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.

THat they take] or, as the Greeke translateth, and [unspec 2] let them take unto thee; that is, take and give (or bring) unto thee: see the like phrase in Gen. 15. 9. Exod. 25. 2. Num. 19. 2. As the former lawes in chap. 23. taught Israel the profession of their obe∣dience to God, in the holy times sanctified for his worship: so these here, taught them the like, in re∣spect of the holy things which concerned Gods service in his Sanctuarie. olive] or, of the olive-tree: the oile whereof, figured the graces of Gods spirit; and the beating of the oile, signified the la∣bours and afflictions of Gods people in preaching the word of grace. This Law is here repeated from Exod. 27. 20. &c. where it was before given: see the annotations there. the Lampe] in Chaldee, the Lampes, meaning the seven lampes, as is explai∣ned in Num. 8. 2. which are interpreted, the seven Spirits of God, Rev. 4. 5. that is, the manifold graces of the Spirit: now there are diversities of gracious gifts, but one and the same Spirit, 1 Cor. 12. 5. 11. so the se∣ven lampes are here as one Lamp. Likewise in Ex. 27. 20. and 〈◊〉〈◊〉 Sam. 3. 3. to ascend-up] that is, to burne, as the Greeke and Chaldee expound it: for the flame alwaies ascendeth. continually] this the Hebrewes expound, from night to night, as the continuall Burnt-offring, which was not but from day to day. Sol. ••archi on Lev. 24. And in Targ. Ionathan it is explained, in the Sabbath day, and in the

working day. This Law sheweth the ordinary duty of the Church, to provide oile for the Lampe. In times of distresse, the Prophet saw a vision of two olivetrees on each side of the candlesticke, emp∣tying out of themselves golden oile, through two golden pipes. God teaching that the worke of grace, is not by humane power or might, but by his Spirit. Zach. 4. 2. 3. 6. 11. 12.

Vers. 3. without the veile] meaning without the second veile (as it is called in Heb. 9. 3.) which [unspec 3] parted betweene the most holy place, and the ho∣ly. of the testimony] which is before the testimo∣ny. Exod. 27. 21. meaning the Tables within the Arke; called the Testimonie, Exodus 25. 21. before which the veile did hang, Exodus 40. 21. Aaron] and his sonnes: Exod. 27. 21. figuring Christ who by his seven spirits, with the oile of his grace, causeth his word to shine in the sanctuarie of his Church, Rev. 4. 5. from evening unto mor∣ning] that is, putting in so much oile as may cause it to burne from evening to morning, all the night: the measure (they say) was halfe a Log, (about a quarter of a pinte,) of oile for every Lampe. Sol. Iar∣chi. See Exod. 27. 20. 21. And that the lampe went out in the morning, appeareth by 1 Sam. 3. 3.

Vers. 4. the pure candlesticke] made all of pure gold; a figure of Gods Law. See Exod. 25. 31. Or, it may [unspec 4] be called the pure candlesticke, because it was dai∣ly to bee purified and made cleane by the Priests. before Iehovah] there in the holy place were the lamps to be trimmed; and so might not be trim∣med without, and afterward brought in; as Chaz∣kuni here observeth.

Vers. 5. fine-flowre] of wheat. The making of the shew bread is said to be thus; They brought foure [unspec 5] and twentie Seahs [or Peckes, which are eight E∣phahs, or Bushels,] of wheat for the Meat-offrings; out of which, being beaten and ground, they boul∣ted foure and twenty tenth-deales (or Pottles) of fine-flowre: and made thereof twelve unlevened cakes. They were kneaded and moulded without the court, but baked within the courtyard, as other Meat offrings. And they had three formes (or moulds) of gold; one wherein they put the cake, when it was dough; and the second, wherein they baked it; and the third wherein they put it after it was taken out of the Oven. Every cake was square, ten hand-bredths long, and five broad; and seven fingers high. And the Table, was twelve hand bredths long, and fixe broad: they set the length of the cake, on the bredth of the table, so that the cake was two band-bredths over the one side, and two over the other, &c. Maimony in Tamidin (or Daily sacrifi∣ces) chap. 5. sect. 5.—9. See also the notes on Exod. 25. 29. bake it] not in the Sabbath day, nor on a feast day, but in the evening of the Sabbath they baked it, and set it in order on the morrow, Maim. ibi∣dem, sect. 10. twelve cakes] answerable to the number of the twelve tribes of Israel, represented by these cakes, and in them all Gods elect, (called his Israel, Gal. 6. 16.) which are as unlevened cakes, 1 Cor. 5. 7. presented unto him in Christ, as upon a pure table in his Sanctuary; where his favourable face is alwaies upon them. These are called the Shew bread, whereof see Exod. 25. 30.

