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.

COmmand] After that God had set his church [unspec 2] and ministery in order, he next giveth lawes for the puritie and holinesse of his church in that order, by removing all sinne and uncleannesse from among them; and after, by appointing the exer∣cises of godlinesse. Of this he saith, Command: whereby the weight of the things here spoken of, is signified. that they send away] or, as the Greeke translateth, and let them send away, that is, put out of the campe; and there were three Campes, the Sanctuary, called the Campe (or tents) of the LORD, 2 Chron. 31. 2. the Campe of the Le∣vites, Num. 3. and the Campe of Israel, the twelve tribes, Num. 2. See the annotations on Exod. 40. 33. And as the uncleane were to be put out of the Campe, pitching about the Sanctuary: so out of he campe which went to warre against their ene∣mies, D••••s. 23. 10, 11. The Campe of the Lords Sanctuary was most holy; none which was un••leane in any thing, might enter in, 2 Chron. 23. 19. Le∣per] who was defiled and uncleane, all the dayes that the plague was upon him, and was to dwell a∣lone, without the campe, Lev. 13. 46. see the anno∣tations there. an issue] the Law of their un∣cleannesse is given in Levit. 15. a soule] that is, a dead soule, as Num. 6. 6. meaning a body; the Chaldee here translateth, by the bones of the soule of a man; taking the soule for a dead carkasse; as in Levit. 21. 1. there the Chaldee hath, the dead. Who so touched any dead man, was uncleane seven dayes, Num. 19. 11, &c. whereas for touching other dead creatures, they were uncleane but un••••ll evening, Lev. 11. 24. 39, 40. These legall pollu∣tions, figured our pollution by sinne of all sorts, (as in their places is shewed:) and the removing of such out of the Lords campe, figured the remo∣vall of unrepentant sinners out of the church; into which any thing that defileth may in no wise enter, Rev. 21.—27. the uncleane may not come into it, Esai. 52. 1.

Vers. 3. male and female] Hebr. From male unto [unspec 3] female, whereby he meaneth both sorts: and as Chazkuni here observeth, he saith not man and wo∣man, to teach that in case of uncleannesse, the great and the small are alike. Vpon this Law, Marie the sister of Moses & Aaron, being striken with lepro∣sie, was put out of the Campe, Num. 12 14, 15. without the campe] or, to without, that is, to a place without the campe. But were they all to be together in one place? seeing the Lepers were to remaine alone, Lev. 13. 46. The Hebrew doctors expound this Law thus; There were three ••ampes; the campe of the Divine Maiesty (that is, the San∣ctuary:) about that the campe of the Levites, and from thence unto the end, the campe of the standards on all foure quarters, that was the campe of Israel. The Leper was put forth out of them all: he that had an issue might be in the campe of Israel, but was put forth out of the second: and the defiled by the dead, he might be even in Lev••es campe, and was 〈◊〉〈◊〉 put forth save from the campe of the Majestie (of God.) Sol. Iarchion Num. 5. This, though it see∣meth contrary to Moses, is the common opinion of the Hebrewes, as may be seene in Thalmud B••••. in Pesachim, chap. 6. and Maimony in Mis••. in B••∣ath h••mikdash, ch. 3. where he rendreth this reason; The Leper because his uncleannesse is greater, he is sent away further than his fellowes; for every one whose uncleannesse is greater, his putting forth is fur∣ther than his neighbours. Therefore they send forth the Leper out of the three campes, which is out of Ie∣rusalem, because he defileth by entrance, whereas ••e that hath an issue, defileth not so. And they send forth men and women that have issues, the menstruous, and women in childbed, out of the two campes, which is, out of the mountaine of the house (of God:) be∣cause they defile bed, and seat, which the uncleane by the dead doe not. The C••el] that is, the Ramp〈…〉〈…〉 or Courtyard, in the Temple, which was more ou••∣ward than the womens court, as the womens was more than the mens court; they put forth out of it, heathens, and such as are defiled by the dead, and

