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.

DOing] that is, doings or actions, as the Greek and Chaldee translate: the singular number im∣plieth [unspec 3] all and everie one of their unlawfull practices. land] which the Chaldee explaineth, the people of the land. Of Egypt, the scripture testi∣fieth, that it was an Idolatrous land, and there Isra∣el had beene defiled, Ezek. 20. 7. 8. and 23. 8. Like∣wise of Canaan, Levit. 20. 23. therefore these two are expresly named, and all other implyed. statutes] or, decrees, ordinances described by their lawes; either for religion or otherwise if they were superstitious. The Hebrew doctors explaine it thus; We may not walke in the statutes of the heathens, nor bee like unto them, either in apparell, or in haire [Lev. 19. 27.] or any the like, Lev. 18. 3. But Israel must be separated from them & known by their apparell and their other workes, as they are separated from them in their knowledge and opinions: and so he saith (Lev. 20. 26) I have separated you from (other) peoples. A man must not apparell himselfe with the apparell that is peculiar unto them, nor let the locks of his head grow, like the lockes of their heads, nor shave off the sides, and leave the haire in the midst, as they doe, &c. nor build places, as they build temples for idolatrie, &c. Maimo∣ny treat. of Idolatrie, ch. 11. sect. 1.

Vers. 4. my statutes] that is, mine onely; as, him thou [unspec 4] shalt serve, Deut. 6. 13. is expounded by our Savi∣our, him onely thou shalt serve: Matt. 4. 10. It mea∣neth also all my statutes, Deutero. 12. 32. and so The words of this law, Deut. 27. 26. is explained by the Apostle, all things which are written in the booke of the law, Ga. 3. 10. therfore in the next verse here, the Greeke version addeth, And ye shall keepe all my statutes. Of this it is said; Iehovah who brought you up out of the land of Egypt, with great power, and a stretched out arme, him shall ye feare, and him shall yee worship, and to him shall yee doe sacrifice, and the Sta∣tutes, and the jugdements, and the Law, and comman∣dement which he wrote for you, yee shall observe to doe for evermore, and yee shall not feare other Gods; and the Covenant which I have made with you, yee shall not forget, &c. 2 King. 17. 36. 38. By this there∣fore God forbiddeth them all mens inventions, Eccles. 7. 29. the works of their owne hands, Ier. 25. 6. and the statutes of the Kings of Israel, which they after made without the commandement of the Lord. 2 King. 17. 8. Mat. 6. 16.

Vers. 5. shall live by them] or, in them: that is, shal [unspec 5] have eternall life of God, for doing them: and so the Chaldee paraphraseth, hee shall live by them to life eternall: and as Solomon Iarchi saith, in the world that is to come. This and the like promises elsewhere, as in Ezek. 20. 13. are legall, and differ from the promises of the Gospell; as the Apostle observeth saying; The just shall live by faith: and the Law is not of faith, but the man that doth them, shall live by them, Gal. 3. 11. 12. and againe, For Moses describeth the justice which is of the Law, that the man which doth them, shall live by them, (alledg∣ing the very words of this text, according to the Greeke version:) but the justice which is of faith, speaketh on this wise; Say not in thine heart, who shall goe up to heaven, &c. That, if thou shalt confesse with thy mouth, that Iesus is the LORD; and shalt beleeve in thine heart, that God hath raised him from the dead, thou shalt be saved: Rom. 10. 5.—9.

