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.

CHAP. XV.

1 The seventh yeere, a yeere of release for the poore. 7 Vnto the poore men must lend freely, and give; the seventh yeere must be no let thereof. 12 An Hebrew servant must be set free in the seventh yere, and liberally rewarded. 16 If hee will not goe out free, his eare must be bored, and he is a servant for ever. 19 All firstlings, males of the cattell, are to be sanctified unto the Lord, and eaten before him; 21. Except it have a blemish, then is it to be eaten by any in any place: 23 But not the bloud.

AT the end of seven yeeres thou shalt make a release. And this is the man∣ner [unspec 1] [unspec 2] of the release; that every credi∣tour that lendeth ought unto his neighbour, doe release it: hee shall not exact of his neighbour, and of his brother, because hee hath proclaimed a release to Iehovah. Of a forrainer thou maist exact it: but that which [unspec 3] is thine, with thy brother, thine hand shall re∣lease. Only, that there be not in thee a nee∣dy man; for Iehovah blessing will blesse thee [unspec 4] in the land which Iehovah thy God giveth to thee for an inheritance, to possesse it. Only, if hearkning thou wilt hearken unto the voice [unspec 5] of Iehovah thy God, to observe to doe all his commandement which I command thee this day. For Iehovah thy God blesseth thee, as [unspec 6] he hath spoken unto thee; and thou shalt lend unto many nations; but thou shalt not bor∣row; and thou shalt rule over many nations, and they shall not rule over thee.

If there shall be in thee a needy man, of one of thy brethren, in any of thy gates, in thy [unspec 7] land which Iehovah thy God giveth unto thee, thou shalt not make strong thine heart, nor shut thine hand from thy brother the nee∣dy man. But opening thou shalt open thine [unspec 8] hand unto him, and lending thou shalt lend him enough for his want, that which is wan∣ting unto him. Beware of thy selfe, lest there [unspec 9] be a thought in thine heart of Belial, saying; the seventh yeere is neere, the yeere of release; and thine eye be evill against thy brother the needy man, and thou givest not unto him, and he cry against thee unto Iehovah, and it be sinne unto thee. Giving thou shalt give [unspec 10] unto him, & thine heart shall not be evill whē thou givest unto him, because that for this thing Iehovah thy God will blesse thee in all thy workes, and in all that thou puttest thine hand unto. For the needy shall not cease [unspec 11] out of the land: therefore I doe command thee, saying; opening thou shalt open thine hand to thy brother, to thy poore afflicted, and to thy needy in thy land.

If thy brother an Hebrew, or an He∣brew [unspec 12] esse be sold unto thee, and serve thee six yeeres, then in the seventh yeere thou shalt send him out free from thee. And when [unspec 13] thou sendest him out free from thee, thou shalt not send him out empty. Furnishing [unspec 14] thou shalt furnish him out of thy flocke, and out of thy floore, and out of thy wine-presse; of that wherewith Iehovah thy God hath blessed thee, thou shalt give unto him.

And thou shalt remember that thou wast [unspec 15] a servant in the land of Egypt, and Iehovah thy God redeemed thee; therefore I doe com∣mand thee this thing to day. And it shall be, [unspec 16] if he say unto thee, I will not goe out from thee, because he loveth thee and thine house, because he is well with thee; Then thou shalt [unspec 17] take an awle, and shalt thrust it in his eare, and in the doore, and he shall be unto thee a ser∣vant for ever; and also unto thy woman-ser∣vant thou shalt doe likewise. It shall not be [unspec 18] hard in thine eyes when thou sendest him out free from thee, for the double of the hire of an hired servant, he hath served thee six yeers: and Iehovah thy God will blesse thee in all that thou doest.

Every firstling, which shall be borne of thy [unspec 19] herd and of thy flocke, the male thou shalt sanctifie unto Iehovah thy God: thou shalt not serve with the firstling of thy bullocke, nor sheare the firstling of thy flocke. Thou [unspec] shalt eat it before Iebovah thy God, yeere by yeere, in the place which Iehovah shall chuse, thou and thine house. And if there [unspec]

be in it a blemish, lame, or blinde, any evill blemish, thou shalt not sacrifice it unto Ieho∣vah thy God. Thou shalt eat it within thy gates, the uncleane and the cleane (person) to∣gether, [unspec 22] as the Roe-bucke, and as the Hart. Only the bloud thereof thou shalt not eat; thou shalt powre it upon the earth, as wa∣ter. [unspec 23]

Annotations.

