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.

NOt take up] that is, neither receive (as the Greek [unspec 1] and Chaldee translate) it of others, nor speake of it unto others: as taking up, in Exod. 20. 7. is for speaking or using any way. Both these are unlaw∣full, 1 Sam. 24. 10. Levit. 19. 16. a vaine report] or, a false rumor: Hebrew, an hearing of vanitie: which the Greeke translateth, vaine hearing. Ua∣nitie and falsity, are used one for another, as is shew∣ed on Exod. 20. 16. and the Chaldee here expoun∣deth i••, falshood. Hearing (or hearesay) is used for report, tale, or rumor; whether in matters of religi∣on, as Esay 53. 1. Rom. 10. 16. or in civill affaires, 1 Sam. 2. 24. 1 King. 2. 28. 2 Chron. 9. 6. And that which one Euangelist calleth Acoee, Hearing, Mar. 1. 28. another nameth Echos, fame or rumor, Luke 4. 37. put not thy hand] the Greeke translateth consent not. unrighteous] so the Greeke also is; the Chaldee saith, a false witnesse: the Heb. phrase is, a witnesse of unrighteousnesse, (or, of cruell wrong.) Of such David complained, Psalm. 35. 11. and the Law appointeth such punishment for them, as they intend against their neighbour, Deuternom. 19. 16. 19.

Vers. 2. after many] or, after the great men, that is, [unspec 2] to follow and consent unto them in evill: the Gr. saith, with many. So in the sentence following. answer] that is, speake in a cause, (or plea) The Chaldee paraphraseth, neither shalt thou refraine from teaching that which thou seest (meet) in judge∣ment. to wrest] or, to pervert, namely, judgment (as the Greeke addeth, and) as is expressed in v. 6. The Chaldee saith, after the many, accomplish the judgement. So other Hebrewes expound it, say∣ing When the Iudges are divided, some of them say∣ing Guiltlesse, others saying Guiltie; they goe after the most part. So as it be in money matters, and other ca∣ses of prohibition and permission, of pronouncing unclean or cleane, and the like. But in cases of life and death, if they be divided, and the most part cleere a man, hee is cleered; and if the most condemne him, he is not killed, unlesse they that condemne him bee moe than they that cleere him by two men. Maimony in Sanhedrin. chap. 8 sect. 1.

Vers. 3. not countenance] or, not honor, which the [unspec 3] Greeke and Chaldee translate, not pity in judgment.

The like is spoken of the rich, in Leviticus 19. 15. Thou shalt not countenance the face of the great man. It teacheth to doe right in all causes, without re∣spect of poore or rich.

Vers. 4. asse] and so any other beast, or garment, [unspec 4] or lost thing, as Moses after explaineth, Deut. 22. 1. 2. 3. God hereby teaching every man, not to looke on his owne things onely, but also on the things of other men, Phil. 2. 4. and to love and doe good un∣to his enemie, Luke 6. 27. returning returne] that is, in any case returne and restore him: if the owner be not neere, or not knowne, it is to bee kept till inquirie be made after it, Deut. 22. 2. Also the Hebrew Doctors say, Who so findeth a lost thing, which he is bound to restore, he is bound to cry the same, and to make it knowne and say, Who so hath lost such a kind of thing, let him come and give the signes of it, and he shall receive it, &c. Maimony, in treat. of Rob∣berie, and of losse, ch. 13. sect. 1.

Vers. 5. his burden] or, falne by any other occa∣sion; and this Law concerneth all other beasts, as [unspec 5] well as the Asse: see Deut. 22. 4. and wouldest forbeare to helpe him up] or, then thou shalt cease from forsaking him, that is, shalt cease and leave off all ill will, and looke that thou forsake him not. The Greeke translateth, thou shalt not passe by the same. helping helpeup] that is, in any wise helpe up. Or, thou shalt leaving leave (thy owne businesse to be) with him. But the former translation seem∣eth most fit: for so the Greeke version saith, thou shalt not passe by the same, but shalt raise up the same together with him. And so Moses repeating this Law explaineth it, in Deut. 22. 4. thou shalt raising raise up with him. Likewise this Hebrew word A∣zab, which commonly signifieth to Leave, or For∣sake, hath (as some other words) a contrary signi∣fication; to Fortifie, repaire, or helpe up with a thing, as Nehem. 3. 8. and 4. 2. The Chaldee joyneth both senses thus; leaving thou shalt leave that which is in thy heart against him, and shalt helpe up with him.

