charges with their portions for their livelihod Chap. 〈◊〉 The making and use of the water of purification 19 Mary dieth The people murmur for water and have it from the Rocke where Moses and Aaron offend Aaron dieth 2â— Israel conquer some Canaanites murmur and are bitten of fierie serpents but healead by a brasen Serpent Their conquest over S 〈…〉 and Og kings of the Amorites 2â— Balaam is hired of the Moabites to curse Israel but God turneth his curse into a 〈◊〉 fing 22 23 24 Israel joyneth to Baal-peor and iâ— plagu 〈…〉 25 The last numbring of the Israelites 〈◊〉 should possesse the land 26 A law for women to inherit Iosua is appointed successor to Moses 2â— The Oblations on Sabbaths and at sol 〈…〉 feasts 28. and 29 The law concerning vowes 30 Israel overcommeth the Midianites 31 Reuben Gad and halfe Manasses have their inheritance assigned in the land of S 〈…〉 and Og. 32 The 42. journies of Israel in the wildeâ—nesse 33 The bounds of the land of Canaan and 〈…〉 dividing it by lot 34 The 48. cities of the Levites and 〈◊〉 refuge for unwilling manslayers 〈◊〉 A law for mariage in their owne tribes 〈◊〉 inheritances should be removed Chap. 〈◊〉 THE FOVRTH BOOKE OF MOSES CALLED NVMBERS CHAPTER I. 1. In the second yeere after Israel was come out of Egypt God commandeth Moses to number all the males of the people from twenty yeeres old and upward 5. The Princes of the tribes that were joyned with Moses and Aaron for this businesse 17. The number of every tribe particularly 45. The summe of them all together 47. The Levites are not numbred among the tribes 50. but are exempted for the seruice of the Lord about the Tabernacle ANd Iehovah spake unto Moses in the wildernesse of Sinaâ— in the Tent of the congregation in the first day of the second moneth in the second yeere after their comming forth out of the land of Egypt saying Take ye the summe of all the congregation of the sonnes of Israel according to their families according to the house of their fathers by the number of the names every male according to their polles From twentie yeeres old and upward every one that goeth forth with the armie in Israel ye shall muster them by their armies thou and Aaron And with you there shal be a man of every Tribe every man shal be head of the house of his fathers And these are the names of the men which shall stand with you Of Reuben Elizur the son of Shedeur Of Simeon Shelumiel the son of Zurishaddai Of Iudah Naasson the son of Amminadab Of Issachar Nethaneel the son of Zuar Of Zabulon Eliab the son of Helon Of the sons of Ioseph of Ephraim Elishama the son of Ammihud of Manasses Gamaliel the son of Pedahzur Of Benjamin Abidan the son of Gideoni Of Dan Ahiezer the son of Ammishaddai Of Aser Pagiel the son of Ocran Of Gad Eliasaph the son of Deguel Of Naphtali Ahira the son of Enan These be the called of the congregation Princes of the tribes of their fathers heads of the thousands of Israel And Moses and Aaron tooke these men which are expressed by names And they assembled all the congregation in the first day of the second moneth and they declared their genealogies according to their familes according to the house of their fathers by the number of the names from twentie yeeres old and upward according to their polles As Iehovah commanded Moses so he mustered them in the wildernesse of Sinai And the sons of Reuben the first-borne of Israel were by their generations according to their families according to the house of their fathers by the number of the names according to their polles every male from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Reuben were six and forty thousand and five hundred Of the sonnes of Simeon by their generations according to their families according to the house of their fathers those that were mustered of him by the number of the names according to their polles every male from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Simeon were nine and fifty thousand and three hundred Of the sonnes of Gad by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Gad were five and forty thousand and six hundred and fifty Of the sonnes of Iudah by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Iudah were foure and seventy thousand and six hundred Of the sonnes of Issachar by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Issachar were foure and fifty thousand and foure hundred Of the sonnes of Zabulon by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Zabulon were seven and fiftie thousand and foure hundred Of the sonnes of Ioseph of the sonnes of Ephraim by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Ephraim were fortie thousand and five hundred Of the sonnes of Manasses by their generations according to their families according to the house of their fathers by the number of their names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Manasses were two and thirtie thousand and two hundred Of the sonnes of Benjamin by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Benjamin were five and thirtie thousand and foure hundred Of the sonnes of Dan by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Dan were two and sixtie thousand and seuen
so Daniel had the government over Babylon for expounding the Kings dreame Dan. 2. 48. Thus God bringeth low and lifteth up raiseth up the poore out of the dust and lifteth up the begger from the dunghill to set him among Princes c. 1 Sam. 2. 7. 8. Psal. 113. 7. Ver. 42. fine linnen or bysse in Hebrew shesh a kind of silk that groweth in Egypt other lands Ezek. 27. 7. It made costly white cloth which great personages used to weare Pro. 31. 22. Ezek. 16. 10. Luk. 16. 19. Rev. 19. 8. The Greeke and Chaldee terme it bysse See the notes on Exod. 25. 4. Ver. 43. the second Kings had two charrets for more honour and use 2 Chron. 35. 24. by setting Ioseph hereon the King honored him as Mordecai was by riding on the Kings horse Est. 6. 8. c. The Hebrew phrase is charret of the second wherby may bee meant of the second person or next to the King The Greeke translateth second charret Abrek the Chaldee translateth this is the father of the King as compounded of Ab a father and Rek which the Syriak useth sometime for a King according to the Latine Rex and Ioseph professeth that God had made him a father to Pharaoh Gen. 45. 8. Thargum Ierusalemy also expoundeth it God save or Live let the Father of the King the Master in wisdome and tender in yeeres Or Abrek is to kneele-downe the same that Habrek after the Egyptian manner of pronouncing as Egalti Es. 63. 3 is used for Higalti Ashcem Ier. 25. 3. for Hashcē Ver. 44. am Pharaoh that is King for this is an honourable title and no proper name see the notes on Gen. 12. 15. It may also be an oath to confirme his authoritie so true as I am Pharaoh so without thee c. his hand or foot that is do any thing The Chaldee as before hee spake of armes ver 40. so here againe translateth without thy word shall not a man lift up his hand to hold weapons nor his foot to ride on a hgrse c. V. 45. Zaphnath paaneach Egyptian words which the Gr. leaveth untranslated the Chaldee paraphrast interpreteth The man to whom secrets are revealed Philo saith a finder out of secret things Hierom expoundeth them the saviour of the world priest of On or Prince President as the Chaldee calleth him Rabba But the Gr. translateth Priest of Heliopolis He might be both as was the manner of those times places See Gen. 14. 18. And among the Egyptians Priests were learned men Doctors of Arts aswell as sacrificers to their Gods Diodor. Sicul. 2. Book On was a City in Egypt called also Aven Ezek. 30. 17. in Gr. Heliopolis that is the City of the Sun They of Heliopolis are reported to be the wisest of al the Egyptians and unto that Citie the people used to resort once a yeer to do honor unto the Sun by sacrifice Herodot in Euterpe over the Chaldee addeth ruler over the land So in verse 46. V. 46. old Hebr. son that is going on his 30. yeere see Gen. 5. 32. So this exaltation of Ioseph was 13. yeers after he was sold into Egypt Gen. 37. 2. And at this age of 30. yeeres our Lord Iesus began his administration Luk. 3. 23. so did the Levites in the Lords tabernacle Numb 4. 3. and David then began his reigne 2 Sam. 5. 4. Ver. 47. yeelded Hebr. made that is brought-forth fruit see Gen. 11. by handfuls meaning abundantly a handfull increase of one kernell Ver. 48. laid up Hebr. gave see Gen. 9. 12. the field which was c. in the Hebrew the words stand thus the field of the citie which was round about it V. 51. Manasses Hebr. Manassheh the holy Ghost in Gr. calleth him Manassei Rev. 7. 6. by interpretation it is Forgetting or making to forget the reason wherof followeth So in Esa. 65. 16. promise is made of former troubles to bee for gotten fathers house meaning the molestation and injurie which he had sustained at his brethrens hands Vers. 52. Ephraim that is Made fruitfull This son was by Iakob set before his elder brother of these two came two tribes so Ioseph had a double portion for the first birthright Gen 48. 5. 14. 19. 20. 1 Chron. 5. 2. Vers. 55. was famished or hungred had famine Vers. 56. all the houses c in Greeke all the barnes of corne sold to weet corne The Hebrew word signifieth breaking and because corne and meat breaketh mens fast and hunger therupon it is applyed to the selling and buying of corn or food the reason whereof is shewed in Gen. 42. 19. where it is called the breaking of the hunger meaning corne for the hunger or famine of their houses So in Psal. 104. 11. by water the wild asses are said to breake their thirst To this also we may adde the phrase of breaking bread that is of distributing and communicating it Esay 58. 7. Act. 2. 46. and 20. 7. He that withholdeth corn the people shall curse him but blessing shall bee upon the head of him that selleth it Prov. 11. 16. Vers. 57. every land or all the earth so the Chaldee saith all the inhabitants of the earth in Gr. all countries that is the people in them meaning all the countries adioyning thereabout in every land or in all the earth as vers 56. God called a famine upon the land or earth he breake all the staffe of bread But he had sent a man before Iakob and his house even Ioseph who was sold for a servant him God sent before them to preserve life Psal. 105. 16. 17. Gen. 45. 5. CHAP. XLII 1 Iakob sendeth his ten sonnes to buy corne in Egypt 6 They are imprisoned by Ioseph for spies 18 They are set at liberty on condition to bring Benjamin 21 They have remorse for the injurie they had done to Ioseph 24 Symeon is kept bound for a pledge 25 They returne home with corne and their money 29 They relate unto Iakob the hard things befallen them 36 Iakob refuseth to send Benjamin though Ruben would ingage his two sons for him ANd Iakob saw that there was corne-tosell in Egypt and Iakob sayd unto his sons why looke yee one-upon another And he said Behold I have heard that there is corne-to-sell in Egypt go-ye-down thither and buy corn for us from thence that we may live and not die And Iosephs ten brethren went-downe to buy corne in Egypt But Benjamin Iosephs brother Iakob sent not with his brethren for he said lest mischiefe befall him And the sons of Israel came to buy corn among those that came for the famine was in the land of Canaan And Ioseph he was the ruler over the land he it was that sold corne to all the people of the land and Iosephs brethren came and bowed downe-themselves unto him with their faces to the earth And Ioseph saw his brethren and knew them and hee madehimselfe-strange unto them and spake with them hard
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
ordaining of sacrifices Exod. 29. 7. Hee sheweth that the executing of justice is acceptable to God as sacrifice 1 Sam. 15. 18. 22. The Chaldee translateth Yee have offered your offrings this day c. that he may give or that there may be given namely from God For this fact of the Levites who acknowledged not their owne parents brethren or children to spare them from death is after mentioned to their praise in the blessing that Moses uttered Deut. 33. 9. c. And this tribe of Levi was adjoyned by the Lord unto the priests and taken in stead of all the first borne of Israel Num. 3. 9. 41. 45. So the children wiped out as it were the staine of their Father Levi who had before abused his sword unto injustice for which he lost the blessing that else he should have had Gen. 49. 5. 7. V. 30. per adventure I shall or it may be I shall or if so bee I may the Greeke translateth that I may They are words that imply a difficultie though good hope to obtaine as sinners are taught to have upon their turning unto God Luk. 15. 18. So in Amos 5. 15. It may be the Lord will be mercifull and Ios. 14. 12. If so be per adventure the Lord will be with mee also in 1 Sam. 14. 6. Vers. 31. unto Iehovah before whom he fell down forty daies fortie nights as before for he was afraid of the anger and hot displeasure wherewith the Lord was wroth against them Deut. 9. 18. 19. of gold As Moses here particularly expresseth the sinne of Israel so the Hebrew Doctors gather from this example a generall rule that every sinner when hee repenteth must confesse that particular sin which he hath committed Maimony treat of Repentance ch 2. s. 3. V. 32. if thou wilt an unperfect speech through passion of mind such as are sundry times used in Scripture See Luke 13. 9. and the notes on Exod. 4 5. and 18. 11. The Greeke translation supplieth the defect thus And now if thou wilt for give them the sin forgive them The word If is used also in prayers as Gen. 24. 42. and 28. 20. thy Booke the Booke of life Phil. 4. 3. or of the living Psal. 69. 29. called the writing of the house of Israel Ezek. 13. 9. spoken of God after the manner of men This wish proceeded from great sorrow in heart for the fall of this people from the zeale of Gods glorie and love of his brethren for whose sakes he could wish himselfe accursed or separated from Christ as Paul also did Rom. 9. 1. 2. 3. Herein also Moses dealt as a mediator betweene God and men and was a figure of our Mediator Christ who layd downe his life for the sheepe Iohn 10. 15 and redeemed us from the curse of the Law when hee was made a curse for us Gal. 3. 13. although Moses could not fully effect the grace that hee desired for the people The intent of Moses say the Heb. Doctors was that he might die in stead of them and beare their punishment according to that in Esay 53. 5. he was wounded for our trespasses for the death of the just maketh reconciliation c. R. Menachem on Ex. 32. Vers. 33. Whosoever the Greeke saith if any hath sinned meaning such sinne as whereby men fall away finally against whom David prayeth Let them be wiped out of the booke of the living Psal. 69. 29. but who so overcommeth Christ will not wipe his name out of the Booke of life Rev. 3. 5. I will wipe or I should wipe him out if any Vers. 34. unto the place the word place the Greeke also addeth meaning the land of Canaan So God in indignation giveth over the people unto Moses and the conduct of the Angel and wold withdraw the signes of his presence from them as after he did in Exodus 33. Angel there was an Angel fore-promised in Exodus 23. 