Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

THou shalt separate] in Ios. 20. 7. he useth the [unspec 2] word sanctified; in Num. 35. 11. shall appoint. Here Moses explaineth the sixth commandment, for some special laws concerning it. three cities] besides those three which Moses had separated without the river, Deut. 4. 41, 43. These three cities were Kedesh, Shechem, and Hebron, Ios. 20. 7. They were all cities of the Levites: see Num. 35. 6. in the midst] that is, within thy land: as, in the midst of the city, Ier. 52. 25. is the same that within the city, 2 King. 25. 19. See also the notes on Gen. 2. 9. This is spoken, because there were no cities of refuge, but in the land which Israel possessed. See Num. 35. 2.

Vers. 3. shalt prepare] Of this it is said, The senate [unspec 3] (or Magistrates in Israel) were bound to prepare the ways to the cities of refuge, to make them fit and broad, and to remove out of them all stumbling blocks and offenses: and they suffered not any hill or dale to be in the way, nor waters stream, but they made a bridge over it, that nothing might binder him that fled thither. And the breadth of the way to the cities of refuge, was no less than 32. cubits. And at the partitions of ways they set up in writing, REFVGE, REFVGE: that the man-stayer might know and turn thitherward. On the 15. of the month Adar (or February) every year the Magistrates sent out messengers to prepare the ways, &c. Maimonides treat. of Murder, chap. 8. sect. 5, 6. divide into three] because the land was much more long than broad, therefore the cities of refuge were in three places, equally distant, and so commodious for men to flee unto.

Vers. 4. the case] Heb • . the word; in Greek, the ordinance of the man-slayer (or murderer.) [unspec 4] and live] or, that he may live. From these words the Hebrew Doctors teach, that a Scholar exiled to the cities of refuge, his Master also goeth with him; as it is written, AND LIVE: But the life of them that love and seek after wisdom, is without the doctrine of the Law, counted as death. And so the Master that is exiled, his school goeth with him, &c. Maim. treat. of Murder, chap. 7. sect. 1. smiteth] meaning to death: as the Chaldee translateth, killeth. So, he smote, 2 King. 14. 5. is expounded he killed, in 2 Chron. 25. 3. unwittingly] or, ignorantly, unawares; Heb. without knowledge; the Greke saith, unwillingly. hated him not] for he that was his enemy, though he killed him unawares, might not have the benefit of the city of refuge, as is noted on Numb. 35. 20. And who is he that hateth? He that for enmity sake, speaketh not unto him for three days. Maim. treat. of Murder, chap. 6. sect. 10. in time past] Hebr. and Greek, from yesterday and the third day: so in verse. 6.

Vers. 5. As when he cometh] or, And he that [unspec 5] shall come; and thus the Greek translateth it. a wood] or, forest. This is a similitude for all like places and cases: but hence the Hebrews gather, Who so cometh into a man's yard without his leaves, of the man of that house kill him by error, he is free from being exiled (into the cities of refuge,) for it is said, INTO A WOOD. What is that wood? A place which the slain person hath liberty to come into. And so all other the like. Maim. treat of Murder, chap. 6. sect. 11. the wood] that is, the helve of the 〈◊〉 findeth] that is, hitteth, or lighteth upon. and live] within his city of refuge, where he must abide until the death of the high Priest, Num. 35. 25. See the annotations there.

Vers. 6. avenger] or, near kinsman, who is by [unspec 6] duty to avenge: see the notes on Num. 35 12. 〈◊〉 heart is hot] inflamed with anger, grief, and desire of revenge; in such heat of mind, the affections of men are overcaried to speak or do that which is not meet. So in Psal. 39. 4. Mine heart was 〈◊〉 within me. because] or, as the Greek translateth, if the way belong: Hebr. much. in soul] or, in life, that is, mortally, deadly; which the Greek translateth, smite his soul: and for smite, the Chaldee saith, kill. So in verse. 11. judgment] that is, guilt, as the Chaldee explains it; that is, he was not worthy of death: O • , judgment, that is sentence of death by the Magistrate.

Vers. 8. all the land] from the river of Egypt, [unspec 8] unto the great river, the river Euphrates, Gen. 15. 18.

Verse 9. this commandment] in Greek, these [unspec 9] commandments. This condition being legal, and unpossible for man to fulfill, had not therefore the accomplishment outwardly for the enlarging of their coast, or for adding of three cities moe, for ought that is known either by the Scriptures, or Jewish records; and is therefore to be referred unto Christ, spiritually. The Jews themselves refer it unto Christ's days, but carnally, as after followeth. in his ways] the Greek addeth, in all his ways: the Chaldee, in the ways that are right before him. add three cities] of this the Hebrews say; In the days of the King Christ, they shall add three other (cities) unto these sin, Deut. 19. 9. And whence shall they add them? Of the cities of the Kenizites, and the Kenites, and the Kadmonites; concerning whom a covenant was made with Abraham our father, (Gen. 15. 18, 19.) and hitherto they have not been subdued; and of them it is said in the Law, If the Lord thy God enlarge thy coast. Maim. treat. of Murder, chap. 8. sect. 4. And in another place the same man saith, (in treat. of Kings, chap. 11. sect. 2.) Of the cities of refuge, he saith, If the Lord thy God shall enlarge thy coast, then thou shalt add three cities moe, &c. But this thing hath never been done; and the holy blessed (God) hath not commanded it in vain. But the Law is not in vain, though it be not literally fulfilled in all the precepts; For what the Law could not do, in that it was weak through the flesh, God (hath done) sending his own Son, &c. Rom. 8. 3. by him we have strong consolation, who have fled for refuge, to lay hold upon the hope set before us, Heb. 6. 18.

Vers. 10. That innocent blood be not] or, as the [unspec 10] Greek translateth, And innocent blood shall not be shed: meaning the blood of the unwilling man-slayer, who is not worthy of death, v. 6. and bloods be] that is, the guilt of bloodshed; as the Chaldee expoundeth it, the guilt of the judgment of murder. The Greek translateth, and there shall not be in thee a (man) guilty of blood.

Vers. 11. smite him in soul] Greek, smite his [unspec 11] soul, that is, as the Chaldee saith, kill him: as verse. 6.

Vers. 12. the Elders] in Greek, the Senate. [unspec 12] thence] from the city of refuge, yea or from the Altar of the Lord, Exod. 21. 14. for, a man that doth violence to the blood of any person, shall flee to the pi • , let no man stay him, Prov. 28. 17. See more in the annotations on Num. 35.

Vers. 13. put away innocent blood] that is, as [unspec 13] the Chaldee explaineth it, him that shed innocent blood. and it shall go well] or, that it may be well with thee: or, and good shall be unto thee.

Vers. 14. limit] or, bound, border, land-mark: [unspec 14] whereby every man's inheritance in the land was limited. A sin great in all places, Job 24. 2. but greatest in the land of Israel, God's holy limit, (or border) Psal. 78. 54. which was parted by lot of the Lord, Num. 26. 53.—56. and figured the spiritual inheritance which the Saints have in the Church, all the limits whereof are of pleasant stones, Isaiah 54. 12. and whereof Canaan was a type, as is noted on Gen. 12. 5. Therefore among the curses pronounced against the breakers of the Law, this is the third, Cursed be he that removeth his neighbors land-mark, (or limit) and all the people shall say, Amen, Deut. 27. 17. the first fathers] Eleazar the Priest, Joshua the son of Nun, and the heads of the fathers of the tribes of the sons of Israel, Ios. 14. 1. The word fathers I supply from Prov. 22. 28. where it is said, Remove not the ancient limit which thy fathers have set; and so the Greek translateth here, the limits which thy fathers have set; in Chaldee, the ancients. in the land] of Israel, the holy land, Zach. 2. 12. the Lord's land, Hos. 9. 3. where this sin was sacrilegious. The Hebrews say, He that removeth his neighbors land-mark, and taketh of his neighbors limit into his own, though it be but an inch, if he do it by force, it is rapine; and if he remove it in secret, it is theft. And if in the land of Israel he remove the mark, he transgresseth against two prohibitions; against stealth or rapine, and against, Thou shalt not remove the limit. Maimonides treat. of Theft, ch. 7. sect. 11.

Vers. 15. not rise up] or, not stand, not be stablished, [unspec 15] (as the word is Englished in the end of this verse:) and so the Greek translateth, shall not abide (or continue.) The Hebrews say, They determine not any sentence of matters by the mouth of one witness, neither money matters, nor matters of life and death, Deut. 19. 15. In two places the Law maketh one witness faithful; for the suspected wife, that she shall not drink of the bitter waters, (Num. 5.) and for the heifer, that it shall not have the neck cut off, (Deut. 21.) Maimonides treat. of Witnesses, c. 5. s. 1, 2. at the mouth] The Chaldee expoundeth it, at the word. From hence the Jews gather, that by law they may not receive witness, either in money matters, or in matters of life and death, but from the mouth of the witnesses, (Deut. 19. 15.) from their mouth, and not from a writing of their hand. But by the words of the Scribes they determine money matters by witness, that is, in a bill, although the witnesses be not alive, &c. Maim. treat. of Witnesses, c. 3. s. 4. a word] or, a thing, a matter. The Greek translateth, every word: and so the Apostles allege this place, Matt. 18. 16. 2 Cor. 13. 1. which showeth, that this (as many other like Scriptures) are to be taken in the largest sense: see Deut. 27. 26. be stablished] or, be confirmed; stand as firm and true. So our Savior saith; It is written in your law, that the testimony of two men is true, John 8. 17.

Vers. 16. unrighteous] so the Greek translateth [unspec 16] the Hebrew phrase; witness of unrighteousness (or, of violent wrong, of injuriousness.) the Chaldee translateth, false witness: So in Exod. 23. 1. to testify] Hebr. to answer, which is a general word for all speaking or testifying, as the Chaldee exponndeth it, to testify: so in v. 18. See Exod. 20. 16. revolt] or apostasy, a falling, or turning away from the Lord, as Deut. 13. 5. The Greek translateth it impiety.

Vers. 17. both the men] or, the two men, that is, [unspec 17] the accuser and the accused. So that one witness may cause a matter to be inquired into, though no sentence may be given upon the testimony of one, v. 15. and ch. 17. v. 6. before Jehovah] before his Ark or Sanctuary: in the place which he shall choose: see Deut. 17. 8. 1 King. 8. 31. before the priests] the Greek version addeth, and before the Priests, and before the Judges: See Deut. 17. 9.

Vers. 18. make diligent inquisition] or, inquire [unspec 18] well: which the Greek translateth, acriboos, that is, exactly, exquisitely, or perfectly, as Act. 23. 20. false] the Greek translateth this as before, unrighteous, or unjust. testified] Hebr. answered, as in verse. 16.

Vers. 19. thought] or presumed, presumptuously [unspec 19] devised and enterprised: the Greek translateth, maliciously thought. Of the original word Zamam, thought, the Hebrews call the false witness Zomem, the thinker, or presumer, and say, Who so witnesseth falsely, and it be known by witnesses that he hath witnessed falsely, this man is called [gned Zomem] the false witness; and it is commanded to do unto him as he would have done by his testimony unto his neighbor. If they have testified falsely of a transgression for which men are guilty of stoning to death, they are all to be stoned; if of burning, they are to be burnt; and so for other deaths. And if they testify of (crimes worthy) beating, everyone of them is to be beaten, &c. If they testify of things for which money is to be paid, they pay the money among them, according to the number of witnesses, everyone shall give the portion that concerneth him, &c. This is meant of witnesses that are found false: but two companies that contradict one another, and so there is no testimony, they do not punish the one of them, because it is not known which company speaketh falsely. And what is the difference between contradiction and falsehood? Contradiction is in the testimony it self, the one saying, this thing was, and the other saying, this thing was not. Falsehood (or forgery) is for the testifiers themselves, when the false witnesses cannot know whether the thing was done or not. As witnesses that come and say, We saw this man kill a person, or be borrowed a pound of such a man, such a day, in such a place; and after they have thus witnessed, and are searched into, there come two other and say, On this day, and in this place, we were with you and with these all the day, and there never was such a thing; this man killed him not, or this man borrowed not of that man; loe this is contradiction, and all the like. But if they say unto them, as for us we know not whether this man killed that man, on such a day in Jerusalem, as you say or no; but we testify, that you yourselves were with us on the same day in Babylon; loe these are false witnesses (or forgers) and must be killed, or make satisfaction, for as much as the witnesses which make them forgers, have no respect at all unto the testimony it self whether it be truth or falsehood. And if the first witnesses were an hundred persons, & there come two & prove them forgers, saying, we testify that you hundred all of you were with us such a day, in such a place; 〈◊〉 , these are punished by the mouth of those two, for two are as an hundred, and an hundred as two. And so in two companies of witnesses that contradict one another, they go not after the greatest number. Maimonides treat. of Witnesses, chap. 18. sect. 1, 2, 3. As for witnesses that contradict one another, such as are after found faulty, though they be not put to death for testifying against a man's life, yet are they chastised at the Judges discretion. Maimonides ibidem, sect. 6. the evil] that is, as the Chaldee saith, the evil doer. See before on Deut. 17. 7. and 13. 11.

Vers. 20. the residue] that is, all other shall hear and fear. Therefore the Hebrews say, Proclamation [unspec 20] was made concerning these forgers or false witnesses, the Judges wrote and sent into every city, that such and such men witnessed so and so, and were found false, and we killed them, or they were beaten before us, or we set such a fine (or mulct) upon them. Maimonides treat. of Witnesses, chap. 18. sect. 17.

Vers. 21. not spare] or, not pity: of this the Hebrews hold, that all hurts may be bought out [unspec 21] with money, except life for life; thereof there may be no ransom, Num. 35. 31. See the Annotations on Exod. 21. 25. soul] or life (to wit, shall go) for life. See Lev. 24. 17.—20.

Annotations.