Vers. 6. sixe] the Greeke addeth, sixe cake; and Targum lonathan, sixe on one row, and sixe on another row. These were not set one by another, (or to the table could not well containe them, but one upon another, as Maimony sheweth, ibidem, sect. 9. 2. and as is noted on Exod. 25. 29. pure table] which was of Shittim wood, but overlaid with pure gold, Exod. 25. 24.

Vers. 7. shalt put] Heb. shalt give upon (or by) 〈◊〉〈◊〉 row, which the Greeke translateth, shalt put upon the one row: implying the other also. upon the row or, by the row, that is, by each of them. The He∣brew ghnal, signifieth upon, or by, as in Gen. 14. 6. and 16. 7. Exod. 14. 9. and in many other places. The Hebrewes also say this was by the bread, up∣on the Table: They set by the side of each row, 〈◊〉〈◊〉 sell wherein was an handfull of frankincense, and the 〈◊〉〈◊〉 sell was called Bezik (a Cup or Vial.) So there were 〈◊〉〈◊〉 handfuls of frankincense, in two cups: and the cups 〈◊〉〈◊〉 verges, that they might rest upon the table. Maimony in Tamidin, chap. 5. sect. 2. pure frankincense the Greeke version addeth, and salt. By the law in Levit. 2. 13. every meat-offring was to have salt, see the annotations there. So of this, the Hebrew canons say, the frankincense was to have salt, as the o∣ther offrings. Maimony in Tamidin, chap. 4. sect. 10. for the bread] or, to the bread, for a memor〈…〉〈…〉: that is, the incense shall bee burned on the altar, (and not the bread.) which shall bee a memoriall for the bread; as the handfull of the Meat-offring with the oile and incense thereof, is called the me∣moriall thereof, Lev. 2. 2. bringing to Gods remem∣brance, his covenant with his people. The Greeke translateth thus; and the cakes shall be for a remem∣brance, set before the Lord. a Fire offring] in Chaldee, an oblation: for these cups of incense were by the Priests burned on the Altar unto God; to teach, that the twelve tribes of Israel (represente•• by these 12. cakes of Shew bread,) were by 〈◊〉〈◊〉 in Christ, a sweet edour unto him. Wherefore the Church is said to be persumed with myrrhe, and fran∣kincense. Song 3. 6. And the prayers of the 〈◊〉〈◊〉, (likened to incense, Rev. 5. 8.) are as a memors〈…〉〈…〉 a sweet smelling odour unto God: Acts 10. 4. Psalme 141. 2.

Vers. 8. In the sabbath day in the sabbath day] that [unspec] is, In every sabbath: the Greeke translateth, in the day of the sabbathes. he] that is, the Priest, mea∣ning the Priests in their courses, as they ministred. The Levites assisted the Priests in the making and preparing of the Shew bread, 1 Chronicles 9. 32. and 23. 28. 29. But the Priests onely might come into the Sanctuarie, to set it on, and take it on the Table. And they when they were many, alwaies ministred by course, Luke 1. 5. 9. (saving at the feasts,) and they entred upon their service, on the Sabbath, 2 Chron. 23. 4. They did this ser∣vice, thus; Foure Priests went in, two of them h〈…〉〈…〉 their hands, the two rowes (of bread,) and two 〈◊〉〈◊〉 their hands, the two cups (of frankincense.) And be∣fore them, went in foure (Priests,) two to take off the two rowes (of bread,) and two to take off the two ccups (of incense) which were there upon the table. They 〈◊〉〈◊〉 caried in, stood on the north side, with their 〈◊〉〈◊〉

