A commentary on the prophecy of Hosea by Edward Pococke.

v. 11. Also, O Judah, he hath set an har∣vest for thee, when I returned the cap∣tivity of my people.

It is by g several Expositors premised to their explication of these words, that it is a very difficult and obscure place; certainly by the many different expositions that they give of it, made so; while they scarce agree concerning any one word therein: I mean not so much in the signification of every word by it self, for in that they agree, but in the ap∣plication of the words, and the joyning them together for making up the meaning. As first, they differ concerning the Noun or name, Ju∣dah, whether it should be taken in the Voca∣tive case, and spoken to, Judah, or in the No∣minative, and spoken of him. 2. Concerning the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shat, rendred, he hath set, to whom that is to be referred; who is he that

is said to have set, or who should set. 3. Con∣cerning the next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Katsir, an har∣vest, what is meant by that harvest, and whe∣ther it be put to signifie good or bad, or whe∣ther it may not be rendred rather, a bough, as it also signifies. 4. Who again is the person denoted by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lac, to thee; and 5. In the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beshubi shebut ammi, when I returned the captivity of my people; what captivity, and what returning is meant, whether any then already past, or then to come.

Different opinions concerning these and like queries concerning the words, occasion such different Expositions, that the Reader is left in a doubt which to follow: and some of the learned'st Expositors, after they have reckoned up some of the chief of them, have thought fit to leave him so, and, as not daring positively to determine the matter, to permit to him his own choice. So Petrus à Figuiero; Apposui multorum interpretationes, optionem prudenti lectori derelinquens; and Rivet, after he had recited some of them, liberum unicuique, ex variis interpretationibus quae in fidei analogiam non impingunt, eam seligere quam judicabit ap∣tissimam, it is free for every one out of the dif∣ferent interpretations, which are not contrary to the analogy of faith, to choose that which he shall think most convenient. And what other method shall we then follow, but giving some of the chief Expositions which we meet with, and adding what occurs to be added, to leave the Reader to his option?

To begin with the more ancient, the e Franc∣ford Edition of the LXX hath, f 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Judah hath g left (or put away) his harvest; begin to gather to thy self thy grapes (or fruit) when I return the captivity of my people. In which reading is a manifest confusion, by the blending and putting to∣gether two different rendrings of the words; the first of which is, And Judah hath left (or put away) his harvest; as h if the meaning were, that Judah also had, by imitating idolatrous Israel, deprived himself of reaping the good fruit or harvest of God's gracious promises. In which rendring, Judah is put in the Nomi∣native case, and the second person in the Pro∣noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lac, thee, changed into the third. The second is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or i 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, begin to gather the vintage to thy self, k which alone is had in some Editions, and in it Judah is, according to some, made not a member of this sentence, but the former, which it makes so to end, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Israel is polluted and Judah also; which differs from the for∣mer, in that the Verb answering to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shat, is in it put in the Imperative mood; which reading the printed Arabic, as order'd by the Publisher and Latin Translator, follows. For by altering the distinction of the words, they might both be read otherwise, so as to joyn Judah with the words that follow it, and not the preceding; and then must it be taken in the Vocative case, O Judah begin &c.

And so doth the Syriac likewise, according as vowelled by the Publishers thereof, and by l others directed to, both take the Noun in the Vocative case, and the Verb in the Im∣perative mood, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Woph yehudo ebed loc ketopho, And thou also Judah make (or set) to thee a vin∣tage, that is, tread the wine-press, or press the grapes, or the liquor out of the grapes, as Bar Ali and Bar Bahlul their Lexicographers expound it: but if it were vowelled Ebad in∣stead of Obed, it would be the Preterperfect tense, and Judah the Nominative case, Judah hath set or prepared for thee a vintage.

The Vulgar Latin expresly putteth the name in the Vocative case, and the Verb in the Imperative mood, rendring, sed & Juda pone messem tibi, cùm convertero captivitatem po∣puli mei, which the Doway Translation ren∣ders, yea and thou Judah, put thee an harvest when I shall convert the captivity of my people; al∣though m there be who think in this also the words may be otherwise distinguished, and referring, and Judah also, (taking it in the Nominative case) to the former words, (as we have seen by some to be done in the Greek) begin the sentence with Pone messem tibi, put thee an harvest. And some understand also by putting, putting away, leaving or letting alone; as if harvest were understood of n receiving good, which they were not yet to enjoy, but after they had first suffered captivity, and should, being from thence returned, reap it: o whether then, if the sentence do so begin, it be to be referred either to all Israel as well as Judah, or peculiarly to Judah, will be doubted.

