A commentary on the prophecy of Hosea by Edward Pococke.

V. 9. Who is wise, and he shall under∣stand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressours shall fall therein.

Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, &c. The Pro∣phet with these words concluding all that he had said, gives us to look back to something that he had spoken before, while he doth not again repeat any particular, but saith in ge∣neral, pointing at them in one word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elleh, these things: whence may arise a que∣stion to what things he refers, whether to such things which do more immediatly pre∣cede, or to his whole prophecy, and all that he had, whilst for so many years he had exer∣cised that function among them, spoken to them. So t 1.1 some think thereby to be under∣stood all that he had at all in those many years which he had been a Prophet to them, spoken; and u 1.2 some, that he had often repeated these words in his preaching to them for stirring up their attention to what he said, though now summing up the doctrin or heads of his ser∣mons in this volume, he places them only at the end thereof; if so, it will refer to all that is in it said: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Kimchi, all those admonitions which I have hitherto given. Others think them more par∣ticularly to refer to such things as he had more immediatly before spoken in the w 1.3 two last chapters, in which he had told them of those grievous punishments to those who had departed from the way of Gods command∣ments, and would not by repentance turn again to him, and what gratious and glorious things he would do for them, and bestow on them, who repenting of their sins, should re∣turn to him their God. x 1.4 Others more parti∣cularly yet think them to refer to those things spoken of in the five foregoing verses, which should in Christ be made good to them who should come in to him. R. Tanchum looks upon them as spoken in confirmation of what had in some former y 1.5 passages been declared, that Gods proper work is always to do good only, and that all his works and ways are right and just. We may by looking on the following expression, in which he calls them z 1.6 the ways of the Lord, understand them well of all that a 1.7 doctrin consisting of so many exhortations, reproofs, threats, intreaties, commands, and promises delivered to them, whereby he sought to bring them back to God and his ways, which if they had as they ought to have given heed to, could not but have had due effects on them; which seeing, as appears, it had not, but they remaining insensible of Gods ways, and pertinacious in their own, as if they heard not, or understood not what had been said, nor looked on it as concerning them, he breaks out into this emphatical exclama∣tion uttered by way of question, whereby he at once seems to admire their stupidness for

the generality of them, and to excite them to a more due attention to what they have heard, that they may both undestand it, and do ac∣cordingly, then adding reasons why it con∣cerns them so to do; first from the nature of the things spoken of, viz. the ways of the Lord; secondly from the good of them to those that are good and duely attend to them, the use that shall be thereof to them; thirdly from the ill that shall befall them that are evil, and do not make right use of them.

Who is wise, and he shall understand these things? prudent and he shall know them? So found the words which in the Hebrew are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mi chacam vayabin elleh nabun veyedaem, as by ours, so by many others of chief note rendred interro∣gatively; so by the LXX, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; so by the Chal∣dee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mi chacim deyisbar ellen sucalton veyedeinun; by the MS. Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who is wise, and he will discern these things? and who is under∣standing, and will know them? By the Vulgar Latin, quis sapiens, & intelliget ista? intelli∣gens, & sciet haec? which the Doway Eng∣lisheth, who is wise, and shall understand these things? of understanding, and shall know these things? as so may they be illustrated by the like expressions, Jer. 9.12. as also Ps. 107. verse the last, as by some readd also interro∣gatively. Among the more modern b 1.8 several to the like purpose with some little difference, quis sapiens, ut intelligat ista? prudens, ut cognoscat ea? who is wise, that he may under∣stand these things? prudent, that he may know them? * 1.9 Others with a little different point∣ing, quis est sapiens? is intelligat ista; quis intelligens? is cognoscat illa, who is wise? let him understand these things; who is intelligent? let him acknowledge them: and in like manner c 1.10 another, quis sapiens est? & consideret haec; prudens? & cognoscat illa, as not so much asking who was so wise and prudent as to un∣derstand these things, as telling those who would answer to, or be worthy of, those titles, what they should do to approve them∣selves so. But others several there are who do not at all render any of the words interro∣gatively. So the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. qui sapiens est intel∣liget caec & qui prudens est cognoscet ea: and so the printed Arab. according to the mind of his Latin Interpreter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quicunque sapiens est intelliget haec, & prudens & cognoscet ea; although, I think, he may be well enough rendred interroga∣tively, as the Greek which he usually follows, who is the wise man, that he may (or let him, or and he surely shall) understand these things? prudent, that he may (or let him, or and he shall) know them?

