Annotations upon all the books of the Old and New Testament wherein the text is explained, doubts resolved, Scriptures parallelled and various readings observed / by the joynt-labour of certain learned divines, thereunto appointed, and therein employed, as is expressed in the preface.

CHAP. V.

Vers. 2. Pvt out] By these excommunications, or shut∣tings out of humane communion, God taught his people how pure he would have them to be, especially from all desilement of the soule, which was much worse then any un∣cleannesse of the body; (this of leprosie not excepted, though so like it, that the one is signified by the other.) There were other legall uncleannesses of lesse offence, which did not desile by touching, nor shut men out of any society, but sacred.

V. 6. that men commit] That is, of humane errour, or com∣mon frailtie; otherwise, if it were a witting and a willing wrong, the recompence must be made in further measure then a fifth part.

V. 7. with the principall] That is, by returning full recom∣pence for the wrong, and a fifth part above; that the feare of lawfull losing may make him lesse forward for unlawfull getting: this order of restitution sheweth the fault to be (as the Hebrew word Mahal, or Magnal, signifieth) theft, or some such like fault, as tends to a neighbours hurt in his estate.

unto him] Verse 6. it is called a trespasse against the Lord, here it appeares to be a trespasse against man, and indeed is both; for when man is unjustly endamaged, God is impi∣ously disobeyed; who would have all to doe no worse to others, then they would have others to doe unto them, Matth. 7. 12.

V. 8. But if] If the man be not alive, or not to be had, against whom the trespasse is committed, then the recompence must be tendered to his kinsman; that is implied in these words, but if he have no kinsman, &c.

unto the Lord, even to the Priest] What is given to the Lords Minister, is as it were given to the Lord; and so a defrauding of him of his due, is a sacriledge against the Lord, Mal. 3. 8.

V. 10. shall be his] The first-fruits appertained to the Priests common, other oblations were the Priests in parti∣cular who did administer; unlesse the partie (that brought an oblation) mention, that he gave it for the service of the Sanctu∣arie. See Ezek. 44. 30.

V. 15. no oyle] Onely in the sinne-offering of jealousie was neither oyle nor incense offered; not oyle, (as some conceive) because it betokens mercy, and tendernesse, (because it softeneth, and maketh stiffenesse pliable) but a jealous man

man will shew no mercy, Prov. 6. 34, 35. nor incense, because that is a symbole or figure of a good name and fame, and jea∣lousie is for a matter of reproach and infamie.

V. 17. holy water] That is, the water taken out of the la∣ver, placed betwixt the Tabernacle and the Altar of burnt-sa∣crifice, Exod. 30. 18. or the water of separation, or a purification for sinne, Numb. 19. 9.

dust] That might be called holy dust, for the place of Gods especiall presence was holy ground, Exod. 3. 5. yet the taking of dust, might admonish her of the doome of death upon the guilt of sinne, Gen. 3. 19. Or of the basenesse of such as gave themselves to unlawfull lusts, worthy, as dust, to be trodden under foot; for dust was ever a signe of basenesse, and griefe, Lam. 3. 29. Psal. 7. 5. & 22. 15. Job 2. 12.

V. 18. uncover] It is as great a shame for a woman to be uncovered, as to be shorne, 1 Cor. 11. vers. 5. 6. this then was for her shame; or it might admonish her (being now to come to triall of her innocencie, or guilt) of Gods all-seeing eye, who seeth the most secret sin, all things being uncovered and naked in his sight, Heb. 4. 13.

bitter water] Verse 24. not called so, as Exod. 15. 23. & 2 King. 2. 19. (though it could not be of any good taste;) but it was bitter in the effect, if the woman were guilty, very bitter; for it was as bitter as death, 1 Sam. 15. 32. and unholy to her, though called holy before, vers. 17.

V. 19. causeth the curse] A double curse, if the woman hath beene an adulteresse, and denied it upon oath; one for adultery, another for perjury; yet the water did rather discover the curse, then cause it; for the efficacie was from Gods justice, not from that ceremonie.

V. 21. curse and an oath] That is, accursed, and detestable for the oath.

thigh to rot] By the thigh may be understood a like meaning to those words in the other sexe, Gen. 46. 26. and so the justice of God appeares, in matching the punishment to the sinne, as well for the part, as the person offending; as Judg. 1. 7.

belly to swell] Not as women with childe, by a graduall in∣crease; for it was a sudden swelling, with such a violent exten∣sion of it, that it was neere to bursting: and this was a usuall miracle among the Jewes, and an undoubted assurance that their Religion was of God.

V. 22. Amen, Amen] That is, be it so as thou denouncest, Psal. 41. 13. Deut. 27. 15, &c. This doubling importeth vehe∣mencie and assurance, Neh. 8. 6. Psal. 72. 19. & 89. 52.

V. 23. these curses] That is, the words whereby she cursed her selfe.

in a booke] Or, paper. The Hebrewes use to call any writing a booke.

blot them out] Of the Table-booke, with the water in a spunge, or linen cloth.

V. 28. free] The water of it selfe had none either discer∣ning vertue, or destroying vigour; but God used the same po∣tion both for poyson, and for medicine, thereafter as the wo∣man was innnocent, or guilty.

V. 30. spirit of jealousie] So vers. 14. That is, a jealousie so violent, as if it were carried along with a spirit, or some su∣pernaturall cause.

V. 31. guiltlesse] Though the woman be innocent, his su∣spition shall not bring him in guiltie, if he had probable reason to induce him to it.