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
acknowledge faces that is be partiall respecting one more than another see Lev. 19. 15. Deut. 1. 17. Prov. 24. 23. take a gift or a bribe this is repeated from Exod. 23. 8. see the Annotations there Vers. 20. Iustice justice that is all manner justice and nothing but justice exactly carefully and continually shalt thou follow the Greeke translateth Iustly that which is just shalt thou follow The doubling of the word is for more vehemency see Deut. 2. 27. and when a word is trebled it is most vehement as in Ezek. 21. 27. Esay 6. 3. Vers. 21. not plant thee or not plant unto thee or for thy selfe see the like phrase in Exod. 20. 4. a grove called in Hebrew Asherah of Felicity or happinesse a blessed grove such the heathens used for the service of their gods as is noted on Exod. 34. 13. but the Lord would not have such neere his altar in his service notwithstanding the Israelites corrupted themselves herewith sundry times as Iudg. 3. 7. and 6. 25. 1 King 14. 23. and 16. 33. 2 King 21. 3. 7. and there were prophets of the groves 1 King 18. 19. For this sin God threatned to root up Israel out of the good land which he gave to their fathers 1 King 14. 15. The Hebrewes say He that planteth a tree neere unto the Altar or in any part of the Court-yard whether it be barren tree or tree that beareth food although he doe it for to adorne the Sanctuary and beautifie it he is to be beaten Deut. 16. 21. Because this was the manner of Idolaters they planted trees by the altars side that the people might assemble there Maimony treat of Idolatrie ch 6. s. 9. Vers. 22. set thee up a pillar or set up for thy selfe a statue or standing image whereof see the annotations on Lev. 26. 1. CHAP. XVII 1 The things sacrificed to the Lord must be unblemished 2 Idolaters are to be stoned to death being convicted by witnesses 8 Hard controversies are to be determined by the Law which the Priests and Iudges shewed which were in the place that the Lord should chuse 12 The contemner of that determination must die 14 The election and dutie of a King THou shalt not sacrifice unto Iehovah thy God Oxe or Lambe wherein is blemish any evill thing for that is an abomination to Iehovah thy God If there be found in the midst of thee in any of thy gates which Iehovah thy God giveth unto thee man or woman that hath done evill in the eyes of Iehovah thy God in transgressing his covenant And hath gone and served other gods and bowed himselfe downe unto them either to the Sunne or to the Moone or to any of the host of the heavens which I have not commanded And it be told thee and thou hast heard of it and hast inquired diligently and behold it be a truth and the thing certaine that this abomination is done in Israel Then thou shalt bring forth that man or that woman which have done this evill thing unto thy gates the man or the woman and shalt stone them with stones and they shall die At the mouth of two witnesses or of three witnesses shall he that is to die be put to death he shall not be put to death at the mouth of one witnesse The hand of the witnesses shall be first upon him to put him to death and afterward the hand of all the people and thou shalt put away the evill from the midst of thee If a matter be too hard for thee in judgment betweene bloud and bloud betweene plea plea and betweene stroke and stroke matters of controversies within thy gates then thou shalt arise and goe up unto the place which Iehovah thy God shall chuse And thou shalt come unto the Priests the Levites and unto the Iudge that shall be in those dayes and thou shalt inquire and they shall shew unto thee the word of judgement And thou shalt doe according to the word which they shall shew unto thee they of that place which Iehovah shall chuse and thou shalt observe to doe according to all that they informe thee According to the Law which they shall teach thee and according to the judgement which they shall say unto thee thou shalt doe thou shalt not decline from the word which they shall shew unto thee to the right hand or to the left And the man that will doe presumptuously not to hearken unto the Priest that standeth to minister there before Iehovah thy God or unto the Iudge even that man shall die and thou shalt put away the evill from Israel And all the people shall heare and feare and not doe presumptuously any more When thou art come into the land which Iehovah thy God giveth unto thee and shalt possesse it and dwell therein shalt say I will set over me a King as all the nations that are round about me Setting thou shalt set over thee a King whom Iehovah thy God shall chuse from among thy brethren shalt thou set over thee a King thou maist not set over thee a man that is a forrainer which is not thy brother But he shall not multiply horses to himselfe nor cause the people to returne to Egypt to the end to multiply horses for Iehovah hath said unto you yee shall not adde to returne this way any more Neither shall hee multiply wives to himselfe that his heart turne not away neither shall he greatly multiply to himselfe silver and gold And it shall be when hee sitteth upon the throne of his kingdome that hee shall write for him-selfe the Copie of this Law in a Booke out of that which is before the Priests the Levites And it shal be with him he shal reade therein all the daies of his life that he may learn to feare Iehovah his God to keepe all the words of this Law and these Statutes to doe them That his heart be not lifted up above his brethren and that hee turne not aside from the commandement to the right hand or to the left to the end that he may prolong his daies in his kingdome hee and his sonnes in the midst of Israel Annotations NOt sacrifice in Greek not offer which is more generall and so the Law also saith in Lev. 22. 20. see the annotations there Oxe or Lambe these are the greatest and the least sacrifices under which two all other are comprehended The Oxe is not to be understood of a gelded beast which wee usually call an Oxe for so it became blemished and unfit for sacrifice but of a Bull as the originall properly signifieth And the Lambe in Hebrew Seâ— implyeth the Kid also as Exod. 12. 3 5. blemish in Hebrew Mum of which the Chaldee Muma and Greeke Momos are derived Whereupon Christ is called the Lambe amomos that is without blemish 1 Pet. 1. 19. It meaneth any superfluity want or deformity in any part as is more largely shewed on Lev. 22. 22. 24. And it
ANNOTATIONS VPON THE FIVE BOOKES OF MOSES THE BOOKE OF THE PSALMES AND THE SONG OF SONGS OR CANTICLES VVHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions and other Records and Monuments of the Hebrewes But chiefly by conference with the holy Scriptures MOSES his words lawes and ordinances the Sacrifices and other Legall ceremonies heretofore commanded by God to the Church of ISRAEL are explained With an Advertisement touching some objections made against the sinceritie of the Hebrew Text and allegation of the Rabbines in these ANNOTATIONS As also Tables directing unto such principall things as are observed in the Annotations upon each severall Booke BY HENRY AINSWORTH LVKE 24. 44. All things must be fulfilled which are written in the Law of MOSES and in the Prophets and in the Psalmes LONDON ¶ Printed for John Bellamie and are to be sold at his shop in Cornehill at the Signe of the three Golden Lions neere the ROYALL EXCHANGE 1627. ANNOTATIONS VPON THE FIRST BOOKE OF MOSES CALLED GENESIS VVHEREIN THE HEBREVV VVORDS and sentences are compared with and explained by the Greeke and Chaldee versions but chiefly by conferring with the holy Scriptures BY HENRY AINSWORTH DEVT. 33. 4. Moses commanded us a Law the inheritance of the Church of Iakob MALACH 4. 4. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A Preface concerning Moses writings and these Annotations upon them MOSES the man of GOD and first writer of holy Scripture was an Hebrew borne in Egypt about 2432. yeeres after the creation of the World and before our Saviour Christs comming into the flesh 1496. yeeres He was the sonne a 1 Chron. 6â— 2. 3. 2. 1. 1. 34. of Amram the sonne of Kohath the sonne of Levi the sonne of Iakob the sonne of Isaak the sonne of Abraham our father in the seventh generation as Enoch was the b Iude v. 14. seventh from Adam When he was borne hee had a c Act. 7. 20. 21. 22. Exod. 2. divine beauty upon him he was marveilously saved from death being drawne out of the water and thereof had his name hee was nourished by K. Pharaohs daughter for her owne sonne learned in all the wisedome of the Egyptians and was mighty in words and in deedes Forty yeeres he lived in Pharaohs court which d Act. 7. 23. Heb. 11. 24. 25. 26. then he left choosing rather to suffer affliction with the people of God then to injoy the pleasures of sinne for a season esteeming the reproach of Christ greater riches then the treasures of Egypt Forty yeeres e Act. 7. 29. 30. Exod. 3. hee was a stranger and sheepheard in the land of Madian from whence God called him to feed Iakob his people and Israel his inheritance Which thing he also did with all f Numb 12. 7. fidelity forty yeeres being g Act. 7. 38. in the Church in the wildernesse with the Angel which spake to him in the mount Sinai and with our fathers where he received the lively oracles to give unto us and hee h Deut. 33. 4. commanded us a law which is the Inheritance of the Church of Iakob Of all the Prophets that arose in Israel there was none like unto Moses whom the Lord knew i Deut 34. 10. face to face and dying 120. yeeres old but his naturall strength not k Deut. 34. 5. 6. abated he was buried of God no man knowing of his sepulchre unto this day He wrote the law in five books containing a briefe l Gen. 1. c. history of things past a m Exod. 24. 5. 8. c. covenant between God and his Church then present and n Deâ—◠〈◊〉 15. c. Iohn 5. 46. and 1. 17. a prophesie of further grace to come which now is exhibited by Iesus Christ. In his first booke he wrote the o Gen 2. 4. and 5. 1. c. generations of the heavens and the earth and of mankinde which we therefore of the Greeke word call Genesis that is Generation In the second he set downe the Departure of Israel out of Egypt with the Covenant which God plighted with them the same yeere that they went out which booke thereupon is named Exodus In the third hee describeth the sacrifices and service of God under the Leviticall priesthood called accordingly Leviticus In the fourth he reckoned the Numbers of the tribes and of their journeyes from Egypt to Canaan with the order wherein God setled that Common-wealth of Israel whiles they were travelling towards their Rest which booke is therefore called Numbers In the fift he wrote a repetition of the Law and covenant which God had given unto Israel and the confirmation of the same whereof it is named according to the Greeke Deuteronomie In the propounding of all these things Moses hath p Exod. 34. 30. 35. 2 Cor. 〈◊〉 a veile drawne over his bright and glorious face for in the histories are implied q Gal. 4. 24. Allegories and in the lawes are r Heb. 9. 9. and 10. 1. Col. z. 17. types shadowes of good things that were to come the body wherof is of Christ. In Genesis which history endeth with the going down of Israel into Egypt we have the Image of a naturall man fallen from God into the bondage of sinne In Exodus is the type of our regeneration and state renewed by Iesus Christ. In Leviticus the shadow of our mortification whiles we are made sacrifices unto God In Numbers the figure of our spirituall war-fare whereunto we are mustered and armed to fight the good fight of faith In Deuteronomie the doctrine of our sanctification and preparation to enter into our heavenly Canaan after Moses death by the conduct of Iesus the sonne of God The things which Moses wrote were not his owne but the s 2 Chro. 34. 14. Law of the Lord by his hand to him t Psal. 103. 7. Dan. 9. 11. Mal. 4. 4. the Prophets after bare witnesse Our Saviour also approveth of Moses and of u Luk 24. 25. 44. all that he spake and wrote what x Mark 7. 9. he said was the commandement y Matâ— 15. 3. of God and what God spake z Mark 12. 26. unto him the same is spoken a Mat. 22. 31. unto us him therefore we are willed to heare which who so doth not will not be perswaded though one rose from the dead Luk. 16. 29. 31. But because his writings were the b 2 Cor. 3. 14. Old Testament under which the New was veiled and which many reading even to this day have a c verse 15. veile laid upon their hart so that they cannot fasten their eyes upon the end of that which is abolished therefore
the morning was the second day And God sayd Let the waters under the heavens bee gathered-together unto one place and let the dry land appeare and it was so And God called the dry land Earth and the gathering together of the waters he called Seas and God saw that it was good And God said Let the earth bud-forth the budding-grasse the herbe seeding-seed the fruit-tree yeelding-fruit after his kinde whose seed is in it selfe upon the earth and it was so And the earth brought-forth budding-grasse the herb seeding-seed after his kinde and the tree yeelding fruit whose seed was in it selfe after his kinde and God saw that it was good And the evening was and the morning was the third day And God sayd Let there be lights in the outspred-firmament of the heavens to separate betweene the day and the night and let them be for signes and for seasons and for dayes and yeares And let them be for lights in the outspred-firmament of the heavens to give light upon the earth and it was so And God made the two great Lights the greater light for the rule of the day and the lesser light for the rule of the night also the starres And God set them in the outspred-firmament of the heavens to giue light upon the earth And to rule over the day and over the night and to separate betweene the light and the darkenesse and God saw that it was good And the evening was and the morning was the fourth day And GOD sayd Let the waters bring forth abundantly the moving-thing the living soule and fowle that may flye above the earth on the face of the outspred-firmament of the heavens And God created the great Whales and every living creeping soule which the waters brought forth abundantly after their kinde and every winged fowle after his kinde and God saw that it was good And God blessed them saying be fruitfull and multiply and fill the waters in the seas and let the fowle multiply in the earth And the evening was and the morning was the fift day And God said Let the earth bring forth the living soule after his kinde cattell and creeping thing and beast of the earth after his kinde and it was so And God made the beast of the earth after his kinde and the cattell after their kinde and every creeping thing of the earth after his kinde and God saw that it was good And God sayd Let us make Man in our image according to our likenesse and let them have dominion over the fish of the sea and over the fowle of the heavens and over the cattell and over all the earth and over every creeping thing that creepeth upon the earth And God created Man in his image in the image of God created he him male and female created he them And God blessed them and God sayd unto them Be fruitfull and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the fowle of the heavens and over every living thing that creepeth on the earth And God sayd Behold I have given to you every herb seeding seed which is upon the face of all the earth and every tree in the which is the fruit of a tree seeding seed to you it shall be for meat And to every beast of the earth and to every fowle of the heavens and to every creeping thing upon the earth which hath in it a living soule every green herb for meat and it was so And God saw every thing that hee had made and behold it was very good and the evening was and the morning was the sixt day Annotations BOoke of Moses so it is intituled in Mark 12. 26. called elsewhere the booke of the law of Moses 2. King 14. 6. Luke 2. 22. being indeed the booke of the Law of the Lord by the hand of Moses 2. Chro. 34. 14. Of this Moses his birth education authority and death see Exod. 2. and 4. c. Numb 12. Deut 34. He was forty yeares a Philosopher in King Pharaohs Court in Egypt Forty yeares a shepheard in the land of Madian and forty yeares a King and Law-giver of Israel leading them through the wildernesse of Arabia and dying an hundred and twenty yeares old hee was buried of God Act. 7. 22. 23. 29. 30. 35. 36. Deut. 3â— 4â— and 34. 5. 6. 7. His writings are approved of by the Prophets after him by the testimonie of Christ and his Apostles and by the Church of God in all ages Nehem. 8. 1 2 3. Dan. 9. 11. 13. Mal. 4. 4. Luke 16. 29. 31. and 24. 27. 44. Acts 15. 21. Rev. 15. 3. Genesis that is Generation so the Greeke version calleth this booke because it setteth forth the generations of the heavens and earth and of Adam or mankind Gen. 2. 4. and 5. 1. How beit in Hebrew the five bookes of Moses have no names but by the first words of them as this booke is called Breshith that is In the beginning Vers. 1. In the beginning namely of the Creature which God created as our Saviour expoundeth it Mark 13. 19. the whole frame whereof is called the World Mat. 24. 21. Beginning therefore is here extraordinary and supernaturall of the Creature or Creation and so of time The Chaldee paraphrase called Ierusalemy translateth it In wisedome so sundry Hebrewes apply this mystically to the wisedome of God whereby the world was created as it is written The Lord by wisdome founded the earth Prov. 3. 19. and in wisdome hast thou made them all Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also apply it unto Christ the wisdome of God by whom he made the world 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God in Hebrew Aelohim which signifieth the Almighties or Almightie-powers his name is most used in this forme plurall but ioyned with a word singular hee created because God is but one Deut. 6. 4. although in power infinite in person or manner of being there are three which beare witnesse in heaven the Father and the Word and the holy Spirit and these three are one 1 Ioh. 5. 7. The Father is this Creator as is shewed in Eph. 3. 9. The Word or Sonne is the Creator Heb. 1. 8. 10. Col. 1. 16. so is the Holy spirit as is here in the second verse and in Psal. 33. 6. and 104. 30. Iob 26. 13. and 33. 4. Hereupon Solomon saith Remember thy Creators Eccles. 12. 1. and God saith Let us make man Gen. 1. 26. The Apostles apply the generall name God to the persons severally unto the Father Heb. 1. 1 2. unto the Sonne Acts 20. 28. Rom. 9. 5. and unto the Holy Ghost Acts 5. 3. 4. The Hebrew Doctors have left records of this mystery though at this day that nation understands it not Come and see the mysterie of the word Aelohim there are three degrees and every degree by it selfe alone that is distinct and yet notwithstanding
gathereth another reason of the womans subjection in that the man was not created for the woman but the woman for the man 1 Cor. 11. 9. V. 19. them unto Adam or unto the man but the Greek version keepeth the Hebrew name Adam addeth the word them for to make the sense plain So the holy Ghost sometime doth in repeating matters as he blessed and brake Mat. 14. 19. that is and brake them Luke 9. 16. Shew to the Priest Mar. 1. 44. that is shew thy selfe Mat. 8. 4. See also Gen. 31. 42. would call them or call it that is every of them This sheweth Gods bounty in giving man dominion over all earthly creatures Psal. 8. for the giving of names is a signe of soveraignty Numb 32. 38. 41. Gen. 35. 18. and 26. 18. It manifesteth also Adams wisedome in naming things presently according to their natures as the Hebrew names by which he called them doe declare Vers. 20. he found not that is the man found not a meet helpe for himselfe among all the creatures therefore the woman when shee was made was the more acceptable Or as the Greeke translateth there was not found an helper like unto him So in Gen. 15. 6. he imputed it is translated it was imputed Rom. 4. 3. See also Gen 6. 20. and 16. 14. Vers. 21. a dead fleepe This the Greeke calleth an extasie or trance which the Scriptures shew to have falne also on men when they did see visions of God as Gen. 15. 12. Act. 10. 10. In such deepe-sleepe the senses are all bound up as 1 Sam. 26. 12. V. 22. builded To build the rib to a woman is to make or create a woman of it as with a speciall care or art and fit proportion Hereupon our bodies are called houses Iob 4. 19. 2 Cor. 5. 1. And although by building is meant making as the Lord will build thee an house 1 Chron. 17. 10. is the same that he will make thee an house 2 Sam. 7. 11. yet by the many words used in the generation of man-kind as creating Gen. 1. 27. making Gen. 1. 26. forming and inspiring Gen. 2. 7. and now building Moses would set forth this wondrous workmanship which the Psalmist so laudeth God for Psal. 139. 14. he brought God her builder was also her bringer and so her conjoyner in mariage with the man Mat. 19. 6. and the Scripture noteth a wife to be a speciall favour of the Lord Pro. 18. 22. and 19. 14. He also blessed them together as Gen. 1. 28. whereby may bee seene how Moses changeth the order in this Chapter inlarging things here which before he had touched briefly Vers. 23. This now or this time this once flesh c. Hereby Adam shewed both his thankfulnesse to God and love to his wife and from hence Paul teacheth that men ought to love their wives as their owne bodies for no man ever hated his owne flesh Ephes. 5. 28. 29. The like speeches are used of persons neere a kin that they are their bone and their flesh Gen. 29. 14. Judg. 9. 2. So the Apostle by this setteth forth Christs mystical union with his Church that we are members of his body of his flesh and of his bones Ephes. 5. 30. woman or Mannesse of Man as in Hebrew shee is called Ishah of Ish which word Ish hath the signification of strength and valour so that the Scripture useth this word shew your selves men for be yee strong or couragious Esay 46. 8. 1 Cor. 16. 13. And it hath affinity with Esh which in Hebrew is fire for heat in man causeth strength and courage Therefore as Adam is used for base men borne of adamah the earth so Ish is used for noblemen Psal. 49. 3. Also Ish is used both for man and husband and Ishah both for woman and wife as in the verses following out of man The Greeke translateth out of her man and the Chaldee out of her husband Hence is a third reason of womens subjection because the man is not of the woman but the woman of the man as Paul saith 1 Cor. 11. 8. Vers. 24. leave his father c. This is a perpetu all law given of God as Christ sheweth Mat. 19. 4. 5. and teacheth that the band of mariage is the neerest conjunction in the world and all societies rather to be left then this betweene man and wife who may not depart one from another 1 Cor. 7. 10. 11. as they doe depart from their parents Gen. 24. 58. 59. and 31. 14. Lev. 22. 12. 13. The like is observed in the spirituall mariage between Christ and his Church Psal. 45. 11. 12. The Chaldee translateth it he shall leave the bed of his father and mother And the Hebrew Doctors gathered from hence a law unto all Adams sonnes against unjust carnall copulations and incestuous mariages with a mans fathers wife or mother in law and with his owne mother as after by he shall cleave to his wife they say is forbidden any other mans wife and all pollution with the male and likewise with beasts Maimony in Misn. book 14. treat of Kings chap. 9. 〈◊〉 5. to his wife or to his woman for it is the same word Ishah used before in verse 23. and by his woman he sheweth there is no lawfull conjunction for a man but with one and she a wife become his by mariage Wherefore all other women are in this respect called strangers to him Prov. 5. 3. 18. 20. And for shall cleave the Greeke saith shall bee glewed which word is also in Mar. 10. 7. maketh against all unjust divorces they shall be the Greeke translateth they two shall be one flesh and so it is alledged in the New Testament Mat. 19. 5. that hereby a man is restrained from more wives then one which is to be observed in other speeches of Scripture wherein like restraint is implyed as him thou shalt serve Deut. 6. 13. that is as Christ alledgeth it him onely Mat. 4. 10. Luke 4. 8. So but for the Priests Mar. 3. 26. which another Evangelist writeth but for the Priests onely Mat. 12. 4. Of like force is that saying a man is not justified by the works of the Law but by the faith of Iesus Christ that is by faith onely Gal. 2. 16. one or to one flesh See vers 7. This is meant in speciall by generation of children wherefore Paul doth by proportion apply these words even against unlawfull fleshly copulation 1 Cor. 6. 16. adding a further mystery of our union with Christ hee that is joyned to the Lord is one spirit vers 17. Vers. 25. not ashamed thought not themselves in any shamefull plight as a Chaldee paraphrase saith they knew not what shame was For they being innocent and adorned with the image and glory of God had nothing in soule or body that was defective miserable or shamefull but now by sin nakednesse in us is a want a filthy thing and a shame Deut. 28. 48. Rev. 3.
