A commentary on the prophecy of Hosea by Edward Pococke.

CHAP. V.

VER. 1 Hear ye this, O Priests, and hearken, ye house of Israel, and give ye ear, O house of the King: for judg∣ment is towards you, because ye have been a snare on Mizpah, and a net spread upon Tabor.

HE here calls upon all orders and ranks of men among them, diligently to at∣tend to what he shall speak. The repetition of the words of like signification, Hear, hear∣ken, and give ear, so applied to the several orders of those spoken to, requires, of them all, diligent a tention, that none of them may look on themselves as unconcerned, or less concerned one than another. Why they are thus here ranked, first Priests, a 1.1 second∣ly ordinary people, (for those I think by the house of Israel, to be rather understood, than their b 1.2 Sanhedrim, or Court of Justice, as some would have it,) thirdly the King and his Court, and family, I think is not to be made a question, seeing it seemed good to God to use that method. It may be meanwhile ob∣served from it, that no condition of men shall by vertue of any priviledge, as the Priests; nor for their multitudes, or meanness, as the or∣dinary people; nor for their dignity, as the King and his house, escape reprehension, and being called to account by God for their sins.

We have seen in divers former passages of this Prophecy difference betwixt Expositors, concerning the persons or people spoken to, or of, whither they were the ten Tribes called peculiarly Israel, or the other two Tribes, the name being common to all, and applied to them, sometimes severally, sometimes joyntly; and the like difference find we here. c 1.3 Some think Judah here to be spoken to, and to be called the house of Israel, because they were the chief part of that house, and so the Priests, and people, and Kingly family meant to be theirs. But d 1.4 others think this to be wrong, as indeed I think it is, and those of the ten Tribes distinctly from them to be yet meant: (though e 1.5 others think both of them to be comprehended, and under the name of Priests both those illegitimate or false ones, which were among the Israelites, and those lawful ones which were in Judah; and under the name of the house of srael, their Kingdome, or Kings; and under the title of the house of the King, the Kingdome of Judah) And by the Priests, I take to be meant their Priests, though they were not lawful Priests, whether such as Jeroboam set up among them, that were not of the Tribe of Levi, or such of the Levites as forsaking the Lord, and the service of his Temple, joined with them in their idolatrous courses; yet because they pretended to exercise that office among them, and f 1.6 ought therefore to have so behaved them∣seves in teaching them right things, called by that name: and by the house of Israel, the Commonalty of that people, which ought not to have departed from that law which their Fathers had received as well as the other two Tribes, but to serve God alone accord∣ing to the directions thereof: and by the house of the King, those Kings, which for the punishment of the house of David God suffered to be set up among them, which yet ought not to have departed from God, though they did from Judah, but to have maintained his worship and ordinances among the people. These are all called on diligently to give ear, and attend, who had been severally reproved, as the Priest c. 4. v. 6. the people, ib. v. 12. the Princes, v. 18.

Why or wherefore they are thus cited, the next words declare, for judgment is towards you. The words in the Original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci lacem hammishpat, sound literally, Because to you judgment, which necessarily requires a supply of, is, which will make a different sense, according as the Particle to is under∣stood, being applied to the persons, to sig∣nifie, either for, or else towards, or against, to shew that the thing spoken of, which is judg∣ment, concerns them, either as what ought to be done by them, or what should be done to them, the word to being appliable both ways. And according to these different ac∣ceptions have we different Expositions; some interpreting the words, for judgment is to you, to denote, that it pertained to them to do judgment, so taking judgment for what is just and right. Others, for judgment is towards you, (as ours) that is, this judgment is de∣nounced to or against you, or shall be done upon you; so taking it for calling to question, or g 1.7 con∣tending with, in judgment, or sentencing and dealing with, according to judgment or justice, and for punishment or execution of

judgment on those that are looked on as pec∣cant. The words will well bear either of these meanings.

If the first be taken, the persons spoken to may seem more particularly to be those de∣noted by the house of the King, and those in office about him, who (saith Aben Ezra) were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all of them judges, whose of∣fice was, to know and do, and see to be done justice and judgment; if the second, then will it generally concern all those orders men∣tioned, as involving and concerning them all, of what degree soever; none of them shall escape it, it is denounced against them all. There are among Expositors, both of h 1.8 Jews and i 1.9 Christians, who incline to the first; with which may be reckoned the Chaldee Pa∣raphrast, who changes the reading of the words affirmatively spoken, into an interro∣gation denoting the same thing, Is it not for you, or your part, to know judgment? Others, and I think with good reason, embrace the lat∣ter. So among the Jews, Sal. Jarchi, by judg∣ment understands 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mishpat hayi surin, the judgment of chastisements or punish∣ments is upon or towards you; and so of Chri∣stian Interpreters and Expositors the most. And so understood, it well agrees with what went before, c. 4.1. The Lord hath a contro∣versy with the inhabitants of the land, only that here seems something more added, That he not only hath a controversie with them, but will now proceed to sentence of judgment against them for it; or, as the same word judgment is used, 2 Ki. 25.6. Speak judgment to them, that is, give judgment upon them, or execute sentence on them, which as k 1.10 the ear∣nest and thrice repeated citation seems to im∣port, shall with speed, and without any way for escaping it, be done. Again, this kindly agrees with what follows, as a reason why this judgment is denounced to them, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci, because ye have been a snare on Mizpah &c. which signification of because, is the most usu∣al and proper import of the word. They that will follow the former way, must rather give to it the signification of but, as l 1.11 some do; although if it be rendred because, the connexion may be made out in that kind also, as it being a reason of their being called on to attend and hearken, viz. because they, to whom it appertained to do justice, have on the contrary been a snare, &c.

The sin with which they are charged, and for which judgment is denounced against them, being in these words declared, that we may know what it is, it will be necessary to consider the words by which it is expressed, they being figurative; they being said to have been a snare on Mizpah, and a net spread upon Tabor. So according to our translation, which seems very agreeable to the Original Hebrew, which hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci pach hayitem le Mitzpah, veresheth perushah al Tabor, yet are they in part differently by others rendred. The chief difference betwixt Translators and Interpreters concerning them, depends on a different acception of the word Mitzpah. The reason of which is, because it being a Noun derived from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsaphah, which signifies to see, to oversee, to spy, to look about, to look after, to wait for, and the like, hath in it something of the signification of its root, and respect to it, either barely, or with some circumstances, as of action, person, or place, and so accordingly is by some looked on as denoting the action of looking after, with respect to the persons concerned as looking or looked after; by others as denoting the place fit for such action, or used for that purpose; and that, as a name either common to any place fit for that purpose, or else parti∣cular and peculiar to some place so called, ei∣ther because it was fit for such occasion, or was imployed to it. And in each of these ways it being by several Interpreters taken, hath produced variety (as we said) both of ren∣drings and expositions.

The first of these wherein it is taken, as de∣noting the action of looking out or looking after, and inspection, (though the form of the Noun may seem to require more than so) is followed by the vulgar Latin, which renders the words, Quoniam laqueus fuistis speculatio∣ni, which in the Doway English Translation is rendred word for word, but harshly and dif∣ficultly to be understood, Because you have been a snare to speculation. And here by the way we must observe, that the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Le, pre∣fixed in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lemitspah, which ours and many others take to be in this place the same in signification with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Al, which is joined with Tabor, and so render it as they do that, on, or upon, is by them rendred to, accord∣ing to an ordinary signification of it, and as it is a note of the Dative case: it is capable of both. This latter is very common, and the other is likewise manifest from examples; as Ps. 9.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou sittest * 1.12 on or in the throne, which is all one in this sense.

We may likewise observe, that this Trans∣lation in Latin so fully agrees with the Greek of the LXX, which reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that what we speak of one, will be appliable to the other, and so may be looked on as spoken of both together. Now they that follow that Translation, being not well agreed concerning what should be meant by being a snare to spe∣culation, or to inspection, or looking after. Some

think that by the word speculation, seeming to denote the action, are yet meant the persons; and among them some taking it m 1.13 actively, refer it to those that did or were to look after others; some passively, refer it to them that were to be looked after. The first of these seems confirmed by the authority of the Chal∣dee Paraphrast, which expounds, yet ye have been a snare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lemallephecun, n 1.14 to your teachers, and by the Syriack Version, which hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ledauke, to the watch∣men or Seers; and Theodoret hath, that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the watch, is meant the company of Pro∣phets, such whom God had set, as he saith of Ezekiel, Ezek. 3.17. and 33.7. for watchmen to the people. So in our language, those who are set to watch, do we call, the Watch. Ac∣cording to this way will it be an accusation of the people, that instead of receiving the admonition of their teachers or Prophets, who were to look after them, and admonish them, they laid snares for them, and sought their hurt or destruction.

The second of these, viz. that which by speculation, or inspection, or watching, takes, in a passive sense, to be meant those who are to be looked after, or watched for, or over, is by * 1.15 others imbraced; by a form of speech al∣so used, in taking the abstract for the con∣crete; as those that are circumcised are called the circumcision, and those that are not, uncircumcision, as Gal. 2.7, 8. Phil. 3.5. and elsewere, and we usually call a mans care or charge, such as are committed to his care or charge; and in this way this here will be an accusation of such as had oversight of the peo∣ple, Priests, Princes, &c. for being a snare to those over whom they had the oversight, by withdrawing them to Idolatry or false ways, by words, or examples.

This way of expounding it by the Dative case, a o 1.16 learned Commentator prefers before rendring it, in, or on, because he saith the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 L prefixed (as we have seen) is or∣dinarily a sign of that case, and signifies to: yet doth he himself give another meaning of it, wherein the proper notion of the word speculatio, as denoting action, is retained, which he thinks likewise to consist with the use of that Particle, viz. by which it is used sometimes to denote, for, or instead of; so that speculationi, to speculation, should import pro speculatione, i. e. instead of overlooking, or watching over; instead of performing this du∣ty, they were a snare; And this he will have to be the meaning of St. Jerom's exposition, who had certainly the greatest reason to understand the meaning of that Translation. But perhaps p 1.17 his words may be as well appliable to that before this. As to that use of the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 le, which he speaks of, it is warrantable enough, if the meaning so require, and by many ex∣amples to be proved. So Gen. 11.3. Brick was to them Leeben, for stone: and Exod. 4.16. He shall be to thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lepeh, instead of a mouth, and thou shalt be to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lelo∣him instead of God. And so here also do q 1.18 o∣thers translate pro specula. There is by r 1.19 o∣thers another exposition, not far different from this in meaning, viz. that by their being a snare to speculation is meant, that their office of Priesthood, and pretence to a Prophetical function, is by them made use of as a snare and bait whereby to intrap people, who for their office had them in reverence, and depen∣ded on them.

These Expositions have we from them, who follow that way of rendring, to make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lemitspah the Dative case, and to signifie speculationi, to speculation; I recite them because of the antiquity and authority of that translation, but shall not go to pass cen∣sure betwixt them, because indeed I think that the translation it self is not to be embra∣ced according to either of them, nor to be looked on as agreeable to the Original; except that word which it useth may be taken yet in another sense, than any of these which we have yet seen. And there is one yet suggested, which seems more apposite to the meaning in the Hebrew, though not to the language in the Latin, and that is by taking speculatio∣ni, to the watch, for speculatione, in the watch, i. e. the place in which watch is kept, the Beacon-hill, or the like. For justifying this, a s 1.20 Learned Expositor brings this rule, that it is not unusual to the vulgar Latin Interpreter, instead of a proper name to bring illius signi∣ficationem aut notationem, the signification of it or import of it, according to its root; as for Salem he puts Pacem, peace, because according to its derivation it so signifies, Ps. 76.2. so for Baal Hammon, quae habet populos, which hath people, Cant. 8.11. that so according to him that translation should sound all one with that of those, who think the word Mizpah to denote the place where that snare is said to have been, whether they understand it of any such hill as was used for a place of watch, observing, or spying, or fit for that purpose, or in parti∣cular of any hill called so, as by its proper name, for its fitness to that end; for this differ∣ence is there yet between them, that agree

in so rendring it, as denoting the place; some looking on it as an appellation common to more, others as proper and peculiar to one. Rabbi Tanchum seems to be indifferent for ei∣ther of those, while he saith, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mits∣pah here, is either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the name of a place, or the height [or top] of a mountain. But an Arabick Translation, done out of Hebrew, expresly hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye have been as a snare pitched on an high place [of prospect]. But though the word may have that latitude as to signify any such height or high place, yet that it is here a proper name, (which whither he might take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so to be, though a trans∣lation of the Hebrew name, may perhaps be some doubt) the joyning it with Tabor, a mountain well known by that name, seems plain enough to shew. Although that also the Chaldee here seems so to take, as that which is said should not be limited to that one hill, but hold of any other hill like it, while he ren∣ders in more general terms, like a net that is spread 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on an high mountain.

Now Mizpah, taken as a proper name, seems yet to have been the name of more than one place, by what we find of it in the Scrip∣ture. t 1.21 Some thus reckon up four so called. one belonging to the tribe of Juda, mentioned Jos. 15.38. another to the Tribe of Benjamin, Jos. 18.26. a third of the Moabites, 1 Sam. 22.3. and a fourth joyned to Gilead, Gen. 31.49. and Jud. 10.17. and 11.31. which seems that here spoken of. v 1.22 Some will have it to be as a part of mount Libanus, or else a part of mount Gilead; but without farther and more particular enquiry into the situation of it, I suppose it may well here suffice to take for granted what is by w 1.23 some Jews and Christi∣ans affirmed, that Mizpah and Tabor were two high mountains well known, in the land of Israel, where hunters and fowlers did fre∣quent, and were wont to fix their snare, and spread their nets for game, they being places fit for that purpose.

But the names of Mizpah and Tabor being so taken, then will, as to the meaning of the expression, be yet another enquiry, whether it be meant that they were by what they did in those places of Mizpah and Tabor, as a snare and a net; or else whether they were, where ever they were, by what they did as a snare and a net, that is spread on Mizpah and Tabor; as dangerous and destructive to people, as those snares and nets there laid were to the fowls or beasts, that they were laid to catch and insnare. The former of these is followed by some x 1.24 Jews, who tell us, that on those mountains there were placed guards and watches, to lay hold on such as should go to Jerusalem to worship God in the Temple, and to hinder them from so doing. This, if there were any thing in the history of those times in Scripture which did confirm their doing so, were more to be attended to; but there being no such thing mentioned, we are not forced to believe it. y 1.25 Others fol∣lowing the same way of construction, will have that in those, as other high mountains, they set up places of worship for Idols, and forcing and enticing people there to the wor∣shipping of them, withdrew and kept them from going to worship God where they ought to do it. But there is nothing in the history to confirm this neither.

There remains therefore that z 1.26 other, which takes the words to set forth the pernitious effects of their ill dealings by way of simi∣litude, thus, that they were as dangerous and destructive to the people, as snares and nets pitched and spread on the mountains, and particularly those of Mizpah and Tabor, which were frequented by hunters and fow∣lers, were to the beasts and fowls by them caught and insnared, while they did by their scandalous examples, evil doctrine, and per∣swasions, or force, or other like means, draw men away from the service of God, to Idola∣try, and all manner of wickedness; and this seems the most plain and perspicuous, and ve∣ry agreeable to the words. And in this mean∣ing do they concur who follow the first men∣tioned Translation, though, by rendring Miz∣pah, speulationi, by which they will have the people to be understood, they take away the first part of the similitude.

V. 2. And the revolters are profound to make slaughter, though I have been a rebuker of them all.

It is I think not without reason observed by a a 1.27 noted Commentator, that in these words in the Original there is much of obscurity; and sure, by the much differing translations and expositions given by Interpreters, it is made to appear so. That we may the better judge between them, and discern the most genuine meaning, it will be convenient to look first into the common signification of the words in that language in which they were spoken. The words in it are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vesha∣chatah

setim heemiku. The first of them in place, though not in construction, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shachatah, which according to the usual signi∣fication of it, is either to slay or kill, or in or by slaying (as an b 1.28 Infinitive mood,) or slaying and killing (as a Noun for which the Infinitive may be used.) It is also used in an∣other signification, viz. of drawing, drawing out, or extending, or spreading, as where it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zahab shachut, c 1.29 1 King, 10.16. of gold drawn forth, which ours render, beaten gold; in which signification it agrees with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shatach by transposition of let∣ters. ••nd from this will d 1.30 some have that other of slaying to be derived, as properly signifying such killing as is by drawing the knife over the throat to cut it, however it be more generally used for any slaying; but we stand not on this nicety. We shall onely ob∣serve, that it is used as for slaying in general, men or any other creatures, so often in the slaying of beasts for sacrifice.

The second word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Setim, by ours rendred, the revolters, from Satah, to decline, turn, or go aside from the right way, or to erre from what is right, is looked upon by the most as an Adjective, denominating or design∣ing the persons spoken of to be so, viz. tur∣ners or decliners from the right, revolters; but by others as a e 1.31 Substantive, denoting the so doing, or the action of going aside, revolting, (that we may so speak): And they think it confirmed by what is said Ps. 101.3. I have hated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aso setim, where though the word be there written with the * 1.32 letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Samech, and here with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sin, all account it as one, they being letters of the same sound, which then must there be rendred to do or com∣mit errors or prevarications, by-ways, f 1.33 deviati∣ons: So the Greek there render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the vulgar Latin, praevaricationes; our an∣cienter common English, the sins of unfaithful∣ness; the Syriack, evil; but others, and those the more, take it there also as here to denote the persons, as (among them) our later Eng∣lish, them that turn aside.

The last word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heemiku, accord∣ing to the known use of its root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Amak, ordinarily signifies to be deep or profound, to do profoundly, to make deep or profound, and is used g 1.34 transitively or intransitively; but it is ob∣served likewise to signifie, both the root and this form, to be much, or do or make much that which is spoken of: so that by profound shall be meant, not only what is deep, but what is much, and in great quantity; as h 1.35 they observe in the Latin also, much slaughter to be called profunda caedes. It i 1.36 is noted also to signifie to be deep rooted, firm, fixed, or setled, or to cause so to be, to confirm.

These things as to the use and signification of the words single, being observed, we shall now the better judge of such different ren∣drings and interpretations of them here put together as we shall meet with, and perceive the grounds of the differences between them; and these are many. If we begin with the Jews, they do not agree. R. Salomo Jarchi thus gives the meaning: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They have made profound the extent of their aversions, or revoltings; for confirming which he brings this descant on the place, which is found in the k 1.37 Talmud. They have gone more profound (or l 1.38 made things more heavy) than what I have done; I said whosoever goeth not up to the feast [to Jerusalem] transgresseth an affirmative precept; they have decreed, that whosoever goeth up to the feast shall be slain. To which saying and exposition Abarbinel also referring, makes this according to it to be the meaning of their being profound in their aversions from the Lord, "That they took profound counsail to hinder the people from going up to the feast, and slew and killed every one that they found go∣ing up to the house of the Lord: that so ac∣cording to the letter the words may sound, To kill (or for killing) they have been profound, that is, have made profound their doings, or devices, or occasions, to shed the bloud of those men. How these took the words as to the signification and construction, is manifest, to wit, that R. Salomo takes the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shacatah in the notion of extension, but Abarbinel in the notion of slaying, viz. of men, and to be the Infinitive mood to signifie to slay, or for slaying, as he notes Aben Ezra likewise to do. But both of them take the se∣cond word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Setim to signifie (as a Sub∣stantive) aversions, or revoltings, or apostasies; but as to the last, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heemiku, R. Salomo plainly takes to make profound, so as to denote to make much, many, or great; and so in Abar∣binel we may take it too, except we rather take it, in him, to signifie to make deep, i. e. close and secret, as Aben Ezra, whom he cites, doth, who understands it, that for staying (men) in the way, they lay deep their snares, that they that pass by may not see them. But then Aben Ezra is clean different from him in the intepretation of the second word, Setim, taking it not to signifie the actions, but the persons revolting, viz. the worshippers of Baal, whom he by that Epithet describes. So that according to these three we should have

three rendrings; 1. They make or have made pro∣found in extent [or great and many] their aversi∣ons [or revoltings.] 2. They make profound their revoltings [or devices] in slaying [or to slay.] 3. They (that is, these idolatrous revolters) have made [or layed] deep their snares to slay. R. David Kimchi yet differs something from any of these, giving for the meaning of the words, The revolters, which are the Idolaters, which turn aside from the ways of God, and his service, like a m 1.39 woman that turneth aside from her husband, have deeply revolted to slay and sacri∣sice to Idols. In this he differs from one of those before mentioned, in that he takes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shacatah for slaying; from the other, in that by slaying, or making slaughter, he understands not the slaughter of men but beasts: in which he agrees with the Chaldee Paraphrast, whose mind we shall by and by see. The same Kimchi in his Dictionary gives a different exposition, viz. The revolters have laid deep their snare to slay the innocent, and to catch them, which seems the better of the two.

R. Tanchum, taking notice how some take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shacatah in the notion of extension, or drawing out, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Se∣tim is by some taken as a Noun, signifying turning aside, and declining, so that the words should signifie, They have exceeded, or been ex∣treme in declining or turning aside, censures this meaning; which, as we have seen, is Rabbi Salomons, as not so proper or convenient as another that he gives, to which he makes way by telling us, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Setim is an Epithet describing the condition of the per∣sons spoken of, signifying such as go aside or decline from the ways of truth, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shacatah is an Infinitive mood in the signifi∣cation of killing, as it is in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 n 1.40 and kill the Passeover, and that the sense is continu∣ed with what is before mentioned concerning hunting, viz. that they make deep or pro∣found their deceits and frauds, and intangle therein men, and slay them; as if he had said or thus placed the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The revolters have laid deep to slay. And it is said (saith he) that he means their slaying of sacrifices to Idols, and the depth of their intentions in that. By those by whom it is thus said, I suppose he means the Chaldee Pa∣raphrast, whom R. Salomo expresly citeth to the same purpose; and Kimchi as we saw em∣braceth that opinion: His Paraphrase is thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they multiply sacrifices (or slay many sacrifices) to Idols. In which by slaughter, it is manifest he means flaughter of beasts for sacrifices, and by making or being profound, to multiply, and make much; and that he makes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Setim, not to be the Nominative case to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heemiku, as others do, but to be the Dative case, (as if the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l, the note thereof, were under∣stood) and to denote those to whom, or for whose sake, they did what they did, viz. Idols, for so he makes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Setim to import, and so translates it. Which because he so doth, a o 1.41 learned man conjectures him to have read otherwise than is now read in the Hebrew, namely not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Setim: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 She∣dim, but that signifies Devils, not Idols, though in their Idols they did worship Devils; and besides 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Taavon seems a proper and lite∣ral rendring of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Setim, both these roots signifying much or altogether the like, one to erre, the other to go aside, to decline, between which I know no great difference. And Idols therefore, as they are called by that name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Taavon, which he gives them in the Chaldee, he might well enough think to be meant by this of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Setim in the Hebrew; both, for the same cause, because they were cause to men of erring, or lead them aside into error: For which cause some will have the Devil himself called p 1.42 Satan, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sa∣tah, to go aside, as a seducer to error. If this were not plain, it might be enough to say with q 1.43 Buxtorf, that the Chaldee as a Para∣phrast gives the sense (as he took it to be,) and binds not himself to render the words; but for the reason given there is no cause to say it of him here. I suppose that in this place it may be rather said of the Septuagints Greek, in which it will be harder to give an account of the words, so as to adjust them with the Hebrew, while they render r 1.44 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they that hunt for hunting, or prey, have fixed. In which rendring it is manifest they had respect to that which was before said of a net spread on mount Tabor.

But how they express the words here in the Hebrew used, will be harder to find. A s 1.45 learn∣ed man thinks, that they meant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hunters, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shacatah, which signifies to kill, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hunting, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Setim, such as go aside. But I should rather think otherwise, and that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hunting, they ex∣pressed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shacatah, to kill, or killing, viz. as hunters or fowlers do what they catch, and by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hunters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Setim, such as go aside, viz. as hunters traverse up and down, and take by-ways for seeking after and catch∣ing their prey of beasts or fowls. As for the other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, have fixed, that will answer well enough to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heemiku,

have made or laid deep; for as for another reading which is found in some copies, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, have been afraid, I suppose it is well noted t 1.46 by some that it is a false reading; if not, I know not how it will be brought ei∣ther nigh to the Hebrew, or to the purpose; though v 1.47 some would make this sense, They that go aside to hunting have been afraid at the roaring and savageness of beasts, but the Isra∣elites, in these their wickednesses in slaying of men, fear nothing. But this is little to the purpose, and if what hath been said sa∣tisfie not, I must leave the learned Reader to find out something more convenient.

What we say of the Greek, may also be said of the Syriack, which renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and w 1.48 the hunt∣ers that hunt, have hid deep their nets, that it seems rather to be an explication of what precedes, than a literal rendring of the pre∣sent words. The printed Arabick follows or renders the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the hunters have pitched for hunt∣ing, manifestly referring it to the next before spoken of. But a Manuscript Arabick, done out of the Hebrew, much differently renders the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they slay those that go aside in the depth (or valley,) where we see the signification of the Hebrew words given; and his meaning seems to be, that going down to the bottom of the hill, they slay such as they meet with going aside from them, to wit, to go to Jerusalem, (ex∣cept it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that go aside, in the x 1.49 Nominative case, viz. They that go aside sacrifice in the deep, but the former is more agreeable to the words, as written, and the rules of construction.) He seems to have re∣spect to that traditional story above intimated, that they kept guards on Mizpah and Tabor, to spy if any went towards Jerusalem, and caught and slew them.

The ancient vulgar Latin gives a rendring different from any of these, viz. Et victimas declinastis in profundum, which the Doway Translation rendring word for word, And vi∣ctims you have declined into the depth, little helps an English man to the meaning of them. We must rather have it from the Latin it self, and the Expositors thereof; which yet so much differ among themselves, that it will be hard to reconcile or make them meet in one mean∣ing. But first we may observe in this Trans∣lation, how the Author, that he may connect these words with the preceding, puts here also the second person, which in those was used as speaking to them, whereas in the Hebrew in those they are indeed spoken to in the second person, Ye have been, but in these spoken of in the third, They have &c. Such change of persons is not unusual in the He∣brew text, though in a continued sentence or sentences belonging to the same persons. But this Translator it seems, in this place, thought the connexion better made by continuing the person without change. If other things were plain, that would make no great difference as to the sence.

