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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11649	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 upon the five bookes of Moses, and the booke of the Psalmes	Ainsworth, Henry, 1571-1622?	1627 (1627)	STC 219; ESTC S106799	2,398,875	1,194

as the Apostle calleth the spirits of just men made perfect Heb. 12. 23. the spirits of the Fathers which were returned to God who gave them as Eccles. 12. 7. shall one man sinne in Greeke if one man hath sinned as if they should say All have not sinned why wilt thou be wroth with all Vpon this intercession the Lord spareth the people that would depart from the rebells verse 24. Verse 24. the tabernacle this seemeth to bee put for tabernacles or dwellings the Greeke translateth it the congregation so in vers 27. where the Greeke also keepeth the word Tabernacle which in vers 26. is called Tents Vers. 25. the elders the Greeke addeth all the elders went after him in Greeke went with him that is accompanied him Verse 26. these wicked men in Greeke these hard men the originall word properly signifieth restlesse turbulent and such as for their sinnes are worthy to be condemned see the notes on Psal. 1. 1. touch not any thing because as they themselves so all things of theirs were uncleane and execrable and therefore to perish with them vers 32. Verse 27. came out and stood Heb. came out standing which the Greeke explaineth came out and stood and these two phrases are one as where it is said that Iesus blessed and breaking gave to the disciples Mat. 14. 19. the other Evangelists explaine it he blessed and brake and gave Luke 9. 16. Mark 6. 41. so Saying unto them Matth. 21. 2. is And saith unto them Mark 11. 2. This their standing up argueth their boldnesse in so bad a cause for standing up is a gesture denoting courage Iob 33. 5. and 41. 10. 1 Sam. 17. 8. 16. Thus Pride went before destruction and an haughty spirit before a fall as Prov. 16. 18. Verse 28. all these workes both the former in appointing Aaron to the Priest-hood and the Levites in stead of the first-borne and these latter in appointing Korah and his company to bring their censers with incense c. of mine owne heart which the Chaldee explaineth of mine owne will the Greeke of my selfe For things devised of ones owne heart are noted for evill 1 King 12. 33. Ezek. 13. 17. Vers. 29. as all men die their ordinarie naturall death which the Greeke translateth after the death of all men Verse 30. create a new thing Hebr. create a creature that is doe a new and wonderfull worke to kill them with such a death as never man died before them Of this word create see the notes on Gen. 1. 1. it is applied here to a strange and extraordinarie worke of judgment as in Esai 45. 7. God is said to create evill and in Exod. 34. 10. to create marvels and in Esai 48. 6. 7. new and ●idden things God would create And as evill so good things which are new and strange are said to be created of God Esa. 65. 18. alive living haile and sound not consumed with sicknesse as ordinarily men are before death and buriall unto hell into the grave or state of death see the notes on Gen. 37. 35. To this iudgement the Prophet hath reference praying against his enemies L●t them goe downe alive to hell Psal. 55. 16. Verse 32. swallowed up them to wit Dathan and Abiram as in Psal. 106. 17. The earth opened and swallowed up Dathan and covered over the congregation of Abiram So David prayed against his enemies swallow them up o Lord Psal. 55. 10. their houses that is housholds as the Chaldee expoundeth it the men of their houses appertained unto Korah The Greeke translateth and all the men that were with Kore and the Chaldee the men that pertained to Korah But the sonnes of Korah are to be excepted for they either not partaking with or forsaking their Fathers sinne died not see Num. 26. 21. And whereas mention was made of On the sonne of Reuben in verse 1. but not here nor any where of his death neither in verse 12. of his calling or refusall to come up it is to be thought that either he repented upon Moses reproofe and so was spared from destruction or if not so he is implied among the rest though not named in particular their substance or their goods which the Greeke translateth their cattell and so the originall word implieth as in 1 Chron. 27. 31. 2 Chron. 31. 3. and 35. 7. See the notes on Gen. 12. 5. And not their cattell onely but all their other goods even their tents were swallowed into the earth Deut. 11. 6. Here wee may behold the truth of that Proverbe Riches profit not in the day of wrath but iustice delivereth from death Prov. 11. 