A commentary on the prophecy of Hosea by Edward Pococke.

v. 10. For they shall eat, and not have enough; they shall commit whoredom, and shall not increase; because they have left off to take heed to the Lord.

11. Whoredome, and wine, and new, &c.

They shall &c. So do t 1.1 divers others with ours put the Verbs all in the future tense; others put the first so, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veacelu velo yishbau, and they shall eat and not be satisfied &c. but then in the other member of the sentence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hiznu velo yi∣phrotsu, they render v 1.2 some the first, and w 1.3 some both, in the preterperfect tense, Fornicati sunt, they have committed fornication, and either,

have not &c. or, shall not &c. They are in the Hebrew, the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veacelu, of the form of the pretertense, the second in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Velo yishbau, and shall not have enough, of the future; then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hiznu, have committed whoredom, again in the pretertense; and the following in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Velo Yiphrotzu, and shall not increase, of the future. That which makes the first to be capable of being rendred as a future, shall eat, is that there is prefixed to it the Conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ve, which most com∣monly signifies, and, (as on the precedent v. is noted) but here by ours rendred, for, hath that force often in it as to turn the preter∣tense into the future, as to the signification, and then though it be not expressed in the other Verb of the same tense, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hiz∣nu, denoting to commit whoredom, yet may it have influence on it x 1.4 as if it were repeated, being continued with it in the sentence, so as to warrant them, who render it also in the future, as ours do. But R. Tanchum diffe∣rently from others, would have all to be ren∣dred in the signification of the pretertense, that the words may thus sound, and (or, so that) they have eaten, and have not been satisfied, and have committed whoredom, and have not multi∣plied (or increased in number,) but notwithstand∣ing their much indulging to their lust or whoredom, y 1.5 I do destroy them by subtracting my blessing, and diminish their number, so that they do not in∣crease. To justifie his interpretation he saith, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lo, here signifying, and rendred, not, is to be taken as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lam, of the same signification in Arabick, which joined to a Verb of the future tense, giveth to it the signification of the preterperfect tense, and makes these here to denote, not, shall not have enough, but have not had enough; and not, shall not increase, but have not increased. I know not what exceptions may be taken against what he saith; nor doth it make any diffe∣rence in the meaning of the words, but one∣ly in the circumstance of time, making the judgment to have already in part seized on them; whereas our Translation, and others like it, speak of it as wholly yet to come. And as so, perhaps it may be best to speak of it.

God having threatned to visit on them their ways, and to return on them their doings, z 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this is that visitation, that he will cause that they shall eat and not have enough, or not be satisfied: by which a 1.7 some will have to be signified, that though they eat what they have, they shall not have enough to satisfie their hunger, but perish with fa∣min; as in the siege of Samaria it was brought to pass on them, b 1.8 or in their captivity. c 1.9 O∣thers, expound the words figuratively taken, to signifie, that they shall as it were eat or de∣vour, i. e. receive, punishment after punish∣ment, and all not suffice to punish their sins. d 1.10 Others, that they are to express the insatia∣bleness and unsatisfactoriness of pleasures, and sinful desires.

But the words seem to have respect to those, v. 8. They eat the sin of my people, i. e. their sin-offerings; and so do rather intimate their plentiful eating of things unlawfully gotten, than want of what to eat; and the punishment to consist in that, though they had plenty of what to eat, and what might seem more than enough, yet by God's curse upon it, it should not be able to satisfie them, nor to do them good. So Kimchi, seeing they eat in unlawful manner, their eating shall not be for a blessing to them, and they may eat but shall not be satisfied. Satisfaction is not to be found from the store of what men have, but from God's blessing with it, to cause it to do them good. Store with his curse, leaves them in as unsatisfied a condition as want: whether this shall be effected either by affecting them with a e 1.11 bulimia, or disease causing insatiable appetite, and corrupting in them the digestive faculty, or depriving their food of vertue to nourish, or f 1.12 making it of ill nourishment; or else, according to the usual course whereby sin is made a punishment to it self, and intem∣perance in it in any kind, doth not satisfie but breed insatiable desires, it shall be so with them; or whether otherwise, by any other means or occasion, as it is not expressed, so will it not be necessary to enquire. What God threatens, he will by such means as shall prevail for that end, certainly effect; and so doubtless, did. The like threat we read, Mic. 6.14. Thou shalt eat and not be satisfied; and it may be compared with what elsewhere he threatens, to break the staff of bread, Levit. 26.26. and Ezek. 4.16. and 5.16. and 14.13.

