afarre off This though it were a speciall favour to the Elders and served for confirmation of the things spoken by Moses yet signified it the impotency of the Law which kept men afar off and could not bring them neere unto the Lord nor unite them unto him as the Gospell of Christ doth by faith Heb. 10. 19. 22. and 12. 18. 22. c. Vers. 2. with him with Moses not with the Elders therefore the Greeke translateth with them For the people abode beneath at the foot of the mount the Elders went up as it were halfe way and saw part of Gods glory vers 9. 10. but Moses himselfe went up to the top of the mount into the darke cloud v. 18. For the Law was to bee given by the hand or ministerie of a mediatour Gal. 3. 19. Ver. 3. will doe the Greeke addeth and heare or obey as is expressed in v. 7. Thus the covenant between God and Israel was established by mutuall and willing consent albeit they yet knew not the impossibilitie of the Law which is weak through the flesh Rom. 8. 3. So in Exod. 19. 8. Vers. 4. wrote in a booke Heb. 9. 19. for the stonie tables were written by the finger of God him-selfe Exod. 31. 18. an altar which represented God the first and chiefe party in the covenant pillars or statues the Gr. translateth them stones and pillars were wont to be of stones erected Gen. 28. 18. 22. and 31. 45. and 35. 14. according to or for the twelve tribes that is to represent them the other party in the Covenant and their hard stony nature as the tables of stone signified their stony hearts 2 Cor. 3. 3. 14. See Exod. 31. 1â— Vers. 5. the yong men that is the first borne as the Chaldee translateth which were priests or sacrificers untill the Levites taken in stead of the first-borne of Israel Numb 3. 41. had the priesthood in their tribe And the Hebrew word doth not alwaies signifie men yong in yeers but fit for service or ministerie to their elders so Iesus the servant of Moses and other such servants are often called yong men Exod. 33. 11. Gen. 14. 24. 22. 3. 2 Sam. 18. 15. 1 King 20. 14. of peace-offerings Gr. of salvation By these two sorts of sacrifices whereof see Lev. 1. and 3. chap. the sanctification of the people was testified who by the death of Christ whom these sacrifices did figure out presented themselves wholly to God as obedient servants and shewed thankfulnesse for the peace and salvation which through him they had obtained Rom. 12. 1. 2. Heb. 13. 15. See also the notes on Exod. 19. 10. bullocks and other beasts as the Apostle testifieth of bullocks and of goats Heb. 9. 19. but the one is here named as principall Vers. 6. on the altar and so on the booke Heb. 9. 19 which as it seemeth was laid on the altar to bee sanctified thereby Vers. 7. and obey or heare hearken unto that is g 〈…〉 y learne and obey See the notes on Exodus 4. 31. Vers. 8. on the people which may be meant of the twelve pillars set up to represent the people vers 4. Howbeit the Chaldee paraphrase saith he sprinkled it on the Altar to make propitiation for the people Thus the first covenant or testament was not dedicated without blood as the Apostle observeth in Heb. 9. 18. 23. and the patternes of heavenly things were purified by the blood of these sacrifices signifying that Christ by his death should sanctifie himselfe for his people and them unto himselfe by the blood of a better testament Iohn 17. 19. Heb. 9. 13. 14. 1 Pet. 1. 2. And whereas the sprinkling and purifying in the Law was usually done with water scarlet wooll and hyssope Levit. 14. 6. 7. the Apostle telleth us that this here was so done though Moses nameth them not Heb. 9. 19. behold c. the Apostle explaineth it thus This is the blood of the Covenant or of the Testament which God hath commanded unto you Heb. 9. 20. Thus the Sacrament of the old Testament confirmed by the blood of beasts had a resemblance unto the New Testament established upon better promises and confirmed by the blood of Christ. But that was for workes of the Law this is for remission of sins Mat. 26. 28. Heb. 9. 15. Vers. 10. the God that is signes of the glory and presence of the God of Israel For never man saw God neither can see him 1 Tim. 6. 16. Therefore the Chaldee expounds it The glory of the God of Israel and the Greeke translateth they saw the place where the God of Israel stood of Saphire bricke Hebrew bricke of Saphire whereby is meant Saphire stone hewed like bricke wherewith the place under him was paved So also the Greeke translateth it Or it may be Englished of whitenesse of Saphire that is of white Saphire stone for bricke â—ath the name in Heb. of whitenesse The Chaldee translateth under the throne of his glory was as 〈◊〉 were a worke of precious stone The Saphire is also mentioned in Ezekiels vision of Gods Throne and glorie Ezekiel 1. 26. It is a very precious transâ—atent stone of the colour of the skie see Ex 〈…〉 s 28. 19. The worke of bricke might call them 〈◊〉 remember their bricke worke in Egypt Exodus 1. 14. and 5. 16. 19. from which bondage God now had brought them to labour in the heavenly worke of his Law and the mysteries of â—he same whereby the throne of his glory should be erected among them and his Church which â—s as the footstoole of the Lord Lam. 2. 1. should have the foundations laid with Saphires Esay 54. â—1 and such should be the polishing of the Saints Lamentations 4. 7. the body the Greeke â—nd Chaldee translate the sight or semblance of heaven And this cleere heavenly appearance â—id see forth the favour of God towards them 〈◊〉 keepe his Covenant as on the contrary a darke or cloudy Heaven is a signe of Gods displeasure Ieremy 4. 23. 28. Zeph. 1. 15. It signified also the cleannesse puritie that should be in the people of God for clearnesse or in puritie Vers. 11. the Nobles or the select or chosen men as the Greeke translateth meaning those Elders spoken of in verse 9. laid not his hand that is hurt or affrighted them not because they went up by the leave and Word of God not of their owne temeritie which was before forbidden Exodus 19. 21. So the laying of the hand often signifieth Nehemiah 13. 21. Psal. 55. 21. so the Chaldee translateth they had not hurt and the Greeke not one of them was dismayed or killed did eate c. The Chaldee paraphraseth they saw the glory of God and rejoyced in their sacrifices which were accepted as if they had eaten and drunke So other of the Hebrewes as in Elle shemoth rabbah say they fed their eyes with the brightnesse of the Majestie of God Christ promising felicitie to his Disciples sayth