Among the Latin Interpreters the Tigurin version hath, si quis sapiens est intelligat ista, si quis prudens cognoscat ea, if any be ••ise let him understand these things, if any be prudent let him know them. Castalio, qui sapiens & pru∣dens erit, haec intelliget & cognoscet, he that will be wise and prudent, shall understand and know these things. Jun. and Trem. qui est sa∣piens intelligat ista, intelligens etiam cogno∣scat ista, he that is wise let him understand these these things, understanding them also let him know them, or he that understands let him &c. The words will well bear all these constructions, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mi, he, which, or who, may be construed either as an interrogative, or without an interrogation, and the scope or import of them all will be the same; which according to Jerom will be to shew, obscuri∣tatem voluminis, the obscurity and difficulty of this volume of Hosea's prophecy: but it is not probable that he that was sent to a rebellious people to endeavour to bring them back to God, and to that end was to call upon them, and instruct them in the way that they shall go, and did use all means and methods con∣ducible thereto, by threats, by promises, by shewing the inevitable mischief of their own ways, if they should continue stubbornly to run on in them, and the great happiness that by turning to God and walking in his ways they should obtain, describing at large both the one and the other, the punishments and the rewards, to them, that they might not be igno∣rant of them, and so perish by ignorance, d 1.11 should at last conclude all with telling them, that he had very obscurely delivered to them the will of God, in such a way that it would be very hard, and scarce possible, to them to find out what was meant, though they should apply themselves with much study and desire to do it. This had been of set pur∣pose, as it were, to labour in vain, and to have given to them an excuse for their neglect in not doing what they were called on to do, viz. because they could not understand or know it. That they did continue both igno∣rant and disobedient, though he took so much pains for so long time among them, is mani∣fest, but not surely because they were not duely informed, which to do certainly was as the Prophets business, so both his desire and en∣deavour, but through their own default and stubborness, who shut their eyes that they might not see, and stopt their ears that they might not hear, and hardned their hearts that

they might not understand what he in Gods name spake unto them, and set before them in such manner and expressions as that they must wink hard not to perceive them. If they had attended to the things spoken to them, and yet found them too obscure for them to un∣derstand, they had him with them, whom they might have consulted, and received in∣formation from, by the like way which Da∣vid took, when for understanding the methods of God in ordering things toward the good and the bad, which were too painfull other∣wise for him, judging according to the ordi∣nary way of mens judging, to know, he went into the sanctuary of God, which doing he plainly understood them, Psalm 73.16, 17. Both God and his Prophet from him certain∣ly spake therefore to them, that they might understand. We may not therefore think that he spake these words to affright and deter them from thinking to understand what things he had before spoken to them, but rather as wondring that they should so few of them lay them to heart, and understand them for their good, and so as to make right use of them, which was a sign of great want of any right knowledge or prudence in them, and to reprove them for such their perversness and willing ignorance in such things which concerned their good, and to excite them to look with more diligence into them, it being the only way whereby they might approve themselves to be wise and prudent, however they priding themselves in their carnal wis∣dom, and indulging to their corrupt affe∣ctions, hitherto thought not so. Who is wise, and he shall (or will, or that he may) under∣stand these things? They probably thought themselves too wise to heed them, being so cross to such things as their carnal minds were set on, but this is true wisdom to under∣stand these. But the full scope of the words will more plainly be perceived by giving it in some distinct propositions, which by the se∣veral rendrings which we have seen, are suggested, and in any one of them included. As first, that the things which were spoken to them by the Prophet, were things neces∣sary to be known and taken notice of by them, and therefore spoken by him that they might understand them, and take directions. Secondly, that they were not by all of them generally attended to, and understood as they ought to be. Thirdly, that all that were wise & prudent among them would seek to know and understand them, and think it to concern them so to do: they will understand them. Fourthly, that they that were so wise as to attend to them, should be able to know and understand them; they shall understand them. Some of these propositions more plainly agree to the words according to one rendring, some ac∣cording to another, yet all not obscurely ac∣cording to any one of them, and according to all have they the force of an earnest exhor∣tation to excite them to a diligent search into those things, that they would be so wise as to seek to know them for their good, and that they might make right use of them.