with thankes for his blessings having gathered in their fruits so the law of Moses did command Exod. 23. 16. which order as by this appeareth the Fathers observed from the beginning and it was so accustomed among the Gentiles for the ancient sacrifices and assemblies unto that end were after the gathering in of the fruits for an oblation of the first fruits sayth Aristotle in Ethicks booke 8. brought in Greeke offred It is likely that the sonnes brought their offrings unto God by Adam their Father who was high Priest as after all the first borne in families were Priests Exod. 19. 22. and upon an Altar he offred their gifts The Hebrew Doctors say It is a tradition by the hand of all that the place wherein David and Solomon built an Altar in the floore of Araunah 1 Chron. 21. 22. 26. and 22. 1. 2 Chron. 3. 1. was the place where Abraham builded an Altar and bound Isaak upon it Gen. 22. 9 and that was the place where Noe builded after he came out of the Arke Gen. 8. 20. and that was the Altar upon which Kain and Abel offred and on it Adam the first man offred an offring after he was created and out of that place hee was created Our wise men have sayd Adam was created out of the place of his Atonement Maimony in Misn. book 8. treat of the Temple chap. 2. S. 2. an offring or oblation called in Hebrew a Minchah by which name the Meat offring is called in the Law Lev. 2. which commonly was of wheat flower Although the word is sometime used generally for any gift or present Gen. 32. 13. But Kain brought of the fruit of the ground which custome continued so that in Israel men might eate neither bread nor corne till they had brought an offring unto God Lev. 23. 14. Among the Greekes also they used to sacrifice the fruits of the earth Homer Iliad 1. and Numa ordeyned the like among the Romans who tasted not new corne or wine before the Priests had sacrificed the first fruits saith Plinie in book 18. chap. 2. and in the Roman lawes of the twelve Tables the same oblation of corne is commanded Derelig tit 1. lex 4. The like was for sacrificing of beasts as Abel did which was used of Israel and of all Nations till the comming of Christ see Lev. 1. Vers. 4. the fat of them As the first fruits of the earth of beasts of men were given in thankefulnesse to the Lord that all the rest might be sanctified and blessed Exod. 22. 29. 30. and 23. 19. so God challenged the fat of all sacrifices peculiarly to himselfe Lev. 3. 16. 17. and 7. 25. which fat sometime figured mans unbeleefe hardnesse of hearâ— and want of sense Psal. 119. 70. Acts 28. 27. which was to be consumed by the fire of Gods spirit sometime it signified the best of all things Numb 18. 12. in which sense it seemeth to bee spoken here of Abel From whose example the Hebrew Doctors teach that a man should inlarge his hand and bring his offring of the fairest and most laudable amongst those kinde of things whereof he bringeth Behold it is written in the law And Abel hee also brought of the firstlings of his flocke and of the fat of them And this is a common law in every thing which is for the name of the good God that it be of the goodliest and best If one build a house of prayer let it bee fayrer then his owne dwelling house if he feed the hungry let him feed him with the best and sweetest that is on his Table If he cloathe the naked let it be with the fayrest of his cloathes if he sanctifie any thing let him sanctifie of the fayrest of his goods and so hee sayth Lev. 3. 16. All the fat is the Lords Maimony in Misn. rom 3. in Asurei mizbeach chap. 7. S. 11. By the sacrifices of old there was besides a thankefulnesse to God a yearely remembrance also of their sinnes Heb. 10. 3. and hope of the forgivenesse of them by Christ to come Heb. 10. 1. 10. 14. And seeing the godly offred in faith Heb. 11. 14. and faith is by hearing the word of God Rom. 10. 17. Abel and the rest were taught of God thus for to worship him for all wil-worship devised by men is vaine Mat. 15. 9. Col. 2. 22. 23. had respect to weet with delight as the Hebrew word implyeth and so one Greeke version translateth it was delighted and with favourable acceptation as the Chaldee paraphrase explaineth it So GOD commanded every man to offer sacrifice for his favourable acceptation Lev. 1. 3. that hee and it might bee accepted of the Lord. This gracious respect unto Abel was seene of Kain for which hee was gtieved and the Apostle noteth it to be a testification of Abels justice by faith Heb. 11. 4. It is likely therfore that God shewed it by some visible signe as by fire from heaven consuming the sacrifice for so he used to doe in such cases after as Lev. 9. 24. 1 Chron. 21. 26. 2 Chron. 7. 1. 1 King 18. 38. and the burning of the sacrifices to ashes was a signe of his favourable acceptance Psal. 20. 4. and Theodotio a Greeke interpreter translateth it here he set onfire By this Gods acceptance Abels faith was confirmed touching life salvation in Christ otherwise God would not have received an offring at his hands as Iudg. 13. 23 unto Abel for his faith in Christ whereby he was just and by which he offred a greater sacrifice then Kain Heb. 11. 4. And so the sacrifice was respected for the man not the man for the sacrifice Prov. 12. 2. and 15. 8. Vers. 5. grieved or displeased very wroth The Hebrew word signifieth to burne or be inflamed either with anger or griefe the Greek here translateth he was grieved and in sundry other places as Ion. 4. 1. 9. where both the Greeke version and all the circumstances shew it to meane griefe So in 1 Sam. 15. 11. Samuel was grieved and Dauid 1 Chron. 13. 11. and Nehemiah Neh. 5. 6. and many the like countenance or his face fell that is he shewed himselfe ashamed grieved and discontented This is else-where expressed by the falling of the light of the countenance Iob 29. 24. contrary to which is the lifting vp of the face for a signe of comfort and joy Iob 11. 15. See also Gen. 19. 21. Vers. 7. doe well or doe good Hereby God teacheth that wel-doing consisted not in the outward offrings which Kain brought but in faith which hee wanted Heb. 11. 4. Ioh. 6. 29. And the Apostle hence concludeth that Kains workes were evill 1 Ioh. 3. 12. forgivenesse or acceptation The Hebrew word which properly signifieth elevation or lifting up when it is spoken of sinne as the words following shew here it is meaneth forgivenesse at Gods hand who lifteth up and so easeth us of the burden of it as Rom. 4. 7. from Psal. 32. 1. And
Enoch were three hundred yeeres and sixtie and five yeeres And Enoch walked with God and he was not for God tooke him And Mathusala lived a hundred yeeres and eightie and seven yeeres and begat Lamech And Mathusala lived after he begat Lamech seven hundred yeeres and eighty and two yeeres and begat sons and daughters And all the dayes of Mathusala were nine hundred yeres and sixty and nine yeres and he died And Lamech lived a hundred yeeres and eighty and two yeeres and begat a son And called his name Noe saying This shall comfort us from our worke and from the sorrow of our hands because of the earth the which Iehovah hath cursed And Lamech lived after he begat Noe five hundred yeres and ninety and five yeeres and begat sons daughters And all the dayes of Lamech were seven hundred yeeres and seventy and seven yeeres and he died And Noe was five hundred yeres old and Noe begat Sem Cham and Iapheth Annotations THe booke that is the narration or rehearsall generations of Adam the Greeke translateth generation of men it meaneth both the children which Adam begat and the events that did befall them as the word generation is used for all accidents in times and ages whatsoever the day may bring forth as Solomon speaketh Proverb 27. 1. So Genesis 2. 4. and 6. 9. and 25. 19. And here are tenne generations reckoned from Adam to Noe the chiefe end whereof is to shew the genealogy of Christ the promised sâ—ed according to the flesh and so of his Church Luk. 3. 23. 38. 1 Chron. 1. 1. c. likenesse of God See Gen. 1. 26. Vers. 2. their name so Adam was the common name of man and woman which were one flesh Gen. 2. 23. 24 and of all their posterity Gen. 9. 6. for we are all of one blood Act. 17. 26. Vers. 3. and begat to weet a sonne as the sequell sheweth The Scripture often omitteth such words and sometime sheweth they must be understood as David put in Syria 1 Chron. 18. 6. that is he put garisons in Syria 2 Sam. 8. 6. See before the note on Gen. 4. 20. in his likenesse namely that which he now had in his sinfull state for the first likenesse and image of God in him was by sinne corrupted Gen. 3. wherupon all men now are conceived in sinne Psal. 51. 7. and are by nature children of wrath Eph. 2. 3. Seth that is Set or Appointed in stead of Abel see Gen. 4. 25. onely his posterity were reserved when all the world was drowned And from him the genealogy is rekoned both in the Old and New Testament 1 Chr. 1. 1. c. Luke 3. 38. Vers. 6. yeeres Hebr. yeere sometime the Originall useth indifferently one for another as eight yeeres 2 Chron. 34. 1. for which in 2 King 22. 1. is written eight yeere It is also the property of the Hebrew to set the least number for most as here Seth lived five yeeres and an hundred yeere and so after which because it differeth from our manner and in the order there is no speciall weight is changed according to our speaking because the Hebrew it selfe in repeating matters doth often change the order of words as 2 Chron. 23. 7. when he commeth in when he goeth out which in 2 Kin. 11. 8. is when he goeth out and when hee commeth in So great and small 2 Chron. 34. 30. or small and great 2 King 23. 2. And in translating the holy Ghost often also changeth the order of words as Ioel 2. 28. your old men shall dreame dreames your young men shall see visions which in Act. 2. 17. is placed thus your young men shall see visions and your old men shall dreame dreames So in 1 King 19. 10. they haue broke downe thy Altars and killed thy Prophets which Paul rehearseth thus they have killed thy Prophets and broke downe thy Altars Rom. 11. 3. and sundry the like Enos or as the Hebrew pronounceth it Enosh but because our language and custome rather followeth the Greeke which is more easie the names are expressed as the New Testament doth in Luke 3. lest the Reader should mistake and thinke them diverse persons Verse 9. Kainan so Luke 3. 37. in Hebrew Kenan Verse 12. Maleleel Hebr. Mahalalel Vers. 15. Iared Hebr. Iered Vers. 18. Enoch in Hebrew Chanoch that is Dedicated or Catechised he is said to be the seventh from Adam and a prophesier of Gods judgement upon wicked men for their impious deeds and hard speeches against God Iude ver 14. 15. So hee is distinguished from Enoch the Kainite the third from Adam Gen. 4. 17. and seven being the number of the Sabbath the seventh generation implyed the mystery of rest in Christ. Accordingly the number of all the generations here may be observed which are ten from Adam to Noe as before in Gen. 4. there are seven generations of Kain so Abram the Ebrew was the seventh from Eber Moses the seventh from Abram and in Mat. 1. twice seven generations are reckned from Abram to David and so many from David to the Captivity of Babylon and againe so many from that captivity to Christ Mat. 1. 17. The estate of times for these ten Patriarchs may thus be viewed 1. Adam being 130. yeeres old begat Seth. 2. Seth 105. yeeres old begat Enos In the yeere of the World 235. 3. Enos 90. yeere old begat Kainan in the yeere of the World 325. 4. Kainan 70. yeere old begat Maleleel in the yeere of the World 395. 5. Maleleel 65. yeere old begat Iared in the yere of the World 460. 6. Iared 162. yeere old begat Enoch in the yere of the World 622. 7. Enoch 65. yeere old begat Mathusala in the yeere of the World 687. 8. Mathusala 187. yeere old begat Lamech in the yeere of the World 874. 9. Lamech 182. yeere old begat Noe in the yeere of the World 1056. 10. Noe 500. yeeres old begat Iapheth in the yeere of the World 1556. The lives of these Patriarchs are also to be noted 1. Adam lived 930. yeeres 2. Seth lived 912. y. 3. Enos lived 905. 4. Kainan lived 910. y. 5. Malaleel lived 895. y. 6. Iared lived 962. y. 7. Enoch lived on earth 365. yeeres The shortest liver 8. Mathusala lived 969. y. The longest liver 9. Lamech lived 777. y. 10. Noe lived 950. y. Gen. 9. 29. By this computation it appeareth that Adam lived to see Lamech the ninth generation in the 56 yeere of whose life hee dyed first of all these Patriarchs That Enoch the 7 from Adam after he had lived on earth so many yeeres as there be dayes in the yeere of the Sunne was taken away into Paradise next after Adams death seven Patriarchs remaining witnesses of his translation That all the first nine Patriarchs were taken out of this world before it was drowned by the Flood that came in the 600. yeere of Noes life That Mathusala lived till the very yeere wherein the Flood came as his name
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.
