the Israelites by miracles wonders and signes which God did by him in the middest of them Act. 2. 22. Heb. 2. 4. in whom God was reconciling the world unto himselfe 2 Cor. 5. 19. whoÌ„ God buried not as he did Moses but raised him froÌ„ the dead that he saw no corruption Of him Moses wrote and to him give all the Prophets witnesse that through his name whosoever beleeveth in him shal receive remission of sins Act. 10. 40. 43. And by him all that beleeve are justified from all things from which we could not be justified by the law of Moses Act. 13. 39. This is the true God eternall life 1 Ioh. 5. 20. To him be honour and glory and praise throughout all generations and let all the earth be filled with his glory Amen and Amen A TABLE OF SOME PRINCIPALL THINGS OBSERVED IN THE ANNOTATIONS ON THE FIVE BOOKES OF MOSES A AAron and his sonnes made Priests Exod. 28. their first offerings Lev. 9. Aarons death Num. 21. 24. 28. Abib the moneth which we call March Exod. 13. 4. and 23. 15. Deut. 16. 1. Abrahams name interpreted Gen. 17. 5. Accepting the face what it is Gen. 19. 21. Adultery punished with death Lev. 20. 10. Deut. 22. 22. Afflicting of the soule by fasting c. commanded unto all Israel one day in the yeere Lev. 16. 29. It was to be from evening to evening Lev. 23. 32. All or every for all sorts Exod. 9. 6 25. Almighty or All-sufficient Shaddai Gods name Gen. 17. 1. Altar Gen. 8. 20. Altar of incense Exod. 30. 1. c. called the Altar of gold Exod. 40. 26. Altar of Burnt-offering or Brazen Altar Exod. 27. 1 c. and 40. 29. The Princes Offrings at the dedication of the Altar Num. 7. Amalek Gen. 36. 12. His destruction commanded Exod. 17. 16. Deut. 25. 19. Amen what it signifieth Num. 5. 22. Amids for within Gen. 2. 9. Ammonites Gen. 19. 38. Israel might not fight with them Deut. 2. 19. Amorites used for all heathens in Canaan Gen. 48. 22. And for but Gen. 2. 17. for that Gen. 12. 12. and 27. 4. Exod. 8. 29. for for Gen. 12. 19. Exod. 15. 2. for or Gen. 13. 8. and 19. 12. for then Gen. 3. 5. for that is Gen. 13. 15. or namely 1 Chron. 1. 36. for a passion of the minde Gen. 27. 28. And for both or superfluous Gen. 36. 24. and 40. 9. and 8. 6. for who which c. Gen. 49. 25. or that which Deut. 32. 1. for therefore Gen. 31. 44. for if or and if Gen. 18. 30. Exod. 4. 23. Levit. 26. 40. Angell what it signifieth Genes 16. 7. and 32. 1. Christ called an Angell Gen. 26. 24. and 48. 16. Exo. 3 2. and 14. 19. and 23. 20. The heathens opinion of Angels Gen. 32. 1. Anointing what it signified Exod. 29. 7. and 30. 26. The Anointing oile described Exod. 30. â—3 c. who were anointed therewith Ex. 30. 33. Answering what it is from God Gen. 36. 3. Appearing before God with three things Exod. 23. 15. Arke Teba Gen. 6. 14. Arke Aron Exod. 25. 10. Arabia whereof it was named Gen. 10. 7. Aram called Syria Gen. 24. 10. and 25. 20. Armies or hosts of Israel Exod. 6. 26. Arrowes for plagues Deut. 32. 23. Asses of what use Gen. 49. 11. Assembly or Church for multitude Gen. 28. 3. Ascending for burning Exod. 27. 20. Assured saying Gen. 22. 16. Atonement Exod. 29. 36. Lev. 1. 4. Atonement day with the Law for making reconciliation for the Church once in the yeere Levit. 16. Avenging and bearing grude forbidden Levit. 19. 18. B BAal-peor the Idoll wherewith Israel joyned Num. 25. Babylon Gen. 10. 10. and 11. 9. Back-parts of God what they meane Ex. 33. 23. Balaam and Balak with their storie Numb 23. c. Balaams prophesies Num. 24. his death Num. 31. 8. Baldnesse made for sorrow for the dead forbidden Lev. 21. 5. Banquet named of drinking Gen. 19. 3. Battlements to be made on houses Deut. 22. 8. Beersheba The Well of the oath Gen. 21. 31. and 26. 33. Before one i. exposed to him Gen. 13. 9. and 20. 15. and 34. 10. Begin how it is used for the doing of any thing Gen. 9. 20. Bekah an halfe shekell Exod. 38. 26. Belial what it signifieth Deut. 13. 13. Bels on the High Priests garments Ex. 28. 34 35. Beleefe or faith what it meaneth Gen. 15. 6. Exod. 17. 12. Bending the head what it meaneth Exod. 4. 31. Benjamin Benoni Gen. 35. 18. set before the children of the bond-woman Exod. 1. 3. Shoulders of Benjamin what they meane Deut. 33. 12. Bethel a Citie Gen. 12. 8. and 28. 19. Bethlehem Gen. 35. 16 19. Betrothing of a wife the manner of it among the Iewes Deut. 22. 23. The punishment for lying with a betrothed woman Deut. 22. 24 c. Binding a Chariot for making ready Gen. 46. 29. Bishops where of named Num. 3. 32. Biting usurie forbidden but allowed upon strangers Exod. 22. 25. Deut. 23. 19 20. Blasphemers to be put to death Lev. 24. 16. Blemishes might not be in any sacrifice Lev. 1. c. Deut. 17. 1. Blesse what it meaneth Gen. 1. 22. and 2. 3. and 12. 2. and 14. 19 20. and 27. 4. Blessing for gift 33. 11. for salvation Gen. 47. 7. Blessings for them that keepe Gods commandements and curses for the transgressors Lev. 26. Deut. 28. The Priests blessing of Israel Numb 6. 23 c. Blessing God for meat drinke c. Deut. 8. 10. Blessings and Curses where to be pronounced Deut. 27. Moses Blessings of the tribes Deu. 33. Blew what colour it was Exod. 25. 4. Bloud for life Gen. 9. 4. Blouds for murther Gen. 4. 10. Bloud of the sacrifice put on the Priests eare thumbe and toe Exod. 29. 20. Bloud of fowles and beasts might not be eaten Lev. 7. 26. 17. 10 11 12. Bloud of wilde beasts and fowles must be covered with dust Lev. 17. 13. Booke of God or of life Exod. 32. 32. The feast of Boothes or Tabernacles Lev. 23. 34. Borrowing and lawes concerning it Ex. 22. 14 15. Bowing downe for worship Gen. 22. 5. Ex. 4. 31. Brasse what it signifieth Exod. 27. 2. Bread for all food Gen. 3. 19. and 21. 14. 31. 54. Breath Neshamah what Gen. 2. 7. Brestplate of the high Priest Exod. 28. 15. Bribes forbidden Exod. 23. 8. Bringing neere and offering used for the same Lev. 1. 2. Brother for kinsman Gen. 13. 8. for the same humane nature Gen. 19. 7. Building how used Gen. 2. 22. Building for having children Gen. 16. 2. and 30. 3. Bullocke of the second yeere as a Calfe of the first Exod. 29. 1. Burnt-offering Gen. 8. 20. The Law concerning it whether it were of the herd flocke or fowles with the signification Lev. 1. and 6. 9 c. Butter what it signified Deut. 32. 14. C A Cake of the first of the dough to be given to the Lord Num. 15. 20. Calfe of the first yeere
with thankes for his blessings having gathered in their fruits so the law of Moses did command Exod. 23. 16. which order as by this appeareth the Fathers observed from the beginning and it was so accustomed among the Gentiles for the ancient sacrifices and assemblies unto that end were after the gathering in of the fruits for an oblation of the first fruits sayth Aristotle in Ethicks booke 8. brought in Greeke offred It is likely that the sonnes brought their offrings unto God by Adam their Father who was high Priest as after all the first borne in families were Priests Exod. 19. 22. and upon an Altar he offred their gifts The Hebrew Doctors say It is a tradition by the hand of all that the place wherein David and Solomon built an Altar in the floore of Araunah 1 Chron. 21. 22. 26. and 22. 1. 2 Chron. 3. 1. was the place where Abraham builded an Altar and bound Isaak upon it Gen. 22. 9 and that was the place where Noe builded after he came out of the Arke Gen. 8. 20. and that was the Altar upon which Kain and Abel offred and on it Adam the first man offred an offring after he was created and out of that place hee was created Our wise men have sayd Adam was created out of the place of his Atonement Maimony in Misn. book 8. treat of the Temple chap. 2. S. 2. an offring or oblation called in Hebrew a Minchah by which name the Meat offring is called in the Law Lev. 2. which commonly was of wheat flower Although the word is sometime used generally for any gift or present Gen. 32. 13. But Kain brought of the fruit of the ground which custome continued so that in Israel men might eate neither bread nor corne till they had brought an offring unto God Lev. 23. 14. Among the Greekes also they used to sacrifice the fruits of the earth Homer Iliad 1. and Numa ordeyned the like among the Romans who tasted not new corne or wine before the Priests had sacrificed the first fruits saith Plinie in book 18. chap. 2. and in the Roman lawes of the twelve Tables the same oblation of corne is commanded Derelig tit 1. lex 4. The like was for sacrificing of beasts as Abel did which was used of Israel and of all Nations till the comming of Christ see Lev. 1. Vers. 4. the fat of them As the first fruits of the earth of beasts of men were given in thankefulnesse to the Lord that all the rest might be sanctified and blessed Exod. 22. 29. 30. and 23. 19. so God challenged the fat of all sacrifices peculiarly to himselfe Lev. 3. 16. 17. and 7. 