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.

IN your eares] that is, in your hearing, and to your understanding: the Chaldee translateth it, be∣fore [unspec 1] you. Here Moses purposing to repeat the ten commandements, prepareth the eares and hearts of the people unto obedience. to do] or, and doe: see the notes on Gen. 2. 3.

Vers. 2. stroke] Heb. cut a covenant, the rea∣son of which phrase is shewed on Gen. 15. 18. [unspec 2] in Horeb] or, at Choreb, called also Sinai: see Exod. 19. 20. and 24. 8. God, though he might absolutely command, yet vouchsafed to enter into covenant with his people, that by mutuall stipulation and promises, he might have not constrained, but free and voluntarie obedience performed by them, to his glory, and their further good.

Vers. 3. fathers] which are dead: hereby all the Patriarchs unto Adam may be meant, who had [unspec 3] the promise of the covenant of Christ; but the co∣venant of the Law came after, as the Apostle ob∣serveth, Gal. 3. 17. Or it may meane, our fathers onely, as Iarchi here expoundeth it, such as died in the wildernesse, after the Law was given. See al∣so Deut. 11. 2. even us] or, we are they, which are here this day, the Greeke translateth, & you are here all alive this day. So the covenāt was yet fresh in me∣morie. Also they had a greater benefit than their fa∣thers: for though the Law could not give the life, yet was it a Schoolemaster unto Christ, Gal. 3. 21. 24.

Vers. 4. face to face] that is, openly, clearely, plainly; as Exod. 33. 11. Gen. 32. 30. Deut. 34. [unspec 4] 10. 1 Cor. 13. 12. opposed to the darke visions, by which God before time revealed his will.

Vers. 5. I standing] or, stood, as the Greeke translateth, And I stood between the Lord, which the [unspec 5] Chaldee calleth, the Word of the Lord. Thus the Law was given in the hand of a mediator, Gal. 3. 19. for God and the people were not one; by reason of their sinnes: therefore they were afraid.

Vers. 6. servants] in Greeke and Chaldee, ser∣vitude. God redeemed Israel; not onely from out∣ward [unspec 6] slaverie, but from the idolatrie of Egypt, Ezak. 20. 5.—9, and 〈◊〉〈◊〉 their gods, 2 Sam. 7. 23. therefore he commanded them to have no other gods, before his face. See the annotations upon, Exod. 20. where these commandements are more largely opened.

Vers. 7. any other gods] or, another god: see [unspec 7] the notes on Deut. 4. 7.

Vers. 8. graven thing] the Chaldee transla∣teth [unspec 8] it Image. any] the Greeke saith, nor the like∣nesse of any thing. The word or, is in Exod. 20. 4.

Vers. 10. his commandements] or, his commande∣ment; [unspec 10] meaning all and every one of them, or, the whole Law in generall: see the notes on vers. 31. The like is in Deut. 8. 2. and 27. 10. The Greeke and Chaldee translate, my commandements, and so Moses wrote in Exod. 20. 6. but here he changeth the person, as Daniel also in his prayer faith, O Lord, &c. keeping covenant and mercie to them that love him, & to them that keepe his commandements, Dan. 9. 4. We may also observe such changes in the other Prophets; as, to make him a name, 2 Sam. 7. 23. for which, in 1 Chron. 17. 21. is written, to make thee a name: so in 2 Sam. 14. 22.

Vers. 12. Keepe] or, Observe; for this, in Exod. [unspec 12] 20. 8. he said, Remember. as Iehovah, &c.] this sentence is added, more than in Exod. 20. 8. So againe in the fift commandement, vers. 16. And these two charges onely are affirmative, all the other are prohibitions.

Vers. 14. Oxe, &c.] these particulars are also [unspec 14] here added, for explanation. as well as thou] or, even as thou. This reason was not expressed in Exod. 20. 10. And it sheweth that the Sabbath was commanded in part for the ease of servants, which were of the heathens that were round about them, Lev. 25. 44.

Vers. 15. to doe] that is, to celebrate: the Greeke [unspec 15] translateth, to keepe the Sabbath day, and to sanctifie it. In Exod. 20. 11. the creation of the world is there rendred as a reason, which is here omitted; and the comming out of Egypt (which seemeth to be on the Sabbath day) is here made a reason of observing this day. For it was a figure of delive∣rance out of spirituall bondage by Christ (as is shewed upon Exodus,) and lo fit to bee meditated on upon the Sabbath.

Vers. 16. be well with thee] or, good may be done [unspec 16] unto thee. This branch of the promise is more than was expressed in Exod. 20. 12. and this addition the Apostle also citeth, in Ephes. 6. 3. but putteth it there in the first place, changing the order of the words, which the Scripture often doth, as may be seene, in 2 King. 11. 8. compared with 2 Chron. 23. 7. Ioel 2. 28. with Act. 2. 17. 1 King. 19. 10. with Rom. 11. 3. Esai. 65. 1. with Rom. 10. 20. Mat. 21. 13. with Marke 12. 8.