4. Vers. 33. closed upon them or covered over them so there was no hope left for their recoverie Against such judgement David prayeth Let not the gulse swallow me neither let the pit shut her mouth upon me Psal. 69. 16. Vers. 34. at the voice of them at their crie or noise which they made when they perished So in Ier. 49. 21. At the voice or noise of their fall the earth is moved c. and I made the nations to shake at the noise of his fall Ezek. 31. 16. Lest the earth swallow us an unperfect speech through feare such as is often used in dangers as in Psal. 38. 17. Rom. 11. 21. Thus the present judgement terrified them and When the scorner is punished the simple is made wise Prov. 21. 11. Vers. 35. devoured or did eat the 250. men They sinned in burning incense which belonged to the Priests onely and with burning they were punished like the judgement on Aarons sonnes that transgressed also therein Levit. 10. 1 2. Of this David singeth A fire burned in their congregation a flame burnt up the wicked Psal. 106. 18. Vers. 37. unto Eleazar Chazkuni here observeth that God would not have Aaron to bee defiled by going among the dead because he was one of them that offered vers 17. out of the burning that is as the Greeke well explaineth it from among those that are burnt So in Num. 21. 1. captivitie is for a company of captives and in 2 King 24. 14. Povertie for a company of poore people and many the like the fire which is in the censers vers 7. The Greeke saith the strange fire as Lev. 10. 1. yonder in Greeke there which Sol. Iarchi expoundeth on the earth out of the censers others out of the court of the Sanctuarie By casting away the fire the Lord signifieth the rejecting of their service as profane So in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar and cast it into the earth and there were voices and thunderings c. Which being compared with vers 3 4. seemeth to teach likewise a rejecting of the service of Antichristians which abuse and despise Christs mediation and therefore it is turned unto them to judgement Vers. 38. sinners against their soules Sinners are here often used for notorious wicked persons as Destroy the sinners

reached but to the Iubilee so sometime it is but during life as 1 Sam. 1. 22. Thus by all meanes God provided to keepe men out of bondage as he had brought them out of Egyptian servitude to be his servants Levit. 25. 42. Nehem. 5. 8. And the Apostle saith If thou canst be made free use it rather 1 Cor. 7. 21. Especially God taught them hereby to labour for the Libertie which Christ at his Iubilee should bring unto them Ioh. 8. 32. 34. 36. and not to be the servants of men 1 Cor. 7. 23. And by this outward state of servants led them from the bondage of the Law at mount Sina to the freedome of the Gospell at mount Sion Galat. 4. 24. 25. 26. c. For the aule through the eare signified the sharpe iron precepts which men were bound to obey in their going out and comming in their whole administration till either the death of the master or the Iubilee did release them So the Apostle saith The Law hath dominion over a man as long as he liveth c. When wee were in the flesh the passions of sinnes which were by the Law wrought effectually in our members to bring forth fruit unto death but now we are delivered from the Law that being dead wherein we were held that we should serve in ne 〈…〉 of the spirit and not in oldnesse of the letter Romans 7. 1. 5. 6. Vers. 7. sell his daughter which the Hebrew canons say hee might not doe but while shee was a girle under the age and state of mariage not after neither might he sell her but for extreme povertie when he had nothing left of goods moveable or unmoveable unto the cloathes on his backe Maimony treat of Servants chap. 4. Sect. 1. 2. An example hereof was among the poore Iewes returned our of Babylon Nehem. 5. 1. 5. 8. maid-servant or hand maid see Gen. 16. 1. This servitude by the Law must bee but till the seventh yeere as was before for men-servants whom the Magistrates sold or till the Iubilee if it fell out before Deut 15. 12. Levit. 25. 40. or by the Hebrew canons till the death of her master as the servants that is as slaves basely and with dishonour for the Hebrew men and women might not be made to serve as servants but as hired persons and sojourners Levit. 25. 39. 40. Although therefore this by some is referred to the former law of men-servants in verse 2. 3. c. yet the Greeke translation changeth the gender and so understandeth it of bond-women or slaves And the Iew Doctors referre it to that which followeth in verse 26. 