Hebrew doctors gathered from Deut. 21. 13. she shall bewaile her father and her mother a moneth of daies those thirtie daies they might not trim the haire of their head or beard nor weare white new garments nor marrie and the like Maimony ibidem ch 6. Vers. 11. inhabitants Hebrew inhabitant and Canaanite See Gen. 10. 16. heavy in Greek great as before in verse 9. was called Hebrew he that is every one called see the notes on Gen. 16. 14. The mourning Hebr. Abel Mizaim Vers. 15. peradventure or it may be The guilty conscience causeth feare Levit. 26. 36. rewarded him that is done of our owne accord unto him Vers. 16. commanded that is sent some on their message to Ioseph and after went themselves verse 18. The word command is effectually to procure a thing to be done as God commandeth his blessings and mercies by effectuall sending them Psal. 42. 9. and Levit. 25. 21. Deut. 28. 8. where the Greeke translateth send Here the Greeke expoundeth it they came unto Ioseph and said Vers. 17. of the God by this speech they seem both to insinuate their repentance and faith to obtaine mercy at Gods hand and use a reason to obtaine the like at Iosephs For if we forgive men their trespasses our heavenly Father will also forgive us otherwise not Mat. 6 12. 14. 15. Wherefore it is said forgive one another even as God for Christs sake forgave you Ephes. 4. 32. But the Hebrew Doctors observe a difference betweene dammage to our neighbour in his goods and hurts or injurie to his person which here was Iosephs cause They say hee that doth his neighbour dammage in his goods when hee hath paid that which hee ought to pay atonement is made for him But he that hurteth his neighbour although hee gave unto him for satisfaction the five things namely 1. dammage it selfe as when eye must bee given for eye tooth for tooth 2. for the smart 3. for his healing 4. for his resting from his labour 5. for his shame or dishonour of which see the notes on Exod. 21. 19. yet atonement is not made for him yea though he should sacrifice to God all the Rams of Nebaioth Esay 60. 7. yet atonement is not made for him nor his iniquitie forgiven unill he request it of him that was hurt and he doe forgive him Maimony in Misneh Tom. 4. treat of Hurt and dammage chap. 5. S. 9. Vers. 21. unto their hart that is friendly comfortably and which pleased them as that which came into Solomons heart 2 Chron. 7. 11. is expounded that which he was pleased to do 1 King 9. 1. See also the notes on Gen. 34. 3. Here Ioseph is an example of lenitie and readinesse to forgive and to doe good for evill as Christ teacheth all Matt. 5. 44. So the Hebrew canons say It is unlawfull for him that is hurt to bee cruell and not to forgive this is not the way of the seed of Israel But when hee that did the hurt doth request it and aske grace of him once or twise and hee kneweth that hee turnes from his sinne and repenteth of his evill hee shall forgive him Maimony in his said treat of Hurt and dammage ch 5. S. 10. Vers. 23. third generation or third sonnes So was his blessing begun to bee accomplished Gen. 49. 22. and 28. 19. borne that is brought up Of Machir see Num. 32. 39. Vers. 24. visiting c. that is will surely visit meaning in mercy See Gen. 21. 1. This was a testification of his faith in Gods promises as is written by faith Ioseph at his ending made mention of the departure of the sonnes of Israel and gave commandement concerning his bones Heb. 11. 22. The land of Canaan was a signe of their heavenly inheritance as before is shewed on Gen. 12. 5. 17. 8. Heb. 11. 13. 14. 16. and there Christ rising from the dead should bee the first fruits of them that slept by whom the resurrection of the dead which Ioseph exspected was to come 1 Cor. 15. 20. 21. 22. And there many bodies of the Saints which slept arose and came out of the graves after Christs resurrection Matt. 27. 52. 53. Vers. 25. from hence or from this place the Greeke addeth with you This charge was fulfilled when at their going out of Egypt Moses tooke the bones of Ioseph with him Exod. 13. 19. which afterward were buried in Sechem Iakobs purchase and Iosephs sonnes heritage Ios. 24. 32. Stephen sheweth that the other Patriarchs the sonnes of Iakob were buried also in Sychem in the land of Canaan Act. 7. 16. Vers. 26. old Hebrew sonne of 110. yeeres Gen. 5. 32. The same was the age of Iesus or Iosuah when he dyed the conqueror of Canaan and one of Iosephs seed Ios. 24. 29. an arke or chist coffin to be ready at their removall out of Egypt This death of Ioseph whereat the first book of Moses endeth was after the creation of the world 2369. yeeres ANNOTATIONS VPON THE SECOND BOOKE OF MOSES CALLED EXODVS VVHEREIN BY CONFERRING THE HOly Scriptures comparing the Chaldee and Greeke versions and other records of the Hebrewes MOSES his Words Lawes and Ordinances are explained BY HENRY AINSWORTH PSAL. 103. 7. The Lord made knowne his wayes unto Moses his acts unto the sonnes of Israel ACTS 7. 38. This is that Moses which was in the Chruch in the wildernesse with the Angel which spake to him in the mount Sina and with our fathers who received the lively Oracles to give unto us IOHN 1. 17. The Law was given by Moses but Grace and Truth came by Iesus Christ. LONDON ¶ Printed by Miles Flesher for John Bellamine and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The Summe of EXODVS THis second booke of Moses sheweth the increase and oppression of Israel in Egypt the sending of Moses to deliver them the tenne plagues of God upon Egypt the bringing out of Israel with strong hand the leading of them through the sea where Pharaoh was drowned the safe conducting of them in the wildernesse the Covenant betweene God and them at Mount Sina where he gave them Lawes and Iudgements and Statutes ordaining a Priesthood for his service and erected a Tabernacle for to dwell therein among them More particularly ISrael increase are oppressed in Egypt and their sonns drowned Chap. 1 Moses his birth education pietie and persecution 2 Moses keeping sheepe seeth a vision and is sent to deliver Israel 3 He is confirmed by signes is sent with Aaron to Pharaoh and Israel 4 Pharaoh resisteth and vexeth Israel they cry out of Moses and grieve him 5 God incourageth Moses and sends him again to Israel and Pharaoh 6 Moses worketh miracles and is resisted by Pharaohs sorcerers 7 Egypt is plagued with Frogs Lice and Flies Pharaoh is hardned 8 Moe plagues of Murrain Boyls and Haile yet Pharaoh resisteth 9 Plagues of Locusts and Darknesse Pharaoh is more hardned 10 Egypt is appointed to the spoile
all their first-borne threatned to die 11 The Passover is kept the first borne of Egypt slaine Israel departeth 12 Their first-born are sanctified to God he conducteth Israel with a pillar 13 Pharaoh pursueth Israel they passe through the sea where Pharaoh is drowned 14 Israel â—ingeth Gods praise They murmur for water and have it sweetned 15 They murmur for bread God feeds them with Quailes and Manna 16 They murmur for water and have it from thâ— Rocke They overcome Amaleck 17 Iethro meeteth Moses Officers are set over Israel 18 Israel is sanctified to receive Gods fiery Law at Sina mount 19 God giveth the morall Law with terrour all 〈◊〉 is afraid 20 Iudiciall lawes concerning the bodies and lives of men Chap. 21 Lawes concerning goods and chaâ—tels 22 Moe lawes concerning justice and religious duties 23 The couenant of the law is approved and confirmed with sacrifice 24 God commandeth to make an Arke a Table and a Candlesticke 25 To make a Tabernacle wherein they should bee placed 26 To make a brazen Altar and Court of the Tabernacle 27 To make priestly garments for Aaron and his sonnes 28 To consecrate the Priests and Altar to sacrifice daily 29 To make the golden Altar the brazen Laver anointing oile and perfume 30 The workemen of the Tabernacle the Sabbath and Tables of stone 31 Israels Idolatry for which God would have destroyed them 32 They are brought to repentance Moses would see Gods glory 33 The covenant is renewed Moses face shineth and is veiled 34 The people bring gifts for the making of the Tabernacle 35 Bezaleel and Aholiab make the Tabernacle it selfe 36 The Arke Table Candlesticke golden Altar Oile and perfume are made 37 The brazen Altar Laver and Court The sum of the offrings 38 The Priests garments are made All the worke is approved 39 The Tabernacle is set up and anoynted and filled with Gods glorie 40 THE SECOND BOOKE OF MOSES CALLED EXODVS CHAPTER I. 1 The number of the sonnes of Israel that went into Egypt 7 Their great increase after Iosephs death 8 Their oppression by a new King 12 Their multiplication notwithstanding their bitter service 15 The King commandeth the men children to be killed at the birth 17 but the midwives fearing God doe save them alive 20 and are blessed of God for it 22 Pharaoh commandeth all the men children to be cast into the river NOw these are the names of the sonnes of Israel which came into Egypt every man and his house came with Iakob Reuben Simeon Levi and Iudah Issachar Zabulon and Benjamin Dan and Naphtali Gad and Aser And all the souls that came-out of the thigh of Iakob were seventy soules and Ioseph was in Egypt And Ioseph dyed and all his brethren and all that generation And the sons of Israel were fruitfull and increased abundantly and multiplied and wexed-mighty most exceedingly and the land was filled with them And there arose-up a new King over Egypt which knew not Ioseph And he said unto his people behold the people of the sonnes of Israel are moe and mightier than we Come-on let us deal-wisely with them lest they multiply and it be when there fall out warre then they be added also unto our enemies and warre against us and goe-up out of the land And they set over them taske-masters to afflict them with their burdens and they built for Pharaoh treasure-cities Pithom and Raamses And as they afflicted theÌ„ so they multiplyed so they encreased and they were yrked because of the sonnes of Israel And the Egyptians made the sons of Israel to serve with rigour And they made their lives bitter with hard service in morter in bricks and in all service in the field al their service wherin they made theÌ„ serve was with rigor And the king of Egypt said to the midwives of the hebrew women of which the name of one was Shiphrah and the name of the other Puah And he sayd when ye do the midwives office to the Hebrew women see them upon the stools if it be a son then ye shall kill him and if it be a daughter then she shall live But the midwives feared God and did not as the King of Egypt spake unto them but saved alive the men-children And the King of Egypt called for the midwives and said unto them why have ye done this thing and have saved alive the men-children And the midwives said unto Pharaoh because the Hebrew women are not as the Egiptian women for they are lively and doe bring-forth ere the midwife come-in unto them And God dealt-well with the midwives and the people multiplied and wexed very mighty And it was because the midwives feared God that he made them houses And Pharaoh commanded all his people saying every sonne that is borne ye shall cast him into the river and every daughter ye shall save-alive Annotations BOoke of Moses so our Lord Christ calleth it in Mark 12. 26. See the first annotations on Genesis Exodus a Greeke word signifying Departing because the first chief thing here handled is of the Departing or Out-going of Israel from Egypt Exod. 12. 41. This Greeke word is used in Heb. 11. 22. Luk. 9. 31. Exod. 19. 1. In Hebrew the booke is named of the first words Elle shemoth that iâ— These are the names And here beginneth the thirteenth section or lecture of the Law See Gen. 6. 9. Verse 1. Now these Hebrew And these This booke is a continuance of the former history of Genesis therefore it beginneth with And as coupled thereunto so likewise do Moses his two next bookes Sometime And is used in the beginning of a story as Esth. 1. 1. where it may in translating be omitted as is noted on Gen 36. 24. and so the Greek omitteth it here Egypt Hebrew Mitsraim that is the land of Mitsraim the sonne of Cham See Gen. 10. 6. and 12. 10. house that is houshold as the Chaldee saith the men of the house Vers. 3. Issachar hee is named in the fift place because he was the fift of the same mother Leah though Iakob had other sonnes before him see Gen. 35. 23. Benjamin hee though yongest is set before the foure children of the bondwomen In the wall of the heavenly Ierusalem the Iasper on which his name was graven is the first foundation Rev. 21. 19. Exod. 28. 20. And in Deut. 33. Moses giveth Benjamin a blessing before his elder brother Ioseph Vers. 5. soules that is persons and in Hebrew soule put for soules See Gen. 12. 5. thigh loynes or seed See Gen. 46. 26. seventie the Greeke addeth 75. and so the Holy Ghost in Act. 7. 14. the reason whereof is noted on Gen. 46. 20. 27. And this small number when they came in commendeth Gods blessing in multiplying them so greatly when they went out Exo. 12. 37. Deut. 10. 22. and Ioseph that is with Ioseph who was in Egypt already as the Chaldee explaineth it wherfore the Greeke version putteth this clause before
for the close fastning of the cover of the Arke which was as large as the arke it selfe vers 17. The Greeke interpreteth golden writhen waves round about So in ver 24. Vers. 12. shalt put Hebr. shalt give Vers. 13. barres or staves to cary it with verse 14. the Greeke calleth them bearers Vers. 14. to beare the Arke this none might doe but the Levites and upon their shoulders Numb 7. 9. 2 Chron. 35. 3. When David faulted herein and set the Arke upon a wagon the Lord shewed his wrath in killing Vzza see 1 Chr. 13. 7. 10. 11. and 15. 12. 15. Vers. 15. not be removed this caution was left the Levites should thinke themselves discharged at any time from bearing Gods Ark therfore even in Solomons Temple the barres were left in their places but with their ends out to bee seene 1 Kings 8. 8. The Hebrew cannons say when they beare the Arke upon their shoulders they beare it with their faces one towards another and their after parts outward and their faces inward And they are warned that they pull not the barres out of the ringâ— c. Maimony treat of the Instruments of the Sanctuary ch 2. Sect. 13. Vers. 16. the Testimonie in Greeke the Testimonies that is the two tables of stone whereon the Law or ten commandements were written which were a testimony of the Covenant betweene God and the people and should testifie against them if they kept it not as Moses sheweth for the booke of the Law Deut. 31. 26. Hereupon those tables are called the tables of the Testimony Exod. 31. 18. and the arke into which they were put the Arke of the Testimony Exod. 25. 22. neither was there any thing in the Ark but they 1 Kin. 8. 9. and the Tabemacle wherein the Arke was placed is called the Tabernacle of the Testimony Exod. 38. 21. Act. 7. 14. So elsewhere the booke of the Law is called the Testimony 2 King 11. 12. and the Gospell of Christ hath the same name 1 Cor. 2. 1. 2 Tim. 1. 8. Likewise because on those Tables the words of the Covenant were written Exod. 34. 28. therefore they were called the tables of the Covenant Deut. 9. 9. 11. 1â— and the Arke that they were put into the Ark 〈…〉 〈◊〉 Covenant Num. 10. 33. Heb. 9. 4. Ver◠〈◊〉 a covering mercie-seat named in Hebrew 〈◊〉 which hath the signification of covering 〈◊〉 〈…〉 stering over Gen. 6. 14. and is commonly 〈◊〉 the mercifull covering and propitiation of 〈…〉 nes Psal. 65. â—4 Whereupon this is translated in Greeke and with the allowance of the holy Ghost hilusterion Hebr. 9. 5. that is a 〈◊〉 or mercy 〈◊〉 And the Greeke version 〈◊〉 addeth hilasterion â—pithema that is a propitiatorie covering and it is by the Apostle applyed to Christ called Gods hilasterion or propitiatorie through faith in his blood to declare Gods justice for the remession of sinnes that are past Rom. 3. 25. he is the propitiation for our sinns 1 Iohn 2 2. So this mercie-seat on which God did sit betweene the wings of the Cherubims was a figure of Christ by whom our transgressions of the Law are forgiven and covered Vers. 18. Cherubims or Cherubs See Gen. 3. 24. We keepe the Hebr. name following the Apostle who also keepeth the same name in Gr. Heb. 9. 5. where he calleth them Cherubims of glorie The name Cherub is neer unto Rechub a charet used to ride upon and God is said to ride upon the Cherub Psal. 18. 11. and to sit upon the Cherubims Psa. 80. 2. and the Cherubims in Solomons Temple are called a charet 1 Chron. 28. 18. The use of these was to cover or overshadow the mercy-seat w th their wings Ex. 25. 20. as they were made of it v. 19. and from this seat God used to speak unto Moses v. 22. Num. 7. 89. These being of the similitudes of heavenly things Heb. 9. 23. may diversly be applied unto Christ whose mediation was signified by this mercy-seat and to the Ministers of God both the Angels in heaven Gods fiery charets 2 Kin. 6. 17. Psal. 68. 18. whose service he useth for his honor to attend upon Christ and upon his Church into whose mysteries they desire to looke Heb. 1. 6. 14. 1 Pet. 1. 12. and his Ministers also on earth For Kings are called by the names of Cherubs Ezek. 28. 14. and the foure living creatures with eyes wings Rev. 4. 6. 8. w ch by comparison with Eze 〈…〉 1. 5. 6. 10. and 10. 1. 14. 20. were Cherubims are of them that are redeemed unto God by the blood of Christ Rev. 5. 8. 9. 10. so distinguished from heavenly Angels Rev. 5. 11. These with heavenly affections looking into the law and Christ the mercy-seat are such as on whom he also rideth by the preaching of the Gospel Ps. 45. 5. Act. 9. 15. But the chiefe significatioÌ„ of the Cherubs here respecteth Christ himselfe the Mercy-seat of which they were made on the two ends thereof v. 19. And to this glorious seat where Gods presence with his Church was manifested the throne of God is answerable in the Christian Church in the presence of which throne his people are and serve him day and night in his Temple Rev. 7. 15. 17. and 4. 2. 4. 5. 6. and 8. 3. and 16. 17. and 21. 3. 5. and 22. 1. compared with Ier. 3. 17. Psal. 80. 2. of beaten worke that is of whole peeces beaten out with the hammer The like is said of the Candlesticke vers 31. 36. and of the Trumpets Numb 10. 2. The Gr. translateth it turned worke Vers. 20. shall stretch Hebrew shall be stretching or spreading covering or shadowing as the Greeke which the Apostlefolloweth doth translate Hebrewes 9. 5. This word is used for protection and defence from evilâ— Psal. 91. 4. 140. 8. Exod. 33. 22. and the King of Tyrusis is called an anointed Cherub that covered or protected Ezek. 28. 14. This here being as is foreshewed a figure of Christ the protecting Cherubs may signifie his kingdome ps 99. 1. the mercy seat which they covered his priesthood Rom. 3. 25. and the voice which spake from the fame his prophesie Numb 7. 89. Heb. 1. 1. 2. Iudg. 20. â—7 one to another Hebr. man to his brother Ver. 22. will meet or will convene at set times and to appoint and order things for the Church as the words following do explaine Hereupon the Tabernacle wherein this Arke was had the name the Tabernacle of Meeting or of the Congregation where I will meet with thee Exod. 30. 36. The Chaldee translateth I will appoint my word to thee there the Greeke I will be knowne to thee from thence So this was the sign of Gods presence with and direction of his Church as before is noted on ver 18. The Hebrew Doctors say that the heart of man is answerable to the Most holy place of the Sanctuarie wherein was the Arke and the Covering-mercy-seat and the Cherubims whereby
