so after in vers 13. see Psal. 35. 18. above telling that is moe than I or any can tell or moe than can be told Vers. 7. thou wouldest not or delightedst not Christ was to cause the sacrifice and oblation to cease Dâ—â— 9. 27. because it was unpossible that they should purge sinnes Hebr. 10. 4. therefore speaketh hee thus to God his Father Heb. 10. 5. mine eares or eares to me see Psal. 3. 1. digged open or pierced that is thou hast made mee obedient to thy voice contrary to which is the stopping of the eare Psal. 58. 5. so the Chaldee explaineth it thou hast digged open mine eares to hearken unto thy commandements Or mine eares thou hast boared as thy servant for ever according to the law Exod. 21. 6. The Greeke Interpreters to make the sense plainer say but a body hast thou fitted to me meaning that his body was ordained and fitted to be a sacrifice for the sinnes of the world when the other legall sacrifices were refused as unprofitable And thus the Apostle alleageth the words following the Greeke Hebr. 10. 5 10. burnt-offering sacrifice that goeth all up in fire See Psal. 20. 4. sin-offering or expiation oblation for sinne as the Apostle calleth it Hebr. 10. The word Sinne is often in the Law put for the sin-offering Levit. 4. 24 c. Exod. 29. 14 So the Apostle saith Him that knew no sin he made sin that is a sin-offering for us 2 Cor. 5. 21. Vers. 8. Loe I come or am come to wit into the world Hebr. 10. 5. and particularly to Ierusalem to give my selfe a sacrifice for sinne See Mark 10. 32 33 34. The Chaldee not understanding this mystery paraphraseth Loe I enter into life eternall when I have studied or exercised my selfe in the roll of the booke of the law which is written for me alluding as it seemeth to Deut. 17. vers 18 19 20. the roll or volume of the booke that is a booke or scroll of paper or parchment rolled up The like phrase is used Ier. 36. 2 c. Ezek. 2. 9. c. The Hebrew Sepher book is used generally for any writings evidences bils court-rolls c. Deut. 24. 1. 2 King 5. 5 6. Ier. 32. 11. and the bookes in Israel were written in long scrolles and folden or wrapped up Hence is that phrase the heavens shall be folden up like a booke Isa. 34. 4. Rev. 6. 14. it is written So Chist saith The son of man goeth as it is written of him Mat. 26. 24. and Moses wrote of me Ioh. 5. 46. See also Luk. 24. 44. 46. Act. 13. 29. Vers. 9. thy acceptable will by the which will we are sanctified even by the offering of the body of Iesus Christ once Heb. 10. 10. See also Ioh. 6. 38. Luk. 22. 42. Vers. 10. I have preached the glad tidings of or I have evangelized justice of this word the Evangelie or Gospell hath the name the Greeke signifying Good tidings and the English also to like effect made of the Saxon godspell that is a good speech And the justice here meant is thus set forth by the Apostle Now is the justice of God made manifest without the law having witnesse of the law and of the Prophets namely the justice of God by the faith of Iesus Christ unto all and upon all that beleeve c. Rom. 3. 21 22. the great church or assembly congregation So Psal. 22. 23. close not up restraine not as in a prison that words should not be uttered Ier. 32. 2 3. Vers. 11. I said that is mentioned and spoke of as 2 Sam. 6. 22. to the great church the word to is referred to Gods mercy and truth extended to the church The Greeke referreth it to concealed and translateth from the great church And the Hebrew elsewhere usually speaketh Psal. 69. 6. and 78. 4. and 139. 15. Vers. 13. iniquities this word as the former evils is sometime used for sinne sometime for the punishment of sinne See Psal. 31. 11. Vers. 14. Vouchsafe or Let it please thee Vers. 15. to make an end of it to consume or destroy it Compare this conclusion with the 70. Psalme Vers. 16. made desolate or wondrously wasted unto amazednesse and astonishment So after in Psal. 46. 9. and 69. 26. and 73. 19. and 79. 7. for a reward or an end of their shame that they would bring upon me End is used for reward as Psal. 19. 12. or For because of their shame The Hebrew word sometime signifieth because Isa. 5. 23. Genes 22. 18. Deut. 7. 12. aha the Chaldee openeth it with this paraphrase wee are glad at his destruction Vers. 18. thinketh on me in Greeke hath care of me in Chaldee thinketh good for me delay not prolong not the time till the last and consequently faile not The word is so to tarry or linger as to disappoint one of his expectation as Habak 2. 3. Though it tarry wait thou for it shall surely come and shall not delay that is not faile And thus may we understand other like Scriptures as Deut. 7. 10. God will not delay that is not faile to reward him that hateth him Deut. 23. 21. when thou vowest a vow to the Lord thou shalt not delay that is not faile to pay it So Exod. 22. 29. and sundry the like PSAL. XLI David prophesieth of Christs poverty and afflictions 5 His prayer and complaint of his enemies 10 Iudas his treachery 11 Christs resurrection and glorie for which he blesseth God To the Master of the Musicke a Psalme of David O Blessed is hee that prudently attendeth unto the poore weakling in the day of evill Iehovah will deliver him Iehovah will keepe him and preserve him alive he shall be made blessed in the earth and give thou him not to the soule of his enemies Iehovah will uphold him on the bed-sted of languishing sorrow all his bed thou hast turned in his sicknesse I did say Iehovah be gracious to me heale my soule for I have sinned against thee My enemies said evill of me when shall he die and his name perish And if he come to see he speaketh false vanitie in his heart he heapeth up painfull iniquitie to him selfe he goeth forth abroad he speaketh it Together against me whisper doe all that hate me against me they thinke evill to me A mischievous thing is fastened in him and he that lieth downe shall no more rise up Also the man of my peace he whom I trusted in that eateth my bread he hath greatly lifted up the heele against me And thou Iehovah be gracious to me and raise me up and I shall repay them By this I know that thou delightest in me because my enemie shall not shout triumphantly over me And me thou hast sustained me in mine integritie and hast setled me before thy face for ever Blessed is Iehovah the God of Israel from eternitie and unto eternity Amen and Amen Annotations THat prudently attendeth or skilfully carieth himselfe it
enlighted by the Apostles of Christ whose writings specially Pauls doe unfold the mysteries of the law Another reason why I cite the Rabbines is to shew how in many words phrases and points of doctrine they approve the new Testament though sometime to the condemning of themselves and so the testimony of the adversary against himselfe helpeth our faith Examples may be seene in the annotations themselves some few I will here touch The day of judgement or Iudgement of the great day Iude vers 6. was used of the godly Iewes against the opinion of the Sadduces as Iom dinarabba in the Chaldee on Psal. 50. 3. and many other places So Paradise for heaven Geenna for hell as Christ useth them are common in all the Rabbines and the Second death Revel 20. 8. is used by Ionathan a Rabbine of the Apostles age on Esa. 65. 6 15. where he damneth his owne people to the second death Christ is called the Word Ioh. 1. 1. so by the Chaldee paraphrast on Ps. 110. 1. and many a time beside The Devill is called the Accuser Revel 12. 10. so R. Menachem on Levit. 25. speaketh of the Serpent the Accuser Paul nameth Abraham the heire of the world Rom. 4. 13. So doth R Bochai fol. 23. The Apostle calleth Circumcision a seale Rom. 4. 11. so doe the Iewes in their prayer which they use at circumcision Maimony treat of Circumcis chap. 3. And whereas they that deny the baptising of Infants plead that circumcision was a carnall signe of carnall promises to a carnall seed the Iewes owne testimonies doe abundantly refute this errour as is shewed after on Gen. 17. Christ baptizeth with the holy Ghost and with fire Matth. 3. 11. It is said by our Rabbines of happy memory that the holy blessed God baptized with fire saith R. Menachem on Levit. 6. Christ our high Priest is on the right hand of the throne of the Majestie in the heavens Heb. 8. 1. and by the Rabbines doctrine Michael is the great Priest that is above and offreth the soules of just men R. Menachem on Levit. 1. and 6. chap. Maimony in Misneh in Biath hamikdash chap. 6. sect 11. sheweth how the great Synedrion were wont to sit in a chamber of the Temple to judge and try the Priests both for their genealogies and for their blemishes What Priest soever was sound dissallowable by his genealogie he was clothed in blacke and so went out of the Priests court in the Temple and who so was found perfect and fit he was cloathed in white and went in and ministred with his brethren This giveth light to that saying of Christ in Rev. 3. 4. they shall walke with me in white for they are worthy So the names of Iannes and Iambres the sorcerers of Egypt cited by Paul in 2 Tim. 3. 8. are recorded in the Talmud and other Iewish writers as is noted on Exodus 7. 11. Wherefore the evidence brought from the learned Iewes will helpe both to understand some scriptures and to end some controversies But Iewish * Tit. 1. 14. forbidden fables of which there are too many them I passe over as unprofitable some things also I note from them not as approving them my selfe absolutely but leaving them to further consideration of the prudent The Christian Fathers and Doctors because they are usually cited by other expositors abundantly I thought needlesse to repeat and the rather for brevitie which is requisite in annotations The testimonie of heathen writers I alledge more spiringly also as of whom wee have least need Yet Paul had occasion * Acts 17. 28. 1 Co◠15. 33. Tit. 〈◊〉 sometime to cite them and we likewise may have use of their sayings both for ancient histories and religious exercises and for the witnesse which they beare unto the truth of God Finally in all this labour I desire the furtherance and stirring up of people in the study and understanding of Gods law Wherein though some things are briefe some things darke and hard to bee understood yet many things are by a little direction made easie to the prudent And let not the varietie of phrase or sundry interpretations trouble any but let discretion choose out the best Behold the holy Ghost translateth one Hebrew word by many Greeke to teach us both the ample wisedome comprised in that mother tongue and that any words may be used which expresse the true meaning of the text unto our understanding The Minchah or Meat-offring as we English it in the law is turned into Greeke Thusia Sacrifice Acts 7. 