Vers. 6. None of you] Heb. Man man yee shall not [unspec 6] approach: that is, not any man. To approach or (come neere) is used for carnall copulation, as in Gen. 20. 4. Abimelech had not come neere unto her. So in Ezek. 18. 6. and Esa. 8. 3. I approached unto the Prophetesse, and she conceived, &c. Moreover from this word ap∣proach, the Hebrewes (comparing herewith the 30. v.) doe say, Who so commeth to any of these naked∣nesses (the unlawfull copulations following,) either by way of copulation, or that imbraceth or kisseth by way of lust, any of his kinne, is to be beaten by the Law. For the meaning is, yee shall not approach unto the things which may bring you unto the uncovering of their naked∣nesse. And it is unlawfull for a man to make signes with hand foot or eye (as Prov. 6. 13.) to any of these, or to sport with her, or to gaze on her beau∣tie, &c. Maimony in Issure biah, chap. 21. sect. 1. 2. neere-kin] The Hebrew Sheer signifieth flesh, Psal. 73. 26. Prov. 5. 11. and 11. 17. And as Basar, flesh, is sometime used for kindred, Gen. 29. 14. so is Sheer, in this case of mariage and copulation; and so by the Chaldee and Greeke it is translated neere, and neere-of kinne. nakednesse] that is, the secrets, or shamefull part of the body, whereof since sinne came on mankinde, we are most ashamed: therfore the Greeke translateth it shame or uncomelinesse; which also the holy Ghost alloweth in Rev. 16. 15. and in Rev. 3. 18. it is called the shame of nakednesse. To uncover nakednesse here, meaneth carnall copu∣lation, and incest; not onely out of maried estate, but also unlawfull and incestuous mariages. The Hebrewes say, Whatsoever copulation is forbidden in the Law; for which one is guilty of cutting off, and which are spoken of in Levit. 18. they are called Nakednesses, and every one of them is called incest (or nakednesse;) as with mother, or sister, or daughter and the like. Maimo∣ny, treat. of Wives, chap. 1. sect. 5.

Vers. 7. of thy father, and the nakednesse of thy mo∣ther] [unspec 7] This is one fact, but a double sinne: for by uncovering the fathers nakednesse, is meant the lying with his wife; as Levit. 20. 11. and as after in verse 8. and in verse 14. the uncovering of the un∣cles nakednesse, is expounded the approaching un∣to his wife, The Hebrewes say, Hee that lieth with his mother, and shee his fathers wife, is double guility; (whether it bee while his father is living, or after his death;) once for that she is his mother, and againe for that she is his fathers wife. Maimony in Issureibiah, chap. 2. sect. 2. It may also be thus spoken, to im∣ply the woman with her father, as the man with his mother: and so Ionathan in his Targum here paraphraseth, The woman shall not lye with her father, and the man shall not ly with his mother.

V. 8. thy fathers wife] though shee be not thine [unspec 8]

owne mother, but mother in law, This was Reu∣bens sinne, who lay with Bilhah his fathers con∣cubine, Gen. 35. 22. It was a sinne infamous a∣mong the heathens, 1 Cor. 5. 1. The Hebrew ca∣nons say; A mans fathers wife, and his sonnes wife, and his brothers wife, and his fathers brothers wife, these foure are a nakednesse unto him [that is, unlawfull for him] for ever: whether they be of the betrothed, or of the maried, be they divorsed or not divorsed, bee their husbands alive or dead; except it bee his brothers wife who hath left no childe (at his death, Deut. 25. 5.) And if he lye with any one of them, whiles her husband is a∣live, he is double guilty: in respect that she is of his neere kinne, and againe for that she is another mans wife. Maimony in ••ssureibiah, chap. 2. sect. 1. it is thy fathers nakednesse] that is, it belongeth to him onely to uncover the same.

Vers. 9. whether she be borne at home, &c.] Hebr. of the birth (or kindred) of the house (or home;) or of the [unspec 9] birth abroad: which the Chaldee expoundeth thus, which is begotten by the father, of an other woman; or of thy mother, by an other man. The Hebrew canons further explaine it, thus; whether shee be his sister by his father, or by his mother, either in maried estate, or by fornication; as if his mother or his father have com∣mitted whordome with others, and he hath a sister from fornication; loe this is a nakednesse [that is forbidden] unto him; as it is written. Borne at home, or borne a∣broad. Maimony in Issurei biah, chap. 2. sect. 2. So in Targum ••onathan it is expounded, whom thy fa∣ther hath begotten of another woman, or of thy mother; or whom thy mother hath borne by thy father, or by an other man.

Verse 10. daughters daughter] and so other of fur∣ther [unspec 10] descent: how much more then his next daughter, though shee be not named. The He∣brewes say; Who so companieth with a woman by way of fornication, and begetteth a daughter of her, that daughter is a nakednesse (forbidden) him, in the name of his daughter. And although hit be not said in the Law, Thou shalt not uncover thy daughters nakednesse: for as much as it forbiddeth the daughters daughter, it kee∣peth silence concerning the daughter, which yet is forbid∣den by the Law, and not by the Scribes onely. Maimony in Issureibiah chap. 2. sect. 6. thy nakednesse]▪ that is, borne of thy nakednesse.

