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6 I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears.

7 Mine eye is consumed because of grief; it waxeth old because of all mine enemies.

8 'Depart from me, all ye workers of

4 Or, every night.

iniquity; for the LORD hath heard the voice of my weeping.

9 The LORD hath heard my supplication; the LORD will receive my prayer.

10 Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly.

5 Matt. 7. 23, and 25. 41. Luke 13. 2.

In 1

TITLE, Sheminith.'-Literally, the eighth.' Chron. xv. 21, the word occurs in connection with harps, whence it is commonly thought to denote an eight-stringed harp. Of this, however, our translators appear to have been doubtful, for they introduce the original word untranslated, 'With harps on the Sheminith to excel.' If we took this explanation, we should suppose that the person to whom this is addressed was he who, in the great division of Neginoth, or stringed instruments, had particular charge of the eight-stringed harps. But we do not see any satisfactory evidence from the text in Chronicles that any musical instrument is intended. Calmet thinks that it denotes the eighth band of musicians; and as, in that case, this band consisted of harpers, the present psalm would, on this ground, be addressed to the chief of the harpers. Gesenius supposes that the word is a

musical term, denoting a particular tone; adding, 'From 1 Chron. xv. 21, it appears to have been the lowest of the three parts or voices; according to Forkel, the fundamental bass, sung by men.' Hengstenberg says: The correct interpretation is given by those who take it for an indication of time. The by "upon," is then put to mark the relation of the particular to the general, that which forms its substratum upon which it is laid, and according to which it is measured and regulated. But our ignorance of Hebrew music renders all more minute explanations impossible.'

Verse 3. O Lord, how long?'--This Domine usquequo, was Calvin's motto. The most intense pain, and in his lifetime he suffered much, could never extort from him another word.

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PSALM VII.

8 The LORD shall judge the people : judge me, O LORD, according to my righteousness,

me.

1 David prayeth against the malice of his enemies, and according to mine integrity that is in professing his innocence. 10 By faith he seeth his defence, and the destruction of his enemies. Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite.

| O LORD my God, in thee do I put my trust: save me from all them that persecute me, and

deliver me:

2 Lest he tear my soul like a lion, rending it in pieces, while there is 'none to deliver. 3 O LORD my God, if I have done this; if there be iniquity in my hands;

4 If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy :)

5 Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah.

6 Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded.

7 So shall the congregation of the people compass thee about: for their sakes therefore return thou on high.

1 Or, business. 2 Heb. not a deliverer. 5 Heb. My buckler is upon God.

9 Oh let the wickedness of the wicked come to an end; but establish the just: 'for the righteous God trieth the hearts and reins.

10 My defence is of God, which saveth the upright in heart.

11 God judgeth the righteous, and God is angry with the wicked every day.

12 If he turn not, he will whet his sword; he hath bent his bow, and made it ready.

13 He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors.

14 Behold, he travaileth with iniquity, and hath conceived mischief, and brought

forth falsehood.

15 He made a pit, and digged it, and is fallen into the ditch which he made.

16 His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.

17 I will praise the LORD according to his righteousness and will sing praise to the name of the LORD most high.

3 Psal. 19. 20. 41 Sam. 16. 7. 1 Chron. 28. 9. Psal. 139. 1. Jer. 11. 20, and 17. 10, and 20. 12. 6 Or, God is a righteous judge.

8 Heb. He hath digged a pit.

James 1. 15.

7 Job 15. 33. Isa. 59. 4. Psal. 9. 15, and 10. 2. Prov. 5. 22.

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TITLE, Shiggaion.'-This word (a) is very difficult to explain. The Septuagint has simply 'Psalm of David,' and so the Vulgate. That the term refers to the Psalm itself, and not to any instrument or other circumstance, is evident from what follows, which he sang unto the Lord.' The word shagah, from which it is usually derived, means to err or wander;' but how this sense is to be introduced has puzzled the commentators. Some apply the error or wandering to David's conduct, and read, for the sin (or ignorance) of David;' others call it a wandering song' with respect to its metre; and others with a reference to the supposed circumstances under which it may have been written, when David wandered from one place to another to avoid the persecution of Saul; but Hengstenberg and others conceive that it takes the name from having reference to the errors and transgressions of the wicked; which is equally applicable here and in Habakkuk iii., the superscription of which is the only other place in which the word occurs. Calmet, however, as well as Kennicott, Rosenmüller, Geddes, De Wette, Tholuck, and others, derive the word from an Arabic word signifying sadness, distress; and therefore consider the word Shiggaion as equivalent to an elegy or plaintive song.