〈◊〉〈◊〉 by lying with the menstruous. If a Leper 〈◊〉〈◊〉 into Ierusalem, he 〈…〉〈…〉eaten (with 40. stripes;) if 〈◊〉〈◊〉 come into the mountaine of the house (of God) ••e is beaten with fourescore stripes, &c. Wee may here note the difference and degrees of places, and their holinesse, which the Hebrewes say were ten, within the Land of Canaan, Ierusalem, and the Temple. 1. The walled townes; 2. The city Ie∣rusalem; 3. The mountaine of Gods house, (mount Sion;) 4. The Chel, or outmost court; 5. The womens court, (which some thinke to be that which is called the new court, 2 Chron. 20. 5.) 6. The mens court. 7. The Priests court, (2 Chro. 4. 9.) 8. The place betweene the Porch and the Altar, (2 Chron. 8. 12.) 9. The Temple, or House it selfe. 10. And the most holy place, or Oracle within the Temple; 1 King. 6. 16. 17. 19. Of these it is written in the Bab. Thalmud in Celim, ch. 1. sect. 6, &c. and by Maimony in M••sn. in Beth h••••chirah, chap. 7. sect. 12, &c. thus: All the land of Israel is holy above all other lands; for they bring out of it, the Sheafe, and the Two loaves, (Lev. 23. 10. 17.) and the First-fruits, which they 〈◊〉〈◊〉 not out of other lands. Ten holinesses are in the land of Israel one above another. The walled townes are holier then the rest of the land, for out of them they put the leprous: neither doe they bury the dead within them, without consent of seven good men of the city, or of all the people of the city, &c. Ierusalem is holier then other walled cities; for they eat the light holy things, and the second tithes, within the walies thereof. The mountaine of (Gods) house, is holier then it; for none that have issues, are menstruous, or in childbed, may come in thither. The Chel (or Ram∣part,) is holier than it, for no heathens, or defiled by the dead, or that hath ••••en with the menstruous, may come in thither. The womens court is holier then the Chel; for none that is washed (from his uncleane∣nesse) that day (before Sun setting, as Levit. 15. 6.) may come thereinto. The court of (the men of) Israel, 〈◊〉〈◊〉 holi••r than the womens court, for none that hath not brought his offering for a••oxement (though he be otherwise cleane, as Levit. 12. 6. 7. and 14. 9. 10. and 15. 13, 14, 15.) may come into it. And the 〈◊〉〈◊〉 that commeth there into, is guiltie of cut∣ting off. The Priests c••••rt, is holier then that, for no 〈◊〉〈◊〉 may come in thither, saue at the time of their 〈…〉〈…〉ssities, for imposing of hands, or for atone∣〈…〉〈…〉 〈◊〉〈◊〉 for staying, or for waving (the Sacrifices.) 〈◊〉〈◊〉 the Porch and the Altar, is holier than 〈◊〉〈◊〉, for none that are blemished, or bare headed, or 〈◊〉〈◊〉 their clothes rent, may come thither. The Tem∣〈…〉〈…〉r than betweene the Porch and the Altar: 〈◊◊〉〈◊◊〉 may come thereinto, but he that hath his 〈◊〉〈◊〉 and feet washed. The Holie of holies is ho∣〈…〉〈…〉 it; for none may come in there, but the high 〈◊〉〈◊〉, in Atonement day, at the time of service, 〈◊〉〈◊〉▪ 6. For the better understanding of these things, we may further observe touching the Tem∣ple i•• Ierusalem, how they say; The mountaine of the house (of God,) which was mount Morijah (〈◊◊〉〈◊◊〉. 3. 1.) was five hundred cubits (long) and five hundred (broad) and was inclosed with a 〈◊〉〈◊〉. And it had ••ive gates, one on the West, and one on the East, and one on the North, and two on the South: and the breadth of a gate was ten cubits, and the height twenty: and they had doores. Within that was a (woodden) fence compassing round about, the height whereof was ten hands bredths, and within that fence was the Chel (or Rampart) ten cubits high; and of that it is said in Lam. 2. 8. He made the Ram∣part and the wall to lament: this was the wall of the court. Within the Rampart was the court, and all the court was in length 187. and in bredth 135. (cubits,) and had seven gates, &c. The Sanctuarie was not all of it in a plaine, but in a cliffe (or ascent,) of the Mount. When a man went in at the East gate of the Mountaine, hee went to the end of the Chel (or Rampart) in a levell ground. And hee went vp from the Chel to the womens court by twelve steps: the height of every step was halfe a cubit, and the bredth halfe a cubit. And all the womens court he went on a levell: and from it to the court of Israel (the mens court) by 15. steps; and all the court of Israel he went on a levell. Thence he went vp to the Priests court, which was two cubits & an halfe higher than Israels. And he went all the Priests court, and betweene the porch and the altar in a levell. Thence hee went vp to the porch by twelve steps. And the porch and the Temple was all on a levell. So the height of the floore of the Temple was aboue the floore of the East gate of the mount of the house, 22. cubits. Maimony in Beth habchirah, chap. 5. & 6. that they defile not] or, and let them not defile (or make uncleane) their camps: for the least of these three, namely the un∣cleane by the dead, whatsoeuer he touched was un∣cleane: Num. 19. 22. Hag. 2. 12. This taught them sanctification, in abstaining from communion with sinne and sinners; as the Apostle sheweth in 2 Cor. 6. 17. Come out from among them, and be yee separate, saith the Lord, and touch not the vncleane thing, and I will receiue you, &c. And in Heb. 12. 15. Looking diligently, &c. lest any root of bitter∣nesse springing vp, trouble you, and thereby many be defiled. I dwell] in Chaldee, my divine presence (Sh••••inah) dwelleth. This reason respecteth not onely the former uncleanesses, but the sinnes also that follow, of transgression, v. 6. and secret adultery, vers. 12. 13. So the Hebrewes also ac∣knowledge; as Chazkuni (on this place) saith, For∣asmuch as the Diuine presence (of God) is among them, & they encampe round about the Tabernacle: it is necessary that they purifie their camps from un∣cleanenes, & cleare themselves from robbery, & from doubtfull wickednes, as of the woman that goeth aside; and to observe the things decreed for purification.

Vers. 6 the sinnes of men] in Greeke, humane [unspec 6] sinnes, that is, any such sinne as men use to fall into through their frailty. to transgresse a trans∣gression] that is, to commit (or by committing) a transgression: so in Lev. 6. 2. where this law is more explained. The Chaldee expoundeth it, to falsifie a falshood, that is, to speake (or deale) falsly: the Greeke, despising despised; in Hebrew Mag••nal: whereof see the notes on Lev. 5. 15. This is the second Law of Israels puritie, and it is against mo∣rall sin & pollution therby; which the sinner was to purge by confession of sin restitution of dammage,

and sacrifice. against Iehovah] in the Chaldee, be∣fore the Lord. This is meant in regard of his deniall or oath before the Lord; as Lev. 6. 2, 3. that soule] in Chaldee, that man: it meaneth man or woman, as before is expressed. be guilty] or, be in trespasse.

Vers. 7. shall confesse] This, though it be here adjoyned to this particular, belongeth to all sinne, [unspec 7] which he that confesseth and for saketh shall have mer∣••ie, Prov. 28. 13. for God looketh upon men; if any say, I have sinned & perverted that which was right, and it profited me not; he will deliver his soule from going into the pit, and his life shall see the light, Io•• 33. 27, 28. The Hebrewes set downe this duty thus; All the precepts in the Law, whether they com∣mand or forbid a thing, if a man transgresse against any one of them, either presumptuously, or ignorantly, when he maketh repentance, and turneth from his sin, he is bound to confesse before the blessed God, as in Num. 5. 7. This confession is with words; and it is commanded to be done. How doe they confesse? Hee saith, Oh God I have sinned, I have done perversly, I have trespassed before thee, and have done thus and thus; and ••oe I repent, and am ashamed of my doings, and I will never doe this thing againe: and this is the foundation of confession. And who so maketh a large confession, and is long in this thing, hee is to be com∣mended, and so the owners of sin and trespasse offrings, when they bring their oblations for their ignorant, or for their presumptuous sinnes, atonement is not made for them by their oblation, until they have made repen∣tance, & confessiō by ward of mouth. Likewise, all con∣demned to death by the Magistrates, or condemned to stripes, no atonement is made for them by their death, or by their stripes, untill they have repented and con∣fessed. And so hee that hurteth his neighbour, or doth him dammage, though he pay him whatsoever he oweth him, atonement is not made for him till he confesse, and turne away from doing so againe for ever, as it is writen, (in Num. 5. 6.) any OF ALL THE SINNES OF MEN. Maimony in Misn. treat. of Repentance, chap. 1. s. 1. his trespasse] or, his guiltinesse, Hebr. Asham: mea∣ning the thing for which he is guilty: as is explai∣ned in Lev. 6. 4. & noted on Lev. 5. 16. The Asham (Guiltinesse) here spoken of, is the thing taken by ra∣p〈…〉〈…〉, or the price thereof, saith Maimon. in treat, of Robbery, & l••st things, c. 8. s. 6. in the principall] or, 〈◊〉〈◊〉 the summe (the head) thereof; that is, eve∣ry whit of it: so in Lev. 6. 5. the fift] see the notes on Levit. 5. 16. and 6. 5. Of this point the Hebrewes say, He that sweareth upon deniall of goods, payeth not the fift part, untill hee confesse it of himselfe: but if there come witnesses, and he stand still in his deniall, he payeth the principall onely upon the mouth (that is, the testimony) of the witnesses: but payeth not the fi••t part, because the fift part with the sacrifice, doe come for atonement, and he bringeth not them, but upon his 〈◊〉〈◊〉 mouth (or confession.) Mai∣mony treat, of Robbery, chap. 7. sect. 8.

