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. XXII.

1, Of theft. 5, Of dammage by beasts, or fire. 7, Of trespasses, in things delivered to be kept. 14, Of hur∣ting a thing borrowed. 16, Of inticing a maid to fo〈…〉〈…〉∣cation. 18, Of witchcraft. 19, Of bestialitie. 10, Of idolatry. 21, Of vexing strangers, widowes, and father∣lesse. 25, Of usurie. 26, Of pledoes. 28, Of reverence to Magistrates. 29, Of the first fruits. 31, Of eating torne flesh.

WHen a man shall steale an oxe, or a [unspec 1] sheepe, and kill it, or sell it, hee shall pay five oxen for an oxe, and foure sheepe for a sheep. If a theefe be found [unspec 2] in the digging thorow, and hee bee smitten and die, no bloods (shall be shed) for him. If [unspec 3] the Sunne bee risen upon him, bloods (shall be shed) for him: paying he shall pay; if hee have not, then hee shall be sold for his theft. If the theft by finding be found in his hand, [unspec 4] whether oxe, or asse, or sheepe, alive, hee shall pay double. When a man shall cause a [unspec 5] field or vineyard to bee fed upon, and shall se〈…〉〈…〉 in his beast, and shall feed in anothers field; of the best of his owne field, and the best of his vineyard shall he pay. When fire shall [unspec 6] goe forth, and finde thornes, and a stacke of corne, or the standing corne, or a field bee consumed; he that kindled the fire shall pay∣ing pay. When a man shall give unto his [unspec 7] neighbour money or stuffe to keep, and it be stollen out of the mans house, if the theefe be found, he shall pay double. If the theefe bee [unspec 8] not found, then the master of the house shall be brought unto the gods, if he have not put forth his hand unto his neighbours goods. For every matter of trespasse, for oxe, for [unspec 9] asse, for sheepe, for raiment, for every losse, which he shall say, that this is he; the matter of them both shall come unto the gods: whom the gods shall condemne, he shall pay double unto his neighbour. When a man shall give unto his neighbour, asse, or oxe, or sheepe, or any beast to keepe, and it die, or be broken, or driven away, none seeing it: An oath of Iehovah shall be betweene them both, if he have not put forth his hand unto his neighbours goods: and the owner of it shall accept it, and he shall not pay. And if it be stollen by stealth from him, hee shall pay unto the owner thereof. If it bee torne in pieces, let him bring it for witnesse: that

which is torne, he shall not pay. And when [unspec 14] a man shall borrow ought of his neighbour, and it be broken, or die, the owner thereof being not with it, paying he shall pay. If the [unspec 15] owner thereof be with it, hee shall not pay: if it be an hired thing, it came for his hire. And when a man shall entice a maid that is not betrothed, and lie with her, endowing [unspec 16] he shall endow her to himselfe to wife. If [unspec 17] her father refusing shall refuse to give her un∣to him, hee shall weigh the money, accor∣ding to the dowrie of virgins. Thou shalt [unspec 18] [unspec 19] not suffer a witch to live. Whosoever lieth with a beast, hee shall bee put to die the death. Hee that sacrificeth to the gods, shall [unspec 20] be utterly destroied, except unto Iehovah, even to him onely. And a stranger thou shalt [unspec 21] not vexe, neither shalt thou oppresse him: for ye were strangers in the land of Egypt. Ye shall not afflict any widow or fatherlesse childe. If afflicting thou shalt afflict him, [unspec 22] [unspec 23] surely if crying he shall cry unto me, hearing I will heare his cry. And my anger shall [unspec 24] wax hot, and I will kill you with the sword: and your wives shall be widowes, and your sons fatherlesse. If thou lend money to my [unspec 25] people, to the poore man with thee, thou shalt not be to him as an exacting cred〈…〉〈…〉: ye shall not lay upon him biting usurie. If [unspec 26] for a pledge thou take to pledge thy neigh∣bours raiment, thou shalt returne it unto him before the Sunne goeth down. For that [unspec 27] is his covering, that only; that is his raiment for his skin: wherein shall he sleepe? And it shall be, when he crieth unto me, then I will heare, for I am gracious. Thou shalt not re∣vile [unspec 28] the gods, & the ruler of thy people thou shalt not curse. Thy full-ripe fruit and thy [unspec 29] liquor thou shalt not delay: the first-borne of thy sons shalt thou give unto me. So shalt [unspec 30] thou doe with thine oxe, and with thy sheep: seven daies it shall be with his mother; in the eighth day thou shalt give it unto me. And [unspec 31] ye shall be unto mee men of holinesse: and ye shall not eat flesh torn in the field; ye shall cast it to the dogge.

Annotations.

