Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

Annotations.

TO strike] or, to cut, whereof see the notes on Gen. 15. 18. Here the covenant is renewed [unspec 1] betweene God and the people; and it is the same in effect with the covenant made at Horeb, Exod. 19. and 24. save that Christ, who is the end of the legall covenant, is here more cleerely revealed, es∣pecially in Chap. 30. vers. 11,—14. of Moab] the countrey on the out side of Iordan, whereof see Deut. 1. 1, 5. in Horeb] or Choreb, that is, mount Sinai, where the covenant was given, Ex. 20. and the blessings and curses for confirmation thereof, Lev. 26. 3,—46.

Vers. 3. tentations] or trialls, whereby God tried the Israelites faith, and the hardnesse of the Egyp∣tians [unspec 3] in letting Israel goe: see Deut. 4. 34. and 7. 19. From Gods former benefits, whereof they had experience, hee exhorteth them unto the keeping of the covenant.

Vers. 4. not given unto you] This sheweth the un∣ability [unspec 4] of man to understand the things of God, without the gift of God. And long after this, Paul complaineth of the Iewes, even unto this day, when Moses is read, the veile is laid over their hearts, 2 Cor. 3. 15. and Christ saith, that to them it was not given to understand the mysteries of the kingdome of heaven, Matt. 13. 11, 13, 14.

Vers. 5. upon you] or, from upon you; that is, so as [unspec 5] you should put them off and cast them from you. Compare Deut. 8. 4.

Vers. 6. bread] to wit, ordinary bread out of the earth, but God hath nourished you with Manna, [unspec 6] the bread of heaven, Psal. 78. 24, 25. Deut. 8. 3.

Vers. 7. Sihon] in Greeke, Seon king of Esebon. Of this history see Num. 21. [unspec 7]

Vers. 8. wee tooke] in Chaldee, wee subdued. [unspec 8] to the Reubenites] in Chaldee, to the tribe of Reu∣ben, &c. See the performance hereof in Num. 32.

Vers. 9. wisely doe] or, prudently carry, and with understanding, and consequently prosper: so [unspec 9] in 1 King. 2. 3. Ios. 1. 7, 8.

Here beginneth the one and fiftieth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 section of the Law: see the notes on Gen. 6. 9.

Vers. 10. your heads of your tribes] that is, your heads, or chiefe men, which are the heads of your [unspec 10] tribes: the Greeke translateth them by one word Archiphuloi, that is, the chiefe, or Rulers of the tribes.

Vers. 11. thy stranger] in Greeke, the proselyte [unspec 11] which is in the midst of your campe. Such of that mixed multitude as came out of Egypt with Israel, Exod. 12. 38. and others that had joyned them∣selves to the Church. hewer of thy wood] such ashewed wood, and drew water, were the basest servants or slaves of Israel, (as afterward was the case of the Gibeonites, Ios. 9. 21, 27.) who also by faith were admitted into the Church and cove∣nant of Israel.

Vers. 12. That thou shouldest passe] He speaketh to [unspec 12] them all, as to one man; and to passe into the cove∣nant, is a phrase taken from the manner of making covenants, when they passed betweene the parts of the sacrifices, Gen. 15. 17. Ier. 34. 18, 19, 20. his oath] or, his execration; in Greeke, his cur∣ses, because they tooke the curses of the Law upon them, if they kept not the Covenant. This is cal∣led the oath of God, Eccles. 8. 2. So this people returned from the captivity of Babylon, entred into a curse, and into an oath, to walke in Gods law which was given by the hand of Moses, Neh. 10. 29.

Vers. 13. a God] or, for a God: this is the sub∣stance [unspec 13] of the Covenant, even such as is made with us in Christ, 2 Cor. 6. 16. Heb. 8. 10. Rev. 21. 3. See the Annotations on Gen. 17. 7.

Vers. 15. not here] meaning their posterity [unspec 15] throughout all generations, to whom this cove∣nant did alike belong. So in Thargum Ionathan it is expounded, and with every generation that shall rise up unto the worlds end, &c. But this is to be understood with exception of the new Cove∣nant, which God promised, and hath now stabli∣shed unto us in Christ, Ier. 31. 31, 32, 33. Heb. 8. 7, 8, 9, 10.

Vers. 16. how wee have dwelt] or, that which we [unspec 16] have dwelt, which Ionathan expoundeth, the num∣ber of yeares that wee have dwelt. This their pere∣grination in Egypt, and deliverance thence, with Gods gracious conduct of them thorow the wilder∣nesse, are named as motives to perswade unto obe∣dience.

Vers. 17. filthy idols] in Hebr. Gillulim, (where∣of [unspec 17] see Levit. 26. 30.) in Greeke, Idols.

