A commentary on the prophecy of Hosea by Edward Pococke.

v. 7. The daies of visitation are come, The daies of recompense are come, Israel shall know it: the prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, and the great hatred.

v. 7. The daies of visitation are come, the daies of recompence are come, Israel shall know it, &c. g 1.1 The Lord is long-suffering and of great mercy, giveing to sinful people time to re∣pent, yet by no means clearing the guilty, who refusing to make right use of that time do not therein turn to him by repentance. For such

he hath a time determined wherein to take account of them, and to punish them for all their iniquity. This time he assures the rebel∣lious Israelites, who refusing to hearken to the voice of his Prophets calling on them by re∣pentance to prevent it put it far from them, to be now instant and at hand, and that it should certainly seize on them, and therefore (as we said) speaks of it as already come, and he expresseth it under the name of the daies of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Happekudah visitation, and of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hashillum recompence, both which notions of visiting and recompence, are indiffe∣rently used for good and for evil. Of the first in the notion of Gods taking notice or being mindful of any for good, and for doing them good which he had refrained before from do∣ing to them, examples we have as in other places, so Gen. 20.10. where it is said, The Lord visited Sarah, and Gen. 5.25. when Jo∣seph saith to his brethren, God will surely visit you: and on the contrary, it is to take notice of for evil, to call to an account or punish for such Sins as he had hitherto forborne, as ve∣ry frequently elsewhere, so before in this Prophecy, c. 1.4. where ours in the Text render it avenge, for explications sake, but in the Margin, visit, and c. 2.13. and 8.13. And that the second word is used in both waies, to omit other examples, that one place in Job. 34.11. shews. The work of a man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yeshallem lo, shall he render, (or recompence) unto him, and cause every man to finde according to his way, viz. If his work be good, he shall recompence him with good, if evil, with evil: both are called recompence. Here it is manifest they both import evil, and what the effect of this visitation and re∣compence for evil shall be, the following words declare.

Israel shall know it. The last word it, is supplied, the Original having only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yedeu Israel, Israel shall know, and there ours with others make a stop, that what is said may be referred to what precedes, and what follows may be a new sentence. In these times, Israel shall know. What? that now is in good earnest come upon them, what being before threatened to them by the Prophets that it should come, they would not know, believe, nor take notice of, so as to seek to prevent it by forsaking those evil waies which it was said should bring it up∣on them. It shall now, being verified up∣on them, teach them by sad experience to know both the justice and veracity of God, and h 1.2 that his messages sent to them by his Prophets were not vain threats, nor they false messengers. To this purpose are these words expounded by those who here so make the distinction as to refer them to the precedent, and to make one clause with them, separated from the following; Which some think most agreeable to the Hebrew i 1.3, by reason of the distinctive article in that place where it is, but others (not disap∣proved by some of these) without regard to that, do joyn them with the following so as that they should denote that which it is said, they should know, and not what went be∣fore.

k 1.4 Others think them so placed as to have re∣spect to both, and to be, therefore, though once expressed, yet twice repeated as to im∣port, Israel shall know that the times of visitati∣on, the times of recompence are come, and again Israel shall know, the Prophet is (or) that the prophet is, or was, a fool, &c. There will be no great difference, as to the sense, which ever of these waies of distinction be taken, as we shall see by looking into the meaning of the following words.

Among those that referre them to, and joyne them with the following words, is Jero∣me, or the vulgar Latin which hath, l 1.5 scitote Israel stultum prophetam, &c. know ye O Is∣rael, the foolish Prophet, or the Prophet to be a fool, &c: But in him is to be observed in the first place that he changeth the Verbe from the Future of the third person Plural signifying, they shall know, into the second person of the Imperative Mood, scitote, know ye; for no other reason I suppose, than that he thought it to add some emphasis if the person were spoken to, and bid to do that which is said, they will, or shall do. And with him, as to that viz. that it should be understood as a com∣mand to them, agrees the MS. Arab. but with∣out change of the Person, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let therefore Israel know that, &c. I think therefore that there is no reason why m 1.6 some should think that the Author of that vulgar Latin did read otherwise than is now commonly read, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vedeu, and know ye, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yedeu, they shall know. For then he must have put in Et and, to answer to the conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ve, which he doth not, but only thinking that which he thought was spoken by way of command, would, as we said, be more Emphatically expressed in the second Person, so put it, viz. scitote, know ye O Israel, and perhaps the rather because the affixe in the following words, thy iniquity is in the second person. But others who thus joyn the word with the following, commonly ren∣der

it more closely to the original, scient, Is∣rael shall know; namely that which follows, The prophet is a fool, &c.