WHen thou goest out] This is meant of all [unspec 1] lawful wars, offensive or defensive, that is, begun by Israel, or by other nations against Israel. And the Hebrews hold, that Israel might never begin first to war, but the wars commanded of God; and those were the wars with the seven nations in Canaan, (Deut. 2. 24. and 7. 1.) and the war against Amalek. (Deut. 25. 17, 19.) and to help Israel out of the hand of the adversary which is come upon them, (as Judge. 3. 12.—28. &c.) Wars permitted, were with other people's that oppugned Israel, as Judge. 11. 4. 12.—27. 2 Sam. 10. 2, 6, 7, &c. For wars commanded, it is not necessary to have leave of the high Council (or Synedrion;) but the King may go out of himself at any time, and compel the people to go out: but in war permitted, he leadeth not the people out, but at the mouth of the Senate of 71. Magistrates. Maimonides in Misneh, tom. 4. treat. of Kings, chap. 5. sect. 1. 2. chariots] Hebr. horse and chariot, one put for many: so the Chaldee translateth it plurally; see the notes on Gen. 3. 2. be not afraid] or, thou shalt not fear for them, that is, not be dismayed or discouraged. See the notes on Exod. 20. 20. is with thee] or, will be with thee, to wit, as a Captain, 2 Chron. 13. 12. And with this the faithful encouraged themselves in their battles; as Hezekiah said, there be moe with us than with (our adversary) with him is an arm of flesh, but with us is the Lord our God, to help us, and to fight our battles, 2 Chro. 32. 7 8. See also Psal. 118. 6.

Vers. 2. the Priest] one that was appointed and [unspec 2] anointed for this purpose. Whether it be in war commanded, or in war permitted, they appoint a Priest to speak unto the people at the time of the battle, and they anoint him with the anointing oil [mentioned in Exod. 30. 25. &c.] and he is called the Anointed for the war. When they are set in array, and do come near to the battle, he that is anointed for the war standeth on an high place, and all the companies before him, & he saith unto them in the holy tongue, Hear O Israel, you approach this day, &c. (Deut. 20. 3. 4.) And another Priest under him proclaimeth it to all the people with a loud voice. And afterward, the anointed Priest saith, What man is there that hath built a new house, &c. What man is there that hath planted a vineyard, &c. And what man is there that hath betrethed a wife, &c. Thus much the anointed Priest speaketh, and the Officer proclaimeth it to all the people with a loud voice. And afterward the Officer speaketh of himself, and saith, What man is there that is fearful, &c. (Deu. 20. 8.) and another Officer proclaimeth it unto all the people. And after that all which are to return, be returned from the army, they order the army, and appoint Captains, (Deut. 20. 9.) And after every company they set officers courageous & strong, with halberts of iron in their hands; & who so would turn back from the war, they have power in their hand to cut off his leg, &c. Maimonides treat. of Kings, c. 7. s. 1.—4. Thus Israel had the word of God, and his Ministers to encourage them, that they might fight the battles of the Lord in faith; they had also the holy Trumpets blown by the Priests, that they might be remembered before the Lord, and saved from their enemies, Numb. 10. 8, 9. 2 Chron. 13. 12. And touching this Priest anointed for the war, the Hebrews teach it is a peculiar dignity to his own person only, not to his posterity, and in the war, not in the Sanctuary. He that is anointed for the war, his son is never ordained in his stead, but he is as other Priests; if he be anointed for the war, he is anointed; and if he be not anointed, he is not anointed. And when the Priest anointed for the war, ministereth in the Sanctuary, he ministereth in four garments, as the other Priests. Maimonides in Cle hamikdash, ch. 4. sect. 21.

Vers. 3. soft] tender, that is, faint and fearful; [unspec 3] as the Greek translateth it, dissolved (or faint,) the Chaldee, moved. This softness or faintness of heart, God threateneth as a plague, Levite. 26. 36. and Job acknowledged it so, saying, God hath softened my heart, Job 24. 16. and Rehoboam being soft-hearted, could not withstand his enemies, 2 Chron. 13. 7. Although therefore a soft heart in respect of God and his word, is commendable, 2 Kings 22. 19. yet in respect of our enemies, it is here forbidden; so in verse. 8. and Isaiah 7. 4. hasten not away] through fear & troubled thoughts, and want of faith. David blameth this infirmity in himself, Psal. 31. 22. and 116. 11. terrified] or broken, discouraged, daunted with terror: the Greek translateth, decline not from their fac •• . See the Annotations on verse. 8.

Vers. 5. the Officers] in Greek, the Scribes: of [unspec 5] them see the notes on Deut. 16. 18. and before on verse. 2. What man is there] that is, If any man, or whosoever hath: as in Psal. 34. 13. What man is he? is expounded by the Apostle, He that will, 1 Pet. 3. 10. built a new house] By the Hebrews this Law taketh place, whether he hath built it, or received it (by purchase) or it be given unto him for a gift, or it fall unto him by inheritance. But who so buildeth an house, or planteth a vineyard, out of the land (of Israel) he returneth not home for them. Maimonides in treat. of Kings, ch. 7. sect. 5. 14. not dedicated] or, not initiated, that is, begun to take possession of, and to use it: which was wont to be done with solemnity, feasting, and singing praise to God, as the title of the 30. Psalm showeth, concerning David's house. lest he die] this manner of speech showeth danger, (as is noted on Genes. 3. 3.) and teacheth men to be resolute, and to go with their lives in their hands, ready to expend them in God's quarrel; as Judge. 9. 17. Act. 20. 22, 23. 24. and 21. 13. For the sword devoureth one as well as another, 2 Sam. 11. 25. Act. 12. 2. and another man] Three reasons there seem to be of this, and the rest that follow. Because the thoughts and cares of their houses, lands, wives, &c. might easily trouble men, and hinder them from fighting the Lord's battles with courage, as the like things hindered those that were called to the great Supper, Luke 14. 18, 19. and no man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier, 2 Tim. 2. 4. Again, God hereby showeth compassion unto the weak, whom he spareth for a time, from hard service, till they be grown strong, and fit for to fight the good fight of faith, 1 Tim. 6. 12. and 1. 18. Rom. 14. 1, 4. Thirdly, as his mercies towards Israel were many of them external, and concerned their comforts in this life; so he would have them in special manner to enjoy the outward blessings bestowed on them.

Vers. 6. planted a vineyard] This also the Hebrews [unspec 6] understand not of a vineyard only, but by proportion of an orchard, oliveyard, or the like. Whether he have planted a vineyard, or planted five trees for meat, of any kind, or transplanted (that is, removed it from another place,) or grafted it; so that it be bound to that law of uncircumcised fruit, (in Levite. 19. 23.) or that he hath purchased it, or tabeth it by inheritance, or by free gift: (he returneth home.) But if he hath planted but four trees for food, or five trees (or moe) that are barren, or hath gotten a vineyard by rapine, he returneth not home therefore. And so, if a vineyard belong to two partners, they return not for it. Maimonides treat. of Kings, chap. 7. sect. 6. not made it common] or, not profaned it; that is, not used the fruit thereof for common food, which he could not do by the Law, till the fifth year from the planting thereof, Levite. 19. 23, 24, 25. The Greek translateth, hath not made merry, (or rejoiced with the fruit) thereof.

Vers. 7. betrothed a wife] whether maid, or widow; [unspec 7] or if his brothers wife fall to him, (according to the law in Deut. 25. 5.) though they be five brethren, and one of them die, all the rest do return home. All these that are to return from the battle, are to return when they hear the words of the Priest, and to provide water and victuals for their brethren which are in the army, and to prepare the ways for them. Maim. treat. of Kings, chap. 7. sect. 79.

Vers. 8. shall speak further] Hebr. shall add to [unspec 8] speak. See the notes on verse. 2. soft] or tender, that is, faint-hearted: see verse. 3. When Gideon warred against the Midianites, and made this prodamation, of the two and thirty thousand men that were with him, there returned two and twenty thousand, and but ten thousand remained, Judge. 7. 3. melt not] that is, faint not, or be discouraged; in Greek, be not made fearful. An usual phrase, whereof see Deut. 1. 28. By this, God taught his people to have faith in him, and every man to encourage himself, and one another, in God's assistance: which they that did, prospered; as in the Reubenites war against the Hagarites, 1 Chron. 5. 20. the Jews war against the Israelites, 2 Chron. 12. 12,—18. Jehoshaphat's war against the Ammonites, 2 Chron. 20. and many the like. Of this point the Hebrews say, that after a man is entered into the war, he should stay himself upon him that is the Hope of Israel, and his Savior in time of distress; and know that for the name of God he maketh war; and should put his life in his hand, and not be afraid or adread, nor think either of his wife, or of his children, but wipe the remembrance of them out of his heart, and turn from everything, unto the battle. And whosoever beginneth to think, and cast doubts in the battle, and maketh himself afraid, transgresseth against this prohibition, LET NOT YOVR HEART BE SOFT, &c. And not only so, but that all the blood of Israel hangeth on his neck: and if he prevail not, and make not war with all his heart and with all his soul, loe he is as he that sheddeth the blood of all; as it is written, That his brethren's heart melt not, as well as his heart. And behold it is plainly said, (in Ier. 48. 10.) Cursed be he that doth the work of the Lord deceitfully; and cursed be he that keepeth back his sword from blood. But who so sighteth with all his heart, without dread, and his intent is to sanctify the name (of God) only, trusteth in him that he shall find no hurt, and no evil shall come unto him. And he will build him a sure house in Israel, and honor him and his children forever, and count him worthy of life in the world that is to come; as it is written, (in 1 Sam. 25. 28.) For the LORD will certainly make my lord a sure house, because my lord fighteth the battles of the LORD, and evil hath not been found in thee from thy days; and the soul of my Lord shall be bound in the bundle of life, with the LORD thy God. Maimonides treat. of Kings, chap. 7. sect. 15.

Vers. 9. Captains] or Princes, Rulers. That as [unspec 9] their trust should first be in God alone, so secondly they should use the lawful outward means for safety and victory, and not tempt the Lord. for an head] or, in the forefront of the people; Heb. in the head; which may be understood both these ways, as here, so in 2 Chron. 13. 12. and 20. 27. The Greek translateth, foreleaders of the people.

Vers. 10. shalt proclaim peace unto it] Hebr. shalt call unto it for peace; whereby may be meant, thou shalt invite (or persuade) it unto peace. The Greek translateth, shalt call them out with peace; the Chaldee, shalt proclaim thereto words of peace. The Hebrews say, They must make no war with any man in the world, until they proclaim peace unto him, whether it be war permitted, or war commanded, Deut. 20. 10. If they make peace, and receive upon them the seven commandments which were given to the sons of Noah, [whereof see the notes on Gen. 9. 4.] they must kill none of them, but they shall be tributaries, (Deut. 20. 11.) Maimonides treat. of Kings, chap. 6. sect. 1.

Vers. 11. if it answer] that is, accept of the conditions [unspec 10] of peace by thee proposed. The Greek translateth, And if they answer thee peaceable words. tributaries unto thee] Hebr. shall be unto thee to tribute; which the Chaldee expoundeth, for offerers of tributes, that is, tributaries, as the Greek also explaineth it. And tribute is not only of men's goods, but of their persons, to be paid with the labor of their bodies; as the Egyptians set over Israel task (or tribute) Masters, to afflict them with their burdens, Ex. 1. 11. And Solomon raised a tribute (or levy) of 30. thousand men, 1 King. 5. 13. Accordingly it is here meant of both, and the Hebrews explain it thus; The tribute which they must take upon them, is that they shall be ready for the Kings service, with their bodies, and with their goods: as to build the walls, to fortify the munitions, to build the Kings Palace, & the like; as it is written, (in 1 Kings 9. 15, &c.) And this is the reason of the tribute [the levy] which King Solomon raised, for to build the house of the LORD, and his own house, and Millo, and the wall of Ierusalent, &c. and all the cities of store that Solomon had, &c. And the King may condition with them, to take half their goods, or their lands, and leave them the moveables; or the moveables, and leave them the lands, as he shall make the conditions. Maimonides treat. of Kings, chap. 6. sect. 1, 2. shall serve] to wit, as bond-servants; which it was not lawful to put any Israelite unto, Levite. 25. 42, 44. And so Solomon laid upon the heathens a tribute of bond-service, but of the sons of Israel Solomon made no servants (or bondmen,) but they were men of war, and his servants, and his Princes, &c. 1 King, 9. 21, 22. The Hebrews say, If they would take upon them the tribute, and not the servitude; or the servitude, but not the tribute; they may not hearken unto them, until they take upon them both. And the servitude which they must take upon them, is to be contemptible and very base, that they lift not up the head in Israel, but be sub dued under their hand, and be not reckoned with Israel, for any matter in the world. Maimonides in Kings, chap. 6. sect. 1.

Vers. 12. not make peace] upon the former conditions, as the Greek saith, if they will not obey [unspec 12] thee.

Vers. 13. shall give it] This may be taken as a promise; or, when he shall give it, &c. then thou [unspec 13] shalt smi • e.

Vers. 14. eat the spoil] that is, enjoy that which thou hast spoiled. And this is a blessing and comfort [unspec 14] after victory, which God gave unto Israel upon their wars in Canaan, Ios. 22. 8. and figured the fruit of the labors which Christ and his people should enjoy from their enemies, Isaiah 53. 12. Luke 11. 22.

Vers. 16. these people's] the seven nations in the land of Canaan, Deut. 7. 1, 2. unto which the [unspec 16] Hebrews add (from Deut. 25. 19.) the Amalekites; saying, The seven nations & Amalek, which make not peace, they leave not of them any soul, Deut. 20. 16. and 25. 19. And it is holden, that he speaketh not but of such as make not peace, as it is written (in Ios. 11. 19, 20.) There was not a city that made peace with the sons of Israel, save the Evites, the inhabitants of Gibeon; all (other) they took 〈◊〉 battle; for it was of the Lord to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, even because they sent unto them for peace, but they received it not. Joshua sent three writings before he came into the land. First he sent unto them thus, He that will flee let him flee. Again be sent, Who so will make peace, let him make peace. And again he sent, Who so will make war, let him make it. If it be so, wherefore did the Gibeonites deal by craft? Ios. 9. Because he had sent unto them in the general, and they received it not, neither knew they the judgment (or manner) of Israel, &c. Maimonides treat. of Kings, c. 6. s. 4, 5. any breath] or, any soul, man, woman, or child.

Vers. 17. utterly destroy] or, destroy as cursed: [unspec 17] See Numb. 21. 2. hath commanded thee] in Exod. 34. 11, 12. Deut. 7. 1, 2, 3.