hath use and so in Psal. 86. 4. Vers. 2. In thee the Chaldee expoundeth it In thy Word so in vers 3. not be abashed that is not disappointed of my hope nor vanquished by my foes See Psal. 6. 11. shew gladnesse insult or triumph for ioy as having got the victory 2 Chron. 20. 27. Vers. 3. yea all or Yea any for whosoever beleeveth in God shall not be ashamed Rom. 10. 10. earnestly expect or patiently hope they shall be or prayer-wise let them be Unfaithfully transgresse that deale disloyally contrary to dutie promise and trust reposed in them So elsewhere he prayeth that no grace be shewed to such Psa. 59. 6. in vaine or without cause and without fruit Psal. 7. 5. Vers. 4. Thy wayes that is thy true faith and religion as Act. 18. 25 26. and thy guidance of mee therein So Moses prayed Exod. 33. 13. learne me thy paths inure me with thy paths or journeyes Learning implieth are and exercise and informing by customable practise Vers. 5. Make me to tread or to goe guide my way in thy truth that is in thy word for that is the truth Ioh. 17. 17. 3 Joh. 3. So after vers 9. Vers. 6. tender mercies or bowels of compassion See Psal. 18. 2. This word noteth the inward affections as the next kinde mercies imply the actions or effects of love from eternitie or from ever This in humane affaires sometime meaneth but of old or a long while Gen. 6. 4. Esay 42. 14. But here and else-where it noteth the eternitie of Gods love which was firme unto his before the world was 2 Tim. 1. 9. Eph. 1. 4. so shewed throughout all generations and is in like sort for ever or to eternity Psal. 100. 5. because our firme happinesse shall have no end Dan. 12. 3. 1 Pet. 1. 4. And these both are conjoyned Psal. 103. 17. Vers. 7. Sinnes of my youth The imagination of mans heart is evill from his youth Gen. 8. 21. and of all mans life youth commonly is most vaine Eccles. 11. 9 10. for which God often punisheth men in their age so making them as Iob saith to inherit the iniquities of their youth Iob 13. 26. Ier. 3. 25. Vers. 8. will he teach or informe with the law for of this word the Law is derived Psal. 19. 8. sinners in the way that is such as sinne and misse the right way God will teach and reduce them thus the Greeke interpreteth it Or those that are sinners he will teach and informe in the way that is right or in his way as vers 9. Vers. 9. to tread in judgement to walke judiciously and as is right and fit Vers. 10. his covenant his testament all bond or league called in Hebrew Brith w ch hath the signification of brotherly or friendly parting of explaining the conditions of agreement For at the making of solemne covenants beasts were killed and parted asunder and the covenant-makers went betweene the parts Gen. 15. 9 10. 17. Ier. 34. 18. Hereupon is the phrase of cutting or striking a covenant Psal. 50. 5. and 83. 6. and 89. 4. The Apostles in Greeke call it diathekee a testament a testamentall covenant or disposing of things Heb. 8. 8. from Ier. 31. 31. And there be two principall covenants or testaments the first that which God made with our fathers when he brought them out of Aegypt the summe whereof was contained in the ten commandements written by the finger of God Deut. 4. 13. Exod. 24. 28. 1 King 8. 21. the other laws written by Moses in a booke called the booke of the covenant 2 King 23. 2. Exod. 24. 4. 7. The second covenant is that new testament all bond which God hath made with us in Christ established upon better promises and confirmed by the bloud and death of Christ the testator as the first was by the bloud and death of beasts Luke 22. 20. Heb. 8. 6. 8. and 9. 16 17 18 c. Vers. 11. even mercisully pardon or therefore thou wilt mercifully forgive This David taketh from Moses who first used this word in a case of great offence Exod. 34. 9. and it betokeneth to spare or pardon upon pacification of grace and mercie and is interpreted by the Apostle in Greeke to be mercicifull propitious or appeased Heb. 8. 12. from Ier. 31. 34. Often used in the Law for forgivenesse upon oblation or intercession made by the Priest Lev. 4. 20. 26. 31. 35. and 5. 10. 13. 16. 18. c. Vers. 12. Who is the man or What manner of man shall he be The Hebrew phrase is Who this the man which also may be resolved Whosoever is the man he shall chuse that is which he shall love and like or which he loveth So chosen Isa. 42. 1. is translated in Greke beloved Matt. 12. 18. Or which he shall require and command for so chusing sometime signifieth 2 Sam. 19. 38. and 15. 15. Vers. 13. lodge in good that is continue in good estate case and prosperitie So lodging is for continuance Iob 17. 2. Prov. 19. 23. and for good the Chaldee saith the blessednesse of the world to come the Greeke translateth in good things the land meaning Canaan the land promised for a possession to Abraham and his seed Gen. 15. 7. and 12. 7. called therfore the land of promise Heb. 11. 9. elsewhere the holy land Zach. 2. 12. the Lords land Ps. 10. 16. the land of Immanuel that is of Christ Isa. 8. 8. a land flowing with milke honey and the pleasantast of all lands Ezek. 20. 6. the seat of Gods ancient Church and figure of his Kingdome Vers. 14. The secret or The mysterie of the Lord meaning that his secret favour is towards them and his secret counsell and mysterie of the faith is revealed unto them for so this word noteth as when Iob saith Gods secret was upon his tabernacle meaning his favour and providence Iob 29. 4. and Gods secret is his counsell Iob 15. 8. Ier. 23. 18. 22. and the hid thing of Christ are often called a mysterie Rom. 16. 25. 1 Cor. 2. 7. and 4. 1. 1 Tim. 3. 9. 16. Eph. 3. 3. 4. 9. Col. 1. 26 27. So Prov. 3. 32. Vers. 16. turne the face or Have respect unto me This was a blessing promised in the law Levit. 26. 9. I will turne the face unto you and make you increase Contrary to this is the hiding of Gods face Psal. 69. 17 18. solitary alone or desolate see Psal. 22. 21. Vers. 17. are inlarged or doe inlarge themselves doe make wide roomth He sheweth his heart to bee penned in with straights and distressing sorrowes which largely spread themselves overall vexations or anguishes tribulations which presse and wring Vers. 18. See my affliction This phrase is taken from Deut. 26. 7. he saw our affliction And it here meaneth a seeing and regarding with compassion and so a redresse and helpe Gen. 29. 22. Exod. 3 7 8. Psal. 31. 8. and 119. 153. and 106. 44. Sometime