27. that an Hebrew handmaid goeth not out for losse of limme as of eye tooth c. but must receive satisfaction for such hurts as any other of Israel according to the Law in verse 24. Maimony treat of Servants chap. 4. Sect. 6. Vers. 8. evill that is displeasing as the Greeke also translateth it that he doe not betroth her unto himselfe o●to his sonne verse 9. Or who hath betrothed her to himselfe for the Hebrew hath both readings the first in the line the latter in the margine And the writing differeth in the eye * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo not and to to himselfe but hath no difference in the eare so Moses hearing it of God did by his spirit write both and the margine is that which in the Hebrew is noted to be read The Hebrew Doctors in Thalmud Bab. in Nedarim chap. 4. fol. 37. b. say The words read and not written and written and not read were the tradition of Moses from mount Sinai that is as the Hebrew scholion on that place noteth so Moses received in Sinai and delivered to Israel The Chaldee version in this and other the like places translateth according to the margin an evident proofe that these divers readings were not added by the Masorites as some thinke seeing the Masorites were not so ancient The Greeke copies here varie some having hath betrothed her to him othersome hath not betrothed and so The●lotio and Symmachus also translated hath not betrothed The meaning seemeth to bee if he take dislike of her either before or after shee is betrothed By the Iewes canons An Hebrew maid might not be sold but unto one who either himselfe or his sonne might betroth her when she was mariageable As a man might not sell his daughter to his sonne because she was not meet for her master who was her brother nor for her masters sonns because shee was his fathers sister Maimony treat of Servants chap. 4. Sect. 11. shall he let her or cause her to be redeemed the Greeke translateth he shall redeeme her The Hebrewes say If her master have bethrothed her to him-selfe or to his sonne she is as other betrothed women and goeth not out but by the death of her husband or by bill and the commandement to betroth is before the commandement to redeeme If her master dye his sonne cannot betroth her to himselfe because she goeth out free by her masters death Maimony treat of Servants chap. 4. Sect. 7. 8. to a strange people that is to any stranger the Chaldee interprets it to another man And Maimony in the foresaid place Sect. 10. saith he may not sell her nor give her to another man whether he be one farre off or neere and if he either sell or give her it is nothing that he doth unfaithfully transgressed or dealt deceitfully and treacherously failing of that which was expected at his hands The Chaldee translateth he hath ruled over her Vers. 9. of daughters which the Chaldee explaineth of the daughters of Israel as is right and custome to be done with all other maids which are not servants This may be understood of giving a a dowrie as Exod. 22. 16. 17. and all other priviledges of a free woman Vers. 10. take him this the Greeke interpreteth take to himselfe though it may imply both the father and the sonne forespoken of her mariage dutie the due benevolence betweene man and wife such as the Apostle speaketh of 1 Cor. 7. 3. and so the Greek translateth it conversation or companying together the Hebrew Doctors also explain it from the phrase in Gen. 19. 31. to goe in unto her after the way of all the earth Vnto these three the Hebrewes adde seven moe their words are When a man marieth a wife whether she be a virein or otherwise be she great or small a daughter of Israel or a proselyte he oweth unto her ten things and she oweth foure Of the ten three are in the Law her food her rayment and her mariage duty that is to goe in unto her after the manner of all the earth And seven are by the doctrine of the Scribes The first is the principall of the dowrie which for a maid was fiftie shekels as is noted on Exod. 22. 17 and the other are called conditions of the dowrie and they are these to heale her

himselfe for it is written AND THOV SHALT LOVE THE LORD THY GOD Deut. 6. 5. And the holy blessed God himselfe loveth strangers Deut. 10. 18. Maimony in Degnoth c. 6. s. 4. Vers. 35. unrighteousnesse or injurious-evill see vers 15. in mete yard the Greeke translateth it in measures The Hebrew Middah is properly such measure or dimension as concerneth the greatnesse of things or length of them by the yard elle inch rod or the like the next two concerne the multitude of things by weight as in skoles or by measure as in vessels Hereof the Hebrewes say Hee that weigheth to his neighbour by lesser weights then the people of that countrie are wont to doe or meteth by a lesser mete-yard then they are wont transgresseth the Law in Levit. 19. 