Vers. 18. Neither shalt thou] or, And thou [unspec 18] shalt not: and so in the precepts following; all which are joyned to the former, with this copula∣tive And, (otherwise than was in Exod. 20.) to teach the conjoyning of all these commandements, as into one bodie of the Law: which must be like∣wise in our obedience. Because, Whosoever shall keepe the whole Law, and yet offend in one point, he is guiltie of all. For hee that said, Doe not cem∣mit ad••••tery; said also, Doe not kill, &c. Iam. 2. 10, 11.

Vers. 20. false] or, rash, vaine. The same word [unspec 20] Shav, used before in verse 11. but for it in Exo. 20.

Moses useth the word Sheker, false: and so the Chaldee hath in this place.

Vers. 21. wife] in Exod. 20. 17. our neighbours house is put in the first place, and his wife in the se∣cond, [unspec 21] otherwise than here. So they that would divide this commandement into two, cannot shew which is the ninth, and which is the tenth, seeing Moses hath purposely changed the order. desire] Here againe Moses useth another word, 〈…〉〈…〉veh, whereas in Exod. 20. 17. he keepeth one word in all the particulars, tachmod, covet: which are two words in sound, but one in signifi∣cation; (though it may be with some difference of degree) whereof there be sundry other examples in Scripture; as Hinneh, Behold, 1 Chron. 17. 1. for which another Prophet saith, Reeh, See, 2 Sam. 7. 2. Chajath, a troope, in 2. Sam. 23. 13. or Ma∣chanah, an host, in 1 Chron. 11. 15. he returned, ja∣shab, 2 Sam. 6. 20. or, hee turned againe, jissob, 1 Chron. 16. 43. Iaghnal, he offered up, 2 Sam. 6. 17. or, Iakrib, he offered, 1 Chron. 16. 1. and many the like: so that from two words of like sense, here cannot be gathered two sundry commandements. The like was in the ninth commandement before, in vers. 20. And if this Desire be another comman∣dement, there were but nine given in Exod. 20. Or if there were ten, as is avouched in Exod. 34. 28. then here must be eleven, contrary to Deut. 10. 4. But degrees of the same sinne, make not here se∣verall precepts. The Hebrewes make this desire to be lesse than coveting, and say, Desire bringeth a man to coveting, and coveting bringeth him to unjust taking away; for if the owners be not willing to sell, though he would give them a great price, and hee is urgent upon them, then he falleth to taking by vio∣lence; as it is said (in Mic. 2. 2.) And they covet fields; and take them by violence. Maimony tom. 4. treat of Rapine, &c. c. 1. s. 10, 11. his field] the Greeke saith, nor his field: this also is added more than in Exod. 20. 17. And usually, when any thing it repeated, either by the Prophets or Evangelists, i•• 〈◊〉〈◊〉 with varietie of words and phrases; of which, being compared, there is very great use, for the un∣derstanding of the Scriptures.

Vers. 22. added no more] meaning, no moe com∣mandements of this sort, (for they were but ten 〈◊〉〈◊〉 Deut. 4. 13.) or no more unto the people; there were spoken to Moses, Exod. 21. 1. &c. The Chaldee translateth, ceased not: see the notes on Nam. 11. 25. of stones] both to have them perpetuall to his Church, Iob 19. 23, 24. and in mysterie, to shew the stonie nature of mens hearts: see the annotations on Exod. 31. 18. unto mee] that Moses might carry them to the people, and see then duly executed. So the Magistrate is the kee∣per of both the tables of the Law; for Moses was 〈◊〉〈◊〉 in Ieshurun, Deut. 33. 5.

Vers. 23. and the mount] understand, and saw the mount, as Deut. 18. 16. Exod. 20. 18. The things which the people heard and saw, were terrible un∣to then, because they were sinners; but a meane to humble them, and drive them unto Christ, H〈…〉〈…〉. 12. 18.—24. Gal. 3. 19.—24. Elders] in Greeke, Senate, or Eldership. The people all, and even the greatest and best, fled from before the Lord, and came to Moses for to be a Mediator. See Exod. 20. 18, 19. in the annotations.

Vers. 24. his voice] the Chaldee saith, the voice [unspec 24] of his Word. So in vers. 25.

Vers. 25. why should we die?] The Greeke trans∣lateth, [unspec 25] let us not die: so it is a deprecation. This speech implieth the sentence of death also, which their owne hearts pronounced against them for their sinnes: for such a question is likewise an af∣firmation; as, Why doth hee speake blasphemies? Mark. 2. 7. is expounded, this man blasphemeth, Matt. 9. 3. And this sheweth the effect of the Law in our consciences; it causeth the spirit of bondage to feare, Rom. 8. 15. and when the voice of God in his Law is heard and understood of men, it ter∣rifieth and killeth; before that, they thinke they are alive without the Law, Rom. 7. 9, 10. fire] which signified the force of the firie Law, Deut. 33. 2. that it is in mans heart, as a burning fire shut up in his bones, as Ier. 20. 9. both manifesting sinnes, and tormenting the conscience; wherein it differeth from the Gospell, Heb. 12. 18. then] or, surely; Heb. and we shall dic. Thus there was not a law gi∣ven which could give life, Gal. 3. 21. but the letter killeth, 2 Cor. 3. 6. and the law is not of faith, Gal. 3. 12. the hearing of it, and escaping death, caused them not to beleeve: but the just shall live by faith, through the Gospell of Christ, Rom. 1. 16, 17. unto whom the Law was a Schoolemaster, Gal. 3. 24.