We may again observe that the Verb de∣clirâstis, ye have de lined, he useth in an active transitive signification, not, ye have your selves turned aside, but you have turned, i.e. caused to turn, or have put aside, or else put or turned down the things spoken of, viz. vi∣ctims, or sacrifices; and then, as to what is thereby meant, the Expositors of that Trans∣lation differ. y 1.50 Some will have thereby to be meant, that those sacrifices, which those well-meaning men who brought them, would have carried to Jerusalem, and offered unto God, they turned aside into the depth of ini∣quity, and so z 1.51 drew away the people, that none might repent, and caused them to offer them unto Idols, and that this they did pro∣foundly, i. e. with all their endeavours, so as even to threaten death to those who resisted. a 1.52 Others, that they used profound or deep counsels and arts for slaying and offering sa∣crifices to Idols, saying, that they did it for the glory of God; and that in so doing b 1.53 they did deeply or with their whole heart depart from God in sacrificing to Idols. e 1.54 Others doubting whether these victims be to be under∣stood of beasts, or of men that they slew, think that in the word, have declined, may be had respect to, that they which were slain bended down their heads. This is the sum of what we find in those who follow more expresly the vulgar Latin.

d 1.55 A learned man, who looks on the words in Hebrew to sound, Victimas inclinantes in profundum dejecêre, Those that turn aside have cast down sacrifices into the deep, thinks an al∣lusion to be made to a custom of Idolaters, which was, to cast the sacrifices that were slain into a pit in which was fire. This I put next to the vulgar Latin, because he retains the same interpretation of the first word, vi∣ctimas, which other modern Translators do not, who again are very divers in their ren∣drings and expositions. In the signification

of the words they thus far all agree, that they take the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shachatah, to have the notion of slaying, or killing, (as we have shew'd it to have) and the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Setim, of declining, going aside, or revolting, and the third 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heemiku, of being or making profound and deep. But then in ap∣plying them to the things meant thereby do they differ, as whither by the killing mention∣ed be to be understood the slaughter of men, or of beasts and sacrifices, and whither by those that go aside, or revolters, be meant such as revolted from the true God, and slew o∣thers, whether men or sacrifices, or else such as departed from the Idolaters, and were slain by them; and whither by their being or making deep or profound, be noted out the multitude of the slaughters made, or the depth of the counsels, and devices, and snares of those wicked men, or their being deeply rooted and confirmed in their wickedness, according to what notions we have seen the word to be capable of. And according to the different opinions of Interpreters and Expositors, con∣cerning these notions, have we, as we said, different rendrings and expositions. As for instance, 1. Et ad jugulandum declinantes à via recta in profundum posuerunt laqueum, And they that decline from the right way for slaying, have laid deep their net, (taking the word net from the preceding verse:) so Pagnin in his former Edition of 1528, but in the later Editions we have, Et ad immolandum qui decli∣nant à via recta callidum inierunt consilium, And for killing sacrifice they that decline from the right way, have taken crafty counsel: Betwixt which interpretations is no small difference. For besides what may be made betwixt the expressions of laying deep their net, and taking cunning counsel, there may be also this; that in the first the slaying of men may be meant, in the other of sacrifices. The Interlineary of his ordered by Montanus, is, Et ad jugulandum declinantes profundaverunt. 2. Victimando declinaverunt in prosundum, In sacrificing they have declined to the depth, or deeps. Of which the e 1.56 Author thus explains his own meaning; hoc est, toto corde & in universum recesserunt à Deo, & sacrificia obtulerunt Idolis, i. e. With all their heart, and universally and wholly have they gone aside from God, and offered sacrifices to Idols. 3. f 1.57 Mactando Apostatae in profundum ceciderunt, The revelters in (or by) slaying have fallen into the deep. 4. g 1.58 Qui ad jugulationem deelinantes profunda petunt, who going aside to slay, go into deep places; like fowlers, say the Authors of that Translation, who are wont to lie hid in deep places, for the cathing of fowls, so they laying snares for men. 5. h 1.59 Ma∣ctationem Apostatae profundam fecerunt, The re∣volters have made profound (i.e. great) slaughter, or profundarunt, in the same sense. 6. i 1.60 Ju∣gulando declinantes profundaverunt, or ad ma∣ctandum, or macta do declinantes profundi fue∣runt, or declinantes mactationem profundârunt, They that turn aside have been profound (or gone deep) in slaying, i. e. have been so deep and obstinate in following their idolatrous ways of sacrificing and deeply rooting them in their own and others minds, that they will not be reclaimed from them, and their sacrificing not being in a right way is by way of con∣tempt called slaughter. 7. k 1.61 Altam caedem facientes n••xii, they (or they that) are guilty mak∣ing deep slaughter. 8. l 1.62 Defectores jugulationem occultarunt profundè, The revolters have deeply hid slaughter, viz. cunningly, so as not to be found out or convinced.

To these and the like which we have in Latin may (I suppose) be added many others in modern languages; as, for instance, that of the Dutch, as translated into English by Mr. Theodor Haak: And those that turn aside go deep for to slay, with their note on the words to this purpose; When the backsliding Israe∣lites, such as were sent forth on purpose, did spie any honest godly passengers from the tops of those mountains, then they presently got them down to∣ward the bottom, for to lay hold on, and slay them. Now all these, with that variety of more than verbal difference which is betwixt them, do not only acknowledge the same signification of the words, but also follow the same con∣struction, all making 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Setim, the re∣volters, or those that go aside, to be the Nomi∣native case, viz. the makers of the slaughter mentioned. But there are that differ from them, in making it the Accusative or Genitive case, or to denote those that are slain, and render m 1.63 mactare, or mactationem Apostatarum, or jugulationem declinantium profundarunt, they make profound the slaughter of such as revolt from them, or depart from their ways of worship, the withdrawing or retiring ones, viz. from the idolatrous Israel to Judah and Jerusalem, as he that translates the Dutch notes renders it, they taking notice of this way also, and thinking it to be much in sense the same with the former. This construction also the Reverend Diodati follows, who taking the expression to be made in terms taken from the usual custom of robbers, who hide themselves in by-places, that they may assault such as go in private ways, or turn out of the road, makes this constru∣ction of it, That they do hiddenly (or secretly) slay such as n 1.64 turne away or o 1.65 turn from the high way, according to what is said c. 6, 9.

I shall not seek after others, which I doubt

not, those that have a mind may easily meet with, differing yet from these that we have instanced in, and among themselves, as in other modern translations, so even of such as are in our language. These differences which we have seen, will sufficiently confirm what is observed (as we said,) that there is difficulty in the words: I shall not stand farther either to pass judgment between the different in∣terpretations, nor to examine the meaning of any of them, beyond what they, at first hear∣ing, give. What I shall adde shall be only to adjust that of our last deservedly approved Translation with the Original, which indeed I look on as my main business.

Of the Original Hebrew, the fairest ac∣count seems that which we have had from R. Tanchum; and our Translation very well agrees with the Hebrew according to that, and leaves to us the same latitude with that; for by rendring, they are profound to make slaughter, it doth not precisely determine the matter, but leave us at liberty to understand by it, either that they made profound, i.e. great slaughter, which an ancienter English renders, they kill by heaps; or else, that they were deep in their counsels for so doing, or used much craft, in, or for, doing it: nor determin as to that which is rendred, slaughter, whether it be meant slaying of men, or of beasts for sacrifice, which because done in an illegal way, is in contempt not call'd sacrificing, but slaughter, or butchering; as that English Translation hath it expresly, they kill sacrifiees; and ano∣ther also, which rendring, yet they were pro∣found to decline to slaughter, addes this note, Notwithstanding they seemed to be given altoge∣ther to holiness, and to sacrifices, which he here calleth slaughter, p 1.66 in contempt. But I rather think that our last Translators, whom we follow, understood (and that well) the slaugh∣ter of men, and their committing it in great abundance; and so what is said here agrees with what is said above c. 4.2. By killing &c. they break out, and bloud toucheth bloud; and af∣terwards, c. 6.9. they murder in the way by consent, which being there spoken of what the Priests did, I think what is here spoken doth not respect the Princes alone, as q 1.67 some seem to think, but all orders of men among them, both Priests, house of Israel, and house of the King, mention'd v. 1. Under slaughter r 1.68 some will have to be comprehended all acts of cru∣elty and oppression.

What they are accused to have done, is ag∣gravated by the following words, though I have been a rebuker of them all. It had been a great fault in them to have done so, though they had never been told of it, or reproved for it; but now to do it, notwithstanding that they had been all of them rebuked for it, and warned of it, it must needs be a greater sin in them. But there is in these words also some dissiculty, and different constructions and interpretations given of them, as the Marginal readings in our Bibles do in part suggest. For whereas in the Text they put though, in the Margin they put and; and in∣stead of a rebuker, the Margin hath a corre∣ction. That the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Va doth properly and in the first place signifie and, there is no doubt, and as little that it is also used in other significations, as of or, but, if, with, and the like, if the sense requires; and, as ours here render it, though; so is it also rendred by ours, and by s 1.69 others, Zach. 12.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veneespu, though all the people of the earth be gathered to∣gether against it; so that according to the meaning given to the following words either of the significations, and, or though, may be here taken. And as for the word rendred, rebuker, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Musar, that it doth signifie rebuke, correction, chastisement, discipline, instruction, &c. in the abstract, is also no que∣stion, so that barely according to the letter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vaani musar, will sound, and I a reb••ke. It is not otherwise looked on by those who render it in the concrete, rebuker, corre∣ctor, t 1.70 teacher, or instructer. But they either look on the abstract taken for the concrete, ( v 1.71 and that for greater Emphasis sake) or that there is something understood, or to be supplied, for giving it that meaning, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ish, man, person, or the like, as in the like example, Ps. 109.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veani te∣phillah, and I prayer, i.e. w 1.72 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ish te∣phillah, a man of prayer, or one that prayeth; or else something signifying, to bring on them, as the Chaldee renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veana maite yissurin leculhon, And I bring or will bring chastisements on them all; and R. Salomo understanding with the Noun the Verb of the same root, or something equiva∣lent, and I also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will chastise them with chastisements, or I will make ready chastisements for them all; or else, as x 1.73 another to the same sense, understanding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veli, i.e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and or but with me is, or I have in readiness chastisement for them all; or y 1.74 else barely taking the Noun for its Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ayasserem, I will chastise them, (as he saith in that of the Psalm. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tephillah may be taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ethpallel, I pray, or will pray.) Now all these give to the words an Active signification, making him that speak∣eth (whether God, who did by this and z 1.75 other of his Prophets instruct them, or this Prophet

his Messenger) to be the Agent, the rebuker, instructer, or chastiser: but a 1.76 others give to them a passive sense, so as to make him the person rebuked; and therefore taking the Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Musar in its abstract signification, as it signifies rebuke, make the words of the Prophet, spoken as concerning himself, to sound, I am a rebuke to all of them, i. e. all of them rebuke me, and check me; according to the like expression, Lam. 3.14. I was a de∣rision to all my people, i. e. he whom they de∣rided.

But if we shall take the expression as so in a passive sense, then have we another opinion of some, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Musar, is not to be looked on as a Noun Substantive, sig∣nifying rebuke, or correction, (from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yasar, to correct, &c.) but as a Participle passive from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sur, and to signifie, put away, or removed, and the words to sound as if God should say, that I am rejected or put away by all of them out of their thoughts, cast off and not hearkned to by them; accord∣ing to what is said Job 21.14. and 22.17, that there be such who say unto God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sur mimenu, depart from us. This exposition is ancient, cited by R. Tanchum. b 1.77 A modern very learned man having hit on it, thinks it to give a very convenient meaning on this place. But though it so do, or any other of the expositions named, as there is none of them but will, yet may we well imbrace ei∣ther that which our Translation in the text gives us, which is that by which Kimchi ex∣pounds it, in whose words therefore I shall repeat it thus, Say not that no man warns or rebukes them, and they do therefore sin, for I am a rebuker to them, and do daily rebuke and correct them, and they do not hearken to me, &c. which falls in fully with what ours say in the text, though I have been a rebuker of them all: or to take in the Marginal reading; "And what∣ever perswasions any of them may pretend they had for drawing them to do as they did, as the example, commands, force or fear of the King or his Officers, it is still their own fault of free will and choice, they having been warned and rebuked by the Prophet all of them, and therefore is his correction or re∣buke now to them all of all sorts, charging them as guilty. This seems Abarbinel's ex∣position of the words, as referred to the Pro∣phet speaking. I shall not insist therefore on any other rendring or exposition already men∣tioned, or which may be met with; whether such as makes the words an expression of what God (or his Prophet) had already done, in warning and instructing them, or what notwithstanding their pretences, c 1.78 he did, or would continue to do for instructing them; or else what, for punishing them for such per∣versness, God would do in bringing chastise∣ment upon them; or of their behaviour to∣wards God and his Prophet. Having in the explication of the words, and the acception of them, discovered the grounds on which these go, or any other must go, I shall leave the Reader, if he like not ours, which I think he hath no reason to dislike, according to those grounds to judge of them. d 1.79 There is another by a great man given, viz. And I am, i.e. my words seem to them, a correction, too sharp a rebuke, which they will not bear, but com∣plain of as too severe. But I find not this followed by others.

v. 3, I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, and Israel is defiled.

The different acceptions of the name of Ephraim, when spoken of a people, are ma∣nifest; as that sometimes it denotes that single Tribe which was the posterity of E∣phraim the son of Joseph, and bare his name; sometimes it is put for the whole ten Tribes of Israel after their revolt from Judah, as a Tribe most noble among them, and of which their first King, that set up that distinct King∣dom, was. Israel also may be taken more largely, so as to comprehend the whole twelve Tribes, all the posterity of Jacob, who was by God named Israel, but is, we know, usu∣ally, after that division made in Jeroboam's time, put as the distinguishing title of those ten, which made a distinct Kingdom from that of Judah.

Whether Ephraim here be taken more strict∣ly for the one Tribe, or rather yet more strict∣ly for the e 1.80 house of the King, his Princes, and Nobles, (as f 1.81 some seem to think,) or else in greater latitude for the whole ten tribes, and so to denote all one with Israel, and the nam∣ing of both be but the repeating of the same thing in divers words, for greater weights sake, it will not be much material to insist on; but what g 1.82 some would have by Ephraim to be meant the ten tribes, by Israel the other two of Judah and Benjamin, usually called by the name of Judah, seems contrary to what is said v. 5. where Israel and Ephraim are named as distinct from Judah. The meaning of the words seems this, That though they lay their plots never so deep, and think to keep them secret, and will not themselves take notice of them, or acknowledge them, and whatever pretences they make for colouring their wick∣ed doings, both the tribe of Ephraim, and

all that are called Israel, yet God knows all their purposes, and the intentions of their hearts, and observes all that they do, and sees them to be guilty of, and perversly set on, all idolatrous lewdnesses, and will reprove them for them, and set them in order before their eyes.

I know Ephraim, saith he. By knowing, when spoken of Gods knowledge, is sometimes understood h 1.83 his peculiar regard to them for good, and his owning them for his, that he may do them good; but that it is not here so taken is manifest, but for a taking notice of them and their i 1.84 doings, that accordingly he may call them to account, and deal with them as in the meaning given; so as to shew, that neither they, nor any thing that they do, are hidden from him, as the following words ( k 1.85 in which the Negative adds force to the preceding affirmative) declare, but are all open to him. Which words, viz. Israel is not hid from me, while the Greek render, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latin translates that, non recessit, with an l 1.86 ambiguous expression, it is not to be un∣derstood, Israel hath not departed, or gone back, from me, as if they had not forsaken him; for that is it which they are accused for, but is not gone from me, so as to be out of my sight or knowledge. And so the printed A∣rabick, who for the most part followeth the LXX, here, not amiss, and agreeably to the Greek, giveth for their meaning, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not far from me, viz. so as not to be seen, and not taken notice of by him.

That which he saith, he knoweth of them, and taketh notice of, is in these words ex∣pressed, For now, O Ephraim, thou committest whoredome, (or hast committed, for the Verb is in the Preter tense,) and Israel is defiled.

m 1.87 Some of the Jewish Expositors place great Emphasis in the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Attah, now, expressing the circumstance of time, as if it imported, that their whoredome (viz. their Idolatry, often expressed by the name of whoredome) was now more notorious in them than formerly, and they had now no pretence whereby to excuse themselves for it, as before they might seem to have; think∣ing it to point at the time of, and after, Hosea son of Elah King of Israel, who they say had removed those n 1.88 guards, which in the times of former Kings had been set to keep them from going up to worship God at Jeru∣salem; but now they say he had removed those impediments, and made the way free to them, yet would not they go up thither, but kept themselves at home to their Calves, and Idol-worship: so that what they did was appa∣rently of their own will and choice, without compulsion, and so was it manifest that E∣phraim now committed whoredome, &c. that they did it of free choice, and had no excuse for either their spiritual or corporal fornica∣tion, which accompanied one the other. But the story on which they ground their observa∣tion is not of such credit, as that we may lay any great stress upon it. The word will not otherwise want its weight, if we understand it, that even still, after that God by his Pro∣phets had warned them of their evil ways, and called on them to forsake them, and re∣turn to him, they did yet continue to commit whoredom, and to pollute themselves in their idolatrous courses; or, even now, while they pretend that their intentions are toward God, not toward Idols, and o 1.89 plead their innocence; or p 1.90 now, at the present, I know that they so do, without need of farther delay for search∣ing after it, or needing longer time for proof of it.

It is not I think amiss, what is by q 1.91 one ob∣served, that where God saith, I know Ephra∣im, &c. that it is meant, not only that he knoweth their doings, but that he know∣eth the perverseness of their hearts, and that they will not by any of his admonitions be wrought on to change or amend their ways, but will still continue to commit whore∣dome, and (as Aben Ezra would have the word in the form of Hiphil to signifie) to draw others also so to do, and pollute themselves. It will, so, well agree with what follows, where∣in they are accused of obstinacy in their wick∣ed ways.

v. 4. They will not frame their doings to turn unto their God: for the spirit of whoredoms is in the midst of them, and they have not known the Lord.

The Margin gives us two other rendrings: 1. They will not give. 2. Their doings will not suffer them, &c. which suggests to us, that the words are capable of different rendrings and expositions, the cause of which is either the differing acception of the first word as to its signification, or else the different ordering of the words as to their construction. The first word that we mean is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yittenu, from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which properly signifies to give; but with that latitude in its signification, as that according to the words with which it is

joyned, or the thing spoken of, it may make something different meanings, and signifie either r 1.92 properly to give, or else to give up, or to suffer, or permit, or to order, or to put, or appoint, and the like. And from this lati∣tude of that word are both those which we have mentioned, and other like rendrings by Interpreters given; many of which are to the s 1.93 same purpose, though in different ex∣pressions, according as they thought most sig∣nificant in the language in which they wrote, and well concur with what ours have in the text, they will not frame their doings. To which likewise will well be reduced Abarbinel's ex∣position, They will not give place in, or among their doings and actions, to return to their God.

But others are of almost a contrary opi∣nion, taking it to signifie, not to give to, but to give off, as in our language also the word give is used, according to the particle to, or of, joyned with it. So the Chaldee, They will not leave off their doings to return, or, that they may return to the service of their God. So R. Sa∣lomo Jarchi, and so Oecolampadius, Non posue∣runt, i. e. non deposuerunt peccata, they have not put or set, i. e. they have not put away, or set aside their sins, although they have been reproved by God, they have not left off their wicked intentions, which they have proposed to them∣selves. By this is described their impeniten∣cy, in that they cease not from their evil studies or designs. However these all agree in the con∣struction of the words, in that they make the persons (viz. Israel) to be the Nominative case, or those who did not give, frame, or order, or else, not give off, their doings.

But there is another way by some taken, who take not them, but their doings, to be the Nominative case, which is the other reading in the Margin of our Bibles, their doings will not suffer them to turn to their God, viz. their wicked doings are by long custom grown so habitual, and, as it were, so natural to them, that they have dominion over them, that they will not now be put away, nor give place or leave, that they may turn unto their God; or, as Kimchi expounds it, so much have they sin∣ned, that there is no way left to them for repen∣tance, till they receive punishment,

(or for pre∣venting punishment) or otherwise; they so cleave to their evil doings, that although some thoughts of repenting arise in their hearts, they are presently sorry for it.

This way is by several t 1.94 followed, and makes a good meaning: it hath only this exception to be made against it, as R. Tanchum observes, that it v 1.95 requires a supply of the Pronoun, signifying them. So that reckoning up both that and the other interpretations which we have mentioned, he prefers as most genuine that which ours in the rext follows, They will not frame or order their doings, so as to take oppor∣tunity of turning to their God.

The words, according to all these exposi∣tions drive at this, to express their obstina∣cy in sinning, and their incorrigibleness; which is not a little aggravated by the Pronoun affixed in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elohehem, Their God, in that he, whom they refused to turn to, was such as had peculiarly owned them for his people, and with the greatest benefits ob∣liged them to himself. That the No••n 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maallchem, by ours rendred, their doings, is by different Interpreters diffe∣rently rendred, as w 1.96 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 counsails, x 1.97 cogita∣tiones thoughts, opera works, studia studies, or other like, need not be insisted on; the word comprehending all these, as signifying y 1.98 any acti∣on good or bad, as also the setting the mind, or thinking on, and contriving them, and so the naming either will include the other, the thoughts the deeds, as the product of them; and the deeds, the thoughts and contrivances, as manifesting them what they are; both to∣gether may be called their doings.

The reason of this their obstinate running on in their wicked courses, follows in the next words, For the spirit of whoredome is in the miost of them, and they have not known the Lord. Of the spirit of whoredoms, see on c. 4.12. it is not ill expressed in the Manuscript Arabick Translation out of Hebrew, z 1.99 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A firm (or obstinate) purpose of error (or whore∣dome or Idolatry, as the general word is ap∣pliable to either, as the like word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Chaldee, here and elsewhere, used) a mind or affections wholly bent or set thereon, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bekirbam, literally trans∣lated by ours a 1.100 as many others, in the midst of them. The Greek giving the meaning, not so much following the letter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in them, which b 1.101 divers others also think suffici∣ent. The Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beinchon, is a∣mongst them, as if it were to express the ge∣nerality of this evil among them; the fore∣mentioned Manuscript Arabick, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in their souls, so as to shew how deeply it was rooted in them, that it possessed their hearts, and was fixed in their minds and inward man, which we may well look on

as the meaning of the expression,

And they have not known the Lord. So the words plainly sound; yet some otherwise render, c 1.102 ut Dominum non cognoscant, so that they do not know the Lord, or, d 1.103 ne Dominum cog∣noscant, that they may not know the Lord; as if the spirit of whoredome in them were the cause of their not knowing the Lord, and that of their not turning to him; whereas the or∣dinary reading puts both, as concurring cau∣ses of their not framing their doings to turn to the Lord. There will be no great difference, by reason of the consequence of one on the other, as to the sense; which is, that they are so wholly possessed and swayed with the spirit of whoredome, error, and Idolatry, as that they have lost all true knowledge of God, and neither seek nor acknowledge him in all their ways, so that they neither will nor can, being so habituated in evil as they are, frame their doings to turn unto him.

By not knowing the Lord, we may not un∣derstand a simple ignorance of him, and such as was unavoidable to them, through want of means whereby to know him. They could not but know that he was, who had by so many wond••ous ways approved himself, not only God, but their God, and that he was to be worshipped by them, and how to be worshipped, he having given them his laws, and by his Prophets continually instructed them in the knowledge of them, and call'd on them to observe them; but it was such ignorance as was willingly contracted by them, not liking to retain God in their know∣ledge, but wilfully putting from them the remembrance of him, and obstinately refu∣sing to walk in his ways. For then only do men know God, when knowing his will they set themselves to do it. They were so bent on their idolatrous courses, that they would not learn out of his law the rules of his wor∣ship, because they liked not to practise them, but to follow such contrary ways as the lewd spirit of whoredom that was in them, suggest∣ed to them, and incited them to. The Chaldee Paraphrast therefore, for expressing the fault objected to them, renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lo ya∣dau, they have not known, by they have not sought 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doctrine or knowledge from before the Lord, they have not sought the knowledge of him and his will out of his word; and the MS. Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they have not known the service or wor∣ship of the Lord, not how rightly to serve him. Kimchi expounds it, They have not at all sought the Lord, but continually stick to their wicked works. They had means of knowing the Lord, and how to worship him, but they were so addicted to their own wicked ways and works, that they would not enquire at his law, nor frame their actions according to the directions thereof, and so are deservedly said not to know him, and to be willingly guil∣ty of e 1.104 monstrous and inexcusable ignorance; which while they continued in, there was no possibility that they should frame their doings to turn unto him who was the only God, and ought by them so to have been acknow∣ledged.

The spirit of whoredom how refractary and obstinate it is, even in matter of carnal lusts, is well shewed by what the Philosopher observes, That he that is possessed with it can∣not so much as f 1.105 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, take any thing into thought or consideration.

v. 5. And the pride of Israel doth testifie unto his face: therefore shall Israel and Ephraim fall in their iniquity: Judah also shall fall with them.

The g 1.106 words here rendred, pride, and testifie, are found in divers acceptions, which hath caused different interpretations and exposi∣tions. The first, to wit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Geon, accord∣ing to the notion of its h 1.107 root, denoting more generally, i 1.108 height or surpassing, or being more than ordinary, is taken sometimes in a bad sense for pride, loftiness, insolency, and arro∣gancy; sometimes in a good sense for glory, and excellency. The second, to wit the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Anah, hath these known significations; to testifie, to speak or answer, to afflict or hum∣ble, or to be afflicted, humbled or brought low.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bephanau, by ours and others rendred, to his face, literally is, in his face; the first will denote what is openly done to him, the other what appears in him, if we shall go to distinguish, and not take them as one.