35. Although hee that meteth or weigheth lesse is a theefe yet he payeth not the double as in Exod. 22. 4. but payeth him his measure or his weight Neither is he beaten for this trespasse because he is bound to make restitution Who so hath in his house or in his shop a lesser meteyard or weight transgresseth the Law in Deut. 25. 13. 14. For though he himselfe doe not sell thereby yet an other may co●e who knoweth it not and may measure by it Whether he buy and sell with an Israelite or with an Infidell if hee mete or weigh by too little a weight hee transgresseth and is bound to restore And so it is unlawfull to let an infidell erre in accompts but he must exactly reckon with him yea though hee be one that is subdued under thy hand how much more then with others that are not subdued Maimony treat of Theft chap. 7. Vers. 36. just stones Hebr. stones of justice which the Chaldee well explaineth true weights and the Greeke just weights So stones are often used for weights Deut. 25. 12. Prov. 11. 1. and 16. 11. and 20. 20. 23. where double and deceitfull weights are shewed to bee an abhomination to the Lord. The reason of this name is for that they used weights of stone rather then of other things They make no weights either of yron or of lead or of other like metall because they will canker and waxe too light but they make them of the cleare stony-rocke or of glasse or the like Maimony treat of Theft chap. 8. sect 4. Ephah put for all measures as the Greek and Chaldee here translate though the Ephah was one certaine measure like our Bushel containing ten Omers see the annotations on Exod. 16. 36. just Hin Hebr. Hin of justice the Hin was a measure of liquid things as the Ephah was for drie and it contained as much as seventie two hennes egges see the notes on Exod. 30. 24. And under these two names all other measures are comprehended which God requireth to be just and true condemning all falshood and deceit as Ezek. 45. 10. 11. 12. Amos 8. 5. 8. In Israel the Magistrates looked unto these as in the Hebrew canons it is said The Iudges are bound to appoint Officers in every citie and in every shire that they may goe about into shops and look that their ballances and measures be just and determine the stinted measure of them And with whomsoever they finde any weight or measure too light or short or ballances that goe awry they have authoritie to smite him and to mulct him as the Iudges shall 〈◊〉 meet c. Maimony treat of Thft chap. 8. sect 20. These ordinances as they taught men justice in all their civill affaires so especially in spirituall that all things pertaining to religion be faithfully and equally weighed in the ballance of the heart by the measures and weights of the Lords sanctuarie that is by his lawes and words of truth contained in the holy Scriptures Act. 17. 11. 1. Thes. 5. 21. 2. Tim. 3. 16 17. compared with Hos. 12. 7. As also that all persons be tried and judged according to their workes by the word of God Mat. 7. 1 2 3. Ioh. 7. 24. compared with Iob 31. 6. Dan. 5. 27. Psal. 58. p. 3. CHAP. XX. 1. Lawes for the punishment of him that giveth of his 〈◊〉 to Molech 6 of him that goeth to Wizards 9 of him that curseth his parents 10. of adulterers 11 14 17 19. of 〈◊〉 〈◊〉 persons 13. of them that lye with mankinde 15 or with beasts 18 or with a woman in her 〈◊〉 7 12 26 Holinesse and obedience 〈◊〉 required 23 the manners of the heathens to be avoided 25 difference to be put betweene beasts clean and uncleane 〈◊〉 Wizards must be stoned to death ANd Iehovah spake unto Moses saying And thou shalt say unto the sons of Israel Every man of the sonnes of Israel or of the stranger that sojourneth in Israel that giveth of his feed unto Molech he shall surely be put to death the people of the land shall stone him with stones And I will set my face against that man and will cut him off from among his people because he hath given of his seed unto Molech that hee might defile my sanctuary and to prophane the name of my holinesse And if the people of the land hiding shall hide their eyes from that man when hee giveth of his seed unto Molech that they put him not to death Then I will set my face against that man and against his familie and will cut off him and all that goe-a-whoring after him to goe-a-whoring after Molech from among their people And the soule that turneth unto them that have familiar spirits and unto wizards to goe-a-whoring after them I will also set my face against that soule and will cut him off from among his people And yee shall sanctifie your selves and be holy for I am Iehovah your God And yee shall keepe my statutes and doe them I am Iehovah that sanctifieth you For every man that curseth his father or his mother shall be surely