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.

CHAPT. IIII.

1. The birth, trade, and religion of Kaine and A∣bel. 8. Kaine killeth Abel. 9. for it he is examined of God, 11. and cursed: 13. he despaireth. 16. and

departeth from Gods presence. 17. Kaine buildeth the citie Enoch, and hath children to the seventh generati∣••d▪ amongst whom▪ 19. Lame••h taketh two wi••es; 20. Iabel is a chiefe shepheard, 21. 〈◊◊〉〈◊◊〉. ••2. Tubal-kain a smith. 25. Ad•••• bege••••eth Seth, who is in Abels stead: 26▪ and Seth, Enos.

ANd Adam, knew Eve his wife: and shee conceiued, and bare Kain; and [unspec 1] said, I have gotten a man, of Iehovah, And she againe bare, his brother Abel: and [unspec 2] Abel was a feeder of sheepe, and Kain was a tiller of the ground. And it was, at the end [unspec 3] of dayes; that Kain brought of the fruit of the ground, in offring unto Iehovah. And [unspec 4] Abel, he also brought of the firstlings of his flocke, and of the fat of them: and Iehovah had respect unto Abel, and unto his offring. But unto Kain and unto his offring, hee had [unspec 5] not respect: and Kain was vehemently grie∣ved, and his countenance fell. And Iehovah [unspec 6] said unto Kain: why art thou grieved, and why is thy countenance fallen? If thou doe [unspec 7] well, is there not forgivenesse? and if thou dost not well, sinne lyeth at the doore: and unto thee shall be his desire; and thou shalt rule over him. And Kain spake unto Abel [unspec 8] his brother: 〈◊〉〈◊〉 and it was when they were in the field, that Kain rose-up against Abel his brother, and killed him. And Iehovah said unto Kain: Where is Abel thy brother? [unspec 9] and he said, I know not; am I my brothers keeper? And he said, what hast thou done? [unspec 10] the voyce of thy brothers bloods cry unto mee from the earth. And now, Cursed art [unspec 11] thou: from the earth, which hath opened her mouth, to receive thy brothers bloods, from thy hand. When thou tillest the ground, it shall not henceforth yeeld her [unspec 12] strength unto thee: a fugitive and a vaga∣bond shalt thou be in the earth. And Kain [unspec 13] said unto Iehovah: my iniquity is greater then may bee forgiven. Behold, thou hast [unspec 14] driven me out this day, from the face of the earth; and from thy face, shall I be hid: and I shall bee a fugitive and a vagabond in the earth; and it shall be, that whosoever findeth me, will kill me. And Iehovah said unto him; Therefore, whosoever killeth Kain; [unspec 15] vengeance shall be taken on him sevenfold: and Iehovah set a signe upon Kain; lest any finding him, should ••lay him. And Kain [unspec 16] went out from the presence of Iehovah: and dwelt in the land of Nod, 〈◊〉〈◊〉 the east of E∣den. And Kain-knew his wife; and she con∣ceived, [unspec 17] and bare Enoch: and he was building a citie, and hee called the name of the citie, as the name of his sonne Enoch. And unto [unspec 18] Enoch, was borne Irad; and Irad begat Me∣hujael: and Mehujael, begate Methusael; and Methusael, begate Lamech. And Lamech [unspec 19] tooke unto him, two wives: the name of the one, was Adah; and the name of the second, Zillah. And Adah bare Iabel: hee was the [unspec 20] father of them that dwell in Tents, and that have Cattell. And his brothers name was [unspec 21] Iubal•• hee was the father of all that handle the harp and organ. And Zillah she also bare [unspec 22] Tubal-kain; an instructer of every artificer in brasse and yron: and the sister of Tubal-kain, was Naamah. And Lamech sayd un [unspec 23] to his wives; Adah and Zillah, heare ye my voice; ye wives of Lamech, hearken to my speech: for I have killed a man, to my wounding, and a yong man to my hurt. If [unspec 24] Kain shall be avenged sevenfold: then La∣mech, seventie and seven fold.

And Adam knew his wife againe, and she [unspec 25] bare a son: and she called his name Seth: for God hath set unto mee, another seede in stead of Abel; because Kain killed him. And [unspec 26] to Seth also himselfe, there was borne a son; and he called his name, Enos: then began men prophanely, to call on the name of Ie∣hovah.

Annotations.

KNew:] by lying with her; as this phrase is ex∣playned [unspec 1] in Numb. 31. 17. A modest manner of speech, used againe in verse 17. and 25. and throughout the Scriptures, Mat. 1. 25. Luk. 1. 34. Kain:] by interpretation, Gotten, or, a Pos∣session; the reason followeth, I have gotten (Kanithi) a man of Iehovah: or, with Iehovah, that is, with his favour, and of his good will. The Greeke translateth it, by God. Thus shewed she her thank∣fulnesse to the Lord, whose heritage children are, Psal. 127. 3. and her hope of good in that first born sonne: howbeit her expectation fayled her; for Kain was of the wicked o••e Satan; 1 Ioh. 3. 12. The Hebrew Doctors also lay, Kain was borne of the filth and seed that the serpent had conveyed into Eve: R. Menachem on Gen. 4. herein Kain was a figure of all reprobates, the children of the Divell: Ioh. 8, 44. 1 Ioh. 3. 10.