Vers. 19. not destroy the trees] Hebr. not corrupt [unspec 19] (or mar) a tree: meaning any tree that bare man's meat. The Greek translateth trees; and the singular is oft used for the plural, as is noted on Genes. 3. 2. And under the name of trees, all other things also, needful for man's life, seem here to be reserved from destruction. The Hebrews explain it thus; They may not cut down the Trees for meat, that are without the city; nor with-hold from them the water-courses, that they may wither: as it is written, THOU SHALT NOT CORRVPT THE TREES: and who so cutteth any down, is to be beaten. And not in the siege only, but in any place, whosoever cutteth down a tree that is for meat, by way of corrupting, is to be beaten. But they may cut them down, if they hurt other trees, or hurt the field, &c. the Law forbiddeth not, but by way of corruption. Every tree that bears not fruit, it is lawful to cut it down, although a man have no need of it: and likewise a fruit-tree that doth hurt, or yieldeth but a little, and is not worth the labor about it, it is lawful to cut it down. And what quantity may that be? An olive tree, if it yield the fourth part of a Kab of olives, [that is, a Log, whereof see the notes on Exod. 30. 24.] they may not cut it down: and a Date tree which yieldeth a Kab of dates, they cut not down. And not trees only, but who so breaketh vessels, or rendeth garments, or pulleth down buildings, or stoppeth wells, or destroyeth meats, by way of corrupting, transgresseth this law, THOU SHALT NOT CORRVPT: yet is he not to be beaten therefore, but by the doctrine of the Scribes he is to be chastised. Maimonides treat. of Kings, chap. 6. sect. 8, 9. By this prohibition, God restraineth the waste and spoil which Soldiers usually make in wars; and teacheth mercy towards his good creatures, and that which serveth for man's life: therefore Christ would have nothing lost of the broken meats that were le • t, John. 6. 12. And as in figure men are likened to trees, so such only as bring forth no good fruit, are cut down, Matth. 3. 10. See also Luke 13. 6, 7, &c. Rev. 9. 4. for thou mayest] or, as the Greek translateth, but thou shalt eat thereof. for is the tree &c.] or, for are the trees &c? that is, the trees of the field are not as men, either to come out against thee, or to flee from thee into the bulwark. This interpretation agreeth with the Greek, Is the tree that is in the wood a man, to go in from thy face into the bulwark? The Chaldee in like sense explaineth it by a denial; For the tree of the field is not as a man, to go, &c. Otherwise it may also be translated, Though the trees of the field are man's, that is, serve for man's use, yet spare such as bear fruit. Or, according to that which went before, For the tree of the field is man's, to wit, his food, or life of man: as in 2 Kings 18. 31. eat ye every man his own vine, that is, the fruit of his vine. into the bulwark] or, in the siege.

Vers. 20. sub dued] or, come down: which the Greek translateth, until it be delivered. [unspec 20]

Annotations.

SLaine] or, Wounded, meaning to death; as the Chaldee translateth, killed: and this Law was to [unspec 1] be kept, whether one or many were found slain. giveth] or, is giving, to wit, shortly. This being a figurative expiation, done by Priests, with the death of an heifer, &c. showeth this Law to be peculiar to the common-wealth of Israel: and so the Hebrews say, The Law for the beheaded heifer is not to be used but in the land of Israel. Maimonides in Misneh, tom. 4. treat. of Murder, ch. 10. sect. 1. fallen] that is, lying dead: as, there fell, 1 Chron. 21. 14. is expounded there died, 2 Sam. 24. 15. The Greek translateth it fallen: the Chaldee, lying. All these circumstances the Hebrews hold unto strictly; It is said, Slaine (or Wounded) not hanged, nor broken; for such an one is not called Chalal, (Slaine:) in the Land (or Ground,) not hid in an heap: Fallen, not hanging on a tree: in the Field, not swimming on the water. Maimonides treat. of Murder, chap. 9. sect. 11. not known] for if it be known, they behead no heifer for him. If but one have seen the murderer, and though it be a slave, or a woman, or one whose testimony is not allowable, yet there is no beheading of the heifer: therefore if there be many open murderers, the killing of the heifer ceaseth. If one witness say, I saw the murderer; & another witness deny it, saying, Thou didst not see him, (and these witnesses come both together,) then they behead the heifer. Maimonides ibidem, ch. 9. sect. 12. 13.

Vers. 2. thy Elders] he saith not the Elders of that city, as after in verse. 3. (for it is not known [unspec 2] as yet to what city it belongeth;) but thy Elders (O Israel) which were of the general States of the Land. The Hebrews say, When a slain man is found fallen on the earth, &c. they leave him in his place, and five Elders come forth from the high Council that is in Jerusalem, and they measure from him unto the cities that are round about the slain man. Maim. ibidem, ch. 9. s. 1. thy Judges] to whom criminal causes did belong, for the trial of them. unto the cities] he saith not, unto the towns, or villages, but cities: and by the Hebrews, they measured not to any city, but such as had in it a Court of three and twenty (Magistrates.) And though he be found by a cities sid &c. yet they measure. And when they have measured, and the city next him is known, then they bury the slain man in his place, and the Elders of Jerusalem return to their place; and the Senate of that city bring an heifer, &c. When they measure, they do it exactly. And they measure from the nose of him (that is slain.) If his body be in one place, and his head in another, they bring the body to the head, and bury it in the place there of. If there be many dead, one beside another, they measure from the nose of everyone of them. And if one city be nearest to them all, it bringeth one heifer for them all. Maimonides treat. of Murder, chap. 9. sect. 4: 9, 10.

Vers. 3. an heifer] which was by the death [unspec 3] thereof to make expiation, in figure, for this murder, as ordinary sacrifices did for men's sins. And this was done by the next city, because of presumption of the fact, when other proof failed: and this heifer was to be of the men's of that city, saith Maim. ibidem, sect. 2. and an heifer of the second year, or under; but if it were a day older than two years, it was unlawful, Maim. ibidem, chap. 9. sect. 2. and chap. 10. sect. 2. in the yoke] the same caution was for the red heifer, Num. 19. 2. see the Annotations there. But why speaketh he of the yoke, after he had said, not wrought with? seeing to draw with the yoke is comprehended in other work? The Hebrews answer, Because the yoke maketh it disallowable, whether it be in the hour of work or not. When it hath drawn in the yoke but an hand-breadth, it is unlawful, though it neither ploughed therewith, nor did any other work. Maim. ibid. chap. 10. sect. 3.

Vers. 4. a rough valley] or, a strong bourne: the [unspec 4] Hebrew Nachal is both a valley, Gen. 26. 17. 19. and a water-stream running in a valley, Deut. 2. 13. 36. both which we call a bourne. Ethan signifieth strength, or strong and durable, and is applied sometime to waters, Exod. 14. 27. Psalm. 74. 15. And Nachal Ethan, in Amos 5. 24. is a mighty stream. So here we may understand this to be not only a valley, but a stream also in it, as the Chaldee version confirmeth: but the Greek translateth it, a rough valley. Maimonides in treat. of Murder, chap. 9. sect. 2. saith, they bring down the heifer unto a bourne that floweth strongly, and that is the Ethan spoken of in the Law. shall not be tilled] either at the time when the heifer is killed, or after. The valley wherein the heifer is beheaded, is unlawful to be sown or tilled forever, (Deut. 21. 4.) and who so worketh any work there, in the body of the ground, as to plough, or dig, or sow, or plant, or any the like, he is to be beaten. But it is lawful to dress flax there, or to dig up stones, or any thing which is not as tillage or sowing, &c. Maimonides treat, of Murder, chap. 10. sect. 9. strike off the neck] or behead, (as in verse. 6.) with an axe on the hinder parts thereof, saith Maimonides ibidem, ch. 9. sect. 3. The Greek translateth, cut the sinews of the heifer. After it was beheaded, and expiation made, the heifer was buried in the place where it was killed, and it was unlawful to have any profit (or use) thereof. Maim. ibidem, c. 10. s. 6.

Vers. 5. the sons of Levi] in Greek, the Levites. [unspec 5] What they were to do, is not expressed by Moses, but may be gathered by their office here described, to minister, &c. and by verse. 8. where prayer is made for atonement. And so the Hebrews explain it, that the Elders were to wash their hands, and say, Our hands have not shed, &c. (v. 7.) and the Priests said, Make expiation for thy people, &c. verse. 8. Maimonides treat. of Murder, cha. 9. s. 3. to • inister] the Greek saith, to stand before him. See Deut. 10. 8. their mouth] that is, as the Chaldee expoundeth it, their word, meaning the word of God which they should show, Ezek. 44. 23, 24. shall be] to wit, judged, or tried, or (as this case seemeth to import) expiated. stroke] or plague; in Chaldee, plague of leprosy: See the notes on Deut. 17. 8.

Vers. 6. all the Elders] both the Magistrates then [unspec 6] bearing office, and such as had borne it before. For all such were called Elders, as appeareth by Judge. 8. 14. where the Princes and Elders of Succoth, were threescore & seventeen men. So in this case, the Hebrews say, The Judges of that city, with all the Elders, although they be an hundred, they all wash their hands there, in the place where the heiffers neck is stricken off. Maimonides treat. of Murder, ch. 9. s. 3. shall wash] in sign that they were innocent of that blood-shed: as Psal. 26. 6. Matth. 27. 24.

Vers. 7. shall answer] that is, shall speak: for so the word answer is often used for the beginning of [unspec 7] a speech, Io • . 3. 2. have not shed] or, hath not shed: for the Hebrew hath a double reading, implying both singular and plural; to signify that they had not any hand in this murder. not seen it] to wit, shed by any other: for else, this expiation had not been thus made, as is noted on verse. 1.

Vers. 8. Make expiation] or Make atonement: [unspec 8] in Greek, be merciful. Here the Chaldee version addeth, The Priests shall say, Make exptation, &c. and so the Hebrews explain it, as is noted on v. 5. hast redeemed] the Greek addeth, out of the land of Egypt. lay not innocent blood] Hebr. give not, that is, as the Chaldee openeth it, give not the guilt of innocent blood; in our phrase, lay it not to their charge. The Greek translateth, that there may not 〈◊〉 innocent blood in thy people. To give, is often used for to suffer, (as is noted on Gen. 20. 6.) in 〈…〉 ch sense it may also be taken here, suffer not in 〈…〉 nt blood, to wit, to be unpunished, but bring the murderer to light. expiaeted for them] or, mercifully forgiven them: but the murderer (if afterward he were taken,) was not hereby forgiven, which the Hebrews gather from the next words, saying; Although the murderer be found after the 〈…〉 eading of the heifer, yet he is to be killed; for it is 〈…〉 ten (Deut. 21. 9.) And thou shalt put away in 〈…〉 t blood. Maim. treat of Murder, ch. 10. s. 8.

Vers. 9. innocent blood] that is, the guilt there 〈…〉 [unspec 9] 〈◊〉 the Chaldee addeth, the shedder of innocent 〈◊〉 , according to the former exposition. right 〈◊〉 eyes] the Greek translateth, that which is good 〈◊〉 pleasing before the Lord.

Here beginneth the nine and fortieth Section, or Lecture of the Law: See Gen. 6. 9.

Vers. 10. delivered them] Hebr. given (or deli 〈…〉 d [unspec 10] him) speaking of the multitude of enemies, 〈◊〉 one man; so after. captivity of them] Hebr. 〈…〉 ity of him: that is, a multitude of captives or 〈◊〉 So in Num. 21. 1. This Law is like the 〈◊〉 divorce, Deut. 24. which our Savior tell 〈…〉 〈◊〉 suffered for the hardness of men's hearts, 〈◊〉 • 9. 8. And the Hebrews themselves, ( 〈…〉 gh much addicted to strange women, and 〈◊〉 of wives,) understand this Law with sun 〈…〉 limitations; and to be partly for necessity, when 〈◊〉 in the wars were absent from their wives, and tempted with concupiscence.

Vers. 11. in the captivity] that is, amongst the [unspec 11] captives, or prisoners. At any other time, the Hebrews say, this was not lawful. hast a desire] or affectest, settest thy love; as Gen. 34. 8. and wouldest take her] or, and takest her, to wit, by promise. The Hebrews say of Soldiers that come into the heathens coast, that they may in their hunger, eat swine's flesh, or other unclean meats, when they can get no other: And so a man may lie with an heathen woman, if his concupiscence urge him thereto; but he may not lie with her and go his way, bust must bring her home to his house; and he may not lie with her the second time, until he have married her. Neither is it lawful for him to take this beautiful woman, save in the time of captivity, as it is written; And thou seest in the captivity, &c. Neither is it lawful to lie with two, for it is said, HER: nor lawful to take two, and lie with the one, and leave the other for his brother. Maimonides tom. 4. treat. of Kings and Wars, ch. 8. s. 1, 2, 3. This lying with her, seemeth to be impiied in those words, thou hast humbled her, v. 14. which phrase is not used, but of an estate out of marriage, as is noted on Gen. 34. 2.

Vers. 12. home to thy house] Hebr. into the midst [unspec 12] of thine house, that is, into it, as this phrase meaneth: See the notes on Gen. 2. 9. she shall shave] the Greek changeth the person, saying; thou shalt shave: for this being a shame and dishonor unto her, (1 Cor. 11. 6. 15.) it is not likely the woman would willingly do it, but the man (in whose power she was) must see it done. do her nails] or make them, which the Chaldee expoundeth, let them grow: though the phrase may be taken otherwise, to pare or cut them, (as in 2 Sam. 19. 24.) and so the Greek translateth; yet the letting of them grow, seemeth here to be meant, for her more deformity, answerable to the shaving of her head. The Hebrews open it thus; After he hath lien with her once, whiles she is in her paganism, if she take upon her to come under the wings of God's Majesty, she is baptized for a Proselyte out of hand: and if she will not, she must remain in his house thirty days (Deu. 21. 13.) and she is to let her nails grow, and shave her head, to the end, that she may be deformed in his eyes; and she must be with him in his house, that he may look upon her and loath her. And he is to persuade with her, that she may receive (the faith:) if she receive it, she is made a Proselyte, and baptized as all strangers, And she must tarry three months, one maneth weeping (for her father,) and two months after it, and he is to take her with bill of dowry, & marriage. And if he have no delight in her, he is to send her away whither she will, & if he sell her, he transgresseth, &c. (Deut. 21. 14.) If she will not become a Proselyte, they persuade with her 12. months. If (yet) she will not, (but) receiveth the 7. commandments which were commanded to the sons of Noah, [whereof see the Annotations on Gen. 9. 4.] then he is to send her away whither she will, and loe she is as all other strangers that dwell (in the land,) but he may not marry her; for it is unlawful to marry a woman which is not a Proselyte. If she be with child by his first lying with her; then the child is a stranger, and is not his son for any matter, because he is of an heathē mother, &c. If the beautiful woman will not leave her idolatry [unspec 12] after twelve months, they are to kill her: and so the ci • i • that would make peace, they may make no covenant with them, till they renounce their idolatry, and destroy all the places thereof, and receive the other commandments which were commanded • o the sons of Noah: for every heathen that yieldeth not to those commandments, are to be killed, if they be under our hand, faith Maim. in treat of Kings, 〈◊〉 . 8. s. 5.—9.