sanctifieth And he doth not sanctifie sitting because it is as a service and no service is dont but standing as it is written in Deut. 18. 5. TO STAND TO MINISTER and who so serveth sitting is profâ—â—e and his service not allowable c. Maimony ibidem Sect. 3. 4. 5. 8. 16. 17. and Thalm 〈…〉 Bab. intreat Zâ—bachim Chap. 2. Vers. 〈◊〉 dye not by the hand of God as 〈◊〉 Aarons sonnes in Levit. 10. 1. 2. So Maimony in the foresaid place Sect. 1. saith The Priest that serveth and sanctifieth not his hands and his feet in the morning is in danger of death by the hands of the God of heaven as it is written They shall wash with water that they die not and his service is unlawfull whether â—e 〈…〉 the high Priest or an inferiour This rite did teach them and us faith in Christ in whose blood we are washed from our sinnes and made Kings and Priests unto God Revel 1. 5. 6. also sanctification by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. that we being sprinkled in our hearts from an evill conscience and washed in our bodies with pure water may draw neere with a true heart in assurance of faith Heb. 10. 22. and washing our hands in innocencie may compasse the Altar of the Lord Psal. 26. 6. to burne the fire offring which the Greeke explaineth to offer the Burnt-offrings and the Chaldee more generally to offer oblations before the Lord. Vers. 21. wash in the Chaldee sanctifie to his seed the posteritie of Aaron the Chaldee expounds it his sonnes Vers. 23. chiefe or head spices that is the principall and most excellent so in Ezek. 27. 22. Song 4. 14. pure myrrh in Greeke choise myrrh Hebrew myrrh of freedome that is free pure naturall as it floweth Myrrh so named of the Hebrew Mor is a sweet gumme or moisture that issueth out of the myrrh tree and none is preferred before it as Plinie sheweth in his hist. booke 12. chap. 15. The graces of Christ and of his Church are often resembled by this myrrh Song 1. 13. and 3. 6. and 4. 14. and 5. 1. 5. 13. Psal. 45. 9. shekels this word is added by the Greeke and the Chaldee in Thargum Ierusalemy and in the verse following it is here expressed sweet or aromaticall cinamon which commeth of the Hebrew name Kinnemon and is the barke of a tree used for sweet odours and signified spirituall grace Prov. 7. 17. Song 4. 14. halfe thereof that is halfe the fore-said quantity as followeth 250. shekels weight But the Hebrew Doctors understand it otherwise and say there was of this 500. shekels as of the former and this which the Law saith Cinamon the halfe thereof 250. is because they weighed it at two times 250 at each time saith Maimony in treat of the Implements of the Sanctuarie chap. 1. Sect. 2. Calamus or Cane according to the Hebrew name 〈◊〉 for Calamus is after the Greeke name It is a kinde of sweet reed bought and brought out of farre Countries as appeareth by Ieremie 6. 20. Esay 43. 24. Verse 24. Cassia or Costus another sweet cane called in Hebrew Kiddah mentioned onely here and in Ezek. 27. 19. an Hin whereof see Exod 29. â—0 Maimony in the fore-named treatise chap. 2. Sect. 2. saith the Hin was twelve logs of which measure see Levit. 14. 10. and every log foure qu 〈…〉 ants Others more fully thus a quadrant or quarter containeth is much as an egge and a halfe A 〈…〉 ineth foure quadrants that is sixe egges A Kab containeth foure logs that 24. egges A Hin twelve legs that is 72. egges A Seah or Pecke wherof see Gen. 18. 6. contained sixe Kabs that is 24. logs two Hins or 144. egges An Epha was three Seahs 18. Kabs sixe Hins 72. logs or 432. egges R. Alphes in treat of the Passeover chap. 5. Vers. 25. make it The manner is recorded to be thus Every of those foure spices was pounded severally then mixed altogether and steeped in waier pure and sweet till all the strength of them was gone out into the water then they put unto the water an Hin of oile olive and boyled all on the fire till the water was consumed and the oile left in the vessell for use afterward Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 3. compound-ointment or sweet-consection Apothecarie or compounder of ointments Such in the ages following were of the Priests Sonnes 1 Chron. 9. 30. holy anointing Hebrew unction of holinesse or as the Greek translateth it an holy chrisme Vers. 26. anoint therewith the Tent or the Tabernacle with all things about the same which was performed in Exod. 40. and Lev. 8. 10. c. These sweet odours signified the joyfull graces of Gods Spirit and the anointing with this oile the pouring out of the holy Spirit upon Christ his Church and ministers Acts 10. 38. Esay 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. Song 3. 6. Psal. 133. 2. As it is written Ye have an ointment from him that is holy and knâ—w all things and the Anointing that ye have received of him dwelleth in you and yee need not that any man teach you but as the same Anointing teacheth you of all things c. 1 Ioh. 2. 20. 27. Vers. 29. whatsoever or whosoever so the Greek saith every-one that toucheth them shall be sanctified Vers. 32. poured in Greeke anointed not make the Greeke addeth not make unto your selves holinesse shall it be unto you â—â—e Greeke translateth holy it is and a sanctification or sanctified thing shall it be unto you Therefore it might not be used unto common â—ffaires God hereby teaching the holy and reverend use of his graces and sanctified ordinances which must not bee communicated with the unregenerate and sensuall which having not the Spirit doe turne the grace of God into lasciviousnesse Matth. 7. 6. 1 Ioh. 2. 19. 20. Iude verse 4. 19. 1 Cor. 2. 6. 14. V. 33. like it Of this point the Heb. doe record He that maketh anointing oile according to the work according to the weight of this without adding or diminishing if he do it presumptuously is guilty of cutting off if ignorantly he is to bring the sacrifice appointed for it He that shall anoint any with the anointing oile presumptisously is guilty of cutting-off if ignorantly he is to bring a sacrifice whether he anoint himselfe or another man Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 4. 5. a stranger whosoever was not Priest or King Maimony in the foresaid place saith They anointed none herewith in the generations following but the high Priests and him that was anointed for the warre Deut. 20. 1. 2. and the Kings of Davids house onely Though he be a Priest and Sonne of a Priest yet they doe anoint him Lev. 6. 22. But they anoint not the King that is Sonne of the King because the kingdome is the Kings inheritance for ever
fire which is upon the altar And the inwards thereof and the legs thereof hee shall wash in water and the priest shall burne all upon the Altar it is a Burnt-offring a Fire offring of a favour of rest unto Iehovah And if his oblation be of the flocke of the sheepe or of the goats for a Burnt-offring he shall offer it a male perfect And he shall kill it at the side of the altar northward before Iehovah and the sonnes of Aaron the priests shall sprinkle the blood therof upon the altar round about And hee shall cut it into the pieces thereof and the head therof and the fat thereof and the Priest shall lay them in order upon the wood which is on the fire which is upon the altar And the inwards and the legs he shall wash in water and the Priest shall offer all and burne it upon the altar it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah And if the Burnt-offring his oblation to Iehovah be of the fowle then hee shall offer his oblation of turtle-doves or of yong pigeons And the Priest shall bring it neere unto the altar and he shall cut-with his naile the head thereof and burne it on the altar and the blood thereof shall bee wrung out upon the side of the altar And hee shall plucke away the crop thereof with the feathers of the same and shall cast it beside the altar eastward into the place of the ashes And he shall cleave it with the wings therof he shal not divide it-asunder and the Priest shall burne it upon the altar upon the wood which is upon the fire it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah Annotations LEviticus this name the booke hath from the Greeke translation because it chiefly treateth of the service and sacrifices which the Levites used in the Tabernacle The Hebrew name is of the first word of the booke Vajikra that is And he called See the like noted upon Genesis Exodus Vers. 1. And he namely the Lord whose glory had filled the Tabernacle Exod. 40. 35. called unto Moses So the Greeke also explaineth it and Thargum Ierusalemy thus And the word of the Lord called unto Moses This booke is by the word And joyned to the former as a continuance of the historie And here beginneth the 24. Section or lecture of the Law wherof see Gen. 6. 9. called The last letter of this word in Hebrew is written extraordinarily small where in the Hebrew Doctors suppose some mystery to bee implyed The manner of calling was by a voice from the mercy-seat upon the Arke Numb 7. 89. Exod. 25. 22. that being a figure of Christ signified how God by him would teach Israel how they should serve him in spirit and truth Ioh. 1. 17. Heb. 1. 1. And God spake not with a lowd thundering voice as he did on mount Sinai but with a soft low voice which the small letter seemeth to intimate The phrase he called and Iehovahs name being mentioned after is like that in Exod. 24. 1. he said come up unto Iehovah Tent or as the Chaldee translateth it Tabernacle where God and his people met at appointed times as he promised Exodus 25. 22. and 30. 36. In Greeke it is the Tent or Tabernacle of testimonie by which name Moses also calleth it in Numb 1. 53. and Stephen in Act. 7. 44. As the Tabernacle principally figured Christ Heb. 9. 11. Ioh. 2. 19 21. so God speaking now from it who before had spoken on mount Sinai signified how in the last dayes hee would speake unto us in the Sonne who by himselfe should purge our sins Heb. 1. 1. 2. 3. Vers. 2. offer an oblation or an offring or bring neere a gift called in Hebrew Korban of comming neere unto God thereby the Greek usually translateth it doron a gift and so doth the Holy Ghost in Mark 7. 11. Mat. 5. 23. and 8. 4. and 23. 18. Hebr. 5 1. And to bring-neere to weet unto God is to offer unto him for one of these is used for another as in 1 Chor. 16. 1. they brought neere Burnt-offrings for which in 2 Sam. 6. 17. is written David offred Burnt offrings These offrings under the Law were figures of Christs offring who gave himselfe for us Heb. 10. and by whom wee also present our bodies a living sacrifice holy acceptable unto God Rom. 12. 1. and doe draw nigh unto God Heb. 7. 19. and offer by him the sacrifice of praise unto God continually Heb. 9. 11. 12. 14. and 13. 15. For the legal sacrifices could not make him that did the service perfect as pertaining to the conscience Heb. 9. 9. And so the wise among the Hebrewes doe acknowledge their ignorance concerning the truth of these mysteries untill the spirit from above be powred out upon them yet supposing that they signified the offrings which Michael offreth of the soules of the just as saith R. Menachem on Levit. 1. But unto us the Apostles have opened these parables and shewed their full accomplishment by Michael that is Christ Heb. 7. and 8. and 9. and 10. Rev. 12. 7. the herd or the Beeves or Bulls as the Chaldee expounds them These cattel of the herd and flock were the principall sacrifices both among Iewes and Gentiles as the law here and Balaams historie Numb 23. 1. 14. 29. and heathen writers manifest Homer Iliad 1. flocke the word comprehendeth sheepe and goats as is explained in verse 10. No beasts might bee sacrificed to God but these three sorts beeves sheepe or goats nor any fowles but turtle-doves and pigeons verse 14. These five kindes of living creatures which onely might bee offred to God are of the most tame and meeke profitable and serviceable harmelesse sociable c. and so were fittest to signifie the like things in Christ and his people God appointed not that men should bee killed for sacrifices although the heathens and idolatrous Israelites sometimes killed such Psalme 106. 37. 38. because as it was not possible that the blood of Bulls and of Goats should take away sins Heb. 10. 4 so neither could the blood of men but God that is Christ was to purchase his Church with his owne blood Act. 20. 28. Verse 3. Burnt-offring called in Hebrew G 〈…〉 lah that is an Ascension in Greeke Holocautoma Hebrewes 10. 6. that is an whole-burnt-offring this was the first and principall sacrifice wherewith God was served every day by the Church of Israel Numbers 28. 3. The reason of the name is shewed on Genesis 8. 20. where also it appeareth that this kinde of sacrifice was not now first instituted but observed from the beginning and kept among the Gentiles Numbers 23. 1. 2. 3. 2 Kings 3. 27. and 5. 17. The signification was of Christ that through the eternall spirit offred himselfe unto God Hebrewes 9. 14. and 10. 8. 10. and of Christians that present their bodies a living sacrifice holy acceptable unto God
hundred Of the sonnes of Aser 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 Aser were one and fortie thousand and five hundred The sonnes of Naphtali 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 Naphtali were three and fiftie thousand and foure hundred These are those that were mustered which Moses mustered and Aaron and the Princes of Israel twelve men each one was for the house of his fathers And they were all those that were mustered of the sonnes of Israel according to the house of their fathers from twentie yeeres old and upward everyone that went forth with the armie in Israel Even all that were mustered were six hundred thousand and three thousand and five hundred and fiftie But the Levites according to the tribe of their fathers were not mustered among them For Iehovah had spoken unto Moses saying Onely the tribe of Levi thou shalt not muster neither take the summe of them among the sonnes of Israel But thou appoint the Levites over the Tabernacle of the Testimonie and over all the vessels thereof and over all things that belong to it they shall beare the Tabernacle and all the vessels thereof and they sha 〈…〉 minister unto it and shall encampe round about the Tabernacle And when the Tabernacle setteth forward the Levites shall take it downe and when the Tabernacle is to be pitched the Levites shall set it up and the stranger that commeth nigh shall be put to death And the sonnes of Israel shall encampe every man by his owne campe and every man by his owne standard throughout their armies But the Levites shall encampe round about the Tabernacle of the Testimonie that there be no fervent wrath upon the congregation of the sonnes of Israel and the Levites shall keepe the charge of the Tabernacle of the Testimonie And the sonnes of Israel did so according to all that Iehovah commanded Moses so did they Annotations NVmbers This name is given unto this booke according to the Greeke title because the first chiefe thing here handled is the numbring of the tribes of Israel The Hebrewes give it no other name then of the first words Vajedabber that is And the LORD spake or Bemidbar that is In the wildernesse see the first annotations on Genesis and Exodus And here beginneth the 34. section or lecture of the Law whereof see Gen. 6. 9. Verse 1. Sinai the mount whereon the Law had beene given Exod. 19. by which mountaine Israel yet abode untill the twentieth day of this moneth Numb 10. 11. 12. the Tent or Tabernacle of meeting whither the people were to assemble at the times appointed and where God met with them as he promised Exod. 25. 22. It is called also the Tabernacle of Testimonie v. 43. and so the Greeke translateth it here the first Hebr. the one understanding day as in Mat. 26. 17. compared with Marke 14. 12. see the notes on Gen. 8. 13. And one is often put for first as is noted on Gen. 1. 5. And every first day of the moneth was a feast Numb 28. 11. c. second moneth which we now call Aprill so in Thargum Ionathan it is said the first of the moneth Ijar that is Aprill which is the second moneth In the Scripture it is named Ziv 1. King 6. 1. of the brightnesse and beautie of the flowers which then doe spring But God had spoken before unto them in the first moneth which is related after in Numb 9. 1. c. after their comming forth or of their departing seethe annotations on Exod. 16. 1. God having given them lawes for his service in Exodus and Leviticus doth now settle their church and commonwealth in order Vers. 2. the summe Hebr. the head which some vnderstand for heads that is the Rulers but the Chaldee expoundeth it the summe or count see the notes on Exod. 30. 12. This people was numbred by Moses three times in the first yeere after they came out of Egypt when every man gave a ransome for his soule whereby their redemption by Christ was figured Exod. 30. 11 12. c. 38. 25 26. In the second yeere when now they were to be set in order for their encamping about the Sanctuarie and journeying with it towards Canaan whereof the 4. first chapters of this booke doe treat The third and last muster was in the fortieth yeere the last of their travell when all this generation being dead their sonnes were numbred for to receive inheritance in the land of promise a Figure of the Kingdome of Heaven the sonnes of Israel the twelue tribes Gen. 49. 1. 2. 28. So all strangers are excluded from this numbring The Levites also were numbred apart vers 49. c. families or kindreds which next descended of those twelve tribes of which families see Numb 26. 5. c. house that is as the Greeke translateth houses and these were the next descent of the families aforesaid See Ios. 7. 14. Aben Esra here noteth that it is said the house of their fathers because the familie of the mother is not called a familie everymale whereby the females are excluded as also all children vers 3. their polles or their skulles that is as the Greeke translateth their heads meaning the particular persons so in Exod. 38. 26. V. 3. old Hebr. sonne of twentie yeeres that is going in his twentieth yeere of which phrase see the annotations on Gen. 5. 32. So all children and youths under 20. yeeres were not in this account upward some of the Hebrewes limit the time unto sixtie yeeres old R. Menachem on Numb 1. but the law setteth no such limitation that goeth forth to wit usually or is able to goe forth So all that were unable for the warre through old age sicknesse or other infirmities are not mustered here with Israel shall muster or shall number which in the Hebrew and Greeke hath the name of visiting This numbring of Israel signified Gods providence and care over them which extendeth not onely to their persons but to the very haires of their heads which are all numbred Luk. 12. 7. And in that they are numbred or mustred by their armies it shewed whereunto God had called them even to fight the good sight of faith 1 Tim. 6. 12. By the word of truth by the power of God by the armour of righteousnesse on the right hand and on the lest 2 Cor. 6. 7. Therefore they were to follow the Lord and his Tabernacle going before them to fight against the Canaanites as in our spirituall warfare we are to follow Christ Reu. 12. 7. 19. 11. 14. And onely males
c. if I 〈◊〉 done this thing And as for a curse so for an 〈◊〉 as in Esai 65. 15. ye shall leave your name for 〈◊〉 〈◊〉 unto my chosen meaning for an oath of execration as in this place thy thigh to fall Hebr. thy thigh falling in Greeke thy thigh fallen in Chaldee thy thigh dissolved The thigh is used for the place or instrument of generation as in Gen. 46. 26. the soules that came out of Iakobs thigh Falling is often used for dying as in 1 Chron. 21. 14. there fell of Israel which is expounded in 2 Sam. 24. 15. there dyed So the falling of the thigh may be understood of the dying and rotting of the thigh or wombe or properly of the falling downe of the wombe out of the place whereby it became unfit for generation belly to swell in Greeke thy belly burst so in vers 27. It is a tradition of the Iewes that the water which Moses made the Israelites to drinke with the powder of their golden calfe Exod. 32. 20. had like effect in such as were guilty of that sinne and could no be convicted by witnesses that their bellies swelled Sol. Iarchi on Exod. 32. and R. Monachem Vers. 22. shall enter or let it enter and the thigh that is thy thigh as the Greeke explaineth it Amen Amen in Greeke So be it So be it Amen is an Hebrew word but retained by the Apostles in Greeke 1 Cor. 14. 16. and so is now used in all languages By interpretation it signifieth Truth Verily or faithfulnesse as in Esai 65. 16. the God Amen is the God of Trueth and so Christ is called Amen which is expounded the faithfull and true witnesse Rev. 3. 14. And in speech unto men it is an earnest asseueration as Amen I say unto you Mat. 24. 47. which another Evangelist interpreteth in Greeke Alethoos that is Uerily or Of a truth Luke 12. 44. It is also interpreted in Greeke Nai that is Yea as in Mat. 23. 36. Amen I say unto you for which in Luk. 11. 51. is written Yea or Verily I say unto you wherefore both Hebrew and Greeke are ioyned together in Rev. 1. 7. yea Amen so in 2 Cor. 1. 20. And when it is added to the end of prayers or of curses as here in Devt 27. 15. it is an approbatioÌ„ confirmation with desire that the thing may so be which is explained by adding the word Lord unto it as in Ier. 11. 5. I answered and said Amen ô LORD and more fully in Ier. 28. 6. Amen the LORD doe so the LORD performe the words c. Wherefore in the prayers of the Church they used of old and so at this day to answer and say Amen 1 Cor. 14. 16. and sometime twice Amen Amen Neh. 8. 6. and in other constant affirmations it is also used as in 2 Cor. 1. 20. all the promises of God are in Christ yea and are in him Amen Thus the woman by her answer confirmed the oath and curse and tooke it upon her selfe if she were defiled or testified her faith in God that he would cleare her being not defield and therefore the word is doubled Vers. 23. write these curses all these words wherewith he adjured the woman in a booke or in a scroll The Hebrewes use to call all writings bookes whether they be large or briefe all bills bands letters or epistles and the like as in Deut. 24. 1. a booke that is a hill of diuorcement and in 2 Sam. 11. 14. David wrote a booke that is a letter an epistle to Ioah in Esai 39. 1. Merodach sent bookes that is letters as the Greeke translateth it epistles to Ezekias The manner of writing this is by the Hebrewes thus described He the Priest brought a roll of parchment vellan as the booke of the Law and wrote thereon in the holy tongue that is in Hebrew the womans name as in the bill of divorce and all the words wherewith he adjured her letter by letter word by word but he writeth not Amen Amen Maimony in Sotah chap. 3. sect 8. They have moreover divers observations without which they say the writing was vnlawfull as that it must not be written by night but by day as her drinking and oblation was in the day time nor written backward or confusedly but in order nor written before she had taken the oath upon her for it is said in vers 21. he shall adjure her and then in vers 23. the Priest shall write Nor written on paper or any thing saue parchment nor written by a common Israelite or a young Priest but by a Priest that ministreth nor written with such inke or any such thing as leaueth a marke or impression upon the parchment but with such as may be all wiped or scraped off into the water and other like rites Ibidem chap. 4. sect 7 8 9. blot them out or wipe out scrape them into the water that no word letter or marke of the writing should remaine on the booke if there remaine on the scroll any markâ— of the writing which may bee knowen it is unlawfull untill hee haue wiped it out well and thorowly Maim in Sotah chap. 4. sect 10. It signified that all the words of the curse should enter into her that if shee were guiltie her name might be blotted out of Israel with infamie by the iudgement of God the swift witnesse against adulterers Mal. 3. 5. if she were guiltlesse the curses written against her were blotted out and should not appeare to her reproch So this word is used in the defacing of sinne through the mercie of God as in Esai 43. 25. I I am he that blâ—tteth out thy transgressions for mine owne sake and will not remember thy sinnes Vers. 24. to bitternesses in Chaldee to cursing meaning that they shall bee evill and bitter in their effect unto her Vers. 25. wave the Meat-offering that is move it to and fro see the notes on Exod. 19. 24. The Hebrewes write that the Priest tooke the ministring vessell wherein the Meat-offering was and put it upon her hands and the priest put his hand under hers and waved it Maim in Sâ—tah chap. 3. sect 15. upon the â—ltar he brought the Meat-offering to the south-west â—orne of the altar like the other Meat-offerings of particular persons and tooke an handfull thereof and burned it on the altar and the residue was eaten by the priests Maim in Sotah chap. 3. sect 15. Of this they further say If the Meat-offering be polluted before it bee put into a ministring vessell it is to bee redeemed as all other Meat-offrings that are polluted before they be sanctified by a ministring vessell and he is to bring another Meat-offring If it be polluted after it is sanctified in a ministring vessell then it is bâ—â—nt And so if shee say I am defiled before the handfull be taken of it or if she say I will not drinke or if her husband will not have her drinke or if
