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.

ANgels] by interpretation Messengers, and so the word is used in the 3. vers. but these were heauenly spirits; of whom see the notes on Gen. 16. 7. By this vision, God confirmed Iakobs faith in him, who commanded his Angels to keepe his people in all their waies, Psal. 91. 11. host] or campe, armie; as in warres: for Angels are hea∣venly souldiers, Luk. 2. 13. horses and charrets of fire, 2 King. 9. 17. fighting for Gods people against their enemies, Dan. 10. 20. Of them there are thousand thousands, and tenne thousand times ten thou∣sand, Dan. 7 10. and they are all sent forth, to minister for them who shal be heyrs of salvation, Heb. 1. 14. and they pitch a campe about them that feare God, Psal. 34. 8. The heathens retained the knowledge here∣of, though corruptly; for the Greeke Poet saith, there be thrise ten thousands of the immortall (Angels) of God, here upon the earth, keepers of mortall men, and observers of their workes both just and unjust; they are clad with the ayre, and goe abroad all over the earth. He∣siod. Oper. & Dies, l. 1. Machanaim] that is, two hosts (or campes:) either because the Angels appea∣red in two companies, for Iakob to goe betweene them: or because there was one campe of Angels, and one of Iakobs family. About this place, there was a citie afterwards called Machanaim, inhabi∣ted by the Priests of God, Ios. 21. 38. This also hath a spirituall application to the Church of God, in Song 6. 13.

Vers. 3. AND IAKOB] Here beginneth the eight section, or lecture of the law, called of the first [unspec 3] word Vajishlak, that is, And he sent. But it it not di∣stinguished with great letters, as usually they are. See Gen. 6. 9. messengers] the same word which before was translated Angels, verse 1. Seir] a mountainy land possessed before by the Chorims, Gen. 14. 6. but Esau with his children destroyed them, and dwelt in their stead, Deut. 2. 22. Thither was Esau gone from the face of his bro∣ther Iakob. See Gen. 36. 6. 7. field] that is, as the Greeke translateth it, country of Edom, that is, Esau. See Gen. 14. 7. & 25. 30.

Vers. 4. my Lord] by this title Iakob honoured [unspec 4] and submitted to him as to his elder brother, Gen. 4. 7. 1 Pet. 3. 6. For Iakobs superiority foregiven in Gen. 27. 29. the time was not yet come, that it should be fulfilled. So David caried himselfe to Saul•• 1 Sam. 24. 7. 9. &c.

Vers. 5. Oxen] Hebr. Oxe and Asse, &c. singular [unspec 5] for plurall: see Gen. 3. 2. to finde] that is, that I may finde, as Gen. 6. 19. The Greeke transla∣teth, that thy servant may finde grace before thee.

Vers. 6. and 400. men] armed for warre, as see∣meth [unspec 6] by vers. 8. Here the ancient quarrell 20. years before (Gen. 27. 41.) was remembred, and Iakobs danger and trouble renewed. In Pirkei R. Eliezer, c. 37. it is said, Iakobs case, was; As if a man did flee from a Lion, and a Beare met him, (Amos 5. 19.) The Lion was Laban, that pursued after Iakob, to teare his soule: the Beare was Esau, which stood by the way, as a Beare robbed of her whelpes, and came to slay the mo∣ther with the children. And the Lion hath shamefast∣nesse, but the Beare hath no shamefastnesse.

Vers. 7. companies] or camps: the word used be∣fore, [unspec 7] in verse 2.

Vers. 8. smite] that is slay (or kill) it: as Gen. 14. [unspec 8] 17. So after, vers. 11. shall escape] Hebr. shall bee to escaping, or shall have evasion: the Greeke saith, shall be saved.

Vers. 9. will doe thee good] or, will deale well with [unspec 9] thee: thus Iakob understood the promise, I will bee with thee: Gen. 31. 3. So after in vers. 12.