them as in Num. 23. 3. 4. 15. 16. where the Greek translateth it appeare Here the Greeke version is he hath called us three dates journey Hebr. three daies way This was to mount Horeb where they should serve God verse 12. which it seemeth was b 〈…〉 three daies journey from Egypt had they gone the direct way but because of troubles and feares they were led about Exod. 13. 17. 18. so that they came not thither till the third moneth Exod. 19. 1. Of the mysterie of this number three see the notes on Gen. 22. 4. wildernesse the globe of the earth is of three parts inhabited land sea and wildernesse which is a place of wilde beasts Mark 1. 13. without inhabitant without way to goe in without water even the shadow of death it selfe Ier. 2. 6. Deut. 8. 15. Psal. 107. 4. 5. into such a place must Israel goe because they might not sacrifice to God in Egypt Exod. 8. 25. 26. Such was the place of Christs tentation 40 daies Luk. 4. 1. 2. and of Israelâ— 40 yeeres Deut. 8. 2. where God fed and guided them as he did also the woman that fled into the wildernesse from the presente of the serpent Rev. 12. 14. Vers. 1â— no not Hebr. and not meaning though he should be s 〈…〉 tten with many plagues yet hee would not let them goe willingly Or and not may 〈◊〉 here for If not that is but by strong hand as the Greeke here translateth it the Chaldee also saith but for strong feare For tenne plagues were sent on Pharaoh before hee would let them goe Exod. 11. 1 So and is put for if in Exod. 4. 23. Num. 12. 14. Vers. 20. my hand the Chaldee saith the plague of my strength that is my strong plague Vers. 21. grace that is favour the Hebrew phrase is the grace of this people which the Greeke translateth will give grace to this people that is will cause them to be favoured The Chaldee saith I will give this people to mercies as in Psal. 106. 46. See the like in Gen. 39. 21. Exod. 11. 2. Vers. 22. jewels or instruments vessels Thus the promise made to Abraham in Gen. 15. 14. was now to be fulfilled spoile So Ezek. 39. 10. they shall spoile those that spoiled them CHAP. IV. 1 Moses doubting that he should not be beleeved is confirmed by miracles of his rod turned to a serpent 6 and his hand leprous 9 Waters should also be turned to blood 10 Moses maketh excuses that he might not be sent 14 God is angry and appointeth Aaron to assist him 18 Moses getteth leave of Iethro to depart into Egypt 21 The Lord rehearseth his message to Pharaoh 24 Hee meeteth Moses in the Inâ—e and seeketh to kill him 25 Zipporah circumciseth her son and he letteth him goe 27 God sendeth Aaron to meet Moses 29 Moses and Aaron doe their message unto Israel 31 They beleeve and are thankefull ANd Moses answered and said But behold they will not beleeve mee nor hearken unto my voice for they will say Iehovah hath not appeared unto thee And Iehovah said unto him What is that in thy hand and he said a rod. And hee said Cast it on the ground and hee cast it on the ground and it was turned to a serpent and Moses fled from before it And Iehouah said unto Moses Put forth thy hand take it by the taile and he put forth his hand caught it and it was turned to a roâ— in his hand That they may beleeve that Iehovah the God of their fathers the God of Abraham the God of Isaak and the God of Iakob hath appeared unto thee And Iehovah said further more unto him Put now thy hand into thy bosome and hee put his hand into his bosome and he tooke it out and behold his hand was leprous as snow And hee said Returne thy hand into thy bosome and hee returned his hand into his bosome and hee tooke it out of his bosome and behold it was turned as his flesh And it shall bee if they will not beleeve thee nor heark 〈…〉 to the voice of the first signe that they will beleeve the voice of the latter signe And it shall be if they will not beleeve also these two signes not hearken to thy voice that thou shalt take of the waters of the river and powre upon the dry land and the waters shall be which thou shalt take out of the river even they shall be turned to blood upon the drie land And Moses said unto Iehovah Oh my Lord I am not a man of words either from daies heretofore or since thou hast spoken unto thy servant but I am of an heauy mouth and of an heavy tongue And Iehovah said unto him VVho hath made the mouth of man or who maketh the dumbe or the deafe or the open-eyed or the blind have not I Iehovah And now goe and I will be with thy mouth and will teach thee what thou shalt speake And he said Oh my Lord send I pray thee by the hand thou shouldest send And the anger of Iehovah was kindled against Moses and hee said Is not Aaron the Levite thy brother I know that speaking he can speake and also behold he is comming forth to meet thee and when he seeth thee hee will bee glad in his heart And thou shalt speake unto him and shalt put the words in his mouth and I will bee with thy mouth and with his mouth and will teach you what you shall doe And hee shall speake for thee unto the people and he shall be even he shall be to thee for a mouth and thou shalt be to him for a God And this rod shalt thou take in thy hand with the which thou shalt doe the signes And Moses went and returned to Iether his father in law and said unto him Let me goe I pray thee and returne unto my brethren which are in Egypt and see whether they be yet alive and Iethro said to Moses Goe in peace And Iehovah said unto Moses in Midian Goe returnd into Egypt for all the men are dead that sought thy soule And Moses tooke his wife and his sonnes and made them ride upon an asse and hee returned to the land of Egypt and Moses tooke the rod of God in his hand And Iehovah said unto Moses When thou goest to returne into Egypt see all the wonders which I have put in thy hand that thou doe them before Pharaoh and I will make strong his heart and he shall not send away the people And thou shalt say unto Phaâ—â—oh 〈◊〉 saith Iehovah Israel is my sonne my first-borne And I say unto thee Send away my sonne that he may serve mee and if thou refuse to send him away behold I will stay thy sonne thy first-borne And it was in the way in the Inne that Iehovah met him and sought to kill him And Zipporah tooke a sharpe stone and cut off the supernuous foreskinne of her sonne and cast it at