But in the giving the meaning of that we shall find again difference of expositions, some takeing by the Prophet and spiritual man, or the man of the spirit, as ours in the Margin put it, literally answering to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ish harruach, to be meant false Prophets, others to be meant the true Pro∣phets. Of those who take it in the first way (which perhaps is the plainest and by most followed) are among the Jews, the Author of the MS. Arab. version, who renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hannabi, the Prophet by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that attributes to himself prophecy, or pretends to be a prophet; and Kimchi who explains it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lying or false Prophets. Yet do not these agree in the whole construction of the words, the MS. Arab. thus rendring them, let Israel therefore know 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the fool who pretends to be a prophet, is a man that is possessed with, or acted by an evil spirit, where he either comprehends the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ruach Spirit, under the word n 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which he renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Meshuggah which ours tran∣slate mad, or else it is omitted by him or the Scribe. But Kimchi expounds it more clearly, Then shall Israel know and confess, and say, con∣cerning their false Prophets which deceived them, and said to them peace, peace, then, I say, shall they say of them, The prophet is a fool, the man of the spirit, is mad. And he is by many of the Christian Expositors in this followed, mak∣ing this the meaning, that Israel, when those evils shall come upon them, should know that those whom they took to be Prophets, and who pretended to the Spirit, and they thought to be acted by the spirit, and there∣fore believed them promising them security in their evil courses, and bidding them not to fear the coming of those evils which God by his true prophets threatned, were indeed nothing less, but on the contrary, fooles and mad men, mere fanatical impostors, walking in the spirit and falshood as he speaks Mich. 2.11.

In the same sense Abarbinel takes it, There∣fore, by the coming of those times, necessarily shall all Israel know that the prophet or dreamer of dreams who made them to be secure, was a fool and a mad man, for behold visitation and recom∣pence shall come, &c. Meanwhile between those that so farr agree, there is some difference in rendring & explaining these words which ours render, the spiritual man, or man of spirit; o 1.8 (which is all one with a Prophet) which in the Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ish harruach. For, in as much as, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ruach in the Hebrew sig∣nifies both Spirit, and Winde some here render it, looking on it as spoken of one that had not the spirit of God in him, but a false prophet, p 1.9 Virum venti a man of winde, or, windy man, so Jun. and Trem. q 1.10 viros ventosos esse to be windy men, such as had nothing of truth and re∣ality in them, but were vainly puffed up with their own conceit. But though the word may well so signify, and it be true that the false Prophets to whom they had hitherto heark∣ened were such, yet r 1.11 others think it better to take it in that signification of a man of the spirit, as where it is understood of a true spi∣rit, such as were true Prophets, to wit by way of concession, because they pretended to the spirit of God, and were by the people looked on as inspired with it, and not with that evil spirit which really set them on worke; though in whichsoever of these re∣spects he be looked on as so called, the s 1.12 scope will be much one, and the Epithet of Foole and Mad, be that which by the things that have succeeded contrary to his prediction, will be manifested really to belong to him, and he shall no more be thought, what before he was thought, to be a prophet or spiritual man.

According to this way the following words may be looked on as containing a reason of what hath been said, should be, viz. for the multitude of their iniquity, &c. and by some are looked on as so, in respect to the first words of the v. to wit, that these times of visitation and recompence should come up∣on them for these two causes, viz. the multi∣tude of their iniquity, and the great hatred, so Jun. Trem. t 1.13 By others, more in respect to the immediatly foregoing, viz. the prophet is a fool, the spiritual man is mad: namely as a reason why God should suffer such prophets to be amongst them and to delude them which can∣not certainly be looked on but as a very great judgement on, and punishment of, them, that it was, for the multitude of their iniquity and the great hatred. So the Arab. MS. expresseth the connexion by supplying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and that be∣cause of the multitude of thy Sinnes, and the mul∣titude of hatred. But it will so have influence on both, viz. on the visitation and recompence spoken of, as being occasioned or hastned by

their false prophets deceiving them; and to this way also may the words make accord∣ing to another rendring which some give, the prophet is a foole, &c. for the multitude of thine iniquity there is also much hatred, or making a distinction, for the multitude of thine iniquity; therefore is there much hatred, viz. u 1.14 of God to them. But they are not by all looked on as a reason of the preceding, but by some as ra∣ther an effect or product of the false perswa∣sions of those foolish prophets and mad men of the spirit, so Grotius seemes to take them who so couples them with those preceding, as to shew the pretended inspiration of those impostors to have been used only for the mul∣tiplying of their iniquity and augmenting ha∣tred against the good.