Vers. 2. againe bare:] in Hebrew, she added, to [unspec 2] beare. From this phrase of her adding to beare, with∣out mention of any other conception, some of the Iew Doctors gather, that Kain and Abel were twins: Pirkei R. Eliezer, chap. 21. Abel:] so the Greeke, and the Evangelists write him, Math. 23. 35. The Hebrew name is Hebel, which signi∣fieth Uanitie, or a soone-vanishing vapour: such is every mans life, Iam. 4. 14. and so was Abe•••• in speciall, being soone killed by his brother. And

David saith that every man is Uanitie [Abel] though setled, as men may thinke, Psal. 39. 6. feeder:] or shepheard, Pastor and Governor of a flocke: which flocke (in the originall) comprehendeth both sheepe and goates, as is explayned in Lev. 1. 10. The new Testament translateth it into Greeke, sometime sheepe, as Rom. 8. 36. from Psal. 44. 23. sometime flocke, as 1 Cor. 9. 7. and sometime both together, as, the sheepe of the flocke, Mat. 26. 31. from Zach. 13. 7. for which in Mar. 14. 27. is writ∣ten onely, the sheepe. Abel in sheeperdy, as in sacrificing and martyrdome, was a figure of Christ; Ioh. 10. 11. Of this trade also were the Patriarches of Israel, Gen. 46. 32. 34. and Moses, David, and many other men of note: Exod. 3. 1. Psal. 78. 70. 71.

Vers. 3. at the end of dayes:] that is, at the end of the yeare. Some understand it to meane, after ma∣ny [unspec 3] dayes, that is, in processe of time. But a full yeare, is called a yeare of dayes, Gen. 41. 1. 2 Sam. 14. 28. because of certaine daies that are in the yeare, be∣sides the moneths. And for shortnesse of speech (which the Hebrew tongue affecteth), dayes, are used for a yeare of dayes, that is, a whole yeare: as in Lev. 25. 29. dayes, is in vers. 30. expounded to be a perfect (or full) yeare: and the revolution of dayes, 1 Sam. 1. 20. is that which Moses calleth the revo∣lution of the yeare, Exod. 34. 22. And in Numb. 9. 22. or two dayes, or a moneth, or dayes, that is, a yeare. And in Amos 4. 4. after three dayes, meaneth three yeares, Deut 14. 28. and in Exod. 13. 10. 1 Sam. 1. 3. from dayes to dayes; is, from yeare to yeare: and the sacrifice of dayes, 1 Sam. 2. 19. was the yearely sacri∣fice. Whereupon in prophesies, often times, dayes are used for yeares, Rev. 11. 2. 11. At the yeares end, men were wont in most solemne manner to sacrifice unto God, with thankes for his blessings, having gathered in their fruits: so the law of Mo∣ses did command. Exod. 23. 16. which order (as by this appeareth) the Fathers observed from the beginning: and it was so accustomed among the Gentiles; for the ancient sacrifices, and assemblies unto that end, were after the gathering in of the fruits, for (an oblation of) the first fruits; sayth Aristotle, in E∣thicks, booke 8. brought:] in Greeke, offred. It is likely, that the sonnes brought their offrings unto God, by Adam their Father, who was high Priest, (as after, all the first borne in families were Priests, Exod. 19. 22.) and upon an Altar he offred their gifts. The Hebrew Doctors say; It is a tradi∣tion by the hand of all, that the place wherein David and Solomon built an Altar, in the floore of Araunah, (1 Chron. 21. 22. 26. and 22. 1. 2 Chron. 3. 1.) was the place where Abraham builded an Altar, and bound Isaak upon it, (Gen. 22. 9) and that was the place where Noe builded, after he came out of the Arke, (Gen. 8. 20.) and that was the Altar upon which Kain and Abel offred: and on it, Adam the first man offred an offring after he was created, and out of that place hee was created. Our wise men have sayd, Adam was cre∣ated out of the place of his Atonement. Maimony, in Misn. book 8. treat. of the Temple, chap. 2. S. 2. an offring.] or, oblation, called in Hebrew, a Minchah, by which name the Meat offring is called in the Law, Lev. 2. which commonly was of wheat flower. Although the word is sometime used ge∣nerally for any gift or present, Gen. 32. 13. But Kain brought of the fruit of the ground, which custome continued; so that in Israel men might eate neither bread nor corne, till they had brought an offring unto God, Lev. 23. 14. Among the Greekes also they used to sacrifice the fruits of the earth, Homer Iliad. 1. and Numa ordeyned the like among the Romans, who tasted not new corne or wine, before the Priests had sacrificed the first fruits, saith Plinie in book 18. chap. 2. and in the Roman lawes of the twelve Tables, the same oblation of corne is▪ commanded: Derelig. tit. 1. lex. 4. The like was for sacrificing of beasts, as Abel did: which was used of Israel, and of all Nations till the comming of Christ: see Lev. 1.