Vers. 6. of thy poore] that is, thy poore neighbor: [unspec 6] implying also the stranger, the fatherlesse and the wi∣dow: whose judgement they that wrest (or turne aside) are cursed, Deut. 27. 19.

Vers. 7. word of falshood] that is, false word, or false matter. The Chaldee saith, idle words: the Greek [unspec 7] every unjust word. From hence the Iewes have a rule: A Iudge that knoweth of his fellow, that he is a violent extortioner, or a wicked man, it is unlawfull to be joyned in society with him, as it is written, FROM A WORD OF FALSHOOD, THOV SHALT BE FARRE. And so they in Ierusalem that had a cleere conscience were wont to doe: they sate not in judgement, untill they knew with whom they should sit, nor sealed any writing untill they knew who should seale it with them, &c. Maimony in Sanhedr. c. 22. sect. 10. not justifie] but will condemne the wicked, though he be the Iudge himselfe. See Rom. 2. 1. 2. 3. So, not to hold guiltlesse. Exod. 20. 7. meaneth, to damne and punish as guiltie. This which is spoken of God: is also an example for us: there∣fore the Greeke changeth the person, and saith; and thou shalt not justifie the wicked, for gifts sake.

Vers. 8. gift] or bribe; for fire shall consume the Ta∣bernacles [unspec 8] of bribery, Iob 15. 34. And the Iew Doc∣tors explaine it thus: Thou shalt take no gift, and I need not say, for to pervert judgement: but although it be to acquit the innocent, or to condemne the guilty, it is unlawfull, and a transgression: for loe it is a gene∣rall rule, Cursed is he that taketh a gift. And hee is bound to restore againe the gift, &c. And whatsoever Iudge taketh his reward for judging, his judgments are frustrate. Maimony in Sanhedrin, ch. 23. sect. 1. 5. take none] neither give any, Act. 24. 27. So also the Hebrew Doctors teach from that Law, Thou shalt not put a stumbling blocke before the blind, Levit. 19. 14. Moreover they say, Whatsoever Iudge giveth a bribe, to get an office, it is unlawfull to stand before him (in judgement.) And our wisemen have commanded to set him at nought, and to despise him, Maimony in Sanhedrin, ch. 3. S. 9. open-eyed] the Greeke translateth, the eyes of those that see: and the Chaldee, the eyes of the wise; which words Mo∣ses also useth, in Deut. 16. 19. And Solomon saith, a gift destroyeth the heart, Eccles. 7. 7. but he that ha∣teth gifts shall live, Prov. 15. 27. will pervert] example in Samuels sonnes, who tooke bribes, and perverted judgement, 1 Sam. 8. 3. For a gift, whither∣soever it turneth, it prospereth, Prov. 17. 8. and every man is a friend to him that giveth gifts, Prov. 19. 6. Such therefore as receive them are counted wic∣ked and companions of theeves, Proverbs 17. 23. Esay 1. 23.

Vers. 9. the soule] that is, the affection or heart. See [unspec 9] the like precept in Exod. 22. 21. Deut. 10. 19.

Vers. 10. thy land] the land of Canaan, which [unspec 10] God would give to Israel, Levit. 25. 2. Neither did the Iewes hold themselves bound to keepe this Law in other countries, Maimony treat. of Inter∣mission and Iubilee, ch. 4. S. 25.