Vers. 11. begotten] or, the generation, or kin of thy [unspec 11] father. This some doe understand, a kin to thy fa∣ther by mariage with her mother, and no•• begot∣ten of his body: but the Greeke translateth it Homo patria, begotten of the same father; and the Chaldee expoundeth it likewise. The Hebrew doctors also explaine it, The daughter of his fathers wife, which is his sister by his father: she is a nakednesse (unlawfull) for him. But if his father mary a wife, and shee hath a daughter by another man, that daughter is lawfull for him, for she is not (Moledeth) begotten of his father. But is he not guilty concerning her, by the name of his sister? And why is it said, the daughter of thy fathers wife? to make him guilty concerning her, in this respect also. Therefore ••e that companieth with his sister, which is his fathers daughter in mariage, is double guilty; once by the name of Thy sisters nakednesse; and againe by the name of The nakednesse of thy fathers wives daughter. But if his father have forced a woman, or inticed her, and begotten a daughter of her, and (the sonne) compa∣ny with her, he is not guilty but by the name of his sister onely: for the daughter of a forced woman, is not the daughter of his fathers wife. Maimony in Issure•• 〈◊〉〈◊〉, chap. 2. sect. 3. 4.

V. 12. fathers sister] thy aunt, by thy fathers side. [unspec 12] [unspec 13]

Vers. 13. mothers sister] thy aunt, by the mothers side. Of these the Hebrewes say; His mothers sister, whether it be her sister by her father, or her sister by her mother; whether in maried estate, or in fornication; loe she is a nakednesse (forbidden) unto him, by the name of his mothers sister. And so the fathers sister, whether by mother or father, in mariage or in fornication; she is for∣bidden him by the name of his fathers sister▪ Maimony in Issureibiah, chap. 2. sect. 5.

Vers. 14. fathers brother] meaning his wife (as the [unspec 14] next words shew,) called his nakednesse, because man and wife are one flesh, Matth. 19. 6. So in verse 16. So the notes on verse 8. not approach] in Greeke, not goe in: that is, not lye with her: see the notes on verse 6. thine aunt] the Chaldee ex∣plaineth it, thy fathers brothers wife.

Vers. 15. daughter-in-law] that is, thy sonnes wife, [unspec 15] as it is after explained. The Hebrew name Callab, elsewhere signifieth a spouse or bride: here it is, the sonnes wife; touching whom, see what is noted on verse 8.

Vers. 16. brothers wife] except when the brother [unspec 16] deceaseth without children, then the next brother marieth her, Deut. 25. 5. See the notes on verse 8.

Vers. 17. or her] Hebr. and her: but and is often [unspec 17] used for or; as is noted on Genes. 13. 8. Of these lawes, the Hebrewes write thus; When a man mari∣eth a woman, there are sixe women of her kinne, unlaw∣full for him for ever, whether his wife live with him, or be divorsed, whether she be alive or after her death▪ and they are those; her mother, and her mothers mother, and her fathers mother, and her daughter, and her daugh∣ters daughter, and her sonnes daughter. And if he lie with any one of them, whiles his wife liveth; both of them are to be burned, (Levit. 20. 14.) Maimony in ••ss••re••¦biah, chap. 2. sect. 7. wickednesse] in Hebrew Zimmah, which properly signifieth a wicked thought or purpose; but is applied also to wicked acts, and particularly to unlawfull copulations; the Chaldee here translateth it counsell (or purpose) of sinnes: the Greeke, an impietie (or impious act,) and in Levit. 20. 14. an unlawfull-act.

Vers. 18. a woman] or, a wife unto her sister, which [unspec 18] the Chaldee translateth with her sister. Which word sister, may be understood of any other woman, (as bro∣ther is often used for any other man, Gen. 26. 31. and 19. 7.) & then the law here forbiddeth to take any moe wives then one; which the reason follow∣ing seemeth to confirme. The Hebrewes under∣stand it of her next sister in blood, whether she be her sister by the mother, or her sister by the father; whether in way of mariage, or in fornication. Maimony in Iss••re••¦biah, chap. 2. sect. 9. to vexe her] or, vexing her, or for an adversarie, as Penin••ah is called the adversarie (or vexer) of Anna, the other wife of Elkanah, 1 Sam. 1. 6. whereby it is probable, that the sister forementioned, is any other wife; and the

Greeke here and there translateth a like Antizelos an 〈◊〉〈◊〉 or envier. For when one man hath two wives, they are ready to envie and vexe one another: see Gen. 4. 19. 23. and 30. 15. in her life] or, whiles she is alive, as the Greek explaineth it.