25. which fat sometime figured mans unbeleefe hardnesse of hearâ— and want of sense Psal. 119. 70. Acts 28. 27. which was to be consumed by the fire of Gods spirit sometime it signified the best of all things Numb 18. 12. in which sense it seemeth to bee spoken here of Abel From whose example the Hebrew Doctors teach that a man should inlarge his hand and bring his offring of the fairest and most laudable amongst those kinde of things whereof he bringeth Behold it is written in the law And Abel hee also brought of the firstlings of his flocke and of the fat of them And this is a common law in every thing which is for the name of the good God that it be of the goodliest and best If one build a house of prayer let it bee fayrer then his owne dwelling house if he feed the hungry let him feed him with the best and sweetest that is on his Table If he cloathe the naked let it be with the fayrest of his cloathes if he sanctifie any thing let him sanctifie of the fayrest of his goods and so hee sayth Lev. 3. 16. All the fat is the Lords Maimony in Misn. rom 3. in Asurei mizbeach chap. 7. S. 11. By the sacrifices of old there was besides a thankefulnesse to God a yearely remembrance also of their sinnes Heb. 10. 3. and hope of the forgivenesse of them by Christ to come Heb. 10. 1. 10. 14. And seeing the godly offred in faith Heb. 11. 14. and faith is by hearing the word of God Rom. 10. 17. Abel and the rest were taught of God thus for to worship him for all wil-worship devised by men is vaine Mat. 15. 9. Col. 2. 22. 23. had respect to weet with delight as the Hebrew word implyeth and so one Greeke version translateth it was delighted and with favourable acceptation as the Chaldee paraphrase explaineth it So GOD commanded every man to offer sacrifice for his favourable acceptation Lev. 1. 3. that hee and it might bee accepted of the Lord. This gracious respect unto Abel was seene of Kain for which hee was gtieved and the Apostle noteth it to be a testification of Abels justice by faith Heb. 11. 4. It is likely therfore that God shewed it by some visible signe as by fire from heaven consuming the sacrifice for so he used to doe in such cases after as Lev. 9. 24. 1 Chron. 21. 26. 2 Chron. 7. 1. 1 King 18. 38. and the burning of the sacrifices to ashes was a signe of his favourable acceptance Psal. 20. 4. and Theodotio a Greeke interpreter translateth it here he set onfire By this Gods acceptance Abels faith was confirmed touching life salvation in Christ otherwise God would not have received an offring at his hands as Iudg. 13. 23 unto Abel for his faith in Christ whereby he was just and by which he offred a greater sacrifice then Kain Heb. 11. 4. And so the sacrifice was respected for the man not the man for the sacrifice Prov. 12. 2. and 15. 8. Vers. 5. grieved or displeased very wroth The Hebrew word signifieth to burne or be inflamed either with anger or griefe the Greek here translateth he was grieved and in sundry other places as Ion. 4. 1. 9. where both the Greeke version and all the circumstances shew it to meane griefe So in 1 Sam. 15. 11. Samuel was grieved and Dauid 1 Chron. 13. 11. and Nehemiah Neh. 5. 6. and many the like countenance or his face fell that is he shewed himselfe ashamed grieved and discontented This is else-where expressed by the falling of the light of the countenance Iob 29. 24. contrary to which is the lifting vp of the face for a signe of comfort and joy Iob 11. 15. See also Gen. 19. 21. Vers. 7. doe well or doe good Hereby God teacheth that wel-doing consisted not in the outward offrings which Kain brought but in faith which hee wanted Heb. 11. 4. Ioh. 6. 29. And the Apostle hence concludeth that Kains workes were evill 1 Ioh. 3. 12. forgivenesse or acceptation The Hebrew word which properly signifieth elevation or lifting up when it is spoken of sinne as the words following shew here it is meaneth forgivenesse at Gods hand who lifteth up and so easeth us of the burden of it as Rom. 4. 7. from Psal. 32. 1. And
hath eight ornaments all which no moe he was to weare in his administration They may bee viewed in the order as they were put on Levit. 8. 7. 8. 9. thus 1. Breeches of linnen put next upon his flesh 2. A Coate of fine linnen put over the Breeches 3. A Girdle embroidered of fine linnen blew purple and scarlet wherewith the coat was girded 4. A robe all of blew with seventie two bels of gold and as many Pomgranats of blew purple and scarlet upon the skirts thereof This was put over the coat and girdle 5 An Ephod of Gold and of blew purple scarlet and fine linnen cunningly wrought on the shoulders whereof were two goodly Beryll stones on which were graven the names of the twelve Tribes of Israel This Ephod was put over the Robe and girded thereto with a Curious girdle made of the same 6. A Brestplate cunningly wrought of gold blew purple scarlet and fine linnen which being a span square was fastened by golden chaines and rings upon the Ephod Herein were set twelve severall stones on which the names of the twelve tribes were graven and herein was the Vrim and Thummim 7. A Miter of fine linnen sixteene cubits long wrapped about his head 8 A Plate of pure gold or Holy crowne two fingers broad whereon was graven HOLINES TO IEHOVAH This was tyed with a lace of blew upon the forefront of the Miter These eight did the high Priest weare in the Sanctuarie his feet and hands as of other Priests being alwaies bare and washed daily when hee went into administer Exod. 30. 21. The inferiour priests garments were foure 1 Linuen Breeches 2 Fine linnen Coats 3 Embroidered Girdles of fine linnen blew purple and scatlet like the high priests 4 Bonnets of fine linne as large as the high priests Miter Of these shall be spoken after in this Chapter particularly 〈◊〉 Vnto these we may here annexe the foure extraordinary garments which the high priest wore on the Expiation day onely 1 Linnen Brâ—eches next his flesh 2 A holy linnen Coat 3 A linnen Girdle 4 A linnen Miter These he put on when he made reconciliation for the Church in the most holy place once in the yeere which was the tenth day of September and having finished his service hee put these cloths off and never wore them more but left them there See Lev. 16. 4. 23. with the annot Verse 5. gold beaten into thinne plates and cut into wiers see Exod. 39. 3. This gold wrought with the three bloody colours with fine white bisse signified the faith obedience and sufferings of Christ and his justice in the administration of his priesthood Heb. 2. 17. and 5. 7. 8. 9. and 9. 12. 14 Psal. 132. 9. Verse 6 Ephod or Amicle Ephod is the Hebr. name so called of compassing fitly the body and being tyed thereto Exod. 29. 5. By the Hebrew Doctors it was of bredth according to a mans backe from shoulder to shoulder and long behinde downe to the feet Maimony treat of the Implements of the Sanctuary Chap. 9. Sect. 9. Others thinke is was short as a jacke or habergeon Iosephus in the 3. booke of his Antiquities Chap. 8. saith it was a cubit long In Greeke it hath the name of the shoulders upon which it was put This was the outmost of all the priests garments and served to hold fast the Brestplate and figured out in Christ his justice which hee put on as an habergeon Esay 59. 17. who appeared clothed like a priest Rev. 1. 13. Besides this golden Ephod which the high priest onely did weare there was another sort of linnen Ephods worne by inferiour priests and other persons 1 Sam. 22. 18. and 2. 18. 2 Sam. 6. 14. cunning workman who wrought or wove both sides alike 〈◊〉 26. 1. Of this worke the Iewes have thus recorded The gold that was in the weaving of the Ephod and of the Brestplate was thus wrought He tooke one 〈◊〉 of pure gold and put it with six threds of blew and twisted these seven threds as one And so hee did one thred of gold with fix of purple and one with six of scarlet and one with six of linnen Thus there were foure threds of gold and 28 threds in all Of which 28 he 〈◊〉 the Brestplate and Ephod c. Maimony treat of the Implements of the Sanctuary c. 9 S. 5. c. Verse 7. shoulder peeces Hercupon this garment is called in Greek Epomis in Latine Superhumerale of being puâ— upmost upon the shoulders There were 〈◊〉 upon it two shoulder peeces that they might be upon the shoulders of the priest saith Maimony in the Impl. of the Sanct. Chap. 9. Sect. 9. Vers. 8. curious girdle called in Hebrew Chesheâ— of the cunning workemanship in Greeke the woven worke Of this Maimony in the forenamed place chap. 9. Sect. 9. saith The Ephod had as it were two hands or peeces going out from it in the weaving on this side and on that with the which they girded it and they are called Chesheb the curious girdle of the Ephod And after in Sect. 11. he saith The curious girdle of the Ephod was tyed upon his heart under the Brestplate This differeth from the Girdle Abnet which is after spoken of in verse 39. and by reason of the gold in this which the other had not it is called the golden girdle And Christ appearing with a priestly garment and girded about the paps with a golden girdle Revel 1. 