This being observed, we have the grounds of all the differing interpretations that we meet with. That which ours with k 1.109 some others give, taking the Noun in an ill signification, of pride, and the Verb in the notion of testify∣ing, seems as proper as any, and gives this plain sense, That their proud carriage, boldness, and insolence against God, and in their idolatrous courses witnesseth to their face against them, that is, makes openly and notoriously known their wickedness and ill deserts, and how wor∣thy they are of punishment. l 1.110 There needs no other proof to shew that they are deserved∣ly both accused and threatned, or sentenced;

to which purpose m 1.111 some Jews, When pu∣nishment comes upon them, their pride shall testifie against them.

What ours read, doth testifie, in the Pre∣sent tense, n 1.112 there be that read in the future, will or shall testifie, which interpretation the Verb of the Preter tense, with the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ve (by ours and others rendred and, by o∣thers, o 1.113 therefore, p 1.114 but, q 1.115 also,) is likewise ca∣pable of: but that will make no great differ∣ence in the sense, it importing, that the proof of what is said against them is at hand; their pride will serve for it, to their face. Except by taking it in the Future, we shall take the meaning to be, That the time shall come, viz. when God shall openly take vengeance of them, that their present pride shall openly witness against them. And if instead of, to his face, we read, in his face, will it neither make any great difference; it will then sound, The pride or arrogancy of Israel, whereby he obstinately sets himself against God, witnesseth in his face, i. e. is (or may be) openly seen in his looks and carriage, so that there needs no other proof or witness against him for it. To this purpose Abarbinel expounds, "Whereas there be such as are wicked, yet openly shew themselves as righteous, tis not so with them; their very looks by the impudency thereof witnesse against them that they are wicked, and sinners against God. And so will the ex∣pression agree with what we read Is. 3.9. The shew of their countenance doth witness a∣gainst them, and they declare their sin as Sodom, they hide it not. Both ways agree in this, that they make the import of the words to be, That the spirit of whoredoms that was within them, in the midst of them, and their inward wickedness, did manifestly discover it self in the pride and insolency of their outward car∣riage and behaviour. And to this is easily re∣duced the rendring of Castalio, which renders, The pride of Israel, loquitur, speaks in his counte∣nance, with his note, i. e. is perspicuous.

But there are, who take the Noun indeed in the same, but the Verb in a different signifi∣cation, viz. that of answering; so the ancient vulgar Latin, & respondebit arrogantia Israel in facie ejus, and the arrogancy of Israel shall an∣swer in his face; which I know not why it may not be understood according to the for∣mer meaning which we have given, making answering all one with witnessing. So * 1.116 some take it. "The pride and arrogancy of Israel by which he contemns God, and such things as pertain to him, needs not be proved by many arguments, signs, or examples, it will suffi∣ciently answer in his face, i. e. ye may see it in his face, in his lofty, proud, and puffed up eyes or looks. Which is all one with what r 1.117 another expounds it, His' contumacy shall bear witness against him. But others fasten other ex∣positions on it, of whom some seeming to take arrogancy for the punishment due to arrogan∣cy, (that whereby they despising God follow∣ed Idols) or to have respect to it, make the meaning to be, That the punishment pulled on them by their arrogancy answereth in their face, i. e. publickly and manifestly shall an∣swer to their sin, s 1.118 taking answering in that sense, whereby one thing is said to answer to another when it is proportionable to it, or as if their t 1.119 punishment should say to their face, Behold, O Israel, because thou hast been so arrogant and rebellious against thy God, therefore art thou now deservedly brought low and punished.

To his face, i. e. openly, publickly, themselves and all others seeing, acknowledging, and ap∣proving the just judgment of God, and recom∣pense of their sin. Thus u 1.120 one more largely, who follows this rendring; and w 1.121 others to the same purpose, viz. that by the words is threatned, that punishment answerable to their sin shall be inflicted on them, their pride shall answer them with punishment, shall render or x 1.122 cause to be rendred to them their due reward, i. e. shall cast them into de∣struction; and that to their face, y 1.123 so as they cannot deny such a fault to be punished with such a punishment. In which way that will agree with it which is said, Thine own wicked∣ness shall correct thee. Jer. 22.19. z 1.124 Another taking the Verb in the same signification, takes the Noun so as to have respect both to the present and past condition of that people: as if he said, the height or loftiness in Israels countenance, as now it is, compared with what formerly it was, viz. being now much less than what it was, will answer, or declare how the state of things is with them, and that God's punishing hand is upon them. He that looks on their face will presently perceive how the posture of things is among them; as the condition of a sick man is perceived by the paleness or decay of colour in his face, so shall or may it be perceived by Israel's very looks, how much they have fallen from their former greatness and loftiness.

There is a third way of those, who give to the Verb the signification of humbling, or a 1.125 being humbled; So the Chaldee Paraphrast, The glory of Israel shall be brought low or humbled, themselves seeing; that is, as Kimchi expounds it, they being yet in their own land shall see their glory debased: as also the Greek, Syriac, and

printed Arabick, as to the first words, ren∣dring, to his face, as the Greek and Arabick; or before him, as the Syriac. And according to these the Noun may be taken either in an ill, or a middle meaning; either for b 1.126 arro∣gancy, and insolency, or pride, or for c 1.127 glory, and honour; but still for that which is theirs, or in them. But others taking it in a good sense, and for something without them, and the Verb in the notion of testifying, some ex∣pound it, the glory, exaltation, or excellency of Israel, that is, d 1.128 the blessing whereby I have so much exalted them, shall convince them of their unthankfulness. But a e 1.129 very learn∣ed man thinks, by the pride or glory of Israel to be meant God himself, he in whom they gloried, called the excellency of Jacob, Am. 8.7. and the meaning to be, that God himself will testifie against them to their face, viz. by punish∣ing them, or bringing evil on them, as testi∣fying or witnessing is used, Ruth 1.21. Joh 10.17. Mic. 8.2. Malachi 3.5. to which inter∣pretation the words of our Translation would well be agreeable. But I suppose our Trans∣lators meant that which in the first place we gave, and in that, as the plainest of all, we may well acquiesce.

In some of these ways are the words taken as a description of sin in them, in others as a threat of punishment to them for their sins. However these are looked on, the following manifestly concern their punishment, viz. therefore shall Israel and Ephraim fall in their iniquity: Judah also shall fall with them. There∣fore, others, and, which is the usual significa∣tion of that Conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ve here used; but it often hath the import of the other as an Il∣lative, and that here, if the former words be looked on as a description of their sin, is pro∣per; but if as a threat of punishment, then will it be as a Copulative and. Israel and E∣phraim; those of the ten Tribes, by those names known, as above is noted on v. 3. and by them distinguished from Judah, shall fall, viz. into punishment due to them, miseries and calamities: In their iniquity, that is. for or by reason of their iniquity. And Judah also shall fall with them; Judah also being partakers with them in their sin of Idolatry, and other wick∣edness, shall partake with f 1.130 them in like pu∣nishment. Sin shall have the like effect in both.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cashal, in this latter clause is in the Pretertense, and literally signifies g 1.131 hath stumbled, or hath fallen, whereas in the former it was in the Future, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yicca∣shelu, shall stumble, or fall. The signification of which tense is also here well given to it; the putting the Preter tense for the Future is not h 1.132 unusual in the Prophets, and it denotes the certainty of the thing spoken of.

But may not this dooming of Judah to the like judgment with Israel, seem to contradict what is above said, c. 1. v. 6, 7 I will no more have mercy upon the house of Israel, but I will ut∣terly take them away. But I will have mercy upon the house of Judah, and will save them by the Lord their God. To omit other l 1.133 answers to this doubt, I suppose it will sufficiently be removed, by k 1.134 seeing how both these Prophe∣cies, or what is spoken in both these places, were made good. Israel, or the ten Tribes, were taken, their Kingdom destroyed, and they led away captive by the Assyrians; the Jews, though then spared, yet afterward ta∣ken and led captive by the Chaldeans, and so was made good what is here said of both, that they should fall: but the Israelites then car∣ried away, were never restored again to their countrey, whereas the Jews, after the Baby∣lonish captivity, were again restored; and so was that mercy shewed to them, which to Israel was denied. To those transactions, and to what concerned the outward state of their Kingdom, do we take what is in both places spoken to be chiefly referred, and in regard thereof have both had due completion.

v. 6. They shall go with their flocks, and with their herds to seek the Lord: but they shall not find him, he hath with∣drawn himself from them.

They, whether Israel, and Judah both, or peculiarly Judah, last named; of whose doing according to what is here said, the history giveth witness, 2 Kin. 23.22. whereas of Is∣rael no such is expresly read. l 1.135 Some are for the first opinion, m 1.136 some for the latter, on the ground mentioned. But however it were for matter of fact, the words will certainly concern both so far, as to shew their great folly in persisting in their idolatrous courses, and the unavoidableness of those heavy judg∣ments, which they thereby pull on themselves; so necessarily, that though, as n 1.137 some make out the force of the words, they should with their flocks and herds, that is, never so great a mul∣titude of sacrifices seek to appease God for removing them, they shall nothing prevail. See∣ing they have neglected and let slip the time of grace, wherein God called them to repen∣tance, and promised to be found of them,

and to accept them, o 1.138 now that the decree is gone forth, and judgment determined against them, all their outward shews of worship, devotion, and late repentance, shall not prevail to gain for them admittance to him; he will not be found of them, hear them, nor accept them. They stopped their ears obstinately against him, calling on them, and profering mercy in the day of mercy; he will now stop his against them, crying for it in the day of judg∣ment.

Concerning God's method in this kind to∣wards obstinate sinners deferring repentance, as if they could be sure at any time to find him and his help, for removing such evils as they refused to prevent, we have many testi∣monies in Scripture, and among others, Is. 1.15. Jer. 11.11. and 14. c. 14.12. Ezek. 8.18. Mic. 3.4. with others, concerning the people here spoken of, and concerning sinners in general, Prov. 1.28. &c. besides what may be added out of the New Testament.

And how it was made good on the Jews the history shews, according to what we read 2 Kin. 23.25, 26, 29. that though Josiah de∣stroyed Idolatry, and himself seriously turned, and caused the people to return unto God, as far as may be guessed, in sincerity of heart, and to keep such a Passeover to the Lord as had not been kept in any Kings time, and re∣moved all things which were contrary to the law, and said to be displeasing unto the Lord, that he might perform the words of the Law; Notwithstanding, the Lord turned not from the fierceness of his great wrath, wherewith his an∣ger was kindled against Judah, because of all the provocations that Manasseh had provoked him withall. And the Lord said, I will remove Ju∣dah out of my sight, as I have removed Israel, and will cast off this city of Jerusalem, which I have chosen, and the house of which I said, my name is there. According to this we look on the folly and sin of Judah, here taxed, to have been especially in this, That they continued obstinately to run on in their Idolatry, refusing to be reclaimed by the admonition of his Pro∣phets, calling on them and warning them to re∣turn unto him, before he had shut the gate of his mercy against them, and irrecoverably determi∣ned their destruction. It was a vain thought in them to think that he would be found of them, or be appeased by any sacrifices, though never so many or costly, as if in them he took pleasure; yea though such as were otherwise by the law required, and he would have ac∣cepted of, in due time offered, and they should have found that he had respect to; they had let slip the acceptable time, till he had withdrawn himself, and shall not now retain or find him, though they seek him by them, it being timely obedience and not sacrifices which he required.

This delay of their seeking him (I say) I look on as more particularly had respect to, than p 1.139 only their hypocrisie in offering the sacrifices mentioned without sincerity of heart, as if they thought to find admittance by drawing nigh to him with them, when their hearts were far from him; such hypocrisie would have made at any time their offerings as little regarded by him as now.

The judgment spoken of is not personal, but national; and so the conversion. It is said, they, the generality of them, shall go with their herds and flocks, that is, sacrifices to offer in the place where by the law they were to be offered, the Temple, that by them there they might seek the Lord, in the place also where he was wont to be found, and to vouchsafe signs of his gracious presence. That was then the publick way of seeking him, and That the place where they were to seek him; but it is said they should not find him, and the reason given is, because he had withdrawn himself from them. The fault is not laid only on their hy∣pocrisie in the present action or shew of re∣pentance, (although probably there might be much of it therein, as commonly in late re∣pentance caused by sense of evil, not out of love to God, or hatred to sin, there is) but on their former wickedness, by which they had departed from God, and their delay of re∣turning to him, by which means they had caused and suffered him to depart, and with∣draw himself from them, so as that he would not be detained, or turn again in mercy to them, to save them from the evils that their sins had by his just judgment pulled on them, q 1.140 nor give them the grace of serious repentance, whereby they might be secured from them.

By his withdrawing himself from them, will be meant the withdrawing his gracious r 1.141 providence over them, his favour to them, his refusing to accept their offerings, and s 1.142 to hear their pray∣ers, and upon them to afford help and succour to them; which when he affords to any, he is said to be present with them. He (speaking in mans language, and according to what useth to be said, done, or understood by and among them) will so carry himself toward them, as one who displeased at any who have need of him, gets himself far from them out of their sight and call, that he may not be found of them, nor be prevailed on by them by any intreaties to come and help them. So when the Lord did no longer answer Saul, neither by Pro∣phets, nor by dreams, nor by Urim, nor any the like sign of his favour to him, or token of his presence with him for his aid and sup∣port, is he said to have been departed from

him, 1 Sam. 23.15, 16. And in the same way, according as God either rejecteth any, or withdraws his mercy and favour from them, and refuseth to afford them help and comfort; or on the contrary sheweth favour, and give∣eth assistance to them, is he elsewhere in Scripture said to depart, or be far from them, or else to be near unto them, or present with them. Otherwise God is not limited by time or place, but always and every where pre∣sent, and so shews himself, by ordering things for mercy or judgment: and the first is called his presence with men, the other his depar∣ture or withdrawing himself from them.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chalats, rendred, hath withdrawn himself, is by the t 1.143 Masters of the Hebrew language noted to be here intransi∣tive in its signification, and to denote, to de∣part, or go away from, whereas u 1.144 elsewhere in Scripture it is transitive, w 1.145 to take away, re∣move, put off or from, and to draw out, to draw off, and the like. It will be all one, in the thing here spoken of, which way it be taken. For if it be taken as transitively, then that which is to be supplied, as the thing which he hath removed or withdrawn, will be ei∣ther his presence, as the Chaldee Paraphrast, though himself taking it intransitively, supplies it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schecinati, my majestatick pre∣sence is departed from them, or his grace, favour, help, as the MS. Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They shall go to seek the help of the Lord, and shall not find it, because God hath withdrawn his help from them, or, as ours supply, himself. Now to say God hath withdrawn any of these, is all one as to say, he is withdrawn or departed from them, according to what we have seen of the meaning of that expression.

What is meant by to seek the Lord, is well expressed by the M S. Arab. to seek his help, or as we say, his favour, that they might x 1.146 appease him, or be reconciled to him: The Chaldee paraphraseth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Le∣mithba ulphon min kodom Adonai, to seek y 1.147 for doctrine or instruction from before the Lord, which seems to import, That though before they had rejected the knowledge of the Lord, or did not know the Lord, v. 4. (which the same Paraphrast there renders, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and sought not doctrine [discipline or instruction] from before [or from the presence] of the Lord, yet they would now desire to be instructed by him, that henceforward they might walk in ways pleasing to him, and be ordered by his discipline. Others render it z 1.148 responsum, that they might seek answer from the Lord, which as to the sense would be good, but I know not whether the word will ap∣pear properly so to signifie; it usually signi∣fies, doctrine, discipline, or instruction.

What is here spoken of the behaviour of those spoken of, towards God, or Gods deal∣ing towards them, is that which more concerns the condition of a Nation or State in general, than of private persons between them and God; yet is such as they may, and ought take measures for them from, and necessarily a 1.149 warns them to be, as sincere, so speedy in their repentance, that they may seek the Lord while he will be found, and not cause him by their turning their backs to him to with∣draw himself from them, lest when they shall wish they could find him, they find no place or opportunity of repentance and acceptance, and that, not only in respect to their condi∣tion in this world, and what concerns their bodies and estates only, but the future condi∣tion of their souls also in the other world.

v. 7. They have dealt treacherously a∣gainst the Lord: for they have begot∣ten strange children, now shall a month devour them with their children.

The former part of the verse is a farther declaration of their sin; in the latter part is a farther denunciation and description of the punishment, which shall therefore befall them.

Their sin is declared, in that he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Badonai bagadu, they have dealt treacherously against the Lord. The same Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bagad, and to the like sense, have we Jer. 3.20. a place apposite to be compared with this; in which also respect seems to be had to a false dealing wife, to which all along this Pro∣phet compares them; there he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Acen bagedah ishah mereah cen begadtem bi, surely (as) a wife treacherously departeth from her husband, so have ye dealt treacherously with me. It is the same Preposition (viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be) which is there ren∣dred, with, and here, against, to thesame sense; it usually signifies, in, and is so ren∣dred, but as the matter and sense requireth may be rendred by either of these, viz. with, or against, and so is here well rendred. It would not sound so well to say, they have dealt treacherously in the Lord, except we understand some thing to be supplied, as in the Arab. MS. version there is, which renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the covenant of the Lord have they dealt falsly, but still must that be b 1.150 the same as against; as much as to

say, They have done falsly and perfidiously against his covenant. The Chaldee expresseth it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They have lyed (or done falsly) against the word of the Lord; and the Syriack, They have lyed against the Lord; and the Greek, and printed Arabick, by They have left or forsaken the Lord; the Vulgar Latin, and c 1.151 others, They have prevaricated against the Lord; d 1.152 others, They have dealt perfi••iously a∣gainst the Lord. All of them will well enough agree in sense, and all come under the not on of dealing treacherously, by which ours very appositely render the word.

That for which they are said to have dealt treacherously against the Lord, falsly and per∣fidiously in, or against his covenant, is, for that, or because they have begotten strange children; in giving the meaning of which expression there is difference between Expositors. The most literal sense, according to Kimchi, would be, to look on their transgression as consisting in this, that they contracted affinity with the Gentiles whose Idols they worshipped, and of their daughters begat idolatrous children, which were as strange children to God, such as he would not acknowledge for his. This is the way that the Chaldee Paraphrast takes, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be∣cause they have raised to themselves (or begotten) children of the daughters of the nations, or Gentiles, which way also some e 1.153 others follow. And that so to do was a thing utterly contrary to Gods law and will, and so dealing treacherously with him, appears by his express forbidding of it, f 1.154 Deut. 7.3. Neither shalt thou make mar∣riages with them, &c. Yet this exposition doth St. Jerom, long since seem to disapprove of, as others also, because they think that though such marriages were by some perhaps made, yet they were g 1.155 not a common fault of the people in that age, as in after-times it seems to have been among the Jews, h 1.156 Esdr. cc. 9. and 10. Yet though the history of the Scripture i 1.157 express no such thing, they might be too much guilty of it, who had so deeply ingaged themselves in the idolatrous customs of the heathen; and k 1.158 some think it a probable opinion. But to avoid this scruple, other ex∣positions are given.

Any bastard brood illegally begotten, as l 1.159 by incest, or adultery, or any other way contrary to the law, may also properly enough be cal∣led strange children, as no genuine branches of a family; but those whom generally exposi∣tors, that take not the first way, will have by that title to be understood, are not so much those that were so reputed in respect to their birth, as to their education and institution in Idolatry and strange worship, by which means they were estranged from God, made m 1.160 ali∣ens from the common-wealth of Israel, and strangers from the covenant of promise. The name of children, though primarily and pro∣perly it denote those who are begotten by, or born to, any, yet is very usually attributed to such who are under the government and tu∣ition of others, educated and instructed, though not naturally begotten, by them; and accordingly are these children here spoken of understood, by some, of those children who by their natural parents were trained up to Idolatry; and so Jerom saith, that by their strange children, whom they are said to have begotten, are understood those their natural children, who were either begotten in I dolorum errore, while they were in the error of Idola∣try, (and in that trained up those begotten of them,) or whom, ducentes per ignem idolis con∣secrarunt, making them to pass through the fire they consecrated to Idols. By others are they un∣derstood of such, who being under the care of superiors, and such as ought to be guides and instructors to them, and so, as it were, spiri∣tual parents, were by them trained up to Ido∣latry, and so might properly enough be said to be n 1.161 begotten by them to it, and so made chil∣dren of those strange Gods, and so, as to God, strange children. o 1.162 Both these ways may well be joyned, and will almost necessa∣rily go together, where Idolatry is publick∣ly (as among them then it was) that error, which both the parents and teachers embrace, and the children, carnal or spiritual, being brought up in, still retain; they bringing them up therein, may well be said to have begotten strange children, or, as a p 1.163 learned man critical∣ly observes, to have brought them forth, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yaladu, more usually and proper∣ly signifies, though doubtlesly the other also. For (as he notes) the people having all along been compared to an adulterous woman, may, as so spoken of, in that their posterity was infected from them with the same error, and bred up in it, so that there was no hopes or likelihood of their returning to God, be said, as a lewd mother that had forsaken her hus∣band, and followed strangers, to have brought forth strange children, children of whoredoms, as they are called c. 1.2. and 2.4. these joyn∣ed give a meaning not to be excepted against.

There be who think the q 1.164 import of the ex∣pression to be, that they embraced and fol∣lowed strange doctrines, and strange wor∣ship, r 1.165 which were the products, and (as it

were) children of their wicked minds. This they confirm from the authority of the Chal∣dee Paraphrast, who renders those words Is. 2.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and please them∣selves in (or, as the margin, abound) with the children of strangers, by, and they walk in the statutes of the nations. This exposition also may be well joined with the former, and put to∣gether give us this sense, That they them∣selves being Idolaters, and embracing strange worships and false ways, brought up their children also therein, so that they followed the same wicked courses, estranging them∣selves from the true God and his ways, so that he could not acknowledge them for his. The words, according to either of the expo∣sitions mentioned, shews them to have dealt treacherously against the Lord. This pertains to their sin, the following words give what pertains to their punishment, s 1.166 Now shall a moneth devour them with their portions.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Attah, Now. This particle may denote either the suddainess and certainty of the evil denounced, or else serve for inference of it, as consequent on their evil doings; as much as to say, t 1.167 therefore, or seeing it is so, and will well here include both: seeing they have done so wickedly, therefore certainly and sud∣denly, without fail and without delay, shall a moneth devour them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chodesh: the word having in its root the signification of newness, and renewing, signifies, more generally, the u 1.168 whole moneth, and more particularly the New moon, or time of the Moons renewing. This it is convenient to observe, that we may the better judge of such expositions as are given of the words, some taking that name in the one, others in the other of those notions, and so as to include under the name of the time, the thing done in, or at, that time. Some therefore take it in the proper and more re∣strained signification of the New moon. So, an∣ciently among the Greek Interpreters, Aqui∣la, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and according to them the sense w 1.169 some will have to be, That their idola∣trous worships and sacrifices, which they of∣fered at those days and seasts, shall consume them, and be occasion of destruction to them. That part of the moneth do they al∣so seem especially to respect, x 1.170 who will have it to refer to the custom of making contracts of lone for a moneths space, y 1.171 and so at the Calends paying interest, or monethly Use∣mony, which would quickly impoverish and consume a poor debtor; and as certainly Gods fixed time for their account shall con∣sume them. So, I suppose, they mean, and not simply that they shall be consumed by usury; yet so Piscator, as to shew what po∣verty they shall be brought to. That part al∣so the MS. Arabick version, which renders it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Therefore shall the enemy eat (or devour) them in every beginning of the moneth, (or new moon) with the fruits of their fields; which rendring of his seems to be taken from the Chaldees Paraphrase, which is, Now will I bring upon them, people, z 1.172 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 moneth by moneth, which shall spoil the fruits of their ground; from which it differs chiefly in re∣straining the word to the beginning of the moneth, which the Chaldee (as divers) so ex∣presseth, as to agree as well to any other part of the whole moneth. He and they a 1.173 who follow him, seem to understand it of the monethly, i. e. frequent incursions of their enemies, who, b 1.174 first by parts, and afterwards c 1.175 totally, devoured, or wasted and destroyed them. But in respect to that history of the Assyrians invading them, d 1.176 others understand it of a monethly taxe, which was raised on the people by King Menahem, (2 Kin. 15.19, 20.) for the averting of them, which was so great, as that it would wast and impoverish them.

e 1.177 Others go another way, referring what these refer to their outward estates, to the condition of their bodies, and by moneth un∣derstand a menstrous disease caused by their uncleanness, which should part by part wast and consume them. This is by f 1.178 some censured as the most improbable among the expositions given.

Plainer, and more generally received ex∣positions are those of them, who by moneth understand the time by that name signified; some taking it to mean the very next moneth, as if the words were spoken by the Prophet but g 1.179 just before their destruction by the As∣syrians. Others, not so precisely, the very next moneth, but for a h 1.180 short space of time, likened to, and call'd therefore a moneth, or their moneth, the i 1.181 time certainly determined for their destruction, which they shall not escape, and which shall shortly come.

Of the Jews k 1.182 some will have the moneth denoted to be particularly the moneth Ab, which was signally fatal to that people, both Israel and Judah; and especially, as Abarbinel particularizeth, the ninth day thereof. He reckoneth up many instances to prove the fata∣lity

of that moneth and day to them, and thinks it so certainly here meant, as that he thinks they that take any other, to forsake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the right way to walk in, by (or crooked) paths. But a∣mongst his instances is nothing of the taking of Samaria, or destruction of the Kingdom of the ten Tribes, which seems here chiefly meant; so that all he goes upon is but conje∣cture, and his proofs and authority are not so certain, as that we may boldly assert what he doth. Kimchi himself, having named that as an opinion by some embraced, yet shews that he durst not absolutely rely on it, by ad∣ding after it, or the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chodesh, a moneth is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a short time as a moneth; so that that which is by that word more certainly suggested to us is, (as before we said some to think) a certain time of pu∣nishment and destruction by God determined, which shall assuredly and speedily overtake them, and they shall not be able to escape, or to preserve themselves beyond it. These doth R. Tanchum reckon up as his own and others opinions, that it denotes a l 1.183 time of pu∣nishment or destruction to them, and the approach of that punishment, and shortness of the time in which it shall seize on them, and m 1.184 in a short space devour them with all they had so long in prosperity enjoyed.

