the whole number of Males descended from Kohath compare this with III. 28. there was a fourth part and better that were fit for Service Ver. 37. These were they that were numbred of the Families of the Kohathites all that might do Service in the Tabernacle Such Service as is particularly mentioned from v. 4. to v. 16. Verse 37 Ver. 38. And these are they that were numbred of the Verse 38 Sons of Gershon c. He proceeds in the same order to number them which he observed in giving them their Charge beginning with the Children of the second Son of Levi and then going back to the eldest Ver. 39. From thirty years old and upward c. Verse 39 This Verse is the very same with 35. Ver. 40. Two thousand and six hundred and thirty Verse 40 A third part and little more of their Males were fit for Service Compare this with III. 22. Ver. 41. These are they that were numbred of the Families Verse 41 of the Sons of Gershon of all that might do Service in the Tabernacle c. Such Service as is described from v. 24. to v. 29. Ver. 42 43. These two Verses are the same with Verse 42. 43. v. 38 39. Ver. 44. Even those that were numbred of them after Verse 44 their Families were three thousand and two hundred It is very remarkable the Descendants from the youngest Son of Levi III. 17. which had the fewest Males in it of a Month old and upward had the most robust Men fit for Service For here are above half compare this with III. 34. of the whole number of Males grown up to Thirty Years of Age. Which was a singular Providence the heaviest Burden lying upon them who were to carry the Boards c. of the Tabernacle Not indeed upon their shoulders but in Waggons which they were to load after they had taken them down and unload when they were to set them up again and for that reason had more Waggons allowed them than their Brethren the Gershonites VII 7 8. Verse 45 Ver. 45. These are those c. whom Moses and Aaron numbred Who were principally employed in this business According to the Word of the LORD by the hand of Moses To whom the Command is expresly directed v. 21. Verse 46 Ver. 46. All those that were numbred of the Levites whom Moses and Aaron and the Chief of Israel numbred For they took in others to their assistance v. 34. which is here repeated to show that there was no fraud in the business there being Witnesses of every Tribe that they proceeded impartially and did not favour the Levites who were their Brethren Verse 47 Ver. 47. Every one that came to do the Service of the Ministry and the Service of the Burden in the Tabernacle c. The first of these the Service of the Ministry one would think related to their serving the Priest when the Tabernacle was standing and the later the Service of the Burden to their carrying the Tabernacle when it was taken down and removed and so I expounded those words v. 24. But he mentioning here only those that were numbred from Thirty Years old I think upon further consideration that there is no regard in these Expressions to the Service they did to the Priests in the Tabernacle unto which they were admitted at Twenty five Years old See v. 3. but only to the Service mentioned here in this Chapter which relates altogether to the taking down and carrying the Tabernacle And therefore these must be lookt upon as two Phrases for the same thing the former of which is not exactly translated for there is nothing of Ministry in the Hebrew but the words are Every one that cometh to serve the Service of the Service and the Service of the Burden or Carriage For it is the same word which being joyned with work we translate servile XXIII Lev. 7. and other places Ver. 48. Eight thousand and five hundred and fourscore Verse 48 If the three Sums mentioned v. 36 40 44. be put together they amount exactly to this Sum in the whole Ver. 49. According to the Commandment of the Verse 49 LORD they were numbred by the hand of Moses By the assistance of Aaron and others v. I 34 46. Every one according to his Service and according to his Burden I observed before v. 47. that Service and Burden are two Expressions of the same thing For though the Sons of Kohath had the noblest part of the Work yet their Employment is called both a Service and a Burden v. 19. as that of the Gershonites is v. 24. For which Service all the Tithes of the Country of Canaan were given to them and continued to be theirs when this kind of Service ceased as it did when the Temple was built For then there were no Burdens to be carried on their shoulders as Josiah speaks 2 Chron. XXXV 3. but their Duty was changed even by David before the Building of the Temple who made them