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.

COmmandement] put generally for Commande∣ments, [unspec 1] as the Greeke translateth it: see Deut. 5. 〈◊〉〈◊〉. Here Moses entreth upon the explanation of the first commandement of the ten before rehear∣••••••, in chap. 5. to doe] that yee may doe them, 〈◊◊〉〈◊◊〉, continually. For practise and obedience is that which the Law requireth for blessednesse, Iam. 〈◊〉〈◊〉. ••5. And that w^ch one prophet calleth Doing the words of the covenant, 2 Chron. 34. 31. another call••th Stablishing (or Confirming) 2 King. 23. 3. and Confirming is expounded by the holy Ghost, 〈◊〉〈◊〉, Gal. 3. 10. from Deut. 27. 26. 〈◊〉〈◊〉] to wit, the river Iordan, that so they might come into Canaan. This was by the con∣d••••t of Iosua, Ios. 1. 1, 2, &c. and it figured the 〈◊〉〈◊〉 of the Church under Christ, by whom these commandements are fulfilled in us that beleeve, 〈◊〉〈◊〉. 20. 40.—44. Rom. 8. 1, 2, 3, &c. In the 〈◊〉〈◊〉, time, the possession of Canaan and good thin••s therein, was a gracious inducement of that People unto voluntarie obedience and keeping of God••••aw: which notwithstanding they perfor∣m▪ not, Psal. 105. 44. 45. Nehem. 9. 24, 25, 26, 35.

Vers. 〈◊〉〈◊〉. feare] this is the beginning of wisdome, [unspec 2] Psal. 111. 10. and by it we depart from evill, Prov. 16. 6. and it comprehendeth generally Gods wor∣ship, and true religion, Esay 29. 13. Matt. 15. 8, 9. therefore it is mentioned in the first place. pro∣longed] under which, eternall life is also implied; for Gods commandements when they are kept, doe adde unto men, length of dayes, and yeeres of life, and peace, Prov. 3. 2. 1 Pet. 3. 10, 11, &c.

Vers. 3. and honey] signifying heavenly graces, [unspec 3] as is observed on Exod. 3. 8.

Vers. 4. Heare] The last letter of this first word [unspec 4] Heare, and of the last word One, are extraordina∣rily great in the Hebrew, and so noted in the mar∣gent, to cause heed and attention. And here begin∣neth the first and great commandement, as our Sa∣viour calleth it, Mark. 12. 29, 30. Matt. 22. 38. And this place of Scripture, unto the end of the ninth verse, was one of the foure paragraphs which the Iewes were wont to write upon their Phylacteries, as is noted on Exod. 13. 9. and fastned to their doore-posts, and read in their houses twice a day: as the Hebrewes say, Twice every day doe men reade the lecture, HEARE O ISRAEL, &c. at evening and at morning, as it is written (in Deut. 6. 7.) when thou liest downe, and when thou ri∣sest up; at the time when men are wont to lie downe, which is at night; and at the time when men are wont to rise up, which is at day. And what is it that he rea∣deth? Three sections; to wit, Heare O Israel, &c. (Deut. 6. 4) And it shall be if you shall hearken, &c. (Deut. 11. 13.) And Moses said unto the people, &c. (Exod. 13. 3.) And they read first the section, Heare O Israel, because in it there is the propertie of God, and the love of him, and the doctrine of him, which is the great foundation, whereupon all doe de∣pend. Maim. in Misn. b. 2. in Keriath Shemangh, ch. 1. sect. 1, 2. is one] so in Mark. 12. 29. the LORD our God, the LORD is one: where the word is (which the Hebrew wanteth) is sup∣plied in the Greeke, and explained by a learned Scribe, saying; Well, Master, thou hast said the truth, for there is one God, and there is none other but he, Mark. 12. 32. So Paul saith, There is no other God but one, 1 Cor. 8. 4. Here it is probable, that Moses closely taught the unitie of the God-head, and trinitie of persons; Iehovah, the Father; our God, the Sonne; and Iehovah, the Holy Ghost: thus many doe understand these words. But the Apostle cleerely openeth the mysterie, saying, There are three that beare record in heaven; the Fa∣ther, the Word, and the Holy Ghost; and these three are one, 1 Ioh. 5. 7. And here is the ground of saith.