A Sheepe] or a lambe; a young sheepe, or young goat: for the Hebrew word comprehendeth both, Exod. 12. 3. Deut. 14. 4. five oxen] or, five of the herd, for an oxe; and foure of the flocke for a sheepe: the Hebrew differeth in word, but the Greeke version keepeth the same words here, that were before. This Law was, if the oxe were killed or sold: but if it were found in his hand alive, hee paid but two for one, v. 4. neither was it for any o∣ther theft, than of the oxe and sheepe: for all other, the theefe paid but the double: as the Hebrew ca∣nons plainely expresse, Maimony, treat. of Theft, chap. 1. Sect. 6. But these, b••cause of the profit, use, and service which the owners might have of them, (and in particular, for sacrifices to God, which might not be with any other beasts) were to be paid five and fourefold: And as the theft was bolder, and the losse greater of an oxe, than of a sheepe; so the punishment was more.

Vers. 2. in the digging through] that is, digging [unspec 2] (or breaking) through an house; as, Matthew 24. 43. or, in the hole digged; and so entring by the breach. By this the Hebrewes understand all o∣ther indirect waies, by which the theefe may en∣ter, but this is specified, because it is the way of most theeves, to enter by digging through in the night. Mai∣mony, treat. of Theft, chap. 9. sect. 8. no bloods for him] that is, none shall be put to death for kil∣ling that theefe. Or it may bee read thus, no bloods (shall be) to him, meaning to the killer of the theefe, he shall not have murder imputed to him, so the phrase is used in Numbers 35. 27. The Hebrew Doctors explaine it thus; If the master of the house, or any other man kill him, they are guiltlesse: yea it is free for any to kill him, either on the working day, or on the Sabbath day, with any death that they can put him to, &c. And wherefore doth the Law permit this? Be∣cause it is the manner of such, that if the masier of the house should withstand, and hinder them, they will kill him. And it is found, that hee which comes into his neighbours house to steale, is as hee that pursueth his neighbour to kill him. Such a one therefore may be killed, be he great or small, man or woman. Maimony, treat. of Theft, chap. 9. Sect. 7. 9.

Vers. 3. risen upon him] if it be cleere day when [unspec 3] the theefe breaketh in, who so killeth him, his blood shall bee shed therefore. For the Sun, the Chaldee paraphrast translateth, the eye of witnesses. But Maimony (in the foresaid place, Sect. 10.) gi∣veth this sense; If the matter be cleere to the master of the house, that this theefe will not kill him, and that he commeth not but to steale goods, it is unlawfull to kill him: and if he kill him, he is a man slayer, as it is writ∣ten, IF THE SVN BE RISEN VPON HIM; if the thing be cleere as the Sunne unto thee, that he is at peace with thee, thou shalt not kill him, he] the theefe, shall surely pay: therefore kill him not. But the Greeke version referreth it to the slayer, that he shall pay, that is, be put to death for him. he shall be sold] for a servant by the Magistrate: see Exodus 21. 2. &c. And in the Iewish canons it is explained thus: If hee have nothing, neither moveable goods nor unmoveable, the Iudges doe sell him, and give his price for the dammage. And they sell him not but to an Israelite, or proselyte. Hee is not to be sold publike∣ly, &c. as slaves are sold, (as it is written, Leviticus 25. 42. They shall not be sold with the sale of a bond-man,) but privately, and by way of honour, Maimony, treat. of Theft, c. 3. S. 11. and treat. of Servants, chap. 1. Sect. 3. 5. for his thefe] for the principall, ot thing stollen: and no theefe is sold, save for the principal: but the double, or paying of foure or five for one,

he ••s not to be sold for them; but they are at a debt upon him; till he be rich. If the principall which is stollen, bee worth 100. Crownes, and the theest be worth but 50. he is to bee sold, and the rest of the principall, with the dumble, remaine upon him for a debt, untill hee goe out (offer〈…〉〈…〉) in the seventh yeere, and when he is able, he 〈…〉〈…〉st pay it. If the theefe be worth 100. Crownes and 〈◊〉〈◊〉 he may not be sold; as it is written, FOR HIS THEFT; so that his whole price must be spent in his theft Maim. treat. of Theft, chap. 3. Sect. 12. 14.

Vers. 4. finding be found] that is, be certainly and [unspec 4] wholy found: the Greeke translateth, bee taken and found. whether, Oxe, &c.] Hebr. from oxe unto asse, unto lambe. hee shall pay double;] that is, shall restore that which was stollen, and another as good. Here the Hebrew Doctors have their exceptions, for women, children, and servants. If a mans wife (steale) and she hath not to pay, the double shall lie upon her as a debt, till shee be divorced, or her husband dye, then the Iudges shall exact it of her. A childe that stealeth, is free from paying the double, &c. and if the thing be lost, he is not bound to pay the princi∣pall, no not after he is growne in age. A servant that stealeth is free from paying the double, his master is free also: for no man is bound to pay his servants dammages, &c. but when the servant hath his freedome, hee is bound to pay the double. It is meet that the Iudges beat the children for stealing, that they grow not into a cu∣stome of it; and so for other dammages that they doe: likewise they are to beat servants throughly for stealing, &c. Maimony, treat. of Theft, chap. 1. Sect. 7. 8. &c.