-Cush the Benjamite.'-We read of no person of this name in the history of David; but there were two Benjamites, Saul and Shimei, from whom David received very injurious treatment. One of these persons is therefore generally supposed to be referred to. If so, the probability would seem to be that Saul is intended, as his father's name was Kish (p), a name not very different from Cush (D); and then the words' of which David complains may be those found in 1 Sam. xxii. 7, 8, which Saul addressed to his officers, and which resulted in the massacre of the priests for having relieved David: or, since in v. 4 the Psalmist clearly refers to the fact that he had already at least once spared the life of Saul, when it was in his power, it may be referred to a later period, and

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be taken as an answer to the calumnious charge that he had sought the king's life, and had made an ill return for the benefits he had received from him. It is possible, however, that Cush is here not a proper name, but an epithet, black, which in all ages expresses moral turpitude when transferred to the mind. In that case the probability would still remain that Saul is intended rather than any other Benjamite; as the name Cush may be regarded as a play upon that of his father Kish-transferred by a poetical licence to himself.

Verse 7. So shall the congregation of the people compass thee about.'-This, with the preceding and following, represent a scene of judgment, after the manner of the East, when the king, surrounded by the crowds of contending parties, ascends the throne, and thence gives forth his judgment.

12. He hath bent his bow, and made it ready.'-The Hebrew word literally signifies that he hath trodden on his bow,' that is, so as to bend it. Arrian, in his account of India, says: Such of the warriors as combat on foot carry a bow which is as long as a man. When they want to bend it they set it on the ground, and tread it with the right foot, while they draw on the string.

13. He ordaineth his arrows.-This might more exactly be rendered, he maketh his arrows burning.' This image would seem to be deduced from the use of such fiery arrows as are described by Ammianus Marcellinus. They consisted of a hollow reed, to the lower part of which, under the point or barb, was fastened a round receptacle of iron, for combustible materials, so that such an arrow had the form of a distaff. The reed, as the above author says, was filled with burning naphtha; and when the arrow was shot from a slack bow (for if discharged from a tight bow the fire went out), it struck the enemies' ranks and remained infixed, the flame consuming whatever it met with: water poured on it increased its violence; there was no other means to extinguish it but by throwing earth upon it. Similar darts or arrows, which were twined round with

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men-the enemy-in time of war. The idea therefore refers to a man who, having made such a pit, whether for man or beast, and covered it over so as completely to disguise the danger, did himself inadvertently tread on his own trap, and fall into the pit he had prepared for another.

4 What is man, that thou art mindful of him? and the son of man, that thou visitest him?

5 For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.

6 Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:

7 All sheep and oxen, yea, and the beasts of the field;

8 The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.

9 O LORD our Lord, how excellent is thy name in all the earth!

3 Job 7. 17. Psal. 144. 3. Heb. 2. 6.

TITLE, Gittith.'-This word is usually derived from gath, but variously explained. In the first place, the word Gath is the name of one of the Philistine cities; and it is therefore supposed by some that the word denotes that the psalm was to be played upon any instrument which had been invented or made at Gath, and which had from thence been introduced among the Hebrews-so the Targum Paraphrase, 'upon the harp which was brought from Gath-or else to a tune which had originated there, just as some of our own tunes bear the names of places. But others suppose that the psalm was composed while David was at Gath, and has hence its title. Then, again, gath signifies a wine-press; and hence the Septuagint, Vulgate, and Ethiopic render, for the wine-presses,' supposing, perhaps, that it was composed to be sung at the feast of tabernacles when the vintage was just got in; or, indeed, if this idea be followed out, why might it not have been sung by the treaders of the grapes? for that they did sing as they trod in the wine-press we know. The three Psalms to which this word is prefixed are all of a cheerful character.

Verse 3. When I consider thy heavens,' etc.-' This Psalm,' says Hengstenberg, 'needs no historical exposition, and bears none. It has been often said, that David was raised to the adoration of God by the sight of the starry sky. And in this way it has been commonly explained why in the third verse, amid the glorious works of God in the heavens, the sun is omitted, and the moon and the stars only are mentioned. That this idea is not well grounded, we shall see when we come to the exposition of

PSALM IX.

1 David praiseth God for executing of judgment. 11 He inciteth others to praise him. 13 He prayeth that he may have cause to praise him.