towards the south: and they that caried out (the bread) stand on the south side, with their faces to the north. These tooke away, (the old bread,) and the other set on (the new:) and the hands of the one, were amidst the handsds of the other; [that is, when the one tooke off, the other set on,] as it is written, BEFORE MEE CONTINVALLY, (Exod. 25. 30.) They went out, and set the bread which they brought out, upon another golden table which was in the Portch (of Solomons Temple,) and burned the cups (of frankincense,) and af∣terward divided the cakes. Maimony in Tamidin, chap. 5. sect. 4. 5. from the sonnes] understand, receiving it; or, it being taken from the sonnes of Israel: for many such imperfect speeches are to be found, which sometime the Holy Ghost supplieth; as in a void place, 1 King. 22. 10. where is to be understood, sitting in a void place, as 2 Chron. 18. 9. So, burden, 2 Chron. 2. 18. implieth men that bare burden, 1 King. 5. 15. and many the like. See the notes on Exod 4. 5. and 13. 8. Now this was received from the sonnes of Israel, in that it was bought with the money which the people gave, Nehem. 10. 32. 33. And it is the Hebrewes opinion, that with the halfe shekels, which all the people gave yeerely, for the service of the sanctuarie, Exod. 30. 13. 16. they provided the daily sacrifices and offrings for the congregation, salt for the sacrifices, wood, incense, the shew bread, the waved sheafe (or Omer, Le∣vit. 23. 10. 11.) the two wave loaves, Levit. 23. 17. the red heiffer, Numb. 19. the scape goat, Levit. 16. and the like. Maim. treat. of Shekels, c. 4. s. 1.

Vers. 9. for Aaron and for his sonnes,] that is, for the high Priest, and for the other Priests, such as [unspec 9] did the service; that is, both the Priests that went out, and those that came in on the Sabbath, as be∣fore is noted on verse 8. And the Hebrew canons declare it thus; In the Sabbath when there are the dai∣ly sacrifices, and the additions, (Num. 28. 9. 10.) and the two cups of frankincense, (Levit. 24. 7.) to bee burned; in the morning, the men of that fathers house (1 Chron. 23. 6. 11. 24.) of the charge (or course) that went-out, they offred the daily sacrifice of the morning, and the two lambs of Burnt-offring which were the ad∣ditions, &c. and the other course that came in on the Sabbath, offred the daily sacrifice of the evening; and both these and the other, had their part in the Shew bread. And they did not eat the bread, untill the two cups of frankincense were burned on the fire; and the frankincense was to have salt, as the other oblations. And after that they had offred the additions (of the Sab∣bath,) they burned the two cups of frankincense. And every Sabbath throughout the yeere, they parted the Shew bread thus; the course (of Priests) that came in, had sixe cakes; and they which went out, had sixe. They which came in, parted the bread among them, on the northside of the court,) because they were prepared to serve; and they that went out, parted on the south side. But when there was a feast day, of any of the three so∣l••mn feasts, on the Sabbath; likewise on the Sabbath that was in the midst of the feast, all the courses (of the Priests) had their parts equally in the Shew bread: &c. The high Priest, he alwayes tooke from every course, halfe the cakes, which were his due; as it is written, AND IT SHALL BE, FOR AARON AND FOR HIS SONNES: (Levit. 24. 9.) halfe for Aa∣ron, and halfe for his sonnes. Maimony in Tamidin, chap. 4. sect. 9. 10. 11. 12. 14. in the holy place within the court of the Sanctuarie, but without, they might not eate it. The Hebrewes observe that there were Foure and twenty gifts given unto the Priests, all of them expressed in the Law; and concer∣ning them all, was the covenant made with Aaron. And whosoever did eat of a gift, wherein holinesse was, they blessed (God) who sanctified them with the sancti∣tie of Aaron, and commanded them to eat so and so. Eight of those gifts, the Priests might not eat of, but in the Sanctuarie, within the wals of the Courtyard; and five gifts they might not eat but in Ierusalem, within the wals of the citie. The eight which might not be eaten but in the sanctuarie, were the flesh of the Sin-offring, were it fowle or beast; (Levit. 6. 26.) and the flesh of the Trespasse-offring, (Levit. 7. 6.) and the Peace-offrings of the congregation, (Levit. 23. 19. 20.) and the re∣mainder of the Sheafe or Omer, (Levit. 23. 10. 11.) and the remnant of the Israelites Meat-offrings, (Le∣vit. 2. 3. 10.) and the two loaves, (Levit. 23. 20.) and the Shew bread, (Levit. 24. 9.) and the Lepers leg of oile, (Levit. 14. 10. 12. 13.) These might not be eaten, but in the Sanctuarie. Maimony treat. of First fruits, chap. 1. sect. 1. 2. 3. 4. Of all those gifts, see the an∣notations on Numb. 18.