Vers. 8. no kinsman] Hebr. Goel; which is ge∣nerall for any kinsman, that redeemeth, avengeth, [unspec 8] or to whom a thing appertaineth when the other is dead. Hereupon the Hebrews apply this law to the stranger; for they say, there is no man in Israel without kinsmen, either brother, or child, or o∣ther of his blood, &c. 〈…〉〈…〉t this is (meant of) the stranger that dieth and hath no heires: Sol. 〈◊〉〈◊〉 on Num. 5. and Maimony in treat. of Robberie &c. chap. 8. sect. 6. the trespasse] or guiltinesse, the thing for which he is guilty; as vers. 7. unto the Priest] who being the Lords minister, should receive it for him. The holy blessed (God) is the Father of the stranger, and meet to inherit that which is his, therefore it should bee given to the sonne of his house, which is the Priest, saith Chaz∣kuni on Num. 5. If (a man) have done rapine unto a stranger, and sweare unto him (falsly) and the stran∣ger die, then he is bound to pay the principall, and the fift part, unto the Priests of that custodie (or ward) If a Priest rob a stranger which hath no he••res, and sweare unto him, and the stranger die; this (Prie••••) hath no right to his robberie which is under his hand; but it goeth out from under his hand, to all his bre∣thren the priests, the sonnes of the custodie (that is, which serve in that ward) Maimony treat, of Rob∣berie &c. chap. 8. sect. 4. 9. ramme of 〈…〉〈…〉∣ments] whereby atonement was made for him with God, by the Priest: whereof see Levit. 6. 6, 7. Here also they say, the trespasse offering is not of∣fered, untill hee that hath done the robberie have re∣stored the principall to the owners, or to the Priests, of he have robbed a stranger that hath no heires. If hee have given the principall, and offred his trespa••••••-of∣fring, atonement is made for him, and the fi••t part hindreth not the atonement; and he is bound to give the fift part, after the atonement. Maimony trea••▪ of Robberie, chap. 8. sect. 13.

Vers. 9. heave-offring] or oblation, in Chaldee, [unspec] separation (or separated thing.) of all] or, with all the holy things: according to which sense the Greeke translateth, and all the hallowed things. So in Ezek. 44. 30. the first of all the first fruits of all things, and every heave-offring of all, of all your heave-offrings shall be the Priests, and the first of your dough shall ye give unto the Priest, that he may cause the blessing to rest in thine house. shall bring neare] or, shall offer to the Priest, and so unto God by him: therefore the Greeke translateth, shall ••ffe•• to the Lord, to the priest, to him shall it be. Of the gifts which God appointed to the Priests, see Num. 18. In that the Lords offrings were given to the Priest, it figured, that all things were given of the Father unto Christ, whom he hath made heire of all things, Heb. 1. 2. And it taught the people their duty, for the maintaining of his ministers, Mal. 3. 8, 9, 10. 1 Cor. 9. 13, 14.

Vers. 10. shall be his] that is, shall be the priests, [unspec] as in Ezek. 44. 30.

Vers. 12. Any man] Hebr. man man, that is, who-soever. [unspec] This is the third Law, for the sanctification of the church, in a case of sinne suspected, and not manifest: which God would have to bee looked unto, and purged. goe aside] to wit, from him to another man, and commit adulterie. A figura∣••ive speech, taken from going aside out of the right way: so in Prov. 7. 25. transgresse] di••••oy∣ally and unfaithfully, as the Hebrew Mag••••al sig∣nifieth, Levit. 5. 15. The Greeke trans••••eth it 〈◊〉〈◊〉▪

the Chaldee, deale falsly.