To the chief Musician upon Muth-labben, A Psalm of David.

I WILL praise thee, O LORD, with my whole

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the verse. That David composed this psalm, not as a shepherd, as some have supposed, for the sake of their sentimentality, but as king, is probable from the familiar reference in the Psalm to the kingly glory (compare verses 1 and 5). In his shepherd-state, David had not yet applied himself to indite psalms; and in him also was verified the proverb, "The wine-press only produces the wine," and this, "necessity makes men pray." It was in the persecutions that he endured from Saul that the springs of divine song were made to flow in him.'

6. All things under his feet.-This allusion is taken from the custom of setting the foot upon a conquered enemy-implying the most humble subjection of the latter, and the most complete and triumphant superiority of the former. We have already illustrated this custom. The allusion to it is almost every where preserved in popular language, in which the oppressed are said to be trodden under feet, and so on. In the East, it is used, however, less to denote oppression than in acknowledging or claiming a proper superiority or subjection. Mr. Roberts illustrates this from the popular phraseology of the Hindoos. The worshippers of the gods often say in their devotions: "We put your feet upon our heads." "Truly the feet of Siva are upon my head." 'My gooroo, my gooroo, have I not put your feet upon my head?" My lord, believe not that man; your feet have always been upon my head." Ah! what a mighty king was he; all things were under his feet."'

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heart; I will shew forth all thy marvellous works.

2 I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.

3 When mine enemies are turned back, they shall fall and perish at thy presence. 4 For thou hast maintained my right and

Heb. thou hast made my judgment.

my cause; thou satest in the throne judging right.

5 Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.

6 30 thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.

7 But the LORD shall endure for ever: he hath prepared his throne for judgment.

8 And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.

9 The LORD also will be a refuge for the oppressed, a refuge in times of trouble.

10 And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.

11 Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings.

12 'When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.

2 Heb. in righteousness. Psal. 96. 13, and 98. 9.

13 Have mercy upon me, O LORD; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death:

14 That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.

15 "The heathen are sunk down in the pit that they made in the net which they hid is their own foot taken.

16 The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.

17 The wicked shall be turned into hell, and all the nations that forget God.

18 For the needy shall not alway be forgotten the expectation of the poor shall not perish for ever.

19 Arise, O LORD; let not man prevail : let the heathen be judged in thy sight.

20 Put them in fear, O LORD: that the nations may know themselves to be but men. Selah.

3 Or. The destructions of the enemy are come to a perpetual end: and their cities hast thou destroyed, &c. 5 Psal. 37. 39, and 46. 1, and 91. 2. 6 Heb. an high place. 7 Gen. 9. 5. 8 Or, afflicted. Psal. 7. 16.

TITLE,Upon Muth-labben.'--These words have been very variously read. They are jab n by al muth labben, as read by our translators. But as the first two words occur as one word in the title to Ps. xlvi., and as a great number of manuscripts and editions have them as one here, we will take them to be so understood. Then y almuth, as the plural of hy almah, denotes ‘damsels' or 'virgins,' and may be supposed to refer to a company or choir of female singers or musicians; then, as the word

la-ben means in the obvious signification with a youth,' we seem to arrive at the signification that the words indicate the musical performers of the psalm, and that it was intended to be sung or performed by a chorus of damsels, to whom the youths answered in alternate responses. The frequent changes of person in this Psalm favour the conclusion that it is of this responsive kind. Calmet, however, who concedes that almuth refers to a band of maidens, conceives that la-ben means 'to Ben ;' for Ben happens to be the name of one of the chief musicians enumerated in 1 Chron. xv. 18; and finding him to be thus associated with the almuth, he may be concluded to have been the superintendent or director of the performances of the female choir.

Hengstenberg repudiates these explanations, and prefers that of Grotius, who supposed that was put by a transposition of letters for nabal, and that the superscription marks the object of the Psalm. But Grotius erred in this, that he took as a proper name, upon the dying of Nabal-a subject to which the psalm could not possibly refer-instead of upon the dying of the fool.' With the rectification of this error, the superscription accords precisely with the contents; the destruction of the fool (comp. Ps. xiv.) is actually the subject of the Psalm. Precisely corresponding words are used in v. 5, thou hast destroyed the wicked compare also in v. 3, they shall perish at thy presence;'

