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.

A Preface concerning Moses writings, and these Annotations upon them.

MOSES the man of GOD, and first writer of holy Scripture; was an Hebrew borne in Egypt, about 2432. yeeres after the creation of the World: and before our Saviour Christs comming into the flesh, 1496. yeeres. He was the sonne a 1.1 of Amram, the sonne of Kohath, the sonne of Levi, the sonne of Iakob, the sonne of Isaak, the sonne of Abraham our father, in the seventh generation; as Enoch was the b 1.2 seventh from Adam. When he was borne, hee had a c 1.3 divine beauty upon him: he was marveilously saved from death, being drawne out of the wa∣ter, and thereof had his name; hee was nourished by K. Pharaohs daughter for her owne sonne; learned in all the wisedome of the Egyptians, and was mighty in words and in deedes. Forty yeeres he lived in Pharaohs court; which d 1.4 then he left, choosing rather to suffer affliction with the people of God, then to injoy the pleasures of sinne for a season, esteeming the reproach of Christ greater riches then the treasures of Egypt. Forty yeeres e 1.5 hee was a stranger and sheep∣heard in the land of Madian; from whence God called him, to feed Iakob his people, and Israel his inhe∣ritance. Which thing he also did with all f 1.6 fidelity forty yeeres, being g 1.7 in the Church in the wildernesse with the Angel, which spake to him in the mount Sinai, and with our fathers; where he received the lively oracles to give unto us; and hee h 1.8 commanded us a law, which is the Inheritance of the Church of Iakob. Of all the Prophets that arose in Israel, there was none like unto Moses, whom the Lord knew i 1.9 face to face: and dying 120. yeeres old, (but his naturall strength not k 1.10 abated,) he was buried of God, no man knowing of his sepulchre unto this day.

He wrote the law, in five books; containing a briefe l 1.11 history of things past; a m 1.12 covenant between God and his Church then present; and n 1.13 a prophesie of further grace to come, which now is exhibited by Iesus Christ. In his first booke; he wrote the o 1.14 generations of the heavens and the earth, and of mankinde: which we therefore (of the Greeke word) call Genesis, that is, Generation. In the second, he set downe the Departure of Israel out of Egypt, with the Covenant which God plighted with them, the same yeere that they went out: which booke thereupon is named Exodus. In the third, hee describeth the sacrifices and service of God, under the Leviticall priesthood; called accordingly Leviticus. In the fourth, he reckoned the Numbers of the tribes, and, of their journeyes from Egypt to Canaan, with the order wherein God setled that Common-wealth of Israel, whiles they were travelling towards their Rest: which booke is therefore called Numbers. In the fift, he wrote a repetition of the Law, and covenant which God had gi∣ven unto Israel, and the confirmation of the same: whereof it is named, (according to the Greeke,) Deute∣ronomie. In the propounding of all these things, Moses hath p 1.15 a veile drawne over his bright and glorious face: for in the histories, are implied q 1.16 Allegories, and in the lawes are r 1.17 types & shadowes of good things that were to come; the body wherof, is of Christ. In Genesis, (which history endeth with the going down of Israel into Egypt,) we have the Image of a naturall man, fallen from God into the bondage of sinne. In Exodus, is the type of our regeneration, and state renewed by Iesus Christ. In Leviticus, the shadow of our mortification, whiles we are made sacrifices unto God. In Numbers, the figure of our spirituall war-fare; whereunto we are mustered and armed to fight the good fight of faith. In Deuteronomie, the doctrine of our sanctification, and preparation to enter into our heavenly Canaan, (after Moses death) by the con∣duct of Iesus the sonne of God.