As to the terms of wise and prudent, and understanding and knowing, I suppose it will not be needfull to make any nice distinction, or scrupulously to enquire into the difference betwixt the significations of them. The Pro∣phet by both clauses or expressions seems but to mean the same thing, and to repeat and in∣geminate it to them, to make it the more taken notice of by them, and to stir up their attention to them. It may be sufficient by, those that are wise, to understand such as true∣ly understand the meaning and the nature of the things spoken; by prudent, such as know how to apply them for their use, for guiding and directing both their opinions, thoughts, and practises; and by understanding and know∣ing, their inquiry into them, and due at∣tending to them for those ends, which how necessary it will be for them to do, the fol∣lowing words shew.

It were sufficient to make them attentive to them, that God had spoken, or commanded them to be spoken to them; but that they may so be, here are also added evident rea∣sons: first, as we said, from the nature and quality of the things in them set forth, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 darce Jehovah, the ways of the Lord, because they are right. By the ways of the Lord, are understood both those ways and me∣thods which God useth in ordering the af∣fairs of the world, and his dealings with men, for punishing of the wicked and bringing their deserts upon them, and doing good to those that serve and wait on him, and also such ways as he prescribes to men to walk in, the ways of his commandments. Both these kinds of his ways have been in this prophecy spoken of, and of both is it undoubtedly true that they are right, and of both we may well think that it is here affirmed that they are so. The first sort are not to carnal men always so per∣spicuous, who seeing it to be sometimes well with the wicked, and ill for a time with the godly, and having not patience to wait on God's pleasure, nor wisdom to perceive his ends, are ready to say that the ways of the Lord are not equal; but they that are wise and prudent, and consult at the sanctuary of God, will discover it to be otherwise. As for the second kind, men of weak and corrupt judgments, and whose own ways are not equal, not understanding the reasons of some things which God requires, contrary to their

interest perhaps, or such things as better like them, (although his command should be rea∣son sufficient,) will be apt to cavil and mur∣mur at them also, as if those his ways were not equal or equitable; but those that have any true wisdom or prudence, will find all of them also to be right, and see it for their good to walk in them, and will walk in them that they may keep and approve themselves up∣right: which follows also as another reason why they should seek to know and understand them, if they be wise, from the good effects which thence do accrue.

