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.

THere came two] or, the two Angels came, called [unspec 1] before, men, Gen. 18. 22. and so they seemed unto Lot, who also entertained Angels unawares, Heb. 13. 2. Compare this action of Lot, with A∣brahams, Gen. 18.

Vers. 2. my Lords] so both Greeke and Chaldee [unspec 2] also translate it; the Hebrew, Adonai, being writ∣ten otherwise, then when it signifieth the Lord God: see Gen. 18. 3. Nay] The Angels as men, humanely refused; being sent also to view the man∣ners of the people, (Gen. 18. 21.) they would have abode in the streets indeed, had not Lots importu∣nacy, made them doe otherwise. So Christ made

as if he would have gone further, but constrained by the disciples, hee stayed with them: Luke 24. 28. 29.

Vers. 3. pressed upon] or, was instant, constrained: so Luke 24. 29. a banquet] or, a drinking; as [unspec 3] both the Hebrew and Greeke words signifie, for large drinking is used in banquets; hereupon it is called the banquet of wine, Est. 5. 6. and 7. 7. and the King and Hamon came to drinke with Queene Ester, that is, to banquet, Est. 7. 1. So Est. 3. 15. unleavened-cakes] for hast, because time suffered them not to be leavened. See Exod. 12. 39. where the word cakes is expressed, which here wanteth: as on the contrary, cakes were expressed in Gen. 18. 6. where unleavened is to be understood.

Vers. 4. from the utmost] meaning, from every quar∣ter: [unspec 4] for the Hebrew often omitteth the repeating of the same word at the end, for brevities sakes; as 1 Chron. 17. 5. from tent to tent, and from tabernacle: where is againe to be understood, unto tabernacle. So here, from utmost part (to utmost part:) that is, from all parts. Sometime it is fully expressed, as in Matth. 24. 31. from the end of heaven, to the end thereof. The Greeke here translateth, all the people together.

Vers. 5. called unto Lot] They were not ashamed to proclaime their owne filthinesse: so God repro∣veth [unspec 5] the Iewes, they declare their sinnes as Sodom, they hide them not, Esay 3. 9. may know them] that is, may lye with them: as Gen. 4. 2. which sense the Greeke version also giveth here. Hereupon that horrible and unnaturall sin, which the Scrip∣ture calleth lying with the male, Lev. 18. 22. and 20. 13. is called Sodomy, as being first practised in So∣dom, and the cities about it; which God would therfore severely plague in this world and for ever, as the Apostle writeth of Sodom and Gomorrah, and the cities about them in like manner giving themselves to fornication, and going after other flesh; they are set forth for an example, suffering the vengeance of eternall fire, Iude vers. 7. The Canaanites having fallen from God, to idolatry, Deut. 11. 2. 3. 30. 31. God therefore gave them up to uncleannesse, to disho∣nour their owne bodies betweene themselves, and leaving the natural use of the womā, to burn in lust one toward another, men w^t men doing that which is unseemly; as Paul observeth, in Rom. 1. 23. 24.—27. An example of like filthinesse, fell out after this in Israel, Iudg. 19. 22. &c.

Vers. 6. the doore] two words are here used for a [unspec 6] doore, the first Pethach, which is the open-place, wher∣at he went out: this latter, deleth, which is the doore that shutteth up the passage.

Vers. 7. my brethren] thus he lovingly intreateth [unspec 7] those wicked men; respecting the common bro∣therhood of nature, Act. 17. 26. Esay 58. 7. so Da∣vid called the evill and wicked, his brethren, 1 Sam. 30. 23.

Vers. 8. not knowne] to weet, by lying with the male; [unspec 8] as the phrase is explained in Num. 31. 17. and so by the Ierusalemy Thargum here. By this prosti∣tuting of his daughters, Lot thought to avoid a greater evill: but it is not lawfull to doe evill that good may come, Rom. 3. 8. of my rafter] or beame, that is, of my roofe, or house made with rafters: a part being put for the whole: so the Greek hath, under the roofe of my rafters: but the Chaldee saith, of my habitation.

Vers. 9. stand further] or, get thee a side: as if they [unspec 9] would consult of the matter. But by a much like speech used in Esay 65. 5. it seemeth to bee spoken in disdaine. and will hee judging judge?] or, hee will judging judge: but the Greeke resolveth it into a question, came he also to judge judgement? This phrase, doubling the word, (whereof see Gen. 2. 17.) may also imply Lots often rebuking of them at other times, for he was vexed with the lascivious conversation of those wicked men; and dwelling among them, in seeing and hearing, tormented his just soule, day after day, with their unlawfull deeds, 2 Pet. 7. 8.