The things which Moses wrote, were not his owne: but the s 1.18 Law of the Lord by his hand: to him t 1.19 the Prophets after, bare witnesse. Our Saviour also approveth of Moses, and of u 1.20 all that he spake and wrote: what x 1.21 he said, was the commandement y 1.22 of God; and what God spake z 1.23 unto him, the same is spoken a 1.24 unto us: him therefore we are willed to heare, which who so doth not, will not be perswaded, though one rose from the dead: Luk. 16. 29. 31. But because his writings were the b 1.25 Old Testament, under which the New was veiled; and which many reading, even to this day have a c 1.26 veile laid upon their hart, so that they cannot fasten their eyes upon the end of that which is abolished: therefore God sent the Pro∣phets following, yea his owne Son, and his Apostles, to open and explaine the mysteries, which Moses had closely, and briefly penned: that now by their helpe, & through the Spirit of the Lord, we may all d 1.27 with unveiled face behold as in a glasse, the glory of the Lord; and perceive how the law was given by Moses, but e 1.28 grace and truth is come by Iesus Christ.

The literall sense of Moses Hebrew, (which is the tongue wherein he wrote the Law,) is the ground of all interpretation; and that language hath figures and propieties of speech, different from ours: those therefore in the first place are to be opened; that the naturall meaning of the scripture being knowne, the mysteries of godlinesse therein implied, may the better be discerned. This may be attained in a great mea∣sure, by the scriptures themselves; which being compared, doe open one another. For darke and figura∣tive speeches, are often explained; as, When God saith, I live: Num. 14. 21. 28, this we are to understand as an oath: for elsewhere he saith, I have sworne by my selfe, Esa. 45. 23. and to expresse this, Paul alledgeth it, I live, saith the Lord, Rom. 14. 11. Also when he saith, I am the Lord that healeth thee, Exod. 15. 26. hereby he intendeth the pardoning of our sinnes: for where other scriptures speake of healing his people, Esa. 6. 10. Mat. 13. 15. elsewhere it is interpreted, the forgiving of their sinnes, Mark. 4. 12. So, he rolled himselfe on the Lord, Psal. 22. 9. is in plainer speech, he trusted, Math. 27. 43. and Christ who should be an ensigne of the

peoples, Esa. 11. 10. is under that phrase prophesied, to rule over the nations, Rom. 15. 12. When Moses saith, God smote the Sodomites with blindnesses, Gen. 19. 11. he meaneth very great or extreame blindnesse, no∣ted by that word in the plurall number: as where the Prophet mentioneth weeping of bitteruesses: Ier. 31. 15, the Apostle expoundeth it, weeping and great mourning, Mat. 2. 18. So when he teacheth us to sweare by the name of the Lord, Deut. 6. 13. under it, he implieth the confession of his name and truth: as when another Prophet speaketh in like sort of swearing, Esa. 45. 23. Paul expoundeth it, Confessing unto God, Rom. 14. 11.

Oft times we shall see in Moses and the Prophets, a defect of words, which reason teacheth are to be supplied; as Adam begat in his likenesse, Gen. 5. 3. that is, begat a sonne. The Scripture sheweth us to supply such wants: as, I the God of thy father, Exod. 3. 6 that is, I am the God, Mat. 22. 32. Samuel saith, Vzza put forth to the Arke, 2 Sam. 6. 6. another doth explaine it, Vzza put forth his hand to the Arke, 1 Chron. 13. 9. One Prophet writeth briefly, I with scorpions, 2 Chron. 10. 11. another morefully, I will chastise you with scorpions, 1 King. 12. 11. One saith no more, but in the ninth of the moneth, 2 King. 25. 3. another supplieth the want thus, In the fourth moneth, in the ninth of the moneth, Ierem. 52. 6. So, thy servant hath found to pray, 1 Chro. 17. 25. that is, hath found in his heart to pray, 2 Sam. 7. 17. and many the like. Here men may see the reason, why translators doe sometime adde words (which are to be discerned by the different letter;) for the originall tongue affecteth brevity; but we desire and need plainnesse of speech. Yea this may helpe in weighty controversies: as, Iesus tooke bread, and blessed, and brake, Matth. 26. 26. here some imagining a tranfubstantiation of the bread, blame those that translate, he brake it, as adding to the scripture: whereas such additions are necessarily understood, many a hundred time in the Bible; and the same Apostle else-where saith, Christ blessed and brake, Matth. 14. 19. when another writeth, he blessed them and brake, Luk. 9. 16. which a third Evangelist explaineth, he blessed and brake the loaves (or bread) Mark. 6. 41. againe hee saith, a man shall leave father and mother, Matth. 19. 5. when Moses plainely saith, his father and his mother, Gen. 2. 24. But such usuall defects, all of any judgement, will soone understand.