put to death hee hath cursed his father or his mother his bloods shall be upon him And the man that committeth-adulterie with a mans wife that committeth-adulterie with his neighbours wife the adulterer and the adulteresse shall surely bee put to death And the man that lyeth with his fathers wife hath uncovered his fathers nakednesse both of them shall be surely put to death their bloods shall be upon them And the man that lyeth with his daughter-in-law both of them shal be surely put to death they have wrought confusion their bloods shall be upon them And the man that lyeth with a male like copulation with a woman they have done abhomination both of them they shall be surely put to death their bloods shall be upon them And the man that taketh a wife and her mother it is wickednes they shall burne him and them with fire that there be no wickednes among you And the man that giveth his copulation with a beast hee shall surely bee put to death and yee shall kill the beast And the woman that approcheth unto

tribute to the Lord by this homage and tribute they were to acknowledge the victory to be of God and to shew their thankfulnesse for his salvation So David dedicated unto the Lord silver and gold of all nations which hee had subdued 2 Sam. 8. 11. 12. And Esaias prophesieth In that time shall a present be brought unto the LORD of hosts of a people scattered and peeled c. Esay 18. 7. one soule of 500 by soule is here meant person of mankinde and living body of beasts as after is explained And as the 12000 souldiers had much more of the spoile considering their small number than the other many thousands of the congregation so their tribute to the Lord was much lesse by proportion they giving but the five hundreth part when the congregation gave the fiftieth ver 30. God requireth lesse of them as their labour service and jeoparding of their lives had beene greater than their brethrens Vers. 29. unto Eleazar The Lord who was the inheritance of the Priests and Levites Dent. 18. 1 2. and had given them the ordinary heave-offerings which the Israelites offered unto him Num. 18. 19. giveth them also this extraordinary tribute which was levied for him So Abram gave to Melchisedek the Priest the tithe of the spoiles which he had gotten in warre Gen. 14. 20. And as the Levites had the tithes in Israel and the Priests had but a tenth of those tithes Num. 18. 21. 24. 26. 28. so is there here a like proportion allotted whiles the Levites had the fiftieth part vers 30. and the Priests but the five hundreth Vers. 30. one portion of fiftie or one taken or detained of fiftie so in vers 47. of the sheepe or of the flocke-beasts that is of sheepe and of goats for both these are implied under the name flocke as in Lev. 1. 10. of all beasts that is of all manner of beasts but this seemeth to be meant of the beasts fore-named onely and not of Camels or other uncleane beasts because in the particular summes after rehearsed vers 32. 39. there are no uncleane but Asses onely spoken of Chazkuni here saith If thou aske why God commanded not to take a tribute of the Camels seeing there were man camels there as it is written in the warre of Gideon against the Midianites Their Camels were without number Iudg. 6. 5. and 7. 12. the answer is The Scripture mentioneth those onely whereof they tooke the tribute and they tooke no tribute of uncleane beasts save of Asses because they are sanctified by the firstling of the Asse Exod. 13. 13. and 34. 19 20. which keepe the charge or observe the observation keepe watch and doe the service see the notes on Num. 18. 5. Vers. 32. the residue of the prey the cattell whose numbers follow are called the residue or remainder either because some had beene slaine for the souldiers to eat or in respect of the gold and silver and other such spoiles whereof there was no tribute levied Vers. 33. seventie and two thousand that is seventie thousand and two thousand as was explained in the former verse So after Vers. 35. soules of mankind Heb. soule of Adam meaning by soule the persons and by Adam or mankinde the women as after is explained For as at the first both man and woman were called Adam Gen. 5. 2. so the same name is often used for both sexes as here and in vers 40. 