Vers. 26. all flesh] or, who is any flesh, that is, any [unspec 26] fraile man: for, all flesh is grasse, Esa. 40. 6. The Greeke translateth, For what flesh? Which word flesh is often used for unregenerate man, as is noted on Gen. 6. 3. and to such especially, the Law is the terrours of death: though all humane nature be∣ing in sinne, is here condemned. So in Psal. 143. 2. the living God] The Hebrew words are both plurall, implying the mysterie of the Trinitie, as is noted on Gen. 1. 1. and he is called the living God, (as here, so in Ios. 3. 10. 1 Sam. 17. 26. Esa. 37. 4. Psal. 42. 3. Hos. 1. 10. and in sundry other places) to oppose him unto all false gods, which are called the dead, Psal. 106. 28. whereupon it is said, Yee turned to God, from Idols, to serve the living and true God, 1 Thess. 1. 9. Also to shew that God is powerfull in operation, being not only living in himselfe, (so that he only hath immortalitie, 1 Tim. 6. 16.) but the giver of life unto all; For in him wee live, and move, and have our being, Act. 17. 28. and he is the fountaine of living waters, Ier. 17. 13. who continually and abundantly refresheth his people. It signifieth also his eternitie, as he that liveth for ever and ever, Revel. 10. 6. of whom it is said, For he is the living God, and continuing for ever, Dan. 6. 26. Wherefore that speech of Iob, My Redee∣mer liveth, Iob 19. 25. is translated in the Greeke, The Eternall is he that shall unloose mee. and li∣ved] Men till they be redeemed by Christ, are through feare of death, all their life time subiect to bondage, Heb. 2. 15. Though God came not now to judge them, neither so much as up braided them with their sinnes past, yet could they not heare his voice, but (as the Apostle noteth) they that heard

it, intreated that the word should not be spoken to them any more, for they could not endure that which was commanded, Heb. 12. 19, 20.

Vers. 27. Goe neere thou] The people being [unspec 27] terrified, seeke for a Mediatour; and that is the end and use of the Law, to drive men unto Christ. Wherefore their affection now pleased God, vers. 28, 29. and he gave them Moses to helpe them for the present, and further promised them a Pro∣phet like unto him, which was Christ, Deut. 18. 15.—18. Act. 3. 22. 26. thou speake unto us] The office of a Mediatour, as he is a Prophet, (Deut. 18. 15.) is here described; which is, to goe neere unto God, & having received the word from him, to speake it unto the people. This was fulfilled in Christ, Ioh. 1. 18. and 3. 13. and 8. 28. Here in the Hebrew doe thou speake, the words are in the femi∣nine gender, as if they had spoken to a woman; which is thought to be a note of the peoples trou∣bled minde: see the like in Num. 11. 15. and doc] The like they promised before God spake these words, Exod. 19. 8. not knowing the impossibili∣tie of the Law: but how farre they were from per∣forming this, the golden calfe which they made ere fortie dayes were expired, is a witnesse; for which sinne Moses brake the Tables of the covenant, Exod. 32. Deut. 9. 9. &c. yet their good affection pleaseth the Lord.

Vers. 28. well said] The Greeke translateth, they [unspec 28] have spoken all things rightly (or well.)

Vers. 29. Who will give] An Hebrew phrase, meaning, O that some would give, or, O that there [unspec 29] were; and so the Chaldee explaineth it. The like is in Iob 6. 8. Psal. 14. 7. and 55. 7. and otherwhere. to feare, &c.] The things that God approveth in men, are, feare, humilitie, distrust in themselves, and a confidence in him, with love unto his Law. Hereunto God called them, by this his covenant, drawing them unto Christ.

Vers. 31. all the commandement] that is, the Law in generall, or commandements, as the Greeke trans∣lateth [unspec 31] it, the singular being often put for the plu∣rall; or, every commandement. So in Deut. 6. 1. and 8. 1. also in 2 Pet. 2. 21. and 3. 2.

Vers. 32. observe to doe] or, and doe, as this phrase often signifieth: see the notes on Gen. 2. 3. [unspec 32] right hand or to the left] This signifieth an ex∣act care to walke in Gods Law, as in the high way, from which men may not turne aside; as in Deut. 2. 27. Therefore all aberration from the right way, is noted by the turning to the right hand or to the left, Esa. 30. 21. So after in Deut. 17. 11. 20. and 28. 14. Prov. 4. 27.