Vers. 10. lesse] to weet, in worth, that is, am unwor∣thy [unspec 10] all (or any) of the mercies. So the Chaldee trans∣lateth, Lesse are my deserts, then all the mercies and all the benefits, which thou hast done to thy servant. with my staffe,] that is, having nothing else: the Chaldee expounds it, my selfe alone.

Vers. 11. mother with the sonnes] in Greeke, and [unspec 11] the mother with the children: (or upon them.) It meaneth great cruelty, in sparing none, as Hos. 10. 14. For smite, the Chaldee translateth kill me.

Vers. 12. doing good &c.] that is, I will surely doe [unspec 12] thee good. put] that is, make thy seed: see this promise, Gen. 28. 14.

Vers. 13. came into his hand] that is, such as he had, [unspec 13] and could send for the present. And it was a rich gift; of five hundred and fiftie beasts, of sundry sorts, for store. A mans gift, maketh roome for him; and bringeth him before great men: Prov. 18. 16.

Vers. 15. yong-ones] or colts: in Hebrew, sonnes: [unspec 15] see Gen. 18. 7.

Verse 16. every herd] or drove. Hebr. herdherd: [unspec 16] see the like phrase in Gen. 14. 10. and herd] Hebr. and betweene herd. This was done, that by di∣stant spaces, the heat of Esaus rage might bee aba∣ted, verse 20.

Vers. 20. is behinde] or, as the Chaldee explains [unspec 20] it, commeth after us. appease his face] or cover (and pacifie) his face, that is, his anger, as the Chal∣dee interpreteth it; for anger (as favour) appeareth in the face. See the like in Lev. 20. 6. Psal. 21. 10. And appeasing, is the word so often used in the law, for covering or taking-away offences, and so pacify∣ing the anger by gifts, and making atonement: Ex∣od. 19. 36. Levit. 1. 4. and 4. 20. 26. and 5. 6. 10. 13. &c. the present] for, a gift in secret pacifieth anger, Prov. 21. 14. my face] that is, favour me, and grant my request: see Gen. 19. 21.

Vers. 22. handmaids] or bondwomen: the Chal∣dee [unspec 22] translateth them concubines. See Gen. 35. 22. the foord] or the passage: so the Greeke saith the passage of Iaboch. A river mentioned also in Deut. 2. 37. and 3. 16.

Vers. 24. wrastled] or combated, by taking hold [unspec 24] one of another. A peculiar word, not used but in this historie. It figureth the spirituall wrastling, strife and conflict of the children of God; Phil. 1. 27. Ephes. 6. 12. Rom. 15. 30. Heb. 10. 32. a man] called after, and by the Prophet Hosee, God, and an Angell, verse 28. 30. Hos. 12. 3. 4. It was therefore Christ, appearing in the forme of a man, (as before to Abraham, Gen. 18. 2. 22.) the An∣gel that redeemed Iakob from al evil, Gen. 48. 16. God

wrastleth with men, by tentations; and wee with him, by prayers and teares, as Iakob now also did, for he wept and made supplications unto him, Hos. 12. 4. Rom. 15. 30. and Christ playeth in the earth, and hath his delights with the sonnes of Adam, Prov. 8. 31. And the ancient Iewish Rabbines acknow∣ledged this Angell to be Christ; Our Doctors of blessed memory (saith R. D. Kimchi, on Hos. 12. 4.) haue said, this Angell was Michael; and of him hee saith, (Genes. 48. 16.) the Angell that redeemed me from all evill. Michael, is Christ the Archangel, Dan. 10. 21. Iude 9. Revel. 12. 7. Later Rabbines doe feigne, that this was Esaus Angell, who sought to hinder Iakob: but Iakob himselfe refuteth this, vers. 30. the rising vp of the morning] or ascen∣ding of the day dawning, that is, till the breake of the day. So. vers. 26. A phrase much like the looking forth of the morning, whereof see Gen. 24. 63. Exod. 14. 27. This time, in the night, and the continu∣ance of it, setteth forth the greatnesse of this ten∣tation. So Abrams vision was in the night, Gen. 15. 12. 17. And the night, is figuratively the time of troubles, feares, and dangers, Iob 36. 20. Song. 3. 8. and 5. 2. Psal. 91. 5.