20. Howbeit R. Menachem on this place saith This Angel is not the Angel of the covenant of whom hee spake in the time of favourable acceptance My presence shall goe for now the holy blessed God had taken away his devine presence from amongst them and would have led them by the hand of another Angel And Moses speech in Exodus 33. 12. seemeth to imply so much when I visit or of my visitation that is when I see good to punish them for so visiting here signifieth as in Exodus 20. 5. By this God would teach the impossibility of the law to reconcile men unto God in that Moses could obtaine but a deferring of their punishment they still remaining under wrath Vers. 35. they made that is caused to bee made for they that occasion or cause a thing are sayd to doe they same as Iudas purchased the field Act. 1. 18. which was bought by the Priests with the mony which Iudas returned Matt. 27. 3. 7. see Ex. 7. The Greek here translateth for the making of the Calfe but the Chaldee saith for that they served it Amongst other punishments which God inflicted upon the people there was one speciall for this sin that God turned and gave them up to worship the host of heaven c. Act. 7. 42. so giving them over from one evill to another as he did also the Gentiles Rom. 1. 24. 26. 28. CHAP. XXXIII 1 The Lordrefuseth to goe as he had promised with the people 4 The people mourne for it and put off their ornaments 7 The Tabernacle is removed out of the campe 9. Moses entreth into it and God in a cloud talketh with him 12 He prayeth the Lord to shew him his waies 15 and to let his presence goe with his people 17 God granteth it him 18 He desireth to see Gods glory 19 God promiseth to proclaime his Name before him but his face no man can see live AND Iehovah spake unto Moses Go get thee up hence thou and the people which thou hast brought up out of the Land of Egypt unto the Land which I sware unto Abraham to Isaack and to Iacob saying unto thy seed will I give it And I will send before thee an Angel and I will drive out the Canaanite the Amorite and the Chethite and the Pherizzite the Evite and the Iebusite Vnto a Land flowing with milke and honey for I will not goe up in the midst of thee for thou art a stiff-necked people lest I consume thee in the way And the people heard this evill word and they mourned and no man did put his ornament upon him For Iehovah had said unto Moses Say unto the Sons of Israel ye are a stiff-necked people in one moment I will come-up in the midst of thee and consume thee now therefore put-off thy ornament from on thee and I shall know what I shall doe unto thee And the Sonnes of Israel stript themselves of their ornament from the mount Horeb. And Moses tooke a tent and pitched it for him without the campe afar off from
neede them not Object If these divers readings were written by the Spirit of God as you will have it then must they bee for our learning and instruction for increase of our comfort and hope Rom. 15. 4 but if you cannot shew that there is a certaine and sure way to gather necessary doctrine from theâ— for our edification then have wee no reason to thinke with you that they are any part of the Scriptures of God or written by the Spirit of God Answ. All Translators old and new will have many of them to bee written by the Spirit of God as by their versions and notes hath beene manifested yea and the Spirit of God him-selfe by other Prophets hath confirmed sundry of them and they are all for ought that hath beene yet shewed of equall authority 2 If I or another man cannot shew a sure way to gather necessary doctrine from every one of them it followeth not that therefore a sure way could not heretofore or cannot now or shall not here after bee shewed by any 3 From many of them both doctrine and comfort hath soundly beene gathered by sundry men the like I doubt not may be done from the rest as God shall furnish men with more abundanâ—â— of his Spirit Object If it were true that Keri and Chethib were both written by the Spirit of God c. then doe you herein declare your selfe to be guilty of great sinne treachery and unfaithfull dealing with the Scriptures in that you doe leave out divers parts of the same at your pleasure c. as in Gen. 8. 17. and 10. 19. and 25. 23. and 27. 3 c. Answ. 1. This reason if it be of weight woundeth not me alone but thorow my sides all ancient and latter Interpreters that have read noted or expounded some of them as is formerly manifested for none hath ever read or noted them all Though this be no excuse for me wherein I have done amisse 2 Those marginall readings doe many of them concerne the Hebrew tongue and Grammar which however they may be of great and good use for the Hebrewes and such as know that tongue yet are they not of such use in other languages When Arjeh a Lion is noted to be read Ari a Lion in 2 Sam. 23. 20. it sheweth in the Hebrew tongue an agreement with 1 Chron. 11. 22. where it is written onely Ari but in other tongues which write the name of a Lion but one way it hath not such use When Shenajim in statu absoluto as Grammarians call it is noted to be read Shene in statu constructo 2 King 17. 16. both which in English signifie two which word with us varieth not the forme as doth the Hebrew when Anu is by the margin to be read Anachnu in Ier. 42. 6. both which in our language signifie Wee when in the night Lam. 2. 19. is by the letters in the line belel and by the vowels and margin ballajlab both which signifie one thing and many the like as in 1. King 18. 5. and 19. 4. and 21 8. 2 King 7. 12. and 11. 20. and 15. 25. Esay 54 16 c. these differences may be profitably observed by them that know that first tongue but in other speeches cannot so be discerned So the order of the Hebrew Alphabet is set downe of God in some Psalmes and in Ieremies Lamentations which when the Hebrew is turned into other tongues will not so appeare And thus Hotse in Gen. 8. 17. being to be read by the vowels and margin Hojtse bring forth Gojim nations being written in the line with jod and read in the margin with vau in Gen. 25. 23. and sundry the like because they so specially belong to the Hebrew tongue and vary not in our English I have therefore omitted to speake of And if this reason be not of weight let me beare my deserved blame but let not the booke of God be accused of corruption And let the judicious and learned Reader judge of that which hath been said Of the Hebrew Records WHiles the Iewes Common-wealth did stand they had besides the writings of Moses and the Prophets which were of Publike and Divine authority other civill Monuments and private Records as all Kingdomes for the most part have for their use some of which are mentioned in the holy Scriptures Ios. 10. 13. 1 Kin. 11. 41. and 14. 19 29. But those ancient stories are now lost some that were written betweene the times of the last Prophets and the Apostles yet remaine as the two bookes of the Maccabees and that which Iunius calleth the booke of Simeon others the third of the Maccabees the writings of Iosephus Philo and the like When the second Temple was destroyed by the Romans and the Iewes Common-wealth overthrowne and their people scattered about the yeere of Christ 150. R. Iudah hannasi began to gather the private writings notes records and observations which were in the hands of the Doctors of his time and to compile them in one volume others after him added moe unto them with their own Commentaries which worke they called the Thalmud or Doctrinall In which they have recorded the practise of the Law from old time in their Common-wealth and Church according to their understanding but so as many Iewish fables vaine traditions received from their fathers and false expositions of the Scriptures are mixed with other things of better note and use The Thalmud called Ierusalemi was finished about the yeere of our Lord 230. and the other called Babeli about the yeere 500. according to the Canons and constitutions whereof the Iewes live to this day These longsome volumes were after abridged by Moses sonne of Maimon called Maimony and Rambam who lived 1200. yeeres after our Lords birth and he set downe in plainer Hebrew the expositions canons and traditions according to which they had interpreted the Law of God given by Moses and practised the same omitting the discourses fables disputes c. wherewith the Thalmud is reâ—erced And this Maimony is of such esteeme among the Iewish nation that of him it is said From Moses the Prophet to Moses sonne of Maimon there was none like this Moses Other Expositors they have some ancient as the Chaldee paraphrasts of which Ionathan that interpreted the Prophets is reported to be the Scholler of Gamaliel at whose feet our Apostle Paul learned the Law and Onkelos who paraphrased on the Law was not long after him Their latter Writers follow for the most part the Thalmuds and notwithstanding the many fables and falshoods that are found generally in them yet for the many good things and probable truths which from elder daies they doe record they have beene and are regarded of Christian Writers heretofore and at this day that of them it is said When they doe well they are the best Expositors and when they doe evill they are the worst Now whereas I have alleaged many of their interpretations especially from the Greeke and Chaldee
21. 19. compared with 1 Chr. 20. 5. yet the event and history after sheweth that the Canaanites also were indeed under this curse when the Israelites conquered their land And that Noe pronounced this judgement by Gods spirit But Cham is not exempted hereby from the curse although his sonne be named as Sem is not exempted from the blessing in the next verse where Iehovah his God is named So Iakob is said to blesse Ioseph Gen. 48. vers 15. when Iosephs children had their blessing verse 16 c. And the curse of the wicked reacheth unto the fruit of their body Deut. 28. 18. a servant of servants that is a most base and vile servant the Chaldee saith a working servant Canaans name did also portend his condition being of Canagh to humble bow or presse downe And as servitude is here brought upon men for a curse so the Scriptures under the name of servants signifying sinfull men doe shut such out from the kingdome of God Ioh. 8. 34. 35. Gal. 4. 30. 31. Among the Heathens also such an estate was counted miserable God taketh away halfe the understanding of those men that are brought into servitude saith Plato in his 6 booke of Lawes from Homer Vers. 26. the God of Sem under this Sem also himselfe receiveth a blessing for blessed is the people whose God Iehovah is Psal. 144. 15. and eternall life is implyed herein for God hath prepared for them a City of whom hee is not ashamed to bee called their God Heb. 11. 16. and Sem is the first man in Scripture that hath expresly this honour By the God of Sem also may bee meant Christ who came of Sem according to the flesh but is also God over all blessed for ever Amen Rom. 9. 5. Sem by interpretation is a Name which is also used for renowme Gen. 6. 4. and Christ hath a name above every name whereat all knees bow Phil. 2. 9. 10. servant to them or to him that is to Sem and Iaphet and specially to Sem the Hebrew signifieth both them and him So in the verse following the Chaldee translateth to them the Greek his servant Vers. 27. perswade or shall perswade or as the Greeke and Chaldee translate it inlarge The originall word properly signifieth to perswade entise or allure by faire and kind words and is applied to Gods drawing of men unto him by the Gospell Hos. 2. 14. and in the Hebrew there is allusion to his name Iaphth le Iepheth Perswade the perswasible It meaneth by fayre alluring words to perswade unto faith and obedience and so is a prophesie or prayer that the Gentiles which come of Iapheth should be brought to the faith of the Gospell This word of perswading is often used for drawing men to Christ Act. 17. 4. and 18. 4. and 19. 8. and 28. 23. 24. and it is the speciall worke of God Ioh. 6. 44. Act. 11. 18. Inlarging also is not only of roomth to dwell in which may be implyed in this blessing of Iapheth who had moe sons then either Cham or Sem but oftentimes of the heart by wisdome love and comfort as in 1 King 4. 29. 2 Cor. 6. 11. Esa. 60. 5. But it is another Hebrew word in those places hee may dwell or and hee shall dwell in the tents of Sem that is be united with the Churches of the Iewes the posterity of Sem which was fulfilled when the Gentiles became joynt heyres and of the same body and joint partakers of Gods promise in Christ the stop of the partition wall being broken down c. Ephes. 3. 6. and 2. 14. 19. Although it may further imply the graffing of Iaphets children into the stocke of the Church when Sems posterity the Iewes should be cut off as Paul sheweth in Rom. 11. 11. 12. 15. 17. c. So the Reubenites are said to dwell in the Hagarims tents after the Hagarims were subdued and falne 1 Chron. 5. 10. The Church of Christ is here and often called Tents or Tabernacles which are a flitting and movable dwelling because such is our estate on earth here we have no continuing City but wee seeke one to come which hath foundations c. Heb. 13. 14. and 11. 9. 10. So the tents of Iudah Zach. 12. 7. signifie the Church and the tents of Iakob Mal. 2. 12. and the tents of the Saints Rev. 20. 9. The Hebrew Doctors have gathered from this prophesie that they should speake in Iaphets tongue which in the ages following was the Greeke within the tents of Sem Thalmud Hierosol in Megilah This was fulfilled by the Apostles speaking and writing the Gospell in Greeke Vers. 29. he died in the yeere from the worlds creation 2006. and did see Tharah the father of Abram the tenth generation after him before his death CHAP. X. 1 The generations of Noes three sonnes after the Flood 2 The sons of Iaphet 6 The sonnes of Cham 8 amongst whom is Nimrod the mighty hunter and King 15 and the twelve families of Canaan 19 the borders of their land 21 The sonnes of Sem father of the Hebrewes ANd these are the generations of the sonnes of Noe Sem Cham and Iapheth and unto them were borne sons after the Flood The sonnes of Iapheth Gomer and Magog and Madai and Iavan Th 〈…〉 and Meshec and Thiras And the sons of Gomer Ascanaz and Riphath and Thoga 〈…〉 And the sons of Iavan Elisa and Tharsis Kitim and Dodanim Of these were the Iles of the nations divided in their lands every man after his tongue after their families in their nations And the sonnes of Cham Cush and Mizraim and Phut and Canaan And the sons of Cush Seba and Havilah and Sabtah and Regmah and Sabtaca and the sonnes of Regmah Sheba and Dedan And Cush begat Nimrod he began to be a mighty-one in the earth He was mighty in hunting before Iehovah therefore it is said As Nimrod mighty in hunting before Iehovah And the beginning of his Kingdome was Babylon and Erech and Acad and Chalneh in the land of Shinar Out of that land went-forth Assur and hee builded Niniveh and Rechoboth the citie and Calach And Resen betweene Niniveh and Calach the same is a great City And Mizraim begat the Ludims and the Anamims and the Lehabims and the Naphthuchims And the Pathrufims and the Casluchims from whence came out the Philistims and the Caphthorims And Canaan hee begat Sidon his first-borne and Cheth And the Iebusite and the Amorite and the Girgasite And the Evite and the Arkite and the Sinite And the Arvadite and the Samarite and the Chamathite and afterward were the families of the Canaanite spred abroad And the border of the Canaanite was from Sidon as thou commest to Gerar unto Gaza as thou commest to Sodom and Gomorrha Admah and Seboim unto Lashah These are the sonnes of Cham after their families after their tongues in their lands in their nations And there was borne also to Sem himself the father