Vers. 4. the fat of them:] As the first fruits of the [unspec 4] earth, of beasts, of men, were given in thankeful∣nesse to the Lord, that all the rest might be sancti∣fied and blessed, Exod. 22. 29. 30. and 23. 19. so God challenged the fat of all sacrifices peculiarly to himselfe, Lev. 3. 16. 17. and 7. 25. which fat, sometime figured mans unbeleefe, hardnesse of hear••, and want of sense, Psal. 119. 70. Acts 28. 27. which was to be consumed by the fire of Gods spirit: sometime it signified the best of all things, Numb. 18. 12. in which sense it seemeth to bee spoken here of Abel. From whose example, the Hebrew Doctors teach, that a man should inlarge his hand, and bring his offring of the fairest and most laudable amongst those kinde of things whereof he bring∣eth. Behold it is written in the law, And Abel hee also brought of the firstlings of his flocke, and of the fat of them. And this is a common law, in every thing which is for the name of the good God, that it be of the goodliest and best. If one build a house of prayer, let it bee fayrer then his owne dwelling house: if he feed the hungry, let him feed him with the best and sweetest that is on his Table: If he cloathe the naked, let it be with the fayrest of his cloathes; if he sanctifie any thing, let him sanctifie of the fayrest of his goods; and so hee sayth, (Lev. 3. 16.) All the fat is the Lords. Maimony in Misn. rom. 3. in Asurei mizbeach, chap. 7. S. 11. By the sacrifi∣ces of old, there was (besides a thankefulnesse to God,) a yearely remembrance also of their sinnes, Heb. 10. 3. and hope of the forgivenesse of them by Christ to come, Heb. 10. 1. 10. 14. And seeing the godly offred in faith, Heb. 11. 14. and faith is by hearing the word of God, Rom. 10. 17. Abel and the rest were taught of God thus for to worship him: for all wil-worship devised by men, is vaine: Mat. 15. 9. Col. 2. 22. 23. had respect:] to weet, with delight, as the Hebrew word imply∣eth; (and so one Greeke version translateth it, was delighted:) and with favourable acceptation, as the Chaldee paraphrase explaineth it. So GOD com∣manded every man to offer sacrifice for his favoura∣ble acceptation, Lev. 1. 3. that hee and it, might bee accepted of the Lord. This gracious respect unto Abel, was seene of Kain, for which hee was gtie∣ved; and the Apostle noteth it to be a testification of Abels justice by faith, Heb. 11. 4. It is likely therfore, that God shewed it by some visible signe,

as by fire from heaven consuming the sacrifice, for so he, used to doe in such cases after, as Lev. 9. 24. 1 Chron. 21. 26. 2 Chron. 7. 1. 1 King. 18. 38. and the burning of the sacrifices to ashes, was a signe of his favourable acceptance, Psal. 20. 4. and Theodotio (a Greeke interpreter,) translateth it here, he set onfire. By this Gods acceptance, Abels faith was confirmed touching life & salvation in Christ: otherwise God would not have received an offring at his hands; as Iudg. 13. 23, unto Abel:] for his faith in Christ, whereby he was just, and by which he offred a greater sacrifice then Kain, Heb. 11. 4. And so the sacrifice was respected for the man, not the man for the sacrifice, Prov. 12. 2. and 15. 8.

Vers. 5. grieved:] or, displeased: very wroth. The Hebrew word signifieth to burne or be infla∣med, [unspec 5] either with anger, or griefe: the Greek here translateth, he was grieved; and in sundry other pla∣ces, as Ion. 4. 1. 9. where both the Greeke version, and all the circumstances shew it to meane griefe. So in 1 Sam. 15. 11. Samuel was grieved, and Da∣uid, 1 Chron. 13. 11. and Nehemiah, Neh. 5. 6. and many the like. countenance:] or, his face fell; that is, he shewed himselfe ashamed, grieved, and discontented. This is else-where expressed by the falling of the light of the countenance, Iob 29. 24. con∣trary to which, is the lifting vp of the face, for a signe of comfort and joy, Iob 11. 15. See also Gen. 19. 21.

