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.

PSALME I.

1 The happinesse of the godly, whose conversation is described, and their prosperitie like a fruitfull tree. 4 The contrary course of the wicked, for which they and their way doe perish.

O Blessed is the man [unspec 1] that doth not walk in the counsell of the wicked, nor stand in the way of sinners, non sit in the seat of the scornefull. But, [unspec 2] hath his delight in the law of Iehovah, and in his law doth hee meditate day and night. And hee shall be [unspec 3] as a tree planted by brookes of waters, which shall give his fruit in his time, and his leafe shall not fade, and whatsoever hee shall doe, shall prosper. Not so the wicked; but as [unspec 4] the chaffe which the wind driveth it away.

Therefore the wicked shall not stand up [unspec 5] 〈◊〉〈◊〉 judgement, and sinners in the assembly of the just. For Iehovah knoweth the way of [unspec 6] the just, and the way of the wicked shall perish. [unspec]

Annotations.

THE Booke of Psalmes] so our Lord himselfe [unspec] * 1.1 〈◊〉〈◊〉 it, Luke 20. 42. but the Hebrew title 〈◊〉〈◊〉, signifieth Hymnes or Praises. According to the Greeke, it is called the Psalter. * 1.2

Vers 〈◊〉〈◊〉. O Blessed] or O Happy, or Well fares 〈◊◊〉〈◊◊〉▪ 〈◊〉〈◊〉 joyfull 〈…〉〈…〉mation for the mans wel∣f•••••• and 〈…〉〈…〉cities, as going right forward, and so ha∣ving good successe. Contrary hereunto is Woe, or Alas, Eccles. 10. 16, 17. Luke 6. 20, 24. This word Ashrei in the Hebrew, is alwaies applied to men, and so differeth from another word, Baruc, blessed; which is ascribed both to God and men, Psal. 115. 15, 18. the contrary whereto is, cursed, Psal. 37. 22. doth not walke] or, hath not wal∣ked. But the time past, and time to come, are in the Hebrew often used for to expresse continued acti∣ons: Walking signifieth one•• conversation, both touching faith and workes, Psal. 119. 1. Gen. 5. 24. compared with Hebr. 11. 5, 6. 2 Pet. 2. 10. Iud. 11. To walke in the counsell of any, is either to doe as they advise and suggest, as did Ahaziah, 2 Chron. 22. 3, 4, 5. or by imitation to doe like others be∣fore, as did Israel, Mich. 6. 16. But in every respect the counsell of the wicked should be farre from us, Iob 21. 16. and 22. 18. Wicked] that is, un∣godly: so our English word meaneth, being made of the old Danish wgudelig; or we may call them according to the originall, Restlesse, turbulem, un∣just, ungracious. The Hebrew rashangh, signifieth restlesnesse, and is opposed to quietnesse, Iob 34. 29. Such men are without peace in themselves, and seeke to disturbe and molest others, Prov. 4. 16. likened therefore to the raging sea, Isay 57. 20, 21. And because for their evill deeds they are often brought forth to judgement, and condemned; ther∣fore is this name given to condemned persons, Psal. 109. 7. Iob 27. 7. And as to make just, or justifie, is to acquit or absolve in judgement, Psal. 82. 3. so, to make or pronounce wicked, is to condemne, Psal. 37. 33. and 94. 21. D••ut. 2••. 1. Way] track or 〈◊〉〈◊〉. This word also signifieth any religion, do∣ctrine, manners, actions, administration, o•• course of life, Psal. 5. 9. and 25. 4. and 86. 11. Act. 18. 25, 26. and 22. 4. 〈◊〉〈◊〉 Pet. 2. 2, 15, 21. sinners] or misdo••rs erroneous 〈◊〉〈◊〉. Though there is no man jaston earth, that doth good and sinneth not, Eccle. 7. 22. yet such are usually called sinners, as be given to vice, add have the course of their life, evill,

Gen. 13. 13. 1 Sam. 15. 18. Psal. 26. 9. and 104. 36. Matth. 26. 45. Luke 7. 37. Ioh. 9. 16, 31. In this respect, they that are borne of God, are said not to sinne, 1 Joh. 3. 9. and Solomon opposeth the sinner to the good man, Eccles. 9. 2. See the note on Psal. 4. 5. not sit in the seat] or, and hath not sitten, &c. To sit is to abide, continue, dwell, Psal. 2. 4. and 101. 6, 7. and 132. 14. or to company, and have fa∣miliarity with any, Psal. 26. 4, 5. And the origi∣nall mo••hab, here Englished seat, is diversly used, as, for a seat or chaire to sit on, 1 Sam. 20. 25. Iob 29. 7. (which noteth authoritie;) sometime, an habi∣tation or dwelling, Psal. 107. 4, 7. and 132. 13. some∣time an assise, session, or assembly, Psalm. 107. 32. And so may it be here taken for the assembly of the scornfull, and their societie, as the Chaldee version explaineth it. The scornfull] Proud rhetori∣call mockers, Losels. The word importeth pride, as, the Lord scorneth the scorners, Prov. 3. 34, that is, resisteth the proud, I am. 4. 6. 1 Pet. 5. 5. It implieth also eloquence, often used in mockes, Iob 16. 20. The Greeke translateth them pestilent; they are of the worst sort of sinners, which admit of no re∣proofe: therefore it is said, Rebuke not a scorner, lest he hate thee, Prov. 9. 7, 8.