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Such

in v. 6, their memorial is perished;' in v. 12, when he
maketh inquisition for blood, he remembereth them;' and
in v. 17, the wicked shall be turned into hell.' Analogous
examples of an enigmatical designation, by a change of
letters, are Sesach for Babel, and the Leb Kamai for
Kasdem in Jeremiah, both according to the alphabet
Atbash. See on this and similar enigmatical designations,
Christologie, part ii., pp. 74-76 (Keith's trans.).
an enigmatical description of the subject is peculiarly ap-
propriate in the superscriptions of the Psalms, and finds in
them, as our exposition will shew, a great number of ana-
logies. It derives special support from 2 Sam. iii. 33,
where David laments, Died Abner as the fool dieth?'
ni?; compare also 1 Sam. xxv. 38, And it came
to pass about ten days after, that the Lord smote Nabal,
that he died.' Though the word is here to be taken as an
adjective, yet it would seem that David had his eye upon
that circumstance, which he viewed in the light of a pre-
diction (comp. 1 Sam. xxv. 26), when Abigail said, 'Let
thine enemies, and they that seek evil to my lord, be as
Nabal.'

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Verse 15. In the net which they hid is their own foot taken.'--The image here is from the mode of taking wild beasts by means of strong ropes or nets, which were common among ancient nations, but which the use of fire-arms has rendered less frequent in modern times, except among barbarous nations. Lichtenstein (as quoted by Rosenmüller), speaking of the hunting of the Koofra (Kafirs), says: "They catch much game by means of nets: in the woody districts they often make low hedges, miles in length, between which they leave openings. In these openings, through which the game tries to escape, they conceal snares, which are placed so ingeniously that the animals are caught in them by the leg, and cannot extricate themselves.' Also lions and elephants are caught in this manner: the latter, when they have been brought by means of fire, or by tame elephants, to a narrow place, where they cannot turn back, are caught by throwing ropes round their legs.

Ropes and nooses are meant by the figurative expression

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snares of death (2 Sam. xxii. 6), which the people of the ancient world used both in the chase and in war. The word is sometimes rendered net, as in this passage. Arrian, in his Treatise on Hunting, relates that Cyrus met with wild asses in the plains of Arabia, which were so swift that none of his horsemen were able to catch them. Yet the young Libyans, even boys of eight years of age or not much older, had pursued them, mounted on their horses, without saddle or bridle, till they threw a noose over them, and thus took them. He gives instruction to pursue stags with trained horses and dogs, till they can be either shot with arrows or taken alive by throwing a noose over them. These are the strong snares which Pollux means when he speaks of the wild asses; and they are also the same as those in which Habis, the natural son of au ancient Spanish king, was taken. He was exposed when a child, and suckled by a hind: having grown up among the stags, he had attained their swiftness, so that he fled

GAZELLE CAUGHT IN LASSO.-Ancient Egyptian.

PSALM X.

1 David complaineth to God of the cutrage of the wicked. 12 He prayeth for remedy. 16 He professcth his confidence.

A

Ox CAUGHT IN LASSO.-Ancient Egyptian.

with them over the mountains, and traversed forests, till he was at length caught in a noose. In the same manner Ulloa saw the Gnasos (one of the aboriginal Peruvian nations) catch with their nooses (the Spanish lasso) the most active and cautious man as easily as the wild bull. Some English pirates once approaching their shore, and thinking to drive off the Gnasos with their fire-arms, the latter threw their nooses towards the vessel, and so pulled on shore those who had not fallen down at first sight. One who was caught escaped with his life, notwithstanding he had been thus violently drawn from the boat to the shore, the noose having caught him over the shoulder on the one side, and the arm on the other; but it was sometime before he was able to recover his strength. In the same manner the Sagarthian horsemen in the Persian army used their nooses in war (Herodotus). These people, who, according to Stephanus, lived on the Caspian Sea, had no other arms than a noose and a dagger, to kill with the one the enemy whom they had caught with the other. The same is related by Pausanias of the Sauromati.

2 "The wicked in his pride doth persecute the poor let them be taken in the devices that they have imagined.

3 For the wicked boasteth of his "heart's desire, and 'blesseth the covetous, whom the

WHY standest thou afar off, O LORD? why LORD abhorreth. hidest thou thyself in times of trouble?

4 The wicked, through the pride of his

2 Psal. 7. 16. and 9. 16. Prov. 5. 22.

1 Heb. In the pride of the wicked he doth persecute.
4 Or, the covetous blesseth himself, he abhorreth the LORD.

3 Heb. soul's.

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