42. from Amos 5. and Prosphora Oblation Heb. 10. 5. from Psal. 40. The Hebrew word Pinnah Esa. 40. 3. is Euthuno to Make-straight Ioh. 1. 23. Hetoimazo to Prepare Matth. 3. 3. and Kataskevaso to Make ready Matth. 11. 10. That one phrase of Moses in Deut. 25. 5. uben aeinlo and hee have no sonne is by three Evangelists translated three wayes all good having no children Matth. 22. 24. and leave no children Mark 12. 19. and he dye childlesse Luk. 20. 28. Yea one Hebrew word Sorer in Esa. 65. 2. is expressed of Paul by two Greeke words together Apeithounta and Antilegont◠that is Disobedient or unperswaded and gainsaying Rom. 10. 21. the one noting the rebelliousnesse of the heart the other of the mouth and cariage By which with many other of like sort we may see the copiousnesse of matter which the originall tongue containeth in few words and that the noting of such varieties may be profitable unto us The Hebrew Doctors have a saying that the Law hath seventie faces that is 70. manner of wayes to be opened and applied and all of them truth R. Menachem on Gen. 29. and Exod. 21. But forasmuch as my portion is small in the knowledge of holy things let the godly reader try what I set downe and not accept it because I say it and let the learned be provoked unto more large fruitfull labours in this kinde The Lord open all our eyes that we may see the marveilous things of his Law Henry Ainsworth The summe of Genesis THe first Booke of Moses sheweth the Generation of the World the Corruption thereof by Sinne the restauration promised in Christ the Governement of the old World 1656. yeeres till it perished by the Flood and of the World that now is especially of Gods Church therein 713. yeeres moe till the death of Ioseph The Generation GOD in sixe dayes createth the World all good and Man in the Image of God whom hee made ruler over the earth Chapter 1 He adorneth this his world with a speciall sanctified Time as the Sabbath day Place as the garden of Eden with the River and Trees thereof Order of mans obedience by the Law given to Adam and of propagation of kinde by Mariage Chap. 2 The Corruption of the World The Serpent tempteth to disobedience Man falleth so Sinne and Death are come upon all men The Serpent is cursed and the Earth for mans sake Chap. 3
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
sorrowes of this age were great as the very name of Enos testifieth and the history following in Gen. 6. confirmeth for impiety crept into the Church by unlawfull mariages with Kains seed and religion and manners were much corrupted Gen. 6. 2. 11. The Hebrew Doctors describe it thus In the dayes of Enos the sons of Adam erred with great error and the counsell of the wisemen of that age became brutish and Enos him-selfe was one of them that erred and their error was this They said for as much as God hath created these stars and sphaeres to governe the world and set them on high and imparted honor unto them and they are ministers that minister before him it is meet that men should land and glorifie and give them honor For this is the wil of God that we magnifie and honor whomsoever he magnifieth and honoreth even as a King would have them honored that stand before him and this is the honour of the King himselfe When this thing was come up into their heart they began to build Temples unto stars and to offer sacrifice unto them and to laud and glorifie them with words and to worship before them that they might in their evill opinion obtaine favour of the Creator And this was the root of Idolatry c. And in process of time there stood up false Prophets among the sons of Adam which said that God had commanded said unto them worship such a star or all the stars and doe sacrifice unto them thus and thus and build a Temple for it and make an image of it that all the people women and children may worship it he shewed them the image which he had feyned out of his owne heart and said it was the image of such a starre which was made knowne unto him by prophesie and they began after this manner to make images in Temples and under trees and on tops of mountaines and hils and assembled together and worshipped them c. And this thing was spred through all the world to serve images with services different one from another and to sacrifice unto and worship them So in tract of time the glorious and fearfull name of God was forgotten out of the mouth of all living and out of their knowledge and they acknowledged him not And there was found no people of the earth that knew ought save images of wood and stone and Temples of stone which they had beene trained up from their childhood to worship and to serve and to sweare by their names And the wise men that were among them as the Priests and such like thought there was no God save the stars and sphares for whose sake and in whose likenesse they had made these images but as for the Rocke everlasting there was no man that acknowledged him or knew him save a few persons in the world is Enoch Mathusala Noe Sem and Eber. And in this way did the world walk and converse till the pillar of the world to weet Abraham our father was born Maim in Misn. tom 1. treat of Idolatry c. 1. S. 1. 2. 3. That the heavens and stars were of old worshipped both Moses and the Prophets after him shew Deut. 4. 19. Am. 5. 26. 2. Kin. 21. 3. 5. And as the heathen Philosophers counted the heaven a living body Arist. de câ—l l. 2 c. 2 so did the wisest of the Hebrew Rabbins All the stars and al the sphaers have soules knowledg understanding are living things and stand acknowledge him who said and the world was every one according to his greatnesse and according to his dignity lauding and glorifying him that formed them even as the Angels And as they know the holy God so they know themselves and know the Angels which are above them and the knowledge that the Starres and Sphaeres have is lesse then the knowledge of the Angels and greater then the knowledge of the sonnes of men saith Maimony in Iesudei hatorah chap. 3. S. 9. Vpon this perswasion men might the easier be drawne to the worship of them If we understand Moses here otherwise Then began men to call upon the name of the Lord then it may be meant of more publick worship now erected then before or of publick preaching in the name of the Lord to call the wicked to repentance or of calling themselves by the name of the Lord as in Gen. 6. 2. the faithfull are called the sonnes of God Onkelos the Chaldee Paraphrast translateth then beganne men to pray But the Chaldee in the Masorites bible saith Then in his dayes the sonnes of men left off from praying or became prophane so that they prayed not in the name of the Lord. CHAP. V. 1 The genealogie of the tenne first Patriarchs of the world 3 Of Adam 6 Seth 9 Enos 12 Kainan 15 Maleleel 18 Iared 21 Enoch who walked with God was taken away without death 25 Mathusala 28 Lamech 32 and Noe. THis is the booke of the generations of Adam in the day God created Adam in the likenesse of God made he him Male and female created hee them and blessed them and called their name Adam in the day they were created And Adam lived a hundred and thirty yeeres and begat a sonne in his likenesse in his image and called his name Seth. And the dayes of Adam were after he had begotten Seth eight hundred yeeres and hee begat sonnes and daughters And all the dayes of Adam which he lived were nine hundred yeeres and thirty yeeres and he dyed And Seth lived a hundred yeeres and five yeeres and begat Enos And Seth lived after he begat Enos eight hundred yeeres and seven yeeres and begat sonnes and daughters And all the dayes of Seth were nine hundred yeeres and twelve yeeres and hee died And Enos lived ninety yeeres and begat Kainan And Enos lived after hee begat Kainan eight hundred yeeres and fifteene yeeres and begat sonnes and daughters And all the daies of Enos were nine hundred yeeres and five yeeres and hee died And Kainan lived seventy yeeres and begat Maleleel And Kainan lived after he begat Maleleel eight hundred yeeres and fortie yeeres and begat sonnes and daughters And all the dayes of Kainan were nine hundred yeeres and ten yeeres and he died And Maleleel lived sixtie yeeres and five yeeres and begat Iared And Maleleel lived after he begat Iared eight hundred yeeres and thirty yeeres and begat sons and daughters And al the dayes of Maleleel were eight hundred yeeres and ninety and five yeeres and he died And Iared lived a hundred yeeres and sixtie and two yeeres begat Enoch And Iared lived after he begat Enoch eight hundred yeeres and begat sons and daughters And al the daies of Iared were nine hundred yeres sixty and two yeres and he dyed And Enoch lived sixty and five yeres and begat Methusala And Enoch walked with God after hee begat Methusala three hundred yeeres and begat sonnes and daughters And all the daies of