one of those fiery serpents a figure of Christ as himselfe hath opened it saying As Moses lifted up the serpent in the wildernesse even so must the Son of Man be lifted up Ioh. 3. 14. For as this had the similitude of a serpent but had no venome so Christ had the similitude of a sinfull man yet without sin Heb. 4. 15. upon a pole or for a signe the originall Nes signifieth an ensigne or banner lifted up on high and is here by the Grecke and Chaldee translated a signe meaning a pole or pertch which is usually set up for a signe or signification of some thing And hereupon our Saviour useth the word of lifting up or setting on high in Joh. 3. 14. meaning of his crosse upon which he was lifted up at his death or of the the preaching of him crucified as elsewhere he likewise saith When ye have lifted up the Son of Man Ioh. 8. 28. and againe when he signified What death he should die he said And I if I be lifted up from the earth will draw all men unto me Ioh. 12. 32. So the setting of this Serpent on a pole or signe was a figure unto them of Christ to be crucified and preached unto the world for salvation when hee looketh upon it shall live or then he shall see or looke upon it and he shall live so implying both a commandement and a promise And this was the reason of the putting it upon a pole that the people which were farre off might presently see it every man from his place As the Serpent lifted up was a figure of Christ so the looking upon it signified faith in Christ as it is written At that day shall a man looke to his Maker and his eyes shall have respect to the holy one of Israel Esay 17. 7. And thus our Lord himselfe expoundeth it As Moses lifted up the Serpent in the wildernesse even so must the Sonne of Man be lifted up that whosoever BELEEVETH in him should not perish but have eternall life Iohn 3. 14 15. Likewise among the Hebrewes Targum Ionathan explaineth it thus Hee shall looke upon it and live if his heart be attent unto the name of the Word of the Lord. And Sol. Iarchi saith when they submitted their heart unto their Father which is in heaven they were healed otherwise they perished shall live that is shall bee healed and have his life and health continued as in Esay 38. 21. he shall live that is shall recover or be cured And by this recovery and continuance of naturall life was figured life eternall to all that beleeved in Christ Iohn 8. 15. who is the root of Iesse standing up for an ensigne of the people whereunto then at 〈◊〉 should seeke Esay 11. 10. And the worke of 〈◊〉 was hereby lively signified As they that were bitteâ— with these sâ—rpents if they looked upon their sores and not to the signe 〈…〉 cted of God they died so they that are bitten with sinne if they six their eyes therâ—â— though with repeâ—â—ance and looke not unto Christ doe despaire and die Matth. 27. 3. 〈◊〉 As they if they sought to Surgeons or Physitians or used salves or medicines of their owne or others perished so whosoever seeketh to any but Christ or endevoureth by his owne workes or sufferings to have life with God dieth in his sinnes Ioh. 8. 24. Gal. 5. 4. As the brasen serpent was an unlikely thing in humane reason to heale such deadly wounds so Christ crucified is unto the Iewer a stumbling-blocke and unto the Greekes foolishnesse but unto them which are called both I wes and Greekes Christ is the power of God and the wisdome of God 1 Cor. 1. 23 24. Vers. 9. a serpent of Brasse which metall besides that is of a fiery colour Ezek. 1. 7. Rev. 1. 15. and so might resemble the colour of the serpent◠〈◊〉 is also strong and durable and in that respect might figure out the strength of Christ who was inabled by the power of the God-head to endure aâ—d overcome all 〈…〉 is tribulations otherwise than any man could whereupon Iob faith in his sorrows Is my strength the strength of stones or is my flesh of brasse Ioh. 6. â—2 But unto the Prophet Christ shewed himselfe à man whose appearance was like the appearance of brasse Ezek. 40. 3. 〈…〉 for a signâ— as in vers 8. This was the worke of Moseâ— whereupon it is said As Moses lifted 〈◊〉 the Serpentiâ—g the wildernesse Iohn 3. 14. and it signified how Moses Law was our Schoolmaster unto Christ that we might be justified by faith Gal. 3. 24. by his writings Christ is lifted up as an ensigne unto all peoples for he wrote of Christ Ioh. 5 46 and by the rigour of his Law which urgeth satisfaction for sinne â—nd curseth all transgressours Gl 〈…〉 was lifted up upon the crosse God sending his owne Sonne in the likenesse of sinfull flesh who by his sacrifice for sinne condemned sinne in the flesh Gal. 3. 10. 13. Rom. 8. 3. if a serpent or as the Greeke translateth When a serpent biâ— a man so that the serpents were not taken away from the people as they desired in 〈…〉 s. 7. but continued still as a 〈◊〉 to n 〈…〉 re the disobedient people only God provideth a remedy to heale the repentant and beleeving sinners Wherefore also the brazen serpent was not lâ—â—â— standing in that place but they carried it along thorow the wildernesse even into the land of Canaan where it continued many yeares 2 King 18. 4. Such is the worke of grace towards us 〈◊〉 this life for neither are our sinnes utterly taken from us in this life but wee have forgivenesse of them by the bloud of Christ 1 Iohn 1. 7 8 9 10. 〈◊〉 3. 2. neither are our tentations and afflictions wholly removed though wee beâ—â—â—ch the Lord therefore but we receive grace from him which is suffi 〈…〉 for us and his strength is 〈◊〉 perfect in weaknesse 〈◊〉 Cor. 12. 7 8 9. when hee beheld or and if he beheld or looked unto the serpent of brasse then he lived where Taâ—gum Ionathan addeth againe ad directed his heart to the name of the word of the Lord then he lived And the Author of the booke of Wisdome speaking of this serpent which hee calleth a signe of salvation saith Hee that turned himselfe towards it was not saved by the thing that he saw but by thee O God that art the Saviour of all Wisd. 16. 6 7. This sheweth the truth of Gods promises and signes that they give life to them that obey and beleeve in Christ and when God promiseth to powre out the Spirit of grace upon his people it is with these words They shall looke upon 〈◊〉 whom they have pierced Zach. 12. 10. Thus the iust shall live by his faith Habak 2. 4. and hee that heareth the word of Christ and beleeveth on him that sent him hath everlasting life and shall not come into condemnation but
of the Canaanite and Lebanon unto the great River the river Euphrates Behold I have given the land before you goe in and possesse the land which Iehovah sware unto your fathers to Abraham to Isaac and to Iakob to give unto them and to their seed after them And I spake unto you at that time saying I am not able my selfe alone to beare you Iehovah your God hath multiplied you and behold you are this day as the Starres of the heavens for multitude Iehovah God of your fathers adde unto you a thousand times so many as you are and blesse you as hee hath spoken unto you How shall I beare my selfe alone your cumbrance and your burden and your strife Give yee for you wise men and understanding and knowne among your tribes and I will appoint them for to be your heads And yee answered me and said The word which thou hast spoken is good to doe And I tooke the heads of your tribes wise men and knowne and gave them to be heads over you rulers of thousands and rulers of hundreds and rulers of fifties and rulers of tens and officers among your tribes And I commanded your Iudges at that time saying Heare between your brethren and judge justice betweene a man and his brother and his stranger Yee shall not respect persons in judgement you shall heare alike the small and the great you shall not be afraid of the face of man for the judgment that is Gods and the cause which shall bee too hard for you bring it unto mee and I will heare it And I commanded you at that time all the things which yee should doe And we journeyed from Horeb and went thorow all that great and fearfull wildernesse which you have seene by the way of the mountaine of the Amorites as Iehovah our God commanded us and wee came unto Kadesh Barnea And I said unto you Yee are come unto the mountaine of the Amorites which Iehovah our God giveth unto us Behold Iehovah thy God hath given the land before thee goe up possesse it as Iehovah the God of thy Fathers hath spoken unto thee feare not neither be discouraged And ye came near unto me all of you and said We will send men before us and they shall search out for us the land and shall bring us word againe by what way wee shall goe up and into what Cities we shall come And the word was good in mine eies and I tooke of you twelve men one man of a tribe And they turned went up into the mountaine and came unto the valley of Eshcol and they searched it out And they tooke in their hand of the fruit of the land and brought it downe unto us and brought us word againe and said It is a good land which Iehovah our God giveth us But ye would not goe up but rebelled against the mouth of Iehovah your God And murmured in your Tents and said In the hatred of Iehovah towards us he hath brought us forth out of the land of Egypt to give us into the hand of the Amorite to destroy us Whither goe we up Our brethren have caused our heart to melt saying The people is greater and taller than wee the Cities are great and walled up to heaven and moreover wee have seene the sonnes of the Anakims there And I said unto you Bee not terrified neither be afraid of them Iehovah your God that goeth before you he will fight for you according to all that hee did for you in Egypt before your eyes And in the wildernesse which thou hast seene how that Iehovah thy God bare thee as a man doth bear his sonne in all the way that ye went untill yee came unto this place Yet in this thing you did not beleeve in Iehovah your God Who went before you in the way to search you out a place to pitch your tents in in fire by night to shew you by what way ye should goe and in a cloud by day And Iehovah heard the voice of your words and was wroth and sware saying If there shall a man see of these men of this evill generation the good land which I sware to give unto your fathers Except Caleb the sonne of Iephunneh hee shall see it and to him will I give the land that he hath trodden upon and to his sonnes because he hath fully followed Iehovah Also Iehovah was angrie with mee for your sakes saying Thou also shalt not goe in thither Ioshua the son of Nun which standeth before thee hee shall goe in thither strengthen thou him for hee shall cause Israel to inherit it And your little ones which you said should bee for a prey and your sons which know not this day good and evill they shall goe in thither and unto them will I give it and they shall possesse it But as for you turne ye and take your journey into the wildernesse by the way of the red sea And yee answered and said unto mee wee have sinned against Iehovah wee will goe up and fight according to all that Iehovah our God hath commanded us and ye girded on every man his weapons of war and pressed forward to go up into the mountaine And Iehovah said unto me Say unto them Goe not up neither fight for I am not among you that yee be not smitten before your enemies And I spake unto you and you heard not but rebelled against the mouth of Iehovah and you were presumptuous and went up into the mountain And the Amorite that dwelleth in that mountain came out against you and they pursued you as Bees doe and destroyed you in Seir even unto Hormah And yee returned and wept before Iehovah but Iehovah heard not your voyce neither gave eare unto you And yee abode in Kadesh many daies according to the daies that ye abode there Annotations DEuteronomie A Greeke word by interpretation The repetition or second declaration of the Law This name is borrowed from Deut. 17. 18. where Mishneh hatorah the Copie of the Law is in Greeke translated Deuteronomion which title is given to the whole booke as that which containeth a repetition and explanation of the Lawes before given as v. 5. The Ebrews call this booke by the first words thereof ELLEH HADBARIM THESE be THE WORDS And here beginneth the 44 Section or Lecture of the Law see the notes on Gen. 6. 9. Vers. 1. On this side or on the out side that is beyond Iordan as the Greeke translateth The word signifieth both sides and by circumstance of place is to be understood To those out of the land of Canaan it was on this side to the Israelites in Canaan it was beyond or the out side of Iordan where Moses spake these things For Moses might not enter into the land Here Thargum Ierusalemy whom Onkelos the Chaldee Paraphrast also followeth explaineth it thus These bee the words which Moses spake unto all Israel hee rebuked them for that they had sinned on this side Iordan
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
a day is naught such a day is fit for to doe such a worke such a yeere or moneth is evill for such a thing It is unlawfull to observe times though one doe no worke but make it knowne they are lyes which fooles imagine to bee true and to bee words of wise men c. Maim in treat of Idolatry chap. 11. sect 8. an observer of fortunes one that curiously searcheth observeth and telleth signes of good or evill luck which are learned by experience The Hebrew Nachash is to search and finde out by experience Gen. 30. 27. and 44. 5. whereupon Menachesh the word here used is one that too curiously observeth and abuseth things that doe fall out as luckie or unluckie signes as did the Augures and Soothsaiers among the heathens The Hebrewes describe it thus as if one should say Because the morsell of bread is fallen out of my mouth or my staffe out of mine hand I will not goe to such a place this day for if I goe I shall not speed of my businesse Because a Fox passed by on my right hand I will not goe out of my house this day for if I goe some deceitfull man will meet with mee And so if men heare the chattering of a bird and say it shall be so or not so it is good to doe such a thing or naught to doe such a thing c. And so hee that maketh signes for himselfe if it fall out so or so I will doe such a thing if it fall not out I will not doe it and all things of like sort these all are unlawfull and who-soever doth any act bacause of any of these things is to be beaten Maimony treat of Idolatry chap. 11. sect 4. This sinne was common among the heathens practised of the wisest Numb 24. 1. 1 King 20. 33. and it spread into Israel 2 King 17. 17. 2 Chron. 33. 6. and is at this day too common among Christians though Gods law plainly forbiddeth it here and in Levit. 19. 26. a witch or a sorcerer a magician in Hebrew Mecashsheph in Greeke Pharmakos of this kinde were Iannes and Iambres the sorcerers of Egypt see the notes on Exod. 7. 11. Such were esteemed among the wise and called to tell and interpret dreames Dan. 2. 2. By Gods Law a winch might not bee suffered to live Exod. 22. 18. yet did this evill prevaile in Israel 2 Chron. 33. 6. Ier. 27. 9. Mal. 3. 5. The Hebrews seeme to hold two sorts of these witches or sorcerers some that did hurt others that did hold the eies that is by jugling and sleights beguiled mens senses Mecashsheph the witch is to be stoned to death if be doe the act oft witchcraft but he that heldeth the dies and seemeth to doe that which he doth not is to be beaten Maimony treat of Idolatry ch 11. s. 15. Vers. 11. charmeth a charme or inchanteth an inchantment or conjureth conjuration The Hebrew Chober signifieth conjoyning or consociating the Chaldee name Ratim is of murmuring or mumbling the Greeke Epaidon of charming or inchanting This Charmer is said to be hee that speaketh words of a strange language and without sense and hee in his foolishnesse thinketh that these words are profitable That if one say so or so unto a Serpent or a Scorpion it cannot hurt a man and hee that saith so and so to a mâ—an be cannot be hurt c. He that whispereth over a wound or readeth a verse out of the Bible likewise he that readeth over an Infant that it may not be frighted or that layeth the booke of the Law the Bible or the Phylacteries upon a childe that it may sleepe such are not onely among inchanters or charmers but of those that generally denie the Law of God because they make the words of the Scripture medicine for the body whereas they are not but medicine for the soule as it is written in Prov. 3. 22. They shall be life unto thy soule Maimony 〈◊〉 of Idolatry chap. 11. sect 10. 12. of a familiar spirit called in Hebrew Ob which signifieth a bottle Ioh 32. 19. applied here and often to Magicians who possessed with an evill spirit speak with hollow voice as out of a bottell and as some say with swollen bellies whereupon the Greeke version usually calleth them Eggastrimuthoi as speaking out of the belly But the holy Ghost in Act. 16. 16. expoundeth it more fully the spirit of Pithon or of divination meaning of the Devill whose answers were given to the heathens by these meanes the chiefe whereof was called Pythius Apollo and his Temple Pythion and his feast Pythia kept to his honour who was faigned to kill the serpent Python The manner of this Oracle the Prophet sheweth to be with an hollow low voice as Thy speech shall bee low out of the dust and thy voice shall be as of one that hath a familiar spirit Esay 29. 4. The Hebrewes explaine it thus that hee which had a familiar spirit stood and burned incense and held a rod of mirtle tree in his hand and waved it And he spake certaine words in secret untill hee that inquired did heare one speake unto him and answer him touching that which hee inquired with words from under the earth with a very low voice c. Likewise one tooke a dead mans skull and burnt incense thereto and inchanted thereby till hee heard a very low voice c. Hee that did any of these acts was to be stoned to death Maim in treat of Idolatry c. 6. s. 1. This was Sauls sinne that he sought to a woman which had a familiar spirit the voice whereof he heard 1. Sam. 28. 7. 15. for which transgression the Lord killed him 1 Chron. 10. 13. and hath threatned to cut off all from among his people that doe inquire of such Levit. 20. 6 wizard or cunning man in Hebrew Iidgnoni so named of his knowledge or cunning and so the Greeke version in other places calleth him Gnostes of knowledge a Prognosticator but here the Greeke is Teratoskopos he that observeth wonders The Chaldee giveth him a name of remembrance Zecuru He is usually joyned with the former that hath a familiar spirit as in Levit. 19. 31. and 20. 6. 2 Chron. 33. 6. 1 Sam. 28. 3. and by the Law they were both of them to die Levit. 20. 27. Such were among the Egyptians and other heathens Esay 19. 3. it is likely therefore that their practise was alike abominable The Hebrewes describe him thus that hee put in his meuth a bone of a bird called Iaduangh burned incense did other workes untill he fell downe as with shame or modestie and spake with his mouth things that were to come to passe Maim treat of Idolatry ch 6. sect 2. that seeketh unto the dead or as the Chaldee and Greeke expound it that inquireth of the dead such wee call of the Greeke name a Necromancer Of him they say that he made himselfe hungry and went and lodged