Vers. 5. love] The end of the commandement is [unspec 5] love, out of a pure heart, and of a good conscience, and of faith unfained. 1 Tim. 1. 5. See the notes on Exod. 20. 6. Ie••••vah thy God] these implie the causes of our love of the Lord; the one, for his owne nature and being, Iebovah; the other, for the covenant of his grace, whereby he is our God. These two are often joyned together by Moses and all the Prophets. heart] unto the heart the Scripture attributeth wisdome and under∣standing, 1 King. 3. 9. 11. 12. Prov. 2. 2. 10, and beleefe in God, differing from confession with the mouth, Rom. 10. 10. and it is opposed unto hypocrisie, Matth. 15. 8. soule] the seat of

the will and affections, Deut. 21. 14. and 24. 15▪ and 12. 20, 21. might] in Hebrew, Meod, which signifieth might or vehemencie, all that we can. The Chaldee translateth it riches; the Greeke, power (du∣namis:) but the holy Ghost useth a more signifi∣cant Greeke word, (ischus) might, or, ability, Mark. 12. 32. where also another word is added for ex∣planation, dianoia, which is the efficacie both of the mind and will, and the Scribe useth a fit word, Sune∣sis, understanding, Mark. 12. 33. By which variety of words, God would teach us to love him unfai∣nedly, with all whatsoever is in vs, and in our po∣wer; for wee ought to honour him with our sub∣stance also, Prov. 3. 9. This praise is of King Iosias above all kings, that he turned to the Lord, with all his heart, and with all his soule, and with all his might, according to all the law of Moses, 2 King. 23. 25. Moreover from this word, with all thy might, the Heb••ewsteach, that a man is bound to blesse (God) with cheerefulnesse of soule, for evill (or affliction) even as he blesseth for good (or prosperity) with glad∣nesse. Maimony in Beracoth, chap. 10. sect. 3. And hereof we have a good example in Iob, Iob 1. 21.

Vers. 6. these Words] the Oracles of God are [unspec 6] also to be loved, as the outward meanes, whereby wee are bronght to the love and obedience of God, Psal. 119. 97, 98. in thy heart] as the fleshly ta∣bles wherein Gods law is to be written, Prov. 3. 3. and 7. 3. 2 Cor. 3. 3. The Greeke addeth, in thy heart, and in thy soule.

Vers. 7. What them] that is, often, earnestly, and [unspec 7] diligently teach them, that they may pierce the hearts of thy children, to understand and affect them. So the Greek and Chaldee explaine it, to fore-instruct and teach. thy children] or, thy sonnes: under this name the Hebrews understand, not the naturall sonnes onely, but schollers also, or disciples; be∣cause disciples are called sonnes, as it is written (in 2 King 2. 3.) and the sonnes of the Prophets came forth, &c. Maimony in Thalmud Torah, chap. 1 sect. 2. Children are to bee trained up (or catechi∣zed) in the way they should goe, and brought up in the nurture and admonition of the Lord, Prov. 22. 6. Ephes. 6. 4.

Vers. 8. phylacteries] or, fr••ntlets: ornaments [unspec 8] fastened unto the liead; the Greek therefore calleth them unmo••••able. Of these, see the notes on Ex. 13. 9. 16. By these outward rites, God would teach them to apply all their study, and all their practise, unto the keeping of his law.

Vers. 9. doore posts] by this signe to professe un∣to all, their love unto the Law, and to have it al∣waie•• [unspec 9] in remembrance. So the blood of the Paschal Lambe was stricken on their doore posts, Exod. 12. 7. Of this ri•••• the Iewes are to this day very carefull, and even superstitious. The manner of ob∣serving it they have recorded this. They wrote two severall places of the Law, namely, Heare O Israel, &c. Deut. 6. 4.—9. And it shall be if you shall bearken &c. Deut. 〈◊〉〈◊〉. 13. 21. upon one peece of parchment, which they rolled ••p beginning at the be••••me, and so to the top; that when any should open to read it, he might read from the beginning to the end. After it was rolled up, they put it with∣in a pipe of reed, or of wood, or of any other mat∣ter, and fastned it to the doore post with a naile; but blessed God before they so fastened it, who had commanded them that thing. If it were hung up on a sticke, it was unlawfull, for that was no faste∣ning: or if it were laid behind the doore, it was as good as nothing. The writing was fastened a good height upon the doore post within, and it must be on the right hand, as a man went into the house: if it were on the left hand, it was unlawfull. These things Maimony sheweth at large, in Misneh, treat. Tephilin, (or of Phylacteries &c.) chap. 5. and 6. ad∣ding this in the end; A man must be warned of the post writings, because it is every ones duty continually. And every time that he goeth in, and goeth out, hee meeteth with the name of the holy blessed God, and shall remember the love of him, and awake out of his sleepe, and his erroars among the vanities of the time; and know that there is nothing which abideth for ever, and for ever and ever, but the knowledge of (God) the everlasting Rocke; and forthwith he returneth to his knowledge, and walketh in the strait & even waies. Our ancient wise men have said, Whosoever hath his phylacteries on his head and on his arme, and fringes on his garment, and postwriting on his doore, he is for∣tified that he shall not sin: for behold, hee hath many remembrancers, and they are the Angels which deli∣ver him from sinning; as it is written, The Angell of the Lord encampeth round about them that feare him, and delivereth them, Psal. 34. 8. Thus have they magnified their outward observances; and were taxed by our Saviour, for making their phyla∣cteries broad, and the fringes of their garments large, Matth. 23. 5. See the annotations on Exod. 13. 9.