signified that he should with sundry other things worthy to bee observed in the briefe Historie of these tenne Fathers Vers. 21. Mathusala so in Luke 3. 37. in Hebrew Methushelach which is by interpretation He dyeth and the emission or dart meaning the flood commeth Enoch being a Prophet foretold in his sonnes name of the flood to come in the yeere that Mathusala dyed as came to passe Compare Iude vers 14. 15. Vers. 22. walked with God that is led his life and administred before God holily justly and faithfully and so pleasing to God as Gen. 6. 9. Wherefore the Apostle following the Greeke version saith he pleased God which without faith it is unpossible to doe Heb. 11. 5. 6. The Chaldee translateth he walked in the feare of the Lord and the lerusalemy Thargum saith he served or laboured in the truth before the Lord. And by comparing the like speech unto Eli 1 Sam. 2. 30. 35. it seemeth to imply a pleasing or acceptable ministration of office before the Lord. Wherefore Enoch is noted to be a Prophet Iude 14. And Noe who also walked with God Gen. 6. 9. was a Preacher of justice 2 Pet. 2. 5. Of Eli it is spoken touching the Priesthood 1 Sam. 2. 30. 35. and of David in the Kingdome Psal. 56. 14. and 116. 9. See also Gen. 17. 1. Thus Enoch was a speciall figure of Christ. Vers. 24. he was not to weet not found as the Apostle according to the Greeke saith Heb. 11. 5. and the Chaldee addeth he appeared not and yet the Lord killed him not The like speech is also used of them that are taken away by death Ier. 31. 15. which the Evangelist alledging addeth the word are or were that wanted in the Hebrew as in this place it is wanting also God tooke him that is translated him saith the Apostle that he should not see death Heb. 11. 5. where the Arabicke version addeth he was translated into Paradise meaning the heavenly Paradise mentioned Luke 23. 43. 2 Cor. 12. 2. 4. So Elias was taken up into heaven 2 King 2. and the Hebrew Doctors say that Enoch was taken up in a whilewind as Elias was and that he was disarayed of the foundation corporall and clothed with the foundation spirituall Also that God shewed him all the high treasures and shewed him the tree of life in the midst of the garden c. R. Menachem on Gen 5. and the Zohar on the same By this translating of Enoch God assured all the faithfull of their resurrection and eternall life therefore they after applyed the like worke of God to themselves after death as in Psal. 49. 16. And the Apostle teacheth we shall all be changed and shall have spirituall bodies and a building of God an house not made with hand eternall in the heavens with which house we desire to be clothed-upon c. 1 Cor. 15. 51. 44. and 2 Cor. 5. 1. 2. Ben Syrach saith Enoch translated was an example of repentance to all generations Ecclesiasticus 44. 16. Vers. 25. Lamech Hebr. Lemec Vers. 29. Noe so written in Luke 3. 36. 1 Pet. 3. 20. The Hebrew soundeth Noach which signifieth rest which proceedeth from comfort as the words following shew his name having affinity with Nachum comfort us from our worke that is comfort us with rest from our worke as the Greeke translateth he shall give us rest from our workes This prophesie his father uttered of him as hee that should be a figure of Christ in his building the Arke and offering of sacrifice whereby God smelled a savour of rest and said hee would not curse the ground any more for mans sake Gen. 8. 21. Of wee may reade it comfort us concerning our worke c. from the earth understand againe which commeth from the earth for the earth being cursed bare not fruits without great labour and sorrow Gen. 3. 17. 18. hath cursed Hebr. hath cursed it but this phrase our Tongue useth not for it I therefore say before the or that which And the Hebrew text sometime omits it as superfluous 2 Chron. 28. 3. with 2 King 16. 3. Vers. 32. 500. yeares old Hebr. sonne of 500. yeeres that is going in his 500. yeere An usuall speech in the Hebrew Scripture of mens age or of beasts Gen. 17. 1. Exod. 12. 5. But sometime it is not meant of naturall age properly as appeareth 2 Chron. 22. 2. compared with 2 King 8. 26. where Ahaziah is sonne of 22. yeeres for his owne life but sonne of 42. yeeres for the state of his kingdome And by being old or sonne of 500. yeere is not meant that yeere full ended but while hee was living in that yeere As appeareth by Gen. 7. 6. where Noe is 600 yere old which in v. 11. is explained to be In the yeare of the 600. yeere of his life Accordingly must we understand the ages of men and beasts spoken of in Scripture as when a Levite entred upon his Ministery being a sonne of 30. yeeres Num. 4. 3. it is meant going in the 30. yere of his life Therefore Christ fulfilling that and all other figures entred upon his Ministery when he began to be of 30. yeeres as is expressed Luk. 3. 23. And for the sacrifices in the Law which were to be of any yeerling beast after the Hebrew phrase sonne of a yeere Exod. 12. 5. the Iewes have left recorded that it must be strictly within the first yere of the life and if it bee but an houre older then a yeere it is not allowable for an oblation to God Maimony 8. book in Magnaseh Korbanoth chap. 1. S. 13. Noe begat that is began to beget for all his three sonnes were not borne in a yeere but Shem was borne two yeeres after when his father was 502 yeers old as may bee gathered by Gen. 11. 10. where two yeeres after the flood hee was but an hundred yeeres old and then was Noe his father 602. by Gen. 7. 6. See the like of Thara Gen. 11. 26. Sem Cham and Iapheth sounded in Hebrew Shem Cham and Iepheth of which Iapheth was the eldest Sem the next and C ham the youngest as is evident both by the former note of Sems age and by Gen. 10. 21. and 9. 24. But because Sem was in dignity preferred of God before his brethren Gen. 9. 26. 27 therefore he is first named The like is in the history of Abram and his brethren Gen. 11. 26. So Iaakob is named before Esau his elder Gen. 28. 5. and Ephraim before Manasses Gen. 48. 20. CHAPT VI. 1 The sonnes of God marry with the daughters of men 4 so Giants are bred 5 wickednesse increaseth 6 God repenteth that he made Man 7 and will destroy them 8 Noe findeth grace 13 and is forewarned of the Flood 14 The Arke with matter and forme thereof is commanded to bee made 18 for the saving of Noes house 19 and some of all living things 21 with provision of food 22 Noe doth all that God commanded
so Daniel had the government over Babylon for expounding the Kings dreame Dan. 2. 48. Thus God bringeth low and lifteth up raiseth up the poore out of the dust and lifteth up the begger from the dunghill to set him among Princes c. 1 Sam. 2. 7. 8. Psal. 113. 7. Ver. 42. fine linnen or bysse in Hebrew shesh a kind of silk that groweth in Egypt other lands Ezek. 27. 7. It made costly white cloth which great personages used to weare Pro. 31. 22. Ezek. 16. 10. Luk. 16. 19. Rev. 19. 8. The Greeke and Chaldee terme it bysse See the notes on Exod. 25. 4. Ver. 43. the second Kings had two charrets for more honour and use 2 Chron. 35. 24. by setting Ioseph hereon the King honored him as Mordecai was by riding on the Kings horse Est. 6. 8. c. The Hebrew phrase is charret of the second wherby may bee meant of the second person or next to the King The Greeke translateth second charret Abrek the Chaldee translateth this is the father of the King as compounded of Ab a father and Rek which the Syriak useth sometime for a King according to the Latine Rex and Ioseph professeth that God had made him a father to Pharaoh Gen. 45. 8. Thargum Ierusalemy also expoundeth it God save or Live let the Father of the King the Master in wisdome and tender in yeeres Or Abrek is to kneele-downe the same that Habrek after the Egyptian manner of pronouncing as Egalti Es. 63. 3 is used for Higalti Ashcem Ier. 25. 3. for Hashcē Ver. 44. am Pharaoh that is King for this is an honourable title and no proper name see the notes on Gen. 12. 15. It may also be an oath to confirme his authoritie so true as I am Pharaoh so without thee c. his hand or foot that is do any thing The Chaldee as before hee spake of armes ver 40. so here againe translateth without thy word shall not a man lift up his hand to hold weapons nor his foot to ride on a hgrse c. V. 45. Zaphnath paaneach Egyptian words which the Gr. leaveth untranslated the Chaldee paraphrast interpreteth The man to whom secrets are revealed Philo saith a finder out of secret things Hierom expoundeth them the saviour of the world priest of On or Prince President as the Chaldee calleth him Rabba But the Gr. translateth Priest of Heliopolis He might be both as was the manner of those times places See Gen. 14. 18. And among the Egyptians Priests were learned men Doctors of Arts aswell as sacrificers to their Gods Diodor. Sicul. 2. Book On was a City in Egypt called also Aven Ezek. 30. 17. in Gr. Heliopolis that is the City of the Sun They of Heliopolis are reported to be the wisest of al the Egyptians and unto that Citie the people used to resort once a yeer to do honor unto the Sun by sacrifice Herodot in Euterpe over the Chaldee addeth ruler over the land So in verse 46. V. 46. old Hebr. son that is going on his 30. yeere see Gen. 5. 32. So this exaltation of Ioseph was 13. yeers after he was sold into Egypt Gen. 37. 2. And at this age of 30. yeeres our Lord Iesus began his administration Luk. 3. 23. so did the Levites in the Lords tabernacle Numb 4. 3. and David then began his reigne 2 Sam. 5. 4. Ver. 47. yeelded Hebr. made that is brought-forth fruit see Gen. 11. by handfuls meaning abundantly a handfull increase of one kernell Ver. 48. laid up Hebr. gave see Gen. 9. 12. the field which was c. in the Hebrew the words stand thus the field of the citie which was round about it V. 51. Manasses Hebr. Manassheh the holy Ghost in Gr. calleth him Manassei Rev. 7. 6. by interpretation it is Forgetting or making to forget the reason wherof followeth So in Esa. 65. 16. promise is made of former troubles to bee for gotten fathers house meaning the molestation and injurie which he had sustained at his brethrens hands Vers. 52. Ephraim that is Made fruitfull This son was by Iakob set before his elder brother of these two came two tribes so Ioseph had a double portion for the first birthright Gen 48. 5. 14. 19. 20. 1 Chron. 5. 2. Vers. 55. was famished or hungred had famine Vers. 56. all the houses c in Greeke all the barnes of corne sold to weet corne The Hebrew word signifieth breaking and because corne and meat breaketh mens fast and hunger therupon it is applyed to the selling and buying of corn or food the reason whereof is shewed in Gen. 42. 19. where it is called the breaking of the hunger meaning corne for the hunger or famine of their houses So in Psal. 104. 11. by water the wild asses are said to breake their thirst To this also we may adde the phrase of breaking bread that is of distributing and communicating it Esay 58. 7. Act. 2. 46. and 20. 7. He that withholdeth corn the people shall curse him but blessing shall bee upon the head of him that selleth it Prov. 11. 16. Vers. 57. every land or all the earth so the Chaldee saith all the inhabitants of the earth in Gr. all countries that is the people in them meaning all the countries adioyning thereabout in every land or in all the earth as vers 56. God called a famine upon the land or earth he breake all the staffe of bread But he had sent a man before Iakob and his house even Ioseph who was sold for a servant him God sent before them to preserve life Psal. 105. 16. 17. Gen. 45. 5. CHAP. XLII 1 Iakob sendeth his ten sonnes to buy corne in Egypt 6 They are imprisoned by Ioseph for spies 18 They are set at liberty on condition to bring Benjamin 21 They have remorse for the injurie they had done to Ioseph 24 Symeon is kept bound for a pledge 25 They returne home with corne and their money 29 They relate unto Iakob the hard things befallen them 36 Iakob refuseth to send Benjamin though Ruben would ingage his two sons for him ANd Iakob saw that there was corne-tosell in Egypt and Iakob sayd unto his sons why looke yee one-upon another And he said Behold I have heard that there is corne-to-sell in Egypt go-ye-down thither and buy corn for us from thence that we may live and not die And Iosephs ten brethren went-downe to buy corne in Egypt But Benjamin Iosephs brother Iakob sent not with his brethren for he said lest mischiefe befall him And the sons of Israel came to buy corn among those that came for the famine was in the land of Canaan And Ioseph he was the ruler over the land he it was that sold corne to all the people of the land and Iosephs brethren came and bowed downe-themselves unto him with their faces to the earth And Ioseph saw his brethren and knew them and hee madehimselfe-strange unto them and spake with them hard
