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.

THe foole] Nabal (which hath the signification [unspec 1] of jading, dying, or falling away, as doth a leafe or flower, Isa. 40. 8. 1 Pet. 1. 24.) is a title given to the foolish man, as having lost the juice and sap of wisdome, reason, honestie, godlinesse; being fal∣len from grace, ungratefull, and without the life of God; as a dead carkasse, (which of this word is cal∣led Neba••ah, Levit. 11. 40.) and therefore ignoble, and of vile esteeme; opposed to the noble man, Isa. 32. 5. The Apostle in Greeke turneth it imprudent or without understanding, Rom. 10. ••9. from Deut. 32. 21. saith in his heart] that is, mindeth, and perswadeth himselfe in secret. So Psalm. 10. 4. and 53. 2. no God] the Chaldee expoundeth it, no power (or dominion) of God in the earth. they have corrupted] marred, to wit, themselves; there∣fore the Greeke saith, they are corrupted; the Chal∣dee saith, corrupted their workes. This word is used for corruption both of religion and manners, by idola••ry and other vices, Exod. 32. 7. Deut. 31. 29. Gen. 6. 12. And that which he spake before as of one man, he now applieth to all mankinde. made abominable] or made l••athsome, to wit, their action or themselves; as the Greeke faith, they are abominable, or become loathsome. So in 1 King. 21. 26. The Chaldee interpreteth, they abhorre good. pra∣ctise] meaning their evill actions: therefore in Psal. 53. 2. it is gnavel, evill; which here is gnal••lah, action.

Vers. 3. All is] or the all, that is, the whole [unspec 3] universall multitude is departed; all in generall, and every one in particular, as is expressed, Psalm. 53. 4. become unprofitable] or fit for no use; so the Apostle expresseth it in Greeke: the word here

used, being rare, and taken from Iob 15. 16. and betokeneth a thing loathsome, stinking, and so unfit for use.

Vers. 4. Doe they not know?] meaning, doubt∣lesse [unspec 4] they know, and cannot plead ignorance. A question hath often the force of an earnest assevera∣tion. eat my people] that is, the poore, as is ad∣ded for explanation in Exod. 22. 25. for Gods peo∣ple commonly are the poorer sort, Iam. 2. 5, 6. Luke 6. 20. and such are eaten or devoured of the wicked, Psal. 79. 7. who eat their flesh, and flay off their skin, and chop them in peeces as flesh for the cauldron, Mic. 3. 3. as they eat bread] the word as seemeth here to be understood; or without it, we may reade, they eat bread, that is, are secure, and without re∣morse, doe give themselves to eating and drinking. So eating of bread is used for banquetting, Exod. 18. 12.

Vers. 5. There dread they a dread] that is, they [unspec 5] are sore adread, or feare a great feare, as Luke 2. 9. So, hath sinned a sinne, Lam. 1. 8. that is, hath grie∣vously sinned. And by there, hee meaneth the sud∣dennesse of it, as also in Psal. 36. 13. or, there, that is, in their heart and conscience. The Greeke trans∣lateth, they dreaded with feare, where no feare was: the Chaldee, they feared with a false feare, with which it was not meet to feare. because God is] this may be taken as a cause of their foresaid feare, as Saul was afraid of David, 1 Sam. 18. 14, 15. or it is an opposition to their dread, but God is in the just ge∣neration, and therefore they dread not, but are de∣fended from the siege of their enemies, as Psal. 53. 6. The Chaldee saith, because the word of the Lord is in the generation of the just.

Vers. 6. yee would make abashed] that is, ye re∣proach [unspec 6] it, and would confound, frustrate, and bring it to nothing. So abashing and shame is often used for frustration of ones purpose and hope, Psal. 6. 11. because Iehovah] or, but Iehovah is his shelter and hope, therefore he shall not be abashed, Psal. 25. 3. Contrariwise, the wicked shall be abashed, because God refuseth them, Psal. 53. 6.

Vers. 7. Who will give] or, O that some would give! it is a forme of wishing often used in the Scrip∣ture, [unspec 7] as Ps. 55. 7. Deut. 5. 29. Iob 6. 8. out of Sion] this is meant of Christ the salvation of God to Is∣rael, who was expected out of Sion; as it is written, the Redeemer shall come out of Sion, and shall turne a∣way impieties from Iakob, Rom. 11. 26. returneth the captivitie] that is, bringeth againe those that were led captives: according to the promise, Deut. 30. 3. and this was performed by Christ, Luke 4. 18. Eph. 4. 8. Captivity, or Leading away, is here used for the people led away; as another word of like significati∣on is so used, Ezek. 11. 24, 25. So Psal. 126. Iakob, Israel] that is, Gods people, the posteritie of Ia∣kob, who also was called Israel. (So Aaron is put for his posterity, the Aaronites, 1 Chron. 12. 27. and 27. 17. and David, for his children, 1 Chron. 4. 31.) Iakob is a name that noteth infirmitie; for he strove for the first birth-right, but obtained it not, when hee tooke his brother by the heele in the wombe; and thereupon was called Iakob, Gen. 25. 22, 26. But Israel is a name of power and principalitie; for af∣ter he had wrastled with the Angell, behaved him-selfe princely, wept, prayed, and prevailed, his name was changed from Iakob to Israel, as a Prince or prevailer with God, Gen. 32. 24, 26, 28. Hos. 12. 3, 4. Therefore is the name Israel given to all Gods people, even the Gentiles also that have Ia∣kobs faith, Gal. 6. 16. as long before Iether, who was by nature an Ismaelite, 1 Chron. 7. 17. was for his faith and religion called an Israelite, 2 Sam. 17. 25. It may also bee observed, how in this word ISRAEL are contained the first letters of the names of Abraham and Sarah his wife, of Isaak and Re∣bekah his wife, of Iakob and of both his wives, Leah and Rachel: all which persons (except Ra∣chel,) were also buried together in one cave, Gen. 49. 29, 31.