upon an altar without saying Hee that offreth without is not guilty till he offer upon 〈…〉 tar which he hath made without but if hee offer 〈…〉 Rocke or on a stone he is free to weet from the judgment of death for it is not called Korban an offring except it be on an Altar yea though it be without as it is written in Gen. 8. 20. And Noe built an 〈◊〉 Maim in Maas hakorbanoth chap. 19. sect 1. Vers. 9. doore of Tent and so in ages following to the doore of the House or Temple that is in the courtyard And if the Tabernacleor Temple should haply bee burnt as it was by the Babylonians 2 King 25. 9. yet was it lawfull to offer in the courtyard upon the altar as Ezra did after their returne Ezr. 3. 3. 4. 5. 6. So the Hebrewes say Who so killeth holy things at this time and offreth thâ—â— out of the Court is guilty because it is meet he 〈◊〉 offer within For loe it is lawfull to offer although that be no house Because the first holinesse sanctâ—fieth fâ— that time present and for the time to come Mai 〈…〉 iâ— Mâ—â—s â—akorb chap. 19. sect 15. It figured that our service unto God must bee by faith in Christ and in the communion of his Church as before is shewed on verse 2. to doe it that is to offer it see the notes on Exod. 10. 25. cut-off in Greeke that soule shall be destroyed as in v. 4. Vers. 10. every man Hebr. man man which Ionathan expoundeth yong man or old man as in vers 3. and 13. the stranger in Greeke or of the proselytes adjoyned unto you This Law therefore seemeth not to binde the heathens any more then the sonner of sacrificing vers 5. so in v. 12. 13. any blood to weet of fowle or beast as is explained in Leviticus 7. 26. and this at his common table for as the former lawes were for sanctifying the people in their holy things so these which follow are for their civill conversation Whereas it is said it maketh atonement for the soule verse 11. left any should thinke he is not guilty save for the blood of holy things the scripture saith any blood Chazkuni on Leviticus 17. will set Hebr. will give my face which the Chaldee expoundeth my anger and so face is often used for anger which appeareth in the countenance as I will appease his face Gen. 32. 20. and the face of the Lord hath divided them Lam. 4. 16 and I will not cause my face to fall upon you Ier. 3. 12. and the face of the Lord is upon them that doe evill 1 Pet. 3. 12. and many the like the soule which the Chaldee expoundeth the man See the notes on Gen. 12. 5. cut it off that is destroy him as the Chaldee and Greeke translateth The Hebrewes say He that eateth so much as an olive of blood presumptuously is guilty of cutting-off if ignorantly he is to bring the Sin-offring appointed And the thing is plaine by the law that hee is not guilty but for all blood of cattell beasts and birds onely whether they be uncleane or cleane Leviticus 7. 26. But the blood of fishes and of Locusts and of creeping things and the blood of man they are not guilty for them by the name of blood The blood therefore of cleane fishes and locusts is lawfull to be eaten or drunke And the blood of uncleane locusts and fishes is unlawfull because it is the jâ—yce of their bodies Mans blood is unlawfull by the doctrine of the scribes if it be separated from the body but one may swallow downe the blood of his teeth without prohibition Maimony in treat of Forbidden 〈◊〉 chap. 6. sect 1. 2. Verse 11. the soule that is the life see Gen. 9. 4. So in Targum Ionathan it is expounded here and in verse 13. the life of the soule of the flesh the Gr. addeth of all flesh so Moses speaketh in v. 14. is in the blood the Greeke saith is the blood thereof as in verse 14. which blood is figuratively called the life because the seat thereof is in the blood as Moses here sheweth so that if the blood be gone the life is gone with it as daily experience confirmeth Hereupon David saith What profit is in my blood Psal. 30. 10. that is in my life and the shedding of blood is the taking away of ones life Gen. 9. 6. Chazkuni explaineth it thus For the soule of the flesh 1. of every creature it hangeth in the blood and therefore I have given it to make a 〈…〉 nt for the soule of man the soule commeth and maketh 〈…〉 ment for the soule have given it to weet the blood and so the life or soule of the beast to make atonement for your soules that is to be the expiation and ransome for your life or soule in figure of Christ whose blood was to be shed for the remission of sinnes Matth. 26. 28. through which he should make peace Colos. 1. 20. and men have redemption Ephes. 1. 7. who was to give his soule or life for a ransome for many Matth. 20. 28. And this is the cause why God forbiddeth all blood that men might be kept in faith and reverend exspectation of the blood of Christ which being once shed should spiritually be given unto his people for to drinke by faith unto the life and salvation of their soules Ioh. 6. 53. 54. 55. And to teach the people not to ascribe the worke of their salvation unto themselves or their owne workes but unto Christ onely was this prohibition of blood and the like was for the fat of all such beasts as had the fat burned on the Altar which therefore might not be eaten of men See the notes on Levitiâ—us 3. 17. and 7. 25. 26. it is the blood not of buls and goats save onely in shadow for it is unpossible that such blood should take away sinnes Heb. 10. 4. but the blood of Christ is it that maketh atonement and cleanseth from all sinne Hebrewes 9. 12. and 10. 19. 1 Iohn 1. 7. And as the Apostle saith without shedding of blood is no remission Hebrewes 9. 22. so the Hebrew doctors from these words of Moses say There is no remission of sins but by blood as it is written For it is blood that maketh-atonement for the soule Talmud in Ioma c. 1. Vers. 12. Therefore in Greeke For this cause Although other reasons may be rendred of the forbidding of blood as to restraine men from crueltie or from communion with idolaters for the Magi or wise men of Chaldea used to eat blood when they conveâ—sed with Divels and by them foretold things to come whereas otherwise the Chaldaeans eschewed blood as an uncleane thing as Maimony sheweth in Moreh nebuchim yet the maine if not the onely cause is here given of God to be the use of blood upon the Altar for their atonement which was meerely figurative and which had the end and accomplishment