Vers. 5. or vineyard] and so by proportion any o∣ther thing; as garden, or the like. [unspec 5]

Vers. 6. finde] that is, catch hold on thornes; or on [unspec 6] any other fewell, as straw, ferne, &c. So in the ex∣amples following, two or three things are named in stead of all other. And not such things onely, but if the fire breake forth and hurt a man, hee that kindled it, must pay for his hurt, and for his resting from his labour, and for his healing, and for his paine, and for his dishonour; (the five things forementioned on Exod. 21. 19.) even as if he had hurt him with his hand: as Maimony sheweth in treat of Dammages, chap. 14. Sect. 15. that kindled] or, that set on fire the fire: that burned the burning. The Hebrew Doctors explaine this Law thus: One brings fire, and another after brings wood; he that brings the wood, is bound to pay. One brings wood, and then another brings fire; now he that brings the fire is bound to pay. If one come and make the flame, then he is bound to pay, &c. Maimony, treat. of Dam∣mages, chap. 14. Sect. 7. paying pay] that is, surely and fully pay, for the dammage. If in the stacke (or floore) of corne, there be laid up such in∣struments as husbandmen are wont to use, and lay up about the threshing or treading out of the corne, they also must be all paid for. But if there be garments, plate, glasses, or the like, laid up there; he is not bound to pay for such things. Hee that causeth his neighbours house to be burned, is to pay for all that is within the same; for it is the man∣ner of men, to lay up their goods, vessels, &c. within their houses, Maimony, ibid. Sect. 8.

Vers. 7. money or stuffe] Hebr. silver or vessels, [unspec 7] (instruments:) or any beast, as the 9. verse after sheweth. to keep] of trust; and for no reward, but of friendship.

Vers. 8. the gods] that is, as the Chaldee expres∣seth, the Iudges: see Exod. 21. 6. The Greeke here translateth, before God. if he have] understand, to see if hee have not; meaning that the Iudges may finde it out by oath; as is expressed in vers. 11. So the Greeke translateth, and hee shall sweare, that in very deed he hath not dealt evill. The putting forth the hand unto the thing, the Hebrew Doctors under∣stand, not onely for stealth or conveying away, but also for the use or service of the thing; which when the keeper doth, if it be afterward stollen, lost, or any way miscarry, the keeper is to pay for it. R. Ios. Karro in Chosen hamishphat, treat. Pikkadon, c. 2. S. 1. goods] Heb. worke, that is, any thing gotten wherein ones worke or labour is imployed; as in Gen. 33. 14. The Greeke translateth it, the thing com∣mitted unto him, (which word Paul useth in 1 Tim. 6. 20. 2 Tim. 1. 14.) also the Chaldee saith, that which his neighbour delivered him. So after in verse 11.

Vers. 9. matter of trespasse] or, word of trespasse] that is, any injury spoken or complained of: which may be other waies than by putting to his hand fore-mentioned: as, if hee kept it not in a meet place, &c. The Hebrew canons say, Some things are usually kept in out-houses or yards, as timber, stones, &c. some in houses, as garments, &c. some lockt up in cof∣fers, as money, jewels, &c. If a keeper leave a thing committed unto him, in a place unmeet, though it bee stollen, lost, burnt, or the like; hee is to pay for it. Al∣so, when he that committed to his neighbour any thing to keepe, demandeth the thing againe; if the keeper of it say, I know not where I laid it, give mee respite till I seeke and finde it, and I will restore it unto you; loe this man is a trespasser, and is bound to make satisfaction out of hand. These and other like, are matters of tres∣passe, as Maimony sheweth in treat. of Borrowing, and committing a thing to keepe, chap. 4. losse, that is, lost thing. which he] that is, which the plaintiffe shall charge, or challenge. is he] is the man that had it: or, this is it, the thing which I challenge. the gods] the Iudges, as the Chaldee translateth. But the Greeke saith, the judgement of them both shall come before God, and hee that is taken by God, shall pay. condemne] Heb. make (or pronounce) wicked: which in such cases, usually signifieth to condemne as guiltie: as on the contrary, to make just (or justifie,) is to acquit or absolve in judgement, Deuteronomie 25. 1. Proverb. 17. 15. The Hebrewes expound it thus: A theefe against whom two sufficient witnesses doe testifie that he stole, is bound to pay the double. A theefe that confesseth of himselfe that he stole, must pay the principall, but is free from the double: so it is said, whom the gods shall condemne, hee shall pay the double, not he that condemnes himselfe, Maimony, treat. of Theft, chap. 1. Sect. 4. 5.

