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.

HE] that is, as the Greek expresseth, Iakob [unspec 1] heard. made all this glory] that is, (as the Chaldee expoundeth it) get all these riches; for, thereupon glory ariseth; as riches and glory are joy∣n••d together, in Prov. 3. 16. and 8. 18. Eccles. 6. 2. Glory (or honour) hath the name of weightinesse, (as Paul mentioneth the weight of glory, 2 Cor. 4. 17.) and Abraham was said to be weighty, when he was rich, Gen. 13. 2. And in Esay 61. 6. glory, is in Greek translated riches.

Vers. 2. face] or countenance, wherein favour or [unspec 2] displeasure is easily discerned: the Chaldee saith, the looke of his face. as in former dayes] or, as in time past: the Hebrew phrase is, as yesterday, and the day before: which two dayes past, are used for all times before; even as today, is for the time present, Psal. 95. 7. and to morrow for all time to come, Gen. 30 33. So after here in vers. 5. Exod. 4. 10. and 5 7. 14. and often in the Scripture.

Vers. 3. of thy fathers] the land of Canaan, given [unspec 3] by promise to Abraham and to Isaak, Gen. 13. 15. and 26. 3. be with thee] that is, doe thee good, Gen. 32. 9. the Chaldee translateth, my word shall be for thy helpe. See Gen. 28. 15.

Vers. 4. unto his flocke] the Greeke expounds it, [unspec 4] where the flockes were.

Vers. 5. with me] to bid me depart, vers. 13. or, as the Chaldee explaineth it, his word hath beene [unspec 5] my helpe.

Vers. 7 ten times] in his sixe yeares service; ten [unspec 7] here may be put for many times; so in Iob 19. 3. given] that is, suffred. See Gen. 20. 6.

Vers. 9. God hath] so it was not by Iakobs fraud, as his brethren unjustly calumniated him, vers. 1. [unspec 9] neither used he that art of putting rods into the troughes (Gen. 30. 37.) but by Gods direction.

Vers. 10. a dreame] sent of God, as Gen. 28. 12. [unspec 10] hee-goats] and rammes, as the Greeke expresly addeth. By this he was taught, that the generation of cattell in that manner, was by the instinct of God, for to inrich Iakob. grisled] or haile-spot∣ted, that is, having many white spots like hayle∣stones; for so the Hebrew and Chaldee words im∣port. The Greeke expounds it, sprinkled as with ashes. It may be also to signifie, that this was Gods worke, as the haile falleth from heaven. Such was the colour of certaine horses, that Zachary saw in a vision, Zach. 6. 3.

Vers. 11. Angel] called in verse 13. the God of [unspec 11] Bethel: that is, Christ. So after, Gen. 48. 16. The Hebrew Doctors also name this Angell, Michael: ••irkei R. Eliez. c. 36.

Vers. 12. he-goats] the Greeke againe addeth, and rammes. cattell] or flocke, which the Greek [unspec 12] translateth sheepe and goats, the Hebrew compre∣hendeth both, as Levit. 1. 10.

Vers. 13. the God] Heb. El Beth-el, that is, the [unspec 13] God of the house of God: which the Chaldee ex∣poundeth thus, the God which appeared unto thee in Beth-el: the G••eeke, thy God, which appeared unto thee in Gods place. God here manifest th•• that hee accepted the service which Iakob used in conse∣crating Bethel, Gen. 28. 18. 19 22. and was mind∣full of his promises there made, vers. 15. kinred] or nativity, generation, as the Greeke translateth; adding moreover, and I will be with thee, as was in verse 3.

Vers. 14 for us] or, to us: these words may im∣ply, [unspec 14] both that they had no hope of benefit from their father; and that they had no mind any longer to continue with him, out to depart. Compare 1 King. 12. 16. and the law, in Gen. 2. 24. Laban is set forth in this history, as a picture of a man co∣vetous, envious, injurious, unthankfull, and un∣naturall; besides his idolatry and hypocrisie. By such a miser, was Iakobs faith and patience exer∣cised twenty yeeres.

