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.

THat he could not see] Hebr. from seeing: which [unspec 1] phrase the Apostle turneth in Greeke, not to see, Rom. 11. 10. from Psal. 69. 24. Vpon this occa∣sion. Gods workes were shewed in Isaak, (as Ioh. 9. 3.) for in his blindnesse he gave Iakob the bles∣sing, which he would not so have done, if hee had seene: vers. 23. elder] in Heb ew, greater, to weet, of age, or by birth; as the Greeke translateth Elder: and lesser for yonger: v. 15. see Gen. 10. 21.

Vers. 2. my death] the Greeke saith, my end: yet [unspec 2] lived hee after this, above fourty yeeres, Genes. 35. 28. 29.

Vers. 3. Venison] Hebr. hunting: whereof venison hath the name, as being gotten by hunting. So [unspec 3] v. 5. 19. &c.

Vers. 4. that I may] or, and I will eate: so in v. 7. and 10. These two phrases are used indifferently: [unspec 4] as, that ye be not judged, Matth. 7. r. which another Evangelist saith, and ye shall not be judged, Luke 6. 37. See also Gen. 12. 12. that my soule] or, to the end my soule: that is; I my selfe: as after in v. 7. it is repeated. Isaak being to give the blessing in faith, Heb. 11. 20. would eate savoury meat, and drinke wine, ver. 25. to stir up and cheare his spirit, that he might be the more fit instrument of the spi∣rit of God. For sorrow, anger, and other such pas∣sions, doe distemper the mind: which may bee mitigated by outward meanes, as wine maketh men to forget their misery, Prov. 31. 6. 7. and musicke al∣layeth anger: wherefore Elisha the Prophet, when he was moved against King Iehoram, called for a musitian, who when hee played, the hand of the Lord came upon the Prophet, 2 King. 3. 14. 15. blesse thee] as the Priests with authority blessed and put the name of God upon the people, Gen. 14. 19. Num. 6. 23. 27. So the Patriarches derived the blessing before their death, unto their children, (or some one of them) as an inheritance by testa∣ment: wherefore Paul speaketh of inheriting the blessing, Heb. 12. 17. which also was of great autho∣rity and strength, as being done by the Spirit of God; and in faith, and before the Lord, as vers. 7. See Gen. 28. 3. 4. and 48. 15. 16. 20. and 49. 25. 26. 28. Heb. 11. 20. 21. and 12. 17. Esau, (who had his name of Doing) is here promised the blessing upon his deeds; as the law also promiseth blessing and life to the doers thereof, Rom. 10. 5. but Iakob got the blessing by faith, as do all the faithfull, Gal. 3. 9.

Vers. 7. before Iehovah] that is, in his presence, [unspec 7] by his power and authority, and for ever, (the like phrase is of cursing, 1 Sam. 26. 19.) And being done before his death, it was with the more power, case, reverence, and as by his last will and testament. So Deut. 33. 1.

Vers. 12. if so be] or, Peradventure my father will [unspec 12] feele me, and I shall be, &c. The Greeke translateth it, Mé pote, which word Paul useth, 2 Tim. 2. 25. in like sense; If so be, (or If peradventure) God will give them repentance. as a deceiver] or, as one that causeth to erre: the Greeke translateth it, a despiser, the Chaldee, a mocker. Or we may English it, a ve∣ry deceiver: for in the Hebrew, as, is often a sure affirmation, Neh. 7. 2. and so the Greeke answering thereto, Iohn 1. 14. a curse] not feared without cause, for cursed is he that maketh the blind to erre in way, Deut. 27. 18. and deceitfulnesse in all Gods works, maketh men lyable to the curse, Ier. 48. 10. Mal. 1. 14.

