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.

GIttith] or the Gittith, which title is also gi∣ven [unspec 1] to the 81 and 84 Psalmes. Gath in He∣brew is a wine-presse, Isa. 63. 2. It is also the name of a citie of the Philistims, 1 Sam. 17. 4. A citie also of the Levites was called Gath-rimmon, Ios. 21. 25. whereupon Obed-Edom the son of Ieduthun, a Le∣vite and singer in Israel, was called a Gittite, 2 Sam. 6. 10. So by Gittith here may be meant, either such instruments as were used by the posteritie of Obed-E∣dom the Gittite, or that these Psalmes were made upon occasion of transporting Gods arke from the house of that Obed-Edom, the history whereof is in 2 Sā. 6. 6. 10. 11, 12, &c. or that these Psalmes were to be sung for praise of God at the Vintage when grapes were pressed. And according to this the Greeke translateth it the wine-presses. Or it may be the name of some musicall instrument; and so the Chaldee Paraphrast translateth it, To sing upon the harpe that came from Gath.

Vers. 2. our Lord] or, our sustainers: See the note [unspec 2] on Psal. 2. 4 wondrous excellent] or wondrous am∣ple, illustrious and magnificent. The originall word signifieth ample or large, and excellent withall, cleare and splendent in glory: The Greek turneth it won∣derfull: the Chaldee, high and landable. So in v. 10. name] this word is often used for renowne or glo∣ry, Gen. 6 4 Eccle. 7. 3. Phil. 2. 9. as on the contrary, vile persons are called men without name, Iob 30 8. Gods name is also used for his kingdome and Gospell, Mat. 19. 29. compared with Luk. 18. 29. Mar. 10. 29. And this Psalme treateth of the spreading of Christs Kingdome and Gospell, as after is manife∣sted. hast given] that is, put or set; as, I have given, Isa. 42. 1. is by the Evangelist in Greeke, I will put, Mat. 12. 18. and in the Hebrew text, as, he hath gi∣ven thee over them for king, 2 Chr. 9. 8. for which is written in 1 Kings 10 9. he hath set (or put.) It may also import a setting sure or stablishing; as, thou hast given thy people, 1 Chr. 17. 22. that is, thou hast sta∣blished thy people, 2 Sam. 7. 24. Here also is a gram∣matical change in the Hebrew; to give, for thou hast given. glorious majestie] venerable or praise-wor∣thy glory. The word Hodh, is generall for any lauda∣ble grace or vertue for which one is celebrated, re∣verenced and commended. above] or over, or up∣on the heavens. This phrase is used of God, Num. 27. 20. where he willeth Moses to give of his glorious majestie upon Iosua: and may have use in the my∣sticall applying of this Psalm to Christs kingdom, as Mat. 21. 26. teacheth us: heaven; being also often used in Scripture for the Church of Christ, Isa. 65. 17. and 66. 22. Rev. 21. 1.

Vers. 3. hast founded] that is, firmely decreed, ap∣pointed, [unspec] and consequently fitted and perfected, as the Greeke katertiso (which the Apostle useth) sig∣nifieth, Mat. 21. 16. So in Esth. 1. 8. the king had founded, that is, decreed, appointed. See also before, Psal. 2. 2. strength] that is, strong praise, for so this word seemeth often to be used, as Ps. 29. 1. and 96. 7. and 118. 14. therefore the Greeke which the A∣postle followeth, Mat. 21. 16. translateth it praise. This word strength or firmnesse, may be taken for kingdome firmly strengthened, as in this place, so in Ps. 110. 2. and 86. 16. and 89. 11. to make cease] that is, put to silence, or doe away, abolish, and destroy. So after in Psal. 119. 119. and 89. 45. and 46. 10. selfe-avenger] or, him that avengeth himselfe; the proud and mighty which will not suffer his ho∣nour or gaine to be diminished. So Ps. 44. 17. This was fu••filled, when children crying Hosanna to wel∣come Christ, the chiefe Priests and Scribes disdai∣ned, & sought to destroy him: but he stopped their mouthes by alleaging this Scripture, Mat. 21. 15, 16. Mark. 11. 18. Gods people are taught though they suffer wrong, not to avenge themselves, but to give place unto wrath, Rom. 12. 19.