Vers. 25. he] that is, the man (the Angel) prevai∣led [unspec 25] not. For faith prevaileth even over Christ him-selfe, as in Matth. 15. 22. 24. 27. 28. touched] and so did hurt the hollow place wherin the huckle∣bone moveth. Which being so hard a place for man to come unto, Iakob by this touch, perceived he was no ordinary man, with whom he wrastled. was out of joint] or, hung loose; the Greek trans∣lateth, was benummed. This was to humble Iakob the conquerour, that he should not be exalted out of measure, as 2 Cor. 12. 7. and to teach him that he could not overcome the troubles in the world, without sorrow and paine unto his flesh, by the hand and worke of God.

Vers. 26. let me goe] or, send me away: the Angell [unspec 26] craveth to be dismissed of Iakob, and so giveth him the victory, who held him fast, and gave not over, though he had hurt him; for when Gods people are weake, then are they strong, 2 Cor. 12. 10. Thus God said to Moses, Let me alone, Exod. 32. 10. and men by zealous prayer, are said to take hold on God, Esay 64. 7. riseth up] or, ascendeth: and so would reveale more clearly what manner of one hee was that wrastled with Iakob: but hee would not yet have his glory manifested, for hee dwelleth in the darke cloud, 2 Chron. 6. 1. and in the light that none can attaine unto, 1 Tim 6. 16. Be∣sides, as the night signifieth the time of afflictions; so the day is the time of deliverance, joy, and com∣fort, when our wrastling shall have an end, Esay 60. 20. will not] Iakob perceiving him to be a divine person, would not let him goe without a blessing, for which (with the feeling of his owne infirmity) he wept and prayed unto him, Hos. 12. 4. and in all his temptations got a full conquest through him that loved him, as Rom. 8. 37. So in Song. 3. 4. the spowse of Christ holdeth him, and will not let him goe: and such importunacy in prayer offendeth not, but pleaseth God, Luk. 18. 1.—7. 8.

Vers. 28. any more] meaning, not Iakob onely, or not so much as Israel: for he and his posterity, are often in the Scripture called Iakob, but much more often Israel. This change of name signifieth a change and more excellency of his estate; as in A∣brahams before; see Gen. 17. 5. 15. Esa. 62. 2. Israel] that is, one that hath princely power with God; as the words following doe manifest. He had both his names given him of striving and wrastling; but the first, Iakob, was at his birth, where hee strove to be the firstborne, but prevailed not till afterward, Gen. 25. 26. and 27. 36. this latter is up∣on victory prevailing with God and men. This new name, God giveth him the second time, Gen. 35. 10. Hereupon the Church, when speech is of her infirmity, is often called Iakob; and when her glory and valour is signified, she is called Israel, as throughout the Scriptures may bee obserued. See Amos 7. 2. 5. 8. Esay 41. 14. Galat. 6. 16. as a Prince hast thou power] or, thou hast behaved thy selfe princely, hast had princely power, or got the princedome and dominion. The Greeke translateth, hast beene∣strong, or, prevailed-with-power. The Chaldee thus, for thou art a Prince before the Lord, and with men. with God] or, with the gods, that is, the Angels, as the word sometime signifieth, (Psal. 8. 6. so in∣terpreted by the Apostle, Heb. 2. 7.) But the Greek translateth it, with God; and the Prophet useth both words, He had princely power with God, he had princely power over the Angel, Hos. 12. 3. 4. with men] as with Esau, Gen. 25. 31. and 27. 36. and with Laban, Gen. 31. Thus was hee confirmed a∣gainst the feare of his brother, which now distres∣sed him, vers. 7.