Vers. 13. raiment] in Greek, the garments of [unspec 13] her captivity, to wit, those wherein she was taken, and shall put on mourning weeds: which was another sign of her humiliation, and means to withdraw the man's love from her, if she continued in her unbelief. remain] or, sit in thine house, where thou mayest behold and observe her carriage. a month of days] that is, thirty days, an whole month. This was in respect of her special case forementioned. And whereas the Hebrews speak of two months longer, (as is noted on verse. 12) the reason thereof they elsewhere show to be in regard of his lying with her, left she should be with child, that so the seed of • srael might be known from the heathens; for by Exod. 21. 4. it appeareth that a heathen bond-woman's children were her masters, and not counted the Israelites who begat them: and by Ezr. 10. 3. 44. it is evident, that not only the heathens wives, but such also as were borne of them, were put away. The Hebrews say; Every woman that is divorced, or is a widow, she may not marry again, till she have tarri • d ninety days, besides the day of her divorce, or of her husbands death; to the end that it may be 〈◊〉 whether she be with child or no, and that th •• e may be proof whether it be the seed of her first husband, or of her second. A bondwoman that is 〈◊〉 free, and an heathen woman that becometh a 〈◊〉 , th • y must tarry 90 days. And though is 〈◊〉 a heathen man & his wife that become Proselytes, they separate them ninety days, to distinguish the seed which is begotten in holy state, from the seed which is not so begotten. And so the beautiful (captive) although there is a law given her of 30. days for the • itting of her self, she must tarry 90. days, for the fitting of her child. Maimonides in treat. of Divorces, ch. 11. s. 18. 21. go in] to wit, into the (marriage) chamber, as • udg. 15. 1. and be her husband] or, marry her, and so 〈◊〉 with her, as Dew. • 4. 〈◊〉 . This might not be with an Infidel, Deut. 7. 〈◊〉 . See the Annotations there.

Vers. 14. If thou have no delight in her] This see 〈…〉 [unspec 14] be meant before marriage, not after: for that, God allowed no such sending her away after marriage; but if after he had onc • lie • with her, & had humbled her (as after he speak • h;) the man's affections were withdrawn from her, by beholding her in that deformity & mournful state within his house; then God permitted this leaving her, but with the cautions following. whither she will Hebr. to her soul, that is, according to her own will or desire. The Greek translateth, thou shalt send her away free • f • lling thou shalt not sell] that is, not at all, or shalt in 〈◊〉 case sell her, as other captives might be; and this recompense she had, and the man sustained this loss, for that he had humbled her; whereby God shown compassion to this afflicted woman, and his dislike of the man's lying with her before, though for the hardness of men's hearts he suffered it so to be; as Matth. 19. 8. make a gain to thyself] or, serve thyself, make her • hy servant. The Hebrew Hithgnammer, is found only here, and in Deut. 24. 7. where the Greek expresseth it by Katadunasteo, which is to sub due, or bring under ones power; which word is used in like sense, Acts 10. 38. and I am. 2. 6. for such as were oppressed under the power of the devil, and of rich men. So that the man, as he might not sell this woman, so neither make a servant of her to himself, or others. So the Hebrews expound it, If he sell her, • e transgresseth this prohibition, Selling thou shalt not sell her, &c. And so if he subdue her, after that she is lien with, to be a bondwoman, when he hath use of her service, he transgresseth this prohibition, Thou shalt not make a gain to thyself by her, for he may not serve himself by her. Maimonides treat. of Kings, ch. 8. s. 6. humbled her] or, afflicted her. This word being used for unlawful copulations, as in Gen. 34. 2. Deut. 22. 24, 29. Judge. 19. 24. 2 Sam. 13. 12, 14. Ezek. 22. 10, 11. Lam. 5. 11. showeth also, that God approved not of his fact: and that this sending her away, was not to be after marriage, but after his first lying with her only, as is before noted.

Vers. 15. two wives] which though it was contrary [unspec 15] to God's first institution, Gen. 2. 22, 23, 24. and was begun by Kains posterity, Gen. 4. 19. yet the corruption being spread over all, and even in the Church, God for a time suffered this until the time of reformation; but approved not of it, as appeareth by Mal. 2. 15. Matth. 19. 4, 5. And here provideth by his Law, against troubles and confusion that might arise in families by such polygamy. and another hated] Hebr. and one hated; but this word one in the latter branch of the sentence, is used for another; and is so explained by the Holy Ghost: as where it is said in Matth. 24. 40. the one shall be taken, and the one left; another Evangelist expresseth it thus, the one shall be taken, and the other le • t, Luk. 17. 36. And by hated, understand less loved than the other: for it is spoken by way of comparison, as in Gen. 29. 31.

Vers. 16. he maketh his sons to inherit] or, divideth [unspec 16] the inheritance to his sons: from which words the Hebrews gather, that The first-borne which is borne after his fathers death, is not to have a double portion. Maimonides treat. of Inheritances, ch. 2. s. 2. he may not] or, he cannot; he shall not be able, that is, it is not lawful for him. make first-borne] that is, give the first birth-right, which was a double portion. As Joseph had the first birth-right, when a portion was given him above his brethren, 1 Chr. 5. 1, 2. Gen. 48. 5, 22. before the son] which the Greek translateth, despising the son.

Vers. 17. acknowledge] in Chaldee, separate, [unspec 17] to wit, by His words and actions. a double p •• tion] Hebr. the mouth (that is, the part) of two, which the Chaldee translateth two parts, as the like phrase signifieth in Zach. 13. 8. By which Scriputre we may learn what this double p • rtion was, that if a man had two sons, his goods were divided into three parts, whereof the eldest had two parts, and the youngest the third. For the first-borne was to be reckoned as two sons; as Joseph (who had the first birth-right, 1 Chron. 5. 2▪) was two tribes, Ephraim and Manasseh. The Hebrews explain it thus; The first-borne is to receive a double portion of his fathers goods, Deut. 21. 17. As, if he leave five sons, and one of them is the first-borne, he is to have a third of his goods, and every of the other four receiveth a sixth part. If he leave nine sons, the first-borne hath a fi • t part, and every of the other eight, a tenth part. And so according to this partition do they part always. Maimonides treat. of Inheritances, ch. 2. s. 1. According to this phrase Eliseus desired a double portion of Elias spirit, 2 Kin. 2. 9. that he might have so much more as any of his other disciples. of all that is found his] the word found of • e signifieth things present, as in Ge. 19. 15. 2 Chron. 5. 11. and 31. 1. So in this case by the Hebrews judgment, The first-borne had not a double portion of the goods which might come after his fathers death, but of the goods which were assuredly his fathers, & come into his hand (or power) ss it is written, OF ALL THAT IS FOVND HIS. As, one of the heirs of his father that dieth after the death of his father; the first-borne, and the single (brother) do inherit his goods alike. And so if his father hath a debt owing him, or hath a ship at sea, they are heirs of it alike. Maim. treat. of Inheritan ••• , ch. 3. sect. 1. It is also said, found his; he saith 〈◊〉 found hers; and by the Hebrews it is holden, •• at The first-borne hath not a double portion of his mothers goods: but the first-borne and another son that are heirs to their mother, do share alike, whether he be the first-borne for inheritance, or the first that openeth the womb. The first-borne for inherita • ce▪ is • e that is first-borne to his father, as it is written (in v. 17.) THE BEGINNING OF HIS STRENGTH; and they respect not the 〈…〉 er, though she have borne many sons, if he be 〈◊〉 fathers first-borne, he hath a double portion. He 〈◊〉 •• mmeth (into the world) after untimely births 〈◊〉 were before him,] is the first-borne for inheri ••• ce. And so one borne at his fulltime, if he be borne 〈◊〉 he that cometh after him, is the first-borne 〈…〉 ritance. If a man have sons while he is an 〈…〉 en, and after becometh a proselyte, he hath no 〈…〉 borne for inheritance. But an Israelite that hath 〈…〉 by a bondwoman, or by an heathen woman, 〈…〉 ch as he is not called his son, he that come 〈…〉 after him of an Israelitess, is the first-borne for 〈…〉 nce, and hath a double portion. Maim. ibi 〈…〉 , ch. 2. s. 8 9, 10, 12. of his strength] or, of 〈…〉 our. So Jacob said of Reuben his eldest, 〈…〉 49. 3. The Greek translateth, of his children. 〈…〉 this is the first reason of the Law, from nature 〈…〉 e. the right] Hebr. the judgment; which 〈…〉 eeke explaineth thus, the first birth-rights 〈…〉 (or belong) unto him. And this may be un 〈…〉 ood in respect of the Judgment or Law of 〈◊〉 L • rd; which is added unto the former reason 〈◊〉 nature, and maketh the first-bornes right more firm unto him. Wherefore as Esau beforehand sold his birth-right, and the sale was confirmed, Gen. 25. 33. so generally The first-borne that selleth the portion of the birth-right before it be parted, his sale is firm, because the portion is his before it is parted, saith Maimonides treat. of Inheritance, c. 3. s. 6. And by reason of this right of the first-borne, his children after him do inherit also, as this Hebrew canon showeth, Who so hath two sons, a first-borne, and another, and they die both of them whiles he liveth, and leave children behind them, the first-borne leaveth a daughter, & the single (brother) leaveth a son; the son of the single (brother) shall inherit of the old man's goeds a third part, which was his fathers portion; & the daughter of the first-borne shall inherit two thirds, which was her fathers portion. And such is the right of brethren's children, and of the fathers brothers children, and of all that do inherit: if the father of one of the heirs were a first-borne, the heir receiveth the portion of his first birth-right for him. Maimonides ibidem, c. 2. s. 7. By this Law was fore-shadowed how the elect, the Israel of God, Gal. 6. 16. which are his first-borne, Exod. 4. 22. and Church of the first-born which are written in heaven, Heb. 12. 23. shall have a double portion, and inherit the good things of God, as they which have the promise of the life which now is, and of that which is to come, 1 Tim. 4. 8. and are the heirs of God, and joint-heirs with Christ, Rom. 8. 17. and being justified by his grace, are made heirs according to the hope of eternal life, Tit. 3. 7. God having begotten them again, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for us, 1 Pet. 1. 4.

Vers. 18. stubborn] or perverse, revolting, refractary, [unspec 18] that turneth away from God and his Law: and it implieth the affection of the heart, as Ier. 5. 23. and the carriage and action as an untamed heifer, Hos. 4. 16. Neh. 9. 29. And so the Apostle translateth it into Greek, by two words, disobedient (or unperswaded,) and gain-saying, Rom. 10. 21. from Isaiah 65. 2. So here the Greek expoundeth it, disobedient. rebellious] The Hebrew Moreh signifieth one that changeth or turneth to the worse, both in heart and action, and in particular turneth from and opposeth the word of God, as Deut. 1. 26. 43. and 9. 7, 23, 24. The Greek here translateth it Contentious. The instance of this rebellion is shown in v. 20. obeieth not] or • earkeneth not; the Chaldee translateth, receiveth not the word. chastened] or nurtured; which implieth both words and acts, as by rebukes, stripes, and outward punishment, Levite. 26. 23, 28. and sometime by the hand of the Magistrate, Deut. 22. 18. in which sense the Hebrews understand this here. And having spoken before of words, this therefore is meant of blows also.

Vers. 19. and his mother] both of them; so [unspec 19] that one alone was not enough to cause him to be put to death. The Hebrew Doctors, as they are always wary in cases that concern the taking away of any man's life; so in this above others, they set down many and strange limitations; as, first they restrain it to those particular sins of gluttony and drunkenness, verse. 20. and that gluttony to be eating of flesh only, and drunkenness with wine only. Also that the son is not to be put to death, unless he have stolen somewhat from his father, and bought therewith flesh and wine for riot, and eaten and drunk it without his fathers leave, in a company that are all vain and vile persons. That a son only, not a daughter, is to be put to death by this Law, and he not a little one, or a child, who is not within the rule or compass of the commandments; not a man that is grown up, and is in his own power. So that he must be at least above twelve years of age. And if he be married three months, and his wife be known to be with child, they free him also from this Law, because it is said a son, and not a father. Moreover, that the father and mother must bring this rebellious son first to the court of three Judges, and there complain of his disobedience; bringing with them two witnesses of his stealth and gluttony: whereupon he is there beaten, as others are for the like crime; and this is that chastening in v. 18. If he fall again to stealth and riot, his father and mother bring him again before the Magistrates, with the witnesses, and he is condemned to death. But if before sentence is passed on him, his father and mother do relent in pity towards him, he is let go. If he flee away before sentence is gone out against him, and be afterward taken when he is in man's state (which they also judge by the hair on his face) he is not put to death; but if he scape away after sentence of condemnation, he is stoned to death whensoever he is taken. If his father be willing to bring him to the Magistrate, and the mother not; or the mother willing, and the father not; he is not to be judged as a rebellious son. If either parent have lost their hand, or be lame, or dumb, or blind, or deaf, the son passeth not under this condemnation; for it is said, they must lay hold on him, and bring him, and must say, this our son, &c. he obeieth not our voice, &c. These, and the like cautions, are noted by Maimonides in treat. of Rebels, chap. 7. and in the Bab. Talmud. in Sanhedrin, ch. 8. but they have not all of them found ground from the Scripture. Howbeit if any son be by any of these exceptions saved, that he die not as a rebellious son, yet is he under all other punishments which the Magistrates inflict on other rioters, and like malefactors. the gate of his place] that is, the gate of the place where he dwelt, at which gate the Magistrates used to sit, Deut. 22. 15. and 25. 7. So the Chaldee here translateth, the gate of the judgementhall of his place.