Vers. 19▪ a woman] or, a wife: even from his own wife, every man was to abstain, during this her un∣cleannesse. [unspec 19] See Levit. 12. and 15. chapters. separ〈…〉〈…〉] that is, so long as she is separated for the uncleannesse of her monthly fluors; whereof see Lev. 15. 19. They that transgressed this Law pre∣sumptuously, were to be cut-off, Levit. 20 18. and for transgression thereof in Israel, the prophet pro∣claimeth, Ezek. 22. 10. And by the Hebrew doc∣tors, this uncleannesse was as the residue of all the nakednesses forementioned; who so uncovereth her nakednesse so, deserveth to be cut off. Maimony in Issu∣reibiah, ch. 4. sect. 1.

Vers. 20. not give thy copulation, for seed] or, of seed; that is, not lye fleshly with her; not comit adultery: [unspec 20] which the Hebrew expresseth here by the lying (or bed) unto seed: and in Leviticus 19. 20. the ly∣ing (or bed) of seed; and so the Greeke translateth it here. The phrase meaneth carnall copulation: and not onely when it is unto ess••sion of seed, but any other uncleannesse. The Hebrew cannons di∣stinguish betweene the beginning of this act, (which they call the uncovering of nakednesse) and the accomplishment thereof. And in all these co∣p••lations spoken of, whether be hath uncovered her na∣kednesse, (beginning the act with his body▪) or hath accomplished it; yea though it be not to the effusio of seed &c. when he hath begun the act with his body, they are both of them guiltie of death by the Magistrate, or of cutting off, or of beating, or of chastisement, Maimony in Issureibiah, ch. 1. sect. 10.

Vers. 21. of thy seed] that is, of any of thy chil∣dren, [unspec 21] thy son or thy daughter, as Moses expoundeth it in Deut. 18. 10. See also Lev. 20. 2. through the fire] this word fire, is after expressed in Deut. 18. 10. and in 2 Kings 11. 3. which another Pro∣phet expoundeth, burne in the fire, 2 Chron. 28. 3. which was the abominable custome of the hea∣thens, so dedicating their children unto idols and Devils: and the like abomination, the Israelites committed in a valley neer to Ierusalem, 2 Chron. 33. 6. Ierm. 32. 35. which King Iosias abolished, when he defiled Topheth, which was in the valley of the sons of Hinnom; that no man might make his sonne or his daughter, to passe through the fire to Molech, 2 King. 23. 10. This sin is here forbidden amongst whordomes and incests, because even it is spiritual whoredome; as in Lev. 20. 5. it is called a going a wh••ring after Molech. The manner of doing this wickednesse, it not now certainly knowne: but is thought to be done two waies, some being burned to death, othersome made to passe onely betweene two fires, for a signe of consecration. So of Achaz King of Iudah, it is said, he burnt his sons in the fire, 2 Chron. 28. 3. and of the Iewes, that they burnt their sons and their daughters in the fire, Ierm. 7. 31. and that they burnt their sonnes with fire, for burnt offrings unto B••••l, Ierm. 19. 5. yea they sacrificed their sons and their daughters unto Devills; and shed in∣nocent blood, the blood of their sonns and of their daugh∣ters, whom they sacrificed unto the idols of Canaan. Psal. 106. 37. 38. R. Bechai (on Lev. 18) saith that the parents were perswaded, that by this sacrifice, the rest of their children should be delivered from death, and that they themselves should prosper for it, all daies of their life. Of the manner of conse∣crating and not killing their children, the He∣brewes write thus; There was a great fire kindled, and (the father) tooke some of his seed, to deliver the same unto the Priests that served the fire▪ and the same Priests gave the son unto his father, after that hee was delivered into their hand, to cause him to passe through the fire, by his leave: and the father of the son, was he that made his sonne passe through the fire, by the leave of the priests, and hee led him through on his feet, from one side to another, in the midst of the flame; but burned him not to Molech, after the manner that they burned their sonnes and their daughters to other Idols; but this service named Molech, was by passing through onely. Maimony treat of Idolatrie, ch. 6. sect. 3. And for the manner of killing their children, in the honor of Molech, it is thus recorded in an Hebrew com∣mentary called Ialkut, upon ••erm. 7. sol. 61. col. 4. Though all (other) houses of Idolatry were in Ierusalem, yet Molechs house was without the city, in a place apart. How was Molech made? It was an Image having the face of a Bullocke, and hands spred abroad, like a man that openeth his hands, to receive somewhat▪ With∣in, it was hollow: and for it there were seven chappels builded, before which this image was set. Who so off••••d a foule or dove, went into the first chappell▪ if he broght a Lambe, he went into the second; if a Ramme, into the third; if a calfe, into the fourth; if a bullock, into the fi••t, if an Oxe, into the sixt; and if he offred his son, hee went into the seventh. He kissea Molech, as (in Hos. 13. 2.) Let the sacrificers of men, kiss the calves. The son was set before Molech, and Molech having fire put under it, was made burning hot. Then the Priests taking the child, put him into Molechs burning bands: and to the end that the father might no heare the cry of the childe, they did beat upon Tabers: thereupon was the place called Tophet; of Toph, which is a Taber. But of these things, wee have no certainty, save that the scriptures witnesse such impiety to have beene in Israel. Molech] the name of an Idol, or Star, which the Ammonites and other heathens wor∣shipped, called also Moloch, Amos 5. 26. and Mil∣com, 1 King. 11. 5. 7. and was so named, as being Melech, King; wherefore the Greeke translateth it Archon a Prince: and is thought of some to be the star Saturne, the highest of all the Planets, unto which the Carthaginians are said to have sacrifi∣ced the best of their sonnes, Diodor. Sicul. l. 20. and likewise the Phoenicians, Euseb. praep. Evang. lib. 4. Others thinke it was the Sunne, which is as King and chiefe of all the Planets, and whom the Phoenicians worshipped by the name of Be••l sa∣men, that is, Lord of heaven, as Sanchonjatho testi∣fieth, in Euseb. Evang. praep. lib. 1. called in the holy Scriptures Baal. And this seemeth probable, for whereas in Tophet in the valley of the sons of Hin∣nom, they used to make their children passe through the fire to Molech, 2 King. 23. 10. Ieremy