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
of Ignorances Chapt. 3. s. 10. kill the bullocke a figure of the death of Christ Heb. 20. 5. 6. 8. 10. See the notes on Lev. 1. 5. Vers. 5. anoynted in Greeke Christ in Hebrew Messias so named as a type of our great high Priest Christ Iesus who entred not into the holy places made with hands but into very heaven not with the blood of goats or bullockes but with his owne blood and obtained eternall redemption Heb. 9. 24. 11. 12. This anoynted Priest was the sinner himselfe for he offred up sacrifice for his owne sinnes Heb. 7. 27. The Anointed Priests bullocke brought for any of the commandements the anointed priest himselfe tooke the blood and sprinkled thereof c. Maimony treat of offring the sacrifices chap. 5. sect 15. Vers. 6. seven times a mysticall number signifying the full and perfect clensing of sinne by the sprinkling of the blood of Iesus Hebr. 9. 13. 14. 1 Pet. 1. 2. 1 Ioh. 1. 7. and that our sinnes need much purgation Psal. 51. 2. 3. Seven is a complete number used for the perfect finishing of a worke as was in the seven daies of the creation Gen. 3. 2. 3. and is used for many 1 Sam. 2. 5. Prov. 26. 25. and 24. 16. and in mysteries throughout the scriptures as the like seven times sprinkling of blood on atonement day Lev. 16. 14. seven times sprinkling of oile upon the altar when it was consecrated Lev. 8. 11. seven times sprinkling of the leper and seven daies for his clensing Lev. 14. 7. 9. seven daies for consecrating the Priests Lev. 8. 35. and for purifying the uncleane Lev. 12. 2. Num. 19. 19. seven times Naaman washed him in Iordan 2 Kin. 5. 10. 14. Seven daies was Iericho besieged and 7. priests with seven trumpets blew and the walls fel downe Iof. 6. seven priests blew trumpets before the arke when David brought it home 1 Chron. 15. 24. The lambe Christ hath seven hornes and seven eyes which are the 7 spirits of God Rev. 5. 6. there also are seven seales on Gods booke Rev. 5. 1. seven Angels with trumpets Rev. 8. 2. and seven with vials Rev. 15. 7. Every seventh day was a Sabbath Exod. 20. 10. and the seventh yeere a yeere of rest and seven times seven yeers brought the Iubilee Lev. 25. 3. 4 8. Seven bullocks seven rams were sacrificed by David 1 Chron. 15. 26. by Ezekias 2 Chro. 29. 21. by Iob for his friends Iob 42. 8. and by Balaam for K. Balak upon seven altars Num. 23. 1. 14. with many the like as may bee observed throughout the Bible Ezek. 43 25 and 39. 9. 12. Dan. 9. 24. And the mysterie of this number seven was observed also among other of the heathens To purifie my selfe I wash me in the sea dipping my head seven times in the waves for the divine Pythagoras hath taught that that number is most fit especially in religion L. Apuleiâ— de Asin. aur l. 11. the veile of the holy place Hebr. of holinesse which the Gr. translateth the holy veil It was that which parted the holy place and the most holy called the second veile Heb. 9. 3. This figured the preparation of the way for us into the holy heavens by the blood of Christ shed and sprinkled to remission of sins for by the blood of Iesus we may be bold to enter into the holy place by the new and living way which he hath prepared for us through the veile that is his flesh Heb. 10. 19. 20. Moreover these rites thus described in the law were exactly to be observed as the Hebrew Doctors say All the bloods that were to be bestowed within the sanctuarie if there wanted any one of them there was no atonement made but all of them were of the foundation of the atonement for loe the scripture is carefull of the very number saying seven times Blood which is commanded to bee bestowed before the Lord in the sanctuarie and they bestow it on the altar that is without or that which should bee on the altar without they bestow it before the Lord within the sanctuarie c. behold the flesh of the sacrifice is polluted Maimony treat of holy things polluted ch 2. s. 3. 10. Vers. 7. of sweet-spices the Greeke translateth of composition it was the golden altar on which the sweet confection was burned Exod. 30. 1. 34. c. The bullockes that were burnt c. the blood of every one of them was sprinkled seven times upon the vâ—tle that divided betweene the holy place and the most holy and foure times upon the foure hornes of the golden altar And all the bloods that were put upon the golden altar when the Priest entred in he stood between the Altar and the Candlesticks and the altar before him And he put the blood on the hornes of the altar o 〈…〉 he outside beginning at the northeâ—st horâ—e and so to the northwest and to the southwest and to the southeast Maimony treat of Offring the sacrifices chap. 5. sect 13. 14. This was done to clense and sanctifie the altar from the uncleannes of the sinner Levit. 16. 19. And the altar of incense figuring Christs mediation for us when we pray in his name as is shewed on Exodus 30. 6. this rite here signified how by faith in the blood of Christ our prayers are acceptable unto God and our infirmities forgiven and purged It may also prefigure his bloody sweat when hee prayed in the garden Luke 22. 44. the bottome or foundation in Greeke the base And the Sinne-offrings that were burned he brought in their blood before the Lord into the sanctuary and sprinkled thereof as is expressed in the Law and the rest of the blood he poured at the west bottome of the Altar that stood without for that west bottome was the first that came to hand after he came out of the Sanctuary Mai ibidem chap. 5. sect 11. It is recorded that in the Temple at Ierusalem there were at the south west horne of the Altar two holes like two nostrills that the bloods which were poured there might passe away into the brooke Kedron Talmud Bab. in Middoth or treat of the measures of the Temple chap. 3. Vers. 8. the fat or suet see Levit. 3. 3. 4. After the killing and sprinkling of the blood they cut open the Sinne-offrings and tooke out the fat and inwards and put them in a vessell and salted them and strowed them on the fire upon the Altar Maimony treat of Offring the Sacrifices chap. 7. sect 2. Hereby it became a sweet savour unto the Lord as after is said in verse 31. For the burning of these fats and intrails upon the altar which sanctified the oblations Matt. 23. 19. figured the purifying of our affections by Christ through the Spirit by our communion with his afflictions Coloss. 2. 12. 13. and 3. 1. â—5 Rom. 6. 4. 5. 6. 10. 11. 12. Psal. 16. 7. Vers. 11. the skin to weet cleaving to the
Ezek. 36. 25. 27. and shall be cleane if then he washed not hee could not be cleane as by the Hebrew canons The man or woman that hath an issue and the mensiruous and the woman in childbed they are uncleane for ever and doe defile men and vessells and seat and saddle untill they be baptised Although they tary many yeeres and have no appearance of their uncleannesse yet if they be not baptised they are still in their uncleannesse Maimony in Metamei mishcab c. 5. s. 1. So finnes that men have committed though they doe them not every day yet the guilt of them remaineth as uncleannesse upon them till by repentance and faith they wash themselves in the blood of Christ 2 Cor. 12. 21. 1 Ioh. 1. 9. 10. Ver. 14. yong pigeons Hebrew sonnes of the dove one for a Sin offring and the other for a Burnt-offring vers 15. The like sacrifice the woman also was to offer vers 29. But the woman in childbed brought for her offring a Lambe for a burnt-offring or a dove if she were poore and a dove for a sin-offring Lev. 12. 6. 8. The Leper brought for his offeing three beasts one he Lambe for a trespasse offeing one ewe Lambe for a sin-offring and one â—ee Lambe for a burnt offring and for poverties sake the two later were doves Levit. 14. 10. c. All these and onely these sorts of unclean persons brought offrings after their washing others were cleane by washing and sprinkling For as the pollutions were greater so were the expiation to teach that our repentance humiliation and returning to the Lord with thankes after wee have sinned and are forgiven should bee in a sort proportionable to our iniquitie shall come so restifying his faith and thankfulnesse with exspectation of full clensing by Christ from all sinne Vers. 15. for his issue or from his issue that is from the uncleannesse which he was in by reason of his issue For as the issue was a disease with which God sometime plagued sinners 2 Sam. 3. 29. and for which they were to bee put out of the host of Israel Numb 5. 2. and signified the contagious sins which comming from within the man doe defile him Mark 7. 20. 23. so this Priest and these sacrifices signified Christ as in the beginning of this booke is shewed by whom we have atonement made by his blood for all sinne 1 Ioh. 7. and from whom vertue proceedeth to heale us by his spirit as it healed the woman that had a bodily issue of blood twelve yeere when no Physicians could cure her Marke 5. 25. 30. For he hath taken our infirmities and borne our sicknesses Matthew 8. 