Vers. 20. a glutton] or rioter, devourer: in Hebrew Zolel, which hath the signification of vileness, [unspec 20] Ier. 15. 19. The Chaldee addeth, a glutton (or riotous eater) of flesh, and a riotous drinker of wine: which words seem also to be understood in the Hebrew, and are so expressed in Prov. 23. 20. Be not amongst riotous drinkers of wine, amongst riotous eaters of flesh: for the riotous drinker, and the riotous eater (or glutton) shall come to poverty. Where in the latter sentence, the words flesh and wine are omitted, as here they are in Moses. And to these two, flesh and wine, the Hebrews do restrain this law, as before is noted: but oft times such things are named for an instance, and do imply all other of like sort.

Vers. 21. and he shall die] or, that he die. The [unspec 21] sins of riot and drunkenness were not by Moses Law punishable by death: this therefore was in respect of his disobedience to his parents, which greatly aggravated his sin, and for which he was to die, when other drunkards scaped with lighter punishment. Hereupon Solomon uttered his parable, He that keepeth the Law, is a wise son; but he that is a companion of gluttons, shameth his father, Prov. 28. 7. all Israel shall hear] The like is spoken of the death of some other notorious malefactors, as Deut. 13. 11. and 17. 13. and 19. 30. So in this case, the Hebrews say, The rebellious son must be proclaimed, and they publish by writings unto all Israel, In such a Court we stoned such an one, because he was a stubborn and rebellious son. Maimonides treat. of Rebels, chap. 7. sect. 13.

Vers. 22. worthy of death] Hebr. of the judgment [unspec 22] of death; which the Chaldee well expoundeth, desert of judgment to be killed. and thou hang him] The Hebrews understand not this of putting him to death by hanging, but of hanging a man up after he was stoned to death; which was done for more detestation of some heinous malefactors. Their words are; We are commanded to hang the blasphemer, and the Idolater: and a man is hanged, but not a woman. After they are stoned to death, they fasten a peace of timber in the earth, and out of it there cometh a piece of wood; then they tie both his hands one to another, and hang him near unto the setting of the Sun, and let him down out of hand; and if he abide all night, it is a transgression, Deut. 21. 23. And we are commanded to bury all that are killed by the Judges, the same day that they are killed. They may not be hanged on a tree that groweth on the ground, but on that which hath been plucked up, that there may not need any cutting of it down: for the tree that he is hanged on is to be buried with him, that there be no evil memorial of him, for men to say, this is the tree whereon such a man was hanged. And so the stone wherewith the stoned is killed, and the sword wherewith a man is put to death, and the napkin wherewith he is strangled, they all are buried. Maimonides in Sanhedrin, ch. 15. sect. 6. &c. In the Scripture we have examples of Rechab and Baanah, who for murdering Ishbosheth, were by David's commandment slain, their hands and feet cut off, and they hanged up, 2 Sam. 4. 12. where their hanging seemeth to be after their death: and so in others; as Ios. 10. 26. which might also be the case of the King of Ai, Ies. 8. 29. & of those Idolaters in Num. 25. 4. And the Scripture showeth a double punishment for some heinous sins, as in Achan's family, who were burned with fire, after they were stoned, Ios. 7. 25. Among the Romans afterward they hanged or fastened them to the tree alive; and such was the death of our Lord Christ, who bare, our 〈…〉 es in his own body on the tree, 1 Pet. 2. 24. Luke 23. 33,—39.

Vers. 23. burying] in Greek, with burial thou shall bury him, that is, in any wise bury him. This [unspec 23] was also sulfilled in our Savior's body, which was buried the same day that he was hanged on tree, John. 19. 31, 38, 42. he that is hanged] to wit, on tree, as Gal. 3. 13. This speech, as many other of like sort, is general; therefore the Greek translateth, everyone that is hanged on tree; and that interpretation the Apostle allegeth in Gal. 3. 13. the curse] that is, cursed as the A postle expoundeth it, (according to the Greek version,) Gal. 3. 13. And here in the utmost rigor and severity of the Law God fore-signified the riches of his grace towards sinners in Christ, who redeemed us from the curse of the Law, being made a curse for us, as appeared in that he was hanged on the tree, Gal. 3. 13. He was reckoned among the transgressors, Luke 22. 37. and God made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5. 21. The Chaldee translateth, For because he sinned before the Lord, he is hanged. and thou shalt not defile the land] or, as the Greek translateth, and the land shall not be defiled: which might be by the monument of God's curse remaining upon it visibly. So the burial was to abolish the curse from appearing in the Lord's land. A figure of the fruit and effect of our Savior's burial, whereby the rigor of the Law was declared to be satisfied, and all our sins defaced, and removed out of God's sight, that they shall neve • be imputed unto us.

Annotations.

THy brothers oxen] yea though it be thine onemies, [unspec 1] Exod. 23. 4. go astray] Hebr. driven away, or thrust out of the way, by any means of themselves, or others: as by a dog, hunted from the flock or fold, and the like. The Greek and Chaldee translate, erring in way, and going astray. See the notes on Deut. 4. 19. This duty required towards beasts, is much more towards men; as God applieth the similitude in Ezek. 34. 4. 16. And as we all were like sheep going astray, 1 Pet. 2. 25. so are we daily subject to stray from the truth, and have need one of another's help; whereupon it is said, Brethren, if any of you do err (or go astray) from the truth, and one convert him; let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins, I am. 5. 19, 20. hide thyself] that is, with-hold thine help: the Greek translateth it, wink at, that is, neglect, or not regard: See Lev. 20. 4. restoring, &c.] that is, thou shalt in any case restore, or bring again. So here are two precepts; a prohibition to hide, and a commandment to restore: and thus the Hebrews observe a double sin in them that break this Law, and sometimes a treble. He that seeth a lost thing of any Israelites, and hideth himself from it, and letteth it alone, transgresseth this prohibition, THOU SHALT NOT HIDE THY SELFE FROM THEM; and breaketh this commandment, THOU SHALT RESTORE, &c. If he take the lost thing, and restore it not, he breaketh the commandment (THOU SHALT RESTORE) and transgresseth against two prohibitions, against THOU MAIST NOT HIDE THY SELFE, (Deut. 22. 3.) and against THOU SHALT NOT ROB, (Lev. 19. 13.) Although the owner of the lost thing be a wicked man, &c. we are commanded to restore his lost thing to him. If he have restored it, and it be fled away again, though an hundred times, he is bound to restore it; for it is written, RESTORING THOU SHALT RESTORE THEM. Maim. in Misneh, tom. 4. treat of Robbery and loss, ch. 11. s. 1, 2, 14. unto thy brother] either to his own hands, or to the place where it was and should be. For, if he see a beast that is fled out of the fold, and he returneth it into the place thereof, loe he hath kept this commandment, and there is no need to make it known unto the owner, saith Maimonides ibidem, chap. 11. sect. 16.

Vers. 2. gather it] that is, take it in. into thine [unspec 2] house] Hebr. into the midst of thine house; whereby is meant within the same, as the phrase often signifieth: See the notes on Genes. 2. 9. But this teacheth a care to keep it safe. seek after it] But he that found it, is also to use means that the owner may know of it; and the Hebrews say, He is bound to cry it, and make it known, saying, who so hath lost such a kind of thing, let him come and give the signs of it, and he shall have it. At the first, who so hath found anything, crieth it three times. After the last time, within seven days he crieth it the fourth time. If the owner come not, the thing found is to be left with him that found it; and if in all that time it be stolen, or lost, he is bound to make satisfaction; but if it be gone by violence, he is free. For he that keepeth a lost thing, is as he that keeps for hire, &c. [whereof Iee the Annotations on Exod. 22. 10.] And he must have care that the thing be not marred, or perish. If it be a living thing which he must give food unto; if it be a working (beast) as an horse, asse, &c. he may put them to labor twelve months from the day that he found them, or let them out for hire, and take their hire, and give them food; and if the hire be more worth than their food, the overplus is the owners, &c. Afterwards they are sold by the Magistrates. Maimonides treat. of Robbery and loss, chap. 13. sect. 1. &c.

Vers. 3. every loss] that is, every lost thing: and [unspec 3] by like proportion, a man is to keep his neighbors goods from loss or perishing; as, He that seeth the water to overflow, and it cometh to mar his neighbors house, or his field, he is bound to stop the same, &c. Maimonides treat. of Robbery and loss, chap. 11. sect. 20. which shall be lost] Hence the Hebrews observe, that if a man will lose his goods wittingly, men are not bound unto him. As, if he put his beast into a stable which hath no door, and he tieth it not, and so it goeth away. If he cast his purse into a place common for all, and goeth his way, or any the like, loe he loseth his goods wittingly. And though it be not lawful for him that seeth this thing, to take it for himself, he is not bound to bring it again (to the owner,) for it is said, WHICH SHALL BE LOST, to put a difference from him that loseth wittingly. Maimonides ibidem, chap. 11. sect. 11. thou mayest not] that is, it is not lawful to hide thyself, or, to let it alone. Here they put some exceptions, as they say, A priest that seeth a lost thing in a place of burial, must not defile himself to return it again, because when he keepeth one commandment of restoring the lost thing, he breaketh another commandment which saith, THEY SHALL BE HOLY (Lev. 21. 6.) and transgresseth a prohibition, HE SHALL NOT DEFILE HIMSELFE, &c. (Lev. 21. 4.) and a commandment doth not put away (or cause a man to transgresses) a prohibition and a commandment. On the contrary, If one see a thing lost, and his father say unto him, Restore it not, he must restore it, and not obey him: for if he obey his father, he is found at the time when he keepeth this commandment, HONOR THY FATHER, that he breaketh this commandment, THOU SHALT RESTORE IT; and transgresseth this prohibition: THOU MAIST NOT HIDE THY SELFE. Maim. ibidem, c. 11. s. 18, 19.

Vers. 4. thy brothers asse] in Exod. 23. 5. he saith, thine haters asse, that men should not think these Laws bind us to do good unto our friends only. So our Savior saith, Love your enemies, do good to them that hate you. Mat. 5. 44. fallen] that is, lying under his burden, Exod. 23. 5. So 〈◊〉 was used before for lying, Deut. 21. 1. Though here it may be taken more generally. and hide thyselfe] that is, for bear to help him up, Exod. 23. 5. listing, &c.] or, raising thou shalt raise them up, that is, help to do it, in any case, though it be again and again. This the Hebrews understand to be another commandment from that in Exod. 〈◊〉 . w ^ch they open thus; Who so meeteth with his neighbor in the way, and his beast lying under a bur 〈…〉 he is commanded to unloose it from upon 〈◊〉 this is commanded to be done, in Exod. 23. 〈…〉 d he must not unloose it, and leave him presently 〈…〉 ghe bit way, but must lift it up with him, and again lay the burden upon him, Deut. 22. 4. this 〈◊〉 commandment. And if he leave him presently, and do not unloose it off him, nor load him, he breaketh a commandment which ought to be done; and transgresseth in that which ought not to be done; as it is said, THOU SHALT NOT SEE THY BROTHERS ASSE, &c. If when he is unloosed, and loaden again, he fall again, he is bound to help him up another time, yea though it be an hundred times; for it is written, HELPING THOU SHALT HELPE VP; LIFTING THOU SHALT LIFT VP. Therefore he must go a mile back with him, unless the owner say, I have no need of thee. Maimonides treat. of Murder, chap. 13. sect. 1. &c.

Vers. 5. A man's ornament] or instrument, apparel, [unspec 5] dress. The Hebrew Cli is a general word for all instruments, vessels, ornaments, whatsoever; and here for all apparel and furniture whatsoever a man putteth on him, in time of peace, or of war: and so the Chaldee translateth it armor, or weapons, which is also forbidden a woman to wear. And this precept concerneth natural honesty and seemelinesse, which hath perpetual equity, 1 Cor. 11. 4, 5, 6, 14. And it is to prevent many evils which may arise if men and women should be clad alike. It is probable also, that this law was given in regard of the abuse among other nations, and particularly among the Egyptians, (with whom Israel had lived:) for human Writers testify that the Egyptian women did go abroad and use merchandise, &c. and the men did weave within the houses, Herodot in Euterpe. The Hebrews explain it thus; A woman may not put on a man's ornament, as to put a miter, or an helmet on her head, or to put on an habergeon, or the like, or to post her head like a man. Neither may a man put on a woman's ornament, as coloured garments, or golden jewels, in the place where men use not to wear such jewels, but women only: all, according to the custom of the country (wherein they live.) A man that putteth on a woman's attire, and a woman that putteth on a man's, is to be beaten (by the Magistrate.) Maim. treat. of Idolatry, chap. 12. sect. 10. The attire of the body spiritually signifieth the ornaments of the mind, Psal. 1 32. 9. 16. Rev. 3. 18. so men should not change their nature, to become effeminate; as the Egyptians and Baby Ionians are threatred to be like women, Isaiah 19. 16. Ier. 50. 37. and 51. 30. And in the Churches women are to be silent, and not speak as men, 1 Cor. 14. 34. I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence, 1 Tim. 2. 12. abomination to Jehovah] Hebr. the abomination of Jehovah, that is, abhorred of him, which the Chaldee expoundeth, an abomination before the LORD.

Vers. 6. chance to be] that is, if unawares thou [unspec 6] meetest with it, or lightest upon it. So the Greek translateth, If thou meetest with a birds nest before thy face. or on the ground] or in any other place, as on the water, or the like; for these are put but for an instance, because usually birds nestle either on trees, or on the ground. So the Hebrews expound it: He that findeth a nest upon the waters, or on the back of any living creature, is bound to let the damme go. The young or the eggs are not mentioned, neither the tree or ground, but that the Scripture speaketh by an instance. Maimonides tom. 2. in Shechitah, chap. 13. sect. 17. the damme] Heb. the mother: so after, sons for young ones; which names the Scripture giveth to all living things; and the Greek and Chaldee keep the Hebrew phrase, mother and children. The Hebrews understand this precisely of the damme or female only, and say, A male that is found sitting upon a nest, is free from being sent away; (that is, a man is not bound to let it go:) Maim. ibidem, sect. 10. thou shalt not take] to wit, and kill, for that is chiefly here intended. He that taketh the damme with the young, and killeth her, the flesh is lawful to be eaten, but he is to be beaten for killing the damme. And so if she die before he let her go, he is to be beaten: but if he let her go after he hath taken her, he is free. Maim. in Shechitah, chap. 13. sect. 1. Compare herewith the Law in Lev. 22. 28. Whether it be Cow or Ewe, ye shall not kill it and her young both in one day.