Vers. 10. Israelitish] Heb. an Israelitesse, which [unspec 10] the Chaldee expoundeth a daughter of Israel: her name was Shelomith, vers. 11.

Vers. 11. blasphemed] the Greeke here transla∣teth [unspec 11] it, named; the Chaldee, expressed. The Hebrew Nakab, properly signifieth to pierce, or, strike through, Esa. 36. 6. Habbak. 3. 14. Whereupon it is figuratively used for cursing or blaspheming, Numb. 23. 13. 25. which is as a striking through with e∣vill words. It is also used for expresse-naming of a thing, sometime in the good part, as Esa. 62. 2. and sometime in the evill, as the Greeke and Chaldee interpret it, in this place. the Name] under∣stand, of Iehovah, as verse 16. which is here omit∣ted, for the more reverence, and because such wic∣kednesse as this; it is even a shame to speake, as Eph. 5. 12. 3. So elsewhere the scripture sometime o∣mitteth the name of God, for reverence, as, the right hand of the power, Mark. 14. 62. for, the right hand of the power of God, Luk. 22. 69. and in com∣mon speech among the Iewes, they used to say, the Blessed; for, (the blessed) God: Mark. 14. 61. Math. 26. 63. And when the High Priest heard words, which he thought to be blasphemie, hee rent his clothes, Matth. 26. 65. according to a canon which they have, (recorded by Maimony in his treat. of Idolatrie, chap. 2. sect. 10.) thus; Whosoever heareth blasphemy of the Name, he is bound to rend (his clothes;) whether hee himselfe heareth it, or heareth from the mouth of him that heard it, he is bound to rend (his clothes.) But he that heareth it from the mouth of an heathen, is not bound to rend (his clothes:) and Elin∣kim & Shebna had not rent (their clothes,) but for that Rabshakeh was an Apostate from the faith; (Esa. 36. 22.) they brought] either the witnesses which heard him, or the inferiour Iudges, who not know∣ing how to punish this man, brought him to Mo∣ses,

according to the order set, in Exod. 18. 22. 26. 〈◊〉〈◊〉 Shelmoith] in Greeke, Salomith, daughter of Dabrei: she being an Hebrewesse, had maried an Egyptian whiles she dwelt in Egypt; whose sonne now blasphemed God.

Vers. 12. in ward] or, in prison. 〈◊〉〈◊〉 that he might declare] meaning, that Moses might declare, or, that [unspec 12] it might be declared unto them. The Hebrew phrase to declare (or expound) may be expressed both these wayes, as is noted on Gen. 6. 19. 20. The Chal∣dee explaineth it thus, untill it was declared (or ex∣pressed) unto them, by the decree of the word of the Lord; to weet, what punishment the blasphemer should have: therefore the Greeke translateth, to judge him, by the commandement of the Lord. For as men judge not for man, but for the Lord, 2 Chron: 19. 6. so are they to judge, according to his judge∣ments, Ezckiel 44. 24. which if they be not mani∣fest, are to be inquired; the cause being brought unto God, Exod. 18. 19. So Moses did in other hard cases, Numb. 27. 1. ••5. and 15. 34.