Vers. 18. Lest there should be] or, as the Greeke [unspec 18] and Chaldee explaine it, That there be not. whose heart] the heart is to bee kept with all dili∣gence, because out of it are the issues of life, Prov. 4. 23. According therefore to this, Paul warneth the Israelites, Take heed brethren, lest there be in any of you an evill heart of unbeleefe, in departing from the living God, Heb. 3. 12. from Iehovah] in Chaldee, from the feare of the Lord. the gods] in Chaldee, the idols of the peoples. a root] an evill heart forementioned, which is hidden from men, as the root is hidden in the earth, but the fruits after doe appeare. The Chaldee translateth it, a man. beareth] or, fructifieth, bea∣reth fruit: in Greeke, springeth up; which word Paul useth in Hebr. 12. 15. gall and

wormwood] the Greeke translateth, with gall and bitternesse; whereby is meant sinnes, (as the Chal∣dee explaineth it, and) as it was said to Simon Ma∣gus, Thou art in the gall of bitternesse, and in the bond of iniquity, Act. 8. 23. The Apostle respe∣cting this place, saith, lest any root of bitternesse springing up trouble you, Heb. 12. 15, (for enc••o∣les, with gall, saying, enochlee, trouble.) Gall (or Hem∣〈…〉〈…〉ke) was a bitter and poisonous weed, growing in the East countries, as appeareth by Hos. 10. 4. and wormewood likewise: which are applied sometime to sinnes, as here and in Amos 6. 12. Deuteronom. 32. 32. sometime to bitter punish∣ments, as in Ier. 9. 15. and 23. 15. Lament. 3. 15, 19.

Vers. 19. of this oath] or, as the Greeke saith, [unspec 19] of this curse: see vers. 12. I shall have peace] or, peace shall be unto me, that is, safety and prosperity, without hurt or punishment. imagination] or contemplation, that which the heart hath spied out, and looketh unto. So the Chaldee translateth it, imagination, (or conceit) but the Greeke calleth it aberration. This sinne Ieremy often imputeth to this people, Ier. 3. 17. and 7. 24. and 9. 14. and 11. 8. and 16. 12. and 18. 12. and 23. 17. to adde the drunken] to wit, the drunken soule to the thirsty, or, the moist to the dry; meaning, to adde sinne unto sinne in abundance, as in Esay 30. 1. The soule that desireth is said to thirst, Psal. 63. 1: and as the godly doe hunger and thirst after righteousnesse, Matt. 5. 6. so doe the wicked after unrighteousnesse, and drinke it up like water, Iob 34. 7. which when he hath glutted himselfe there∣with, hee may be said to have added drunkennesse to his thirst. Some understand it also of punish∣ment for sinne, which the Chaldee favoureth, trans∣lating, that I may adde unto him the sinnes of igno∣rance, unto (the sinnes of) presumption. The Hebrew Sephoth, to adde, is sometime used for to consume or destroy. (as in Psal. 40. 15.) in which sense the Greeke Interpreters tooke it here, saying, that the sinner destroy not also him that is without sinne.

Vers. 20. not spare] or, not forgive him in mercy. [unspec 20] For, if wee walke in the light, as (God) is in the light, the bloud of Iesus Christ his Sonne cleanseth us from all sinne, 1 Ioh. 1. 7. But God will not bee merci∣full to any that unfaithfully commit iniquity, Psal. 59. 6. jealousie] which is the rage of a man, that he will not spare in the day of vengeance, Prov. 6. 34. applied here unto the Lord, as in Exod. 20. 5. smoke] in Greeke, burne: a signe of great displea∣sure, as in Psal. 74. 1. shall lie upon him] the Greeke and Chaldee translate, shall cleave unto him. See this word in Gen. 4. 7.

Vers. 21. out of all the tribes] in Greeke, from all [unspec 21] the sonnes of Israel, that is, from the communion of the Church (whereto hee addeth daily such as shall be saved, Act. 2. 47.) even as before in v. 20. the man was separated from communion with God. So he threatneth against the false Prophets, they shall not be in the secret of my people, neither shall they be writtē in the writing of the house of Israel, nei∣ther shal they enter into the land of Israel, Ezek. 13. 9. And this is a separation unto evill, or for his hurt, as on the contrary the Levites were separated for their good when they were designed to stand be∣fore the LORD, to minister unto him, &c. Deut. 10. 8. that is written] in Chaldee, that are writ∣ten: meaning all and every one.

Vers. 22. made it sicke] in Greeke, which he hath [unspec 22] sent upon it. God here signifieth such a certainty of his judgments, as all peoples (within the Church and without) should be witnesses of them.

Vers. 23. and salt] which maketh the land bar∣ren, [unspec 23] as saltnesse is used for barrennesse in Psal. 107. 34. So Abimelech sowed the city with salt, which hee made utterly desolate, Iudg. 9. 45. and the wicked man shall dwell in a salt land and not inha∣bited, Ier. 17. 6. and of mytie places, which should not be healed, it is said, they shall bee given to salt, Ezek. 47. 11. any grasse] or, any herbe: in Greeke, any greene thing; which phrase is used in Rev. 9. 4. This signified a spirituall barrennesse in mens hearts, that they should not bringforth the fruits of the Spirit, Heb. 6, 7, 8. overthrow of Sodom] whereof see Gen. 19. 24, 25. with the An∣notations. Zebojim] by the letters, Zebiim, but read Zebojim, as is noted on Gen. 14. 〈◊〉〈◊〉. in Greeke, Sebocim. These two cities were destroyed with Sodom and Gomorrhe; and so another Pro∣phet saith unto Israel, How shall I make thee as Ad∣mah? shall I set thee as Zebojim? Hos. 11. 8. in his anger] to their condemnation, 2 Pet. 2. 6. he overthrew them, and repented not, Ier. 20. 16.