Vers. 10. to give unto thee] understand, he sware [unspec 10] that he would give unto thee: so in vers. 19.

Vers. 11. digged] or, hewed, to wit, out of the [unspec 11] Rocke. Vnder these particulars, all other good things are implyed: for which men ought to serve the Lord with joyfulnesse, and with a good heart, Deut. 28. 47. Prov. 3. 9, 10. And by earthly riches, the spirituall graces of God in Christ, are also un∣derstood, as 1 Cor. 1. 4, 5, 7. Ephes. 1. 18. and 2. 5, 6, 7. full] or, satisfied: which also is a bles∣sing of God, Levit. 26. 5. But by mens corruption may easily be abused, unto lasciviousnesse, Deut. 32. 13, 14, 15.

Vers. 12. forget Iehovah] the Chaldeesaith, for∣get [unspec 12] the feare of the LORD, that is, his true Reli∣gion. The Greeke addeth, lest thy heart be deceived, and thou forget the Lord. When men doe corrupt their religion, they are said to forget God, Psal. 106. 20, 21. and 44. 21. Iudg. 3. 7. Ier. 3. 21. and 18. 15. And this we are prone unto in prosperity: therefore the Prophet prayeth, Give me not riches, lest I be full, and belye thee, and say, who is the Lord' Prov. 30. 8, 9. This doctrine Moses repeateth in Deut. 8. 10, 11. servants] the Greeke and Chaldee ••••••••slate, servi••d•••• (or bondage.) Of this he Iewes made yeerely mention, when the brought their first-fruits unto God, Deut. 26 5, 6. &c.

Vers. 13. feare] this is for the inward worship [unspec 13]

of God, as the two next are for his outward service, and profession of the same. Feare is ex∣pounded worship, Matth. 15. 9. from Esay 29. 13. and so Christ speaketh, having reference to this Scripture, Matth. 4. 10. See after on Deut. 10. 12. serve him] the Greeke addeth, serve him ••••ly and so Christ all eageth it against Satan, Matt. 4. 10. The like is to be understood of the other two things here mentioned. Vnder service, prayer is comprehended, which Christ hath taught us, that it must be to our Father which is in heaven, Luk. 11. 2. So of the Hebrewes it is said, Wee are comman∣ded to pray every day, as it is written, And yee shall serve the Lord your God, Exod. 23. 25. Wee have beene taught, that this service is praier, as it is writ∣ten, And to serve him with all your heart: Our wise men have said, W••at service is this with the heart? It is praier. And there is no number of praiers by the Law, neither is there any set forme of this praier by the Law, nor any appointed time for praier by the Law. And therefore women and servants are bound to pray, because it is a commandement, the time wher∣of is not determined. But the dutie of this comman∣dement is thus, That a man make supplication and praier every day, and shew forth the praise of the ho∣ly blessed (God) and afterward aske such things as are needfull for him, by request, and by supplication; and afterward give praise and thankes unto the Lord for his goodnesse which hee abundantly ministreth unto him, every one according to his might. If hee be ac∣cust••••ed unto it, let him use such supplication and pra••••••: and if hee be of uncircumcised lips, let him speake according as hee is able, at any time when hee will; and so they make praiers every one ac∣cording to his ability. Maimony in Misn••h, treat. of praier, chap. 1. sect. 1, 2, 3. sweare] before this the Greeke addeth, and shalt cleave unto him which words are used by Moses in Deut. 10. 20. and from thence here taken. Swearing is used for all other profession of Gods name and truth: as when the Prophet saith, Every 〈◊〉〈◊〉 shall sweare, Esay 45. 23. the Apostle ex∣p〈…〉〈…〉s it, Every tongue shall confesse unto God, R••••▪ 14. 11.