13. was declared thereby to be our high Priest and it hath reference to this curious girdle of the Ephod See more on Exodus 29. 5. of his Ephod or of the Ephod of it which the Chaldee expoundeth of the Ornament or fitting thereof This is said to be upon it to distinguish it from the Girdle after mentioned in verse 39. Vers. 10. birthes or generations by their mothers First of all Leahs Children as Moses him-selfe reckoneth them Exod. 1. vers 2. 3. and then the other Mothers children and Rachels last as shall after bee more fully shewed in their severall stones vers 17. c. Of this also Maimony writeth in the same place chap. 9. Sect. 9. Hee set on each shoulder a Beryll stone fouresquare embossed in gold and he graved on the two stones the names of the Tribes sixe on one stone and sixe on another according to their birthes and they wrote Iosephs name Ihoseph as he is written in Psal. 81. 6. So there were 25. letters on the one stone and 25. on the other And the stone whereon Reuben was written was on the right shoulder and the stone that Symeon was written on was on the left after the manner here set downe Symeon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihudah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zabulon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benjamin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reuben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Issachar
is the man that doth this and the sonne of man that layeth hold on it that keepeth the Sabbath from polluting it Maimony treat of the Sabbath chap. 30. Sect. 15. Vers. 14. that soule the Chaldee translateth that man shall be destroied This cutting off the Iewes understand to be untimely death by the hand of God when a man so violateth Gods Law as there are no witnesses whereby men should punish him See Gen. 17. 14. And of the Sabbath thus they write that for doing worke therein if a man doe it willingly and presumptuously he is guilty of cutting-off to perish by the hand of God and if there bee witnesses that see him he is to be stoned to death as was performed in Num. 15. 35. 36. and if he doe it of ignorance or errour he is bound to bring the sin offring appointed for the same according to the Law in Numb â—5 27. 30. Maimony in treat of the Sabbath chap. 1. Among the heathen Romanes their Flamins or Priests might see no work done on their holy daies but by a cryer gave men warning to the contrary and who so obeyed not was 〈…〉 ulcted and gave a beast for a sacrifice Albeit they might doe things whereof dammage would follow if they were omitted as to pull an oxe out of a ditch to underset an house ready to fall c. Macrob Saturn booke 1. chap. 16. Vers. 15. of Sabbathisme that is of cessation and rest See Exod. 16. 23. The Greeke translateth it a rest holy to the Lord. Vers. 16. to observe Hebrew to doe see the notes on Exod. 34. 22. Vers. 17. me the Chaldee translateth Betweene my Word and the sonnes of Israel that Word is Christ by whom the Sabbath is truely sanctified to his Church Hebrewes 4. From this Scripture the Hebrewes gather that onely Israel was charged with the sabbath day and not the nations of the world Talmud in Betsah chap. Iom tob So from Exod. 16. 29. Yet thus also they say It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day although he be not charged to keepe the Sabbath and although he be spoken to before the Sabbath Maimony treat of the Sabbath chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will for the Sabbath was to be kept before the Law was given at mount Sinai Exod. 16. 23. even from the Creation Gen. 2. 2. 3. therefore it was given to all the world was refreshed the Greeke and Chaldee doe translate hee ceased and rested This is spoken of God after the manner of men who are refreshed by rest from their workes Of such manner speeches see what is noted on Genesis 6. 6. Vers. 18. of stone that so the record of them might remaine for ever Iob 19. 24. These Tables were the worke of God even as the writing was the writing of God Exod. 32. 16. and these being broken in peeces Exod. 32. 19 two other tables of stone like them were hewed out by Moses but written againe by the Lord Exod. 34. 1. 4. After this Christ by the Spirit of God writeth his Law not in Tables of stone but in fleshly Tables of the hearâ— 2 Cor. 3. 3. and these fleshly tables are also the work of God as he saith I will take the stonie heart out of their bodies and I will give them an heart of flesh Ezek. 11. 19. The Minde and the Heart are the spirituall tables Heb. 8. 10. in the one such things are written as men should know and beleeve in the other such as should be done or omitted The first Tables which God made signified the stonic hearts which all men have by nature now corrupted in which notwithstanding God hath left his Law written so that they doe by nature the things of the Law and shew the worke of the Law written in their hearts Rom. 2. 14. 15. though still they continue hard and stonie and their sinfull nature is not changed The second tables of stone signified the heart of the Iewes hewed and polished by Moses and his legall ministerie in whose heart God also wrote his Law wherein they rested and made their boast of God and knew his will and had the information of knowledge and of the truth in the Law Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged so that they which taught others taught not themselves neither could they stedfastly looke on Moses face nor see the end of that which iâ— abolished but their mindes were blinded and even to this day a veile is laid upon their heart Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third which are tables of flesh is the worke of Christ by his Spirit giving us new hearts and writing his Lawes in them 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things both of the weakenesse of Moses ministerie and of the grace of Christ the ancient Hebrew Doctors acknowledged as in their glosse upon Song 1. 1. Let him kisse me c. there mentioning that request of the people in Exod. 20. 19. Speake thou with us c. they say Moses taught them the Law and whatsoever they learned they forgat againe Then they came unto Moses and said O that God would shew him-selfe againe and kisse us with the kisses of his mouth that his doctrine might be fastened in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is written Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Midrash Cant. 1. 1. finger which signifieth Gods Spirit as I with the finger of God cast our divels Luk. 11. 20. which is expounded the Spirit of God in Matth. 12. 28. That which was written was according unto all the words which the Lord spake with Israel in the mount out of the midst of fire Exod. 20. Deut. 9. 10. CHAP. XXXII 1 The people in the absence of Moses cause Aaron to make a Calfe 6 They sacrifice thereunto 7 God certifieth Moses of their sinne 10 and his purpose to consume them therefore 11 Moses intreateth for the people 14 The Lord repenteth concerning the evill against them 15 Moses commeth down with the Tables 19 and upon sight of their sinne hee breaketh them 20 He destroyeth the Calfe 22 Aarons excuse for himselfe 25 Moses causeth the Idolaters to be slaine 28 The Levites are the executioners 31 Moses prayeth that either the sinne of Israel be forgiven or himselfe to be blotted out of the Booke of God 34 God spareth the people for the present but after plagueth them AND the people saw that Moses delayed to come down out of the mountaine and the people gathered themselves together unto Aaron and said unto him Rise-up make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt we know not what is become of