Vers. 13. Aman] in Greeke, any: meaning a∣〈…〉〈…〉her man besides her husband. from the e••es] [unspec 13] that is, from the knowledge. Of the way of an a∣〈…〉〈…〉s woman, it is said, She eateth, and wipeth ••er mouth, and saith; I have done no wickednesse, Prev. 30. 20. hath ••id her selfe] or, hath been 〈◊〉〈◊〉, hath been in secret; meaning either that she hath dissembled her iniquitie, or, hath beene in a secret place with some other man, wherby she may justly be suspected, and her husband hath cause to be jealous. In this latter sense, the Hebrewes un∣derstand it, and make it the ground of the Law fol∣lowing, for her tryall. They say, The jealousie spo∣ken of in the Law, Num. 5. 14. is when (the man) hath said unto his wife before witnesses, bee not in se∣cret with such a man. The hiding [or secrecie] spoken of i•• Num. 5. 13. is, when she hath beene in secret with that man, touching whom he hath said unto her before two witnesses, be not in secret with him: if shee hath staied with him so long as till she might bee desi∣led, then it is unlawfull for her husband to company with her, untill she hath drunke of the bitter water, and the thing be tried. And at such time as there is ••o water for her that goeth aside (to drinke,) she is un∣lawfull for him for ever, and is put away from him without a bill of dowry. If hee be jealous of her for two at once, and have said unto her, bee not in secret with such and such: if she have beene in secret with them two together, and taried so long as till she might be defiled, though they were both her brethren, or her father and her brother, she is unlawfull (for her hus∣band) untill she have drunke. If hee have said unto ••er before two, speake not with such a man; this is not jealousie; yea, though shee have beene in secret with him by (testimony of) witnesses, and taried till shee might be defiled, shee is not unlawfull (for her hus∣band) neither doth she drinke for this jealousie. Like∣wise, if hee have said unto her, bee not in secret with him; and ••he be seene speaking with him, this is not to be in secret, neither is she unlawfull (for her husband) neither is she to drinke. Also, if there have not been jealousie before, though two doe come and testisy, shee was in secret with this man, and taried till shee might be defiled, she is not unlawfull for her husband, nei∣ther is she to drinke. If he have beene jealous of her before two (witnesses) and he hath seene her in secret with him touching whom he was jealous, and that shee 〈◊〉〈◊〉 till she might be defiled; loe she is unlawfull for 〈◊〉〈◊〉 husband, and is put from him, and hee shall give a 〈◊〉〈◊〉 (of ••••wrie,) for ••e cannot cause her to drinke up∣on 〈◊〉〈◊〉 owne mouth (or testimony.) Maimony in Misn. 〈◊〉〈◊〉 in Sotah. chap. 1. sect. 1▪ 8. These and the like cautions they put concerning this law: some of which seeme to be uncertaine traditions. 〈…〉〈…〉sse] that she is defiled: for upon testimony, 〈◊◊〉〈◊◊〉 ••he were taken with the manner, she was not to drinke, but to dye by the Magistrate, Levit. 20. 10. Io••. 8. 4, 5. And whereas hee speaketh here singularly of a witnesse, the Hebrews observe, that 〈◊〉〈◊〉 there be but one witnesse against her, who saith, she 〈◊〉〈◊〉 〈…〉〈…〉d, she is not to drinke, Sol. Iarchi, on Num. 5. 〈◊◊〉〈◊◊〉 unlawfull (they say) for her husband (to com∣〈…〉〈…〉 with her) for ever; and doth not drinke, but is put away without a dowry. If two witnesses come to∣gether, and one say, she is defiled, another say, shee is not d••filed: or, if one say, she is defiled, and afterward two other come and say, she is not defiled; then shee drinketh, Maim. in Sotah. c. 1. sect. 14. 17.

Vers. 14. the spirit of jealousie 〈…〉〈…〉sse upon him] [unspec 14] or, passe over him: the Greeke saith, come upon him, that he be affected with a j••alous mind; as the wind is said to passe over the grasse, when it is smitten or blasted with the wind, Psal. 103. 15, 16. which in Esai. 40. 7. is said to blow ••pen it. And the spirit of jealousie, meaneth a jealous motion or affection of the minde, wherewith it is caried, as the Scrip∣tures elsewhere speake, of the spirit of wisdome, the spirit of counsell, the spirit of knowledge, Esai. 11. 2. Eph s. 1. 17. the spirit of fornications, H••s. 4. 12 the spirit of feare, 2. Tim. 1. 7. the spirit of meck∣nesse, Gal. 6. 1. the spirit of 〈…〉〈…〉ber, Rom. 11. 8. And in 1 Cor. 14. 12. spirits are put for the gifts and motions of the spirit. 〈◊〉〈◊〉] or, after the Greeke, Zealousie, a zealous affection, which is sometime used in the good part, sometime in the evill; as Zeale also is sometimes good, Ioh. 2. 17. 2. Cor. 7. 11. sometime evill, Gal. 5 20. called bit∣ter zeale, Iam. 3. 14. So the Hebrewes have one word Kinah, for zeale, jealousie, 〈◊〉〈◊〉, and ••mula∣tion; as Phineas was zealous for the Lord, Num. 25. 11. Elias was jealous for him, 1. King 19. 10. Io∣suah ••••vied for Moses sake, Num. 11. 29. And jea∣lousie is an affection hard (or cruell) as the grav••; the co••les thereof are co••les of fire, Song 8. 6. it is the rage of a man; therefore he will not spare in the day of vengeance, Prov. 6. 34. This affection is said (af∣ter the manner of men) to be in God himself, ••xod. 20. 5. & Paul was jealous for the Corinthians, fea∣ring le••t they should be corrupted, 2. Cor. 11▪ 2, 3. upon him] the husband, who onely had the power to bring his wife to this triall. Wherefore the Hebrewes write, that if a man bee out of the countrey, or in prison, or the like; and his wife have an evill report for lightnesse, &c. the Magi¦strates are to call her, and say unto her, bee not in se∣cret with such a man. If witnesses afterward come, that shee was with him in secret, so long as that shee might be defiled; the Magistrates are to forbid her her husbands company ever after, and rend her b••l (of dowry.) And when her husband comes home, or out of the prison, he gives her a bill of divorce; but hee cannot cause her to drinks, because himselfe was not jealous of her. Maimony in Sotah. chap. 1. sect. 11.

Vers. 15. his wife unto the Priest] who was in [unspec 15] his office a figure of Christ, by whō God will judge the secrets of men, Rom. 2. 16. the order of this acti∣on is said to be this; The husband commeth to the Magistrates of his citie (where hee dwelleth) and saith unto them; This my wife, I am jealous of her for such a man, and she hath been in secret with him, and these are witnesses; and loe, she saith that shee is cleare, and is willing to drinke, for triall of the thing. Then the Magistrates shall heare the words of the witnesses: and they appoint two to be with the man, to keepe him that he companie not with her, before shee have dr〈…〉〈…〉ke: for she is unlawfull for him, untill shee