Vers. 7. doe well:] or, doe good. Hereby God teacheth, that wel-doing consisted not in the out∣ward [unspec 7] offrings which Kain brought: but in faith, which hee wanted, Heb. 11. 4. Ioh. 6. 29. And the Apostle hence concludeth, that Kains workes were evill, 1 Ioh. 3. 12. forgivenesse:] or, ac∣ceptation. The Hebrew word, which properly sig∣nifieth elevation or lifting up, when it is spoken of sinne, (as the words following shew here it is,) meaneth forgivenesse at Gods hand, who lifteth up, and so easeth us of the burden of it; as Rom. 4. 7. from Psal. 32. 1. And one end of sacrificing, was the forgivenesse of sinne, Lev. 6. 2. 6. 7. So the Chaldee here explaineth it, If thou doe thy works well, shalt thou not haue forgivenesse? Otherwise it may be expounded, is there not a lifting up, to weet, of thy countenance which now is fallen, that is, an acceptation of thy face and petition, and con∣sequently of thy offring, in Gen. 19. 21. lifting up (or, accepting) the face, signifieth favourable accep∣tation with God; and in Iob 11. 15. it signifieth comfortable bold cariage. Or, is there not a bearing (or carying away) of blessing and reward, as Psal. 24. 5. A question thus asked, is an earnest affirmation that so it shall be: as, are they not written? 2 King. 20. 20. is expounded, Loe they are written, 2 Chro. 32. 32. and is not the life more then meate? Mat. 6. 25. that is, the life is more, Luke 12. 23. Also the holy Ghost turneth into a question, hath not my hand made all these? Act. 7. 49. that which the Prophet affirmeth plainely, all these my hand hath made, Esay 66. 1. So Gen. 13. 9. and many the like. sin:] or, the misdeed, errour. By sinne and iniquity the pu∣nishment for it is often meant, as in Gen. 19. 15. Lev. 20. 20. 2 King. 7. 9. Zach. 14. 19. And sinne is the erring or missing as of the marke aimed at, Iudg. 20. 16. Gods law is our marke, and way to walke in: therefore sinne is defined to be swerving from, or transgression of the Law, (anomie or enormitie,) 1 Ioh. 3. 4. In Hebrew it is called Chattaah, where∣upon the Greekes framed the name, Atee, that is, Hurt or Dammage; and their Poets faigned that it was a woman cast out of heaven, pernicious Atee, that (aatai) hurteth all men, Homer Iliad. 19. lyeth:] or, coucheth, is couching: a word usually spo∣ken of beasts, applyed here to Sinne, as a hurtfull beast ready to devoure. For to lye at the doore, is to be neere at hand, Mark. 13. ••9. and in Deut. 29. 20. the curses are said to couch (or lye) upon the sinner, whom the Lord will not be mercifull unto. The Chaldee referreth it to the last judgement, saying, thy sinne is kept to the day of judgment, in which vengeance shall be taken on thee, if thou convert not. And other Rabbines thus; Sin couching at the doore, meaneth at the gates of justice; for from thence judge∣ment commeth for ever, upon them that are in trans∣gression, for from thence the Angell of death hath his power, R. Menachem on Gen. 4. his desire:] that is, Abels; who being the younger brother is subiect unto thee. For Kain being the first-borne, had great priviledges by nature over his brethren, as is shewed on Gen. 25. 31. and 27. 19. Or, the desire of it, (that is, of Sinne) is unto thee, but thou shalt rule over it; that is, (as Paul speaketh) let not sin raigne in thy mortall body, that thou shouldest obey it in the lusts thereof, Rom. 6. 12. The Thargum Ieru∣salemy thus referreth it, to the subduing of sinne: although the Hebrew differeth in gender from Sinne, as the word lyeth doth likewise. But such differences may often bee observed, and sometime in the very Hebrew text, as jabo, and je∣hi, 1 Chron. 18. 2. 5. 6. and 21. 5. for which else-where is tabo, and tehi, 2 Sam. 8. 2. 5. 6. and 24. 9. la∣hem, and bahem, 1 King. 22. 17. and 1 Chro. 10. 7▪ which also is written lahen, and bahen, 2 Chro. 18. 16. 1 Sam. 31. 7. See also Exod. 1. 21.

Vers. 8. spake:] or, sayd unto Abel his brother, [unspec 8] but what he said, is not set downe. The Hebrew text hath here a pawse extraordinary, implying further matter. The Greeke version addeth, let us goe out into the field: and Thargum Ierusalemy ad∣deth the same and much more, how Kain (when they were in the field) should say, there was no judgement, nor judge, nor other world to come, nor good reward for justice, nor vengeance for wickednesse, &c. all which Abel gayne-sayed, and then his bro∣ther slew him. It seemeth to imply a dissimulation of Kains hatred, in that he conversed friendly with his brother, till he found opportunity to kill him: as others in their hatred, are observed to speake (of the matter of their griefe,) neither good nor bad: 2 Sam. 13, 22. killed him.] And wherefore kil∣led he him? Because his owne workes were evill, and his brothers good. 1 Ioh. 3. 12. Hereupon the Scripture giueth them these titles, Abel the just, Mat. 23. 35. and Kain of that wicked done, 1 Ioh. 3. 12. that is, of the Devill: for he was a murtherer from the begin∣ning, Ioh. 8. 44.

Verse 9. Where is Abel?] Here God sheweth himselfe to bee the seeker-out of bloods, Psal. 9. 13. [unspec 9] So Zacharie when hee was murthered, said, The Lord looke upon it and require it, 2 Chron. 24. 22. Hereupon these two martyrs are mentioned by our Saviour, (whose bloods with all the rest,) should come upon the Iewes, Mat. 23. 35. 36.