Now all these forementioned expositions, however otherwise differing, agree in this, that they take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chodesh to sig∣nifie a moneth, either the whole moneth, or beginning of it. But there are others, who give a far different signification of it. One Japheth, cited by Aben Ezra, saith that it sig∣nifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chereb, a sword; which if there were good proof for it, would make a very good meaning. His proof for it is from 2 Sam. 21.2. where it is said of Ishbi Benob the Giant, that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chagur chadashah, girded with a new sword. Against which proof Abarbinel excepts, because there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chadashah is but an Epithete, signify∣ing only new, and not a sword; and that the Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chereb so signifying is understood, while only the Epithete is expressed. Yapheth it appears thought otherwise, but seems to go single in his opinion.

The Greek version of the LXX goes yet wider, rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is, blasting, or smuttiness of corn, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Now shall blasting with smut devour them, and their lots (or portions.) Why they should render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chodesh, which properly signifies either a moneth, or New moon, by blasting, or smut, may seem strange; and therefore n 1.185 many Commentators think them instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chodesh, to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chasil, which is by them also o 1.186 elsewhere translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, smut, or rust, whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chodesh is no where else so translated by them. This they take from St. Jerom of old; but he doth not say that they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chasil, but that Chasil is to them elsewhere the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And sure the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chodesh and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chasil are not so near one another, either in form of character, or pronuntiation, that they should easily be mistaken one for the other, either by writer, reader, or hearer; and withall it may almost as much be wondred, why they should render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chasil by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rust, or smut, as why they should render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chodesh, which properly signifies the New moon, or a moneth, by it; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cha∣sil is a living creature, a sort of Locust, noxi∣ous to corn, trees, and fruits, (by ours ren∣dred Caterpiller) whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Erusibe in its proper signification is an hurtful accident, or affection, p 1.187 no living creature at all. So that if there be not an error in the Greek copies, as q 1.188 some suspect there is, we are rather to look for another reason, why the LXX render here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Erusible, blasting, or smut, than to cast it on a different reading in the Hebrew. Whether they might look on it as some noxi∣ous influence from the Moon, either new, or in any other part of the moneth, which might cause such blast or blite, and so express the cause by the name of the effect, and the word might then be so used, * 1.189 as in Latin, such blast∣ing is called syderatio, star-blasting, as if cau∣sed by some hurtful influence of some star, I shall not adventure to propose so much as by way of conjecture, although we have (Psal. 121.6.) mention of hurt caused by the Moon; or whether it here being said, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chodesh should devour their lots (or portions,) they might think fit rather to put the name of something, which usually had such effects of consuming corn and fruits, than barely of the Moon, or moneth, except the word in Hebrew were in those days of that use, of which we have not now other examples. Mean while, the Author of the Arabick translation, printed in the Polyglot Bibles, which in this part mostly follows the Greek, and I suppose here did so, seems so to have understood the Greek word, as if thereby were meant some living creature, hurtful to the fruits of the earth, while he renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latin Translator of him, leaving out the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Now, renders, Devorabunt eos pediculi, & terras eorum, Lice shall devour them, and their lands, I suppose it

must not be understood of ordinary lice. He that vowelled and put forth the Arabick, reads indeed both here and elsewhere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kamalon, which so signifies, but I conceive he should rather have read with other vowels Kommalon, by which name a sort of Locusts is called, and might therefore by him have been so rendred, except he would have us call them r 1.190 Cornelice, or the like.

Corn. à Lapide cites two other Arabick Translations, one of which, he saith, renders it, Latrones, thieves, or robbers, the other, the Assyrians. It will not be easie to reconcile ei∣ther the Greek or these Arabick translations with the Hebrew, as literal interpretations. But as to the meaning they may possibly all of them be reducible to it, it being observed, what we before intimated, and is by s 1.191 some obser∣ved, that under the name of moneth is com∣prehended or included whatsoever shall in that moneth or time be done for effecting of the destruction here threatned to the people spoken of; and therefore, perhaps, these think∣ing the time, both as to the suddenness and certainty of it, sufficiently expressed in the particle Now, thought it more conducing to the meaning to express the import of the other word, by particularly naming the means by which they thought that destruction should be wrought, as Blasting, Locusts, Spoylers, and Robbers, or Assyrian enemies, than the time it self in which they should come on them; whereas the Hebrew naming the time, leaves the means by which God would in that time certainly bring to pass what he had de∣termined and threatned, to be necessarily un∣derstood. This may be said in the behalf of those translations. Mean while the Reader, I suppose, will think fit to adhere to the Origi∣nal, and those rendrings which follow it closer to the letter, as the vulgar Latin, ours, and others do.

That evil which it is said a moneth, what ever we take to be meant by it, shall effect, is, that it shall devour them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eth chelkehem, with their portions. Which word in our trans∣lation, as it answers very well to the Hebrew, which according to the notion of its root, of parting and dividing, signifies any thing al∣lotted to any, and possessed by him as his por∣tion; so also (as that doth) will comprehend all such things as are by others given for the meaning of the word, as we have seen, t 1.192 their lots of inheritance, (such as were by lot assigned to every tribe in the division of the land, as appears out of Josuah, 18.5, 6. where they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chalakim, parts, or por∣tinns,) v 1.193 their lands, fields, vineyards, with w 1.194 the fruits and profits thereof; yea all that they had, all that they possessed, enjoyed, and confided in, may we comprehend under that name; all at once shall that short space sud∣denly and certainly to come, devour, deprive, and bereave them of, none of them shall re∣main with them, or profit them in the day of wrath. What x 1.195 some understand of the parts of their sacrifices, or y 1.196 parts of their bodies, will according to the way that we take, not be to the purpose. It is not altogether from the purpose, what z 1.197 some think, that it might be expounded of their Idols, whom they chose for their portion; whereas, as the Lords people are a 1.198 his portion, so the Lord is the b 1.199 portion of his people, and ought to have been theirs, and they his.

v. Blow ye the cornet in Gibeah, and the the trumpet in Ramah: cry aloud at Beth-aven, after thee, O Benjamin.

This, according to Abarbinel's division, be∣gins the fourth Prophecy. That evil day, and destruction, which in the foregoing words was denounced ere long to come, lest they should put it far from them, is in these, that it may more move them, represented as already seizing on them, and the enemy who was to be the executioner thereof, as already ap∣proaching; while they are bid to sound an alarme, to give notice of his coming as already in sight. For that among other ends of sounding horns and trumpets, for assembling the people, or giving notice of some extraor∣dinary thing, one was to warn them of the near approach of enemies, appears from what we read Ezek. 33.2, 3, 4, 5, 6. When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman: if when he seeth the sword come upon the land, he blow the trumpet, and warn the people, &c. In which place we may also observe, that the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shophar, which here is rendred Cornet, (which is an instrument made of horn) is translated Trumpet, which usually is the name of an instrument made of metal. We may well think it to agree to either. That it doth agree to such as were of horn, is manifest out of Jos. 6.4. &c. where is men∣tion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Trumpets of Rams horns. And however if the name came alone by its self, it might perhaps be indifferently understood of either sort, and rendred Trum∣pet, in general, or as by a common name; yet coming here with another name of Trum∣pets,

viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chatsotserah, which seems more peculiarly to denote such as are made of metal, as Numb. 10.2. it is well for di∣stinction sake rendred Cornet, (as likewise Ps. 98.6.) and the other, Trumpet. The Syriac here transplaceth them, in the first place putting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bauko, Trumpet, in the second, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Karno, Horn. The place where these are thus bid to give an alarme by blowing Cornets, and Trumpets, and crying aloud, are Gibeah, Ramah, and Beth-aven. The two former have in their names the notion of height, and so are accordingly translated in the b 1.200 Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Blow the trumpet on the hills, and sound on the high places, (and so in the printed Arabick, which follows it) as if they were not proper names, but common to any eminent-places. But others take them for proper names, of two cities so call'd, probably by reason of their situation, and them to have been not far distant one from the other, situated in the lot of Benjamin, c 1.201 in the confines of both King∣doms, or d 1.202 Gibcah the e 1.203 bound of the King∣dom of Judah, as Ramah of Israel; there are they bid to sound the alarme as in eminent places, from which it might to all about them in either Kingdom be easily taken and spread; and they being probably places of strength and great concourse, that upon the hearing of the found people might thither f 1.204 betake them∣selves with their cattel for safety; or else that the alarm in these places standing in the lot of Benjamin, and so belonging to the Kingdom of Judah, might represent things to them as if the enemy were already come on Ephraim, or the Kingdom of Israel their neighbours, and was so near to them, that they also had just reason to fear, and look to themselves, as in imminent danger. The other place Beth∣aven (by g 1.205 divers taken for Bethel) is looked on as belonging to the Kingdom of Israel or Ephraim, h 1.206 in the confines of Benjamin; so that the bidding them to cry aloud there, if by crying aloud be meant, as before, sounding of Cornets and Trumpets, or making any such noise as is used for calling people toge∣ther, or giving them warning of any thing, will be still bidding them to give, and take an alarme, both they and all about them, as in prospect of imminent danger; but if of such a noise as is made by people now in the hand of the enemy, spoiling and killing them, as the vulgar Latin renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hariu, ulula∣te, howl ye or lament, and Jerom lays an Em∣phasis on it, super Bethaven, quae quondam voca∣batur Bethel, non clangore & sonitu sed ululatu opus est, Over Bethaven, &c there is not need of sounding trumpets, but of howling, then will it represent that place as already seized on by the destroying enemy, and be an alarme to Benjamin, which was near adjoyning, to warn them of the danger of their condition also, which is farther done in the following words: After thee, O Benjamin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Acha∣reca Benyamin; which very words we have Jud. 5.14. but so as not to help us here as to the meaning of them. The signification of the words is plain, but in giving the constru∣ction and meaning of them, and applying them, is difference betwixt Expositors, while some apply the affixe of the second person, thee, to the one place or people, viz. to Benjamin; others to the other, viz. to Bethel; and ac∣cordingly some taking Bethel to be spoken to in the Vocative case; others, to be spoken of, in the Nominative; and in their different sup∣plying what they think ought to be understood for the making up of the meaning of this concise and imperfect form of expression. Some therefore look upon the words as chief∣ly respecting and pointing out the i 1.207 situation of Bethaven, and so make up the meaning by supplying as understood k 1.208 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asher, which is, viz. in Bethaven, which is behind thee, O Ben∣jamin; because that city was near to the lot of Benjamin, on the North side of it, and there∣fore said to be l 1.209 behind it, and thus taken they will necessarily include an alarme or warning to Benjamin, in that they have dan∣gers so near them. And that do others look on as more respected than the situation of the place, and they therefore supply, m 1.210 hostis ad∣est, or some such thing, The enemy is just behind thee, and in this sense the conciseness and ab∣ruptness of the speech with more efficacy calls for heed and attention in the person spoken to; Behind thee O Benjamin, look to thy self without more delay, beware, danger is at thy back, the enemy at thy heels.

This way our Translators (and I think de∣servedly) seem to take. So among the Jews Kimchi, Behold the enemy is behind thee (or at thy back) O Benjamin, for he hath already sub∣dued the land of Ephraim. These both take Benjamin, as in the Vocative case: O Benjamin; and this R. Salomon looks on as that which should be proclaimed or cried in Bethaven, n 1.211 After thee O Benjamin cometh the enemy. O∣thers taking it as in the Nominative, and the precedent Noun in the Vocative case, supply Clangat (or the like,) After thee, O Bethaven, let Benjamin blow the trumpet, or cry aloud, let them take also after thee an alarme, and pre∣pare against the enemy coming upon them.

o 1.212 Others making the same supply, yet take with that Benjamin again in the Voca∣tive case, and refer the Pronoun, thee, to it, but before the word, after thee, supply also, He that is; thus, Let him that is after thee blow the trumpet, and cry out, that is, Judah also, take the alarme, and give notice of the ap∣proach of the enemy; or as p 1.213 others,

Af∣ter thee O Benjamin;

blow thou the trumpet, and cry out backwards, or to those that are after thee, or farther off than thee, that so all, both Israel and Benjamin, and all Judah, even all the tribes one after another, may take the alarme. And in this do all these expositions concur, that it is a general alarme.

Abarbinel having considered those expositi∣ons of R. Salomon, and Kimchi, which we have seen, and acknowledging them to be agree∣able to the letter, yet himself thinks fit to take another, which (I think) will not so well agree to it. He thinks relation here to be had to the history of what hapned between Benja∣min and the rest of the tribes in that war, caused between them, because of the Benja∣mites abetting the men of Cibeah, that had committed that soul fact on the concubine of the Levite, as the history is recorded Jud. 19.25. &c. and chap. 20. In that war many of the Israelites were first slain, before any of Benjamin, and lost more men than B••••••amin did;

So (saith he) is it declared, that it shall now come to pass,

that Ephraim, or Israel, the ten tribes shall be punished before Benjamin and Judah, and more than they. Which he thinks confirmed by the following words, v. 9. Ephraim shall be desoluate in the day of rebuke: among the tribes of Israel have I made known that which shall surely he: which according to him must be thus read, Ephraim shall be desolate, i. e. greater destruction shall seize on them than on Benjamin; in the day of rebuke, i. e. the time of that war of Israel with Benjamin, I made known among the tribes of Israel that which shall surely be, I gave a certain pattern and ex∣ample of what shall now also be; because as the destruction and slaughter of Israel was then first and greater, and after that was the destruction and slaughter of Benjamin, and not so great as that, so now in respect to their destruction shall it be, the destruction of the Kingdom of Israel shall be first, and greater, and after shall be that of the Kingdom of Ben∣jamin and Judah joyned with them, and shall not be with that extremity of evil as theirs. And so according to him, the bidding them to blow the Cornet in Gibeah, (where of old that abomination was committed) and the trum∣pet in Ramah, and to cry aloud in Bethaven, (which, saith he, is not to be understood of Bethel, as other Expositors would have it, but of another city in the lot of Benjamin also) is but a calling to mind that, which in those days of old hapned when they were there fain to sound alarmes, because all the other tribes of Israel followed in hostile manner after them, that thereby they might discern as by a faith∣ful pattern, how now God would deal with them, and the other tribes. Thus would he make out the meaning, very extravagantly, for what seems to me; yet thought I conve∣nient to mention it, seeing that learned man Arias Montanus makes it wholly his own. Against it, besides other things, may be excep∣ted, because there in that war of old, Judah was against Benjamin, which now is joyned with them, and is to fare as they did; how then can the example pertain to them, or instruct them? I suppose there is none among the other expositions, which gives not a plainer meaning than this, and more apposite.

The Chaldee Paraphrast here takes to him∣self great liberty, and seems to go wide from the literal meaning, while thus he gives us his sense.

Ye Prophets lift ye up your soice as with a Cornet, prophecy, that there come against them slaughtering people, because they made Saul, which was of Gibeah King; cry aloud as with a Trumpet, say that there shall come against them Kings with their ar∣mies, because they received not the words of Samuel which was of Ramah; proclaim to them (with) the noise of warriers, because they dealt falsly against my word, and went backward from my service, and did not worship me in my temple, which is in the land of the tribe of Benjamin.

That they sinned against the Lord of old in making Saul King, and rejecting the words of Samuel, the history makes manifest. But sure they are here accused of later sins, and such as were at present among them, and for them is here destruction threatned to them; so that to send us back to those former times, and to look on the sins therein committed, after which God was reconciled, as is manifest, to them, will be to lead us from the present purpose, which concerns the rebellious condition they were now in, and is as a denouncing judgment on them for it, nor is there in what he saith any thing that seems to belong to that, ex∣cept their not going up to worship God in due manner in his temple at Jerusalem, which yet to be denoted by the words, After thee O Benjamin, as if the meaning were, that they drew back from Benjamin, is more than I think the words will bear.

These last words, which ours render, After thee O Benjamin, and others, so as we have seen, the Greek also renders in a far different way from others, (except the printed Ara∣bick

which follows it,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Benjamin is amazed, for which I find no good reason given. To say that they took the last letter in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Achareca, after thee, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caph fi∣nal for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 D, from which it differs only in the length of the tail, and so looked on it as some q 1.214 form from the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Charad, which they usually render by the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be affrighted, terrified, or amazed, will per∣haps be an uncertain and needless conjecture. What reason there is that they should on all hands, both the ten, and the two tribes, take an alarme, r 1.215 and be afraid, which may be in∣timated by, after thee, or look behind thee, or the like, will farther appear from the follow∣ing words, wherein both the greatness and unavoidableness of the dangers approaching are set down, and first as to Ephraim v. 9.

v. 9. Ephraim shall be desolate in the day of rebuke: among the tribes of Judah have I made known that which shall surely be.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephraim lesham∣mah tihyeh, Ephraim shall be desolate, or lite∣rally, to destruction. Ephraim, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adath Ephraim, the congregation of Ephraim, as Kimchi supplies it: for that ei∣ther that, or some such word is understood, the s 1.216 Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tyhieh, shall be, of the se∣minine gender, joined with Ephraim of the Masculine, shews, i. e. the whole of the Kingdom of the ten tribes, under the name of that eminent tribe (as we have elsewhere seen) comprehended, shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lesham∣mah, to or for desolation, i. e. desolate, not lightly rebuked or chastened, but utterly t 1.217 laid wast, and brought to desolation in the day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tochacath, of rebuke, i. e. the day v 1.218 wherein he shall call them to account, and punish them for their evil doings, the day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(as the Chaldee) of recompence for their sins, wherein he shall send on them the enemy, which c. 9.7. is called the days of visitation and recompence.

Thus is the greatness of the evil, that shall in its due time seize on them, described: that they may certainly in that day expect it, and not think to evade it, he adds, Among the tribes of Israel I have made known that which shall surely be. I have made known. That so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hodati, being of the preter∣perfect tense, doth properly signifie, is no doubt; though w 1.219 some put it as in the Present tense, facio, I do make known; x 1.220 others, as in the Future, I will shew or make known; these will fall in together. But our reading is the more literal, and makes without varying from it as plain a sense as any, viz. this; that he had by his Prophets made known to them that which should surely and without fail be, i. e. that those evils which he threatned to them by his Prophets, should undoubtedly come upon them. His word in their mouth was true, and should not fail of performance. What he had spoken by them was as sure, as if already performed; and nothing more need∣ed to give credit to it. He hath said, they shall be laid desolate, and their being so in the day of rebuke, shall testifie the faithfulness of what he had by them spoken. So referring the truth and certainty to what had been already by him made known, not only to what should be after made known by the execution; and by believing that except they repented, they should undoubtedly perish, they should have been moved by timely repentance to seek to prevent it: They could not complain y 1.221 for want of warning, or being aware of it. They ought not to have doubted of it, so as thence to grow careless, and put from themselves the thought of it; as if though he had threat∣ned it, it might perhaps, for all that, not come to pass, z 1.222 so by their unbelief both aggra∣vating their sin, and justifying their punish∣ment.

The word by ours rendred, that which shall surely be, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Neemanah, having in its root the notion of truth, certainty, fidelity, a 1.223 being in form an Adjective, or Participle, requires to be understood, or includes, some Substantive to be joined with it; and that ours supply by adding, that which, or the thing which; R. Eben Ezra, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(or some such thing) the decree or judgment which; R. Tanchum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the event, or ill event, ex∣pounding it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have forewarned them of a true and certain, or unfailing ill event or issue; the Substantive or thing to which that Epithete, viz. true, or not failing, belongs, b 1.224 being cast away, or left to be understood, and that alone put in place of it. These all are one way in meaning. Others also, who render the word its self as a Sub∣stantive, viz. c 1.225 fidem, faithfulness, or d 1.226 verita∣tem, truth, yet putting the Verb, I have made known, in the Preterperfect tense, do in the meaning still agree with ours and them; to say, I have made known faithfulness or truth, being all one as to say, I have made known that which shall in truth or certainly come to pass or be effected, i. e. what I have made known or decla∣red,

shall certainly be effected; I therefore having declared against rebellious Israel, that I will bring them to desolation for their wick∣edness, it shall surely so be; Ephraim shall undoubtedly be laid wast in the day of re∣buke. This seems the plain meaning of the words according to the mind of our Transla∣tion, and those others which I have mention∣ed, and I think it is the plainest, bidding to look on that as sure to come to pass, which he had spoken, and because he had spoken it. It will be the same if the Verb be put in the Present tense, Notum facio, I do make known: and likewise if the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Neemanah be rendred, as by e 1.227 some, adverbially, fideliter faithfully.

But f 1.228 others put it in the Future tense, I will shew, and then the words must be other∣wise distinguished, and those, in the day of re∣buke, not be joined with those that go be∣fore them, as in our reading they are, but ra∣ther with those that follow them, thus; In the day of rebuke I will make known, (against which g 1.229 some observe Athnach, the accent of distinction in the Hebrew text, to make, as shewing them to be joined to the foregoing, not to the following,) or else they must be a∣gain understood, as by h 1.230 some they are, thus, shall be desolate in the day of rebuke, in which day I shall shew that rebuke (or correction) to be certain; or thus, l 1.231 Cùm adversus tribus Israel ostendam constantiam, when against the tribes of Israel I shall shew constancy, that is, my con∣stancy in fulfilling those things which the Pro∣phets have foretold; in which exposition there is some little difference in the rendring of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Neemanah, taking it for faithfulness, not simply for certainty and truth in the things spoken, but for constancy in the person by which he will bring them to pass, as he hath spoken. These ways differ from the former, in that those infer the cer∣tainty of desolation to come on Ephraim from the truth of God's word, and necessity of the coming to pass of what he hath made known, and declared before hand: these make the event an evidence, by which the truth of God, and what he hath spoken is to be proved and made known. They all agree in this, that by the day of rebuke, is meant that day, wherein God for punishment of their sins would execute his judgments on them, and deliver them up into the hands of their enemies to be laid desolate by them; and by that, which he had, according to some, made known concerning the certainty of the event, that they should expect it without fail, or by which (according to the others) he would make evident the truth thereof, to be meant those things which he had before hand decla∣red to them by his Prophets concerning his determination of so dealing with them, even by the mouth of this his Prophet, or others, in the same time, or before; which seems a nearer exposition than that which Kimchi gives, who sends us back to former times, to look for what respect is here had to, and by the day of rebuke, understands the time where∣in he rebuked them, when all the tribes were together in the wilderness, and when he made known to them a true word, (viz. such as should certainly be according to their obedience or dis∣obedience to him) saying, k 1.232 if ye walk in my sta∣tutes &c. Levit. 26.3. and, if ye obey the command∣ments of the Lord your God, &c. and, if ye will not obey, &c. Deut. 11.27, 28. and c. 28.2.—15 &c. and because they did not hearken unto me, I will make desolate their land, and cause them to go into captivity out of it, for so I made known to them in truth. Thus sound his words, and what he saith is in its self true. For that God did then make known to them what should surely be, and caused it to be recorded in the book of the law, to be for a perpetual admonition to them, is no doubt. But besides that they had the law for a faith∣ful monitor through all their generations, he did since their defection from the law, and fal∣ling to Idolatry, send to them Prophet after Prophet, with caution upon caution, and threat upon threat, to recall them from the wickedness of their ways, by telling them what should surely be, or befall them, if they did not return to him. To these predictions and admonitions may we well think respect to be here had, and not only to the law, and by the day of rebuke to be understood the time of destruction, by these threatned now shortly to come upon them, wherein they should be desolate, rather than the day wherein of old he rebuked them, and contested with them.

R. Salomo also refers the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nee∣manah, certain, or faithful, to the law, because (saith he) I made known in or among the tribes of Israel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a faithful law. The Chaldee Paraphrast before either of them renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the law: or by the day of rebuke, the same R. Saloms understands not any day past, but the time to come, when (saith he) I shall come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to con∣tend with them, which agrees with what those, which we have seen in the first place, and the most, understand by it. But then he differs from all that we have seen in expounding the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which ours render, shall be desolate, making the meaning thereof to be, they shall be amazed, or without having in their mouths any answer, or any thing to say; and

why? (saith he,) because I made known a faith∣ful law, but they transgressed it. That significa∣tion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amazement, or silence through astonishment, he seems to have taken from an ancient descant on these words by one of their elder Rabbins, which both he and l 1.233 others of them, though they do not otherwise wholly follow it, recite, as if they had great respect for it. It is thus: m 1.234

R. A∣bahu saith in the name of R. Asa. In the day that God shall contend with them in judg∣ment, they shall not have wherewith to open their mouth, (or, what to gainsay,) for cer∣tainly I have made known among their tribes, that the judgment is a judgment of truth. You find that when the ten tribes went into captivity, Judah and Benjamin went not. The ten tribes therefore said, Because these are children of his n 1.235 Palace, (favourites, or Courtiers,) therefore hath he not made them go into captivity. What? is here respect of persons? far be it from being so. Here is no such, but their measure was not yet full. But when they had sinned, they were sent in∣to captivity; Then were the ten tribes amazed, so as not to have any answer in their mouth, and said, o 1.236 Behold God is migh∣ty; behold he is true, for that he accepts not the persons, no not of the children of his house (his Domesticks,) that he might fulfill that which is said, Among the tribes of Israel I have made known 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Neemanah, that which is certain, or faithful,

p 1.237 i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that I am faithful. A pretty fiction of a case, by which he would make out the mean∣ing of these words, but (I think) doth quite invert it. For, according to it, they would not be any threat of judgment to Ephraim, as manifestly we take them to be, but rather a promise to them, including a threat of judg∣ment to be inflicted on the other two tribes, which is not till in the next verse denounced, to satisfie their malitious humour, and stop their mouths from murmuring against God, for what they had themselves suffered, as be∣ing partial, when as yet when this was spo∣ken, they themselves had not suffered any thing, but are here told, that they certainly shall. I must intreat the Reader to pardon me for reciting this so little to the purpose, be∣cause I find so many to mention it, as if there were something in it.