have drunke. And they send him to Ierusalem: for they cause not the suspected woman to drinke, but in the great councell of seventy Elders in the San∣ctuarie. When they are come to Ierusalem, the great Councell set her among them, and they terrifie her, and make her sore affraid, that she should not drinke, &c. If she say, I am defiled; or, I will not drinke; she is put from her husband without a dowry. But if shee stand in her cause that shee is cleare, they bring her to the East gate of the Court-yard, which is over against the most holy place, &c. If shee be arrayed in white garments they put upon her blacke: or if she hath faire blacke clothes, they put upon her clothes that are not faire; and take off all ornaments of silver and gold that are on her. And they gather a great company of women unto her; for all the women there present are bound to see her; as it is said (in Ezek. 23. 48.) That all women may bee taught not to doe after your lewdnesse. And every man that will come and see, may come and see. And shee standeth among them without scarfe or veile, onely in her clothes, and her coyfe that is on her head, as a woman within her house, &c. and afterward the Priest adjureth her, in the language that she knoweth, and understandeth. Mai∣mony in Sotah. chap. 3. sect. 1, 2. &c. of bar∣ley] it might be of no other graine, nor any other quantity than the tenth of an Ephah, neither more nor lesse: see the annotations on Levit. 2. 1. The Prophet Hoseah, in a mystery, bought an Adul∣tresse for fifteene peeces of silver, and an homer and an halfe of barley, Hos. 3. 1, 2. The Hebrews here note, Meale, not floure; barley, not wheat: she hath done the act of a beast, and her oblation is the meat of a beast. Sol. Iarchi, on Num. 5. not put] Hebr. nor give frankincense: oile figured grace, which was wanting in her actions; frankincense gave a sweet savour, which her workes did not be∣fore God; therefore both must be wanting, as in all meat offrings that were for sinne. See the notes on Levit. 5. 11. and 2. 2. The Hebrewes make these two distinct precepts: so that he which transgres∣seth and putteth oile, and frankincense, is beaten for the oile in particular, and for the frankincense in particular. Maim. in Sotah. chap. 3. sect. 13. a meat-offring of jealousies] Hebr. a Minchah (whereof see Levit. 2. 1.) in Greeke, a sacrifice of jealousie. From this word the Hebrews say; If a man be jealous of his wife for many men, and she hath beene in secret with every one of them; he is to bring but one Meat-offring for them all, when hee causeth her to drinke; for it is said, It is A MEAT OF∣FRING OF IEALOVSIES: one Meat∣offring for many jealousies. Maim. in Sotah. chap. 4. sect. 16. making memoriall] or, causing iniqui∣ty to be remembred. And this is the reason why it might have neither oile nor incense, which other Meat-offrings had, Lev. 2.

Vers. 16. make her stand] present her before the Lord, for the judgment was his, not mans: by [unspec 16] standing, some understand, her staying there, till the Priest went into the Tabernacle, to gather up dust to put in the water, (vers. 17.) For he went in∣to the Tabernacle to take dust from thence: but shee went not in, Chazkuni on Num. 5.

Vers. 17. holy water] the Chaldee expoundeth [unspec] it, Water of the Laver, (whereof see Exod. 30. 18. the Greeke translateth it, pure living water. The quantity, Moses mentioneth not: the Hebrewes say, halfe a log of water out of the Laver, and hee measured it by the halfe log which was in the Sanctu∣ary. Maim. in Sotah. cap. 3. sect. 9. The halfe Log contained as much as three egges: see the notes on Exod. 30. 24. and Levit. 14. 10. earthen vessell] this they say, was to be a new vessell, where∣with no worke had ever beene done. Maim. in Sotah, cap. 3. sect. 9. And they make this use of it, She had drunke with the adulterer, good wine in faire go••lets: therefore she is to drinke bitter water, in a contempti∣ble earthen dish. Sol. Iarchi, on Num. 5. and Iona∣than in Thargum. dust] in all use, dust was a signe of basenes••••, sorrow, and affliction, Iob 2. 12. Psal. 7. 5. and 22. 15. Lam. 3. 29. it was the food of the cursed Serpent, Gen. 3. 14. Esa. 65. 25. This was given her to drinke, that if she had hearkened to the Serpents tentation, she should be partaker or his curse. Yet being the dust of the Sanctuarie, it was in respect thereof, holy, (as the ground where∣on Moses and Iosua stood where God appeared, was holy, Exod. 3. 5. Ios. 5. 15.) so it taught her to feare judgment from the Lord. into the wa∣ter] or, upon the water: as the Hebrews say, hee put it upon the top of the water, that it might be seene on the upper part of the water. And againe, Ie he put in the dust before the water, it was unlawfull. Maim. in Sotah. c. 3. s. 10. and c. 4. s. 12.

Vers. 18. to stand] the same was said before, in [unspec 18] vers. 16. Hereupon the Hebrews say, the woman was led about from place to place in the court, to weary and tyre her, to see if shee would confesse. Sel. Iarchi on Num. 5. and Maim. in Sotah, c. 3. s. 3. uncover the womans head] The covering on the womans head, is a signe of her subjection to the man, 1. Cor. 11. 5, 6, 7, 10. so the uncovering of her head might be a signe, that now she was in her own power, to cleare or condemne her selfe. It was also a signe of sorrow, Levit. 21. 10. so this her case and action was sorrowfull; & for a woman to have her head bare in such an assembly, was shamefull, 1. Cor. 11. 5, 6. Of this action the Hebrews writen that one of the Priests came and tooke hold on her clothes before, and rent them downe to her heart; and uncovered her hayre, and untied the lockes of her head, for to make her unseemely. Maim. in Sotah, c. 3. s. 11. the Meat-offring] which being brought by her husband for her, vers. 15. she was to take, as by that signe offring her selfe to the Lords try all; unto whom this Meat-offring was by her presen∣ted. in the hand of the Priest] All the while that her head is bare, and the Meat-offring in her hands, the water is to bee in a vessell in the Priests hand, that she may see the water. Maim. in Sotah c. 3. s. 14. the bitter water] or water of bitter∣nesse, in Greeke, water of conviction; because it con∣vinced her if she were guilty: but how was it bit∣ter? By reason of the effect, for it killed her if she were guiltie, and death is said to be bitter, 1 Sam. 15. 32. Eccles. 7. 28. and afflictions are bitter, Esai. 38. 17. The Hebrewes thinke also it was bitter in

caste, and that the Priest put into the water some bit∣ter thing, as wormewood, or the like. Maim. in So∣tah cap. 3. sect. 10. Salomon, speaking of an har∣lot, saith, that the end of her is bitter as wormewood, Prev. 5. 4. as it is to others, so unto her selfe. that causeth the curse] or, the bitter curse-bringing water: so called, because it brought the curse into her, if shee were guilty, vers. 22. This similitude David useth, praying against the wicked, let (the curse) come into his bowels like water, Psal. 109. 18. Ionathan in his Thargum expoundeth it, the bitter water of triall; because it tryed her honesty: But Onkelos the Chaldee paraphrast expoundeth it, that causeth the curse, or maketh cursed.