On the other hand, but more seldome, there is an abundance of words, (though not in vaine,) which in other languages, may be made fewer; and the holy Ghost approveth it. As where Moses writeth, a man a prince, Exod. 2. 14. Stephen saith onely a prince, omitting the word man, Act. 7. 27. So one Prophet saith, men shooters, 1 Sam. 31. 3. another saith but shooters, 1 Chron. 10. 3. Esay saith, a man of his counsell, Esa. 40. 13. Paul abridgeth it, his councellor. 1 Cor. 2. 16. And, one said saying on this manner, 2 Chron. 18. 19. or, one said on this manner, 1 King. 22. 20. with sundry other of like sort.

But the change of names, words, and letters; as also of number, time, person, and the like; is very fre∣quent, and needfull to be observed. As Moses calleth a man, Iob, Gen. 46. 13. elsewhere hee nameth him Iashub, Num. 26. 24. Ashbel, Gen. 46. 21. is by another Prophet named Iediael, 1 Chron 7. 6. Nebuchad ne∣zer, 2 King. 25. 1. is also Nebuchad-rezar, ler. 52. 4. Iether an Ismaelite (by nature) 1 Chro. 2. 17. is Iithra an Israelite (by grace) 2 Sam. 17. 25. Hoshea is called also Iehoshua, Numb. 13. 16. and Ieshua, Ezra 3. 2. in Greck Iesus, Act. 7. 45. So enemie, 1 King, 8. 37. 44. is written enemies, 2 Chron. 6. 28. 34, iniquitie, Ier. 31. 34. is iniquities, Heb. 8. 12. And contrariwise, Matthew saith they brought the Asse and the colt, and put on them their clothes, and set Iesus upon them, Matth. 21. 7. which Marke sheweth to be meant of the Colt on∣ly, and that Iesus sare upon him, M••k. 11. 7. So, the theeves are said to revile Christ, Matth. 27. 44. when one of them did it, Luk. 23. 39. Likewise, heare ye, but understand not, Esa, 6. 9. or, ye shall heare, but shall not under∣stand, Act. 28. 26. and the way before me, Mal. 3, 1. or, the way before thee, Matth. 11. 10. Smite thou the sheep∣heard, Zach. 13. 7. which Christ citeth thus, I will smite the sheepheard, Matth. 26. 31. and I tooke the thirtie peeces of silver, Zach. 11. 13. or, they tooke them, Matth. 27. 9. Of which changes there are many, and of great use, throughout the Scriptures.

Questions, are as in other languages, so in the holy tongue, used for carnest affirmations, deprecations, denials, forbiddings, wishes, and the like: as when the people said, Why should we dye? Deut. 5. 25. it was both an asseveration that they should dye, and a prayer against it. The Scripture openeth it selfe: as, why doth he speake blasphemies? Mark. 7. 2. which another Evangelist writeth, this man blasphemeth, Math. 9. 3. And, art thou come to torment us? Mat. 8. 29. wherein was implied, I pray thee torment me not, Luk. 8. 28. So, are they not written? 2 King. 20. 20. is affirmed, behold they are written, 2 Chro. 32. 32. and that which the Prophet averreth, All these my hand hath made, Esa. 66. 1. is turned into a question; hath not my hand made all these? Act. 7. 49. Againe, when God said to David; shalt thou build me an house? 2 Sam. 7. 5. he meant, thou shalt not build, 1 Chron. 17. 4. when Christ saith, how shall Satans kingdome stand? Mat. 12. 26. he meaneth, it cannot stand, Mark. 3. 26. and thinke ye that I am come to give peace? Luk. 12. 51. is as if hee had said, thinke it not, Matth. 10. 34.