accompany him And there remained betweene the last boothe and the rocke in the wildernesse two miles At every boothe they said unto the man loe here is meat and here is water if his strength failed him and hee had need to eat hee might eat but there never was man they say that needed so to doe And without necessitie no man might eat for it was their most solemne Fast. From the last boothe they went not with him to the Rocke but halfe way one mile their sabbath daies journey and stood a farre off to see what he did with the goat When he had put the goat downe the Rocke they at the boothes aforesaid waved with linnen clothes or white flagges to the end that they in Ierusalem might know that the goat was come to the wildernesse Talmud in Ioma chap. 6. and Maimony in his Comment thereon and in his Misneh in Iom hakippurim chap. 3. sect 7. c. Of their sabbath dayes journey see the notes on Exodus 16. 29. Vers. 22. all their iniquities by this it appeareth that as the killed goat figured Christ killed for the sinnes of his people so this living goat figured him also who bare our griefes and caried our sorrowes and on whom God laid the iniquity of us all Esa. 53. 4. 6. And because Christ was not onely to dye for our offences but also to rise againe for our justification Rom. 4. 25. to be crucified through weakenesse yet to live by the power of God 2 Cor. 13 4. to be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 13. and for that these two things could not fitly be shadowed by any one beast which the Priest having killed could not make alive againe therefore God appointed two that in the slame beast Christs death in the live beast his life and victory might be fore shadowed Heb. 9. 23. 24. 28. See the like mysterie in the two birds for the cleansing of the Leper Levit. 14. 6. 7. Or the sending of this goat into the wildernesse as the former was sacrificed in the Sanctuarie might figure out the salvation of Christ communicated with the gentiles and peoples of the world as Esa. 42. 1. 4. 11. and 49. 6. For the wildernesse is sometime used to signifie peoples Ezek. 20. 35. The Hebrewes say The scape goat made-atonement for all the transgressions of the Law both the lighter and the more heavy transgressions whether done presumptuously or ignorantly whether they were knowne unto a man or unknowne all are expiated by the Scape-goat if so be the partie doe repent Maimony in treat of Repentance chap. 1. sect 2. This goat was but a shadow of Christ and unto repentance must be added faith sor God hath set him forth to bee a propitiation through faith in his blood Rom. 3. 25. land of separation or a land cut-off a land separated to weet from other lands or from all people that is as the Chaldee translateth it a land that is not inhabited which the Greeke calleth Abaton waylesse or inaccessibles where no man goeth afterward Moses calleth it a wildernesse Or it may meane a place decreed of and determined whither to send him for the Hebrew word sometime signifieth a decree Iob 22. 28. Dan. 4. 17. Hereby was figured the utter abolishing of our sinnes by Christ both from the face of God that they should not appeare against us before him to be imputed unto us and also from us that sinne should have no more dominion over us nor we serve it any longer but having our consciences purged from dead workes should serve the living God 2 Cor. 5. 19. Heb. 9. 26. 14. Rom. 6. 6. 12. So the Prophet speaking of the like grace saith unto God Thou wilt cast all their sinnes into the depths of the sea Mich. 7. 19. And this word which Moses here useth is not elsewhere used in like sort for a land but for cutting off of other things and in particular is applied to Christ working our redemption that hee was cut-off out of the land of the living Esa. 53. 8. which the holy Ghost expoundeth thus his life was taken from the earth Act. 8. 33. and whereof himselfe speaking said whither I goe ye cannot come Ioh. 13. 33. That eternall Spirit through which Christ offred himselfe without spot unto God Heb. 9. 14. and by which he was made-alive after death 1 Pet. 3. 18. inabled his flesh or manhood to suffer such things as no other creature could come neere unto and thereby Sin is put-away and the body of sinne abolished Heb. 9. 26. Rom. 6. 6. The Hebrewes say of this goat sent away that the man which caried it threw it downe the rocke and so it dyed Thalmud in Ioma chap. 6. Vers. 23. Aaron shall come whiles the goat afore-said was going to the wildernesse these services following began and other after them in this order as the Hebrewes have recorded After he hath sent away the goat by the hand of him that led him hee returneth to the bullocke and goat wholse blood hee had sprinkled within the Sanctuarie and openeth them and taketh out their fat which he putteth in a vessell to burne them upon the Altar And he cutteth the rest of their flesh into great pieces but one cleaving to another and not parted asunder and them he sondeth by the hand of others to be caried out to the place of burning without the campe Levit. 16. 27. When the Scape goat is come to the wildernesse the high Priest goeth out into the womens court to read the Law And whiles hee is reading they burne the bullocke and the goat in the place of the ashes without the citie therefore hee that seeth the high Priest when he readeth seeth not the bullocke and the goat burnt When he readeth all the people stand before him and the minister of the Congregation taketh up the booke of the Law and giveth it to the Chief of the congregation and he to the Sagan or second chiefe Priest and the Sagan giveth it to the high Priest who standeth up when he receiveth it and standeth and readeth the 16. of Leviticus and Levit. 23. 27. 32. c. And when he readeth he blesseth God before and after c. After this hee putteth off his white garments and washeth himselfe and putteth on his golden garments and sanctifieth his hands and his feet and offreth the goat which is for the generall addition to this daies service Numb 29. 11. and offreth his owne ram and the peoples ram as it is said AND HE SHAL COME FORTH AND SHALL MAKE HIS BVRNT-OFFRING AND THE BVRNT-OFFRING OF THE PEOPLE Lev. 16. 24. And he burneth on the altar the fat of the bullocke and of the goat that were burnt without the campe And he offreth the daily evening sacrifice the Lambe Numb 28. 3. and trimmeth the Lempes as on other dayes Exod. 27. 21. After this he sanctifieth his hands and his feet and putteth off the golden
Iudah and the other tribes as wee see in Num. 2. Moses was furnished with wisdome and knowledge but wanted speech and utterance therefore Aaron was given to bee his mouth and spokes-man Act. 7. 22. Exod. 4. 10. 14. 16. yeâ— Moses by his writings speaketh now eloquently in all Churches and shall doe to the worlds end when Aaron is silent The like was in Paul whose weaknesse in speech was his reproach among the false Apostles 2 Cor. 10. 10. and 11. 6. though he 〈…〉 lled in knowledge and other graces the fruits 〈…〉 eof the world still reapeth from his Epistles Vers. 47. that entred to wit into the warfare or 〈◊〉 as vers 3. the service of service the 〈…〉 ke of ministery assisting the Priests when the Tabernacle stood and taking it downe and setting it vp the Greeke translateth it the worke of workes the service of burden the worke of bearing the Tabernacle when it was removed in Greeke the workes that were to be borne Vers. 48. eight thousand and 500. and 80. Behold the small number of such as warred the spirituall warfare of God in his Sanctuary that of the whole tribe of Levi there were but 8580. fit men when the tribe of Iudah afforded 74. thousand and 600. for the outward warfare in the host of Israel Num. 1. 27. Vers. 49. the month in Chaldee the word in Greeke the voice mustered he or he numbred meaning Moses and the Princes as vers 34. spoken of as of one man CHAP. V. 1 The uncleane are removed out of the Campe. 5. Confession restitution is to be made in trespasses 11. The law of jealousie 15. How the suspected woman is to be brought unto the Priest with an oblation 19. is to be abjured by the Priest 24. and is to drinke of the bitter water that causeth the curse 17. The events following if she be defiled or not defiled ANd Iehovah spake unto Moses saying Command the sonnes of Israel that they send away out of the campe every leper and every one that hath an issue and every one defiled by a soule Both male and female shall yee send away without the campe shall yee send them that they defile not their campes in the middest whereof I dwell And the sonnes of Israel did so and sent them away without the campe as Iehovah spake unto Moses so did the sonnes of Israel And Iehovah spake unto Moses saying Speake unto the sonnes of Israel A man or a woman when they shall doe any of all the so 〈…〉 es of men to transgresse a transgression against Iehovah and that soule bee guiltie Their they shall confesse their sinne which they have done and he shall restore his trespasse in the principall thereof and the fist p 〈…〉 t thereof shall he adde unto it and shall give it to him against whom he hath trespassed And if the man have no kinsman to restore the trespasse unto him the trespasse shall be restored vnto Iehovah unto the Priest beside the ramme of the atonements whereby atonement shall be made for him And every heave-offering of all the holy things of the sonnes of Israel which they shall bring neere unto the priest shall bee his And every mans hallowed things shall be his that which any man giveth to the priest his it shall be