Though this punishment, as here in this place, seems more particularly threatned to the Priests, yet can we not but withall think it to concern the people also, when it hath been said, There shall be like people, like priest.

Among the Expositions that we have seen, the Reader will, I suppose, see reason to take either the first or the last, (which of all seems most agreeable both to the sound of the words, and the place,) the others seeming ra∣ther to be of use for application of them in other cases also, than proper explications of

them. What follows, They shall commit whore∣dom, and not increase, belongs also to their punishment, and shews the effect of God's curse upon them, in that though they use all means even beyond what is lawfull, to multi∣ply and increase their family and posterity, that g 1.13 they might have store of children, a thing in those times much desired, to propa∣gate their name, and inherit their wealth, all should not profit to that end; though they should take to themselves not only lawful wives, but concubines also, and follow other women also, that they might beget store of children, they shall not, for all this, increase: Yea, therefore not increase, because they use such means for procuring that they might. So Kimchi, coupling his explication of these words with the former; they, seeing they eat unlawfully, shall eat and not be satisfied; so also, seeing their accompanying with women is with fornication, they shall not increase, nor multiply, because they shall not have children by them, or if they have, they shall die from the womb, or not long after they be born; by some means or other God will cut them off. And with the words so expounded may be compared what is said c. 9.11, 12. and also that which is said in the above cited Micah 6.14. after those words there agreeing with those that here go before, as we have seen, viz. and thou shalt take hold and not deliver, if the words be so understood, as on that place we have shewed that by divers of the Jewish Interpreters they are, viz. That their women should conceive seed, but should not deliver or bring forth; or if they did, God would give up what was brought forth, to the sword, so that it should not be for increase to them.

With this exposition of Kimchi well agrees also Abarbinel, Because, saith he, they made it their end to eat the sins of my people, therefore they shall eat and not be satisfied; and because af∣ter their eating they committed much whoredom, therefore they commit whoredom but increase not, (or shall not increase,) their whoredom shall not break forth (or increase) into a multi∣tude, because they (i. e. their children) shall die from the womb, or when they are but yet little ones. And so do the words describe to us h 1.14 God's method, which he often useth in punishing wicked men, by frustrating those means, though seeming most likely, which they use for bringing to pass such ends as they propose to themselves, and by making them to have con∣trary events, and bringing on them things contrary to their desires and expectations. This meaning is evidently agreeable to the words as in our Translation rendred, and that our Translation is agreeable to the Original Hebrew, will upon an easie examination ap∣pear. As for the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hiznu, ren∣dred, they shall commit whoredome; that the root of it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zanah, hath for its proper significa∣tion, to commit whoredom, is no doubt; and that it is often used as well for spiritual forni∣cation, or Idolatry, as for carnal, is evident, both out of this Prophet and other holy wri∣ters. The form that it is here used in being the conjugation Hiphil, which usually giveth to words a Transitive signification, makes it capable of being rendred, not simply, to com∣mit whoredome, but to cause to commit whore∣dome; and that i 1.15 some nicely taking notice of, here expound it, They cause, or make them∣selves and others to commit whoredome, yet obtain not their end for increasing and multiplying. But k 1.16 others observe, that there is no need of such nicety, in as much as the word in this also, as well as in its simple form, is used elsewhere intransitively, as in this very chap. v. 18. and c. 5.3. and therefore that it is sufficient here so to render it, They have committed (or they do or shall commit) whoredome. But by this the meaning is not alter'd; as it may seem more to be by the Chaldee Paraphrast's rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They shall take wives, against which is by l 1.17 some excepted, because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zanah is not elsewhere used but in ill part, and not for the taking lawful wives. m 1.18 Others justifie the Chaldee by saying, that even the use of their lawful wives was to such a wicked and adulterous generation, who begat sons to the Devil and not to God, as these spoken of did, imputed as whoredom, and so here called. But I think another thing may be considered, namely, whether the Chaldees words be neces∣sarily to be rendred, accipient, or ducent uxo∣res, they shall take, or marry wives, and not ra∣ther, they shall take women; for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nesin, doth not necessarily and particularly signifie wives, though usually taken for such, but more generally, women, and so his mean∣ing may be the taking to themselves many women, as well n 1.19 Concubines or whores, as wives; and then the taking to themselves such, will be the same as committing whore∣dome; but this is only proposed to conside∣ration.