But before we pass on, we may by the way observe a rendring of the MS. Arabick dif∣ferent from all the others which we have seen, his words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which seem something ambiguous, and may be rendred either, because the right ways, i. e. such ways as are right, are between the hands of God, i. e. with God, and the just, or good, shall walk in them; or else, those that are right in their ways, or right of ways, (i. e. take right ways) before God, and the good shall, or will, walk in them. The former way is most agreeable to what ours, & all, or most others have; the se∣cond makes the words, which according to others are two clauses, to be but one, and so the first also a description of the persons who should walk in those ways, and not a reason why they should walk in them, as the other do. But neither of them doth so plainly agree with the Hebrew, as that which all others that we have seen, give, among whom we find no difference but in the rendring of the first par∣ticle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ci, which as it hath such several signi∣fications, is by e 1.12 some rendred, quin, but; by f 1.13 others, quod, that; by g 1.14 others, certe, truely; by most, quia aut quoniam, because, or nam, for, which ours choose to follow, and we with them, and so they make the words (as we said) a reason why those that are wise will seek to know those things, because they are the ways of God, and his ways are right: upon which follows another reason from the good effects of attending to them, because the just shall, or will, walk in them. If we should take them so only as to denote, the just will walk in them, and h 1.15 will observe them attend to them, and frame his conversation according to them, as knowing them to be the only right and perfect way, this were reason suffi∣cient why they also should labour to know and understand them. They ought to follow the i 1.16 examples of the just, that they also may approve themselves to be in the number of the just. But this is not all, there is more Emphasis in the word walk, than so; they that are just and godly, and understand and know the right ways of God, shall walk in them, i. e. go on in them upright, safe, and secure, inof∣fenso pede, they shall find nothing therein to of∣fend them, Psalm 119.165. they shall find therein no stumbling blocks, all things will appear to them as just and right in themselves, so to be for good to them. Nor is this all yet, they shall continue to walk on in them, till they come to an happy end, which shall fully recompence all those difficulties which they have met with in those ways, a plenti∣full reward for their perseverance. That the Chaldee Paraphrast takes to be included in the word, explaining it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the just who walk in them, do thereby attain to everlasting life. And to the like purpose R. Tanchum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore the just, which are they that rightly compose them∣selves, persist to walk in them, and to conform themselves to them, and by this means they attain to true happiness, that is it which he saith, and the just shall walk in them. Great reason cer∣tainly then is it that seeing those that are just setting themselves to walk in the ways of the Lord find such content and such happiness therein, that all that are any ways wise and prudent, should be so just to themselves as to attend to those ways, to endeavour to know them, that they also may be in the company of them, especially when there is no attaining to such happiness without a right and con∣stant walking in those ways k 1.17 unto the end; which is another reason here to excite them to it, from the miscarriage of those with whom it is otherwise, which is given in the last words, but the transgressor shall fall therein.

Those right ways which the just walk sted∣fast and upright in, transgressors, through the inequality of their own treading, make une∣qual and uneven to themselves: they cast be∣fore themselves stumbling blocks therein, and make them occasion to themselves of falling. They being not wise and prudent, measuring things by their own corrupt judgments, ima∣gine that there is no reason or equity in them, and therefore speak ill of them, and start aside from them into ways of their own devising, ways not cast up, and by this means stumble and fall into mischiefs, the fault being in them∣selves, not the ways. So R. Tanchum be∣fore cited, goes on to explain these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but as for those who take not due care of their own souls, or indulge to themselves liberty of trans∣gressing, by suffering evil habits to prevaile over them, they stumble in those ways, and cannot walk in them, and so perish. For making out his meaning he observes, that it is not said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vereshaim, and wicked men, which word seems more properly contrary to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tsadikim, the just, before mentioned, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 uposheim, the transgressours, which word though it be in signification neer unto reshaim, yet hath withall in it the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which he saith to be meant, a ne∣glect of taking care to ones ways, and so a willing offending through carelesness in looking to his doings; so that it doth not only denote a sin or transgression which makes obnoxious to punish∣ment, but withall intimates that that sin is through a mans own want of care of himself, of his own choice, not through Gods intention to punish him, for as much as God is mercifull, extending conti∣nually good to all creatures, as his holy one, Da∣vid, describes him, God is good to all, and his mercy is over all his works. The Chaldee Paraphrast also agreeable to that his rendring of the former clause, and for shewing the im∣port of their being said to fall, in opposition to the walking of the just, renders this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the wicked shall be delivered up to hell, because they walked not in them.