Vers. 11. the seventh] every seventh yeere: which was to bee a Sabbath yeere; as every seventh day was a Sabbath day: therefore repeating this Law, he calleth it a Sabbath of sabbatisme (or of rest) to the land, a Sabbath to Iehovah, Levit. 25. 4. As the Sab∣bath day signified that they themselves were the Lords, and therefore they ceased from their owne works, to doe the Lords: so the Sabbath yeere was to signifie, that both they and their land was the Lords, Levit. 25. 23. let it rest] or, intermit it, let it be free from manuring: as the Gr. translateth, make a remission. They might neither sow their fields, nor prune their vineyards, nor reape the corne, nor gather the vintage, &c. Lev. 25. 4. 5. The Hebrew canons explaine it thus, that they might neither dig nor plough the ground, nor gather out the stones, nor dung it; neither graffe nor plant any trees save such as bare no fruit; nor cut off the knobs of trees, nor brush off the leaves, or withered boughes, nor binde up the branches, nor make a smoke to kill: he wermes, nor any the like thing pertaining to husbandry. Maimony, treat. of the Intermission and Iubilee, ch. 1. If any said, What shall wee eat the seventh yeere? behold, wee may not sewe nor gather in our revenue. The Lord promised, I will command my blessing upon you in the sixt yeere, and it shall bring forth fruit for three yeeres, Levit. 25. 20. 21. God would by this Sabbath yeere, call his people from

worldly 〈…〉〈…〉es, to depend upon his providence in faith, M〈…〉〈…〉. 6. 31. 1 Cor. 7. 29. 30. 31. 32. and to exercise themselves in holy things, as the learning of his Law, which this yeere was to be read in the audience of all the people, Denter 31. 10. 11. 12. Nehe. 8. and that they should not pollute his land by their owne unlawfull workes, but walke holily upon it: otherwise, the land should spuethem out, and enjoy her Sabbaths, when it lay desolate and void of such evill inhabitants, Levit. 18. 24. 25. 28. and 26. 34. 35. 43. 2 Chron. 36. 21. that the poore] or, and the poore of thy people shall eat; to wit, as well as the owners and their servants, Lev. 25. 6. may eat] to wit, that which groweth of it owne accord in the seventh yeere, Levit. 25. 5. 6. By the Hebrew records, it is shewed, that Whoso∣ever looked up his vineyard, or hedged in his field in the seventh yeere, brake the commandement. Likewise if he gathered any of his fruits into his house: but he was to let all be common, and every mans hand equall in eve∣ry place. Hee might bring into his house a little, after the manner of those that brought in common goods. Moreover, concerning the fruits of the seventh yeere, Whatsoever was properly mans meat, as wheat, figs, grapes, and the like, they might not make of them medicines, plaisters, &c. Though for mans use, because it is said, TO YOV FOR MEAT, (Lev. 25. 6.) and not for medicine. Neither might they make merchandise of the fruits of the seventh yeere; but if they would sell a little thereof they might, and buy other meet with the price; and both the fruits which were sold, and the price were holy. And they might not bee sold by measure, by weight, or by tale, (lest they should seeme to make merchandise of the fruits of the seventh yeere,) but as other things that were free and common. Maimony, in the foresaid treatise, ch. 4. sect. 24. and ch. 5. Sect. 11. and ch. 6. Sect. 1. 3. they leave] as not being mans meate, it should be common for beasts, birds, &c. Therefore they might not burne the straw or stubble of the seventh yeere, for that it was meet for the beasts to eate, saith Maimony in the same place, ch. 5. S. 19. olive yard] or olive tree. And consequently all other trees, and fruits of like use. This holy yeere of rest figured the rest which the Church should enioy under Christ in her sanctifi∣cation, and communion of heavenly blessings: and so had an end in him, with other rudiments of the Law, Esay 61. 2. Coloss. 2. 16. 17. Galat. 4. 10. 11. Heb. 4. 9. 10. 11.

Vers. 12. cease] or rest, or keepe Sabbath: see Ex∣odus [unspec 12] 20. 8. &c. refreshed] or, take breath: the Chaldee expoundeth it, may rest. See the Iewes canons for these, on Exod. 20. 10.