No other difference is there, that I know among Interpreters, concerning this word, except it be that whereas these mentioned take it to be meant of carnal, others understand it of spiritual whoredome, or committing Idolatry, of which difference we shall better judge, after we have considered the other Verb, which according to our way shews

wherein their punishment shall consist, viz. in that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lo yiphrotsu, by ours well ren∣dred, shall not increase. Of the signification of this Verb we have had already occasion to speak, on verse 2^d. that which we shall need now to say, is, that the root hath, as gene∣rally the notion of breaking, and so those more particular notions to which that general one may be applied, as breaking forth, or over, breaking through, &c. so among the rest, it so signifies to break forth, as that implies to increase in number and quantity, to multiply, to be much or many: that so it doth, appears by that instance, o 1.20 Gen. 30.43. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vayiphrotz haish meod, which our Trans∣lators render, and the man increased exceeding∣ly, which to the letter might sound, brake forth exceedingly. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To every thing that goeth beyond, or surpasseth the ordinary bound or measure, is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Paratz appliable, saith Abarbinel. To this signification of increasing or breaking forth into a multitude, (as p 1.21 one here trans∣lates it) it is manifest the Chaldee Para∣phrast also had respect, while he interprets it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and shall not beget children; The Syriack plainly expresseth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they have committed fornication, and have not multiplied, as a Manuscript Arab. also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yaphgiaru vela yactho∣ru, they shall commit whoredome, and shall not mul∣tiply; to omit other q 1.22 more modern versions, which tending to the like purpose, together with what we have said of the proper signifi∣cation of the word, do confirm what we said, to wit, our Translation to be very agreeable to the Original, and so justifie the meaning which we have given of the words. Yet are there some Translations of great authority, which seem to give us a different sense of it; as the vulgar Latin, which renders, Fornicati sunt & non cessaverunt, they have fornicated, and have not ceased, (as the Doway version renders it,) the word ceasing seems clean different from that of increasing, and multiplying, al∣though that also may be reduced to the more general signification of breaking which the word hath: r 1.23 ceasing is an interruption, or break∣ing off of a thing. However it much alters the sense, nor do I know how that will be by any example proved to be a proper mean∣ing of the word. The Greek also seem to take it in a different sense, who render it, s 1.24 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they have com∣mitted fornication, and shall not proceed aright, or not have things to proceed or succeed aright with them, or carry them right on. Yet here, though the sound of the word seem different, may the sense seem reconcilable with ours, in as much as the not carrying on their things, or proceeding aright, will be the same with not succeeding well, and not prospering, which in the case here spoken of consists in the increase and multiply∣ing of children, which would yet come nea∣rer, if according to Cappellus we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which hath in it the signification of aboun∣ding, though v 1.25 others will have it mean, they will never do rightly, or leave off to commit fornication. But upon due consideration it will appear, that our Translation more agrees to the Original, and to the scope of the place.

In the exposition also of the words, there are that differ from us: as in that whereas we understand it of carnal, and so properly call'd fornication, w 1.26 divers understand it of spiritual fornication, Idolatry, which though it be a sin that may justly provoke God to inflict any punishment, that we can here understand, and is in what follows spoken against; yet surely here may seem more properly to be under∣stood that of the flesh, properly so called, as, before, eating is properly understood accord∣ing to the usual known notion of the word.