Vers. 13. upon me thy curse] a speech of her faith, [unspec 13] to incourage him, (though it may be mixt with in∣firmity of cariage:) for it seemeth she relyed on the oracle of God, in Gen. 25. 23. the greater shall serve the lesse: which oracle, Isaak might understand not of the persons of Esau and Iakob, but of the na∣tions and peoples, their posterity; and therefore thought it his dutie to give the blessing of the first birthright unto Esau, to whom by nature it be∣longed, and which might not bee changed for affection, as the Law after provideth, in Deut. 21. 15. 16. 17. But Rebekah understood it of these very persons also; and therefore attempted this strange and perillous way, to procure the blessing unto Iakob. A like different meaning of that oracle, is gathered by men at this day. The Chaldee para∣phraseth

thus, It was said unto me by prophesie, that curses shall not come upon thee, but blessings.

Vers. 15. desireable garments] Hebr. garments of de∣sire, that is, good, sweet, precious: the Greeke tran∣slateth [unspec 15] it, a goodly robe, (or faire stole, which was a long garment that great men used to weare, Luke 20. 46. and 15. 22. The Priests after in the law had holy garments, to minister in, Exo. 28. 2. 3. 4. which the Greeke there also calleth a holy robe or stole. Whether the first borne before the law had such to minister in, is not certaine; but probable, by this example. For had they beene common garments, why did not Esau himselfe, or his wives keepe them? but being in likelihood holy robes, recei∣ved from their ancestors; the mother of the family kept them in sweet chests, from mothes and the like; whereupon it is said in verse 27. Isaak smelled the smell of his garments. These might well figure out those robes of innocency and righteousnesse, wherewith the saints are clothed, Rev. 7. 9. 14. and 19. 8. and 3. 18. The like mystery also is in the kids skins following: see Gen. 3. 21.

Vers. 19. firstborne] This though it were not so properly (and cannot in that respect bee excused,) [unspec 19] yet was it true in mystery; and spiritually; as Iohn Baptist was Elias, Matt. 11. 14. and we gentiles, are the Circumcision, Phil. 3. 3. Rom. 2. 28. and the chil∣dren of promise are counted for the seed, Rom. 9. 8. Gal. 4. 28.

Vers. 20. brought it to passe] or, made it to meet [unspec 20] [unspec \2] (or occurre) in Greeke, delivered it: in Chaldee prepared it. See 24. 12.

Vers. 22. and the hands] or, but the hands: the Ie∣rusalemy Thargum saith, the feeling of the hands. [unspec 22] of a field] the Greeke addeth, of a full (or plenteous) field: which with herbs, flowers and fruits, giveth a fragrant smell. Compare Song. 2. 13. and 4. 12. 13. 14. and 7. 11. 12. 13. The Ierusalemy Thargum applyeth this to the smell of the perfume of good spicies, that should after bee offered in the mount of the house of the sanctuary.

Vers. 28. And God give] or will give, it is both a [unspec 28] prayer and a prophesie: the word And noteth the passion of the mind: for so it is often used to signi∣fie vehement affections, of desire, joy, indignation, or the like. See Gen. 47. 15. Psal. 2. 6. Act. 23. 3. Mark. 10. 26. 2 Cor. 2. 2. Sometime it is omitted quite; as 2 Sam. 24. 3. and the Lord thy God add. for which, in 1 Chron. 21. 3. is written, the Lord add: leaving out and, dew] which as it is the meanes to make the field fruitfull, so ••an it not be given but by God, Ier. 14. 22. and the with holding of it, is a curse, 2 Sam. 1. 21. It spiritually signifieth the doctrine and graces of the gospell, and spirit of Christ upon men. Deut. 32. 2. Esay 45. 8. and 26. 10. Hos. 14. 6. 7. Psal. 133. 3. A like blessing is in Deut. 33. 13. 28. fatnesses] that is, sundry sorts and plenty of fat things: whereby is meant the best of every thing, (see Gen. 4. 4. and 49. 20. Esay 30. 23.) and spirituall graces, Esay 25. 6. The land of Cahaan, (the figure of all blessednesse,) is called therefore the fat land, Neh. 9. 25. 35. corne and new nine.] which as they are the stay and comfort of mans life, Psal. 104. 15. so they also signifie hea∣venly blessings that God sendeth upon his people, Psal. 65. 10. 14. Zach. 9. 17. A like blessing Moses uttered, Deut. 33. 28.