Vers. 11. with blindnesses] or, dazeled-blindnesse, [unspec 11] both of body and mind; when the sight beames are confused, and nothing can be seene as it is. The word is not used but in this place, and at another like accident, in 2 King 6. 18. the plurall number noteth the greatnesse of the plague; as extreame∣blindnesse.

Vers. 12. or thy sonnes] in the Hebrew, and is [unspec 12] here for or; as the Greeke also translateth it: see Gen. 13. 8.

Vers. 13. will destroy] or, are destroying: Hebr. [unspec 13] corrupting: see Gen. 6. 13. that is, we are about to de∣stroy: so v. 14.

Vers. 14. were taking] that is, being betrothed, [unspec 14] were ready to take in mariage: or had taken, as the Greeke explaineth it. If wee thus understand it, then Lot had some daughters which perished with the Sodomites: for onely two which were virgins, escaped with him, vers. 8. 30. This also seemeth closely to be implyed in vers. 15. goe-out] The Hebrew word hath in it a pricke extraordinary, (noted also in the Hebrew margine) which increa∣seth the signification, as urging an hasty going-out. The like is in Exod. 12. 31.

Vers. 15. are found] that is, present. The Chaldee [unspec 15] addeth, which are found faithfull with thee: the Greek saith, which thou havest. But found is often used for present, 1 Chron 29. 17. 2 Chron. 5. 11. and 30. 21. and 31. 1. and 34. 32. the iniquity] that is, the punishment for iniquity. Hereupon is that usuall phrase of bearing iniquity, for suffering punishment, Lev. 20. 17. 19. 20. Num. 14. 34. Even the righte∣ous are in danger, to partake of the wickeds pu∣nishment; if (when God calleth) they depart not from among them. Compare Rev. 18. 4.

Vers. 16. lingred] or, delayed, distracted himselfe, [unspec 16] with much trouble and businesse: the Greek trans∣lateth, they were troubled. David contrary wise de∣layed not, to keepe Gods commands, Psal. 119. 60. 〈◊〉〈◊〉 in the gentle-mercy] or, for the mercifull sparing, that is, the Lord being mercifull and sparing him; as the Greeke translateth. The word importeth gentle∣nesse, and loving affection, or commiseration, as wherby men are spared from punishment. So in Esa. 63. 9. in his love & in his gentle mercy God redeemed his people.

Vers. 17. that he] or, then he said, meaning the Lord [unspec 17]

I〈…〉〈…〉h, as appeareth v. 18. 24. who (it seemeth) was new come from Abraham to Sodom, Genesis 18. 22. 33. thy soule] that is, thy life: for so the Scripture usually speaketh, as, keepe his soule, Iob 2. 6. that is, spare his life: to seeke the soule, is to seeke ones life, Exod. 4. 19. Mat. 2. 20. See also Gen. 2. 7. and 37. 21. looke not] this commandement (as the like in Gen. 2. 17.) was given not to Lot alone, but to his wife and children, as the event sheweth, vers. 26. and forbiddeth all affectation of worldly things, which draweth from ready obedience un∣to God: Compare Luke 9. 62. Phil. 3. 13. 14. Mat. 24. 16. 17. 18. to the mount] The mountaines are sometime spoken of, as places of safety, Mat. 24. 16. figuring Gods providence and protection, Psalm. 121. 1. and 125. 2. Esay 2. 2.

Vers. 18. Lord] or, my Lords: for the Hebrew A∣donai [unspec 18] (by reason of the pawse) is here doubtfull, whether it be the title of God, or of men. For the Chaldee putteth for it Lords; but the Greek Lord: and the words following are directed to one, though before he spake to them: See Gen. 15. 2. and 18. 3.

Vers. 19. cleave unto me] the Greeke saith, take [unspec 19] hold on me. Herein Lot shewed his weak faith, not resting in Gods word; wherefore the place which he chose for safety, secured him not; but for feare he left it, ver. 30.

Vers. 20. to flee] that is, for me to flee: as the Greek [unspec 20] translateth. See Gen. 6. 19. and 23. 8.