17. Vers. 16. a man Chazkuni observeth here that this word man excepteth a little childe and hee is not exempted from being counted a childe untill he be nine yeeres old and a day seed of copulation or the effusion of seed the Hebrew and Greeke properly signifieth the lying or bed of seed that is by changing the order of words the seed of the bed or of copulation and it is not meant here of the issue forespoken of nor when he lyeth with a woman whereof see vers 18. but of the seed of the healthfull who by imagination dreame or by any accident in the night in his sleepe may bee uncleane Deut. 23. 10. Lev. 22. 4. all his flesh that is as the Greek translateth all his bodie See the notes on vers 5. untill the evening notwithstanding his washing he continueth uncleane till his Sun be fet and a new day begin See the notes on Lev. 11. 24. 32. The Hebrewes say The seed of copulation is a principall uncleane thing defiling men and vessels or other things by touching and earthen vessels by the aier but it defileth not by bearing neither doth be which is defiled there with defile garments when hee hath touched it Maimony in Aboth Hatumoth ch 5. sect 1. After in Deut. 23. 10. 11. all such were commanded out of the campe when Israel went out to warre whereinto they might not come againe till they were washed and their Sun was downe V. 17. skin any thing made of skin see Lev. 11. 32. By these lawes God teacheth us to hate even the garments spotted by the flesh Iude v. 23. Vers. 18. they also shall bath or and they shall wash to weet both of them By this wee may see the reason why the people which were to bee sanctified at the giving of the Law were to abstaine from their wives Exod. 19. 15. and why the Priest put this caution to David if the yong men have kept themselves at least from women 1 Samuel 21. 4. For this law seemeth to imply a pollution even in ordinary carnall copulation which in it selfe was lawfull as being the ordinance of God Gen. 2. 24. But by reason of Sinne nature is so corrupted that there is no act of generation whereto some legall pollution cleaved not as there was also no procreation of children but brought much more uncleannesse with it Levit. 12. both of them figuring that originall and hereditarie sinne whereby wee all have sinned in one man and wherein our mothers doe conceive us Rom 5. 19. Psal. 51. 7. The Hebrew doctors say The man and the woman that doe the act of generation both of them are uncleane by the sentence of the law And the woman is not uncleane by reason of touching the seed of copulation for that is not the touching which the law speaketh of but hoc that doth the act is as he that seeth an accident of uncleannesse Deut. 23. 10. c. Among the heathens there remained monuments of this religion as appeareth by that saying of the Poet discedat ab aris Cui tulit histerna gaudia nocte Uenus Al. Tibull l. 2. Eleg. 1. And another saith Ille petit veniam quoties non abstinet uxor Concubitus sacris observandisque dicbus Iuvenal Satyr 6. Some refeâ—re this to the former case as being spoken of the man that had an accident of uncleannes in the night and before he was cleansed should company with his wife Vers. 19. in her flesh the Greeke saith in her body flesh is here meant as in vers 2. and blood is meant of her monethly customes It may also bee read thus when blood shall be her issue in her flesh Hereupon the Hebrewes say that no other thing maketh her uncleane but blood onely as not that which made the man uncleane ver 2. or any such like and that all blood maketh her uncleane though it be not come forth to the exteriour parts because it is said in her flesh Also that the blood of virgins is cleane and is neither the blood of separation nor the blood of issue because it is not from the fountaine whereof see Levit. 20. 18. Maim in Issurei biah c. 5. sect 6. 18. in her separation or in her removall to weet for the uncleannes of her menstrues during which time shee was not onely separated
beasts which are borne to him into one fold together but every flocke by it selfe They may not tithe of the sheepe for the bullocks noâ— of the bul 〈…〉 for the sheepe but they may tithe of the sheepe for the goats and of the goats for the sheep for Tson the flock compreheÌ„deth them both They may not tithe them that are born this yeere from them that are borne in another yeere even as they may not tithe of the seed of the land of the new for the old or of the old for the new All that are borne in the first of Tâ—â—ri September untill the 29. of Elâ—â— August are alike and they may tithe of the one for the other If five lambs be borne the 29. day of August and five the first of September they are not alike or matches If a lamb bring forth a yong within her yeere then shee and her yong are put into the fold together to be tithed Maim in Becoroth ch 7. s. 1. 5. The tithes as also the First fruits in Israel which the Lord sanctified to himselfe besides their use for his honour the sustentation of his ministers and the poore had also a further signification of Gods elect people whom hee sanctifieth and reserveth unto himselfe for salvation as the tithes and first fruits of his creatures Esay 6. 13. Ier. 2. 3. Iam. 1. 18. Heb. 12. 23. Rev. 14. 4. Vers. 33. He shall not search the Greeke translateth Thou shalt not change them a good for a bad or a bad for a good the change thereof that is the beast put in the place thereof not be redeemed under this the Hebrewes understand also a prohibition to sell it if it were unblemished as Maimony in Becoroth c. 6. s. 5. c. saith It is unlawfull to sell the tithe beast if it be perfect without blemish for it is said It shall not bee redeemed Wee have beene taught that this is also a prohibition to sell it And it seemeth unto me that be thas selleth his tithe doth nothing his sale is of no force neither shall the buyer receive it By the doctrine of our Scribes it is unlawfull to sell the blemished tithe yea though it bee slaine But if a blemished tithe beast be slaine it is lawfull to â—ell the fat synewes skin or bones thereof and they have forbidden nothing to bee sold but the flesh onely T 〈…〉 tithes in Israel being thus sanctified by the commandement of God unto his honour the maintenance of his ministers and reliefe of his poore people it taught them and teacheth us to honouâ— the Lord with our substance Prov. 3. 9. acknowledging him to bee the author of all our increase and store Deut. 8. 13. 18. Hos. 2. 8. to honour his ministers and to communicate unto them in 〈◊〉 good things 1 Tim. 5. 17. 18. Galat. 6. 6. that they which sow unto us spirituall things should reape our carnall things 1 Cor. 9. 11. and to give almes of such things as wee have that all things may bee cleane unto us Luk. 11. 41. yea even to se 〈…〉 that we have and give almes to provide our selves bagges which waxe not old a treasure in the heaven that faileth not Luk. 12. 33. And as we beleeve that the purpose of God towards us in his election of grace standeth firme and unchangeable and hee loveth us unto the end Rom. 9. 11. Ioh. 13. 1. so ought our love againe unto him and his to be constant for ever and with purpose of heart we should cleave unto the Lord Act. 11. 23. HEB. 7. 11. 12. If perfection were by the Leviticall Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedek and not be called after the order of Aaron For the Priesthood being changed there is made of necessitie a change also of the Law HEB. 8. 1. 2. We have such an high Priest who is set on the right hand of the throne of the Majestie in the heavens a minister of the Holies and of the true Tabernacle which the Lord pitched and not man HEB. 9. 28. Christ was once offred to beare the sinnes of many and unto them that looke for him shall he appeare the second time without Sinne unto salvation ANNOTATIONS VPON THE FOVRTH BOOKE OF MOSES CALLED NVMBERS WHEREIN BY CONFERENCE OF THE Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Lawes and Ordinances given of old unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IVDE vers 5. I will put you in remembrance though ye once knew this how that the Lord having saved a people out of the Land of Egypt afterward destroyed them that beleeved not PSALM 95. 10. Fortie yeeres was I grieved with this generation HEB. 3. 17 18 19. 4. 11. But with whom was he grieved fortie yeeres Was it not with them that had sinned whose carkasses fell in the wildernesse And to whom sware he that they should not enter into his rest but to them that beleeved not So wee see that they could not enter in because of unbeleefe Let us labour therefore to enter into that rest lest any man fall after the same example of unbeleefe LONDON ¶ Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of NVMBERS THis fourth booke of Moses sheweth the numbers and order of the Tribes of Israel as they camped about Gods Sanctuarie and journeyed thorow the Wildernesse with the many troubles rebellions punishments favours deliverances conquests c. in their travels during the time of almost 39. yeeres With additions and explanations of sundry Lawes given of God for their sanctification and preparation to the inheritance of the Land of Canaan More particularly THe numbring of the Tribes of Israel except the Levites Chap. 1 The order of the Tribes when they encamped and journeyed 2 The numbers order charges of the Priests and Levites 3. and 4 Lawes for the sanctifying of the Campe for jealousie Nazirites and blessing of the people 5. and 6 The Princes oblations at the dedication of the Tabernacle and Altar 7 The consecration of the Levites to their ministeries 8 The Passeover in the wildernesse The cloud that guided the people 9 Silver trumpets with their uses The campe ariseth and setteth forward 10 The people murmur and lust for flesh are fed and punished Seventie Elders are joyned with Moses 11 Mary murmureth against Moses and is striken with leprosie 12 Twelve men are sent to spie the Land of Canaan 13 They bring up an evill report of the Land the people murmur and rebell and are condemned to die in the wildernesse 14 Lawes how to sacrifice in Canaan 15 The rebellions and punishments of Korah Dathan Abiram and the Congregation of Israel 16 Aarons rod flourisheth for a signe to confirme the Leviticall priesthood 17 The Priests and Levites