There are among Christians yet other in∣terpretations, as that of q 1.238 one, Celebrem feci fidelem, I made known her that was faithful, viz. while she was faithful; but now she is other∣wise, and shall be therefore made desolate; so I conceive his meaning to be, or, as r 1.239 an∣other, Ostendente me quaenam sit in Israelitarum tribubus fidelitas, while I shew what fidelity there is in the tribes of the Israelites; the meaning of which he would have to be, That there was no fidelity in their tribes, while he would take vengeance of them as perfidious. But these I pass over, as, I think, less apposite to the words, than those which are in the first place given.

v. 10. The Princes of Judah were like them that remove the bound: there∣fore I will pour out my wrath upon them like water.

The preceding words more particularly con∣cerned the Kingdom of Israel, as a denuntia∣tion of judgment to them; these, that of Judah, and declare first their sin, secondly the punishment that shall be brought on them for it. The sin is in the first words described, and that more particularly ascribed to their Prin∣ces, and men of chief place and authority among them, by whose s 1.240 example in sinning and transgressing Gods laws, probably it was that wickedness did overspread the people who were ruled and guided by them; and their greatness cannot defend them either from reproof or punishment from God.

Their sin is, that they were, (or are, as o∣thers render, and though the Verb be of the Preter tense, yet will it be indifferent, accor∣ding to the custom of Scripture language, which way it be rendred, to shew their custome and continuance in so doing, without amend∣ment) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.241 like them that remove the &c. By the word, like, do our Translators well express the force of the particle Ca in the Hebrew, according to its usual significa∣tion as a Particle of likeness. But there are who would have it here rendred otherwise, according to another use which, as hath been noted on c. 4. it is observed sometimes to have, t 1.242 namely to be a note of affirmation, or asserting the truth or certainty of the thing spoken of, and so to be rendred u 1.243 verè, The Princes of Judah have truly been: And there will be some little difference betwixt these two, (though both equally concluding them guilty) the one more restraining, the other enlarging the sence of the words; which may be thought most convenient, we shall better judge, when we shall see what the faults, affixed to those persons, are, who these Princes of Ju∣dah who are said, according to the one, them∣selves truly to be, according to the other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be like; and that is, that they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 g 1.244

Massige gebul, removers of, or such as remove the bound.

What by that is literally meant, we learn out of the law; where we have first a nega∣tive command, for prohibition of transgres∣sing in that kind, Deut. 19.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou shalt not remove thy neighbours land∣mark, which they of old time have set in thine in∣heritance, which thou shalt inherit in the land that the Lord thy God giveth thee to possess it; and then a curse annexed to the transgression of that command, to shew how hainous an offence it is in the sight of God, c. 27.16, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arur massig gebul reehu, Cursed be he that removeth his neigh∣bours land-mark; where it is manifest, that the thing forbidden under penalty of Gods curse, is the removing of such bounds, limits, or land-marks, which were legally fixed in the borders of lands parted by allotment, to di∣stinguish between mens rights and proprieties in them, by any, so as thereby to encroach on other mens possessions, and assume to them∣selves what belonged to others.

The words used here, both as to that which is rendred, them that remove 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Massige, and that which is rendred here, bound, (and there, land mark,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gebul, are the same that there, and must therefore as to the let∣ter signifie the same, both in the law, and in this Prophet here: and so if these spoken of, being said to be guilty, either actually of that transgression, or of some like to it, and of as ill consequence, it is manifest they are accused of such a sin or sins as are highly displeasing to God, and shall pull his curse and heavy judgments upon them. Now whether they are taxed as actually guilty of that particular sin, or some other equivalent to it, is that which is not altogether agreed on betwixt Expositors; and according to their opinions therein, as they incline either to the one way, or the other, will the ren∣dring of the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ce, prefixed to the first word, Cemassige, whether it shall be rendred, truly, verily, really, or as, or like, be of consequence to them. If it be taken in the first way, then will it be proper to take the other words, describing the offence, in their proper or literal significations; and Kim∣chi therefore so taking them, notes, that the Particle here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for confirmation of the thing, and that the meaning is, that they did really remove the bounds or land∣marks of their weaker neighbours, who had inheritances neer to theirs, and so did incroach on their lands, and took thereof to them∣selves. Of which fault he thinks them prov∣ed guilty, by what is said Ezek. 45.8. And my Princes shall no more oppress my people &c. and c. 46.18. Moreover the Prince shall not take of the peoples inheritance, by oppression to thrust them out of their possession, &c This he taking to be the meaning, viz. that the fault of the Princes was that which the words properly taken denote, it was even necessary to him so to translate the Particle as a note of assevera∣tion; so necessary seemed it to him so to be, as that he w 1.245 puts among others this place for an example and proof, that this Particle is sometimes of that use. For if it were transla∣ted in its other usual significations of as, or like, as a note of likeness, it would, as R. Sa∣lomo observes, be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an hard or harsh way of speaking, to express that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 robbers of fields, or lands, as the words according to the letter import, by saying they were as such, or like such, so comparing a thing to it self, or expressing one that really did it, by saying he is like one that did it, He therefore taking the Particle in its ordinary signification as a note of likeness, finds out another meaning of the words than what they properly sound, as we shall after see.

St. Jerome seems not so nicely to insist on this, while taking the Particle to signifie quasi, as, he yet takes the meaning of the words according to their proper signification, ex∣pounding it, That when Ephraim or Israel were carried away captive, and their land left desolate, the Princes of Judah, who should rather have bewailed their calamity, and cal∣led on their own people to repent, lest they themselves should suffer like things, did on the contrary rejoice that their land was laid open to them, and did seize on their borders, desiring to inlarge their own possessions; and him do some x 1.246 others follow. But against this exposition may exception be made; not only this, that we speak of, from the use of the particle, but also, because when this was spo∣ken, Israel was not yet carried out of their land, and so it could not be spoken as of a thing done, but only by way of Prophecy as of a thing to come, which the Verb denoting, they were or had been so, will not so well admit. And that they did incroach on the bounds of Israel before their being carried away, y 1.247 as the history doth no way witness; so neither would the Israelites, a Kingdom rather stron∣ger than they, and rather ready to incroach on their bounds, have permitted it; nor after their leading into captivity, the z 1.248 Assyrians, who seized on their land; or if any part of it were cast off by the Assyrians, and left with∣out inhabitants, that any that would might take it, a 1.249 what great sin had it been in those of Judah to make use of it?

Others therefore, who take the Particle in

its most usual notion of as, or like, either taking the words in their proper signification, fasten the crime on the Princes, not as if they themselves actually committed that sin men∣tioned, but as if by other ways they became guilty of it; or else take them not as literally meant, but as a figurative or Metaphorical expression, importing not that sin only, or particularly, but some sins that were like it or equivalent to it, and as odious to God as that to which he had denounced a certain curse.

The first way takes Kimchie's father, whose exposition is, "That the Princes of Judah were said to be as those that remove the bound, not that they in their persons actually did any such thing, but because when they, whose bounds had been removed, and their possessi∣ons incroached on by injurious neighbours, came to them for justice and redress, they did not hearken to them to do them right, and so themselves became guilty, as if they had in their own persons done what they suffered others to do, or maintained them in doing, and did not hinder them as they might and ought to have done. * 1.250 Others think it suffici∣ent to take in with that sin, others of like na∣ture, of rapine, and violence, and injustice, and then by that, the expression that they were as such, is made good, because of their other sins like it. But others look on the word, not so much in a proper, as figurative signification, and denoting, not only what they properly sound, but something like it, and which may be compared to it, making as much guilty.

R. Salomo Jarchi going this way, takes the expression of their being like to those that remove the bound, to be of this import, "that as a man that joyns (to his own) the bound of his neighbour, so they made hast to appre∣hend (or take) the ways of the Kings of Israel their friends. And this Abarbinel saith is a true exposition, which himself thus more at large explains:

That he speaks not pro∣perly of their laying hold of bounds of inhe∣ritance, but concerning iniquities, and the worship of Idols, viz. that the Princes of Judah made hast to lay hold on the worship of Idols, according to the ways of the Kings of Israel their companions, as a man that lays hold on his neighbours bound, and takes it to himself.

Ahen Ezra expounds it,

that they did wrong to those that were under their power, like such, or as they, that remove the bound in secret.

R. Saadiah,

that they were such as re∣moved off Gods commandements, and that the Princes of Judah were like the Princes of Ephraim, who did remove the bounds of the commandements, and transgressed the execrations of the covenant, in that they also did so.

According to either of these ways may they, being in that kind peccant, be well said to be like them that remove the bound. But I suppose out of them, and the like, may be made up an exposition b 1.251 in more general terms, which will comprehend these and other like sins, which might make them to be said to be in this kind, as they are here, guilty, viz. by understanding by that in which they are said to be like those that remove the bound, that they put away and passed over all bounds set to them by the law of God, (to which nothing was to be added, from which nothing to be diminished, Deut. 4.2. and 12.32.) and by the wholsome laws of men, for restraining them in due measure in all things concerning their duty and behaviour towards God, and towards men, in matters concerning either religion, and the worship of God, or civil government, or private carriage to∣wards men, taking no other rule or measure for their actions, than what their own co∣vetous mind, or unbridled affections suggested to them: so, as it were, throwing up all fences, and laying all things common, without respect to just and good, bringing in all disorder and confusion both into Church and State, as much as would be among men in matters of their possessions, if there were no bounds, no marks of distinction to shew what belonged to one, what to another, but every one, ac∣cording to the power that is in his hand, should take to himself what he pleased. When thus it was by the means of the Princes, and those that should have kept men in right or∣der and obedience to Gods laws, and nei∣ther themselves observed their own duty, nor kept others in theirs, well may they be said to be like those that remove the bound, yea (in the other sense of the Particle) in an Empha∣tical and transcendent manner, truly so, in as much as those bounds set by God to distin∣guish his true worship and religion from false idolatrous worships, and to maintain piety and justice among men, are more sacred than those antiently fixed by their forefathers, to distinguish proprieties and rights of fields and vincyards, were; which yet were, not only among them in the land that God gave them, but among other nations so sacred, as that they who removed them, were looked on as odious and destructive to humane society. And if they which removed them were ob∣noxious to an heavy curse, how much more shall these deserve and find it? which is that which the next words threaten to them.

But before we proceed to those 〈◊〉〈◊〉 may by the way take notice, of the tranflation of the vulgar Latin, different from what most

give, while whereas they take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Massige to signifie such as remove, herenders it, Assumentes, quasi assumentes terminum, which the Doway translation renders, as they that take the bound; with whom also some few c 1.252 others agree. The meaning according to the nature of the thing will be all one; both he that taketh to himself his neighbours land∣mark, or into his own possession, and he that taketh it up and removeth it farther within his neighbours possession, intending and doing the same thing, which is incroaching on his neigh∣bours land and right; yet are the significations of taking to, and removing from, so different, that it would be enquired, how the same word should be literally translated by both: And the reason here is manifest, viz. the pro∣miscuous use of two words of the like sound, namely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hissig with the letter Sin, from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nasag, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hissig with the letter Sanech, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nasag. For where∣as these two Verbs have, otherwise, different significations, and the one, to wit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies to apprehend, to take hold, or lay hold on, and the like; the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nasag, d 1.253 to go back or be removed, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hissig, from it, to move a thing backwards from its place, to transfer it: yet is the former sometimes used in the signification e 1.254 of the latter, * 1.255 and the latter in the signification of the former, so as to make it doubtful to in∣terpreters by which to render it, so as that some take it one way, others the other: to the giving of so different rendrings as that, the Reader would wonder at it, and think them not easily reconcileable, unless he should look into the nature and use of the word in the Original. Which may seem to have given occasion to the Author of the ancient vulgar Latin, that he might give the full compre∣hension of the word, and take away such am∣biguity which might else arise, instead of one single word in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. 19.14. to give two, respecting the two significations of that word, rendring it non assumes & transferes terminos proximi tui, which the Doway ren∣ders, Thou shalt not take and transfer thy neigh∣bours bounds; but in other places rendring it but by one, one while attending to the one of these significations, another, to the other: as Deut. 27.17. qui transfert terminos proximi sui, which removeth his neighbours bounds; and here, quasi assumentes terminum, as they that take the bound, though meaning the same, I suppose, in both places, viz. the incroaching on that which did not belong to them.

This being said of their sin, the words in which the punishment threatned to them is described, are, Therefore will I pour out my wrath upon them like water, the word, there∣fore, being not in the Original, is by ours sup∣plied, for the connexion sake. Will pour out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ebrati my wrath upon them. Jerome observes as a difference in the LXX from that of his Latin, iram meam, my wrath, in that they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Impetum meum, my force, which he thinks not so well of. But I know not in what is the fault. It seems to answer well enough to the Hebrew word, which according to the notion of its root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abar, to pass, or overpass, seems to denote more than ordinary anger, fierce wrath, fury of anger, such as is not easily restrained; and to such well agrees what he saith, he will pour it out upon them like water. The word of f 1.256 pouring out, is elsewhere also joined with wrath and anger, to signifie the causing it to seize in great measure on any; as g 1.257 Psalm. 69.24. Pour out thine indignation upon them, and let thy wrathful anger take hold of them.

The pouring it out like water argues that it shall seize on them in great measure, or abun∣dance, and with great force and violence, and suddainly also. This will the expression give us to understand, whether we look on it with respect to the general deluge in the time of Noah, (to which h 1.258 some think an allusion here to be made) when i 1.259 the fountains of the great deep were broken up, and the windows or floud-gates of heaven were opened, and the waters prevailed to the destruction of all things living on the face of the earth: or whe∣ther with respect to any others great and vio∣lent torrent, or floud, when the waters sur∣passing measure, and overflowing all bounds, spread themselves far and wide, sweeping away, breaking down, and destroying all things they meet with, with irresistible vio∣lence; or else to some extraordinary storm or glut of rain, when the clouds do not gently di∣still, or showr down their drops, but k 1.260 pour down water on the earth, not for help or bene∣fit to it, but for destruction of the things on it.

The like will be, if we understand the com∣parison to be made with water poured out of a vessel, so a to leave nothing of it remain∣ing, as in pouring out of water designedly for quite emptying it useth to be; this will denote the pouring out the full l 1.261 vials of the wrath of God upon them. And thus do m 1.262 some take it to be made, and a learned n 1.263 Commen∣tator prefers it before the other ways, because he saith here is not particularly named floud or deluge, but water in general. But this reason seems not necessary, or valid; for nei∣ther

is water poured out of a vessel specified here; and in other places, where those other ways of effusion of waters in the general de∣luge, or any violent fall of waters are parti∣cularly spoken of, is the name of water in ge∣neral used as well as here, and I know not why it may not as well be taken in any of those ways as in this; perhaps more signifi∣cantly for the expressing that which is thereby set forth, viz. the great measure, and force, or fury of wrath, wherein God will proceed against them: and so taken, will it at once suggest to our consideration the proportiona∣bleness of the punishment to the sin. They will not be restrained by any bounds of Gods Law, he will without restraint let loose his anger upon them. Their removing due bounds opens a gap for his wrath as an o 1.264 over∣flowing stream, and judgments to break in upon them; and to be executed, as by other means, so by their p 1.265 enemies the Assyrians, which like a q 1.266 floud of mighty water overflowing, shall pour in their forces on them, so with an over-running floud will he make an utter end of them, and their places. Nahum 1.8.

v. 11. Ephraim is oppressed, and broken in judgment: because he willingly walked after the commandment.

Is oppressed. The Verb, is, determining the circumstance of time, is supplied, the words in the Original being without it, only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ashuk Ephraim retzutz mishpat, Ephraim oppressed, broken of judg∣ment; which, according as the Verb shall be supplied, may be made to sound, either is, hath been, or shall be, oppressed, or so as to de∣note, though but one (viz. the present time) be expressed, (which is the usual import of the Participle) a continual act or state denoting all these, as that they both have been, and are, and shall containue so to be. There are among r 1.267 Expositors divers, who prefer to sup∣ply the Verb in the Future, that it may be rendred, shall be oppressed, &c. and so they will have the words to be a Prophecy s 1.268 of their captivity by the Assyrians, and the hard usage and injuries which they should there meet with. But I suppose it is more con∣veniently supplied by our Translators in the Present tense, and that not so as to denote the certainty only of what should be, as in Prophecies it is, and by t 1.269 some here thought to be, but as denoting what was already their condition at home in their own land. That so it ought rather to be taken, will, I think, plainly appear by what follows v. 13. When Ephraim saw his sickness, &c. whence it appears, that they did already suffer that, which made them sensible that they were in an ill condition, before the Assyrian had yet made them captives. So that the connexion of these words with the preceding and follow∣ing, wherein that captivity is threatned, seems to be, not that they are a part of that threat, but as a declaration of their folly, which would not by such lesser judgments and pu∣nishments which God had already sent upon them, to admonish them of the displeasing∣ness of their ways to him, and call them thereby to repentance, be, as they ought, wrought upon to turn to him, for preventing that final destruction, which the neglecting to hearken to these corrections in judgment, and not yet in fury, would certainly pull up∣on them. So that these words are, though a declaration of sharp judgments, yet rather a mention of them as already on them, for ag∣gravating their fault in neglecting to make right use of them, than a threat of sending them. And this observed will, I suppose, justifie here our Translation, and give us the right connexion of both this and the follow∣ing verse, and direct us in the understand∣ing of what is said in them: which in this verse is, that Ephraim is oppressed, and broken in judgment. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ashuk, is oppressed. The vulgar Latin, calumniam pations est Ephraim, fractus in judicio, which the Doway Translation englisheth, Ephraim is suffering calumny, bro∣ken in judgment. Which in this agrees with our Translation, that it takes it in the Present tense, not in the Future, and doth not disa∣gree from what ours renders, oppressed, in ren∣dring it, suffers calumny; it being observed, as to the use of that word calumny in the transla∣tion of the Scripture, that by it is meant, v 1.270 vis & oppressio, force and oppression: And, I suppose, so in a general meaning, not only when force is accompanied with injustice, but when any is overpowred, and roughly or forcibly dealt withall, beyond what he can well bear. For so is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used by Job, in his words to God, Job 10.3. Is it good for thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Citaashok, that thou shouldst oppress? where I suppose, that that holy man, though he might attribute forcible and hard dealing to God, he would not so much as by way of supposal attribute injustice to him; and there the Latin hath his ordinary word, si calumnia∣ris. And (this also is supplied as understood) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Retsuts mishpat, broken of judg∣ment, or, in judgment, i. e. according to w 1.271 some, hardly, injustly, and injuriously dealt with by those nations who carried them captive, not able to find right, justice, or equity from

them, but x 1.272 were broken and crushed by hard judgments from them. But this agrees not well with that way which we take, we looking on the words to concern what had already been, or at present was, and not to be a Prophecy only of the Future. y 1.273 The Assy∣rians were not yet their Judges.

We must therefore, according to this way, look for some other exposition, which may more respect the present condition of them among themselves, or in their own land. And here will be some difference, according as we shall take the meaning of the word, judgment, and the Particle, in, which also is here suppli∣ed, being not expressed in the Original. And first, if in an obvious and apposite way, and such as is by divers of good authority embra∣ced, we shall take judgment, for the judgment of men in cases of judicature, for decision of right and wrong between man and man, or passing sentence for the determining on one side or other, or the condemning, or absolving men in any plea of law, or any thing wherein they are by the judgment of such as are in place of authority to stand or fall; then will the meaning be to express, that there was much injustice in their government, and ini∣quity in their Courts of Justice, that z 1.274 they were oppressed by such as were in power, and wronged by those that should have done ju∣stice, and seen the equal rules thereof obser∣ved amongst them.

This way the Chaldee Paraphrast takes, thus explaining the verse, They of the house of Ephraim are oppressed, and brought under in their judgments (or causes,) because their Judges are turned to erre (or go aside) after false Mammon. And judgment being in this sense taken, the words are restrained to that particular way of their suffering by the Tyranny of a 1.275 those in power and authority, and the injustice of those that should have executed judgment among them, and so at once are a description of the uneasiness of their present condition in that respect, and an accusation of the injustice of those their Judges.

Secondly, the word judgment is by b 1.276 others taken for the judgment of God, and his pu∣nishment on them: of which they will have mention to have been made, v. 1. and so to be oppressed and broken in judgment, will be as much as to say, by judgment, i. e. that they are fore pressed and crushed by Gods heavy judgments, and severe punishments inflicted on them. (Broken in judgment, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chastised with chastisements, saith R. Salomon,) where will then be taken in, not onely that former way of suffering by the tyranny of their Rulers, or iniquity of their Judges, but all other ways by which they then suffered, either by the incursion of enemies from abroad, or any other extraordinary evils, which God sent on them: whatever the means or instruments which he used for executing it, were, the judgment was his, and his hand it was that was heavy upon them, to press and break them: and the words seem to intimate, that it was at that time heavy upon them.

Thirdly, there is another way yet some∣thing different from this, though looking also on the judgment as Gods judgment, accord∣ing to which, judgment may be taken in the notion of justice and righteousness, as it is, as elsewhere, so above c. 2.19. in which way, broken of, or in judgment, will sound, as much as to say, according to judgment, justly, righte∣ously, deservedly. This notion R. Tanchum follows, who saith that the meaning is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that he punished them in the way of (or according t••) judg∣ment and equity. To the same purpose also find we it expressed in Abarbinel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 viz. that true it was, Israel was oppressed and broken by their enemies, but it was in judg∣ment and righteousness, (viz. on Gods part, though never so unjustly, perhaps, on the op∣pressors part) for the reason subjoined. In this way may be also taken in, all ways in which Ephraim, i. e. the people of the ten Tribes then suffered by the righteous judg∣ment of God.

This differs from the former way, in as much as that looks on the words, as a declara∣tion of the severity of Gods judgments on them, this as a clearing of his justice in so se∣verely dealing with them. And all these ways are well reconcileable between themselves, and did probably concur in the thing, Israel being at once oppressed and broken in judg∣ment by their Judges, and that by the judg∣ment of God so permitting it, and directing it for punishment for their sins, yet still justly and righteously, whatever difference they make in the accpetion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in judgment, as severally applied in them. And they all agree in this, that they take the other words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ashuk, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Retsuts, rendred oppressed and broken, in a passive signi∣fication, making Ephraim the patient or suf∣ferer; and in that do Interpreters generally concur. Only the Greek takes them actively, and make, her, viz. Ephraim the agent, thus rendring it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the printed Arabic also follows, Ephraim hath oppressed (or pre∣vailed against) his adversary, and trampled on judgment; which why they should so render, I

know not what good reason can be given, especially, when in Deut. 28.33. where the same words occur that here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and to Israel on their rebellion is threatned that they shall suffer, what they are here said to suffer, they render them, as others do, pas∣sively, if they were the same who translated that book and this. Though it might be made out, that the words with a little change of Vowels, c 1.277 putting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ashok for Ashuk, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ratsots for Retsuts, might have such a meaning, or without changing the reading at all, if of old in the Hebrew such forms might have an active as well as passive signification, as in the neighbouring dialect of the Arab. d 1.278 some have, yet certainly will not that mean∣ning be so perspicuous or apposite to the place, as that which others follow, is, and therefore need we not insist on it.

The following words declare the reason, why it is that they suffer such things, as they are said to do; and it is appliable to any of those former ways, according to which, as we have seen, the words may be interpreted for clearing Gods justice, in suffering such punishment to fall upon them, and shewing them deservedly to suffer; and it is this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci hoil halac achare tsau, i e. because he willingly walked after the commandment; so ours translate it, agreeing therein both with the most e 1.279 Jewish Exposi∣tors, and many Christians also of good au∣thority. And it well agrees with the significa∣tion of the words in the Hebrew; For that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hoil doth often signifie, to be willing, is no doubt; and then whereas according to a known way of aexpression in that language, the words literally sound, He would, he went, no man will doubt, but that in the more usual way of expression in our and other languages, that imports, and is significantly rendred, he willingly went: and then that the word Tsau, signifies, as otherwise, Command thou, as a Verb of the f 1.280 Imperative mood, so also, A command; as a Noun, is apparent from Is. 28.10. where it is so used, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsau letsau, Precept (or commandment) upon precept (or com∣mandment.

Now these that do so far agree as to the sig∣nification of the words in this place, do also agree in this, That by the commandment is meant some commandment which ought not to have been followed. For it being according to this way, a declaration of that which pul∣led down on them judgment and punishment from God, must needs be something that was sinful. That commandment therefore g 1.281 one saith to be, the new commandments, and rules of the Prophets of Baal: h 1.282 Another more generally, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the commands of men, which were contrary to Gods, such as our Saviour taxeth those false teachers in his time with, for i 1.283 teaching for doctrines 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the commandments of men: Others more particularly, the commands of Jeroboam, who was the first author of general Apostasie from God to them, and commanded them to worship the Calves, for which it was after added as a title to his name, that k 1.284 he was he that made Israel to sin. Kimchi thinketh this so certain, that he taketh the name of Jeroboam, though it be not expressed, yet l 1.285 necessarily to be understood, according to the custome of the Scripture, to omit sometimes something which the sense plainly requires to be under∣stood; and that it is manifest, that in that age the Israelites did not walk after the commands of God, but after the command of Jeroboam, and that of their own accord, willingly, after many years not departing from that evil way, but mightily pleasing themselves in it. In this way do many m 1.286 Christian Expositors follow him: and according to this way of under∣standing the words, will the meaning be plain∣ly thus, That therefore God permitted or ordered those wrongs or evils that they then suffered to befall them, because they willingly and obstinately forsook his commandments, to follow the commands of them, whose com∣mands were contrary to his. That they were commanded so to do, and that they unwil∣lingly did it, was no excuse to them, for it was manifest they were * 1.287 too willing to comply; otherwise they would rather have suffered any thing, than to have done for fear of men what God had forbidden them to do. Since they are afraid to suffer for his sake, who would have defended them in so doing, or ordered the worst they could have suffered for good to them, he now gives them up to be oppres∣sed and broken, and to suffer even from them, by complying with whom they thought to have saved themselves, (according to the first exposition of the former words,) and himself sends on them such judgments as sorely press them, (according to the following,) and that justly, as looking on them as rebels, and wil∣ling deserters of him. But besides this, the history shews them very easily to have been wrought on, without any gain-saying. Jero∣boam did but set up the Calves, and told them they were their Gods, and they readily embraced and worshipped them, and conti∣nued to run a whoring after them as long as

as their Kingdome lasted.