It being the same right ways in which the just are said to walk, and the transgressors to l 1.18 stumble, or fall, Abarbinel (and after him Arias Montanus) for explaining the meaning useth a similitude from a known allowed high∣way, in which honest men go on without let or offence in their occasions, and conquering all difficulties come safely to the place whi∣ther they would go; but thieves and murthe∣rers, and other dishonest persons, conscious to themselves of their guilt, for which they might therein be detected, and their own fears being as stumbling blocks therein to them, cannot abide to walk in them, but find out to themselves undiscovered ways, fit for their purposes. Another exposition of some of their more ancient Doctors he gives us to take no∣tice of, by what m 1.19 he cites out of the Tal∣mud, wherein these words are applied by one of them to two men, one of which eats his Passover in obedience to God's command, the other only as common food; to the first he saith, agrees, the just shall walk therein; to the other, the transgressours shall fall therein, by which he saith to be intimated, that the commandments of God require a good intention, without which they signify nothing to him that doth the thing which is commanded, in as much as they are not looked on only as other things in their own nature commendable, but so as that what is in them praise-worthy, and makes him that doth them so, is when a man doth them because God hath commanded them, which is that which usually they express by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(doing a thing) in the name of a command. What is rendred, shall fall in them, R. Salomo explains it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, propter eos, by reason of them, noting the Chaldee Paraphrast so to take it, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because they did not walk in them. Kimchi so understands it; as if because they did not understand God's method in ordering things, they therefore should deny that there was any who disposed of the world, and ordered the affairs thereof, in which they saw that it oft went ill with the good, and well with the bad, and therefore would not repent of their wickedness, but should go after the lusts of their own hearts, and so should fall and perish. He tells us that his father's exposition was, that when the wicked should turn to the ways of God, to which they were not accustomed as the just are, they should stumble in them as a man that is not acquainted with the way, and that this is meant of the wicked, whose heart is still set on their wicked ways; but if any return with a perfect heart, God will help them that they shall not fall: but the just, as they are ac∣customed, should walk as in a beaten and right way. They may be said to stumble or fall in those ways, who though they know them and believe them to be good, yet over∣swaied by their corrupt affections and rea∣sonings, keep not to them, but turn aside and n 1.20 relapse to their wicked ways: or else by it may be understood their falling into o 1.21 those evils which God hath denounced in his declaring by the Prophet his ways against those that walk not in them. Junius renders not, impingent, shall fall, as telling what should befall them, but, impingant, let them fall, as by way of imprecation, as Rev. 22.11. which by p 1.22 others is disapproved. This sen∣tence is thus expressed Ecclus. 39.24. as his ways are plain unto the holy, so are they stumbling blocks unto the wicked.

That the same ways should have these dif∣ferent events in different subjects, is no won∣der; Christ himself, the belief in whom and embracing whose doctrin we may well take according to what we have said in exposition of the former verses, to be chiefly meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 these things; and by the right ways of the Lord, who is the way, and the truth, and the

life, is himself set forth as an occasion of such different effects, according as he is diversly re∣ceived by those to whom he is offered. He is said to be set for the fall and rising again of many in Israel Luke 2.34. He is said to be, to them that believe, an elect precious corner stone, but to them that stumble at the word, being dis∣obedient, a stone of stumbling, and rock of offence, 1 Pet. 2.7, 8. He crucified is unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God, 1 Cor. 1.23, 24. The doctrin and knowledge of him in the Gospel is said to be to the impenitent and unbelievers the savour of death unto death, to penitent believers the sa∣vour of life unto life, 2 Cor. 2.15, 16. So is the same commandment which was ordained to life, by some found to be unto death, Rom. 7.10. It is no strange expression then here to say that the ways of the Lord are right, and the just shall walk in them, and yet that the transgressors shall stumble, or fall, therein. The ones walking right and without offence argues the ways to be right and even, the others stumbling and falling in them doth not argue them to be unequal or uneven, but their feet, and their steps, and measures to be so. To men whose feet are so, the plainest way will seem un∣even and uneasy; and to men who take not care how they tread or go, who regard not what they should do according to reason and religion, but are lead or driven on according to their corrupt affections and carnal rea∣sonings, so are God's ways: they are con∣trary to their beloved lusts, and therefore they will not walk in them, they will keep with them that which is contrary to the measures and rules of these ways, and not compose their steps to them, nor direct them by them, and therefore if they assay or pretend to walk in them, shall necessarily, by their own fault, not the fault of the ways, & for want of wisdom, faith, and obedience, q 1.23 by which the just walk and keep themselves up, fall in them and r 1.24 from them, even because they are right.