1. 4. 16. and God raised up Iudges and defenders of Israel out of many severall tribes as the booke of Iudges sheweth Wherefore the Scripture taking occasion also by likenesse of name putteth one of these for another as a Sam. 7. 7. spake I a word with any of the tribes or scepters Shibtei of Israel whom I commanded to feed my people for which in 1 Chron. 17. 6. is written to any of the Iudges Shoptâ—i of Israel See also after in verse 28. Vers. 17. an addar or arrow snake this name in Hebrew Shephiphon is not elsewhere found in scripture It is a prophesie of a sudden and unexspected victorie which this tribe should get over their enemies overthrowing them by subtiltie as serpents naturally are prudent Gen. 3. 1. Fulfilled in Samsons dealings against the Philistims Iudg. 15. and 16. and when the tribe of Dan got Leshem or Laish for their possession Iudg. 18. But Moses compareth Dan to a Lyons whelpe Deut. 33. 22. The Chaldee paraphraseth thus There shall be a man that shall bee chosen and spring up out of the house of Dan the feare of him shall fall upon the peoples and he shall valiantly smite the Philistinis as a serpent as an addar he shall lye in wait by the path he shall slay the mighty men in the campe of the Philistims c. the horse heeles that is the house pillars on whose roofe 3000. persons were see Iudg. 16. 26. 27. 29. c. Vers. 18. thy salvation speaking to the Lord and desiring his salvation in Christ figured by Samson of whom the Angel said hee shall begin to save Israel Iudg. 13. 5. Matt. 1 21. The two Chaldee paraphrast explaine it thus Our father Iakob said I exspect not the salvation or redemption of Gedeon son of Ioash which is a temporall salvation nor the salvation of Samson sonne of Manoah which is a transitorie salvation but the salvation of Christ the sonne of David who shall come to bring unto himselfe the sonnes of Israel whose salvation my soule desireth Thus Simeon also calleth Christ Gods salvation Luk. 2. 30. Or Iakob might speake this to his son I exspect Iehovah to be thy salvation O Dan for this tribe generally and Samson in particular was sore oppressed by the enemies and their owne infirmities Iudg. 1. 34. and 18. 1. 30. and 16. 16 17. 21. c. Vers. 19. a troupe or band armie in Hebrew Gedud which hath allusion to Gads name that signifieth a troup Gen. 30. 11. Hee prophesieth of this tribes troubles by enemies that bordered upon them and of their victorie at last For they dwelling on the out side of Iordan Ios. 13. 8. were molested by the Ammonites there Iudg. 10. 7. 8. and after that againe the King of Ammon and his people possessed Gad and dwelt in his cities Ier. 49. 1. with troupe-overcame hee still runneth upon Gads name which was not for nought given him but signified his valour and victorie though late And Moses enlargeth this blessing comparing his dwelling to a Lyons that teareth the parts of his prey Deut. 33. 20. This was fulfilled when Gad with Reuben and Manasses all noble warriours warred with the Hagarims and other heathens and crying unto God in the battell were holpen and did overcome getting great spoiles and possessions 1 Chron. 5. 18. 19. 20. 21. 22. The Chaldee paraphrasts referre this to Gads going armed over Iarden before his brethren and returning to his land with great riches Ios. 4. 12. 13. and 22. 1. 2. 8. Ver. 20. Concerning Aser or Out of Aser who had his name of blisse and felicitie to him here is promised a blessed and fruitfull portion in the holy land described in Ios. 19. 24. c. bread that is food for bread is used for all meats See Gen. 3. 19. and 21. 14. and fat is used for the best and most excellent of any thing Gen. 4. 4. and 27. 28. The Chaldee saith Asers land shall be very good and he shall be nourished with Kings dainties Moses also inclaring this blessing sayd Aser shall dip his foot in oile Deut. 33. 24. Vers. 21. let loose and so light footed both to pursue enemies and escape danger Thus David signifying his deliverance sayd God had made his feet like bindes Psal. 18. 34. This may specially be referred to Barak a man of Naphtali who with his people went up on his feet against Siseraes yron charrets put them to flight pursued and destroyed them all Iudg. 4. 6. 10. 15. 16. Moses giveth Naphtali the fulnesse of Gods blessing and pointeth out his inheritance in the land Deut. 33. 23. To that the Chaldee referreth it here saying Naphtalies lot shall fall in a good land and his possession shall be fruitfull He had the sixt lot described in Ios. 19. 32. 39. goodly sayings Hebrew sayings of goodlinesse or of fairnesse that is faire and pleasing words Which in Baraks time was fulfilled when his prowesse caused that pleasant song which Deborah and he sang unto God for the victorie Iudg. 5. The Chaldee as before referres it to the prayses and blessings that they should utter for the good fruits of their land Vers. 22. son that is a bough or branch which springeth out of the tree as a sonne from the father the Greeke saith agrowing sonne so also the Chaldee paraphraseth Ioseph a growing sonne a sonne which shall be blessed as a vine that is planted by a well of waters Whatsoever commeth of or from another is in Hebrew called the sonne or daughter of the same as the yong of beasts birds c. GeÌ„ 18. 7. arrowes are called sonnes of the bow and of the quiver Iob. 41. 28. Lam. 3. 13. sparks are sonnes of the burning coale Iob. 5. 7. and the like And here the sonne or branch is twise named for Ioseph and of him came two tribes see Gen. 48. 56. Wherefore Moses nameth his two sonnes in Iosephs blessing Deut. 33. 17. vine this word understood in the Hebrew as often the like are Gen. 4. 20. and 25. 8. is expressed in the Chaldee and Thargum â—er◠〈…〉 my sayth I liken Ioseph my sonne to a vine planted by a well of waters that sendeth out her rootes to the deepes The scripture else-where signifieth increase of children by this similitude Psal. 128. 3. by a well by the waters whereof the vine is made fruitfull as Ezek. 19. 10. daughters that is the yong small and tender branches as the greater are before called sons The Chaldee expounds this also of Iosephs sons saying two tribes shall come forth of his sonnes and they shall receive their part and inheritance See Gen. 48. 5. c. over the wall under which the vine groweth This signifieth the abundant encrease of Iosephs sons Ios. 17. 17. Vers. 23. archers Hebrew arrow masters whereby also seemeth to be meant skilfull archers as the Chaldee calleth them strong men See Gen. 37. 19. These were Iosephs brethren that hated and sold him into Egypt Gen.
monuments of idolatry are comprehended as Deuter. 12. 2. 3. Of this the Hebrew canons say Wee are commanded to destroy idolatry and the services thereof and whatsoever is made for the same Deuteronomy 12. And in the land of Israel we are commanded to persecute it untill it be destroyed out of all our land but without the land wee are not commanded to persecute it but every place which wee shall subdue we are to destroy all the idolatry that is therein Maimony in Misn. treat of Idolatry c. 7. S. 1. Vers. 25. thy bread c. hereby the coursest fare may be meant which by Gods blessing nourisheth as in Daniel 1. 12. 15. Or these are named for all food as the Chaldee translateth it thy meat and thy drinke and the Greeke addeth thy bread and thy wine and thy water sicknesse in Chaldee evill sicknesses Compare Exod. 15. 26. Deut. 7. 15. Vers. 26. casting or miscarrying the Greeke translateth without seed See a like promise in Deut. 7. 14. thy dayes which by the course of nature thou shouldest live So Iob dyed being old and full of dayes Iob 42. 17. whereas the wicked live not out halfe their dayes Psal. 55. 24. Vers. 27. dismay with tumult and trouble as God did before in Exod. 14. 24. So in Deut. 7. 23. Ios. 10. 10. The Greeke translateth I will astonish all nations shalt come to warre against them as the Chaldee addeth to turne this is added by the Chaldee for explanation And by turning the neeke or backe is meant their flight as the Greek translateth I will give that is make them fugitives So David praised God that had given him the neck of his enemies that is made them flee Psal. 18. 41. Vers. 28. hornets Hebr. the hornet a kinde of great waspe which stingeth venomously threatned against the Canaanites here and in Deuter. 7. 20. and shewed to be accomplished in Ios. 24. 12. These signified the stinging terrours wherewith God striketh the hearts of his enemies the Evite that is the whole nation of them as the Greek saith the Amorites and the Evites c. These were the posterity of Canaan of whom see Genesis 10. 6. 7. V. 30. fructifie that is be increased or growne Vers. 31. the river which the Greek explaineth the great river Euphrates and Moses elsewhere so nameth it Deuter. 11. 24. Gen. 15. 18. See these bounds in Numb 34. the accomplishment of this promise in part fulfilled in Solomons time 1 Kin. 4. 21. thou shalt drive the Greeke translateth I will drive Vers. 32. with them the inhabitants of the land Exodus 34. 12. 15. Deuter. 7. 1. 2 c. gods in Chaldee idols Vers. 33. if thou shalt or it may bee translated for thou wilt serve as came to passe Iudg. 1. 21. 27. 29. and 2. 1. 2. 3. 12. c. The Greeke translateth for if thou shalt serve their gods the Chaldee and thou shalt not serve their idolls surely or for it will be a snare that is a cause of thy fall and ruine a scandall unto thee See this fulfilled Iudg. 2. Psal. 106. 34. 35. 36. Numb 25. 1. 2. Compare also Deut. 7. 16. 25. A snare is used to signifie the deceit whereby men fall into sinne Deut. 12. 30. Ier. 5. 26. Prov. 13. 14. 27. and so the destruction that followeth thereupon Prov. 12. 13. Esay 8. 15. and 28. 13. Eccles. 9. 12. CHAP. XXIIII 1. Moses is called up into the mountaine 3. The people promise obedience 4 Moses buildeth an Altar and twelve pillars 6 Hee sprinkleth the blood of the covenant 9. Moses and the Elders of Israel see God 12. Moses is to goe up the mount for the the Tables 14 Aaron and Hur have the charge of the people 16 The glory of the Lord on mount Siâ—â—aâ— like devouring fire 18 Moses in the cloud and mountaine fortie daies and fortie might AND he said unto Moses Come up unto Iehovah thou and Aaron Nadab Abihu and seventy of the Elders of Israel and bow down your selves afarre off And Moses himselfe alone shall come neere unto Iehovah but they shal not come neere and the people they shall not come up with him And Moses came and told the people all the words of Iehovah and all the judgments and all the people answered with one voice and said All the words which Iehovah hath spoken wee will doe And Moses wrote all the words of Iehovah and rose up earely in the morning and builded an altar under the mount and twelve pillars according to the twelve tribes of Israel And he sent the yong men of the sons of Israel and they offered burnt offerings and sacrificed sacrifices of peace offerings of bullocks unto Iehovah And Moses tooke halfe of the blood and put it in basons and halfe of the blood hee sprinkled on the altar And he tooke the book of the covenant read in the eares of the people and they said All that Iehovah hath spoken we will doe and obey And Moses tooke the blood and sprinkled on the people and said Behold the blood of the covenant w ch Iehovah hath striken with you concerning all these words Then went up Moses and Aaron Nadab and Abihu and seventy of the Elders of Israel And they saw the God of Israel and there was under his feet as it were a worke of Saphire bricke and as the body of the heavens for cleernesse And upon the Nobles of the sons of Israel hee laid not his hand and they saw God did eat drink And Iehovah said unto Moses Come up to me into the mount and bee there and I will give thee tables of stone a law and commandement which I have written to teach them And Moses rose up and his Minister Ioshua and Moses went up into the mountaine of God And he said unto the Elders Sit yee here for us untill wee returne unto you and behold Aaron and Hur are with you who so hath matters to doe let him come neere unto them And Moses went up into the mountaine and a cloud covered the mountaine And the glory of Iehovah dwelt upoÌ„ mount Sinai the cloud covered it six dayes and in the seventh day hee called unto Moses out of the midst of the cloud And the sight of the glory of Iehovah was like devouring fire in the top of the mountaine in the eyes of the sons of Israel And Moses went in to the mids of the cloud and went up into the mountaine and Moses was in the mountaine forty dayes and fortie nights Annotations ABihu in Greeke Abioud he and Nadab were Aarons eldest sonnes Exod. 28. 1 who were afterward devoured with a fire from the Lord Levit 10. 1. 2. seventie This number was answerable to the 70. soules of Israel that came into Egypt Deut. 10. 22. and to the 70. that afterward were made the Senate of the commonwealth of Israel Numb 11. 16. 17. bow downe the Gt translateth they shall bow downe to or worship the Lord