turneth aside See the Law concerning this in Deut. 24. 17. Vers. 20. fathers wife of this and the rest that follow see Lev. 18. Because men give themselves over to divers noysome lusts of the flesh God causeth divers curses to be pronounced against this sin the more to deterre men from following the same in any sort Vers. 24. smiteth this word is used sometime for slaying or killing as Deut. 1. 4. and 13. 15. sometime for wounding only Zach. 13. 6. or chastising Deut 28. 27 28. sometime for smiting with the fist of wickednesse Esai 58. 4. or with the tongue Ier. 18. 18. in secret the Greeke expoundeth it by guile Vers. 25. a reward a bribe or gift as the Greeke translateth it gifts and this is the Magistrates sin Deut. 16. 19. and was found in Israel as Mic. 3. 11. The heads thereof judge for bribes to smite in Chaldee to kill a soule that is a person the bloud of an innocent or as the Greeke expoundeth it of innocent bloud which is an effect of briberie as in Ezek. 22. 12. In thee have they taken bribes to shed bloud Vers. 26. Cursed be he the Greeke translateth Cursed be every man and so the Apostle alleageth it Gal. 3. 10. where he giveth this doctrine So many as are of the works of the Law are under the curse that whiles men doe the Law outwardly yet are they cursed by the Law as being privie transgressors for the Law is spirituall but men are carnall sold under sinne Rom. 7. 9 14. confirmeth not or stablisheth not which the Greeke and our Apostle in Gal. 3. 10. expound continueth not For when the just man turneth away from his justices and committeth iniquitie c. all his justice that he hath done shal not be mentioned in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall he die Ezek. 18. 24. See the Annotations on Lev. 26. 15. the words in Greeke all the words see the like in Lev. 25. 18. Exod. 25. 40. Deut. 19. 15. And so the Apostle citeth this place in Gal. 3. 10. continueth not in all things written in the booke of the Law to doe them this is an exposition of the former word confirmeth and sometime the one is put for the other as to confirme the words of this covenant 2 King 23. 3. for which another Prophet saith to doe the words 2 Chron. 34. 31. For not the hearers of the Law are just before God but the doers of the Law shall be justified Rom. 2. 13. And for asmuch as there is not a just man upon earth that doth good and sinneth not Eccles. 7. 20. therefore by the deeds of the Law there shall no flesh be justified in his sight Rom. 3. 20. that the Apostle rightly gathereth as many as are of the works of the Law are under the curse Gal. 3. 10. Therefore the use of the Law was to be a Schoolemaster unto Christ who hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 24. 13. CHAP. XXVIII 1 Vpon condition of observing and doing all Gods commandements hee promiseth many blessings earthly and heavenly 15 But for disobedience he threatneth manifold curses plagues and miseries ANd it shall be if hearkening thou shalt hearken unto the voice of Iehovah thy God to observe to doe all his commandements which I command thee this day that Iehovah thy God will give thee to bee high above all the nations of the earth And all these blessings shall come upon thee and overtake thee if thou shalt hearken unto the voice of Iehovah thy God Blessed shalt thou be in the city and blessed shalt thou be in the field Blessed shall be the fruit of thy wombe and the fruit of thy ground and the fruit of thy cattell the increase of thy kine and the flockes of thy sheepe Blessed shall be thy basket and thy dough trough Blessed shalt thou be when thou commest in and blessed shalt thou be when thou goest out Iehovah will give thine enemies that rise up against thee to be smitten before thy face they shall come out against thee one way and flie before thee seven waies Iehovah will command the blessing to be with thee in thy store-houses and in all that thou settest thine hand unto and he will blesse thee in the Land which Iehovah thy God giveth unto thee Iehovah will stablish thee unto him selfe for an holy people as hee hath sworne unto thee if thou shalt keepe the commandements of Iehovah thy God and walke in his waies And all peoples of the earth shall see that the name of Iehovah is called upon thee and they shall bee afraid of thee And Iehovah will make thee plenteous in good things in the fruit of thy wombe and in the fruit of thy cattell and in the fruit of thy ground in the land which Iehovah sware unto thy fathers to give unto thee Iehovah will open unto thee his good treasure the heavens to give the raine of thy land in his season and to blesse all the worke of thine hand and thou shalt lend unto many nations and thou shalt not borrow And Iehovah will give thee to be the head and not the taile and thou shalt bee above only and shalt not be beneath if thou hearken unto the commandements of Iehovah thy God which I command thee this day to observe and to doe And thou shalt not goe aside from any of the words which I command you this day to the right hand or to the left to goe after other gods to serve them And it shall bee if thou wilt not hearken unto the voice of Iehovah thy God to observe to doe all his commandements and his statutes which I command thee this day that all these curses shal come upon thee and overtake thee Cursed shalt thou be in the citie and cursed shalt thou be in the field Cursed shall be thy basket and thy dough-trough Cursed shall be the fruit of thy wombe and the fruit of thy ground the increase of thy kine and the flockes of thy sheepe Cursed shalt thou bee when thou commest in and cursed shalt thou be when thou goest out Iehovah will send upon thee a curse vexation and rebuke in all that thou settest thine hand unto which thou wouldest doe untill thou bee destroyed and untill thou perish quickly because of the evill of thy doings for that thou hast forsaken mee Iehovah will make the pestilence cleave unto thee untill he have consumed thee from off the land whither thou goest to possesse it Iehovah will smite thee with the consumption and with the burning-ague and with an inflammation and with an extreme burning and with the sword and with blasting and with meldew and they shall pursue thee untill thou perish And thy heavens which are over thine head shall be brasse and the earth which is under thee shall be iron Iehovah will give the raine of thy land to be
that is which lieth in his bosome as Mic. 7. 5. Vers. 57. her after-birth and so her little one therein as the Chaldee expoundeth it the least of her children Vers. 58. fearefull in Greeke marvellous Vers. 59. thy plagues or every of thy plagues as the forme of the Hebrew word implieth thy seed Chald. thy children permanent or firme faithfull and continuing long as Tharg Ionath explaineth which shall dure long upon your bodies Vers. 60. disease or sicknesse in Greeke sorrow Of the plagues of Egypt see Exod. 8. c. Vers. 62. with a few men Greeke in a short or small number Chald. a people of number that is soone numbred See this fulfilled Esay 1. 9. hearkenedst not Chaldee receivedst not the word Vers. 63. will rejoyce although the destruction of the wicked is to themselves miserable yet Gods judgements upon them are unto him his Angels and all the Saints joyfull Rev. 18. 20. Ps. 58. 11 12. Ier. 51. 48. for when the wicked perish there is shouting joy Prov. 11. 10. Vers. 64. and unto the end c. that is from one end of the earth to another A like phrase is from the end of the heavens unto the end of them Matt. 24. 31. Mark 13. 27. This dispersion of the Iewes is visible even to this day serve other gods the Chaldee expoundeth it serve peoples that serve idols but it implieth Gods judgment in giving them over to further sinne see the notes on vers 36. Vers. 65. not finde ease or not have quietnesse Vnto this curse of the Law for sinne is opposed the promise of grace in Christ Ier. 31. 2. a trembling heart in Greeke a faint or discouraged heart See Levit. 26. 36. Esay 1. 5. failing of eies in Greeke failing eies that shall looke for deliverance but not see it pining of soule in Greeke a melting soule that is sorrowfull and fearefull See Lev. 26. 16. 1 Sam. 2. 33. Vers. 66. hanging in doubt that is uncertaine as after followeth So the Greeke thy life shall bee hanging before thine eies not have assurance of thy life or not beleeve in thy life in Greeke not beleeve thy life that is have no assurance of it but alwaies feare death Vers. 67. Who will give that is O that it were evening see Deut. 5. 29. A lively description of misery wherein every houre by night or by day seemeth long and tedious Compare Iob 7. 3 4. Vers. 68. to Egypt the house of bondage Exod. 20. 2. and figure of spirituall bondage under sinne and Satan in which estate the Law leaveth all men till they be redeemed by grace in Christ. So another Prophet saith They shall not dwell in Iâ—hovahs land but Ephraim shall returne to Egypt and they shall eat uncleane things in Assyria Hos. 9. 3. CHAP. XXIX Mosâ—â— being to renew the covenant exhorteth Israel to obedience by the mâ—mory of the workes they have seene 10 All stand before the Lord to enter into his covenant 18 The great wrath on him that flattereth himselfe in his wickednesse 29 Secret things belong unto God THese are the words of the covenant which Iehovah commanded Moses to strike with the sonnes of Israel in the land of Moab beside the covenant which he stroke with them in Horeb. And Moses called unto all Israel and said unto them You have seene all that Iehovah did before your eies in the land of Egypt unto Pharaoh and unto all his servants and unto all his land The great tentations which thâ—e eies have seene the signes and those great wonders Yet Iehovah hath not given unto you an heart to know and eies to see and eares to heare unto this day And I have lead you forty yeares in the wildernesse your cloathes are not waxen old upon you and thy shooe is not waxen old upon thy foot Ye have not eaten bread neither have you drunke wine or strong drinke that yee might know that I am Iehovah your God And yee came unto this place and Sihon king of Heshbon and Ogh king of Bashan came out against us unto battell and wee smote them And we tooke their land and gave it for an inheritance to the Reubenites and to the Gadites and to halfe the tribe of the Manassites Therefore yee shall keepe the words of this covenant and doe them that ye may wisely doe all that yeâ— doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee stand this day all of you before Ieho 〈…〉 your God your heads of your tribes your elders and your officers all the men of 〈◊〉 Your little ones your wives and thy 〈◊〉 that is within thy campe from the 〈◊〉 of thy wood unto the drawer of thy water That thou shouldest passe into the covenant of Iehovah thy God and into his 〈◊〉 which Iehovah thy God striketh with â—â—ee this day That hee may stablish thee this day for a people unto himselfe and that he may bee unto thee a God as hee hath spoken unto thee and as hee hath sworne unto thy fathers to Abraham to Isaac and to Iakob And not with you your selves alone doe I strike this covenant and this oath But with him that is standing here with us this day before Iehovah your God and with him that is not here with us this day For ye know how we have dwelt in the land of Egypt and how wee have passed in the midst of the nations which yee passed by And yee have seene their abominations and their filthy idols wood and stone silver and gold which were with them Lest there should be among you man or woman or family or tribe whose heart turneth away this day from Iehovah our God to goe to serve the gods of those nations lest there should bee among you a root that beareth gall and wormewood And it be when he heareth the words of this oath that hee blesse himselfe in his heart saying I shall have peace though I walke in the imagination of mine heart to adde the drunken to the thirsty Iehovah will not spare him but then the anger of Iehovah and his jealousie shall smoke against that man and every curse that is written in this book shall lie upon him and Iehovah will bloâ— out his name from under the heavens And Iehovah will separate him unto evill out of all the tribes of Israel according to all the curses of the covenant that is written in this book of the Law And the after generation your sonnes that shall rise up after you and the stranger that shall come from a farre land shall say when they shall see the plagues of that land and the sicknesses thereof wherewith Iehovah hath made it sicke That all the land thereof is brimstone salt and burning that it is not sowen neither springeth nor any grasse groweth therein like the overthrow of Sodom and Gomorrâ—h Admah and Zebojim which Iehovah overthrew in his anger in his wrath Even all nations shall say Wherefore hath Iehovah done thus unto this land what meaneth the heat
his commandements 1 Iohn 5. 3. And this is his commandement that we should beleeve on the name of his Sonne Iesus Christ and love one another c. 1 Iohn 3. 23. Vers. 17. But if or And if thine heart turne c. This is the death and evill fore-spoken of see Deut. 29. 18. other gods in Chaldee the idols of the peoples Vers. 18. perishing yee shall perish that is assuredly and speedily perish as the Greeke saith perish with perdition So in Deut. 4. 26. Vers. 19. I call the heavens c. This obtestation of heavens and earth used also before in Deut. 4. 26. may be understood of God and the Angels in heaven as Paul expresseth them in 1 Tim. 5. 21. or of the other creatures also in heaven and in earth as Iosua said This stone shall be a witnesse unto us for it hath heard all the words of the Lord c. Ios. 24. 27. So in Deut. 32. 1. Esa. 1. 2. Give eare O heavens heare Oearth in Psa. 50. 4. He will call to the heavens from above and to the earth to judge his people and in Iob 20. 27. the heavens shall reveale his iniquity and the earth shall rise up against him I have set Hebr. I have given that is faithfully proposed by doctrine and discharged my dutie so in vers 15. The life and blessing which he set before them was by the faith of Christ Gal. 2. 16. and 3. 9. the death and curse was by refusing Christ and seeking to be justified by the workes of the Law for as many as are of the workes of the Law are under the curse Gal. 3. 10. therefore chuse Hebr. and chuse thou or and thou shalt chuse which is the dutie of all Gods people to be performed by grace in Christ. So David chose the way of truth the precepts of God Psal. 119. 30. 173. Compare also Ios. 24. 15 22. Thargum Ionathan explaineth this speech thus and chuse ye the way of life which is the Law that ye may live in the life of the world to come you and your sonnes This is true if it be understood not of the Law of workes but of the Law of faith as Rom. 3. 27 28. and 9. 31 32 33. Vers. 20. to hearken to his voice in Chaldee to receive his word unto him Chald. unto his feare he is thy life that is the author of thy life and salvation through Christ as in Iohn 17. 3. This is life eternall to know thee the onely true God and Iesus Christ whom thou hast sent yea Christ himselfe is the resurrection and the life Iob. 11. 25. and 14. 6. And in 1 Iohn 5. 20. We know that the Sonne of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Iesus Christ this is the true God and eternall life CHAP. XXXI 1 Moses being ready to die encourageth the people that should goe into Canaan 7 He encourageth Iosua that should be their Governour 9 He delivereth the Law unto the Priests which was to be read in the soventh yeere unto the people 14 Moses and Iosua present themselves before the Lord 16 who fore-telleth the peoples falling from him and his anger against them therefore 19 Hee commandeth a song to be written to testifie against the people 24 Moses delivereth the booke of the Law to the Levites to be kept in the side of the Arke for a witnesse against them and their rebellion 28 Hee maketh a protestation to the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses went and spake these words unto all Israel And hee said unto them I am an hundred twenty yeeres old this day I can no more goe out and come in and Iehovah hath said unto me thou shalt not goe over this Iordan Iehovah thy God he goeth over before thee hee will destroy these nations from before thee and thou shalt possesse them Iosua he shall go over before thee as Iehovah hath said And Iehovah will doe unto them as hee did to Sihon and to Og Kings of the Amorite and unto the land of them whom hee destroyed And Iehovah will give them before you and yee shall doe unto them according to every commandement which I have commanded you Be ye strong and couragious feare not neither be discouraged because of them for Iehovah thy God he it is that goeth with thee he will not faile thee nor for sake thee And Moses called unto Iosua and said unto him in the eies of all Israel Be thou strong and couragious for thou shalt goe in with this people into the land which Iehovah hath sworne unto their fathers to give unto them and thou shalt cause them to inherit it And Iehovah he it is that goeth before thee hee will be with thee hee will not faile thee nor forsake thee feare not neither be dismaid And Moses wrote this Law and gave it unto the Priests the sonnes of Levi which bare the Arke of the covenant of Iehovah and unto all the Elders of Israel And Moses commanded them saying at the end of seven yeeres in the solemnity of the yeere of release in the feast of Boothes When all Israel is come to appeare before Iehovah thy God in the place which he shall chuse thou shalt reade this Law before all Israel in their eares Gather together the people men and women and children and thy stranger that is within thy gates that they may heare and that they may learne and may feare Iehovah your God and observe to doe all the words of this Law And that their sonnes which have not knowne may heare and learne to feare Iehovah your God all the daies that yee shall live on the land whither ye are going over Iordan to possesse it And Iehovah said unto Moses Behold thy daies approach to die call Iosua and present your selves in the Tent of the congregation that I may give him a charge And Moses and Iosua went and presented themselves in the Tent of the congregation And Iehovah appeared in the Tent in a pillar of a cloud the pillar of the cloud stood over the doore of the Tent. And Iehovah said unto Moses Behold thou liest downe with thy fathers and this people will rise up and goe a whoring after the gods of the strangers of the land whither they are going in to be amongst them and will forsake mee and breake my covenant which I have stricken with them And mine anger shall be kindled against them in that day and I will forsake them and will hide my face from them and they shall be devoured and many evils and distresses shall finde them and they will say in that day have not these evils found us because our God is not amongst us And I hiding will hide my face in that day for all the evils which they shall have done in that they are turned unto other gods And now write ye
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
and Maimony the chiefest of esteeme among them I am for this blamed those Writers generally condemned and to make them the more odious their heresies fables falshoods are displaied by him that from two or three late Rabbines and one Papist disputed against the sincerity of the Hebrew Text as before is to be seene I will not speake of the things by me noted but leave them to the judgement of the indifferent Reader nor justifie my selfe for all their allegations because they being taken from that confused heape of the Iewes traditions some of them may haply savour too much of their leven They that have laboured in this kinde before me have had their second thoughts altered both their own Annotations and translations in sundry points as their publike writings manifest But that such a generall censure should passe upon them all for my sake and the Wheat should bee plucked up because of the Tares seemeth not to proceed from love nor from a sound judgement And first the esteeme which all Christian Churches have had and yet have of such books of the Iewish Rabbines as were written in Greek and so came to be knowne more easily than other Chaldee and Hebrew workes might somewhat allay the rigour of this sentence For the storie of the Maccabees Ecclesiasticus Wisdome and the other Apocryphall writings of the Iewes notwithstanding the evils in them have beene and are translated commented upon and commended to be read for instruction 2 Other of the Rabbines as the Thalmud Maimony and the like have beene also by Expositors of the Scriptures and those of the best esteeme occasionally alleaged as Tremellius in his notes upon his version of the New Testament out of Syriak sundry times produceth them Beza in his large Annotations on Matth. 26. noteth from Iosephus Paulus Burgensis Tremellius and Scaliger sundry rituals of the Iewes about the Passeover and some such as I am taxed for because I name them on Exod. 12. Vatablus often recordeth the expositions of the Chaldee and learned Hebrewes And how many other have done the like in their Notes and Commentaries all men of learning and reading doe well know 3 To object the Iewes heresies fables and false expositions of many Scriptures is no sound reason to condemne the good things which are found in them For even among Christian writers and those of the ancients sundry such things are to be seen yet many profitable things are found in them for the opening of the Scriptures In the Apostles daies the Iewes were guilty of these sinnes Matth. 15. and 23. chap. Rom. 10. 3. Tit. 1. 14. 2 Pet. 1. 16. Yet Christ commanded to heare the Scribes Pharisees sitting in Moses chaire Mat. 23. 1 2. Now the eare trieth words as the mouth tasteth meat Iob 34. 3. and as by hearing their speeches the godly wise might discerne when they taught according to Moses and when they spake of themselves so by reading their writings men of understanding may doe the like at this day 4 The Apostles also in alleaging sometimes the testimonies of the Rabbines doe teach us that their writings are not wholly to be despised Paul nameth Iannes and Iambres the chiefe sorcerers of Egypt 2 Tim. 3. 8. out of the private Records of the Iewes as may yet be read in their Thalmud He rehearseth the persecutions of the godly under Antiochus recorded in the booke of the Maccabees Heb. 11. 35 c. Others speake of the contention between Michael and the devill about the body of Moses and of the prophesie of Enoch Iude v. 9. 14 15. of the marriage betweene Salmon and Rachab Matth. 1. 5. and the like Acts 5. 36. 37. 5. The Gentiles were fallen from God and turned his truth into a lie and corrupted religion with their fables and vanities Rom. 1. yet the Holy Ghost citeth and maketh use of 〈◊〉 sayings in the Scriptures Acts 1. 7. 28. 29. 1 Cor. 15. 33. Tit. 1. 12. And who hath ever interpreted the visions of Daniel and of the Apostle Iohn in the Revelation without the help of the stories of the Maccabees Iosephus Polybiu◠Eusebius other humane Writers Wherefore as I my selfe have reaped light and profit by the things which I have read in such so have I noted sundry of them for the good of others As for the Exceptions taken against the Greeke version of the Bible so much approved by the holy Ghost in the new Testament and the Chaldee paraphrases they are such as before men of knowledge and understanding need no further reply Of the interpretation of the stone Iahalom in Exod. 28. 18. I Will onely annex a few words about a place of Scripture for the interpretation whereof I am specially blamed It is for expressing the Hebrew Iahalom in Exod. 28. 18. by the Greeke name Sardonix as I understand the Holy Ghost to expound it in Revel 21. 20. I am asked for proofe or shew of proofe that Iohn did translate all the 12. stones from Aarons breast 〈◊〉 the heavenly Ierusalem in Rev. 21. and am charged with presumption in obtruding my conceits upon the Holy Ghost and taking the name of God in vaine it is affirmed that Iahalom should be translated the Adamant or Diamond according to the example of the best Translators both new and old All men of any reading doe know how diversly those 12. stones in Exod. 28. are expressed by Interpreters that scarcely any two agree together if then among many I have somewhere missed in interpreting them it might be imputed to humane infirmity rather than to presumption especially seeing I ground my exposition upon that other Scripture Revel 21. My proofe or shew of proofe that the holy Ghost there translateth the 12. stones from Exod 28. is this 1. The continuall course of the Spirit of God throughout that booke of the Revelation which is to take matters words and phrases from Moses and the Prophets and apply them to the things there prophesied As in Revel 4. the Church is described from the ancient figure the Tabernacle of Moses and from the visions of other Prophets Esai 6. Ezek. 1. The number of 24. Elders according to the lots and divisions of the Priests and Levites by David in 1 Chron. 24. 3 19. and 25. 7 31. The foure living creatures answerable in number to the foure standards in the campe of Israel Numb 2. in shape to the living creatures in Ezek. 1. In Rev. 5. Christ is shewed like a Lambe slaine according to the sacrifice under the old Testament In Revel 6. Gods administration is set forth by the similitude of horses and riders as in Zach. 1. and 6. and with such judgement as the Prophets threatned of old Esai 34. 4. In Revel 7. Gods people are sealed on their foreheads according to Eze. 9. 4. and the twelve tribes of Israel are expressed by their names And so in other things throughout that booke as the studious Reader may observe which for brevitie I will now omit