and he hath a sister from fornication loe this is a nakednesse that is forbidden unto him as it is written Borne at home or borne abroad Maimony in Issurei biah chap. 2. sect 2. So in Targum â—onathan it is expounded whom thy father hath begotten of another woman or of thy mother or whom thy mother hath borne by thy father or by an other man Verse 10. daughters daughter and so other of further descent how much more then his next daughter though shee be not named The Hebrewes say Who so companieth with a woman by way of fornication and begetteth a daughter of her that daughter is a nakednesse forbidden him in the name of his daughter And although hit be not said in the Law Thou shalt not uncover thy daughters nakednesse for as much as it forbiddeth the daughters daughter it keepeth silence concerning the daughter which yet is forbidden by the Law and not by the Scribes onely Maimony in Issureibiah chap. 2. sect 6. thy nakednesse that is borne of thy nakednesse Vers. 11. begotten or the generation or kin of thy father This some doe understand a kin to thy father by mariage with her mother and noâ— begotten of his body but the Greeke translateth it Homo patria begotten of the same father and the Chaldee expoundeth it likewise The Hebrew doctors also explaine it The daughter of his fathers wife which is his sister by his father she is a nakednesse unlawfull for him But if his father mary a wife and shee hath a daughter by another man that daughter is lawfull for him for she is not Moledeth begotten of his father But is he not guilty concerning her by the name of his sister And why is it said the daughter of thy fathers wife to make him guilty concerning her in this respect also Therefore â—e that companieth with his sister which is his fathers daughter in mariage is double guilty once by the name of Thy sisters nakednesse and againe by the name of The nakednesse of thy fathers wives daughter But if his father have forced a woman or inticed her and begotten a daughter of her and the sonne company with her he is not guilty but by the name of his sister onely for the daughter of a forced woman is not the daughter of his fathers wife Maimony in Issure◠〈◊〉 chap. 2. sect 3. 4. V. 12. fathers sister thy aunt by thy fathers side Vers. 13. mothers sister thy aunt by the mothers side Of these the Hebrewes say His mothers sister whether it be her sister by her father or her sister by her mother whether in maried estate or in fornication loe she is a nakednesse forbidden unto him by the name of his mothers sister And so the fathers sister whether by mother or father in mariage or in fornication she is forbidden him by the name of his fathers sister Maimony in Issureibiah chap. 2. sect 5. Vers. 14. fathers brother meaning his wife as the next words shew called his nakednesse because man and wife are one flesh Matth. 19. 6. So in verse 16. So the notes on verse 8. not approach in Greeke not goe in that is not lye with her see the notes on verse 6. thine aunt the Chaldee explaineth it thy fathers brothers wife Vers. 15. daughter-in-law that is thy sonnes wife as it is after explained The Hebrew name Callab elsewhere signifieth a spouse or bride here it is the sonnes wife touching whom see what is noted on verse 8. Vers. 16. brothers wife except when the brother deceaseth without children then the next brother marieth her Deut. 25. 5. See the notes on verse 8. Vers. 17. or her Hebr. and her but and is often used for or as is noted on Genes 13. 8. Of these lawes the Hebrewes write thus When a man marieth a woman there are sixe women of her kinne unlawfull for him for ever whether his wife live with him or be divorsed whether she be alive or after her death and they are those her mother and her mothers mother and her fathers mother and her daughter and her daughters daughter and her sonnes daughter And if he lie with any one of them whiles his wife liveth both of them are to be burned Levit. 20. 14. Maimony in â—ssâ—reâ—biah chap. 2. sect 7. wickednesse in Hebrew Zimmah which properly signifieth a wicked thought or purpose but is applied also to wicked acts and particularly to unlawfull copulations the Chaldee here translateth it counsell or purpose of sinnes the Greeke an impietie or impious act and in Levit. 20. 14. an unlawfull-act Vers. 18. a woman or a wife unto her sister which the Chaldee translateth with her sister Which word sister may be understood of any other woman as brother is often used for any other man Gen. 26. 31. and 19. 7. then the law here forbiddeth to take any moe wives then one which the reason following seemeth to confirme The Hebrewes understand it of her next sister in blood whether she be her sister by the mother or her sister by the father whether in way of mariage or in fornication Maimony in Issâ—reâ—biah chap. 2. sect 9. to vexe her or vexing her or for an adversarie as Peninâ—ah is called the adversarie or vexer of Anna the other wife of Elkanah 1 Sam. 1. 6. whereby it is probable that the sister forementioned is any other wife and the Greeke here and there translateth a like Antizelos an 〈◊〉 or envier For when one man hath two wives they are ready to envie and vexe one another see Gen. 4. 19. 23. and 30. 15. in her life or whiles she is alive as the Greek explaineth it Vers. 19 a woman or a wife even from his own wife every man was to abstain during this her uncleannesse See Levit. 12. and 15. chapters separ 〈…〉 that is so long as she is separated for the uncleannesse of her monthly fluors whereof see Lev. 15. 19. They that transgressed this Law presumptuously were to be cut-off Levit. 20 18. and for transgression thereof in Israel the prophet proclaimeth Ezek. 22. 10. And by the Hebrew doctors this uncleannesse was as the residue of all the nakednesses forementioned who so uncovereth her nakednesse so deserveth to be cut off Maimony in Issureibiah ch 4. sect 1. Vers. 20. not give thy copulation for seed or of seed that is not lye fleshly with her not comit adultery which the Hebrew expresseth here by the lying or bed unto seed and in Leviticus 19. 20. the lying or bed of seed and so the Greeke translateth it here The phrase meaneth carnall copulation and not onely when it is unto essâ—sion of seed but any other uncleannesse The Hebrew cannons distinguish betweene the beginning of this act which they call the uncovering of nakednesse and the accomplishment thereof And in all these copâ—lations spoken of whether be hath uncovered her nakednesse beginning the act with his body or hath accomplished it yea though it be not to the effusio of seed c.