Vers. 13. shall be warie] or take heed to your selves [unspec 13] that ye transgresse not. other gods] the Chal∣dee calleth them, idols of the peoples. So in Zacha. 13. 2. God saith he will cut off the names of the idols out of the land; and in Hosea 2. 17. that hee will take away the names of Baalim out of their mouthes; and David would not take up the names of such upon his lips, Psal. 16. 4. and so the Israelites practised, in changing the names of idolatrous places, Numb. 32. 38. See also Iosuah 23. 7. By the Hebrew canons it was decreed from this Law; Who so maketh a vow in the name of an idoll, or that sweareth by it, is to bee beaten, whether be sweareth thereby for himselfe, or for an infidell. And it is forbidden to make an infidell sweare by his God; or to mention the name thereof, though not by way of oath. Maimony, treat. of Idola∣trie, ch. 5. S. 10. out of] or, upon thy mouth, or, in〈…〉〈…〉: but the Greeke translateth it, out of.

Vers. 14. times] Hebr. feet: meaning three jour∣neyes [unspec 14] which they should goe on foot every g••••re, to the place of Gods publike worship. The Greeke and Chaldee translate, times.

Vers. 15. Abib] which we call March; the Gr. [unspec 15] the moneth of now fruits: the first moneth unto Is∣rael, because of their comming out of Egypt ther∣in. This first feast was adjoyned to the Passeover: of it, with the rites and signification, see the notes on Exodus 12. and 13. and Numbers 28. 17. 18. &c. It was for a continuall remembrance of their comming out of Egypt, Deut. 16. 3. and an expec∣tation of their better redemption and sanctifica∣tion by Christ which was to come: in whom wee spiritually keepe this feast, 1 Cor. 5. 7. 8. they shall not appeare] that is, the males of Israel, ver. 17. Deut. 16. 16. The Greeke translateth it as before, thou shalt not; the Chaldee, ye shall not appeare empty that is, without some gift or oblation to the Lord; as 1 Sam. 6. 3. Deut. 15. 13. 14. The Hebrew Doc∣tors observe, that there were three things comman∣ded unto Israel at every of the three feasts; namely, Ap∣pearing, as it is said, All thy males shall appeare, Exod. 23. 17. And Feasting, as it is said, Thou shalt keepe a feast unto the Lord thy God, Deut. 16. 15. And Rejoy∣cing, as it is said, Thou shalt rejoyce in thy feast, Deu∣teronom. 16. 14. The appearing spoken of in the Law, is, that his face should be seene in the Court (of the San∣ctuary) in the first Good day of the feast. And hee must bring with him a burnt-offring, either of fowle, or of beast: and who so commeth into the court in the first day, and bringeth not a burnt-offring, doth not onely omit a thing commanded, but transgresseth also a prohi∣bition; as it is said, They shall not appeare before mee empty, Exod. 23. 15. The Feast spoken of in the Law, is, that hee offer Peace-offrings in the first good day of the Feast, when hee commeth to appeare: and it is a knowne thing, that no peace-offrings are brought, but of beasts. And the Rejoycing spoken of at the Feasts, is, that he offer Peace-offrings more than the peace-offrings of the Feast: and these are called the Peace-offrings of the rejoycing of the Feast; as it is said, Thou shalt slay Peace-offrings, and shalt eat there, and rejoyce before the Lord thy God, Deuteronomy 27. 7. Who so com∣meth into the Court in the other dayes of the Feast, is not bound to bring a burnt-offring in his hand, every time that he assembleth: for that which is said, They shall not appeare before me empty, is not but for the root (or beginning) of the Feast onely, which is the first day, or in recompence for the first. But if he bring every time that he commeth, they receive it of him, and offer it in the name of a Burnt-offring for Appearing: for this ap∣pearing hath no stinted measure. Maimony in Chagi∣gah, Chap. 1. Sect. 1. and Chap. 2. Sect. 6. See more in the annotations on Deut. 16.