confessed to be exceeding great Nat. Hist. l. 37. c. 1. And Claudius the Romane Emperour used to weare Emeralds and Sardonyches Plin. ibidem c. 6. so that the Latine Poets when they noted men for their statelinesse spake of their hands garnished with Sardonyches Martial l. 3. Iuvenal Sat. 6. and shew of what esteeme they were in saying gemma◠princeps Sardonychus loculis quae custoditur eburnis Iuvenal Sat. 13. The reason alleaged from Rev. 7. 5 8. that the tribes are there reckoned up by the Holy Ghost with omission of Dan otherwise than they are reckoned in any place of the old Testament weakneth not but rather confirmeth that which I have said For as there is no new person put in stead of any tribe or new name given to any tribe but such as was given before in the old Testament so neither is it likely that in Rev. 21. any other new stone should be placed than such as agreeth with the description of Moses so that the Sardonyx should be looked for in Exo. 28. among the rest Againe the omission of Dan in Rev. 7. accordeth very well with the old Testament for though Iosephs sonnes Ephraim and Manasses made two tribes Genes 48. 5 6. Num. 1. 10 33 35. so that after a sort there were thirteene yet the Scripture usually nameth and reckoneth them but twelve that the name of the twelve tribes is famous also in the new Testament Luke 22. 30. Act. 26. 7. Iam. 1. 1. Rev. 21. 12. And when they are reckoned by the Prophets one commonly is omitted for either Ioseph is named in stead of his two sonnes as in Gen. 49. or if they two be mentioned Levi for his separation to the Lords service in the Tabernacle is omitted as in Num. 13. and often or if both hee and they be expressed some one of the other is let passe as Simeon is unnamed in the blessing of the tribes Deut. 33. Accordingly the Spirit of God in Rev. 7. naming Levi and Manasses and Ioseph for his sonne Ephraim was to omit the name of some other unlesse hee should have counted 13. tribes contrary to the course of the Scriptures and scope of the matter there in hand Why Dan is not named in Revel 7. or Simeon in Deut. 33. belongeth not to this question it sufficeth that there is no new practise in Rev. 7. differing from the Prophets neither need we looke for any innovation among the precious stones Rev. 21. Thus have I according to the measure of knowledge which God hath given me and as the extreme infirmity of my body would permit made answer to the chiefe matters objected especially such as concerne the Scriptures and may by them be decided Other things wherein I have shewed either mine owne or other mens judgement I will not contend about Let not any thing which I have written be accepted without triall or further than it agreeth with the truth The learned which have interpreted and opened the Scriptures have had their second thoughts and altered both their versions and Expositions in sundry 〈◊〉 as all men know but in part For things wherein I have missed I humbly crave pardon of God and of his people to such as have the spirit in them that lusteth after envie I wish a better minde to such as love the truth encrease of knowledge and grace and for ought that is good and profitable in my labours the praise therefore be unto him that is Authour of every good gift and worke the benefit thereof unto those that love his Name which be blessed for ever Amen ANNOTATIONS VPON THE BOOKE OF PSALMES WHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions but chiefly by conference with the Holy Scriptures BY HENRY AINSWORTH 2 SAM 23. 1 2. David the sonne of Iesse said And the man who was raised up on high the anointed of the God of Iakob and the sweet Psalmist of Israel said The Spirit of Iehovah spake by me and his word was in my tongue LVKE 24. 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalmes LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A PREFACE CONCERNING DAVID his Life and Acts. DAVID the sonne of Iesse of the tribe of Iudah of the linage of Abraham in the a 1 Chron. 2. Matth. 1. 1. 17. fourteenth generation was borne in Bethlehem a towne in the tribe of Iudah in the land of Canaan about 2917 yeares after the creation of the world in the daies when Samuel the Prophet was Iudge of Israel He was the b 1 Chro. 2. 15. seventh and youngest of all Iesses sonnes of least esteeme among them and set to keepe his fathers c 1 Sam. 16. 11. sheepe In the three and twentieth yeere of his life he was by Samuel the Prophet privately in Bethlehem anointed d 1 Sam. 16. 13. King over Israel in the midst of his brethren and the Spirit of the Lord came upon him from that day forward He was e Vers. 12. ruddy of a beautifull countenance and goodly to looke to a f Vers. 18. cunning player on the Harpe a mightie valiant man of warre and prudent in speech and a comely person and the Lord was with him Who also gave him these testimonies and promises g Act. 13. 22. I have found David the sonne of Iesse a man after mine owne heart which shall fulfill 〈◊〉 my will h Psal. 89. 19. I have laid helpe on one that is mighty I have exalted one chosen out of the people with whom i Vers. 21. my hand shall be established mine arme also shall strengthen him I will k Vers. 23 c. beat downe his foes before his face and plague them that hate him In my name shall his horne be exalted I will set his hand in the sea and his right hand in the rivers I will make him my first-borne higher than the Kings of the earth My mercy will I keepe for him for ever and my covenant shall stand fast with him his seed will I make to endure for ever and his throne as the daies of heaven c. After Davids anointing in Bethlehem he went againe and fed his l 1 Sam. 16. 19. fathers sheep but the Spirit of God wrought mightily in him He killed m 1 Sam. 17. Goliath the Philistian Giant from whose face n Vers. 24. all the men of Israel fled away for feare David overcame him in the name of the Lord of hosts with a sling and with a stone He was a cunning Musitian and o 1 Sam. 16. 23. playing on his Harpe with his hand he refreshed King Saul tho was vexed with an evill spirit from the Lord. He was imployed in warres against 〈◊〉 Philistians and p 1 Sam. 18. 5. whither soever Saul sent him
he behaved himselfe wisely and â—â—ospered and was accepted in the eyes of all the people so that the women of Israel 〈…〉 g of him q Vers. 7. Saul hath slaine his thousands and David his ten thousands But that â—aise r Vers. 8 9. procured him envie from Saul ever after and he sought to slay him but s Vers. 16. all Isâ—ael loved him And though he after tooke to wife Michal Sauls daughter yet t 1 Sam. 19. c. Saul â—ontinued his hatred against his sonne in law and first secretly then openly sought his 〈…〉 fe so that David was faine to flee and hide himselfe in the land of Israel and in 〈…〉 range countries to the u Psal. 120. 1 Sam. 26. 19. great affliction of his soule When Saul was dead and David x 2 Sam. 5. 4. thirtie yeares of age the men of Iudah y 2 Sam. 2. 4. anointed him King the second time in Hebron over the house of Iudah Ishbosheth Sauls son resisted him but David waxed stronger and stronger Then z 1 Chron. 11. 1 3. all Israel anointed him King over them and he reigned in Ierusalem So the time of all his reigne was a 2 Sam. 5. 4 5. forty yeares In Hebron he reigned over Iudah seven yeeres and six months and in Ierusalem he reigned 33. yeares over all Israel and Iudah During which space the Lord still exercised him with many b 1 Chron. 14. 18. 19. wars abroad and troubles at home as by the defiling of his daughter c 2 Sam. 13. c. Thamar the killing of his son Amnon the treason and death of his son Absalon the rebellion of Sheba and other like sorrowes which God d 2 Sam. 12. 10. for his sins chastised him with so many and so great that the e 2 Sam. 22. 5 6. pangs of death compassed him about the flouds of Belial the ungodly men made him afraid the cords of hell compassed him the snares of death prevented him his f Psal. 55. 4 5. heart was sore pained within him and the terrours of death fell upon him fearfulnesse and trembling came upon him and horrour overwhelmed him His g Psal. 31. 11. life was spent with griefe his yeares with sighing his strength failed and his bones were consumed But alwaies in his feares h Psal. 56. 3 4. he trusted in God and was not afraid what flesh could doe unto him in his distresse i 2 Sam. 22. 7. he called upon the Lord and cried to his God who heard his voice out of his Temple and drew him out of k Vers. 17 18 c. many waters from his strong enemie and from them that hated him and brought him forth into a large place and delivered him because he delighted in him Hee gave him the l Vers. 36 c. shield of his salvation and girded him with strength to battell and gave him the neckes of his enemies that he destroyed those that hated him Therefore he gave thanks unto the Lord m Vers. 50. among the nations and sang praises unto his name n Psal. 57. 8. awaking up his glory awaking up his Psaltery and Harpe awaking himselfe early to praise the Lord among the peoples and to sing unto him among the nations so he sang of his o Psal. 59. 16. power he sang loud of his mercy in the morning that God had beene his defence and refuge in the day of his distresse And hereof this booke of Psalmes most whereof David made is a glorious testimony wherein by manifold Psalmes and Hymnes and spirituall Songs he set forth the praises of God his owneâ—aith in his Word exercise and delight in his Law with narrations of Gods former and present mercies and prophesies of future graces to be fulfilled in Christ whom he being a Prophet p Act. 2. 30. knew that hee should be the fruit of his loines concerning the flesh and should sit upon his throne whose incarnation afflictions death resurrection ascension and eternall glorious kingdome and priesthood he sang by the Spirit with such heavenly melody as may not only delight but draw into admiration every understanding heart and comfort the afflicted soule with such consolation as David himselfe was comforted of the Lord. And these his Psalmes have ever since by the Church of Israel by q Maâ— â—1 16. 42. Rom. 4. 6. 11. 9. Christ and his Apostles and by the Saints in all ages been received and honoured as the oracles of God cited for confirmation of true religion sung in the publike assemblies as in Gods Tabernacle and Temple where they sang praise unto the Lord with the r 2 Chron. 29. 30. words of David and with the instrumeÌ„ts which s 2 Chron. 7. 6. he had made over their t 2 Chron. 29. 25 27 28. burnt-offerings sacrifices Now because many things both for phrase and matter are difficult to such as arâ— not acquainted with Davids language I have out of my slender store annexed 〈…〉 few briefe notes comparing the Scriptures and conferring the best Expositors espe 〈…〉 ally the ancient Greeke and Chaldee versions whereby if any helpe of understand 〈…〉 may arise the praise be to God the comfort to his people THE BOOKE OF Psalmes or Hymnes PSALME I. 1 The happinesse of the godly whose conversation is described and their prosperitie like a fruitfull tree 4 The contrary course of the wicked for which they and their way doe perish O Blessed is the man that doth not walk in the counsell of the wicked nor stand in the way of sinners non sit in the seat of the scornefull But hath his delight in the law of Iehovah and in his law doth hee meditate day and night And hee shall be as a tree planted by brookes of waters which shall give his fruit in his time and his leafe shall not fade and whatsoever hee shall doe shall prosper Not so the wicked but as the chaffe which the wind driveth it away Therefore the wicked shall not stand up 〈◊〉 judgement and sinners in the assembly of the just For Iehovah knoweth the way of the just and the way of the wicked shall perish Annotations THE Booke of Psalmes so our Lord himselfe 〈◊〉 〈◊〉 〈◊〉 it Luke 20. 42. but the Hebrew title 〈◊〉 signifieth Hymnes or Praises According to the Greeke it is called the Psalter 〈◊〉 〈◊〉 Vers 〈◊〉 O Blessed or O Happy or Well fares 〈◊〉 〈◊〉 〈◊〉 joyfull 〈…〉 mation for the mans welfâ—â—â— and 〈…〉 cities as going right forward and so having good successe Contrary hereunto is Woe or Alas Eccles. 10. 16 17. Luke 6. 20 24. This word Ashrei in the Hebrew is alwaies applied to men and so differeth from another word Baruc blessed which is ascribed both to God and men Psal. 115. 15 18. the contrary whereto is cursed Psal. 37. 22. doth not walke or hath not walked But the time past and
himselfe and his poore people 12 He prayeth for remedie 16 He professeth his confidence WHerefore Iehovah dost thou stand in a place farre off dost thou hide at times in distresse In the haughtinesse of the wicked he hotly pursueth the poore afflicted let them be taken in the crafty purposes that they have thought For praise doth the wicked for the desire of his soule and the covetous he blesseth he despiteth Iehovah The wicked such is the loftinesse of his nose that he seeketh not there is no God in all his crafty purposes His waies doe wel succeed in al time thy judgements are on high above his sight all his distresses he puffeth at them Hee saith in his heart I shall not be removed for that I shall not be in evill to generation and generation His mouth is full of cursing and of deceits and fraud under his tongue is molestation and painfull iniquitie Hee sitteth in the waiting place of the villages in the secret places doth he murder the innocent his eyes lurke for the poore Hee lieth in wait in the secret place as a Lion in his den he lieth in wait to snatch away the poore afflicted hee snatcheth away the poore afflicted in drawing him into his net He croucheth he boweth downe that fall may into his strong pawes a troope of poore He saith in his heart God hath forgotten he hideth his face he will not see to perpetuitie Rise up Iehovah ô God lift up thy hand forget not the meeke afflicted Wherefore doth the wicked despite God he saith in his heart thou wilt not enquire Thou seest for thou beholdest molestation and indignation to give it into thy hand unto thee the poore doth leave it thou art the helper of the fatherlesse Breake thou the arme of the wicked one and of the evill man seek out his wickednesse till thou findest none Iehovah is King for ever and aye perished are the heathens out of his land Iehovah thou hast heard the desire of the meeke thou preparest firme their heart thou makest attentive thine eare To judge the fatherlesse and the oppressed that he adde not any more to daunt with terrour sory man out of the earth Annotations THis Psalme is in the Greeke version a continuance and part of the former ninth Whereupon the count of the Psalmes following doth in the Greeke books and such as follow them differ from the Hebrew the 11. Psalme being reckoned for the 10. the 12. for the 11. and so forward Yet to make up the number of 150. Psalmes they divide the 147. into two Likewise the 114 and 115. Psalmes they make one and the 116. they part in two Vers. 1. wherefore dost thou stand or wilt thou stand This forme of expostulation implieth an earnest prayer Lord stand not farre off For questions may be resolved into plaine affirmations or denials as where one Evangelist saith why diseasest thou the Master Mark 5. 35. another saith Disease not the Master Luke 8. 49. See the notes on Exod. 32. 11. dost thou hide to wit thine eyes as Esay 1. 15. or thine eare as Lam. 3. 56. or thy selfe times in distresse that is when we are in distresse So Psal. 9. 10. Times may specially note troublous times See Psal. 31. 16. Vers. 2. hee hotly pursueth or burne doth the poore doth broile in afflictions is hotly persecuted See Psal. 7. 14. The Apostle useth like speech for exceeding griefe 2 Cor. 11. 19. Who is offended and I burne not craftie purposes or devices policies The word noting sometime good purposes and sometime evill See also Psalm 26. 10. The Greeke translateth they are taken in the counsels Vers. 3. praise doth the wicked to wit himselfe or his fortune for that he hath what his soule desireth And the soule of the wicked desireth evill Prov. 21. 10. the covetous or gain-thirsty he blesseth to wit himselfe and his fortune The covetous hath his name of a word which sometime signifieth to pierce or wound Ioel 2. 8. And fitly is the gain-thirsty so called both for the hurt he doth to others whose life oft he would take away Prov. 1. 19. and for that hee woundeth himselfe with his greedy carke the holy Ghost testifying that such as lust after gaine doe pierce themselves thorow with many sorrowes 1 Tim. 6. 10. he despighteth or contemptuously provoketh with evill words or carriage and so incenseth or stirreth him to wrath So vers 13. The Chaldee expoundeth it thus he that blesseth the unrighteous man abhorreth the word of the Lord. Vers. 4. such is the loftinesse of his nose or according to the height of his countenance or of his anger The nose and casting up of it signifieth a proud scornefull and sometime an angry countenance For as the highnesse of the heart Psal. 131. 1. and of the spirit Prov. 16. 18. noteth inward pride so the loftinesse of the eyes Psal. 101. 5. and here of the nose noteth outward pride and disdainful behaviour The Hebrew hath one word for the nose and for anger as is observed Psal. 2. 5. the Greeke here saith according to the multitude of his anger meaning that whereby hee persecuteth the poore The Chaldee translateth it in the pride of his spirit he seeketh not nothing regardeth or careth to wit for God or his will Or it may be translated The wicked inquireth not into the height of his anger that is into Gods anger he careth not nor feareth his wrath in all his craftie purposes or be all his presumptuous cogitations meaning that hee doth not once thinke of God whiles so he purposeth against the poore or he presumeth in heart and faine would so perswade himselfe that there is no God He studieth Atheisme as Psalm 14. 1. The Chaldee expounds it He saith in his heart that all his cogitations are not manifest before the Lord. Vers. 5. His waies c. or bring forth doe his waies a similitude from bringing forth children with paine which being effected causeth joy Ioh. 16. 21. Therefore here as in Iob 20. 21. it is used for good successe and as the Chaldee explaineth it prosperitie Or referring it to the poore whom he persecuteth we may reade his wayes make sorowfull or are grievous the Greeke saith are polluted in all time or in every time that is alwaies continually So Psal. 34. 2. and 62. 9. and 106. 3. so the Apostle in Greeke saith praying in all time that is alwaies Ephes. 6. 18. like phrase is in all day that is daily Psal. 145. 2. above his sight or out of his presence from before him he puffeth that is defieth setteth them at nought dominiers over them as the Greeke translateth it as if he could overthrow them with his breath Or he puffeth bloweth and consequently setteth them on fire and consumeth them as scornefull men puffe that is inflame or as the Greeke saith burne the citie Prov. 29. 8. So Ezek. 21. 31. The Chaldee expoundeth it he is angry at them Vers. 6. I shall not be
of her odours better than all spices the smell of her garments as the odour of Lebanon shee being perfumed with myrrh and incense and all spices of the merchant Song 4. 10 11. and 3. 6. yet Christ himselfe is more odoriferous even wholly delectable for God hath not given him the spirit by measure Song 1. 2. and 5. 16. Ioh. 3. 34. And the Saints are said to make Christ joyfull for all his delight is in them Psal. 16. 3. Song 7. 6. Vers. 10. Kings daughters These the Chaldee interpreteth Countries of Kingdomes among thy precious ones that is with thy honourable women or in thy preciousnesse that is are in thy precious honourable ornaments or palaces set is the Queene or maried Queene the wife is placed at thy right hand that is in the most honourable place 1 King 2. 19. The Chaldee referreth this to the Booke of the Law at the right hand of the King The word Shegal is used here and Neh. 2. 6. Dan. 5. 23. for the Kings wife the Queene in fine gold that is as the Greeke explaineth it cloth of fine or glistering gold called Cethem a speciall name for the most pure and splendent gold Job 28. 16. 19. and 31. 24. Song 5. 11. Daniel 10. 5. Her of is Mictam Ps. 16. 1. of Ophir that is out of the land of Ophir who was the son of Iektan the son of Shē the son of Noach Gen. 10. 29. who dwelt in a part of India of him the countrey was called Ophir from thence was much Cethem or fine gold brought to Iudea and other coasts as appeareth 1 King 9. 28. and 10. 11. and 22. 48. 1 Chron. 29. 4. The gold it selfe was called by his name Ophir Iob 22. 24. Vers. 11. Heare O daughter Hee speaketh to the Queene fore-mentioned siguring the church or heavenly Ierusalem the Lambs wife Rev. 21. 9 10 c. And so the Chaldee paraphraseth Heare O congregation of Israel the law of his mouth and see his marvellous workes and bow thine eare to the words of the Law and forget the evill workes of the wicked of thy people and the house of Idols whom thou servedst in thy fathers house and thy fathers house As man and wife must leave their parents to cleave each to other Gen. 4. 24. and 31. 14. so must wee leave all to cleave unto Christ Matt. 10. 37. Luk. 14. 26. Vers. 12. will covet thy beauty will delight him-selfe in thy fairenesse thy sanctitie set forth in Song 1. 14. and 2. 14. and 4. 1 c. So the King is tied in the rafters Song 7. 5. and bow downe or therefore worship thou him Vers. 13. the daughter of Tyrus that is the people or Common-wealth of Tyre as daughter of Sion Psal. 9. 15. So the Chaldee expoundeth it They that dwell in the fort of Tyrus Tyre or Tyrus in Hebrew Tsor which signifieth a Rocke or Fortresse was a strong city appertaining to the tribe of Aser Ios. 19. 29. but possessed still by the heathens whose King Hiram became friend to David 2 Sam. 5. 11. and to Solomon his sonne 1 King 5. 1 2 c. yet afterwards Tyrus remembred not the brotherly covenant Amos 1. 9. but rejoyced at the desolation of Ierusalem Ezek. 26. 2. banded it selfe with other enemies against Israel Psal. 83. 8. was wasted of Nebuchadnezar King of Babel by Gods judgement 70. yeares Esai 23. 15. Ezek. 26. 7. It continued under idols till the Macchabees times and then had still Hercules for their chiefe God 2 Mac. 4. 18 19. This one city Tyre is here named in stead of other nations because it was the chiefe citie of traffique in the world being an I le in the sea whose merchandize and magnificence the Prophet largely describeth Ezek. 27. her merchants were princes her chapmen the nobles of the world Esai 23. 8. shee heaped up silver as dust and gold as the mire of the streets Zach. 9. 3. Of the subjection here prophesied which they should yeeld unto the Church we may see it fulfilled in the new Testament where many that dwelt about Tyre and Sidon flocked after Christ Mark 3. 8. and he resorted into their borders Mark 7. 24. and by their readinesse hee upbraided the backwardnesse of the Iewes Mat. 11. 20 21. and afterwards in the Apostle◠dayes there was a Church of zealous Christians in that city Act. 21. 3 4 5 c. See also Psal. 87. 4. carnestly beseeke thy face shall instantly pray or sue unto thee O Queene The originall word naturally signifieth to make sicke or sory and being joyned with the word face which oft is used for anger it meaneth to abate the anger by importunate praier and by humble sute to prevaile So after Psal. 119. 58. rich of the people the wealthy among them meaning of the Tyrians which were a wealthy nation and generally other peoples See Esa. 60. 1 3 5 11. and 49. 23. Rev. 21. 24 26. where the riches and honour of the Gentiles are brought to the Church Vers. 14. glorious within or honourable inward in the heart adorned with faith hope love c. or in the inner man as Eph. 3. 16. Here the Chaldee maketh this paraphrase Every thing that is praise-worthy faire to be desired the wealth of countries and treasuries of Kings which are laid up within shall they offer for oblations before the King and gifts unto the Priests whose garments are woven with fine gold purled works or grounds closures of gold such as precious stones are set in Exod. 28. 11 14. Compare also herewith Ezek. 16. 13. Vers. 15. In embroideries with broidered or needle wrought garments Hereby is meant the varietie of graces and embroidery of the spirit So Ezek. 16. 10. Vers. 17. In stead of thy fathers Here the Hebrew is of the masculine gender so these words are spoken to the King Though sometime the masculine is used in speech of women as Num. 27. 7. So lahem 1 King 22. 17. lahen 2 Chron. 18. 16. shall be thy sonnes thy children shall succeed meaning either all Christias that by the immortall seed of the word are begotten to Christ his Church he being the father this the mother of vs all Isa. 9. 6. Gal. 4. 26. or in speciall the Apostles may be intended See Heb. 2. 13. shalt put them shalt place constitute or appoint them for Princes As all Christians are called Kings Rev. 1. 6. and 5. 10. Or in speciall by the Fathers may be meant the 12 Patriarchs by the sonnes the 12 Apostles succeeding them as the heavenly Ierusalem hath at the 12 gates the names of the 12 tribes and in the foundations of the wall the names of the lambes 12 Apostles Rev. 21. 12 14. which Apostles were sent into all the nations of the world Mat. 28. 19. to goe and bring forth fruit and their fruit to remaine Ioh. 15. 16. Like this is the promise made for Sarah that Kings of peoples should come of her