Singers and Keepers of the Treasury as well as Porters at the Gates of God's House and likewise Judges and other Officers in the Country as we read in 1 Chron. XXVI But the alteration in their Service made no alteration in the Wages allotted to them for they still enjoyed all the Tithes Thus were they numbred of him as the LORD commanded Moses This is so often repeated v. 37 41 45. that all Posterity might reverence these Ordinances as Divine Institutions and not merely Humane Appointments And so we are to look upon all these Laws as wise Orders made by the Soveraign of the World for the better Government of that People whom he had taken for his own peculiar And it argues a very profane Spirit in those as Conr. Pellicanus here observes who can admire and praise Ovid de Fastis and such like Books and have no regard at all if they do not ridicule them to these Sacred Writings which are of such venerable Antiquity CHAP. V. Chapter V Verse 1 Ver. 1. AND the LORD spake unto Moses saying It is not said when this was spoken which here follows but it 's likely immediately after the foregoing Commandments upon which it hath some dependance Verse 2 Ver. 2. Command the Children of Israel that they put out of the Camp every Leper and every one that hath an Issue and whosoever is defiled by the dead There were three Camps as Maimonides and a great many other mentioned by Mr. Selden observes L. II. de Synedr cap. I. n. 5. the Camp of the SCHECHINAH or of the LORD viz. the Sanctuary with its Courts which are called the Tents of the LORD 1 Chron. XXXI 2. And next the Camp of the Levites who with Aaron and his Sons made a Camp about the Tabernacle Chapter III. of this Book and then the Camp of Israel Chapter II. which incompassed them all Answerable to these when the Temple was built they reckoned the Temple it self from the East-Gate to be the Camp of
in Egypt See this there explained And she bare unto Amram Aaron and Moses and Miriam their Sister Who seems to have been born before Moses if not before Aaron II Exod. 4. Ver. 60. And unto Aaron was born Nadab and Abihu Eleazar and Ithamar VI Exod. 23. where he tells the name of their Mother Ver. 61. And Nadab and Abihu died when they offered Verse 60 strange Fire before the LORD See X Lev. 2. Verse 61 and the third Chapter of this Book v. 4. But Eleazar who was the eldest next to them was now alive and made High-Priest and it is likely Ithamar also being under Twenty years old when the People murmured upon the Report of the Spies and so not cut off with that wicked Generation XVI 29. All this is here recounted to show that the Tribe of Levi was preserved by the blessing of God as well as the rest of the Israelites though they were to have no Inheritance in the Land of Canaan Ver. 62. And those that were numbred of them were Verse 62 twenty and three thousand c. So they were a thousand more than at the last numbring III. 39. For they were not numbred among the Children of Israel But by themselves for the reason following Because there was no Inheritance given them among the Children of Israel For God was their Inheritance as he told them XVIII 20 c. And therefore they were ordered not to be numbred Thirty eight years ago no more than now I Numb 49 c. The Jews are something curious in their Observations upon these words among or in the midst of the Children of Israel from whence they conclude that the Levites might have Lands out of the Bounds of the Land of Canaan though not within it among their Brethren Ver. 63. These are they that were numbred by Moseâ— Verse 63 and Eleazar the Priest who numbred the Children of Israel in the plains of Moab c. By a special command of God v. 1 2 c. Ver. 64. But among these there was not a Man of them whom Moses and Aaron the Priest numbred when they numbred the Children of Israel in the Wilderness of Verse 64 Sinai See the first Chapter of this Book v. 1 2 c. so exactly were God's Threatnings fulfilled as well as his Promises Chapter XXVII Verse 65 Ver. 65. For the LORD had said of them they shall surely die in the Wilderness He had pronounced this irreversible Sentence upon the whole Congregation XIV 23 28 29. where he swears they should not enter into the Land of Canaan because they had brought or entertained an evil report of it See also II Deut. 14 15. And there was not left a Man of them save Caleb the Son of Jephunneh and Joshua the Son of Nun. Whom God promised to spare because they were of another Spirit XV. 24 30 38. And their survival was as remarkable an instance of the truth of God's word as the Death of all the rest CHAP. XXVII Verse 1 Ver. 1. THEN came