This exposition being by so many, as we said, followed, and so unquestionably agreeable to the signification of the words, and the truth of the state of things as they were then amongst them, we might content our selves to have given it, were it not that there were such variety of others; that to take this with∣out more ado, might seem to be done, not so much out of choice, as because we had not the knowledge, or took not notice of the other.

Great is the variety, and the difference ascribed to almost all occasions, from which difference may arise: As 1. to a supposed different reading of some of the words; 2. to different significations of some of them; 3. to the different application of them; 4. to dif∣ferent distinctions of them in the ••••ading and construction. And some of those different rendrings are grounded on one of these rea∣sons; others on more together. As for in∣stance, 1. for what we read, because he wil∣lingly went after the command, the Greek have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they began to go after vain things. And the printed Arabick follows them wholly in it, only that he puts it in the singular number, He began to go, &c. where the difference is ascribed to a different reading; n 1.288 first in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hoil, which ordinarily signifies, he would, or was willing, and is by ours and others so translated; as if for that they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hechel, which sig∣nifies, he began; secondly, in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsau, rendred, the commandment, as if in∣stead of that they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shau, which signifies, that which is vain. But I suppose there is no need in either of those words, to infer from their so differently rendring them, a necessity of a different reading, but rather different significations ascribed to the same word. For as for the first, it doth so often oc∣cur, and is o 1.289 so often rendred by them in the notion of beginning, that we cannot imagine that in all those places they read differently from the ordinary reading in the Hebrew, but rather that they took that signification which they give, to belong to it as well as the other, as p 1.290 others also think it doth. Which will be confirmed, not only from the vulgar Latin, here so rendring it also, but because the q 1.291 Jews also so take it in some places, and the Chal∣dee also gives sometimes that signification to it: As particularly Jos. 7.7. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which ours render, had been content, is in the Chaldee rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dishrena, which r 1.292 Schindler renders, Incepimus, had began, as the vulgar Latin there also renders it by, ut coepimus, as we began; and the Interlineary, as by Arias Montanus ordered, coepissemus, (though in the Margin, as from Pagain, voluis∣semus,) whereas the Greek there renders it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, had remained. So that we may well suppose, that both the Greek and ancient Latin read in their Hebrew copies the word as it is now in ours, and only thought that it had the signification of beginning: And by their rendring it in that notion, I suppose they meant no other, than that they did voluntari∣ly, of their own accord and inclination, set themselves so to do, and were authors and beginners to themselves of so doing; not mak∣ing it a different notion from being willing, or doing willingly, but coincident with it, or equivalent to it. As Abarbincl seems also to take it, explaining it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was willing, and began first to go after the com∣mand of Jeroboam. And perhaps they thought that word best to use, as intimating, that E∣phraim did so before Judah, and led them the way to Idolatry.

As for the other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsau, by ours (and others) rendred, commandment, because they render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they did therefore read instead of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shau, which proper∣ly hath the notion of false and vain, according to the opinion of a very learned man, Mr. Live∣ly, seems to be no necessary proof at all. He himself thinks the words from the Hebrew properly to be rendred word for word, Quia voluit, ivit post vanitatem, because he would, he went after vanity, i. e. voluntariè vanitatem se∣quutus est, he willingly fellowed vanity: But not because it ought to be read otherwise than it is, but because written with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ts, which hath near affinity with the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sh, and is put for it, and so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and hath its signification, viz. of vanity, as the like change of these and such like let∣ters he observes in other words, so that s 1.293 they are written sometimes with one, sometimes with the other. This opinion of his is ap∣proved by t 1.294 other learned men: and if it be embraced, then this difference will not be attributed to any different reading in the text, but to that other of diversity of significations. Which also may well be said to what is pre∣tended likewise, that the Chaldee Paraphrast read otherwise than is now read, viz. not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsau, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shau, because he renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mammon or riches of a lie, or false riches: for if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsau be taken to signifie the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what need we then think he read otherwise?

There is yet pretended a reading differing

as from the Hebrew, so from this also, which the Author of the Vulgar Latin followed, who renders, Quoniam coepit abire post sordes, which the Doway render, Because he began to go after silthiness; whether he mean v 1.295 filthy ava∣rice, or w 1.296 Idols, who deserve so to be called, it is pretended that he read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsoah or Tseah, or some other form from that root, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tso, which is x 1.297 used in the Rab∣bins, which signifies filthiness: but there is no need of so saying; it may easily be imagined, that the words being so near in form and pro∣nuntiation, y 1.298 he might take them both to be of the same signification. And so all this differ∣ence of rendrings, which we have hitherto seen, will not conclude any difference of readings, but only that they took the word read as now it is in the Hebrew, in different significations. From which reason it is, that we have yet other different rendrings from such, who do not pretend any divers readings; as for example, so in that often cited Ara∣bic Version done out of Hebrew, which hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because he knew not to go after the commandment; where is a difference from those translations which we have seen: first in giving a different signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which he renders by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 z 1.299 to be ignorant, or not to know, in which (I sup∣pose) he means not a bare simple ignorance, but rather a neglect or refusing so to do, as that Hebrew word is by a 1.300 others said some∣times to signifie, in a clean contrary significa∣tion to what ours take of being willing. Then secondly, in that though he retain the same signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the forementioned Rabbins and others give, viz. Command∣ment, yet he differently applies it, not to the commandment of Jeroboam, or men, as they do, but to the commandment of God; for that he might make it plain, he inserts a note, that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsau, commandment, he means 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The commandment of God. Thus we take to be his meaning, taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be the In∣finitive, or a Noun, signifying to go, or going; but if we take it as the Preterperfect tense, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Halac in the Hebrew, then may it sound, Because he was foolish (or ignorant) he went after the commandment of God; by which then must be meant, either he went behind it, or back from it, or else, after it, that is, after he had received it; in which sense I doubt whe∣ther the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after, or behind, be so properly understood. Yet is that by another learned Jew, viz. R. Tanchum, given as (in his opinion) the right meaning of the latter words in the Hebrew, though in the former he differ, as to the whole his Exposition being this: Because he persisted to go on (in the ways of wickedness) after the commandment (given by God to prohibit them,) so his words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where we have first the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hoil, in a different signification from what in any we have seen, viz. so as to signifie, not only to begin to do, or willingly to do, but more than so, to persist, and persevere wilfully to do it. Which signification is b 1.301 elsewhere by him and c 1.302 others attributed to it. Secondly, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Acharc, is by him otherwise used than by others, as they are ordinarily understood, viz. not as by them it is, to denote what is behind in order of place, as when one is said to come or go after a thing, but what is after in time; as when one is said to do a thing, after that another hath been done or said. Thirdly, in that, as the last mentioned, he understands the commandment, of the com∣mandment of God, not of Jeroboam, or o∣ther men.

Besides these, there are other readings differ∣ing from all the foremention'd, yet by somevery learned Christians given, grounded especially on a different distinction and construction of the words; such that of Junius and Tremel∣lius, Ephraim is oppressed and broken in judgment, viz. the judgment of God, quia placet, sequi∣tur mandatum, Because it pleaseth him, he follows the commandment, viz. they follow the com∣mandments of men, only because they please them, more than the commands of God, and will not therefore by his judgment, by which they are broken, be deterred from following them. So they explain themselves: where they do not join the two Verbs, as others do, but part them one from the other, so as to make two different members of the sentence.

So again d 1.303 another very learned man, but to a different sense; Ephraim is oppressed and broken in (or with) judgment, quia voluit, be∣cause he would, viz. be so oppressed and broken, he went after the commandment, viz. which God gave concerning oppressing and breaking him; he did not fly (or seek to escape) that commandment of God, sed secutus est &c. but followed it, at if he would try the force of it; and by command∣ment,

he saith is to be understood the counsel of God, and so compares this place with that Is. 5.19. where those wicked ones desire to see what effect the counsel or purpose of God, which he decreed for punishing them, would have. Thus he; but in my mind some∣thing obscurely.

After these different interpretations of these words, and the grounds of them shewed, the reader will have his liberty of judgment. I suppose he will find our Translation very agreeable to the words, and also that under∣stood as usually it is, agreeably to what others think (as we have seen) of their obstinate running after the commands of Jerohoam, and other promoters of Idolatry, it will make a very perspicuous meaning. Yet doth the Learned Mr. Liveley except against this, as an unusual way of expression to say, he went after the commandment. But although I see not why it should seem an harsh expression, to say a man went after any command which he followed, and was ruled by, though per∣haps an example of it may not be found in Scripture; yet if any man be moved by that objection, the exposition of R. Tanchum, which we have seen, taketh off that by a dif∣ferent sense of the word after; to which our Translation will be easily also accommodable, being thus glossed; Because he willingly (that is, wilfully) went on [in idolatrous wicked courses,] after command [given by God to the contrary;] which I think also makes a good sense.

v. 12. Therefore will I be unto Ephraim as a moth: and to the house of Judah as rottenness, (or, as in the margin, a worme.)

What was on the foregoing verse said, may it be convenient here again to observe, as to the connexion and place of the words as they stand, viz. that they do not imme∣diately respect that final destruction and de∣solation of the Kingdom of Israel and Judah, which hath both been before, and is also after, threatned, but are rather a description of such present lesser judgments, wherewith God provoked by their sins did already e 1.304 more light∣ly afflict them, to make them sensible of his displeasure; that so being thereby brought to repentance, they might prevent those hea∣vier, which should otherwise undoubtedly seize on them; and so argue their great folly in not making that due use of them, as to break off from the wickedness, which having already brought on them what they suffer, (as they must needs perceive, if they were not hardned in sin) would, if aggravated by con∣tinuance therein, pull down worse things on them, a Lion for a moth or worm.

Therefore. That so rendred, is the Conjun∣ction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ve, which usually signifies and, and is, as ordinarily in other places, so here also by divers, so rendred. If it be rendred, as by ours and some others, therefore, then doth it infer what is here said, conveniently from what goes next before; therefore, because they willingly walked after the commandment, as be∣ing a cause of this judgment described, or by reason of other sins before mentioned, was it that he was or would be to them as a moth. If it be rendred, and, then it plainly couples them with those in that former verse, which were likewise a description of those judgments alrea∣dy sent on them, both being for the same cause mentioned, and these a farther declaration of those, or even a reason of them, to shew how it came to pass that they were so op∣pressed and broken, even because he was a moth unto them, although there only Ephraim be mentioned, but here Judah also, shewing that he took notice of them too.

Will I be. Here also, I will be, or the Verb determining the circumstance of time, is sup∣plied, as not being expressed in the Original Hebrew, (according to the usual custom of that language to leave it to be understood) so that it is capable, according as that is under∣stood, of being rendred, I have been, or I am, or I will or shall be, the words in the He∣brew sounding only, and I as a moth to Israel, and being so only in f 1.305 divers translations expressed; as in the Chaldee Paraphrase also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and my word as a moth to the house of Ephraim, &c. though some Latin Translators of it supply, erit, shall be. It being then to be supplied, it is I think manifest from what follows in the next verse, shewing, that the punishment spoken of was such as was already on them, and made Ephraim sick, and Judah sore, that it is convenient rather to supply it by the Pretertense, I have been, or was, as by g 1.306 some it is, or the Present, I am, than by the Future, I will or shall be, as by ours and h 1.307 others is done. Except we take it so, as not to be an exclusion of what hath been, or already is, but so as to denote a continuance of so being as he was or is, or the certain consequence or effect of his so being to them, viz. as a moth.

The nature of the punishment here described, will be seen by considering the thing to which he compares himself, or his judgments. For indeed it is his judgments, and the power and effects thereof, not himself that is like those things. The likening himself to them only shews, that he is the author or sender of

such judgments on them. He is said to be what his judgments are. The things are a moth in respect of Ephraim, rottenness or a worm in respect of Judah. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caash, saith he, as a moth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vecarakab, and as rot∣tenness, or a worme. What these names pro∣perly signisie, we cannot, I think, more plain∣ly have than from R. Tanchum, whose words are to this purpose.

That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ash is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ath in Arabick, which is a worme breeding in clothes, and eateth them, a moth; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rakab, a worm, that bree∣deth in wood, when it is rotten and old, or, as others will, the rottenness it self; and the meaning is, a consuming (or that he will consume) them with punishments, as those things do consume that which they are in.

Thus he. And we need not more for the signi∣fication of the words; and the manner how the moth, and worm, or rottenness do con∣sume things, is well known, viz. some and some, i 1.308 by degrees, not all at once. Such then must be the judgments which are compared to them, for their effect on those on whom they are sent; not such as totally or violently, at once destroy them, but such as mean while much trouble and disturb them, and put them in a languishing, and perishing, and uneasie condition; such as they cannot but be sensible of, and will themselves, if not removed in time, wear them out: yet together do give space for seeking means for removing them by re∣pentance, and imploring mercy from him that sent them. And therefore in his comparing k 1.309 himself to those things, who is far above from being compared to any creature, is re∣spect had to the like effect of them and his judgments; not to insist nicely on particulars, in which Gods wrath or judgments, and they may be said to be like, as not making much to the understanding of the words, farther than what we have seen.

By those punishments, by inflicting which God was as a moth to Ephraim, and as rottenness or a worme to Judah, seem to be meant l 1.310 hostile incursions of other nations, intestine dissen∣sions, oppressions from abroad and at home, mentioned in the history of the books of Kings and Chronicles, which though they left to them yet the face of a Kingdom and State, yet much weakned them, and brought them into a sickly (as it were) and languishing, and de∣caying condition, such as they justly feared might in the end, if not by some means cured, utterly consume them. To which also may be found like consuming evils after their cap∣tivity, which m 1.311 some adde for shewing the completion of this Prophecy. But I think they are not here properly understood, but such apparently to be meant which preceded the destruction of either Kingdom, as the next v. makes plain.

Some here examine the reason, why the punishments sent on Ephraim are compared to a moth, those of Judah to a worme; and think that to be, n 1.312 either because a moth sooner consumes things, and leaves less, and rottenness or a worm more slowly, and leaves more; and so Israel was sooner destroved, and more grievously afflicted, or more fully de∣stroyed, but Judah more leisurely, and not so totally ruined; or, o 1.313 that it shews the ex∣cellency of Judah above Ephraim, (I suppose, he that so saith, means, because those things that the worme consumes are of more worth and solidity, as the flesh it self and bones, than the things which the moth eateth, viz. garments. I will not examin the validity of these reasons, as thinking them not to conduce to the scope of the words, which is only to express the p 1.314 nature of the present judgments on them, which were such as lingringly and by leisure consumed them, and so to distin∣guish them from those more violent ones which should more suddenly and at once de∣stroy them, by neglect of making right use of these, previous to them, and sent to warn them to seek to prevent them, pulled on them, wherein Gods anger should be poured out as a deluge of water, which should sud∣denly sweep them away, to which it hath been already compared v. 10. and in which he that here represents himself as a soft moth, or slowly devouring rottenness or worm, will shew himself as a fierce Lion, and a young Lion, which will with great violence present∣ly tear in pieces, as v. 14. he saith he will.

But here we are again interrupted by pre∣tended variety of readings in those copies that the LXX followed, from what we now have in the Hebrew, seeing they render, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I as trouble (or disturbance) to Ephraim, and as a goad to the house of Judah. This some think is so far from what the Hebrew, as now read, hath, and ours and other Translators follow, that they think they did read otherwise in the Hebrew copy which they used, viz. instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caash, which signifies as a moth, q 1.315 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by making the first letter radical, and with changing the last letter S from Shin to Samech, which denotes Indignation: and this seems well liked by r 1.316 some. But why then is there

put in them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as, which answers the prefix 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caph in the Hebrew. s 1.317 Others therefore think they ommitted not that, but which dou∣bling that letter read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cecaas, as indig∣nation, or else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cega••sh, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ce∣ransh, either of which signifies, as commotion; or else that in the Greek instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was by them at first put, and should be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a spider, by which the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ash is t 1.318 sometime in that Greek rendred, as well as elsewhere, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a moth, (as here also it is in v 1.319 some Greek versions.) So that it seems to the same learned man possible, as certain it is more probable, that if there be any variety of rendring, it may be in the Greek, and not in the Hebrew.

But that the LXX did not read according to any of those ways which they conjecture, but plainly so as we do now, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caash, I suppose a plain proof is given by the learned Buxtorf, from that, that they elsewhere ren∣der, more than once, that Verb from which this Noun is derived, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ashash, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ash, which is taken to signifie, to be eaten, or corsumed, by the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be troubled, or disturbed. So Ps. 61.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ashesah miccaas eini, Mine eye is consumed because of grief, the Greek hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is troubled. And so again Ps, 31.10. and v. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Atomai ashashu, My bones are consumed, the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are troubled. And if they so render the Verb, why should they not by a Noun, taken from that Verb in the Greek, express that Noun also, which in the Hebrew is taken from the Verb which they so render? And it will seem no great abuse of speech, if that eating or con∣suming by the moth, be called a troubling or disturbing of that which it consumeth; and though the Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be in the abstract, properly a troubling, or consuming, denoting an action, I know not but that they might use it for the agent or thing which was so trou∣blesome, or the cause thereof, in a way not un∣usual, as in others, so in our language, He is a trouble to me, that is, a troubler or cause of trouble to me; the sense will here almost re∣quire it, God comparing himself to that which is spoken of, as having the like effects on Ephraim, as that had on those things troubled or consumed by it.

There is yet another different reading pre∣tended in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rakab, rendred, as it usually signifies, rottenness, or a worme, but by them rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a goad, viz. that they by transposition of letters read it w 1.320 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bakar, which signifies an Oxe, and therefore also (as they think) a goad for Oxen. I know not the validity of that consequence; nor is, for ought I know, that use of the word confirmed by the authority of any x 1.321 example elsewhere. It is but a conjecture, and that so uncertain, that I may not say improbable, that it leaves room for others more probable, which per∣haps these things observed may suggest. 1. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in Greek a name for some fault in a Tree, or wood, though, as ordina∣rily expounded, different from what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rakab is, viz. not rottenness or a worme, but a hard knotty substance; yet whether the LXX took it not in a larger sense, for any fault therein, may be considered, and whether in the Hebrew they thought not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rakab to comprehend that, or any corruption in wood. 2. That the LXX may seem to take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in such a latitude, as to comprehend any lawful, irksome, anxious, destructive thing, as may appear by their rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c. 13. v. 14. commonly understood for excision or destru∣ction by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 3. That if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be taken in its proper notion of a goad, then may such a worme, as pierceth and consumeth wood, or such like things, the worm-holes in wood look∣ing like pricks made by a pin or goad, well be compared to it for its piercing and pricking force and quality. 4. Whether their inten∣tion might not be, not to give a precise literal interpretation of the words, but rather to ex∣press the meaning of them, as seems by them done. For in the words, God comparing himself to a moth, and a worme, in respect to those his judgments, which had on them the same effect as those things have on cloath and wood and the like, namely by some and some to consume them, not at once to devour them; what else will it be to say, that he is a con∣tinual trouble and disquiet to them, and as a goad continually pricking and vexing them, but to express the effects of those punishments by him sent upon them, that they are y 1.322 like to those of those things on such materials, as they do in such manner consume, while they are continually preying on them, and so by little and little wearing them out, and making worse and worse their condition?

These things considered will, I suppose, help us to an easier way of reconciling that Greek Translation, and the Hebrew, as now we have it and have no reason to think but that it was always so, than to run to that for∣cible and uncertain one of imagining that they did read it otherwise in their copy than we now find it. They that would have us on any difference between an old Translation and the Original, as now we have it, to recur to a different reading in the copy by it followed, may be put likewise to guess, how the Au∣thor of the old Syriac version read it, which

hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like trouble, or perturba∣tion, to Ephraim, and like a lion to the house of Judah, in the first member agreeing with the Greek, but in the second instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a worme putting a Lion, which is indeed men∣tioned v. 14. but to express different dealings from these here yet expressed. But why should we be troubled on any difference from what is taken to be in any ancient Translation, to fly to the uncertain guess of a various read∣ing? It is certainly the worst way we can take, and a most uncertain one. There is no∣thing here to make the Original suspected, and being read as it is (and, I doubt not, always was in any true copies) it gives a plain mean∣ing, which in the exposition hath been made out, both agreeably to the words in their place, and so also as to clear a plain passage to the next v. and makes a good connexion between them:

v. 13. When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to King Jareb: yet could he not heal you, nor cure you of your wound.

v. 14. For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I will tear and go a∣way: I will take away, and none shall rescue him.

These words justifie what was said on the preceding verse, to wit, that the punish∣ments there mentioned were not a description of the final destruction of Israel and Judah both before and after threatned, but of such lighter afflictions as already had been, or were upon them, such as they already saw or felt, and were sensible of, as the word, see∣ing, will often necessarily import; so to see af∣fliction, La. 3.1. and the like. And both the Grammar in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the scope, seems to require that it be rather rendred, And he saw, as of a thing already done, than in the Future, And he shall see, as some render. Hoseah lasting to prophesy in Hezekiah's time, might well speak of them as so; for before that time, were those things, which they who put the Future will have to be had respect to, done. The words so taken, shew 1. the nature of these punishments or judgments that were on them, and the effects that they had on them. 2. Their wicked and perverse behaviour under them. 3. The fol∣ly and the ill consequents thereof to them, as will appear in the looking on them in order. When Ephraim saw &c. then Ephraim went &c. others, y 1.323 But Ephraim seeing &c. Ephraim went &c. z 1.324 others, And Ephraim saw &c. and Ephraim went &c. which last is the most pre∣cisely literal, according to the proper notion of the Conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ve, which signifies, and, although as the sense and the use of that lan∣guage, in which it is rendred, require, it may be rendred otherwise, as in other places we have seen. But all these import the same thing, viz. that Ephraim on sight of the one, did the other. And so we are given to under∣stand, concerning the condition of Ephraim and Judah, that these evils, which were compared to the eating of a moth as to Ephraim, and of rottenness or the gnawing of a worm as to Judah, were as sickness to Ephraim, and as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a wound or grievous sore to Judah.

The word is elsewhere viz. Jer. 30.13. by some understood in a contrary signification, for cure, or healing, or binding up, (as ours there in the margin) but here by all confessed to signifie a wound or sore; yet both from the same root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zur, signifying to press, (as when corruption is pressed out of a wound, that it may be healed, and so therefore may denote curing or healing, as in that place of Jeremy they will have it to do, and so a wound or sore (as here) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.325 because it hath need of pressing or squeezing: In the same signification doth the Chaldee take it, rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the LXX also rendring, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, grief; nor is the Vulgar Latin, reading it vinculum, a band, taken to mean any other thing than a wound, that had need of binding up; which may be thought likewise of that Greek Version, which hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The expressions shew it to have had that effect on them, and in them, as to put them in a very uneasie condition, of which they were very sensible, and so made them very desirous to alter it; which to com∣pass, what wrong means they used, the next words shew, Then went Ephraim to the Assy∣rian, and sent to King Jareb. By saying that Ephraim (viz. b 1.326 his messengers whom he sent) went to the Assyrian, Kimchi, with most others, will have to be alluded to that history 2 Kin, 15.19. where it is said, that Menahem King of Israel gave to Pul the King of the Assyrians a thousand talents of silver, that his hand might be with him to confirm the Kingdom in his hand. But R. Salomon refers it to c 1.327 King Hoshea, becom∣ing servant to Sbalmaneser, and giving him Presents. 2 Ki. 17.3.