Vers. 7. Sending thou shalt send] that is, in any [unspec 7] wise send away (or let go) the damme. This showeth the strictness of the precept, which also must be done willingly, upon the former penalty. For every prohibition, after which cometh a precept affirmative, a man is bound to perform the precept concerning it; and if he perform it not, he is to be beaten. If one come and snatch the damme out of his hand, and send her away, or if she escape away from under his hand against his will, he is to be beaten; for till be send her away of himself, he performeth not the precept concerning her. If he take the damme, and clip her wings that she cannot fly, and then send her away, he is to be chastised with stripes; and he must keep her by him till her wings be grown, and then send her away. And if she die before, or be lost, he is to be beaten, for he hath not performed the commandment. If he send her away and she come again, he must send her away again, though it be four or five times; for it is said, SENDING THOU SHALT SEND HER AWAY. If one say, I will take the damme, and send away the young, he is bound to send away the damme. The, sending away of the damme is not in use, save for clean birds, &c. Maimonides in Shechitah, chap. 13. sect. 2, 3, 4, 6, 8. It is unlawful to take the damme with the young, though it be to cleanse a Leper with them, which is a thing commanded, (Lev. 14. 4.) and if he take her, he is bound to send her away: for a commandment is not of force to disannul a prohibition and a commandment; but a commandment and a prohibition do disannul a commandment. Ibidem, sect. 19. God by this Law teacheth us mercy and piety; (as it is noted for barbarous cruelty, when the mother is killed with the children, Hos. 20. 14. Gen. 32. 11.) therefore when the bird is hatching her eggs, or cherishing her young, she may not be killed. And as the Hebrews say, If she were sitting but upon one young, or one egg, a man was bound to send her away: howbeit, that if she were taken from the nest by hunting, it was lawful: the Law forbiddeth not save to hunt (or take) her when she cannot fly away for (affection to) her young which she hatcheth; as it is said, AND THE DAM SITTING UPON THE YOUNG, &c. Maimonides in Shechitah, chap. 13. sect. 16 7. And this law for compassion towards birds, teacheth compassion towards mankind much more; as when he saith, Thou shalt not mousell the exe, Deut. 25. 4. the Apostle showeth it to be written for our sakes, 1 Cor. 9. 9, 10. So the Hebrews here say, This is to lead us unto mercy, and to take out of our hearts cruelty and the like (affections), not that the intent of the commandment is to show compassion unto birds, &c. but to mankind. R. Menachem on Deut. 25. 7. fol. 210. prolong thy days] The like blessing is promised to them that honor father and mother, Deut. 5. 16. the Hebrews account that one of the great commandments; and this of the bird they count the least of all in Moses law: and yet such a promise is annexed hereunto.

Vers. 8. a new house] to wit, a dwelling house; [unspec 8] for so the Hebrews explain it, It is commanded to make a battlement for the roof, if it be a dwelling house; but a barn, or a stable, or the like, a man is not bound concerning them. Maimonides treat, of Murder, chap. 11. sect. 1. a battlement] in Greek, a crown: which was to compass the roof of the house round about, to keep men from falling off. For in Israel the houses had flat roofs, on which men walked, 2 Sam. 11. 2. and from thence they called and spake to the people: whereupon Christ speaketh of preaching, and proclaiming upon the house tops, Matt. 10. 27. Luke 12. 3. The heighth of the battlement might not be less than ten hand-bredths [six of which hand-bredths made a cubit] and it was to be strong, that a man might lean thereon, and not fall. Maimonides treat. of Murder, chap. 11. sect. 3. that thou put not] or, and thou shalt not put bloods, which the Greek translateth, and thou shalt not make man-slaughter in thy house; and the Chaldee, for bloods, saith guilt of murder, as the word bloods often signifieth: see Gen. 4. 10. By this it appeareth, that all other occasions of blood-shed were to be prevented in other places, as well as on house tops. Which the Hebrews declare thus; Whether it be the house top, or any other thing, wherein there is danger and likelihood that a man may fall and die; and if a man have a pit or Well in his yard, have it water in it, or not, he is bound to make a fence about it ten hand-bredths high, or to make a cover over it, that no man fall therein and die. And so any stumbling block whereby there is danger of life, a man is commanded to remove the same, and to beware thereof, and to give warning of the thing very heedfully. Otherwise if he remove them not, but leave stumbling blocks that may bring into danger, he breaketh a commandment, and transgresseth this prohibition, of PVTTING BLOVDS. Maim. treat. of Murder, chap. 11. sect. 4.

Vers. 9. thy vineyard] nor any other field, Lev. [unspec 9] 19. 19. divers kinds] or mixtures, as wheat and barley together, or the like. See the Annotations on Lev. 19. 19. The Hebrews divide seeds into three sorts. The first of them is called Tebuah, (Revenue,) and it comprehendeth the five kinds of grain, Wheat, Rye, Barley, Fox-ear-barley, and Oats. The second of them is called Ketannith (pulse,) and it comprehendeth all seeds which are eaten of men, besides the Revenue (aforesaid,) as Beanes, Pease, Lentiles, Millet, Rice, &c. and such like. The third of them are called Garden seeds; and they are all other seeds which are not meet for man's meat, but the fruit of the seed is man's meat: as the seed of Onions, and of Garlicke, and of Rapes, and such like. And flax seed is comprehended under the general of garden seeds. And all these seeds when they are grown up, and all the while the seed is not discerned, are called Herbs. Maimonides tom. 3. in Kilajim, chap. 1. sect. 8. Now of this Law concerning vineyards they write thus; Nothing is forbidden by the name of divers kinds in the vineyard, but the kinds of the revenue (of corn,) and the kinds of herbs only: other kinds of seeds are lawful to be sown in the vineyard; and I need not say other trees. It is unlawful to sow herbs or corn by the vines sides, or to plant a vine by the sides of herbs or corn. Whether a man plant, or let them grow, when he seeth divers kinds spring up in his vineyard, if he leave them so, it is defiled. Maim. ibidem, chap. 5. sect. 6, 7, 8. the full-ripe fruit] Heb. the fullness (or plenty) which the Greek translateth here, the fruit: elsewhere the first-fruits: see Exod. 22. 29. and Num. 18. 27. By the Hebrews, a vineyard whiles the grapes were unripe, was not defiled: and unripe grapes were lawful for use. Maim. in Kilajim, chap. 5. sect. 14. the seed] the Greek addeth, and the seed, which thou shalt sow with the fruit of thy vineyard. Others understand, the fruit of the seed. and the revenue] or, income, increase. The Scripture useth this word for the increase of the corn or floor, and of the vine or winepress, Num. 18. 30. So it may be taken here, for either, or for both of them; for both were defiled. The Hebrews apply this word to the five kinds of grain fore-noted, and unto them also when they are cared, and before they be threshed: as in another place they say, The five kinds, namely Wheat, Barley, Rie, Fox-earebarley, and Oats, these five when they are eared, are called Tebuah (Revenue) in every place; and after that they be threshed and winowed, they are called Dagan (Corn or Graine;) and when they are ground, and their meal kneaded and baked, they are called Path (Bread) Maimonides tom. 1. treat. of Blessings, chap. 3. sect. 1. be defiled] or be sanctified, as the Hebrew word properly and usually signifieth; and so the Greek translateth, that it be not sanctified. Whereby some understand that the fruit should be separated from common use, and made holy to the Lord, and be eaten by the Priests. But words oft times have contrary significations, as, Barac to Bless, is used for Cursing or Blaspheming, 1 King. 21. 10. 13. Chesed is Piety and Impiety, Lev. 20. 17. So this word here is by the Chaldee paraphrast translated defiled; and by the other Hebrews elsewhere so expounded. The divers kinds (or mixtures) of the vineyard, as any of the sorts of corn, or sorts of herbs that are sown with a vine, whether an Israelite sow them, or an heathen, &c. both of them are unlawful to be eaten, or put to any use (or profit) as it is written, (in Deut. 22. 9.) LEST IT BE DEFILED, &c. as if he should say, lest both of them be made abominable and unlawful. And whoso eateth ought of the mixtures of a vineyard, either of the herbs, or of the grapes, is to be beaten by the Law. Maimonides tom. 2. treat. of Forbidden meats, chap. 10. sect. 6, 7. The same Author in tom. 3. treat. Kilaijm, chap. 5. layeth down also these canons: He that soweth two kinds of corn, or two kinds of herbs, with the seed of the vineyard, he is to be twice beaten; once for this, Thou shalt not sow thy field with divers kinds, (Lev. 19. 19.) and again for this, Thou shalt not sow thy vine-yard with divers kinds, (Deut. 22. 9.) A man is not [unspec 5] to be beaten for sowing divers kinds in the vineyard, until he sow within the land of Israel, &c. But our Doctors have forbidden to sow divers kinds in the vineyard, though out of the land, because the divers kinds in the vineyard are weighty; for if they be sown within the land of Israel, they are unlawful to be used: and seeing they are unlawful for any use within the land, they are unlawful to be sown without the land. It is unlawful to sow herbs or corn by a vines side, or to plant a vine-tree by herbs or by corn; and if a man do so, though he is not to be beaten, yet both of them are defiled, and not to be put to any use, either the herbs, or the corn, or the vine, but they burn them both, as it is written, LEST THE FVLL-RIPE FRVIT &c. BE DEFILED: though it be the straw of the corn, or the wood of the vine-tree, they are unlawful for any use, but they burn them; neither may they heat an oven, or a cauldron, or boil anything with them when they burn them. These and sundry like observations they have hereabouts, not altogether without probability: and herein the mixtures of the vineyard exceed the mixtures of the field, which they think might be used and eaten, though it was sin to sow them, as is noted on Levite. 19. 19. This Law, with other such like, was typical, and pertained to the rudiments of Moses Law: whereby it seemeth unto me, God taught them the simple and sincere estate of his Church. For in mystery, the vineyard of the Lord of hosts was the house of Israel, and the men of Judah the plant of his pleasures, Isaiah 5. 7. and he planted them a noble vine, wholly a right (or true) seed; though they turned into degenerate branches of a strange vine unto him, Ier. 2. 21. Now also the Church is a vineyard, Christ himself the vine, and we the branches, John. 15. 1. 5. and this vineyard God would not have sown with divers kinds, or mixed with the profane and unbelievers, lest all be defiled, 2 Cor. 6. 14,—18. Matt. 3. 7,—10. Rev. 21. 24,—27.

Vers. 10. with an ox and an asse] the ox was a [unspec 10] clean beast, the asse an unclean: the Hebrews understand this law generally; plowing, for all work; and the ox and the asse, for all clean and unclean beasts together. Whosoever doth work with two kinds of cattle or beasts together, and the one of them is of a clean kind, and the other of an unclean, loe he is to be beaten in every place, Deut: 22. 10. Whether he plow, or sow, or draw a wagon or a stone with them together, &c. he is to be beaten. And whether it be ox and asse, or any two kinds, whereof one is unclean and the other clean, either of cattle, as a swire and a sheep; or of wild beasts, as a wild ox and an elephant; or beasts with cattle, as a dog with a goat, or the like; for any of these he is by the Law to be beaten. If a wagon be drawn with beasts of divers kinds, he that sitteth on the wagon is to be beaten: and if one sit on the wagon, and another guide it, they are both beaten; yea though they be an hundred that guide it, they are all beaten. It is lawful to do work with a man and a beast together: for the Law saith, WITH AN OXE AND AN ASSE; it saith not, with a man and an asse, or with a man and an ox. A (clean) beast that is become polluted (or unfit) for sacrifice, though it be but one body, yet the Scripture maketh it as two bodies, for that it was holy, and was made as holy and as profane mixed together; and this beast is fonnd as a clean beast with an unclean beast mixed in one; as it is said (in Lev. 27. 11.) IF IT BE AN VNCLEANE BEAST, OF WHICH THEY DOE NOT OFFER A SACRIFICE TO THE LORD: we have been taught, that this is not spoken but of beasts disabled for sacrifice. Therefore he that ploweth with an ox disabled for sacrifice is to be beaten as for mixed kinds; but this prohibition is come by tradition. Maimonides in Kilajim, chap. 9. sect. 7.—11. This Law was also typical, and bindeth not us now, according to the letter, but figured out the Ministers in the Church, as did the ox that treadeth out the corn, which might not be muzzeled, Deut. 25. compared with 1 Cor. 9. 8. 9.—11. 1 Tim. 5. 17, 4. 18. These in the Lord's plow, (that is, in the ministry of his word, Luk. 9. 62.) must not be mixed of clean and unclean, of the servants of Christ and of Antichrist, 2 Cor. 6. 14, 15.

Vers. 11. linsie-wolfie] in Hebrew, Shagnatnez, expounded in Greek, Kibdela, which signifieth [unspec 11] things adulterate, or impurely mixed. Moses explaineth it after, saying, wool and flax together, unto which only the Hebrews restrain it, as is more largely noted on Lev. 19. 19. This Law was also figurative: the garments of the Saints are principally Christ himself, as it is written, Put ye on the Lord Jesus Christ, Rom. 13. 14. he hath given unto his church, that she should be arrayed in fine linen, clean and bright, which is the righteousness of the Saints, Rev. 19. 8. that we may be found in him, not having our own justice (or righteousness) which is of the Law, but that which is through the faith of Christ, the righteousness of God by faith, Phil. 3. 9. There are also other virtues and graces of the spirit, wherewith the faithful are adorned, which are good works, 1 Tim. 2. 9, 10. 1 Pet. 3. 3, 4. but in the case of our justification before God, these may not be mixed together, for a man is justified by faith, without the deeds of the Law, Rom. 3. 28. Gal. 2. 16. And as by the letter of this Law, in the Hebrews account, one thread of wool in a linen garment, or one linen thread in a woollen garment, made it unlawful, (as is noted on Lev. 19. 19.) though linen or woollen garments were worn severally: so justification by faith in Christ, and by our own good works, are so opposite, as that they cannot agree together in one man by any manner of mixture, in the case o • justification before God; but, if it be by grace, the • is it no more of works; otherwise grace is no more grace: and if it be of works, then is it no more grace, otherwise work is no more work, Rom. 11. 6. Gal. 3. 10. wool and flax] that is, woollen and linen together, which the Greek translateth, in the same: the Chaldee, wool and flax joined (or mixed) together.