the Daughters of Zelophehad the Son of Hepher c. Who are mentioned before XXVI 33. just as they are here only their Genealogy is here more fully set out that their Father was the Grandson of Manasseh the Son of Joseph from whom he was lineally descended but left no Sons behind him Now these young Women hearing Moses say as he doth in the foregoing Chapter that the LORD commanded the Land of Canaan should be divided among those that were now numbred and observing that only Males from Twenty years old were numbred v. 2. presently apprehended that they being Females were excluded from having any Inheritance among the Israelites and so the Family of the Hepherites XXVI 32. would be extinguished This was the ground of what follows Whereby it appears that every body was immediately acquainted with the Laws which Moses received from God and that there was a faithful Register kept of every one that was born in every Family and Tribe to prevent all Disputes about the true Heirs to Mens Estates Ver. 2. And they stood before Moses c. To represent Verse 2 before him and the rest of the Judges who were now assembled the Case which I have mentioned Before Moses and Eleazar the Priest and before the Princes and all the Congregation These made up the greatest Court of Judicature that at any time sate For by Princes are meant either the Heads of the Tribes or the highest of the Judges appointed XVIII Exod. called the Heads of the People v. 25. And by all the Congregation is meant the LXX Elders mentioned in this Book XI 24. For they are called col ha edah the whole Congregation and sometimes only Edah the Congregation as R. Solomon observes See Bertram de Republ. Jud. p. 72. Now at the Head of all these sat Moses and next to him Eleazar the Priest By the door of the Tabernacle of the Congregation Near to which this august Assembly it is likely was wont to sit when they met together that Moses might presently if there were occasion go and consult with God himself in any difficult matter that came before them And thus Mr. Selden observes out of Maimonides that in future times the great Sanhedrim followed the Tabernacle sitting sometimes in one place sometimes in another according as that was settled As after they came to Canaan it was first at Shiloh then at Mizpeh and afterwards at Gilgal Nob Gibeon the House of Obed-Edom till at last it was fixed in Jerusalem Lib. II. de Synedr cap. 15. n. 4. As concerning that which the Talmudists say concerning the proceedings in this case of Zelophehad's Daughters nothing certain can be determined But they give this account of it That they first brought this Cause into the Courts appointed by the advice of Jethro XVIII Exod. 21. and began with the Rulers of ten who knowing not what to say to them they went to those of fifty and from thence to the Centurions and at last to the Chiliarchs None of which durst adventure to give Judgment but referred the Cause by reason of its difficulty to Moses who brought it to the SCHECHINAH as they speak i. e. to the Divine Majesty Seld. ib. cap. 16. n. 1. Verse 3 Ver. 3. Saying Our Father died in the Wilderness Among the rest mentioned v. 64 65. of the foregoing Chapter They seem to have drawn up their Cause in the form of a Petition or as Mr. Selden speaks in the Legal Phrase presented a Libel to the Court containing the intire matter of their Petition and that artificially enough And he was not one of them that gathered themselves together against the LORD in the Company of Korah They use the very words of Moses concerning that rebellious Company XVI 11. And instance in this Sin rather than any other either to show that their Father had a due regard to the Authority of Moses who they hoped therefore would be the more favourable to his Posterity or
XXXIIId Chapter of this Book See v. 41 42. And pitched in Oboth Where it is probable they found Water of the want of which they complained See XX. 2. Ver. 11. And they journeyed from Oboth and pitched Verse 11 in Jie-Abarim Not that Mount Abarim where Moses died XXVII 12. but another place in the Confines of Moab as it here follows See what I have observed XX. 2. In the Wilderness which is before Moab Called the Wilderness of Moab II Deut. 8. Towards the Sun-rising On the East part of it as Jephthah observes a great many Years after this That they came by the East side of the Land of Moab XI Judges 18. Ver. 12. And from thence they removed As they Verse 12 were about to remove from this last place they received a Command from God not to meddle with the Country of Moab II Deut. 9. Which is the reason as Abarbinel observes that Moses