Vers. 10. to keepe] not for nothing, as in the for∣mer case, verse 7. but for hire, as Iakob had Labans flocke to keepe, Gen. 30. 31.—36. and 31. 39. The Hebrew Doctors say, There are foure keepers

spoken of in the Law, and three lawes are for them. The fourtkeepers are, he that keepeth for nothing, and hee that borroweth, and he that taketh wages (for keeping) and he that hireth a thing. The three 〈◊〉〈◊〉 for them are these: Hee that keepeth for nought, if the thing be stollen from him, or lost, or die, &c. must be sworne that hee hath kept it as the manner of keepers is to doe, so hee is free, Exodus 22. 7 8. The borrower payeth for all, whether the thing borrowed be lost, or stollen, or die, &c. Exodus 22. 14. The receiver of wages, and the hirer, there is one law for them both: that if the thing be lost or stollen they pay for it. Exodus 22. 12. if it die, or by any the like violence be for done; they must be sworne that so it was, and they are free, Exod. 22. 10, 11. Maimony, in Misneh, treat. of Hired things, chap. 1. Sect. 1. 2. broken] hurt, or maimed, &c. under these things specified all other violent accidents are im∣plied; as losse by shipwracke, and the like.

Vers. 11. oath of Iehovah] that is, whereby the Lord is taken to witnesse: because there was no [unspec 11] man that saw and could testifie, verse 10. If there be witnesses, hee is not to pay, not to sweare: as Maimony sheweth in the foresaid treat. c. 3. S. 1. accept it] the Chaldee saith, shall take the oath, that is, accept of it, and so end the controversie, as Heb. 6. 16. hee] that is, the keeper shall not pay for it. Also the Hebrew Doctors say, If the keeper deliver (the goods) to a second keeper, and there be witnesses that the second kept them as the manner of keepers is to doe, and that some such violent accident did befall, the first keeper was free. But if there be not witnesses, the first kee∣per is bound to pay the owner, and goe to law him-selfe with the second keeper: yea though the first were a keeper for nothing. Maimony, treat. of Hi∣red things, chap. 1. Sect. 4.

Vers. 13. torne in peeces] Hebr. tearing torne: to wit, by wilde beasts, as the Greeke version mani∣festeth. [unspec 13] bring it] that which is torne, or the remnants of it, as in Amos 3. 12. is mentioned a legge, or an eare, or the like. So the Ierusalemy Thargum saith, let him bring of the members of it, for a witnesse that it is killed. not pay] understan∣ding, if the keeper doe his best to rescue it: and so it be not lost but by violence. Touching this, the Rabbines say, A shepheard when wolves come and take a prey from him, if there be but one wolfe, it is not (counted) violence; if there be two wolves, that is vio∣lence. If two dogges come, it is not violence, if moe, then it is. A lion, a beare, a leopard, a serpent, &c. e∣very of these is (counted) violence; but if hee lead the flocke to the place where wilde beasts or robbers haunt, it is not violence, but he is bound to pay. A shepheard that hath meanes to rescue the prey by other shepheards, and by slaves; if he call not the other shepheards, nor bring staves to rescue with, hee is bound to pay, whether hee keepe for nothing, or for wages, save that he which kee∣keth for no hire calleth shepheards, and bringeth staves without hire; if he finde none such he is discharged. But he that keepeth for hire is bound to hire shepheards and staves to the worth of the beast, and rescue the same, and receives the hire againe of the householder. If hee doe not thus, and may hire, but doe not, hee dealeth un∣faithfully, and is guilty. Maimony, treatise of Hired things, chapter 3. Section 4. 6.

Vers. 14. borrow] Hebr. aske, and consequently, [unspec 14] receive a thing lent. This law concerneth all moveable goods, beasts, houshould stuffe, and the like or die] or perish any other way; therefore the Greeke addeth, or bee driven away: as was in verse 10. The Hebrewes explaine this law thus: He that borroweth of his neighbour stuffe, or beast, or any like moveable goods, and it be lost, or stollen though with great violence, as if the beast be hurt, or taken a∣way by force, or die, he is bound to pay all, Exodus 22. 14. To wit, if such violent accident doe befall it, and not in the time of the worke. But if he borrow a beast to plough with, and it die whiles he is ploughing, then hee is free. But if it die before he plougheth with it, or after; or if he ride upon it, or tread out corne with it, and it die in the time whiles he is riding on it, &c. hee is bound to pay for it, and so in all like cases. As, hee that bor∣roweth a beast, to goe to such a place, and it die under him in the journey: or borroweth an axe to cut wood, and it breaketh in, and by the cutting thereof; now the borrower is free. Maimony, treat of Borrowing, and Committing a thing to keepe, chap. 1. Sect. 1. 2. paying] that is, he shall surely and fully pay. The manner whereof was this; they weighted what it was worth when it was well and whole, and what it was worth when it was broken; and the broken thing was restored, and what was lesse, he payed; and so the beasts carkasse was restored, and what it came short was made good. Maimony ibidem, chapter 1. Section 3. Vnto these they adde other cautions; as, Hee that borrowes a beast, is bound to give him food, all the while he hath borrow∣ed him, If his flesh be abated, hee must pay for so much as he is lesse in worth. But if his flesh be abated by rea∣son of the worke, he is free; and must take his oath, that he is waxed leane by working. Hee that borroweth ought absolutely, the lender may make him restore it at any time when he will: if he borrowed it for a certaine time, the lender cannot make him restore it, till the end of that time; and though the borrower die, yet his heires may use the borrowed thing, till the time be at an end. He that borroweth a thing to doe a certaine worke with, the lender cannot make him deliver it out of his hand, til the work be finished. Maimony ib. c. 1. S. 4. 5 6.