Vers. 29. nations,] the Greeke translateth it, [unspec 29] Princes: the Chaldee Kingdomes. The Ierusalemy Thargum applyeth these peoples, nations, brethren, and mothers sonnes: to the sons of Esau, of Ismael, Keturah and of Laban. As servitude implyeth a spirituall curse, Gen. 9. 25. so this soveraignty, is a spirituall blessing, Rev. 2. 26. 27. a master] or, a soveraigne, a Lord, or governour: named of prevai∣ling. Herein was implyed a part of the first birth-right, 1 Chron. 5. 2. Psal. 89. 28. every one, &c.] Hebrew thy cursers, cursed be be, that is, every one of them: for a word singular, joyned with a plurall, noteth exactly all and every one. Compare this with Gen. 12. 3. Numb. 24. 9.

Vers. 30. and it was] or, it was I say: the doubling [unspec 30] of this, maketh the matter the more remarkeable, touching Gods providence herein. going gone:] that is, newly gone, or scarce gone out.

Vers. 33. trembled] or, was terrified; as the Greeke [unspec 33] and Chaldee translate, was astonished: it signifieth an exceeding feare with trembling, as Exod. 19. 16. 18. Gen 42 28. who where] a trembling pas∣sionate speech: or, who then is he? he shall bee] So the gifts of God (which are without repentance Rom. 11. 29) are stablished to Iakob here, and af∣ter more advisedly, in Gen. 28. 1.—4.

Vers. 35. with guile] the Chaldee saith, with wis∣dome: [unspec 35] but the word it usually taken in the evill part, and so Isaak seemeth to intend it. The Scrip∣ture also seemeth hereby to blame the indirect meanes which Iakob used: for none should doe evill, that good may come, no not though through mans lye, the truth of God doth more abound, un∣to his glory; Rom. 3. 7. 8.

Vers. 36. Is it because] or understand, hath hee [unspec 36] done this because? meaning surely hee hath. There∣fore the Greeke translateth it, Rightly was his name called Iskob, and the Chaldee, Fitly: was called] Hebrew he called, meaning every one: See Gen. 16. 14. for he hath] or, that hee hath supplanted: where the Hebrew Iaakbeni, supplanted me, is Esaus interpretation of Iakobs name, as signifying a sup∣planter or overthrower with the foot, and so a deceiver: So Ier. 9. 4. he tooke] thus Esau layeth the fault on his brother, for taking that which himselfe pro∣phanely sold, Ge. 25. 33. He. 12. 16. my blessing] but that followed the first birth-right, which be∣ing sold, the blessing was lost also: as the Apostle in∣ferreth upon it, that afterward when Esau would have inherited the blessing, he was reiected, Heb. 12. 16. 17.

Vers. 37. appointed] or put; that is, made, as the [unspec 37] Greeke translateth it. sustained] the Greeke translateth strengthned: See Psal. 104. 15.

Vers. 38. and wept] yet found hee no place of re∣pentance, though he sought it with teares, Heb. 12. [unspec 38] 17. For because when God calleth, men doe re∣fuse: when they call upon him, hee will not an∣swer; Prov. 1. 24. 28.

Vers. 39. fatnesses] that is, fat and fertile places: [unspec 39] which were upon mount Seir. Gen. 36. 6. 8. and this was unto Esau, a gift of God, Ios. 24. 4. Therefore this also is a blessing, which Isaak by faith uttered concerning things that were to come, unto Esau, as be∣fore unto Iakob: Heb. 11. 20. How be it, the chiefe, spirituall, and hereditary blessing was before given to Iakob onely, and Esau willing to inherit it, was rejected, Heb. 12. 17. and the oracles here follow∣ing confirme the same.