here sets down briefly whence and whether they went and where they pitched that it might appear they did not transgress that Command And pitched in the Valley of Zared Or as some translate it in Nachal-Zared which is called Dibon-Gad XXXIII 45. For this place had two Names as the same Author observes and it was just eight and thirty Years since the Spies went up to Survey the Country from Kadesh-barnea till their passing this Brook as we translate it II Deut. 14. But I take Dibon-Gad rather to have been a place which lay upon the Brook Zered Ver. 13. And from thence they removed and pitched Verse 13 on the other side of Arnon The Hebrew word meheber may be translated on this side or on the other side And some think they were now on this side of the River and not yet gone over it Nor did they immediately come hither from their former Station but first to Almon-Diblathaim XXXIII 46. which is also called Beth-Diblathaim in the Wilderness of Moab XLVIII Jerem. 22. and Diblah VI Ezek. 13. And then passing by Ar in the Confines of Moab and approaching to the Country of the Children of Ammon God commanded them not to invade the Ammonites being Descendants from Lot as well as the Moabites II Deut. 18 19 37. but to pass over the River Arnon II Deut. 24. to that side of it which belonged to the Amorites For this River at that time divided the Moabites from the Amorites as it here follows Which is in the Wilderness that cometh out of the Coasts of the Amorites Runs by the Wilderness of Kedemoth unto which the Amorites extended their Dominion II Deut. 26. For Arnon is the Border of Moab between Moab and the Amorites This River flowed from the Mountains of Arabia where it had its rise and fell into the Dead Sea as Josephus saith Lib. IV. Antiq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounding the Country of the Moabites and of the Amorites the Country of Moab lying on one side of it and that of the Amorites on the other For though the Moabites formerly possessed the Country on both sides of Arnon as far as Heshbon yet the Amorites had driven them out of that part of it which lay next to them and made the River the Boundary of their two Kingdoms v. 26 27. This Moses recites the more exactly that it might appear the Israelites invaded none of the Moabites Possessions but what was now possessed by the Amorites By which Jephthah defended the Right of the Children of Israel in future times against the Ammonites who pretended this Country belonged to them XI Judges 13 14 15 c. Ver. 14. Wherefore it is said in the Book of the Wars Verse 14 of the LORD A proof of this Moses thought good to alledge out of an Authentick Record in those Countries containing the History of all the Wars that had been in those Parts which are here called the Wars of the LORD because he is the great Governour of the World as Abarbinel interprets it from whom and by whom are all things who putteth down one and setteth up another as the Psalmist speaks at his good pleasure This Book he thinks was written by some of the Wise men of those Naons and so thinks Nachmanides who looking upon this Conquest made by Sihon as a very memorable thing put it down in their Annals which after the way of those Countries were written he thinks in a Poetical manner There are those who are of opinion that this Book was written by Moses himself who left in it directions to Joshua how to proceed in the Wars of the LORD when he conquered Canaan So Dr. Lightfoot conjectures and Bonfrerius doth not much differ from him But I take the former account to be the more probable that Moses justifies what he writes concerning this Conquest out of their own Books which he quotes just as St. Paul in the New Testament doth one of the Greek Poets What he did in the Red Sea These are the words of the Book out of which he quotes a small Fragment And the Marginal Translation of them is most proper Vaheb in Supheh only the word eth is omitted which makes the Sence to be this against Vaheb in Supheh That is he came some such word must be understood against Vaheb a King of the Moabites and overthrew him in Suphah a place in the Frontiers of Moab See I Deut. 1. Others understand by Vaheb the place where Sihon gave the Moabites this blow which he did by falling upon them on a sudden with a terrible Fury So Nachmanides understands these words besuphah he stormed the City and made a furious Assault when they thought not of it For Suphah signifies a Whirlwind or stormy Tempest V Isai 28. And in the Brooks of Arnon The same Nachmanides takes the word veeth which we translate and in to signifie rather and with and