Vers. 15. be with it] This the Hebrewes under∣stand, [unspec 15] of his being with it, in the time when it is borrowed, not in the time when it is used: for they say; Wee have beene taught, that whereas it is said, if the owner thereofbe with it, the meaning is, if he be with it in the time of borrowing it, &c. and there is no need that he be with it in the time when it is broken, or dieth. If he be not w^th it in the time whē it is borrowed, though he be with it in the time when it is broken, or di∣eth, (the borrower) is bound to pay for it. Ra••bam (or Maimony) in his comment on Thalmud Bab. in Baba metsignah, chap. 8. it came] the Gr. translateth, it shall be to him (or his) for his hire. And so though the thing miscarry, he paieth but the hire onely.

Vers. 16. entice] or perswade, so that she consent [unspec 16] unto the encicer. And herein this differeth from the Law in Deuteronomie 22. 28. 29. which was for such as consented not. The Hebrewes say; Shee that is lien with in the field, it is certainely presumed that

she was forced; unlesse witnesse testifie that 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 with in the citie it is presumed 〈◊〉〈◊〉 she was〈◊〉〈◊〉 because shee〈◊〉〈◊〉; unlesse witnesse▪ 〈◊〉〈◊〉 that 〈◊◊◊〉〈◊◊◊〉; 〈◊〉〈◊〉 that the man dr••w a 〈◊〉〈◊〉 and saith 〈◊◊〉〈◊◊〉, if thou crie out I will kill her, Maimony in Nagharah be〈…〉〈…〉, chap. 1. Sect. •••• not betrothed] for to lie with a betro∣thed maid was death Deut. 22. 24. 25.

Vers. 17. weigh] that 〈◊〉〈◊〉 pay money. The summe is shewed in Deuteronomie 22. 29. to be fiftie she∣kels [unspec 17] of silver. The Hebrew Doctors say, this mulct was, not onely if her father refused, but if the maid also, or if the inticer himselfe would not marie her, they compelled him not, but hee gave the mulct, and went his way. If he maried her, then he paid not this mulct, but gave her a writing, as other maids had. Maimony in Nagyarah chap. 1. Sect. 3.

Vers. 18. a witch] or, sorceresse, whereof see the notes on Exodus 7. 11. He speaketh of the woman, [unspec 18] because witchcraft is most in use among that kind: but implieth also the man-witch, or sorcerer (who is likewise named in Deuteronomie 18. 10.) There∣fore the Greeke translateth it here plurally, Wit∣ches. The Hebrewes observe, Whosoever is guilty of death, the Iudges that doe not put him to death, they breake an affirmative precept, but transgresse not a∣gainst a prohibitive saving of the Witch; for if they put not him to death, they transgresse a prohibition; as it is said, Thou shalt not suffer a Witch to live, Maimony, in Sanhedrin, chap. 14. Sect. 3.

Vers. 19. put to dye] Gr. ye shall kill him with death. Elsewhere it is commanded, that the beast bee [unspec 19] killed also, Leviticus 20. 15. 16. for this sinne is Confusion, Lev. ••8. 23.

Vers. 20. sacrificeth to the gods] that is, as the Chaldee expounds it, to the idols of the peoples; and [unspec 20] Moses explaineth it, either the Sunne, or the Moone, or any of the host of heaven, &c. Deut. 17. 2. 3. And by sacrifice, he implieth also worship and service, as is expressed in Deuteronomie 17. 3. utterly de∣stroyed] or, anathematized, that is, destroyed as exe∣crable and cursed; be put to death without mercie, as the Hebrew Cherem implieth, and Paul useth such a phrase in Hebrewes 10. 28. The Greeke here translateth it, destroied, the Chaldee by On∣kelos, saith, killed; and the Thargum called Iona∣thans, addeth shall bee killed with the sword, and his goods consumed: which interpretation he gathereth from the Law in Deuteronomie 13. 15. 16. 17. where the word Cherem is also used. But others ga∣ther from Deut. 17. 2. 5. that hee was to be stoned, which is most agreeable. Howbeit this is to be un∣derstood of a witting and willing idolater, accor∣ding to Numb. 25. 27. 30. and so the Hebrew ca∣nons say: Whosoever serveth idols willingly and pre∣sumptuously, he is guilty of cutting off, (to wit by the hand of God) and if there be witnesses that have seene him, he is stoned to death; and if he have served them ignorantly, he is to bring the 〈◊〉〈◊〉 offring appointed there∣fore, Maimony, treat. of Idolatry, c. 2. S. 1. except 〈◊〉〈◊〉 understand, except he sacrifice unto Iehovah.