charges with their portions for their livelihod Chap. 〈◊〉 The making and use of the water of purification 19 Mary dieth The people murmur for water and have it from the Rocke where Moses and Aaron offend Aaron dieth 2â— Israel conquer some Canaanites murmur and are bitten of fierie serpents but healead by a brasen Serpent Their conquest over S 〈…〉 and Og kings of the Amorites 2â— Balaam is hired of the Moabites to curse Israel but God turneth his curse into a 〈◊〉 fing 22 23 24 Israel joyneth to Baal-peor and iâ— plagu 〈…〉 25 The last numbring of the Israelites 〈◊〉 should possesse the land 26 A law for women to inherit Iosua is appointed successor to Moses 2â— The Oblations on Sabbaths and at sol 〈…〉 feasts 28. and 29 The law concerning vowes 30 Israel overcommeth the Midianites 31 Reuben Gad and halfe Manasses have their inheritance assigned in the land of S 〈…〉 and Og. 32 The 42. journies of Israel in the wildeâ—nesse 33 The bounds of the land of Canaan and 〈…〉 dividing it by lot 34 The 48. cities of the Levites and 〈◊〉 refuge for unwilling manslayers 〈◊〉 A law for mariage in their owne tribes 〈◊〉 inheritances should be removed Chap. 〈◊〉 THE FOVRTH BOOKE OF MOSES CALLED NVMBERS CHAPTER I. 1. In the second yeere after Israel was come out of Egypt God commandeth Moses to number all the males of the people from twenty yeeres old and upward 5. The Princes of the tribes that were joyned with Moses and Aaron for this businesse 17. The number of every tribe particularly 45. The summe of them all together 47. The Levites are not numbred among the tribes 50. but are exempted for the seruice of the Lord about the Tabernacle ANd Iehovah spake unto Moses in the wildernesse of Sinaâ— in the Tent of the congregation in the first day of the second moneth in the second yeere after their comming forth out of the land of Egypt saying Take ye the summe of all the congregation of the sonnes of Israel according to their families according to the house of their fathers by the number of the names every male according to their polles From twentie yeeres old and upward every one that goeth forth with the armie in Israel ye shall muster them by their armies thou and Aaron And with you there shal be a man of every Tribe every man shal be head of the house of his fathers And these are the names of the men which shall stand with you Of Reuben Elizur the son of Shedeur Of Simeon Shelumiel the son of Zurishaddai Of Iudah Naasson the son of Amminadab Of Issachar Nethaneel the son of Zuar Of Zabulon Eliab the son of Helon Of the sons of Ioseph of Ephraim Elishama the son of Ammihud of Manasses Gamaliel the son of Pedahzur Of Benjamin Abidan the son of Gideoni Of Dan Ahiezer the son of Ammishaddai Of Aser Pagiel the son of Ocran Of Gad Eliasaph the son of Deguel Of Naphtali Ahira the son of Enan These be the called of the congregation Princes of the tribes of their fathers heads of the thousands of Israel And Moses and Aaron tooke these men which are expressed by names And they assembled all the congregation in the first day of the second moneth and they declared their genealogies according to their familes according to the house of their fathers by the number of the names from twentie yeeres old and upward according to their polles As Iehovah commanded Moses so he mustered them in the wildernesse of Sinai And the sons of Reuben the first-borne of Israel were by their generations according to their families according to the house of their fathers by the number of the names according to their polles every male from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Reuben were six and forty thousand and five hundred Of the sonnes of Simeon by their generations according to their families according to the house of their fathers those that were mustered of him by the number of the names according to their polles every male from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Simeon were nine and fifty thousand and three hundred Of the sonnes of Gad by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Gad were five and forty thousand and six hundred and fifty Of the sonnes of Iudah by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Iudah were foure and seventy thousand and six hundred Of the sonnes of Issachar by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Issachar were foure and fifty thousand and foure hundred Of the sonnes of Zabulon by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Zabulon were seven and fiftie thousand and foure hundred Of the sonnes of Ioseph of the sonnes of Ephraim by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Ephraim were fortie thousand and five hundred Of the sonnes of Manasses by their generations according to their families according to the house of their fathers by the number of their names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Manasses were two and thirtie thousand and two hundred Of the sonnes of Benjamin by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Benjamin were five and thirtie thousand and foure hundred Of the sonnes of Dan by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Dan were two and sixtie thousand and seuen
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
God are taught to hold fast their inheritance in his promises and right in Christ which they enjoy by faith that as the Father hath made them meet to be partakers of the inheritance of the Saints in light Coloss. 1. 12. so they may keepe the faith and grace which they have obtained unto the end 1 King 21. 3. Ezek. 46. 18. Iude vers 3. Hebr. 6. 12. ESAY 65. 9. I Will bring forth out of Jakob a seed and out of Judah an inheritor of my mountaines and mine elect shall inherit it and my servants shall dwell there EZEK 20. 35 36 37. I will bring you into the wildernesse of peoples and there will I plead with you face to face like as I pleaded with your fathers in the wildernesse of the land of Egypt so will I plead with you saith the Lord God And I will cause you to passe under the rod and I will bring you into the bond of the Covenant c. HEBR. 9. 15. Christ he is the Mediator of the New * Or Testament Covenant that by meanes of death for the redemption of the transgressions that were under the first Covenant they which are called might receive the promise of the eternall inheritance ANNOTATIONS VPON THE FIFTH BOOKE OF MOSES CALLED DEVTERONOMIE WHEREIN BY CONFERENCE OF THE Holy Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Histories Lawes and Ordinances which MOSES a little before his death repeated and enlarged unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IOSVA 1. 8. This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maiest observe to doe according to all that is written therein for then thou shalt make thy way prosperous and then thou shalt have good successe LVKE 16. 31. If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of DEVTERONOMIE IN this fifth Booke Moses to prepare the Israelites unto their inheritance in the Holy Land rehearseth the chiefe things that had befallen them in their forty yeares travell thorow the wildernesse exhorteth them to the love of God and observation of his Law repeateth the ten Commandements and explaineth them particularly with the Ordinances to them belonging adding some moe which he had not before mentioned confirmeth the whole Law with promises to those that keepe it and threatnings to the disobedient reneweth the Covenant between God and his people prophesieth of things that should come to passe in ages following blesseth the Tribes of Israel with severall blessings and having viewed the Land of promise from an high mountaine he dyeth and is buried of God Iosua being his successor in the Government of the people More particularly MOses rehearseth Gods calling of Israel from Horeb towards Canaan The Officers set to governe them The Spies sent to view the land and the peoples rebellion following thereupon Chap. 1 How they passed by Edom Moab and Ammon but fought with the Amorites and conquered King Sihon 2 How Ogwas conquered and their Countries allotted to some tribes of Israel 3 An exhortation to obey Gods law and to shun idlatrie 4 Of the ten Commandements given at Horeb and how the people were affected at the giving of the Law 5 An exposition of the first Commandement how God should be knowne loved and obeyed 6 To root out the Canaanites and their Idolatrie 7 To beware lest forgetfulnesse of former mercies or plenty of good things in Canaan turne them from God 8 Moses would humble Israel under the Lord their God by remembrance of their former many rebellions and Gods mercies renewed and continued notwithstanding 9 and 10 Hee exhorteth them to love and obey the Lord by many weighty reasons 11 An explanation of the second Commandement of abolishing false worship and serving God according to his law 12 The third Commandement expounded against abuse of Gods name by false prophets inticers and revolters to Idolatry 13 The holy Communion of Gods people taught by shadowes of cleane meats tithes c. 14 The fourth Commandement explained by the rites of the Sabbath yeare and the solemne feasts c. 15 and 16 The fifth Commandement of obedience to governours civill and ecclesiasticall appointed of God but not to hearken to any heathenish ministers or false Prophets 17 and 18 The sixt Commandement touching man-slaughter wars murder by one unknowne c. 19 20 21 The seventh Commandement touching adultery rape fornication incest 22 The eighth Commandement touching usury payment of vowes liberty in anothers field pledges man-stealers wages almes justice weights and measures c. 23 24 25 The solemne profession of homage unto God in Canaan at the bringing of first-fruits tithes c. 26 Of writing the Law upon stones the blessings and curses openly pronounced and confirmed by the people 27 Moses promiseth many blessings to them that keepe the Law and threatneth many curses to the disobedient 28 The renewing of the Covenant betweene God and Israel 29 A promise of mercie to repentant sinners beleeving in Christ. 30 The people are encouraged to enter into Canaan with Iosua their Captaine Their falling from God is foretold 31 Moses song wherein he prophesieth of the state of Israel untill the latter daies 32 Before his death Moses blesseth the Tribes of Israel 33 Moses vieweth the land and dyeth is buried of God mourned for of the people and praised above all Prophets 34 THE FIFTH BOOKE OF MOSES CALLED DEVTERONOMIE CHAPTER I. 1 Moses speech in the end of the fortieth yeare briefly rehearsing the Story 6 Of Gods promise and offer to give Israel the Land of Canaan 9 Of Officers given them 19 Of Spies sent to search the Land 34 Of Gods anger for Israels incredulitie 41 and disobedience THese bee the words which Moses spake unto all Israel on this side Iordan in the wildernesse in the plaine over against the red Sea betweene Pharan and Tophel and Laban and Hazeroth and Dizahab Eleven daies journey from Horeb by the way of mount Seir unto Kadesh-Barnea And it was in the fortieth year in the eleventh moneth in the first day of the moneth Moses spake unto the sonnes of Israel according unto all that Iehovah had commanded him unto them After he had smitten Sihon King of the Amorites which dwelt in Heshbon and Og king of Bashan which dwelt in Ashtaroth in Edrei On this side Iordan in the Land of Moab began Moses to declare this Law saying Iehovah our God spake unto vs in Horeb saying Yee have dwelt long enough in this mountaine Turne you and take your journey and goe to the mount of the Amorite and unto all his neighbours in the plaine in the mountaine and in the vale and in the south and by the Sea side to the land