Vers. 10. bloods:] This word in the plurall number, usually signifieth murther, and the guilt [unspec 10] following it: and such as gave themselves to this sinne, are called men of bloods, Psal. 5. 7. Sometime bloods meaneth mans naturall generation, Ioh. 1. 13. To this latter, the Chaldee Paraphrases have reference, translating it, The voice of the bloods of the generations, (the multitudes of just men,) which should have proceeded from thy brother. cry] or, are crying. This word hath reference in number, to the bloods fore-mentioned; as if many were spilt and cryed. From hence the Apostle noteth the ef∣fect of Abels faith, how by it, being dead he yet spea∣keth, Heb. 11. 4. This crying, was unto God for vengeance: wherefore Christs blood is preferred before this, as speaking better things then Abel, Heb. 12. 24. Compare also Rev. 6. 10. In this first death which fell out in the world, God manifested the immortality of mans soule, the forgivenesse of sins to the faithfull, with the contrary concerning hy∣pocrites; and the resurrection of the body: as Christ gathereth from another like Scripture, Math. 22. 31. 32.

Vers. 11. Cursed] As Gods blessing implyeth a∣mong other good things, the light of his face, and [unspec 11] favour towards men, Psal. 67. 2. so his curse bring∣eth with other evils, the hiding of his face, and withdrawing of his favour; as Kain after complai∣neth, v. 14. By this sentence Kain is cast out from Gods presence and Church, and is the first cursed man in the world.

Vers. 12. not henceforth] Hebr. not adde to yeeld: [unspec 12] that is, not yeeld any more her strength, meaning the naturall fruit, which otherwise, through Gods blessing it could, Ioel 2. 22. For as the cursed fig-tree, lost the vigour, and withered: Mark. 11. 21. so the fruitfull land is made barren, when it is cur∣sed for the sinne of the inhabitants, Lev. 26, 20. Psal. 107. 34. Here the former curse laid upon the earth, Gen. 3. 17. is increased for Kains sake; and the destruction of the world hastened: see Gen. 5. 29. A contrary blessing is promised to them that feare the Lord, Lev. 26. 4. Ezek. 34. 26. 27. fugitive] or, wanderer: a curse which David wished to his enemies, Psal. 59. 12. and 109. 10. contrary to the safe and setled estate of Gods people; Psal. 112. 6. 7. Mich. 4. 4. The word is sometime used for the fearfull moving of the heart, as in Esay 7. 2. so the Greeke here translateth, Sighing and trembling shalt thou be on the earth.

Vers. 13. my iniquity] or, my punishment for iniqui∣ty: [unspec 13] see the annotations on vers. 7. and Gen. 19. 15. then may be forgiven] or, then thou mayest forgive. Or, referring it to the punishment, greater then I can beare. In this sense, Kain murmureth a∣gainst Gods justice: in the former, hee despaireth of his mercie. So the Greeke translateth, my fault is greater then may be forgiven me: and the Chaldee paraphrase maketh the same exposition. Here in Kain is fulfilled that saying, hee beleeveth not to re∣turne out of darkenesse, and hee is waited for of the sword: Iob 15. 22. And in him may bee seene se∣ven abhominations, (so many as are in the heart of him that hateth his brother, Prov. 26. 25.) for, first, he sacrificed without faith; secondly, was dis∣pleased that God respected him not; thirdly, hear∣kened not to Gods admonition; fourthly, spake dissemblingly to his brother; fiftly, killed him in the field; sixtly, denyed that hee knew where hee was; seventhly, asketh not, nor hopeth for mercy of God, but despaireth, and so falleth into the con∣demnation of the Devill.

Vers. 14. shall I be hid] or, be absent: as Gen. 31. [unspec 14] [unspec \2] 49. This meaneth a fearefull banishment from the face or presence of God in his Church; as after fol∣loweth in vers. 16. Contrary to which, is the ap∣pearing before Gods face, in the place of his pub∣lique worship, Exod. 23. 17. Psal. 42. 3. Iob pro∣fesseth his faith in this respect, opposite to Kains despaire, Iob 13. 20. &c. whosoever:] or, eve∣ry one that findeth (or meeteth) me. This sheweth his terrour in conscience, fearing just recompence, and fleeing where none doth pursue: as Lev. 26. 17. 36. Iob 15. 20. 21. Prov, 28. 1. Amongst the anci∣ent Romans, when a man was cursed for any wic∣ked fact, whosoever would, might freely kill him: Dionys. Halicarnass. l. 2. And of old, among the Galles (or French-men) such as obeyed not their Priests the Druydes, were forbidden the sacrifices, (their divine worship:) and those so forbidden, were reputed amongst the most wicked; all men shunned them, and would not converse or talke with them, fearing to bee defiled even by light communication with them, no benefit of law was allowed them, nor any honour done unto them: Caesar Comment. de bello Gall. l. 6. A like severe cen∣sure was also among the Greekes, as K. Oedipus his words shew, in Sophocles, in Oedip. Tyr.