I will passe on to a few mo•• observations. When speech is of many, where one is principall; the scrip∣ture setteth it downe, either as of one, or of many indifferently. As, heare thou the word, 1 King. 22. 19. or, heare ye the word, 2 Chron. 18. 18. And they killed, 2 King. 25. 6. or, the king of Babel killed; Ier. 52. 10. David offered, 2 Sam. 6. 17. or, they offered, 1 Chron. 16. 1. They made peace with David, and served him; 1 Chron. 19 19. or, they made peace with Israel, and served them, 2 Sam. 10. 19. So, Peter said unto Christ, Mat. 15. 15. whereas another Evangelist saith, his disciples asked him; Mar. 7. 17. And, couldest not thou (Peter) watch? Mar. 14. 37. or, could not ye (my disciples) watch? Mat. 26. 40. By this, we may gather the reason, why Christ at other times spake to Peter singularly, that which was intended also to the rest, in Matth. 16. 17. 19. compared with Ioh. 20. 22. 23. which some not observing, would restraine the keyes of the kingdome unto Peter onely.

But oft times, there is a force in words, whereby other persons or things are excluded: as when Moses saith, they shall be one flesh, Gen. 2. 24. he meaneth, they two (not moc) shall be one flesh, Mat. 19. 5. and saying of God, him thou shall serve, Deut. 6. 13. he intendeth him onely, Mat. 4. 10. It was not lawfull to eat the Shew bread, but for the Priests, Mar. 2. 26. that is, but for the Priests onely, Mat. 12. 4. and, the fig tree had nothing but leaues, Mark. 11. 13. that is, nothing but leaves onely, Mat. 21. 19. Accordingly Paul saith, a man is not justifi∣ed by the workes of the law, but by the faith of Iesus Christ, Gal. 2. 16. whereby is meant, by faith onely.

In expounding the Oracles of God, we are taught to take absolute and indefinite speeches in the lar∣gest sense unlesse there be some speciall reason of restraint. As, when he said to Moses, See, and make thou them, according to their patterne, Exod. 25. 40. the meaning is, See thou make all things, according to the pat∣terne, Heb. 8. 5. And in saying, Cursed be he that confirmeth not the words of this law, Deut. 27. 26. it exten∣deth thus farre, Cursed be every one that continueth not in all things which are written in the booke of the law, Gal. 3. 10. When he promiseth Christ, to put his enemies for his footstoole, Psal. 110. 1. he meaneth all his enemies, 1 Cor. 15. 15. 25. So other such precepts and promises, are in like manner, to be understood.

But sometime generall words are used, which scripture and reason teacheth to restraine: as, all Israel went up with David to Baalah, 1 Chron. 13. 6. meaning, all the people that were with him, as another Pro∣phet explaineth it, 2 Sam. 6. 2. So Christ healed all that were sicke, Mat. 8. 16. that is, all the sicke that were brought unto him; or, as another Evangelist saith, Many that were sicke: Mark. 1 34. Thus all, is used for very many, Mat. 21. 26. Luk. 21. 17. Phil. 2. 21. Gen. 41. 57. none, for very few, Ier. 8. 6. 1 Cor. 2. 8. nothing, for very little, Ioh. 18. 20. Act. 27. 33. Or, with other speciall restraint; as, of his fulnesse, have wee all received, Ioh. 1. 16. that is, all we which beleeve, and the like.