neede them not Object If these divers readings were written by the Spirit of God as you will have it then must they bee for our learning and instruction for increase of our comfort and hope Rom. 15. 4 but if you cannot shew that there is a certaine and sure way to gather necessary doctrine from theâ— for our edification then have wee no reason to thinke with you that they are any part of the Scriptures of God or written by the Spirit of God Answ. All Translators old and new will have many of them to bee written by the Spirit of God as by their versions and notes hath beene manifested yea and the Spirit of God him-selfe by other Prophets hath confirmed sundry of them and they are all for ought that hath beene yet shewed of equall authority 2 If I or another man cannot shew a sure way to gather necessary doctrine from every one of them it followeth not that therefore a sure way could not heretofore or cannot now or shall not here after bee shewed by any 3 From many of them both doctrine and comfort hath soundly beene gathered by sundry men the like I doubt not may be done from the rest as God shall furnish men with more abundanâ—â— of his Spirit Object If it were true that Keri and Chethib were both written by the Spirit of God c. then doe you herein declare your selfe to be guilty of great sinne treachery and unfaithfull dealing with the Scriptures in that you doe leave out divers parts of the same at your pleasure c. as in Gen. 8. 17. and 10. 19. and 25. 23. and 27. 3 c. Answ. 1. This reason if it be of weight woundeth not me alone but thorow my sides all ancient and latter Interpreters that have read noted or expounded some of them as is formerly manifested for none hath ever read or noted them all Though this be no excuse for me wherein I have done amisse 2 Those marginall readings doe many of them concerne the Hebrew tongue and Grammar which however they may be of great and good use for the Hebrewes and such as know that tongue yet are they not of such use in other languages When Arjeh a Lion is noted to be read Ari a Lion in 2 Sam. 23. 20. it sheweth in the Hebrew tongue an agreement with 1 Chron. 11. 22. where it is written onely Ari but in other tongues which write the name of a Lion but one way it hath not such use When Shenajim in statu absoluto as Grammarians call it is noted to be read Shene in statu constructo 2 King 17. 16. both which in English signifie two which word with us varieth not the forme as doth the Hebrew when Anu is by the margin to be read Anachnu in Ier. 42. 6. both which in our language signifie Wee when in the night Lam. 2. 19. is by the letters in the line belel and by the vowels and margin ballajlab both which signifie one thing and many the like as in 1. King 18. 5. and 19. 4. and 21 8. 2 King 7. 12. and 11. 20. and 15. 25. Esay 54 16 c. these differences may be profitably observed by them that know that first tongue but in other speeches cannot so be discerned So the order of the Hebrew Alphabet is set downe of God in some Psalmes and in Ieremies Lamentations which when the Hebrew is turned into other tongues will not so appeare And thus Hotse in Gen. 8. 17. being to be read by the vowels and margin Hojtse bring forth Gojim nations being written in the line with jod and read in the margin with vau in Gen. 25. 23. and sundry the like because they so specially belong to the Hebrew tongue and vary not in our English I have therefore omitted to speake of And if this reason be not of weight let me beare my deserved blame but let not the booke of God be accused of corruption And let the judicious and learned Reader judge of that which hath been said Of the Hebrew Records WHiles the Iewes Common-wealth did stand they had besides the writings of Moses and the Prophets which were of Publike and Divine authority other civill Monuments and private Records as all Kingdomes for the most part have for their use some of which are mentioned in the holy Scriptures Ios. 10. 13. 1 Kin. 11. 41. and 14. 19 29. But those ancient stories are now lost some that were written betweene the times of the last Prophets and the Apostles yet remaine as the two bookes of the Maccabees and that which Iunius calleth the booke of Simeon others the third of the Maccabees the writings of Iosephus Philo and the like When the second Temple was destroyed by the Romans and the Iewes Common-wealth overthrowne and their people scattered about the yeere of Christ 150. R. Iudah hannasi began to gather the private writings notes records and observations which were in the hands of the Doctors of his time and to compile them in one volume others after him added moe unto them with their own Commentaries which worke they called the Thalmud or Doctrinall In which they have recorded the practise of the Law from old time in their Common-wealth and Church according to their understanding but so as many Iewish fables vaine traditions received from their fathers and false expositions of the Scriptures are mixed with other things of better note and use The Thalmud called Ierusalemi was finished about the yeere of our Lord 230. and the other called Babeli about the yeere 500. according to the Canons and constitutions whereof the Iewes live to this day These longsome volumes were after abridged by Moses sonne of Maimon called Maimony and Rambam who lived 1200. yeeres after our Lords birth and he set downe in plainer Hebrew the expositions canons and traditions according to which they had interpreted the Law of God given by Moses and practised the same omitting the discourses fables disputes c. wherewith the Thalmud is reâ—erced And this Maimony is of such esteeme among the Iewish nation that of him it is said From Moses the Prophet to Moses sonne of Maimon there was none like this Moses Other Expositors they have some ancient as the Chaldee paraphrasts of which Ionathan that interpreted the Prophets is reported to be the Scholler of Gamaliel at whose feet our Apostle Paul learned the Law and Onkelos who paraphrased on the Law was not long after him Their latter Writers follow for the most part the Thalmuds and notwithstanding the many fables and falshoods that are found generally in them yet for the many good things and probable truths which from elder daies they doe record they have beene and are regarded of Christian Writers heretofore and at this day that of them it is said When they doe well they are the best Expositors and when they doe evill they are the worst Now whereas I have alleaged many of their interpretations especially from the Greeke and Chaldee
all men The Chaldee saith all my dayes were written in the booke of thy memoriall were written Hebr. shall bee written which meaneth a continuall act see Psal. 2. 1. So after shall be formed in the dayes they were formed or what dayes they should be formed meaning that all his members in the dayes that they were in fashioning in his mothers wombe were written downe of God or that the dayes of their forming were written The Chaldee saith in the day when the world was created c. and when not one Hebr. and not one of them or in them Meaning that God had written downe all parts of his body not onely when they were in forming but long before So commending his providence who calleth things which bee not as though they were Rom. 4. 17. Vers. 17. how precious are that is how rare are thy thoughts to me how few of them can I speake of how incomprehensible are thy cogitations The words following shew this to bee the meaning Compare Iob 26. 14. And a thing is said to bee precious which cannot bee attained unto or effected see Psal. 49. 9. Otherwise we may take it thus Thy thoughts that is the thoughts that I have of thee how precious of how much esteeme and worth are they to me So precious is used Psal. 36. 8. The Chaldee expoundeth it How honourable are they that love thee O God and how are their princes fortified mightily increast many and strong see Psal 40. 5. the summes Hebr. heads used for summes and so the Greeke archee Numb 1. 2. and 26. 6. I awake and or when I awake I am still with thee that is still meditating of thee The Chaldee referreth this to the last resurrection thus I shall rise againe in the world to come and shall be still with thee See Psal. 17. 15. Vers. 19. If thou wouldest or O that thou wouldest for it seemeth here to be a wish as also in the Greeke of the new Testament Luk. 12. 49. what will I if it were that is O that it were already kindled So in 1 Chron. 4. 10. If thou wilt blesse mee that is O that thou wouldest blesse Or Surely thou wilt slay c. and men c. this may also be referred to God thus and wouldest say Ye bloudy men depart from me or to David who saith depart ye from me The Chaldee expoundeth it let the men addicted to the judgement of death depart from me Vers. 20. speake of thee or against thee as the like Hebraisme meaneth 1 King 21. 13. witnessed of or against him See the notes on Psal. 5. 5. Or say thee that is mention or speake of as Psal. 40. 11. 2 Sam. 6. 