him And Aaron said unto them Breake-off the eare-rings of gold which are in the eares of your wives of your sonnes and of your daughters and bring them unto me And all the people brake-off the eare-rings of gold which were in their eares and brought them unto Aaron And he received them at their hand and fashioned it with a graving-toole and he made it a molten calfe and they said These be thy gods O Israel which brought thee up out of the land of Egypt And Aaron saw it and he built an Altar before it and Aaron proclaimed and said To morrow is a feast to Iehovah And they rose-up-early on the morrow and offred Burnt offrings and brought-neere Peace-offrings and the people sate-downe to eat and to drinke and rose-up to play And Iehovah spake unto Moses saying Goe get thee downe for the people which thou broughtest-up out of the land of Egypt have corrupted themselves They have turned-aside quickly out of the way which I commanded them they have made them a molten calfe and they have bowed themselves-downe thereto and have sacrificed thereunto and said These be thy gods O Israel which have brought thee up out of the land of Egypt And Iehovah said unto Moses I have seene this people and behold it is a stiffe-necked people And now let me alone and my anger shall waxe hot against them and I will consume them and I will make of thee a great nation And Moses earnestly-besought the face of Iehovah his God and said Wherefore O Iehovah shall thy anger waxe hot against thy people which thou hast brought-forth out of the land of Egypt with great power and with a mighty hand Wherefore should the Egyptians speake and say For evill did hee bring them out and kill them in the mountaines and to consume them from upon the face of the earth Turne from the hotnesse of thine anger and repent of the evill against thy people Remember Abraham Isaack and Israel thy servants unto whom thou swarest by thy selfe and spakest unto them I will multiply your seed as the starres of the heavens and all this land which I have spoken of will I give unto your seed and they shall inherit it for ever And Iehovah repented concerning the evill which hee had spoken to doe unto his people And Moses turned and went downe from the mountain the two Tables of the testimony were in his hand the tables were written on both their sides on the one side on the other were they written And the tables they were the worke of God the writing that was the writing of God graven upon the Tables And Ioshua heard the voice of the people as they shouted and hee said unto Moses there is a voyce of warre in the campe And he said It is not the voice of them that shout for masterie neither is it the voice of them that cry for discomfiture the voice of singing doe I heare And it was when he came nigh unto the campe then he saw the calfe and the dances and Moses anger waxed hot and he cast the Tables out of his hands brake them beneath the mount And hee tooke the calfe which they had made and burnt it in the fire and ground it till it was small and strewed it upon the face of the water and made the sonnes of Israel drinke of it And Moses said unto Aaron what did this people unto thee that thou hast brought upon them so great a sinne And Aaron said Let not the anger of my Lord waxe hot thou knowest the people that they are set on evill And they said unto me Make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt wee know not what is become of him And I said unto them Who soever hath any gold breake ye it off and they gave it me and I cast it into the fire and there came-out this calfe And Moses saw the people that they were naked for Aaron had made them naked unto their shame amongst those that rose up against them And Moses stood in the gate of the campe and said Who is for Iehovah let him come unto me and all the Sons of Levi gathered themselves unto him And hee said unto them Thus saith Iehovah the God of Israel Put ye every man his sword upon his thigh Passe ye and returne ye from gate to gate in the campe and kill ye every man his brother and every man his fellow-friend and every man his neighbour And the Sons of Levi did according to the word of Moses and there fell of the people in that day about three thousand men And Moses said Fill ye your hand to day unto Iehovah even every man in his Son and in his brother that that he may give upon you this day a blessing And it was on the morrow that Moses said unto the people you have sinned a great sin and now I will goe-up unto Iehovah peradventure I shall make-atonement for your sin And Moses returned unto Iehovah and said Oh this people hath sinned a great sin and they have made them gods of gold And now if thou wilt forgive their sin and if not wipe me I pray thee out of thy Booke which thou hast written And Iehovah said unto Moses Whosoever sinneth against me I will wipe him out of my Booke And now goe leade the people unto the place that I have spoken to thee behold my Angell shall goe before thee and in the day when I visit then will I visit their sin upon them And Iehovah plagued the people for that they made the calfe which Aaron made Annotations DElayed The first signification of the Hebrew word is to be ashamed Gen. 2. 25. and because long tarrying and looking for ones comming causeth shame as in Iudg. 3. 25. they tarried till they were ashamed therefore the word is also used for tarying or delaying of the time Iudg. 5. 28. and is so here translated by the Chaldee and the Greek and in Rev. 10. 6. time is used for delay the people that is some of them as the like word in v. 6. is opened by Paul in 1 Cor. 10. 7. Gods that is an image or representation of God as after in v. 4. and the words here following manifest This narration sheweth how the Israelites who promised to doe all that the Lord commanded Exod. 19. 8. did behave themselves in keeping of the morall Law and of that great Commandement which God had both spoken to them himselfe from heaven and repeated againe by Moses Exod. 20. 4. 23. that so the impossibility of the Law in that it was weake through the flesh might be seene in this people even at the first before any obedience was performed Rom. 8. 3. Nehem. 9. 13. 16. become of him or done to him They looked for Moses to bring them a forme of worship and some visible signe of Gods presence among them as afterwards
the bars on the Arke and put the Covering-mercy-seat above upon the Arke And he brought the Arke into the Tabernacle and set up the veile of the covering and covered the arke of the Testimony as Iehovah commanded Moses And hee put the Table in the Tent of the Congregation upon the side of the Tabernacle Northward without the veil And he set-in-order upon it the order of bread before Iehovah as Iehovah commanded Moses And he put the Candlesticke in the Tent of the congregation over-against the Table on the side of the Tabernacle Southward And hee caused the lamps to ascend before Iehovah as Iehovah commanded Moses And he put the altar of gold in the Tent of the congregation before the veil And he burned thereon incense of sweet-spices as Iehovah commanded Moses And hee set-up the hanging-veil of the doore of the Tabernacle And the altar of the burnt-offring he put at the doore of the Tabernacle of the Tent of the Congregation and offred upon it the burnt-offring and the meat-offring as Iehovah commanded Moses And he set the Laver betweene the tent of the Congregation and the altar and put water there to wash And Moses and Aaron and his sonnes washed thereat their hands and their feet When they went into the Tent of the Congregation and when they came neere unto the altar they washed as Iehovah commanded Moses And hee reared up the Court round-about the Tabernacle and the altar and set up the hanging veil at the gate of the Court and Moses finished the worke And the cloud covered the Tent of the Congregation and the glory of Iehovah filled the Tabernacle And Moses was not able to enter into the Tent of the congregation because the cloud dwelt vpon it and the glory of Iehovah filled the Tabernacle And when the cloud was taken-up from over the Tabernacle the sonnes of Israel journeyed in all their journeyes But if the cloud were not taken-up then they journeyed not till the day that it was taken-up For the cloud of Iehovah was upon the Tabernacle by day and fire was on it by night in the eyes of all the house of Israel in all their journeyes Annotations IN the day to wit the first day so the Greeke explaines it In the first day of the first moneth in the new Moone Among the Iewes the moneths of the yeere were the moneths of the Moone as their yeers were the yeeres of the Sunne Maimony in treat of Sanctifying the new Moone chap. 1. And all new Moones or first dayes of the Moneths were solemne feasts unto Israel Num. 28. 11. 14. Psalm 81. 3. This which was the first moneth of the second yeere after their comming out of Aegypt was solemnized the first day by the rearing up of the Tabernacle here described which being done the Princes of Israel brought offrings of wagons and oxen for the service of the Tabernacle and other offrings for the dedicating of the Altar which solemnity dured twelve dayes Num. 7. On the fourteenth day of this moneth the Israelites kept the feast of the Passeover in the wildernesse Num. 9. 1. 2. 3. The new Moone following which was on the first day of the second moneth the Israelites were numbred and their Tents set in order foure-square round about the Tabemacle Num. 1. 1. 2. c. and 2. 2. 3. c. and all uncleane persons were put out of the Campe Numb 5. 2. 3. 4. On the twentieth day of that moneth the Cloud rethe Tabernacle now reared up was then taken downe againe and the Israelites tooke their journeyes out of the wildernesse of Sinai Num. 10. 11. In the meane space God by voice out of the most holy of the tabernacle taught Moses and Israel all those lawes for sacrificing cleansing and other religious duties w ch are written in the whole booke of Leviticus and the nine first Chapters of Numbbers Lev. 1. 1. c. Num. 1. 1. c. of the Congregation or of the meeting where-God met w th his people Ex. 25. 22. 30. 36. Elsewhere it is named the Tent of the testimony or Tabernacle of witnesse Num. 9. 15. 17. 7. 8. so in the new Testament Act. 7. 44 Rev. 15. 5. because the Tables of Testimony were kept in the Arke therein Exod. 25. 16. and so the Greeke translateth it in this place Ver. 3. cover the Arke that is hide it from the eyes of men by hanging the veile before it which parted the most holy place from the holy Hereupon it is called the covering veile Numb 4. 5. The mystery of this veile is noted on Ex. 26. 33. V. 4. the order or the disposition thereof that is the shewbread which was weekly to be set in two rows upon it see Ex. 25. 30. The Gr. translateth shalt propose the proposition meaning the bread of propositiō or shew-bread so called in Matt. 12. 4. cause to ascend that is to burne or shalt light see Exodus 25. 37. and 27. 20. V. 5. set Heb. shalt give which is used for setting placing disposing c. often in this chapter and else-where see Gen. 1. 17. hanging-veil or coveringveil which hindred the people from entring or seeing into the holy place see Exod. 26. 36. Ver. 6. Tabernacle of the Tent so called because the Tabernacle was overspread and covered with the Tent as v. 19. and Ex. 26. 7. and so it was an overspread and covered Tabernacle signifying Gods Church by his providence covered protected A like phrase is in Rev. 15. 5. the Temple of the tent of the testimony in heaven was opened For Moses Tabernacle is also called a Temple or Palace as 1 Sam. 1. 9. and 3. 3. Psal. 27. 4. and 138. 2. V. 7. there that is therein as the Gr. translateth in it so v. 30. See Exod. 30. 18. V. 8. hanging veil or covering see Ex. 27. 16. V. 9. oile whereof see Ex. 30. 23. c. Levit. 8. 10. Num. 7. 1. holy Hebr. holinesse V. 10. holy of holies Hebrew holinesse of holinesses that is most holy as that which hallowed the sacrifices see Exod. 29. 37. V. 15. eternal priesthood so that their children after the shold not need to be anointed but administer by reason of this first unction of their fathers only the high Priests were anointed in the generations following Lev. 4. 3. See the notes on Exod. 30. 33. V. 17. second yeere to wit after they were come out of Egypt as the Gr. version here addeth for explanation and as Moses speaketh in Num. 9. 1. first of the moneth that is the first day of it as the first of the feast Matt. 26. 17. is expounded the first day of the feast Mark 14. 12. The Greeke saith in the New moone see the annotations on v. 2. V. 18. the Tabernacle a visible signe of Gods presence dwelling with governing his Church in Christ Lev. 26. 11. Eze. 3. 27. 28. as it is said I heard a great voice out of heaven saying Behold the Tabernacle
the veil c. that he died not because God would appeare in the cloud upon the Mercie-seat Lev. 16. 2. Vers. 36. journeyed in all their journeyes and in the place where the cloud abode there the sons of Israel pitched their tents Al the daies that the cloud dwelled upon the Tabernacle whether it were a day or daies or a Moneth or a yeere they rested in the tents and journeyed not when the cloud was taken up whether it were by day or by night then they journeyed At the mouth of the Lord they pitched their tents and at the mouth of the Lord they journeyed they kept the charge or watch of the Lord Num. 9. 17. 23. This token of Gods guidance and protection of his people continued with Israel whiles they travelled in the wildernesse which grace the generations following remembred to the praise of God Neh. 9. 19. Ps. 78. 14. and 105. 39. V. 38. the cloud of Iehovah which in Thargum Ierusalemy is called the cloud of the glorie of Shecinah the Divine presence of the Lord. and fire At evening there was upon the Tabernacle as it were the appearance of fire untill the morning so it was alway the cloud covered it by day and the appearance of fire by night Numb 9. 15. 16. Hereby was figured the guidance and protection of the Church by Christ under the Gospel whereof it is written The Lord will create upon every dwelling place of mount Sion and upon her assemblies a Cloud and smoake by day and the shining of a flaming fire by night for upon all the glorie shall be a defence Esay 4. 5. The number of the Sections or Lectures in Exodus are eleven the verses 1209. The middest is at Exodus 22. 28. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements Malach. 4. 4. By the Law is the knowledge of Sinne Rom. 3. 20. The Law worketh wrath for where no Law is there is no transgression Rom. 4. 15. By the works of the Law shall no flesh be justified Gal. 2. 16. The Law was our Schoolemaster to bring us unto Christ Gal. 3. 24. Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. ANNOTATIONS VPON THE THIRD BOOKE OF MOSES CALLED LEVITICVS VVHEREIN BY CONFERRING THE HOly Scriptures by comparing the Greeke and Chaldee versions and mouments of the Hebrewes the Sacrifices and other legall Ordinances heretofore commanded of God to the Church of Israel are explained BY HENRY AINSWORTH HEB. 7. 19. The Law made nothing perfect but the bringing in of a better hope by the which wee draw nigh unto God HEB. 10. 14. By one offring Christ hath perfected for ever the m that are sanctified HEB. 13. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his name LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The Summe of LEVITICVS THis third Booke of Moses containeth the Law of Sacrifices and rites concerning them of Sacrificers and their holy ministration in the Sanctuary of the peoples sanctification from all outward and inward pollutions of religious actions to be done by the body of the Church and all the members thereof publikely and privately of the place where and times when Gods worship was chiefly to be performed with a confirmation of the whole Law by promises and threatnings All which God speaking out of the Tabernacle in the wildernesse declared unto Israel by the hand of Moses in the first moneth of the second yeere after their deliverance out of the land of Egypt which was in the yeere from the creation of the World 2514 More particularly GOD teacheth Israel how to sacrifice their Burnt offrings Chap. 1 The Meat-offring of flowre cakes wafers and first fruits 2 The Sacrifice of Peace-offrings of the herd or flocke 3 Sin-offrings for the Priest Congregation Ruler and private man 4 Trespass-offrings of sundry sorts for sundrie sinnes 5 Lawes more particularly touching the former sacrifices 6 Lawes touching the Trespass-offring and Peace-offrings Fat and Blood 7 The consecration of Aaron and his sons to the Priesthood 8 Aarons first offrings for himselfe and the people consumed by fire 9 Aarons sonnes transgress and are slaine of God Lawes for the Priests 10 The Law for cleane and uncleane beasts fowles fishes c. 11 Of a womans purification after child-birth 12 Of discerning Leprosie and judging it in men and in garments 13 Of clensing Lepers that are healed Of Leprosie in houses 14 Of the uncleane by runningyssues and their purification 15 Of the high Priests service on Atonement day to cleanse the Sanctuarie and reconcile the Church unto God once in the yeere 16 The place of sacrificing Against eating blood torne things c. 17 Against unlawfull copulations idolatrie and heathenish customes 18 Sundry lawes for holiness and righteousnes and against sins 19 Punishments for idolaters fornicators and other the like 20 Special holiness and perfection required in the Priests 21 Vncleane priests may not minister Sacrifices must be unblemished 22 The solemne feasts at certaine times of the yeere 23 Provision for Lamp oile and Shew-bread A blasphemer is stoned 24 Of the seventh or Sabbath yeere and Iubile with their rites 25 Promises and threatnings to confirme the Law of God 26 A law concerning Vowes devoted things and tithes 27 Ye shall be holy for I Iehovah your God am holy Lev. 19. 