Vers▪ 14. other gods] which the Chaldee inter∣〈…〉〈…〉, [unspec] Idols of the peoples. By going, or walking after such, is meant, worshipping or serving them, as afterward is shewed, Deut. 8. 19. and 13. 2. 4.

Vers. 15. in the middest] the Chaldee expounds [unspec 15] 〈◊〉〈◊〉, his Majestie dwelleth is the middest of thee. Gods presence, and diligent looking to the waies of his people, is hereby meant, Esay 12. 6. Rev. 2. 〈◊〉〈◊〉. 2. Of jealousie, see Exod. 20. 5. by it was signified, that God would not forgive their trans∣gressions, Ios. 24. 19.

Vers. 16. in Massah] or, in the tentation (as [unspec 16] the Greeke and Chaldee explaine it;) where in their distresse and want, they tempted the Lord, saying. Is the Lord amongst us or no? Exod. 17. 1.—7. As prosperitie, so adversity often occasioneth men to sione; therefore the Prophet prayeth against both extremities, Proverb. 30. 8▪ 9.

Vers. 18. right] in Greeke, pleasing, which the [unspec 18] word also signifies, as is noted on Exod. 15. 26. And so our Saviour did alwaies those things that pleased his Father, Ioh. 8. 29. By things right and good, are meant the things commanded of God, and the doing of them with a sincere heart. To performe this, the Apostle saith, Bee yee transfor∣med by the renewing of your minde, that ye may prove what is that good, that well-pleasing and perfect will of God, Rom. 12. 2.

Vers. 19. to drive out] that is, hee sware unto [unspec 19] thy fathers, that he would drive out, &c. But because the people obeyed not the voice of God, he would not drive out all from before them, Iudg. 2. 1, 2, 3, 12, 14. and 3, 1.—4.

Vers. 20. tomorrow] that is, hereafter in time to [unspec 20] come. See Exod. 13. 14. Here followeth a briefe Catechisme, containing the grounds of religion. what are] that is, what meane, or signifie. The word are is supplied also in the Greeke, (as before in vers. 4.) and by it the meaning of Gods pre∣cepts is intended, as the answer following shew∣eth. Here God provideth for the continuance and propagation of his true religion in Israel, in re∣spect of the whole Law, morall, ceremoniall, and judiciall. commanded you] The Law was com∣manded the Fathers, that they should make them knowne to their children, that the generation after, even children that should bee borne, might know, might rise up, and tell their children, Psal. 78. 5, 6.

Vers. 21. to Pharaoh] the Historie hereof is in [unspec 21] Exod. 1. and 2. &c. the mystery was, our servi∣tude unto sinne and Satan, from which God hath redeemed us, as Rom. 6. 17, 18. Heb. 2. 14, 15. The memoriall whereof is alwaies to be continued amongst us and our posterity, to the praise of Gods grace, Deut. 26. 5, 6, 7, 8, 9. strong hand] that is, by force and constraint, through great judg∣ments: see Exod. 6. 1. and 3. 19.

Vers. 22. evill] that is, hurtfull, grievous, noy∣some [unspec 22] to the enemie, as were all the plagues of Egypt, Exod. 7. and 8, &c. So in Revel. 16. 12. a noysome and evill sore. house] that is, houshold, as the Chaldee translateth it, men of his house. our eies] that is, our sight. This is one of Gods promises to such as trust in him; With thine eyes shalt thou behold, and shalt see the reward of the wicked, Psalme 91. 8.

Vers. 24. for good] or as the Greeke explaineth, [unspec 24] that it may bee well with us. The end of our re∣demption from misery is, that wee may serve God, and keepe his Law, for his glory in our good and salvation, Rom. 6. 17, 18, 22. to preserve] meaning, that hee may preserve us alive: the Greeke translateth, that wee may live. Here Life is promised to the doers of the Law; as also▪ in Luke 10. 28. but this is a legall pro∣mise, unpossible for us to fulfill, Romans 8. 3. and is not of faith, (as the Apostle teacheth) by which the just shall live, Galathians. 3. 11, 12.

Vers. 25. justice] or righteousnesse; the Greeke [unspec 25]

translateth, Mercy shall be to us: so the word ju∣stice sometime signifieth, Psal. 112. 9. But here it meaneth justice or righteousnesse, whereby men if they could doe the law, might bee justified before God; and differeth from the justice of faith which wee have obtained in Christ, as Paul saith, Moses describeth the justice which is of the Law, that the man which doth those things shall live by them. But the justice which is by faith, speaketh, &c. Rom. 10. 5, 6. Thus the law was a Schoolemaster unto Christ, that wee might bee made righteous by saith, Gal. 3. 24.