22. The Chaldee understands it of swearing which sweare in thy name deceitfully to a mischievous purpose or with a crafty intent that is craftily wickedly See Psal. 10. 2. lift up doe thy foes c. or thy foes take up thy name to vanitie this sense the Chaldee paraphrase giveth and the phrase is taken from Ex. 20. 7. the word name being understood as in Lev. 24. 11. the word Lord is understood or thy soes lift up their head as is expressed Psal. 83. 2. in vaine that is they are vainly proud and insolent Often times words wanting are to be supplied see the Notes on Psal. 103. 9. Or they lift up thy foes in vaine that is the wicked which speake evill of thee doe vainly extollthine enemies to false vanitie or in vaine see Psal. 12. 3. and 24. 4. Vers. 21. am not I grieved or grieve irke my selfe so Psal. 119. 158. Compare also 2 Chron. 19. 2. Prov. 29. 27. Vers. 23. Prove or trie me Compare Psal. 26. 2. Vers. 24. way of sorrow or of griefe that is wicked way purposes or actions which are grievous to God and men and in speciall the way of idolatry for of this word Idols have their name see Psal. 16. 4. So a word of griefe Prov. 15. 1. is that which grieveth him to whom it is spoken way of eternity or of antiquitie the old way as Ier. 6. 16. meaning the way of faith and godlinesse which God taught from the beginning and which continueth for ever contrary to the way of the wicked which perisheth Psal. 1. 6. PSAL. CXL David prayeth for deliverance from the wicked 9. He prayeth against them 13 He comforteth him-selfe by confidence in God To the Master of the Musicke a Psalme of David RElease mee O Iehovah from the evill man from the man of violent wrongs preserve thou mee Which thinke evill things in heart every day they gather warres They sharpen their tongue like a serpent the hot poison of the Aspe is under their lips Selah Keepe me O Iehovah from the hands of the wicked from the man of violent wrongs preserve thou me which thinke to thrust away my feet The proud have hid a snare for me and cords they have spred a net by the paths side they have set grinnes for me Selah I said to Iehovah Thou art my God heare O Iehovah the voice of my supplications for grace Iehovih Lord the strength of my salvation thou hast covered my head in the day of armes Grant not O Iehovah the desires of the wicked further not his crafty device lest they exalt themselves Selah The head of those that compasse mee about the molestation of their lips shall cover them They shall bring upon them coales he shall fell them into the fire into deepe pits that they rise not up An ill tongued man shall not be est ablished in the earth a man of violent wrong evill shall hunt him to a sudden overthrow I know that Iehovah will doe the judgement of the poore afflicted the doome of the needie Surely the just shall confesse to thy Name the righteous shall sit before thy face Annotations THey gather warres or are gathered to warres getting themselves and other together The active is often used passively Psal. 32. 9. and 109. 13. Vers. 4. of the Aspe or Viper Greeke of Asps so Rom. 3. 13. Compare Psal. 58. 5. Vers. 5. to thrust away my feet or to overthrow my footsteps Vers. 6. by the paths side or fast by my path Heb. at the hand of the path Compare Psal. 142. 4. Ier. 18. 22. Prov. 29. 5. Vers. 8. Iehovih or God see Psal. 68. 21. of armes or of armour that is of battell as the Greeke translateth it when men harnesse themselves This is that helmet salvation Eph. 6. 17. Vers. 9. further not or bring not to passe lest they or they will exalt themselves that is be proud or lofty Compare Deut. 32. 27. Vers. 10. the head that is As for the head the chiefe of those c. An head sometime signifieth a company of chiefe men 1 Chron. 4. 42. though here perhaps some one man is meant as the Chaldee nameth Achitophel It is also used for a band of men as Iob 1. 17. Sometime the Hebrew word signifieth gall as Psal. 69.
vaporous clouds drawne from the end of the earth or sea commeth rain as it is said he calleth for the waters of the sea and powreth them out on the faoe of the earth Amos 5. 8. So Ier. 10. 13. and 51. 16. with the raine or to the raine so fire and water are mixed in one cloud treasures or cosfers store-houses see Psal. 33. 7. Vers. 8. from man c. that is both men and beasts see Psal. 78. 50 51. Exod. 12. 12 29. Vers. 9. Pharaoh the King who was plagued first in Egypt and after drowned in the red sea Exod. 7. and 8. and 9. and 10. and 14. Vers. 10. Many or ample great nations the Amorites Canaanites c. Vers. 11. Ogh a giant whose bedsted was of iron nine cubits long and foure broad See Num. 21. 23 35. Deut. 3. 11. kingdomes thirtie and one as is reckoned Iosh. 12. 9 24. Vers. 12. a possession or heritage see Psal. 78. 55. Vers. 14. for or concerning his servants this is taken from Deut. 32. 36. Vers. 15. idols compare this that followeth with Psal. 115. 4. c. Vers. 19. house of Israel that is the posteritie of Israel so after of Aaron to whom the Priest-hood was committed Exod. 28. 1. Vers. 20. of Levi which were taken from among the sons of Israel and given and joyned with the Priests to minister unto them Num. 18. 2 6. ye that feare all strangers converts profelytes Act. 2. 5. and 10. 35. PSAL. CXXXVI An exhortation to confesse Gods goodnesse power and wisedome shewed in the creation of the world the deliverance of Israel out of Egypt and many other mercies COnfesse ye to Iehovah for he is good for his mercie endureth for ever Confesse ye to the God of Gods for his mercy endureth for ever Confesse ye to the Lord of Lords for his mercy endureth for ever To him that doth wondrous great things himselfe alone for his mercy endureth for ever To him that made the heavens with prudencie for his mercy endureth for ever To him that spread out the earth above the waters for his mercie endureth for ever To him that made the great lights for his mercle endureth for ever The Sunne for dommion by day for his mercie endureth for ever The Moone and stars for the dominions by night for his mercie endureth for ever To him that smote Egypt in their first-borne for his mercie endureth for ever And brought forth Israel from mids of them for his mercie endureth for ever With a strong hand and with a stretched out arme for his mercie endureth for ever To him that parted the red sea into parts for his mercie endureth for ever And made Israel to passe thorow the mids of it for his mercie endureth for ever And shooke off Pharaoh and his power into the red sea for his mercie endureth for ever To him which led his people in the wildernesse for his mercie endureth for ever To him which smote great Kings for his mercie endureth for ever And killed magnificent Kings for his mercie endureth for ever Sihon King of the Amorites for his mercie endureth for ever And Ogh the King of Bashan for his mercie endureth for ever And gave their land for a possession for his mercie endureth for ever A possession to Israel his servant for his mercie endureth for ever Which remembred us in our base estate for his mercie endureth for ever And hath redeemed us from our distresser for his mercie endureth for ever Which giveth bread to all flesh for his mercie endureth for ever Confesse yee to the God of heavens for his mercie endureth for ever Annotations MErcie the Hebrew Chesed signifieth a sacred affection of mercie pietie grace benignitie and bountifull good will towards any without respect of merit In man sometime it is the pious benigne affection wherewith hee doth good sometime the mercie or bountihed which he receiveth as in Isa. 40. 6. it is the glorious grace which man hath from God called by the holy Ghost in Greeke doxa glorie 1 Pet. 1. 24. usually the Greeke version hath for it eleos mercie which the New Testament alloweth Mat. 9. 13. from Hos. 6. 6. Hereof a godly man is called Chasid gracious or mercifull see Psal. 4. 4. Vers. 8. dominion or rule soveraigntie see Gen. 1. 16. Vers. 10. Aegypt or the Aegyptians see Psal. 78. 43 51. Vers. 13. parts or divisions By the Iewes tradition the red sea was parted into twelve several parts for every of the twelve tribes to goe thorow Vers. 15. shooke off that is overthrew so Exod. 14. 27. Vers. 18. magnificent mightie and excellent mentioned after and Psal. 135. 10 11 12. Vers. 24. redeemed or delivered broken off and pulled away as by violence for so also the word signifieth Psal. 7. 3. Vers. 25. bread that is food Bread is used for all meats so in the Greeke to buy bread Mark 6. 36. is to buy meat or victuals Mat. 14. 15. Therefore this word is used also for beasts food Psalm 147. 9. Vers. 8. make my bed or spread my couch in Greeke descend Compare Amos 9. 2. Vers. 9. wings of the morning or day-dawning which is said to have wings for that it speedily flieth over all the aire of the sea meaning the furthest parts of the world for so the sea often signifieth Psal. 65. 6. and 72. 8. Isa. 24. 14. Vers. 11. shroud over-dim me as with the darke twi-light or shall bruise shall crush me downe as Gen. 3. 15. so the Greeke shall tread me downe Vers. 12. darkneth that is hideth Compare Iob 34. 22. Ier. 23. 24. as is c. or like darknesse like light that is they are equall as that which in Mat. 22. 30. is like in Luk. 20. 36. is equall Vers. 13. covered that is safely kept and protected as the Greeke saith holpen me or covered me with skin and flesh c. as Iob 10. 11. Vers. 14. fearefully or in fearefull sorts to wit I am made or these are fearefull things the Chaldee saith thou hast done fearefull things marvellously made or excellently made elsewhere this word is used for separated from and excelling others see Psal. 4. 4. Vers. 15. my bone that is bones any of them or my substance or strength for thereof the bone is named embrodered that is cunningly wrought with Nerves Sinewes Veines variety of limbs A similitude taken from broiderie worke Psal. 45. 15. nether places of the earth so hee calleth his mothers wombe because of Gods secret and unknowne making of men there Eccles. 11. 5. And thus may the like phrase Ephes. 4. 9. be understood of Christs incarnation Vers. 16. My unformed substance or Mine embryon which is the body in the wombe before it hath perfect shape or unwrought up as the Greeke here translateth it The Hebrew name is of wrapping or winding up like a bottome my wound-up masse or body all of them all my members wound up in that my embrion or unperfected substance Or generally