Vers. 29. Wherefore] This was a refusall to tell it; [unspec 29] as the like was in Iudg. 13. 17. 18. The Greeke here addeth, wherefore thus askest thou my name which is marvellous? blessed him] so granting Ia∣kobs first request, vers. 26. confirming the for∣mer blessings given him, Gen. 27. 28. and 28. 3. 4. and comforting him against the hurt in his thigh, v. 25. God so shewing himselfe, the smiter and the healer, Hos. 6. 1.

Vers. 30. Peniel] and Penuel, vers. 31. and after [unspec 30] the Greeke pronunciation Phanouel; that is, The face of God; the Greeke expounds it, the shape of God: the reason whereof followeth. This memo∣riall of Gods mercy, Iakob thankfully set upon the place. So before in Gen. 28. 19. In this place af∣terward a City and Tower was builded, Iudg. 8. 8. 17. It was about forty miles distant from Ierusa∣lem. God] the Chaldee translateth it, the An∣gel of the Lord. face to face] that is, after a mani∣fest manner: spoken by way of comparison with o∣ther visions; as elsewhere of Moses, whom God knew & spake with face to face, Deut. 34. 10. Exod. 33. 11. But as touching the proper being of God, no man can see his face, and liue; Exod. 33. 20. 23. soule is delivered] namely, from death; which the godly feared when they saw visions of God, being privy to their great weaknesse and unworthinesse, Iudg. 13. 22. and 6. 22.

Vers. 31. arose unto him] as the sonne of righteous∣nesse [unspec 31] (Christ) riseth to them that feare the name of God, Mal. 4. 2. Contrariwise, the sun of the wicked,

goeth downe while it is yet day, Ier. 15. 9. Amos 18. 9 See Gen. 19. 23. The Greek translateth, The Sun arose, when the shape (or appearance) of God passed away. halted] which signifieth infirmity, which the best doe bewray in their tentations and wrast∣lings with God, 2 Cor. 12. 7. 9. Psal. 35. 15. & 38. 18

Vers. 32. eat not] or, shall not (may not) eat. For [unspec 32] it seemeth to be a law set of God, that as the halt∣ing upon this thigh, figured our infirmities; so the abstinence from the eating of that sinew, should figure our mortification, and abstayning from evill. The Hebrew Doctors say, Iakobs sinew being tou∣ched, became like the fat of a dead thing: therefore it is unlawfull for the sonnes of Israel to eat of the sinew, &c. Pirkei R. Eliez. ch. 37. that shranke] or, that was removed; or, forgate his place. The Greek trans∣lateth, the sinew that was benummed. By the Hebrew Canons, they were bound to abstaine from eating this sinew, both within the land (of Israel) and with∣out the land, in common meates, and in holy: in cattell and in wild beasts; in the right thigh (of the beast) and in the left. But not infowles, because they have no hollow (in the thigh:) And whose eateth of the sinew that shranke, the quantity of an Olive, is beaten with 40 s〈…〉〈…〉es. Thalmud. Bab. in Cholin; ch. 7. and Maimo∣ny in treat. of Forbidden meats, ch. 8. Therefore the Iewes are carefull to cut away, out of all beasts which they kill and eat, this sinew, with all the branches of it underneath, and the muscle of flesh wherein they are, for more assurance. Also in their sacrifices, when the members of the burnt offring were cut in peeces, and salted; then all the peeces were laid upon the Altar: and they tooke out the sinew that shranke, being upon the top of the Altar, and threw it upon the ashes, which was in the midst of the altar: saith Maimony in Misn. treat. of Offring the sacri∣fices, ch. 6. S. 4. Among the Hebrewes also, that paine in the thigh, with vs named the Sciatica, is by them called Gid hannasheh, that is, The sinew that shranke.