Vers. 14. out of the campe] or, to (a place) without [unspec 14] the campe: because the campe of Israel was holy, and all uncleane persons were to be put out of it, Num. 5. 2. 3. much more the flagitious. lay their hands] both to signifie the truth of their testi∣mony, and that his blood should be on his owne head. Wee finde not this rite of imposing hands, commanded for any other malefactors; and the Hebrewes hold it to bee peculiar unto this sinne. All the witnesses and the Iudges every one lay their hands on the blasphemers head, and say unto him, Thy blood (be) upon thine head, for thou hast occasioned it unto thy selfe. And of all that are killed by the Syne∣drion, there is none upon whom they impose hands, save the blasphemer onely, (Levit. 24. 14.) Maimony treat. of Idolatrie, chap. 2. sect. 10.

Vers. 15. Anyman] or Every man: Hebr. Man [unspec 15] man: which Targum Ionathan expoundeth yong man or old man. Vpon this particular occasion, a generall law is here given, for punishing of blas∣phemers. beare his sinne] that is, the punishment due for his sinne.

Vers. 16. blasphemeth] in Chaldee, expresseth, in [unspec 16] Greeke, nameth: see vers. 11. 〈◊〉〈◊〉 name of Iehovah] Hereupon some of the Heb ewes gather, that the blasphemer is not to be stoned, unlesse he expresse that sacred name IEHOVAH, but the wiser of them justly mislike that restraint, though them∣selves doe overmuch restraine it. There be some that expound it, that he is not guiltie (of death) save for the name IHVH, that is, Iehovah:) but I say that for Adonai ••lsa (that is, LORD) he is to be stoned; saith Maimony treat, of Idolatrie, chap. 2. sect. 7. And they are long since come unto this, that they hold the name of Iehovah unlawfull to be pro∣nounced in 〈…〉〈…〉ading of the scripture, or otherwise; except in the Sanctuarie when the Priest blessed the people according to the Law in Numb. 6. 23. 27. there (they say) he pronounced the name as it is written with IHVH, but out of the Sanctuarie they pronounced it Ad〈…〉〈…〉: for they mentioned not the name as it is written, but in the Sanctuarie onely. And after that Simeon the just, was dead, the Priests ceased from blessing by the name as it is written (IHVH, though it were in the Sanctuarie; to the end th〈…〉〈…〉 man should learne it, which was not of good esteeme, 〈◊〉〈◊〉 meet (for to learne it.) And our first wife men, 〈◊〉〈◊〉 not learne it their disciples, or their children, 〈◊〉〈◊〉 were meet (or honest;) save once in seven 〈◊〉〈◊〉 Maimony treat of Prayer, chapter 14. section 10. By this it appeareth, that this custome was taken up of themselves, not commanded of God: the sanctifying of whose name, standeth not in letters and syllables; but in faith and obedience, Numb. 20. 12. and 15. 30. See the annotations on Exod. 6. 3. and Numb. 6. blasphemeth the name] see verse 11. the Greeke translateth, nameth the name 〈◊〉〈◊〉 the Lord: meaning with blasphemie and cursing, as did this Egyptians sonne.

Vers. 17. shall smite] that is, as the Chaldee trans∣lateth, [unspec 17] shall kill. See the notes on Gen. 14. 17. soule] that is, life: see Gen. 19. 17. and 37. 21. and for putting murtherers to death, see Exod. 21. 22. shall surely be put to death] or, shall bee put to dye the death; and Targum Ionathan explaineth it, 〈◊〉〈◊〉 be killed with the sword.

Vers. 18. the soule of a beast] that is, the life of it: [unspec 18] which the Greeke explaineth thus, hee that sm〈…〉〈…〉 a beast and it dye. soule for soule] or, life for l〈…〉〈…〉, that is, one living beast for another; as oxe for oxe, sheepe for sheepe, and the like.