1. THE THIRD BOOKE OF MOSES CALLED LEVITICVS CHAPTER I. 1 God giveth by Moses a Law unto Israel touching the Burnt-offerings 3 of the herd 10 of the flock 13 of the fowles AND hee called unto Moses and Iehovah spake unto him out of the Tent of the Congregation saying Speake unto the sons of Israel say unto thē when any man of you shal offer an oblation to Iehovah of the cattell of the herd of the flock ye shall offer your oblation If his oblation be a Burnt-offring of the herd let him offer it a male perfect at the doore of the Tent of the congregation shall he offer it for his favourable acceptation before Iehovah And he shall lay his hand upon the head of the Burnt-offring and it shall be favourably accepted for him to make-atonement for him And hee shall kill the yongling of the herd before Iehovah and the sons of Aaron the Priests shall bring neere the blood and shall sprinkle the blood upon the Altar round about which is by the doore of the Tent of the congregation And he shall flay the Burnt-offring and shall cut it into the peices therof And the sons of Aaron the priest shall put fire upon the Altar and shall lay the wood in-order upon the fire And the sonnes of Aaron the priests shall lay in order the pieces the head the fat upon the wood w ch is on the
them a Booke of the Law Prophets and other holy Scriptures When they built a Synagogue it was on the highest place of the citie and builded higher then all other houses as they gather from Proverbes 8. 1. 2. And they set a pulpit in the house for him to goe up into that did read the Law or was to speake unto the people They had also in the Synagogue an Arke or Coffer wherein the Booke of the Law the Bible was kept The Eders sate first with their faces towards the people and all the people sate one rew before another and the faces of the one rew towards the backes of the rew that was before them so the faces of all the people were towards the Elders and towards the Arke And when Sheliach tsibbur that is the Messenger or Minister of the congregation stood at prayer hee stood on the ground before the Arke as the rest of the people In the land of Canaan and those parts they used to lay mattes on the floore to sit upon but in the cities of Edom so they call the Romane Empire they sate in their synagogues upon bankes or seats In the Synagogues and Schooles they might use no lightnesse laughing playing vaine talking eating drinking walking or the like neither in hot weather might they goe into them from the heat nor in rainy weather from the raine nor cast up any accounts or reckonings in them except they were such reckonings as were commanded as the coffers for almes to the poore and redemption of prisoners and the like If the Synagogue or Schoole had two doores they might not goe in at the one doore and out at the other to shorten their way for it was not lawfull to goe into them save for the things commanded But who so went in to pray or to reade might goe out at the doore over against him the neerest way Synagogues and Schooles though they were ruined yet they remained as they say in their holinesse as it is written in Leviticus 26. 31. I will make-desolate your Sanctuaries though they bee desolate yet they continue in their holinesse They might not pull downe a Synagogue to build another in the same or in another place but first they builded another and afterward pulled downe the former lest any violence should befall them and it should not bee builded It was lawfull to make a Schoole of a Synagogue but not a Synagogue of a Schoole because the holinesse of a Schoole was above the holinesse of a Synagogue and they were to ascend in holinesse but not to descend And if the citizens sold a Synagogue they might buy an Arke with the money or a Bible But if they sold a Bible they might buy nothing with the money save another Bible for there is no holinesse say they above the holinesse of the Booke of the Law or Bible As they might sell a Synagogue so they might give it for a gift but they might not let it out to hire nor morgage it c. Maimony in Misneh treatise of Prayer ch 11. Of these Synagogues though there bee no expresse mention in Moses yet the Apostle Iames testifieth that Moses of old time had in every city them that preached him being read in the Synagogues every sabbath day Act. 15. 21. And Iesus in the Synagogue of Nazareth stood up for to read there was delivered unto him the booke of the Prophet Esaias which when he had opened and read hee closed the booke and gave it againe to the Minister and he sate downe and taught the people Luk. 4. 16. 17. 20. and in the Synagogues usually on the Sabbathes there was the reading of the Law and Prophets and preaching afterwards Act. 13. 14. 15. 16. c. And for the Schoole the name is used in Act. 19. where Paul having disputed and perswaded the things concerning the kingdome of God for the space of three moneths in the Synagogue when divers were hardned and beleeved not but spake evill of that way before the multitude he departed from them and separated the disciples disputing daily in the Schoole of one Tyrannus which the Syriak explaineth thus hee separated the disciples from them and spake daily with them in the Schoole of a man whose name was Turannus and the Arabik likewise saith hee instructed them daily in the house of a man named Tyrannus and this continued by the space of two yeeres Acts 19. 8. 9. 10. They are reported to have had of old above foure hundred schooles and Synagogues in Ierusalem and there was a place in the Temple where our Lord Iesus was found when hee was twelve yeeres of age sitting in the midst of the doctors both hearing them and asking them questions Luk. 2. 46. And that there were Synagogues in Ierusalem besides the Temple appeareth by Pauls words unto Felix They neither found me in the Temple disputing with any man nor raising up the people neither in the synagogues nor in the citie speaking of Ierusalem Act. 24. 12. I will not smell that is as the Chaldee openeth it I will not accept with favour and so the phrase is used in 1 Sam. 26. 19. If the Lord have stirred thee up against me let him smell an offring and in Amos 5. 21. I will not smell in your solemne assemblies that is not accept with favour the oblation of your solemne assemblie as the Chaldee there interprets it Compare Gen. 8. 21. This judgment is opposed to that blessing in verse 12. I will walke among you the swell of your rest that is of your sacrifices of rest and so the Greek translateth it the smell or savour of your sacrifices and the Chaldee the offring of your congregation So the word fire-offring or sacrifice elsewhere expressed is here to be understood See Levit. 1. 9. and 2. 12. Vers. 32 the Land in Greeke your land So in Ezek 33. 28. 29. I will lay the land most desolate and the Pompe of her strength shall cease and the mountaines of Israel shall be desolate that none shall passe through And they shall know that I am Iehovah when I have laid the land most desolate because of al their abhominations which they have committed The fulfilling hereof is shewed by the Prophets Esa. 1. 7. 8. even the mountaine of Sion was desolate the Foxes walked upon it Lam. 5. 18. V. 33. scatter or fanne that is scatter as chaffe Of this they complaine in Ps. 44. 12. Thou hast sanned us among the nations And in Zach. 7. 14. I scattered them with a whirlewinde among all the nations whom they knew not thus the land was desolate after them c. This is opposed to that blessing in v. 5. Ye shall dwell in confident safetie in your land a sword that is as the Chaldee explaineth it them that kill with the sword The like is threatned in Ier. 9. 16. and in Ezek 12. 14. 15. and 52. This is contrarie to that blessing in v. 6. the sword shall not passe through
graffe in againe and so will if they bide not in unbeliefe for as touching the election they are beloved for the Fathers sakes Romans 11. 23. 28. CHAP. XXVII A Law for vowes whereby men sanctifie the estimation of persons whose value is set betweene twenty and sixty yeeres old 5 betweene five and twenty yeeres old 6 betweene a moneth and five yeeres old 7 from sixtie yeeres old and upward 8 Of the poore mans estimation 9 Of sanctifying beasts 14 and houses 16 and fields of a mans possession 22 or fields of his owne buying 26 The Lords firstlings may not be sanctified by men 28 No devoted thing may bee redeemed 30 The tithe of the land is holy and the owners may not redeeme it but by adding a fift part 32 The tithe of beasts may not be changed or redeemed ANd Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them A man when hee shall separate a vow by thy estimation of soules to Iehovah Then thy estimation shall be of the male from twenty yeeres old and unto sixtie yeeres old even thy estimation shall be fifty shekels of silver by the shekel of the Sanctuarie And if it be a female then thy estimation shall bee thirty shekels And if it be from five yeeres old and unto twenty yeers old then thy estimation shall be of the male twenty shekels and for the female ten shekels And if it be from a moneth old and unto five yeeres old then thy estimation shall be of the male five shekels of silver and for the female thy estimation shall be three shekels of silver And if it be from sixtie yeeres old and above if a male then thy estimation shall be fifteene shekels and for a female ten shekels And if hee be poorer then thy estimation then hee shall present him before the Priest and the Priest shall estimate him according to that which the hand of him that vowed can attaine shal the Priest estimate him And if it be a beast where of they offer an oblation unto Iehovah all thâ—â— hee giveâ—h of 〈◊〉 unto Iehovah it shall be holy Hee shall not altar it nor change it a good for a 〈◊〉 or a bad for a good and if changing he shall change beast for beast then it and the exchange thereof shall be holy And if it be any uncleane beast whereof they doe not offer an oblation unto Iehovah then he shall present the beast before the Priest And the Priest shall estimate it whether it be good or bad according to thy estimation O Priest so shall it be And if redeeming he will redeeme it then hee shall adde the fift part thereof unto thy estimation And a man when hee shall sanctifie his house to be holy unto Iehovah then the Priest shall estimate it whether it be good or bad as the Priest shall estimate it so shall it stand And if hee that sanctified it will redeeme his house then he shall adde the fift pâ—â—t of the money of thy estimation unto it and it shall be his And if a man shall sanctifie unto Iehovah same part of a field of his possession then thy estimation shall bee according to the seed therof the seed of an homer of barley at 〈◊〉 shekels of silver If hee sanctifie his 〈◊〉 from the yeere of Iubile according to 〈◊〉 estimation it shall stand And if he sanctifie his field after the Iubile then the Priest shall reckon unto him the money according to the yeeres that remaine even-unto 〈◊〉 yeere of Iubile and it shall bee abared 〈◊〉 〈◊〉 estimation And if redeeming hee 〈◊〉 〈◊〉 me the field that sanctified it then 〈◊〉 〈…〉 de the fift part of the money of thy 〈…〉 ation unto it and it shall stand unto 〈◊〉 And if he will not redeeme the field 〈◊〉 have fold the field to another man 〈◊〉 〈◊〉 not bee redeemed any more And 〈◊〉 〈◊〉 when it goeth-out in the Iubile 〈◊〉 bee holy unto Iehovah as a field devo 〈…〉 〈◊〉 possession therof shall be the Priests 〈◊〉 〈…〉 he sanctifie unto Iehovah a field of 〈◊〉 buying which is not of the field of 〈…〉 session Then the Priest shall reckon 〈◊〉 him the tribute of thy estimation even 〈…〉 the yeere of Iubile and hee shall give 〈◊〉 estimation in that day an holy thing 〈◊〉 Iehovah In the yeere of Iubile the 〈◊〉 shall returne unto him of whom hee 〈◊〉 〈◊〉 unto him to whom the possession of the land did belong And all thine estimation shall bee according-to the shekel of the san 〈…〉 arie twentit Gerahs shall be the she kâ—ll But the firstling which shall be first borne to Iehovah of the beasts a man shall noâ— sanctifie it whether it be oxe or sheepe it is Iehovahs And if it be of an uncleane beast then he shall redeeme it according-to thine estimation and shall adde a fift part of it thereto or if it bee not redeemed then it shall be sold according-to thy estimation Notwithstanding any devoted thing that a man shall devote unto Iehovah of all that he hath of man and beast and of the field of his possession shall not be sold nor redeemed every devoted-thing is holy of holies unto Iehovah None devoted which shall be devoted of man shall be redeemed but shall surely be put to death And all the tithe of the land of the seed of the land of the fruit of the tree is Iehovahs holinesse unto Iehovah And if a man redeeming will redeeme ought of his tithe he shall adde thereto the fift part thereof And all the tithe of the herd or of the flock of all that passeth under the rod the tenth shall be holy unto Iehovah Hee shall not search whether it be good or bad neither shall he change it and if changing hee shall change it then both it and the change thereof shall be holy it shall not be redeemed These are the commandements which Iehovah commanded Moses for the sons of Israel in the mountaine of Sinai Annotations A Man or Any-one man or woman The Lord having given throughout this booke Lawes concerning necessary duties appertaining to his seruice concludeth it with this Law touching vowes and voluntary services which his people should honour him with of their owne accord through the working of his spirit in them wherein he requireth a constant minde that they should not alter their purposes or change their promises made unto him separate a vow in Greeke vow a vow the word separate signifieth to exempt after a singular manner from common use 〈◊〉 expoundeth it separate with his mouth and Ab Ezra separate and explaine A vow it a religious promise made unto the Lord for the most part was made with prayer and payed with thanksgiving Numb 21. 2. 3. Psal. 66. 13. 14. And vowes were either of abstinence such as are spoken of in Num. 30. the vow of Nazirites Numb 6. or they were to give something to the Lord as sacrifices Levit. 7. 16.