Vers. 2. Hath his delight] or his pleasure is. [unspec 2] law] or doctrine. See the notes on Psal. 19. 8. Iehovah] or the Lord, as the Greeke and the new Testament usually expresseth it. The opening of this name, see on Psal. 83. 19. and Gen. 2. 4. d••th meditate] or shall meditate, that is, usually me∣ditateth. This word importeth studie and exercise of the minde, which often bursteth out into voice. It is used for musing in the minde or heart, Prov. 24. 2. Isay 33. 18. for muttering with the mouth, that which the heart mindeth, Psal. 2. 1. and 37. 30. Prov. 8. 2. Isa. 59. 3. but with a low imperfect voice, Isay. 8. 19. day and night] or, by day and by night, that is, continually.

Vers. 3. Brookes] or, beckes, riverets; in He∣brew [unspec 3] called Plagim, that is, divisions or partitions, being little streames derived either from a great ri∣ver, as Psal. 46. 5. or from a well or fountaine, as Prov. 5. 16. or from any other head, Iob 29. 6. In hot countries they use to plant gardens neare well∣springs of water, from which the husband-man de∣riveth many little becks or riverers, to runne on the roots of the trees set in a rew, wherby they are moi∣stened and made fruitfull. See Ezek. 31. 3, 4. Eccles. 2. 6. According to this, Christ is called the foun∣taine of the gardens, that is, of the Churches, Song▪ 4. 15. Also in Ier. 17. 8. the godly man is like••red to a tree planted by waters, which thrusteth out his roots by the river, and feeleth not when the hear commeth, and careth not for the yeare of drought, nor ceaseth from making (or yeelding) fruit. in his time] that is, in due time or season; so Psalm. 104. 27. and 145. 15. Levit. 26. 4. The Chaldee translateth, whose fruit is ripe in his time. what∣soever he shall doe] or all that is shall make or yeeld, meaning the tree, the resemblance of the man. For a tree is said to make fruit, when it beareth or yeel∣deth it, Jer. 17. 8. So in Matth. 3. 8, 10. where men are trees, and their workes fruits, which they make or yeeld. Shall prosper] or thrive, and so be of good use. And this is in a tree, when the fruit is for meat, and the leafe for medicine; as Ezek. 47. 12. The just mans fruit, is the fruit of the tree of life, Prov. 11. 30. So the Chaldee (in the Masorites Bi∣ble) calleth this tree here spoken of, the tree of life.

Vers. 4. driveth it away] or tosseth away; there∣fore [unspec 4] the Chaldee, for wind, translateth whirle-wind or tempest; and in Iob 21. 18. it is said, such are as chaffe, that the tempest stealeth away. Compare al∣so Psal. 35. 5. Hos. 13. 3. The word it is added for vehemencie sake, and may be omitted in our Eng∣lish, as it is sometime in the Hebrew, 2 Chro. 28. 3. compared with 2 King. 16. 3. yet such manner of speeches the Greeke also in the New Testament useth, Rev. 7. 2, 9.

Vers. 5. stand up] or rise up, consist, stand sure; [unspec 5] opposed to bending or falling downe, Psalm. 18. 39. and 20. 9. God is he that riseth up to judgement, Psal. 76. 10. and men do stand or fall therein, when they are justified or condemned. See Mat. 12. ••1. Rev. 6. 16. So the Chaldee (in the Masorites Bible) expoundeth it, they shall not be justified in the great day of judgement. and sinners] to wit, shall not stand up. The former deniall, not, is againe to be understood, as in Psal. 9. 19.

Vers. 6. knoweth] or acknowledgeth. This word [unspec 6] also importeth regard and care of; as, the just man knoweth (that is, regardeth) his beasts life, Prov. 12. 10. so Iob 9. 21. 1 Theff. 5. 12. Also to approve, or allow, as Psal. 10 1. 4. Rom. 7. 15. 1 Joh. 3. 2. And as Gods knowledge of his, implieth their election, 2 Tim. 2. 19. so his not knowing of the wicked, im∣plieth their rejection, Mat. 25. 12. and 7. 23. shall perish] or, be done away, decay, be lost. To this way of the wicked, which perisheth, is opposed the good way, which is everlasting; wherein David de∣sired God to lead him, Psal. 139. 24.

Notes

• * 1.1

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• * 1.2

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