Vers. 15. sevenfold:] that is, he shall have much [unspec 15] greater punishment: for seven, meaneth much or many: Prov. 26. 25. Iob 5. 19. Psal. 12. 7. The Chaldee here understands it of punishment to the seventh generation. Hereby God repressed further bloodshed, which men else might rush into; for soone after, the earth was filled with violence, Gen. 6. 11. He let Kain live miserably, for a warning to others, as David (having reference hereto) saith, Slay them not; lest my people forget: make them wander abroad (as fugitives) by thy power: Psal. 59. 12. Thus also he provided for the encrease of the world at the beginning: wherefore Kains posterity is after reckoned, to the seventh generation. upon Kain:] or, unto Kain, to secure him from his feare. Vpon him, to keepe others from killing him: as in another case, in Ezek. 9. 4. 5. 6. they that had Gods marke set upon them, were not slaine. lest any:] or, that not any. slay:] or smite, that is, kill him The full speech is to smite him in soule, as Gen. 37. 21. and where one Prophet saith, he smote, 2 King. 14. 5. another expounds it, hee killed: 2 Chron. 25. 3.

Verse 16. from the presence:] or, from before the [unspec 16] face of Iehovah: that is, from the place of Gods word and publique worship, which in likelihood was held by Adam the father, who being a Pro∣phet, had taught his children how to sacrifice, and serve the Lord. So on the contrary, to come into Gods presence (or before him) 1 Chron. 16. 29. is ex∣playned in Psal. 96. 8. to be the comming into his courts. Gods face, or presence is mans greatest joy in this life, and in that which is to come, Exod. 33. 14, 15. 16. Psal. 17. 15. Of which Kain was now deprived: for, the evill shall not sojourne with God, nor fooles shall stand before his eyes, Psal. 5. 5. 6. Other∣wise, as Gods face signifieth his al-seeing provi∣dence and government, none can flee from it, Psal. 139. 7. 12. Ier. 23. 24. Of Ionas, it is likewise said, he rose up to flee from the presence of the Lord; Ion. 1. 3. dwelt:] or, sate: that is, seated himselfe. Sitting, is u∣sed for dwelling, as after in vers. 10. and often in the Scriptures. Nod:] in Greek, Naid; so named, be∣cause Kaine was there. Nad, that is, a vagabond, as God threatneth before, in vers. 12.

Vers. 17. knew his wife:] that is, lay with her, as [unspec 17] v. 1. This was one of Adams daughters, spoken of in Gen. 5. 4. to whom it seemeth hee was maried before. And here follow seven generations of Kain reckoned: for God letteth the wicked pro∣sper in this world, Psal. 17, 14. he increaseth nations, and (afterward) destroyeth them, Iob. 12. 23. E∣noch:] in Hebrew Chanoch: by interpretation, Ca∣techised, Instructed, or Dedicated. It was the name al∣so of that godly man mentioned in Gen. 5. 18. 22. was building:] this manner of speech (which the Greeke translation also keepeth,) may imply a beginning of the worke, though perhaps not fini∣shed, as after in the building of Babel, Gen. 11. And Kains building of a citie, seemeth to be for his better security from his feares, and to denote his worldly affection, otherwise then Abraham had, who looked for a citie that hath foundations, whose buil∣der and maker is God: Heb. 12. 10. the name of his sonne: so proclaiming his name on the citie, as David sheweth vaine worldly men doe on lands, Psal. 49. 12. As Kains name signified Possession, so had he possessions of children, citie, riches, arts, &c. in this world: all which Abel wanted, whose inheritance was in heaven.

Vers. 18. Irad:] or Gh••irad, in Greeke, Gaidad: [unspec 18] for the Hebrew letters * 1.1 R. and * 1.2 D. are one much like another, and often put one for another by the Greeke translators; and in the Hebrew text it selfe: as Riphath, Gen. 10. 3. is Diphath, 1 Chron. 1. 6. Ch〈…〉〈…〉dan, Gen. 36. 26. is Chamran, 1 Chron. 1. 41. Hadar, Gen. 36. 30. is Hadad, 1 Chron. 1. 50. Ha∣darezer, 1 Chron. 18. 3. is Hadadezer, 2 Sam. 8. 3. and sundry the like: which shew that the Hebrew letters had the same forme and figure of old, which they have at this day. Mehujael:] or, Mechuja∣el; written immediately after, Mechijael; in Greek, M••delaal, according to the name of Kainans sonne, in Gen. 5. 12. Methusael:] in Greeke Mathousa∣la; as also they write Ehochs sonne, Gen: 5. 21. L〈…〉〈…〉] or, Lem••••••, so Gen. 5. 21. Kains po∣steritie, accord in name with Seths.

Vers. 19. two wives:] so violating the law of [unspec 19] mariage, which by Gods ordinance was to be but with one wife, Gen. 2. 18. 24. Adah:] by interpretation an Ornament: as Zillah (or Sella) sig∣nified her Shadow.