beasts which are borne to him into one fold together but every flocke by it selfe They may not tithe of the sheepe for the bullocks noâ— of the bul 〈…〉 for the sheepe but they may tithe of the sheepe for the goats and of the goats for the sheep for Tson the flock compreheÌ„deth them both They may not tithe them that are born this yeere from them that are borne in another yeere even as they may not tithe of the seed of the land of the new for the old or of the old for the new All that are borne in the first of Tâ—â—ri September untill the 29. of Elâ—â— August are alike and they may tithe of the one for the other If five lambs be borne the 29. day of August and five the first of September they are not alike or matches If a lamb bring forth a yong within her yeere then shee and her yong are put into the fold together to be tithed Maim in Becoroth ch 7. s. 1. 5. The tithes as also the First fruits in Israel which the Lord sanctified to himselfe besides their use for his honour the sustentation of his ministers and the poore had also a further signification of Gods elect people whom hee sanctifieth and reserveth unto himselfe for salvation as the tithes and first fruits of his creatures Esay 6. 13. Ier. 2. 3. Iam. 1. 18. Heb. 12. 23. Rev. 14. 4. Vers. 33. He shall not search the Greeke translateth Thou shalt not change them a good for a bad or a bad for a good the change thereof that is the beast put in the place thereof not be redeemed under this the Hebrewes understand also a prohibition to sell it if it were unblemished as Maimony in Becoroth c. 6. s. 5. c. saith It is unlawfull to sell the tithe beast if it be perfect without blemish for it is said It shall not bee redeemed Wee have beene taught that this is also a prohibition to sell it And it seemeth unto me that be thas selleth his tithe doth nothing his sale is of no force neither shall the buyer receive it By the doctrine of our Scribes it is unlawfull to sell the blemished tithe yea though it bee slaine But if a blemished tithe beast be slaine it is lawfull to â—ell the fat synewes skin or bones thereof and they have forbidden nothing to bee sold but the flesh onely T 〈…〉 tithes in Israel being thus sanctified by the commandement of God unto his honour the maintenance of his ministers and reliefe of his poore people it taught them and teacheth us to honouâ— the Lord with our substance Prov. 3. 9. acknowledging him to bee the author of all our increase and store Deut. 8. 13. 18. Hos. 2. 8. to honour his ministers and to communicate unto them in 〈◊〉 good things 1 Tim. 5. 17. 18. Galat. 6. 6. that they which sow unto us spirituall things should reape our carnall things 1 Cor. 9. 11. and to give almes of such things as wee have that all things may bee cleane unto us Luk. 11. 41. yea even to se 〈…〉 that we have and give almes to provide our selves bagges which waxe not old a treasure in the heaven that faileth not Luk. 12. 33. And as we beleeve that the purpose of God towards us in his election of grace standeth firme and unchangeable and hee loveth us unto the end Rom. 9. 11. Ioh. 13. 1. so ought our love againe unto him and his to be constant for ever and with purpose of heart we should cleave unto the Lord Act. 11. 23. HEB. 7. 11. 12. If perfection were by the Leviticall Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedek and not be called after the order of Aaron For the Priesthood being changed there is made of necessitie a change also of the Law HEB. 8. 1. 2. We have such an high Priest who is set on the right hand of the throne of the Majestie in the heavens a minister of the Holies and of the true Tabernacle which the Lord pitched and not man HEB. 9. 28. Christ was once offred to beare the sinnes of many and unto them that looke for him shall he appeare the second time without Sinne unto salvation ANNOTATIONS VPON THE FOVRTH BOOKE OF MOSES CALLED NVMBERS WHEREIN BY CONFERENCE OF THE Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Lawes and Ordinances given of old unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IVDE vers 5. I will put you in remembrance though ye once knew this how that the Lord having saved a people out of the Land of Egypt afterward destroyed them that beleeved not PSALM 95. 10. Fortie yeeres was I grieved with this generation HEB. 3. 17 18 19. 4. 11. But with whom was he grieved fortie yeeres Was it not with them that had sinned whose carkasses fell in the wildernesse And to whom sware he that they should not enter into his rest but to them that beleeved not So wee see that they could not enter in because of unbeleefe Let us labour therefore to enter into that rest lest any man fall after the same example of unbeleefe LONDON ¶ Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of NVMBERS THis fourth booke of Moses sheweth the numbers and order of the Tribes of Israel as they camped about Gods Sanctuarie and journeyed thorow the Wildernesse with the many troubles rebellions punishments favours deliverances conquests c. in their travels during the time of almost 39. yeeres With additions and explanations of sundry Lawes given of God for their sanctification and preparation to the inheritance of the Land of Canaan More particularly THe numbring of the Tribes of Israel except the Levites Chap. 1 The order of the Tribes when they encamped and journeyed 2 The numbers order charges of the Priests and Levites 3. and 4 Lawes for the sanctifying of the Campe for jealousie Nazirites and blessing of the people 5. and 6 The Princes oblations at the dedication of the Tabernacle and Altar 7 The consecration of the Levites to their ministeries 8 The Passeover in the wildernesse The cloud that guided the people 9 Silver trumpets with their uses The campe ariseth and setteth forward 10 The people murmur and lust for flesh are fed and punished Seventie Elders are joyned with Moses 11 Mary murmureth against Moses and is striken with leprosie 12 Twelve men are sent to spie the Land of Canaan 13 They bring up an evill report of the Land the people murmur and rebell and are condemned to die in the wildernesse 14 Lawes how to sacrifice in Canaan 15 The rebellions and punishments of Korah Dathan Abiram and the Congregation of Israel 16 Aarons rod flourisheth for a signe to confirme the Leviticall priesthood 17 The Priests and Levites
was when they were complainers evill in the eares of Iehovah and Iehovah heard and his anger was kindled and a fire of Iehovah burnt among them and consumed them in the utmost part of the campe And the people cryed out unto Moses and Moses prayed unto Iehovah and the fire sunke downe And he called the name of that place Taberah because the fire of Iehovah burnt among them And the mixt multitude that was among them lusted with lust and the sonnes of Israel also returned and wept and said Who shall give us flesh to eat We remember the fish which we did eat in Egypt for nought the cucumbers and the melons and the leekes and the onions and the garlicke But now our soule is dryed away there is nothing at all onely out eyes are unto the Manna And the Manna was as Coriander seed the colour of it as the colour of Bdelium The people went about and gathered it and ground it in milles or beat it in a morter and baked it in pannes and made cakes of it and the taste of it was as the taste of the best moisture of oyle And when the dew fell downe upon the campe in the night the Manna fell downe upon it And Moses heard the people weeping throughout their families every man in the doore of his tent and the anger of Iehovah was kindled greatly and in the eyes of Moses it was evill And Moses said unto Iehovah Wherefore hast thou done evill to thy servant and wherefore have I not found grace in thine eyes that thou layest the burden of all these people upon me Have I conceived all this people have I begotten them that thou shouldest say unto me Beare them in thy bosome as a nursing father beareth the sucking child unto the land which thou swarest unto their fathers Whence should I have flesh to give unto all this people for they weepe vnto me saying Give us flesh that wee may eate I am not able my selfe alone to beare all this people for it is too heavie for me And if thou doe thus unto me kill me I pray thee kill me if I have found grace in thine eyes and let mee not see mine evill And Iehovah said unto Moses Gather unto me seventie men of the Elders of Israel whom thou knowest that they are the Elders of the people and the officers of them and take them unto the Tent of the Congregation that they may stand there with thee And I will come downe and will speake with thee there and I will take of the spirit which is upon thee and will put it upon them and they shall beare with thee the burden of the people and thou shalt not beare it thy selfe alone And say thou unto the people sanctifie your selves against to morrow and ye shall eat flesh for you have wept in the eares of Iehovah saying Who shall give us flesh to eat for it was well with us in Egypt therefore Iehovah will give you flesh and ye shall eat Ye shall not eat one day nor two dayes nor five dayes nor ten dayes nor twentie dayes Vntill a moneth of dayes untill it come out at your nostrils and it bee unto you loathsome because that you have despised Iehovah who is among you and have wept before him saying Wherefore now came we forth out of Egypt And Moses said The people amongst whom I am are six hundred thousand footmen and thou hast said I will give them flesh and they shall eat it a moneth of dayes Shall the flocks and the herds be slaine for them to suffice them or shall all the fishes of the Sea be gathered together for them to suffice them And Iehovah said unto Moses Is Iehovahs hand waxed short thou shalt see now whether my word shall come to passe unto thee or not And Moses went out and spake unto the people the words of Iehovah and he gathered the seventie men of the Elders of the people and made them stand round about the Tent. And Iehovah came downe in a cloud and spake unto him and tooke of the Spirit that was upon him and gave it unto the seventie men the Elders and it was when the Spirit rested upon them they prophesied did not adde And there remained two of the men in the campe the name of the one was Eldad and the name of the second Medad and the Spirit rested upon them and they were of them that were written but went not out unto the Tent and they prophesied in the campe And there ran a young man and told Moses and said Eldad and Medad doe prophesie in the campe And Ioshua the sonne of Nun the minister of Moses one of his choise young men answered and said My lord Moses forbid thou them And Moses said unto him Enviest thou for me but O who shall give that all the people of Iehovah were prophets that Iehovah would give his spirit upon them And Moses gathered him-selfe into the campe he and the Elders of Israel And there went forth a winde from Iehovah and brought Quailes from the sea and let them fall by the campe as it were a dayes journey on this side and as it were a dayes journey on that side round about the campe and as it were two cubits above the face of the earth And the people stood up all that day and all the night and all the next day and they gathered the Quailes he â—hat gathered least gathered ten homers and spreading they spred them for themselves round about the campe The flesh was yet betweene their teeth it was not yet cut off when the anger of Iehovah was kindled against the people and Iehovah smote the people with a very great plague And hee called the name of that place Kibroth hattaavah because there they buried the people that lusted From Kibroth hattaavah the people journeyed unto Hazeroth and they were in Hazeroth Annotations ANd the people Hitherto in this booke Gods grace to his people hath beene manifested in the ordering directing and governing of them in the Wildernesse towards their promised inheritance now followeth their unthankfulnesse and unworthy carriage among so great blessings by their many murmurings and rebellions whereby both the disobedient nature of man and the impossibilitie of the Law to bring men unto God is declared when they were complainers or as complainers that is even complainers very murmurers grudging and shewing themselves discontented with their estaâ—e and as is likely for their so long travell in that Wildernesse three dayes journey before they came to a resting place 〈…〉 10. 33. and thus Sol. larchi here expou 〈…〉 So whereas they should have rejoyced in the 〈◊〉 now among them they shewed themselves 〈◊〉 mourners sorrowfull and as the Greeke 〈…〉 teth murmuring Of such murmurers and complainers the Apostle also speaketh Iude verse 〈◊〉 evill this seemeth to have reference to the first the people was evill that is wicked and so 〈◊〉 pleasing the Lord the Greeke referreth
Papinius Thebaid 7. top of the mountaine Things that were very memorable and significative are often noted in Scripture to be done in mountaines as being conspicuous remarkable and implying high and heavenly mysteries So the Arke of Noe rested on mount Ararat Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah Gen. 22. 2. c. as the Sonne of God was sacrificed on Calvary Luke 23. 33. The Law of Moses was given upon mount Sinai Exod. 19. the Law of Christ came from mount Sion Mic. 4. 1 2. and on a mountaine he preached the Gospell and expounded the Law Matth. 5. 1 c. Ezekiel in a vision was shewed the city called The Lord is there upon a very high mountaine Ezek. 42. c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine Rev. 21. 10. c. Moses himselfe on the mountaine of Nebo viewed all the promised land and died there Deut. 34. 1. 5. and was with Christ when he was transfigured and spake of his death upon an high mountaine Mat. 17. 1 2 3. Luke 9. 30 31. and now he was with Aaron at his death and translation of the Priesthood from him unto Eleazar where he also beheld the end of the Leviticall Priesthood a farre off and so the translation of it and of the law thereof unto Christ whose day he desired Hebr. 7. 11 12. Vers. 29. saw that Aaron had given up the ghost seeing is here for perceiving by knowledge and understanding as by the relation of Moses and Eleazar as also that Aaron came not downe with them So Iakob saw that there was corne in Aegypt when he heard thereof Gen. 42. 1. Act. 7. 12. The people saw the voices Exod. 20. 18. and sundry the like Here also they might see the hand of God chastifing their sin upon Aaron who died now not only for his own transgression but for their sakes as Moses after speaketh of himselfe The Lord was wroth with me for your sakes Deut. 3. 26. yet in beholding his Priesthood continued in his son they might also behold Gods mercy towards them in Christ who should perfectly reconcile them unto God when the Priesthood of the Law which now began to die away should utterly be abolished they wept that is they mourned For publike persons the whole congregation mourned as here for Aaron so for the death of his sonnes Levit. 10. 6. and for the death of Moses Deut. 34. 8. thirty daies See the Annotations on Gen. 50. 