Vers. 19. so shall it be done] by the Magistrate, [unspec 19] according to the rigour of justice: except he buy it off with money. For unlesse it were mu〈…〉〈…〉, (which God forbade to bee bought off with any ransome, Numb. 35. 31.) the Hebrewes hold 〈◊〉〈◊〉 blemishes and hurts might be redeemed with mo∣ney. Which seemeth also to be warrantable by the Law, in Exod. 21. 18. 19, And for that in some ca∣ses it could hardly be done, or not at all. For if a man had smitten his neighbour on the eye, and made him lose halfe or a fourth part of his sight, 〈◊〉〈◊〉 if a blinde man had smitten out another mans eye. how should the like bee done againe unto him? The Hebrew canons say; He that hurteth his neigh∣bour, is bound to pay unto him five things; to weet, 〈◊〉〈◊〉 his dammage, and for the paine, and for his healing, 〈◊〉〈◊〉 for his resting (from his affaires,) and for the s〈…〉〈…〉 and these five things must all bee recompenced with 〈◊〉〈◊〉 best of his goods. How for the dammage? If he 〈◊〉〈◊〉 cut off his neghbours hand, or his foot; they looke on him, as if he were a servant to bee sold in the ma••ket, him much he was worth, and how much he is worth 〈◊〉〈◊〉, and what is abated of his price, hee must pay; 〈◊◊◊〉〈◊◊◊〉, EYE FOR EYE; which wee have b〈…〉〈…〉 〈…〉〈…〉got to be meant of paying for it with his goods. That what is said in the Law, (Levit. 24. 20.) As he hath given a blemish upon a man, so shall it be given upon him 〈◊〉〈◊〉 not meant that he should be hurt, as his neighbour 〈◊〉〈◊〉 hurt, &c. Maimony ••om 4. in Chobel, chap. 1. sect. 1. 2. 3. See also the annotations on Exod. 21.

V. 10. Breach for breach] Targum Ionathan saith, [unspec 10] The price of ba••ach, for breach, the price of an eye for 〈◊〉〈◊〉 eye, &c. As there are severall sorts and degrees of hurts and blemishes, so were the penalties rated; which the Hebrewes lay downe thus; Her that cutteth off his neighbours hand or foot, or finger, 〈◊〉〈◊〉

smiteth out his eye, payeth the five things; for his dam∣mage, for his paine, for his healing, for his resting, and for his shame. If he smite him on the hand, and it swel∣leth, & after it prove well againe, he payeth foure things, for his paine for his healing, for his resting (from his worke,) and for his shame. If he smite him on the head, and it swelleth; he payeth three things, for the paine, for the healing, and for the shame: If hee smite him on a place which is not seene, as on his backe, he payeth two things, for the paine, and for the healing. If the smite him with a cloth that is in his hand, or the like thing; he pay∣eth one thing, for the shame onely. So hee that shaveth off the hayre of his neighbours head, payeth but for the shame onely; for it will grow againe: &c. Maim. in Chobel, c. 2. s. 2. 4. upon a man] The Hebrew Adam, signifieth, man and woman, Gen. 5. 2. all man-kinde, of what sort soever: and so this law exten∣deth to all, even the mean est. Hee that hurteth his owne Hebrew servant, is bound to pay all five things (before mentioned) save for his resting. He that hurteth his neighbours Canaanitish (or heathenish) servant; payeth to his master, all the five things. He that hurts his neighbours Hebrew servant, is bound to pay all five, &c. He that burieth another mans wife, payeth for her resting, and for her healing, to her husband; and for the paine, to her selfe: and for the shame, and for the dam∣mage if it be to be seene, as if it be on her face, necke or hand; a third part is payd to her selfe, and two thirds to her husband: if the dammage bee on a secret place, a third part is payd to the husband, and two thirds to the wife. If an husband hurt his owne wife, he is bound to pay unto her out of hand, all the dammage, and all the shame, and the paine; and all is hers, her husband hath no fruit thereof. And if she will, she may give the price to another. And her husband is to heale her, as all sicke persons are wont to be healed. It is unlawfull for a man to hurt either himselfe, or his neighbour: and not he that hurteth-only, but whosoever smiteth a righteous man of Israel, either small or great, man or woman, by way of strife, bear ••••sgresseth against a prohibition for it is said (in 〈◊◊〉〈◊◊〉. 3.) he shall not adde (or exceed) to smite him: if the law forbiddeth to adde in smiting of a sinner, much more (it forbiddeth) to smite a just man. Though he doe but lift up his hand against his neighbor, it is un∣lawfull: and whosoever lifteth up his hand against his neighbour though he 〈…〉〈…〉ite him not, he is a wicked man. Maimony in Chobel, &c, chap. 4. sect. 10. &c. and chap. 〈◊〉〈◊〉. 1. 2.