Vers. 15. of him] or to him: meaning that he had [unspec 15] dealt with them as strangers, rather then as chil∣dren. sold us] for fourteene yeeres service by thee our husband. eating he hath eaten] that is, quite eaten up, and consumed: or greedily eaten. Or questionwise, should hee eate? that is, consume us quite? For by often changing Iakobs wages, hee sought to have inriched himselfe, with the extreme poverty of his daughters, money] Hebr. silver: used here generally for their price, which hee had turned to his owne profit: or figuratively, the meats and commodities bought with such money as was due to them for their husband service: besides their owne portions.

Vers. 16. riches] the Greeke addeth, and glory, [unspec 16] as verse 1.

Vers. 18. substance] or, gathered-goods: see Gen. [unspec 18] 12. 5. Thus also Iakobs children went with all their goods out of Aegypt, Exod. 10. 26. Padan A∣ram] that is, as the Greeke hath it, Mesopotamia.

Vers. 19. Teraphims] the Greeke here translateth [unspec 19] them Idols; the Chaldee, Images: Laban calleth them his gods vers. 30. and that they were images or representations used in divine worship, other Scriptures also doe confirme, Iudg. 17. 5. and 18. 14. 17. 20 Hos. 3. 4. and it seemeth that idolaters consulted with their gods by them, and had ora∣cles, Ezek. 21 21. Zach. 10. 2. therefore the Chal∣dee and Greeke in Hos. 3. 4. translate it, declarers, or manifesters, to weet, of hidden things. They were greatly displeasing to the true God, 1 Sam. 15. 23. and therefore were by the godly, rooted out, 2 King. 23. 24. Sometime the Greeke version keepeth the originall name Theraphein, Iudg. 17. and of it, the Heathen Greekes framed the word Therapeuein, for to signifie the service or worship of their gods; and using to consult with such, for re∣covery of their health, (as Ahazjah did with Beel∣zebub, 2 King. 1. 2.) they applied the Greek word Therapeuin, for to heale o•• cure diseases. An ancient Rabine saith, What were those Teraphims? They

killed a man that was a first borne (sonne,) and tooke off his head, and salted it with salt and with oile, and wrote upon a plate of gold, the name of an uncleane spirit, and put it under the tongue thereof; and set it up on a wall, and lighted candles before it, and bowed themselves downe unto it, and it spake unto them; as it is written, (in Zach. 10. 2.) the Teraphims haue spoken vanitie. Pirkei R. Eliezer ch. 36. It is more likely, they were Images in the shape of men, as may be gathered by 1 Sam. 19. 13. 16.

Vers. 20. stale from the heart] that is, stale (or [unspec 20] conveyed away himselfe) without the knowledge or con∣sent of Laban. For the heart is the seat of knowledge and understanding, Eccles. 7. 25. Prov. 7. 7. So the Greeke here for stale, translateth hid: and the Chal∣dee saith, Iakob concealed it from Laban. The word from, is here to be understood, as afterward in vers. 26. & 27. where this speech is opened: and some∣time the Scripture it selfe supplieth this and the like wants; as in 2 Chron. 6. 33. heare thou from the heavens: whereas the same speech being written in 1 King. 8. 43. the word from is wanting. Other∣wise, to steale the heart, meaneth pri••••ly to draw the heart and affection unto one, as in 2 Sam. 15. 6. Or, if here we so read it, stale the heart of Laban, the meaning is, he caried away, and deceived him of that which his heart did expect and affect, name∣ly more wealth by Iakobs service, &c. And so it is a Syriak phrase, not much differing from that in 2 Cor. 12. 16. I caught you with guile, where the Syriak translateth, I stale you with guile. And stealing is used for carying away, Iob 21. 18.