AT the end of seven yeeres] Hereby seemeth properly to be meant according to the old [unspec 1] Latine version, In the seventh yeere; as in Deut. 14. 28. At the end of three yeeres, meaneth in the third yeere: and in Ier. 34. 14. it is said, At the end of seven yeeres, let yee goe every man his brother, &c. that is, as there after followeth, when hee hath ser∣ved thee six yeeres; and Moses here in Deut. 15. 12. explaineth it in the seventh yeere: and the Greeke Interpreters translate that place of Ieremy, At the end of seven yeeres, thus, when six yeeres are fulfil∣led. So here, the end of seven yeeres, is the seventh yeere, which is the end or last of the seven: and as servants were to be released in the beginning of the seventh yeere, when they had fully served six; so Aben Ezra (upon this place) expoundeth this re∣mission of debts to be at the beginning of the yeere. Howbeit some of the Hebrew Expositors take it o∣therwise, saying; The seventh (yeere) releaseth not debts of money, but at the end thereof, as it is said (in Deut. 15. 1.) At the end of seven yeeres, &c. And there he saith (in Deut. 31. 10.) At the end of seven yeeres, in the solemnity of the yeere of re∣lease; in the feast of Tabernacles. What is (meant) there? after (seven yeeres;) so the forgivenesse of monies is after seven (yeeres.) Therefore hee that lendeth to his neighbour in the seventh yeere it selfe, may require his debt all the yeere; but when the Sun is set in the night of new-yeeres day, at the going out of the seventh yeere, the debt is lost. Maimony in Misn. tom. 3. treat. of the Release and Iubilee, ch. 9. s. 4. This seventh yeere is that spoken of in Exod. 23. 11. and Levit. 25. 4. which was a Sabbath and rest for the land, that it might not be tilled, and a yeere of releasing debts, figuring the yeere of grace, the acceptable yeere of the Lord, which Christ preached, by whom wee have obtained of God release of our debts, that is, the forgivenesse of our sinnes, Luke 4. 18, 19. Matth. 6. 12. Luke 11. 4. and are taught also to forgive, if wee have ought against any; that our Father also which is in heaven, may forgive us our trespasses, Mark. 11. 25. that we be kinde one to another, tender hear∣ted, forgiving one another, even as God for Christs sake hath forgiven us, Ephes. 4. 32. Coloss. 3. 12, 13. See the annotations on Levit. 25. a release] or, a remission, or intermission, called in Hebrew Shemitta••, in Greeke Aphesis, that is, forgivenesse, or remission: the word which the new Testament useth for forgivenesse of sinnes, Marke 1. 4. Matth. 26. 28. whereof this release of debts was a shadow. And the word is likewise used in Ex∣od. 23. 11. where speech is of the land, that it should be let rest, or intermitted from ••••llage, which was but for that seventh yeere onely: wherefore it can∣not be gathered from this word, that the remission of debts here commanded, was to be for ever, but might be an intermission onely for the seventh yeere, wherein was neither sowing, nor reaping, nor other workes of husbandry, so that the poore had not such meanes to pay their debts, as in other yeeres. Howbeit, the Hebrewes for the most part hold the remission to be perpetuall, and therefore have their limitations for some debts and debtors, as after shall be shewed.