these being still the words of the Book before-mentioned the sence is this In the same manner he smote the Brooks or Torrents of Arnon upon which he fell like a Tempest and carried all before him Verse 15 Ver. 15. And at the Streams of the Brook None I think hath given a better account of these words than the same Nachman who by Esched hannechalim which we translate the Streams of the Brooks understands either a Cliff from whence the Torrents flowed as Aschdod and Happisgah III Deut. 17. are the Hills from whence the Springs gushed or the Valley through which the Torrents ran where they made a great broad Water which is here called an Effusion of Torrents as R. Levi ben Gershom interprets the Hebrew words Esched hannechabim That goeth down to the dwelling of Ar. Which extends it self as far as Ar a City of Moab v. 28. R. Levi ben Gersom takes the word Schebet which we translate dwelling to signifie a Place as well as Ar towards which these Torrents bent their Course And lyeth upon the Borders of Moab Which leaneth or belongeth unto Moab being in the Border of that Country Thus far are
observes in the place before-mentioned Who in the next Chapter cap. XIII gives an example drawn up by Maimonides of such a Succession out of the holy Scriptures Amram had two Sons Aaron and Moses as we read VI Exod. 20. If they had both died without Issue Miriam their Sister had inherited And if she had died in like manner the Inheritance of the Family would have reverted to Kohath the Father of Amram Or he being dead to his three Sons the Brethren of Amram viz. Izhar Hebron and Vzziel as the Heirs of Kohath And there would have been no consideration of Primogeniture both because none of them was the First-born and because the Inheritance was not in the Possession of their Father at the time of his Death c. And it shall be unto the Children of Israel a Statute of judgment c. A Law whereby to determine such Matters in future times and to be observed inviolably So that no Father should have power to make any other Settlement but if either by Word or Writing he declared his will to be that his Son should not inherit his Act was null and void As the Jewish Lawyers resolve from these very words a Statute or Decree of Judgment i. e. as I said a Rule whereby to Judge of Succession into Inheritances If therefore a Man made a Will wherein he declared his Daughter or Brethren c. should not inherit in case he had no Son it was void because contrary to this Law See Selden de Successionibus cap. 24. Ver. 12. And the LORD said unto Moses get thee up into this Mountain Abarim Either these words were spoken after all that follows here and in the Verse 12 Book of Deuteronomy or they were repeated again when he had repeated his Laws and inforced them by many excellent Discourses and taught them that famous Song XXXII Deut. where in the conclusion of it v. 49. it is said that very day he bad him go up this Mount Abarim And there we learn also that Abarim was a long Tract of Mountains one of which was called Nebo and the very top of it called Pisgah See XXXIV Deut. 1. And see the Land which I have given to the Children of Israel Take a full view of it as he did from that high neighbouring Mountain III Deut. 17. XXXIV 1 2 3 4. Verse 13 Ver. 13. And when thou hast seen it thou also shalt be gathered unto thy People as Aaron thy Brother was gathered Upon Mount Hor as we read in this Book XX. 23 24. Verse 14 Ver. 14. For ye rebelled against my Commandment in the Desert of Zin c. See Chap. XX. 1 12 24. where all this verse is explained Verse 15 Ver. 15. And Moses spake unto the LORD saying He did not speak those words which follow immediately after God bad him go up Mount Abarim and die but first desired he might be permitted to go over Jordan c. III Deut. 24 25 26. Unless we can think that he made the Prayer there mentioned as soon as the Sentence was passed upon him at the Waters of Meribah which doth not seem so likely Verse 16 Ver. 16. Let the LORD the God of the Spirits of all Flesh c. As soon as he found that God was resolved he should not conduct the People into Canaan he was concerned for nothing but for a fitting Person to take that Charge upon him For he had a most generous publick Spirit wholly intent upon the good of this People The God of the Spirits of all Flesh Who hast not only made the Souls of all Men but knowest their Dispositions See XVI 22. and understandest who are fit for this weighty Employment Set a Man over the Congregation To be chief Ruler and Governour of the People in my place Ver. 17. Which may go out before them and which Verse 17 may come in Before them and which may lead them out and which may bring them in If the latter part of these words be not a mere repetition of the former as is usual then the one relates to their Conduct in War and the other to the management of all their Civil Affairs And both of them seem to be a Metaphor from Shepherds watching over their Flocks That the Congregation of the LORD be not as Sheep which have no Shepherd Having none to govern and take care of them This is a description of the most miserable condition a People can be in and became a Proverb among the Hebrews 1 Kings 22.17 X Zachariah 2. XIII 7. IX Matth. 