There is another difference also in that, whereas we take here the words to be a far∣ther denouncing of punishment by themselves, in a different kind from the preceding, viz. a curse of sterility, or of not increasing; x 1.27 some look upon it as not so, but as a declaration of the cause of that former punishment, in that they should eat, and not be satisfied; viz. be∣cause they did incessantly commit Idolatry, called fornication. But this exposition depends on reading the words so, as the vulgar Latin doth: and therefore except we followed that, we cannot receive this. And yet there be y 1.28 who, though that were followed, would have this also here spoken to concern their punishment, and to found, that by their fornication they should be brought to that pass, as that they could not cease, but continue so to do; so that one sin should be both the cause and punishment of another.

Besides these more usual and known ways of Exposition, there is yet another commen∣ded to us by a z 1.29 modern Author, as one that he would have to be preferred before any other, which is to this purpose; that though they commit whoredom, i. e. Idolatry, which is fre∣quently compared to whoredome, and so cal∣led, yet they shall not break forth, i. e. so as t 1.30

to get free from the bonds and bars of the Law, and the yoke thereof, but that its pu∣nishment shall take hold of them. This he would have the Reader consider, and not cast off, because it is new. We do not refuse it because new, nor because his; yet cannot up∣on consideration leave the old, the first that we have mentioned, but cleave to that as most agreeable to the words and place, viz. that it is threatned as a pu••ishment to them, that they should use all means that they thought like∣liest, even beyond what is lawful, for multi∣plying their families and their posterity, yet they should by the curse of God upon them not increase. There is a a 1.31 Learned man, who ascribes their not increasing to another cause, viz. because they gave themselves to such un∣natural ways of lust, as were not fit for, or capable of, procreation; and for that end reads the words, they have committed whore∣dome or uncleanness, and not brought forth. But the words seem to import, that the means which they used were such as were in themselves probable, and likely to pro∣mote their increasing; but it was from the judgment of God, and by his curse on them, that they were frustrated of their desires and designs. * 1.32 Some understand it not so much of not bringing forth, as their childrens be∣ing not born in lawful wedlock, not being counted legitimate, and so not reckoned among the people; but neither doth this seem so proper. And for what reason the foremen∣tioned punishment should be from God on them, the next words decla••e, viz. because they have left off to take heed to the Lord.

Though there be amongst modern Transla∣tors variety of expressions in rendring these words, yet will all well concur in giving that meaning, which is well expressed by ours. The words in the Original are thus placed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Azebu they have left or forsaken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lishmor to ob∣serve, or in observing: so the word literally signifies, to observe, to keep. By observing the Lord, is by b 1.33 some meant, the worshipping and serving him; by c 1.34 others, the keeping his ways and his law; and so therefore doth a Manu∣script Arabick Translation insert that word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because they have left or forsaken the law of the Lord, from that they should keep it; for mani∣festly then is God observed, when his com∣mands and laws are kept. And d 1.35 others will have forsaking the Lord in observing, to im∣port, that they so observed him as indeed to forsake him. These and the like are all com∣prehended in what our Translators express the words by, the taking heed to the Lord, importing the addicting themselves to his ser∣vice, and the depending on him, and making his commandments the rule whereby to walk, and stedfastly cleaving to them, and obeying them.

e 1.36 Some ancient Translators seem to go ano∣ther way, by adding a negative particle, which is not found in the Original text. So the ancient Latin, Quoniam Dominum dereli∣querunt in non custodiendo, because they have forsaken the Lord in not observing: but upon examination this will be also found to give still the same meaning. For to forsake the Lord in taking heed, what is it but all one with, to forsake him so as not to take heed to him? f 1.37 The Verb which denotes to forsake, or leave off, includes in it a negative, or denying of what should have been done, the expression of which is no addition to the text but on∣ly serves to make the meaning plainer: and so in the Arabick Version that we have cited, and rendred according to the letter, it is ma∣nifestly understood, the sense being plainly, They have forsaken the law of the Lord, so as not to keep it.