It is not the least help in opening the scriptures, to observe words & speeches that differ in sound, but accord in sense; & set down the same thing in sundry termes, one of w^ch do often give light unto another. As, the word of the Lord came, 2 Sam. 24. 11. or, the Lord spake, 1 Chro. 21. 9. There fell, 1 Chro. 21. 14. or, there died, 2 Sam. 24. 15. To sit on his throne, 1 King. 3. 6. or, to reigne in his stead, 2 Chro. 1. 8. They fast not, Mat. 9. 14. or, they eat and drinke, Luk. 5. 33. The time of tentation, Luk. 8. 13. or, of affliction and persecution, Mark. 4. 17. To enter into life, Mat. 18. 9. or, into Gods kingdome, Mar. 9. 47. To take away the key of knowledge, Luk. 11. 52. or, to shut up the kingdome of heaven, Matth. 23. 13. Thus they that are in one place called Hy∣pocrites, Matth. 24. 51. are in another called infidels, Luk. 12. 46. and they that walke not according to any law, Mark. 7. 5. are said to transgresse the same, Mat. 17. 2. And the Wicked one, Mat. 13. 19. the Devill, Luk. 8. 12. and Satan, Mark. 4. 15. are all one. By comparing the holy writers thus, even mysteries in words and phrases are manifested, and difficulties may be cleared. As in 2 Sam. 7. 23. halecu Aelohim, that is, God they went; this soundeth to a paynim, as if there were many Gods: but the same thing written by another Pro∣phet, halac Aelohim, God he went, 1 Chro. 17. 21. refuteth the plurality of Gods, though closely teaching the trinity of persons in the Godhead. So when David saith, for thy words sake, 2 Sam. 7. 21. or, (as another recordeth his speech,) for thy servants sake, 1 Chron. 17. 19. these two compared, shew that David meant for thy Christs sake, for Christ is both the word, Ioh. 1. 1. and the Servant of God, Mat. 12. 18.—21. When Da∣vids sons are called by one Prophet Cohanim, (that word which we English Princes, or, Priests,) 2 Sam. 8. 18. and by another are named the First (or Chiefe) at the kings hand, 1 Chron. 18. 17. we may hereby learn the office of Christ our Cohen, both Prince and Priest, who now sitteth at the right hand of the throne of the Majestie (of God) in the heavens, Heb. 8. 1. So for other materiall things in Israel, which we are not acquainted with; scriptures compared, doe explaine them. As when Solomon put three pound of gold to one shield, 1 King. 10. 17. and another Prophet saith, three hundred (shekels) of gold went to one shield, 2 Chro. 9. 16. we may certainely gather, that the Maneh or Pound in Israel, was a hundred shekels. When K. Achaz made his sonne to passe through the fire, 2 King. 16. 3. if any know not what this meaneth; another scripture telleth us, he hurnt his sons in the fire, 2 Chron. 28. 3. So the (Debir or) Oracle in Solomons tem∣ple, 1 King. 6. 23. is shewed to be the Holy of holies, or most holy place in that house, 2 Chron. 3. 10. When Christ teacheth us to pray, Forgive us our debts, Mat. 6. 12. thereby is meant, our sinnes, Luk. 11. 4. with ma∣ny other like, of profitable use, in letters, words and phrases, throughout the Bible. And the more to ex∣cite men, to search and conferre the scriptures, I will note a few moe, not unlike the former. The name of God, and of Christ, how often is it mentioned in the holy booke? yet not alwaies understood. How be it, the Prophets and Apostles, open themselves; one saying, he shall build an house to my name, 2 Sam. 7. 13. another, he shall build an house to me, 1 Chro. 17. 12. so Christ saith, for my name, Mat. 19. 29. that is, for me and the Gospell, Mark. 10. 29. for my name sake, Luk. 21. 12. that is, for my sake. Mark. 13. 9. So things spoken by the Prophets in the Lords name, 1 Chro. 21. 19. were the Lords commandements, 2 Sam. 24. 19. accor∣dingly Iames saith of the Prophets, they have spoken in the name of the Lord, Iam. 5. 10. and where the Pro∣phet saith, the Iles shall wait for (Christs) law, Esa. 42. 4. the Apostle expoundeth it, the Gentiles shall trust in his Name, Mat. 12. 21. When David saith, he prayed before the Lord, 1 Chro. 17. 25. and the like is spo∣ken of Ezekiah, 2 King. 19. 15. the meaning is, that they prayed unto the Lord, as is expressed in 2 Sam. 7. 27. and Esa. 37. 15. Like wise the kneeling before Christ. Math. 27. 29, is called the worshipping of him, Mark. 15. 19. and when the Devill would have had Christ done worship before him, Luk. 4. 7. he knew that in so doing, he should worship him, Matth. 4 9. yet many at this day, though they pray and doe worship before images and idols; they will not be a knowne that they pray or doe worship unto them.