And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them Any man if his wife goe aside and transgresse against him a transgression And a man lye with her with seed of copulation and it be kept close from the eyes of her husband and she hath hid herselfe and she is defiled and there is no witnesse against her and she is not taken And the spirit of jealousie passe upon him and he be jealous of his wife and she be defiled or the spirit of jealousie passe upon him and he be jealous of his wife and shee be not defiled Then shall the man bring his wife unto the Priest and he shall bring her offering for her the tenth part of an Ephah of barley meale hee shall not powre oile upon it nor put frankincense thereon for it is a Meat-offering of jealousies a Meat-offering of memoriall making memoriall of iniquitie And the Priest shall bring her neere and make her stand before Iehovah And the priest shall take holy water in an earthen vessell and of the dust which is in the floore of the Tabernacle shall the Priest take and put it into the water And the Priest shall make the woman to stand before Iehovah and shall uncover the womans head and put in her hands the Meat-offering of memoriall it is the Meat-offring of jealousies in the hand of the Priest shall be the bitter water that causeth the curse And the Priest shall charge her by an oath and say unto the woman If no man have lien with thee and if thou hast not gone aside to uncleannesse under thy husband be thou free from the bitter water that causeth the curse But thou if thou hast gone aside under thy husband and if thou be defiled and some man hath had his copulation with thee beside thine husband And the Priest shall by oath charge the woman with an oath of cursing and the Priest shall say unto the woman Iehovah give thee to be for a curse and for an oath among thy people when Iehovah doth giue thy thigh to fall and thy belly to swell And this water that causeth the cuâ—se shall enter into thy bowels to make the belly to swell and the thigh to fall and the woman shall say Amen Amen And the Priest shall write these curses in a booke and he shall blot them out into the bitter water And he shall cause the woman to drinke the bitter water that causeth the curse and the water that causeth the curse shall enter into her to bitternesses And the Priest shall take out of the womans hand the Meat-offering of jealousies and shall wave the Meat-offering before Iehovah and offer it upon the Altar And the Priest shall take an handfull of the Meat-offering even the memoriall thereof and burne it upon the Altar and afterward hee shall cause the woman to drinke the water And when he hath caused her to drinke the water then it shall bee if she be defiled and have transgressed a transgression against her husband that the water that causeth the curse shall enter into her to bitternesses and her belly shall swell and her thigh shall fall and the woman shall bee for a curse among her people And if the woman be not defiled but be cleane then she shall be free and shall conceive seed This is the law of jealousies when a woman goeth aside under her husband and is defiled Or a man when the spirit of jealousie passeth upon him and he be jealous of his wife and shall make the woman to stand before Iehovah and the Priest shall doe unto her all this law And the man shall be free from iniquity and
c. if I 〈◊〉 done this thing And as for a curse so for an 〈◊〉 as in Esai 65. 15. ye shall leave your name for 〈◊〉 〈◊〉 unto my chosen meaning for an oath of execration as in this place thy thigh to fall Hebr. thy thigh falling in Greeke thy thigh fallen in Chaldee thy thigh dissolved The thigh is used for the place or instrument of generation as in Gen. 46. 26. the soules that came out of Iakobs thigh Falling is often used for dying as in 1 Chron. 21. 14. there fell of Israel which is expounded in 2 Sam. 24. 15. there dyed So the falling of the thigh may be understood of the dying and rotting of the thigh or wombe or properly of the falling downe of the wombe out of the place whereby it became unfit for generation belly to swell in Greeke thy belly burst so in vers 27. It is a tradition of the Iewes that the water which Moses made the Israelites to drinke with the powder of their golden calfe Exod. 32. 20. had like effect in such as were guilty of that sinne and could no be convicted by witnesses that their bellies swelled Sol. Iarchi on Exod. 32. and R. Monachem Vers. 22. shall enter or let it enter and the thigh that is thy thigh as the Greeke explaineth it Amen Amen in Greeke So be it So be it Amen is an Hebrew word but retained by the Apostles in Greeke 1 Cor. 14. 16. and so is now used in all languages By interpretation it signifieth Truth Verily or faithfulnesse as in Esai 65. 16. the God Amen is the God of Trueth and so Christ is called Amen which is expounded the faithfull and true witnesse Rev. 3. 14. And in speech unto men it is an earnest asseueration as Amen I say unto you Mat. 24. 47. which another Evangelist interpreteth in Greeke Alethoos that is Uerily or Of a truth Luke 12. 44. It is also interpreted in Greeke Nai that is Yea as in Mat. 23. 36. Amen I say unto you for which in Luk. 11. 51. is written Yea or Verily I say unto you wherefore both Hebrew and Greeke are ioyned together in Rev. 1. 7. yea Amen so in 2 Cor. 1. 20. And when it is added to the end of prayers or of curses as here in Devt 27. 15. it is an approbatioÌ„ confirmation with desire that the thing may so be which is explained by adding the word Lord unto it as in Ier. 11. 5. I answered and said Amen ô LORD and more fully in Ier. 28. 6. Amen the LORD doe so the LORD performe the words c. Wherefore in the prayers of the Church they used of old and so at this day to answer and say Amen 1 Cor. 14. 16. and sometime twice Amen Amen Neh. 8. 6. and in other constant affirmations it is also used as in 2 Cor. 1. 20. all the promises of God are in Christ yea and are in him Amen Thus the woman by her answer confirmed the oath and curse and tooke it upon her selfe if she were defiled or testified her faith in God that he would cleare her being not defield and therefore the word is doubled Vers. 23. write these curses all these words wherewith he adjured the woman in a booke or in a scroll The Hebrewes use to call all writings bookes whether they be large or briefe all bills bands letters or epistles and the like as in Deut. 24. 1. a booke that is a hill of diuorcement and in 2 Sam. 11. 14. David wrote a booke that is a letter an epistle to Ioah in Esai 39. 1. Merodach sent bookes that is letters as the Greeke translateth it epistles to Ezekias The manner of writing this is by the Hebrewes thus described He the Priest brought a roll of parchment vellan as the booke of the Law and wrote thereon in the holy tongue that is in Hebrew the womans name as in the bill of divorce and all the words wherewith he adjured her letter by letter word by word but he writeth not Amen Amen Maimony in Sotah chap. 3. sect 8. They have moreover divers observations without which they say the writing was vnlawfull as that it must not be written by night but by day as her drinking and oblation was in the day time nor written backward or confusedly but in order nor written before she had taken the oath upon her for it is said in vers 21. he shall adjure her and then in vers 23. the Priest shall write Nor written on paper or any thing saue parchment nor written by a common Israelite or a young Priest but by a Priest that ministreth nor written with such inke or any such thing as leaueth a marke or impression upon the parchment but with such as may be all wiped or scraped off into the water and other like rites Ibidem chap. 4. sect 7 8 9. blot them out or wipe out scrape them into the water that no word letter or marke of the writing should remaine on the booke if there remaine on the scroll any markâ— of the writing which may bee knowen it is unlawfull untill hee haue wiped it out well and thorowly Maim in Sotah chap. 4. sect 10. It signified that all the words of the curse should enter into her that if shee were guiltie her name might be blotted out of Israel with infamie by the iudgement of God the swift witnesse against adulterers Mal. 3. 5. if she were guiltlesse the curses written against her were blotted out and should not appeare to her reproch So this word is used in the defacing of sinne through the mercie of God as in Esai 43. 25. I I am he that blâ—tteth out thy transgressions for mine owne sake and will not remember thy sinnes Vers. 24. to bitternesses in Chaldee to cursing meaning that they shall bee evill and bitter in their effect unto her Vers. 25. wave the Meat-offering that is move it to and fro see the notes on Exod. 19. 24. The Hebrewes write that the Priest tooke the ministring vessell wherein the Meat-offering was and put it upon her hands and the priest put his hand under hers and waved it Maim in Sâ—tah chap. 3. sect 15. upon the â—ltar he brought the Meat-offering to the south-west â—orne of the altar like the other Meat-offerings of particular persons and tooke an handfull thereof and burned it on the altar and the residue was eaten by the priests Maim in Sotah chap. 3. sect 15. Of this they further say If the Meat-offering be polluted before it bee put into a ministring vessell it is to bee redeemed as all other Meat-offrings that are polluted before they be sanctified by a ministring vessell and he is to bring another Meat-offring If it be polluted after it is sanctified in a ministring vessell then it is bâ—â—nt And so if shee say I am defiled before the handfull be taken of it or if she say I will not drinke or if her husband will not have her drinke or if