36. Ver. 18. And the LORD said unto Moses take thee Verse 18 Joshua the Son of Nun. Who had been a long time Servant unto Moses and attended upon his Person XXIV Exod. 13. well known to Moses and perfectly acquainted with his administration A Man in whom is the Spirit Of Courage and Prudence and the fear of God with all other Gifts necessary in an excellent Governour Among which Onkelos reckons the Spirit of Prophecy which is not unlikely And lay thine hand upon him Which was a Ceremony usual in Blessing XLVIII Gen. 14 c. and in setting Men apart and Consecrating them to an Office VIII 10. Upon which followed a more abundant measure of the Spirit as appears from XXXIV Deut. 9. Verse 19 Ver. 19. And set him before Eleazar the Priest and before all the Congregation Being all assembled for this purpose that all might acknowledge him for the designed Successor of Moses and be Witnesses of all that Moses commanded him And give him a charge in their sight He told him before them all what God expected from him and bad him not be afraid to execute it See XXXI Deut. 7 8. Where he sets down the words of this Charge unto which God presently after added one of his own v. 14 15 23. Verse 20 Ver. 20. And thou shalt put some of thy honour upon him Communicate some of thy Authority to him at present and not let him be any longer as thy Minister but as an associate in the Government The word we translate honour being glory in the Hebrew it made Onkelos and other Hebrew Doctors imagine these words have respect to that Splendor which shone in Moses his Face after he came down from the Mount Some of which they suppose was imparted unto Joshua to make him appear more venerable in the Eyes of the People And R. Menachem observes that it is not said impart thy glory but of thy glory to him From whence came that ancient saying the Face of Moses shone like the Sun but Joshua's only like the Moon This might have passed for Truth or at least that hereby was meant some great increase of illustrious Gifts of Mind which procured him such reverence as Moses had if it had been said that God put some of Moses his glory upon him whereas Moses is commanded to do it which makes the first sence most reasonable That all the Congregation of Israel may be obedient
the LORD and the Camp of the Levites to be from the entrance of the Mount of the House of the LORD to that East-Gate of the Temple And the Camp of Israel they thought extended from the Entrance of Jerusalem to the Mount of the House of the LORD Now Lepers were so unclean that they were not admitted into any of these three Camps but shut out of them all See XIII Lev. 46. But he that had an Issue XV Lev. 2. was only shut out of the two first Camps the Camp of the LORD and the Camp of the Levites but he might be in the Camp of Israel And he that was defiled by the dead XXI Lev. 1. was only excluded from the first the Sanctuary but not from the other two See Drusius also upon IV. 25. Ver. 3. Both Male and Female shall ye put out For Verse 3 Women had Issues for instance as well as Men XV Lev. 2 and 19 c. That they defile not their Camps The Camp of Israel consisted of four Camps and therefore he speaks in the Plural Number that of Judah that of Reuben that of Ephraim and that of Dan II Numb 3 10 18 25. Which would have been so defiled if they had suffered these unclean Persons to stay among them that none would have been fit to go to the Sanctuary In the midst of which I dwell By his special Presence in the Sanctuary which was incompassed by these Camps out of reverence to which such unclean Persons were to be kept at a greater distance than other Men and Women Ver. 4. And the Children of Israel did so and put them without the Camp c. There was an order for this before particularly for putting out the Lepers Verse 4 XIII Lev. 46. which could not be put in Execution till the Camp was formed as now it was Verse 5 Ver. 5. And the LORD spake unto Moses saying It is uncertain when this was spoken but I see no reason why