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.

PSAL. IV.

2 David prayeth to God for audience; 3 Repro∣veth his enemies for opposing him in vaine; 5 Ex∣horteth them to repent and trust in the Lord, 7 Gods favour more joyeth the heart than all riches: 9 there∣in Dauid secureth himselfe.

To the master of the musicke on Negi∣noth, [unspec 1] a Psalme of David.

WHen I call answer me, O God [unspec 2] of my justice; in distresse thou hast made roomth for me: be gracious to me, and heare my prayer. Sons [unspec 3] of men, how long shall my glorie be to igno∣minie; will ye love vanitie? will ye seeke a lie Selah? But know yee that Iehovah hath [unspec 4] marvellously separated a gracious Saint to him: Iehovah will heare when I call unto him. Be stirred and sinne not, say in your [unspec 5] [unspec 6] heart upon your bed and be still, Selah. Sa∣crifice ye the sacrifices of justice, and trust unto Iehovah. Many doe say, Who will [unspec 7] cause us to see good? lift thou up over us the light of thy face Iehovah. Thou hast given [unspec 8] joy in my heart, more than of the time when their corne and their new wine were multi∣plied. In peace tegether will I lie down and [unspec 9] sleepe, for thou Iehovah alone wilt seat mee in confidence.

Annotations.

TO the master of the musicke] or, To the over-seer, [unspec 1] to him that excelleth: the Chaldee trans∣lateth

it, to sing. The originall word Menatseach signifieth one that urgeth the continuance of any thing unto the end, or the going forward with a worke till it be overcome, 2 Chron. 2. 2. 18. and 34. 12, 13. Ezra. 3. 8, 9. and such as in 2 Chron. 2. 18. are called Menatschim, masters, are in 1 Kings 5. 16. called Rodim, rulers. And in musick, there were Levites appointed for severall duties, and some lenatseach, to plie, or to set forward, and be over the rest, 1 Chro. 15. 21. and these were such as excelled in the art of singing & playing on instruments, to whom sun∣dry Psalmes are intituled, that by their care and di∣rection they might be sung excellently unto the end. There were in Israel some Levites singers that attended therunto, & had no other charge, 1 Chr. 9. 33. on Neginoth] that is, stringed instruments of musicke, played on with the hand. See the note on Psal. 33. 3.

Vers. 2. when I call] or, in my calling; which the [unspec 2] Chaldee expoundeth, In the time of my prayer, re∣ceive thou it of me. God of my justice] that is, my just God, author of my justice, and avenger of my just cause, in distresse] or in straightnesse, thou hast widened or enlarged for me. prayer] appeale, in∣terpellation or intercession, wherby we refer the cause of our selves or others to the judgement of God, calling upon him, appealing to him for right, pray∣ing against condemnation, or the like. For the He∣brew word Tephillah commeth of Pillell to judge or determine causes for W^ch appeales are made, 1 Sam. 2. 25. and Pelilim, are Iudges or Arbiters, Exod. 21. 22. whereupon to pray, is in Hebrew, hithpallel, as it were to appeale or present himselfe and his cause un∣to the Iudge, or to judge ones selfe.

Vers. 3. Sonnes of men] Hereby is meant, Great [unspec 3] men, the Hebrew being Ish, which is the name of man in respect of his power and aignitie, as appea∣reth after in Psal. 49 3. shall my glory be to igno∣miny] or, wil ye turne my honour to defamation, slan∣der, and calumnie. God had promised David the honour of the kingdome, which Saul with his No∣bles sought to defame and calumniate, and so turne it to shame and reproach. will ye seeke a lye?] or, ye seek a lie, or deceiveable falshood; ye seeke that which shall not come to passe. The Hebrew Cazab (here used) is such a lie as deceiveth mens expectation, Iob 40. 28. Psal. 89. 36. Isa. 58. 11. 2. Kings 4. 16.

Vers. 4. marvellously separated] or selected in won∣drous [unspec 4] sort, exempted as with some signe of excel∣lencie, culled out. So God marvellously severed the Israelites from the Aegyptians, Exod. 8. 22. and 9. 4. and 11. 7. See also Psal. 17. 7, Exod. 33. 16. a gracious Saint] or, pious, holy, mercifull one, meaning himselfe. The Hebrew Chasid, (w^ch the New Te∣stament in Greeke calleth hosios, that is, pious or ho∣ly, Act. 13. 35.) signifieth one that hath obtained mercie, goodnesse, pietie, grace and benignitie from the Lord, and is againe (after Gods example) pious, kind, gracious and mercifull to others, Neh. 13. 14. See Psal. 13. 6. 1. to him] that is, his gracious Saint, as the Greeke explaineth it; or referring it to the former, he hath separated to himselfe a gracious man.