acknowledge faces that is be partiall respecting one more than another see Lev. 19. 15. Deut. 1. 17. Prov. 24. 23. take a gift or a bribe this is repeated from Exod. 23. 8. see the Annotations there Vers. 20. Iustice justice that is all manner justice and nothing but justice exactly carefully and continually shalt thou follow the Greeke translateth Iustly that which is just shalt thou follow The doubling of the word is for more vehemency see Deut. 2. 27. and when a word is trebled it is most vehement as in Ezek. 21. 27. Esay 6. 3. Vers. 21. not plant thee or not plant unto thee or for thy selfe see the like phrase in Exod. 20. 4. a grove called in Hebrew Asherah of Felicity or happinesse a blessed grove such the heathens used for the service of their gods as is noted on Exod. 34. 13. but the Lord would not have such neere his altar in his service notwithstanding the Israelites corrupted themselves herewith sundry times as Iudg. 3. 7. and 6. 25. 1 King 14. 23. and 16. 33. 2 King 21. 3. 7. and there were prophets of the groves 1 King 18. 19. For this sin God threatned to root up Israel out of the good land which he gave to their fathers 1 King 14. 15. The Hebrewes say He that planteth a tree neere unto the Altar or in any part of the Court-yard whether it be barren tree or tree that beareth food although he doe it for to adorne the Sanctuary and beautifie it he is to be beaten Deut. 16. 21. Because this was the manner of Idolaters they planted trees by the altars side that the people might assemble there Maimony treat of Idolatrie ch 6. s. 9. Vers. 22. set thee up a pillar or set up for thy selfe a statue or standing image whereof see the annotations on Lev. 26. 1. CHAP. XVII 1 The things sacrificed to the Lord must be unblemished 2 Idolaters are to be stoned to death being convicted by witnesses 8 Hard controversies are to be determined by the Law which the Priests and Iudges shewed which were in the place that the Lord should chuse 12 The contemner of that determination must die 14 The election and dutie of a King THou shalt not sacrifice unto Iehovah thy God Oxe or Lambe wherein is blemish any evill thing for that is an abomination to Iehovah thy God If there be found in the midst of thee in any of thy gates which Iehovah thy God giveth unto thee man or woman that hath done evill in the eyes of Iehovah thy God in transgressing his covenant And hath gone and served other gods and bowed himselfe downe unto them either to the Sunne or to the Moone or to any of the host of the heavens which I have not commanded And it be told thee and thou hast heard of it and hast inquired diligently and behold it be a truth and the thing certaine that this abomination is done in Israel Then thou shalt bring forth that man or that woman which have done this evill thing unto thy gates the man or the woman and shalt stone them with stones and they shall die At the mouth of two witnesses or of three witnesses shall he that is to die be put to death he shall not be put to death at the mouth of one witnesse The hand of the witnesses shall be first upon him to put him to death and afterward the hand of all the people and thou shalt put away the evill from the midst of thee If a matter be too hard for thee in judgment betweene bloud and bloud betweene plea plea and betweene stroke and stroke matters of controversies within thy gates then thou shalt arise and goe up unto the place which Iehovah thy God shall chuse And thou shalt come unto the Priests the Levites and unto the Iudge that shall be in those dayes and thou shalt inquire and they shall shew unto thee the word of judgement And thou shalt doe according to the word which they shall shew unto thee they of that place which Iehovah shall chuse and thou shalt observe to doe according to all that they informe thee According to the Law which they shall teach thee and according to the judgement which they shall say unto thee thou shalt doe thou shalt not decline from the word which they shall shew unto thee to the right hand or to the left And the man that will doe presumptuously not to hearken unto the Priest that standeth to minister there before Iehovah thy God or unto the Iudge even that man shall die and thou shalt put away the evill from Israel And all the people shall heare and feare and not doe presumptuously any more When thou art come into the land which Iehovah thy God giveth unto thee and shalt possesse it and dwell therein shalt say I will set over me a King as all the nations that are round about me Setting thou shalt set over thee a King whom Iehovah thy God shall chuse from among thy brethren shalt thou set over thee a King thou maist not set over thee a man that is a forrainer which is not thy brother But he shall not multiply horses to himselfe nor cause the people to returne to Egypt to the end to multiply horses for Iehovah hath said unto you yee shall not adde to returne this way any more Neither shall hee multiply wives to himselfe that his heart turne not away neither shall he greatly multiply to himselfe silver and gold And it shall be when hee sitteth upon the throne of his kingdome that hee shall write for him-selfe the Copie of this Law in a Booke out of that which is before the Priests the Levites And it shal be with him he shal reade therein all the daies of his life that he may learn to feare Iehovah his God to keepe all the words of this Law and these Statutes to doe them That his heart be not lifted up above his brethren and that hee turne not aside from the commandement to the right hand or to the left to the end that he may prolong his daies in his kingdome hee and his sonnes in the midst of Israel Annotations NOt sacrifice in Greek not offer which is more generall and so the Law also saith in Lev. 22. 20. see the annotations there Oxe or Lambe these are the greatest and the least sacrifices under which two all other are comprehended The Oxe is not to be understood of a gelded beast which wee usually call an Oxe for so it became blemished and unfit for sacrifice but of a Bull as the originall properly signifieth And the Lambe in Hebrew Seâ— implyeth the Kid also as Exod. 12. 3 5. blemish in Hebrew Mum of which the Chaldee Muma and Greeke Momos are derived Whereupon Christ is called the Lambe amomos that is without blemish 1 Pet. 1. 19. It meaneth any superfluity want or deformity in any part as is more largely shewed on Lev. 22. 22. 24. And it
this song for you and teach it the sonnes of Israel put it in their mouthes that this song may be a witnesse for mee against the sonnes of Israel For I will bring them into the land which I sware unto their fathers that floweth with milke and honey and they shall eat and be filled and be fat and they will turne unto other gods and serve them and despightfully provoke me and breake my covenant And it shall be when many evils and distresses have found them that this song shall answer before them for a witnesse for it shall not be forgotten out of the mouth of their seed for I know their imagination which they doe this day before I have brought them in unto the land which I sware And Moses wrought this song in that day and taught it the sonnes of Israel And he charged Ioshua the sonne of Nun and said Be strong and couragious for thou shalt bring in the sonnes of Israel unto the land which I sware unto them and I will be with thee And it was when Moses had made an end of writing the words of this Law in a booke untill they were finished That Moses commanded the Levites which bare the Arke of the covenant of Iehovah saying Take this booke of the Law and put it in the side of the Arke of the covenant of Iehovah your God that it may be there for a witnesse against thee For I know thy rebellion and thy stiffe necke Behold while I am yet alive with you this day yee have beene rebellious against Iehovah and how much more after my death Gather together unto mee all the Elders of your Tribes and your Officers that I may speake in their eares these words and call the heavens and the earth to witnesse against them For I know that after my death corrupting yee will corrupt your selves and will turne aside from the way which I have commanded you and evill will befall you in the latter daies because yee will doe evill in the eyes of Iehovah to provoke him to anger through the worke of your hands And Moses spake in the eares of all the Church of Israel the words of this song untill they were ended Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the two and fiftieth Section or Lecture of the Law See the notes on Gen. 6. 