27. eate to the full or eate unto satieâ—â—e see the notes on Lev. 26. 5. Vers. 20. behold we shall not sow the Greeke 〈…〉 teth it if we sow not nor gather c. This saying or thought of theirs God approveth not oâ— for hee teacheth men by the sâ—wles of the aire and lilies of the field to take no thought what to eate or drinke or wherewith to be clothed Matt. 6. 25. 26. c. But preventeth the objection of humane infirmitie by promise of extraordinary blessing to them that obey his Law The like hee doth in Exodus 34. 23. 24. about their going up to this solemne feasts and in Mitthew 6. 33. to all that seeke his kingdome and righteousnesse Verse 21. will command that is will powerfully send as the Greeke interpreteth I will send but it noteth the power and efficacie of Gods word who sendeth his edict upon earth and his word runneth very swiftly Psalme 147. 15. So Moses againe speaketh of commanding the blessing Deuteronomie 28 8. and David in Psalme 133. 3. and of commanding salvation Psalme 44. 5. and 71. 3. of commanding strength Psalme 68. 29. and other things which hee effectually prâ—â—â—â—eth and causeth to come to passe 2 Samuel 17. 14. Verse 22. yee shall eate This promise of blessings and the fruition of them was to encourage them in obedience to Gods Law for godlinesse is profitable unto all things having promise of the life which now is and of that which is to come 1 Timothie 4. 8. And God is able to make all grace abound towards us that wee alwayes having all-sufficiencie in all things may abound to every good worke And he that ministreth seed to the sower will both minister bread for your food and multiply our seed sowen and increase the fruits of our righteousnes 2 Cor. 9. 8. 10. Vers. 23. for ever or absolutely precisely Hebrew to binding-fast meaning unto the buyer as ver 30. and this the Greeke version favoureth translating unto confirmation that is to bee firme and fast unto him that bought it as his owne for ever And as the originall word is sometime used for cutting off so it may here bee Englished and then it meaneth it should not bee sold so as to bee cut off off from redemption as vers 24. or to bee absolutely cut-off from the first owner The Chaldee translateth absolutely or properly for the proprietie of him that buyeth the same Hereupon Naboth would not sell his inheritance to the King 1 King 21. 3. See also Ezek. 48. 14 where the oblation of land given to the Priests and Levites they might not sell it neither exchange nor alienate the first fruits of the land because it was holy unto the LORD is mine Though the whole earth be the Lords and the plentie thereof Psal. 24. 1. yet the land of Canaan was his in more speciall manner even as Israel to whom he gave it was his peculiar people above others Exod. 19. 5. because he had sanctified it to be the inheritance of his Church here on earth Gen. 12. 7. and a figure of the inheritance of his saints in heaven Hebrewes 11. 9. 10. Therefore it is called THE LORDS land Hos. 9. 3. and Immanuels that is Christs land Esay 8. 8. and the holy land Zach. 2. 12. and so being Gods men had no right to sell it and it taught them that the gift of God may not be purchased with money Act. 8. 20. and that the heaveÌ„ly heritage which he hath prepared for his in Christ cannot bee alienated from them but is surely confirmed in his blood and reserved in heaven for them unto which they shall returne at the great Iubile of his second appearing when the trompet of God shall sound Rom. 8. 38. 39. Iohn 10. 28. 29. 1 Pet. 1. 4. 5. 1 Thes. 4. 16. 17. sojourners with mee that is as the Greeke and Chaldee expound it before me Thus David professed I am a stranger with thee a sojourner as all my fathers Psalme 39. 13. and so hee speaketh of all Iâ—rael in 1 Chron. 29. 15. where in sted of with thee he saith before thee So that as the heathens that became proselytes had no inheritance in the land but dwelt therein as sojourners so was Israel in the sight of God Hereby he taught them to desire and seeke a better country that is an heavenly where there remaineth a rest for the people of God Heb. 11. 13. 14. 16. 9. 10. and 4. 8. 9. See the annotations on Gen. 12. 5. and 13. 15. Some understand this with me as if the Lord himselfe were but as a sojourner in this world and his people with him whereupon R. Menachem on this place bringeth an exposition of more ancient Doctors thus For ye are strangers and sojourners with me it is enough for the servant that he be as his master This may have use if it bee referred unto Christ and his sojourning here in our flesh who also himselfe used this proverb unto his saying It is enough for the disciple that he be as his master and the servant as his Lord c. Mat. 10. 25 Vers. 24. grant or give a redemption that is suffer it to be redeemed for giving is often used for suffering as is noted on Gen. 20. 6. And this redemption is by the yeere of Iubile when every man was to let the land returne to the owner as being redeemed for him by the Lord. Of mens redeeming their lands by money c. he speaketh afterward Hereupon the Hebrew canons say the land of Israel which was parted among the tribes may not be sold for ever Lev. 25. 23. And if a man selleth for ever both of them the seller and the buyer doe transgresse against a prohibition and it availeth them nothing for in the Iubile the land returneth to the owner thereof The Iubile is above the seventh yeere for that the Iubile letteth servants goe out free and releaseth land and this is the right of the sale of fields spoken of in the law and is a thing commanded as it is written YE SHALL GRANT A REDEMPTIOâ— FOR THE LAND Maimony in Iobel chap. 11. sect 1. and chap. 10. sect 16. This figured the land and state of grace which all Gods people by the Iubile of the Gospel doe returne unto by repentance and faith in Christ though by their former sinnes they have for a time deprived themselves of their inheritance in his Church 2 Cor. 2. 7. 8. 1 Iohn 1. 9. V. 25. waxen-poore or brought low as the Greeke translateth it in v. 39. though here both the Greek and Chaldee expound it waxen poore Hereupon the Hebrew canons say A man may sell his house or field of his possession although they returne againe unto him after the time unlesse he be a poore man Lev. 25. 25. But sell them for to put the 〈…〉 ony in his purse or to make merchandise with it or to get vessels or servants or beasts therewith he may not