Thus do those ancienter Translators render these words: the p modern generally except against them, for taking the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shat in the Imperative mood, q which is not the or∣dinary regular form of that mood, but of the Preterperfect tense, in which it is therefore more generally agreed by them that it ought

to be rendred, hath put, set, or prepared. Yet not by all, for Custalio puts it also in the Im∣perative, compara tibi messem: and Munster, and the Tigurin Version, rendring it, ponis, dost set, seem to take it as a r Participle, as if it were, s 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Attah shat, Tu ponens, thou settest: but then otherwise in giving the meaning, they do strangely differ among them∣selves.

They that take Judah in the Vocative case, if they also take the Verb as in the Present tense, viz. as a Participle, as the last named, t so understand it as to mean, Thou also, O Judah, makest up to thy self an harvest, that is, art occasion to thy self of many evils by imitating wicked Israel, even then when I thought for the sake of the good which were among them to turn away the captivity of my people. And Ca∣stalio, who takes it as an Imperative, having the force of a Future, to much like purpose; Thou wilt sin, and make thy self liable thereby to punishment, which will be the fruit and harvest of thy sin, when I shall recall my captives, that is, such as are good among you, who only, and not the wicked, shall obtain my peace.

Others, who also so take the Noun, but then the Verb in the Preterperfect tense, and the third person, he shall set, or the like, and un∣derstand, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. him that hath set, differ as concerning that person who he is, and the harvest that he is said to have set. The person some will have to be Ephraim, O Judah he, that is, Ephraim before spoken of, hath also besides his other evil doings set an harvest for thee, when I returned the captivity of my people; that is, either, he hath made thee ready for destruction, and liable to it, by cor∣rupting and enticing thee to Idolatry, when I returned, or caused to be restored, those of my people, whom the Israelites under Pekah, in the time of King Ahaz, under whom our Prophet lived, carried away captives, ac∣cording to what is related 2 Chron. 28.5. &c. For there it is said v. 2. of Ahaz, that he walked in the way of the Kings of Israel; or else, secondly, Ephraim set an harvest to thee, that is, made a great destruction of thee, at that time when I returned &c. Both these ways refer to that history, in respect of what was then done by Ephraim or Israel to Judah; and in both of them, by harvest, is signified ill: according to one, that ill that they did to them by sowing Idolatry among them, and corrupting their religion and manners, the harvest and ill fruit of which they should after reap; which is by v some preferred; accor∣ding to the other, that cutting them off as corn is cut at harvest, by the slaying of an hundred and twenty thousand of them in one day, and taking two hundred thousand of them, whom they carried away captives, but that being admonished by Hoded the Prophet, they carried them back again, and restored them, and the much spoil which they had ta∣ken; which they will have to be, the returning the captivity of his people, here meant; and this w others choose, because of their corrupting of their religion, more especially at that time, there is nothing in the history mentio∣ned. And in both these ways, that which is called the setting an harvest to Judah, will be among the notorious sins of Ephraim, whom in the former words he was taxing, and in both (as we said) signifies ill to Judah: which others, thinking not to be properly expressed by the name of harvest, x but that to be usu∣ally an expression of good, do not think the person that is said to set the harvest to be E∣phraim, but rather to be God; and the return∣ing of the captivity mentioned, not to be that former from Samaria, (as those foremen∣tioned would have it,) but that from Babylon, which was then yet to come, and so the meaning to be, y O Judah, although God shall punish the Israelites for those sins of theirs mentioned, with a final destruction of their Kingdom; and thou for imitating them in their wicked ways shalt also in part suffer like punishment of captivity, yet he shall set an harvest (or, give again a time of joy and re∣joycing as the joy of harvest) to thee, when he shall bring back the captivity of his people, accor∣ding to what he said, c. 1.7. In this way, though the persons be changed from the third, in he hath set, or he hath appointed to give, to the first, in when I shall return &c. this they observe, not to hinder us from the understand∣ing both of the same persons; such change of persons, when the same is still spoken of, be∣ing z elsewhere in Scripture used. But I do not see, why the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gam, also, usu∣ally a Copulative, should be render'd, yet, or notwithstanding, as then it must be.