It is needfull for us to understand, that as the scriptures are a 1.29 of God, so whatsoever is written in them, is written unto all of us: this will increase our faith, and our odedience. If any doubt hereof, the Evan∣gelists

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cleare it: for when one writeth, God spake unto Moses, Mark. 12. 26. another saith, it was spoken un∣to you by God, Matth. 22. 31. Againe, Moses said, Matth. 22. 24. is as much as, Moses wrote unto us, Mark. 12. 19. So Christs blood shed for many, Mat. 26. 28. is applied in particular, shed for you, Luk. 22. 20. If men would thus minde all the precepts and promises in the Bible, it would greatly further them in godlinesse now, the Lord complaineth of the contrary, I have written unto them the great things of my law, but they are counted as astrange thing, Hos. 8. 12.

For these causes, I have chiefly laboured in these annotations upon Moses, to explaine his words and speeches, by conference with himselfe, and the other Prophets and Appostles, all which are commenters upon his lawes, and do open unto us the mysteries which were covered under his veile: for by a true and sound literall explication, the spirituall meaning may the better be discerned. And the exquisite scanning of words and phrases, which to some may seeme needlesse, will be found, (as painfull to the writer) profi∣table to the reader. Our Saviour hath confirmed the Law, unto every jote and tittle, Matth. 5. 18. that we should not thinke any word or sentence to be used in vaine. On the contrary, the mistaking of phrases, oft times occasioneth errour: as from Iakobs speech, in Genesis 48. 16. let my name be called on them, and the name of my fathers Abraham and Isaak: some would gather the doctrine of prayer unto the dead, or saints departed: whereas the phrase there, meaneth not prayer at all, but to be named of them, as their children, as by other scriptures compared, may be seene: Dan. 9. 19. Esay 4. 1.

Next this main helpe of the scriptures themselves. I compare the Greek & Chaldee versions, the first of them being in the world before Christs comming in the flesh; the other, soon after: both of great authori∣ty, especially the Greeke, honored even by the Apostles, in their so often following not onely the words, but even the Theologicall exposition. Of many, I will produce these few examples. In Esay 11. 10. Christ is promised for an ensigne of the peoples: this the Greeke version explaineth, to rule over the nations, and so doth Paul alledge it, in Rom. 15. 12. In Prov. 3. 34. God scorneth the scorners, the Greek translateth, he resi∣steth the proud, and Iames followeth their very words, Iam. 4. 6. In Prov. 11. 31. the righteous is recompen∣sed in the earth; the Greeke saith, he is scarcely saved; and Peter saith the same, 1 Pet. 4. 18. In Esay 42. 4. the yles wait for Christs Law: the Greeke interpreteth it, the Gentiles shall trust in his name, and the holy Ghost approveth this, in Matth. 12. 21. When Moses saith of man and wife, they shall be one flesh, Gen. 2. 24. the Greeke addeth, they two, and so the words are cited in Mat. 19. 5. Mar. 10. 8. Eph. 5. 31. 1 Cor. 6. 16. Where Christ saith (in David) my eares thou hast digged, (or opened) Psal. 40. 7. the Greeke expoundeth it, a body thou hast fitted me; and the same words Paul bringeth as Scripture, in Heb. 10. 5. So many Greeke words are found in the Apostles writings, according to the Greeke version of the Prophets; as Aretas, praises, in 1 Pet. 2. 9. from Esay 42. 12. and 43. 21. and 63. 7. Thaumázontes prosopa, in Iude vers. 16. are such as re∣gard, accept, or honour the persons of men; from Deut. 10. 17. Prov. 18. 5. Iob 22. 8. Kuberneses, Counsells (that is, Counsellors) in 1 Cor. 12. 28. from Prov. 11. 14. and 20. 18. and 24. 6 Mamona tes adikias, in Luk. 16. 9. is false (or deceitfull) riches, opposed (in v. 11. (to the true, as the Hebrew Sheker, is often turned Adikia: Psal. 119. 29. 69. 104. 163. Wherefore as occasion is offered, I observe sundry things from the Greek translatiō, which serve for the better understanding of Moses text: & other scriptures that have referēce to th same.