Vers. 20. Iabal:] in Greeke, Iobel. father:] [unspec 20] that is, master, as the Chaldee expoundeth it. Eve∣ry crafts-master that either first inventeth, or perfe∣cteth and teachech any art, is called a Father. So in the verse following. dwell in tents:] that is, used Shepherdy: for shepheards used tents, to re∣move from place to place, where best pasture was to be found: Esa. 38. 12. Song. 1. 8. Ier. 6. 3. and 49. 29. The Hebrew phrase, him that dwelleth, is meant of many, as the Greeke also translateth it, them that dwell. So dweller, 2 Sam. 5. 6. is expoun∣ded dwellers, 1 Chron. 1. 4. enemie, 1 King. 8. 37. 44. is enemies, 2 Chron. 6. 28. 34. and many the like. See also Gen. 3. 2. cattell:] Hebr. posses∣sion: understanding the word cattell, as it explai∣ned in Gen. 26. 14. hee had possession of flockes, and possession of herds. So the Greeke here translateth, feeders of cattell. The supply of such words is often made in the text it selfe: as a thousand, 2 Sam. 8. 4. that is, a thousand charrets, 1 Chron. 18. 4. Vzzah put forth to the arke, 2 Sam. 6. 6. that is, hee put forth his hand to the arke, 1 Chro. 13. 9. See also Gen. 5. 3.

Vers. 21. handle:] that is, play upon: as the [unspec 21] Chaldee paraphraseth, he was master of all that play on the Psaltery, and knew musicke, which the Greeke translateth, this was he that shewed the Psaltery, and the Harpe, organ:] it hath the name in Hebrew, of lovelinesse and delight; and it was an instrument of joy, Iob 21. 12. so was the Harpe, called there∣fore the pleasant Harpe, Psal. 81. 3. Thus God gave the Kainites skill to invent things profitable and delightfull to the flesh: yet were they irreligious, as is written; they said vnto God depart from us: and what should the Almighty doe for them? For he filled their houses with good things: Iob. 22. 17. 18.

Vers. 22. instructer:] Hebr. a whetter (or, sharp∣ner:) [unspec 22] which the Chaldee expoundeth also a master. He sharpely and wittily taught Smiths craft, and instruments of warre. The Heathens after faigned Vulcan, (which name seemeth to bee borrowed from this Tubal-cain,) to bee the god of Smiths. Naamah:] she hath her name of Pleasance. Thus with profits and pleasures, they of the olde world passed their time, eating and drinking, marying and giving in mariage, untill the day that the flood came, and tooke them all away: Math. 24. 38. 39. The He∣brew Doctors (in Midras Ruth, and Zohar) say of this Naamah, that all the world wandred (in love) after her; yea even the sons of God, (as in Gen. 6. 2. & that of her, there were born evil spirits into the world

Vers. 23. I have killed &c.] or, I would kill a man in [unspec 23] my wound, yea a yong man in my hurt. The Hebrew is of the time past, as speaking of murther committed; (and so the Greeke translateth, I have killed a man:) but it may also be interpreted, as a boastfull threat for time to come; that if any did wound or hurt him, he should surely dye for it. And it may bee, that for violating the law of mariage by taking two wives, God vexed him with a disquiet

life betweene them, that they lived in discontent and emulation one with another, (as there is an ex∣ample in 1 Sam. 1. 6. 7.) and both of them with their husband: so in his wrath hee uttered these words unto them, to represse their strife. Or he thus boasteth of his valour, for some other cause. The Chaldee Paraphrast understood this in a contrary sense; as if it were a question, for have I killed, &c. that is, I have not: and expoundeth it thus, For I have not killed a man, that I should beare sinne for him; nor destroyed a young man, that my seed should be con∣sumed for him. to my hurt] or, for my stripe: the originall word signifieth a wayl, or mark of a stripe, or wound in the flesh.

Vers. 24. seventy and seven fold:] that is, if he that [unspec 24] killeth Kain, shall be punished seven fold; then hee that killeth me, shall be seventy seven fold. It seemeth to be an insolent contempt of Gods judgement, and a∣busing of his patience towards Kain, v. 15. Because sentence against an evill worke is not executed speedily, therefore the hearts of the sonnes of men, is full in them to doe evill, Eccles. 8. 11.

Vers. 25. Seth] Heb. Sheth: that is, Set or Ap∣pointed, [unspec 25] to weet, in Abelsroome. He was not borne till 130 yeeres after the creation, Gen. 5. 3. It might be, Adam had other sonnes and daughters before, Gen. 5. 4. but none, in whom such expectation of good was: for Seths posterity onely remained at the Flood, when all the world perished, Gen. 7. seed] that is, another sonne: that as Abrahams seed was called in Isaak, (Ismael being excluded,) Gen. 21. 12. so Eves seed should bee in Seth; and not in any other of her children. Seed, is usually put for children: as, they left no seed, Mar. 12. 22. is expounded, they left no children, Luke 20. 31. stead of Abel] Eve sheweth a reason of her sonnes name, also her faith grounded on Gods appoint∣ment & setling of his mercy concerning this seed, who should be faithfull as Abel; and a father of the world, who are all called the sonnes of Seth, Num. 24. 17. and the father of our Lord Iesus after the flesh, Luke 3. So in Ezek. 37, dead bones revive a∣gaine; and in Revel. 11. 11. the witnesses killed, have the spirit of life from God, entring into them.