Vers. 21. accept thy face] or, lift up thy face; that is, doe respect, and so will gratifie thee, and grant thy [unspec 21] request in this thing. Thus the Lord doth the de∣sire of them that feare him, Psal. 145. 19. This phrase of accepting the face, is usuall for shewing of favour to any; which sometime is spoken in the ill part, and commonly called respect of persons, and then it is denyed of God, Deut. 10. 17. and forbidden to men, Deut. 16. 19. The Greeke expresseth it by ethaúmasa to prosopon: which here, and in sundry other places meaneth, an honourable regard and esti∣mation of ones face, or suit: in which sense the A∣postle useth it, Iude v. 16. against such as would re∣spect the face, or gratifie men for profits sake. The con∣trary whereto is, to turne away the face of any; which is, to say one nay, or deny their request. 1 King. 2. 16. 20.

Vers. 22. any-thing] or, the thing, to weet, now [unspec 22] in hand. Heb. a word. he called] that is, every one, or, it was called. See the notes on Gen. 16. 14.

Zoar] or Zogor: in Greeke Sigor, and else-where Sogor, in the Latine Segor, by interpretation Litle: before it was called Bela, Gen. 14. 2.

Vers. 23. came forth ever] or, arose upon the earth. This time of the morning was fittest to shew the [unspec 23] light of grace arisen to Lot: and how in prosperity affliction shall come upon the wicked, and they not know the morning thereof, as Esay 47. 11. For the ri∣sing of the Sun, is a signe of favour from the Lord, Mat. 5. 45. but unto Sodom, it is the time of ven∣geance. Hence Christ saith, as it was in the dayes of Lot, they did eate, they dranke, they bought, they sold, they pl••••••ed, they builded; but the day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all: even thus shall it bee in the day, when the son of man is revealed, Luke 17. 28. 29. 30.

Vers. 24. and upon Gomorra] with two other ci∣ties [unspec 24] (not here expressed) Admah and Seboim, Deut. 29. 23. brimstone] this added to fire, increaseth it, Esay 30. 33. and so is used in Scripture to signi∣fie increase of torment for the wicked, and the se∣cond death, Rev. 14. 10. and 19. 20. and 20. 10. and 21. 8. And of these Cities it is said, besides their temporall judgement, that they suffer the ven∣geance of eternall fire, Iude ver. 7. and are made an ensample to those that after should live ungodly, 2 Pet. 2. 6. So the Hebrew Doctors say, The men of Sodom, have no part, (or inheritance) in the world to come, as it is written, The men of Sodom were wicked, and sinners before the Lord exceedingly, (Gen. 13. 13) wicked in this world, and sinners in the world to come, Thalmud. Bab. in Sanhedrin. chapt. Chelek. This judg∣ment of burning, was answerable to Sodoms sin, that burned in bruitish lust, man towards man: so Nadab and Abihu, that transgressed with fire, are burned with fire, Lev. 10. 1. 2. Others sinning by shedding of blood, have blood to drink, Rev. 16. 6. Exod. 7. 20. 21.

Vers. 25. overthrew] this word noteth a sudden, [unspec 25] unevitable, and perpetuall destruction, whereupon the Prophet saith, the Lord overthrew them and re∣pented not, Ier. 20. 16. and the Apostle saith, he con∣demned them with an ouerthrow, 2 Pet. 2. 6. and in Lam. 4. 6. Sodom was overthrowne even in a moment, and no hands stayed on her: and to the perpetuall de∣solation of these Cities, there is allusion in Esay 13. 19. 20. Ier. 50. 40. Zoph. 2. 9. yet the punishment of them that despise the Gospell, shall bee greater then Sodoms, Mat. 11. 24. that which grew] or, the bud of the ground: so that in the plaine where these cities stood, there grew no good thing after, to this day; but it became a dead and loathsome lake, called the dead sea, and sea of salt, see Gen. 14. 3. Zoph. 2. 9. Deut. 29. 23. So the Rabbines say, Of the wickednesse (of the five Cities) even to this day, the wast land that smoaketh is a testimony, and plants bearing fruit, that never come to ripenesse, Wisd. 10. 7.

Vers. 26. from behind him] the Greeke translateth [unspec 26] it, unto the things behind: which phrase is used in Luke 9. 62. Phil. 3. 14. This being done contrary to the commandement, vers. 17. and with a cor∣rupt affection in her, God did severely punish: and she is a warning to all; as Christ saith, hee that is in the field, let him not returne to the things behind, re∣member Lots wife, Luke 17. 31. 32. was a pillar] or, became a pillar (or statue) of salt: and so she had part of the plagues of Sodom, which was brimstone and salt, that it became a sea of salt, Deut. 29. 23. Gen. 14. 3. And this her statue or pillar, stood for a memoriall to others, that they may bee the better seasoned. This salt pillar continued long; Iosephus a Iewish historian after Christs life on earth, wri∣teth that he did see it: Antiqu. 1. booke chapt. 12. and so others since his time.