Vers. 16. of harvest] called also, the feast of weekes, [unspec 16] (or, of sevens,) Exodus 34. 22. because it was seven

〈◊◊〉〈◊◊〉 after the former feast, upon the fiftieth day following, called thereupon Penteast, Levi••▪ 2••. 15. 16. 〈◊〉〈◊〉. 16. 9 〈◊〉〈◊〉. Acts 2. 1. First fruits] whereof in signe of homage and thankfulnesse to God, he man was to bring a tribute, of a free offring of his 〈◊〉〈◊〉, and give unto the Lord as he had bles∣sed him, Deut. 16. ••0. 12. At the time of this 〈◊〉〈◊〉 the 〈◊〉〈◊〉▪ had also beene given at mount Sinai, Exo∣•••••••• ••9. and at the same feast Christ gave the fiery Law of 〈◊〉〈◊〉 Spirit, in Ierusalem, Acts 2. of inga∣thering] to wit, of the fruits of the land. This feast was at the revolution (or end) of the yeere, Exodus 34. 22. namely, in the seventh moneth, (which we call September; the Hebrewes called it Ethanim, (1 King. 8. 2.) in the fifteenth day of this seventh moneth it began, and lasted seven dayes; and was called also the feast of Boothes (or of Tabern••cles) Levit. 23. 34. Deuteronomy 16. 13.—16. See the annotations there.

Vers. 17. every male] to wit, which were freemen, perfect males, and in health, able to goe unto the [unspec 17] place of publike worship; which in the ages fol∣lowing was onely at Ierusalem, Deuter. 12. 5. 6. and 1••. 6. 1 King. 14. 21. The Iewes explaine it thus: Women and servants are not bound to appeare: but all men are bound except the deafe, and the dumbe, and the foole, and the little child, and the blinde, and the lame, and the defiled, and the uncircumcised, and the old man, and the sicke, and the tender and weake, which are not able to goe up on their feet. All these ele∣ven are discharged, but all other men are bound to ap∣peare. Such as are of neither sex, and that are of both sexes, male and female, are also discharged; and like∣wise they that are partly bond and partly free men. Every child that can hold his father by the hand, and goe up from Ierusalem (gates) to the mount of the Temple, his father is bound to cause him to goe up and appeare with him, that he may catechize (or traine him up) in the Commandements. Maimony in Chagigah, Chapt. 2. Section 1. 3. In repeating this Law God annexeth a promise, for the safety of the land from enemies, Exod. 31. 23. 24. that promise the Greeke version inserteth also here. the Lord Iehovah] the He∣brew Adon, which we English Lord, properly sig∣nifieth a Base, stay, or sustainer, as is noted on Gen. 15. 2. the Chaldee translateth it, Lord (or Master) of the world. The other name Iehovah, denoteth Gods Essence or Being; whereof see Gen. 2 4. The Greeke here translateth, the Lordthy God.

Vers. 18. sacrifice] no•• slay for sacrifice; as in re∣peating [unspec 18] this Law is said, Exod. 34. 25. of my sa∣crifice] that is, of my Passeover, as the Chaldee translateth it, and Moses in Exod. 34. 25. sheweth the Passeover to be mean••. with levened bread] that is, having any levened bread in thy house, or power, but shalt purge out the leven before: as was commanded, Exod. 12. 15 &c. see the annotations there. Whether it be he that slayeth, or he that sprink∣leth the blood, or he that burneth the fat: if any leven be in the power of any of these▪ or in the power of any of the company that eate the Passeover, in the houre of the offring of it, he transgresseth; as Maimony sheweth in 〈◊〉〈◊〉. of the Passeover▪ chap. 1. Sect. 5. the fat of 〈◊〉〈◊〉] which the Chaldee expoundeth, of the sa∣crifice of the feast; and for this, in Exodus 34. 25. is written, the sacrifice of the feast of the Passeover. Com∣pare this with the Law foregiven, in Exod. 12. 10. The fat of the Passeover, as of other sacrifices, was the Lords, to be burnt upon his Altar; see Levit. 3. 14. 15. 16. 2 Chron. 35. 12. 13. 14. this might not be left unburnt till the morning; for so it be∣came polluted▪ remaine] or be left all night.