we should not think it was at the same time with the other things here mentioned Verse 6 Ver. 6. When a Man or Woman shall commit any sin that Men commit In the Hebrew the words are plainly these shall commit any sin of Man that is against his Neighbour As in III Joel 19. Violence of the Children of Judah is truly translated Violence against the Children of Judah For it is apparent from the next Verses 7 8. that Moses here speaks of Offences against their Neighbours To do a Trespass against the LORD Such Offences against their Neighbours as were also great Offences against God For the Chaldee understands these words of Frauds and Cheats put upon Men by a false Oath And there is a good warrant for this Interpretation from VI Lev. 2 3. where Moses gives the same command which seems here to be repeated only because he had something to add unto it v. 8. And that person be guilty Or rather be sensible of his guilt See VI Lev. 4. Verse 7 Ver. 7. Then they shall confess the sin that they have done Or rather If they shall confess c. For so the Particle Vau sometimes signifies particularly XII 14. where we as well as the LXX translate it If her Father had spit in her face See what I have noted upon VI Lev. 4. And he shall recompense c. Rather Then he shall recompense the Injury he did to his Neighbour in the manner here directed which hath been explained VI Lev. 5. See there Ver. 8. But if a Man have no Kinsman to recompense Verse 8 the Trespass unto By this it is apparent that if a Man to whom an Injury had been done was dead he that committed it was bound to make Satisfaction to his Heir whosoever he was by restoring the Principal and adding a fifth part to it Now the Israelites never wanting some of their Kindred to succeed to their Inheritances the Hebrew Doctors expound this of the Proselytes of Righteousness who might possibly dye without any heir because they had no Kindred but such as were born after their Regeneration In which Case the Goods that had been illegally taken from such a Proselyte by a Jew did not become his own unless he paid the Price of them with such an addition as is here required c. See Selden L. VI. de Jure Nat. Gent. cap. 4. p. 684 685. Edit Lond. Let the Trespass be recompensed unto the LORD By bringing to him the Principal and the fifth part Even unto the Priest Whom God deputed to receive it as his Minister And it was as the Jews rightly expound it equally distributed among all the Priests who were then waiting in their Course Which is a new addition to the Law in VI Lev. and the reason it is likely why that Law is here repeated Besides the Ram of the Atonement c. Mentioned VI Lev. 6 7. where see what I have noted Ver. 9. And every offering of all the holy things of the Children of Israel Upon the occasion of the foregoing Laws concerning a Recompense to be made Verse 9 to the Priest where a Man that had been wrong'd was dead and no Heir to him could be found he explains some other Laws wherein the Priests were concerned who were to have all the Heave-offerings as the word Trumoth here used signifies XVIII 8. Which they bring unto the Priest To be offered unto God Shall be his Who offers it For there being many Priests who waited in their Courses at the Tabernacle all of which could not officiate at the same time but some at one time some at another this Law determines that the particular Priest who performed the Office of Sacrificing should have to himself that part of the holy Things which fell to the Priests share and it should not be divided among them all Thus L'Empereur upon Bava kama c. 9. sect 12. expounds these words better than any I have met withal Verse 10 Ver. 10. And every mans hallowed thing shall be his As the former Verse speaks of the holy Things of the Children of Israel in general so this of what any particular Person offered which still with greater reason was to belong to the Priest that offered it For the Labourer is worthy of his hire and therefore he that did the work of Sacrificing had the Reward of it R. Solomon applying this to Tithes hath a gloss upon these words which though not pertinent is very remarkable He that doth not duly pay his Tithe in the end his Land shall yield him but a tithe of what it was wont to yield And so R. Bechai upon XIV Deut. expounds these words when a Man divideth not as he ought he shall have nothing but the holy things that is the Tithe of what he used to have according to V Isa 10. Whatsoever any Man giveth the Priest it shall be his These words are only a fuller Explication of this Law as the same L'Empereur observes that the rest of the Priests might