46 47. Vers. 40. two and thirtie So the whole number of beasts and girles which were the Lords tribute out of the Souldiers halfe was eight hundred and fortie which were given to Eleazar the Priest vers 41. Vers. 47. one portion of fiftie or one taken of fiftie as in vers 30. The particular summes as may be gathered by the former computation were six thousand seven hundred and fiftie sheep seven hundred and twentie oxen six hundred and ten Asses three hundred and twentie soules of young women the whole summe of them altogether was eight thousand and foure hundred which were taken out of the Congregations halfe and given to the Levites So the whole prize brought home from the Midianites and kept for the use of Israel was of beasts and women-kinde eight hundred thousand and fortie thousand out of which the Lord tooke for his Priests and Levites nine thousand two hundred and fortie Thus he enriched his people with the spoiles of their enemies and they in homage thankfulnesse to the Lord gave him one of five hundred out of the one halfe and one of fiftie out of the other halfe as Abram gave one of ten to Melchisedek the Priest of God of all the spoiles that he had taken from his enemies Gen. 14. 20. Vers. 48. the Officers or Bishops as in vers 14. Vers. 49. in our hand that is in our power under our leading and charge w ch the Greeke and Chaldee translate with us there lacketh not Heb. there is not numbred or mustered to wit as wanting or missing for in such musters the number is observed of those that are absent as of those presēt This was a rare and wonderfull mercie that twelve thousand men of Israel should vanquish so great a nation of Midian without losse of any mans life whereas commonly the sword devoureth one as well as another 2 Sam. 11. 25. But hereby appeareth that precious in the eyes of the LORD is the death of his Saints Psal. 116. 15. and a much like speech was uttered by our Saviour Of them which thou gavest me have I lost none Ioh. 18. 9. Moreover by this victory God encouraged his people to fight the residue of his battels against the Canaanites Vers. 50. an oblation for Iehovah or as the Chaldee explaineth it the oblation of the Lord in Greeke a gift to the Lord. This was a voluntary gift whereas the former levie was commanded v. 25 c. hath found that is hath gotten in this war jewels or instruments vessels atonement for our soules that is for our lives which God hath spared and that there be no plague amongst us as Exod. 30. 12. Herein also they might have respect unto their sinne in sparing the women alive for which Moses reproved them vers 14. 17. Thus though they found all alive yet were they not proud neither boasted of their valour but gave the glory unto God and in themselves they were humbled in conscience of their unworthinesse Vers. 51. every wrought jewell Hebr. jewell or instrument of worke that is cunningly wrought So as the matter was the best of gold the forme also was the best Chazkuni here saith The Scripture sheweth that they brought no broken instrument Vers. 52. shekels what the shekell waighed see on Gen. 20. 16. of the captaines or from the captaines that is Moses tooke the gold of them as in vers 51. and 54. Vers. 54. the Tent the Lords Tabernacle where it was a memoriall for them as the like is spoken of the halfe shekels w ch the Israelites gave when

thee as I doe this day the father to the children shall make knowne thy truth Isa. 38. 18 19. So after in Psal. 115. 17 18. ●ell or the grave the place or state of the dead See the note on Psal. 16. 10. confesse or give thankes celebrate with praise commendation This same word is also used for confessing of sins Psal. 32. 5. Vers. 7. I faint or am over awed with my sighing the like speech Baruch useth Ier. 45. 3. The originall word Iagaghn signifieth awing toile turmoile and sore labour of body or mind and consequently fainting through wearinesse and is opposed to rest or quietnesse Lam. 5. 5. every night or the whole night The Chaldee expoundeth it I speak in my sorrow all the night or every night upon my bed I water that is bathe or dissolve into water or I melt my bedstead These are excessive figurative speeches to expresse the greatnesse of his sorrow In the Hebrew they are also in the future time I shall melt I shall make swim that is I usually melt bathe noting the continuance of his affliction Vers. 8. mine eye This may be taken for the whole face or visage as in Num. 11. 7. the eye is used for the colour or appearance gnawne in Greek troubled The Hebrew Ghnashash is to gnaw and fret and so to make deformed and ugly and to consume Hereof Ghnash is a moth-worme Ps. 39. 12. that fretteth garments A like speech Iob useth mine eye is dimmed with indignation Iob 17. 7. but gnawne here is a word more vehement So after in Psal. 31. 10 11. with indignation for griefe that I take being provoked by the enemies Vers. 11. let be abasht or shall be abasht The Hebrew Bosh signifieth to be abasht wax pale wan as when the colour fadeth and withereth and noteth both disappointment of ones expectation Iob 6. 20. and confusion or destruction Ier. 48. 1. 