Vers. 2. the manner] Hebr. the word; which the [unspec 2] Greeke expoundeth, the ordinance (or commande∣ment) of the release. every c••editour.] Hebr. every master (or owner) of the lending of his hand, that is, of the thing lent with his hand: which see∣meth to imply money, and the like, and that which is a mans own, whereof he hath power, as to lend, so to remit. It may also be interpreted, every ma∣ster of the exaction of his hand, whi••h he may exact of his neighbour, doe release it; that is, every credi∣tour that hath right to exact (the debt) with his hand, doe release that which he might exact. The Greeke expounds it thus; Thou shalt for give every proper debt (or, every debt of thine owne) which thy neighbour oweth thee. Chazkuni here observeth, that the relea••e is of things lent, not of things taken by robbery, or of things committed of trust to be kept. not exact] or, not urgently exact; in Greeke, not aske (or, require:) which the He∣brewes understand both of exacting the debt, and an oath concerning it, as some cases might re∣quire. The seventh yeere releaseth an oath, as it is said, THOV SHALT NOT EXACT; not at all; neither to pay, nor to sweare; meaning, an oath before the Iudges, &c. But an oath of them that have a thing to keepe, or for partnership, or the like; wherein if hee confesse, he must pay; in such case hee sweareth, after the (yeere of) release. Maimony in treat. of the Release, ch. 9. sect. 6, 7. and of his brother] that is, of such a neighbour as is his brother in the faith; to except the stranger, as in vers. 3. So And, is often used for explanation, as I meane, or, that is to say: see the notes on Gen. 13. 15. because he hath proclaimed] or, wh••n he (that is, God by the magistrate) hath proclaimed, or, because it is called a release. Targum Ionathan expoundeth it of a proclamation by the magi∣strates. to Iehovah] meaning, to his honour, and by his commandement. The Chaldee trans∣lateth, before the LORD: the Greeke, to the Lord thy God.

Vers. 3. Of a forrainer] whō the Chaldee calleth [unspec 3] a sonne of the peoples, meaning an heathen. exact] the Greek addeth, require whatsoever things are thine with him. thine hand shall release] which the Greeke explaineth thus, but to thy brother thou shalt make a release (or, forgivenesse) of thy debt: In this the Hebrewes (which hold the release to be for ever,) have their limitations. They say, the

seventh yeere releaseth a debt though it be lent up∣on a bill which secureth the debt by goods; but if he tooke assurance by land, when he lent it, then it releaseth not. Also, he that lends to his neighbour, and setteth him an appointed time of ten yeeres, he releaseth not (in the seventh:) He that lends unto his neighbour, and conditioneth with him, that the seventh yeere shall not release him, he must notwithstanding release, for hee cannot frustrate the right of the seventh yeere. If he condition with him not to release that particular debt in the seventh yeere, the condition standeth; for that man hath bound himselfe in his goods, whereas the Law hath not bound him. Mulcts (or Forfeits) for enforcing, or for inticing a maid, or for bring∣ing an evill name, &c. are not released. He that lends upon a pawne, releaseth not, if the debt be aequivalent with the pawne: but if it be more, the overplus is released. If the Iudges have given sen∣tence (at Law,) and written, Thou, such an one, art bound to pay this man thus & thus, he releaseth not, for this is not in the nature of a thing lent. These and the like cautions Maimony sheweth in his said Treat. of the Release and Iubilee, ch. 9. Of some of these there is question to be made, whether they be agreeable to the Law of God here given, especially if it be understood but of an intermissi∣on of the debt for the seventh yeere onely.

Vers. 4. Only that there be not] or, To the end that [unspec 4] there be not: it sheweth the reason of the former law of release, that there might not be through ex∣acting of debts, any man brought to extreme po∣verty. in thee] in the midst of thee O Israel, or, among you: so againe in vers. 7. a needy man] This word noteth a depth of poverty, and hath the name Ebjon, of wishing or desiring things that may releeve his wants. blessing will blesse thee] that is, will surely blesse thee much; so that thou shalt not lose by it, if thou performe this dutie to thy poore brother. The Greeke explaineth it, for this thing the Lord blessing will blesse thee.

Vers. 6. blesseth thee] or, hath blessed thee, that [unspec 6] is, will surely blesse thee: a promise spoken of as already done. thou shalt lend] God will so blesse thee, that thou shalt have enough to lend, and shalt not need to borrow: so it is explained in Deut. 28. 12. rule over many] as other wayes, so particularly by lending unto them, being richer than they; for, The rich ruleth over the poore, and the borrower is servant to the man that lendeth, Pro. 22. 7. Compare also Psal. 37. 21, 26.