These; by the prophet, all understood false prophets, and that the Syriack translator did so also, appears by his adding an epither more than what is in the Hebrew; his translation of the words being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which sound, Israel shall know the mad prophet is a foole, (or the foole is a mad pro∣phet) the man that is invested with, or, on whom is, the spirit of madness, for the multitude of thine iniquity thy wantonness is increased, for so I think it better rendred than it is by the La∣tin translation, Agnoscet Israel demens prophe∣tam stultum, &c. mad Israel shall know the foolish prophet, &c. and as we render it, it will much agree with the MS. Arab. But others as we said understand it of true prophets.

But before we come to give their meaning it may be convenient by reason of the Syriack rendring of the last word, by wantonness, or lasciviousness (for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shericutho in that Language usually signifies) to speak something of the signification of the He∣brew word, which will be of equal concern∣ment to both waies. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mashtemah by most, as by ours, rendred hatred, or, aversation. The ancient Latin indeed ren∣ders it amentia madness. The circumstances of the places where that theme occurres do ne∣cessarily seeme to require the notion of ha∣tred, aversation, bearing a grudge, anger or en∣mity or the like, as Gen. 27.41. where it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vayishtom, Esau eth Jaacob. and Esau hated Jacob, and the like in other places where it occurres; where∣fore w 1.15 some that they may make amentia mad∣ness, agree with it, strive to shew that to have in it such a notion as may import such a mad∣ness or passion in the minde as is raised by sense of, or griefe for some injury received, and makes a man refuse to be reconciled to him that hath done it. In this sense it beares well enough to say that one is mad against such a man. Abuwalid and other Hebrew Grammarians expound it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and x 1.16 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Enmity, and the MS. Arab. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ill will hatred; why then the Syriack should render it Lasciviousness I know not what rea∣son can be given.

But then it being taken in its proper sig∣nification of hatred or the like, what hatred shall be meant; what or of whome? or to∣ward whome? whether of their hatred a∣mong themselves one of another, or of their hatred to God or his Prophets, or good men? or of Gods hating them? for as to this, Ex∣positors are not of one minde. Intestine ha∣tred one to another, say some; Jun. and Trem. looke on it as so unquestionable that they put it into the text of their translation, ren∣dring for the greatness of thine iniquity y 1.17 Et amplum intestinum odium, and the great in∣testine hatred which is among you, adding for explication sake in their note, ex quibus tam multi reges pauco tempore, in Israele extite∣runt, by which it came to pass that in a little space of time, there were so many Kings in Israel. Others understand it of their hatred with God or z 1.18 against God, and his word and a 1.19 true prophets or b 1.20 good men: others of c 1.21 Gods hatred to them for the multitude of their iniquities, or with which God hated their deeds, as R. Solomo, and Kimchi whose words are, for the multitude of their iniquity was this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d 1.22 that thou wentest aside, af∣ter false prophets and forsakest the true, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there∣fore is the hatred of God great against you. And of this will it be almost necessary to un∣derstand it according to his Exposition, and the rendring which he suggests, viz. There∣fore is there also much hatred; he seemes to make the reason of their being given up to be deluded by false Prophets to be the great∣ness of their iniquity, because thereby Gods hatred towards them was made great, but ac∣cording to the rendring by ours given and the others which we have seene, and the Expositions of them given, it will be indif∣ferent which of the kindes of hatred which have been mentioned, be taken.

But against the last seeme some excepti∣ons taken as if the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mashte∣mah, rendred by ours and others hatred, by

the vulgar Latin amentia, madness, as we have seen, denoted such a passion as it is not fit to attribute to God. So e 1.23 Petr. à Fig. ne∣que placet ut tale odium aut dementia ad Deum referatur, cum R. David & Solomone, sed potius ad ipsos Israelitas qui Deum & prophetas ejus odio implacabili prosequeban∣tur, It pleaseth me not that such hatred or mad∣ness should be referred to God, as R. David Kim∣chi and R. Solomo Jarchi referre it, but rather to the Israelites themselves who bare implacable hatred to God and his Prophets, But this scru∣ple, though it be attributed to God himself, will be taken away, if by Gods great hatred, we understand not any such passion in him, but the great hatefulness of their wickedness to him, or their many Sinnes such as f 1.24 were an hate to him, as he hated, or whereby they justly deserved his hatred, as the learned Mr. Lively observes, odium or hatred in other Languages also to be used, to signify, that which one hateth, or which is hateful to him, and for illustration he puts that of Prov. 11.1. A false balance is abomination to the Lord. So that the sense will be, that God suffered it to be so with them as it was, because of the mul∣titude of their iniquity and the great wick∣edness, by which they provoked his ha∣tred; or because by reason of the multitude of their iniquities they were become very hateful to God, therefore he both brought on them those severe times of visitation, and suffered them also to be deluded by those false prophets who made them negligent in preventing them, which now they shall too late know and perceive.