Thus far is no great difference betwixt those who so distinguish the words as we do; but a greater is caused by such a different distinguishing them as some would have, which makes a clean different construction, such (as R. David Kimchi tells us) R. Saa∣dias makes, joyning this and the following verse in one sentence, and rendring, They have forsaken the Lord to take heed to whoredome, and wine, and new wine, g 1.38 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which take away their hearts. The same way doth Abarbinel also take, expounding it, "That therefore the curses mentioned shall overtake them, because they have forsaken the Lord, and his Law, and cast them behind their backs; and all this that they might take heed to whoredom, wine, and new wine; which, to wit, whoredome with women, and drunkenness by wine, i. e. old wine, and new wine, each of them, (as the Verb being in the singular num∣ber denotes) i. e. whoredome and drunkenness take away the heart; so that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lishmor, to take heed, hath respect to these words that follow it. And the Syriack ver∣sion doth in part agree with them, rendring, Because they have forsaken the Lord, and have loved whoredome; and wine, and drunkenness hath taken away their heart. The Greek according to divers punctations, or distinctions, and readings, may be fitted to either, or indeed made different from either. As rendred by the Arabick in the printed copy it sounds, Because they have forsaken the Lord, that they

might keep (or observe) fornication, and drunken∣ness, and the heart of my people hath received wine. According to the h 1.39 ordinary reading of the Greek copies, it runs word for word, Be∣cause the Lord they have left to keep, fornication, and wine, and drunkenness, the heart of my people (so taking in the first word of the next verse also) hath received, i. e. I suppose, hath re∣ceived impressions from them, so as to be led by them. But I shall not stand to examine what sense will be made of any of these, or any of like kind, seeing no reason to depart from that distinction of the words which is by ours, following the most, observed, so as to end one verse with, because they have left off to take heed to the Lord, and then make of the other words a distinct verse, i 1.40 Whordome, and wine, and new wine take away the heart. So the Chaldee from of old distinguisheth them, and the meaning that he gives in a paraphra∣stical way, seems both plain and congruous; thus, Because they have forsaken the worship of the Lord, and have not kept (or took heed to) it, whoredome, and wine, and drunkenness draw out (or aside,) and cause to erre (or lead into error) their heart.

These last words are expressed as a general sentence of known truth, expressing the ill effects of the vices named, which are to take away (as the word here is well understood, which otherwise signifies to take, in general) the heart, or make men brutish, as if they had no heart or understanding, whereby k 1.41 to di∣scern the way in which they should walk, nor will to walk therein; but considering the place where they stand, we cannot but per∣ceive that they are particularly to be applied to the persons spoken of, and so by, the heart, to be meant, l 1.42 their heart, or the heart of them, and so to shew the reason how it came to pass that they had so wickedly for∣saken God, and left off to take heed to him, and his ways, and m 1.43 did not regard his threats and punishments, viz. because these things had possession of their hearts, they indulged or gave themselves to these sinful ways, the bad effects of which are to take away the heart of men, to make them brutish in their understanding, and so had taken away their hearts, and wholly corrupted their minds and judgments, and deprived them of their rea∣son. n 1.44 There be, who by whordome, would here also have to be meant spiritual whore∣dome, or Idolatry. To which, though the like ill effects may be attributed, and they were guilty of that also; and o 1.45 some will have both taken in, as both went oft together among them; yet we have no reason to de∣part here from the literal notion of the word, whoredome, as it denotes that known sin of the flesh: and so p 1.46 in the sin of drunkenness, expressed by naming of wine, and new wine. They being joyned in the same sentence with the other, all probably must be understood alike, and the understanding them literally according to the usual notion, seems plai∣nest.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veyain vetirosh. The first of these is by all rendred, wine, as it properly signifies; the second, though it usually and properly signifies new wine, yet is by q 1.47 ma∣ny rendred, drunkenness, in respect to its effect, r 1.48 which it is apt to produce by seizing on the head and understanding, and possessing them according to the signification of the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yarash, to possess, to which it is usually refer∣red. The naming of both these here toge∣ther, wine, and new wine, seems as to include all intoxicating liquors, of which they were the most usual, so to denote their s 1.49 immode∣rate desire, and indulging to those things to the besotting themselves with them. They that understand these names to denote spi∣ritual fornication and drunkenness, must thus (as t 1.50 one expresseth it) understand them, That the desire of Idolatry hath so possessed their mind and heart, as to have the same effect in them that wine and new wine have in men, which takes away their mind (or understand∣ing,) and makes them without understanding; by heart, being denoted the understanding or rational part of man. But the taking of the words in a plain literal sense, seems (as we said) the plainer and more congruous way, and such are the known effects of these vices indulged to, for seizing on, and corrupting, yea even quite taking away the heart and un∣derstanding, the faculty of discerning what is good, and will to do it, that it is no marvail to hear them, who gave themselves up to them, taxed as guilty of all that may be understood by what is said, that they had left off to take heed unto the Lord, and of what also is char∣ged on them in the following words, con∣cerning their heeding to things contrary to him and his ways.