Vers. 7. any of thy gates] or, one of thy gates: which the Greeke and Chaldee expound cities. [unspec 7] not make strong] that is, not harden thine heart; for so these phrases doe one open another; as in Exod. 4. 21. and 7. 3. The Greeke expoundeth it, not turne away thine heart: the Apostle calleth it a shut∣ting up of the bowels (of compassion) from him that hath need, 1 Iohn 3. 17. shut thine hand] that is, abstaine from giving: contrary to the opening of the hand, in vers. 8.

Vers. 8. open thine hand] that is, be bountifull and give: so againe in v. 11. Thus it is said of God, [unspec 8] Thou openest thine hand, they are filled with good, Psal. 104. 28. and 145. 16. Our Saviour saith, Doe good, and lend, hoping for nothing againe; and your reward shall be great, and ye shall be the children of the most high; for he is kinde unto the unthankefull, and to the evill. Be ye therefore mercifull, as your Father also is mercifull, Luke 6. 35, 36.

Vers. 9. a thought] Hebr. a word; used generally [unspec 9] for any thing or thought: the Greeke saith, a hidden word, or, secret thing. in thy hart] or, with thy hart. of Belial] that is, of wickednesse; see Deut. 13. 13. This is to be referred unto the former, a word (or thought) of Belial; as they are joyned in Ps. 101. 3. & 41. 9. that is, a wicked thing (or thought) in thy hart, and so the Greeke explaineth it, an unlawfull thing. Some referre it to the latter, the hart; as if he should say, a thought in thy wicked heart. thine eye be evill] hereby is meant the manifestatiō of a covetous affe∣ction, as is after shewed by the effect, and thou givest not unto him; and proceedeth from an evill heart, v. 10. for the eye declareth what is in the mind. This Solomon teacheth by the contrary, saying, He that hath a good eye, shall be blessed, for hee giveth of his bread to the poore, Prov. 22. 9. whereto agreeth that speech in Ecclus. 35. 8. Give the Lord his honour, with a good eye, & diminish not the first fruits of thine hands. But an evill eye signifieth envie and cove∣tousnesse, as, Eat thou not the bread of him that hath an evill eye, Pro. 23. 6. and, Is thine eye evill, because I am good? Matth. 20. 15. and Christ saith, that an evill eye proceedeth from within, out of the heart of men, Mark. 7. 21, 22. it be sinne unto thee] or, sin in thee, that is, a great sinne, for which thou shalt be condemned, as is shewed in Matth. 25. 41, 42, 45. Thus sin is used sundry times for a most sinfull and damnable action; as, The thought of foolishnes (that is, of the foole) is sin, Pr. 24. 9. and, If I had not done among thē the works which none other man did, they had not had sin, Ioh. 15. 24. See also Iam 4. 17. And this sin is the greater, & the sooner punished, when the poore for want of releefe doe cry unto God.

Vers. 10. Giving thou shalt give] that is, In any [unspec 10] wise give, and that freely, bountifully, &c. So in v. 11. opening thou shalt open thine hand. thine heart shall not be evill] or, let not thine heart be evill, that is, grudge not, grieve not, nor distrust the pro∣vidence of God: So the Greeke translateth, thou shalt not be grieved in thy heart. This is spoken of the heart, because a pretence of liberality is some∣time made, without a good heart, as is shewed in Prov. 23. 6, 7. Hereupon it is said, Every man accor∣ding as he purposeth in his heart, (so let him give:) not of griefe, or of necessity; for God loveth a cheere∣full giver, 2. Cor. 9. 7. will blesse thee] and conse∣quently will inrich thee; for, the blessing of the Lord it maketh rich, Prov. 10. 22. Other blessings also are implied, for he saith, If thou draw out thy soule to the hungry, and satisfie the afflicted soule; then shall thy light rise in obscurity, and thy darknesse shall be as the noone day, and the LORD will guide thee continually, and satisfie thy soule in droughts, & make fat thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters faile not, Esay 58. 10, 11.