Vers. 21. that smiteth]. the Chaldee translateth, [unspec 21] that killeth a beast: but it extendeth further, even to the-hurting or mayming of his neighbours beast, and consequently any other of his goods, ac∣cording to the Law, Exod. 22. 5. 6. So the He∣brewes expound this law, saying: Hee that doth d〈◊〉〈◊〉age to his neighbours goods, is bound to recom∣pence the whole dammage, whether hee doe it of igno∣rance, or against his will, i•• is as if he did it presumptu∣ously: as if he fall from the top of an house, or stumble 〈◊◊〉〈◊◊〉, and falleth on a vessell and breaketh it, he 〈◊〉〈◊〉 〈…〉〈…〉d, to pay the whole dammage; as it is written, AND HEE THAT SMITETH A BEAST 〈…〉〈…〉LL RECOMPENCE (or PAY FOR) IT; the 〈◊〉〈◊〉 〈…〉〈…〉e putteth no difference, whether hee doe it 〈◊〉〈◊〉 〈…〉〈…〉y or presumptuously. And whether he kill his neighbours beast, or break his vessels, or rent his clothes, or cut downe his plants; there is one law for all. But this is to be understood, if it be within the power (or liberties) of him that suffreth the dammage: for if it be within the liberties of him that doth the dammage, he is not bound to recompence, unlesse he doe the dammage presumptu¦ously: but if he doe it of ignorance, or being forced; he is discharged. Likewise if they be both of them within their liberties, or both of them out of their liberties; and the one d••th dammage against his will, to his neighbours goods, he is discharged. Hee that th〈…〉〈…〉steth his neigh∣bours beast into the water; or it is fallen in, and hee will not suffer it to come up out of the water; till it dye there; he is bound to recompence it and so in all like cases. Who-soever is the cause of doing dammage to his neighbours goods, hee is bound to recompence the whole dammage, with the best of his substance, as others that doe dam∣mages. Although he doth not this dammage himselfe at last; forasmuch as he was the cause thereof at first he is bound to pay. Maimony in Chobel, &c. ch. 6. sect. 1. 2. 3. 12. and ch. 7 sect. 7. smiteth a man] that is, killeth him, as vers. 17. so the Chaldee transla∣teth it killeth; and the Greeke addeth, hee that smi∣teth a man, and he dye, shal be put to death.

Vers. 22. One judgement] that is, one manner of [unspec 22] law and punishment. shall ye have] or, shall be to you as well the stranger] or as the stranger (the proselyte,) so shall the homeborne be.

Vers. 23. and stoned him] the Greeke addeth, [unspec 23] and all the congregation stoned him as vers. 14. Of the manner of stoning, which they used afterward in Israel, it is recorded in Thalmud Bab. in Sanhedrin. ch. 6. and by Maimony in Sanhedrin. chap. 15. that when they came within foure cubits of the place of execution, they st〈…〉〈…〉t him that was to be stoned, out of his clothes, and covered his naked-shame before him; and a woman was not stoned naked, but in one linnen garment. The place of stoning was high, w〈…〉〈…〉er he and the witnesses went up, and his hands were tyed, and one of the witnesses stroke him behinde on the loynes; if he dyed not with that blow, there was a great stone so much as two men could beare, which the witnesses cast up•• his 〈…〉〈…〉art; & if with that he dyed not al Israel threw stones upon him, as it is written The hand of the wit∣nesses shall be first upon him, to put him to death; and afterward, the hand of all the people. De〈…〉〈…〉 17. 7.