Vers. 40. And by] or, But by thy sword: that is, [unspec 40] with warres and troubles, shalt thou defend thy state and country; and not injoy peace as Iakob, Deut. 33. 27. 28. The sword is opposed unto peace, Mat. 10. 34. and living by the sword, meaneth the continuance of that trouble some state; as life, is op∣posed to momentany troubles, Psal. 30. 6. Contra∣riwise in Christs Kingdome, the swords are beaten into plow-shares, Esay 2. 4. thou serve] namely, in thy posteritie: for Esau in his person served not Ia∣kob, but his children in Davids daies, 2 Sa. 8. 14. So before, that was spoken as to Abraham, which was properly accomplished to and in his seed, Gen. 12. 3. and 22. 18. and 15. 7. 18. shalt get the domi∣nion,] or shalt get strength: and that shall bee, when Iakob shall for his sinnes, lose the dominion; as came to passe in the dayes of Iehoram son of Ie∣hosaphat who did evill in the eyes of the Lord, 2 King. 8. 16. 18. 20. So both the Chaldee para∣phrases say, when his sonnes shall transgresse the words of the law, thou shalt remove his yoke (the yoke of their servitude) from off thy necke. Otherwise (as the He∣brew word sometime signifieth to mourne, or be cast downe with sorrow, Psal. 55. 3.) it may bee interpre∣ted, when thou shalt mourne, to weet, for that hard servitude. his yoke] the yoke of servitude, as the Ierusalemy Thargum explayneth it. So yoke also signifieth in Levit. 26. 13. Esay 9. 4. and 10. 17. Ier. 27. 8. 11. And Esau broke the yoke, when Edom rebelled from under the hand of Iudah, and made a King over themselves, 2 King. 8. 20. 22.

Vers. 41. hated] with an inward spitefull hatred, as the word signifieth, which sheweth his former [unspec 41] teares to proceed not from true repentance. And in hating his brother for the blessing: hee shewed himselfe to bee of that wicked one, as was Kain, 1 Ioh. 3. 12. 15. This hatred continued also in his po∣sterity, against Iakob, Obad. v. 10. 11. &c. for my father] the Hebrew phrase, as also the Greeke is, of my father; but the meaning is for my fathers death, as the like speeches otherwhere manifest, Ezek. 24. 17. Ier. 6. 26. and at burials they used to mourne seven daies, Gen. 50. 10. The Greeke translateth; Let the daies of my fathers mourning be nigh, that I may kill Iakob my brother: so making it a wish for his fa∣thers speedy death; and the Hebrew also will bear that translation; yea his words are such, as may im∣ply, not a stay till his fathers death, but that hee would with the first opportunity kill Iakob, and so his father would soone die with sorrow. Thus meaning, he would be a double parricide. And Rebekah with the first, sent Iakob away, to pre∣vent danger.

Vers. 42. comforteth himselfe] in respect of his losse [unspec 42] of the blessing, with this purpose and hope to kill thee. So the comfort of the wicked, is grounded on evill. The Greeke translateth, he threatneth thee, and the Chaldee, he layeth wayt for thee.

Vers. 43. flee thou] or, flee for thy selfe: and for thy [unspec 43] safety. Here the blessing, brought speedy persecu∣tion and exile upon Iakob, which his mother coun∣selled him in faith to undergoe, rather then for his life, to make accord with Esau, and to forgoe his first birthright now obtained.

Vers. 44 a few daies] these fell out to bee twenty [unspec 44] yeeres: as the sequele of the history sheweth, Gen. 31. 38. and Rebekah saw him no more, as the He∣brew Doctors gather, by the time of her death, which they thinke was before Iakob came againe. See the notes on Gen. 35. 8.

Vers. 45. why should I be] the Greeke turneth it, [unspec 45] lest I be bereaved: and she speaketh of the losse of them both, for that Esau for his murder, was also to be killed, by the law in Gen. 9. 6. or if man had not punished him, God might have cursed and cast him out, as he did Kain, Gen. 4. 11. 16. of Cheth] the Greeke saith, daughters of the sonnes of Cheth, the Chethites, whom Esau had maried, Gen. 26. 34. 35. This griefe, she tooke for an occasion al∣so, to get Isaaks consent, unto Iakobs departure. of the land] that is, of the inhabitants of the land, whe∣ther Chethites, or any other of the Canaanites: see Gen. 11. 1. wherefore have I] that is, what good will my life doe me? meaning, none at all.