Vers. 21. vex] or, make a spoile and prey, Coppresse 〈◊◊〉〈◊◊〉 and violence; a word usually applied to the [unspec 21] rich 〈◊〉〈◊〉 mightie, that vexe and spoil•• the poore, fatherlesse, and stranger: whom God loveth, and commandeth us to love, even as our selves, Deut. 10. 18. 19. Levit. 29. 33. 34. Zach. 7. 10. Ier. 22. 3. Ezek. 46. 18. In particular this word is used for vexing or oppressing in buying and selling, Levi∣ticus 25. 14. 17. The Hebrew Doctors expound this here to meane vexing of the stranger with words of reproach; and the oppressing next spoken of, to be meant of his goods or riches. Maimony in treat. of Merchandise, chap. 14. Sect. 15. Of this oppressing, see the notes on Levit. 25.

Vers. 23. afflicting afflict,] that is, in any measure, or any manner of way afflict. It seemeth also to bee [unspec 23] an imperfect speech, implying, I will afflict thee. See the like in Luke 13. 9. surely if] or and if: so the Greeke translateth it here and in 1 Sam. 2. 21. Also the Hebrew Ci, Surely (or For) and Vau, And, are put one for another, 2 Sam. 22. 28. with Psal. 18. 28. Esa. 39. 1. with 2 King 20. 12.

Vers. 25. money] Hebr. silver: by it is meant al∣so [unspec 25] gold, or brasse, or meat, or rayment, or any o∣ther thing, as is explained, Levit. 25. 36. 37. Deut. 23. 19. And we are elsewhere commanded to lend, Deut. 15. 7. 8. Luke 6. 35. my people,] this putteth a difference betweene Gods people, and strangers infidels, unto whom they might lend upon usury, Deut 23. 20. as an exacting credi∣tor:] as a lender that is urgent to have his owne a∣gaine; or to have a pawne for the same: so the word is sundry times used in this sense, 2 King. 4. 1. Psalme 109. 11. Nehem. 5. 7. 10. 11. Deut. 24. 10. so the law elsewhere forbiddeth exacting of debts upon our poore brethren, Deut. 15. 2. 3. and so the Greeke here translateth, thou shalt not be urgent upon him, Also the Hebrew Doctors gather from hence thus; who so exacteth (payment) of a poore man, and knoweth that he hath not ought to pay him with, hee transgresseth against this prohibition, Thou shalt not be to him as an exacting creditor. Maimony, treat of the Lender and borrower, chap. 1. Sect. 2. biting-usurie;] usury is called biting, for that it biteth and consumeth a man and his substance: and is therfore here and elsewhere absolutely forbidden Gods people, Deuteronomie 23. 19. Levit. 25. 35. 36 Proverbs 28. 8. Ezek. 18. 8. Of this the Iewes have these canons set downe by Maimony, in his fore-named treatise, chapter 4. 5. and 6. Usurie and in∣crease are both one thing, Leviticus 25. 37. Deutero∣nomie 23. 19. And why is the name of it called [Ne∣shek] biting usurie? because it [Noshek] biteth; for it nippeth thy neighbour, and eateth his flesh. As it is un∣lawfull to lend, so it is unlawfull to borrow upon usurie; for it is written (in Deuteronomie 23. 19.) Thou shalt not cause to bite, (that is, to lend upon biting usurie:) by tradition we have beene taught that this is an admo∣nition to the borrower, &c. Likewise it is unlawfull to have ought to doe betweene the borrower and the lender upon usurie: and whosoever is either suretie or scribe, or witnesse betweene them, he transgresseth against this prohibition. Yee shall not lay upon him biting usurie, (Ex. 22. 25.) this is an admonition to the witnesses also, and to the surety; & to the scribe. He that lends upon usu∣ry transgresseth against six prohibitions. Thou shalt not be to him as an exacting creditor, Ex. 22. 25. Thou shalt