10. Mourning for the dead is honourable and here the people mourne for Aaron thirty daies whom they had dishonoured by rebelling against him forty yeares So long also they wept for Moses Deut. 34. 8. and it is the lot of many of the servants of God to have more honour after their death than in their life As Mary the sister the prophetesse of Israel died in the first moneth vers 1. so Aaron the high Priest died in the first day of the fifth moneth in the fortieth yeare after their comming out of Aegypt when he was 123. yeares old Numb 33. 38 39. His buriall also though here omitted is spoken of in Deut. 10. 6. CHAP. XXI 1 The Canaanites fight with Israel and captive some of them but Israel by a vow obtaine helpe of God and destroy them and their cities 4 The people murmuring because of their wants in the way are plagued with fiery serpents 7 They repenting are healed by a brasen serpent 10 Sundry journeyes of the Israelites 16 Their song at Beer for water which God gave them 21 They requesting passage thorow the Amorites country are denied it 24 Israel vanquisheth them and Sihon their King and possesseth their cities 27 Proverbs or Prophesies of Sihons overthrow 33 Og King of Basan fighteth against Israel and is also vanquished and Israel possesseth his land ANd the Canaanite the King of Arad which dwelt in the South heard that Israel came the way of the spies and he fought against Israel and tooke captive of them a captivitie And Israel vowed a vow unto Iehovah and said If giving thou wilt give this people into my hand then I will utterly destroy their cities And Iehovah hearkened to the voice of Israel and gave up the Canaanite and they utterly destroyed them and their cities and he called the name of the place Hormah And they journeyed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was shortned because of the way And the people spake against God and against Moses Wherfore have ye brought us up out of Aegypt to die in the wildernesse for there is no bread neither is there water and our soule loatheth this light bread And Iehovah sent among the people fiery serpēts they bit the people much people of Israel died And the people came unto Moses and said We have sinned for we have spoken against Iehovah against thee Pray unto Iehovah that he take away the serpents from us Moses prayed for the people And Iehovah said unto Moses Make thee a fiery serpent and put it upon a pole and it shall be that every one that is bitten when hee looketh upon it shall live And Moses made a serpent of brasse and put it upon a pole and it was that if a serpent had bitten a man when he beheld the serpent of brasse he lived And the sonnes of Israel journeyed and encamped in Oboth And they journeyed from Oboth and encamped in Ije Abarim in the wildernesse which is before Moab toward the Sunne-rising From thence they journeyed and camped in the valley of Zared From thence they journeyed and camped on the other side of Arnō which is in the wildernesse which commeth out of the border of the Amorite for Arnon is the border of Moab betweene Moab and the Amorite Wherefore it is said in the booke of the warres of Iehovah Vaheb in a whirlewind and the brooks of Arnon And the streame of the brookes which declineth to the situation of Ar and leaneth upon the border of Moab And from thence to Beer that is the Well whereof Iehovah said unto Moses Gather together the people and I wil give them water Then sang Israel this song Spring up O Well answer ye unto it The Well the Princes digged it the Nobles of the people delved it with the Law-giver with their staves And from the wildernesse they journeyed to Mattanah And from Mattanah to Nahaliel and from Nahaliel to Bamoth And from Bamoth to the valley which is in the field of Moab the head of Pisgah and it looketh toward Ieshimon And Israel sent messengers unto Sihon King of the Amorites saying Let me passe thorow thy land we will not turne aside into field or into vineyard we will not drinke of the waters of the well we will go in the kings way untill we be past thy border And Sihon would not grant Israel to passe thorow his border
c. Hereupon the Rabbins call this booke Sepher Thocbechoth that is the booke of Rebukes Iordan Hebr. Iarden a River springing out of mount Lebanon in the north end of Canaan running along the Countrey Of it and the mysterie thereof see Num. 34. 12. Ioshua 3. the plaine to wit of Moabs land as vers 5. see Num. 22. 1. There Moses spake these things and died Deut. 34. 5. The Chaldee saith Moses rebuked them because they had provoked God in the plaine the red sea so both Greeke and Chaldee doe translate it adding the word sea others keepe the Hebrew name Suph which signifieth flags such as grow by the sea and rivers sides Exod. 2. 3. and so expound it not of the Sea Suph called the Red Sea but of a flaggie place by the sides of Iordan inwards the wildernesse of Arabia So in Num. 21. 14. Pharan or Paran a wildernesse south-ward from the place where Moses now was thorow which Israel had passed Num. 13. 1. in it was a mountaine so named Deut. 33. 2. The Chaldee here addeth in Pharan where they mur 〈…〉 against the Manna Tophel this is thought to be atowne called afterwards Pella which was northward from where Moses now spake Laban in Greek Lobon of others Lybias a Citie lying from them northwest Hazeroth by interpretation Court-yards and so the Greeke expounds it a place lying eastward Of Hazeroth we read also in Numb 11. 35. and 13. 1. Vnto it the Chaldee here referreth it saying In Hazereth where they provoked God for flesh Diza 〈…〉 a region wherein was the Citie Mezahab as some suppose Zahab signifies gold and so the Greeke here translateth by the Gold-mines The Chaldee referres it to the golden Calfe which they made All these are limits of the place where Moses gave this Deuteronomie which was without the holy Land and river Iordan wherein 〈…〉 tisme was administred Matth. 3. environed with places which in name and situation signified 〈◊〉 and teach us the use of this Law which is in afflict the soule by shewing it sin and to pre 〈…〉 for Christ who by faith bringeth us to 〈◊〉 〈◊〉 in the heavenly Canaan Hebr. 4. 1 2 3. c. Verse 2. Eleven daies journey so the Chaldee expounds it adding also the word journey Some of the Hebrews thinke that in eleven daies all things in this Booke of Deuteronomie were by Moses rehearsed Neither could it bee any long time seeing Moses began the first day of the eleventh 〈◊〉 ver 3. and having ended all things in this booke died and was mourned for thirty daies Deut. 34. 8. Then Iosua sendeth spies to view the land Ios. 2. leadeth the people thorow Iordan Ios. 3. circumciseth them and after keepeth the Passeover the foureteenth day of the first moneth Ios. 5. Horeb called also Sinai the mount where the law was given see Exod. 3. 1. mount Seir the mountainy countrey of Seir wherein the Edomites dwelt Gen. 36. 8 9. Kadesh barnea the southerne border of the land of Canaan Num. 34. 4. Though the way was so short yet Israel for their sinnes wandred forty yeares in the wildernesse as God had threatned Num. 14. 33 34. in which time all the fathers died Verse 3. Fortieth yeare of Israels comming out of Egypt In the first moneth of this yeare Marie Moses sister died Num. 20. 1. in the first day of the fifth moneth thereof Aaron his brother died Num. 33. 38. and now at the end of the yeare Moses himselfe dieth when he had repeated the Law and renewed the Covenant between God and his people Israel Vers. 4. Sihon the storie hereof see in Num. 21. and after in Deut. 2. 26. c. The slaughter of Sihon and Og was an encouragement to Israel for their after warres and an argument to move them unto thankfull obedience to the Law now repeated in Astaroth in Edrei hee dwelt in Astaroth and was smitten in Edrei where the battell was fought Num. 21. 33. or as the Greeke translateth it he dwelt in Astaroth and in Edrei for they were both Cities in Ogs land Ios. 13. 31. and Og is said to have reigned in Astaroth and Edrei Ios. 13. 12. In Gen. 14. 5. it is called Asteroth Karnaim Verse 5. began or willingly tooke upon him for the word implieth willingnes and contentednes see Gen. 18. 27. So all Ministers should feed their flocks willingly and of a ready minde 1 Pet. 5. 2. And Moses began to declare that is he declared as Iesus began to say unto his Disciples Luk. 12. 1. that is he said unto them Mat. 16. 6. and his disciples began to plucke the eares of corne Mat. 12. 1. that is they plucked Luk. 6. 1. to declare or to make plaine clearely manifest to the understanding of the people as in Habak 2. 2. a thing is said to be made plaine in writing that hee may run that readeth it Verse 6. dwelt or sitten that is continued much They came to that mount in the third moneth after their departure out of Egypt Exod. 19. 1 2. and removed frō the mount the 20 of the second moneth in the second yere Num. 10. 11 12. so they remained there almost a whole yeer where they received the Law or Old Testament and had made a Tabernacle for God to dwell among them from thence God calleth them by word and signe the cloud removing Num. 10. 11. 13. 33. to journey towards Canaan the land promised to Abraham the figure of their heavenly inheritance by faith in Christ. The law is not for men to continue under but for a time till they be fitted and brought unto Christ see Gal. 3. 16 17 18. and 4. 1. 5. Heb. 3. 18 19. and 4. 6. 11. Verse 7. Amorite put for Amorites as the Greeke translateth whose neighbours were the Canaanites Pherezites and other Nations promised to be their possession Exod. 23. 23 28 31. side or sea Port which was their westerne border Num. 34. 6. Lebanon which was a mount on the north part of the Land Euphrates in Hebrew Phrath which was their easterne bound in the utmost extent without Iordan And so far Salomon reigned 1 King 4. 21. Of this Euphrates see the notes on Gen. 2. 14. Vers. 8. I have given or I give which implieth both Israels right unto that land Levit. 25. 23. Iudg. 11. 23 24. and their assured victorie over the inhabitants Exod. 23. 27 31. Both these proceeding from the gracious gift of God as eternall life shadowed by this land is also the gift of God through Iesus Christ our Lord Rom. 6. 23. Seed that is children or posterity see the notes on Gen. 13. 15. Vers. 9. I said Moses was occasioned unto this motion not onely by the conscience of his owne inability here mentioned but by the counsell of Iethro and commandement of the Lord Exod. 18. 14 18 19 21 23. Thus the people were furnished with all helpes for their orderly and peaceable travels Vers. 10. As the Starres so the
first followed the margine Iehoschaphas paravit classem Iehoshaphat made ships afterward Iunius keepeth the line Iehoshaphato decem fuerunt naves Iehoshaphat had tenships and sundry other of like sort where the latter version differeth from the former by reason of the difference betweene the line and the margine in the Hebrew Text. These things not commonly knowne may cause the Readers to marvell and be offended at such varietie and seeming contrarietie both in these and other common versions set forth in vulgar tongues for no traslation almost in any language but followeth sometimes the one and sometimes the other and afterward sometime varieth from it selfe upon this occasion Now I without prejudice to any of better judgement setting downe both as the Reader may see in Exod. 21. 8. Lev. 11. 21. and 25. 30. and otherwhere and according to the measure of knowledge which God hath given me endevouring in the Annotations to cleare the Scripture of that seeming contradiction am publiquely taxed as setting downe that which the Hebrew hath not as making God like unto Ianus Bifrons the Idoll with twofaces to looke two divers wayes at once with other like hard imputations and this diversity of writing and reading is from the authoritie of some late Rabbines said to arise from corruption confusion doubting and uncertainty of Scribes c. I will set downe the reasons of my contrary judgement without purpose of further contention let the discreet Reader approve of what liketh him best If those divers readings which the Hebrewes call Keri and Cethib be corruptions of the Scripture they have beene many of them done voluntarily and purposely as is apparant to all of understanding that looke upon them For beside that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmatiue and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 negative in this word Lo are not one like another to deceive the eye so often in Moses the Prophets it could not arise from mistaking of letters to write Gnapholim for Techorim the Emrods as in Deut. 28. 27. 1 Sam. 5 or Shagal for Shacab as in Deut. 28. 30. Esay 13. 16. and Zach. 14. 2. Chore jonim for Dib jonim as in 2 King 6. 25. Chorachem for Tsoatham and Shenehem for Meme raglehem as in Esay 36. 12. and 2 King 18. 27. Macharaoth for Motsaoth as in 2 King 10. 27. And when Naarah a Young woman is but 22 times used by Moses that it should 21. times be written with want of the last letter so that in copies wanting pricks as many have done and do it might be read Naar a young man that these and sundry the like should be of negligence or oversight cannot with reason be supposed Besides that those words in the line have there usually the pricks or vowels of the words in the margine after which they were read 1 It standeth not with the wisedome goodnesse and providence of God who preserveth all his creatures and hath magnified his Word above all his name Psal. 138 2. that he should suffer his Word in the originall and fountaine thereof left for a peculiar treasure to his Church in all ages to be corrupted and depraved and that in many hundred places to the scorne of Infidels and offence of his weake people The Iewes which hold that God hath more care of the letters and syllables of the Law than of the starres of heaven will loath them that shall seeke so to disgrace the holy Scripture 2 It is noted by the Apostle for a chiefe priviledge of the Iewes that unto them were com 〈…〉 ted the Oracles of God Rom. 3. 1 2. And from them we Christians have received them But this is no praise or advantage as the Apostle attributeth unto them if they have through negâ—â—gence and of purpose corrupted so many places so that the corruption if such it be hath spread as a Leprosie over all the Bible there being scarce any one little booke but hath the markes of their violent hands upon it Not any one of Moses bookes not Iosua Iudges Ruth Samuel or the Kings not Iob the Psalmes Proverbs Ecclesiastes or the Song of Songs 〈…〉 ot Esai Ezekiel Ieremy the Lamentations or almost any of the small Prophets Not the bookes written after the captivity of Babylon as the Chronicles Ezra Esther Daniel Hag 〈…〉 gai Zaccharie no not so much but the ten Commandements as in Deu. 5. 10. are tainted with this pollution Where then is the praise of the Iew Or where is the faithfulnesse of the Church of God the Pillar and Stay of Truth 1 Tim. 3. 15. if we cannot have the Oracles of God from them with so much fidelitie as we have humane writings from many heathens 3. These sixteene hundred years whiles the Iewes have been cast off from being the Church of God and have beene scattered for their sinnes upon the face of the earth and have bent their studies to disprove Christianitiy yet can they not justly be charged to my knowledge 〈…〉 t they have corrupted the Scripture but the Hebrew text remaineth as it was in the Apostles dayes and may we thinke that they were lesse carefull or conscionable in former times 〈…〉 iles they were Gods Church and had alwaies some good people among them that would have care of the Law They have beene these many years so watchfull that if any fault escape 〈…〉 e Scribe the booke is not allowable to be read in their Synagogues till it be corrected They 〈…〉 ave these rules that if the booke of the Law doe want but a letter or if it have but one letter 〈…〉 re than it should or if one letter touch another or if the forme of any letter be so corrupted that 〈◊〉 cannot be read it is a booke which Children may learne on but it may not be read publiquely 〈…〉 aimony in Sepher Torah c. 10. And for these divers readings called Keri and Cethib which 〈◊〉 them are accounted of Divine Authority they say If the word which is full be written de 〈…〉 or that which is defective full or if a word which is to be read in the margine be writ 〈…〉 in the line as it is to be read as if Iishcabennah be written in the place of lishgalennah Deut. 28. 20. or Techorim in the place of Gnapholim Deut. 28. 27. or the like the booke is not allow 〈…〉 neither hath in it the holinesse of the booke of the Law at all but is as a booke on which children 〈◊〉 Maim ibidem c. 7. s. 11. Yea so farre hath their diligence extended this way that they â—ave reckoned every letter how often it is found thorowout the Bible no people on earth â—ave shewed like religious care of any booke as they have of the holy Scripture that we have no reason to suspect them in former ages whiles they inhabited Sion out of which the Law â—as to come forth unto all nations Esay 2. 3. 4. Kimchi Arias Montanus and such as thinke that these divers readings