Vers. 19. charge her by oath] or, adjure her, make her to sweare. In ages following, when Israel [unspec 19] in dispersion lost their language, this adjuration was to bee in that tongue which the woman knew and understood. Maim. in Sotah cap. 3. sect. 7. If no man] that is, no other man, besides thine husband: Rom. 7. 3. as in Gen. 36. 6. unto a land, is by the Chaldee expounded, to an other land. under thy husband] that is, since thou wast mar∣ried: for a maried woman is in Scripture phrase, said to be under an husband, Rom. 7. 2. Or, in stead of thine husband, that is, beside him. The Hebrews say, The husband may deale by oath with her, that she hath not committed whoredome with that man concerning whom he is jealous of her, nor with any o∣ther man. And that she hath not committed whor∣dome under him, after she was betrothed, before hee maried her, or after. But he may not deale with her, that shee did not commit whoredome before they were betrothed, neither after she was put away, if shee had beene put away, and returned to him againe: for if she committed whoredome in that time, she is not un∣lawfull for him. Maim. in Sotah, cap. 4. sect. 17. be thou free] or, be guiltlesse, cleare, innocent: that is, thou shalt have no hurt by this bitter water. From this example, the Hebrewes hold that in all judging of persons, they should first see if they may be cleared.

Vers. 20. had his copulation] or, given his copu∣lation, that is, his seed of couplation, as is expressed [unspec 20] in Lev. 15. 18.

Vers. 21. by oath charge] or, adjure the wo∣man, lay an oath upon her: as Ios. 6. 26. 1. Sam. 14. [unspec 21] 24. oath of cursing] or, of exsecration: in Greeke, 〈◊〉〈◊〉 the oathes of this curse. give thee to be for a curse,] that is, make thee a curse and an oath: that thy name and punishment may be mentioned for an example and terrour to others: as in Ier. 29. 22, 23. of them shall be taken up a curse by all the capti∣〈◊〉〈◊〉 &c. saying; The LORD make thee like 〈◊〉〈◊〉 and like Ahab, whom the king of Babylon 〈◊◊〉〈◊◊〉 the fire; because they committed villeny in Israel, and committed adultery with their neigh∣bours ••ines. So if any tooke an oath vpon them∣selves, they might likewise say, The Lord make me like such a woman, whose belly did swell, &c. if I 〈◊〉〈◊〉 done this thing. And as for a curse, so for an 〈◊〉〈◊〉 (as in Esai. 65. 15. ye shall leave your name for 〈◊◊〉〈◊◊〉, unto my chosen; meaning for an oath of ex∣ecration, as in this place. thy thigh to fall] Hebr. thy thigh falling: in Greeke, thy thigh fallen: in Chaldee, thy thigh dissolved. The thigh is used for the place or instrument of generation, as in Gen. 46. 26. the soules that came out of Iakobs thigh. Falling is often used for dying, as in 1 Chron. 21. 14. there fell of Israel; which is expounded in 2 Sam. 24. 15. there dyed. So the falling of the thigh, may be understood of the dying and rotting of the thigh or wombe: or properly of the falling downe of the wombe out of the place, whereby it became unfit for generation. belly to swell] in Greeke, thy belly burst: so in vers. 27. It is a tradition of the Iewes, that the water which Moses made the Israe∣lites to drinke with the powder of their golden calfe, Exod. 32. 20. had like effect in such as were guilty of that sinne, and could no be convicted by witnesses, that their bellies swelled. Sol. Iarchi on Exod. 32. and R. Monachem.

Vers. 22. shall enter] or, let it enter, and the [unspec 22] thigh] that is, thy thigh, as the Greeke explaineth it. Amen Amen] in Greeke, So be it So be it, Amen is an Hebrew word, but retained by the A∣postles in Greeke, 1 Cor. 14. 16. and so is now used in all languages. By interpretation it signifieth Truth, Verily, or faithfulnesse, as in Esai. 65. 16. the God Amen, is the God of Trueth: and so Christ is called Amen, which is expounded the faithfull and true witnesse, Rev. 3. 14. And in speech unto men, it is an earnest asseueration, as Amen I say unto you, Mat. 24. 47. which another Evangelist in∣terpreteth in Greeke Alethoos, that is Uerily, or Of a truth, Luke 12. 44. It is also interpreted in Greeke Nai, that is Yea, as in Mat. 23. 36. Amen I say unto you; for which in Luk. 11. 51. is written Yea (or Ve∣rily) I say unto you, wherefore both Hebrew and Greeke are ioyned together in Rev. 1. 7. yea Amen: so in 2 Cor. 1. 20. And when it is added to the end of prayers, or of curses, as here & in Devt. 27. 15. it is an approbatiō & confirmation, with desire that the thing may so be; which is explained by adding the word Lord unto it; as in Ier. 11. 5. I answered and said, Amen ô LORD: and more fully in Ier. 28. 6. Amen, the LORD doe so, the LORD per∣forme the words, &c. Wherefore in the prayers of the Church, they used of old, (and so at this day) to answer and say Amen, 1 Cor. 14. 16. and some∣time twice Amen Amen, Neh. 8. 6. and in other constant affirmations, it is also used, as in 2 Cor. 1. 20. all the promises of God are in Christ, yea and are in him Amen. Thus the woman by her answer, con∣firmed the oath and curse, and tooke it upon her selfe if she were defiled; or testified her faith in God, that he would cleare her being not defield; and therefore the word is doubled.