not give him thy money upon usurie, Leviticus 25. 37. Thou shalt not give him thy victuals for in∣crease, Leviticus 25. 37. Thou shalt not take usurie of him or increase, Leviticus 25. 36. Yee shall not lay usurie upon him, Exodus 22. 25. and, Thou shalt not put a stumbling blocke before the blinde, Levit. 19. 14. And the borrower transgresseth against two; Thou shalt not cause to lend upon biting usurie, Deut. 23. 19. and, Thou shalt not lay a stumbling blocke before the blinde, Levit. 19. 14. The suretie, witnesses, and such like transgresse against this; Yee shall not lay usurie upon him. Whosoever borroweth or lendeth upon usurie, are like unto them that deny the name of the God of Isra∣el, and deny the comming out of Egypt; as it is written, Thou shalt not give him thy money upon usurie, &c. I am the Lord your God, which brought you forth out of the land of Egypt, &c. Levit. 25. 37. 38. It is unlawfull to take usurie before or after. As one intending to bor∣row of a man sends him a gift, to the end that he may lend unto him: this is usurie afore hand. Or he hath borrowed of a man, and paid him againe, and sends him a gift for his money which he had of him for nought: this is after usurie. Whose borroweth of his neighbour, and was not wont in former time to salute him first; it is unlawfull for him to salute him first, (& I need not say, to praise him;) for it is written, Vsurie of any Word (or Thing) Deut. 23. 19. though they be but words, they are unlawfull. Likewise, it is unlawfull for the borrower to learne his lender to reade, &c. all the while his money is in his hand, if he were not wont to doe it before; as it is said, Vsurie of any thing. It is unlawfull to let out money to hire, as they doe other things, &c. Hee that lendeth to his neighbour, and conditioneth with him to dwell in his courtyard for nought untill hee pay him what hee hath borrowed; or that hireth a thing of him for lesse then it is worth till he pay him, &c. this is usurie. He that lends unto his neighbour may not retaine his servant to doe worke for him, although the servant sit still and hath nothing to doe. The Iudges are to see the usurie which the lender hath received to be restored backe unto the borrower. A bill for usurie; the principall may bee re∣quired by it, but not the interest, &c.

Vers. 26. neighbours raiment] if hee be a Poore [unspec] man, as the next verse manifesteth, and as is expres∣sed in Deuter. 24. 12. 13. Neither may a pledge thus be taken of poore or rich, but by authority of the Magistrate, as the Hebrew Doctors teach: Maimony in treat. of Lender and Borrower, chap. 3. Sect. 4. See more for this point in the annotati∣ons upon Deuteronomie 24. raiment] which he either weareth by day, or lieth in by night; and so by proportion all other things whereof hee hath present use, as tooles & instruments to worke with, and such like, But things necessarie for to feed the life, as the mill-stone which grindeth corne, or any the like, may not be taken to pawne, Deu∣teronomie 24. 6. before the Sunne] or untill the Sunne goeth in, that is, setteth, or goeth downe, meaning, by day. In Deuteronomie 24. 13. it is said, when the Sunne goeth downe. Hereupon the He∣brew canons say, When one takes a pledge of his neigh∣bour, if he be a poore man, and his pledge be a thing that hee hath need of, it is commanded that hee restore the pledge at the time when he needeth it: hee is to restore him his bedding at night, that hee may sleepe on it; and his working tooles by day, that he may doe his worke with them. If he doe not restore the instrument of the day by day, and the instrument of the night at night, he trans∣gresseth against this prohibition, Thou shalt not sleepe with his pledge, Deut. 24. 12. this is meant of his night covering. And of things which hee doth his worke with by day, or cloatheth himselfe with, he saith, Before the Sunne goeth downe thou shalt returne it him; teaching to restore it all the day. Maimony, in the foresaid place, chap. 3. Sect. 5. The Hebrew word ad, (un∣till) is in Greeke translated, before, and a like signi∣fication it had in Gen 48. 5.

Vers. 27. his skinne] the Greeke translateth it, [unspec 27] his shame. when he crieth] or, that hee will cry unto me, and I will heare. The Greeke translateth, if therefore he cry.

Vers. 28. revile] curse, banne, or blaspheme, (which [unspec 28] word the holy Ghost useth in this case, 2 Pet. 2. 10.) that is, speake evill and dishonourably. See Gen. 12. 3. gods] that is, as the Chaldee trans∣lateth, Iudges: as Exod. 21. 6. the ruler of] Heb. ruler in; but it meaneth of thy people, as it is trans∣lated in Acts 23. 5. where it is applied to the high priest: but generally it is any prince or ruler, Num∣bers 7. 2. 3. 10. The Iew Doctors explaine it thus: Whosoeuer revileth a Iudge among the Iudges of Isra∣el, transgresseth this Law, Thou shalt not revile the gods. And so if he revile the Ruler, either the chiefe of the great Synedrion, or the King, hee transgresseth this Law, Thou shalt not curse the ruler of thy people. Mai∣mony, in Sanhedrin, chap. 26. Sect. 1. And Solo∣mon saith, Revile (or Curse) not the King, no not in thy thought, Eccles. 10. 20. curse] that is, speake evill, as is explained, Acts 23. 5.