Kimchi taking also Judah in the Vocative case, O Judah, and the returning spoken of, to be from a captivity already past, doth not yet understand it of the same with those be∣fore mentioned, but of what was done by Jeroboam when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he restored (or returned) Damascus and Hamath to Judah in Israel, (as then it must be render'd, 2 Kin. 14.28.) For making out his exposition, he takes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Katsir, not to signifie here, an harvest,

but rather a a plant, or branch, by which was denoted King Jeroboam, and so the meaning to be, He (I suppose he means E∣phraim) set also (or afforded) to thee a branch, that returned the captivity of my people, viz. Jeroboam the son ot Joash King of Israel. For although both Israel and Judah did evil (as he before shewed,) yet when I returned the capti∣vity of my people by the hand of Jeroboam, be∣cause I saw the affliction of Israel to be very bit∣ter, to thee also, O Judah, he set (or afforded) a branch and good plant, viz. Jeroboam, who re∣turned Damascus and Hamath to Judah: yet did ye not return to good, neither Judah nor Is∣rael This exposition of his I think well falls under that censure which Abarbinel gives both of it and of R. Salomon's, and Ab. Ez∣ra's also; that their words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 very strange and difficult; (yet doth Va∣tablus choose to follow this of Kimchies, ma∣king it yet more obscure and difficult.) R. Salo∣mon's exposition, which he censures, and as he gives it, makes the meaning to be,

that there is one that hath set a time of punish∣ment to her, viz. a time of captivity,

(ac∣cording to the use of the word harvest, Jer. 51.33. yet a little while and the time of her harvest shall come,) when I reproved them, that I might turn back their aversions. That of Aben Ezra, as not in the rank of those who make Judah the Vocative case, we shall not yet mention. He having censured these as such as the words will not bear, pro∣ceeds himself to give another exposition, whether with better success the reader will judge. He will have here the Prophet to prophesie of the captivity under the second Temple, and as speaking to Judah thus to bespeak him;

Also thou, O Judah, although thou shalt return from Babylon after seven∣ty years, do not say in thine heart that thou shalt absolutely inherit (or possess) the land for ever; it shall not be so, for he hath set an harvest for thee, that is, a time of harvest, which is a time of punishment decreed for thee, when I shall return the captivity of my people from Babylon. For there shall be also a time of harvest now for thee, to go into an∣other captivity.

It will be to be consider'd whether this be not as wide from the words as those others, which he censures as so.

Grotius also takes, as these do, Judah in the Vocative case, but differs in his explication of the other words, as taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render harvest, in another signification, viz. of straitness, or anguish; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shat, ren∣dred, hath set, being put without express mention of the person, to be taken as passive∣ly, there is set, or shall be set, and the whole verse to import, and also, O Judah, there shall be anguish (or straits) set for thee, after that I shall return the captivity of my people, that is, shall return to make my people captive, or cause them again to be led away captives. For first many of the Israelites were carried away cap∣tive by Tiglah Pileser King of Assyria, 2 Kin. 15.29. and at a second time were they over∣come and carried away by Shalmaneser, c. 17.6. and c. 18.10, 11. and then in few years after came up Senacherib, and took the fenced cities of Judah, c. 18.13. and threatned and besieged Jerusalem it self, as there and in Is. 36. which was afterwards taken by Nebu∣chadnezzar, and the Jews carried into capti∣vity, as appears in the history, 2 Kin. 24. and 25. so that the whole verse should be thus rendred, Also, O Judah, there is set for thee an harvest, (a time of calamity and destruction,) after I shall a second time cause my people (that is, Israel) to be carried away captives; when they saw them a second time mowed down, then should they look for their own harvest, and the sicle to be put in among them also.

These all are of those who take Judah in the Vocative case; but there are who take it in the Nominative, and then make Ephraim (or Israel) to be the person spoken to, and pointed out in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lac, to thee. So ex∣presly the MS. Arabic Translation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Also Judah did set thee an harvest, O Israel, when I returned with (or brought back) the captivity of my people. To which the Author thereof adds this note:

If any shall say, where find ye this word [I suppose he means the word harvest] to be spoken of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 slaughter, by way of similitude? I answer, in that, Put ye in the sickle, for the harvest is ripe, Joel 3.13.

By this his note, he saying no more, it appears to me, that by their setting to Israel an harvest, he means, that they afforded men that were cut off by Israel as corn in harvest is cut down; and that being when God brought back the captivity of his people, that he refers it to that history which above we saw others to refer this passage to, viz. that of Judahs be∣ing partly slain, partly captivated by Israel, 2 Chr. 28. I know not what else he should have respect to.