Concerning the Chaldee paraphrast, and other Heberew doctors of the ancienter sort, and some later of best esteeme for learning, as Maimony, or Rabbi Moses ben Maimon, (who abridged the Talmuds,) & others; I alledge their expositions for two causes: the one one, to give light to the ordinances of Moses touching the externall practice of them in the common wealth of Israel, which the Rabbines did record, and without whose helpe, many of those legall rites (especially in Exodus and Leviticus) will not easily be understood. By their records also, many particulars about the Passeover which Christ kept, Matt. 26. the Phylacteries which the Pharisees wore, Mat. 23. & other things mentioned in the Evangelists, will much be cleared: whereof see the annotations on Exod. 12. and Exod. 13. 19. As for the theologicall exposition, therein the later Rabbines are for the most part blinde; but we are enlighted by the Apostles of Christ, whose writings, (specially Pauls) doe unfold the mysteries of the law. Another reason why I cite the Rabbines, is to shew how in many words, phrases, and points of doctrine, they approve the new Testa∣ment; though sometime to the condemning of themselves: and so the testimony of the adversary against himselfe, helpeth our faith. Examples may be seene in the annotations themselves; some few I will here touch. The day of judgement, or Iudgement of the great day, Iude vers. 6. was used of the godly Iewes, against the opinion of the Sadduces, as Iom dinarabba, in the Chaldee on Psal. 50. 3. and many other places. So Pa∣radise for heaven, Geenna, for hell; as Christ useth them, are common in all the Rabbines; and the Second death, Revel. 20. 8. is used by Ionathan (a Rabbine of the Apostles age,) on Esa. 65. 6 15. where he dam∣neth his owne people to the second death. Christ is called the Word, Ioh. 1. 1. so by the Chaldee paraphrast on Ps. 110. 1. and many a time beside. The Devill is called the Accuser, Revel. 12. 10. so R. Menachem on Levit. 25. speaketh of the Serpent the Accuser. Paul nameth Abraham the heire of the world, Rom. 4. 13. So doth. R Bochai, fol. 23. The Apostle calleth Circumcision, a seale, Rom. 4. 11. so doe the Iewes in their prayer which they use at circumcision, Maimony treat of Circumcis. chap. 3. And whereas they that deny the baptising of Infants, plead that circumcision was a carnall signe of carnall promises to a carnall seed: the Iewes owne testimonies doe abundantly refute this errour, as is shewed after, on Gen. 17. Christ bap∣tizeth with the holy Ghost, and with fire, Matth. 3. 11. It is said by our Rabbines of happy memory, that the holy blessed (God) baptized with fire, saith R. Menachem on Levit. 6. Christ our high Priest is on the right hand of the throne of the Majestie in the heavens, Heb. 8. 1. and by the Rabbines doctrine, Michael is the great

Priest that is above, and offreth the soules of just men. R. Menachem on Levit. 1. and 6. chap. Maimony (in Mis∣neh, in Biath hamikdash, chap. 6. sect. 11.) sheweth how the great Synedrion were wont to sit in a cham∣ber of the Temple, to judge and try the Priests, both for their genealogies, and for their blemishes. What Priest soever was sound dissallowable by his genealogie, he was clothed in blacke, and so went out of the Priests court in the Temple; and who so was found perfect and fit, he was cloathed in white, and went in and ministred with his brethren. This giveth light to that saying of (Christ in Rev. 3. 4.) they shall walke with me in white, for they are worthy. So the names of Iannes and Iambres, the sorcerers of Egypt, cited by Paul, in 2 Tim. 3. 8. are recorded in the Talmud, and other Iewish writers, as is noted on Exodus 7. 11. Wherefore the evidence brought from the learned Iewes, will helpe both to understand some scriptures, and to end some controversies. But Iewish * 1.30 forbidden fables, of which there are too many, them I passe over as unprofitable: some things also I note from them, not as approving them my selfe absolutely, but leaving them to further consideration of the prudent.

The Christian Fathers and Doctors, because they are usually cited by other expositors abundantly; I thought needlesse to repeat: and the rather for brevitie, which is requisite in annotations.

The testimonie of heathen writers, I alledge more spiringly also; as of whom wee have least need. Yet Paul had occasion * 1.31 sometime to cite them: and we likewise may have use of their sayings; both for anci∣ent histories, and religious exercises, and for the witnesse which they beare unto the truth of God.

