we read Mat. 3. 1 c. Where this Text is directly expounded of him But withal the