Vers. 5. Be stirred] or Be commoved, which may [unspec 5] be understood, Be angry, be grieved, or tremble: and the Chaldee addeth for him, meaning God. The o∣riginal word Ragaz noteth and stirring or moving, Iob 9. 6. as to be moved or tremble with feare, Psal. 18. 8. Deut. 2. 25. Isa. 14. 9. to be moved with griefe, 2 Sam. 18. 33. to be stirred with anger, Prov. 29. 9. 2 Kings 19. 27, 28. Ezek. 16. 43. This latter the Greek here followeth, saying, Be angry and sin not, and the Apostle hath the same words, Eph. 4. 26. sin not] or misdoe not. This word signifieth to misse of the way or marke: as in Iud. 20. 16. men could sling stones at an haires bredth and not sin, that is, not misse: and Pro. 19. 2. he that is hastie with his foot sinneth, that is, misseth or swarveth. In religion Gods law is our way and mark, from which when we swarve we sin. Therfore sin is defined to be trans∣gression of law, or unlawfulnesse, 1 Iob. 3. 4. say in your heart] that is, mind seriously what you do, and what the end will be; Consider with your selves. The like phrase is in Psa. 14. 1. and 35. 25. Mat. 24. 48. Rom. 10. 6. Rev. 18. 7. be still] or silent, stay, pawse; as 1 Sam. 14. 9. Ios. 10. 12, 13. By this word is often meant in Scripture a modest quietnes of the mind, the troubled affections being allayed. See Psal. 131 2, and 37. 7. and 62. 2. Lam. 3. 26. The Chaldee paraphraseth thus; Say your request with your mouth, and your petition with your heart, and pray up∣on your bed, and remember the day of death for ever.

Vers. 6. Sacrifice] The word signifieth killing or [unspec 6] slaughtering; as beasts were killed for offerings to God, figuring mans mortification, or dying to sin, Ps. 51. 19. sacrifices of justice] such Moses speaketh of, Deut. 33. 19. and David afterward, Psal. 51. 21. meaning sacrifices just and right, and in faith, accor∣ding to the intendment of Gods law: contrary to those which the Prophet reproveth, Mal. 1. 14. So sacrifices of triumph or joy, Psal. 27. 6. are joyfull sa∣crifices offered with gladnesse. And the way of ju∣stice, Mat. 21 32. for a just or right way. The Chal∣dee giveth this sense, Subdue your lusts, and it shall be counted unto you as a sacrifice of justice. trust] or, be confident, have stedfast hope, secure and firme confidence; and it is opposed to feeblenesse of mind, feare and doubt, Isa. 12. 2. Prov. 28. 1.

Vers. 7. Many doe say] Hebr. are saying: which [unspec 7] may be turned, doe say, as in Mat. 22. 23. hot legon∣tes, saying, is in Mark. 12. 18. heitines legousi, which say. who will cause us to see] that is, to enjoy, or have the fruitton of good, Psal. 50. 23. And this is the forme of a wish; as David desired and said, Who will give me drinke of the water, &c. 1 Chro. 11. 17. and, who will give me wings as a dove, Psal. 55. 7. and many the like. the light of thy face] that is, thy light some chearefull face or lookes, meaning Gods favour, grace, and the blessings of knowledge, comfort, joy, &c. that flow therefrom. This is in Christ, who is both the Light and the Face or Pre∣sence of God, Luke 2. 32. Exod. 33. 14. and the An∣gell of his face, Isa. 63. 9. According to this phrase Solomon saith, In the light of the Kings face is life, and his favour is as a cloud of the latter raine, Prov. 16. 15. See also Psal. 44. 4. and 31. 17. 21. and 67. 2. Iob 29. 3.

Vers. 8. hast given joy] or shalt give or put joy: so [unspec 8] giving is used for putting, often times, Psal. 8. 2.

and 40. 4. and 33. 7. and 69. 12. and 89. 20. and 39. 6. and 119. 110. more than of the time] or from of the time. An Hebrew phrase, where the signe of comparison is wanting; as Gen. 38. 26. Psal. 19. 11. and 130. 6. The like is also in the Greek tongue; as Luk. 15. 7. and 18. 4. And of joy in harvest when corne is increased: see Isa. 9. 3. Ioel 1. 11, 12.

Vers. 9. together] that is, I will lie downe and sleepe [unspec 9] both together, not being disquieted with feare or care: see Ps. 3. 6. or together, I and others with me: or, I my selfe wholly & alone. See the note on Ps. 33. 15. alone] The Hebrew phrase is, in lonedom, or in solitarinesse; and may be referred (by the distin∣ction) to the Lord, who alone seateth his in safety: as Deut. 32. 12. or, to that which followeth, Thou wilt seat me alone in safety. Herein looking to Moses blessing, Deut. 33. 28. where Israel dwelleth safely, alone; and so in Num. 23. 9. Ier. 49. 41. Thus it is a blessing to be alone from enemies: otherwise to be alone from friends, is a note of affliction; as Psal. 102. 8. Lam. 1. 1. wilt seat me] that is, cause me to sit, dwell, or remain. in confidence] or, trustfulnes, with hope: that is, confidently or trustfully; w^ch by cō∣sequence meaneth, securely, safely. And this was a blessing promised in the law, Lev. 26. 5. Deu. 12. 10.