Finally, in all this labour, I desire the furtherance and stirring up of people in the study and understan∣ding of Gods law. Wherein though some things are briefe, some things darke and hard to bee under∣stood, yet many things are by a little direction, made easie to the prudent. And let not the varietie of phrase, or sundry interpretations trouble any, but let discretion choose out the best. Behold, the holy Ghost translateth one Hebrew word, by many Greeke, to teach us both the ample wisedome comprised in that mother tongue; and that any words may be used, which expresse the true meaning of the text un∣to our understanding. The Minchah or Meat-offring, (as we English it,) in the law, is turned into Greeke, Thusia, Sacrifice, Acts 7. 42. from Amos 5. and Prosphora, Oblation. Heb. 10. 5. from Psal. 40. The Hebrew word Pinnah, Esa. 40. 3. is Euthuno, to Make-straight, Ioh. 1. 23. Hetoimazo, to Prepare, Matth. 3. 3. and Kataskevaso, to Make ready, Matth. 11. 10. That one phrase of Moses in Deut. 25. 5. (uben aeinlo) and hee have no sonne; is by three Evangelists translated three wayes, all good; having no children, Matth. 22. 24. and leave no children, Mark. 12. 19. and he dye childlesse, Luk. 20. 28. Yea one Hebrew word Sorer, in Esa. 65. 2. is expressed of Paul by two Greeke words together, Apeithounta, and Antilegont••, that is, Disobedient (or unperswaded) and gainsaying, Rom. 10. 21. the one noting the rebelliousnesse of the heart; the other of the mouth and cariage. By which, with many other of like sort, we may see the copiousnesse of matter, which the originall tongue containeth in few words: and that the noting of such varieties may be profi∣table unto us. The Hebrew Doctors have a saying, that the Law hath seventie faces, (that is, 70. manner of wayes to be opened and applied) and all of them truth: R. Menachem on Gen. 29. and Exod. 21.

But forasmuch as my portion is small, in the knowledge of holy things; let the godly reader try what I set downe, and not accept it, because I say it: and let the learned be provoked unto more large & fruit∣full labours in this kinde. The Lord open all our eyes, that we may see the marveilous things of his Law.

Henry Ainsworth.

Notes

• a 1.1

  1 Chron. 6••. 2. 3. & 2. 1. & 1. 34.
• b 1.2

  Iude v. 14.
• c 1.3

  Act. 7. 20. 21. 22. Exod. 2.
• d 1.4

  Act. 7. 23. Heb. 11. 24. 25. 26.
• e 1.5

  Act. 7. 29. 30. Exod. 3.
• f 1.6

  Numb. 12. 7.
• g 1.7

  Act. 7. 38.
• h 1.8

  Deut. 33. 4.
• i 1.9

  Deut 34. 10.
• k 1.10

  Deut. 34. 5. 6.
• l 1.11

  Gen. 1. &c.
• m 1.12

  Exod. 24. 5. 8. &c.
• n 1.13

  De•••• 〈◊〉〈◊〉 15. &c. Iohn 5. 46. and 1. 17.
• o 1.14

  Gen 2. 4. and 5. 1. &c.
• p 1.15

  Exod. 34. 30. 35. 2 Cor. 〈◊〉〈◊〉.
• q 1.16

  Gal. 4. 24.
• r 1.17

  Heb. 9. 9. and 10. 1. Col. z. 17.
• s 1.18

  2 Chro. 34. 14.
• t 1.19

  Psal. 103. 7. Dan. 9. 11. Mal. 4. 4.
• u 1.20

  Luk: 24. 25. 44.
• x 1.21

  Mark. 7. 9.
• y 1.22

  Mat••. 15. 3.
• z 1.23

  Mark. 12. 26.
• a 1.24

  Mat. 22. 31.
• b 1.25

  2 Cor. 3. 14.
• c 1.26

  verse 15.
• d 1.27

  2 Cor. 3. 17. 1••.
• e 1.28

  Ioh. 1. 17.
• a 1.29

  2 Kin. 22. 13. with 2 Chron. 34. 21.
• * 1.30

  Tit. 1. 14.
• * 1.31

  Acts 17. 28. 1 Co•• 15. 33. Tit. 〈◊〉〈◊〉