save for food onely Yet if hee transgresse and sell the sale notwithstanding is confirmed Maim in Iobel c. 11. s. 3. the redeemer the Hebrew Goel is also a kinsman Numb 5. 8. Ruth 3. 9. unto whom the right or redeeming lands houses or persons doth belong also theavenging of their blood if they be slaine Num. 35. 10. Which kinsman in this worke of redemption was often a figure of Christ who being neer unto us and allied in the flesh in that he rock part of the same flesh and blood with us Heb. 2. 14. is called our Goel that is Redeemer or Deliverer as the Redeemer shall come to and out of Sion Esay 59. 20. Romanes 26. And hee it is that hath redeemed us our heavenly inheritance unto us in our low depressed and poore estate Hos. 13. 14. 1 Thes. 1. 10 2 Cor. 8. 9. Rom. 5. 6. 8. 10. The Hebrewes in Tanâ—huma upon this place say the Redemer thereof this is the holy blessed God as it is said in Ier. 30. 34. their redeemer is strong the Lord of hosts is his name c. he that is 〈◊〉 unto him this is the holy blessed God as it is said in Psal. 148. 14. a people neere him Thus they saw somewhat a far off though their eyes are darkned that they cannot perceive how God was in Christ our redeemer whom they crucified neere unto him or next to weet in blood as Lev. â—1 2. 3. Num. 27. 11. the sale of his brother that w 〈…〉 his brother hath sold. This dutie of the naturall kinsman shadowed the duty of love which all Christians should shew one to another by spiritual alliance in helping to recover them that are occasionally fallen and restoring them with the spirit of â—ecknes Gal. 6. 1. 2. 1 Ioh. 5. 16. Vers. 26. hath attained in Greeke aboundeth or 〈◊〉 which word is used in Act. 11. 29. every man according to his abilitie From hence the Hebrewes conclude that a man must redeeme it with his owne for if he borroweth of an other to redeeme it with all they hearken not unto him Maim in Iobel c. 11. s. 17. found sufficiency for or even the sufficiency of theredemption This the Hebrewes understand to bee of such things as he hath gotten after the sale wherefore they say He that selleth a field of his possession and hath hath other fields and selleth of them fields enough to redeeme the field which hee sold they hearken not unto him for it is written AND FOVND SVFFICIENCY FOR THE REDEMPTION that is when hee hath found something which was not found with him at the time of the sale Maimony ibid. ch 11. s. 17. V. 27. restore the overplus The Hebrewes explaine it thus As if there remaine unto the Iubile ten yeeres and he selleth him his field for an hundered crownes â—e that bought it hath eaten of the fruits of it three yeere and then the seller would redeeme it hee is to give â—0 crownes and the other is to restore him his field And so if he have eaten of it six yeeres he is to give him fortie crownes and the other restoreth him the field If he redeeme it not but leave it in the hand of him that bought it untill the yeere of Iubile then it returneth to the first owner without price Maimony in Iobel ch 11. sect 5. Vers. 28. the Iubile in Greeke the Remission to his possession that is to his land but trees and the like are by the Hebrewes excepted If a man sell trees he cannot redeeme them before two yeeres as is before noted on vers 15. and if hee doe not redeeme them they returne not to the owner in the Iubile for it is written HE SHALL RETVRNE to his possession he saith not to the trees Maimony in Iobel ch 11. sect 14. See more in Lev. 27. This returning of the poore to their possessions figured the grace of God toward us in Christ whereby we are restored into his favour and shall be to his heavenly inheritance Col. 1. 12. 13. 14. and 3. 24. Ephes. 1. 10. 11. 18. 1 Pet. 1. 4. compared with Esay 60. 2â— and 61. 7. and 65. 9. Contrariwise it was a signe of wrath when God threatned the seller shall 〈◊〉 returne to that which is sold Ezek. 7. 13. Vers. 29. a walled city Hebrew citie of wall which the Greek explaineth walled the Chaldee compassed with a wall the end or the perfection the whole accomplishment of the yeere in Greeke till the yeere be fulfilled meaning that it might bee redeemed by the owner any time within the yeere but not after dayes understand a yeere of dayes as the Hebrew sometime expresseth Gen. 41. 1. meaning an whole or perfect yeere as the next verse sheweth which consisteth of 365. dayes and sixe houres Thus the sale and redemption of houses differed from lands w ch in the Hebrew canons is explained thus He that selleth an house within a citie compassed with a wall hee may redeeme it all a twelve moneths space from the day that hee sold it at any time that he pleaseth yea though it bee the same day that be sold it And when he pleaseth to redeeme it he giveth all the price which be tooke and abateth nothing to him that bought it And his neer kiâ—ne may not redeeme it as they might doe his land verse 25. but the seller himselfe if his hand can attaine is it and he may sell his goods to redeeme it but hee may not borrow and redeeme it therewith If he that bought it be dead he may redeeme it out of the hand of his sonne so if he that sold it be dead his sonne may redeeme it all the twelve moneths If the 12. moneths be out and it is not redeemed then it is absolutely confirmed in the hand of him that bought it And so if he gave his house for a gift and redeemed it not within twelve moneths it is absolutely his to whom he gave it If it bee leape-yeere that is a yeere of thirteene moneths as the Hebrewes had two Adars or Februaries by reason of odde dayes it is not absolutely made away till the end thereof as it is written TILL A WHOLE YEERE BE FVLFILLED Lev. 25. 30. to imply the moneth that is overplus If the twelve moneth day become and he cannot be found that bought it that it may be redemed from him then the owner leaveth the money with the Synedrion and breakes open the doore and goeth into his house and when he comes that bought it hee goeth to the Synedrion and taketh his mâ—ny Maâ—mony in Iobel ch 12. sect 1. 7. Vers. 30. hath not a wall this because it seemeth contrarie to the former is written and noted in the Hebrew margine to be read hath a wall there being in the letters a difference but not in the pronunciation as the like hath beene before in Exod. 21. 8. Lev. 11. 21. The Greeke and Chaldee also translate hath a wall and that the meaning is