Verse 11. not cease out of the land] or, from the [unspec 11]

middest of (that is, from within) the land. Though God is able abundantly to supply all mens wants, yet suffereth he some to have need, as for other causes, so to make triall of the love and compassi∣on of his people to their poore brethren. Yee have the poore with you alwaies; and whensoever yee will, yee may doe them good, Mar. 14. 7.

Vers. 12. an Hebrew, or an Hebrewesse] that is, as the Chaldee expoundeth it, a sonne of Israel, or [unspec 12] a daughter of Israel: for the Israelites were called Hebrewes; Exod. 2. 6. afterward (when the other tribes were fallen from God, and the tribe of Iu∣dah abode in the truth, Hos. 11. 12.) they were cal∣led Iewes, Ier. 34. 9. Ezra 5. 5. and 6. 7, 8. &c. Est. 4. 7. and 9. 1. sold unto thee] of the selling of the Hebrews, see the Lawes fore-given in Exod. 21. 2.—11. Levit. 25. 39.—55. The Hebrew Ex∣positors understand this Law here given, for him that was sold by the Magistrate, according to Exod. 22. 3. and not for such as sold themselves. Maim. treat. of Servants, c. 3. s. 12. but it seemeth by the words of Moses, and by Ier. 34. to extend further. in the seventh yeere] to wit, from the time of his sale; for this is not the seventh yeere, the yeere of release fore-spoken of in v. 1, 2, 9. see the annota∣tions on Exod. 21. 2. send him out free] or, let him goe out a free man: This was not an intermissi∣on of service for the seventh yeere onely, but a full release for ever; wherefore God blameth the Iewes in Zedekiahs daies, who had released their ser∣vants, and afterward caused them to returne, and brought them into subjection and servitude again, Ier. 34. 14, 15, 16. &c. Neither was this release to be purchased by the servants of their friends, but was for nothing, Exod. 21. 2. This Sabbath, or se∣venth yeere, figured the acceptable yeare, the time of grace by Christ, who releaseth freely by his Go∣spell, such as were the servants of sinne and Satan, Esay 61. 1, 2. Luk. 4. 18, 19. Rom. 6. 12, 13, 14. and 3. 24. Heb. 2. 14, 15. Iohn 8. 32, 34, 35, 36.

Vers. 14. Furnishing thou shalt furnish him] that it, in any case furnish him, and that liberally, or [unspec 14] adorne him as with a chaine; from whence the si∣militude is here taken: that as crownes and chaines were signes of honour and dignity, Dan. 5. 29. so the Master should honourably reward his bro∣ther for his service, and not turne him out as a va∣gabond. He was sold for extreme poverty, Exod. 22. 3. Levit. 25. 39. and if hee should bee turned away emptie, he might either be forced to returne into servitude, (from which God would free his people, because they were his servants, Levit. 25. 42, 55:) or be driven to steale, Prov. 30. 9. or to beg, or live in misery. thy floore] thy corne: by these three, flesh, bread, and wine, he was sufficient∣ly provided for his present livelihood, and that of the best. thy God hath blessed thee] so implying other things besides those forementioned, and gi∣ving a reason of this precept from the blessing of God upon the Master, which also often commeth by meanes of the servants diligent and faithfull ser∣vice, who therfore ought not to be sent away emp∣ty, Gen. 30. 27, 30. and 31. 6, 38, 40, 42. For the quantitie, the Law appointeth not how much the master should give his servant at his departure; the Hebrewes gather from Exod. 21. 32. that he might not give him lesse than the worth of thirty 〈◊〉〈◊〉, whether it were of one kinde (of the things for emo••tio∣ned) or of many. Maim. treat. of servants, c. 3. s. 14.

Vers. 16. thine house] that is, thine houshold, [unspec 16] wife, children, servants; as the Chaldee saith, the men of thine house. he is well] is well used, and to his contentment. What the Hebrewes gather from these words, is noted on Levit. 25. 40.