Notes

• t 1.1

  Arab. MS. Pagn. Tig. Drus.
• v 1.2

  LXX. Munst.
• w 1.3

  Vulg. Lat. Syr. Ar.
• x 1.4

  See Mercer.
• y 1.5

  Abuwalid in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z 1.6

  Ab. Ezra.
• a 1.7

  Jun. Tr. Stokes. See Chr. à Castro.
• b 1.8

  Rivet. and see Cyril.
• c 1.9

  Theod. and see Chr. à Castro.
• d 1.10

  Jerom. Voluptas insati∣abilis est, & quanto magiscap tur, tanto plus utentibus se famem creat, &c.
• e 1.11

  Petr. à Fig.
• f 1.12

  Grot.
• g 1.13

  Rivet.
• h 1.14

  Ar. Mont.
• i 1.15

  Ab. Ezra. Abarb.
• k 1.16

  R. David Kimchi.
• l 1.17

  Rivet.
• m 1.18

  Petr. à Fig.
• n 1.19

  Which others think to be meant, because in taking them, the end was multiplying children, which is not usually the end of fornicators.
• o 1.20

  And see Gen. 28.14.
• p 1.21

  Non erumpent in multitudinem. Jun. Tr.
• q 1.22

  Non invalescent, i. e. destituentur fil is. Munst.
• r 1.23

  See Chr. à Cast. o.
• s 1.24

  Or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Francf. Edition: the Arab. expre••eth it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• v 1.25

  Ribera. Sa.
• w 1.26

  Ribera. Chr. à Castro.
• x 1.27

  Sanct. Men••ch.
• y 1.28

  Petr. a Fig.
• z 1.29

  Tarnov.
• t 1.30

  As the Latin Translator of the Arab, renders it.
• a 1.31

  Grot.
• * 1.32

  Brenn.
• b 1.33

  Lively. Drus. River.
• c 1.34

  Ab. Ezra. R. David Kimchi.
• d 1.35

  Lud. de Dieu.
• e 1.36

  The Greek in some copies, and see Chaldee Paraph.
• f 1.37

  Ribera.
• g 1.38

  Kimchi. MS.
• h 1.39

  Edit. Franc. and Polyglo••. Lond.
• i 1.40

  Aben Ezra seems to have read this without the Co••junctio, and, between the words, whoredome•• wine, &c. and ••••ee Drus.
• k 1.41

  Ab. Ezra. Kimch••.
• l 1.42

  See P••••c. Grot. Rivet.
• m 1.43

  Jun. Tr••m.
• n 1.44

  See Ribera. and Chr. à Castro.
• o 1.45

  Mercer. Tarn v.
• p 1.46

  Zanch.
• q 1.47

  Cha d. S••r. Greek, Vulg. La••. pri••ted Arabick.
• r 1.48

  Kimchi.
• s 1.49

  Rivet.
• t 1.50

  Chr. à Castro.