What is by others rendred shall stumble or fall, the LXX render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as also the printed Arabick following them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but the wicked shall be weak (or become weak, or faint) in them, as they often elsewhere render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cashal, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the notion of weakness. The words so rendred Cyril explains to this purpose, that their propension to wickedness and sin makes them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fearfull and cowardly, and as having no assistance from God to enable them to perform vertuous things, which they had not from the beginning due esteem for; so that they will necessarily faint, and not hold out in Gods good ways. If it be so taken it will argue them obnoxious to that mischief which the fearfull and unbe∣lieving are doomed to, Rev. 21.8. but on the contrary, the just by his love and desire to good strengthened and incouraged, and by Gods grace assisted, shall manfully hold out, and constantly walk on, till he obtain that good reward promised to those that endure to the end, Matt. 24.13. Mark 13.13.

These words were at that time by the Pro∣phet spoken to Israel, but certainly do not less concern us, not only as s 1.25 whatsoever things were written before time, were written for our learning and admonition, but as more peculiarly giving di∣rections for our behaviour & walking in Christ. They were then so spoken to as to t 1.26 turn them that were disobedient to the wisdom of the just, and to make ready a people prepared for the Lord, whose coming they were then to expect: they now so belong to Christians as to turn them to the like wisdom, and to call upon them, that as they * 1.27 have received the Lord Christ Jesus, so they would walk in him. The ways are still the same, the qualifications re∣quired in those that will walk in them the same, and the danger or mischief of stumbling, falling, or being not able to hold out in them to those that are not rightly qualified, the same; yea deservedly greater, to us to whom the way is now made plainer since the coming of Christ, than to them before his coming, and to whom greater grace is offered and given. What are they therefore but an ear∣nest pathetical exhortation to us still, that we would labour to be so wise and prudent as to know and understand the right ways of God in Christ, the way, the truth and the life, made known to us, and associate our selves with the just who will walk in them, and not to be among those careless secure sinners, who giving themselves up to be drawn away by the corrupt lusts of their own evil weak hearts, either start from them, or faint or fall in them; backed by the different events which shall be to them, intimated in saying that the just shall walk in them, and so attain to that happiness which they lead to, and the transgressors shall fall in them, and so fall into that mischief and misery which all ways but those bring to? This way may perhaps seem unpleasing, yea foolishness to flesh and blood, and men of corrupt minds, who turn from the truth, and professing to know God, yet in works deny him, being abominable and disobedient, and unto every good work reprobate, as the Apostle describes them, Tit. 1.16. or as again 2 Tim. 3.4, 5. who are lovers of pleasures

more than lovers of God, and pretending to a form of godliness deny the power thereof, 2 Tim. 3.4. therefore it will the more concern us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if we be prudent and wise, as Cyril speaks, yea that we may be so, to ask of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that we may be able to do what we ought and so as we ought; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he will certainly grant it, being mercifull, and fill us with spiritual strength through Christ, by whom and with whom, to God the Father, and the holy Ghost, be glory for ever and ever. Amen.

Notes

• t 1.1

  Zanchi.
• u 1.2

  Calvin, Rivet.
• w 1.3

  Rivet.
• x 1.4

  Tirin.
• y 1.5

  As according to him v. 2. and 4.
• z 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 these things are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the ways of God. Ab. Ezra.
• a 1.7

  Rivet.
• b 1.8

  Trem. Drus. Mercer.
• * 1.9

  Pisc. Aben Ezra observes mi, to serve for both clauses.
• c 1.10

  Cocc.
• d 1.11

  See Rivet.
• e 1.12

  Rivet.
• f 1.13

  See Drus.
• g 1.14

  Zanchi.
• h 1.15

  Vatab.
• i 1.16

  Pareus, Rivet.
• k 1.17

  Psalm 119.33, and 112.
• l 1.18

  As some rather choose to express 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yiecashelu.
• m 1.19

  Masseceth Nazir.
• n 1.20

  Trem.
• o 1.21

  Grotius.
• p 1.22

  Pisc. Tarnovius.
• q 1.23

  Zanchi.
• r 1.24

  Psalm 2.12.
• s 1.25

  Rom. 11.4. 1 Cor. 10.11.
• t 1.26

  Luke 1.17.
• * 1.27

  Coloss. 2.6.