Vers. 17. thou shalt take an aule] this was to [unspec 17] be done by the knowledge of the Magistrates also, Exod. 21. 6. see the annotations there. in his care, and in the doore] so fastning his care to the doore, as the Greeke version here explaineth it; to signifie, that hee yeelded himselfe as a perpetuall servant in his masters house. a servant for ever that is, till the yeare of jubilee, or, all the daies of his Masters life: see the notes on Exod. 21. 6. thou shalt doe likewise] to furnish her liberally when she goeth out of thy service, as vers. 14. and (as some thinke) to bore her care for a perpetuall ser∣vant, if she will not goe out free at the end of six yeeres. But the Hebrews understand it of the for∣mer onely, and hold that a woman was not to bee bored in the care. Maim. in Servants, ch. 3. s. 13. Of maid-servants, see the Law in Exod. 21. 7.—11.

Vers. 18. It shall not be hard] or, Let it not bee [unspec 18] hard, that is, seeme hard unto thee, & grieve thee, that thou must so furnish him with thy goods when thou lettest him goe. the double] in Chaldee, two for one. the hire of an hired servant] that is, hee hath beene double the worth of an hired ser∣vant to thee, that hee hath served thee six yeares. The reason of this speech some thinke to bee, be∣cause of the hard service which hee hath done, a∣bove the service of an hireling, as in Luk. 17. 7, 8, 9. But by the Law, Hebrew servants might not be used like slaves, but like hired servants, Levit. 25. 39, 40. Therefore others understand it in re∣spect of the time, that an hired servant might not bee hired longer than three yeeres, (as in Esay 16. 14. within three yeeres, as the yeeres of an hireling, &c.) whereas this servant had served six yeares. But there is no law given of God, that a man might not bee hired for longer time than three yeeres; and there is the like phrase in speech of one yeere, Esay 21. 16. Others thinke it to bee in respect of his condition, that he was ••old for a servant, and so bound to his master, and could not be free when he would.

Vers. 19. of thy herd] or, in (that is, among) thy [unspec 19] herd, and in thy flocke; meaning of beeves, sheepe, and goats. After the lawes that concerne the poore and the servants of Israel, hee now repeateth a law which concerned the releefe of his ministers the Priests that served the Lord, and his people Israel. shall sanctifie] that is, shall separate as holy unto the Lord: the ground of this Law was because God smote all the first-borne of Egypt, from man to beast, but spared the Israel sees; therefore hee com∣manded them (in perpetuall memory of that be∣nefit) to sanctifie all their first-borne males unto him. See Exodus 13. 2, 11, 12, 13, 14, 15.

not serve] that is, as the Greeke explaineth it, not doe any worke therewith; as to plough, tread out the corne, or any other like. Because these beasts were the Lords, he forbiddeth men to use them as their owne, for any worke service, or pro∣fit to themselves. So the Hebrewes hold this Law by proportion, to concerne all other holy things, as well as the firstlings; and that for transgressing this charge, men were to be beaten. Maimony tom 〈◊〉〈◊〉. in Megnilah, c. 1. s. 7.

Vers. 20. Thou shalt eat it] this is not meant of [unspec 20] the owner, but spoken to the Priest, unto whom God gave all the firstlings of Israel, Num. 18. 15, 17, 18. See the annotations there. yeere by yeere] every firstling in his yeere, and not deferre the eating of it till the yeere following. shall chuse] to put his name, and place his Sanctuary there: see Deut. 12. 5, 6. thine house] thy fa∣mily; in Chaldee, the men of thy house.

Vers. 21. lame or blinde] understand, if the beast [unspec 21] be lame or blinde, or any otherwise blemished. The firstlings were to be killed, their bloud and fat brought to the Altar, their flesh eaten by the Priests, as is noted on Num. 18. 17. but no ble∣mished thing might come at the Altar, by the Law in Levit. 22. 18.—22. therefore not the firstlings that had blemish on them.

Vers. 22. Thou shalt eat it] speaking to the Priest, [unspec 22] to whom the firstlings were given for their liveli∣hood: see Num. 18. 17. within thy gates] in Greeke and Chaldee, within thy cities, that is, in any of their common habitation. as the Roebuck] that is, as ordinary meats wherein is no holinesse. So in Deut. 12. 22.

Vers. 23. the bloud] because it is the soule, or [unspec 23] life, and was for atonement of their soules upon the Altar, therefore no bloud of beast or fowle might be eaten: see Deut. 12. 23. and Levit. 17. 11, 12.