Vers. 23. write these curses] all these words [unspec 23] wherewith he adjured the woman. in a booke] or, in a scroll. The Hebrewes use to call all wri∣tings, bookes, whether they be large or briefe, all bills, bands, letters or epistles, and the like; as in Deut. 24. 1. a booke (that is a hill) of diuorce∣ment: and in 2 Sam. 11. 14. David wrote a booke (that is, a letter, an epistle) to Ioah, in Esai. 39. 1. Merodach sent bookes (that is, letters, as the Greeke translateth it epistles) to Ezekias. The manner of

writing this, is by the Hebrewes thus described; He (the Priest) brought a roll of parchment vellan, as the booke of the Law, and wrote thereon in the holy tongue (that is, in Hebrew) the womans name, as in the bill of divorce, and all the words wherewith he ad∣jured her, letter by letter, word by word; but he wri∣teth not Amen Amen. Maimony in Sotah, chap. 3. sect. 8. They have moreover divers observations, without which they say the writing was vnlaw∣full; as that it must not be written by night, but by day, as her drinking, and oblation was in the day time; nor written backward or confusedly, but in order; nor written before she had taken the oath upon her; for it is said (in vers. 21.) he shall adjure her, and then (in vers. 23.) the Priest shall write. Nor written on paper or any thing saue parchment: nor written by a (common) Israelite, or a young Priest, but by a Priest that ministreth; nor written with such inke or any such thing, as leaueth a marke or impression upon the parchment; but with such as may be all wiped (or scraped) off into the water: and other like rites, Ibidem chap. 4. sect. 7, 8, 9. blot them out] or, wipe out, scrape them into the wa∣ter, that no word, letter, or marke of the writing should remaine on the booke: if there remaine on the scroll any mark•• of the writing which may bee knowen, it is unlawfull; untill hee haue wiped it out well and thorowly. Maim. in Sotah. chap. 4. sect. 10. It signified, that all the words of the curse should enter into▪ her, that if shee were guiltie, her name might be blotted out of Israel, with infamie, by the iudgement of God, the swift witnesse against adulterers, Mal. 3. 5. if she were guiltlesse, the curses written against her were blotted out, and should not appeare to her reproch. So this word is used in the defacing of sinne, through the mer∣cie of God, as in Esai. 43. 25. I, I am he that bl••tteth out thy transgressions for mine owne sake, and will not remember thy sinnes.

Vers. 24. to bitternesses] in Chaldee to cursing: [unspec 24] meaning that they shall bee evill and bitter in their effect unto her.

Vers. 25. wave the Meat-offering] that is, [unspec 25] move it to and fro: see the notes on Exod. 19. 24. The Hebrewes write, that the Priest tooke the mi∣nistring vessell wherein the Meat-offering was, and put it upon her hands; and the priest put his hand under hers, and waved it. Maim. in S••tah. chap. 3. sect. 15. upon the ••ltar] he brought the Meat∣offering to the south-west ••orne of the altar, like the other Meat-offerings of particular persons; and tooke an handfull thereof, and burned it on the altar, and the residue was eaten by the priests. Maim. in Sotah. chap. 3. sect. 15. Of this they further say, If the Meat-offering be polluted before it bee put into a ministring vessell, it is to bee redeemed as all other Meat-offrings that are polluted before they be sancti∣fied by a ministring vessell, and he is to bring another Meat-offring. If it be polluted after it is sanctified in a ministring vessell, then it is b••••nt. And so if shee say, I am defiled, before the handfull be taken of it; or if she say, I will not drinke▪; or if her husband will not have her drinke, or if there come witnesses that she is defiled, or if he die, or if 〈◊〉〈◊〉 die, then the Meat∣offering is all burnt. And if any of these things 〈…〉〈…〉∣pen after the handfull is offered, the 〈…〉〈…〉 not eaten. If her husband be a priest, the 〈◊〉〈◊〉 of the Meat-offering is not eaten, because her hus∣band hath a part therein, &c. but the handfull is ••ffe∣red by it selfe, and the remainder is scattered upon the place of the ashes. Ibid. c. 4. sect. 14, 15. That which is spoken of burning it▪ when it is polluted, is not meant of burning it upon the altar: but in another place, where uncleane things were burnt, which might neither be offered to God, not eaten by men.

Vers. 26. the memoriall] so the handfull is cal∣led: [unspec] see the notes on Lev. 2. 2.

Vers. 27. to bitternesses] with most bitter effect; [unspec] in Chaldee to cursing; as vers. 24. The Hebrewes say, that if she be defiled, immediately her face 〈◊〉〈◊〉 turne yellowish, her eyes will sti••k•• out, &c. and 〈◊〉〈◊〉 carry her out of the womens court wherein shee 〈…〉〈…〉∣deth; and first her belly will swell, and 〈…〉〈…〉 thigh will fall, and shee shall die. And in the 〈◊〉〈◊〉 houre that she dieth, the adulterer 〈…〉〈…〉 whose meanes she was made to drinke, 〈…〉〈…〉 be. Maim. in Sotah. chap. 3. sect. 16, 17. 〈…〉〈…〉 fall] or rot, see vers. 21. This iudgem••nt 〈…〉〈…〉 ding to the transgression; that as with that part 〈◊〉〈◊〉 sinned, so therein she should bee punished. An•• thus the curse entred into her bowels like water, (as in Psal. 109. 18.) not by any naturall effect 〈◊〉〈◊〉 this drinke, but by the power of God; who often bringeth great things to passe, by unlikely meanes; as with clay made of spittle, Christ opened the eyes of the blinde, Ioh. 9. 6, 7.

Vers. 28. shall be free] not ha••e any 〈◊〉〈◊〉 by the [unspec] drinke: as in vers. 19. 〈…〉〈…〉] 〈◊〉〈◊〉. shal be sowen with sced; which the Chald•••• 〈…〉〈…〉∣deth, shall proue with child. This setteth forth Gods power & goodnesse, in effecting such things for clearing the innocent; and working by one drinke such contrary effects, according to the un∣cleannesse or cleannesse of the party that receiu〈…〉〈…〉 it. Even as his word is to one, the savour of death ••••∣to death; and to another the savour of life 〈◊〉〈◊〉, 2 Cor. 2. 16. The Hebrewes write of this woman, When she hath drunke the bitter water, if she die 〈◊〉〈◊〉 out of hand, she is lawfull for her husband▪ (t•• 〈◊〉〈◊〉 pany with,) though he be a priest. And although 〈…〉〈…〉∣nesse beginne to come upon her, and she haue pai••e in other parts of her body; yet for asmuch as her 〈◊〉〈◊〉 swelleth not, nor her thigh begins to fall, she is 〈◊〉〈◊〉; but if her belly begin to swell, and her thigh to 〈◊〉〈◊〉, she is certainly unlawfull. And if shee be 〈◊〉〈◊〉 when she hath drunke she will wax strong, and her face waxeth cleare; and if she have any ••icknesse 〈◊〉〈◊〉 will leave her, and she shall conc••iue and beare a man childe. And if she were w••nt to haue hard travel▪ 〈◊〉〈◊〉 shall haue speedy travell; and of she were wont to bring forth females she shall bring forth males. Maim. 〈◊〉〈◊〉 Sotah. chap. 3. sect. 21. 22.