3. The following words, and sent to King Jareb, would at first hearing sound as if the

same Ephraim sent; d 1.328 but many take here Judah, who was before mentioned, to be un∣derstood, and e 1.329 some express it therefore in their Translations, at least f 1.330 think that under the name of Ephraim Judah should be here comprehended, and with it understood. The sense seems so to require, it being both before in mentioning the evils that they felt, and after in v. 14. in mentioning what should be∣fall them, again expressed. But who is then he that he sent to? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El melec Ya∣reb, that is, to King Jareb; so our translators in the text, but in the margin give liberty of two other rendrings, 1. to the King of Jareb, 2. or, to the King that should plead. In so do∣ing they give us to wit, that the words are ca∣pable of different interpretations, and those severally backed with such authorities, and so probable, that they thought it not convenient precisely to determine between them. Which therefore neither shall I undertake to do, but rather set them before the Readers eyes, and leave him his liberty of judging and choosing. First therefore, g 1.331 there are who take Jareb for the name of that King to whom they sent; and those do ours in the text follow, although h 1.332 some will have it a general name, as ••haraoh in Egypt, and Caesar among the Romans. Against this taking it for a proper name of a King, doth a * 1.333 Learned man except, as not agreea∣ble with the usual construction of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Melec, King, when it is in Scripture put with the proper name of the King spoken of, it using to have, when it is so put, the ar∣ticle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either expressed or included: He therefore rather agrees with others, who in the second place, take it for the name of a place, which is the first marginal reading of our Translators, the King of Jareb, whether, as i 1.334 some will, it were the proper name of some place in Assyria, (where perhaps k 1.335 the Kings residence was,) or else l 1.336 whole Assyria were also so called. But there is no other proof for either of these than barely conje∣cture; and the word being m 1.337 no where else in the Scripture found, where it may be taken as a proper name, except here and c. 10. v. 6. of this Prophet, where it is a like dubious as here. Others therefore, in the third place, take it not for a proper name either of person, or place, but to signifie something ascribed by way of property to that King, as an Epithet attributed to him, or to describe what he should do, or they thought he would, and expected from him; which notion ours give in the second marginal reading, which is, or, to the King that should plead. Here in this way it will be all one as to the sense and significa∣tion, whether we take it as a Noun, as the Vulgar Latin, which renders it, ad n 1.338 regem ul∣torem, which the Doway renders, to the King revenger, and others follow, or, as a Verb sig∣nifying, he will or shall revenge, plead, or con∣tend, which ours seem to follow in that mar∣ginal reading, as likewise Junius indifferently to both, regem propugnaturum, the King that should defend them, from the Hebrew root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rob, to which is attributed the notion of con∣tending, pleading with or for, and so, avenging, from which is the Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yareb, one that contendeth, which occurs Ps. 35.1. Jer. 18.10. And with this little alteration of the Vowels, from Yarib to Yareb, might it be given as an Epithet to the King, spoken of, either as one o 1.339 that did contend with all people, or take upon him to intermeddle with all controver∣sies betwixt them, and to decide them; or as one that they would have should contend for them, and avenge their quarrel, and by giving him this tide acknowledged him as their pro∣tector; and from which also the Future of Hiphil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yarib, which in its more proper form often occurs, and also, as here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yareb, as in this Prophecy above, c. 4.4. be∣sides several other places, and particularly Jud. 6.31, 32. (which in explication of this name S. Jerom refers to) where to the people, seeking to revenge the injury by Gideon done to Baal, his father Joash saith, If he be a God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let him plead for himself, or avenge his own cause, and called his son Jerubbabel, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yarcb bo Habbaal, Let Baal plead with him. This way the p 1.340 Chaldee Paraphrast leads, expounding the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they sent to the King that he (or, who) should come to revenge them. And the Manuscript Arabic Translation, following the same way, hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And Ephraim went to Musal, and he sent to a King, that he should (or, which should) contend for him.

These all, as we said, look on the word as derived from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rub, but a q 1.341 learn∣ed

man, who likewise approves of that, yet thinks it not amiss that it should be referred to the Syriac root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yireb, signifying, r 1.342 to be great, or magnificent, and so be an Epithet added to him, as much as to say, the Great, potent, or magnificent King. However these hither to mentioned differ otherwise, yet they all seem to take what is said to be understood of the King of Assyria, and it to have been done, when Ahaz King of Judah sent to Ti∣glath Pileser King of Assyria, to come and save him from the hand of the King of Syria, and out of the hand of the King of Israel, 2 King. 16.18. and to the Kings of Assyria to help him, when other enemies invaded him, 2 Chr. 28.19. So that according to this, he that is called King Jareb, seems to have been Tiglath Pileser, and so R. Salomo takes him s 1.343 here to be; which seems to be more probable than that he was t 1.344 Pul, to whom Menachem King of Israel sent, (as before was said) as some will have it. For then this sending to King Jareb will be but the same repeated in other words, which was before said, that Ephraim went to Assyria, and both be under∣stood of Ephraim; whereas (as we have seen) more probably the former is spoken of Ephra∣im, and this of Judah.

Others there be, who going differently to these that we have mentioned, take by King Jareb to be meant some King of v 1.345 Egypt. But against these plainly seems to make what we read c. 10.6. where it is said, that the Calf should be carried into Assyria for a present to King Jareb; he therefore is in Assyria to be sought for. But however there be these diffe∣rences concerning the acception of the word Jareb, all concur in that which is the main scope, which is to taxe them, for that feeling Gods hand upon them, they sought for help and redress not to him, but to man, to the great aggravating of their sin, which instead of repenting of and forsaking, they shew themselves obstinately set to continue in, and refusing to return to him that smote them, seek to find out means whereby they may be backed and maintained in their wicked rebel∣lious courses against him. The wickedness of which doing is apparent, being to oppose themselves directly against God, and an open contempt of him.

No less manifest is the folly of it, in not only frustrating to themselves those means of repentance which he had afforded, by sending on them lesser judgments to warn them to prevent greater by turning to him, but in seeking for help against them, to those who were not at all able to relieve them, though they had used their best indeavours, and put to all their strength for doing it: and that is it which is in the next words taken notice of, Yet could he not heal you, nor cure you of your wound, i. e. could not remove from them, or ease them of, those afflictions, which were be∣fore called Ephraim's sickness, and Judah's wound, and the removing them therefore cal∣led healing, and curing.

The change of the persons from the third person, he, to the second person, your, is a thing not unusual in the Scripture language, nor alters the sense, or gives us to look after other persons, but the same, as in one place spoken of, in the other spoken to.

What is rendred by ours, nor cure you of your wound, is literally according to the He∣brew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Velo ygheh mic∣cem mazor, nor cure your wound from you, or of you: which some differently express, as the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nor cause to cease from you, taking the word transitively; the LXX taking it according to some readings intransitively, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and grief could not cease from you, (which the printed Arabick follows,) according to w 1.346 other read∣ings transitively, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and could not cause to cease from you grief. And the vulgar Latin, Nec solvere poterit à vobis vinculum, neither shall be able to lose the band from you. For under∣standing which we may look back to what we saw them understand by vinculum, band, viz. such sores as had need of binding. But these all, and any other expressions we meet with, fall in with ours according to the meaning, viz. that Ashur and King Jareb could not re∣lieve them from the punishments by God sent upon them, nor remove them from them, to not any one sore, nor from any one of them as Kimchi thinks that expression to import, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yigheh will be well e∣nough accommodable to any of them, it sig∣nifying either x 1.347 to heal, or to cause to cease, or to remove, as the place shall require, as R. Tanchum notes; and to cure the wound from them, as the words literally sound, will be all one with, to cure them of their wound.

What is here said, will be illustrated out of the history, 2 Chr. 28.16.—20. That when Ahaz sent to the Kings of Assyria to help him, Tiglath Pilneser King of Assyria came unto him

and distressed him, but strengthned him not, and helped him not, v. 21. So that y 1.348 they seem not to speak without reason, who think in the words here to be included z 1.349 more than is ex∣pressed; and that the saying that they could not find ease and relief from those that they sought to, intimates withall, that they should be occasion of greater grief and mischief to them. So the history plainly shews, that the Assyrians were both to Israel and Judah, and that, probably, in great part occasioned by their seeking to them. How should it be other∣wife? For not only vain is the help of man against God, but the trusting to that, and re∣lying on it, is attended with a necessary curse. So read we: Cursed is the man that trusteth in man, and maketh flesh his arme, and whose heart departeth from the Lord. For he shall be like the heath in the desert, and shall not see when good cometh, &c. Jer. 17.5, 6. by reason of which curse, whosoever placeth his trust in any among men, and seeketh for help without or against the Lord, though in the greatest of power in the world, shall find them as it is said of Egypt, Is. 36.6. as a staff of a broken reed, whereon if a man lean, (instead of support∣ing him) it will go into his hand and pierce it, or rent his shoulder, as the same is expressed Ezek. 29.7. This may be well (as they will have it) understood, and that both through the im∣potency and deficiency of them to whom they sought, and their falseness withall; and so shews their great folly in seeking for relief from them; which is expresly farther aggra∣vated in the next verse, by shewing the grea∣ter power of him, against whom they thought by this means to be borne ont, and their a 1.350 provoking him by so doing in greater mea∣sure, and with greater violence to exert it, so as from shewing himself before as a moth or worme, which by little and little consum∣eth, to shew himself as a fierce Lyon, which at once teareth in pieces, and utterly de∣stroyeth. So saith he, v. 14.

For I will be unto Ephraim as a Lion, and as a ••ung Lion to the house of Judah. Because he, who had before in his judgments appeared but as a tender moth, or weak worme, would yet, when resisted, shew himself as a Lion, therefore could not Ashur, nor that great King, who seemed to sway the whole world, heal them nor releive them. And because con∣temning his lesser chastisements they sought to those vain helpers, to bear them out in their rebellions against him, therefore will he now shew against them his irresistible power, as a Lion, and as a young Lion; the reason of both these do the words seem to include, as Abar∣binel well intimates.

How this expression, I will be as a Lion, and as a young Lion, is to be understood, may ap∣pear by what hath been said of that former, I will be (or have been) to Ephraim as a moth, &c. viz. not that we should have low thoughts of God, so as to think there were in God such qualities or affections, as are in the crea∣tures, but to represent to us 〈◊〉〈◊〉 me resemblance of his actions and proceedings by what we see done by them, which otherwise through defect both in the language and capacity of men, we should not so easily conceive and un∣derstand. And so as by the nature of a moth or worme, were represented his more gentle proceedings in judgment; so by that of a Lion, are we given to conceive of his dealing in a more severe and terrible manner, there being nothing known among men more fierce and terrible than a Lion, so as that it is usual to express by way of Proverb any that is violent, formidable, and irresistible, by b 1.351 comparison to that fiercest of beasts. What is stronger than a Lion? Jud. 14.18. The Lion hath roared, who can but fear? Amos 3.8.

I will be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cashachal, as a Lion, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caccephir, as a young Lion, We have here two names for a Lion, which are among c 1.352 six which the Jews observe that beast to have in the Scripture, distinguished, as they think, by their age or degrees of strength, (or whether otherwise, it will not be to our pur∣pose, or material to enquire) and they con∣fessedly by them are such, as are given to a Lion of the greatest vigor and strength. The first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by d 1.353 some therefore rendred fe∣rox leo, a fierce lion. The LXX, which other∣where render it a Lion, and Job 4.10. a shee lion, here and ch. 13.7. render it a Panther, (and so the printed Arabick;) the vulgar Latin, a she-lion, which is accounted e 1.354 most fierce. The other name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cephir, is looked on as de∣noting a young Lion, grown up to strength, which, as the Psalmist describes him, roars af∣ter his prey. Ps. 104.21. But not to look nice∣ly after the distinct reasons of the names, that which the putting them so together will easily suggest to us, is, that whatsoever is in that fierce beast of violence and terror, in any of these sorts, or other like of greatest strength and cruelty, shall be represented now in Gods severe judgments, which he will execute upon both Ephraim and Judah. For to gather the distinction f 1.355 between his dealings with the one and the other, as more severely with Ephraim than with Judah, I think those di∣stinct names, as if the first denoted a Lion of more fierceness and strength than the other, afford no solid grounds, though as to the thing it was so, but both here are put as de∣noting

great severity to both; which is far∣ther described in the following words, in which the comparison is continued in lan∣guage proper to the manner and behaviour of Lions.

I even I will tear, and go away, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I, I: This doubling of the word (though in some translations omitted) hath apparently great Emphasis in it. It serves (saith Kimchi) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad auxesin, to adde force to the sig∣nification. It seems plainly to suggest two things: first, the certainty of the event, that it shall certainly be so; he will certainly bring it to pass, he, who is he, constant to his word, and cannot be hindred from perform∣ing it: secondly, that God is he that sends these evils, and inflicts them on them, though he make use of others as his instruments, as the Assyrian for executing his will against Ephraim, and the Chaldaean against Judah, yet it is he, even he, that both sets them on work, and gives them that power; without him, or against him they had not power of themselves to relieve them in their lesser sufferings, as from a moth, or worme, but he giving them power they shall tear and devour them as a Lion, and young Lion, maugre all the resistance they can make, or assistance they can procure; and so it is still he that doth it. They are but the rod of his anger, and the staff in their hand is his indignation, however they thought and meant otherwise. Is. 10.5, 6, 7. he gave them a charge to take the spoil, and to take the prey. I, saith he, will tear, and go away; I will take away, and none shall rescue him. How agreeable this language is to that which is usu∣ally done by the Lion, in respect of his preying, (not to take what others write of his nature) may be understood and illustrated by what we read Deut. 33.20. Ps. 7.8. Is. 31.4. Micah 5.8. Amos 3.2. Nah. 2.12. out of which and like places is confirmed concerning that fierce beast, that his manner is according to what is spoken here of him, to tear his prey, and go away with it, (as g 1.356 some here expound the word,) or else having torn his prey to go away without fear of any that shall follow, and to take of it what he listeth with him, and that he will not easily be hindred from his prey, or let it be taken from him. In these things doth he here say, that his proceedings in judgment against Ephraim and Judah, shall resemble those of the Lion with his prey. But here must we allow a great difference. For though the Lion will not easily be hin∣dred in taking what he assaults, nor be de∣prived of what he hath seized on, yet is it possible that he may be sometimes over∣powred, or by art defeated; but where men have to deal with God, there is none can ei∣ther resist or stand out against his power, nor by any art or wisdom elude his purpose.

The Chaldee takes the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Essa, in another meaning which it hath, viz. for lift∣ing up, or exalting, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will ex∣alt my power.

Now what is here by him threatned against both those Kingdoms, is manifest out of the history, to have been made good and had its effect on Ephraim, by Shalmaneser King of the Assyrians, who rent their Kingdom from them, and tore as it were in pieces the body of the people, and carried them away captives, and dispersed them into several countreys, and having done his work went with their spoil to his own home, 2 Kin. 17. and on Ju∣dah by Nebuchadnezzar, and his Chaldeans, who took Jerusalem, spoiled it, and carried the people captives to Babylon, thither himself returning, 2 Kin. c. 24. and 25.

Now all this that was done by them, God here attributes to himself as his own doing; he stirred them up, and gave them power to do it. Having done thus much for the executing his wrath on them, he proceeds in the next words to declare what he will afterwards do.

v. 15. I will go and return unto my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.

The savage beast, to whom in respect to his proceedings he compares himself, having taken his prey, betakes himself to his covert. God saith, that after he hath executed his threatned judgments on Ephraim, and Judah, he will return unto his place. But what is Gods place? Thus saith the Lord, The heaven is my throne, and the earth is my footstool, where is the house that ye build unto me, and where is the place of my rest? Is. 66.1. Do not I fill heaven and earth, saith the Lord, Jer. 23.24. yea hell too. Ps. 139.8. Yet though h 1.357 the heaven of hea∣vens cannot contain him, is it often again said of heaven, that that is his i 1.358 habitation, his dwel∣ling place, that his k 1.359 throne is in it, that l 1.360 he is in it: He is said also to be or dwell in the m 1.361 tabernacle, in n 1.362 Sion, in o 1.363 Jerusalem, in p 1.364 the temple, and q 1.365 amongst his people, and to be in the r 1.366 midst of them, and the like. So that it is manifest, that he is not confin'd to any place, or space; but where he manifests any signal notes or tokens of his presence, his fa∣vour or glory, or is honoured and truly wor∣shipped,

and accepts of worship or service done to him, there is he said to be, to abide, or dwell in that place; and where he doth not so, he is said not to be in that place. Hea∣ven therefore being the place where he al∣ways in great glory manifests his presence, is in a more eminent manner called and look∣ed upon as the place of his residence; and when he doth in any other place at any time manifest himself for good, he is said to look or come down from thence; and when he substracts his help, and care, and providence for good from any, to depart from those pla∣ces or persons, and to return or betake him∣self to his own place; by which then is meant heaven, and so here is it looked on to be that which is so called. So therefore is it here ex∣plained by the Chaldee Paraphrast, I will withdraw away my Shecinah, or Majestatick presence, and return to the habitation of my holi∣ness, which is in heaven; and so will it be all one with that expression above, v. 6. he hath withdrawn himself from them; not that he was not still where they were, but not in that gra∣cious manner, but had withdrawn that grace, that help and favour which he was wont to afford them, and is in that regard as absent from them, in as much as they find no help, no support, no comfort from him, as they with whom he is said to be present, do.

This, to be the import here of the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elec ashubah, I will go, I will return, or, (with and, understood, s 1.367 the omis∣sion of which seems to add Emphasis to the expression) and will return, doth Maimonides observe, in Moreh l. 1. c. 22. and 24. And to the same purpose R. Salomo expounds it;

I will withdraw my self from them, and will return into heaven. And R. Kimchi; I will withdraw my Shecinah, or Majestatick pre∣sence from them, and will return to my self in heaven, which is the place of my glory; be∣cause they have set light by me, and my glo∣ry shall not dwell among them.

And the words being thus understood, it is deserved∣ly by some observed, that they do include t 1.368 cu∣mulum malorum, an whole heap of mischiefs threatned to them, even more than was by his threatning before, that he would tear and take away; the withdrawing of Gods care and providence u 1.369 implying, that they should be exposed to all manner of evils that could be∣fall them. His presence and favour would sustain them in the worst condition, but being deprived of that, they must needs be in per∣petual horror and confusion, a state even like to theirs who in the lowest pit of hell are de∣livered into chains of darkness, excluded from his presence, and so from all hope of comfort; and this must needs be their condition as long as he shall be absent from them; and so per∣petually, except there be a way for obtain∣ing again his favourable presence.

So are the words hitherto a denuntiation of a very severe judgment; and if he should break off his speech here, it would be a very sad conclusion. But he doth not so, but pro∣ceeds in such language, as makes evident what he elsewhere declareth, that * 1.370 he hath no pleasure in the death of the wicked, but that the wicked turn from his way, and live; and that he withdraws himself from them, not that he would finally reject them, but that they might know their wickedness and folly in rejecting and forsaking him, and seeing how there is no comfort to them without him, prefer his presence before those vain things for which he is so far displeased with them, and put them from them, that they turning to him he may return again in mercy to them. So doth he limit his absence threatned to them, gra∣ciously adding, till they acknowledge their of∣fence, and seek my face, &c. Till then, and not absolutely for ever.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ad asher yeeshemu, till they acknowledge their offence: So our Transla∣tors in the text, with a plain and perspicuous meaning. In the margin they put as another reading, till they be guilty, which gives us to wit, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asham, in its first signi∣fication denotes to be guilty. And that do w 1.371 some seem here to take, as the Syriac, which ren∣ders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which ac∣cording to a known use of the word which he useth, exactly answers to ours in the margin, though the Latin translator of him render that with the following words, donec victi requi∣rant faciem meam, according to another notion of it. But if that marginal reading be taken, it cannot well be understood otherwise then to signifie the same with that in the text. They were before highly guilty in Gods eyes, so far as to provoke him thus severely to punish them. To say then that he would punish them till they be guilty, what else can it be, then to say, he would do it till they were also so in their own eyes too? that is, till they should look on themselves as so, and confess themselves so to be. That signification is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ashem looked on as to have also, not only to be guilty, but to acknowledge them∣selves guilty, to confess themselves to be so. So the Chaldee here renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Till they know that they have offended. And to the same purpose the x 1.372 most of the Jews ex∣pound

it, till they acknowledge it, and confess it. According to which purpose an ancient Glossary gives for the signification of the word in Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to repent, or be sorry for ones offences, citing for a proof of that use of it, Levit. 5.23. and by that word doth the MS. Arab. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so is it by a y 1.373 learned man observed to be among such Verbs which signifying a thing to be, or to do a thing, signifie also the know∣ing or acknowledging thereof.

These two different readings therefore make no difference in the meaning, but there are other different rendrings which seem to do it; as namely that of the LXX, rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, till they be taken away, or removed out of sight, and the printed Arabick following them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 till they be consumed; and the vulgar Latin with a change of the person, donec deficiatis, untill you fail; to which would be reducible the Syriac also, if according to the Latin Translator's mind it should be rendred, till they be overcome. These all seem to respect another signification of the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asham, viz. to be made des••late; which notion as it z 1.374 elsewhere hath, so R. Tanchum takes it here to have, that it may sound, a 1.375 donec desolentur, till they be made de∣solate; and in this seem the Greek and Latin, and those which follow either of them, to have taken it.

Now though this rendring of the word seem far different from the other, yet refer∣red to the following words, and seek my face, it will tend to the same scope with it, viz. that the end of these severe judgments was b 1.376 not for their utter destruction, but to prevent it by their amendment, and to bring them back again to God, whom by forsaking him they had caused for so long to forsake them, by serious repentance. The meaning will be thus, that he will withdraw himself, and hide his face from them, till they perceiving all other help from Assyria or otherwise to fail them, and laid as it were quite desolate, for all them, they return to him by repentance, and seek and beg that his favour may be restored to them. The difference betwixt this and the former way of giving the meaning, is, that in this what is said shall be to them, is made a part or utmost degree of their punishment, leaving the effect to be described in the following words; in the former way it is made an effect of it, together with what is said in the fol∣lowing, which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and seek my face.

According to what we read in our Transla∣tion in the text, which we look on as best giv∣ing the meaning of any, the precedent words denote a first act or degree of repentance in those spoken of, viz. a confession and acknow∣ledgment of their sins, with remorse for them, these, a second, viz. of conversion, or turn∣ing to God from them with humble supplica∣tions for mercy and grace.

What is meant by seeking Gods face, is easily conceived, viz. an earnest desire of having him reconciled to them.

By his face, is without difficulty under∣stood his favour, with allusion both to the com∣mon custom of men, or language usual among them, whereby, by the forbidding any to see their face, or to look them in the face, is ex∣pressed their abandoning of him, or aversation of him, that they have no c 1.377 favour for him, or good will to him; and on the contrary, by their admitting him into their presence to see their face, and by their cheerfully looking on him, their d 1.378 good will and favour, and recon∣ciliation to him. So (though God have not pro∣perly a face as men have) yet is he said in token of displeasure to turn his face from those whom he is angry with, and to turn his face toward, and to cause it to e 1.379 shine on, them, to whom he will shew favour: and the seeking that fa∣vour therefore, is expressed by this term of seeking his face, both here and f 1.380 elsewhere. Un∣der this general terme of favour, we compre∣hend all tokens of his gracious presence, his care, and providence, and respect to, his help and assistance, and all things which may evi∣dence his being reconciled to them, himself, and his benefits, and such things as they have need of from him, and may from him alone with any hope of speeding, by prayer seek so as to obtain. The Chaldee therefore so in general renders it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and seek from before me, that is, put up their supplications for what they want or desire to me: and the Manuscript Arabick not amiss, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and seek my help.

The particle, till, by thus limiting (as we said) the time of his withdrawing himself from them, and of his leaving them under the pressure of his judgments without possible help from men, or apparent favour from him, that it shall be only till they do bethink them∣selves, and being sensible of their folly repent them of it, and returning from their wicked ways seek for reconciliation with him, and so shewing that for that end alone he sent his judgments on them, and withdrew himself so long from them, that he might bring them to this good mind, and they might not utterly

perish, which if they had been left uncheck∣ed in their ways they would necessarily have done, manifestly argues the prevalence of his mercy towards them over his judgments; and this it doth, though we should look on this method only as the most probable means (as usually it is) of working this effect in men. But the greatness of this mercy is much heightned by what is added in the next words, declaring that he doth not only use this as a probable means of their conversion, but that he will also by his grace make it effe∣ctual for that end to them, saying, In their af∣fliction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Yeshacharuneni, they will seek me early. Mercer here g 1.381 continues these words with the former, by repeating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ad asher, till (I say) they seek me early; but we take them as severed, as ours and others do. The Verb so rendred having in it the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shachar, which signifies, the morning, is usually so rendred here, as to have respect thereto. So the LXX here render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall in the morning address themselves to me, (though h 1.382 elsewhere they render it simply with∣out including mention of the time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they shall seek.) The vulgar Latin, mane con∣surgent ad me, and most others, in such words as are to i 1.383 the same purpose, it being by all concluded, that the word imports an early doing of a thing, by which may well be under∣stood then an earnest and sollicitous seeking or doing a thing with all sedulity, as mens early rising for that end would imply. The Chaldee only, without so precisely taking notice of the import of the root, explains it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they will (or shall) seek my fear.

The word is, as elsewhere, used in the Scripture in the same sense of earnestly seek∣ing, that here; so Ps. 78.34. where are words much to the same purpose with these, when he slew them, then they sought him: and they re∣turned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veshacharu el, and enquired, or sought early, after God: and see Prov. 1.28. Now what we read, will seek, may as well be read, shall seek, and so be understood not only as a prediction of what they proba∣bly would do, or only that God knew that they would so do, as Abarbinel expounds it, or that they should have reason so to do, k 1.384 but as a promise that God would by his grace, working on their l 1.385 hearts, and making his method that he used to them, effectual to them for that end, cause that they should do; which otherwise being so severe, might have caused in them despair of ever being relieved, rather than either that they, who had hither∣to so rebelliously run from him, should have a mind to return to him, or that they having so grievously offended him, and perceived him to be so highly displeased with them, should now have confidence to seek his face, or hope for comfort in beholding it. So that this good and advantageous effect follows not so much from the nature of the afflictions themselves, as from the goodness of God di∣recting them to that end, and out of evil bringing good, out of m 1.386 fear love, out of pu∣nishments salutary repentance. This place, and the whole process of Gods dealing with them, will perspicuously be illustrated by what is read Jer. 29.11, 12, 13, 14.