for us that they without us should not be perfected Heb. 11. 13. 39. 40. Now in Solomons dayes the Church before Christs comming had greatest glory having the Temple builded living under that most wise rich and peaceable King the Israelites being many as the sand which is by the sea in multitude eating and drinking and making mery and dwelling safely every man under his vine and under his fig-tree 1 King 4. 20. 25. notwithstanding Solomon being a Prophet foresaw the ruine of his house and kingdome and in his booke of Ecclesiastes proclaimed all things under the Sunne to be vanity and in this Song prophesieth of the Church and Kingdome of Christ. And as he with many other Prophets and Kings and righteous men desired to see Christ and to heare his words but did not Luke 10. 24. Mat. 13. 17. so here hee manifesteth the desire of him-selfe and of all the faithfull to enjoy the blessings and graces of Christ saying Let him kisse mee Whereby the Church desireth to have Christ manifested in the flesh and to have the loving and comfortable doctrines of his Gospell applyed unto her conscience that shee might not be alwayes under the Schoolemaster of the Law which worketh wrath Rom. 4. 15. but might bee prevented with the grace of Christ be reconciled unto God united unto Christ and have the feeling of his love towards her For kissing is a token of love 1 Pet. 5. 14. Luke 7. 45. was used at the meeting and salutation of friends Exod. 4. 27. and 18. 7. 1 Thess. 5. 26. and David kissed Absalom in signe of favour and reconciliation 2 Sam. 14. 33. And as we are willed to kisse the Sonne Psal. 2. 12. that is lovingly and gladly to submit unto and obey his commandements so the Church here prayeth first that the Sonne would kisse her that is in love and kindnesse teach and apply unto her the grace of his Gospell For herein is love not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes 1 Iohn 4. 10. Afterward we love him because he first loved us 1 Iohn 4. 19. and we kisse him Song 8. 1. The Hebrew expositors as the Chaldee Paraphrast and others doe for the most part apply these things to the giving of the Law by Moses For they being ignorant of the righteousnesse of God have gone about to establish their owne righteousnesse Rom. 10. 3. Howbeit some of them in ancient time saw better as appeiteth by their Midrash an Hebrew commentary on this booke which here saith Moses taught them the Law and whatsoever they learned they forgat againe Then they said unto Moses ô that God would shew himselfe againe and kisse us with the kisses of his mouth that his doctrine might be fastned in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is said I will put my Law in their inward parts and write it in their hearts Ier. 31. 33. kisses of his mouth his owne lovely and gracious doctrines As in Prov. 27. 6. the wounds of a friend signifie sharpe reproofes and are opposed to the deceitfull kisses that is the flattering speeches of an enemy so here the kisses desired of this friend are the comfortable words of the doctrine of salvation opposed to the severe rebukes which the Law giveth for our sinnes condemning and cursing every one that continueth not in all things which are written in the booke of the Law to doe them Gal. 3. 10. But Christ into whose lips grace is poured Psal. 45. 3. openeth his mouth and uttereth Blessings Matth. 5. 2. 3. c. for thy loves She turneth her speech unto Christ and sheweth a reason of her former desire By loves are meant graces and the fruits of them here first from Christ to his Church afterward from her unto Christ which he acknowledgeth saying How much better are thy loves then wine Song 4. 10. These shee perceiveth from Christ by the works of Adoption Redemption Iustification and Sanctification through Christ and his Spirit as in 1 Iohn 3. 1. 16 and 4. 9. 10. Iohn 15. 13. Rom. 5. 1 5. Ephes. 5. 25. 26. 27. So on the contrary Antichrists allurements to communion with his impiety are with these words Come let us take our fill of loves untill the morning Prov. 7. 18. and Israels communion with Babylons idolatry is thus shâ—wed The sonnes of Babylon came to her into the bed of loves Ezek. 23. 17. better then wine or good more then wine The word good is of large use for profitable pleasing sweet comfortable joyfull c. as is noted on Gen. 1. 4. Wine is one of the most comfortable creatures rejoycing the heart of man Psal. 104. 15. and wine maketh the life or living joyfull Eccles. 10. 19. it causeth to forget affliction poverty misery Prov. 31. 6. 7. It was also used in the legall sacrifices and service of God Num. 15. 5. Hos. 9 4. But the graces of Christ and comforts of his Spirit wherewith the Saints are to be filled Ephes. 5. 18. doe farre excell all worldly pleasure and doe cause such as drinke of them to forget their bitternesse poverty sorrowes which by the terrors of the Law and guilt of conscience for sinne did before afflict them Rom. 7. 10. 15. 18. 24. 25. and 8. 2. And the service of God now in spirit and truth Iohn 4. 23. 24. and consolation which aboundeth by Christ 2 Cor. 1. 5. is much more comfortable then were all the ordinances of divine service in the worldly Sanctuary which could not make him that did the service perfect as partaining to the conscience Heb. 9. 1. 9. and 10. 1. 2. 3. 4. Vers. 3. For the favour or For thy odour swell of thy good ointments By savour or smell is meant knowledge understanding sense or feeling as the Apostle expoundeth it the savour of his knowledge 2 Cor. 2. 14. So a tree is said to bud through the smell or 〈…〉 of water Iob 14. 9. and towe is broken when it smelleth the fire that is feeleth it Iudg. 16. 9. Good ointments or good oiles are precious and sweet ointments wherewith speciall persons were anointed of old as the holy anointing oyle made of principall spices Exod. 30. 23. 25. is called the good ointment Psal. 133. 2. and of the precious things which King Hezekiah shewed to the Ambassadors of the King of Babylon the good ointment was one 2 King 20. 13. and with such they were wont to be anointed at feasts Amos 6. 6. Luke 7. 36. 46. and it was a signe of joy and cheerfulnesse Eccles. 9. 7. 8. for sweet odours revive and comfort the spirits in man when they are dulled with sorrow or much meditation wherefore it is said Ointment and perfume rejoyce the heart Prov. 27. 9. But in fasting or mourning they used not to anoint themselves Dan. 10. 3. 2 Sam. 14. 2. By this similitude the Church
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
19. He suffered trouble as an evill doer even unto bonds but the word of God is not bound 2 Tim. 2. 9. And in his sufferings he was a figure of Christ who was taken from prison and from judgement Esa. 53. 8. and in his humiliation his judgement was taken away Act. 8. 33. Vers. 21. gave him grace so the Greeke explaineth the Hebrew phrase gave his grace that is made him to bee gracious and favoured For if when men doe well they suffer for it and take it patiently this is acceptable with God 1. Pet. 2. 20. chief-keeper Hebrew Prince or master the Greek translateth it Chiefe gaolor Vers. 22. the doer that is by his word and appointment it was done So the Chaldee paraphrase in the Massorites Bible explaineth it adding by his word Thus Pilate is sayd to give the body of Christ unto Ioseph Marke 15. 45. when he commanded it to be given Matt. 27. 58. See also Exod. 7. 17. Verse 23. looked not c or saw not any thing the Greeke translateth knew not any thing by him The Chaldee saith saw not any fault understanding the Hebrew Meumah as Meum in Dan. 1. 4. for a fault or blemish And thus though many archers had shot at Ioseph his bow abode in strength and the armes of his hands were made firme by the hands of the Mighty God of Iakob Gen. 49. 23. 24. CHAP. XL. 1 The Butler and Baker of Pharaoh in prison 4 Ioseph hath charge of them 5 He interpreteth their dreames 20 which come to passe according to his interpretation the Butler being restored to his place and the Baker hanged 23 Yet the Butler forgetteth Ioseph ANd it was after these things that the Butler of the King of Egypt and the Baker sinned against their lord the King of Egypt And Pharaoh was wroth against two of his Eunuches against the chiefe of of the butlers and against the chiefe of the bakers And he commited them into ward in the house of the Provost Marshall into the tower house the place where Ioseph was bound And the Provost Marshall charged Ioseph with them and he ministred to them and they were some dayes in ward And they dreamed a dreame both of them each-man his dream in one night each-man according to the interpretation of his dreame the butler and the baker which belonged to the King of Egypt which were bound in the tower house And Ioseph came in unto them in the morning and saw them and behold they were sad And he asked Pharaohs Eunuches which were with him in the ward of his lords house saying wherefore are your faces evill to day And they sayd unto him wee have dreamed a dreame and there is no interpreter of it and Ioseph sayd unto them doe not interpretations belong to God tell me them I pray you And the chiefe of the butlers told his dreame to Ioseph and sayd unto him in my dreame behold a vine was before mee And in the vine were three branches and it was as though it budded the blossome therof shot-up the clusters thereof brought forth-ripe grapes And Pharaohs cup was in my hand and I tooke the grapes and pressed them into Pharaohs cup and I gave the cup into Pharaohs hand And Ioseph sayd unto him This is the interpretation of it the three branches they are three dayes Yet within three dayes shall Pharaoh lift-up thine head and restore thee into thy place and thou shalt give Pharaohs cup into his hand after the former manner when thou wast his butler But remember mee with thee when it shall bee well with thee and doe mercy with mee I pray thee and make mention of me unto Pharaoh and bring me forth out of this house For I was stollen by stealth out of the land of the Hebrewes and here also I have not done any thing that they should put mee into the dungeon And the chiefe of the bakers saw that he had given a good interpretation and he said unto Ioseph I also saw in my dream and behold three white baskets were on my head And in the uppermost basket there was of all Pharaohs meat of bakers worke and the fowles did eat them out of the basket upon my head And Ioseph answered said This is the interpretation thereof the three baskets they are three daies Yet within three dayes shall Pharaoh lift up thy head from off thee and shall hang thee on a tree and the fowles shall eate thy flesh from off thee And it was in the third day which was Pharaohs birth day that he made a banquet unto all his servants and hee lifted-up the head of the chiefe of the butlers and the head of the chiefe of the Bakers among his servants And he restored the chiefe of the butlers unto his butlership and hee gave the cup into Pharaohs hand And the cheife of the bakers hee hanged as Ioseph had interpreted to them Yet did not the chiefe of the butlers remember Ioseph but forgat him Annotations BUtler or cupbearer who used to give the cup into the kings hand v. 13. So Nehe. 1. 11. Verse 2. Eunuches or officers in Chaldee Princes see Gen. 37. 36. chiefe or Prince The Greek translateth Archioinochoos the Chiefe wine powrer and Archisiâ—opoiâ—s the Chiefe bread-maker The Chaldee Rabshakei Vers. 3. Provost Marshall see Gen. 37. 36. tower prison Gen. 39. 20. Verse 4. some dayes or a yeare for so the word dayes often signifieth see Gen. 24. 55. and 4. 3. Verse 5. according to the interpretation that is no vaine dreame but significant and shewing things to come according to the interpretation that Ioseph gave of them Of dreaming see the notes on Gen. 20. 3. Vers. 6. sad the Greeke translateth troubled and so the Hebrew importeth an angerly discontent and fretfull trouble of mind Prov. 19. 3. with a sad and lowring countenance Dan. 1. 10. So dreames and visions sent of God use much to affect men Gen. 41. 8. Dan. 2. 1. 3. Matt. 27. 19. Vers. 7. evill that is sad as the Greeke translateth skuthropa which word the Evangelists use in like sense Luk. 24. 17. Matt. 6. 16. so good is often used for merry or cheerfull Esth. 1. 10. Esa. 65. 14. Vers. 8. no interpreter they being prisoners could not goe to the Soothsayers and wise men of Egypt as that people was wont to doe Gen. 41. 8. When Gods Oracles are not opened and understood it is a cause of heavinesse Rev. 5. 4. tell me Ioseph was in bonds as an evill doer but the word of God is not bound and so Paul 2 Tim. 2. 9. Here Iosephs faith shewed it selfe before hee himselfe was a dreamer Gen. 37. 5. 9. now hee becommeth an interpreter and maketh a way for the accomplishment of those promises and calleth these idolaters from their superstitions to the true God as Deut. 18. 10. 11. 12. Esay 8. 19. And taxeth the vanity of such in our times as write bookes of the art of interpreting dreames Ver. 9. behold
Hebrew and behold but the word and sometime is redundant in that tongue as is observed on Gen. 36. 24. Vers. 10. as though or when it budded shot-up Hebrew ascended Vers. 12. they are that is they signifie three dayes So in Gen. 41. 26. Vers. 13. within three dayes which is explained vers 20. to be in the third day see a like phrase in Gen. 7. 4. and of the mysticall number three See Gen. 22. 4. lift up this phrase sometime signifieth to promote unto honour as Ier. 52. 31. sometime head is used for summe and it meaneth to take the summe or to reckon as Exod. 30. 12. which may also be intended here The Greeke translateth shal remember thy principality the Chaldee shal remember thee place or base seat meaning his office of butlership as the Greeke and Chaldee explaine it and is confirmed by verse 21. Vers. 14. this house this prison so the Greeke saith this hold Ioseph though patient in adversitie yet useth all good means to procure his liberty Vers. 15. stollen by stealth or indeed stollen Hebrew stealing stollen The Hebrews the land of Canaan wherein the children of Abraham dwelt who was called an Hebrue Gen. 14. 13. Thus Ioseph calleth it by faith in Gods promises In Zach. 2. 12. it is called the holy land dungeon or pit in Chaldee the house of prisoners Thus Ioseph pleadeth his innocency as Daniel also did Dan. 6. 22. and Paul Act. 24. 12. 13. 20. and 25. 10. 11. Vers. 16. saw this word the Greeke addeth I saw a dreame white or with holes for the Hebrew word signifieth both and may meane baskets made of white rods with holes as net-worke But the Greeke and Thargum Ierusalemy doe understand it of white bread or meats in them Vers. 19. lift-up or as the Greeke translateth it take away thine head in a contrary meaning to the former vers 13. but it may be understood of reckoning as before and putting this man out of the number of his officers a tree the Chaldee translateth it a Gallow tree or gybbet crosse such as that whereon Christ was crucified called sometime onely a tree as Act. 5. 30. and 10. 39. 1 Pet. 2. 24. After by the law such as dyed on tree had the curse of God upon them Deut. 21. 23 Vers. 20. a banquet Hebrew a drinking This custome to keepe banquets on birth dayes appeareth to be most ancient and it continued till Christs time on earth Mat. 14. 6. and so till this day lifted up the Chaldee translateth he remembred the head c. Vers. 22. hanged As Ioseph was in prison with these two malefactors and according to his word the one was restored to his former honour the other put to death so Christ was in the middest of two malefactors who one of them was restored to eternall life the other left to dye in his sinnes Luk. 23. 33. 39. 43 Vers. 23. forgat him which was both great unthankfulnesse and unto Ioseph a further exercise of faith and patience from the hand of God two yeares longer untill the time his word came Ps. 105. 19. So the scripture elsewhere taxeth forgetfulnesse of benefits and of the affliction of Ioseph Eccles 9. 15. 16. Amos 6. 6. CHAP. XLI 1 Pharaohs two dreames of seven kine and seven eares of corne 8 The wise men of Egypt could not interpret them 9 The Butler remembreth Ioseph and mentioneth him to Pharaoh 14 Who sendeth for Ioseph out of prison and propoundeth to him his dreames 25 Ioseph interpreteth them 29 Seven yeares of plenty are fore told and seven yeares of famine 33 Pharaoh is counselled to provide against the dearth 39 Ioseph is advanced to bee over Pharaohs house and over al the land of Egypt 45 He marieth Asenath 49 gathereth up much corne 50 begetteth two sons Manasses and Ephraim 54 The famine beginneth in Egypt and all lands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd it was at the end of two yeeres of dayes that Pharaoh dreamed and behold he was standing by the river And behold there came-up out of the river seven kine faire in sight and fat in flesh and they fed in a medow And behold seven other kine came-up after them out of the river ill in sight and leane in flesh and they stood by the other kine upon the brinke of the river And the kine that were ill in sight and leane in flesh did eat-up the seven kine that were faire in sight and fat and Pharaoh awoke And he slept and dreamed the second-time and behold seven eares of-corn came-up in one stalke fat and good And behold seven eares of corn thinn blasted with the east-wind sprang-up after them And the thinn eares swallowed-up the seven fat and full eares and Pharaoh awoke and behold it was a dreame And it was in the morning that his spirit was striken-amazed and he sent and called all the magicians of Egypt and all the wise men thereof and Pharaoh told them his dreame and there was no interpreter of them to Pharaoh And the chiefe of the butlers spake to Pharaoh saying I doe remember this day my sinnes Pharaoh was wroth with his servants and committed me into ward in the house of the Provost Marshall both mee the chiefe of the bakers And wee dreamed a dreame in one night I and he we dreamed each man according to the interpretatiō of his dreame And there was there with us a yong man an Hebrew servant to the Provost Marshall and we told him and hee interpreted to us our dreams to each man according to his dreame did he interpret And it was as he interpreted to us so it was me he restored unto my place and him he hanged And Pharaoh sent and called Ioseph and they brought him hastily out of the dungeon and he shaved himselfe changed his garments and came-in unto Pharaoh And Pharaoh said unto Ioseph I have dreamed a dreame and there is no interpreter of it and I doe heare say of thee thou wilt heare a dreame to interpret it And Ioseph answered Pharaoh saying It is not in mee God will answer the peace of Pharaoh And Pharaoh spake unto Ioseph In my dreame behold I was standing upon the brinke of the riuer And behold there came-up out of the river seven kine fat in flesh and faire in forme and they fed in a medow And behold seven other kine came-up after them poore and very ill in forme and lean in flesh I have not seene their like in all the land of Egypt for evilnesse And the leane and evill kine did eate up the first seven fat kine And they came into the inward-parts of them and it was not knowne that they were come into their inward-parts and their sight was evill as at the beginning and I awoke And I saw in my dreame and behold seven eares of-corne came-up in one stalke full good And behold seven eares of corne withered thinn blasted with an east-wind sprung up after them And the thinn ears