Vers. 5. what is sorry man] to wit, thus thinke I [unspec 5] with my selfe, what is man, &c. Here man is called Aenosh, (the name of Adams nephew, Gen. 4. 26.) which signifieth dolefull, sorry, sorrowfull, wretched, and sick incurably. And this name is given to all men, to put them in mind of their misery and mor∣tality; as Ps. 9. 21. let the heathens know that they be Aenosh. son of Adam] or, of earthly man. As be∣fore men are called Aenosh for their dolefull estate by sin; so are they called Adam, and sons of Adam, that is, earthly, to put them in mind of their origi∣nall and end, which were made of Adamah the earth, even of the dust, and to dust shall again return, Gen. 27. and 3. ••9. Adam was the name both of man and woman, Gen. 5. 2. and is also the name of all their children, Ps. 22. 7. and 36. 7. and 39. 6. and in many other places. See the note on Psal. 49 3. visitest him] that is, hast care of, providest for, and lookest to him. The originall word thus largely sig∣nifieth, and is used indifferently for visiting with favour, as Ps. 65. 10. or with displeasure, as Psal. 59. 6. Here it is meant for good; for Gods providence is singular towards man, and his visitation preser∣veth our spirit, Iob 10. 12. Compare also herewith, Psal. 144. 3. Iob 7. 17, 18.

Vers. 6. For thou madest him lesser] or, And thou [unspec 6] madest him lack; or, Though thou madest him to want a little of the Gods. a little] The originall word signifieth either a little while, Psal. 37. 10. or a little deale, Ps. 37. ••6. 1 Sam. 14. 29. The Greeke brachu∣ti (which the Apostle useth) also signifieth both, Act. 5. 34. Ioh. 6. 7. howbeit, by his applying this to Christ, he seemeth to meane a little or short time, Heb. 2. 7. 9. than the Gods] or than God; but by Gods here is meant the Angels, as the Apostle ex∣poundeth it, according both to the Greeke version & Chaldee paraphrase. And those heavenly spirits are for their office and service called Angels, that is, messengers; but for their honorable dignity they are called Gods, here & in Ps 97. 7. & the sons of God, Iob 1. 6. & 38. 7. The Princes of the earth are named Gods, Psal. 82. 6. how much more may the Angels

be called so, that are Chiefe Princes, Dan. 10. 13. and crownedst him] This may be understood of man as he was first made in Gods image, and Lord of the world, Gen. 1. 26. but since the transgression, it is peculiar to Christ and to Christian men that have their dignity restored by Christ. Vnto him the Apostle applieth this Psalme, thus: We see Iesus crowned with glory and honour, which was a little made lesser than the Angels, through the suffering of death, that by the grace of God he might taste death for all, Hebr. 2. 9. Glory seemeth to respect inward vertues, as wisdome, holinesse, &c. and Honour for his outward good estate in ruling over the crea∣tures, as vers. 7, 8, 9. comely honour] The He∣brew hadar denoteth all honourable comelinesse, ho∣nest, grave, adorned decencie.

Vers. 7. all, didst thou set] in the first creation [unspec 7] God gave man rule over fishes, fowles, beasts, and all that moveth on the earth, Gen. 1. 26. but after, for his sake and sinne, the earth was cursed, and he enjoyed it with sorrow, Gen. 3. 17. But the Son of man, who is heire of all things, Hebr. 1. 2. restoreth our losse, and will cause the remnant of the people, even who-soever overcommeth, to inherit all things, Zach. 8. 12. Rev. 21. 7. though unto man living here in sor∣rowes, we yet see not all things subdued, Hebr. 2. 8.

Vers. 8. Sheepe and oxen] or Flockes and herds; [unspec 8] the flocke comprehending both sheepe and goats, Levit. 1. 10.

Vers. 9. The fowle] that is, fowles or birds; one [unspec 9] is used for many or all; so the Hebrew often spea∣keth of other things, as ship, for ships, 1 King. 10. 22. with 2 Chron. 9. 21. speare, for speares, 2 King. 11. 10. with 2 Chro. 23. 9. So Psal. 20. 8. and 34. 8. of the heavens] that is, of the aire, for all this Outspred or firmament spred over the face of the earth, God called Heavens, Gen. 1. 17. the place al∣so above where the Sunne and starres are, be called heavens, Gen. 1. 17. and the highest place where the Angels dwell, (and God himselfe is said to sit in,) is likewise called heaven, Matth. 5. 9. and 24. 36. and by the Apostle named the third heaven, 2 Cor. 12. 2. So other Scriptures mention the birds of hea∣ven, Matth. 13. 32. the winds of heaven, Dan. 7. 2. the clouds of heaven, Dan. 7. 13. the dew of heaven, Dan. 4. 12, &c. The Hebrew name Shamajim, hath the forme of the duall number: but the Evangelists expresse it indifferently by the singular or plurall; as where one saith, your reward is great in the hea∣vens, Mat. 5. 12. another saith, it is much in hea∣ven, Luk. 6. 23.