God having thus declared for what end he would send his judgments on them, and pro∣mised that they should have that effect in them, it cannot be doubted that what is here by the Prophet spoken, had in its due time a full completion, although perhaps it will not be so easie to design the time, when it had so, or that at any one time it was altogether fulfilled to the generality of them. By n 1.387 Expositors we are sent to what is recorded concerning the confession and prayer of Daniel, in the Babylo∣nish captivity, in his own name and the name of the people, for the restauration of Jerusa∣lem and the Temple, wherein they were wont to enjoy Gods Majestatick presence, and the light of his countenance, and his face shining on them, Dan. 9. v. 16, 17, 18. and to the Apocryphal book of Baruch 1, 2, and 3 chap∣ters, wherein are contained the confessions and prayers of the Jewish captives in Babylon; and to the Canonical and more Authentick books of Ezra and Nehemiah, wherein we read of their return to the Lord, and to Jerusa∣lem. But these things, in them written, re∣spect particularly the Jews, and shew what they did, whereas the words seem to concern both Kingdoms, Israel also as well as Judah; and we cannot doubt, but what is said, was as well in them fulfilled. We may well think, that there were among them in their captivity others, who bethought themselves, and set their hearts toward God as well as o 1.388 Tobit, and believed, that though he scourged them, he would again have mercy upon them, and turned unto him (according to his counsel, c. 13.6.) with their whole heart, that he might turn to them, and not hide his face from them, &c. and trusted in him that he would so do. And its probable that many of them joyned with the Jews in the true religion, and returned with them according to the free li∣berty given to them by Cyrus. Ezr. 1.3, 5. and c. 2.70. Besides, in all those who waited p 1.389 for the consolation of Israel, and looked for * 1.390 re∣demption in Jerusalem, that is, longed and

sought for the appearing of Christ, in whom Gods face is the most clearly that ever it was revealed, seen, in all that interval between the captivity of either Kingdom, and his com∣ing in the flesh, (which, I doubt not, were ma∣ny as well of the q 1.391 other Tribes, as of the two) and by the coming in of many of them at the preaching of the Gospel, we may well look on this Prophecy as fulfilled. For to refer it either to the coming in of those of the other tribes to the Passeover at Jerusa∣lem upon r 1.392 Hezekiah's invitation, in his time, as on the part of the ten Tribes, or to any de∣sires of the Jews in this dispersion that they are now in, as if it were by either of them fulfilled, will evidently be not to the purpose, the one being too early, the other too late; for the first was s 1.393 before God had executed his judgments here threatned on the Israelites, by delivering them up wholly into the ene∣mies hands, or fully withdrawn himself from them; the last, long after what is threatned of evil, and what is promised of good to the Jews, have had their due completion; the evil in the Babylonish captivity, and the good in their bethinking themselves there, and seek∣ing after God, and his restoring them to their land, and also more fully in his reveal∣ing himself to them in the face of Christ sent in the flesh, for consolation and redemption to them; this which is since hapned to them being for rebelling anew, in rejecting his sal∣vation reached forth to them. And so the words cannot be referred to them but by way of accommodation and t 1.394 proportion, and to shew what use even now they ought to make of this affliction, in seeking God early by lay∣ing hold on Christ; who is the Angel of his face (or presence,) Is. 63.9. and who conti∣nually appeareth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the face of God for us, Heb. 9.24. So that whosoever will find the face and favour of God, must in him seek it.

Thus far this Chapter reacheth, according to that division which in the Hebrew books is usually found; and as by divers v 1.395 others, so by our Translators followed. Others joyn, some this w 1.396 whole last verse, others x 1.397 the latter part of it, viz. In their affliction &c. to the following chapter, and suppose the continued sense y 1.398 between them and what follows, to require that the words be not parted. But we follow z 1.399 that distinction, which our Trans∣lators do, a 1.400 and some others think to be the best, supposing mean while that it is a mat∣ter not much to be insisted on; thinking that the distinction of chapters, ordered by those who made it, as they thought convenient, ought not to interrupt or prejudice the sense according to what the connexion and cohe∣rence of the words require.

Notes

• a 1.1

  River.
• b 1.2

  Aben Ezra.
• c 1.3

  Kimchi.
• d 1.4

  Abatb. Rivet.
• e 1.5

  Juni. Tr.
• f 1.6

  Petr. a Fig.
• g 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 MS. Arab. out of Hebrew.
• h 1.8

  Kimchi. Abarb.
• i 1.9

  Pagn. Jun. Tr. Diodati. Vat. in 4^o and 8^o.
• k 1.10

  Rivet.
• l 1.11

  Munst.
• * 1.12

  Super threnum. Vulg. Lat.
• m 1.13

  Speculatio passivè sumi potest, & activè, &c. Sanct.
• n 1.14

  I know not how Munster did read in him, who renders his words, In doctrina vestra.
• * 1.15

  Jerom. Cyril. Ribera. &c
• o 1.16

  Cor. à Lap.
• p 1.17

  Vos facti estis laqueus, & non tam Specula∣tores, & Principes, quàm Venatores appellandi; and, ••ccusantur quòd quasi laqueus ceperint populum, & positi Speculatores in Ecclesia, eos duxerint in errorem.
• q 1.18

  Munst. and see Glass. Gram. l. 4. tr. 2. p. 678.
• r 1.19

  Sanct.
• s 1.20

  Sanct.
• t 1.21

  Jun. Trem. notes on Jos 11.3.
• v 1.22

  Rivet.
• w 1.23

  R. Dav. Kimchi Grot.
• x 1.24

  R. Sal. Ab. Ezra. R. D. Kimchi out of ancienter Rabbins.
• y 1.25

  Mercer. See Rivet. and Tarnov.
• z 1.26

  See Kimchi, Vat. Calvin. Mercer. Pareus. Rivet. Tam.
• a 1.27

  R••bera.
• b 1.28

  See Kimchi, and Buxt. Lex. viz. with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 added. Tarnov.
• c 1.29

  And 2 Chron. 9.15.
• d 1.30

  See Kimchi rad. and Nic. Fuller, cap. concordant.
• e 1.31

  R. Tanchum here, and in his book Morshed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. and Kimchi in the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Miclah Yophi.
• * 1.32

  And so the Masorah notes it to be here in some books.
• f 1.33

  Facere declinationes. Coccei.
• g 1.34

  Rivet.
• h 1.35

  Lively.
• i 1.36

  Mercer.
• k 1.37

  Sanhedrim c. 11. f. 102.
• l 1.38

  Gloss. there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.39

  Num. 5.19, 20. where the root of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used, and whence they take the signification of it.
• n 1.40

  Exod. 12.21.
• o 1.41

  Cappel. crit. l. 5. p. 329.
• p 1.42

  Moreh. Nev. l. 3. c. 22.
• q 1.43

  Vindic. p. 73.
• r 1.44

  Some copies have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• s 1.45

  Kirch. concord.
• t 1.46

  Bib. Graec. Fran ofurti.
• v 1.47

  Chr. à Castro.
• w 1.48

  For I think it not well rendred in Corn. à Lap. Nets have covered the hunters which hunt.
• x 1.49

  Viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• y 1.50

  Jerom. Ribera. Chr. à Castro. Sa. Menoch.
• z 1.51

  Tirin.
• a 1.52

  See Chr. a Castro. & Vatab.
• b 1.53

  Isidor. from Munster.
• e 1.54

  Petr. a Fig.
• d 1.55

  Grot.
• e 1.56

  Munster.
• f 1.57

  Tigurin Version.
• g 1.58

  Jun. Trem.
• h 1.59

  Drus. Lively. Merc.
• i 1.60

  Calv. and see Mercer. and Pa••e.
• k 1.61

  Castal.
• l 1.62

  Cappel crit. p. 329.
• m 1.63

  Drus. and see Rivet, and Cappel cit. p. 379.
• n 1.64

  Ital. Ed. in 4^o.
• o 1.65

  Ed. in fol.
• p 1.66

  See Is. 66.3.
• q 1.67

  Rivet.
• r 1.68

  Id. and see Pare.
• s 1.69

  Jun. Trem.
• t 1.70

  Eruditor. vulg. Lat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. LXX.
• v 1.71

  Tarnov.
• w 1.72

  Kimchi.
• x 1.73

  R. Tanch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• y 1.74

  Id.
• z 1.75

  Grot.
• a 1.76

  Lively.
• b 1.77

  Lud. de Dieu. Admodum bene hic quadrat.
• c 1.78

  Petr. à Fig.
• d 1.79

  Calv.
• e 1.80

  See v. 1.
• f 1.81

  See Rivet. Tarnov. Chr. â Castro.
• g 1.82

  Drus.
• h 1.83

  Ps. 1.6. Hos. 13.5. Amos 3.2.
• i 1.84

  So the Arab. M. S. I know 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the doings of Ephraim, and the work of Israel are not hid from me.
• k 1.85

  Rivet.
• l 1.86

  Rivet so calles it.
• m 1.87

  R. Salomo Jarchi. R. D. Kimchi.
• n 1.88

  See above on v. 1.
• o 1.89

  Calv.
• p 1.90

  Petr. à Fig.
• q 1.91

  Id.
• r 1.92

  Datio, traditio, redditio, positio, concessio. Nic. Full. cap. concord.
• s 1.93

  As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, LXX. dabunt, Vulg. Lat.
• t 1.94

  Ab. Ezr. Drus. Petr. à Fig
• v 1.95

  See Merc. Tarn.
• w 1.96

  LXX.
• x 1.97

  Vulg. Lat.
• y 1.98

  See Conc. Hebr.
• z 1.99

  c. 4. 12. he expresseth it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The thought or minding of whoredome.
• a 1.100

  Vulg. Lat. Syr. &c. Drus.
• b 1.101

  Prin∣ted Arab. Jun. Trem. Tig.
• c 1.102

  Tig.
• d 1.103

  Grot.
• e 1.104

  Monstrosa ignorantia. Calv.
• f 1.105

  Ar. Eth. l. 7.12. Sanct.
• g 1.106

  See c. 7.10.
• h 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kimchi rad.
• k 1.109

  Jun. Trem.
• l 1.110

  See Jer. 14.7.
• m 1.111

  See R. Salomo, and Kimchi
• n 1.112

  Tig. P••gn.
• o 1.113

  Tig.
• p 1.114

  Pagn.
• q 1.115

  J••n. Tr.
• * 1.116

  Tirin.
• r 1.117

  Grot.
• s 1.118

  See Ribera. Chr. à Castro, &c.
• t 1.119

  Of such punishments see Is. 3.24.
• u 1.120

  Menoch.
• w 1.121

  Sa. Ribera, and see Jere. Pelican.
• x 1.122

  Pare.
• y 1.123

  Chr. à Castro.
• z 1.124

  Oecolamp.
• a 1.125

  See R. Sal.
• b 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ar. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chald. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Syr.
• d 1.128

  Dutch notes.
• e 1.129

  Lively.
• f 1.130

  2 Kin. 23.27.
• g 1.131

  So the Ar. MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.132

  Petr. à Fig.
• l 1.133

  See Tarnov.
• k 1.134

  Rivet.
• l 1.135

  Jerom.
• m 1.136

  Ab. Ezr. Kimchi. Petr. a Fig. Capito.
• n 1.137

  Jun. Tr, Ut eant, Pisc. ut maximè ibunt &c. tamen non invenient.
• o 1.138

  Kimhi.
• p 1.139

  Capito.
• q 1.140

  Jo. Hen. Ursin.
• r 1.141

  R. Tanch. Abarb.
• s 1.142

  See Is. 59.1, 2.
• t 1.143

  Abu Walid. R. Tanch. R. D. Kimchi.
• u 1.144

  As in most translations it is taken, as Greek. Lat. Syr. printed Arab.
• w 1.145

  Nic. Fuller, cap. concord.
• x 1.146

  Petr. à Fig.
• y 1.147

  Doctrinam, Petr. a Fig. Disciplinam, Mercer.
• z 1.148

  Bibl. Polygl.
• a 1.149

  See Zanch. on next v.
• b 1.150

  As in some Latin copies, in Domino, the same that in Dominum. Rib. Sa.
• c 1.151

  Munst. Pagnin.
• d 1.152

  Jun. Tr. Cast,
• e 1.153

  R. Sal. See Cyril. and Jun. Tr.
• f 1.154

  And see Ex. 34.16.
• g 1.155

  Rivet.
• h 1.156

  And see Malac. 2.11.
• i 1.157

  Except we so interpret that Is. 2.6. They abound with the children of strangers, for a proof.
• k 1.158

  Ribera.
• l 1.159

  Brenn.
• m 1.160

  Eph. 2.12.
• n 1.161

  St. Paul. 1 Cor. 4.15. saith, He had begotten them through the Gospel, whom he had brought to Christ by it.
• o 1.162

  Rivet.
• p 1.163

  Lively.
• q 1.164

  R. Tancnum. Kimchi.
• r 1.165

  Miclal Yophi.
• s 1.166

  These words are wanting in the Syriac.
• t 1.167

  Pare. Dutch notes. MS. Ar. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore.
• u 1.168

  Abu Walid.
• w 1.169

  See Merc. Tarn. Ursin. Dutch notes; and see Rivet.
• x 1.170

  Calvin.
• y 1.171

  Jo. Hen. Ursin. Dutch notes.
• z 1.172

  As if the word moneth were twice repeated, as for such expressions it useth to be.
• a 1.173

  Tigur. in singulos menses.
• b 1.174

  See 2 Kin. 15.19. and 29.
• c 1.175

  17.5, 6. &c.
• d 1.176

  Grot.
• e 1.177

  Jun. Tr.
• f 1.178

  Rivet.
• g 1.179

  Sanct. Tirin. and see Jerom.
• h 1.180

  R. D. Kimchi.
• i 1.181

  Abu Walid. R. Tanch. Calv. Zanch.
• k 1.182

  R. Sal. Aben Ezra. Abarb. and see Kimchi.
• l 1.183

  And so Abu Walid.
• m 1.184

  Ar. Mont. Petr. à F••g.
• n 1.185

  See Grot. Rivet. &c.
• o 1.186

  Joel 1.4. 1 Ki 8 37. Psal. 78.46.
• p 1.187

  Bochart. de An. 1.4. c. 4. p, 446.
• q 1.188

  Rivet.
• * 1.189

  And so in Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theophrast. de plantis. l. 4. 16. and l. 5 c. 10. and Plin. l. 17. c. 24.
• r 1.190

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jauhari and AlDamiri.
• s 1.191

  Sanctius.
• t 1.192

  LXX.
• v 1.193

  Arab.
• w 1.194

  Chald. Ar. MS. See Kimchi.
• x 1.195

  See Diod. in 4^o. Dutch notes. Ursin.
• y 1.196

  Jun. Trem.
• z 1.197

  Pare.
• a 1.198

  Deut. 32.9.
• b 1.199

  Ps. 16.5. & 119.57. Jer. 10.16. Lam. 3.24.
• b 1.200

  As in other proper names they elsewhere do. Sanct.
• c 1.201

  R. D. Kimchi. Jerom.
• d 1.202

  Pare.
• e 1.203

  Jun. Trem.
• f 1.204

  Kimchi.
• g 1.205

  As above c. 4.1. Jerom and others follow him: and see Abarb.
• h 1.206

  Drus.
• i 1.207

  Jerom. Merc. Grot.
• k 1.208

  Zanch.
• l 1.209

  Nam à tergo dicitut Septentrio, à facie meridies. Capito.
• m 1.210

  Drus Rivet.
• n 1.211

  See Zanch.
• o 1.212

  Jun, Tr. Pisc.
• p 1.213

  Dutch notes.
• q 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the like.
• r 1.215

  See Is. 10.29.
• s 1.216

  Rivet.
• t 1.217

  Grot.
• v 1.218

  Id.
• w 1.219

  Drus.
• x 1.220

  Munst. Ribera, ostendi pro ostendam, more Prophetico. And see Perr. à Fig. Pare.
• y 1.221

  P••re. Chr. à Castro.
• z 1.222

  See Zanch.
• a 1.223

  Lively. Rivet.
• b 1.224

  Tanch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.225

  Vulg. Lat. Pagn.
• d 1.226

  Tig. Ar. MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.227

  Mercer.
• f 1.228

  See Mercer. Munst. Grot. &c.
• g 1.229

  Rivet.
• h 1.230

  Jun. Trem.
• l 1.231

  Grot,
• k 1.232

  He cites no more of the words, leaving the Reader to look them in their place.
• l 1.233

  Kimchi. Abarb.
• m 1.234

  See Yalkut.
• n 1.235

  Perhaps, the Temple. Petr. à Fig.
• o 1.236

  Or, as some copies, Echeld Gad behold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Might. MS.
• p 1.237

  Kimchi Tarnov.
• q 1.238

  Oecolamp.
• r 1.239

  Cadal.
• s 1.240

  Calv. Rivet. &c.
• * 1.241

  Camassige
• t 1.242

  Kimchi.
• u 1.243

  Pagn. marg in the interlineary Bible.
• g 1.244

  bul.
• w 1.245

  See c. 4.4.
• x 1.246

  Lyra. Capito.
• y 1.247

  Pare.
• z 1.248

  Rivet.
• a 1.249

  Chr. à Castro.
• * 1.250

  See Rivet.
• b 1.251

  See Zanch. Rivet.
• c 1.252

  R. Sal. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ut qui annectit terminum sccii sui. Pagnin. Comprehendentes terminum aliorum. Interlin, in marg.
• d 1.253

  In this signification also agreeing with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.254

  Job. 24 2, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They remove land-marks.
• * 1.255

  See Mic. 2.6. and 6.14.
• f 1.256

  Jerom.
• g 1.257

  Ps. 79.8. and Jer. 10.25.
• h 1.258

  Pare. Rivet.
• i 1.259

  Gen. 7.11.
• k 1.260

  Ps. 77.17.
• l 1.261

  Rev. 16.1.
• m 1.262

  Vat. Zanch.
• n 1.263

  Corn. à Lap.
• o 1.264

  Is. 30.28.
• p 1.265

  Petr. à Fig.
• q 1.266

  Is. 28.2. and 59 19.
• r 1.267

  Vat. Pare. Rivet.
• s 1.268

  De futura captivitate loquitur secun∣dum omnes. Chr. à Castro.
• t 1.269

  Rivet.
• v 1.270

  Tirin.
• w 1.271

  Vat. Munst. Merc. and see Rivet.
• x 1.272

  R. D. Kimchi.
• y 1.273

  Capito.
• z 1.274

  Grot. Rivet.
• a 1.275

  Ab. Ezra. Their Kings oppressed them, and defrauded them.
• b 1.276

  Lyra. Jun. Tr. Tarn. See Cappel, p. 362.
• c 1.277

  Corn. à Lap. Or else Ashak, and Ratsats, as cap. p. 242.
• d 1.278

  So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abu Walid in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.279

  R. Sal. Aben Ezra. Kimch. Abarb.
• f 1.280

  Or, as some, in the Infinitive, to command.
• g 1.281

  R. Sal.
• h 1.282

  Aben Ezra.
• i 1.283

  Mat. 15.9 Marc. 7.7.
• k 1.284

  1 Kin 14.16. 2 Ki. 13.6. and c. 14.24.
• l 1.285

  And so the Jew, which is Author of the Spanish Translatian, puts it •••• t••e text.
• m 1.286

  And so the English, called the Geneva bible, puts in the margin as granted, after Jerebcams commandment.
• * 1.287

  See Abarbinel.
• n 1.288

  Cappel. p. 242. and 244.
• o 1.289

  Kircher in his Concordance reckons up twelve places where they so do.
• p 1.290

  Schindler Lex.
• q 1.291

  R. Sal. and Aben Ezra, Deut. 1.5. though Gen. 18.27. they both expound it by to will, or desire to do, and there intimate, that in Deutr. it so signifies also.
• r 1.292

  Though others otherwise.
• s 1.293

  As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. See him on the place.
• t 1.294

  Buxtorf. Vindic. p. 722. Rivet.
• v 1.295

  Grot. and so followed the Chaldee. Chr. à Castro.
• w 1.296

  Petr, à Fig.
• x 1.297

  Buxt. Lexicon, and others.
• y 1.298

  Buxt. Vindic. p. 757.
• z 1.299

  So among the significations of this root is reckoned to be foolish, or to do foolishly: as Num. 12.11. Jer. 5.4.
• a 1.300

  So by Abu Walid it is said to signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Sam. 17.39. waere the Coaldee re••ders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 noluit, he would not; others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he could not, or knew not how. Ar. MS. and R. Tanch.
• b 1.301

  Gen. 18.27.
• c 1.302

  Abu Walid saith it signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to go on, proceed, and persist in a thing, and see R. Tanch. on. Jos. 7 7.
• d 1.303

  Lud. de Dieu.
• e 1.304

  Is. 9.1.
• f 1.305

  LXX. vulg. and both Arab. versions.
• g 1.306

  Petr. à Fig. subaudi, Sum.
• h 1.307

  Syr. Cast.
• i 1.308

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abarb.
• k 1.309

  Non quod Deus tinea sit, sed quòd sustinentibus poenam talis videatur. Jerom.
• l 1.310

  2 Kin. 15. and following Chapters. See Abarb. and Rivet.
• m 1.311

  Zanch,
• n 1.312

  See Pareus and Tarnovius.
• o 1.313

  Grot.
• p 1.314

  In which respect they are also joined, Job 13.28. and compare in the New Testament language 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mat. 6.19. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jam. 5.2.
• q 1.315

  Trem.
• r 1.316

  Pare. Rivet.
• s 1.317

  Cappel.
• t 1.318

  Ps. 36.15.
• v 1.319

  See notes in Francford Greek Bibles of Wechel.
• w 1.320

  Tremel. See Pare. and River.
• x 1.321

  Though it be perhaps used for a whip made of Oxeshide.
• y 1.322

  Some therefore, as Cyril observes, have for the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the 2^d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• y 1.323

  Jun. Trem.
• z 1.324

  LXX. Vulg. Lat. &c.
• a 1.325

  R. Tanch. Ab. Ezra, and Kimchi, here and in Rad. (and Abarb.) though the Latin translation of them render it by binding.
• b 1.326

  K••mchi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.327

  And so Abarb.
• d 1.328

  So R. R. Salomo. Ab. Ezra. Kimchi. Abarbinel.
• e 1.329

  Jun. Trem. Pisc. Drus.
• f 1.330

  See Calv. Zanch. because Ephraim went first and led the way.
• g 1.331

  So the LXX and printed Arab. seem to do, which b••th read Jarim, for Jareb. Kimchi on c. 10.6. Calv. Cast. Dutch notes.
• h 1.332

  See Tarnov.
• * 1.333

  Lively.
• i 1.334

  Aben Ezra. Kimchi on this place.
• k 1.335

  Shindlers Lex. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.336

  See Kimc••i, and Abarbinel. The Syriac takes it for a place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The King of Joroh, and perhaps the LXX.
• m 1.337

  Except we make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jarib, 1 Chron. 4.24. to be the same name, though it hath nothing to do with this.
• n 1.338

  Cyril also saith, that by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is left in the LXX, is meant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that the name so signifies, and in other Greek translations is it so rendred.
• o 1.339

  Abarb.
• p 1.340

  According to whom the Hebrew Concordance puts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the future of Hiphil, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Glasius reckons this among such Nouns, of which it may be doubted whether they be proper names, or appella∣tives. Gram. l. 4. tr. 3. p. 805. marg.
• q 1.341

  Rivet.
• r 1.342

  So Bar Ali in his Lex. expounds that root by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• s 1.343

  For c. 10. he takes him for Senacherib, and so here Abarb. as if both the one and the other had that title, agreeably to what some (as we said) take it for a general appellation to them.
• t 1.344

  See Ushers Annals.
• v 1.345

  So Theodoret, Lyra, and that great Syrian Lexicogra∣pher, Bar Bahlul saith, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yorob, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or in Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Egypt.
• w 1.346

  Bibl. Francofurt. and see Drus.
• x 1.347

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• y 1.348

  Zanc. Rivet.
• z 1.349

  By a Figure Litotes, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.350

  Abarb.
• b 1.351

  See Num. 23.24. 2 Sam. 1.23. and c. 17.10. and c. 23.20. 1 Car. 11.22.
• c 1.352

  Ohel Mohed in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.353

  Jun. Trem. Immanis mediaeque aetatis Leo. Nic. Full cap. concord. A black Lion. Bochart.
• e 1.354

  Drus. ex Aeliano. de varia historia.
• f 1.355

  Zanch. Ri••et.
• g 1.356

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will go away with the prey, or, I will go away, and none shall follow me. Ab. Ezra.
• h 1.357

  1 Kin. 8.27.33.
• i 1.358

  Ps. 33.14.
• k 1.359

  Mat. 5.34.
• l 1.360

  Ibid. 16. and 6.1.
• m 1.361

  Jam. 7.6.
• n 1.362

  Ps. 9.11.
• o 1.363

  Ps. 135.21.
• p 1.364

  Mat. 23.2.1.
• q 1.365

  Ex. 25.8.
• r 1.366

  Num. 5.3. Hos. 11.9.
• s 1.367

  Trem.
• t 1.368

  Trem. Rivet.
• u 1.369

  Moreli l. 1. c. 23. and see Deut. 31.17. Cain accounted it his heavy curse that he should be hid from the face of the Lord. Gen. 4.14.
• * 1.370

  Eze. 18.32. & 33.12.
• w 1.371

  Castal. Donec commisso crimine requirant meam praesentiam.
• x 1.372

  R. Sal. Ab. Ezr. Kimchi. Abarb. Till they say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 We are guilty.
• y 1.373

  Glass. Gram. l. 3. p. 279.
• z 1.374

  Ezek. 6.6, Hos. 13.16.
• a 1.375

  And so Drus. saith it may be here rendred.
• b 1.376

  Com∣pare Levit. 26.44.
• c 1.377

  2 Sam. 3.13. and c. 14.24.
• d 1.378

  There c. 14.32. 2 Sam. 3.13. and c. 14.24.
• e 1.379

  Ps. 31.16. 6••.1.80.3. and elsewhere.
• f 1.380

  1 Chr. 16.11. Ps. 105.4.
• g 1.381

  And so Grot. does, unus est sermo; unless we take it as in the Imperative mood, Let them seek me, &c. Pellican.
• h 1.382

  Prov. 1.28.
• i 1.383

  Arab. MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the printed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.384

  Rivet.
• l 1.385

  Baruch 2.31. and 3.7.
• m 1.386

  Rivet.
• n 1.387

  Tarnov.
• o 1.388

  Tobit 13.5.
• p 1.389

  Luc. 2.25.
• * 1.390

  ib. v. 38.
• q 1.391

  As Anna the daughter of Phanuel, of the tribe of Aser. Luc. 2.36.
• r 1.392

  2 Chron. 30.6.
• s 1.393

  Rivet.
• t 1.394

  Per analogiam. River.
• v 1.395

  Chaldee.
• w 1.396

  Jun. Trem. Tig. Munst. Mercer in his no es.
• x 1.397

  Tremel. Castal.
• y 1.398

  LXX. Vulg. Lat.
• z 1.399

  Trem.
• a 1.400

  Quae d stinctio potior videtur. Merc.