Vers. 29. under her husband] that is, being 〈◊〉〈◊〉 [unspec] ••••ed: in Greeke, being under an husband▪ s•••• 〈◊〉〈◊〉. 19▪

Vers. 20. shall make the woman to stand] or, 〈◊〉〈◊〉▪ [unspec] present her. The Hebrewes hold that some wo∣men might not drinke; and that none was euer for

ced to drinke, except she would her selfe. They say, A woman of whom (her husband) is jealous, and she hath beene in secret (with another man) they com∣pell her not to drinke: but if shee agree, and say, I am defiled, she is put away without dowry, and is un∣lawfull for her husband ever after; and drinketh not. Likewise if shee say, I am not defiled, neither will I drinke; they compell her not to drinke, but she is put away without dowry. Also if her husband say, I will not cause her to drinke; or if he hath lyen with her after that shee was in secret (with another) shee drinketh not, but takes her dowry, and goes her way, and is unlawfull for him ever after. Some women (they say) are not meet to drinke, though they be willing, and their husbands also would have them drinke, but are put away without dowries: as, she that is wife to a man blind, or lame, or dumbe, or deafe, or that wants a hand: likewise if the wo∣man herselfe be lame, or dumbe, or blind, or wanteth an hand, or is deafe; or she that is but betrothed, and not maried. But if a man be jealous of his be∣trothed wife, and she be in secret (with another man) after she is maried, then she drinketh as all other wo∣men. A woman that standeth to drinke, if her husband die before shee doe drinke, then she drinketh not, neither receiueth she any dowry. Maimony in Sotah chap. 2. sect. 1, 2. &c. These and the like exceptions they make, some of which seeme to be devised for to favour divorcement, whereunto the Iewes have beene overmuch addicted, as appea∣reth by Mal. 2. 16. Matth. 19. 3—8, 9. Moreover they say, If a woman have drunke of the bitter wa∣ter, and have bin cleared thereby, and her husband be jealous againe of her cōcerning the man for whose sake shee was made to drinke, and shee hath beene in se∣cret with him; he cannot make her drinke for his sake the second time, but she is unlawfull for her husband ever after, and is put away without dowry. But if he be jealous over her for another man, and it bee proved by witnesses, that shee hath beene in secret with that other, shee is made to drinke the second time; yea though it be many times, if he cause her to drinke for severall men. Maim. in Sotah, chap. 1. sect. 12.

Vers. 30. free from iniquitie] or guiltlesse, in∣nocent from iniquitie, by doing what in him lieth [unspec 30] for to finde out and purge this sin in his wife, and not nourishing jealousie in his minde still. Where∣as by not doing this, he partaked after a sort with his wives sin. So Chazkuni on this place saith, The man shall be free for that he letteth not his wife alone playing the where under him. The Targum called Ionathans, translateth it thus; And if the man be free from sins, that woman shall beare her sin. And the same exposition others give of these words, saying, Any man that hath used unlawfull cop••lation in his daies after that he is waxen great, the curse-bringing water doth not try his wife, Num. 5. 30. When the man is free from iniquitie, the wo∣man beareth her iniquitie. Maim. in Sotah, ch. 2. sect. 8. and ch. 3. sect. 17. 23. Therefore among the Israelites it is said, that no man which had him-selfe beene guilty that way, could bring his wife to this triall. And of their care about this case of jealousie, it is thus recorded: On the fifteenth day of Adar, (which was the Hebrews twelfth moneth. Esth. 9. 1. (called now February,) the Magistrates looked unto the necessities of the multitude, and made examination of such as were meet to drinke, to cause them to drinke; and of such as should be j••alous of a woman, and to cause her to be put away without dow∣rie. And at all times they made the suspected wo∣man to drinke. The wisemen commanded the sons of Israel to be jealous of their wives, &c. but not in the midst of laughter, or lightnesse, nor in the midst of contention, nor to bring terrour vpon them, &c. It is not meet for a man to containe himselfe, and to be jealous before witnesses at the first, but 〈…〉〈…〉wixt him and her, in gentlenesse and by way of puritie and admonition, that he may guide her in the right way, and remove scandall. And whosoever is not carefull of his wife, and children, and 〈◊〉〈◊〉, to admonish them and visit their waies continually untill he know that they are at peace from all sin and iniquitie, he is a sinner; as it is written (i•• Ioh 5. 24.) AND THOU SHALT KNOW, THAT THY TENT shall be in PEACE: AND THOV SHALT VISIT THINE HABITATI∣ON, AND SHALT NOT SIN. M〈…〉〈…〉. in Sotah, chap. 4. sect. 1. 18, 19. shall beare her iniquitie] that is, the punishment of her iniquitie, as Lev. 20. 17, 19, 20. Ezek. 4. 4, 5. And this ten∣ded to the glory of God, (who findeth out and pu∣nisheth all sin, & adultery in speciall, Ezek. 13. 38. Mal. 3. 5.) to the purging of the Church, (which should be as a new lump, without the leaven of for∣nication, 1 Cor. 5. 7.) and to the paci••ying of mens jealous spirits, with peace in their families. By this severitie of God against secret whoredome, above other sins, we are taught what judgment remai∣neth for such as commi•• idolatry, which is spiri∣tuall whoredome, Ezek. 23. 37. and often done in secret, Ezek. 8. 12. for which sin, God is jealous, to visit the iniquitie of the fathers upon the children, Exod. 20. 5. and will give them bloud, in wrath and jealousie, and they shall beare their lewdnesse and their abomination, Ezek. 16. 38. 58. and 23. 35. so that the curse of the Law entreth as water into their bowels, Dan. 9. 11. Psal. 109. 18.