Vers. 29. Thy full-ripe fruit] to wit, the first-fruits [unspec 29] thereof, as is explained, Exod. 23. 19. so the Chal∣dee translateth, Thy first fruits; and the Greeke, The first fruits of thy floore. The Hebrew signifieth, ful∣nesse, or collection: meaning fruits when they are full or ripe and gathered. So in Numbers 18. 27. and Deuteronomie 22. 9. Of this the Hebrew ca∣nons say, They bring no first fruits but of seven things, viz. of wheat, and of barley, and of grapes, and of figges, and of pomgranats, and of olives, and of dates. And if one bring other besides these seven kindes, they are not sanctified. They bring no first fruits of liquors, save of olives and of grapes: if a man bring other liquors, they are not received of him. There is no measure of first-fruits set by the Law: but by the Doctors a man must separate one of sixtie. Maimony, in treat. of First-fruits, chap. 2. Sect. 2. 4. 17. This measure is to be understood of the least quantitie which men might bring, as the greatest was the fortieth part: and men might bring what they would, betweene fortie and sixtie for their first-fruits; wherupon they elsewhere say; What measure did the wise men set? A good eye (that is, a bountifull person,) one of fortie; and the meant eye, one of fiftie; the evill eye, one of sixtie: and none might give lesse, then one of sixty. Maimony, in Trumoth, chap. 3. Sect. 2. liquor] Hebr. teare; that is, the first-fruits of wine and oyle, which when they are pressed, droppe as teares: so the Greeke translateth it, the first-fruits

of thy wine-presse. Of the manner of bringing these first fruits, see more in the annotations on Deut. 26. not delay] or, not faile, to bring and offer the same; see Deuter. 26. 1. 2. &c. Delaying, is often used for deferring a thing to the last, and so conse∣quently, for failing and not doing it, Deuterono∣mie 7. 10. and 23. 21. Habakkuk 2. 3. though it also may imply a deferring longer than the due time. By this oblation of the first fruits they ac∣knowledged their thankfulnesse to God, whose ••enants they were in the land, Deuteronomie 26. 9. 10. Leviticus 25. 23. and the whole increase was hereby sanctified unto them, Rom. 11. 16. Also the first fruits figured Gods Church, separated and sanctified unto him, from the rest of the world, Ier. 2. 3. Iames 1. 18. Rev. 14. 4. give unto me] by redeeming it for five shekels of silver, & giving them to the Lords priest; Num. 18. 15. 16. Ex. 13. 13

Vers. 30. and with thy sheepe] under which name, the goat also is comprehended, for the Hebrew im∣plieth [unspec 30] both, Levit. 1. 10. The Greeke here addeth the word And, understood in the Hebrew; which sometime the holy▪ Text supplieth; as, by each man, by all thy people, 1 King. 8. 38. that is, and by all thy people, 2 Chronicles, 6. 29. So, fight not with small, with great, 2 Chro. 18. 30. that is, with small or with great, 1 King. 22. 31. the eighth day] and from that day forward, it was acceptable, both for first fruits, & for other sacrifices, Levit. 22. 27. And be∣fore the eighth day, the Hebr. Doctors say, it was not lawfull to kill and eat any young beast, no not for common food. Maimony, treat. of Forbidden Meats, chap. 4. Sect. 4. The reason hereof was, that in this time, the Sabbath day passed over it, for there is no seven without a Sabbath, saith R. Menachem upon this place. See the notes on Gen. 17. 12.

Vers. 31. men of holinesse] or as the Greeke and [unspec 31] Chaldee translate, holy men: that is, separated from other men, as by inward vertue, so by outward ab∣stinence from uncleane meats; (of which some here follow) So Deuteronomie 14. 21. Levit. 11. 44. 45. not eat] This was a legall rite and figure of sanctification: and if any had unawares eaten of flesh torne, he was to wash his clothes, and bathe him-selfe in water, and be uncleane untill the evening, other∣wise he should beare his iniquity, Levit. 17. 15. 16. torne in the field] that is, torne by wilde beasts in the field, as the Gr. and Chaldee versions doe explaine. The like is for beasts that dye alone, Levit. 17. 15. Of this the Hebrewes say; The torne thing spoken of in the Law, is that which is torne by the wilde beasts of the wood, as Lion, Leopard, and the like. And so the fowle which is torne by ravenous fowles, as Eagle or the like. Though it be a torne thing which is not dead, it is forbidden: as if a Wolfe take a Kid by the leg, and some m••n followeth him, and takes it out of his mouth; it is forbidden (to be eaten) because it is torne. Although he first slay it before it dieth, yet it is forbidden as a torne thing, because it cannot live after that wound upon it. The Law forbiddeth that which is inclining to die, by reaso•• of any hurt, though it bee not yet dead; and it is 〈◊〉〈◊〉 thing. Neither putteth it any difference, whe∣〈…〉〈…〉 torne by beast or it fall from the top of an house, and 〈…〉〈…〉 be broken; or it bee shot through the heart with an arrow, or any the like, when it is i••clining to die, it is as a torne thing; whether the occasion be by the hand of flesh and blood, or by the hand of (God of) heaven. Likewise hee that cutteth flesh off from any li∣ving cleane beast: that is torne flesh, and who so eateth of it is beaten, as for eating torne flesh. Maimony, in Forbidden meats, chap. 4. Sect. 6. &c.