Aben Ezra taketh the same way of con∣struction, yet gives another meaning to this purpose. Judah (O Ephraim) hath yeilded a

branch to thee, and b holpen thee in serving Baal at Bethel, when it was in my mind to turn back the captivity of my people, that they might soy, Come and let us c return unto the Lord; But now for Ju∣dahs sake, who hath forsaken mine house, I will not return (or turn away) thy captivity. Which though in something differing words, is cited likewise by Kimchie, as an ordinary exposition, so as to make Judah's adding a bough to Ephraim, to be their joining with them in Ido∣latry, though they had at home the Temple of God; by which means it came to pass, that though while some of them remained sound in their religion, God thought to turn back, or away, their captivity, yet now they being jointly corrupted he gave (or was de∣termined to give) them all up into the ene∣mies power, and would neither bring back those of Israel that were before carried cap∣tives, nor hinder the rest of them, nor Ju∣dah from being so likewise. In this way it is observed by R. Tanchum, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when I returned, is taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that I should not return, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i.e. so as to hinder me from returning them, which he thinks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 far fetch'd. Likewise this Exposition of Aben Ezra's is, as we said, cen∣sured by Abarbinel, as not agreeable to the words, yet is the like meaning embraced by d some of the Latin Expositors as that Judah is taxed for planting to Ephraim, i.e. with them an evil branch, by joining with them in Ido∣latry, which by one is expressed by e com∣plantavit tibi, and so did now, instead of stri∣ving, as they ought to have done, by their good example, persisting in the true religion, to reduce them to it, confirm them in the false, by their falling also to Idolatry, and so hinder Gods good thoughts towards them and themselves.

There is also f another exposition, which I know not how it will be agreeable to the words; Judah shall reap the fruits of thy land, when he being turned from Babylon shall possess it.

Diodati makes the meaning to be, O ye of the ten Tribes, O Ephraim, though ye seem now destitute of all good plants of faithful be∣lievers, yet Judah shall set an harvest (or a new plantation) to you; that is, it shall be done by the preaching of the Gospel by the Apostles, and other his Ministers, which should come forth of Judea or Jerusalem, when he should deliver his out of spiritual captivity. In which way, by the setting of an harvest (or plantation,) should be meant then good to them, not evil, as in that of Aben Ezra and those that agree with him, and as the Chaldee Paraphrast appears also manifestly to have ta∣ken it, while he paraphraseth, Also they of the house of Judah have began to multiply their sins; also to them shall the h end come, when I shall re∣turn the captivity of my people.

To make good these ways, it may be ob∣served, that by some of them captivity is ta∣ken rather for i such crimes as deserved, and made liable to it, then actual captivity it self, which as then was not yet befallen them; k and the converting from those sins for preventing the captivity, to be looked on as returning or bringing back from it; and the l intending, and using means, to do it, to be expressed by the terms of actual doing, cum converterem, i.e. vellem convertere, dum cogito, or conor, while I return, i. e. while I would, while I think or en∣deavour to return, &c. and the like.

But there is yet another way, which makes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lac, to thee, to be referred to God as from the Prophet, or to the Prophet as from God; both these ways we look on but as one; the meaning will be much one. If we take them as the words of God speaking to the Pro∣phet, they may as to the former part of them, sound thus, Also Judah hath set an harvest for thee, or to thee, that is, that thou mayest de∣nounce destruction to them also, as ripe for it; or, as if the words of the Prophet to God, then thus, Also Judah hath set an harvest for thee, O God, or made ready an harvest for thee; hath made himself ready for punish∣ment, being grown ripe in his sins, and ready to be cut down as well as Israel. This is R. Tanchum's Exposition, who would have this and the foregoing verse to be the words of the Prophet turning his speech to God; and he prefers it before that other which Aben Ez∣ra (as we have seen) and others, take, who look on it to intimate Judah's helping or confirm∣ing and incouraging Israel in their sin, by joining with them in it. And indeed there is nothing in it hitherto harsh, as either to the connexion or signification of the words; the connexion being made by the conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gam, also, which seems to require that some∣thing be spoken in this v. of Judah's sinfulness, as there was in the foregoing of Israels. And as for the understanding that expression of setting an harvest, as it doth, viz. that it should signifie, being ripe in sin, and ready for punish∣ment, and to be cut off by God's judgments, as corn ready to be cut down, we have else∣where plain examples of like use of the word; as Jer. 51.33. where speaking of Babylon g

ready for destruction, he saith, the time of her harvest is come; and Joel 3.13. speaking of such of the heathen as were ready for Gods judgments, Put ye in the sickle, for the harvest is ripe, for their wickedness is great. And the same expression is used likewise for denoting of readiness for excision, in the New Testa∣ment also; as Rev. 14.15. Thrust in thy sickle and reap, for the time is come for thee to reap, for the harvest of the earth is ripe.