Vers. 21. the river] Euphrates (as the Chaldee [unspec 21] explaines it,) which was betweene Chaldea and Canaan: Ios. 24. 2. 3. set his face] that is, his affections and actions, without declining to any other way. Therefore the Greeke translateth it hormesen, which signifieth an earnest (violent) run∣ning thitherward. The like phrase is in Ier. 50. 5. Luke 9 51. 53. Gilead] in Greeke, Galaad. It was a goodly mountaine adjoyning next to Le∣banon, beneath which mount, was a fertile coun∣try called also the land of Gilead, Ier. 22. 6. Deut. 34. 1. They were stored with balme, myrrh, and o∣ther spicerie, Gen. 37. 25. Ier. 8. 22. were very good for feeding of cattell, and were afterwards taken from the Amorites, and given partly to the sonnes of Reuben, and Gad, and partly to the sonnes of Manasses for inheritance; Song 4. 1. Numb. 32. 1. 39. Ier. 50. 19. Deut. 3. 12. 13. 15. 16. There was also a man of this name, one of Ia∣kobs posteritie: Num. 26. 29.

Vers. 22. the third day] his flocke being 3. daies journey from Iakobs, Gen. 30. 36. [unspec 22]

Vers. 23. brethren] that is, kinsfolke: see Gen. 13. 8. [unspec 23] way] that is, journey: so Gen. 30. 36. Laban pursueth Iakob gone out from his servitude: so Pharaoh pursueth his children, for the like cause, Exod. 14. 5. 6.—9.

Vers. 24. God came] The Chaldee saith, word came from the face of God. Compare Gen. 20. 3. [unspec 24] Take thou heed] or, Keepe thy selfe, as the Greeke translateth. It was a rebuke unto Laban: verse 42. from good to bad] the Greeke saith onely, that thou speake not bad words. The Hebrew phrase see∣meth to meane, either good or bad: as in the like, Gen. 14. 23. and also in this very phrase, 2 Sam. 13. 22. And to speake neither good nor bad, is meant respectiuely to that end for which Laban pursued him; as to cary Iakob backe againe into his servi∣tude. So after in verse 29. This was the Lords hooke in Labans nostrils, to cary him backe the same way he came, as in verse 55. & Esa. 37. 29.

Vers. 26. from my heart] secretly, and unawares [unspec 26] to me: the Chaldee saith, concealed it from me: as verse 20. captiues] or prisoners. But they went voluntary, verse 16. and belonged to Iakob, ra∣ther then to Laban; Gen. 2. 24.

Vers. 27. secretly flee] Hebr. keepe thee secret in flee∣ing. [unspec 27] from me] this openeth the former speech of stealing away from his heart. The Chaldee here againe translateth, didst conceale it from me. timbrel] or tabret, in Hebr. named Toph, of the sound which it maketh, when it is beaten on with the hand? It was an instrument of joy, Esa. 24. 8. used by Iakobs daughters when they went out of the Egyptians service, Exod. 15. 20. which Laban here speaketh of, though it may be hee meant no such thing.

Vers. 28. to kisse] and so to bid farewell. For kissing [unspec 28] was used both at the meeting, and at the parting of friends, Ex. 4. 27. Gen. 29. 21. & 31. 55. Ruth 1. 14.

Vers. 29. It is] or It was: but the Greeke transla∣teth [unspec 29] it of the time present; And now my hand is able. A vaine boast, like Pilates, Ioh. 19. 10. 11.