9. And here Moses setteth the state of Israel in order before his death OLd Hebr. sonne of an hundred and twenty yeeres of which phrase see Gen. 5. 32. So long while Noe preached to the world building the Arke Gen. 6. 3 14. 1 Pet. 3. 19 20. Of these 120. yeeres Moses lived 40. in Pharaohs court in Egypt Acts 7. 20 23. forty in the land of Madian Acts 7. 29 30. Exod. 7. 7. and 40. yeeres he governed Israel I can no more goe out that is no more administer in my office see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age for his eye was not dim nor his naturall moisture fled Deut. 34. 7. as for the ordinance of God next mentioned and Iehovah or for Iehovah hath said as is shewed in Num. 20. 12. Deut. 3. 25 26. And is often in stead of For as is noted on Gen. 12. 19. Or it may be taken as another reason why Moses might no longer governe them Vers. 3. Ioshua in Greeke Iesus who was substitute in Moses place Num. 27. 16 17 18. c. A figure of our Lord Iesus who by grace and truth bringeth us into Gods eternall rest after the ending of Moses Law Iohn 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death by promise of the Lords presence among them and Ioshuahs succeeding government under him Vers. 4. of the Amorite that is of the Amorites as the Greeke translateth by whose destruction before mentioned in Numb 21. 23. c. Deut. 2. and 3. Israel is encouraged against their other enemies the land that is the people of the land Vers. 5. commanded you which was to root them out and let none remaine Deut. 20. 16 17. Vers. 6. Be ye strong or Be confirmed Hold fast to wit your faith in God in Greeke Quit you like men which word Paul useth in 1 Cor. 16. 13. So after in vers 7. couragious or be hardy strong valiant in heart and carriage This word is applied to the heart in Psal. 27. 14. and armes in Prov. 31. 17. and signifieth an increase and stedfastnesse Prov. 24. 5. Ruth 1. 18. The like exhortation is often used as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. hee it is in Chaldee his Word it is So in vers 8. faile thee or let thee goe leave thee to thy selfe but will hold thee fast So vers 8. and Ios. 1. 5. Heb. 13. 5. Vers. 7. strong and couragious or confirmed and strong as vers 6. Iosua being to beare the charge and toile of the people hath the same exhortation and promise in particular that was before unto all and it was in the eyes of all lest any after Moses death should deny his authority A like speech Davide made to Salomon 1 Chron. 28. 20. Vers. 8. he will be with thee the Chaldee paraphraseth his Word will be thy helpe Vers. 9. this Law in Greeke all the words of this Law in a booke which bare the Arke they had the chiefe charge to looke to the Arke and other holy things and though the Levites bare it as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it as when they passed over Iordan Ios. 3. 6 17. when they compassed Iericho Ios. 6. 12. So after in v. 25. Moses spake to the Levites the Elders the Magistrates as the Priests by teaching so the Elders by governing are to look that the Law of the Lord be observed Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6 8 9 10. Vers. 10. of seven yeeres that is of every seventh yeere which was a yeere of release Deu. 15. 1. the solemnity or the set time as the Greeke and Chaldee translate it the time release of debts Deut. 15. 1 2 c. that being freed from worldly cares they might apply their mindes to Gods Law A figure of the yeere of grace and remission of our debts by Christ whereupon wee should give our selves to holinesse Luke 4. 18 19 21. Rom. 6. 10 11 12 13. Boothes or Tabernacles whereof see Lev. 23. Vers. 11. which he shall chuse to set his Arke and Tabernacle and so to place his name there Deut. 16. 2. thou shalt reade speaking to Israel generally and it was performed in speciall by the chiefest of them either the high Priest as Ezra the chiefe of them that returned from Babylon read it Nehem. 8. 1 2 3 c. or as the Hebrewes say the King himselfe when they had a King used to reade For this Commandement was to Ioshua
and therefore the King read it saith Chazkuni upon this place Which is by others of them declared thus The King was he that read in their eares and they read in the womens Court which was the outer Court-yard of the Temple And the King read sitting and if he read standing it was the more commendable He read from the beginning of Deuterâ—nomy c. When he read they blew trumpeâ—s through all Ierusalem for to assemble the people And they set up a great Pulpit of wood as is mentioned also in Nehem. 8. 4. and set it in the midst of the Court-yard and the King went up and sate theron that they might heare him reade and all Israel that went up to the feast gathered round about him And the Minister of the Synagogue such as wee reade of in Luke 4. 17. 20. tooke the booke of the Law gave it to the Ruler of the Synagogue such as is mentioned in Luke 13. 14. and the Ruler of the Synagogue gave it to the Sagan or second chiefe Priest called in Acts 5. 24. the Captaine of the Temple and the Sagan gave it to the High Priest and the High Priest to the King for to honour him before the multitude And the King tooke it standing and if he would he sate downe and opened it and seeing it he blessed God as is recorded of Ezra in Neh. 8. 5 6. and after read till hee made an end Then he â—olded it up and blessed God againe after it as the manner was to blesse in the Synagogues Both the reading and the blessing was in the holy tongue The hearers were bound to prepare their hearts and to make their eares attentive to heare with feare and reverence and with joy and trembling as in the day when the Law was given on mount Sinai though they were great wise men which knew the whole Law every whit they were bound to heare with great attentivenesse c. for the King is the Messenger of the Congregation to cause the words of God to be heard If the day of assembling the people began to be on the Sabbath they deferred it till after the Sabbath because of the blowing with Trumpets c. which might not put away the keeping of the Sabbath Maimony in Misneh tom 3. in Chagigah chap. 3. sect 3 4. c. in their eares that they may heare and understand it as the Chaldee translateth and cause them to heare it which hearing is often used for understanding as is noted on Gen. 11. 7. So in Neh. 8. 8. they read in the booke in the Law of God distinctly and gave the sense and caused them to understand in the reading Vers. 12. women and children which though they were not bound to come up at the yeerely feasts Exod. 23. 17. yet to this reading they were bound such as could understand Neh. 8. 3. The Hebrew canons say Whosoever is free from appearing before the Lord Exod. 23. 17. is free from the commandement of Gather together Deut. 31. 12. except women and children and the uncircumcicised but the uncleane is free from this commandement as it is written in vers 11. when all Israel is come but the uncleane was not fit to come And it is cleare that such as were of neither sex or of both sexes were bound to come seeing women were bound Maimony in Chagigah chap. 3. sect 2. thy gates in Greeke and Chaldee thy cities Vers. 14. thy dayes approach or are nigh at hand and so the terme of his life fulfilled as where it is written the kingdome of heaven approacheth Matth. 4. 17. another explaineth it The time is fulfilled and the kingdome of God approacheth or is at hand Marke 1. 15. to die understand for thee to die of such want of the person easie to be understood by the context see the notes on Genes 6. 19. and 23. 8. and 47. 29. The Greeke translateth Behold the dayes of thy death approach and I will give or that I may command him or charge him which being done in the Tabernacle and by Gods appearing in the cloud vers 15. served both for Iosuahs own confirmation and to assure all Israel that he had authority from God over them Compare Numb 27. 18 19. Vers. 15. Iehovah appeared that is a glorious signe of his presence as in Thargum Ionathan it is expounded the glory of the divine majestie of the Lord. pillar of a cloud out of which he was wout in favour to speake see Exod. 33. 