saith they offred them unto Baal, ••e••m. 19. 5. com∣pared with Ierm. 7. 31. and Ier. 32. 35. So either it was a starre, as the Prophet saith, the starre of your God, Amos 5. 26. or, the multitude of stars, as Ste∣phen saith, God gave them up to worship the host of heaven, Act. 7. 42. which another Prophet confir∣meth, saying, They shall spread them before the Sun, and the Moone, and all the host of heaven, whom they have loved, and whom they have served: Ier. 8. 2. Of like sort were Adram melech, and Anam-melech the Gods of Sepharvaim, unto whom that people, burnt their children in fire, 2 King 17. 31. Of this Idoll Molech, R. Solomon (on Ierem. 7. 31.) saith; there was an Image of brasse, set up in the valley of Hin∣nom neere Ierusalem, after the forme before noted out of Ialkut. not profane] or, not pollute, not prostitute: it is contrary to hallowing or sanctifying, Lev. 22. 32. And as Gods name is profaned fun∣day wayes, Lev. 21. 6. and 19. 12. so in speciall by idolatry; as when they applyed Gods name or word, to the service of Molech forementioned, or the like. The Hebrew doctors among other things, doe apply this unto the giving of ones life for the truth and religion of God; saying: Who so ever ought rather to be killed, then to transgresse (Gods law) if he be killed, for that he will not transgresse, loe he sanctifieth the name (of God;) and if it be before ten men of Israel, loe he sanctifieth the Name publikely, as did Daniel, Ananias, Misael, Azarias &c. Dan. 3. & 6. And of such it is said (in Ps. 44.) for thy sake we are killed all the day, &c. But who soever ought to be killed rather then to transgresse; and hee transgresseth ra∣then he will bee killed, toe be profaneth the Name (of God) and if it be before ten of Israel, hee profaneth it publikely, and he disanulleth the affirmative precept, for sanctifiyng Gods name; and transgresseth against the prohibition of profaning his name. Maimony, tom. 1. in Iesudei hatorah, ch. 5. sect 4.