against the Iewes and prophesies of their rejection as the Apostle sheweth and by their table we are to understand all meanes of comfort and refreshing both of body and soule which turne to the ruine of the wicked even an odour of death unto death 2 Cor. 2. 15 16. Vers. 24. that they see not so the Apostle explaineth the Hebrew phrase from seeing Rom. 11. 10. The like is in Esa. 44. 28. And hereby is meant the eyes of their understanding that seeing they see and perceive not because a veile is over their hearts Ioh. 12. 39 40. Act. 28. 26 27. 2 Cor. 3. 14 15. make their loines to shaâ—e bow downe their backs saith the Apostle Rom. 11. 10. and this meaneth bondage and miserie as appeareth by the contrary blessing of going upright which God once vouched safe unto that people Lev. 26. 13. Vers. 26. their castle or their tower palace habitation faire and orderly builded Gen. 2â— 16. Numb 31. 10. Song 8. 9. This which David speaketh of all Christs enemies Peter applieth to Iudas that betraied him Let his habitation be desart Act. 1. 20. but Christ threatneth the like to them all Mat. 23. 38. Castle here is for Castles or Palaces as Chariot for Chariots Psal. 68. 18. Vers. 27. whom thou hast smitten Christ the shepherd who was smitten of God and wounded for our sinnes Esa. 53. 4 5. Mat. 26. 31. they tell of the sorrow that is tell one another vauntingly of the sorrow smart or paine of thy wounded thy servants who are wounded for thy sake or they preach hereof see the like phrase Psal. 2. 7. or they tell to the sorrow that is adde unto and increase it as the Greeke turneth it Vers. 28. Give thou iniquity c. that is Adde sinne unto their sinne give them over to a reprobate minde which was Gods heavie judgement first on the Gentiles Rom. 1. 24 28. afterward on the Iewes who fulfilled their sins when wrath came on them to the utmost 1 Thes. 2. 16. Rom. 11. 8. Mat. 23. 32. Or by iniquitie may be understood punishment for it as Psal. 31. 11. not come into thy justice that is not beleeve thy Gospell and so come to the justice of God which is by faith as the Scriptures shew Rom. 10. 3 c. Phil. 3. 9. Ioh. 12. 39 40. The Chaldee expounds it let them not enter into the Church of thy just ones Vers. 29. booke of the living or Booke of life wherein the just that live by saith are written that is let them be cut off from being any longer counted thy people or registred in the writing of the house of Israel as Ezek. 13. 9. Rom. 11. 20. Phil. 3. 2 3. Psal. 87. 6. Vers. 30. lift me up or set me on a high place that is safely defend me Vers. 32. better to that is more pleasing and acceptable a young bull so the Greeke explaineth the Hebrew phrase a bull a bullocke that is a bull which is but young or a bullock So Iudg. 6. 25. where the order is changed take the bullock of the bull that is the young bull or bullock Some understand it here of two better than bull or bullock that hath hornes Hebr. horneth that is brings forth or beareth hornes and parteth the hoofe for such were fittest for sacrifice but confession and thankes are more pleasing to God specially Christs obedience see Psal. 50. 13 14 15. and 40. 7. Vers. 33. the seekers or ye seekers of God to wit shall see it and your heart shall live yee shall have inward life joy and consolation See Psalme 22. 27. Vers. 34. his prisoners such as are persecuted and bound in prisons for his truth Thus Paul calleth himselfe the prisoner of Christ Ephes. 3. 1. Vers. 35. heavens the Chaldee saith Angels of Heaven and the inhabitants of the earth Vers. 36. save Sion that is his Church figured out by Sion and Iudah see Psal. 2. 6. and this building of Iudahs cities is by preaching of the Gospell 1 Cor. 3. 9 10. a figure of this worke was done by Iehoshaphat 2 Chron. 17. 9. 12 13. and Isaiah prophesieth the like Isa. 44. 26. PSAL. LXX David prayeth for speedy helpe to the shame of the wicked and joy of the godly To the Master of the Musicke a Psalme of David for to record O God for to deliver me Iehovah to mine helpe make haste Let them be abashed and ashamed that seeke my soule let them be turned backward and blush that delight mine evill Let them turne backe for a reward of their shame that say aha aha Let all that seeke thee be joyfull and rejoyce in thee and let them say continually magnified bee God they that love thy salvation And I poore afflicted and needy O God make haste to me thou art mine helpe and my deliverer Iehovah delay not Annotations TO record or to cause remembrance see Psal. 38. 1. Vers. 2. to deliver or to rid me free understand make haste or vouchsafe as is expressed in Psal. 40. 14. for this Psalme is the same in substance and almost in words with the end of that Psalme see the annotations there Vers. 3. that seeke my soule to make an end of it as Psal. 40. 15. Vers. 4. turne backe desolate or wasted as Psal. 40. 16. Vers. 5. be God in Psal. 40. 17. it is written be Iehovah Vers. 6. O God make haste to me for this in Psalm 40. 18. is the Lord thinketh on me Iehovah in Psal. 40. 18. my God PSAL. LXXI The Psalmist in confidence of faith and experience of Gods favour prayeth both for himselfe and against the enemies of his soule 14 He promiseth constancie 17 Prayeth for perseverance 19 Praiseth God and promiseth to doe it cheerefully IN thee Iehovah doe I hope for safety let me not be abashed for ever In thy justice rid thou me and deliver me incline thine eare unto me and save me Be thou to me for a rocke of habitation to enter continually thou hast commanded to save me for thou art my rocke and my munition My God deliver me out of the hand of the wicked out of the palme of the evill doer and the levened For thou art mine expectation Lord Iehovih my confidence from my child-hood By thee have I beene holden up from the wombe from my mothers bowels thou tookest me of thee is my praise continually As a wonder I am unto many but thou art my strong hope Let my mouth bee filled with thy praise all the day with thy glory Cast me not away at the time of old age when mine able strength faileth forsake not thou me For mine enemies speake of mee and they that observe my soule consult together Saying God hath forsaken him pursue and take him for there is none to reskue O God be not thou farre away from me my God make haste to mine helpe Let them bee abashed and consumed that are adversaries of my soule let them be covered with reproach and dishonour that
apply it to the tenne-thousands of Angels that minister before him as in Daniel 7. 10. The banner or standerd is a warlike signe and he that beareth it is of the chiefest and by it other warriers doe encampe as appeareth in the armies of Israel Number 2. And there Iudah was chiefe standerd-bearer and had under his banner the greatest number of warriours so here Christ the Lion of the Tribe of Iudah Revelation 5. 5. is chiefe among many yea above all for hee standeth for an ensigne of the people Esay 11. 10. that is ruleth over the Gentiles Romans 15. 12. and unto him both the Angels doe minister and worship him Matth. 4. 11. Heb. 1. 6. and many tenne thousands of people doe beleeve in him Act 21. 20. Rev. 7. 9. and in his warres against his enemies as armies in heave◠doe follow him Rev. 19. 11. 14. Vers. 11. the fine gold the solid gold understand fine gold and solid gold for this word and is sometime not expressed in the Hebrew though it be meant as is noted on Exodus 22. 30. Deuteronomie 24. 17. Two names of the best gold are here joyned Cethem and Paz or Phaz the first is fine notable and shining the latter solid strong and fast gold or Fesse gold according to the Hebrew name Fine-gold is in Arabik called Fes and the land of Fesse seemeth to be so named of such gold there Both these together set forth the glory of Christs head here which being taken either properly or figuratively for the crown or ornament of the head as by the feet are implyed the shooes on the feet Deut. 8. 4. 29. 5. seemeth to denote his headship dignity or regiment that his Kingdome is most glorious like fine splendent gold because it is spirituall and heavenly and most firme and durable like pure solid gold because it is eternall Ioh. 18. 36. 37. Luke 17. 20. 21 Dan. 7. 13. 14. For the Spouse calleth her Beloved King in Song 1. 4. and David praising God saith thou hast set on his head a crowne of fine gold Ps. 21. 4. And as Christ is here described so is he in the administration and government of his Church that when his Kingdome is powerfull and glorious and of large extent it is like a golden head as in Dan. 2. 37. 38. and when it is administred according to his lawes and judgements which are more to be desired then much fine solid gold Psal. 19. 11. then is the street of Ierusalem the Law wherein men walke pure gold as in Revel 21. 21. Hereby also his rich grace and bountifulnesse unto men may bee implyed his lockes his hayrie-lockes of which before hee complaineth in verse 2. that they were filled with drops of the night curled or heapes that is are like heapes curled and bushy blacke in Revel 1. 14. Christ appeared as an Ancient with his hayres white as wooll here hee is described as a goodly young man with curled locks black as a raven that white color shewed him to be the Ancient of daies Dan. 7. 9. full of gravity wisedome justice c. but blacke and curled locks as they are signes of heat and strength in nature so here they seeme to denote strength and vigour spirituall as also the hidden mysterie of his connsels thoughts and purposes unsearchable According to the varietie of times causes and administrations so things are spoken diversly of God and of Christ as in 1 Tim 6. 16. he dwelleth in the light which none can approach unto in 2 Chro. 6. 1. he dwelleth in the thicke darkenesse his administration of mercy by the preaching of the Gospell is signified by a white horse his judgement by a blacke horse Revel 6. 2. 5. And if we referre this here to Christs administration it may denote both his counsels unsearchable of any and in speciall his judgements decreed for his enemies Vers. 12. as doves in Revelalion 1. 14. his eyes are as aflame of fire and in Daniel 10. 6. as lamps of fire to search and try all mens wayes and to set mens secret sinnes to the light of his countenance Ieremie 16. 17. Psalme 90. 8. and 11. 4. here he hath doves eyes to shew that hee is of purer eyes then to behold evill and cannot looke on iniquity Habak 1. 13. that hee graciously beholdeth his people with mercy and commiseration of their misery Deut. 11. 12. Psal. 34. 16. and 33. 18. 19. and that he faithfully looketh to his covenant with his people as the Spouse for her faith and loyaltie is said also to have doves eyes Song 1. 15. 4. 1. by streams or by currents rivers of water that run violently such waters are pure and cleare where doves delight to be washing to weet themselves which the Greeke translateth washed in milke As doves washing themselves in milke white water are cleansed from dust and soile so the eyes of Christ are pure and cleane beholding his people in grace sitting in fulnesse if the similitude of waters be continued then it meaneth full channels of water by which doves delight to sit or if of the doves it may be understood of sitting in their lockers and so applyed to the eyes in the holes of the head with fit and due proportion neither sunke in nor starting out but as the precious filling stones Exod. 25. 7. were embossed and fitly set in the hollow places of the golden Ephod so were these pure and gracious eyes in the head of Christ. Vers. 13. bed of spice meaning a garden-bed wherein spice aromaticall is set as after in Song 6. 2. flowers or growne plants so named of being growne great the word also may bee translated towers which have their names of greatnesse The cheekes which are both sides of the face are likened here to a garden bed of sweet spice not barren or faded but sprouting and growne up to blade and flowre of sweet odours whereby the beard also that groweth out of the cheeks or jawes Esa. 50. 6. may be meant These cheeks of Christ thus adorned signifie his manlinesse and co 〈…〉 eline to all that by faith behold him and the sweetn 〈…〉 of the graces that flow from his heavenly countenance whiles being as a man growne up to yeeres of discretion he administreth all things discreetly justly and comfortably to his people The Hebrewes in the Chaldee paraphrase on this booke understand by the head the Law of God which is to be desired more then gold by the lockes of haire the interpretation of the words therein heaped together which are blacke to those that keep them not by the eyes his providence to behold and blesse his people by means of Counsellors Teachers Iudges c. by the cheekes the two tables of stone written with lines as with rewes of a garden of spices and yeelding acute and sweete senses passing myrrh that is oile of myrrh of sweet savour which passeth currant and is vendible among merchants as before in verse 5. This signifieth that