Vers. 19. The first] or, The first fruit, the begin∣ning: see the notes on Exod. 22. 29. where seven things paid first-fruits. thy land] so this concer∣ned onely the land of Israel, and such as were ow∣ners of land there. Whereupon the Hebrew Doctors say, He that buyeth a tree in his neighbours field, he bringeth not the first-fruits, because the ground is not his owne: but he that buyeth tree and ground, bringeth the first-fruits thereof. And so the like. M〈…〉〈…〉 mony, treat. of First-fruits, Chap. 2. Sect. 13. the house] the tabernacle, (for that was called the house, 1 Chron. 9. 23.) or the Temple. The rites and words to bee used in the bringing of them, are shewed in Deuteronomy 26. 1. 2.—11. But from this Law the Iewes have a canon: He that separa∣teth his first-fruits, (for the Lord), and they rot, or be lost, or stollen, or polluted, hee is bound to separate other in their stead; for it is said, THOV SHALT BRING (them) INTO THE HOVSE OF IEHOVAN THY GOD; to teach that hee is bound for other after them, till he bring them to the mount of the house of God. Maimony in First-fruits, Chap. 2. Sect. 20. not seeth a kid, &c.] This law is twice after repeated in the same words, Exod. 34. 26. Deuteron. 14. 21. For a kid, the Greeke translateth generally, a lam••▪ The Chaldee paraphrast omitteth the name of a kid, and more generally translateth, Thou shalt not eate flesh with milke. So the Ierusalemy Thargum on Exod. 34. 26. expoundeth it; My people the house of Israel, it is not lawfull for you either to seeth or to eat flesh and milke mixed together. This sense the Thal∣mudists follow, gathering, if it be unlawful to seeth them together, much more to eate them. And un∣derstand it of the flesh and milk of all cleane beasts. Flesh with milke, it is unlawfull to seeth it, and unl••••∣full to eate it by the Law: it is unlawfull also to make profit of it, but it is to be buried. Whoso boyleth ought of them two together, offendeth; as it is written, THOV SHALT NOT SEETH A KID IN HIS MO∣THERS MILKE. So hee that eateth ought of these two, of flesh and milke sodden together, offendeth though he boyle it not, &c. Masmony, treat. of Forbidd•••• meats, Chap. 9. Sect. 1. Others understand it, of seething it while it is very young, as in the mo∣thers milke, that is, untill it bee seven dayes old; according to the law before, in Exodus 22. 30. and after, Levit. 22. 27. But the phrase may also imply, during the time that it sucketh the mothers milke; as a milke lambe, 1 Sam. 7. 9. is a sucking lambe. The intendment of this law, seemeth to bee either a∣gainst cruelty, according to another prohibition of taking the damme with the young, Deut. 22. 6. 7. or against mixtures of meats; as elsewhere God for∣biddeth mixtures in garments, in sowing of fields, and the like, Levit. 19. 19.

Vers. 20. an Angell] this is Christ, whom the Is∣raelites

are said to have tempted in the wildernesse 1 Cor. 10. 9. See the notes on Exod. 14. 19. R. Me∣••••chem upon this place, teacheth from ancient R••bbins, that the word I (send) signifieth the pro∣pertie of mercies, and this Angell is the Angell the Redeemer, (Gen 48. 16.) Also, The holy blessed God said unto Moses, He that did keepe the Father, (viz. Abraham, Isaac and Iakob,) shall keepe the children. before thee] or, before thy face, as the Greeke translateth. the place] the land (saith the Greek) which I have prepared for thee. A figure of that whi∣ther Christ is gone to prepare a place for us, Iohn 14. 2.

Vers. 21. because of him] or, of his face, or presence. [unspec 21] The Greeke translateth, take heed unto him▪ pro∣voke] or, rebell not against him: the Greeke transla∣teth, disobey him not. The Hebrew Doctors make the reason of the charge to bee this, Because his voice is the voice of the living God: R Menachem, on Exod. 23. in him] or, in the middest of him. Christ is the brightnesse of the glorie, and the expresse Image of Gods Person, Heb. 1. 3. and God was in him, 2 Cor. 5. 19. and he in the Father, Iohn 10. 38. and his name is Iehovah our Iustice, Ier. 23. 6. The Chaldee translateth, his word is (that is, hee speaketh) in my name. And Gods Name, may im∣ply his Law or doctrine to bee in him: for so the Law of Christ (Esa. 42. 4.) is expounded his Name, Matt. 12-21.