9. Psal. 99. 7. Vers. 16. liest downe to wit to sleepe that is to die as Iob 14. 12. Acts 7. 60. 1 Thess. 4. 13. thy fathers the faithfull of former times signifiing the immortality of the soule as is noted on Gen. 25. 8. Wherefore Thargum Ionathan paraphraseth on this place thus thou liest downe in the dust with thy fathers and thy soule shall be treasured up in the treasury of eternall life with thy fathers goe a whoring or fornicate that is commit idolatry as the Chaldee explaineth it gods of the strangers in Greeke the strange gods of the land in Chaldee the idols of the peoples of the land they are going Hebr. he is going speaking of the people as of a man so after often in this Chapter The reason hereof is noted on Gen. 22. 17. Vers. 17. will hide my face in Chaldee will take away my divine presence So in vers 18. devoured or eaten up to wit of their enemies made a prey Hebr. to eat which is used passively as to beare Eccles. 3. 2. that is to be borne See the notes on Gen. 6. 20. and 16. 14. finde them that is befall or come upon them so after and in Psal. 119. 143. Neh. 9. 32. found us Hebr. found mee because my God is not in the midst of me Vers. 18. other gods in Chaldee idols of the peoples so in vers 20. Vers. 19. this song in Greeke the words of this song after described in Chap. 32. containing a prophesie of their falling away of Gods judgments following It was given in a song that it might the more easily be learned and kept in memory with delight might move their affections against or in that is amongst the sonnes of Israel so in vers 26. Vers. 20. and be fat the like is prophesied in Deut. 32. 15. and shewed to have come to passe in Neh. 9. 25 26. Vers. 21. answer before them that is testifie before and against them their imagination the thing forged in their heart which the Greeke translateth their maliciousnesse or naughtinesse This imagination is before the thoughts or cogitations as appeareth by 1 Chron. 28. 9. and 29. 18. See Gen. 6. 5. Vers. 23. I will be with thee in Greeke he will be with thee as being the words of Moses whom the Greeke before named concerning God The Chaldee translateth my Word shall be thy helpe See vers 8. Vers. 25. the Levites especially the Priests the sons of Levi as in vers 9. Vers. 26. in
were occasioned by the captivity of Babylon and calamities then upon the Iewes have little shew of reason For â—beside that Kimchi himselfe sometimes alleageth both readings with out condemning of either and sheweth the meaning of both as is to be seene in his Commentaries on Esay 9. 3. Ios. 19. â—3 Esay 61. 1 c. and Arias translateth now the line and then the margine and sometimes â—oteth both what are 70 yeeres to corrupt all Copies When as a Copie written on Parch 〈…〉 as was their manner will endure many 70. yeeres intire Ieremy with some Iewes reâ—amed a while in the land Ezekiel Daniel and many godly men were in Babylon may wee suppose that none of them would keepe the Scriptures pure Ezra the learned Priest and Scribe came with the people out of Babylon they also had Prophets Haggai Zecharie and Malachie by whom these errours if they had beene such might have beene corrected and a 〈◊〉 Bible preserved for the Churches use Yea even the Bookes which Ezra Danieâ— Zacha 〈…〉 c. wrote have divers readings as hath Moses and the former Prophets 5. Our Saviour blameth the Priests Scribes and Pharisees for corrupting the Law by wrong 〈…〉 pretation Mat. 5. 15. 23. if they had violated and falsified the writing of the Scrip 〈…〉 would he have spared them Or would not he by himselfe or by his Apostles have pro 〈…〉 a perfect canon of the Word to be left unto his Church But wee finde no blame laid â—â—on them for marring the Text yea Christ and his Apostles send all to reade the Scrip 〈…〉 Luk. 16. 29. Iob. 5. 39. 2 Pet. 1. 19. and our Saviour confirmeth the Law unto every jot â—â—d little Maâ— 5. 18. all which things doe perswade that the holy Text was not then corrup 〈…〉 d and they that most labour to discredit it cannot shew how it should be corrupted since there being besides the Apostles many thousands of the Iewes and Churches of the Iewes that came to the Christian faith Act. 21. 20. Iam. 1. 1. and so could bring uncorrupted copies of the Scriptures with them unto the Christian Gentiles 6 The divers readings fore-spoken of are such as savour not of humane superstition but to men of understanding doe shew Gods wisdome as the residue of the Scripture and good reasons have beene rendred by many as well Christian as Iewish Expositors of both line and margine being in stead of briefe Commentaries one to another and if we cannot doe the like of all yet ought we not to condemne that we know not but in humility to seeke for further light 7. The holy Ghost in many places approueth the Keties or readings in the margine as where one Prophet writeth Tamor 1 King 9. 18. in Greeke Thamor and noteth in the margine to reade it Tadmor another Prophet after confirmeth it writing onely Tadmor 2 Chron. 8. 4. and there the Greeke also hath Thedmor Ieish in Gen. 36. 5. 14. is noted in the margine to be read Ieush and so the line writeth his name in Gen. 36. 18. and in 1 Chron. 1. 35. When one writeth Ish chai a lively man as Vatablus noteth and interpreteth it but warneth in the margine to reade Ish chajil a valiant man 2 Sam. 23. 20. another Prophet writeth this marginall text onely Ish chajil 1 Chron. 11. 22. When in speech of the first person there is a sudden change to the third as in 2 Sam. 22. 33 34. his way and his feet that this should not seeme strange the Hebrew margine there readeth it my way and my feet and this is confirmed by the Hebrew line in Psal. 18. 33 34. Neither may wee say that the former place is corrupted seeing the Scripture useth such change of person other where as in Deut. 5. 10. Iob 18. 4. Mit. 1. 2. Psal. 59. 10. and 65. 7. Dan. 9. 4. So Duke Aljah in 1 Chron. 1. 51. is there in the margine to to be read Alvah and so Moses wrote his name in Gen. 36. 40. Hezrai in the Hebrew margine 2 Sam. 23. 35. is by the letters in the line Hezro and in 1 Chron. 11. 37. only Hezro Zaanaim in Iudg. 4. 11. is read in the Hebrew margine Zaanannim and so the name is written in Ios. 19. 33. In 2 Sam. 23. 13. whereby the letters in the line Shalishim the Captaines of the thirty went downe the margine and vowels reade it Sheloshah three of the thirty and so it is after written Sheloshah three in 1 Chron. 11. 15. So he shall take 2 King 20. 18. is by the vowels and margine read they shall take and approved in Esay 39. 7. Hee had not the name 1 Chron. 11. 20. is read in the Hebrew margine He had the name and so it is written affirmatively in 2 Sam. 23. 18. In 1 Chron. 11. 11. where the Hebrew letters in the line say Chiefe of the thirty and so it is translated in the Greeke Bible and in our first English and the Geneva verlion after it and in the old Latine and the Spanish translations and by Pagnine there by the vowels and by the Keri in the margine it is read Chiefe of the Captaines for confirmation of this another Prophet writeth it Chiefe of the Captaines or the Chiefe Captaine 2 Sam. 23. 8. and sundry other examples might bee shewed The new Testament approveth also the marginall readings for whereas Gnanijim that is Poore or afflicted in Prov. 3. 34. is to bee read in the margine Gnanavim that is Lowly or Humble the Holy Ghost translateth according to the margine in Iam. 4. 6. and in 1 Pet. 5. 5. giveth grace to the Humble Where Chas 〈…〉 is written in the line with †jod a signe of the plurall number Psal. 16. 10. so that in Bibles unvowelled it may be taken for Chadsideca thine Holy ones which in sundry other examples may also be observed as in Psal. 145. 6. Eccles. 5. 1. Iudg. 13. 17. 1 Sam. 24. 5. and 26. 8. D 〈…〉 3. 12 18. Ezra 10. 12. Esay 26. 20. Ezek. 9. 5. there in the margine that signe of the plur 〈…〉 number jod is noted to be redundant and accordingly it is interpreted by the Spirit of God in Act. 2. 27. and 13. 35. ton Hosion son thine Holy one 8. As the Iewish nation a few late men excepted approve of those readings in the margine and yet hold the word in the line uncorrupted so among Christians of all languages they have beene reverenced Translatours from the Hebrew have at their discretion taken sometimes the one sometimes the other without condemning that which they omit Out 〈◊〉 English version translateth the margine commonly yet often noteth the other someti 〈…〉 the line and noteth also that which is in the margine as is to be seene in 1 King 22. 48. Ios. 〈◊〉 12. 15. 53. 2. King 20 4. 23. 33. 2 Sam. 14. 20. Psal. 100. 3 Pro. 17. 27. Ier. 2. 20. Dan. 9. 〈◊〉 Esay 9. 3. and