Vers. 12. Fringes] in Hebrew Gedilim, which [unspec 12] elsewhere is translated, wreathes, in 1 King. 7. 17. and the wreathes spoken of in Exod. 28. 24. and the ropes (or cords) in Judge. 16. 11, 12. are by the Chaldee translated, Gedilan: and the Greek here expoundeth it Strepta, that is, wreathes, or cords: for they were twisted threads or thrumbs, which hung upon their garments. Moses called them before Tsitsith, Num. 15. 38. of the looks of hair like which they did hang. These are the same, though called here by another name; and the Chaldee translateth both Tsitsith and Geddim, by the word Cruspedin, which is borrowed of the Greek Craspeda, which name the holy Ghost giveth to these Fringes, in Matt. 23. 5. where Christ blameth the Pharisees hypocrisy for making their phylacteries broad, and (craspeda) the fringes of their garments large. The making of these by the Jews, is shown on Num. 15. 38. &c. Here Moses having repeated the mysteries concerning the Church, in verse. 9. of the ministry, in verse. 10. and of the doctrine, in verse. 11. addeth to them this law of the fringes, which were signs annexed to the word, and visible tokens, for them to look upon, and remember all the commandments of the Lord, and do them, and be holy unto their God, Num. 15. 39, 40. See more in the Annotations on that place.

Vers. 13. take a wife] that is, marry her: for [unspec 13] the taking is after the betrothing or espousalls, Matt. 1. 18. 20. And before marriage, the betrothed persons might not come together, as the equity of this Law following showeth. So by the Hebrews: The spouse is to be restrained from her husband, by the doctrine of the Scribes, all the while she is in her fathers house: and he that lieth with his spouse in his father in laws house, is to be chastised with stripes. Maimonides in treat, of Wives, chap. 10. sect. 1. After in the same place he showeth the manner of marriage among them, that it was to be with blessings (or thanksgivings) unto God, in an assembly of ten men at the least, and with a dowr • e bill which the Scrivener wrote and the bridegroom paid for, whereby he endowed his spouse, if she were a virgin, with two hundred dinars [that is, fifty shekels,] and if she had been married before, with 100. dinars, [that is, 25. shekels] and this was called the root (or principal) of the dowry: the dowry might not be less, but more so much as he would, though it were to a talent of gold. After the dowry bill was confirmed by witnesses, the bridegroom went with his spouse into the privy chamber (or closet, such as is mentioned in Joel 2. 16.) and this was the consummation of the marriage. And who so married a virgin was to rejoice with her seven days, (as Gen. 29. 27. Judge. 14. 10. 12.) and with a widow three days, not doing any work those days, but eating, drinking, and rejoicing. go in] into the chamber, Judge. 15. 1. and by consequence, lie with her. The Greek translateth, dwell (or house) together with her: which word the Apostle useth, 1 Pet. 3. 7. hate her] which ought not to be towards any, least of all towards his wife, whom he ought to love as his own body; for no man ever yet hated his own flesh, Ephes. 5. 28, 29.

Vers. 14. lay against her] or, put upon her. occasions of speech] or, of words, that is, of evil [unspec 14] words: or, pretenses of words, that is, pretended words, or pretended matters. So the Greek translateth, pretended words; they are such as have a color and show of truth, to excuse and hide his hatred; as long prayers were a pretense for the covetousness of the Pharisees, Matt. 23. 14. But pretense and truth are opposed in Phil. 1. 18 So here, and verse. 20. bring forth] whether before the parents and friends, or unto the Magistrates, accusing her before them. Some think this latter to be meant, and as the Hebrews describe it, when he cometh unto the Court and saith, I married this damsel, and I found her not to have virginity, and when I inquired into the matter, it was made known to me that she had played the whore under me, after I was betrothed to her, and these are my witnesses that for played the whore before them. And the Judges shall hear the words of the witnesses, and examine their testimony: if the thing be found true, she is to be stoned. Maim. tom. 2. in Nagnarah bethulah, ch. 3. sect. 6. But by the order of the text, the former seemeth as probable. to have virginity] Hebr. I found not to her virginities. The Greek thus; and coming unto her, I found not her virginity.

Vers. 15. the father] to whom the injury extended, [unspec 15] if she were falsely defamed, or if she had played the whore, verse. 21. and to whom the defense of the daughter did most fitly appertain. of the damsel] The word Nagnarah (damsel) is properly a maid mariageable, which of the Hebrews is reckoned after twelve years of age: before that age, she is called a little one or child; and after also, if she have not signs that she is mariageable; [such as are mentioned in Ezek. 16. 7.] After those signs she is called Nagnarah (adamosell,) till six months complete, and no longer: from that day and forward, she is called Bogereth. Maimonides treat. of Wives, chap. 2. sect. 1. 3. Both these, Nagnarah (the damsel) and Bogereth, are subject to the punishment here appointed, if they be not found virgins. Maimonides in Nagn. beth •• ah, chap. 3. sect. 7. the virginity] that is, the signs of her virginity, in the cloth, verse. 17. and witnesses also, (as the Hebrews say,) that they are so. the Elders] in Greek, the senate: that is, the Magistrates. This was the Senate of 23. Judges, for they were to put her to death if she were guilde, v. 21. They judge not this judgment but in the Court of three and twenty; because there is in the judgment of him that bringeth forth an evil name, the judgment of life & death; for if the thing be found as he saith, then she is killed. But he that forc • th a maid, Deut. 22. 28. and he that intiseth her, Exod. 22. 16. they judge of them at all times, in the Court of three. Maimonides in Nagnarah bethulah, chap. 3. sect. 3. the gate] the Chaldee addeth, the gate of the judgment hall of the place.

Vers. 17. occasions] or, pretenses; in Greek, [unspec 17] pretended words (or matters) as verse. 14 〈◊〉 this is] that is, these are the proofs, or the signs, as verse. 15. Hebr. these are the virginities. the cloth] wherein the signs were to be seen.

Vers. 18. the man] the husband of the damsel [unspec 18] that is found to have accused his wife falsely. chastise him] in the Chaldee, beat him; which was the next punishment unto death. The Hebrews say: If the father bring witnesses, which do disprove the witnesses which the husband brought, and it be found that they have witnessed a falsehood, then they are stoned [to death, according to the law, in Deut. 19. 18, 19.] and he [the husband] is beaten, & amersed in an hundred shekels. And of this it is said (in v. 17.) THESE are MY DAVGHTERS VIRGINITIES; these are the witnesses that disprove her husbands witnesses. If her husband again bring other witnesses which do disprove her fathers witnesses, then the damsel and her fathers witnesses are stoned, verse. 20. 21. Maim. in Nagn▪ bethulah, chap. 3. sect, 6.

Vers. 19. amerse] or mulct; fine him. hundred [unspec 19] shekels] the word shekels is added both in the Greek and Chaldee versions, and usually is to be understood when the Hebrew nameth silver only: see the notes on Gen. 20. 16. where also it is shown what a shekel was. An hundred shekels was the double dowry of virgins: see after in verse. 29. unto the father] and if she were fatherless, then he gave them unto her self, saith Maimonides in Nagnarah bethulah, chap. 3. sect. 1. a virgin of Israel] in Greek, a virgin an Israelitess. Hereupon the Hebrews say, that if she were an heathen that was become a Proselytesse, or a bondwoman that had her freedom, &c. he that brought forth an evil name upon her, was free both from the mulct, and from beating. They have also other like exceptions, which seem not approvable; as, that if she were a girl under years, or an ancient maid, that had past the flour of her age; though such maids for playing the whoreafter they were betrothed, were to die; yet the man that brought an evil name upon them, was free from the mulct, and from beating. Maimonides in Nagnarah, chap. 3. sect. 2. 8. he may not] or, he cannot send her away, to wit, by a bill of divorce, as other men were permitted to put away their wives, Deut. 24. 1. It is commanded by the Law, that the woman upon whom he hath brought an evil name, should abide under him forever, Deut. 22. 19. and if he put her away, he transgresseth against a prohibition, HE MAY NOT PVT HER AWAY, and he is to be compelled to take her again. And if another do first betroth himself to her, or if she die, or if he be a priest, who may not take a divorced woman, (Lev. 21. 7.) then he is to be beaten for putting her away. Maimonides in Nagnarah, chap. 3. sect. 4. As it was a greater sin for a man to defame his wife, than another person; so the punishment is greater: for they that defamed their neighbors were but beaten; but he that defamed his wife was beaten and amearsed, and never suffered to put her away, which was permitted to other men: Deut. 24. 1. 2.

Vers. 20. be truth] so proved by certain evidence, [unspec 20] or by witnesses, as before is shown; and agreeable to the Law, in Deut. 17. 4, 5, 6. For the Hebrews acknowledge, that those tokens might sometime be wanting in virgins, and yet they not defiled; and therefore the Judges were to examine, whether her progenitors wanted their fluors, or she herself had not had some great sickness, or other like accident, whereby those signs might fail. Maimonides treat. of Wives chap. 11. sect. 12.

Vers. 21. her fathers house] that where the sin [unspec 21] was done, there it might be punished. folly] in Chaldee, ignominy; which was not only evil in her, but a reproach to her father, and scandal to the whole Church: See the notes on Gen. 34. 7. where this phrase is first used. whoredom in her fathers house] and (as the Hebrews think,) under her betrothed husband: for otherwise if her fault had been done before she was betrothed, and it were known, she was not to die, Exod. 22. 16, 17. This which is said (in Deut. 22. 20.) IF THIS WORD BETRVTH, she shall be killed, (is) when she hath committed whoredom after the betrothing before witnesses: but before the betrothing, the Law hath already said of her, that she is free from anything; and he that lay with her is bound to make recompense with goods only, whether he had enticed her, or forced her. Maim. in Nagn. bethulah, c. 3. sect. 12. If this punishment were for her whoredom before she was betrothed; it showeth God's severity against such as deceive their husbands in such sort, and dishonored their fathers house. So a priests daughter playing the whore, is said to profane her father, Levite. 21. 8.

Vers. 22. they shall die] in Greek, ye shall kill [unspec 22] them both. The manner of their death was either by stoning, as may be gathered by John. 8. 4, 5. or, as the Hebrews say, by strangling: see the Annotations on Levite. 20. 10.

Vers. 23. betrothed] or espoused, which was, by [unspec 23] mutual promise, in the presence of witnesses, before marriage, Matt. 1. 18. It might be done in Israel (as the Hebrews write) three ways; by a piece of money, or by a writing, or by copulation. By a piece of money, though it were but a farthing, or the worth thereof; and the man said, be thou betrothed unto me, or mine espoused wife by this; and he gave it her before witnesses. By Bill, and then he wrote, be thou betrothed unto me, or the like, and he gave it her before witnesses; and it must be written with her name in it, and with her knowledge and consent, else it was no betrothing. By copulation; and then he said, loe thou shalt be betrothed unto me by this copulation, and so he was united unto her before two witnesses; and after copulation she was his betrothed wife. If he lay with her by way of fornication, and not by the name of betrothing; or if it were by themselves without witnesses, it was no betrothing. And he might not lie with her the second time, before they were married. And though the betrothing might be any of these three ways, yet usually it was by a piece of money; and if they would, they might do it by writing: but betrothing by copulation, was forbidden by the wise men of Israel, and who so did it, was chastised with rods; howbeit, the betrothing stood in force. And it was required, that they should bless God, before the contract was made; as is shown at large, by Maimonides treat. of Wives chap. 3. and 10. and Ios. Karo in Shulehan aruch, treat. or Espousals, chap. 1. in the city] or town, or any place of resort of people, where she might cry out and be reskued. The city is named for an instance, because therein are store of people.

Vers. 24. she cried not] as is presumed, because [unspec 24] she was in the city: and so consenting to the sin, she is gniltie of death. The Hebrews say, Whosoever is lien with in the city, it is certainly presumed that she was enticed, because she cried not out: unless witnesses do testify that she was forced; as that (the man) drew a sword at her, and said, If thou cry I will kill thee. Maimonides in Nagnarah bethulah, chap. 1. sect 2. humbled] that is, defiled, as Gen. 34. 2. neighbors wife] so she is called after her betrothing, as here, so in Gen. 29. 21. Matt. 1. 20.

Vers. 25. in the field] or any solitary place, [unspec 25] where if she cry she cannot be heard: opposed to the city, in verse. 23. take strong hold on her] or, as the Greek translateth, force her.

Vers. 26. thou shalt not] in Greek, ye shall not, [unspec 26] speaking to Israel. anything] Hebr. a word. sin of death] that is, sin worthy of death, killeth him in soul] that is, so as that he taketh away his soul, or life. In Greek, killeth his soul, this matter] Heb. this word.

Vers. 27. cried out] as is presumed in charity, [unspec 27] unless the contrary be proved: as verse. 24. Whosoever is lien with in the field, it is certainly presumed that she was forced; and they judge her with the judgment of a woman forced, unless witnesses do testify that she lay with him willingly. Maimonides in Nagnarah bethulah, chap. 1. sect. 2. none to save] or no savior, that is, as the Greek and Chaldee explaineth, no helper or deliverer.

Vers. 28. lay hold on her] the Greek translateth, [unspec 28] force her. Herein this differeth from the law in Exod. 22. 16, 17. which was for such as consented being enticed.