Ver. 23. before thee] as a leader of thee, saith the [unspec 23] Greeke version. And here the Hebrew Malachi, My Angell, some of the Rabbines say, is Michael, by transposition of letters. the Amorite] that is, the land of the Amorites, &c. See Gen. 15. 18. 21.

Ver. 24. gods] called in the Chaldee, idols. their workes] that is, the workes of the Heathen [unspec 24] peoples. This Law is explained in Levit. 18. 3. pillars] or, standing images, statues. Vnder these all other monuments of idolatry are comprehen∣ded: as Deuter. 12. 2. 3. Of this the Hebrew ca∣nons say, Wee are commanded to destroy idolatry, and the services thereof, and whatsoever is made for the same, Deuteronomy 12. And in the land of Israel we are commanded to persecute it untill it be destroyed out of all our land: but without the land wee are not com∣manded to persecute it: but every place which wee shall subdue, we are to destroy all the idolatry that is therein. Maimony in Misn. treat. of Idolatry, c. 7. S. 1.

Vers. 25. thy bread, &c.] hereby the coursest fare [unspec 25] may be meant, which by Gods blessing nourisheth, as in Daniel 1. 12. 15. Or, these are named for all food, as the Chaldee translateth it, thy meat and thy drinke: and the Greeke addeth, thy bread, and thy wine, and thy water. sicknesse] in Chaldee, evill sicknesses. Compare Exod. 15. 26. Deut. 7. 15.

Vers. 26. casting] or, miscarrying: the Greeke [unspec 26] translateth, without seed. See a like promise in Deut. 7. 14. thy dayes] which by the course of nature thou shouldest live. So Iob dyed being old and full of dayes, Iob 42. 17. whereas the wicked live not out halfe their dayes, Psal. 55. 24.

Vers. 27. dismay] with tumult and trouble; as [unspec 27] God did before in Exod. 14. 24. So in Deut. 7. 23. Ios. 10. 10. The Greeke translateth, I will astonish all nations. shalt come] to warre against them: as the Chaldee addeth. to turne] this is added by the Chaldee for explanation. And by turning the neeke (or backe) is meant their flight; as the Greek translateth, I will give (that is, make) them fugitives. So David praised God that had given him the neck of his enemies: that is, made them flee, Psal. 18. 41.

Vers. 28. hornets] Hebr. the hornet, a kinde of great waspe, which stingeth venomously, threat∣ned [unspec 28] against the Canaanites here, and in Deuter. 7. 20. and shewed to be accomplished in Ios. 24. 12. These signified the stinging terrours wherewith God striketh the hearts of his enemies. the Evite] that is, the whole nation of them, as the Greek saith, the Amorites, and the Evites, &c. These were the posterity of Canaan, of whom see Gene∣sis, 10. 6. 7.

V. 30. fructifie] that is, be increased or growne. [unspec 30] [unspec 31]

Vers. 31. the river] which the Greek explaineth, the great river Euphrates: and Moses elsewhere so nameth it, Deuter. 11. 24. Gen. 15. 18. See these bounds in Numb. 34. the accomplishment of this promise in part, fulfilled in Solomons time, 1 Kin. 4. 21. thou shalt drive] the Greeke translateth, I will drive.

Vers. 32. with them] the inhabitants of the land, [unspec 32] Exodus 34. 12. 15. Deuter. 7. 1. 2 &c. gods] in Chaldee, idols.

Vers. 33. if thou shalt] or, it may bee translated, [unspec 33] for thou wilt serve, as came to passe, Iudg. 1. 21. 27. 29. and 2. 1. 2. 3. 12. &c. The Greeke translateth, for if thou shalt serve their gods: the Chaldee, and thou shalt not serve their idolls. surely] or, for it will be a snare; that is, a cause of thy fall and ruine: a scandall unto thee. See this fulfilled, Iudg. 2. Psal. 106. 34. 35. 36. Numb. 25. 1. 2. Compare also Deut. 7. 16. 25. A snare, is used to signifie the deceit whereby men fall into sinne, Deut. 12. 30. Ier. 5. 26. Prov. 13. 14. 27. and so the destruction that followeth thereupon, Prov. 12. 13. Esay 8. 15. and 28. 13. Eccles. 9. 12.