Vers. 22. with a male] or, with man-kinde: this [unspec 22] was the sin of Sodom, Gen. 19. 5. and of other hea∣thens, Rom. 1. 27. called the going after other flesh, Iuce vers. 7. They that thus sinned, were by Mo∣ses Law to be stoned to death, Lev. 20. 13. by the law of Christ, they shall bee shut out of the king∣dome of God, 1 Cor. 6. 9. 10. like copulation with a woman] Hebrew, with the lyings (or copula∣tions) of a woman.

Vers. 23. to lye downe thereto] or, that it may lye with her, which sense the Greeke version also affor∣deth. [unspec 23] So in Lev. 20. 16. where such beastlinesse is punished with death. And whether it be tame-beast, or wild-beast, or fowle, all are to be stoned to death, Mai∣mony in Issureibiah, ch. 1. sect. 16. confusion] in Greeke, a detestable thing.

Vers. 24. in any of these] or, in all these; which Tar∣gum Ionathan expoundeth, in any-one of all these; [unspec 24] every of which, the Hebrewes call Nakednes, after the scripture phrase: and they say, There are also other women, which are forbidden by tradition, and the doctrine of the Scribes; these they call Secondaries, as being second (or next) to the foresaid nakednesses; and of them there be 20. women and they are these.

1 The mothers mother, and this is infinite, as the mo∣thers mothers mothers mother, and so all upward, are un∣lawfull.

2 The mother of his mothers father, onely: and no further are forbidden.

3 His fathers mother, infinite: as the fathers mo∣thers, mothers mother, and all upward, are unlawfull.

4 The mother of his fathers father, and no further.

5 The wife of his fathers father, infinite. Though she were the wife of our father Iakob [or Noe] shee is un∣lawfull for every of us.

6 The wife of his mothers father, and no further.

7 The wife of his fathers brother by the mother.

8 The wife of his mothers brother, whether by the mother or by the father.

9 His sons daughter in law [that is, his sons sons wife] infinite: though it should be his sons sons sons sons wife, even to the worlds end. So that Noe if he were now living, might never marry with any widow, that had been wife to any of his sons.

10 His daughters daughter in law (or sonnes wife) and no further.

11 The daughter of his sons daughter, & no further.

12 The daughter of his son, son and no further.

13 The daughter of his daughters daughter, onely,

14 The daughter of his daughters son, onely.

15 The daughter of his wives sons son, onely.

16 The daughter of his wives daughters daughter, onely.

17 The mother of his wives fathers mother, onely.

18 The mother of his wives mothers father, only.

19 The mother of his wives mothers mother, onely.

20 The mother of his wives fathers father onely. So there are found of these which are secondarily unlaw∣full, foure which are infinite. The mothers mother, and all upward. The fathers mother, and all upward. The grandfathers wife, and all upward. The sons son wife, and all downward. Maimony in Ishoth (or〈…〉〈…〉 of Wives.) ch. 〈◊〉〈◊〉. sect. 6.

Vers. 25. doe visit] or, have visited, that is, punish∣ed, [unspec] or, (as the Greeke translateth) recompensed: the time past being used for the more certainty, 〈…〉〈…〉 the thing were already done. spueth] or, v〈…〉〈…〉∣teth out, with ••othsomnesse and indignation, 〈◊〉〈◊〉 the Greek explaineth it. So after, & in Lev. 20. 〈◊〉〈◊〉.

Vers. 26. any of these] or, any of all these abo〈…〉〈…〉∣tions. [unspec] So in vers. 29. stranger] or sojourner, 〈◊〉〈◊〉 Greeke, proselyte.

Vers. 28. the nation] in Greeke, the nations, 〈◊〉〈◊〉 [unspec] Chaldee, the peoples.

Vers. 29. the soules] that is, the persons. 〈…〉〈…〉 [unspec] rooted out, or destroyed, as the Greeke and Chald〈…〉〈…〉 explaine it. Of this judgement, see Levit. 20. 〈◊〉〈◊〉 Gen. 17. 14.

Vers. 30. my charge] Hebrew my keeping (or 〈…〉〈…〉 die) [unspec] that is, which I command to be kept. In Greek my ordinances: in Chaldee, the custodie of my 〈◊〉〈◊〉 statutes of abominations] that is, most abo〈…〉〈…〉 statutes: meaning their sinfull practices, which 〈…〉〈…〉o∣row custome grew to be as a Law amongst them.