Verse 30. going &c.] that is, thou wouldst needes [unspec 30] be gone. longing] that is, thou greatly longedst, or desiredst. my gods] that is, Teraphims, vers. 19. images by which he worshipped God. For so figuratively the Scripture useth to call those things Gods, which represent God and his presence unto men: as Exod. 32. 4. 1 King. 12. 28. And the word Gods is spoken of one image, Exod. 32. 8. and is the same that God, Neh. 9. 18. So Teraphim, though a word of the plurall number, yet is used also for one Image, 1 Sam. 19. 13. 16. The Chaldee here translateth it, my Feare, that is, my God whom I feare, as in verse 53. This complaint of Laban that his Gods were stollen, sheweth the vanity of such I∣dolatry, Ier. 10. 5. 11. 15. Iudg. 6. 31. and 18. 24. So God also did execution upon the gods of E∣gypt, when Iakobs sons departed thence, Numb. 33. 4. Exod. 12. 12. and threatneth the like after, Ier. 43. 12. 13. Esa. 19. 1.

Vers. 32. not liue] a severe judgement, uttered un∣awares, [unspec 32] for he knew not that Rachel had stollen them: yet the Hebrew Doctors note, that Iakob said, who∣soeuer hath stollen the Teraphims, he shall die before his time; and that which commeth out of the mouth of a just man, is us if it came out of the mouth of an Angell, and Rachel travelled in childbirth, and dyed, Gen. 35. 16. 18. Pirkei R. Eliez. ch. 36.

Vers. 34. furniture] or, saddle: the Greeke word [unspec 34] also meaneth such stuffe as the Camell was loden with. felt] that is, searched; So vers. 37.

Vers. 35. displeasing] or wrathfull, grieuous: see [unspec 35] Gen. 4. 5. The Greeke translateth, take it not ill, (or

grieuously.) my Lord] so in words shee honou∣red her father, as Sarah with like title, did her hus∣band: see Gen. 18. 12. rise up] to doe thee honour; in gesture, as Lev. 19. 32. custome] Hebr. way of women; meaning her naturall disease, such as women used to be put apart for; Lev. 15. 19.

Vers. 36. trespasse] or, disloyal-iniquity; the Greek [unspec 36] translateth it injurie, (or unrighteous-deed: and it is in degree greater then sinns; as Iob 34. 37. he addeth trespasse to his sinne.

Vers. 37. debate] or dispute, argue and discusse the thing; and consequently judge, and lay the blame [unspec 37] where it is due.

Vers. 38. not eaten] as is the manner of evill [unspec 38] shepheards, Ezek. 34. 2. 3. &c.

Vers. 39. The torne] to weet, with wilde beasts, as the Greeke explaineth it. I made it good] [unspec 39] or, I payed for it; as the Greeke translateth. The He∣brew word signifieth to expiate, or satisfie as-for-sin, as if he should say, I put away the sinne by satisfaction: so spoken, because Laban imputed it to Iakob for a fault, though indeed it was not. thou re∣quire] which he could not doe without injurie: for Gods law sheweth, that that which is torne of beasts, should not be made good by him that kept it, Exod. 22. 10. 13.

Vers. 40. consume] or, eat: The Greeke transla∣teth, burnt with heat. fled] The Greeke saith, [unspec 40] departed. Care of his flocke, kept his eyes that they could not sleepe. The dutie of good shepheards, is hereby signified, Luke 2. 8. Hebr. 13. 17. the contrary is in the evill, Esa. 56. 10. This relation setteth forth Iakobs miserie while he dwelt in Sy∣ria, and kept sheepe; not onely once noted by the Prophet, Hos. 12. 12. but continually remembred unto God by Iakobs children, who bringing their first fruits, did every one confesse, A Syrian ready to perish, was my father: Deut. 26. 5.

Vers. 42. the Feare] or Dread; that is, the GOD whom Isaak feared; as also after in verse 53. So the [unspec 42] Chaldee expresseth it, he whom Isaak feared So Ia∣kob himselfe explaineth it, Gen. 32. 9. and in Psal. 76. 12. God is absolutely called the Feare, as unto whom all feare and dread is due, Esa. 8. 12. 13. with me] or for me, and on my side: see the like speech in Psal. 124. 1. 2. &c. hands] Hebr. palmes: a part being put for the whole. Though hereby secret and unknowne labour, may bee implyed. thee] This word the Greeke also addeth, the sense requiring it. The holy Ghost often supplieth the want of such words, as, I beleeved not the words, 1 King. 10. 7. that is, their words, 2 Chron. 9. 6. And, to provoke, 2 King. 21. 6. that is, to provoke him. 2 Chron. 33. 6. So, the heele, Psal. 41. 10. is translated, his heele, Ioh. 13. 18. And by the Evan∣gelists, into the garner, Mat. 3. 12. that is, into his garner, Luke 8. 17. and sundry the like. See before, Gen. 2. 19.