20. opposed unto joy Esa. 65. 13. let them returne or recoile a signe also of discomfiture and shame so Psal. 56. 10. in a moment or in a minute that is a short space or suddenly PSAL. VII David prayeth against the malice of his enemies professing his innocencie 11 By faith he seeth his defence and the destruction of his enemies Shigajon of David which he sang to Iehovah upon the words of Cush sonne of Iemini IEhovah my God in thee I hope for safety save thou me from all that persecute me and deliver thou me Lest he teare in peeces my soule like a Lion breaking while there is none delivering Iehovah my God if I have done this if there be injurious evill in my hands If I have rewarded evill to him that had peace with me yea I have released my distresser without cause Let the enemie pursue my soule and take it and tread downe my life on the earth and my glory let him make it dwell in the dust Selah Rise up Iehovah in thy anger be thou lifted up for the rages of my distressers and wake thou up unto me the judgement thou hast commanded And the congregation of peoples shall compasse thee about and for it returne thou to the high place Iehovah will judge the peoples judge thou mee Iehovah according to my justice and according to my perfection in me Oh let the malice of the wicked be at an end and stablish thou the just for thou triest the hearts and reines just God My shield is in God the Saviour of the upright in heart God is a just Iudge and God angerly threatneth every day If he turne not he will whet his sword he hath bent his bow and made it ready And for him he hath made ready the instruments of death his arrowes he worketh for the hot persecutors Lo he shall be in trauell of painfull iniquitie for hee hath conceived molestation and shall bring forth a lie He hath digged a pit and delved it and is fallen into the corrupting ditch hee wrought His molestation shall returne upon his head and upon his crowne shall his violent wrong descend I will confesse Iehovah according to his justice and will sing Psalme to the name of Iehovah most High Annotations SHigajon An artificiall song of David or Davids delight The word properly signifieth Aberration or Ignoration is here and in Heb. 3. 1. onely used in the title of songs which seeme to be made of sundry variable and wandring verses which being composed by art cause the more delight The Hebrew word Shagah whereof this is derived is used for delight or wandring in pleasure Prov. 5. 19 20. According to which we may name this song Davids delight or solace Or in the other signification Davids errour as setting forth the sum of his cares which made him almost to goe astray The Chaldee expoundeth it Davids interpretation of the Law upon the words or concerning the words or matters affaires Word is both in Hebrew and Greeke often used for a thing or matter Exod. 18. 16. Deut. 17. 1. 1 King 14. 13. Luk. 1. 65. Of Cush This may be meant of K. Saul him-selfe who was of Kish and of Iemini 1 Sam. 9. 1. called closely Cush that is an Aethiopian or Blackmoore for his blacke and ill conditions his heart not being changed as the Blackmoore changeth not his skin Ier. 13. 22. Or else it might be one of Sauls retinue whose name indeed was Cush but we find no mention of him elsewhere The Chaldee saith plainly thus upon the destruction of Saul the sonne of Kish which was of the tribe of Benjamin Vers. 3. Lion called here in Hebrew Arjch that is a renter or Tearer and elsewhere L●by that is hearty and couragious Psal. 57. 5. and Kephir that is lurking or couchant Ps. 91. 13. the reason of these names is shewed Ps. 17. 12. The renting Lion Arjeh as greedy to teare and the lurking Lion Kephir as biding in covert places Other names are also given to this kind as Shachal of ramping or fierce nature Ps. 91. 13. and Lajish of subduing his prey Pro. 30. 30. my soule that is mee or my life breaking this may be referred to the Lion breaking asunder or renting his prey the word also is used for breaking of yokes of affliction that is saving rescuing redeeming or delivering as Psal. 136. 24. Lam. 5. 8. The Greeke so turneth it here there being none redeeming nor saving Thus the deniall none set after in the Hebrew serveth for both words as after in Psal. 9. 19. And it is the propriety of this tongue sometime to want sometime to abound with words as in 1 King 10. 21. there be two denials when in 2 Chron. 9. 20. there is but one in the same narration Vers. 4. done this which Cush accuseth me of He speaketh of some common slander injurious evill in my hands or in my palmes that is bad dishonest dealings in secret the palme or hollow of the hand being a place where filthinesse may be hidden the hand also is put