The other way of understanding by the pro∣phet and spiritual man, mentioned, the true prophets, viz. as if that were the thing ob∣jected to them, that when God sent unto them any true Prophet, or man speaking as he was moved by his Spirit, they said of him that he was a foole and mad, will require something to be supplied after Is∣rael shall know, for connexion of the words, as that they did ill in saying the prophet is a foole, &c. or they shall know whether the prophet were a foole, &c. So St. Jerome who Ex∣pounds it, now, O Israel, know thy words, who calleast the prophet who spake true things to thee, and prophesied by the holy spirit, a foole and a mad man; &c. know that not my Prophets, but thou, art mad through the multitude of thine ini∣quities, in which thou hast long raged, indea∣vouring to tread under foot my words. Aben Ezra among the Jewes takes this way, and thus expounds the words making them a reason why the times of visitation and re∣compence should come upon them; Because God will repay unto you what ye said of the Lord: prophet, that he was a foole and of the man in whome was the spirit of God, that he was mad, and by hatred in the last place he under∣stands, that hatred g 1.25 which was in every one of their hearts. I suppose he meanes, against God and his word, and prophets or their message. R. Tanchum also thus explains it, that then, viz. when those times are come, they shall know the measure of (or what they did in) their deriding the Prophets and calling them by those names (of fooles and mad men,) as in what we read, wherefore came this mad fellow to thee, 2 King. 9.11. They said also con∣cerning Jeremiah; for every madman and that maketh himself a Prophet, Jer. 29.26. How farre he approves of this way he tells not. For without shewing which he preferres, he gives another explication, according to the former way, thus, It is by others said that the meaning is, that they shall then know, that those whome they believed to have been endued with prophecy as the false prophets which promised to them good, and soothed them up with perswasi∣ons that they should continue in their condition, were indeed fooles and madmen. He addes also, a third Explication given by some, viz. that this which is said is a threat that there should arise a certain person who should pretend to pro∣phecy, without any truth, but in a way contra∣ry to reason and telling of things in which there is no reality. But of this Exposition he saith that it is, h 1.26 farre from what the scope of the place directs to. And I thinke much the like may be said of what R. Solomo Jarchi saith looking on it so as to import that some of their true prophets should turn fooles as Ananiah the sone of Azur, who at the begin∣ing was a true prophet. But I finde not any that follows him in this.

The Chaldee Paraphrast seemeth to have respect to both the former waies, viz. that of those who understand by the prophet, false pro∣phets, and of them that understand true pro∣phets, while he renders the whole thus, The daies of visitation are come, the daies of recom∣pence for sinnes. They of the house of Israel shall know that i 1.27 the true prophets prophecied to them (viz. right things) (or as others render, that the prophets prophesied to them truth,) and (or but) the false prophets, made them mad, k 1.28 that they might multiply (or because they have multiplied) thine iniquities and strengthned thy Sinnes, or according to another rendering, because their iniquities have been multiplied, and thy sinnes

strengthened, or been great. That which others put, as if the meaning were, * 1.29 They shall know that Israel was to himself a foolish prophet and a madman who despised the true prophets, and pro∣mised to himself prosperity, seemes but tak∣en out of St. Jeroms.