Vers. 24. shall say] every man to his neighbour, as [unspec 24] Ier. 22. 8. that is, one to another.

Vers. 25. stroke] Hebr. cut, that is, made with [unspec 25] them; which the Greeke translateth, covenanted (or disposed) with their fathers. For things done to the fathers are applied to the children: see v. 14, 15. The like speech is in 1 King. 9. 8, 9. they shall say, Why hath Iehovah done thus unto this land, and to this house? And they shall answer, Because they have forsaken Iehovah their God, who brought forth their fathers out of the land of Egypt, &c. which another Prophet recordeth thus; Because they have forsaken Iehovah the God of their fathers, who brought them forth out of the land of Egypt, 2 Chron. 7. 22. So in Ier. 22. 8, 9.

Vers. 26. other gods] in Chaldee, the idols of the [unspec 26] peoples. gods whom they knew not] or gods which knew not them. and he had not imparted] that is, and hee, to wit, any of those gods, had not imparted or bestowed any good thing upon them. Thus the Chaldee Paraphrast expounds it, and they had not done good unto them: and Ionathan in Tharg, and they had not divided unto them. Or it may be refer∣red to the true God, that he had not imparted, that is, taught them to have any part or fellowship with those gods, or their services. The Greeke transla∣teth, neither had hee distributed unto them. And whereas it is said of the Sunne, Moone, and Stars, that God hath imparted them unto all nations, Deut. 4. 19. this here may aggravate their idolatry, that not onely worshipped such, but even the fictions also of the heathens, gods which they never saw, knew, or had any manner of benefit by them;

whereby their sinne was the moreodious.

Vers. 27. every curse] the Greeke paraphra∣seth, according to all the curses of the covenant, [unspec 27] which are written in the booke of this Law. The ac∣complishment of this was acknowledged by Dani∣el, The curse is powred upon us, and the oath that is written in the Law of Moses the servant of God, because we have sinned against him, Dan. 9. 11. &c.

Vers. 28. rooted them out] or, plucked them up: which is contrary to planting, Ier. 24. 6. and 42. [unspec 28] 10. and 45. 4. Thus the Law of Moses leaveth sin∣ners under the curse, and rooted out of the Lords land: but grace in Christ towards repentant and beleeving sinners, planteth them upon the land, and they shall no more be plucked up, Amos. 9. 15. for they are kept by the power of God through faith unto salva∣tion, 1 Pet. 1. 5. and cast them] or, sent them: in the Hebrew the word cast hath an extraordina∣ry great letter, to signifie the greatnesse of this pu∣nishment. And Baal Hatturim noteth upon it, there is a great Lamed, and a want of Iod, to teach, that there is no casting away like that of the ten tribes. Whereof see 2 King. 17. 18, 23.

Vers. 29. The secret things belong] or hidden [unspec 29] things are to be left unto Iehovah. This is to be un∣derstood generally of all secret things which God hath not revealed in his word, as the times or seasons which the father hath put in his owne power, Act. 1. 7. the day and houre of judgment, Matt. 24. 36. and all other like things. Particularly it may be appli∣ed to Gods counsell concerning the Israelites, in punishing, and casting them off for their sinnes, and afterward calling a remnant of them: which the Apostle treating of in Rom. 11. saith; O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judg∣ments, and his waies past finding out! Rom. 11. 33. The Hebrew Nistaroth (here used) sometime mea∣neth secret sinnes, as Psal. 19. 13. Vnto which some of the Hebrewes referre this speech, that secret sinnes: God will punish, but open sinnes are for men to punish, Chazkuni on Deut. 29. & so Iona∣than in Thargum explaineth it, Hidden sinnes are manifest before the Lord our God, and hee will take vengeance on them, &c. and the things revea∣led] or, but open (or manifest) things belong to us, and to our sonnes: upon which last words, the He∣brew text hath extraordinary pricks, to stir up at∣tention to the matter here spoken, as it is indeed worthy of all observation, for it teacheth the con∣tinuall duty of Gods people in all ages, to learne his law, to doe the same, and to have care that true religion may bee continued among their posterity. The Hebrewes say, Every man of Israel is bound to learne the Law, be he poore or rich, be he in health of body, or under chastisements; be he young, or old and decrepit; though he be so poore that he lives on almes; yea, though he have wife and children, he is bound to set himselfe a time to leanne the Law, by day and by night, as it is said, and thou shalt meditate therein day and night. The great wise men of Israel, some of them were hewers of wood, and some drawers of water, and some blinde: notwithstanding they im∣ployeth themselves in learning the Law, day & night. How is a man bound to learne the law? Vntill the day of his death, as it is said, and lest they depart from thine heart, all the daies of thy life, (Deut. 4. 9.) and all the while that he imployeth not himselfe in lear∣ning, he forgetteth. Maimony in Thalmud Torah, chap. 1. sect. 8, 9, 10.