25 c. Syria whereof named Gen. 10. 22. and 24. 10. and 25. 20. Syrian or Aramite Gen. 10. 22. and 28. 5. T TAbernacle what it signified Exod. 25. 9. it is called the Tabernacle of the Tent Exod. 40. 6. The feast of Tabernacles or Boothes Lev. 23. 34 c. Deut. 16. 13. Take for offer or give bring Gen. 15. 9. and 34. 4. and 48. 9. Talent what it weighed Exod. 25. 39. Tale-bearing forbidden Lev. 19. 16. Task-masters Exod. 1. 11. Tempting what it signifieth Gen. 22. 1. Exod. 15. 25. Ten words or commandements Deut. 10. 4. Ten for many Gen. 31. 7. Lev. 26. 26. Tents and dwelling in them what it meaneth Gen. 4. 20. and 25. 27. Numb 24. 5. The Tent of the Lord Exod. 40. 19. Teraphims images Gen. 31. 19. Testimonie for the Tables of the Law Exod. 25. 16. Theft with the punishments therefore Exo. 20. 15. and 22. 1 c. Three and third a mysticall number Gen. 22. 4. Timbrel an instrument of mirth Gen. 31. 27. Tithe Gen. 14. 20. Lawes concerning Tithes Lev. 27. 30 c. Tithes for the Levites Numb 18. 21 c. Tithe of the Tithes given to the Priests Numb 18. 26. The second Tithes to be eaten by the owners before the Lord Deut. 14. 22 23. Those second Tithes every third yeere were to bee given to the poore Deut. 14. 28 29. The confession made by him that hath given his third yeeres Tithe Deut. 26. 12. To or Vnto for From Gen. 36. 6. Exod. 13. 15. Torne things not to be eaten Exod. 22. 31. Touching for companying with a woman Gen. 20. 4 6 for hurting Gen. 26. 11. Tree for gallowes or gybbet Gen. 40. 19. Trees for speciall use Gen. 21. 33. Trespasse more than sinne Gen. 31. 36. Trespasse-offerings with their signification Lev. 5. the Law thereof Lev. 7. 1 c. Tribes whereof named Gen. 49. 16. The mustering of the Tribes Numb 1. their next mustering and numbers in the fortieth yeere of their travell Numb 26. The order of the Tribes about the Tabernacle Numb 2. Trouble Gen. 34. 30. Sudden trouble Gen. 45. 3. Trumpets of silver with their use Numb 10. 2 c. The feast of blowing of Trumpets Lev. 23. 23 24 Turtle-doves and Pigeons allowed for sacrifices Lev. 1. 14. Twelve the number of the Patriarchs and Apostles Gen. 35. 22. V VEile on Moses face what it signified Exod. 34. 33 34 35. Vessels for all things of use Gen. 24. 53. Virginity if the want of it bee laid to a womans charge what law is therefore Deut. 22. 13 c. The high Priest was to marie a wife in her Virginitie Lev. 21. 13 14. Vision Gen. 15. 1. Visiting what it meaneth Gen. 21. 1. Vâ—circumcised fruits and the Law concerning them Lev. 19. 23. The Uncleane put out of the Campe of Israel Numb 5. 2 c. The Vnicorne described Num. 23. 22. Deut. 33. 17. Vnlevened cakes what they signified Exod. 12. 8. Vnto and to for from or out of Gen. 36. 6. Numb 〈◊〉 31. 21. Vowes and vowing what Gen. 28. 20. Vowes and voluntary offerings wherein they differed Lev. 7. 16. The Law for Vowes Lev. 27 2 c. Num. 30. Of Vowes which Parents or Husbands might breake or confirme Numb 30. Vowes to be paid without delay Deut. 23. 21 c. Voice for fame rumor Geâ— 45. 16. Voyce attributed to bloud Gen. 4. 10. to signes Exod. 4. 8. to thunder Exod. 9. 23. Vr what place it was Gen. 11. 28. Vrim and Thummim Exod. 28. 30. Vsurie and lawes against it Exod. 22. 25. Lev. 25. 36. W WAlking with God what it meaneth Gen. 5. 20. and before God Gen. 17. 1. Warres of Israel and the courage that they should have in them Deut. 20. The new married man was not to goe to warre Deut. 24. 5. Warfare of the Sanctuary by the Levites why so called Numb 4. 3 23. Washing of clothes what it signified Lev. 11. 25. Washing the inwards of the sacrifices Lev. 1. 9. Water of purification with the ashes of a red Heiffer the law and use thereof Numb 19. Watch of the night what Exod. 14. 24. Waving what it was and meant Exod. 29. 24. Lev. 3. 5. The Wave sheafe or Omer that was to be offered at harvest with the rites thereof Lev. 23. 10 11 c. Way what it signifieth Gen. 6. 12. and 18. 19. Way for custome of Women Gen. 18. 11. Gods wayes what they are Deut. 8 6. Weaning Gen. 21. 8. Weeks a feast called Pentecost Lev. 23. 15. Deut. 16. 9. Weighty for rich Gen. 13. 2. Weights and measures to be just Deut. 25. 13 14 c. Lev. 19. 35 36. Whales Gen. 1. 21. Whordome for idolatry Exod. 34. 15. Lev. 17. 7. Wife the same that woman Gen. 2. 23 24. The duties betweene man and wife Exod. 21. 10. Wilde Asse what kinde of beast it is Gen. 16. 12. Wilde beast why so called Gen. 1. 24. Wildernesse what it signifieth Gen. 21. 14. Exod. 3. 1 18. and 16. 1. Deut. 8. 15. The Israelites condemned to dye in the wildernesse Numb 14. 29. Wine forbidden the Priests in their ministration Lev. 10. 9 10. Wisemen Philosophers Gen. 41. 8. Witch or Sorburer described Exâ— 7. 11. Deut. 18. 10 Wizards forbidden Deut. 18. 11. Two Witnesses to confirme every matter Deut. 19. 15. The punishment of the false Witnesse Deut. 19. 16 c. Wresting or perverting of judgement forbidden Exod. 23. 2. Woman whereof named Gen. 2. 23. Womens purification after childbirth Lev. 12. Wonders whereof named Exod. 7. 3 9. Wood for the sacrifices Lev. 1. 7. Words for things Gen. 15. 1. Words for Commandements Exo. 34. 28. Deu. 10. 4. Y AYeere whereof named Gen. 1. 14. The seventh yeere a yeere of rest to the land Lev. 25. 2. c. The yeere of Iubile or fiftieth yeere Lev. 25. 10 c. The seventh yeere debts were to be released Deut. 15. 1 c. In the seventh yeere Hebrew servants were to be set free Deut. 15. 12 c. Yesterday for all time past Gen. 31. 2. Young-men for servants ministers Gen. 14. 24. Exo. 33. 11. for first-borne Exod. 24. 5. Yoke for servitude Gen. 27. 40. Z ZElophehads daughters claime their inheritance and obtaine it Num. 27. Zogar a Citie why so named Gen. 13. 10. and 19. 22. Zuz a kinde of money how much Eev 19. 10. Other Hebrew phrases and figures observed DEfect or want of words to be supplied as Of a verbe substantive Gen. 1. 2. Of a verbe generally Gen. 13. 9. and 11. 4. and 23. 13. and 24. 67. Of a Pronoune shewing the person wanting in a verbe indefinite Gen. 6. 19. and 19. 20. and 23. 8. and 47. 29. A Pronoune after a verbe personall Gen. 31. 42. and 2. 19. Of a noune substantive Gen. 24. 33. Deut. 33. 7. Of a noune substantive after an adjective Gen. 4. 10. and 24. 32. and 25. 8. Numb 1. 1. Of a noune substantive before another substantive Gen. 11. 1.