From all these which we have reckoned up, the Greek and the printed Arabick follow∣ing them, are yet different, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. The daies of vengeance are come, the daies of recompence to thee are come, and Israel shall be l 1.30 afflicted (or ill treated, as a (or the) prophet that is besides himselfe, a man m 1.31 transported by the spirit; Be∣cause of the multitude of thine iniquities, thy mad∣ness is multiplied. Of which words so rendred what sense the Greek fathers give, we shall not here enquire, but only take notice of the translation and especially that what is in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yedeu shall know, they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall be afflicted, or ill treated. Hence some conjecture that they read other∣wise than we now read, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the like, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ra, Evil: St. Jerome so thinks and lookes on it as a mistake of theirs in taking the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 r, and so do n 1.32 o∣thers thinke. But though it be a very easy conjecture, yet I think there is no necessity why we should think them so to have read. For if the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yada, seemed antient∣ly to them to have that signification which some more moderne attribute to it, not on∣ly of knowing, but of o 1.33 punishing, chastising, ex∣cision and the like, then would they give the sense well enough, by they shall know, under∣standing they shall be made to know by the evils which shall be inflicted on them, which is agreeable to the scope of the place, wherein such great evils are threatned to them. It is observable also how for making out their meaning they p 1.34 add after it the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(Ar. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) as, which is not in the Hebrew but withal leave out some other word which may answer to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Evil, foole; wherefore Drusius seemes to think that at first it might be written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which would so signify, and answer to the Hebrew, however it came to be by the Scribe changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word of similitude, as if it were to denote q 1.35 that they and their prophet, such as is described, should both perish alike in the same manner, or together; then, how they something change the order which others follow in the con∣struction of the words, though retaining the same signification of them, and that they make a stop after, man of the spirit, which several others also as we have seen do; and then that in the last place, they render Mash∣temah, hatred, by, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 madness, as we have seen the ancient Latin to do: and what we have said on that occasion of the word mad∣ness, and how some would bring it to be neere in signification with hatred, may be in respect to this also taken notice of, as being con∣firmed by the use of that word where St. Paul saith of himselfe how he had been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exceedingly mad against those that beleived in Christ, Act. 26.11. and by what the Psalmist saith of his ene∣mies that they were mad against him, Ps. 102.8. yet the Arab. rendering it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies frantickness, seemes to have taken it for another sort of madness, viz. such as is from a fanatick spirit acting them and so is by Cyril taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 false pretending to prophecy.

After all this heaped together by reason of the different opinions of Expositors, the plainest meaning and agreeable to our tran∣slation, will be, that though the Israelites made light of those threats by Gods prophets de∣nounced against them for bringing them to speedy repentance, by which they might prevent the execution thereof, and the pro∣phets were slighted and contemned by them, yet certainly the daies were at hand which should make them sensible, that not a word of God should want its effect, and that his prophets were true prophets, but their false prophets to which they, contemning them, hearkened, were indeed the fooles and mad∣men. And that this should come to pass for the multitude of their iniquity whereby they shewed themselves to hate God, and made themselves odious and hateful to him. s 1.36 A learned man gives his note on this verse that it is, especially that latter part, locus ob∣scuritate insignis.

Notes

• g 1.1

  Num. 14.18.
• h 1.2

  Abarb.
• i 1.3

  Calv. Zanchi. Drus. Pare. Tarnov.
• k 1.4

  Trem. and see Jun. Trem. version.
• l 1.5

  Which some by an error, as Lyra observes, read as two words, Scito te.
• m 1.6

  Ribera. C. à Castro. Jerom. hims. saith no such thing, but rather the contrary.
• n 1.7

  Which signifies one that speakes inwardly to himself, or by the suggestion of the Devil. Kamus.
• o 1.8

  Liveley.
• p 1.9

  Pagn. Interlin.
• q 1.10

  See Tarnov. who seemes to approve of it as the best.
• r 1.11

  Calv. Zanchi. Rivet. see Riber. As the name of God is given to Idols, of Prophets to false Prophets, Liveley,
• s 1.12

  Rivet.
• t 1.13

  Trem. Rivet. Tarnov.
• u 1.14

  Kimchi. Merc. Drus.
• w 1.15

  Petr. à Fig.
• x 1.16

  Kimchi.
• y 1.17

  Accordingly Castal, simultatis magnitudinem.
• z 1.18

  Pisc. Cr. a Castro. Pare,
• a 1.19

  Gualt. Merc.
• b 1.20

  Dan. Grot.
• c 1.21

  Abarb. Zanchi.
• d 1.22

  So I thinke rather than as Mercer renders it, quia, because thou wentest.
• e 1.23

  And see Tarnov.
• f 1.24

  As especially Idolatry which some think here particularly meant, so Mercer.
• g 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but Abarbinel cites or explains him thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is to every one of you with God.
• h 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.27

  Mercers à Petr, à Fig. translation.
• k 1.28

  For there is observed here a double reading in the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Petr. à Fig. and Coddeus.
• * 1.29

  C. à Castro.
• l 1.30

  Ar. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• m 1.31

  Ar. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• n 1.32

  Trem. Drus. Cappel.
• o 1.33

  See R. Nathans Concord. and Schindl. see Jud. 8.16. and R. Tanch. there who renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he taught, or as our Margin, he made to know, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 punished, tormented, chastised.
• p 1.34

  Trem.
• q 1.35

  Cyril. and see Tremel.
• s 1.36

  I. H. Ursin.