Vers. 43. and to my daughters] that is, and as for [unspec 43] my daughters, what shall I doe to them? The pawses in the Hebrew, yeeld this sense: but the Greeke referreth it to the former, it is mine and my daughters.

Vers. 44. therefore] Hebr. and now; which the Greek also translateth, Now therefore. The Hebrew [unspec 44] sometime useth one of these for another: as, and hee called, 2 Sam. 5. 9. which another Prophet saith, therefore they called, 1 Chron. 11. 7.

Vers. 45. a pillar] a moniment of the covenant, [unspec 45] which Iakob consented to make.

Vers. 46. did eate] after the covenant had beene [unspec 46] made, verse 54.

Vers. 47. Iegar sahadutha] these are Syriak [unspec 47] words, signifying, The heape of witnesse, as the Greek turneth them. So Laban named it in his owne lan∣guage. Gal-eed] This is Hebrew, and signi∣fieth also, The heape a witnesse; as the Greek transla∣teth it. So Iakob named it in his holy language: and thus the children of them both, by the name, might remember the league here made. And here∣upon it seemeth, the mount and country adjoy∣ning, was called, Galaad, or Gilead.

Vers. 48. heap] in Hebrew Gal. a wit∣nesse] [unspec 48] in Hebr. Ed: which together make Galeed.

Vers. 49. Mispah] that is by interpretation, a [unspec 49] Watch-tower, or place of Espying. The place had these names figuratively, as being a signe of Gods witnesse to, and watch ouer the covenant now made. watch] or espie: it sheweth a reason of the former name. hid] that is, absent, out of the sight one of another. The Greeke translateth, be∣cause we depart one from another.

Vers. 50. If thou shalt] we may understand, Swea∣ring, or, Wishing a curse to thy selfe, if, &c. Or, That [unspec 50] thou shalt not. See the notes on Gen. 24. 38. and 14. 23. is] or, be witnesse: and consequently a punisher of the evill. For the men that were pre∣sent, were not meet-witnesses, because they were kinsfolkes: v. 23.

Vers. 52. that I, will not] this manner of speaking [unspec 52] is earnest, and deliberate; as is meet in making co∣venants. It may also be properly interpreted, If I, to weet, shall passe over this place, I will not passe o∣ver to thee for evill: and, if thou, to weet, shalt passe over, &c. But If in Hebr. is sometime used for That; and so the Greeke, Act. 26. 23. unto thee] meaning, for evill; as in the latter branch is expressed.

Vers. 53. God] or Gods. their father] that [unspec 53] was Tharah, and he served strange gods, Ios. 24. 2. So Laban sweareth by idols. the feare] that is, the God feared: as v. 42. So Iakob sware by the true God onely; as is commanded, Deut. 6. 13.

Vers. 54. slew a slaughter] for a feast; and so they [unspec 54] used at making of covenants, Gen. 26. 30. Vsually the word is applyed to slaying of sacrifices: but the generall meaning, seemeth most proper here. So in 1 King. 1. 9. Numb. 22. 40. bread] this word is often used generally for all food: (see Gen. 21. 14.) and sometime for flesh: Lev. 3. 11. and 21. 6. Numb. 28. 2.

Vers. 55. blessed them] Thus God over-ruled [unspec 55] Labans cruell minde, as hee turned Balaams curse into a blessing, Deut. 23. 5.