Vers. 27. had stood] the Chaldee addeth, stood in [unspec 27] prayer: see Gen. 18. 22.

Vers. 28 toward] Hebr. on the face of Sodom: so af∣ter. [unspec 28] the smoke] a visible signe of the fire and judgement consuming them: and a fearfull change of this pleasant land which was before like the gar∣den of the Lord, like Eden, Gen. 13. 10. So in the City of Antichrist, (spiritually called Sodom, Rev. 11. 8) where first the smoke of heresies had arisen like the smoke of a fornance, which darkned Sunne and ayre, Rev. 9. 3. after there did arise the smoke of her burning, which went up for evermore, Rev. 18. 9. 18. and 19. 3. The Greeke here translateth, a flame went up out of the land, as the vapour of a fornace.

Vers. 29. destroyed] Hebr. corrupted: see Gen. 6. [unspec 29] 13. Abraham] for whose sake Lot his nephew fared the better, as before, Gen. 14. 14. 16. accor∣ding to the promise, Gen. 12. 3. and the intercessi∣on of Abraham, Gen. 18. 23. &c. in the which] that is, in one of the which; in Sodom. Things spo∣ken as of many, are often meant but of one: see Gen. 46. 23. in the notes.

Vers. 30. in the mountaine] where God appointed [unspec 30] him at first, vers. 17. but then he pretended danger, and prayed against it, vers. 19. now hee feareth to dwell in Zoar, which he had chosen, and God had granted him, and of himselfe goeth to the mount; shewing much weaknesse.

Vers. 31. in the land] of Canaan; or, in the earth. [unspec 31] She seemes to intend, no godly man, with whom they might marry: otherwise shee might know there was people in Zoar, and other places. to come in] that is, to company with us: see Gen. 6. 4.

Vers. 32. and keepe-alive] or, that wee may keepe a∣live. [unspec 32] seed] that is, children, as the Chaldee pa∣raphrast hath it.

Vers. 37. Moab] by interpretation, Of the father; so the Greeke addeth, Moab, saying, of my father. [unspec 37] of Moab] that is, of the Moabites, as the Greek and Chaldee doe expresse. The Hebrew useth to call all posterity by the fathers name: as Iaakob and Israel, for the Iaakobites and Israelites, Gen. 34. 7. and 49. 7. Ismael, for the Ismaelites, Gen. 28. 9. E∣dom, for the Edomites, Gen. 36. 9. Aaron, for the Aaronites, 1 Chron. 12. 27. and 27. 17. and many the like. The Hebrew text often explaineth this, by adding the word sonnes, or house, or the like: as, 1 King. 12. 18. all Israel stoned him: for which, in 2 Chron. 10. 18. is written, the sonnes of Israel. And 2 Chron. 11. 1. to fight against Israel: for which, in 1 King. 12. 21. is written, against the house of Israel. Againe, all Israel came, 2 Chron. 10. 3. that is, all the congregation of Israel, 1 King. 12. 3. These Moabites soone fell from the faith of God, and became ido∣laters, the people of Chomsh, and Baal peor, Num. 21. 29. and 25. 1. 2. 3. and dwelling neere the land of Canaan, were enemies to Abrahams children, as the Scriptures often mention, Num. 22. Iudge. 3. 14. &c.

Vers. 38. Ben ammi] by interpretation, Son of my [unspec 38] people; in Greeke Amman; sonne of my kinred: in both names there was a memoriall of their incestu∣ous procreation, which the daughters it seemeth boasted of, as having children of their owne godly kinne, not of the faithlesse and cursed nations. the sons of Ammon] that is, according to the Greek, the Ammonites: as those whom the Prophets usual∣ly call sonnes of Israel, the Apostles sometime call Israelites, Rom. 9. 4. and 11. 1. These Ammonites dwelt also by Moab, neere Canaan; and became partners with Moabs idolatry, and enemies to Is∣rael, Iudg. 11. 4. 24. Deut. 23. 3. 4. Of these two Nations, many things are spoken in the Scrip∣ture; whose originall, Moses therefore descri∣beth here.