All things according to this way are hitherto plain, and there is no difficulty in that which is said to be so difficult, m or at least made so, by so many different expositions, every way disagreeing, and even contrary, one to ano∣ther. The only difficulty will be in joyning, and adapting to them the following words, which are, when I returned the captivity of my people: when, or from what captivity were they returned, when the Prophet said this? Truly here will be no more difficulty in the connexion of them, than in any of the fore∣mentioned Expositions; and if the same li∣berty be granted here as some of them re∣quire, that by returning the captivity of his peo∣ple, be Gods or the Prophets indeavouring to turn away or prevent their captivity, by re∣ducing and reclaiming them from their Ido∣latry, and other like sins, which made them lia∣ble to it, and using all good means for it, things will be clear enough, and the thing ob∣jected against them be, That even then, when, and notwithstanding, God or his Prophet sought by such means their good, and to pre∣vent evil to them, they did obstinately run on in their sins to the fitting themselves for de∣struction; or, if according to others, those hi∣stories either of Judah, being brought back from their captivity from Samaria; or of what was done by Jeroboam's restoring to them Damascus and Hamath, be to be had respect to; either of them may be as well adjusted with these Expositions, as with those others, which, as we have seen, make use of them; deno∣ting, that even then Judah obstinately persi∣sted to run on in their n idolatrous courses, to the provoking of God to put in his sickle among them.

But R. Tanchum, from whom we have the last Exposition, which seems of all the clea∣rest, to prevent all difficulty and objections in this kind, takes another way, by making a stop at the end of those words, hath set an harvest for thee, as if they were to be continued with the former v. and those which follow, when I re∣turned (or, would have returned) &c. were the beginning of a distinct period, and to be joyned with the following, for the beginning of a new chapter, viz. with, when I healed, or would have healed Israel, as being but the same thing in different words, and referring to the same matter. The ordinary distinction of chap∣ters and verses he thinks ought not here to be regarded, as likewise neither in some other places, the sense and matter so requiring o that some things be otherwise joyned or distinguished then ordinarily they are; which I think is plain enough, as we have elsewhere seen, yet not slighting the ordinary distinction except the sense necessarily require it. Theo∣doret likewise would have them joyned toge∣ther; but for the concluding of this chapter, not the beginning of the next.

Thus have we more at large, than perhaps some may think necessary, given account of several Expositions of this difficult place, fol∣lowing therein the example of some, (as at first we said,) who have thought fit to give the Reader rather choice of several, which the words seem capable of, then magisterially to determine him to one; which liberty leaving him, for my part I think the last named most proper and perspicuous.

Notes

• g

  Trem. Rib. Chr. à Castro. Rivet. Non modo diversis, sed etiam plane contrariis explicationibus interpretum, longe ob∣scurior est, redditus ut certè quid sequaris, aut quem, non facilè videas. Tarnov.
• e

  An. 1597.
• f

  Drus. thinks, at first was written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g

  Dimisit, or Deposuit,
• h

  See Chr. à Castro.
• i

  See Drus. Polyglot.
• k

  Polyglot. Lond. out of the Roman.
• l

  Bar Ali, and Bar Bahlul in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both expounding it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m

  See Ribera, and Chr. à Castro,
• n

  Chr. à Castro. in his Paraphrase.
• o

  Ribera.
• p

  Mercer. Tarnov.
• q

  Trem.
• r

  Capito,
• s

  Mercer.
• t

  Munst.
• See R. Salomo.
• See de Dieu.
• v

  Jun. Trem. Tarnov.
• w

  De Dieu, and see Rivet.
• x

  Liveley.
• y

  Rivet.
• z

  As Is. 29.19.
• a

  So Abu Walid saith, that here by Katsir is denoted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Branch, a King, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Metaphorically: and so Gloss. Heb. Ar, saith it is here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Kuig.
• See Ex. 6.9.
• So see it Ps. 49.14.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, So in R. Tanchum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d

  Among them Calvin.
• e

  Petr. a Fig.
• f

  In Drus.
• h

  Reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as in a MS. Copy of Kimchi, and in Edit. Pisauc. not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sins, as in some other Editions.
• i

  Capito.
• k

  Zanchi
• l

  Petr. à Fig. Munst. Tig.
• g

  Compare the two Italian Editions, fol. and 4^o.
• m

  Tarnov.
• n

  See 2 Chron. 28.19. &c.
• o

  And see Petr. à Fig.