Vers. 29. to the damosels father] or, to herself, [unspec 29] if she have no father. Maimonides in Nagn. bethulah, chap. 1. sect. 9. shekels] this word is added in the Chaldee and Greek, as before in verse. 19. And 50. shekels, as the Hebrews write, was the least dowry that virgins might have, and is called in Exod. 22. 17. the dowry of virgins; and was the weight of fifty shekels of fine silver. Maimonides in Nagnarah, chap. 1. sect. 1. and every shekel weighed 320. grains of barley, as is noted on Gen. 20. 16. and these fifty shekels were the mulct for lying with her only; and he that forced the maid was bound also (as the Hebrews show) to pay for her shame, and for her pain, and for her blot: and he that enticed a maid (as in Exod. 22. 16.) paid but three things, the forfeit of 50. shekels, and for her shame, and for her blot. The forfeit, that is alike for all; whether a man lie with the high Priests daughter, or with a strangers daughter, or bastards, the forfeit (or mulct) is fifty shekels; but the shame, and the blot, and the pain, are not alike for all, but determined by the Judges, according to the age and dignity of the damsel. The inticer payeth not the • ulct, unless he do not marry her, (Exod. 22. 17.) he payeth only for the shame and blot 〈◊〉 but he that forceth her payeth all four out of hand. Maimonides in Nagn. bethulah, ch. 2. sect. 1, &c. See also the Annotations on Exod. 21. 19. humbled] or afflicted, that is, defiled her. And hence the Hebrews gather, that the man was to pay also for her pain, or smart, as is before noted. not send her away] not give her a bill of divorce, as other men might, Deut. 24. 1. See before on verse. 19. Here the Hebrews say; If the high Priest force a maid, or entice her, he may not marry her, because he is commanded to take a virgin, (Lev. 21. 13.) and at that time when he taketh this woman, she is not a virgin: and if he do take her, she is to go out again by bill (of divorce.) If (another man) transgress, and send her away, they compel him to take her again, and he is not beaten: but if the divorced woman die, or be betrothed to another, before he take her again; or if it were a Priest, that might not take a divorced woman, (Lev. 21. 7.) such a one is to be beaten, because he transgresseth against a prohibition [HE MAY NOT SEND HER AWAY] and he cannot fulfill the commandment concerning her, SHE SHALL BE HIS TO WIFE. Maim. in Nagn. ch. 1. sect. 6, 7.

Vers. 30. not take] to wife, much less abuse by [unspec 30] whoredom or incest, his fathers wife: and by this one, all other incestuous marriages and copulations are forbidden; against which the Law is given at large in Lev. 18. See the Annotations there. his fathers skirt] in Greek, his fathers covering: So in Deut. 27. 20. where a curse is upon him that doth this. It meaneth the skirt or covering which his father only might uncover, and not he. In Levite. 18. 7. it is called his fathers nakedness, in like sense.

Annotations.

WOunded in the stones] or, wounded in any of his stones; for the word is singular, and [unspec 1] properly signifieth a bruising or crushing, applied here to the wounding of a man in his secret parts, which might be done either with beating and bruising, or with cutting of the sinews, or whole member, or part thereof. The Greek translateth it Thladias, which signifieth one that hath his stones broken, or is gelded. This law the Hebrews understand of such only as are wounded or gelded by the hand of man, not such as are so made of God. If the stones be cut off, or one of them, or if one of them be wounded, &c the man is not allowable [to enter into the Church of the Lord.] Or if the finews of the stones, or any of them, be cut or wounded, &c. he is not allowable. Always provided that it be not by the hand of God, but be cut or wounded by man, or by dog, or by thorn, or such like things. For, if he be borne with his privy-member cut off, or wounded in the stones, or be borne without stones, or through fervent sickness these members decay, or the like: loe he is allowable to enter into the Church, for all these are by the hand of God. It is unlawful to corrupt (or mar) the members of generation, either in man, or in beast, or in wild beast, or in fowl, either unclean, or clean. And whosoever geldeth (or maketh an Eunuch) is to be beaten by the Law, yea though he geldeth after another hath gelded; as if one cutteth off the privy member, and another cometh and cutteth off the stones, or pulleth them off, and another cometh and cutteth the sinews of the stones, &c. they are all beaten. Maimonides tom. 2. in Issure biah, chap. 16. sect. 6,—10. privy-member] either the yard, or stones, or any one, or part of them: for the Hebrew Shophcah (which hath the name of shedding the seed,) implieth both: though by the Hebrews it is applied to the yard, or a part thereof. And so among the Turks at this day they make their Eunuchs by cutting off the privities: and the Greek translateth, him that is cut, or, that hath (his privy member) cut off. not enter] or, not come in into the church (or in the congregation) of the Lord. That is, he shall not be admitted into the Common-wealth of Israel, either to minister, or bear office, or to take a wife of them, or the like. As it is said of the Priests, to come in (or enter) into the house of the Lord, that is, to minister, 1 Chron. 14. 29. and to go out and come in before the people, 2 Chron. 1. 10. is expounded to judge the people, 1 King. 3. 9. It is also said of Solomon, he loved many strange women of the nations concerning which the LORD had said unto the sons of Israel, ye shall not go in (or enter) to them, neither shall they come in (or enter) unto you, 1 King. 11. 1, 2. that is, as the Chaldee there expoundeth, not be mixed. So Jesus charged Israel, that they should not go in (or enter; in Chaldee, mix themselves) among the nations, Ios. 23. 7. and upon the reading of this Law to Israel returned from captivity, they separated from them all the mixed multitude, Nehem. 13. 1, 2, 3. And of this here the Hebrews say, He that is wounded in the stones, or hath the privy-member cut off, if he marry with a daughter of Israel, & lie with her, he is to be beaten, Deut. 23. 1. & it is lawful for them to marry women Proselytes, & bond women that are made free: and though he be a Priest that is wounded in the stones, he may take such a woman, because he is not in his holiness, [that is, may not do the Priests office, Lev. 21. 17. 21.] but he that is so wounded, may not marry her that is a bastard. Maim. in Issure biah, c. 16. s. 1, 2. This is to be understood of such as though they were wounded in some part, yet were able enough for generation. Neither can this be meant of joining to the faith & religion of Israel, or entering into the Church in that respect: for that was lawful for all, Exod. 12. 48, 49. Num. 15. 14, 15. Howbeit some such strangers as were joined to the the Lord, yet remained after a sort separated from his people, as the complaint of such, and the Lord's comfortable answer unto them, in Isaiah 56. 3. 6, 7. showeth. And so for the Eunuchs in the same place, verse. 3. 4, 5 The Hebrews say, Servants which are baptized by the name of servitude, and do take upon them the commandments which servants are bound unto, they go out from the generality of heathens, but come not into the generality (or common state) of Israelites. Therefore a bondwoman is unlawful (to be married) to one that is free borne, whether she be his own bondwoman, or his neighbors; and who so goeth in to a bondwoman, is to be scourged by the doctrine of the Scribes. Loe, it is expressed in the Law, (Exod. 21. 4.) that a Master may give a Canaanitesse bondwoman to his Hebrew servant, and she is lawful for him. Maimonides in Issure biah, ch. 12. s. 11. See after on v. 3.

Vers. 2. Abastard] in Hebrew Mamzer, which [unspec 2] meaneth one borne of a stranger, that is not a lawful wife: and so the Greek translateth it here, Of an whore: in Zach. 9. 6. the Greek hath Allogenes, an Alien, or one of another generation. The Hebrews say, The bastard (Mamzer) spoken of in the Law, is he that cometh (or is borne) of any of the nakednesses, (that is, the incestuous and unlawful copulations, forbidden in Levite. 18.) except of her that is separated for uncleanness, (Levite. 18. 19.) for he that is borne of her is blotted, but is not a bastard: but who so goeth into the other nakednesses (or unlawful copulations) whether by force, or willingly, presumptuously, or ignorantly, begetteth a bastard. And whether they be males or females, they are forbidden (to enter into the Church) forever; as it is written, EVEN TO THE TENTH GENERATION, which is as if he should say, forever. Whether a bastard man do marry an Israelitess, or an Israelite marry a bastard woman, when they have lien together, they are beaten. It is lawful for him that is a bastard to marry her that is a stranger, and for her that is a bastard to be married to him that is a stranger: but the children of them both are bastards, for that which is borne goeth after the blotted person: for it is said, INTO THE CONGREGATION OF THE LORD; and the congregation of heathens is not called the congregation of the LORD. A stranger that marrieth a daughter of Israel, or an Israelite that marrieth her that is a stranger, begetteth an Israelite in every respect, which may not lawfully marry her that is a bastard. Maimonides in Issure biah, ch. 15. s. 1, 2, 7, 9. to his tenth generation] or, to the tenth generation, he himself shall not enter: so in v. 3. where the tenth generation, is expounded, forever; because ten is a complete number.

Vers. 3. An Ammonite, or a Moabite] For their [unspec 3] special unkindness and sin, these people's had a special punishment above others, that these men might never be admitted into full communion with the commonwealth of Israel, as other nations might: but this the Hebrews restrain to the men only, not to the women; for Ruth the Moabitesse was married unto Boaz, Ruth 4. Their words are; All heathens whosoever, when they are become Proselytes, and have taken upon them all the commandments which are in the Law; likewise servants when they are made free, loe they are as Israelites in all respects, Num. 15. 15. and it is lawful for them to come into the Church of the LORD, out of hand. And the Proselyte or free man may marry a daughter of Israel; and the Israelite may marry her that is a Proselyte, or made free; except of four people's only, which are Ammon, and Moab, and Edom, and Egypt: for these people's, when any of them becometh a Proselyte, he is as an Israelite in all respects, save in the case of entering into the congregation. The Ammonite and the Moabite are forbidden forever, the males, but not the females, Deut. 23. 3. We have it as a tradition of Moses from mount Sinai, that the Ammonite is the male, and the Moabite is the male, which is forbid̄ forever to marry a daughter of Israel, though it be his sons son, to the worlds end. But an Ammonitesse, and a Moabitesse are lawful out of hand, as the other people's. Maim. in Issure biah, c. 12. s. 17, 18. But if the women of Moab and Ammon were not converted to the religion of God, it was unlawful to marry with them, as with any other people's, Neh. 13. 23, 24, 25. Ezr. 9. 1, 2. forever] the Greek addeth, and forever: so it is an explanation of the former, that the tenth generation is put for all generations forever. So it appeareth, that the Moabites and Ammonites might never be one body with the Common-wealth of Israel, though other people's might, as Ie • her an Isma • lite, 1 Chr. 2. 17. is called an Israelite, 2 Sam. 17. 25.

Ver. 4. they met you not] this sin was common [unspec 4] to both nations, the next peculiar to Moab only. So eternal damnation is inflicted upon those that give not meat and drink to God's people in their hunger and thirst, Mat. 25. 42,—46. The contrary example is in Melchizedek, who met Abraham with bread & wine, as he returned from the slaughter of the Kings, Gen. 14 18, &c. Heb. 7. 1. be hired] that is, the Moabite hired. The history hereof is set down at large in Numb. 22, &c.

Vers. 6. not seek their peace] the like is spoken [unspec 6] of the Canaanites, Ezr. 9. 11. 12. This is not meant of revenge in malice, which is unlawful, Rom. 12. 17 19. or that they should not procure the salvation of their souls. 1 Tim. 2. 4. but respecteth the matter in hand, and those people's in their infidelity; touching whom the Hebrews hold, that this is an exception from the former law, in Deut. 20. 10. about offering peace when in lawful war they came to besiege their cities. Ammon and Moab, we send not unto them (proclamation) of peace, Deu. 23. 6. Our wise men have said, for as much as it is written, PROCLAIME PEACE VNTO IT, Deut. 20. 10. if any should think the like for Ammon and Moab, he saith, Thou shalt not seek their peace. And whereas it is written, HE SHALL DWELL WITH THEE, &c. WHERE IT IS GOOD FOR HIM, Deut. 23. 16. if any should suppose the like for Ammon and Moab, he sa •• h, Thou shalt not seek their peace, OR THEIR GOOD. But though we do not proclaim peace unto them, if they make peace of themselves first, it is accepted. Maimonides tom. 4. treat. of Kings, ch. 6. s. 6.

Vers. 7. an Edomite] or, Idumean, as the Greek [unspec 7] calleth him; and as in Mark 3. 8. Edom's land is called Idumea: the Hebrew here writeth it Adomite, as also in Psal. 52. 2. it meaneth the posterity of Edom, or Esau, Israel's brother, Gen. 25. 25,—30. thy brother] the nearest kin to Israel of all people's on the earth, and therefore often called his brother, Num. 20. 14. Obad. 10. 12. Amos 1. 11. for which alliance in nature, though they were enemies, (Num. 20. 18, 21.) yet God would have his people to retain loving and natural affection towards them. a stranger] or sojourner: although the Egyptians turned to hate God's people, and to oppress them, Exod. 1. &c. yet for the former good which Israel had received in their land, the Lord would have his people to show themselves thankful; that Edom and Egypt should sooner be admitted into the Church of the Lord, than Moab or Ammon; though not so soon as other people's, which had not wronged Israel.

Vers. 8. the third generation] to wit, after they [unspec 8] are become Proselytes, and have received the faith and religion of Israel, as is before shown. Of these the Hebrews say: An Egyptian and Edomite, whether males or females, the first generation, and the second, are unlawful to enter into Israel, but the third generation may. An Egyptian woman that is with child when she becometh a Proselyte, her son is the second (generation.) Maimonides in Issure biah, chap. 12. sect. 19, 20. As for other nations, it is before shown, that they receiving the religion of Israel, might enter into the congregation, and be commixed with them; so now when all people's are confounded, and it is not known who are truly Moabites, or Ammonites, or Egyptians, &c. the Hebrews profess that they cannot observe this Law; and thus they write: Who so becometh a Proselyte of the seven people's (of the Canaanites,) he is not forbidden by the Law to enter into the congregation. And it is a known thing, that none of them become Proselytes, save the Gibeonites, (Ios. 9.) and Joshua decreed concerning them, that it should be unlawful for them to enter into the congregation, either men or women. But he for bade them not, save so long as there was a Sanctuary, (Ios. 9. 23.) And they were called Nethinims, because he gave them for the service of the Sanctuary. Then came David and decreed against them that they should not come into the congregation forever, no not in the time when there is no sanctuary. And so it is expressed in Ezra, And of the Nethinims, whom David and the Princes had given for the service of the Levites, (Ezra 8. 20.) Loe, thou mayest see they depended not on the Sanctuary. And why did he and his Council decree this against them? Because he saw the hardness and cruelty that was in them, at the time when they required that seven of the sons of Saul, the chosen of the Lord, should be hanged and killed, and they had no compassion on them, (2 Sam. 21. 6. 9.) When Sennacherib King of Assyria came up, (2 King. 18. 13, 34, 35.) he confounded all the people's, and mixed them one with another, and carried them captives out of their places. So these Egyptians, which are now in the land of Egypt, are other men: and so the Edomites that dwell in the field of Edom. And for as much as these four Nations which be forbidden, are commixed with all nations of the world which are lawful all are lawful. So that whosoever separateth from them, and becometh a Proselyte at this time in any place, be he an Edomite, or an Egyptian, or Ammonite, or Moabite, or Ethiopian, or of any other people, whether they be men or women, it is lawful for them to enter into the Church out of hand.