Vers. 26. also himselfe] or, to him also: when hee was 105, yeeres old, Gen. 5 6. and the world 235. [unspec 26] Enos] so he is written in Greeke, Luke 3. 38. in Hebrew Aenosh; that is by interpretation, sorrow∣full, grievously-sicke, miserable. So named, (as seem∣eth) for the sorrowfull state of those dayes, wherein great corruption grew in the Church, Gen. 6. 2. 3. 5. Therefore this name is in Scripture usually given to all men, as being Enos, or sonnes of Enos, full of sorrow and misery, Psal. 8. 5. and 144. 3. And to abate mens pride, David saith, let the nati∣ons know, that they be Enos, (or wofull men:) Psal. 9. 21. began men profanely to call] or, profanenesse began in calling, (or, for calling) on the name of Ieho∣vah. The Hebrew word may be translated, men be∣gan, or men profened: but is commonly understood 〈…〉〈…〉ere, of the learned Hebrewes, to meane profane∣nesse; and some translating it began, yet take it thus, men began to call (their idols) by the name of the Lord: as images and representations of God, were called Gods, Exod. 32. 4. The sorrowes of this age were great, as the very name of Enos testifieth, and the history following in Gen. 6. confirmeth: for im∣piety crept into the Church, by unlawfull maria∣ges with Kains seed; and religion and manners were much corrupted, Gen. 6. 2. 11. The Hebrew Doctors describe it thus: In the dayes of Enos, the sons of Adam erred with great error, and the counsell of the wisemen of that age became brutish; and Enos him-selfe was (one) of them that erred: and their error was this; They said, for as much as God hath created these stars and sphaeres to governe the world, and set them on high, and imparted honor unto them, and they are mini∣sters that minister before him: it is meet that men should land and glorifie and give them honor. For this is the wil of God, that we magnifie and honor, whomsoever he mag∣nifieth and honoreth: even as a King would have them honored that stand before him, and this is the honour of the King himselfe. When this thing was come up into their heart, they began to build Temples unto stars, and to offer sacrifice unto them, and to laud and glorifie them with words, and to worship before them, that they might in their evill opinion, obtaine favour of the Creator. And this was the root of Idolatry, &c. And in process of time, there stood up false Prophets among the sons of Adam, which said that God had commanded & said unto them, worship such a star, or all the stars, and doe sacrifice unto them thus and thus; and build a Temple for it, and make an image of it, that all the people, women, and chil∣dren may worship it; & he shewed them the image which he had feyned out of his owne heart, and said, it was the image of such a starre, which was made knowne unto him by prophesie: and they began after this manner, to make images in Temples, and under trees, and on tops of moun∣taines, and hils, and assembled together, and worshipped them, &c. And this thing was spred through all the world, to serve images with services different one from another, and to sacrifice unto, and worship them. So in tract of time, the glorious and fearfull name (of God) was forgotten out of the mouth of all living, and out of their knowledge, and they acknowledged him not. And there was found no people of the earth, that knew ought, save images of wood and stone, and Temples of stone, which they had beene trained up from their childhood, to worship and to serve, and to sweare by their names. And the wise men that were among them, as the Priests, and such like, thought there was no God, save the stars, and sphares, for whose sake, and in whose likenesse they had made these images: but as for the Rocke everlasting, there was no man that acknowledged him, or knew him, save a few persons in the world, is Enoch, Mathusala, Noe, Sem, and Eber. And in this way did the world walk and converse, till the pillar of the world, to weet, Abra∣ham our father was born: Maim. in Misn. tom. 1. treat. of Idolatry c. 1. S. 1. 2. 3. That the heavens and stars were of old worshipped, both Moses and the Pro∣phets after him shew, Deut. 4. 19. Am. 5. 26. 2. Kin. 21. 3. 5. And as the heathen Philosophers counted the heaven a living body (Arist. de c••l. l. 2 c. 2) so did the wisest of the Hebrew Rabbins: All the stars and al the sphaers have soules, & knowledg, & understanding & are living things, and stand & acknowledge him who said, and the world was, every one according to his great∣nesse, and according to his dignity, lauding and glorifying

him that formed them, even as the Angels. And as they know the holy God▪ so they know themselves, and know the Angels which are above them: and the know∣ledge that the Starres and Sphaeres have, is lesse then the knowledge of the Angels, and greater then the know∣ledge of the sonnes of men, saith Maimony in Iesudei hatorah. chap. 3. S. 9. Vpon this perswasion men might the easier be drawne to the worship of them. If we understand Moses here otherwise; Then be∣gan men to call upon the name of the Lord; then it may be meant of more publick worship now erected then before: or, of publick preaching in the name of the Lord, to call the wicked to repentance: or of calling themselves by the name of the Lord, as in Gen. 6. 2. the faithfull are called the sonnes of God. Onkelos the Chaldee Paraphrast, translateth, then beganne men to pray: But the Chaldee in the Ma∣sorites bible saith, Then in his dayes the sonnes of men left off from praying, (or became prophane, so that they prayed not) in the name of the Lord.

Notes

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